A chick that is hatched on a holiday is forbidden [to be handled], because it is muktzeh.1 [A different rule applies,] however, when a calf is born on a holiday: If its mother was designated to be eaten, the calf is also permitted,2 for it is considered to be designated, because of its mother. If its mother had been slaughtered [on a holiday], the calf in her womb would also have been permitted [to be eaten] on the holiday, even though it had not been born.3


אֶפְרוֹחַ שֶׁנּוֹלַד בְּיוֹם טוֹב אָסוּר מִפְּנֵי שֶׁהוּא מֻקְצֶה. וְעֵגֶל שֶׁנּוֹלַד בְּיוֹם טוֹב אִם הָיְתָה אִמּוֹ עוֹמֶדֶת לַאֲכִילָה מֻתָּר מִפְּנֵי שֶׁהוּא מוּכָן עַל גַּבֵּי אִמּוֹ וְאִלּוּ שָׁחַט אִמּוֹ הָיָה זֶה שֶׁבְּמֵעֶיהָ מֻתָּר בְּיוֹם טוֹב אַף עַל פִּי שֶׁלֹּא נוֹלַד:


When animals graze beyond the [2000-cubit] limits granted to a city, but return and spend the night inside the city, they may be designated [for our use on the holiday]. We may take these [animals] and slaughter them on a holiday.

When, by contrast, they both graze and spend the night4 beyond the [2000-cubit] limits granted to a city, we may not slaughter them on a holiday if they come to the city on that day. They are muktzeh, and the attention of the inhabitants of the city is not focused on them.


בְּהֵמוֹת שֶׁיּוֹצְאוֹת וְרוֹעוֹת חוּץ לַתְּחוּם וּבָאוֹת וְלָנוֹת בְּתוֹךְ הַתְּחוּם הֲרֵי אֵלּוּ מוּכָנִין וְלוֹקְחִין מֵהֶן וְשׁוֹחֲטִין אוֹתָן בְּיוֹם טוֹב. אֲבָל הָרוֹעוֹת וְלָנוֹת חוּץ לַתְּחוּם אִם בָּאוּ בְּיוֹם טוֹב אֵין שׁוֹחֲטִין אוֹתָן בְּיוֹם טוֹב מִפְּנֵי שֶׁהֵן מֻקְצִין וְאֵין דַּעַת אַנְשֵׁי הָעִיר עֲלֵיהֶם:


Similarly, when a consecrated animal5 became blemished on a holiday, since one did not intend to eat the animal on the previous day, it may not be slaughtered on a holiday.

For this reason, it is forbidden to inspect the blemishes of a consecrated animal on a holiday.6 [This is] a decree, [instituted] lest the sage consider the blemish [permanent] and hence permit [the animal to be used for mundane purposes], and its owner will slaughter it immediately. When, however, a sage has inspected a blemish on the day prior to the holiday, he may [render a decision] on the holiday, permitting or forbidding [its use].


וְכֵן בֶּהֱמַת קָדָשִׁים שֶׁנּוֹלַד בָּהּ מוּם בְּיוֹם טוֹב הוֹאִיל וְלֹא הָיְתָה דַּעְתּוֹ עָלֶיהָ מֵעֶרֶב יוֹם טוֹב אָסוּר לְשָׁחֳטָהּ בְּיוֹם טוֹב. לְפִיכָךְ אָסוּר לִרְאוֹת מוּמֵי קָדָשִׁים בְּיוֹם טוֹב גְּזֵרָה שֶׁמָּא יַתִּירֵם הֶחָכָם בְּמוּמָן וְיָבֹא זֶה לִשְׁחוֹט בּוֹ בַּיּוֹם. אֲבָל רוֹאֶה הוּא הַמּוּם מֵעֶרֶב יוֹם טוֹב וּלְמָחָר מַתִּיר אוֹ אוֹסֵר:


When [on the day of a holiday] a firstborn animal is born with a blemish, it is considered as if it were prepared [to be slaughtered].7 Nevertheless, [the blemish] may not be inspected on the holiday.8 If, however, one transgressed and had the blemish checked, and [the sage ruled that] the animal is permitted to be slaughtered, one is permitted to slaughter it and partake of its meat.

When a firstborn animal falls into a cistern [on a holiday], one should give it the [necessary] nourishment while in the cistern. One is not allowed to pull it out, because it is not fit to be slaughtered on the holiday.9

[The following rules apply when] a cow and its calf both fall into a cistern [on a holiday]:10 We may take one out with the intent of slaughtering it, and then refrain from slaughtering it. One may then act with guile, and take the other out with the intent of slaughtering it, and then slaughter either of them that one desires.11 We are permitted to act with guile, because of the suffering the animal endures.12

An unconsecrated animal that fell from a roof and stood for an entire day13 requires inspection [before we are allowed to partake of it].14 Nevertheless, it may be slaughtered on a holiday and then inspected, for the possibility exists that it is kosher, and then its [meat] could be eaten.


בְּכוֹר שֶׁנּוֹלַד וּמוּמוֹ עִמּוֹ הֲרֵי זֶה מוּכָן וְאֵין מְבַקְּרִים אוֹתוֹ בְּיוֹם טוֹב. וְאִם עָבַר וְרָאָה מוּמוֹ וּבִקְּרוֹ וְהִתִּירוֹ הֲרֵי זֶה שׁוֹחֵט וְאוֹכֵל. בְּכוֹר שֶׁנָּפַל לַבּוֹר עוֹשֶׂה לוֹ פַּרְנָסָה בִּמְקוֹמוֹ שֶׁהֲרֵי אֵינוֹ יָכוֹל לְהַעֲלוֹתוֹ מִפְּנֵי שֶׁאֵינוֹ רָאוּי לִשְׁחִיטָה בְּיוֹם טוֹב. (ויקרא כב כח) "אוֹתוֹ וְאֶת בְּנוֹ" שֶׁנָּפְלוּ לַבּוֹר מַעֲלֶה אֶת הָרִאשׁוֹן עַל מְנָת לְשָׁחֳטוֹ וְאֵינוֹ שׁוֹחֲטוֹ. וּמַעֲרִים וּמַעֲלֶה אֶת הַשֵּׁנִי עַל מְנָת לְשָׁחֳטוֹ וְשׁוֹחֵט אֶת אֵי זֶה מֵהֶן שֶׁיִּרְצֶה. מִשּׁוּם צַעַר בַּעֲלֵי חַיִּים הִתִּירוּ לְהַעֲרִים. בֶּהֱמַת חֻלִּין שֶׁנָּפְלָה מִן הַגַּג וְעָמְדָה מֵעֵת לְעֵת וַהֲרֵי הִיא צְרִיכָה בְּדִיקָה שׁוֹחֲטִין אוֹתָהּ בְּיוֹם טוֹב וְתִבָּדֵק אֶפְשָׁר שֶׁתִּמָּצֵא כְּשֵׁרָה וְתֵאָכֵל:


[All] ducks, chickens, and doves [kept] in one's home are considered to be prepared [to be slaughtered], and need not be designated. Doves [kept in] a dovecote, [wild] doves that nest in one's loft, and [other] fowl that nest in basins,15 on buildings, or in orchards, are considered muktzeh.16

[To slaughter them on a holiday,] it is necessary on the previous day to designate them and say, "I will take these and these." There is no need actually to shake [the nest or the doves].


אֲוָזִין וְתַרְנְגוֹלִין וְיוֹנִים שֶׁבַּבַּיִת הֲרֵי אֵלּוּ מוּכָנִין וְאֵין צְרִיכִין זִמּוּן. אֲבָל יוֹנֵי שׁוֹבָךְ וְיוֹנֵי עֲלִיָּה וְצִפֳּרִים שֶׁקִּנְּנוּ בִּטְפִיחִין אוֹ בְּכִירָה וּבַפַּרְדֵּס הֲרֵי אֵלּוּ מֻקְצֶה. וְצָרִיךְ לְזַמֵּן מִבָּעֶרֶב וְלוֹמַר אֵלּוּ וְאֵלּוּ אֲנִי נוֹטֵל וְאֵינוֹ צָרִיךְ לְנַעֲנֵעַ:

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.


[The following rules apply when] one designated both black and white doves, and on the following day found the white doves in the place of the black ones and the black ones in the place of the white ones. It is forbidden to take them, because it is possible that [the doves that were designated] flew away and these are others. [Therefore, we follow the principle:] Whenever there is a doubt whether [doves] have been designated or not, they are forbidden.17

If he designated two and found three, they are all forbidden.18If he designated three and found two, they are permitted. If he designated doves inside the nest, but found them in front of the nest, he is permitted to take them, provided that these were the only doves in the nest, and they are unable to fly. Although there is another nest within fifty cubits19 at a diagonal, these doves are permitted, for doves that waddle, waddle only in a straight line to their nests.


זִמֵּן שְׁחוֹרִים וּלְבָנִים וּמָצָא שְׁחוֹרִים בִּמְקוֹם לְבָנִים וּלְבָנִים בִּמְקוֹם שְׁחוֹרִים אֲסוּרִים שֶׁאֲנִי אוֹמֵר שֶׁמָּא אוֹתָן שֶׁזִּמֵּן פָּרְחוּ לָהֶן וְאֵלּוּ אֲחֵרִים הֵן וְכָל סָפֵק מוּכָן אָסוּר. זִמֵּן שְׁנַיִם וּמָצָא שְׁלֹשָׁה הַכּל אָסוּר. שְׁלֹשָׁה וּמָצָא שְׁנַיִם מֻתָּרִין. זִמֵּן בְּתוֹךְ הַקֵּן וּמָצָא לִפְנֵי הַקֵּן אִם אֵין שָׁם בַּקֵּן אֶלָּא הֵן וְאֵינָן יְכוֹלִין לִפְרֹחַ אַף עַל פִּי שֶׁיֵּשׁ שָׁם קֵן אַחֵר בְּקֶרֶן זָוִית בְּתוֹךְ חֲמִשִּׁים אַמָּה הֲרֵי אֵלּוּ מֻתָּרִין שֶׁאֵין הַמְדַדֶּה מְדַדֶּה אֶלָּא כְּנֶגֶד קִנּוֹ בְּשָׁוֶה:


[The following rules apply to] fish in large ponds,20 beasts and fowl in large pens, and any other beast that has to be snared to the point where it is necessary to say, "Bring a net so that we can snare it": [Such a living creature] is considered muktzeh and may not be snared on a holiday.21 If it is snared, it may not be eaten.

[By contrast,] every [living creature that can be snared] without a net is considered to be designated. It may be snared on a holiday and we may partake of it.

Similarly, when a wild beast establishes its home in an orchard near a city,22 its small offspring that do not require [effort to] capture need not be designated, because one has in mind [to take] them [for food for the holiday].


דָּגִים שֶׁבְּבֵיבָרִין גְּדוֹלִים וְכֵן חַיָּה וָעוֹף שֶׁבְּבֵיבָרִין גְּדוֹלִים כָּל שֶׁהוּא מְחֻסַּר צִידָה עַד שֶׁאוֹמְרִים הָבֵא מְצוּדָה וּנְצוּדֶנּוּ הֲרֵי זֶה מֻקְצֶה וְאֵין צָדִין אוֹתָן בְּיוֹם טוֹב וְאִם צָד לֹא יֹאכְלוֹ. וְכָל שֶׁאֵינוֹ צָרִיךְ מְצוּדָה הֲרֵי זֶה מוּכָן וְצָדִין אוֹתוֹ בְּיוֹם טוֹב וְאוֹכְלִין אוֹתוֹ. וְכֵן חַיָּה שֶׁקִּנְּנָה בְּפַרְדֵּס הַסָּמוּךְ לָעִיר יְלָדֶיהָ כְּשֶׁהֵן קְטַנִּים שֶׁאֵינָן צְרִיכִין צִידָה אֵינָם צְרִיכִים זִמּוּן מִפְּנֵי שֶׁדַּעְתּוֹ עֲלֵיהֶן:


Although on the day before a holiday a [hunter] set snares for a beast, fowl, or for fish, on the holiday itself he should not take the living creatures that were captured unless he knows that they were captured before the holiday.23

When a person makes a dam in a water conduit24 on the day before the holiday, and gets up early the next morning and finds fish there, they are permitted. They were already trapped before the commencement of the holiday. [Hence,] they are considered to be designated [to be eaten].


מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים שֶׁפְּרָסָן מֵעֶרֶב יוֹם טוֹב לֹא יִטּל מֵהֶן בְּיוֹם טוֹב אֶלָּא אִם כֵּן יוֹדֵעַ שֶׁנִּצּוֹדוּ מֵעֶרֶב יוֹם טוֹב. הַסּוֹכֵר אַמַּת הַמַּיִם מֵעֶרֶב יוֹם טוֹב וּלְמָחָר הִשְׁכִּים וּמָצָא בָּהּ דָּגִים הֲרֵי אֵלּוּ מֻתָּרִין שֶׁכְּבָר נִצּוֹדוּ מֵעֶרֶב יוֹם טוֹב וַהֲרֵי הֵן מוּכָנִין:


When a [closed] building was filled with produce that had been designated [for use] and was opened [by natural forces on a holiday], one is permitted to take [produce] from the opening.25

A person who stands and surveys fruit set out to dry on the day prior to a holiday26 in the Sabbatical year,27 when all the produce is ownerless, must make a mark and say, "I will take [the produce] from here to here." If he did not make a mark,28 he may not take [the produce].


בַּיִת שֶׁהִיא מָלֵא פֵּרוֹת מוּכָנִין וְנִפְחַת נוֹטֵל מִמְּקוֹם הַפְּחָת. הָעוֹמֵד עַל הַמֻּקְצֶה מֵעֶרֶב יוֹם טוֹב בַּשָּׁנָה הַשְּׁבִיעִית שֶׁכָּל הַפֵּרוֹת הֶפְקֵר צָרִיךְ שֶׁיִּרְשֹׁם וְיֹאמַר מִכָּאן וְעַד כָּאן אֲנִי נוֹטֵל וְאִם לֹא רָשַׁם לֹא יִטּל:


[The following rules apply] when a gentile brings a present29 [of food] for a Jew on a holiday: If some of the type of produce that he brings is still attached to the ground30 [in the fields], or if he brought an animal, fowl, or fish that could possibly have been snared on the day [of the holiday], they are forbidden31 until the evening.32 [Moreover, one must wait] enough time for it to have been possible to perform [the forbidden activity after the conclusion of the holiday].33 Even [if the gentile brings] a myrtle or the like, one should not smell its fragrance until the evening, after waiting the time necessary [to pick it].

If none of the type of produce that he brings remains attached to the ground, or it is clear from the form [of the produce] that it was picked on the previous day, or it is clear from the form [of the fish or the animal] that they were caught on the previous day, they are permitted, provided they were brought from within [the city's 2000-cubit] limit. If they were brought from outside [the city's 2000-cubit] limit, they are forbidden.

Food that was brought from outside [the city's 2000-cubit] limit for one Jew is permitted to be eaten by another.34


כּוּתִי שֶׁהֵבִיא תְּשׁוּרָה לְיִשְׂרָאֵל בְּיוֹם טוֹב אִם יֵשׁ מֵאוֹתוֹ הַמִּין בִּמְחֻבָּר לַקַּרְקַע אוֹ שֶׁהֵבִיא חַיָּה אוֹ עוֹפוֹת אוֹ דָּגִים שֶׁאֶפְשָׁר לְצוּדָן בּוֹ בַּיּוֹם הֲרֵי אֵלּוּ אֲסוּרִין עַד לָעֶרֶב וְיַמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ. וַאֲפִלּוּ הֲדַס וְכַיּוֹצֵא בּוֹ אֵינוֹ מֵרִיחַ בּוֹ לָעֶרֶב עַד שֶׁיַּמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ. וְאִם אֵין מֵאוֹתוֹ הַמִּין בִּמְחֻבָּר לַקַּרְקַע אוֹ שֶׁהָיְתָה צוּרָתוֹ מוּכַחַת עָלָיו שֶׁמֵּאֶתְמוֹל נֶעֱקַר אוֹ נִצּוֹד אִם הֱבִיאוֹ מִתּוֹךְ הַתְּחוּם מֻתָּר וְאִם הֱבִיאוֹ מִחוּץ לַתְּחוּם הֲרֵי זֶה אָסוּר. וְהַבָּא בִּשְׁבִיל יִשְׂרָאֵל זֶה מִחוּץ לַתְּחוּם מֻתָּר לְיִשְׂרָאֵל אַחֵר:


When branches fall from a palm tree on a holiday, it is forbidden to use them as firewood, because of the prohibition of nolad. If, however, they fell [directly] into an oven, one may add a larger quantity of wood prepared [for kindling], and may kindle them.35

One may not begin taking from a pile of straw or a storage pile of wood36 [on a holiday] unless one prepared to do so on the previous day, for they are muktzeh. If the straw is mixed with thorns it is permitted, for its only [possible] use is for kindling.


עֵצִים שֶׁנָּשְׁרוּ מִן הַדֶּקֶל בְּיוֹם טוֹב אָסוּר לְהַסִּיקָן מִפְּנֵי שֶׁהֵן נוֹלָד. וְאִם נָשְׁרוּ לְתוֹךְ הַתַּנּוּר מַרְבֶּה עֲלֵיהֶן עֵצִים מוּכָנִין וּמַסִּיקָן. עֲרֵמַת הַתֶּבֶן וְאוֹצָר שֶׁל עֵצִים אֵין מַתְחִילִין בָּהֶן בְּיוֹם טוֹב אֶלָּא אִם כֵּן הֵכִין מִבָּעֶרֶב מִפְּנֵי שֶׁהֵן מֻקְצֶה. וְאִם הָיָה הַתֶּבֶן מְעֹרָב בְּקוֹצִים שֶׁהֲרֵי אֵינוֹ רָאוּי אֶלָּא לְאֵשׁ הֲרֵי זֶה מוּכָן:


It is forbidden to chop wood that had been placed in a pile of beams, for it is muktzeh.37 Nor may one [chop wood] from a beam that broke on a holiday, because it is nolad.38Similarly, utensils that broke on a holiday may not be used for kindling,39 because they are nolad.40

However, one may use utensils that are intact41 or utensils that were broken before the commencement of a holiday for kindling, for they were prepared to be used for purposes [other than that for which they were originally suitable] before the holiday.

Similarly, when nuts or almonds were eaten before the commencement of a holiday, their shells may be used for kindling on the holiday. If, however, they were eaten on the holiday, their shells may not be used for kindling.42

There are, however, versions [of the Talmud] that read: If they were eaten before nightfall, we may not use their shells for kindling, because they have become muktzeh.43 If, by contrast, they were eaten on the holiday, they may be used for kindling, because they are considered to be designated for use, because of the food [they contained].44


אֵין מְבַקְּעִין עֵצִים מִסַּוַואר שֶׁל קוֹרוֹת מִפְּנֵי שֶׁהֵן מֻקְצֶה. וְלֹא מִן הַקּוֹרָה שֶׁנִּשְׁבְּרָה בְּיוֹם טוֹב מִפְּנֵי שֶׁהִיא נוֹלָד. וְכֵן כֵּלִים שֶׁנִּשְׁבְּרוּ בְּיוֹם טוֹב אֵין מַסִּיקִין בָּהֶן מִפְּנֵי שֶׁהֵן נוֹלָד. אֲבָל מַסִּיקִין בְּכֵלִים שְׁלֵמִים אוֹ בְּכֵלִים שֶׁנִּשְׁבְּרוּ מֵעֶרֶב יוֹם טוֹב שֶׁהֲרֵי הוּכְנוּ לִמְלָאכָה אַחֶרֶת מִבָּעֶרֶב. כַּיּוֹצֵא בּוֹ אֱגוֹזִים וּשְׁקֵדִים שֶׁאֲכָלָן מֵעֶרֶב יוֹם טוֹב מַסִּיקִין בִּקְלִפֵּיהֶן בְּיוֹם טוֹב. וְאִם אֲכָלָן בְּיוֹם טוֹב אֵין מַסִּיקִין בִּקְלִפֵּיהֶן. וְיֵשׁ נֻסְחָאוֹת שֶׁיֵּשׁ בָּהֶן שֶׁאִם אֲכָלָן מִבָּעֶרֶב אֵין מַסִּיקִין בִּקְלִפֵּיהֶן שֶׁהֲרֵי הֻקְצוּ וְאִם אֲכָלָן בְּיוֹם טוֹב מַסִּיקִין מִפְּנֵי שֶׁהֵן מוּכָנִין עַל גַּב הָאֹכֶל:


A freshly-cut thorny [branch] is muktzeh, because it is not fit for kindling.45 Therefore, one may not use it as a spit for roasting meat. The same applies in all similar situations.


קוֹץ רָטֹב הֲרֵי הוּא מֻקְצֶה מִפְּנֵי שֶׁאֵינוֹ רָאוּי לְהַסָּקָה. לְפִיכָךְ אָסוּר לוֹ לַעֲשׂוֹתוֹ כְּמוֹ שִׁפּוּד לִצְלוֹת בּוֹ בָּשָׂר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:


We may take wood that is placed next to the walls46 of a hut47 to use for kindling, but we may not bring it from the field, even if it had been collected there on the day before [the holiday].48 One may, however, collect wood lying before him in the field and kindle it there.49

One may also bring [wood] that was stored in a private domain, even one that was not enclosed for the purpose of human habitation, provided it has a fence with a gate, and is located within the Sabbath limits. If even one of these conditions is not met,50 [the wood] is muktzeh.


נוֹטְלִין עֵצִים הַסְּמוּכִים לְדָפְנֵי הַסֻּכָּה וּמַסִּיקִין בָּהֶן. אֲבָל אֵין מְבִיאִים מִן הַשָּׂדֶה אֲפִלּוּ הָיוּ מְכֻנָּסִין שָׁם מִבָּעֶרֶב. אֲבָל מְגַבֵּב הוּא בַּשָּׂדֶה מִלְּפָנָיו וּמַדְלִיק שָׁם. וּמְבִיאִין מִן הַמְכֻנָּסִין שֶׁבִּרְשׁוּת הַיָּחִיד וַאֲפִלּוּ הָיְתָה מֻקֶּפֶת שֶׁלֹּא לְשֵׁם דִּירָה וּבִלְבַד שֶׁיִּהְיֶה לָהּ פּוֹתַחַת וְתִהְיֶה בְּתוֹךְ תְּחוּם שַׁבָּת. וְאִם חָסֵר אֶחָד מִכָּל אֵלּוּ הֲרֵי הֵן מֻקְצֶה:


Although the leaves of reeds or vines have been collected in an enclosure, since they can be dispersed by the wind it is considered as if they have already been dispersed, and [using them] is forbidden.51 If, however, one placed a heavy utensil over them before the holiday, they are permitted [to be used].52


עֲלֵי קָנִים וַעֲלֵי גְּפָנִים אַף עַל פִּי שֶׁהֵן מְכֻנָּסִין בְּקַרְפָּף כֵּיוָן שֶׁהָרוּחַ מְפַזֶּרֶת אוֹתָן הֲרֵי הֵן כִּמְפֻזָּרִין וַאֲסוּרִין. וְאִם הִנִּיחַ עֲלֵיהֶן כְּלִי כָּבֵד מֵעֶרֶב יוֹם טוֹב הֲרֵי אֵלּוּ מוּכָנִין:


[The following rules apply when] an animal dies on a holiday: If it was very ill on the day before the holiday, one may cut it up [and feed it] to the dogs.53 If not, since he had not had it in mind, it is muktzeh and should not be moved.

When a consecrated animal dies54 or terumah becomes impure [on a holiday],55 it may not be moved.


בְּהֵמָה שֶׁמֵּתָה בְּיוֹם טוֹב אִם הָיְתָה מְסֻכֶּנֶת מֵעֶרֶב יוֹם טוֹב הֲרֵי זֶה מְחַתְּכָהּ לַכְּלָבִים. וְאִם לָאו הוֹאִיל וְלֹא הָיְתָה דַּעְתּוֹ עָלֶיהָ הֲרֵי זֶה מֻקְצֶה וְלֹא יַזִּיזֶנָּהּ מִמְּקוֹמָהּ. בֶּהֱמַת קָדָשִׁים שֶׁמֵּתָה וּתְרוּמָה שֶׁנִּטְמֵאת לֹא יַזִּיזֶנָּהּ מִמְּקוֹמָהּ:


Fish, fowl, and beasts that are muktzeh may not be given water on a holiday, nor is it permitted to place food before them.56 [This is a safeguard instituted] lest one come and take them.57

Any [objects or living creatures] that are forbidden to be eaten or used on a holiday because they are muktzeh are also forbidden to be carried.


דָּגִים וְעוֹפוֹת וְחַיָּה שֶׁהֵן מֻקְצֶה אֵין מַשְׁקִין אוֹתָן בְּיוֹם טוֹב וְאֵין נוֹתְנִין לִפְנֵיהֶם מְזוֹנוֹת שֶׁמָּא יָבֹא לִקַּח מֵהֶן. וְכָל שֶׁאָסוּר לְאָכְלוֹ אוֹ לְהִשְׁתַּמֵּשׁ בּוֹ בְּיוֹם טוֹב מִפְּנֵי שֶׁהוּא מֻקְצֶה אָסוּר לְטַלְטְלוֹ:


When a person brings earth into his domain on the day before a holiday, it is considered to be prepared for use, provided that he designates a corner of his courtyard as its place. It may then be carried and used for all his needs.58

Similarly, ash that [came from fuel] burned on the previous day is considered to be prepared for use. If it [came from fuel] burned on the holiday itself, it is permitted for use as long as it is warm enough to cook an egg, for it is still considered to be fire. If it is not [that warm], carrying it is forbidden, because it is nolad.59

[The following rules apply when] a person has an iron shaft implanted in the ground before the holiday, and he pulls it out60on the holiday, uprooting earth: If the earth is powdery,61 it may be used to cover [any spills], and it may be carried for that purpose. If, however, the person raised up a clod of earth, it may not be crumbled on the holiday.62


הַמַּכְנִיס עָפָר מֵעֶרֶב יוֹם טוֹב אִם יִחֵד לוֹ בַּחֲצֵרוֹ קֶרֶן זָוִית הֲרֵי זֶה מוּכָן וּמֻתָּר לְטַלְטְלוֹ וְלַעֲשׂוֹת בּוֹ כָּל צְרָכָיו. וְכֵן אֵפֶר שֶׁהֻסַּק מֵעֶרֶב יוֹם טוֹב מוּכָן. וְשֶׁהֻסַּק בְּיוֹם טוֹב כָּל זְמַן שֶׁהוּא חַם כְּדֵי לִצְלוֹת בּוֹ בֵּיצָה מֻתָּר לְטַלְטְלוֹ שֶׁעֲדַיִן אֵשׁ הוּא. וְאִם לָאו אָסוּר לְטַלְטְלוֹ מִפְּנֵי שֶׁהוּא נוֹלָד. מִי שֶׁהָיָה לוֹ דֶּקֶר נָעוּץ מֵעֶרֶב יוֹם טוֹב וְנִתְּקוֹ בְּיוֹם טוֹב וְהֶעֱלָה עָפָר אִם הָיָה אוֹתוֹ עָפָר תִּיחוֹחַ הֲרֵי זֶה מְכַסֶּה בּוֹ וּמְטַלְטְלוֹ. אֲבָל אִם הֶעֱלָה גּוּשׁ עָפָר הֲרֵי זֶה לֹא יִכְתּשׁ אוֹתוֹ בְּיוֹם טוֹב: