Muktzeh and Nolad on Yom Tov
Question: Does the prohibition of muktzeh apply on Yom Tov?
Discussion: The prohibition of muktzeh does indeed apply on Yom Tov. Furthermore, although there are some special leniencies that apply to muktzeh on Yom Tov, in other ways it is more stringent than on Shabbos.
Stringencies on Yom Tov
Since the laws of Yom Tov are generally more lenient than those of Shabbos, Chazal were concerned that people might become excessively lax in their observance of Yom Tov. To counter this tendency, Chazal were extra stringent with regard to the laws of muktzeh. (For this reason, if Yom Tov falls on Shabbos, some say that the stringent halachos of muktzeh need not be observed; it is treated like a regular Shabbos.1)
Shulchan Aruch is considerably more stringent than Rema and prohibits a wider range of muktzeh on Yom Tov than on Shabbos. Rema does, however, agree that Yom Tov is more stringent than Shabbos in terms of nolad.2 Nolad refers to an item which assumed a new identity on Shabbos or Yom Tov, even if it did not change form completely. An example of this would be bones which are left over after eating meat and are edible to animals. Since the bones were still part of the meat before it was eaten, they were not yet considered animal food and assumed this new identity only on Shabbos or Yom Tov. On Shabbos these would be permitted, but on Yom Tov they are prohibited. The same would apply to peels left over from food eaten on Shabbos or Yom Tov which are edible to animals. (It is permitted to clear the peels from the table, even on Yom Tov, based on the general permissibility of removing something repulsive.)
The same applies to food which became unfit for human consumption on Yom Tov but is still edible to animals: although this would not be muktzeh on Shabbos, it is muktzeh on Yom Tov.
A practical example of this is apricot pits (which are commonly collected and played with by children in some parts of the world, such as Eretz Yisrael). While still attached to the apricot, they were considered food; once they are separated from it, they are no longer considered food but are usable for play. If the apricots were consumed on Yom Tov, Poskim consider the pits to be nolad and, thus, would be prohibited.3
Leniencies in muktzeh on Yom Tov
Although Yom Tov is generally treated more stringently than Shabbos with regard to muktzeh, there are some ways in which it is more lenient. First, there are activities which are prohibited on Shabbos but permitted on Yom Tov. For example, raw potatoes are muktzeh on Shabbos since they are not edible in their present state and cannot be cooked on Shabbos. But on Yom Tov, since it is permitted to cook, raw potatoes would not be muktzeh. The same would apply to uncooked rice or anything similar.
Likewise, utensils for cooking or baking are considered keilim shemelachtan le’issur on Shabbos because it is prohibited to cook or bake. But on Yom Tov, these would be considered keilim shemelachtan lehetter since it is permitted to cook and bake.
Firewood
Although firewood is not frequently used today, it is discussed extensively in halachah, and important halachos for today can be derived from those discussions. Firewood is not inherently muktzeh on Yom Tov since it is permitted to add fuel to fire. However, it may not be moved for any purpose other than using it for fuel. This is because it does not have the status of a utensil, and is designated only for fuel.4 Some wider applications of this principle are as follows:
Charcoal
Charcoal may be moved for the purpose of using it for a fire, but not for any other purpose.
Candles, candlesticks, wicks, and matches
Wicks, candles, and candlesticks are not muktzeh on Yom Tov, since it is permitted to light them.5 Matches are not considered muktzeh on Yom Tov. Although it is prohibited to light a new fire even on Yom Tov, the matches can be used for transferring a fire from one flame to another. Some Poskim suggest that a match is essentially a small piece of firewood and should be regarded as muktzeh for any purpose other than transferring fire.6 However, others question this and argue as follows: We find that a wax candle is treated as a utensil, although it is actually no more than fuel. Apparently, after wax or wood has been fashioned into an object with its own significance, it becomes a utensil and is not comparable to firewood.7 Nevertheless, since matches are mainly intended for striking them and lighting a new flame, some Poskim consider them to be a kli shemelachto le’issur, which may be handled only to make use of it (if there is no other kli shemelachto lehetter available) or its space, but not for its own protection (such as moving it inside to protect it from the rain). Other Poskim maintain that they have the status of a kli shemelachto lehetter since they can be used to transfer fire, even though it is prohibited to strike them.8
A match that has already been used, but some of which remains uncharred, may also be used to transfer fire from candle to candle.9
Cigarettes
As mentioned elsewhere,10 most contemporary Poskim prohibit smoking on Yom Tov. Accordingly, a cigarette would be classified as a kli shemelachto le’issur, even on Yom Tov.11
Lit Candles or Light Bulbs
Although a lit candle or light bulb is muktzeh on Shabbos, on Yom Tov it is permitted to move these items (though not in a manner which would cause the candle to be extinguished).12 With regard to moving a flashlight which is switched on, although technically permitted, some Poskim write that it should be avoided, since the norm is to turn a flashlight on and off while handling it, and there is a concern that one might do so on Yom Tov out of habit.13
Moving muktzeh for the sake of ochel nefesh
It is permitted to move muktzeh for the sake of eating food on Yom Tov.14 For example, it is permitted to remove a muktzeh item to allow space for baking, cooking, or eating.15 Likewise, it is permitted to move muktzeh which is blocking one’s access to food or utensils that are needed to prepare food. Similarly, if a key is needed to unlock a food cupboard, and this key is inside a wallet, the wallet may be handled in order to remove the key.16 Doing so is permitted even if it could have been done before Yom Tov.17
Just as it is permitted to move muktzeh for ochel nefesh, it is permitted to move it for the sake of other bodily needs. For example, if a muktzeh item is blocking one’s access to an article of clothing, it would be permitted to move the muktzeh.18
Moving muktzeh for the sake of enjoying Yom Tov, though unrelated to bodily needs
Some Poskim19 maintain that moving muktzeh for the sake of enjoying Yom Tov is also permitted. Therefore, they permit removing leftover wax or wicks, and the like, from candlesticks in order to insert new candles and light them.20 Others disagree.21
Although it is permitted to move muktzeh for the sake of ochel nefesh, eating food which is muktzeh (such as raw potatoes), or otherwise making use of muktzeh (such as lighting a muktzeh object as fuel), is prohibited even if one does not move it.22
1 See footnote q to Mishnah Berurah 495, note 15.
2 In fact, Rema indicates that nolad would be prohibited even on Shabbos; Mishnah Berurah, though, rules that nolad is permitted on Shabbos but prohibited on Yom Tov.
3 Orchos Shabbos, II:19:154. See Hilchos Shabbos BeShabbos II, p. 217-218, who explains that this would apply even if, beforehand, one had intended for the pits to be used by the children.
4 Shulchan Aruch 502:3, Mishnah Berurah note 21 ad loc. (Under difficult circumstances, Mishnah Berurah permits relying on the lenient opinion and moving firewood without restriction.)
5 This is clear from the entirety of Chapter 514.
6 R’ Shlomo Zalman Auerbach (cited in Shemiras Shabbos Kehilchasah, ibid., footnote 104) rules that one should be concerned for this opinion and should therefore refrain from using a matchstick for other purposes, unlike the ruling of Tehillah LeDavid (322:4) who permits this.
7 Shemiras Shabbos Kehilchasah, 20:16.
8 Ibid., 14:39; see also Luach Hamuktzeh, page 36, who cites both opinions. See also the comments of R’ Simchah Waldenberg in Aliba Dehilchesa vol. 92, page 4.
9 Megillas Sefer 47:5.
10 See Practical Halachah Discussions to Mishnah Berurah (Ohr Olam edition) Volume 5f.
11 See Shemiras Shabbos Kehilchasah ad loc. who categorizes a cigarette as a kli shemelachto le’issur even on Shabbos, just like a candle.
12 Ibid., 13:46.
13 Chut Shani, p. 93.
14 Rema to 509:7; see Mishnah Berurah note 31 ad loc.
15 That is, even items which are completely muktzeh and, therefore, cannot be moved on Shabbos to make use of their place (unlike a kli shemelachto le’issur, which can be moved on Shabbos to make use of its place).
16 See Mishnah Berurah 518, note 24. Note that Mishnah Berurah does not mention that one is required to move the muktzeh indirectly; by omission, this implies that, for the sake of ochel nefesh, the muktzeh may be moved in the normal manner. See also Hagahos R’ Akiva Eiger to Taz 501:7. It is of note that Beiur Halachah 638:2 (ד"ה וביום טוב) implies that, wherever possible, it is best to move the muktzeh in an unusual manner. However, it would seem that Beiur Halachah is referring to the specific case being discussed there and does not mean this as a blanket ruling; see Bikurei Ya’akov 10 ad loc. For further discussion see Yom Tov Kehilchaso 20, footnote 45. Cf. Shemiras Shabbos Kehilchasah 21, footnotes 5 and 9.
17 Yom Tov Kehilchaso 20:7 and Mishmeres Hamoados 507 note 10 (p. 275), based on Beiur Halachah 507:4, ד"ה כיון. [Avnei Hamakom 57:9 and 367:5 points out that Mishnah Berurah 507, note 21, as well as the Acharonim Mishnah Berurah’s ruling is based on, imply that moving muktzeh, like all other machshirin, may be performed only if one was unable to do so before Yom Tov. See, however, Mishmeres Hamo’ados ibid. for a possible refutation of this; see also footnote o to 507:4.]
18 Shemiras Shabbos Kehilchasah 21, footnote 6, citing R’ Shlomo Zalman Auerbach.
19 Chiddushei R’ Akiva Eiger to Taz 501:7 (see Johannesburg edition).
20 Shemiras Shabbos Kehilchasah (13, footnote 87; see also footnote 45 ad loc.) cites R’ Shlomo Zalman Auerbach who suggests that R’ Akiva Eiger permits this only in order to provide extra light to eat or cook by, but one may not do so when lighting the Yom Tov candles which is a mitzvah but serves no ochel nefesh purpose. However, Yom Tov Kehilchaso 20, footnote 237, notes that the wording of R’ Akiva Eiger indicates that this is permitted if this allows for enjoying Yom Tov in any way (but not for other purposes, such as fulfilling a mitzvah; see also footnote qq below).
20 Note that, apparently, this applies only if one is actually benefitting from the light provided by the candles. Today, when we have electric lighting and the candles are lit only to perform a mitzvah, this would not be permitted.
21 Pri Megadim, Eishel Avraham 509:15. Shemiras Shabbos Kehilchasah (13, footnote 45) cites R’ Shlomo Zalman Auerbach who concurs. See also Minchas Shlomo II:39 who proves from Shittah Mekubetzes that lighting candles does not have the status of ochel nefesh with regard to this issue.
21For discussion regarding moving muktzeh in order to fulfill a mitzvah, see Shemiras Shabbos Kehilchasah 21, footnote 8.
22 Mishnah Berurah 509, note 31. (It is, however, permitted to derive benefit from the light emanating from muktzeh (such as any flame on Shabbos) since one is not actively using the muktzeh).