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Which Melachot Are Forbidden on Yom Tov?: Difference between revisions
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Which Melachot Are Forbidden on Yom Tov? (view source)
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# [[Carrying]] and lighting a fire is permitted on [[Yom Tov]]. <Ref>Shulchan Aruch OC 495:1 </ref> [[Carrying]] is only permitted if there’s some need for [[Yom Tov]], however, it’s forbidden to carry for no reason. <Ref>Rama 518:1, Beiur Halacha 518:1 s.v. Mitoch </ref> | # [[Carrying]] and lighting a fire is permitted on [[Yom Tov]]. <Ref>Shulchan Aruch OC 495:1 </ref> [[Carrying]] is only permitted if there’s some need for [[Yom Tov]], however, it’s forbidden to carry for no reason. <Ref>Rama 518:1, Beiur Halacha 518:1 s.v. Mitoch </ref> | ||
# One may not light a fire from scratch. <Ref>Shulchan Aruch OC 502:1 </ref> | # One may not light a fire from scratch. <Ref>Shulchan Aruch OC 502:1 </ref> | ||
# Extinguishing a fire for the purpose of Ochel Nefesh is permitted. <ref>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. | # Extinguishing a fire for the purpose of Ochel Nefesh, according to Ashkenazim is permitted and according to Sephardim it is forbidden. <ref>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 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. </ref> | * 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. | ||
* The Sefer Hachinuch (Mitzvah 298) and Raah (Beitzah 22a s.v. eytevey) might have a middle opinion. If the kibbuy directly prevents the food from being burnt that isn't ochel nefesh, however, if the kibbuy is part of the normal process of cooking that is permitted. Another similar compromise is the opinion of the Meiri (Beitzah 22a s.v. vchen) who holds that kibbuy as a necessary unintended part of the cooking is permitted but actual direct kibbuy is forbidden. See footnotes to Rashba (Beitzah 22a Mosad Rav Kook fnt. 226) who suggests that Rashi 22a s.v. chayav agrees with the Meiri. However, Eliya Rabba 514:6 understands Rashi differently. | |||
* Sephardim are strict like the Rif as is the ruling of Shulchan Aruch 514:1. Chazon Ovadia (Yom Tov p. 58) agrees. | |||
* Agudah (Beitzah 2:33) holds that directly violating extinguishing for the purposes of eating on Yom Tov is permitted. Therefore, he permits removing oil from a burning flame on Yom Tov. However, Eliya Rabba 514:6 writes that the Rashba in Avodat Hakodesh (Bet Moed 3:3:18), Roke'ach (299), Rabbenu Yerucham (4:1 29b) hold that removing oil from a candle in order to eat the oil is forbidden on yom tov. Meiri (Beitzah 22a s.v. gedolei) also forbids. </ref> | |||
==Preparing Food on Yom Tov== | ==Preparing Food on Yom Tov== | ||
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* 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. | * 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. | * 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. Peni Yehoshua (Beitzah 12a s.v. bgemara) seems to agree in understanding the rambam. | ||
* 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. | * 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. | ||
* 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 495 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). | * 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 Maamer Mordechai 495:3 is lenient and explains that the Rambam means that any melacha which is generally used for food is permitted even if it could be done before Yom Tov and he only meant to say that those melachot which are generally used for preparing food in advance of when you're ready to eat it are forbidden. This idea is similar to that of the Maggid Mishna. The Sefer Hachinuch (Mitzvah 298) also holds like this approach. | ||
* 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> | * 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> | ||
## For example, it is proper to bake cake before Yom Tov which could be prepared before Yom Tov without a loss of taste.<ref>Chazon Ovadia Yom Tov p. 9</ref> | ## For example, it is proper to bake cake before Yom Tov which could be prepared before Yom Tov without a loss of taste.<ref>Chazon Ovadia Yom Tov p. 9</ref> | ||
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# One is not allowed to have one's animal carry a burden for them even in a courtyard. <Ref> 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 dependent 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. </ref> | # One is not allowed to have one's animal carry a burden for them even in a courtyard. <Ref> 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 dependent 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. </ref> | ||
==Fixing Utensils on Yom Tov== | |||
# If a roasting spit broke on Yom Tov it is forbidden to fix it, whether it is usable as is or not.<Ref>The Gemara Beitzah 28b states that it is forbidden to fix a pit that broke on Yom Tov. Rashi s.v. asur litakno explains that it is only forbidden since the spit can be used if it is bent and it is an unnecessary effort to fix it. Rosh Beitzah 3:13 agrees with Rashi. Therefore, the Rama 509:1 writes that a spit which broke to the extent that it can't be used can be fixed on Yom Tov but it is forbidden to permit this to others. Even according to the Rama, the Biur Halacha s.v. oto adds that according to the Ran (Beitzah 15b s.v. amar rav yehuda) it is forbidden to fix a spit that is totally broken since it is completely fixing a utensil which even Rabbi Yehuda forbids. The Ran (15a s.v. amar rav yosef) explains that anything which is done for a long period of time is forbidden even though Rabbi Yehuda usually permits machshirei ochel nefesh. Mishna Brurah 509:6 adds that if it is possible to borrow from someone else one should do so and it is forbidden to fix the spit. However, the Shulchan Aruch 509:1 based on the Rambam says that it is forbidden in all cases. The Kesef Mishna (Yom Tov 4:9) explains that it is forbidden to fix the spit even if it isn't totally broken lest one come to permit fixing the spit when it is totally broken. Further, the Bet Yosef 509:1 forbidden fixing the spit in all cases since the Rambam doesn't hold like Rabbi Yehuda that machshirei ochel nefesh is permitted. Mishna Brurah 509:1 adopts the explanation of the Bet Yosef. </ref> | |||
# It is forbidden to fix a spit that is too long and needs adjusting.<ref>Mordechai (Beitzah no. 691) quotes the Ravyah that it is forbidden to shorten a spit on Yom Tov. This is similar to the opinion of the Ran (Beitzah 15b s.v. amar rav yehuda) that it is forbidden to create a utensil even according to the opinion that machshirei ochel nefesh is permitted. Shulchan Aruch 509:2 codifies the opinion of the Mordechai. Shaar Hatziyun 509:11 maintains that it is forbidden even according to Rashi (Beitzah 28b) who disagrees with the Ran based on the gemara Beitzah 32b.</ref> | |||
# A knife that dulled on Yom Tov may not be sharpened with a knife sharpener. Theoretically, if it still cuts it is permitted to sharpen the knife on a rock but even this may not be permitted publicly. However, if it can't cut it is forbidden to sharpen it.<ref>Shulchan Aruch 509:11 rules like the Rambam.</ref> | |||
==Mitzvot of Yom Tov== | ==Mitzvot of Yom Tov== | ||
# There’s a mitzvah to add to [[Yom Tov]] just like there’s a mitzvah of Tosefet [[Shabbat]]. <ref>Piskei Teshuvot 495:1 </ref> | # There’s a mitzvah to add to [[Yom Tov]] just like there’s a mitzvah of Tosefet [[Shabbat]]. <ref>Piskei Teshuvot 495:1 </ref> | ||
==Preparation from the First Day of Yom Tov for the Second== | |||
see [[Second_Day_of_Yom_Tov#Preparing_on_the_First_Day_for_the_Second|Preparing on the First Day for the Second]] | |||
==Sources== | ==Sources== | ||
