apart from the sabbaths of יהוה, and apart from your gifts and from all your votive offerings and from all your freewill offerings that you give to יהוה.

That is that He commanded us to rest on the first day of Pesach. And that is His, may He be exalted, saying, "And on the first day, a sacred occasion" (Exodus 12:16). And the explanation (Rosh Hashanah 32a) came [to say] - "Sanctify it" - that is, that you should not do any work on it except that which is specific for eating alone, as is explained in Scripture. And their language already appeared (Sefer Hamitzvot, Positive Commandments 90), "This term, Shabbaton, is a positive commandment" (Shabbat 25b). This means to say, that every holiday about which God said, Shabbaton, is as if He said, "Rest," or "You shall rest" - and these are all commands to rest. God's days of rest are called sacred occasions, meaning to say, holidays. And their saying - "a holiday is a positive commandment and a negative commandment" - has already come in explanation in many places. This means that the negation of work on a holiday is a positive commandment; and that [not] doing certain work is a negative commandment. And hence one one who does certain work on it has transgressed a positive commandment and a negative commandment. And the regulations of this commandment - meaning resting - have already been explained in Tractate [Beitzah]. (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

That is that He commanded us to rest from work on the seventh [day] of Pesach. And that is His, may He be exalted, saying, "a sacred occasion on the seventh day" (Exodus 12:16). (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

That is that He commanded us to rest from work on the day of Atzeret (Shavuot). And that is His, may He be blessed, saying, "On that same day you shall call, etc." (Leviticus 23:21). (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

That is that He commanded us to rest from work on the First of Tishrei. And that is His, may He be exalted, saying, "on the first day of the month, you shall have a Shabbaton"(Leviticus 23:24). And we have already [seen] that this [term], Shabbaton, is a positive commandment. (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

And that is that He commanded us to rest from work and [certain] actions on Yom Kippur. And that is His, may He be exalted, saying, "It is a Shabbat of Shabbaton for you" (Leviticus 16:31). And we have already explained several times that this rest is a positive commandment. (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

That is that He commanded us to rest from work on the first day of Sukkot. And that is His, may He be exalted and may His name be blessed, saying, "The first day shall be a sacred occasion" (Leviticus 23:35). (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

That is that He commanded us to rest from work on the eighth [day] of the holiday of Sukkot. And that is His, may He be exalted, saying, "and on the eighth day, a sacred occasion" (Leviticus 23:26). And you should know that regarding this rest that is incumbent upon us on each and every one of these six days, its laws are uniform and there is nothing unique in the rest of any one of them. And likewise is it permissible for us to do [preparation of] food of sustenance (okhel nefesh) on each holiday. And the regulations of this resting have already been explained in Tractate [Beitzah]. Indeed the rest that is incumbent on Shabbat and Yom Kippur is also this very resting, but with many additions. For these two days, [preparation of] food of sustenance is not permitted. And there are also things that are permissible on holidays that are forbidden on Shabbat even though they are not [preparation of] food of sustenance, as is explained in Tractate [Beitzah]. (See Parashat Emor; Mishneh Torah, Rest on a Holiday 1.)

A person may be [punished by] lashes for performing on a holiday any labor for which he is liable on the Sabbath, if it is not necessary for the preparation of food, with the exception of the transfer of articles from one domain to another and the kindling of a fire.[With regard to these two forbidden labors, an exception is made.] Since it is permitted to transfer articles for the sake of [the preparation of] food [on holidays], [this activity] was permitted even when it is not necessary for [the preparation of] food. Therefore, it is permitted to transfer an infant, a Torah scroll, a key, or the like from one domain to another. Similarly, it is permitted to kindle a fire, even though it is not for the purpose of [the preparation of] food.With regard to the other forbidden labors, [the following principles apply:] Whenever the activity is necessary for [the preparation of] food - e.g., slaughter, baking, kneading, or the like - it is permitted. If it is not necessary for [the preparation of] food - e.g., writing, weaving, building, and the like - it is forbidden.

The six days on which the Torah forbade work are the first and seventh days of Pesach, the first and eighth days of the festival of Sukkot, the festival of Shavuot, and the first day of the seventh month. They are referred to as holidays.The [obligation to] rest is the same on all these days; it is forbidden to perform all types of servile labor, with the exception of those labors necessary for [the preparation of] food, as [implied by Exodus 12:16]: "Only that [labor] from which all souls will eat [may you perform]."

Whenever it is possible to perform a labor on the day prior to the holiday without causing any loss or inadequacy, our Sages forbade performing such a labor on the holiday itself, even if it is performed for the sake of [the preparation of] food.Why was this forbidden? This was a decree [instituted], lest a person leave for the holiday all the labors that he could have performed before the holiday, and thus spend the entire holiday performing those labors. Thus, he will be prevented from rejoicing on the holidays and will not have the opportunity to [take pleasure in] eating and drinking.

For this very reason, [our Sages] did not forbid transferring articles on a holiday, although the transfer of all [articles] is a task that could be performed before the holiday.Why was this not forbidden? To increase our festive joy, so that a person can send and bring anything he desires, and thus fulfill his wants, and not feel like someone whose hands are tied. With regard to other labors that are possible to be performed on the day before the holiday, since they involve [prolonged] activity, they should not be performed on a holiday.

Bathing and anointing oneself are considered in the general category of eating and drinking. They are permitted on a holiday [as indicated by Exodus 12:16]: "Only that [labor] from which all souls will eat [may you perform]" - i.e., all the needs of the body [are permitted].Therefore, one may heat water on a holiday and wash his hands and feet. It is, however, forbidden to wash one's entire body. This is a decree, [instituted to prevent the use of] bathhouses.When water was heated before the commencement of a holiday, one may wash one's entire body with it on the holiday. This was prohibited only on the Sabbath.

All [activities] that are forbidden on the Sabbath, whether because they resemble a [forbidden] labor, might lead to a forbidden labor, or are placed in the category of sh'vut, are forbidden on a holiday unless they are necessary for the preparation of food and the like, or for other purposes that are permitted on a holiday, as will be explained in these laws.Everything that is forbidden to be carried on the Sabbath, is forbidden to be carried on a holiday, except for the purpose [of the preparation] of food and the like. Whatever [activities] may be carried out on the Sabbath may be carried on the holidays. There is, however, [a category of prohibitions] that apply on the holidays, but do not apply on the Sabbath: the prohibitions against muktzeh.Muktzeh is forbidden on a holiday, but permitted on the Sabbath. [The rationale is] since the [restrictions pertaining to] the holidays are more lenient than those of the Sabbath, [our Sages] forbade muktzeh, lest one come to treat the holidays with disrespect.

Our celebration of every holiday for two days in the diaspora is merely a custom. For the second day of the holiday is a Rabbinic institution, innovated during the exile. The inhabitants of Eretz Yisrael observe a holiday for two days only on Rosh HaShanah.In Hilchot Kiddush HaChodesh in this volume the fundamental principles pertaining to this custom and the rationale why Rosh HaShanah is universally observed for two days will be explained.

Although the second day of a holiday is merely a Rabbinic institution, everything that is forbidden on the first day is forbidden on the second. Whoever desecrates the second day of a holiday, even the second day of Rosh HaShanah, whether with regard to a prohibition in the category of sh'vut, the performance of a forbidden labor, or by proceeding beyond the [2000-cubit city] limits should be punished by stripes for rebelliousness or should be placed under a ban of ostracism, unless [the violator] was a student [of the Torah].Just as it is forbidden to deliver eulogies or to fast on the first day of a holiday and we are obligated to rejoice on that day, so too, [these same prohibitions and obligations apply] on the second day. There is no difference between them except with regard to [the care of] a corpse.

On the first day you shall celebrate a sacred occasion: you shall not work at your occupations. Seven days you shall make offerings by fire to יהוה. The seventh day shall be a sacred occasion: you shall not work at your occupations.

On that same day you shall hold a celebration; it shall be a sacred occasion for you; you shall not work at your occupations. This is a law for all time in all your settlements, throughout the ages.

Speak to the Israelite people thus: In the seventh month, on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with loud blasts. You shall not work at your occupations; and you shall bring an offering by fire to יהוה.

Mark, the tenth day of this seventh month is the Day of Atonement. It shall be a sacred occasion for you: you shall practice self-denial, and you shall bring an offering by fire to יהוה; you shall do no work throughout that day. For it is a Day of Atonement, on which expiation is made on your behalf before your God יהוה.

Say to the Israelite people: On the fifteenth day of this seventh month there shall be the Feast of Booths to יהוה, [to last] seven days. The first day shall be a sacred occasion: you shall not work at your occupations;

seven days you shall bring offerings by fire to יהוה. On the eighth day you shall observe a sacred occasion and bring an offering by fire to יהוה; it is a solemn gathering: you shall not work at your occupations.

You shall celebrate a sacred occasion on the first day, and a sacred occasion on the seventh day; no work at all shall be done on them; only what every person is to eat, that alone may be prepared for you.

[Even] when the calendar was established based on the sighting of the moon, the majority of the inhabitants of Eretz Yisrael would celebrate Rosh HaShanah for two days, because of the doubt involved. They would not know the day on which the court established the new month, because the messengers would not depart on the holiday.

Moreover, even in Jerusalem, where the court would hold session, there were many times when the holiday of Rosh HaShanah was celebrated for two days. For if witnesses did not arrive on the thirtieth day [following Rosh Chodesh Elul], the day on which they had awaited [the arrival of] witnesses would be regarded as holy, and the following day would be regarded as holy.Since [there were times when] they would observe [Rosh HaShanah for] two days even when they sanctified the months according to the sighting [of the moon], [our Sages] ordained that even the inhabitants of Eretz Yisrael should always celebrate [Rosh HaShanah] for two days in the present era, when [the holidays] are established based on the fixed calendar. Thus, even [the observance of] the second day of Rosh HaShanah in the present era is a Rabbinic ordinance.