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 born on a holiday is prohibited [to eat on that day] because it is muktseh. But a calf that was born on a holiday—if it's mother was earmarked for eating—is permitted, since it is prepared by way of its mother. [For] if one were to have slaughtered it's mother [while it was still inside], this [fetus] that was inside would have been permissible on the holiday—even though it was not [yet] 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 perimeter and come to sleep within the perimeter are surely prepared [for the holiday]; so we may take from them and slaughter them on the holiday. But we may not slaughter on a holiday those [animals] that graze and sleep outside of the perimeter—if they come [within the perimeter] on a holiday—because they are muktseh and the minds of the people of the city are not on them (to eat them on the holiday).
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 likewise a consecrated animal that acquired a blemish on a holiday: Since [the owner] did not have his mind on it (to eat it on the holiday) from the eve of the holiday—it is prohibited to slaughter it on the holiday. Therefore it is prohibited for one to examine blemishes on consecrated animals on a holiday, [as a] decree lest the sage permit them (to be slaughtered for personal use) due to their blemishes and [the owner] will come to slaughter it on that [holiday]. But [the sage] may look at the blemish on the eve of a holiday and permit or forbid it on the morrow.
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 firstborn that was born [on a holiday] together with a blemish is considered to be prepared, but it should not be examined on the holiday. However if one were to transgress and see its blemish, examine it and permit it—it can surely be slaughtered and eaten. [In a case of] a firstborn that falls into a pit: One should provide its sustenance for it in its place (so that it will not die). For one is surely not able to bring it up, since it it not fit for slaughter on the holiday. [In a case of] 'it and it's child' that fell into a pit: He should bring up the first in order to slaughter it, but not slaughter it. And [then] he should act craftily and bring up the second in order to slaughter it. And he [then] slaughters either one of them that he wants. Because of [the commandment to prevent] the pain of animals, [the Sages] permitted acting craftily [here]. An unconsecrated animal that fell from a roof and survived for [twenty-four hours] and surely [still] requires examination (to determine if the animal is permissible to eat) may be slaughtered on the holiday and [then] examined—[for] it is possible that it will be found fit 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: Geese, chicken, and doves in the home are surely prepared; so they do not require setting aside (for use on the holiday). But doves of a dovecote, doves of a loft and birds nesting in pitchers, in a building or in an orchard are surely muktseh. So it is necessary to set them aside from the eve and say, "I am taking these and those." But he need not shake [them].
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: [If] one set aside black [birds] and white [birds] and [then] found the black ones in place of the white ones and the white ones in the place of the black ones—they are forbidden [on the holiday]. For I would say, lest those that he set aside flew away and these are others—and anything [about which there is a] doubt [with regards to its being] prepared is forbidden. [If] one set aside two [birds] and found three—all [the birds] are forbidden. [If one set aside] three and found two—they are permissible. [If] he set them aside within the nest and found them in front of the nest: If there are no other ones besides them there in the nest and [they] are unable to fly—even though there is another nest there around the corner within fifty ells—these [birds] are surely permissible. For [a bird that hops] only hops directly in front of its nest.
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: [Regarding] fish that are in large ponds, and likewise animals and fowl that are in large corrals: All that lack trapping—to the point that [people] say, "Bring a trap and we will trap it"—are surely muktseh; so we may not trap them on a holiday. And if one did trap [it]—he may not eat it. But anything that does not require trapping is surely [considered to be] prepared; so we may trap them on a holiday and eat them. And likewise [in a case of] a wild animal that holed up in an orchard near a city: Its young—while they are [still] little, such that they do not require trapping [to slaughter them]—do not require setting aside, since he had his mind on them (to eat them on the holiday).
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: One should not take [the trappings] on a holiday from traps for wild animals, birds or fish that were spread from the eve of a holiday unless he knows that they were trapped from before the holiday. [In a case of] one who dams a water canal from the eve of a holiday and wakes up early on the morrow to find fish in it: They are surely permissible—since they were already trapped from the eve of the holiday, they are surely [considered] prepared.
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: [In a case of] a [store]house—that is filled with fruits that are prepared [for a holiday]—that opened: One may take [the fruits inside] from the the place of the opening. One who stands over muktseh (fruit set aside to dry) from the eve of a holiday on a sabbatical year—such that all fruits are ownerless—must mark [them] and say "From here until here will I take." But if he did not mark [them], he cannot take [them].
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: [In a case of] a Kuthite (gentile) who brought a present to an Israelite on a holiday: If there is from this species [some which are still] attached to the ground (it is still in season); or he brought a wild animal or fowl or fish that it is possible to trap on that day—these are surely forbidden until the evening; and he must wait [the time needed] in order to make it (to detach the produce or trap the animal). And one may not even smell a myrtle [branch], and that which is similar to it, in the evening, until he waits [the time needed] in order to make it. But if there is none from this species [which is still] attached to the ground; or its [appearance] demonstrated about it that it was uprooted or trapped from yesterday: If he brought it from within the perimeter, it is permissible. However if he brought it from outside the perimeter, it is surely forbidden. But [that which is brought] from outside of the perimeter [by] one who comes for one Israelite is permissible to another Israelite.
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 use wood that has shed from a palm tree on a holiday to feed a fire—because it is 'born' (nolad) [on the holiday]. But if they shed into the oven, one increases prepared wood over them (so that the new wood is the majority) and feeds the fire with them. We do not start using a pile of straw or a storehouse of wood on a holiday, unless one prepared [them] from the eve—as they are muktseh. But if the straw was mixed with thorns—such that it is surely only fit for feeding a fire—it is surely prepared.
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: We do not chop wood from a stack of beams, because they are muktseh; nor from a beam that broke on the holiday, because it is nolad. And likewise may we not feed a fire with vessels that broke on the holiday, because they are nolad. But we may feed a fire with unbroken vessels or vessels that broke on the eve of the holiday, as they were surely prepared for a different type of work [than was first intended, already] from the eve [of the holiday]. Similarly to this, we may feed the fire with shells of nuts and almonds that one ate on the eve of the holiday. But if he ate them on the holiday, we may not feed the fire with their shells. However there are textual variants [of the Talmud] that have written in them that if he ate them from the eve, we do not feed the fire with their shells—as they surely became muktseh. But if he ate them on the holiday, we feed the fire with them, since they are prepared by way of the food.
קוֹץ רָטֹב הֲרֵי הוּא מֻקְצֶה מִפְּנֵי שֶׁאֵינוֹ רָאוּי לְהַסָּקָה. לְפִיכָךְ אָסוּר לוֹ לַעֲשׂוֹתוֹ כְּמוֹ שִׁפּוּד לִצְלוֹת בּוֹ בָּשָׂר. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה: A wet thorn is muktseh because it is not fit for feeding to the fire. Hence it is forbidden for one to make it into [something] like a spit to roast meat on it. And likewise anything that is similar to this.
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: We may take wood that is leaning on the sides of a hut and feed a fire with it. But we may not bring it from the field, even it it was gathered there from the eve [of the holiday]. But one may gather [wood] in the field in front of him and kindle [it] there. And we may bring from [wood] that was gathered in a private domain—and even if it was encircled not for the purpose of residence. And that is so long as it has a boundary and it be within the Shabbat perimeter. But if it lacks one of all these [things], it is surely muktseh.
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: Even though reed leaves and grape leaves were gathered in an enclosure—since the wind scatters them—they are as if [already] scattered, and forbidden. But if he placed a heavy vessel on top of them from the eve of the holiday, they are surely prepared.
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: [In a case of] an animal that died on a holiday: If it was in danger [of death] from the eve of the holiday, one may surely cut it up for the dogs. But if not—since his mind was not on it—this is surely muktseh, and he may not move it from its place. One may not move a consecrated animal that has died or priestly tithe that has become impure from its place.
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: It is forbidden to give water or place food in front of fish, fowl or wild animals on a holiday, lest one come to take from them. And anything that is forbidden to eat or use on a holiday because it is muktseh is forbidden to move [as well].
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: [In a case of] one who gathers dirt from the eve of a holiday: If he specified a corner in his courtyard for it, it is prepared; and it is permissible to move it and to do all of his needs with it. And likewise, ash that has been burnt from the eve of the holiday is [considered] prepared. And it is [also] permissible to move it if it was burnt on the holiday, so long as it is hot [enough] in order to roast an egg with it—as it is still [then considered] fire. But if not, it is forbidden to move it, because it is [considered] nolad. [If] one had stuck a spade from the eve of the holiday [into the ground] and [then] removed it on the holiday—and [in doing so,] brought up dirt: If that dirt was loose, he may surely cover with it and move it. But if he brought up a clod of dirt, this one may surely not pound it [to break it up] on the holiday.