## Kitzur Shulchan Arukh Siman 98

###### Kitzur Shulchan Arukh 98:1
[Kitzur Shulchan Arukh 98:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:1)

כָּל מְלָאכָה שֶׁאֲסוּר לַעֲשׂוֹתָהּ בַּשַׁבָּת, אָסוּר לַעֲשׂוֹתָהּ בְּיוֹם טוֹב. וּכְמוֹ שֶׁבַּשַׁבָּת אָסוּר לַעֲשׂוֹת אֲפִלּוּ עַל יְדֵי אֵינוֹ יְהוּדִי, כְּמוֹ כֵּן בְּיוֹם טוֹב. וּכְשֵׁם שֶׁאָדָם מְצֻוֶּה עַל שְׁבִיתַת בְּהֶמְתּוֹ בַּשַׁבָּת, כָּךְ הוּא מְצֻוֶּה בְּיוֹם טוֹב. וְאֵין בֵּין יוֹם טוֹב לְשַׁבָּת אֶלָּא אֹכֶל נֶפֶשׁ בִּלְבָד, שֶׁנֶּאֱמַר, אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם, דְּהַיְנוּ, לִישָׁה, אֲפִיָּה, שְׁחִיטָה וּבִשּׁוּל. וְהוֹצָאָה וְהַבְעָרָה מֻתָּרוֹת בְּיוֹם טוֹב גַּם שֶׁלֹּא לְצֹרֶךְ אֹכֶל נֶפֶשׁ, אֶלָּא לְצֹרֶךְ אַחֵר, כְּמוֹ שֶׁקִּבְּלוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, דְּאָמְרִינָן בְּהוּ, מִתּוֹךְ שֶׁהֻתְּרוּ לְצֹרֶךְ אֹכֶל נֶפֶשׁ הֻתְּרוּ נַמִי שֶׁלֹּא לְצֹרֶךְ אֹכֶל נֶפֶשׁ, אֶלָּא לְצֹרֶךְ אַחֵר (תצה). וְנֵר שֶׁל יָארְצַיְיט (יום זכרון להוריו), אֵין לְהַדְלִיק בְּיוֹם טוֹב (עַיֵּן ספר שו"ת אמרי אש, אוֹרַח חַיִּים סִימָן מ', וְעַיֵּן לעיל ס"ס צ')

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Any¹ 308, *Chayei Adam* 80:1) *melachah* (work) that may not be done on Shabbos, is also forbidden on Yom Tov.² And just as on Shabbos it is forbidden to have work done even by a non-Jew, so it is forbidden on Yom Tov. And just as a person is commanded to allow his animals to rest³ on Shabbos, so, too, is he commanded on Yom Tov.⁴ 36, *Beis Yosef* 305, *Magein Avraham* 246:12, *Vilna Gaon, Mishnah Berurah* 246:19. The *Remah* 246:3, *Rashi, Riva* and *Peri Chadash,* however, maintain that this is not prohibited on Yom Tov. Yom Tov differs from Shabbos only with regard to the preparation of food,⁵ 7b. for it says (concerning Yom Tov), "Only that which is eaten by any soul, that alone may be prepared by you."⁶ 12:16. This⁷ in the preparations of food are forbidden on Yom Tov (e.g. harvesting, grinding, squeezing grapes etc., threshing, sifting etc.). *Shulchan Aruch* 495:2 rules that these types are prohibited rabbinically, while the *Yerushalmi, Rashba, Reshal, Taz, Vilna Gaon* etc. rule that they are prohibited *de’oraisa.* They maintain that the Torah permitted only the kind of labor needed for one day’s needs, but not the kind of labor usually done on a large scale. includes kneading, baking, slaughtering, and cooking. Carrying,⁸ and lighting a fire⁹ are permitted on Yom Tov, even if not needed for preparing food, but for some other necessity.¹⁰ maintain it is a *de’oraisa* prohibition to carry on Yom Tov if there is no necessity. *Rashi, Riaz* and possibly *Rif* and *Rambam* hold it is *derabanan.* (See *Biur Halachah* 518:1) Our Sages, of Blessed Memory,¹¹ 12a. had this rule by tradition regarding these (two *melachos*),¹² performed directly on the food itself, they are necessary for its preparation. *Melachos* that are synonymous with food preparation such at baking and cooking are certainly included in this ruling and are permitted for other necessities. (*Maggid Mishneh, Magein Avraham, Vilna Gaon, Machatzis Hashekel, Mishnah Berurah* 518:1) of which it is said: "Since these labors are permitted for the purpose of preparing food,¹³ 495:1 implies that *Melachah* is permitted for food requirements, even if it could have been done before Yom Tov and would have the same taste. Most *poskim,* however, *Rema, Maharil, Eliyahu Rabbah, Peri Chadash* etc. maintain that this is forbidden rabbinically, but permit it when done in an unconventional way (*shinui*). (*Rema, Ran*) If you were unable to prepare it before Yom Tov, due to an extreme emergency, you may prepare it on Yom Tov in the usual manner. (*Shulchan Aruch Harav, Mishnah Berurah*) If, however, you just didn’t have time to do it before Yom Tov, you must do it in an unconventional way. they are also permitted for purposes other than preparing food,"¹⁴ 518:1 rules that it is permitted to carry something because you fear it will get stolen or lost. *Mishnah Berurah* 518:6 rules it proper to be stringent, like the *Rosh, Tur, Maharil, Reshal* etc., who hold the necessity must be for a *mitzvah* or for something you need that day in particular (such as an ornament). but for some other necessity. However, a *yahrzeit* candle may not be lit on Yom Tov.¹⁵ responsum 65 permits this, but says it is still better to light it in the synagogue where you may light candles on Yom Tov, as it is an honor to the synagogue, (see *Kitzur Shulchan Aruch* 101:2) The *Misgeres Hashulchan* says the custom is to light them even at home but it is best to do it in the synagogue. This is also the view of *Biur Halachah* 514:5, who adds if you light it in your house, you should do it in the room where you eat.

footnotes:
¹ This includes all rabbinically prohibited work. (Peri Megadim M.Z.
² However, the penalty of death applies to the desecration of Shabbos, but not Yom Tov.
³ See Chapter 87 for details.
⁴ Meiri Maseches Beitzah
⁵ Maseches Megillah
⁶ Exodus
⁷ Many types of melachah
⁸ See Chapter 82 for details.
⁹ You may only light a fire from an existing flame but you are not allowed to produce a new fire. See paragraph 31.
¹⁰ Most poskim
¹¹ See Maseches Beitzah
¹² Even though carrying and lighting a fire are not melachos
¹³ Shulchan Aruch
¹⁴ The Rema
¹⁵ The Kesav Sofer


###### Kitzur Shulchan Arukh 98:2
[Kitzur Shulchan Arukh 98:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:2)

אֵין עוֹשִׂין גְּבִינָה בְּיוֹם טוֹב, וְאֵין עוֹשִׂין חֶמְאָה בְּיוֹם טוֹב. וְכֵן אֵין מַעֲמִידִין חָלָב עַל יְדֵי קֵבָה אוֹ שְׁאָר דְּבָרִים, שֶׁיִּתְקַבֵּץ הֶחָלָב וְיִקָּפֶה. וְכֵן אָסוּר לִקְלוֹט שֻׁמַּן הֶחָלָב (סמעטען) מִן הֶחָלָב, אֶלָּא שֶׁיַּנִּיחַ מְעַט עַל הֶחָלָב הַתַּחְתּוֹן, כְּמוֹ בְּשַׁבָּת. וְגַם זֶה, אֵינוֹ מֻתָּר אֶלָּא מַה שֶּׁהוּא צָרִיךְ לְבוֹ בַיּוֹם. אֲבָל לְצֹרֶךְ מָחָר, אָסוּר, מִשּׁוּם הֲכָנָה. וְאִם חוֹשֵׁשׁ לְהֶפְסֵד, מֻתָּר לִקְלוֹט בָּעִנְיָן הַנִּזְכָּר עַל יְדֵי אֵינוֹ יְהוּדִי (תק"י).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may not make cheese on Yom Tov, neither may you make butter on Yom Tov. Likewise, you may not curdle milk, by putting it in a stomach or by putting a substance into it to cause the milk to thicken and coagulate. Also,¹⁶ 510:13, *Mishnah Berurah* 510:23. you may not skim off the cream from the milk, unless you leave a little on the milk, the same way it must be done on Shabbos. This, too, is permitted only for as much as you need for that day, but not for the following day, because it amounts to preparing [on Yom Tov for a weekday, which is forbidden]. But if you fear that it will spoil, you may have it skimmed off in the aforementioned manner by a non-Jew.

footnotes:
¹⁶ Magein Avraham


###### Kitzur Shulchan Arukh 98:3
[Kitzur Shulchan Arukh 98:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:3)

תַּבְלִין שֶׁאִם יִטְחַן אוֹתָם קֹדֶם יוֹם טוֹב יָפִיגוּ טַעֲמָן, מֻתָּר לְדוּכָן בְּיוֹם טוֹב עַל יְדֵי שִׁנּוּי, כְּגוֹן שֶׁיַּטֶּה אֶת הַמַּכְתֶּשֶׁת לַצְּדָדִין אוֹ שֶׁיָּדוּךְ עַל הַשֻּׁלְחָן וְכַיּוֹצֵא בוֹ. וְכֵן תַּמְכָא (קריין) שֶׁגּוֹרְרִין אוֹתוֹ עַל הַמּוֹרַג (רִיבאייזען), לֹא יִגְרוֹר לְתוֹךְ קְעָרָה כְּדַרְכּוֹ בַחֹל, אֶלָּא עַל מַפָּה. וְקַאפֶע אֵין לִטְחוֹן בְּרֵיחַיִם, אֶלָּא יְדוּכוּ בִמְדוֹכָה וְעַל יְדֵי שִׁנּוּי. אֲבָל טוֹב יוֹתֵר לַעֲשׂוֹת הַכֹּל מֵעֶרֶב יוֹם טוֹב. וּדְבָרִים שֶׁאֵינָם מְפִיגִין טַעֲמָם, וַדַּאי צְרִיכִין לִזָּהֵר לְדוּכָן מֵעֶרֶב יוֹם טוֹב, אַךְ אִם שָׁכַח, יֵשׁ לְהַתִּיר גַּם כֵּן עַל יְדֵי שִׁנּוּי. וְכָל הַנִּזְכָּר, אֵינוֹ מֻתָּר אֶלָּא מַה שֶּׁהוּא צָרִיךְ לְאוֹתוֹ הַיּוֹם וְלֹא לְמָחָר. וְיֵשׁ לְהַחְמִיר, שֶׁלֹּא לַעֲשׂוֹת אֶלָּא מַה שֶּׁצָּרִיךְ לוֹ עַתָּה לְאוֹתָהּ סְעוּדָּה. וְגַם בְּדִיכַת מַצָּה, יֵשׁ לִזָּהֵר בָּזֶה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Should spices that are ground before Yom Tov lose their flavor, [before Yom Tov,] they may be ground on Yom Tov, if done in an unconventional manner: such as inclining the mortar on its side,or by pounding them on the table, or similar unconventional procedures. Horseraddish that is grated on a (hand-)grater may not be grated into a dish as is usually done on weekdays, but onto a tablecloth.¹⁷ 83:3, *Mishnah Berurah* 504:19. You may not grind it in a grinding mill, even in an unusual manner, for it is an *uvdah de’chol,* which is forbidden, even in an unconventional fashion. (general rule of the *Magein Avraham* 504:7) You may not grind coffee with a grinder,¹⁸ 504:1) but you may pound it with a mortar in an unconventional manner. It is best to prepare everything on the day before Yom Tov. Foods that do not lose their flavor, certainly should be crushed the day before Yom Tov,¹⁹ 495:7) but if you forgot (to do it before), you are permitted to do it in an unconventional manner on Yom Tov. All that was mentioned is only permitted for as much as you need for that day, but not for the next day, and you should be stringent to prepare only as much as you need for that particular meal. When grinding matzoh,²⁰ 504:20) you should also be careful about this.²¹

footnotes:
¹⁷ Chayei Adam
¹⁸ Not even in an unconventional manner. (Panim Meiros, Peri Megadim, M.Z.
¹⁹ This is a rabbinical ordinance, so that Yom Tov is not spent working in the kitchen. (Shulchan Aruch Harav
²⁰ The matzoh is made from ground flour, and you are permitted to grind something that was previously ground, even in the usual manner. (Mishnah Berurah
²¹ Not to grind more than you need for that meal.


###### Kitzur Shulchan Arukh 98:4
[Kitzur Shulchan Arukh 98:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:4)

אָסוּר לְבַקֵּעַ עֵצִים אוֹ אֲפִלּוּ לְשַׁבְּרָן בַּיָּד. וְאָסוּר לְלַקֵּט עֵצִים מִמָּקוֹם שֶׁהֵם מְפֻזָּרִין.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may not split wood,²² 501:1) The *Kitzur Shulchan Aruch* refers to such wood that can be burned for fuel as is. See *Shulchan Aruch* 501:2. It is prohibited because it is a bother. or even break it by hand.²³ of grinding. (*Shulchan Aruch Harav,* see *Taz*) It is also forbidden to gather wood from a place²⁴ (*me’ameir*-gathering). You may not take wood from a field, even if it is not scattered. This is a rabbinical prohibition lest you gather scattered wood. (see *Magein Avraham* 501:6, *Shulchan Aruch Harav*) where it is scattered about.

footnotes:
²² If the logs are too large to use for fuel, you may cut them with a knife or by hand. (Shulchan Aruch
²³ Cutting small pieces (like match sticks) is a melachah de’oraisa
²⁴ I.e. in your yard, because it appears as though you are doing it for your weekday needs. If they are scattered in the field, gathering them is a melachah de’oraisa


###### Kitzur Shulchan Arukh 98:5
[Kitzur Shulchan Arukh 98:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:5)

כְּשֶׁהוּא עוֹרֵךְ אֶת הָעֵצִים עַל הָאֲבָנִים לְהַבְעִיר אֵשׁ, אָסוּר, מִשּׁוּם דְּעוֹשֶׂה אֹהֶל, דַּהֲוֵי כְּמוֹ שְׁתֵּי מְחִצּוֹת וְגַג עַל גַּבֵּיהֶן. וְצָרִיךְ שֶׁיַּעֲשֶׂה שִׁנּוּי, דְּהַיְנוּ שֶׁיֹּאחַז אֶת הָעֵצִים בְּיָדוֹ וְיִתֵּן אֶת הָאֲבָנִים תַּחְתֵּיהֶם. וְכֵן כְּשֶׁמַעֲמִיד קְדֵרָה עַל אֲבָנִים לְהַבְעִיר תַּחְתֶּיהָ, צָרִיךְ שֶׁיֹּאחַז אֶת הַקְּדֵרָה בְּיָדוֹ וְיַכְנִיס אֶת הָאֲבָנִים תַּחְתֶּיהָ, אֲבָל לֹא יַנִּיחֶנָּהּ עַל גַּבֵּי הָאֲבָנִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Arranging wood on top of the stones to start a fire is prohibited,²⁵ 502:13) because you are²⁶ 502:1) making a tent; for it is like erecting two walls upon which you are placing a roof. But you can do it in an unconventional manner, that is by holding the wood in your hand and placing the stones underneath. Similarly, when you place a pot on stones to light a fire underneath, you must hold the pot in your hand and place the stones under it; but you may not place it (the pot) on top of the stones.

footnotes:
²⁵ These halachos apply only when the sides were set up on Yom Tov. If they were standing from before Yom Tov it is permitted. (Eliyahu Rabbah, Mishnah Berurah
²⁶ It looks as if you are making a tent. (Shulchan Aruch


###### Kitzur Shulchan Arukh 98:6
[Kitzur Shulchan Arukh 98:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:6)

אֵין נוֹפְחִין אֵשׁ בְּמַפּוּחַ, כְּדֵי שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהָאֻמָּנִין עוֹשִׂין. וְהָעוֹלָם נוֹהֲגִין הֶתֵּר בְּמַפּוּחַ שֶׁל בַּעֲלֵי בָתִּים עַל יְדֵי שִׁנּוּי לְהָפְכוֹ מִלְּמַעְלָה לְמַטָּה. אֲבָל בְּמַפּוּחַ שֶׁל אֻמָּנִין, אֲפִלּוּ עַל יְדֵי שִׁנּוי אָסוּר (תק"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may not fan a fire with a bellow, because it is forbidden to do so in a professional manner. It is customary to permit (the use of) a domestic-type bellows by operating it in an unconventional manner,²⁷ 502:1. holding it in an upside down position, but with a professional bellows it is forbidden, even in an unconventional manner.

footnotes:
²⁷ Shulchan Aruch


###### Kitzur Shulchan Arukh 98:7
[Kitzur Shulchan Arukh 98:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:7)

מֻתָּר לִבְרֹר קִטְנִיּוֹת מַה שֶּׁהוּא צָרִיךְ לְאוֹתוֹ הַיּוֹם, אֲבָל לֹא בְּנַפָּה וְלֹא בִּכְבָרָה, וְגַם לֹא יִתְּנֵם לְתוֹךְ הַמַּיִם כְּדֵי שֶׁיָּצוּף הַפְּסֹלֶת אוֹ הָאֹכֶל, אֶלָּא יִבְרֹר בְיָדוֹ וִילַקֵּט מַה שֶּׁהוּא נֹחַ לוֹ יוֹתֵר. אִם נֹחַ לוֹ לְלַקֵּט הַפְּסֹלֶת, יְלַקֵּט הַפְּסֹלֶת. וְאִם נֹחַ לוֹ לְלַקֵּט הָאֹכֶל יְלַקֵּט הָאֹכֶל (תק"י).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may sort all the legumes you need for that day,²⁸ On Yom Tov, separating (*boreir*) is a *melachah de’oraisa* only when separating grain (from chaff etc.), which is usually done on a large scale. (*Shulchan Aruch Harav* 510:3) The *Yeshuos Yaakov* 500:2 rules that separating two types of foods, even on Yom Tov is permitted only for immediate use. but not with a sieve or strainer.²⁹ 510:1, *Mishnah Berurah*) Neither may you put them in water so that the refuse or the edible part will float. But you may separate them by hand and pick out whatever is easier for you; if it is easier to pick out the refuse,—pick out the refuse,³⁰ and *Shulchan Aruch Harav* say this is forbidden if you were able to do it before Yom Tov. *Biur Halachah* 510:2 says since you are not using a sieve etc., it is considered doing it in an unusual manner, and it is permitted even if you could have done it before Yom Tov. But, in such a case it is better to take the food from the refuse; and this is the prevailing custom. and if it is easier to pick out the edible part,—pick out the edible part.

footnotes:
²⁸ Unlike Shabbos when, unless it is for immediate use, even separating food from refuse is a melachah de’oraisa.
²⁹ Since usually a large quantity is separated with these utensils, it looks as though you are doing it for tomorrow’s needs. (Taz
³⁰ Taz


###### Kitzur Shulchan Arukh 98:8
[Kitzur Shulchan Arukh 98:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:8)

קֶמַח שֶׁכְּבָר הָיָה מְרֻקָּד אֶלָּא שֶׁהוּא רוֹצֶה לְרַקְּדוֹ שֵׁנִית, יֵשׁ לְרַקְּדוֹ עַל יְדֵי אֵינוֹ יְהוּדִי אוֹ עַל יְדֵי שִׁנּוּי, דְּהַיְנוּ שֶׁיְרַקֵּד בְּאַחוֹרֵי הַנַּפָּה. וְכֵן יַעֲשֶׂה בְּמַצוֹת דּוּכוֹת. וְקֶמַח שֶׁעֲדַיִן לֹא הָיָה מְרֻקָּד, אָסוּר לְרַקְּדוֹ אֶלָּא עַל יְדֵי אֵינוֹ יְהוּדִי וּבְשִׁנּוּי. אָסוּר לִבְרֹר פְּסֹלֶת מִתּוֹךְ הַקֶּמַח, כְּגוֹן, שֶׁנָּפַל לְתוֹכוֹ צְרוֹרוֹת וְכַדּוֹמֶה. וַאֲפִלּוּ לִבְרֹר מִתּוֹךְ מַצּוֹת כְּתוּתוֹת אֶת הַפֵּרוּרִים הַגְּדוֹלִים, אָסוּר (תק"ד תק"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Flour that has already been sifted, but you wish to sift it a second time, should be sifted by a non-Jew or you may do it in an unconventional manner, turning the sieve upside down. Do the same when sifting crushed matzos. Flour that has never been sifted, may be sifted only by a non-Jew, in an unconventional way. It is forbidden to pick out refuse from flour; for example, if pebbles or something similar fell into it. It is forbidden to separate the large crumbs even from ground matzoh.³¹ 504:9, *Maharil.* Because they are like two different foods.

footnotes:
³¹ Magein Avraham


###### Kitzur Shulchan Arukh 98:9
[Kitzur Shulchan Arukh 98:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:9)

לִישָׁה מֻתֶּרֶת בְּיוֹם טוֹב, וּמִכָּל מָקוֹם לֹא יִמְדּוֹד אֶת הַקֶּמַח, אֶלָּא יִקַּח בְּאֹמֶד הַדָּעַת. וְאִם אֵינוֹ מְצַמְצֵם אֶת הַמִּדָּה, אֶלָּא פּוֹחֵת אוֹ מוֹסִיף, מֻתָּר (תק"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Kneading is permitted on Yom Tov.³² However, you should not measure the flour but should take it by estimate.³³ 6:2) If you do not measure exactly, but take less or more, it is permitted to (use a measuring utensil).³⁴

footnotes:
³² Also see paragraph 23.
³³ If inaccurate measuring will affect the quality, you may use a measuring utensil. (Peri Megadim, Mishnah Berurah
³⁴ Bach, Tur.


###### Kitzur Shulchan Arukh 98:10
[Kitzur Shulchan Arukh 98:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:10)

בָּצֵק מְחֻתָּךְ (אִטְרִיּוֹת, פְּתִיתִים) שֶׁמְבַשְׁלִים לְאָכְלוֹ עִם רֹטֶב (נודעל, פערפיל), יֵשׁ לָלוּשׁ בְּעֶרֶב יוֹם טוֹב, כִּי הַיְשָׁנִים יוֹתֵר טוֹבִים. וְאִם לֹא לָשׁ מֵעֶרֶב יוֹם טוֹב, יָלוּשׁ בְּיוֹם טוֹב עַל יְדֵי שִׁנּוּי. דְּהַיְנוּ שֶׁאִם דַּרְכּוֹ לָלוּשׁ עַל דַּף, יָלוּשׁ עַל מַפָּה וְכַדּוֹמֶה. וְגַם תַּבְשִׁיל שֶׁאֵינוֹ מִתְקַלְקֵל, כְּגוֹן פֵּרוֹת יְבֵשִׁים וְכַדּוֹמֶה, יֵשׁ לְבַשְּׁלָם בְּעֶרֶב יוֹם טוֹב (תצ"ה).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Dough for noodles and farfel used in soups should be kneaded on *erev* Yom Tov, for if they are older they taste better. But if you did not knead it *erev* Yom Tov, you may knead it on Yom Tov in an unconventional way.³⁵ For example, if you usually knead it on a board, you should knead it on a tablecloth or on something similar.³⁶ 85:7). Cooked food that does not spoil, like dried fruits and similar food should be cooked on *erev* Yom Tov.³⁷ for Yom Tov if you will do them in an unconventional manner. (*Magein Avraham, Chayei Adam*) The *Bigdei Yesha* questions this. (See *Mishnah Berurah 495:10)*

footnotes:
³⁵ See footnote 13.
³⁶ (Chayei Adam
³⁷ See footnote 13. You are allowed to schedule these melachos


###### Kitzur Shulchan Arukh 98:11
[Kitzur Shulchan Arukh 98:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:11)

עִסָּה שֶׁלָּשָׁה בְּיוֹם טוֹב מֻתָּר לְהַפְרִישׁ מִמֶּנָּהּ חַלָּה. אֲבָל אָסוּר לְשָׂרְפָהּ, דְּאֵין שׂוֹרְפִין קָדָשִׁים בְּיוֹם טוֹב. וְגַם אָסוּר לֶאֱפוֹתָהּ, מִשּׁוּם דְּאֵינָהּ רְאוּיָה לַאֲכִילָה, שֶׁהֲרֵי כֻּלָּנוּ טְמֵאֵי מֵתִים. וַאֲסוּרָה גַּם בְּטִלְטוּל. רַק בְּעוֹדָהּ בְּיָדוֹ, יַנִּיחֶנָּהּ בְּמָקוֹם הַמִּשְׁתַּמֵּר עַד מוֹצָאֵי יוֹם טוֹב וְיִשְׂרְפֶנָּהּ. וְעִסָּה שָׁלֹשׁ בְּעֶרֶב יוֹם טוֹב, אָסוּר לְהַפְרִישׁ מִמֶּנָּהּ חַלָּה בְּיוֹם טוֹב, אֶלָּא אוֹפֶה וְאוֹכֵל וּמַנִּיחַ קְצָת פַּת שֶׁיַּפְרִישׁ מִמֶּנּוּ בְּמוֹצָאֵי יוֹם טוֹב. וְצָרִיךְ שֶׁיַּנִּיח פַּת כְּדֵי שֶׁיַּפְרִישׁ מִמֶּנּוּ וְיִשָׁאֵר עוֹד קְצָת (עַיֵן לְעֵיל סִימָן ל"ה סָעִיף ט') (תק"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you knead dough on Yom Tov, you may take *challah* from it. But you may not burn (the *challah* portion), because holy things may not be burned on Yom Tov. It is also forbidden to bake (the *challah* portion)³⁸ 506:4. because it is not fit to be eaten, for we are all considered as ritually unclean due to having come in contact with corpses.³⁹ And it is forbidden to handle (the *challah* portion), but while it is still in your hand, you should put it in a safe place until after Yom Tov, and then burn it. If you knead dough on *erev* Yom Tov, it is forbidden to take *challah* from it on Yom Tov,⁴⁰ 506:17) but you may bake (the bread) and eat it, leaving a little bread from which to take (*challah*)⁴¹ where separating *challah* is a rabbinic ordinance. In *Eretz Yisrael,* where it is a *de’oraisa,* you may not eat from it before separating *challah*. (*Mishnah Berurah* 506:21) If you want, you may knead a new dough on Yom Tov, put it next to the other dough, and separate the *challah* of both from the Yom Tov dough, (*Rema* 506:3) right after Yom Tov. The portion you leave should be sufficient for separating *challah* and have some left over.

footnotes:
³⁸ Shulchan Aruch
³⁹ Or with people who have been in contact with corpses. (See chapter 202 for details.)
⁴⁰ When kneaded before Yom Tov, it is prohibited, rabbinically, because it looks like you are fixing it. When kneaded on Yom Tov, however, they did not prohibit it. (see Mishnah Berurah
⁴¹ This is only permitted outside of Eretz Yisrael,


###### Kitzur Shulchan Arukh 98:12
[Kitzur Shulchan Arukh 98:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:12)

אָסוּר לְגַבֵּל טִיט בְּיוֹם טוֹב, וַאֲפִלּוּ עַל יְדֵי אֵינוֹ יְהוּדִי. וְלָכֵן אִם צָרִיךְ לִסְתּוֹם אֶת הַתַּנּוּר שֶׁמַּטְמִינִין בּוֹ לְצֹרֶךְ שַׁבָּת, צָרִיךְ שֶׁיָּכִין לוֹ טִיט מְגֻבָּל מֵעֶרֶב יוֹם טוֹב, גַּם לִקַּח רֶפֶשׁ מֵהָרְחוֹב, אָסוּר, אֶלָּא אִם כֵּן הֱכִינוֹ בְּעֶרֶב יוֹם טוֹב וְהִנִיחוֹ בְּקֶרֶן זָוִית. וְנָכוֹן לִזָּהֵר שֶׁלֹּא לָטוּחַ אֶת הַטִּיט אוֹ הָרֶפֶשׁ, אֶלָּא יִסְתְּמוּהוּ בְּלֹא טִיחָה, מִשּׁוּם דְּיֵשׁ אוֹסְרִים אֲפִלּוּ לְצֹרֶךְ אֹכֶל נֶפֶשׁ (עַיֵּן חכ"א כלל צב סָעִיף א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to mix clay on Yom Tov, even if done by a non-Jew. Therefore if you (need clay) to seal the oven in which you warm your food, for Shabbos, you must prepare clay that was mixed, before Yom Tov. Also taking mud from the street is forbidden, unless it was prepared on *erev* Yom Tov, and placed in a corner. You should be careful not to smear the clay or mud, but you should seal the oven with it without smearing, for some authorities prohibit this (on Yom Tov) even to keep food warm.


###### Kitzur Shulchan Arukh 98:13
[Kitzur Shulchan Arukh 98:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:13)

עוֹפוֹת שֶׁהֵם בְּבֵיתוֹ אוֹ בֶּחָצֵר הָעוֹמְדִים לַאֲכִילָה, וְהֵם כְּבָר הֻרְגְּלוּ בַּבַּיִת, שֶׁאֲפִלּוּ יוֹצְאִין לַחוּץ בָּאִים לָעֶרֶב לְבֵיתוֹ, מֻתָּר לְצוּדָן אֲפִלּוּ חוּץ לֶחָצֵר לְצֹרֶךְ יוֹם טוֹב לְשָׁחֳטָן. אֲבָל שֶׁלֹּא לְצֹרֶךְ אֲכִילָה, אָסוּר לְצוּדָן. וְאִם הֵם חֲדָשִׁים שֶׁלֹּא הֻרְגְּלוּ, אָסוּר לְצוּדָן אֲפִלּוּ לְצֹרֶךְ אֲכִילָה, אֲפִלּוּ כְּשֶׁהֵן בְּבֵיתוֹ. אַךְ בַּלַּיְלָה כְּשֶׁהֵן יוֹשְׁבִין, מֻתָּר לְקַחְתָּן. וּבְכָל עִנְיָן יֵשׁ לִזָּהֵר שֶׁיִּבְרוֹר מֵעֶרֶב יוֹם טוֹב אֵיזֶה שֶׁהוּא רוֹצֶה לִשְׁחֹט בְּיוֹם טוֹב, כִּי שֶׁמָּא זֶה שֶׁיִּטוֹל יִמָּצֵא כָּחוּשׁ, וְנִמְצָא שֶׁטִּלְטֵל שֶׁלֹּא לְצֹרֶךְ. וְעוֹפוֹת שֶׁאֵינָן עוֹמְדִין לַאֲכִילָה אֶלָּא לְבֵיצִים, הֵן מֻקְצִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Domesticated poultry that is kept in the house or in the yard for food, are permitted to be caught⁴² 497:17, *poskim*) so that you may slaughter them for your Yom Tov needs. But if not needed for food, it is forbidden to catch them.⁴³ 497:8. And if they are new and not accustomed to (the house or yard), it is forbidden to catch them even for food, even while they are in the house.⁴⁴ 497:17) But at night, when they are roosting, it is permitted to take them.⁴⁵ 88:2. In any event, you must be careful to select those you intend to slaughter on Yom Tov before Yom Tov, lest the one you will take will prove to be too lean and you will have handled it needlessly.⁴⁶ 497:18) Also if you catch it in an open space, it is considered a *melachah* of catching, without valid purpose. (*Sha’ar Hatziyun* 497:40) Poultry, not kept for food, but for laying eggs, are *muktzeh*.⁴⁷ 497:16.

footnotes:
⁴² Even with a trap. (Mishnah Berurah
⁴³ Magein Avraham
⁴⁴ Unless they enter a very narrow space. (Mishnah Berurah
⁴⁵ Chayei Adam
⁴⁶ This is a needless bother on Yom Tov. (Mishnah Berurah
⁴⁷ Mishnah Berurah


###### Kitzur Shulchan Arukh 98:14
[Kitzur Shulchan Arukh 98:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:14)

יוֹנֵי שׁוֹבָךְ וְיוֹנֵי עֲלִיָּה, אַף עַל פִּי שֶׁכְּבָר הֻרְגְּלוּ לָבֹא לְקִנֵּיהֶן, אָסוּר לְצוּדָן, אֲפִלּוּ הִזְמִינָן מֵעֶרֶב יוֹם טוֹב.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to catch doves of a dove-cote or doves living in an attic,⁴⁸ even though they are accustomed to return to their nests⁴⁹ (see *Mishnah Berurah* 497:28) and even if you selected them before Yom Tov.⁵⁰ 497:9–10)

footnotes:
⁴⁸ Wild birds that do not belong to anyone.
⁴⁹ Because they are not domesticated, they are hard to catch and are not considered as though they are already caught. Even if they are easy to catch, you may not catch them. Since they find their food elsewhere, they are like other wild fowl. (Magein Avraham.
⁵⁰ If they are small and not able to fly and escape, it is sufficient to designate the ones you want before Yom Tov. (see Shulchan Aruch


###### Kitzur Shulchan Arukh 98:15
[Kitzur Shulchan Arukh 98:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:15)

הָאֶגֶד שֶׁעַל רַגְלֵי הָעוֹפוֹת, מֻתָּר לְאַחַר שְׁחִיטָה לְחָתְכוֹ אוֹ לְשָׂרְפוֹ. וּמֻתָּר לִתְפּוֹר עוֹפוֹת שֶׁמְמַלְּאִין אוֹתָן, אַךְ צָרִיךְ לִזָּהֵר לְהַכְנִיס אֶת הַחוּט בְּתוֹךְ הַמַּחַט בְּעֶרֶב יוֹם טוֹב. וְאִם לֹא הִכְנִיסוֹ מֵעֶרֶב יוֹם טוֹב, אָסוּר לְהַכְנִיסוֹ בְּיוֹם טוֹב. לְאַחַר שֶׁתְּפָרוֹ, מֻתָּר לִשְׂרוֹף אֶת הַחוּט הַנִּשְׁאָר (תק"ט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is permitted to cut or burn the rings around the legs of poultry after slaughtering. You may also sew up poultry when you stuff them, but you must be careful to thread the needle on *erev* Yom Tov.⁵¹) If you did not thread it before Yom Tov, it is forbidden to thread it on Yom Tov.⁵² 509:16. After the poultry is sewn up, you may burn the leftover thread.⁵³ 509:9, *Mishnah Berurah* 509:18)

footnotes:
⁵¹ So you will not desecrate Yom Tov by cutting the string to the proper length. (Magein Avraham, Rabbeinu Yerucham
⁵² Magein Avraham, Mishnah Berurah
⁵³ Burning it and cutting it are halachically identical, but the custom is to burn it. (Magein Avraham


###### Kitzur Shulchan Arukh 98:16
[Kitzur Shulchan Arukh 98:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:16)

דָּגִים שֶׁבְּבֵיבָר, אִם אִי אֶפְשָׁר לְתָפְסָן בְּיָּדַיִם אֶלָּא בִּכְלִי, אָסוּר לְתָפְסָן. אֲבָל אִם אֶפְשָׁר לְתָפְסָן בְּיָּדַיִם מֻתָּר לְתָפְסָן אֲפִלּוּ בִּכְלִי. וְאִם יֵשׁ שָׁם דָּגִים הַרְבֵּה, צָרִיךְ שֶׁיַּזְמִין בְּעֶרֶב יוֹם טוֹב אֶת זֶה שֶׁהוּא רוֹצֶה לָקַחַת בְּיוֹם טוֹב שֶׁיַּעֲשֶׂה בּוֹ אֵיזֶה סִימָן. וְאִם צָרִיךְ לְכֻלָּם, יַזְמִין אֶת כֻּלָּם, דְּהַיְנוּ שֶׁיֹּאמַר בְּעֶרֶב יוֹם טוֹב: כָּל אֵלּוּ הַדָּגִים אֲנִי מַזְמִין לְיוֹם טוֹב (סִימָן תצ"ז ובחיי"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to catch fish in a pond, that cannot be caught with your hands, but (only) with a utensil. But if you can catch them with your hands, you may catch them, even with a utensil.⁵⁴ But the *Mishnah Berurah* 497:14 says you should consider the opinion of the *Peri Chadash* and *Shulchan Aruch Harav,* who do not permit the use of a utensil. See *Shulchan Aruch* 497 for details of these *halachos.* If there are many fish in the pond you must designate before Yom Tov the one you wish to take on Yom Tov, by making a mark on it; and if you need all of them, you must designate all of them by saying before Yom Tov: "I am designating all of these fish for Yom Tov."

footnotes:
⁵⁴ Taz, Eliyahu Rabbah.


###### Kitzur Shulchan Arukh 98:17
[Kitzur Shulchan Arukh 98:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:17)

סָפֵק צֵידָה וְסָפֵק מוּכָן, אָסוּר. וּלְצֹרֶךְ גָּדוֹל, יֵשׁ לְהָקֵל בְּיוֹם טוֹב שֵׁנִי, אַךְ לֹא בְּרֹאשׁ הַשָּׁנָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you are in doubt whether something was caught or prepared on Yom Tov, it is forbidden to be used. If it is very urgent, you may be lenient on the second day of Yom Tov, but not on [the second day] Rosh Hashanah.


###### Kitzur Shulchan Arukh 98:18
[Kitzur Shulchan Arukh 98:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:18)

כָּל בַּעֲלֵי חַיִּים שֶׁהֵם מֻקְצִין, אָסוּר לְהַשְׁקוֹתָן אוֹ לִתֵּן לָהֶם מְזוֹנוֹת בְּסָמוּךְ לָהֶם, אֶלָּא בְּרָחוֹק קְצָת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Living creatures that are *muktzeh*⁵⁵ 497:12, *Shulchan Aruch Harav.* This is so that you will not inadvertantly take them for eating in violation of *muktzeh.* This *halachah,* therefore, applies only to kosher species. The *Shulchan Aruch* 497:7 says this prohibition applies only to living creatures in a situation where catching them is a *melachah* and we fear you might do so if you put food near them. But your domestic creatures, even if *muktzeh,* should be fed on Yom Tov. This is the ruling of the *Peri Chadash* and *Mishnah Berurah* (497:4.)(see also *Biur Halachah*) may not be given drink, nor may their food be placed within a close reach, but it should be placed a short distance away.

footnotes:
⁵⁵ Shulchan Aruch


###### Kitzur Shulchan Arukh 98:19
[Kitzur Shulchan Arukh 98:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:19)

שָׁחַט עוֹף וְנִמְצָא טְרֵפָה, אָסוּר לְטַלְטְלוֹ, כְּמוֹ שְׁאָר מֻקְצֶה. אֲבָל אִם שָׁחַט בְּהֵמָה וְנִמְצֵאת טְרֵפָה, מֻתָּר לְהַצְנִיעָהּ בְּמָקוֹם שֶׁלֹּא תִּתְקַלְקֵל. וְאִם אִי אֶפְשָׁר לְהַצְנִיעָהּ שֶׁלֹּא תִּתְקַלְקֵל, מֻתָּר לְמָכְרָהּ לְאֵינוֹ יְהוּדִי בְּאֹפֶן שֶׁלֹּא יִקְצֹץ דָּמִים וְלֹא יִשְׁקוֹל. וְאוּלַי גַּם בְּאַוָּזִים מְפֻטָּמִים דְּשָׁכִיחַ בְּהוּ טְרֵפוֹת, יֵשׁ לְהָקֵל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you slaughtered poultry, and it was found to be *tereifah*,⁵⁶ you are forbidden to handle it, similar to other *muktzeh* (items). But if you slaughtered an animal and it was found to be *tereifah,* you may put it in a place where it will not spoil. But if it is impossible to put it away, so that it will not spoil, you may sell it to a non-Jew, provided that no price is set, and it is not weighed. Perhaps with regard to fattened geese among which *tereifos* are generally found, you may be lenient.⁵⁷ is referring to selling them in the manner described or even to handling them. The *Sha’ar Hatziyun* 497:76, and *Chemed Moshe* permit handling them also.

footnotes:
⁵⁶ Anyone of the eighteen types of bodily injuries or defects that prohibit eating it.
⁵⁷ It is not clear if the Kitzur Shulchan Aruch


###### Kitzur Shulchan Arukh 98:20
[Kitzur Shulchan Arukh 98:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:20)

אֵין לִשְׁחֹט בְּהֵמָה בְּיוֹם טוֹב, אֶלָּא לְצֹרֶךְ גָּדוֹל. וְאָסוּר לִמְכּוֹר אֶת הַבָּשָׂר בְּמִשְׁקָל וְלֹא בִּקְצִיצַת דָּמִים, אֶלָּא נוֹתֵן לוֹ אֵיזֶה חֵלֶק סְתָם וּלְאַחַר יוֹם טוֹב יְשַׁלֵּם לוֹ (תצ"ח ת"ק).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may not slaughter an animal on Yom Tov⁵⁸ 495:50) unless it is absolutely necessary.⁵⁹ 498:16. This is the custom, even when *treifos* are not very common. (*Mishnah Berurah* 498:49) It is forbidden to sell meat by weight and at a set price. But you may give someone a piece of meat to be paid for after Yom Tov.

footnotes:
⁵⁸ But poultry is permitted. (Chayei Adam, Mishnah Berurah
⁵⁹ Magein Avraham


###### Kitzur Shulchan Arukh 98:21
[Kitzur Shulchan Arukh 98:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:21)

הַשּׁוֹחֵט בְּהֵמָה בְּיוֹם טוֹב, טוֹב שֶׁלֹּא לִבְדֹּק אֶת הָרֵאָה עַד לְאַחַר שֶׁיַּפְשִׁיט אֶת הָעוֹר, כִּי אִם יִבְדֹּק וְתִמָּצֵא טְרֵפָה, אָסוּר לְהַפְשִׁיטָהּ. מֻתָּר לְטַלְטֵל אֶת הָעוֹר מִבְּהֵמָה שֶׁשְּׁחָטָהּ הַיּוֹם כְּדֵי לְהַצְנִיעָהּ, אֲבָל לֹא לְשָׁטְחָהּ עַל גַּבֵּי יְתֵדוֹת. וּשְׁאָר עוֹרוֹת, אֲסוּרִין בְּטִלְטוּל. וְכֵן הַנּוֹצוֹת מֵעוֹף שֶׁשָּׁחֲטוּ הַיּוֹם, מֻתָּר לְטַלְטְלָן לְהַצְנִיעָן. אֲבָל שְׁאָר נוֹצוֹת, אָסוּר לְטַלְטְלָן (תצ"ז תצ"ט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When you slaughter an animal (on Yom Tov) it is best not to examine the lungs until after you have skinned it; for if you examine it and it is found to be *tereifah,* it is forbidden to skin it.⁶⁰ 497:16. Because it is a *melachah* not for the purpose of food. (*Mishnah Berurah*) You are allowed to handle the hide of an animal that was slaughtered that day in order to put it away. But not to spread it on posts.⁶¹ (*Mishnah Berurah* 499:5, *Magein Avraham* etc.) Other hides are absolutely forbidden to be handled. Also, feathers from a bird that was slaughtered that day, may be handled in order to put them away. But it is forbidden to handle any other feathers.⁶² (*Shulchan Aruch Harav* 302:3)

footnotes:
⁶⁰ Shulchan Aruch
⁶¹ That is clearly done to dry the hide, and we are concerned you may salt it, too, which is a melachah de’oraisa.
⁶² This applies only when attached to their stems. But when detached, they are soft, and can be used to lie on, and are not muktzeh.


###### Kitzur Shulchan Arukh 98:22
[Kitzur Shulchan Arukh 98:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:22)

מֻתָּר לִמְלוֹחַ בָּשָׂר לְהַכְשִׁירוֹ מִדָּמוֹ, אֲפִלּוּ הָיָה אֶפְשָׁר לְמָלְחוֹ מֵאֶתְמוֹל. וְדַוְקָא אִם יֵשׁ בּוֹ לְצֹרֶךְ הַיּוֹם. וָאִם יֵשׁ לוֹ בָּשָׂר יוֹתֵר וְהוּא מִתְיָרֵא שֶׁלֹּא יִתְקַלְקֵל מֻתָּר לִמְלוֹחַ הַכֹּל בְּיַחַד אֲפִלּוּ הַרְבֵּה. גַּם מַה שֶּׁאֵינוֹ לְצֹרֶךְ הַיּוֹם, דְּהַכֹּל חֲדָּא טִרְחָא הִיא, אֲבָל בָּשָׂר שֶׁכְּבָר נִמְלַח מִדָּמוֹ, וְכֵן דָּגִים שֶׁהָיָה אֶפְשָׁר לְמָלְחָן בְּעֶרֶב יוֹם טוֹב, אָסוּר לְמָלְחָן בְּיוֹם טוֹב (ת"ק).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is permited to salt meat to draw off the blood,⁶³ even if it could have been salted the day before Yom Tov,⁶⁴ 500:5. Because after the *kashering* process, the meat must be kept salted in order to keep it from spoiling, and this is detrimental to its taste.(*Shulchan Aruch Harav*) This is true when it is warm and you have no access to refrigeration. provided you need it for that day. If you have more meat (than you need) and fear it might spoil, you may salt all the meat together,⁶⁵ 500:5. no matter how much there is, and even that which is not needed for today, for it involves the same labor.⁶⁶ We maintain that you have to salt both sides of the meat, so there is a little more labor when there is more meat. Even so, since the prohibition involved is not *de’oraisa,* the Sages were lenient, if there is concern that the meat will spoil. (*Mishnah Berurah* 500:22, *Shulchan Aruch Harav*) But meat that has already been salted and its blood (drawn off),⁶⁷ Because it is obvious that you are not salting it to eat it now, for then you would cook it and you wouldn’t re-salt it. But you may resalt it on the second night of Yom Tov, for it could be you want it for the Yom Tov morning meal. The first night of Yom Tov, you may not re-salt it because you should have done it before Yom Tov. (see *Machatzis Hashekel* 500:17) and fish that could have been salted⁶⁸ 500:26, *poskim*) Even fish that do not get spoiled in salt may be salted on Yom Tov if they were cut open before Yom Tov. (*Machatzis Hashekel* 500:11) on *erev* Yom Tov, is forbidden to be salted on Yom Tov.

footnotes:
⁶³ See Chapter 36 for details.
⁶⁴ Ramah
⁶⁵ See Shulchan Aruch
⁶⁶ Rashi.
⁶⁷ Magein Avraham.
⁶⁸ Small fish that spoil after a while, when salted, may be salted on Yom Tov. (Mishnah Berurah


###### Kitzur Shulchan Arukh 98:23
[Kitzur Shulchan Arukh 98:23](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:23)

כְּשֶׁעוֹשֶׂה מַעֲשֵׂה אוֹפֶה בְּיוֹם טוֹב, אָסוּר לַעֲשׂוֹת בּוֹ צִיּוּרִים עַל יְדֵי דְּפוּס, אוֹ בַיָּד לַעֲשׂוֹת מִן הָעִסָּה אֵיזֶה צִיּוּרִים כְּעוֹפוֹת וְכַדּוֹמֶה (חיי"א כלל צ"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When baking pastry on Yom Tov, it is forbidden to shape it into figures either by using a mold or by hand.⁶⁹ 92:3.

footnotes:
⁶⁹ Chayei Adam


###### Kitzur Shulchan Arukh 98:24
[Kitzur Shulchan Arukh 98:24](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:24)

אָסוּר לְמָרֵחַ שׁוּם דָּבָר בְּיוֹם טוֹב כְּמוֹ בַשַׁבָּת. וְלָכֵן אָסוּר לְחַמֵּם נֵר שֶׁל שַׁעֲוָה אוֹ שֶׁל חֵלֶב לְדַבְּקוֹ בַּמְּנוֹרָה אוֹ בַּכֹּתֶל, שֶׁמָּא יְמָרֵחַ. וְאִם הַשְּׁפוֹפֶרֶת מְמֻלֵאת בְּחֵלֶב, יָכוֹל לְנַקּוֹתוֹ בְּדָבָר שֶׁאֵינוֹ מֻקְצֶה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Levelling [or smearing] is forbidden⁷⁰ of scraping (מְמַחֵק). It is forbidden to spread or smear something in order to make it level. on Yom Tov as on Shabbos. Therefore, it is forbidden to warm⁷¹ 514 says if it is not warmed, it is permitted. The *Pri Megadim* maintains it is not. a candle of wax or of tallow to make it stick to the candlestick or the wall, for you might inadvertently smear it.⁷² 514:6. If the socket (of the candlestick) is full of tallow,⁷³ on Yom Tov because you can put on a wick and light it. (*Magein Avraham* 499:9) But the *Shulchan Aruch Harav* 499:11 says not to move it unless it is urgent. you may clean it with an object that is not *muktzeh.*

footnotes:
⁷⁰ A toladah
⁷¹ Eliyahu Rabbah
⁷² Magein Avraham
⁷³ The piece of tallow is not muktzeh


###### Kitzur Shulchan Arukh 98:25
[Kitzur Shulchan Arukh 98:25](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:25)

אָסוּר לְכַבּוֹת אֵשׁ בְּיוֹם טוֹב. וַאֲפִלּוּ לִגְרֹם כִּבּוּי, אָסוּר. וְלָכֵן אָסוּר לְהַעֲמִיד נֵר דּוֹלֵק בְּמָקוֹם שֶׁיָּכוֹל לִנַשֵׁב הָרוּחַ וּלְכַבּוֹתוֹ. וְאַף עַל פִּי שֶׁעַתָּה אֵין הָרוּחַ מְנַשֶׁבֶת. וְכֵן אָסוּר לִפְתּוֹחַ דֶּלֶת אוֹ חַלּוֹן כְּנֶגֶד הַנֵּר הַדּוֹלֵק, כְּדִלְעֵיל סִימָן פ סָעִיף ב' (ת ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to extinguish a fire on Yom Tov.⁷⁴ 514:1) It is even forbidden to extinguish it indirectly. Therefore, it is forbidden to place a burning candle where the wind may blow it out, even though when you place it no wind is blowing.⁷⁵ It is also forbidden to open a door or a window opposite a burning candle. See above chapter 80:2

footnotes:
⁷⁴ Unless it is life threatening or for the purpose of food. For example, if your food will burn, or your only dishes etc. will burn, and you haven’t any other way to alleviate the situation. (see Shulchan Aruch
⁷⁵ Magein Avraham, Biur Halachah.


###### Kitzur Shulchan Arukh 98:26
[Kitzur Shulchan Arukh 98:26](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:26)

מֻתָּר לְכַסּוֹת אֶת הָאֵשׁ בִּכְלִי אוֹ בְּאֵפֶר מוּכָן (עַיֵן לְקַמָּן סִימָן צ"ט סָעִיף ד). וְאַף עַל פִּי שֶׁאֶפְשָׁר שֶׁיִּכָּבֶה קְצָת עַל יְדֵי הַכִּסּוּי, מִכָּל מָקוֹם כֵּיוָן שֶׁאֵינוֹ מְכַוֵּן לְכִבּוּי (וְגַם הֲוֵי מְלָאכָה שֶׁאֵינָהּ צְרִיכָה לְגוּפָהּ), מֻתָּר לְצֹרֶךְ יוֹם טוֹב. וְדַוְקָא לְצֹרֶךְ אוֹתוֹ הַיּוֹם. אֲבָל לְצֹרֶךְ הַלַּיְלָה אָסוּר דְּהָא הַלַּיְלָה שַׁיָּךְ לְיוֹם שֵׁנִי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is permitted to cover a fire (on Yom Tov)⁷⁶ with a vessel or ashes that have been prepared (before Yom Tov).⁷⁷ Even though it may be slightly extinguished by being covered,⁷⁸ Even though you are allowed to roast meat on coals, which will surely extinguish some of the coals, in that case, it is done for the immediate preparation of food, while, here, you are merely preserving it for later preparation; and therefore it is forbidden, if extinguishing it is inevitable (*Magein Avraham*). But some *poskim* permit this, even though you will inevitably extinguish part of it, since this is not your intention and is for the sake of food preparations (*Peri Chadash, Reshal*). The *Mishnah Berurah* 502:9 mentions both opinions. nevertheless since your intention is not to extinguish it, (and it is a *melachah* not needed for its own sake),⁷⁹ violation according to most *poskim.* it is permitted for the needs of the Yom Tov. But it is permitted only when you need it for that day. But for the needs of the (following) night it is forbidden, for the night belongs to the second day.

footnotes:
⁷⁶ To preserve the fire for later use.
⁷⁷ See Chapter 99:4.
⁷⁸ Vilna Gaon.
⁷⁹ And is, therefore, not a de’oraisa


###### Kitzur Shulchan Arukh 98:27
[Kitzur Shulchan Arukh 98:27](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:27)

אֵין מַגְעִילִין וְאֵין מְלַבְּנִין כֵּלִים שֶׁנֶּאֶסְרוּ וְדִין טְבִילַת כֵּלִים עַיֵּן לְעֵיל סוֹף סִימָן ל"ז.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may not kasher utensils by placing them in boiling water,⁸⁰ 509:5. Because boiling the water for this purpose is only a preparation to prepare food, and should have been done before Yom Tov (*Or Zarua, Magein Avraham*), or because it looks like fixing vessels, which is only a preparation of preparing etc. (*Eliyohu Rabbah, Vilna Gaon*) (see *Mishnah Berurah, Sha’ar Hatziyun* 509:31) nor by heating them until red hot,⁸¹ 509:5. once they have become forbidden for use.⁸² For the laws of immersing (new) utensils on Yom Tov, see Chapter 37 above.

footnotes:
⁸⁰ Ramah
⁸¹ Shulchan Aruch
⁸² Having absorbed a non-kosher product.


###### Kitzur Shulchan Arukh 98:28
[Kitzur Shulchan Arukh 98:28](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:28)

דִּין הֲדָחַת כֵּלִים בְּיוֹם טוֹב כְּמוֹ בְּשַׁבָּת, ואָסוּר לַהֲדִיחָן מִיּוֹם טוֹב רִאשׁוֹן לְיוֹם טוֹב שֵׁנִי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The law regarding washing dishes on Yom Tov is the same as on Shabbos.⁸³ 509:7. (see Chapter 80:26) It is forbidden to wash dishes on the first day Yom Tov to be used on the second day of Yom Tov.

footnotes:
⁸³ Ramah


###### Kitzur Shulchan Arukh 98:29
[Kitzur Shulchan Arukh 98:29](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:29)

אָסוּר לְהַסִּיק כְּדֵי לְחַמֵּם אֶת הַבַּיִת, אֶלָּא אִם הַקֹּר גָּדוֹל, שֶׁהַמַּאֲכָלִים נִקְרָשִׁים, וַהֲוֵי צֹרֶךְ אֹכֶל נֶפֶשׁ. אֲבָל אִם אֵין הַקֹּר גָּדוֹל, אָסוּר. רַק עַל יְדֵי אֵינוֹ יְהוּדִי מֻתָּר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to make a fire in order to heat the house, unless the cold is so severe that the food congeals; then it is considered as required for the preparation of food. But if the cold is not so severe, it is forbidden.⁸⁴ 511:7) If done by a non-Jew, it is permitted

footnotes:
⁸⁴ The prevailing custom is that even a Jew is permitted to light the furnace, even if just slightly cold. (Rema, Vilna Gaon, Mishnah Berurah


###### Kitzur Shulchan Arukh 98:30
[Kitzur Shulchan Arukh 98:30](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:30)

מֻתָּר לְחַמֵּם מַיִם לִרְחֹץ יָדָיו, אֲבָל לֹא כָּל גּוּפוֹ. וּלְצֹרֶךְ תִּינוֹק, אִם צְרִיכִין לְרָחֳצוֹ, אָסוּר גַּם כֵּן לְחַמֵּם מַיִם בִּשְׁבִילוֹ, אֲפִלּוּ עַל יְדֵי אֵינוֹ יְהוּדִי. אַךְ יְכוֹלִין לְהַרְבּוֹת בִּשְׁבִילוֹ, דְּהַיְנוּ כְּשֶׁצְּרִיכִין קְצָת מַיִם לְבִשּׁוּל, מֻתָּר לְחַמֵּם אֲפִלּוּ יוֹרָה גְּדוֹלָה, רַק שֶׁיִּתֵּן כָּל הַמַּיִם קֹדֶם שֶׁהֶעֱמִידָהּ עַל הָאֵשׁ, וְלֹא יוֹסִיף אַחַר כָּךְ. וְאִם הַתִּינוֹק חוֹלֶה קְצָת, מֻתָּר לְחַמֵּם בִּשְׁבִילוֹ עַל יְדֵי אֵינוֹ יְהוּדִי (סִימָן תקיא ובחיי"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is permitted to heat water to wash your hands⁸⁵ 511:9, *poskim*) Because this is something everyone needs to do. In our times, when people wear shoes, washing the feet may not be in this category. but not for bathing your whole body.⁸⁶. (see *Sha’ar Hatziyun*) If you need (warm) water to bathe a child, it is also forbidden to heat the water for him, even through a non-Jew.⁸⁷ This is true according to all *poskim.* (*Mishnah Berurah* 511:13) In the event it was warmed on Yom Tov for this purpose, even by a Jew, you may bathe the child in it if he is normally bathed every day. This is forbidden for an adult, even if the water was warmed for cooking. (See *Ramah, Magein Avraham* and *Mishnah Berurah* 511:12) But you may heat a larger quantity because of him; thus when you need a little water for cooking, it is permitted to heat even a large kettle,⁸⁸ provided you pour in all the water before placing it on the fire and do not add any water after that. If the child is slightly ill, it is permitted to have the water heated for him through a non-Jew.⁸⁹

footnotes:
⁸⁵ Face, hands, and feet, (Mishnah Berurah
⁸⁶ Warming the water just enough to take the chill out is permitted according to some poskim
⁸⁷ Rema.
⁸⁸ And use the extra water to bathe the child.
⁸⁹ Chayei Adam, Mishnah Berurah.


###### Kitzur Shulchan Arukh 98:31
[Kitzur Shulchan Arukh 98:31](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:31)

אָסוּר לְהוֹצִיא אֵשׁ, בֵּין מֵאֶבֶן בֵּין מִזְּכוּכִית (ברענגלאז) בֵּין מֵעֵצִים הַנַּעֲשִׂים בְּגָפְרִית [גַפְרוּר] (צינדהעלצעל) (תק"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden⁹⁰ 502:1) In the event you made a fire on Yom Tov, the *Taz* and *Toras Hashmarim* (*Yoreh Dei’ah* 197) rule that you may not use it, but the *Rashbah, Magein Avraham, Shulchan Aruch Harav, Mishnah Berurah* 502 permit it. to touch off a fire either from a flintstone, a glass or a match.

footnotes:
⁹⁰ It is a preparation for preparing food and could have been done before Yom Tov. (Rambam, Rashba, Mishnah Berurah


###### Kitzur Shulchan Arukh 98:32
[Kitzur Shulchan Arukh 98:32](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:32)

אֵין עוֹשִׂין מֻגְמָר, דְּהַיְנוּ לְפַזֵּר מִינֵי בְּשָׂמִים עַל הַגֶּחָלִים, בֵּין לְהָרִיחַ בֵּין לְגַמֵּר אֶת הַבַּיִת אוֹ כֵלִים, דִּכְתִיב לְכָל נֶפֶשׁ, וּבְעֵינָן דָּבָר הַשָּׁוֶה לְכָל נֶפֶשׁ. אֲבָל מֻגְמָר אֵינוֹ נִצְרָךְ אֶלָּא לִמְפֻנָּקִים וּמְעֻנָּגִים. וּבְעִנְיַן עִשּׁוּן הַטִּיטוּן (טאבאק רויכען), נֶחְלְקוּ הַפּוֹסְקִים זִכְרוֹנָם לִבְרָכָה. וְגַם לְהַמְּקִלִּים צְרִיכִים לִזָּהֵר שֶׁלֹּא לְהַדְלִיק בִּנְיָר וְלֹא בְּגַחֶלֶת, מִשּׁוּם כְּשֶׁזּוֹרְקָן עַל הָאָרֶץ נַעֲשֶׂה כִּבּוּי, וּבְנָקֵל יוּכַל לִטְעוֹת לַעֲשׂוֹת כֵּן בְּיוֹם טוֹב, כֵּיוָן שֶׁרָגִיל לַעֲשׂוֹת כֵּן בַּחֹל. וְאִם כְּתוּבִים עַל הַנְּיָר אוֹתִיּוֹת בִּכְתָב אוֹ בִּדְפוּס וְהוּא שׂוֹרְפוֹ, אִכָּא גַּם אִסּוּר מְחִיקָה (עַיֵּן פרמ"ג) אֶלָּא צָרִיךְ לְהַדְלִיק מִשַּׁלְהֶבֶת. וְגַם אֵין לְעַשֵּׁן מִתּוֹךְ כְּלִי (פייף) [מִקְטֶרֶת] חֲדָשָׁה. גַּם אָסוּר לַחְתֹּךְ אֶת הַטִּיטוּן [הַטַּבַּק] בְּיוֹם טוֹב, וְנִרְאֶה דְּהוּא הַדִּין דְּאָסוּר לְהָסִיר אֶת הַקְּצָווֹת מִן סִיגָרִין [הַסִּיגָרוֹת].

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may not make *mugmar,* that is to scatter various spices over coals, either in order to smell its fragrance, or to perfume the house or clothing, for it is written "For everyone," (Ex. 12:16). meaning, it must be of a nature that everyone requires. But perfuming is only a necessity for dainty and indulgent people. With regard to smoking tobacco, the *poskim,* of blessed memory, disagree.⁹¹ 514:4, *Korban Nessanel* (*Maseches Beitzah* Chapter 2) and *Chayei Adam* 95:13 prohibit smoking on Yom Tov, for it is not necessary for everyone. Some halachic authorities rule that you are not allowed to smoke at all because it is a proven health hazard. On Yom Tov there is more reason to be stringent. Even according to those who are lenient, you must be careful not to light it with a (burning) piece of paper or a coal, because when you throw these on the ground, they will be extinguished.⁹²) It is easy to make the mistake of doing it on Yom Tov, since you are used to doing so during the week. If there are letters on the paper, either written or printed, and you burn it, the prohibition of erasing also applies. Rather, you must light it from a (pre-existing) flame. You also may not smoke a new pipe.⁹³ and *Misgeross Hashulchan*) It is also forbidden to grind the tobacco on Yom Tov. It would seem that it is also forbidden to cut off the tips of cigars.⁹⁴)

footnotes:
⁹¹ The prohibition involved is that of extinguishing fire. The Magein Avraham
⁹² You may not light a cigarette from another cigarette because it partially extinguishes the first one. (Minchas Yom Tov
⁹³ This refers only to an unglazed potsherd pipe, which becomes stronger from heat. It does not apply to wooden pipes. (see Kerem Shlomoh
⁹⁴ To open its ends. You may also not bite off the ends and, maybe, not even burn them when you begin smoking, because it may be considered making a vessel (in this case a cigar) on Yom Tov. (see Minchas Yom Tov, Mikra Kodesh


###### Kitzur Shulchan Arukh 98:33
[Kitzur Shulchan Arukh 98:33](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:33)

דָּבָר שֶׁאֵינוֹ מְלָאכָה גְּמוּרָה וְאָסוּר לַעֲשׂוֹתוֹ בַּשַׁבָּת, מִשּׁוּם רְפוּאָה לְחוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה (כִּמְבֹאָר לְעֵיל סִימָן צ"א) גַּם בְּיוֹם רִאשׁוֹן שֶׁל יוֹם טוֹב וְכֵן בִּשְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה. (עַיֵן לְקַמָּן צ"ט סָעִיף ב'), אָסוּר לַעֲשׂוֹתוֹ כִּי אִם עַל יְדֵי אֵינוֹ יְהוּדִי. אֲבָל בְּיוֹם טוֹב שֵׁנִי (חוּץ מֵרֹאשׁ הַשָּׁנָה), מֻתָּר לַעֲשׂוֹתוֹ גַּם עַל יְדֵי יִשְֹרָאֵל. אֲבָל מְלָאכָה גְּמוּרָה, אָסוּר לַעֲשׂוֹתָהּ לְחוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה, אֲפִלּוּ בְּיוֹם טוֹב שֵׁנִי, כִּי אִם עַל יְדֵי אֵינוֹ יְהוּדִי (עַיֵן שֻלְחָן עָרוּךְ סִימָן תצ"ו סָעִיף ב'. וְיֵשׁ לַעֲשׂוֹת שְׁאֵלַת חָכָם) (תצ"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Something which is not a full-scale *melachah*⁹⁵ See Chapter 91 for details of this *halachah.* and yet is forbidden on Shabbos in order to cure a patient who is not critically ill, is also forbidden even on the first day of Yom Tov, or on both days of Rosh Hashanah, unless it is done by a non-Jew. But on the second day of Yom Tov, (except for the second day of Rosh Hashanah), it may be done, even by a Jew.⁹⁶ 496:45) But a full-scale *melachah* may not be performed for a patient who is not critically ill, even on the second day of Yom Tov unless it is done by a non-Jew. (You should consult a halachic authority before taking any actions in this matter.)

footnotes:
⁹⁵ This means it is a rabbinic prohibition, not a de’oraisa.
⁹⁶ It is permitted, even if done in the usual manner, and even if the illness is local and does not affect the whole body. On the first day of Yom Tov, a Jew may do it only in an unconventional manner, even if the illness affects the whole body. (Shulchan Aruch Harav


###### Kitzur Shulchan Arukh 98:34
[Kitzur Shulchan Arukh 98:34](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:34)

הוֹצָאָה, מֻתֶּרֶת בְּיוֹם טוֹב, אֲפִלּוּ מַה שֶּׁאֵינוֹ לְצֹרֶךְ אֹכֶל נֶפֶשׁ, וּבִלְבַד שֶׁיְהֵא בָּהּ אֵיזֶה צֹרֶךְ אַחֵר (כְּמוֹ שֶׁכָּתַבְתִּי בְּסָעִיף א'), אֲבָל שֶׁלֹּא לְצֹרֶךְ כְּלָל, אָסוּר לְהוֹצִיא כִּי אִם בְּמָקוֹם שֶׁמֻּתָּר לְהוֹצִיא בַּשַׁבָּת. וְגַם לְצֹרֶךְ אֹכֶל נֶפֶשׁ, כְּגוֹן כַּדֵי יַיִן, לֹא יִשָּׂא מַשָּׂא גָּדוֹל כְּמוֹ שֶׁהוּא עוֹשֶׂה בַּחֹל, אֶלָּא יְשַׁנֶּה. וְאִם אִי אֶפְשָׁר לְשַׁנּוֹת, כְּגוֹן שֶׁיֵּשׁ לוֹ הַרְבֵּה אוֹרְחִים עוֹשֶׂה כְּדַרְכּוֹ (תק"י תקי"ח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Carrying is permitted on Yom Tov. It is permitted to carry even things that are not needed for preparing food, provided there is some other need for it, but if it is totally unnecessary, it is forbidden to be carried out [of the house] unless it is to a place where you are permitted to carry on Shabbos.⁹⁷ (courtyards) and partnership in alleys. According to the *Rif, Rambam, Rosh* and *Shulchan Aruch* 528, you may carry in the courtyards and alleyways on Yom Tov, even without an *eruv*. The *Rashbah* and *Rema* 518:1 rule that it is not permitted. The *Reshal* says it is best to include Yom Tov in your *erev chatzeiros* etc., even though the *halachah* is like the *Shulchan Aruch* in this case. Concerning things that are needed for food, like kegs of wine, you should not carry as heavy a burden as you do on weekdays; but you should do it in a different way.⁹⁸ 510:8. If you are accustomed to carry four or five pitchers of wine, you should only carry one or two and you should not carry them in a basket made for carrying wine etc. This applies only when moving the wine etc. through alleyways where people frequent and may see you, but within your house or courtyard, you may carry it as you wish. If it is impossible to do it differently, as when you have many guests,⁹⁹ you may carry it the usual manner.

footnotes:
⁹⁷ See Chapter 94 about requirements of Eruv Chatzeiros
⁹⁸ See Shulchan Aruch
⁹⁹ And you are in a hurry to serve them.


###### Kitzur Shulchan Arukh 98:35
[Kitzur Shulchan Arukh 98:35](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:35)

כָּל הַמְּלָאכוֹת הַמֻתָּרוֹת לַעֲשׂוֹת בְּיוֹם טוֹב זֶהוּ דַּוְקָא לְצֹרֶךְ אָדָם, אֲבָל לֹא לְצֹרֶךְ בְּהֵמָה, דִּכְתִיב, יֵעָשֶׂה לָכֶם, וְדַרְשִׁינָן לָכֶם וְלֹא לִבְהֵמָה. וְלָכֵן אָסוּר לְבַשֵּׁל אוֹ לְהוֹצִיא אֵיזֶה דָּבָר לְצֹרֶךְ בְּהֵמָה, כְּמוֹ בַּשַׁבָּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
All work that is permitted to be done on Yom Tov, may be performed only for the needs of man, but not for animals, for it is written, "Shall be done for you," (Ex. 12:16) and it is expounded¹⁰⁰ 21. "For you, but not for animals." Therefore it is forbidden to cook or carry out anything for the needs of an animal, just as it is forbidden on Shabbos.

footnotes:
¹⁰⁰ Masechet Beitzah


###### Kitzur Shulchan Arukh 98:36
[Kitzur Shulchan Arukh 98:36](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:36)

אָסוּר לְבַשֵּׁל אוֹ לֶאֱפוֹת לְצֹרֶךְ אֵינוֹ יְהוּדִי. אַךְ מִי שֶׁיֵּשׁ לוֹ מְשָׁרֵת אֵינוֹ יְהוּדִי, יָכוֹל לְהוֹסִיף וּלְבַשֵּׁל בִּקְדֵרָה אַחַת, שֶׁיְהֵא בָּהּ גַּם בִּשְׁבִיל הַמְשָׁרֵת. אֲבָל בִּשְׁבִיל אֵינוֹ יְהוּדִי מְכֻבָּד, אָסוּר אֲפִלּוּ לְהוֹסִיף. וְלֹא עוֹד, אֲלָּא אֲפִלּוּ אִם בִּשֵּׁל הַיִשְֹרָאֵל אוֹ אָפָה בִּשְׁבִיל עַצְמוֹ, אָסוּר לְהַזְמִין אֵינוֹ יְהוּדִי שֶׁיֹּאכַל עִמּוֹ. וְאַךְ אֵינוֹ יְהוּדִי שֶׁאֵינוֹ מִתְכַּבֵּד בּוֹ, מֻתָּר לָתֵת לוֹ אֵיזֶה דָּבָר מִמַּה שֶּׁבִּשֵּׁל אוֹ אָפָה. וְלֶאֱפוֹת פַּת אֲפִלּוּ בִּשְׁבִיל אֵינוֹ יְהוּדִי מְשָׁרְתוֹ, אָסוּר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to cook or bake for the needs of a non-Jew¹⁰¹ 512:1. but if you have a non-Jewish servant, you are allowed to add food¹⁰² 512:12) and cook it in the same pot so that there should be enough for the servant too. But for a distinguished non-Jew, it is even forbidden to add (food).¹⁰³ 512:1) Moreover, even if you cooked or baked anything for yourself, you are forbidden to invite a non-Jew¹⁰⁴, *Tur*), you may also give him food. (*Shulchan Aruch* 512:1) Some *poskim* disagree. *Shulchan Aruch Harav* and *Mishnah Berurah* cite the *Taz* who rules that you may give him food, but not if you have to urge him to dine with you. to eat with you.¹⁰⁵ and *Mishnah Berurah* 512:8 (provided you do not violate laws of carrying). *Chayei Adam* 98:1–2 rules that even this is permitted only for food you prepared for your personal use, but not food added for him. You may not invite him to dine with you, even to prevent his hard feelings. (*Biur Halachah, Rashbah*) But if the non-Jew is an ordinary person, you may give him something of what you cooked or baked. Baking bread, even if for your non-Jewish servant, is forbidden.¹⁰⁶) If necessary, you may be lenient and rely on the *Reshal* that more bread in the oven will improve your bread, too. (*Mishnah Berurah* 512:12)

footnotes:
¹⁰¹ See Biur Halachah
¹⁰² It is permitted to add more to the pot at one time, but if your food was already in the pot, you may not add more for your servant. (Mishnah Berurah
¹⁰³ The reason is in order to make sure that you do not cook specially for him. (see Shulchan Aruch
¹⁰⁴ If he dropped in uninvited, and the food is already prepared (Rashbah
¹⁰⁵ You are allowed to send food to his house if it is to promote peaceful relations. See Shulchan Aruch
¹⁰⁶ For each bread is an extra bother. (Shulchan Aruch Harav


###### Kitzur Shulchan Arukh 98:37
[Kitzur Shulchan Arukh 98:37](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/98:37)

אָסוּר לְהוֹצִיא שׁוּם דָּבָר בִּשְׁבִיל אֵינוֹ יְהוּדִי כִּי אִם בַּמָקוֹם שֶׁמֻּתָּר לְהוֹצִיא בַשַׁבָּת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to carry out anything on Yom Tov for a non-Jew unless to a place where you may carry on Shabbos.