A three day Yom Tov is the common way of describing a Yom Tov that has a Shabbat immediately before or after it. In reality there can never be three consecutive days of Yom Tov.

There are several areas that deserve remembering, apart from all other Yom Tov considerations, when three consecutive days of Shabbat and Yom Tov restrictions occur.

[l] IN THE KITCHEN, obviously, no cooking takes place on Shabbat when Yom Tov follows it.

[2] ERUV TAVSHILIN is essential when Shabbat immediately follows any Yom Tov.

[3] MENUS also need forethought. Baruch haShem there is widespread attention being paid to lighter menus, in general, but with six consecutive festive meals and a Seudah Shlishit for Shabbat there can understandably be concern over having to eat full Yom Tov or Shabbat meals in such close proximity to one another. The question most frequently posed in this situation is "Do the meals have to be fleishig (meat) at all times?" Clearly the answer is no, but with qualifications which should be fully understood.

Eating festive meals is a mitzvah on Shabbat (mid'rabbanan: oneg Shabbat) and Yom Tov (mid'orayta: v'samachta b'chagecha). The Talmud tells us that a simcha associated with a mitzvah is properly observed over wine and meat. Nowhere, however, does it mandate that one has to have meat to the point of discomfort. A menu of pareve dishes with a small entree of meat is totally acceptable. Moreover, if one cannot digest heavy meals, at all times he/she may forgo meat especially on Shabbat since there is no Torah obligation to eat meat on Shabbat (Magen Avraham to Shulchan Aruch O. Ch. 553:13). Finally, the traditional menus for Shabbat and Yom Tov can and do vary with locality and cultural preferences (Levush 242). Despite our minhag (in this case ethnic preference would be more accurate), one has a right to adjust the menu so that simchat Yom Tov and oneg Shabbat are enhanced depending on tastes.

Two further guidelines with reference to Yom Tov meals: (l) A kazayit (no more than one mouthful) of meat is all that is necessary to fulfill the obligation of eating meat for the simcha of Yom Tov, and (2) non-meat meals should be served as elegantly as any traditional meat meal in the spirit of Yom Tov.

[4] COOKING ON YOM TOV. Some basics follow.

[4.1] A flame may only be transferred or intensified on Yom Tov from a pre - existing source of fire. One may not create a flame from new, as, for example, by striking a match.

[4.2] Gas stoves with pilot lights may be turned on since a pilot light is a pre - existing flame. Gas stoves with an electronic ignition may not be used on Yom Tov. It is acceptable to disconnect the electronic ignition before Yom Tov so that the gas of the stove may be ignited on Yom Tov from a pre-existing flame.

[4.3] Most all electric stoves and ovens available today cannot be used on Yom Tov unless an apparatus is installed which would allow for adjustments to the stove in a halachically acceptable manner.

[4.4] A gas flame under a pot of cooking food may be lowered during the cooking if the food will otherwise burn. (R. Moshe Feinstein, Iggrot Moshe O. Ch. I:115 and 128).

[4.5] If there is some possible danger in leaving a flame burning while not cooking (like toddlers getting into the kitchen unsupervised), or if the heat in the kitchen becomes unbearable should the stove burn for two or three consecutive days, an indirect action may be used to extinguish the gas flame. This can be accomplished by placing a full pot of water on the flame, turning the flame up to its highest so that the water will boil over thus extinguishing the flame under the pot. The gas jet can then be turned off once the flame has been doused by the water. Some of the water, however little, ought to be used for tea, coffee or other such similar use.

[5] SHOWERING ON SHABBAT AND YOM TOV most especially in hot weather is probably one of the most difficult situations to address. According to one opinion (Rambam), showering or bathing is prohibited by g'zayra (rabbinic edict) to prevent what inevitably will result in chillul Shabbat or Yom Tov. The predominant minhag is therefore not to shower on Shabbat or Yom Tov.

This having been said, nonetheless, there are some rudimentary guidelines that can be offered in how to deal acceptably with showering especially over a three-day Yom Tov. One must be certain that these guidelines are not interpreted incorrectly, so it best to ask before and take the time to understand how things ought to be done.

[5.1] On Yom Tov even though one may use hot water for preparing food, one may only use that same source of hot water only to wash parts of the body selectively, i.e. face, hands, feet and any area which has been dirtied. One may not fully shower with hot water on Yom Tov (g'zayrat merchatz).

[5.2]. Under the duress of oppressingly hot weather (mitzta'ayr), one may take a cold shower on Yom Tov rinsing the entire body. According to one opinion, the shower may even be tepid under such circumstances (R. Akiva Eiger to Shulchan Aruch O. Ch. 307:5).

[5.3] At all times one may not use a washcloth or a bar of soap. (Some even object to liquid soap and commercially prepared shampoos because these are not sufficiently liquified).

[5.4] Drying one's hair by rubbing the scalp with a bath towel is not permitted (because of s'chita). Obviously, electric hair dryers can not used.

[5.5] An infant may be bathed in hot water on Yom Tov as is necessary.

[5.6] Recreational swimming is not acceptably within the spirit of Shabbat or Yom Tov even though one is allowed to totally immerse in a mikvah on Shabbat and Yom Tov for the sake of the mitzvah. If a swim is the only way to cool off in a heat wave, one should ask a serious question of a Rav before attempting such relief.

When a Yom Tov falls on Motza'ay Shabbat / Sunday, Havdalah for Shabbat and Kiddush for Yom Tov are joined into one procedure, known as YaK'NeHaZ. The word is a mnemonic device for the Hebrew of the five b'rachot of this combined Kiddush and Havdalah. The text can be found in the Siddur. YaK'NeHaZ stands for Y=Yayin (...boray pri hagofen); K=Kiddush; N=Nair (...boray m'oray ha'esh); H=Havdalah; Z=Z'man (Shehecheyanu). What must be noted, however, is what is used as a substitute for a havdalah candle. Before reciting the b'racha of "...boray m'oray ha'esh" someone at the table takes two lit candles from the candle sticks and brings the two wicks together into one flame. Immediately following the b'racha, the one reciting the kiddush, cups his hands in front of the flame so that a shadow of the palm is formed. The person holding up the candles should exercise caution so that the candles themselves do not fuse at the tip and that the paraffin does not drip on anything other than a paper napkin or paper plate, for not all candles are free of non-kosher substances.