Siman 510

One may rub ears of wheat, where one rubs with his hands when they are soft, even though he detaches the food from the waste and it is a subcategory of threshing. However, this is threshing in an unusual manner (Rashi 12b) when he detaches with his hands, and they did not decree against it on Yom Tov since food preparation is permitted. And similarly, one may shell legumes on Yom Tov, which means to break the pods and remove the legumes. And even though on Shabbat one requires a deviation in rubbing, as I wrote in siman 319, on Yom Tov it is not required. And there are those who are stringent even on Yom Tov to rub with a deviation using his fingertips (Magen Avraham subsection 1 in the name of the Ran, see there), for on Shabbat even in this manner it is forbidden according to this opinion. However, it is a minority opinion (and the Ran himself wrote that this is not the opinion of the Rif, see there). And behold, from the fact that the sages said one may shell legumes on Yom Tov—it implies explicitly that on Shabbat it is forbidden. And the world is not careful in this, and we have already written regarding this above in siman 319, section 25, see there.

When they permitted this on Yom Tov, they only permitted it by hand, meaning to blow upon the ears of grain little by little with his hand; or with a kanon and a tamchui, which are small vessels where one places a small amount on this side and the food emerges from the other side, and the waste remains in the vessel, for with them one also rubs a small amount, and it is not in the manner of threshing. But not with a nafa or a kevara, where one places a large amount, and it would be threshing. And even with his hands it is forbidden to scatter a large amount upon the table and to sort from within it, for it appears like one who is performing labor for the following day (Rashi ibid.). And also in the sorting of legumes it is so, as will be explained. And it is permitted to blow with all his strength.

The Rambam wrote at the end of the third chapter: And so too one who sorts legumes on Yom Tov – he sorts in his usual manner in his lap or in a dish. But not with a sieve, nor with a tray, nor with a sifter. In what case are these words said? When the food is more than the waste. But if the waste is more than the food – he sorts the food and leaves the waste. And if the labor of sorting the waste from the food was greater than the labor of sorting the food from the waste, even though the food is more – he sorts the food and leaves the waste. Thus far his words, and this is the explanation: He sorts in his usual manner waste from food, as this is the standard sorting. And this is when the food is more, for then the labor is minimal in sorting the waste. But if the waste is more – he shall sort the food, for its labor is less than sorting the waste. However, if the labor of the waste is greater, such as when the waste is very fine and the food is coarse – then even when the food is more, he shall sort the food. The general rule of the matter: we follow that which has minimal labor. And we also learned from his words that even if the waste is more than the food – the food is not nullified by the waste, such that it would be completely forbidden.

But such is not the opinion of the Tur, for the Tur holds that with a majority of pesoret – it is completely forbidden. This is the wording of the Tur: One who selects legumes or another thing, if there is more exertion in selecting the food than the pesoret, such as when the food is the majority – he selects in his usual manner to cast away the pesoret. And if there is more exertion in selecting the pesoret, such as when it is fine – he takes the food and leaves the pesoret. And specifically when the food is a majority over the pesoret in its quantity… but if the pesoret is a majority in its quantity – it is forbidden even to handle it, for the food is nullified in the majority. Nevertheless, hazelnuts and peanuts that were broken, and are still attached to their shells, even though the pesoret is a majority over the food – they are permitted, for they are not called "pesoret that is a majority over the food," since this is their way, and it is like a protector for the fruit. And it is not similar to bones and shells, since they have separated completely from the food. Thus far his words. And it is understood from his words that also hazelnuts and peanuts, if they are not attached to their shells – their law is like all things: that if the pesoret is a majority – it is forbidden to handle them, for since they are not attached, they are no longer a protector for the fruit. And if so, they are like all things, where the minority is nullified to the majority. And the Rambam does not hold of this nullification, because such is the way of all things for the food to be mixed with pesoret. And sometimes the food is the majority, and sometimes the pesoret is the majority.

And we hold as the law according to the Rambam, for since it is a matter of rabbinic law when one selects in his lap or in a bowl—we follow the lenient view. Furthermore: for our teachers, the authors of the Shulchan Aruch, brought in section 2 only the opinion of the Rambam, for in any case we apply many leniencies regarding selection on Yom Tov as opposed to Shabbat: for on Shabbat it was explained in siman 319 that the selection of refuse is entirely forbidden, and here we permitted it when the exertion is minimal. And on Shabbat we did not permit there even the selection of food from refuse except to eat immediately, and not to leave it for later that day, and here we permitted even to leave it for later that day, for they did not require one to eat immediately. And so wrote the Maggid Mishneh, see there. And this is what our teacher, the Rema, wrote at the beginning of section 2: One selects in his usual way in his lap or in a bowl, if he wishes to eat it on that day. Thus far his words, meaning: and not for the next day, for for the next day or for the night—it is forbidden, as he exerts himself for a weekday. But for later that day—it is permitted even if he does not eat it immediately. (And unnecessarily did the Magen Avraham in subsection 2 emend that one must say: even if he wishes to eat it on that day, see there. On the contrary, his intention is as our words, and it comes for precision. Examine it and you will find it simple.)

And know that the opinion of the Rashba, of blessed memory, is that even on Yom Tov one must sort and eat immediately just as on Shabbat. However, the Maggid Mishneh disagreed with him, and our teacher, the Rema, ruled like him. And there are some of the great authorities who agreed with the words of the Rashba (Taz, subsection 3), but most of the great authorities ruled like the Maggid Mishneh. Nevertheless, one who is God-fearing should be concerned for the words of the Rashba and eat immediately when he sorts (Eliyah Rabbah, subsection 2), for so they ruled in the book Tanya, and in our teacher Yerucham, and so it is implied from the Maharil. (And see Magen Avraham siman 504, subsection 9, who was stringent like the Maharil, see there.)

Our teacher, the Rema, wrote at the end of section 2: And hazelnuts and peanuts that were cracked, and are still in their shells – the shell is not called pesolet, since this is their way, and they are still mixed. Thus far his words. And the commentators (Magen Avraham subsection 4, and Taz subsection 3) raised a difficulty against him, for since they only cited the explanation of the Rambam – behold there is no difference between them and other things, since he permits selecting even when the pesolet is more than the food. And only the Tur mentioned this, because according to him when the pesolet is more than the food it is entirely forbidden, he wrote that regarding hazelnuts and peanuts it is not so, but not according to the opinion of the Rambam. And there is one who wrote that even according to the opinion of the Rambam there is a practical difference, that regarding hazelnuts and peanuts one may select in whatever manner he desires (Yam Shel Shlomo). And certainly even regarding them one is obligated to select that which is less of a burden (Taz and Magen Avraham ibid.). And in my humble opinion another intention appears in his words, for behold it is certain regarding all food and pesolet – it is permitted to handle the pesolet when one needs to select it, but without this they are certainly muktzeh. And regarding this he said that hazelnuts and almonds are not so, for even though they were cracked, nevertheless since they have not yet separated from the food – the name of food is upon them, and they are permitted in handling even not at the time of selection.

The Tur and the Shulchan Aruch wrote in section 3: One may not strain mustard with its strainer, and one may not sweeten it with a wood coal. But with one of metal – it is permitted. Thus far their words, meaning: for borer is forbidden on Yom Tov, whether by Torah law or by Rabbinic law, according to the law of a matter that could have been performed on the eve of Yom Tov, and according to the opinions explained in siman 495. And that which we permitted regarding legumes – behold, we did not permit with complete selection, for behold, we forbade with a sieve or a sifter; rather, in one's lap or in a dish, for in such a manner even on Shabbat there are permissions at hand, and only on Yom Tov did we alleviate further as has been explained. However, in any event, complete selection is forbidden even on Yom Tov. Therefore, one may not strain mustard with its strainer. And it is not specifically mustard, for the same law applies to all things; rather, it comes to teach us a novelty regarding mustard: that even though the waste is also fit for eating, and if so, this is not complete borer that would incur a sin offering on Shabbat, nevertheless it is forbidden on Yom Tov, since one selects in the manner of selection according to its way with a strainer (see Shabbat 134a).

And this [rule] that one may not sweeten it with a coal of wood—is because he extinguishes the coal at the time of sweetening. However, with [a coal] of iron—there is no extinguishing, and likewise with other metals. And even though extinguishing was permitted for the sake of food preparation, like meat on coals, the Gemara there asks and answers there: there it is impossible, here it is possible. And Rashi explained there: regarding meat, it is impossible to do it from the eve of Yom Tov, for on the day [itself] it is more common. But mustard will not spoil if he sweetens it from the eve of Yom Tov, and therefore extinguishing was not permitted for it. And this path is the straight path. And the Rishonim have other versions of the Gemara there, and therefore some wrote that the reason for the prohibition is because it is not equal for every soul (HaMaor). And some wrote because this is like the grinding of wheat which was forbidden on Yom Tov (the Ramban there). But the version of Rashi and his explanation is simpler (see Taz, subsection 5, and Magen Avraham, subsection 6). And know that since with metal there is no extinguishing, it is therefore permitted to place a glowing spit into the drink when there is a need for this (Magen Avraham, subsection 7).

And even though we have forbidden straining mustard due to the prohibition of borer, nevertheless, regarding the straining of dregs from wine or beer, it is not so, if what is strained today is better than what was strained on the eve of Yom Tov. And nevertheless, they said that one may not hang a strainer on Yom Tov to strain the dregs in it, because of uvdah d'chol, and this could have been done on the eve of Yom Tov. But when it is already hanging in its place—it is permitted to place dregs in it to strain them. And if he did not hang it on the eve of Yom Tov—they permitted doing so by way of deception, which is that he hangs it not for the purpose of straining but in order to place pomegranates in it (Shabbat 139b). And he places pomegranates in it, as was their custom, and afterward he places dregs in it. And why did they permit this deception? Since according to the essential law it is permitted, and it is only because of uvdah d'chol, therefore we permitted practicing deception in this. And all this is if that of yesterday is not as good as that of today. But if there is no difference—it is completely forbidden, like mustard, and the rest of the laws of straining are the same on Yom Tov as on Shabbat, and it was explained above in siman 319, see there.

Our sages, of blessed memory, prohibited (in Shabbat 134a) curdling cheese on Yom Tov, for its curdling is like building. And this is not only a case where that which was made yesterday is no worse, but on the contrary, that which was made yesterday is much better; for cheese on its first day does not taste so good, and it is also the way to make it for many days, and it is like harvesting (Magen Avraham, subsection 11). And so too it is prohibited to make butter on Yom Tov. And even though it is possible that butter on its first day is slightly better, nevertheless it is a great exertion, and they make it for many days, and it is prohibited even by means of a non-Jew (ibid. subsection 13 in the name of the Rivash). And it is permitted to collect the fat floating on top, which they call "smetana," and even on Shabbat; and only when he reaches the end of the fat—he should leave a little of the fat with the "sauer milch" (ibid.), for in such a manner it is not considered borer at all. And specifically when he needs to eat it on that same day. But if he does this only so that it will not spoil—he should not do it himself, only by means of a non-Jew (ibid.). And our teacher, the Rema, wrote in section 5 that one may not set milk on Yom Tov, see there. And his intention is not to pouring it into vessels where it will set on its own, as is our custom, for behold there is no melakhah in this. Rather, his intention is setting with rennet (ibid.), like they make "Schweizer kase" and "Hollander kase." For this is certainly like a melakhah, and it is a complete prohibition, not like the one who is lenient in this (ibid. subsection 12).

One may not cut detached vegetables with scissors, as it is the way to cut them from that which is attached, because of marit ayin, lest they say that he cut them today from that which is attached. And one may prepare the kundus and the akaviyot, which are types of vegetables, and even though there is exertion in their preparation—nevertheless, they spoil if they were to prepare them yesterday. And it is permitted to salt many pieces of radish on Yom Tov in order to eat them, even though on Shabbat it is forbidden in such a manner. And there are those who are stringent regarding making many, for even though it is certainly permitted, since they indeed spoil when they make them yesterday, nevertheless, since it is possible to salt a little at a time—one should not salt many at once. And there is one who is stringent also to let it linger a long time in the salt, but rather he should dip in salt and eat immediately (Taz, subsection 10), and that so conducted himself the Maharil. And there is no reason for a prohibition in this if it is more pleasant for him when he lets it linger in the salt, and the Maharil was stringent upon himself, or that he did not like the lingering in the salt.

And know that even though carrying was permitted on Yom Tov even not for a necessity, as I wrote in siman 495 in the name of the Rambam, that regarding carrying they did not restrict the manner for us, nevertheless the sages said that one should not carry large loads on Yom Tov because of uvadin d'chol, but rather one must change. How so? One who brings jugs of wine from place to place—he should not bring them in a basket or a crate, placing four or five jugs inside it as is the manner he does during the week, but rather he should bring them on his shoulder, or hold them in his hands in front of him, one or two, for in this manner it is evident that he brought them for the necessity of Yom Tov, and it is not uvadin d'chol. And this is specifically when he conveys them from place to place where the matter is public, and therefore even though he increases his walking, it is impossible in any other way. But when he carries them from corner to corner or from house to house in the same courtyard—it is permitted in any manner. And on the contrary, it is better to carry many at one time and to minimize the walking (Magen Avraham subsection 15), for the increase of walking is more of a burden than the increase of the load. And so too, one who conveys straw—he should not sling the crate behind him for this is uvada d'chol, but rather he takes it in his hand. And so too, one may not bring wood with a rope, nor in a crate, nor in a mat, but he brings it in a cloth, in his lap, or in his hands. And it seems to me that this is also in a place where there are onlookers. But in his courtyard—it is better to minimize the walking, as I have written.

And so too, burdens that are typically carried on a pole—one should carry them on his back behind him. And those that are typically carried behind him—one should carry them on his shoulder. And those that are typically carried on his shoulder—one should carry them in his hands before him, or spread a garment over them in a manner that he will not come to a concern of squeezing, such as if there is water there, and anything similar to this regarding a change of the burden. The general rule of the matter: regarding a burden, one must change it slightly from the weekday manner. However, if it is impossible, such as if he invited many guests and must hurry to act—he may act in his weekday manner, for there is no prohibition in this. And know that this is all when a person carries the burden, but upon an animal—it is completely forbidden to place a burden on Yom Tov. And even though we explained in siman 495, section 32, that there is no prohibition regarding a burden on an animal on Yom Tov, nevertheless, you have no greater weekday activity than this. And also, perhaps he will drive it from behind, and this is forbidden as I wrote there. The general rule of the matter: a burden on an animal for the sake of a person is completely forbidden on Yom Tov, even aside from the prohibition of using animals.