Which Melachot Are Forbidden on Yom Tov?: Difference between revisions

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* The Biur Halacha s.v. mihu explains that there are 3 opinions: The Ran who allows ochel nefesh even if it is possible to do yesterday, the Smag (Lavin 75) who says initially it is forbidden but after the fact it can be done with a shinuy, and the Or Zaruah (Pesach n. 248) who says it is forbidden altogether. The Shulchan Aruch follows the Ran and the Rama the Smag.  
* The Biur Halacha s.v. mihu explains that there are 3 opinions: The Ran who allows ochel nefesh even if it is possible to do yesterday, the Smag (Lavin 75) who says initially it is forbidden but after the fact it can be done with a shinuy, and the Or Zaruah (Pesach n. 248) who says it is forbidden altogether. The Shulchan Aruch follows the Ran and the Rama the Smag.  
* Pri Chadash 495:1 s.v. umah shekatav veyesh writes that most rishonim agree that there's a rabbinic prohibition to do ochel nefesh that you could have done before Yom Tov. He writes that this is the opinion of the Rambam (Yom Tov 1:5), Ran (Beitzah 12b), and Tosfot (Shabbat 95a, Beitzah 21a, 23b) in a few places. However, it is evident from the certain places in the Ran (Beitzah 5b and 7a) and Tosfot (Beitzah 3a) that it is clearly permitted completely.  
* Pri Chadash 495:1 s.v. umah shekatav veyesh writes that most rishonim agree that there's a rabbinic prohibition to do ochel nefesh that you could have done before Yom Tov. He writes that this is the opinion of the Rambam (Yom Tov 1:5), Ran (Beitzah 12b), and Tosfot (Shabbat 95a, Beitzah 21a, 23b) in a few places. However, it is evident from the certain places in the Ran (Beitzah 5b and 7a) and Tosfot (Beitzah 3a) that it is clearly permitted completely.  
* Many rishonim hold that ochel nefesh is forbidden if it was possible from yesterday. These include: Tosfot (Megillah 7a s.v. kaan), Kol Bo (no. 58), Or Zaruah (no. 248), Maharach Or Zaruah (no. 33), Michtam (Beitzah 28b) in understanding the Rambam, and Maharil (Hilchot Yom Tov, cited by Darkei Moshe 495:2). See Chazon Ovadia p. 8 who is concerned for this opinion initially.
* Many rishonim hold that ochel nefesh is forbidden if it was possible from yesterday. These include: Tosfot (Megillah 7a s.v. kaan), Kol Bo (no. 58, cited by Bet Yosef 504:1), Or Zaruah (no. 248), Maharach Or Zaruah (no. 33), [http://www.hebrewbooks.org/pdfpager.aspx?req=40609&st=&pgnum=250 Michtam (Beitzah 28b)] in understanding the Rambam, Rivash (responsa 184), and Maharil (Hilchot Yom Tov, cited by Darkei Moshe 495:2). See Chazon Ovadia p. 8 who is concerned for this opinion initially. The Achronim who agree with this approach include: Maharshal (Beitzah 3:1), Pri Chadash 495:1, Shiurei Knesset Hagedola (Bet Yosef 495:5), Birkei Yosef 495:2, and Kaf Hachaim 495:10.
* Rather the sources that indicate that it is forbidden are only referring to something which is usually prepared for a long time.  
* The Gra answers the proofs of the Pri Chadash that it is only forbidden if it the type of work that is done for multiple days.
* The Gra answers the proofs of the Pri Chadash that it is only forbidden if it the type of work that is done for multiple days.]
* Those who agree with Shulchan Aruch that ochel nefesh is permitted even if it was possible yesterday: Rav Avraham Antebi in Chachma Umussar no. 155, Bet Dovid (OC 286), and Chazon Ovadia (Yom Tov, p. 8).
</ref> if one forgot and there’s a need for the [[Yom Tov]] one may do it on [[Yom Tov]] with a shinui. <Ref>Rama 495:1, Mishna Brurah 495:8 </ref> If one was unable to make this type of food before [[yom Tov]] because of Ones (unforeseeable circumstances). <Ref>Mishna Brurah 495:10 </ref>
* The Mordechai (Beitzah no. 657) writes that it is forbidden to make sour dough in order to make dough rise since it can be made before Yom Tov. Shulchan Aruch 506:8 holds like the Mordechai. Seemingly this is a contradiction to Shulchan Aruch 495:1. Biur Halacha 495 s.v. vechen answers that preparing sour dough is worse since it is usually prepared a long time in advance. </ref> if one forgot and there’s a need for the [[Yom Tov]] one may do it on [[Yom Tov]] with a shinui. <Ref>Rama 495:1, Mishna Brurah 495:8 </ref> If one was unable to make this type of food before [[yom Tov]] because of Ones (unforeseeable circumstances). <Ref>Mishna Brurah 495:10 </ref>
# One is permitted to do Melacha to fix vessels in order to make food that's Ochel Nefesh if the fixing couldn't have been done before [[Yom Tov]]. <ref> Gemara [[Megillah]] 7 has a dispute whether on [[Yom Tov]] one can fix a vessel needed for Ochel Nefesh, and Rabbi Yehuda permits. Shulchan Aruch 495:1 rules like Rabbi Yehuda. </ref>
# One is permitted to do Melacha to fix vessels in order to make food that's Ochel Nefesh if the fixing couldn't have been done before [[Yom Tov]]. <ref> Gemara [[Megillah]] 7b records a dispute whether on [[Yom Tov]] one can fix a vessel needed for Ochel Nefesh, and Rabbi Yehuda permits. Shulchan Aruch 495:1 rules like Rabbi Yehuda. </ref>
# The Melachot of [[Kesirah]] ([[Harvesting]]), [[Techinah]] ([[Grinding]]), Besirah (picking grapes), [[Sechitah]] ([[Squeezing]] liquids out of a solid), and [[Tzedah]] ([[Trapping]]), are forbidden on [[Yom Tov]] even if they are needed for Ochel Nefesh. <ref> Shulchan Aruch 495:2 </ref>
# The Melachot of [[Kesirah]] ([[Harvesting]]), [[Techinah]] ([[Grinding]]), Besirah (picking grapes), [[Sechitah]] ([[Squeezing]] liquids out of a solid), and [[Tzedah]] ([[Trapping]]), are forbidden on [[Yom Tov]] even if they are needed for Ochel Nefesh. <ref> Shulchan Aruch 495:2 </ref>
## Just like on [[Shabbat]] it's permitted to squeeze a food into another food, it's also permitted on [[Yom Tov]]. For example, it'd be permitted to squeeze a lemon onto sugar and then pour water on top of it. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=546 Rabbi Eli Mansour on dailyhalacha.com]</ref>
## Just like on [[Shabbat]] it's permitted to squeeze a food into another food, it's also permitted on [[Yom Tov]]. For example, it'd be permitted to squeeze a lemon onto sugar and then pour water on top of it. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=546 Rabbi Eli Mansour on dailyhalacha.com]</ref>

Revision as of 21:50, 29 January 2017

Difference between Yom Tov and Shabbat

  1. All the Melachot that are forbidden on Shabbat are also forbidden on Yom Tov except making a food for that day (Ochel Nefesh), carrying, and lighting a fire. [1] The details of these differences between Shabbat and Yom Tov are described below.
  2. Carrying and lighting a fire is permitted on Yom Tov. [2] Carrying is only permitted if there’s some need for Yom Tov, however, it’s forbidden to carry for no reason. [3]
  3. One may not light a fire from scratch. [4]
  4. Extinguishing a fire for the purpose of Ochel Nefesh is permitted. [5]

Preparing food on Yom Tov

  1. Ashkenazim are strict to only cook for Ochel Nefesh things that couldn't have been prepared on Erev Yom Tov, however, food which would have tasted the same whether it was cooked on Yom Tov or before, it must be cooked before Yom Tov. [6] if one forgot and there’s a need for the Yom Tov one may do it on Yom Tov with a shinui. [7] If one was unable to make this type of food before yom Tov because of Ones (unforeseeable circumstances). [8]
  2. One is permitted to do Melacha to fix vessels in order to make food that's Ochel Nefesh if the fixing couldn't have been done before Yom Tov. [9]
  3. The Melachot of Kesirah (Harvesting), Techinah (Grinding), Besirah (picking grapes), Sechitah (Squeezing liquids out of a solid), and Tzedah (Trapping), are forbidden on Yom Tov even if they are needed for Ochel Nefesh. [10]
    1. Just like on Shabbat it's permitted to squeeze a food into another food, it's also permitted on Yom Tov. For example, it'd be permitted to squeeze a lemon onto sugar and then pour water on top of it. [11]
    2. It’s permitted to soak matzah and squeeze out the liquid in preparation to cooking. [12]
  4. Regarding Lighting (Haavarah) and Extinguish a fire (Kibuy), see Cooking on Yom Tov.

Derabbanan prohibitions on Yom Tov

  1. It’s forbidden to ask a non-Jew on Yom Tov to do any activity which is prohibited for a Jew to perform (just like Amirah LeNochri on Shabbat). [13]
  2. Mutkzah items which are permissible to be moved Shabbat are forbidden on Yom Tov as the rabbis were strict on Yom Tov regarding Muktzeh. [14]
  3. For example items which were meant to be sold, items put away for storage and aren’t meant to be moved for a while, or items which aren’t used because it’s disgusting, and Nolad are Muktzeh on Yom Tov. [15]
  4. Bones which were removed from the meat on Yom Tov is Nolad and is Muktzeh on Yom Tov. [16]
  5. There’s a dispute whether taking medicine applies to (first day of) Yom Tov nowadays and one should be strict but those who are lenient have what to rely on. [17]
  6. It’s forbidden to violate Techum on Yom Tov. [18]
  7. It’s forbidden to do any activity which is forbidden by the פסוק of VeDaber Daver on Yom Tov. [19]
  8. It’s forbidden to buy and sell on Yom Tov. [20]
  9. It’s permissible to do a verbal preparation from one day of Yom tov to the second day of Yom Tov Shel Galiyot, however, it’s forbidden to do an action as preparation from one day to another (which is called Hachanah). [21]

Carrying on Yom Tov

  1. It is permitted to carry on Yom Tov for a need on Yom Tov.[22] However, if there’s no need it is forbidden unless there is an eruv.[23]
  2. Outside of an eruv it is forbidden to carry a siddur back from shul after it was used unless it is going to be used back at home or one is afraid of it getting stolen if left in shul.[24]

Having one's animal rest on Yom Tov

  1. Similar to Shabbat it's forbidden to rent out one's animal to a non-Jew on Yom Tov because one is not allowed to have one's animal do work on Yom Tov. [25]
  2. One is not allowed to have one's animal carry a burden for them even in a courtyard. [26]

Mitzvot of Yom Tov

  1. There’s a mitzvah to add to Yom Tov just like there’s a mitzvah of Tosefet Shabbat. [27]

Sources

  1. ↑ Mishna in Betzah 37 says that anything that is forbidden on Shabbat is forbidden on Yom Tov except "Ochel Nefesh" which is limited to making food that that day alone. The Gemara Betzah 12 explains that since Bet Hillel holds of the principle of "Metoch" (lit. based on) and so it's permissible to carry and lit a fire on Yom Tov becasue once the Melacha is permitted in order to do Ochel Nefesh it's permitted also not for Ochel Nefesh purposes. Shulchan Aruch 495:1 rules like Bet Hillel and permits making food for Ochel Nefesh, carrying and lighting a fire on Yom Tov.
  2. ↑ S”A 495:1
  3. ↑ Rama 518:1, Beiur Halacha 518:1 s.v. Mitoch
  4. ↑ S”A 502:1
  5. ↑ The Gemara Shabbat 134a states that it is permitted to put a piece of meat on coals in order to cook the meat even though it'll temporarily extinguish the coals. Rashi s.v. lo efshar explains that the reason one may extinguish the coals for cooking the meat is because one may do melacha on Yom Tov for Ochel Nefesh that couldn't have been done before Yom Tov.
    • The Rif (Betizah 12a) however, explains that cooking the meat on the coals is permitted because it doesn't cause the coals to be extinguished. The Ramban (Milchamot 12a s.v. Amar HaKotev Zeh) and Ran (12a s.v. Iybaya) explain the Rif as saying that putting the meat on the coals isn't considered extinguishing because it is temporary and will reignite. Accordingly, the Rif holds that in general one may not extinguish for the purposes of Ochel Nefesh.
    • The Rosh (Beitzah 2:23) quotes the version of the Rif, but seems to side with Rashi in Beitzah 4:8. Additionally, the Rambam (Yom Tov 4:6) doesn't side clearly with the Rif or Rashi. With regards to the halacha, although the Bet Yosef 511:4 quotes the Rif and Ran, in Shulchan Aruch 507:4 it is clear he follows the opinion of Rashi. Taz 511:7, Eliyah Rabba 511:6, and Mishna Brurah 511:25 rule like Rashi that extinguishing is permitted for Ochel Nefesh.
  6. ↑ Rama 495:1 rules in name of the Or Zaruha and Maharil that one should only do Ochel Nefesh if the food couldn't have been prepared before Yom Tov. Mishna Brurah 495:8 in the name of the Achronim that such is the halacha.
    • Rama 495:1 writes that if a food would taste just as good if it was cooked before Yom Tov then one shouldn’t cook it on Yom Tov itself. After the fact if one didn’t cook it before Yom Tov one may do so with a shinuy. Shulchan Aruch 495:1 implies that any ochel nefesh activity is permitted even if it was possible to do from yesterday.
    • The Biur Halacha s.v. mihu explains that there are 3 opinions: The Ran who allows ochel nefesh even if it is possible to do yesterday, the Smag (Lavin 75) who says initially it is forbidden but after the fact it can be done with a shinuy, and the Or Zaruah (Pesach n. 248) who says it is forbidden altogether. The Shulchan Aruch follows the Ran and the Rama the Smag.
    • Pri Chadash 495:1 s.v. umah shekatav veyesh writes that most rishonim agree that there's a rabbinic prohibition to do ochel nefesh that you could have done before Yom Tov. He writes that this is the opinion of the Rambam (Yom Tov 1:5), Ran (Beitzah 12b), and Tosfot (Shabbat 95a, Beitzah 21a, 23b) in a few places. However, it is evident from the certain places in the Ran (Beitzah 5b and 7a) and Tosfot (Beitzah 3a) that it is clearly permitted completely.
    • Many rishonim hold that ochel nefesh is forbidden if it was possible from yesterday. These include: Tosfot (Megillah 7a s.v. kaan), Kol Bo (no. 58, cited by Bet Yosef 504:1), Or Zaruah (no. 248), Maharach Or Zaruah (no. 33), Michtam (Beitzah 28b) in understanding the Rambam, Rivash (responsa 184), and Maharil (Hilchot Yom Tov, cited by Darkei Moshe 495:2). See Chazon Ovadia p. 8 who is concerned for this opinion initially. The Achronim who agree with this approach include: Maharshal (Beitzah 3:1), Pri Chadash 495:1, Shiurei Knesset Hagedola (Bet Yosef 495:5), Birkei Yosef 495:2, and Kaf Hachaim 495:10.
    • The Gra answers the proofs of the Pri Chadash that it is only forbidden if it the type of work that is done for multiple days.
    • Those who agree with Shulchan Aruch that ochel nefesh is permitted even if it was possible yesterday: Rav Avraham Antebi in Chachma Umussar no. 155, Bet Dovid (OC 286), and Chazon Ovadia (Yom Tov, p. 8).
    • The Mordechai (Beitzah no. 657) writes that it is forbidden to make sour dough in order to make dough rise since it can be made before Yom Tov. Shulchan Aruch 506:8 holds like the Mordechai. Seemingly this is a contradiction to Shulchan Aruch 495:1. Biur Halacha 495 s.v. vechen answers that preparing sour dough is worse since it is usually prepared a long time in advance.
  7. ↑ Rama 495:1, Mishna Brurah 495:8
  8. ↑ Mishna Brurah 495:10
  9. ↑ Gemara Megillah 7b records a dispute whether on Yom Tov one can fix a vessel needed for Ochel Nefesh, and Rabbi Yehuda permits. Shulchan Aruch 495:1 rules like Rabbi Yehuda.
  10. ↑ Shulchan Aruch 495:2
  11. ↑ Rabbi Eli Mansour on dailyhalacha.com
  12. ↑ Shemirat Shabbat KeHilchata 5:14
  13. ↑ Chazon Ovadyah (Yom Tov pg 1), Mishna Brurah 495:1
  14. ↑ S”A 495:4
  15. ↑ Mishna Brurah 495:15
  16. ↑ Mishna Brurah 495:17
  17. ↑ Piskei Teshuvot 496:1
  18. ↑ Hilchot HaMoadim (Dinei Yom Tov, 1:16, pg 32)
  19. ↑ Hilchot HaMoadim (Dinei Yom Tov, 1:22, pg 39), Piskei Teshuvot 495:1
  20. ↑ Hilchot HaMoadim (Dinei Yom Tov, 1:26, pg 40)
  21. ↑ Rama 495:15, Mishna Brurah 495:23
  22. ↑ Bet Hillel in the Mishna Beitzah 11a says that it is permitted to carry on Yom Tov. Tosfot s.v. hachi garsinan records a dispute between the Rabbenu Chananel and the Tosfot as to what purpose it is permitted to carry. Rabbenu Chananel implies that it is only permitted to carry for a mitzvah such as bringing a baby to shul for a brit milah. However, Tosfot argues that it is even permitted to carry to take a walk outside which is part of simchat yom tov.
    • In terms of carrying for no purpose, Rashi 11a s.v. elah holds that it is permitted on a biblical level and only prohibited on a rabbinic level. However, Tosfot argues that it is forbidden biblically. The Rashba (Beitzah 12a s.v. umekol makom), Ran (Beitzah 5b s.v. aval avanim), and Rosh (Beitzah 1:18) agree with Tosfot. Yet, the Maggid Mishna (Yom Tov 1:4) explains that the Rif and Rambam hold a third opinion. Really carrying is permitted on Yom Tov whether it is necessary for Yom Tov or not and it is only forbidden to move muktzeh. The Magen Avraham 518 follows the opinion of the Tosfot.
  23. ↑ The Ran (Beitzah 9a s.v. tanu rabbanan) writes that it seems like from the gemara that there’s no need for an eruv chatzerot on Yom Tov. However, according to the Tosfot it seems that one should require an eruv. Either way, he concludes that certainly if it is necessary then having an eruv is sufficient. The Hagahot Mordechai Beitzah no. 659 (cited by Bet Yosef 518:1) agrees. Rama 518:1 codifies this opinion.
  24. ↑ The Rosh 1:18 writes that just like it is permitted to carry on Yom Tov for a need it is permitted to bring those items back afterwards. His logic is that chazal permitted you to complete the process otherwise you wouldn’t begin it and be prevented from simchat yom tov in the first place. The Tur 518:1 agrees. However, the Maharshal (Yom Shel Shlomo Beitzah 1:30) adds that it is only permitted if one is afraid to leave the item there and feels the need to return it. The Magen Avraham 518:3 and Mishna Brurah 518:6 accept the opinion of the Maharshal.
  25. ↑ Bet Yosef (OC Siman 495) quotes a dispute whether Shevitat behemto (letting one's animal rest) applies to Yom Tov or is it specific to Shabbat. (This dispute is also quoted in the Orchot Chaim (Hilchot Yom Tov #5) and Kol Bo (Siman 58 pg 17d)). The Bet Yosef concludes that it seems from the poskim (Rif, Rambam, and Rosh) who don't make this distinction between Shabbat and Yom Tov that Shevitat Behemto is forbidden on Yom Tov.The Bach 495 argues on the Bet Yosef explaining that the reason that Shevitat Behemto and Mechamer don't apply to Yom Tov is that they aren't included the Melachot but rather a specific prohibition which is exclusive to Shabbat. The Rama 246:3 rules that leniently. Magen Avraham concludes that one should be strict based on this Bet Yosef. So rule many Achronim.
  26. ↑ Rambam Yom Tov 5:2 writes that one is forbidden to have one's animal carry for him on Yom Tov as it's a activity usually done on the weekday. Shulchan Aruch 495:3 rules this as halacha. Magen Avraham 495:5 explains that this law isn't dependant on Shevitat behemto but rather based on doing activity on Yom Tov like one would do on a weekday (which would only be a rabbinic prohibition). Mishna Brurah explains that according to such an explanation it's forbidden to have the animal carry a burden even in a courtyard without crossing any halachic domains.
  27. ↑ Piskei Teshuvot 495:1
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