Eiruv Tavshilin – Laws & Customs [for Erev Shemini Atzeres in Diaspora 5785]

The laws of Eruv Tavshilin[1]

1. Doing Eruv Tavshilin when the Yom Tov falls on Erev Shabbos:

Whenever Yom Tov falls on Erev Shabbos one must do Eruv Tavshilin on Erev Yom Tov in order to be allowed to cook and light candles on Friday for Shabbos.

2. When to perform the Eruv:

A. Erev Yom Tov:

The Eruv Tavshilin must be performed on Erev Yom Tov.[2] It may be performed any time on Erev Yom Tov. [Initially, it is to be performed on after daybreak on Erev Yom Tov, although in a time of need it may be performed starting from the night of Erev Yom Tov.[3]]

After sunset: If one forgot to perform Eruv Tavshilin on Erev Yom Tov then if it is still prior to nightfall [Tzeis Hakochavim] one may still do the Eruv Tavshilin, even if it is already past sunset.[4]

After nightfall-Tnaiy: If however one remembered only after nightfall then by a regular Yom Tov that falls on Thursday, Friday one may [Bedieved] make an Eruv Tavshilin on Thursday using a Tnaiy that “if today is Yom Tov tomorrow is a weekday etc.”[5] However on Rosh Hashanah one may no longer do the Eruv Tavshilin even through making a Tnaiy.[6] Likewise when any Yom Tov falls on Friday-Shabbos, a Tnaiy does not help.

B. Night of Erev Yom Tov & Days before:

• May one perform Eruv Tavshilin before Erev Yom Tov or on the night before Yom Tov [i.e. Yom Tov is on Thursday night, may one perform it on Wednesday night, or prior]?

The initial obligation to perform specifically on Erev Yom Tov:[7] Initially, the Eruv Tavshilin is to be performed specifically on Erev Yom Tov, and not on the days preceding Erev Yom Tov.[8] If one performed it prior to Erev Yom Tov then he is to redo it on Erev Yom Tov without a blessing.[9] Nonetheless, Bedieved, if one forgot to redo the Eruv on Erev Yom Tov, then even if it was performed several days or weeks before Erev Yom Tov, it is valid so long as it remains intact and edible.[10] [Likewise, if one knows that he will be unable to do an Eruv Tavshilin on Erev Yom Tov, then he may do so any day beforehand, without a blessing.[11] See Q&A regarding doing so with a Tnaiy when doing so before Erev Yom Tov.]

When on Erev Yom Tov-Night versus day: The Eruv may be performed any time on Erev Yom Tov, up until sunset, [and Bedieved, up until Tzeis Hakochavim[12]].[13] Nonetheless, initially, it is to be performed after daybreak on Erev Yom Tov, although in a time of need, such as one is traveling, it may be performed starting from the night of Erev Yom Tov.[14] [It is questionable, however, if a blessing may be recited when doing so on the night of Erev Yom Tov, although those who say a blessing have upon whom to rely.[15]]

3. Who:

A. Family members:[19]

The Eruv Tavshilin is only required to be performed by one person per household. Hence, if the father of the home performs Eruv Tavshilin none of the other household members are required to perform it.

B. Guests-If I am a guest in someone’s house, must I perform Eruv Tavshilin?[20]

A guest for sleeping and meals: Not required to perform Eruv Tavshilin.

A guest just for the meals: Required to perform Eruv Tavshilin so can light candles [although some do without blessing].

A guest just for Yom Tov and not Shabbos: Required to perform Eruv Tavshilin [although some do without blessing].

A guest just for Shabbos and not Yom Tov: Required to perform Eruv Tavshilin [although some do without blessing].

C. Must one who does not plan to cook perform Eiruv Tavshilin?

This matter is disputed in Poskim.[21] Practically, from Admur[22] it is implied that Eiruv Tavshilin must be performed even for the mere sake of lighting candles, and hence one is to perform Eiruv Tavshilin with a blessing.

4. How is it done?

A. The foods:[23]

The owner of the house takes a [whole[24]] loaf/role of bread/Matzah the size of a Kibeiytza[25] [which is to later be used on Shabbos[26] for the meal[27]] and a Kezayis[28] of a cooked[29] piece of meat or other food[30] which one eats together with bread.[31] Nevertheless initially it is best to use an honorable food, such as meat or fish.[32]

B. Being Mizakeh on behalf of others:[39]

The custom is to acquire the food to all the other members of the city in order to merit them with the Mitzvah in case someone forgot to do so.[40] This is done through placing the food into the hands of a non-family member[41] or one’s married son[42], or any child above Bar/Bas Mitzvah which supports himself/herself. After the food is placed in their hands the owner of the house says “I hereby acquire [this food] to all those that want to acquire and rely on this Eruv”.[43] The person then lifts up the food one Tefach from its current area, hence acquiring it for the townspeople.[44] The owner then takes back the food and recites the blessing of “Al Mitzvas Eruv” as explained next. If there is no non-family member or married son available then one may give it to one’s wife, or one’s child who is over Bar Mitzvah, to lift up one Tefach and acquire the Eruv to the city members.[45] However children under the age of Bar Mitzvah which are supported by the household may not be used for this acquisition.

C. The blessing:

One says the following blessing upon making the Eruv Tavshilin: “…Asher Kidishanu Bemitzvosav Vetzivanu Al Mitzvas Eruv”. After the blessing one says in a language that he understands “With this Eruv it will be permitted for us to bake and cook and insulate foods, and light candles and do all our needs for Yom Tov to Shabbos”.

5. What does one do with the Eruv Tavshilin food?[48]

The bread and food used for the Eruv Tavshilin must be put away in a secure area in order so it will not get eaten or destroyed prior to the completion of the Shabbos preparations on Friday. From the letter of the law, once the Shabbos preparations have been completed, one may eat the foods designated for the Eruv Tavshilin. Nevertheless if the bread is whole, and can hence be used for Lechem Mishneh, it is a Mitzvah Min Hamuvchar to delay eating the bread until one of the Shabbos meals.[49] Some have the custom to use the bread as Lechem Mishneh for the first and second Shabbos meal and then eat it only by the third Shabbos meal.[50]

If the food was eaten or lost:[51] If the cooked food was partially eaten or lost prior to completing the Shabbos preparations then it is forbidden to cook or do any more preparation on behalf of Shabbos unless a Kezayis worth of the cooked food remains. If however only the bread was eaten or lost then it remains permitted to cook and prepare on Friday for Shabbos.

6. The Melachos permitted to be done for Shabbos through doing Eruv Tavshilin?

A. What actions does the Eruv Tavshilin permit one to do on behalf of Shabbos?[53]

One who performs Eruv Tavshilin is permitted to perform all food related Melachos on Friday for Shabbos. However, it is forbidden for one to perform any action that does not relate to the Shabbos meal even if one performed Eruv Tavshilin.

The permitted actions: As stated above, it is permitted to do all actions that relate to the meals and foods of Shabbos. This includes the following actions:

1. Cooking: It is permitted to cook foods on Friday on behalf of Shabbos if the food will be ready before Shabbos.
2. Preparing food: It is permitted to prepare all foods on behalf of Shabbos even if it entails a Melacha that is generally forbidden on Shabbos [but permitted on Yom Tov] such as kneading, mashing, peeling, and the like. Hence, one may use a peeler on Friday to peel vegetables for the Shabbos meal, and may make fresh Tehina for the Shabbos meal, cook and then mash potatoes etc. etc.
3. Setting the table: It is permitted to set the table on Friday on behalf of the Friday night meal.
4. Dishes:[54] It is permitted to wash dishes on Friday on behalf of the Shabbos meals.
5. Lighting candles: It is permitted to light a fire on Friday on behalf of having warmth or light on Shabbos. Thus, one who performed Eruv Tavshilin may light candles on Friday on behalf of Shabbos. It is however forbidden to light a candle on Friday on behalf of a Yartzite or Yizkor. This applies even if one is not doing so on behalf of Shabbos but rather on behalf of Yom Tov on Friday.

The forbidden actions: As stated above, it is forbidden to perform non-food related Melachos for Shabbos. This includes the following actions which are forbidden:

1. Rolling the Torah scroll to the Shabbos reading:[55] One may not roll the Sefer Torah on Friday to the Shabbos Torah reading.
2. Eruv Chatzeiros:[56] One may not perform Eruv Chatzeiros on Friday on behalf of Shabbos.
3. Folding and preparing clothing and making bed:[57] One may not fold and prepare clothing or make his bed on Friday on behalf of Shabbos.
4. Bathing and immersing in a Mikveh:[58] It is permitted for a person to immerse in a mikvah on Friday on behalf of Shabbos. This applies even if he did not perform Eruv Tavshilin.[59]

C. Cooking with enough time so the food is ready before Shabbos:[60]

Even when Eruv Tavshilin is performed, it is only permitted to cook food for Shabbos if there is enough time for the food to be fully cooked and servable to guests on Yom Tov, prior to sunset. It is Biblically forbidden to cook foods if there isn’t enough time left for the food to be served before sunset. Many are unaware of this matter.

7. The law if one forgot to perform Eruv Tavshilin:

If one forgot to perform Eruv Tavshilin on Erev Yom Tov and it is already after nightfall [Tzeis Hakochavim] then by a regular Yom Tov that falls on Thursday-Friday one may still do so through making a Tnaiy. However on Rosh Hashanah one may no longer do so even through making a Tnaiy, as explained above in B. Likewise when any Yom Tov falls on Friday-Shabbos, a Tnaiy does not help. One is to speak to a Rav in regards to how he may cook food on Erev Shabbos for the sake of Shabbos.

A. How is one to cook food if he did not perform Eruv Tavshilin or if his Eruv became lost?[61]

Giving the food to another person to cook for him:[62] If one did not perform Eruv Tavshilin, or if his Eruv became lost or eaten, then if there is another person available that performed Eruv Tavshilin, one may give him all the Shabbos foods that require cooking as a legal present, and have him then cook all the foods on ones behalf. [The foods are permitted to be cooked by that person even in the house of the giver [i.e. the person who did not perform Eruv Tavshilin]. It is forbidden for that person to cook the food until they are given to him as a legally valid present. [There is no limit in the amount of food that may be given and subsequently cooked on ones behalf. In the event that one gives his food to another person to cook for him it is forbidden for him to cook even one dish for Shabbos.[63]]

What to do if one is not acquiring his food to another person?[64] If one did not perform Eruv Tavshilin, and is not giving his food to another person to cook for him[65], then he may cook one Shabbos dish. One may not cook more than one Shabbos dish.

B. May one light Shabbos candles if he/she did not perform Eruv Tavshilin?[66]

If one did not perform Eruv Tavshilin, and is not giving his candles to another person to light for him[67] [see next], then he may light one Shabbos candle by the table which the meal will be eaten on.[68] One may not light more than one Shabbos candle, [and may not light the candle in an area that one is not eating[69]]. [See footnote regarding the law today being that all homes have electric light.[70]]

Giving the candles to another person to light for him:[71] If there is another person available that performed Eruv Tavshilin, then one may give him all the Shabbos candles as a legal present, and have him then light all the Shabbos candles on one’s behalf. The candles are permitted to be lit by that person even in the house of the giver [i.e. the person who did not perform Eruv Tavshilin]. It is forbidden for that person to light the candles until they are given to him as a present. [When giving the candles to another person, there is no limit in the amount of candles that may be given and subsequently lit on one’s behalf. In the event that one gives his candles to another person to light for him it is forbidden for him to light even one candle himself, as the lighting of one candle was only permitted when one is not having another person light any candles on one’s behalf.[72]]

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^[1] See Hiskashrus 896

[2] Initially one may not do the Eruv Tavshilin before Erev Yom Tov. [527:2-see there for a dispute on this matter and that initially we are stringent]

[3] Shevet Halevi 9:129; Rav SZ”A, brought in Yom Tov Kehilchaso 25 footnote 12 p. 496; Rebbe in Sichas 27^th Elul 5747 and later reclarified in a Maaneh to the Rabbanim, printed in Koveitz Ohalei Torah Chag Hashavuos 5774 p. 129 [In the Sicha the Rebbe stated that one may do Eiruv Tavshilin also from the night of Erev Yom Tov. The Rebbe later clarified to the Rabbanimin a handwritten response that this is only in a case that one is traveling beforehand, although under normal circumstances it is to be done on Yom Tov day, after daybreak]; See Nitei Gavriel Yom Tov Vol. 2 chapter 81 footnote 18; Yom Tov Kehilchaso 25 footnote 12

The reason: It is questionable whether the night of Erev Yom Tov can be considered a time of preparation for Shabbos, and hence fulfill the second reason behind Eiruv Tavshilin or not. [See Admur 527:2 for the two reasons behind Eiruv Tavshilin and that according to the second reason, it must be performed on Erev Yom Tov itself as only then is he involved in Shabbos preparations and he will come to remember it.] Therefore, initially one should not perform the Eiruv Tavshilin at night although in a time of need, such as if one will be traveling, then it is valid even with a blessing. [Poskim ibid]

Other opinions: Some Poskim rule it may even initially be performed on the night of Erev Yom Tov. [Heard from Rav Yaakov Yosef z”l] Other Poskim rule it may not be done on the night of Erev Yom Tov with a blessing. [See Siach Yitzchak 242; Yisrael Vihazmanim 22; Lehoros Nasan Moadim 3:250-4]

[4] 527:9; 261:2 regaridng Eiruv Chatzeiros; Biur Halacha 261 “Mearvin”

The reason: As the time of Bein Hashmashos is doubtful whether it is day or night, and since Eruv Tavshilin is a Rabbinical in junction one may be lenient. [Admur ibid]

[5] 527:21

[6] 527:22

On R”H one cannot make an Eruv Tavshilin being that it is all considered one long day. [527:22] See Mateh Efraim 581:56

[7] Admur 527:2; Michaber 527:14; Taz 527:13 and Rosh Beitza 2:1

[8] Ruling according to 2^nd reason of Admur ibid, which is reason of Rava in Beitza 15b, and conclusion of Admur ibid to initially suspect for this reason; Michaber 527:14; Kol Bo 59 in name of Rabbeinu Nisanel; Taz 527:13 and Rosh Beitza 2:1 that so applies according to reason of Rava

The reason: As the entire purpose of the Eruv is to remember to cook and bake delicacies for Shabbos [2^nd reason ibid; Rava Beitza ibid], and if one does the Eruv before Erev Yom Tov he will not remember. [Admur ibid; Taz 527:13 and Rosh Beitza 2:1]

Other opinions: According to the 1^st reason in Admur ibid, which is the opinion of Rav Ashi in Beitza ibid, it is permitted even initially to make the Eruv prior to Erev Yom Tov, as its main purpose is simply to remember the honor of Yom Tov, and this process of remembering Yom Tov can be started any day that one likes. [Admur ibid; Taz ibid; Rosh ibid]

[9] Admur ibid

The reason: As we do not initially rely on the first reason and hence require it to be redone, however a blessing is not repeated as we nevertheless suspect for the 1^st reason that perhaps it was a valid Eruv. [See Admur ibid]

[10] Admur ibid; Michaber ibid; Taz ibid

The reason: As Bedieved we rely on the opinion of Rav Ashi, which is the first reason in Admur ibid. [Admur ibid; Taz ibid]

[11] Makor Chaim 527:8; Siach Yitzchak 242 based on Siddur Yaavetz; Tzelach Beitza 17a; Nehar Shalom 527:7; Beir Moshe 4:43; Nitei Gavriel 81:11; See the Maaneh of the Rebbe in coming footnotes which can imply that even a blessing may be recited in such a case, as it is considered for him Erev Yom Tov

[12] Admur 527:9; Biur Halacha 261 “Mearvin”

The reason: As the time of Bein Hashmashos is questionable whether it is day or night, and since Eruv Tavshilin is a Rabbinical in junction one may be lenient. [Admur ibid]

[13] See Rebbe in Toras Menachem 5747 Vol. 4 p. 426 “We find no limitation as to when it is done and some do so earlier and some do so later”; Nitei Gavriel 81:10 and 12

[14] Shevet Halevi 9:129; Rav SZ”A, brought in Yom Tov Kehilchaso 25 footnote 12 p. 496; Rebbe in Sichas 29^th Elul 5747 “It makes sense that if it was also done on the night of Erev Rosh Hashanah it is as if he did so that day” and later reclarified in a Maaneh to the Rabbanim, printed in Koveitz Ohalei Torah Chag Hashavuos 5774 p. 129, that this is only in a time of need [In the Sicha the Rebbe stated that one may do Eiruv Tavshilin also from the night of Erev Yom Tov. The Rebbe later clarified to the Rabbanimin a handwritten response that this is only in a case that one is traveling beforehand, although under normal circumstances it is to be done on Yom Tov day, after daybreak]; See Nitei Gavriel Yom Tov Vol. 2 chapter 81 footnote 18 [writes that best to initially wait until morning]; Yom Tov Kehilchaso 25 footnote 12

The reason: It is questionable whether the night of Erev Yom Tov can be considered a time of preparation for Shabbos, and hence fulfill the second reason behind Eiruv Tavshilin or not. [See Admur 527:2 for the two reasons behind Eiruv Tavshilin and that according to the second reason, it must be performed on Erev Yom Tov itself as only then is he involved in Shabbos preparations and he will come to remember it.] Therefore, initially one should not perform the Eiruv Tavshilin at night although in a time of need, such as if one will be traveling, then it is valid even with a blessing. [Poskim ibid]

Other opinions: Some Poskim rule it may even initially be performed on the night of Erev Yom Tov. [Ruling of HaRav Yaakov Yosef z”l] On the other hand, other Poskim rule it may not be done on the night of Erev Yom Tov with a blessing. [See Siach Yitzchak 242; Yisrael Vihazmanim 22; Lehoros Nasan Moadim 3:250-4]

[15] See previous footnote for debate in Poskim as to whether one may even initially do so on the night of Erev Yom Tov, and that some hold that it is only valid Bedieved, and hence a blessing is not to be said, just as we rule above regarding . However, seemingly, according to the Rebbe’s conclusion, it may be done on the night of Erev Yom Tov even with a blessing, in a time of need. Vetzaruch Iyun. Perhaps one can also apply here the rule of Sfek Sfeika to allow a blessing to be said. [See Admur 489:24 that we rule Sfek Sfeika Lehachmir by Brachos, although see Siddur Admur regarding Tallis as explained in Ketzos Hashulchan 7 footnote 3] Practically, the Shevet Halevi ibid concludes that one who is not secure about this allowance should not say a blessing when doing the Eruv the night before. However, Harav Yaakov Yosef concludes that one may even initially do so with a blessing.

[16] So rule regarding Sefiras Haomer by Bein Hashmashos: Admur 489:12; Michaber 489:3 as explained in Taz 489:6; M”A 489:7; So rule likewise here regarding Eruv Tavshilin: Beir Moshe 4:43; Nitei Gavriel 81 footnote 22

[17] See Admur ibid that we suspect for both opinions and hence Safek Brachos Lihakel; This certainly applies in this case that the entire validity of the Eruv is under stipulation. See Admur 489:12; Michaber 489:3

[18] So rule regarding Sefiras Haomer, and the same applies here regarding the Eruv: Admur ibid; M”A ibid

The reason this Tnaiy helps even according to those who rule the Mitzvos do not need intent: As even according to those opinions who hold that Mitzvos do not need intent to fulfill ones obligation, if one specifically has in mind to not fulfill his obligation, everyone agrees he is not Yotzei, as he cannot be Yotzei against his will. Therefore, if one remembers at night of his stipulation, he is to count with a blessing. [Admur 489:12; Rama 489:3; M”A 489:8; Chok Yaakov 489:14]

Other opinions: Some Poskim rule that making a Tnaiy is useless, as one cannot questionably join the fulfillment of a Mitzvah. [Taz 489:6] It is thus questionable whether he has fulfilled his obligation even if he made a Tnaiy and remembered later on. [P”M 489 M”Z 6]

[19] Admur 527:18

[20] See Admur 527:18; Nitei Gavriel 83:5; Piskeiy Teshuvos 527:17

[21] See Kaf Hachaim 527:113; Piskeiy Teshuvos 527:1 and 17

[22] Admur 527:7 and 527:28-29

[23] Siddur Admur; 527:3

[24] In order to be able to say Lechem Mishneh over it on Shabbos as rules Admur 527:25

[25] 57.6 grams [Shiureiy Torah p. 177]

[26] Siddur Admur

[27] 527:25; “Some are accustomed to use it for Lechem Mishneh for the first and second meal and then eat it by the third meal”; See Likkutei Sichos 16:183

[28] 27 grams [See Shiureiy Torah p. 193]

[29] 527:3; 527:12; It is valid whether it is cooked or roasted. [ibid] If the food is raw it is invalid.

[30] Admur mentions meat, fish or egg. [527:11]

[31] 527:11

[32] Admur in Siddur; Shlah brought in Beir Heiytiv 527:2; See Admur 527:13 regarding negating the use of leftovers

[33] Nitei Gavriel Yom Tov 2 88:19

[34] See Hisorerus Teshuvah 2:31; However, see regarding Eiruv Chatzeiros Michaber 386:8 that it is valid to use foods Teruma even though it is not fit for Yisraeilim and Levi’im; See Kol Bo 59; Orchos Chaim Eiruv Tavshilin 3; Yom Tov Kehilchaso 25 footnote 132; See also Ketzos Hashulchan 105 footnote 20 who implies it is not an issue.

[35]The reason: As the purpose of the food of the Eiruv is that it considers one to have already begun his Shabbos cooking in which case he may continue and finish off the cooking on Yom Tov. However here, since he will not be eating the food on Shabbos due to his Chumra, this justification is not applicable. [Hisorerus Teshuvah ibid]

[36] Nitei Gavriel 82:14 in name of Divrei Shalom 4:91

[37] Nitei Gavriel 82:14 in name of Divrei Shalom 4:91

[38] Admur 527:14 “The Eruv is to be done in ones house from one’s own food”; Kuntrus Achron ibid 2

[39] Siddur Admur; 527:17; See also 366:13

[40] Siddur Admur writes this directive to the general public as does the Shlah Miseches Sukkah 246; however in 527:14 this is only mentioned regarding the Rav and leaders of the city.

[41] This is allowed even if the non-family member is a member of one’s household. [527:17]

[42] This applies even if he is supported by his parents in all matters. [527:17]

[43] Siddur Admur; In 527:17 Admur writes a slightly different wording

The reason: By doing so the owner officially appoints the person holding the food as a messenger to acquire the food. [Admur 527:17]

[44] If however he does not lift it one Tefach then he does not acquire it at all for others as less than a Tefach does not acquire. [ibid] This order [to first say the statement and then have the acquirer lift a Tefach] follows the wording in the Siddur. However in 527:17 Admur writes the opposite order, to first to lift it up a Tefach and then to say the statement.

[45] Admur 527:17 and 366:13 that there is a dispute amongst Poskim as to whether a wife and children above Bar and Bas Mitzvah may perform the acquisition. Admur ibid concludes that Lechatchila one should not do so although Bedieved if one did so through them it is valid.

[46] Aruch Hashulchan 527:14

[47] Alef Lamagen 581:131

[48] 527:25

[49]The reason: As every item which had one Mitzvah done with it should have an additional Mitzvah performed with it as well. [ibid]

[50] 527:25 “Some are accustomed to use it for Lechem Mishneh for the first and second meal and then eat it by the third meal”; See Likkutei Sichos 16:183

The reason: As it is proper to do many Mitzvos with an item that was already used for a Mitzvah. [ibid]

[51] 527:24

[52] Nitei Gavriel Yom Tov 2:13

[53] Admur 503:3; 393:1; Michaber 528:2; M”A 528:2; Levush 528; Kaf Hachaim 528:8; See Piskeiy Teshuvos 528:3; Nitei Gavriel Yom Tov 88; Siddur Eruv tavhsilin [Ades] p. 25-31; Vayaan Eliyahu [Shmuel] 10

[54] Admur 503:3; See Ohalei Shem 8:151

[55] Admur 503:3; M”A 503:1; 667:3; Maharil Tefilas Yom Tov p. 188; Machazik Bracha 667:2; Shaareiy Teshuvah 667; Chayeh Adam 153:6; M”B 667:5

[56] Admur 393:1; 503:3; Michaber 528:2

[57] Beir Yaakov 528:2 in opinion of Admur ibid; Chelkas Yaakov 3:84; See Nitei Gavriel ibid footnote 10

Other opinions: Some Poskim permit a person to fold clothing on Friday on behalf of Shabbos. [Elya  Raba 302:8; Hagahos Rav Akiva Eiger 302; M”B 302:6; Daas Torah 302; See Nitei Gavriel 88:4 footnote 10]

[58] Nitei Gavriel Yom Tov 88:15; Eruv Tavshilin Haruch 2:11; Beitza 17a [permitted]; Hemshech Samech Vav end of page 387 [p. 511 in new edition]; Erev Pesach Shechal Beshabbos 12 footnote 54 that from Beitza 17b it is proven that there is no issue with doing so and that indeed some are accustomed to do so; See Nitei Gavriel Yom Tov 56:7-8 footnotes 13-14 for different customs and opinions; Piskeiy Teshuvos 290:4 and footnote 26 and 444:12 and footnote 85 and 528:3 [permitted, and some do so, but don’t say it

Other opinions: Imrei Pinchas 799 [not to immerse]; Divrei Yechezkal Hachadash in name of the Tzadik of Shinava that one should not do so due to it being a belittlement; Kaneh Bosem 3:22-24 is stringent; Rav Moshe Freund in Ateres Yehoshua p. 93 127-128 and Kisvei Kodesh Ateres Yehoshua  Michtav 21 and Mara Deshmaasisa 184 [that personally he and his father would not immerse in such a case as Shabbos does not cause impurity, however, those who want to do so may do so and there is no Halachic issue involved]

[59]The reason: The act of immersion does not transgress the prohibition to prepare on Yom Tov for after Yom Tov, being that it is an action which one benefits from already on Yom Tov and appears simply like washing dirt off the body and cooling off in a body of water, and does not look like a preparation activity for after Shabbos. In fact, the Poskim state that it is for this reason that it is at all permitted for one to immerse in a Mikveh on Shabbos and is why doing so does not contain the prohibition of Tikkun Keli, as to the onlooker it simply seems like he is bathing the body. In essence, entering the Mikveh for after Shabbos purposes, is no different than one who sleeps or eats on Shabbos in order so he have strength after Shabbos, which is permitted to be done. This is explicitly ruled in the Mishneh Beitza which states that one who is impure is to immerse on Shabbos afternoon for the sake of Yom Tov. Nonetheless, some Poskim write that explicitly saying the purpose of the sleep, and that it is for the sake of after Shabbos is considered a belittlement of Shabbos and the same would seemingly apply to one who says the purpose of his immersion. However, it is clear from other Poskim, including Admur, that they are not worried of this issue, and that it is permitted to even make this statement. So can also be proven from the teaching of the Rebbe Rashab [brought below] that one should immerse in a mikvah on Yom Tov afternoon for the sake of Shabbos, and that there is no Halachic issue with preparing on Yom Tov for after Yom Tov regarding this matter.

[60] Admur 495:2 “For the sake of eating on Yom Tov”; 503:1-2; 527:8; M”A 518:1 “One who cooks on Yom Tov for the weekday gets lashes”; M”B 527:3; Rambam Yom Tov 1:9; Beitza 17a; Pesachim 46b; See Aruch Hashulchan 527:3; Piskeiy Teshuvos 527:3 for other opinions in this matter

[61] 529:28

[62] 529:28

[63] So is clearly evident from Admur 527:29 that permits lighting one candle only if one did not acquire the candles to others to light for him. See Background ibid for other opinions on this matter.

[64] 529:29; Michaber 529:20 in name of Yeish Omrim

[65] This applies whether there is no person available to acquire the candles to, or even if there is a person available but one does not desire to do so for whatever reason, nevertheless one may light one candle in the area of eating. [Admur ibid; Rashal; M”A 527:20; Elya Raba 527:27; Chayeh Adam 102:14; M”B 527:61; Kaf Hachaim 527:29]

Other opinions: Some Poskim rule that if one is able to acquire the food to a neighbor and have him cook for him, then it is forbidden for him to cook or light any candles, and he rather must have the other person do so for him, as explained next. [Darkei Moshe 527:7]

[66] 529:28-29

Background:

The Michaber 527:19 records a dispute in Poskim regarding whether one may light Shabbos candles on Erev Shabbos which is Yom Tov if he did not perform Eruv Tavshilin. Some Poskim [Rambam; Rif] rule that one is not required to say the Nussach of “to light” when performing the Eruv, hence proving that one may light Shabbos candles even if he did not place an Eruv on Erev Yom Tov. [Beis Yosef 527; first opinion in Michaber ibid; Shulchan Gavoa 527:27; Nehar Shalom 527:10; Mamar Mordechai 527:18] According to this opinion, one may light as many candles as he desires. [Elya Raba 527:24; Nehar Shalom ibid; Kaf Hachaim 527:111] Other Poskim [Rosh; Tur; Ran] however rule one is required to say “to light” within the Nussach of the Eruv, hence proving that if one did not perform an Eruv then he may not light candles. [second opinion in Michaber ibid] Practically, some Poskim rule that one may be lenient to light Shabbos candles as rules the first opinion. [Bach 527; Kneses Hagedola 527:16 that so is the custom; Elya Raba 527:25; Birkeiy Yosef 527:9] Nevertheless one should not light more than one candle. [M”A 527:18; Nehar Shalom ibid; M”B 527:55 and Shaar Hatziyon 80; Kaf Hachaim 527:112 in his opinion of Michaber ibid] The ruling of Admur in this matter is as follows: Admur omits the dispute above brought in Michaber and simply writes [529:28] that if one did not do Eruv Tavshilin then it is forbidden for him to light any candles. Thus, we see Admur rules like the stringent opinion of the Michaber ibid. Nevertheless, Admur concludes that this law follows the same law as cooking food for Shabbos in which the Michaber 527:20 rules that one is to acquire his food to a neighbor who did an Eruv and have him cook his food for him, and if a neighbor is not available then one may cook one dish for Shabbos. On this basis Admur likewise rules [527:29] that one can acquire the food and candles to a neighbor for him to cook and light on his behalf, or if a neighbor is not available, or one does not desire to acquire his food and candles to the neighbor, then one may cook one dish and light one candle. Hence, we see Admur takes an interesting approach in his final ruling of the subject and rules that one may always light one candle if he did not acquire it to others just like one may cook one dish, [irrelevant of the dispute ibid]. Nevertheless, if one does acquire candles to others then one may not light any candles, as rules the stringent opinion in Michaber ibid.  

[67] This applies whether there is no person available to acquire the candles to, or even if there is a person available but one does not desire to do so for whatever reason, nevertheless one may light one candle in the area of eating. [Admur ibid; Rashal; M”A 527:20; Elya Raba 527:27; Chayeh Adam 102:14; M”B 527:61; Kaf Hachaim 527:29] Vetzaruch Iyun if one can acquire food to a neighbor to be cooked on one’s behalf and not give him the candles, or if when one desires to give the neighbor his food then he must also give him his candles to light for him. From M”B 527:61 it is evident that one is not required to give him both the food and candles.

Other opinions: Some Poskim rule that if one is able to acquire the food [and candles] to a neighbor and have him cook [and light] for him, then it is forbidden for him to cook or light any candles, and he rather must have the other person do so for him, as explained next. [Darkei Moshe 527:7]

[68] Admur ibid; M”A 527:18; M”B 527:55; Kaf Hachaim 527:112

The reason: If one will not be acquiring his food and candles to another person to cook and light for him, then due to the honor of Shabbos, the Sages allowed him to prepare all the Shabbos necessities in small amount to simply be able to live the day. Thus one may bake one loaf of bread and cook one pot of food, and may light one candle neat the area that he will eat. The reason this candle may be lit is because of Shalom Bayis, in order so a person will not eat in the dark. Furthermore, even without eating one does not have Shalom Bayis without light in his home. [Admur ibid]

Other opinions: Some Poskim rule one may light as many candles as one desires. [See Poskim brought in Background]

[69] So is implied from Admur ibid which states “One candle which one will eat by. However, in a room that one will not be eating it is forbidden to light a candle there for the sake of Shabbos”. However in the conclusion of the Halacha Admur states “even without eating one does not have Shalom Bayis without light in his home”, hence implying that one may light one candle even if he will not be eating at all at home. Vetzaruch Iyun!

[70] Perhaps today being that we all have electricity and one will hence not eat in the dark even if he does not light one candle, then even one candle should not be lit, as the reason for the allowance of the Sages is no longer relevant. We find a similar ruling in M”B 527:62 and Kaf Hachaim 527:121 that if one already has one loaf then he may not bake another one, and the same should apply regarding lighting candles today when we have electricity. Vetzaruch Iyun Practcially, some Rabbanim rule that in such a case one is to light one candle in a dark room without a blessing.

[71] 529:28

[72] So is clearly evident from Admur 527:29 that permits lighting one candle only if one did not acquire the candles to others to light for him. See Background ibid for other opinions on this matter.

[73] As one may always light one candle if he is not having others light for him even if he did not perform Eruv Tavshilin. [Admur 527:29]