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

# 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>

# The accepted practice today is not to do shechita on Yom Tov since it can be slaughtered before Yom Tov without a loss of taste.<ref>Magen Avraham 498:16 quotes the Maharshal who says that the minhag is not to do shechita on Yom Tov today unless there is a need. Chazon Ovadia Yom Tov p. 17 writes that the minhag isn't to do any shechita on Yom Tov since it can be done before Yom Tov without any loss of taste.</ref> However, it is permitted to do shechita on birds on Yom Tov.<ref>Mishna Brurah 498:49 writes that the minhag is not to do shechita of large animals but the minhag is to do shechita on birds on Yom Tov. Chazon Ovadia Yom Tov p. 20 agrees.</ref> If one is going to do shechita on a bird on Yom Tov one must prepare it in advance by specifying which bird one was going to use.<ref>Shulchan Aruch 497:10, Chazon Ovadia Yom Tov p. 21</ref> Additionally, the dirt needs to be prepared so that it isn't muktzeh<ref>Shulchan Aruch 498:14</ref> and the knife needs to be sharpened before Yom Tov.<ref>Chazon Ovadia Yom Tov p. 21</ref>

## Some say that it is permitted to kill bugs on Yom Tov that are bothering you.<ref>Melachim Emunecha (p. 279) quoting Rav Yakov Kamenetsky that it is permitted to kill bugs on Yom Tov that are bothering you since it is an application of mitoch from shechita. Rabbi Zilberstein in the footnote argues that perhaps it is forbidden since it is only removing something bothering you and not producing a positive benefit (similar to the Ran's logic by Kibbuy).  

# A person who can walk without a cane may not walk with a cane on Yom Tov in a public domain or karmelit outside of an Eruv.<ref>The Gemara Beitzah 25b establishes that it is forbidden to walk with a cane, effectively carrying it, in a public domain on Yom Tov since it appears like a weekday activity (Rashi s.v. alunki). The Rashba (Beitzah 25b s.v. ein hasuma) writes that someone who can't walk without a cane may use it on Yom Tov and it is no different than shoes which he couldn't walk without. Tosfot (Shabbat 65b s.v. hakiteya) even writes that on Shabbat it is permitted for someone who needs a cane to walk to go out with it to a public domain on Shabbat. The Shitah Mikubeset (Beitzah 25b s.v. vekatav mori) quotes the Radvaz who argues with Tosfot but concludes that he doesn't feel confident to reject the ruling of Rabbenu Tam that it is permitted. Shulchan Aruch OC 301:17 accepts the opinion of Tosfot. Regarding Yom Tov this is cited by the Mishna Brurah 522:2.</ref> However, if he can walk without a cane he may only carry the cane in a private domain.<ref>Taz 522:1, Mishna Brurah 522:2. Aruch Hashulchan 522:1 explains that the issue with carrying the cane is a desecration of Yom Tov in that it appears to be a weekday activity. However, that issue only exists in the public domain or a karmelit, but in private there's no concern of appearing like a weekday activity.</ref>

==A Non-Jew who Does Melacha for a Jew on Yom Tov==

# If a non-Jew does a melacha for a Jew on Yom Tov such as picking fruit or tapping an animal, no Jew<ref>Rashi Beitzah 25a s.v. chutz and Tosfot Beitzah 25a s.v. haba hold that if a non-Jew does a melacha for a Jew on Shabbat or Yom Tov it is forbidden for all Jews. The Baal Hameor Beitzah 13a, Raavad Beitzah 13a, and Ran Beitzah 13b argue that for every melacha if a non-Jew does melacha for a Jew it is only forbidden for that Jew and permitted for everyone else (if there’s no question of muktzeh). Ramban in Milchamot Beitzah 13b disputes the points of the Raavad and defends Rashi. Rabbenu Tam (no. 286) seems to side with the Baal Hameor. Shulchan Aruch 276:1 rules like Rashi.