Rest on a Holiday Chapter 2

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:

A chick that was hatched on Yom Tov is prohibited [to eat on the Yom Tov it was born] because it is Muktzeh. A calf that was born on Yom Tov- if it's mother was going to be used for meat- it is permitted [to slaughter the calf and eat it on Yom Tov] because the animal is considered to be prepared [for Yom Tov] because of its mother's [status] and if one were to slaughter it's mother while it was still inside- it is permitted to eat [the fetus inside] even though it was not born.

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:

Animals that go out and graze outside of the Techum and come to sleep within the Techum- these are considered to be prepared and [it is permitted] to take them and slaughter them on Yom Tov. But those [animals] that graze and sleep outside of the Techum- if they come [within the Techum] on Yom Tov- They are prohibited to be slaughtered on Yom Tov because they are Muktzeh and they are not on the minds of the people of the city [to be considered to be eaten on Yom Tov].

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:

And similarly Kadshim animals that received a blemish on Yom Tov [is prohibited to slaughter and eat on Yom Tov] since [the owner] did not have his mind on it [to be slaughtered for personal use on Yom Tov] from the eve of Yom Tov- it is prohibited to slaughter it on Yom Tov. Therefore it is prohibited for one to examine blemishes on Kadshim animals on Yom Tov because it is a [rabbinic] decree lest a sage permit [Kadshim animals] with blemishes [to be slaughtered for personal use] and he [the owner] will come to slaughter it on that day [on Yom Tov]. But [the sage] may look at the blemish on the eve of Yom Tov and for the next day [tell the owner if it is] permitted or prohibited.

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:

A Bechor that was born [on Yom Tov] with a blemish- it is considered to be prepared [for Yom Tov] and it should not be examined on Yom Tov. If one were to transgress and see the blemish, examine it and permit it [to be eaten]- it can be slaughtered and eaten [on Yom Tov]. A Bechor that falls into a pit- make for it provisions [so that it will not die] because one is not able to bring it up because it it not considered to be fit for slaughter on Yom Tov. [If] it and it's child were to fall into a pit- He should bring up the animal on condition to slaughter it and not do so and be cunning and bring up the second one on [the same] condition to slaughter and slaughter either one he wishes. Because of animal suffering it is permitted to use cunning. Hullin animals that fall from a roof and stood there from time to time- it requires examination[to determine if the animal is valid for consumption]. It may be slaughtered and may be examined. It is possible that it would be found to be suitable and may be eaten.

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:

[If] one sets aside black [birds] and sets aside white [birds] and finds the white ones in the place of the black ones- [They are] prohibited [on Yom Tov] because I [the Rambam] say- maybe those that were set aside [for Yom Tov] flew away and these are others and everything that has a doubt for being prepared [for Yom Tov] is prohibited [to be slaughtered/eaten] on Yom Tov. [If] one were to set aside two [birds] and finds three- all [the birds] are prohibited. [If] one were to set aside three and find two- they are permitted. [If] he were to set them aside within the coop and find them in front of the coop and there and they [the birds] are the only ones and are unable to fly eve though there is another coop there on the corner within fifty cubits-these [birds] are permitted because they only hop around by their coop in the vicinity.

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:

Fish that are in large Bribbin, and similarly domesticated animals and fowl that are in large Bribbin, anything that is lacking trapping to the point that [the owners] say "Come from the trap and we will trap it"- these [Animals in these traps] are Muktzeh and one cannot trap them on Yom Tov and if one were to trap [these animals in these large Bribbin]- it may not be eaten. Anything that does not require trapping is considered to be prepared and may be trapped on Yom Tov and eaten. Similarly and domesticated animal that is cooped up in an area near a city and gives birth to young- while they [the young] are still little and do not require to be trapped [to slaughter them]- [also] do not required to be set aside [for Yom Tov] because he had his mind on them [to be used for Yom Tov]

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:

Traps for wild animals, birds and fish that are baited from the eve of Yom Tov- one should only take that which [was trapped] inside them if he knows that they were trapped before Yom Tov. One who dams a canal on the eve of Yom Tov and finds in it the next day [On Yom Tov] fish- they are permitted to be eaten on Yom Tov for they were already trapped on the eve of Yom Tov and are considered to be prepared.

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:

A [store]house that is filled with fruits are [considered to be] prepared [for Yom Tov] and one may open it and take [the fruits inside] from the opening. One who stands on Muktzeh from the eve of Yom Tov [before Yom Tov] during the Shmittah year when all fruits are considered to be owner-less require specification [to acquire them since they are owner-less (even though the fruits are in his field because it is Shmittah)] and he should say "from here until here I will take" and if he does not specify he cannot take.

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 present [of food] for a Jew on a holiday: If some of the type of produce that he brings is still attached to the ground [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 forbidden until the evening. [Moreover, one must wait] enough time for it to have been possible to perform [the forbidden activity after the conclusion of the holiday]. 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.

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. One may not begin taking from a pile of straw or a storage pile of wood [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. Nor may one [chop wood] from a beam that broke on a holiday, because it is nolad.Similarly, utensils that broke on a holiday may not be used for kindling, because they are nolad. However, one may use utensils that are intact 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. 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. 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].

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. 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 walls of a hut 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]. One may, however, collect wood lying before him in the field and kindle it there. 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, [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. If, however, one placed a heavy utensil over them before the holiday, they are permitted [to be used].

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. If not, since he had not had it in mind, it is muktzeh and should not be moved. When a consecrated animal dies or terumah becomes impure [on a holiday], 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. [This is a safeguard instituted] lest one come and take them. 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. 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. [The following rules apply when] a person has an iron shaft implanted in the ground before the holiday, and he pulls it outon the holiday, uprooting earth: If the earth is powdery, 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.

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: