Moving a sharp muktzeh object

A piece of wood that is suitable for firewood may also be used as a spit for roasting meat. After the meat is roasted and the wood is not destined to be used again as a spit or as firewood, it is considered muktzeh and may not be moved. However, there is a general dispensation which allows one to move a muktzeh object that could potentially cause harm. For example, broken glass can be removed from an area where people are walking, since stepping on the glass could cause injury. A used spit would fall into the category of a dangerous object, and it can be moved to the corner of a room to prevent it from pricking anybody. In order to qualify to be moved, the spit must be situated in a place that it could cause harm.

Removing a fallen sukkah decoration from a table

Muktzeh items may be moved on Yom Tov for the sake of ochel nefesh. For example, if there are stones placed on a stove, they may be removed in order to place down a pot of food. Likewise, a sukkah decoration (which is muktzeh) that falls onto the table may be removed to make room to eat. Some say that in this case, one should move the muktzeh indirectly (e.g. by tilting the table) if possible. Regarding these halachos, it is important to note the distinction between moving muktzeh and using muktzeh. Although, as mentioned, muktzeh may be moved for ochel nefesh, a muktzeh item may not be used for ochel nefesh. For example, a fruit that is muktzeh (it was picked from the tree on Yom Tov) can be moved but not eaten, even though eating is the quintessential ochel nefesh.

31 שו"ע תקיח, ג, ומשנ"ב כג-כד; ביאורים ומוספים דרשו

Melochos that are permitted on Yom Tov may only be done for Jews. Therefore, it is forbidden to carry an item for a non-Jew outside of an eiruv. One may not ask a non-Jew to carry such an item, either. If a powerful non-Jew is demanding that a Jew return an item to him which the Jew is presently holding (e.g. a collateral), Rema rules that it is permissible to send the item back with a non-Jewish messenger. Although the non-Jewish messenger is being instructed to do melacha for the benefit of a non-Jew, it is still permitted. The poskim explain that it is permissible to instruct a non-Jew to do a melacha mid’rabonon in a case of great need (such as placating the powerful non-Jew), and most streets fall into the category of a karmelis (where carrying is only forbidden mid’rabonon).