The Torah in Parashat Emor (23:7) commands observing the first day of Pesach as a sacred occasion, and then adds a second command, forbidding performing Melacha on this day. Performing Melacha on Yom Tob is thus forbidden by force of both a Misvat Aseh (affirmative command) and a Misvat Lo Ta’aseh (prohibition). The Sefer Ha’hinuch explains that the Torah forbade working on Yom Tob in order to free our minds so that we can contemplate and reflect upon the miracles which we celebrate on that given Yom Tob. Additionally, this prohibition allows people to assemble in synagogues and study halls on Yom Tob to hear words of Torah. The Gemara teaches that Moshe established the practice of gathering on Yom Tob to hear the Rabbi speak about the Yom Tob, and this practice is made possible by the prohibition to refrain from work on Yom Tob. The Torah specifies that on Yom Tob it is forbidden to perform “Melechet Aboda,” as opposed to “Melacha.” The Ramban explains that the term “Melechet Aboda” excludes what he calls “Melacha Shel Hana’a” – work for the purpose of enjoyment, specifically, “Melechet Ochel Nefesh” – work done for the preparation of food. Although the Torah forbids Melacha on Yom Tob, an exception is made for Melacha necessary for the preparation of food, which is allowed on Yom Tob. However, the permission granted to perform “Melechet Ochel Nefesh” on Yom Tob is limited to those Melachot which cannot be done before Yom Tob, as doing them before Yom Tob would compromise the quality of the food. Thus, for example, one may slaughter an animal for food on Yom Tob, because if he slaughters the animal before Yom Tob, the meat would spoil by the time he wants to eat it on Yom Tob. Likewise, cooking and baking may be done on Yom Tob, so that the food is fresh on Yom Tob. Grinding spices is also allowed, because spices ground before Yom Tob would lose their pungency by the time they are used for food on Yom Tob. However, Melachot such as harvesting grain, threshing and grinding may not be performed on Yom Tob, as the quality of the flour is not compromised if it is prepared before Yom Tob. Extinguishing is not permitted on Yom Tob, because this does not contribute to the preparation of food. The Sefer Ha’hinuch writes that this Halacha extends also to other Misva needs, and thus it is permissible on Yom Tob to carry through the public domain a Lulab for the Misva, a Sefer Torah to be read, or a child who requires Berit Mila. A number of commentators note that the Sefer Ha’hinuch’s formulation of this provision appears to differ from the Gemara’s presentation. The Sefer Ha’hinuch implies that the law permitting “Melechet Ochel Nefesh” on Yom Tob itself includes other Misva needs. The Gemara, however, teaches that this stems from a second law, known as “Mi’toch She’hutra Le’sorech, Hutra Nami She’lo Le’sorech” – that once the Torah permits Melacha needed for food, it permits also Melacha needed for other Misva purposes. This seems to refer to a separate provision, an additional step, as it were, whereas the Sefer Ha’hinuch implies that this is included within the law permitting “Melechet Ochel Nefesh.” The answer given by some commentators is that the Sefer Ha’hinuch understood that “Melechet Ochel Nefesh” refers to both food needed for the body and food needed for the soul. The concept of “Mi’toch” mentioned by the Gemara means that “Melechet Ochel Nefesh” includes not only actual food, but also spiritual “nourishment,” thus permitting Melachot needed for the performance of Misvot. Therefore, the Sefer Ha’hinuch did not need to mention the concept of “Mi’toch,” because he understood that this concept merely interprets the rule of “Melechet Ochel Nefesh” as including both actual food and Misvot, which is like food for the soul. Washing one’s hands, face and feet is allowed on Yom Tob, even with water that was heated on Yom Tob. Although food preparation is allowed on Yom Tob, “Machshireh Ochel Nefesh” – Melachot needed for the prelim