To not do work on the first day of Pesach: That we not do work on the first day of the holiday of Pesach — which is the fifteenth of Nissan — as it is stated (Leviticus 23:7), “On the first day, a holy occasion shall it be for you; all work of labor shall you not do.” And Scripture already warned about this in the Order of Bo el Pharaoh in the command of the holiday of Pesach; as it is stated there (Exodus 12:16), “all work shall not be done upon them.” And Rambam, may his memory be blessed, brought that verse (in Sefer HaMitzvot, Negative Commandments 223) in his tally. But I have written this other one, so that the holidays be organized in one order. But it all comes to the same thing.
And the verse stated here, “work of labor,” and it did not state, “all work” — since the needs of food for the soul were permitted to be done on the holiday; as Scripture comes in another place (Exodus 12:16), “but that which is eaten by every soul, that alone shall be done for you.” And this is the understanding of work of labor — meaning to say, work that is not for the needs of food for the soul, like the matter that is stated (Exodus 1:14), “labor in the field”; and so [too,] “Kain was a laborer of the field” (Genesis 4:2); “a king over a field that is labored” (Ecclesiastes 5:8); “labors his land” (Proverbs 12:11). But work that is for food for the soul like cooking and similar to it is work of enjoyment, not work of labor. So did Ramban, may his memory be blessed, explain. And he wrote further (Ramban on Leviticus 23:7) that this understanding is elucidated in the Torah [itself], since with the Festival of Matsot, [about which] it first stated, “all work shall not be done upon them” in the Order of Bo el Pharaoh, it was required to explain, “but that which is eaten by every soul, that alone shall be done for you.” But with all of the other holidays, it was brief and it stated, “all work of labor you shall not do,” to forbid all work that is not [for] food for the soul, and to inform that food for the soul is permitted on them. And Scripture did not ever state in one of the other holidays, “all work,” nor explain the permissibility of food for the soul — since “all work of labor” teaches about this. But in the section, Kol HaBekhor on the Festival of Matsot, it states (Deuteronomy 16:8), “and on the seventh day, it is a convocation to the Lord, your God; you shall not do work.” And the reason is because it already explicitly permitted food for the soul on this holiday in the Order of Bo el Pharaoh. And afterwards in this Order, it mentions “work of labor,” which also implies the permissibility of food for the soul. And therefore, when it repeated and mentioned it another time in the section of Kol HaBekhor, it was not needed for it to state a further explanation about it; and [so] it mentioned just, “work,” and relied on that which is known [from the earlier entries]. And nonetheless, it did not state, “all work,” as [it does] with Shabbat and Yom Kippur, but [rather just] stated, “work” — meaning to say, the work which I have warned you about.
It is from the roots of the commandment that it is so that the great miracles that God, may He be blessed, did for them and for their forefathers be remembered, and that they speak about them and inform their children and the children of their children about them. As with the rest from the business of the world, they will be free to be involved with this. As if they were permitted work — and even light work — each and every one would turn to his business. And the honor of the festival would be forgotten from “the mouths of babes”; also from the mouths of adults. And there are also many [other] benefits to its rest: As all the people gather in the synagogues and study halls to listen to the words of the book, and the heads of the people guide them and teach them knowledge. And [it is] similar to that which they, may their memory be blessed, said (Megillah 32a), “Moshe ordained for Israel that they should expound the laws of Pesach on Pesach and the Laws of [Shavuot] on [Shavuot and the laws of the Holiday (Sukkot) on the Holiday].
From the laws of the commandment is that which they, may their memory be blessed, said (Beitzah 28b) that even though Scripture permitted work for the sake of food for the soul, it is specifically things that are impossible to do from the eve of the holiday, such as kneading, slaughtering, baking [and] cooking — as all of these types of work become a little defective from delay [after them]. And likewise for this reason, they permitted to pound spices on the holiday, on account that their taste becomes fainter with delay after they are pounded. But it is forbidden to do types of work on the holiday that are possible to do from the eve of the holiday and do not deteriorate at all — such as harvesting, threshing, separating, grinding, sifting and what is similar to them; and they are not included in the needs of food for the soul at all. And we administer lashes for them like [for] plowing in the field — which is actually a work of labor. And the later commentators elucidated this matter further and said that truly that which is called the need of food for the soul is only that which is made for its day — meaning to say, for a short time, like cooking and baking and what is similar to it, as we have said — and also [only] that which a person’s mind relies upon to make for that time. [This is] to exclude hunting, as the mind of a man is not upon it, since perhaps game will not appear to him today. And they said further that that which we permit food for the soul with that which is made for that time — as we said — is only if he uses the body of the work. But if he uses the removal of the work, it is forbidden. And this is [the understanding of] that which they, may their memory be blessed, forbade (Beitzah 22a) to extinguish the log, even though his mind in extinguishing it is so that [the stew in] the pot not get smoky. And regarding the roasting of meat over coals — which is the bisra agumrei mentioned in the Gemara (Beitzah 23a) — even though the fire is extinguished from the [liquids] of the meat, this is not called using the removal of the work, since it is for the needs of the roasting to do this. And [so] he is using the body of the work and it is permissible.
And so [too,] that which they, may their memory be blessed, said (Beitzah 12a) that included in the dispensation of the needs of food for the soul is not specifically food and drink only. Rather, even every thing that a person needs on the day: [Something] which is a matter of a commandment, such as to circumcise an infant, and a lulav to fulfill [the commandment] with it, and a Torah scroll to read from it — as each and every day is the time for Torah; or whether it is not a matter of a commandment but a need of the body on that day, such as the washing of the feet with hot water that was heated on the holiday or to make a fire to warm oneself with it. All of these things are permitted and included in the dispensation of food for the soul. So did our Sages, may their memory be blessed, explain (Mishneh Torah, Laws of Rest on a Holiday 1:16).
And nonetheless it is specifically [regarding] things that are the same for all people’s bodies that we permit and we say that it is included in this dispensation of food for the soul — such as washing the feet, as everyone washes like this sometimes. But that which is not the same for every person, such as mugmar (a type of incense) — since not all people burn mugmar, as we say in Ketuvot 7a — is certainly forbidden [along with] all that is similar to it. And it is only in these things that we need that it be the same for every person. However regarding eating, every person is permitted to make even a food that is not its way to be made except by kings and great ministers — since the basic concept of eating is something that is the same for every soul. And so [too,] that which they said (Beitzah 2b) about the prohibition of preparation, that a holiday cannot prepare for Shabbat, nor a Shabbat prepare for a holiday. And you will only find a prohibition of preparation from Torah writ in my opinion — if you have studied the words of the Gemara well — with an egg alone. And its main prohibition is when it was born on a holiday after Shabbat or on a Shabbat after a holiday. In this way is the preparation of Rabbah established with an egg, and with this is there a Torah prohibition — and in no other way. As behold, that which we prohibit when it is born on Shabbat on the holiday that is after it, and so [too,] when it is born on the holiday on the Shabbat that is after it, and so [too,] when it is born on the holiday itself is [only] a rabbinic prohibition — and it is all on account of a decree [to make a fence for] the one that is born on a holiday after Shabbat, as we said. And the matter would be [too] lengthy if I came to write it with a broad elucidation. And in its place at the beginning of Beitzah, I have written at length about it, as my teachers — may God protect them — have taught me.
And the law that it is forbidden to make tools that prepare food for the soul, on account of its being written (Exodus 12:16), “that alone” — and not what prepares it. And the law of inviting gentiles on a holiday (Beitzah 21b), which is forbidden, as it is written, “for you” — and not for gentiles. And so [too,] that we do not bake anything for dogs, as it is written, “for you” — and not for dogs. And that which they, may their memory be blessed, said (Beitzah 4b) about the two days of the exiles — that an egg born on this one is permitted on that one; and that which is detached from the ground on this one is permitted on that one, as the [two days] are two [separate units of] holiness. And it is not like this on the two days of Rosh Hashanah. And the rest of its many details are all elucidated in the tractate that is built on this, and that is Tractate [Beitzah]. (See Tur, Orach Chaim 495.)
And it is practiced in every place and at all times by males and females. And one who transgresses it and does work from the forbidden types of work on a holiday volitionally is liable for lashes.
שֶׁלֹּא לַעֲשׂוֹת מְלָאכָה בְּיוֹם רִאשׁוֹן שֶׁל פֶּסַח – שֶׁלֹּא נַעֲשֶׂה מְלָאכָה בְּיוֹם רִאשׁוֹן שֶׁל חַג הַפֶּסַח שֶׁהוּא יוֹם חֲמִשָּׁה עָשָׂר בְּנִיסָן. שֶׁנֶּאֱמַר (ויקרא כב ז) בַּיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ. וּכְבָר הִזְהִיר עַל זֶה הַכָּתוּב בְּסֵדֶר בֹּא אֶל פַּרְעֹה בְּצִוּוּי חַג הַפֶּסַח, שֶׁנֶּאֱמַר שָׁם (שמות יב טז) כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם. וְזֶה הַמִּקְרָא הֵבִיא הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (בסהמ"צ ל"ת שכג) בְּמִנְיָנוֹ. אֲבָל אֲנִי כָּתַבְתִּי זֶה הָאַחֵר, כְּדֵי שֶׁיִּהְיוּ הַמּוֹעֲדוֹת סְדוּרִים בְּסֵדֶר אֶחָד, וְהַכֹּל עוֹלֶה לְעִנְיַן אֶחָד.
To not do work on the first day of Pesach: That we not do work on the first day of the holiday of Pesach — which is the fifteenth of Nissan — as it is stated (Leviticus 23:7), “On the first day, a holy occasion shall it be for you; all work of labor shall you not do.” And Scripture already warned about this in the Order of Bo el Pharaoh in the command of the holiday of Pesach; as it is stated there (Exodus 12:16), “all work shall not be done upon them.” And Rambam, may his memory be blessed, brought that verse (in Sefer HaMitzvot, Negative Commandments 223) in his tally. But I have written this other one, so that the holidays be organized in one order. But it all comes to the same thing.
וְאָמַר הַכָּתוּב כָּאן מְלֶאכֶת עֲבוֹדָה וְלֹא אָמַר כָּל מְלָאכָה לְפִי שֶׁצָּרְכֵי אֹכֶל נֶפֶשׁ הֻתְּרוּ לַעֲשׂוֹת בְּיוֹם טוֹב, כְּמוֹ שֶׁבָּא בַּכָּתוּב בְּמָקוֹם אַחֵר (שמות יב טז) אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם. וְזֶהוּ פֵּרוּשׁ מְלֶאכֶת עֲבוֹדָה, כְּלוֹמַר מְלָאכָה שֶׁאֵינָהּ לְצֹרֶךְ אֹכֶל נֶפֶשׁ, כְּעִנְיָן שֶׁנֶּאֱמַר וּבְכָל עֲבוֹדָה בַּשָּׂדֶה (שמות א יד). וְכֵן "קַיִן הָיָה עֹבֵד אֲדָמָה" (בראשית ד ב), "מֶלֶךְ לְשָׂדֶה נֶעֱבָד" (קהלת ה ח), "עֹבֵד אַדְמָתוֹ" (משלי יב יא), אֲבָל הַמְּלָאכָה שֶׁהִיא לְאֹכֶל נֶפֶשׁ כְּמוֹ הַבִּשּׁוּל וְכַיּוֹצֵא בוֹ מְלֶאכֶת הֲנָאָה הִיא, לֹא מְלֶאכֶת עֲבוֹדָה, כֵּן פֵּרֵשׁ הָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה (ויקרא שם). וְכָתַב עוֹד שֶׁזֶּה הַפֵּרוּשׁ מִתְבָּאֵר בַּתּוֹרָה כִּי בְּחַג הַמַּצּוֹת שֶׁאָמַר תְּחִלָּה כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם בְּסֵדֶר בֹּא אֶל פַּרְעֹה, הֻצְרַךְ לְפָרֵשׁ אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם, וּבִשְׁאָר כָּל יָמִים טוֹבִים, יְקַצֵּר, וְיֹאמַר כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ, לֶאֱסֹר כָּל מְלָאכָה שֶׁאֵינֶנָּה אֹכֶל נֶפֶשׁ וּלְהוֹדִיעַ שֶׁאֹכֶל נֶפֶשׁ מֻתָּר בָּהֶן, וְלֹא יֹאמַר הַכָּתוּב לְעוֹלָם בְּאֶחָד מִכָּל שְׁאָר יָמִים טוֹבִים כָּל מְלָאכָה וְלֹא יְפָרֵשׁ בָּהֶן הֶתֵּר אֹכֶל נֶפֶשׁ, כִּי מְלֶאכֶת עֲבוֹדָה יְלַמֵּד עַל זֶה. אֲבָל בְּפָרָשַׁת כָּל הַבְּכוֹר בְּחַג הַמַּצּוֹת אָמַר (דברים טז ח) וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַיְיָ אֱלֹהֶיךָ לֹא תַעֲשֶׂה מְלָאכָה. וְהַטַּעַם מִפְּנֵי שֶׁכְּבָר הִתִּיר בּוֹ בְּחַג זֶה בְּפֵרוּשׁ אֹכֶל נֶפֶשׁ בְּסֵדֶר בֹּא אֶל פַּרְעֹה, וְאַחַר כָּךְ בְּסֵדֶר זֶה הִזְכִּיר מְלֶאכֶת עֲבוֹדָה דְּמַשְׁמַע בּוֹ גַּם כֵּן הֶתֵּר אֹכֶל נֶפֶשׁ, וּלְפִיכָךְ כְּשֶׁחָזַר וְהִזְכִּירוֹ פַּעַם אַחֶרֶת בְּפָרָשַׁת כָּל הַבְּכוֹר לֹא הֻצְרַךְ לוֹמַר בּוֹ עוֹד בֵּאוּר, וְהִזְכִּיר מְלָאכָה סְתָם, וְסָמַךְ עַל הַיָּדוּעַ. וּמִכָּל מָקוֹם, לֹא אָמַר כָּל מְלָאכָה כְּמוֹ בְּשַׁבָּת וְיוֹם הַכִּפּוּרִים, אֲבָל אָמַר מְלָאכָה כְּלוֹמַר, הַמְּלָאכָה אֲשֶׁר הִזְהַרְתִּיךָ עָלֶיהָ.
And the verse stated here, “work of labor,” and it did not state, “all work” — since the needs of food for the soul were permitted to be done on the holiday; as Scripture comes in another place (Exodus 12:16), “but that which is eaten by every soul, that alone shall be done for you.” And this is the understanding of work of labor — meaning to say, work that is not for the needs of food for the soul, like the matter that is stated (Exodus 1:14), “labor in the field”; and so [too,] “Kain was a laborer of the field” (Genesis 4:2); “a king over a field that is labored” (Ecclesiastes 5:8); “labors his land” (Proverbs 12:11). But work that is for food for the soul like cooking and similar to it is work of enjoyment, not work of labor. So did Ramban, may his memory be blessed, explain. And he wrote further (Ramban on Leviticus 23:7) that this understanding is elucidated in the Torah [itself], since with the Festival of Matsot, [about which] it first stated, “all work shall not be done upon them” in the Order of Bo el Pharaoh, it was required to explain, “but that which is eaten by every soul, that alone shall be done for you.” But with all of the other holidays, it was brief and it stated, “all work of labor you shall not do,” to forbid all work that is not [for] food for the soul, and to inform that food for the soul is permitted on them. And Scripture did not ever state in one of the other holidays, “all work,” nor explain the permissibility of food for the soul — since “all work of labor” teaches about this. But in the section, Kol HaBekhor on the Festival of Matsot, it states (Deuteronomy 16:8), “and on the seventh day, it is a convocation to the Lord, your God; you shall not do work.” And the reason is because it already explicitly permitted food for the soul on this holiday in the Order of Bo el Pharaoh. And afterwards in this Order, it mentions “work of labor,” which also implies the permissibility of food for the soul. And therefore, when it repeated and mentioned it another time in the section of Kol HaBekhor, it was not needed for it to state a further explanation about it; and [so] it mentioned just, “work,” and relied on that which is known [from the earlier entries]. And nonetheless, it did not state, “all work,” as [it does] with Shabbat and Yom Kippur, but [rather just] stated, “work” — meaning to say, the work which I have warned you about.
מִשָּׁרְשֵׁי הַמִּצְוָה. כְּדֵי שֶׁיִּזְכְּרוּ הַנִּסִּים הַגְּדוֹלִים שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ לָהֶם וְלַאֲבוֹתֵיהֶם וִידַבְּרוּ בָּם וְיוֹדִיעוּם לִבְנֵיהֶם וְלִבְנֵי בְּנֵיהֶם, כִּי מִתּוֹךְ הַשְּׁבִיתָה מֵעִסְקֵי הָעוֹלָם, יִהְיוּ פְּנוּיִים לַעֲסֹק בָּזֶה, שֶׁאִלּוּ הָיוּ מֻתָּרִין בִּמְלָאכָה, וַאֲפִלּוּ בִּמְלָאכָה קַלָּה, הָיָה כָּל אֶחָד וְאֶחָד פּוֹנֶה לְעִסְקוֹ, וּכְבוֹד הָרֶגֶל יִשָּׁכַח מִפִּי עוֹלָלִים גַּם מִפִּי הַגְּדוֹלִים. וְעוֹד יֵשׁ תּוֹעֲלוֹת רַבּוֹת בַּשְּׁבִיתָה, שֶׁמִּתְקַבְּצִין כָּל הָעָם בְּבָתֵּי כְּנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת לִשְׁמֹעַ דִּבְרֵי סֵפֶר, וְרָאשֵׁי הָעָם יַדְרִיכוּם וִילַמְּדוּם דַּעַת. וּכְעֵין מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (מגילה לב, א) מֹשֶׁה תִּקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיִּהְיוּ דּוֹרְשִׁין בְּהִלְכוֹת הַפֶּסַח בְּפֶסַח, וְהִלְכוֹת עֲצֶרֶת בַּעֲצֶרֶת [וְהִלְכוֹת חָג בֶּחָג].
It is from the roots of the commandment that it is so that the great miracles that God, may He be blessed, did for them and for their forefathers be remembered, and that they speak about them and inform their children and the children of their children about them. As with the rest from the business of the world, they will be free to be involved with this. As if they were permitted work — and even light work — each and every one would turn to his business. And the honor of the festival would be forgotten from “the mouths of babes”; also from the mouths of adults. And there are also many [other] benefits to its rest: As all the people gather in the synagogues and study halls to listen to the words of the book, and the heads of the people guide them and teach them knowledge. And [it is] similar to that which they, may their memory be blessed, said (Megillah 32a), “Moshe ordained for Israel that they should expound the laws of Pesach on Pesach and the Laws of [Shavuot] on [Shavuot and the laws of the Holiday (Sukkot) on the Holiday].
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ביצה כח, ב), שֶׁאַף עַל פִּי שֶׁהִתִּיר הַכָּתוּב הַמְּלָאכוֹת לְצֹרֶךְ אֹכֶל נֶפֶשׁ, דַּוְקָא הַדְּבָרִים שֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָן מֵעֶרֶב יוֹם טוֹב כְּגוֹן לִישָׁה, שְׁחִיטָה, אֲפִיָּה, בִּשּׁוּל, שֶׁכָּל אֵלּוּ הַמְּלָאכוֹת נִפְסָלוֹת קְצָת בִּשְׁהִיָּתָן. וּכְמוֹ כֵן מִזֶּה הַטַּעַם הִתִּירוּ לָדוּךְ סַמְמָנִים בְּיוֹם טוֹב מִשּׁוּם דִּמְפִיגֵי טַעְמַיְהוּ, בִּשְׁהִיָּה, אַחַר שֶׁהֵן נִדּוֹכִין, אֲבָל הַמְּלָאכוֹת שֶׁאֶפְשָׁר לַעֲשׂוֹתָן מֵעֶרֶב יוֹם טוֹב וְאֵינָן מְקַבְּלוֹת בְּזֶה שׁוּם הֶפְסֵד, כְּגוֹן קְצִירָה, דִּישָׁה, בְּרִירָה, טְחִינָה, רְקִידָה, וְכַיֹּצֵא בָּהֶן, אָסוּר לַעֲשׂוֹתָן בְּיוֹם טוֹב, וְאֵינָן בִּכְלַל צָרְכֵי אֹכֶל נֶפֶשׁ כְּלָל, וְלוֹקִין עֲלֵיהֶם כַּחֲרִישָׁה בַּשָּׂדֶה שֶׁהִיא מְלֶאכֶת עֲבוֹדָה בֶּאֱמֶת. וְעוֹד בֵּאֲרוּ הַמְּפָרְשִׁים הָאַחֲרוֹנִים עִנְיָן זֶה וְאָמְרוּ כֵּן, דְּלֹא נִקְרָא צֹרֶךְ אֹכֶל נֶפֶשׁ, אֶלָּא מָה שֶׁנַּעֲשָׂה לְיוֹמוֹ. כְּלוֹמַר לִזְמַן מוּעָט כְּמוֹ בִּשּׁוּל וַאֲפִיָּה וְכַיּוֹצֵא בָּזֶה, כְּמוֹ שֶׁאָמַרְנוּ. וְכֵן מָה שֶׁדַּעְתּוֹ שֶׁל אָדָם סוֹמֶכֶת בּוֹ לַהֲכִינוֹ לִשְׁעָתוֹ, לְאַפּוֹקֵי צִידָה שֶׁאֵין דַּעְתּוֹ שֶׁל אָדָם עָלֶיהָ, דְּשֶׁמָּא לֹא תִּזְדַּמֵּן לוֹ צִידָה הַיּוֹם. וְעוֹד אָמְרוּ, דְּכִי שָׁרִינַן אֹכֶל נֶפֶשׁ בַּמֶּה שֶׁנַּעֲשָׂה לִשְׁעָתוֹ, כְּמוֹ שֶׁאָמַרְנוּ דַּוְקָא כְּשֶׁאָדָם מִשְׁתַּמֵּשׁ בְּגוּפָהּ שֶׁל מְלָאכָה, אֲבָל אִם מִשְׁתַּמֵּשׁ בְּסִלּוּקָהּ שֶׁל מְלָאכָה אָסוּר. וְזֶהוּ שֶׁאָסְרוּ זִכְרוֹנָם לִבְרָכָה (שם כב, א) לְכַבּוֹת הַבְּקַעַת, אַף עַל פִּי שֶׁדַּעְתּוֹ לְכַבּוֹתָהּ כְּדֵי שֶׁלֹּא תִּתְעַשֵּׁן הַקְּדֵרָה. וּלְעִנְיַן צְלִיַּת בָּשָׂר עַל הַגֶּחָלִים דְּהַיְנוּ, בִּשְׂרָא אַגֻּמְרֵי הַנִּזְכָּר בַּגְּמָרָא (שם כג, א), אַף עַל פִּי שֶׁהָאֵשׁ מִתְכַּבָּה בְּלַחוּת הַבָּשָׂר אֵין זֶה נִקְרָא מִשְׁתַּמֵּשׁ בְּסִלּוּקָהּ שֶׁל מְלָאכָה, כִּי צֹרֶךְ הַצְּלִיָּה לַעֲשׂוֹתָהּ כֵּן וּמִשְׁתַּמֵּשׁ בְּגוּפָהּ שֶׁל מְלָאכָה הוּא וְשָׁרִי.
From the laws of the commandment is that which they, may their memory be blessed, said (Beitzah 28b) that even though Scripture permitted work for the sake of food for the soul, it is specifically things that are impossible to do from the eve of the holiday, such as kneading, slaughtering, baking [and] cooking — as all of these types of work become a little defective from delay [after them]. And likewise for this reason, they permitted to pound spices on the holiday, on account that their taste becomes fainter with delay after they are pounded. But it is forbidden to do types of work on the holiday that are possible to do from the eve of the holiday and do not deteriorate at all — such as harvesting, threshing, separating, grinding, sifting and what is similar to them; and they are not included in the needs of food for the soul at all. And we administer lashes for them like [for] plowing in the field — which is actually a work of labor. And the later commentators elucidated this matter further and said that truly that which is called the need of food for the soul is only that which is made for its day — meaning to say, for a short time, like cooking and baking and what is similar to it, as we have said — and also [only] that which a person’s mind relies upon to make for that time. [This is] to exclude hunting, as the mind of a man is not upon it, since perhaps game will not appear to him today. And they said further that that which we permit food for the soul with that which is made for that time — as we said — is only if he uses the body of the work. But if he uses the removal of the work, it is forbidden. And this is [the understanding of] that which they, may their memory be blessed, forbade (Beitzah 22a) to extinguish the log, even though his mind in extinguishing it is so that [the stew in] the pot not get smoky. And regarding the roasting of meat over coals — which is the bisra agumrei mentioned in the Gemara (Beitzah 23a) — even though the fire is extinguished from the [liquids] of the meat, this is not called using the removal of the work, since it is for the needs of the roasting to do this. And [so] he is using the body of the work and it is permissible.
וְכֵן מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם יב, א), שֶׁאֵין בִּכְלַל הֶתֵּר צָרְכֵי אֹכֶל נֶפֶשׁ דַּוְקָא מָה שֶׁהוּא אֲכִילָה וּשְׁתִיָּה לְבַד, אֶלָּא אַף כָּל דָּבָר הַצָּרִיךְ לוֹ לָאָדָם בּוֹ בַּיּוֹם, שֶׁהוּא דְּבַר מִצְוָה, כְּגוֹן קָטָן לְמוּלוֹ, וְלוּלָב לָצֵאת בּוֹ, וְכֵן סֵפֶר תּוֹרָה לִקְרוֹת בּוֹ, דְּכָל יוֹמָא וְיוֹמָא זְמַן תּוֹרָה הוּא, וּבֵין שֶׁאֵינוֹ דְּבַר מִצְוָה אֶלָּא צָרְכֵי הַגּוּף לְבוֹ בַּיּוֹם, כְּגוֹן רְחִיצַת רַגְלַיִם בְּמַיִם חַמִּין שֶׁהֻחַמּוּ בְּיוֹם טוֹב אוֹ לַעֲשׂוֹת מְדוּרָה לְהִתְחַמֵּם בָּהּ, כָּל דְּבָרִים אֵלּוּ מֻתָּרִין, וּבִכְלַל הֶתֵּר דְּאֹכֵל נֶפֶשׁ נִינְהוּ. כֵּן פֵּרְשׁוּ הַדָּבָר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (רמב"ם הל' יום טוב א טז).
And so [too,] that which they, may their memory be blessed, said (Beitzah 12a) that included in the dispensation of the needs of food for the soul is not specifically food and drink only. Rather, even every thing that a person needs on the day: [Something] which is a matter of a commandment, such as to circumcise an infant, and a lulav to fulfill [the commandment] with it, and a Torah scroll to read from it — as each and every day is the time for Torah; or whether it is not a matter of a commandment but a need of the body on that day, such as the washing of the feet with hot water that was heated on the holiday or to make a fire to warm oneself with it. All of these things are permitted and included in the dispensation of food for the soul. So did our Sages, may their memory be blessed, explain (Mishneh Torah, Laws of Rest on a Holiday 1:16).
וּמִיהוּ דַּוְקָא דְּבָרִים הַשָּׁוִים בְּכָל גּוּף אָדָם הוּא שֶׁנַּתִּיר וְנֹאמַר שֶׁהוּא בִּכְלַל הֶתֵּר זֶה שֶׁל אֹכֶל נֶפֶשׁ, כְּגוֹן רְחִיצַת רַגְלַיִם, דְּכֻלֵּי עָלְמָא רָחֲצֵי הָכִי לִפְעָמִים, אֲבָל מָה שֶׁאֵינוֹ שָׁוֶה לְכָל אָדָם, כְּגוֹן מֻגְמָר דְּלָאו כֻּלֵּי עָלְמָא מְגַמְּרֵי כִּדְאָמְרִינַן בִּכְתֻבּוֹת (ז, א) וַדַּאי אָסוּר הוּא וְכָל כַּיּוֹצֵא בָּזֶה. וְדַוְקָא בְּעִנְיָנִים אֵלּוּ בָּעֵינַן שֶׁיִּהְיֶה הָעִנְיָן שָׁוֶה בְּכָל אָדָם, אֲבָל לְעִנְיַן אֳכָלִין, אֲפִלּוּ מַאֲכָל שֶׁאֵין דֶּרֶךְ לַעֲשׂוֹתוֹ אֶלָּא הַמְּלָכִים וְהַשָּׂרִים הַגְּדוֹלִים, מֻתָּר לַעֲשׂוֹת אוֹתוֹ כָּל אָדָם, דְּמִכָּל מָקוֹם, עִקַּר אֲכִילָה, דָּבָר הַשָּׁוֶה בְּכָל נֶפֶשׁ הִיא. וְכֵן מָה שֶׁאָמְרוּ (ביצה ב, ב) בְּאִסּוּר הֲכָנָה, דְּאֵין יוֹם טוֹב מֵכִין לְשַׁבָּת, וְלֹא שַׁבָּת מֵכִין לְיוֹם טוֹב, וְלֹא מִשְׁתַּכְחָא אִסּוּר הֲכָנָה מִדְּאוֹרַיְתָא לְדַעְתִּי כִּי מְעַיְּנַתְּ שַׁפִּיר בְּדִבְרֵי הַגְּמָרָא כִּי אִם בְּבֵיצָה בִּלְבַד, וְעִקַּר אִסּוּרָהּ הוּא בְּשֶׁנּוֹלְדָה בְּיוֹם טוֹב שֶׁלְּאַחַר שַׁבָּת אוֹ בְּשַׁבָּת שֶׁלְּאַחַר יוֹם טוֹב, בְּהָכִי מִתּוֹקְמָא הֲכָנָה דְּרַבָּה בְּבֵיצָה, וּבְהָכִי אֲסִירָא אִסּוּרָא דְּאוֹרָיְתָא וְלָא בְּעִנְיָן אַחֵר, דְּהָא אָסְרִינַן לַהּ כְּשֶׁנּוֹלְדָה בְּשַׁבָּת לְיוֹם טוֹב שֶׁלְּאַחֲרָיו, אוֹ בְּנוֹלְדָה בְּיוֹם טוֹב לְשַׁבָּת שֶׁאַחֲרָיו, וְכֵן בְּשֶׁנּוֹלְדָה בְּיוֹם טוֹב עַצְמוֹ מִדְּרַבָּנָן הוּא אִסּוּרָא, וְהַכֹּל מִשּׁוּם גְּזֵרָה דְּנוֹלְדָה בְּיוֹם טוֹב שֶׁלְּאַחַר שַׁבָּת כִּדְאָמְרָן. וְיַאֲרִיךְ הָעִנְיָן אִם בָּאתִי לְכָתְבוֹ בְּבֵאוּר רָחָב וּבִמְקוֹמוֹ בְּרֵישׁ בֵּיצָה (שם) הֶאֱרַכְתִּי בּוֹ כַּאֲשֶׁר לִמְּדוּנִי רַבּוֹתַי, יִשְׁמְרֵם אֵל.
And nonetheless it is specifically [regarding] things that are the same for all people’s bodies that we permit and we say that it is included in this dispensation of food for the soul — such as washing the feet, as everyone washes like this sometimes. But that which is not the same for every person, such as mugmar (a type of incense) — since not all people burn mugmar, as we say in Ketuvot 7a — is certainly forbidden [along with] all that is similar to it. And it is only in these things that we need that it be the same for every person. However regarding eating, every person is permitted to make even a food that is not its way to be made except by kings and great ministers — since the basic concept of eating is something that is the same for every soul. And so [too,] that which they said (Beitzah 2b) about the prohibition of preparation, that a holiday cannot prepare for Shabbat, nor a Shabbat prepare for a holiday. And you will only find a prohibition of preparation from Torah writ in my opinion — if you have studied the words of the Gemara well — with an egg alone. And its main prohibition is when it was born on a holiday after Shabbat or on a Shabbat after a holiday. In this way is the preparation of Rabbah established with an egg, and with this is there a Torah prohibition — and in no other way. As behold, that which we prohibit when it is born on Shabbat on the holiday that is after it, and so [too,] when it is born on the holiday on the Shabbat that is after it, and so [too,] when it is born on the holiday itself is [only] a rabbinic prohibition — and it is all on account of a decree [to make a fence for] the one that is born on a holiday after Shabbat, as we said. And the matter would be [too] lengthy if I came to write it with a broad elucidation. And in its place at the beginning of Beitzah, I have written at length about it, as my teachers — may God protect them — have taught me.
וְדִין מַכְשִׁירֵי אֹכֶל נֶפֶשׁ שֶׁאָסוּר לַעֲשׂוֹתָן, מִשּׁוּם דִּכְתִיב (שמות יב טז) הוּא לְבַדּוֹ וְלֹא מַכְשִׁירָיו, וְדִין זִמּוּן הַגּוֹיִם (שם כא, ב) בְּיוֹם טוֹב שֶׁאָסוּר, דִּכְתִיב לָכֶם וְלֹא לַגּוֹיִם, וְכֵן אֵין אוֹפִין שׁוּם דָּבָר לַכְּלָבִים, דִּכְתִיב לָכֶם וְלֹא לִכְלָבִים, וּמָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם ד, ב), בִּשְׁנֵי יָמִים שֶׁל גָּלוּיוֹת דְּבֵיצָה שֶׁנּוֹלְדָה בָּזֶה מֻתֶּרֶת בָּזֶה, וּמָה שֶׁנִּתְלַשׁ מִן הַקַּרְקַע בָּזֶה מֻתָּר בָּזֶה, דִּשְׁתֵּי קְדֻשּׁוֹת הֵן, מָה שֶׁאֵינוֹ כֵּן בִּשְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה. וְיֶתֶר פְּרָטֶיהָ רַבִּים יִתְבָּאֲרוּ כֻּלָּן בַּאֲרֻכָּה בַּמַּסֶּכֶת הַבְּנוּיָה עַל זֶה וְהִיא מַסֶּכֶת יוֹם טוֹב [א"ח סימן תצה].
And the law that it is forbidden to make tools that prepare food for the soul, on account of its being written (Exodus 12:16), “that alone” — and not what prepares it. And the law of inviting gentiles on a holiday (Beitzah 21b), which is forbidden, as it is written, “for you” — and not for gentiles. And so [too,] that we do not bake anything for dogs, as it is written, “for you” — and not for dogs. And that which they, may their memory be blessed, said (Beitzah 4b) about the two days of the exiles — that an egg born on this one is permitted on that one; and that which is detached from the ground on this one is permitted on that one, as the [two days] are two [separate units of] holiness. And it is not like this on the two days of Rosh Hashanah. And the rest of its many details are all elucidated in the tractate that is built on this, and that is Tractate [Beitzah]. (See Tur, Orach Chaim 495.)
וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת. וְהָעוֹבֵר עַל זֶה וְעָשָׂה מְלָאכָה מִמְּלָאכוֹת הָאֲסוּרוֹת בְּיוֹם טוֹב בְּמֵזִיד חַיָּב מַלְקוּת.
And it is practiced in every place and at all times by males and females. And one who transgresses it and does work from the forbidden types of work on a holiday volitionally is liable for lashes.