Fast Days and Chol HaMoed: Difference between pages

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All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), Asara B'Tevet (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av). <ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam Hilchot Taaniyot 5:1 </ref> # The 3 minor fast day of Tzom Gedalya, Asara B'Tevet, and Shiva Asar B'Tamuz all mourn different aspects of the destruction of the Beit HaMikdash. There is a dispute whether nowadays these fasts are considered a binding communal practice or derived from the words of prophets.<ref>The Gemara Rosh Hashana 18b states based on the pasuk in Zecharya that if there's no Beit HaMikdash and persecution then these are fast days, if there's a Beit HaMikdash then they're holidays, however, if there's no Beit HaMikdash and no persecution these are dependent on the will of the people. The Maggid Mishna (Taniyot 5:5) writes that today it is only a minhag and will remain an obligation until the third Beit HaMikdash is built. The Tosfot (Megilah 5b s.v. verachatz) seems to agree. Regarding the communal practice changing see the Rashba (Rosh Hashana 18b s.v. ein shemad) who seems to assume that this communal practice could potentially change. See further on the [[minhag]] page. On the other hand, the Ramban (Torat HaAdam, Shaar HaAvelut, Inyan Aveilut Yeshana) who writes that today it was accepted as a obligation and today there is persecution in at least a segment of Israel, so it is a obligatory because of the words of the Navi. Tur 550 seems to agree.
[[Image:Nissan.png|thumb|right|Calendar from Kaluach of the month of Nissan with the first day of Chol HaMoed [[Pesach]] highlighted]]
* Levush 550:1, Magen Avraham 550:1, and Mishna Brurah 550:1 hold that primarily the minor fasts today are obligatory as communal practices when there isn't persecution. It is noteworthy that the Aruch Hashulchan 549:5 writes that it is obligatory today from the words of the Navi. </ref>
Chol HaMoed are the intermediate days of the [[holidays]] of [[Sukkot]] and [[Pesach]]. In the diaspora, on [[Pesach]], Chol HaMoed spans from the third day of [[Pesach]] until and including the sixth day, and on [[Sukkot]] from the third day of [[Sukkot]] until [[Shemini Aseret]]. In [[Israel]], on [[Pesach]], Chol HaMoed starts on the second day of [[Pesach]] and lasts until and including the sixth day, and on [[Sukkot]] from  the second day of [[Sukkot]] until [[Shemini Aseret]].
==Kavod and Oneg==


==Tzom Gedalya==
#There’s a requirement of Kavod and Oneg on Chol HaMoed. This includes having special food, drinks, and clothing, but it is more lenient than Kavod of [[Yom Tov]]. <ref>Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot) and S”A HaRav 529:5 write that there’s no Kavod and Oneg on Chol HaMoed. On the other hand, Magen Avraham 530:1, Mishna Brurah 530:1, Sefer Chol HaMoed (pg 1; by Rabbi Dovid Zucker) write that there’s Kavod and Oneg on Chol HaMoed, however, Shaar Tzion 530:4 points out that it’s not as strict as Kavod of [[Yom Tov]]. Yalkut Yosef (Moadim pg 502) agrees. </ref>
# [[Tzom Gedalya]] is observed on the 3rd of Tishri. <ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2. </ref>
#As part of Kavod, one should wear clothes that a little better than weekday clothes. Some have the minhag to wear [[Shabbat]] clothing on Chol HaMoed. <ref>Mishna Brurah 530:1, Yalkut Yosef (Moadim pg 502), and Aruch HaShulchan 530:4 write that there’s an obligation to wear clothing which is a little nicer than regular weekday clothing. Nimukei Orach Chaim 530:3 and Chaye Adam 106:1 hold that one should wear [[Shabbat]] clothes, but one doesn’t need to wear [[Yom Tov]] clothing which are supposed to be a little better than [[Shabbat]] clothing. Mishna Brurah 530:1 writes that the Maharil's practice was to wear [[Shabbat]] clothes on Chol HaMoed. </ref>
# [[Tzom Gedalya]] commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:2 </ref>
#As part of Kavod, some have the practice to leave the table cloth on the table all of Chol HaMoed. <ref>Pri Megadim 639 (M”Z 639:1) and Aruch HaShulchan 530:4 </ref>
#As part of Kavod, one is not obligated to have a bread meal, however, it is preferable to do so. <ref>S”A 188:7 writes that since there’s no obligation to have a meal on Chol HaMoed is one forgets [[Yaaleh VeYavo]] one doesn’t repeat Brikat HaMazon. Magen Avraham 530:1, Mishna Brurah 530:1, and Yalkut Yosef (Moedim pg 502) write that it’s preferable to have bread since Kavod is with food and the most important food is bread. Regarding having nice meals on Chol HaMoed, see Rashi's comment to Avot 3:11.</ref>


==Asara B'Tevet==
==Simcha==
# Asara B'Tevet commemorates the tragedy of Nevuchadnezzar laying siege to Yerushalayim. <ref> Rambam (Taniyot 5:2), Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 4)</ref>
===On a Friday===
# Asara B'Tevet is the only fast that can fall out on a Friday. <ref> Magen Avraham 550:4, Aruch Hashulchan 550:2, Mishna Brura 550:10 </ref>
# Even if Asara B'Tevet falls out on a Friday one should fast until tzet hakovachim even though the fast would carry into [[shabbat]]. <ref> Shulchan Aruch 249:4, Yabea Omer 6:31. Aruch Hashulchan 549:2 quotes the Avudarham that even if Asara B'Tevet fell out on [[shabbat]], which can no longer happen because of the way the calendar is set (Magen Vraham 550:4-5), we would have to fast. Chatam Sofer in his sefer torat moshe on the torah pg. 346 explains that this is similar to the concept of fasting for a bad dream (taanit chalom), that every year on Asara B'Tevet we are judged if we will merit to see the beit hamikdash rebuilt. </ref>
# It is permitted to recite [[Kabbalat Shabbat]] and [[Arvit]] earlier than usual so that people can begin [[kiddush]] at home at tzet hakochavim. <ref> Nitei Gavriel [[Chanuka]] 63:6: notes 9-10. In 63:7 he adds that some poskim are even more lenient with the time of tzet hakochavim than they usually are. Rama 249:4 quotes an opinion that if you pray early and finish [[Mariv/Arvit|Arvit]] before [[Tzet HaKochavim]] you should eat, but then says that nevertheless on a public fast one should fast until [[Tzet HaKochavim]] and on a private fast, eat after [[davening]]. </ref>
# All the normal [[Shabbat]] preparations such as showering and [[shaving]] should be done normally, even for those who normally wouldn't shave or shower on a fast because of the kavod [[shabbat]] obligation. <ref> [http://torahmusings.com/2013/12/asara-btevet-when-on-a-friday/#fnref-19639-9 Rabbi Ari Enkin], Mishna Brura 550:6 and Baer Heitev 550:2 </ref>
# If Asara B'Tevet falls out on friday, [[shacharit]] is prayed as usual. For [[Mincha]], the torah and haftara are read, aneinu is recited during the amida. [[Tachanun]] and avinu malkenu are not said. <ref>Mishna Brura 603:3, Aruch Hashulchan 550:2. see Aruch Hashulchan there about a custom that existed to omit torah reading. for a lengthier discussion see [http://www.yutorah.org/lectures/lecture.cfm/801757/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Asara_B-Teves_on_Erev_Shabbos Asara B'Teves on Erev Shabbos] by Rabbi Aryeh Lebowitz </ref>
# One should try to say [[mincha]] earlier on Asara B'Tevet that falls out on a Friday. <ref> Minhagei Eretz Yisrael 27:28, Nitei Gavriel 62:3 says that it is not proper to pray mournful [[prayers]] while dressed in [[Shabbat]] clothing so one should [[prayer]] earlier. He adds in the name of the Dvar Yehoshua 3:63  it is also good to distance the mournful [[prayers]] as far as possible from the [[Shabbat]]. </ref>
# Those who wear [[tefillin]] during [[mincha]] on a fast day, should recite [[mincha]] early on Friday so as not to have his [[tefillin]] on too close to [[Shabbat]] <ref> Nitei Gavriel [[Chanuka]] 62:4 </ref>
# If [[Asara B'Tevet]] falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow. <ref>Shemirat [[Shabbat]] KeHilchata 42:61 based on Shulchan Aruch 567:1, Mishna Brurah 567:6, Kaf Hachaim 567:10 </ref>


==Shiva Asar BeTamuz==
#There’s a requirement of Simcha on Chol Hamoed just like there is on [[Yom Tov]]. <ref>Rambam Hilchot [[Yom Tov]] 6:17. This is quoted as halacha by  S”A HaRav 529:6-7 and Yalkut Yosef (Moadim pg 502). </ref>
# [[Shiva Asar BeTamuz]] commemorates 5 things: 1) The Luchot were broken. 2) The Korban Tamid in the 1st Bet Hamikdash was abolished. 3) In the 2nd Bet Hamikdash destruction, the city of Jerusalem was breached. 4) The Torah was burned by Apostomus. 5) An idol was put in the Bet Hamikdash. <ref> Mishna Taanit 26b, Rambam Taaniyot 5:2, Shibbolei Haleket 263, Chayei Adam 133:4, Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:4, Aruch Hashulchan 549:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 1), Yalkut Yosef Moadim page 527, Halachos of the Three Weeks page 1. </ref>
#One should fulfill simcha of Chol HaMoed with what makes each person happy. Some say that this can be fulfilled with any activity that brings a person enjoyment. However, some have the practice to fulfill simcha as Chazal instituted concerning [[Yom Tov]]: men to drink wine, women by wearing new clothing, and children by getting toys or candies. <ref>*Regarding simcha of [[Yom Tov]], the Gemara Pesachim 109a says that since there's nowadays there's no [[Korbanot]] Shlamim, one fulfills simcha with wine. The Gemara continues that women fulfill their simcha with new clothes and children with toys and candies. This is codified as halacha by the Rambam ([[Yom Tov]] 6:17) and S”A 529:2. Rambam (Mitzvah 54) and Sefer HaChinuch (Mitzvah 488) hold that Simcha is a Mitzvah Deoritta nowadays, however, Tosfot (Moed Katan 14b s.v. Aseh) holds that Simcha is only Derabbanan nowadays.
# The fast of [[Shiva Asar BeTamuz]] is observed on the seventeenth of Tamuz and not the ninth of Tamuz. <ref>Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz which was when the wall of Yerushalyim was broken by the second Bet HaMikdash. This codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:2, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref>
*According to the Magen Avraham 530:1, Nimukei Orach Chaim 530:2, Moadim UZmanim 1:29 there’s no obligation to have wine on Chol HaMoed (this may be based on [[Sukkah]] 47b). However, Hilchot Chol HaMoed Zichron Shlomo (by Rabbi Dovid Zucker [[Siman 1]]) writes that from Rambam 6:17 it seems that all the days of the holiday are equal in fulfilling the mitzvah of Simcha. Similarly, Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot), Hilchot Chol HaMoed Zichron Shlomo (Buir 1) in name of Rav Yacov Kamenetsky, Rav Moshe Feinstein and the Debersiner Rav hold that there’s a reason to have wine to fulfill simcha. Yalkut Yosef Moadim p. 502 agrees that men should have wine and meat each day.</ref>
==Taanit Esther==
#According to those who fulfill simcha on Chol HaMoed like simcha on [[Yom Tov]], men should fulfill simcha with wine and not grape juice. <ref>Hilchot Chol HaMoed Zichron Shlomo (Buir 1:2) quotes Rabbi Moshe Feinstien and the Debersiner Rav who say that grape juice doesn’t fulfill the mitzvah of simcha. Nemukei Orach Chaim 529:2 writes that one should have a reviyat of wine, while Hilchot Chol HaMoed Zichron Shlomo (pg 3; based on Sh”t Rosh 25:1) writes that a Meloh Lugmav is sufficient. </ref>
see [[Tanit Ester]] page
#Initially one should have two bread meals on each day of Chol Hamoed, once at night and once during the day but it isn't an absolute obligation.<ref>Yalkut Yosef Moadim p. 502</ref>
#It is forbidden to get married on Chol HaMoed because such an occasion would infringe on the mitzvah of simcha of the holiday.<ref>Moed Katan 8b, Shulchan Aruch 546:1</ref> However, it is permitted to get engaged, which isn't the same as halachic [[Kiddushin]] on Chol HaMoed.<ref>Taz 546:2, Chol HaMoed KeHilchato 1:32</ref>


==Who Fasts==
==Special parts of Davening==
# Everybody is obligated to fasts on these public fast days. <ref> Rambam Hilchot Taanit 1:4, Shulchan Aruch 550:1, Chayei Adam 133:6, Chacham Ovadia Yosef (in Yabia Omer 1:33 and Chazon Ovadia Arba Taaniyot pg. 43), Mishna Brurah 550:1, Aruch Hashulchan 459:5, Kitzur Shulchan Aruch 121:11.  </ref>
===Shemonah Esrei===
# Even rabbis or teachers whose fasting may cause their learning to be of lower quality should fast on these fast days including [[Taanit Esther]]. <ref> Yabia Omer 2:28:7 and Chazon Ovadia Arba Taaniyot pg. 43</ref> Certainly workers must fast as well.<ref>Chazon Ovadia Arba Taaniyot pg. 43</ref>
# Anyone who isn't fasting for whatever reason should try to eat in private. <ref> Matei Ephraim 602:22, Shaare Ephraim 1:10, Minchas Elazar 3:3, Teshuvot Vihanhagot 2:265, Minhag Yisroel Torah 550:page 31, Nitei Gavriel (Bein Hametzarim) 1:page 64:footnote 22. </ref>
# Anybody who doesn't fast because they are exempt does not need a [[hatarat nedarim]], but if it isn't too hard to do one, then praiseworthy is somebody who does. <ref> Yabia Omer 2:30: 5-8 </ref>


===Pregnant or Nursing Women===
#On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] during the Bracha of Avoda (Retzeh). If one forgot to say [[Yaaleh VeYavo]] and remembered before concluding [[Shmoneh Esrei]] (with Yeyihu LeRatzon) one should return to Retzeh and continue from there. However, if one only remembered after finishing [[Shmoneh Esrei]], one must repeat [[Shmoneh Esrei]]. <ref>Shulchan Aruch 124:10, Kitzur Shulchan Aruch 19:11, [[Tefillah]] KeHilchato 23:106 </ref>
# A pregnant woman need not fast on these fasts except for [[Tisha BeAv]]. <ref> Rama 550:1, Shulchan Aruch 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35.<br />
The gemara in Pesachim 54b says that pregnant women and nursing women are required to fast on [[Yom Kippur]] and Tisha B'Av, implying that they are not required to fast on the other fast days. Hagahot Maimoniot Taaniot 5:1 says that this is because the other fasts are optional in nature. Yechave Daat 1:35 says that this begins from the end of the first trimester whether she feels the pain or not, unless she is having pains earlier in which case her exemption would start earlier. Mishna Brurah 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain. </ref> According to Ashkenazim, this is only true if the pregnant woman is having pain or they are weak, however, according to Sephardim, this is true even if the woman isn't in pain.<ref>Rama 550:1 writes that pregnant or nursing woman are exempt from the three fast days (except [[Tisha BeAv]]) only if they are in a lot of pain. Then he adds even if they're not in a lot of pain they're not obligated to fast but rather that is the minhag unless they are in pain. Mishna Brurah 550:5 writes that if the woman is weak she doesn't have to be strict to fast. Shulchan Aruch 554:5, however, seems to say that pregnant and nursing women are exempt whether or not they are in pain. Yalkut Yosef 550:9-10 rules that in general pregnant and nursing women are exempt from fasting on the three minor fasts besides for [[Tisha BeAv]].</ref>Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. <Ref>Shulchan Aruch 554:5, Mishna Brurah 550:5</ref>
# A nursing woman is exempt from fasting on the fasts except for [[Tisha BeAv]]. Some say this includes a women who has finished nursing as long as she is within 2 years of the birth, and some say this only includes somebody who is actually nursing the baby. <ref> In Yechave Daat 1:35, Rav Ovadia Yosef concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should try to fast. Or litzion 3:25:7 disagrees and says in that case she would only be exempt within thirty days of giving birth. This is also the ruling of Eishel Avraham Butchatch 550:1 </ref>
# A pregnant or nursing woman who does not need to fast, does not need to make up the fast on a different day. <ref> Sh"t Yechave Daat 1:35 </ref>
===Sick===
# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Brurah 550:4, Yalkut Yosef Moadim page 531, Sh"t Yechave Daat 1:35, Aruch Hashulchan 550:6, Teshuvot Vihanhagot 4:123. </ref>
# Old, sick people who suffer a lot from fasting are exempt from these fasts, including [[Tisha BeAv]]. <ref> Yalkut Yosef Moadim page 532 </ref>
# If one is sick and does not fast he need not make up his fast on a different day. <ref> Sh"t Yechave Daat 1:35, Kaf Hachaim 686:22, 550:4, Nitai Gavriel Purim 25:4. See Mishna Brurah 686:5 who writes that someone whose eye's hurt needs to make up the fast of Ester since it was never established for that day specifically. Maharsham 4:120 writes that it seems that it is only necessary to fast a makeup fast for the fast of Ester but since the Eliya Rabba 550:1 said that you need to make up all fast days we should follow that.</ref>


===Children===
===Birkat HaMazon===
# One need not train his children to fast, even at the age of 12 for boys or eleven for girls. <ref> Mishna Brurah 550:5 and Beiur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Brurah 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source. <ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>
===Baalei Simcha===
# A groom within the seven days of his wedding, the father of a baby boy, a sandak, a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day. <ref> Yabia Omer 1:34:11, 5:40, Mishna Brura 559:35. Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. </ref>


==When does the Fast Start?==
#On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in the middle of the third Bracha of [[Birkat HaMazon]]. <ref>S”A 188:4 and 5 </ref>
# Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>Shulchan Aruch 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a. </ref>
#If one forgot [[Yaaleh VeYavo]] and one realized:
# If one went to sleep at night and wakes up before [[Olot HaShachar]] one may not eat unless one stipulated before going to sleep that one didn’t begin the fast and one would eat and drink before [[Olot HaShachar]]. <Ref> S”A 564:1 writes that if one doesn't go to sleep one may continue to eat until Olot HaSachar and if one went to sleep one may still eat if one made a stipulation that one will continue to eat after he wakes up before [[Olot HaShachar]] (according to the explanation of Mishna Brurah 564:4). This is based on the gemara taanit 12a which says that although the fast the fast begins at amud hashachar if one goes to sleep than the fast begins then. The Yerushalmi Taanit 1:4 allows for this stipulation before going to sleep that you intend to eat before amud hashachar. Rama 564:1 comments that one doesn't need to make a stipulation for drinks. However, Mishna Brurah 564:6 writes that the achronim say it's preferable to make a stipulation for both foods and drinks. </ref> However, the Zohar is strict even such a case and one should only be lenient regarding drinks or if it's difficult to fast without eating before [[Olot HaShachar]]. <ref> Even though the Shulchan Aruch 564:1 makes no mention of the Zohar, the Mishna Brurah 564:28 and Yalkut Yosef (Tefilah, vol 1, pg 126, 89:43, and 550:3) quote the Zohar which is strict regarding eating after one slept before [[Olot HaShachar]], however, the Zohar isn't strict about drinking. Yalkut Yosef adds that if it's difficult for one to fast if one doesn't eat before [[Olot HaShachar]] one may do so (after stipulating before going to sleep). See Sh”t Yabia Omer 5:22(5), Piskei Teshuvot 564:1 and 89:21. </ref> If one didn't make a stipulation before going to sleep and one woke up before [[Olot HaShachar]], one is permitted to drink before [[Olot HaShachar]]. <reF> Mishna Brurah 564:6 as well as Kaf HaChaim 564:10 both say that if you for some reason did not make this stipulation before you went to sleep and you woke up before dawn thirsty you are permitted to drink. Shevet hakehasi 1:180 says that one who didn't know this halachah and ate in the morning without having made the stipulation the night before, may still recite aneinu. </ref>
##before saying Hashem’s name at the end of the third Bracha, one should return to [[Yaaleh VeYavo]] and then continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
##after saying Hashem’s name but before saying [[Boneh]] Yerushalayim, one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Yaaleh Veyavo and continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
##after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג  (פלוני) הזה <ref>Halachos of [[Brachos]] (pg 513) writes that the special Bracha to insert on Chol HaMoed is ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג. (פלוני) הזה. This is based on Mishna Brurah 188:27 who writes that the special Bracha of Chol HaMoed doesn’t have a conclusion like the Bracha of [[Rosh Chodesh]]. </ref>
##within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם), one should continue with the special Bracha (שנתן...) mentioned in the last option. <ref>Halachos of [[Brachos]] (pg 515) </ref>
##after one said the seventh word in the fourth Bracha, one should continue and not repeat Birkat Hamazon. <ref>S”A 188:7 writes that one doesn’t need to repeat [[Birkat HaMazon]] if one forgot [[Yaaleh VeYavo]] on Chol HaMoed because there’s no obligation to have a bread meal on Chol HaMoed. </ref>


===Eating Before the Fast===
===Torah Reading===
# Some poskim say that one should avoid eating too much before a fast, as this may make him feel the fasting less. <Ref> Eliya Rabbah 563:1, Kaf Hachayim 549:11 </ref>


==When does the Fast End?==
#On [[Shabbat]] Chol HaMoed, both on [[Sukkot]] and [[Pesach]], the Torah reading is from Reah Atta, which on a regular week is Shelishi of Ki Tisa, until the end of Parshat Ki Tisa.<ref>Rav Huna in Gemara [[Megillah]] 31a says that on [[Shabbat]] Chol HaMoed we read the portion beginning with Reah Atta. Rashi explains that we read this portion because it includes the mitzvot of [[shabbat]], the regalim, and a reference to Chol HaMoed (derived by chazal in gemara Chagiga 18a).</ref>
# Any fast which one didn’t complete until [[Tzet HaKochavim]] is considered as though one didn't fast. <Ref> S”A 562:1, Mordechai Taanis 631, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that to be considered a fast a person needs to wait until the sun completes to set. Rabbeinu Yona quoted by the Rosh [[Shabbat]] 2:23 says from this gemara that the fast concludes at sunset. However, the Rosh himself in Taanit 1:12 says that the gemara is referring to the completion of the setting of the sun, namely tzet kavochavim. This is the source of the Shulchan Aruch 562:1. Aruch Hashulchan 562:9 and the Gra 562:2 say that since there are some rishonim who follow Rabbeinu Yona anyone who is lenient and relies on them should not be rebuked for it. See Aruch Hashulchan there who thinks this is also the opinion of the Rambam.
#The Haftorah for [[Shabbat]] Chol HaMoed [[Sukkot]] is Bayom Bah Gog (beginning from Yechezkel 38:18) and the Haftorah for [[Shabbat]] Chol HaMoed [[Pesach]] is Atzamot Yeveshot (beginning from Yechezkel 37:4).<ref>Gemara [[Megillah]] 31a</ref>
* The Gemara Pesachim 54b implies that only Tisha B'Av is treated like Yom Kippur and it is forbidden to eat during Ben Hashemashot, however, it would be permitted to eat during the Ben Hashemashot. See the Avnei Nezer OC 429 for a fascinating explanation as to why that conclusion is correct. The Shaar HaTziyun 562:1 writes that even for the minor fast days we wait until the tzet hakochavim because we're concerned about the opinion of Rabbi Yose that Ben Hashemashot only begins after the Ben Hashemashot of Rabbi Yehuda ends. He notes from the Korban Netanel that we can't be lenient both to allow eating during Ben Hashemashot and also to follow the Ben Hashemashot of Rabbi Yehuda. </ref>
# Some poskim allow somebody who ends [[Shabbat]] according to the time of Rabbeinu Tam, to be lenient and end these rabbinic fasts according to the time of the Gra, <ref> Yalkut Yosef 293:4, Shearim Metzuyanim Bihalacha 123:4, Nitei Gavriel Bein Hamitzarim page 57 </ref> while other say he should wait <ref> Yisroel V’hazemanim 1:pages 573-578, Nitei Gavriel bein hamitzarim page 58. </ref>
==Prayer==
===Birkat Kohanim===
# A kohen who is not fasting, should not go up for [[birkat kohanim]] during [[mincha]]. <ref> Yalkut Yosef Moadim page 551 </ref>
# If [[mincha]] went past sunset, [[birkat kohanim]] may still be recited within thirteen and a half minutes but not after that. <ref> Yechave Daat 6:40 </ref>
===Tefillin in Mincha===
# Some Sephardim had the minhag to wear [[tefillin]] on fast days at [[Mincha]] so as to complete 100 [[Brachot]], however this minhag isn’t very widespread. <Ref> Sh”t Yechave Daat 2:67. [http://www.dailyhalacha.com/m/halacha.aspx?id=1095 Rabbi Eli Mansour] writes that this is in fact the minhag of the Syrians in Brooklyn. see [http://askrabbimaroof.blogspot.com/2006/10/tefillin-at-minha-on-fast-days.html Rabbi Maroof] for two additional reasons for this custom </ref>
===Avinu Malkenu===
# Many have the custom to recite Avinu Malkeinu on public fast days. One can even say Avinu Malkeinu when davening without a minyan. <ref> Ishei Yisroel 45:45 </ref>
===Recitation of Aneinu===
# The addition of aneinu is recited by the sephardim during [[Shacharit]] and [[Mincha]] <ref> Shulchan Aruch 565:3 because even if you don't end up finishing the fast because you get sick from fasting, it is still a public fast day. Yalkut Yosef Moadim page 536 adds that one recites aneinu at night on tisha b’av. </ref> , and for the ashkenazim only in [[mincha]]. <ref> Mishna Brurah 557:3, Rama 565:3.  Mishna Brurah 568:10 says that you should even say aneinu if you daven [[Mincha]] gedola because even if you end up eating you at least fasted until [[chatzot]]. </ref>
# One who isn't fasting doesn't recite aneinu. <ref> [[Shevet Halevi]] 5:60:4:page 61, Halichot Shlomo Moadim 2:page 402:footnote 25. </ref> A child who is not fasting still recites aneinu for [[chinuch]] purposes. <ref>  Shevet halevi 8:131 </ref>
# The individual inserts this paragraph in the beracha of shomea [[tefilla]], and finishes as usual, and the chazzan during chazarat hashatz says it as a beracha on its own between the [[berachot]] of goel and rofe. <ref> Yalkut Yosef Moadim page 536-537 based on Shulchan Aruch 566:1  </ref>
# If one forgot to recite aneinu, and already said baruch atta Hashem to conclude the beracha of shomea [[tefilla]], he shouldn't say lamdeini chukecha there or insert it right after the beracha, but instead should say it after elokai nitzor and yihyu liratzon and say it without any beracha. <ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur Shulchan Aruch 19:14, Aruch Hashulchan 565:3,  Kaf Hachayim 119:28 </ref>
# If someone is reciting his silent shmoneh esrei along with the chazzan's chazzarat hashatz, he should say aneinu in shomea [[tefilla]], and not with the chazzan saying it between goel and rofe. <ref> Yalkut Yosef Moadim page 537, Yabia Omer 2:34:6,Beiur Halacha 565:1 </ref>
# For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting. <ref> Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for [[Taanit Esther]] it is preferable to get 10 people fasting but if not, the beracha should still be recited. </ref> These 6 all have to be people who haven't prayed yet. <ref> Yalkut Yosef page 542 </ref>
# If one forgot to say Aneinu in "Shomea Tefila" one should recite it in "Elokai Netzor." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# If the shaliach tzibur forgot to say Aneinu in the [[Chazarat Hashatz]] he should recite it in "Shomea Tefila." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# One shouldn't skip Aneinu in Shemona Esrei to say it after Shemona Esrei so that one can answer kedusha.<ref>Chesed Lalafim 109 writes that one shouldn't skip aneinu in shemona esrei in order to catch answering kedusha with the congregation. Yabia Omer OC 2:34 and 9:66 discusses this topic at great length and agrees with the Chesed Lalafim. See the explanation of this on the [[Al Hanissim]] page regarding skipping Al Hanissim.</ref>


===Reading the Torah===
==Forbidden work==
# On all rabbinic public fast days, we read Shemot 32:11-14 and 34:1-10, both in the morning and the afternoon, except Tisha B'Av morning. <ref> Shulchan Aruch 566:1, Yalkut Yosef Moadim page 545. </ref>
# According to Ashkenazim, on the fasts other than Tisha B'av the Haftara of Isaiah 55:6-56:8 is read during [[mincha]] but not [[shacharit]]. <ref> Rama 566:1. The basis for the haftorah at mincha on a fast day is from the gemara Tanit 12b discussing a fast for a drought and codified by the Rambam Taniyot 1:17. However, the Masechet Sofrim 17:5 writes that there were different minhagim whether or not to say a haftorah of Dirshu Hashem at mincha on a fast day or no haftorah. Bet Yosef 575:2 points out that the Rambam Tefillah 13:18 implies that there is no haftorah for a fast day besides for Tisha B'av or a fast for a drought and that the minhag of Sephardim was not to say a haftorah. Yalkut Yosef Moadim page 545 as well as Yechave Daat 5:40 say that the custom of the sephardim is not to say a haftorah except on tisha b'av where even sephardim have a haftara for [[shacharit]] and [[mincha]]. </ref> If a Sephardi is asked to go up he should try and refuse, unless he has already been called by name, in which case he should go up and say the [[berachot]]. <ref> Yalkut Yosef Moadim page 546 </ref>
# Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him. <ref> Mishna Brurah 566:3, Shaare Ephraim 8:107 </ref>
# On a weekday other than a Monday and Thursday, somebody who is not fasting may not receive an aliya to the torah. <ref> Maharik 9:5, Shulchan Aruch O.C. 566:6, Mishna Brurah 566:19, Aruch Hashulchan 566:11, Rivevot Ephraim 3:338:2. Taz 566:7 explains that he can't take the aliya since that kriyat hatorah isn't relevant to him. The Halichot Shlomo Moadim 2:13:footnote 10 says if one ate a small amount of food he may still receive an aliya on a fast day. </ref> On a Monday or Thursday at Shacharit, since there is torah reading anyway, some poskim permit it. <ref> Magen Avraham 566:8 writes that one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Brurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast. </ref>
# The torah can be read even if there are only six men fasting. <ref> Sh"t Yechave Daat 1:79 </ref>


==Other Halachot of Fast Days==
#There’s a dispute whether work on Chol HaMoed is a Biblical prohibition or a Rabbinic one. <ref>Tosfot (Chagiga 18a s.v. cholo) and Rosh (Moed Katan 1:1) hold that the entirety of work on Chol HaMoed is derabanan. Such is the opinion of the Rambam (Yom Tov 7:1), Mordechai (Moed Katan n. 835), and Nemukei Yosef (Moed Katan 1a s.v. Gemara). On the other extreme, the Rashbam (Pesachim 118a s.v. kol) and Yereyim (Mitzvah no. 304) hold that melacha on Chol HaMoed is forbidden by the Torah. Several statements of Chazal indicate this position including Chagiga 18a and Moed Katan 11b. However, Tosfot answer that these Gemaras mean that there is an allusion in the pasuk to the prohibition.<br />
# On all of these rabbinic fasts besides for tisha b'av one is permitted to wash, anoint, wear leather, and have relations. <ref> Shulchan Aruch 550:2, Yalkut Yosef Moadim page 530, Aruch Hashulchan 550:2. This is unlike the Ramban in Torat HaAdam (Chavel edition, page 244) who says that all of these fast days last from sunset the night before, and all the activities that are forbidden on tisha b'av are forbidden on these as well. The Shla Taanit 43b says the only reason not everybody accepted this is because it is something that is too hard for all of the congregation to hold, but on a personal level each person should make an effort to refrain from this. Mishna Brurah 550:6 and Kaf Hachayim 550:10 quote this as well but notes that one should continue to wear leather shoes so as not to publicize it too much. </ref>
The Ramban (Moed Katan 2a s.v. od ani) and Rashba (cited by Maggid Mishna Yom Tov 7:1) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent solely on whether the melacha is necessary for the holiday. If it is necessary for the holiday, then the melacha is permitted from the Torah and, if not, it is forbidden. The Bach 530:1 supports such an explanation based on the pesukim. On Yom Tov the Torah forbids “melechet avoda” (Vayikra 23:8) and Rashi explains this to mean that one is prohibited to perform even work that will cause one to experience a loss if not done today. The Torat Kohanim (Emor 12:5) states that the prohibition of “melechet avoda” does not apply to Chol HaMoed; therefore, concludes the Bach, it is biblically permitted to do a melacha for the need of the holiday.<br />
# On the day of a Taanis one should refrain from unnecessarily touching foods, lest one inadvertently eat during the fast. <ref> Piskei Teshuvot 589:1 citing Pri Megadim 612 citing Taz 612:8 </ref>
In a similar vein, Rav Sobolofsky (“[http://www.yutorah.org/lectures/lecture.cfm/811776/Rabbi_Zvi_Sobolofsky/Issur_Melacha_On_Chol_Hamoed Issur Melacha on Chol HaMoed],” min 12-15) explained based on the Ritva (Moed Katan 13a s.v. elah) that the primary principle underlying the laws of Chol HaMoed is that one should enjoy the holiday. Thus, activities that further this purpose are permitted, while those which hinder this goal, especially ones that involve excessive effort, are forbidden. <br />
# One should be careful to control his [[anger]] on a fast day. <ref> Baer Heitiv 568:22, Kaf Hachayim 549:11, Mishna Brurah 558:50. </ref>
The Sefer HaChinuch (n. 323) explains that the determination of which melachot are biblically forbidden is left in the hands of the rabbis. </ref> According to Sephardim, the halacha is that work on Chol HaMoed is a Rabbinic prohibition. <ref>Yalkut Yosef (Moadim pg 504) writes that one may be lenient like Shulchan Aruch and if there’s a safek one can be lenient as it’s only derabbanan. </ref>
# On the [[Shabbat]] prior to Asara B'Tevet and [[Shiva]] Asar bitammuz, we announce the day of the fast prior to saying [[Mussaf]]. <ref> Yalkut Yosef Moadim page 530 </ref>
# A restaurant or store owner should preferably refrain from giving out food unless it is known that it is for sick people or for after the fast, and even if there are other places where people can access food. <ref> Yechave Daat 3:67. see Chazon Ovadia Arba Taaniyot pg. 37 where he writes that one who leaves it open doesn't violate lifnei iver, but it is still best to post a clear sign that today is a fast day and nobody should be eating. Beer Moshe 8:95 permits leaving a canteen or soda machine open in a camp for those who aren't fasting, and Shevet Hakehati 4:155:1 permits leaving a store open for those not fasting. </ref>
===Medicine===
# Prescribed [[medications]] may be taken if it doesn't have a taste. If one has difficulty swallowing the pills, and a person is taking the pills because of a sickness for which the doctor prescribed these pills, it is permitted to swallow the pills with a minimal amount of water, the amount needed to swallow them, even on Tisha B'av. <ref> Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46) and Halichot Shlomo Moadim pg. 67. Nitei Gavriel (Ben Hametzarim v. 1 p. 54 3:4 fnt. 8) quotes the Debrisiner Rav who permitted it if the person couldn't swallow it without the water, though the Nitai Gavriel disagrees. Chazon Ovadia Arba Taaniyot pg. 30 permits somebody who cannot swallow a pill to use a tiny bit of water to help him, even for somebody suffering from a headache.</ref>
# Somebody suffering from a headache may swallow a pill that doesn't have a pleasant taste.<ref> Chazon Ovadia Arba Taaniyot pg. 30 </ref> If the required pill has a pleasant taste, one can wrap the pill in paper or the like and swallow it that way<ref> Chazon Ovadia Arba Taaniyot pg. 31 </ref>
# Some poskim permit taking caffeine suppositories during the fast, to avoid caffeine related headaches. <ref> Maharsham (1:123, page 178), Chelkat Yaakov 2:83, Contemporary Halachic Problems (v. 2, p. 26). </ref>


===If One Made a Bracha by Accident===
===Tircha without Melacha===
# According to Sephardim, if one made a Bracha by accident and then realized that it was a fast day, one should eat a very small amount just enough that one can taste it and continue on fasting.<ref>Birkei Yosef 568, Sh”t Yabia Omer Y”D 2:5(6), O”C 4:41 and 10:41, Chazon Ovadia Arba Taaniyot pg. 22, Yalkut Yosef (Kitzur S”A 550:26 and [[Tefilla]] 1:89) writes that since according to the Rambam and others beracha livatala is a diorayta prohibition, if one accidentally recited a beracha, he is better off tasting a little bit to avoid that prohibition. see however Kaf Hachaim 568:16 who argues</ref> According to Ashkenazim, one shouldn't taste anything but just say Baruch Shem. <Ref> Daat Torah (of the Maharsham) 568:1, Sh”t Mishneh Halachot 7:80, Sh”t Shevet Sofer O”C 25, [http://www.yeshiva.org.il/midrash/shiur.asp?id=411#7a Peninei Halacha (Rabbi Elazar Melamed)], Halachos of [[Brachos]] (Rabbi Bodner, pg 207, note 39), and Piskei Teshuvot 568:2 rule that one shouldn’t eat it but rather say Baruch Shem. Teshuvot VeHanhagot 1:329 writes that one should taste it, not swallow, and then spit it out. [http://www.yeshiva.org.il/midrash/printShiur.aspx/1762 Rav Mordechai Eliyahu] quotes the differing opinions and doesn't give a ruling. </ref>


===If One Ate or Drank Inadvertently===
#A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha. <ref>S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. </ref>
# If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. <ref> Shulchan Aruch 568:1, Chazon Ovadia Arba Taaniyot pg. 22. Mishna Brurah 568:1 says this also applies if you ate on purpose. Mishna Brurah 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. Shevet Halevi 5:60 explains that this is only true for someone who began the fast and ate accidentally and not someone who is exempt from fasting. Yabia Omer YD 1:14:8 says you can only recite aneinu if you have eaten less than a [[kezayit]]. However, see Chazon Ovadia Arba Taaniyot pg. 22 where he says you can continue to recite anenu as long as you haven't eaten a kotevet, which is slightly bigger than a kezayit</ref>
#For example, it’s forbidden to move heavy furniture (unless there’s a need see below). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 7) brings this as an example of forbidden exertion on Chol HaMoed. </ref>
# If one ate by mistake, he doesn't need to fast another day to make up for it.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Terumat Hadeshen 156 </ref>


===Chewing Gum===
===Degradation of the holiday===
# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. <ref> Chazon Ovadia Arba Taaniyot pg. 29, Yalkut Yosef Moadim 535, [http://www.dailyhalacha.com/m/halacha.aspx?id=2506 Rabbi Eli Mansour]</ref>
===Smoking===
# It’s permissible to smoke on a fast day except on [[Tisha BeAv]] (disregarding whether it’s permissible to smoke because of the health issue). In truth though, it is really proper to avoid at all times since it has become clear that it is extremely damaging to one's health<Ref> Sh”t Yechave Daat 5:39, Sh”t Yabia Omer 1:33, Chazon Ovadia Arba Taaniyot pg. 32. He adds that if it is extremely urgent, one may be lenient on [[Tisha BeAv]] after midday in private. see [[Hygiene_%26_Health#Smoking|Smoking]] </ref>


===Tasting Food===
#Certain activities must be limited to avoid degradation of the holiday. For this reason, even when commercial activity is permitted it should be done in private. <ref>Beiur Halacha 539 s.v. Eino Mutar, quoted by Hilchot Chol HaMoed Zichron Shlomo (pg 8) </ref>
# According to Sephardim, on a fast day besides [[Tisha BeAv]] and [[Yom Kippur]] one may taste food (to see if it is seasoned correctly) up to a [[Revi'it]], as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s seasoned well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Revi'it]] as long as one spits it all out, except for [[Tisha BeAv]] and [[Yom Kippur]] when it’s forbidden. Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. Rama 567:1 writes, based on Terumat Hadeshen 158, that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. </ref>
#For example, it’s forbidden to paint one’s apartment on Chol HaMoed to improve its appearance. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 8) in name of Rav Moshe Feinstein. Or Letzion 3:24:6 writes that it is permitted to have a non-Jewish painter paint a yeshiva during Chol Hamoed if it isn't possible another time because it would interrupt the learning.</ref>
# Preferably one should be strict when making sure to have less than a [[Revi'it]] to  consider this [[Revi'it]] to include anything one tasted the whole day, however, the strict law is that one only has to make sure to have less than a [[Revi'it]] each time one tastes. <Ref> S”A 567:2 quotes a dispute whether one is allowed to taste up to a [[Revi'it]] and the [[Revi'it]] is a combination of anything one tasted the whole day or that one may taste up to a [[Revi'it]] many times if at each time it is less than a [[Revi'it]] (according to the explanation of Mishna Brurah 567:7 and 9). Kaf HaChaim 567:12 rules that the halacha follows the second opinion but preferably one should be strict for the first opinion as well. Mishna Brurah 567:8 also implies this. </ref>
====Tasting Food on Friday====
# In general, it’s a mitzvah to taste the [[Shabbat]] food before [[Shabbat]] to know if tastes right ([[Preparing_for_Shabbat#Tasting_the_food_in_preparation_of_Shabbat|Tasting food in preparation of Shabbat]]). However, on Friday of [[Shabbat]] Chazon, one shouldn’t taste the food. <Ref>Shemirat [[Shabbat]] KeHilchata 42:61 </ref>


===Travel===
===Which Melachot are entirely permitted?===
# Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination, whether this makes it longer or shorter. <ref> Iggerot Moshe 3:96, [http://www.dailyhalacha.com/displayRead.asp?readID=2183 Rabbi Eli Mansour in the names of Rav Moshe and Chacham Ovadia Yosef], Vilechitcha Baderech page 59:1. This applies even if on [[Tisha BeAv]] his fast will last less than 24 hours. However, Sh"t Yaskil Avdi 8:38 says that although the public fast ends according to the time of his place of arrival, an individual has a personal obligation to fast twenty hours on [[Tisha BeAv]] and that he should continue fasting into the tenth of Av to complete his 24 hours. </ref>


===Washing oneself and Swimming===
#The forbidden melachot includes all 39 melachot and derabbanan’s of [[Shabbat]] and [[Yom Tov]] except for: [[carrying]], going beyond [[techum]] (2000 [[amot]]), [[muktzah]], [[VeDaber Dvar]] (preparing or talking about business issues), Havarah (lighting a fire), [[Tevilat Kelim]], and removing Trumah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 8-9) writes that there’s four exceptions to the forbidden melachot of Chol HaMoed including: [[carrying]], [[techum]], [[muktzah]], and VeDaber Dvar. Shemirat [[Shabbat]] KeHilchata 68:26 writes that besides these four there’s also no melacha of Havarah (lighting a fire), Gezerah about [[Tevilat Kelim]] and removing Trumah. </ref>
# It is permissible to wash with hot water or anoint oneself. However, a Baal Nefesh should be strict not to wash oneself in hot water or anoint oneself. <Ref> Shulchan Aruch 550:2 writes that on all fast days other than Tisha B'av and Yom Kippur, one is permitted to wash, anoint, wear leather, and have marital relations. However, Mishna Brurah 550:6, Shaar HaTziyun 550:8, Kaf Hachayim 550:13 write based on earlier acharonim that a baal nefesh should be strict not to wash with hot water. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. see however Chazon Ovadia Arba Taaniyot pg. 21-22 who writes that one need not be strict for this since Shulchan Aruch is lenient. </ref> However, all agree that it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Shaar Hatziyun 550:8</ref>
#[[Shevitat Behemto]] (having one’s animal work or renting it out), and Mechamer (leading one’s animal) according to some apply on Chol HaMoed and some say that it doesn’t apply and there’s what to rely on to be lenient. <ref>Yalkut Yosef (Kitzur S”A 530:5) writes that [[Shevitat Behemto]] and Mechamer don’t apply on Chol HaMoed. However, Beiur Halacha (536 s.v. UMutar Lirkov) writes that there’s a Safek Safeka to be lenient and one shouldn’t protest those who are lenient in this case. Chol HaMoed KeHilchato 2:14 writes that the only reason to be lenient is the Safek Safeka and those who hold melacha is Deoritta would hold it’s forbidden. Shemirat [[Shabbat]] KeHilchata 68:26 writes that there’s room to be lenient unless the animal is doing a Deoritta prohibition. </ref>
## If [[Asara B'Tevet]] falls out on Friday, one shouldn’t be strict and rather should wash oneself because of Kavod [[Shabbat]]. <Ref>Mishna Brurah 550:6, Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>
#It’s permitted to go biking since that’s not considered a melacha. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 22) </ref>
# One shouldn’t go swimming in a pool or ocean on a fast day. <Ref> Piskei Teshuvot 550:6, Rivevot Ephraim 1:363:1 and 3:368, Sh”t Bear Moshe 3:77, Rav Moshe Feinstein quoted in Moadei Yeshurun page 108. Nitei Gavriel page 34 allows children to swim. </ref> One is permitted to swim the night before a fast. <ref> Rav Moshe Feinstein quoted in Moadei Yeshurun 1:page 108 </ref>


===Brushing One’s Teeth===
===Is work done in violation forbidden from benefit?===
# According to Ashkenazim, one shouldn't brush one's teeth on a fast day unless one will be in pain by not brushing, such as someone who brushes daily. Since Tisha B'Av is more severe, one shouldn't brush one's teeth on Tisha B'Av unless not brushing will cause oneself major pain.<ref>Piskei Teshuvot 567:1 and Sh”t Minchat Yitzchak 4:109 hold that brushing teeth has the same status as rinsing one's teeth. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/815334/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_a_Fast_Day Rabbi Aryeh Lebowitz] explained that someone who usually brushes and not brushing a whole day will cause one pain is allowed to brush on a minor fast day. Furthermore, based on Rav Schachter's opinion that all toothpaste is kosher since it isn't a food, Rabbi Lebowitz posits that one can certainly make the argument that brushing one's teeth is more lenient than rinsing one's mouth and is permitted on a fast day.</ref> According to Sephardim, those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water but they should bend over while rinsing so as not to swallow the water. <Ref>
* Chazon Ovadyah (Arba Taniyot pg 28) rules that those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. [http://www.dailyhalacha.com/Display.asp?ClipDate=3/8/2009 Rabbi Mansour on DailyHalacha.com] agrees but adds that one shouldn't even gargle.
* Yalkut Yosef (Moadim pg 534) writes that for all fast days besides [[Tisha BeAv]] one if it will be difficult for one not to brush one is allowed to brush one's teeth as long as one doesn't put a [[Revi'it]] of water in one's mouth at a time and ensures that one doesn't swallow any water.
* Sh”t Minchat Yitzchak 4:109:2 rules that someone who has bad breath on [[Tisha BeAv]] may brush his teeth without water in order to pray with a clean mouth. Beer Moshe 8:94 agrees. </ref>
# According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain, and on [[Yom Kippur]] one must be strict. According to Sephardim, for all fasts besides [[Tisha BeAv]] and [[Yom Kippur]], in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water as long as one is careful to spit it out completely. <Ref>
* S”A 567:3 writes that it’s improper to rinse one’s mouth on a fast day. Magen Avraham 567:6 writes that this is only according to the Rama who says not to taste food on any fast day, however, according to S”A who allows tasting on fast days besides for [[Tisha BeAv]] and [[Yom Kippur]] it is only improper if one rinses one’s mouth with more than a [[Reviyit]]. However, Kaf HaChaim 567:13 quotes the Nahar Shalom, Bigdei Yesha, and Maamer Mordechai who differentiate between tasting and rinsing and so Kaf HaChaim concludes that one shouldn’t rinse even with less than a [[Reviyit]]. Yet, Chazon Ovadyah (Arba Taniyot pg 27-8) rules like the Magen Avraham that for Sephardim in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water. Even though regarding brushing one’s teeth (pg 28) he adds that one should bend over according to the stringency of the Chaye Adam, regarding rinsing with less than a [[Revi'it]] it seems that one doesn’t have to bend over and such is the language of the summary (pg 515).
* Chaye Adam 132:20 writes that if one is in great pain one may rinse one’s mouth even on Tish BeAv if one is careful to bend one’s head downward so that one doesn’t come to swallow anything but one may not do so on [[Yom Kippur]]. Kaf Hachaim 567:14 quotes this. Mishna Brurah 567:11 differentiates saying that all fasts days one may rinse one’s mouth if one is in pain and by [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain and on [[Yom Kippur]] one must be strict. Sh”t Minchat Yitzchak 4:109(1) agrees with Mishna Brurah that for most fasts one may rinse if one is in pain and for [[Tisha BeAv]] one may only rinse if one is in great pain. </ref>
# One may swallow saliva that accumulates in one’s mouth. <Ref> Mishna Brurah 567:13 </ref> Some say that if it’s easy one should be strict and spit it out. <Ref> Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59 </ref> While others say that the minhag is to be lenient altogether. <Ref> Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4 </ref>


===Making a [[Shehecheyanu]]===
#If one did violate Chol HaMoed unintentionally, one may be lenient and benefit from the work that day. However, if one violated the Chol HaMoed intentionally, that individual shouldn’t benefit from it forever, and others may benefit for it after the holiday. <ref>S”A 318:1 rules that if one violates [[Shabbat]] unintentionally, the work is prohibited from benefit until after [[Shabbat]] and for intention violations, the work is prohibited for the perpetrator forever and everyone else is permitted after [[Shabbat]]. Magen Avraham 538:2 says that this same prohibitions would apply to someone who violates Chol HaMoed according to those that melacha on Chol HaMoed is s.v. HaMivashel who writes in name of the Gra and Chaye Adam that a Derabbanan Melacha is permitted on [[Shabbat]] itself.) Hilchot Chol HaMoed Zichron Shlomo (pg 15) writes that for this safek one can be lenient based on the fact that the entire prohibition is a rabbinic penalty. However, writes the Hilchot Chol Moed, for an intentional violation, there’s more reason to be strict based on Mishna Brurah 538:16. </ref>
# It’s permitted to make a [[Shehecheyanu]] on a fast day. <Ref> Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209 </ref>


===Taking a Haircut===
==The Principle Reasons to Permit Melacha==
# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <Ref> Rav Chaim Palagi in Ruach Chaim 566:4 is strict. Or Letzion and Piskei Teshuvot 550:8 agree. However, Yalkut Yosef and Tzitz Eliezer 7:49:12 are lenient but still say its preferable not to. </ref>


===Giving [[Tzedaka]]===
#Melacha on Chol HaMoed is forbidden just like [[Yom Tov]], however, there are five major leniencies to permit Melacha on Chol HaMoed which are: 1) Tzorech HaMoed (work done for work a need for the holiday), 2) Tzorech Ochel Nefesh (work to prepare food), 3) Tzarchi Rabim (work needed for communal purpose), 4) Dvar HaAved (work done to avoid a loss), 5) Poel Shein Lo Mah Yochal (work done by a laborer who doesn’t have food to eat). <ref>Tur 530 writes that all of the melachas of [[Shabbat]] and [[Yom Tov]] apply to Chol HaMoed with five reasons to permit Melacha. This is codified by Biur HaGra 530:1 and Mishna Brurah 530:1. </ref>
# It’s customary to give [[Tzedaka]] at [[Mincha]] on a fast day, the value of the amount of food one would have eaten that day. <Ref> Mishna Brurah 566:12, Chazon Ovadia Arba Taaniyot pg. 42. Gemara Berachot 6b writes that the reward for a fast day is from the tzedaka that one gives. <br>
* Meil Tzedaka (435) writes in the name of Rabbi Yehuda Hachassid that תענית (fast day) and תת עני (give to the poor) have the same letters because the fast is only complete if you give tzedaka. </ref>


===Doing Teshuva===
===Comparison of the Reasons for which Melacha is Permitted===
# The primary purpose of the Fast days is to inspire a person to do Teshuva and remember his sins and the sins of our fathers which caused the tragedy which is being commemorated to occur. Thus, a person should should make time on a fast day to think about one's actions and do Teshuva. Those people who take walks and do other activities which are a waste of time when they are fasting have missed a major point of the fast. Nonetheless, one may not exempt oneself with only doing Teshuva because fasting on these days is a Mitzvah MeDivrei HaNevim. <Ref>Mishna Brurah 549:1</ref>
{| class="wikitable"
|-
! !!General Holiday Needs!!Making Food!!Communal Need!!Financial Loss!!A Very Poor Worker
|-
|Professional Labor||Forbidden <ref>Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11) </ref>||Permitted <ref>Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted (under certain conditions) <ref>Chol HaMoed Zichron Shlomo (pg 47).


==Individual Fast Days==
Sheloshim Yom Kodem HaChag (vol. 1, p. 168) writes that one may only perform melacha via professional labor for a communal need, provided that all three of these conditions are met: 1) the melakha is l'tzorekh haguf (such as fixing public roads or eating/drinking), 2) the community needs it on the holiday itself, and not after the holiday, and 3) one can complete the melakha on the holiday. </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted <ref>Shulchan Aruch O.C. 540:2, 534:3</ref>
# It is possible for an individual to take upon themselves to fast for a day and it will serve for an atonement and merit. Fasting for the purpose of teshuva or receiving atonement is an important mitzvah.<ref>The Gemara Brachot 17a records that Rav Sheshet would pray before Hashem that today when there's no Bet Hamikdash He should accept our fasts as though they were korbanot since by fasting a person loses a slight amount of his flesh and blood in order to attain atonement. Gemara Brachot 6b indicates that fasting is certainly a mitvzah, yet giving charity is a crucial element of the fast day.</ref>
|-
# Nonetheless, a talmid chacham who is dedicated to learning shouldn't accept upon himself to fast because it'll cause him to learn less. <ref>Gemara Tanit 11b, Shulchan Aruch 571:2. Mishna Brurah 571:3 clarifies that this applies only to a talmid chacham who is completely involved in learning and it even applies nowadays to such a person. Mishna Brurah 571:4 adds that if a talmid chacham has certain sins for which he needs to fast in order to do teshuva it is permitted to fast.</ref> A teacher is like a talmid chacham for this purpose and may not fast individual fasts.<ref>Shulchan Aruch 571:2</ref>
|Excessive Exertion||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 17) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 52) </ref>||-
# If a person does fast an individual fast he may not publicize it to others in order to receive honor.<ref>Shulchan Aruch 565:6</ref>
|-
# If a person wants to fast he must accept it upon himself the day before.<ref>Shulchan Aruch 562:5</ref> The minhag is to accept the fast day at mincha the day before.<ref>Shulchan Aruch 562:6</ref>
|Work Delayed for the Holiday||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 61) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 61) </ref>||-
# On a personal fast day, one is permitted to rinse out his mouth, even with more than a Reviit of water since he plans to spit it out. <Ref> Chazon Ovadia Arba Taaniyot pg. 27 </ref>
|-
|Paying for the Work||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 16) </ref>||Permitted but preferable to get a goy <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted <ref>Shulchan Aruch 540:2</ref>
|-
|Working in Public||Professional - forbidden; Non-professional - permitted <ref>Chol HaMoed Zichron Shlomo (pg 23); Shulchan Aruch 540 and 541 give examples of tzorech hamoed and never mention that it needs to be in private. Ramban Chidushim Moed Katan s.v. ulinyan writes that we don't find the concept of doing the melacha in private on chol hamoed except for a professional work and certain cases of selling but not non-professional work done for the need of the holiday. Shulchan Aruch OC 533:5 writes clearly that melacha for a need of the holiday when done by a professional needs to be in private. </ref>||Forbidden for uman<ref>Chol HaMoed Zichron Shlomo (pg 37) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 52) </ref>||Forbidden <ref>Mishna Brurah 534:18</ref>
|-
|Preparing for after the Holiday||Forbidden  <ref>Chol HaMoed Zichron Shlomo (pg 18) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 37) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||-||-
|}


===Individual Partial Fast Days===
==Tzorech HaMoed==
# For an individual fast day, a person needs to fast until [[Tzet HaKochavim]]. <ref>Tanit 12a, Shulchan Aruch 562:1</ref>
 
# A fast of hours (Tanit Shaot) is only effective if a person didn't eat in the morning and then decided not to eat the rest of the day. In such a case he can recite Anenu at mincha. Some poskim hold that a fast of hours only is effective if one accepted to fast partially from the previous day. Either he can accept to fast in the morning and then if he changes his mind to complete the day or he can accept to fast in the afternoon and then if he changes his mind and ends up not eating in the morning that is a fast of hours for anenu.<ref>The Gemara Tanit 11b establishes that a fast of hours counts as a fast in order to recite anenu. However, Rav Chisda explains that it is only a fast of hours if one didn't eat until that day. Therefore, Rashi explains the case of a fast of hours is where one happen to fast until midday and then after he midday he decided to fast the rest of the day. The Rambam (Taniyot 1:13) learns that the gemara is saying that one can have a fast of hours for the end of the day even if ate in the morning. The Rashba (responsa) writes that the Rambam retracted. Shulchan Aruch 562:1 accepts Rashi as the primary opinion. However, the secondary opinion he quotes is the Rosh (Tanit 1:12) who explains that it is always necessary to accept the fast of hours a day in advance for it to count.</ref>
#One may do unskilled work on Chol HaMoed for a holiday need. However, skilled work is forbidden even for a need of the holiday. <ref>Shulchan Aruch 540:1, Mishna Brurah 540:1, Biur HaGra 530:1 </ref>
# According to Ashkenazim it is possible to accept upon oneself to fast a partial fast and break it before the night. If someone accepted a partial fast he can break the fast after Plag Mincha and if he is weak he can break it after Mincha Gedola.<ref>Rav Chisda in Tanit 12a says that it is only a fast if a person completes it upon the night. This is understood by most rishonim (Rashi s.v. ha, Rambam (Taniyot 1:13, Raavad ad loc., Rosh Tanit 1:12) that it doesn't even count as a fast of hours if one eats before the night. However, the Mordechai (Tanit no. 625) and Hagahot Ashri (Tanit 1:12) argues that Rav Chisda only meant that if one accepted to fast for the whole day then it is ineffective if one ate before night, but it is possible to accept just to fast part of the day. The Shulchan Aruch 562:2 quotes this opinion as some say and the Rama 562:2 accepts it so that an individual can recite anenu in shema kolenu but not to change any bracha. Magen Avraham 562:5 writes that minimally the fast has to go from the morning until after Plag Mincha even if one didn't actually daven arvit yet, however, the Eliya Rabba 559:26 and Machasit Hashekel 562:5 hold that it is sufficient if he fasts until mincha gedola. Mishna Brurah 562:10 quotes the Eliya Rabba for someone who is weak.</ref>
#Tzorech HaMoed is only permitted if the work entails no tircha (exertion) <ref>Shemirat [[Shabbat]] KeHilchata 66:38 based on Mishna Brurah 540:7. Aruch HaShulchan 540:4 forbids great exertion. Pri Megadim M”Z 540:3 permits even great exertion. (Shemirat [[Shabbat]] KeHilchata 66:38 adds that the pri megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion. </ref>
#It’s permitted to do an action even if it will involve violating a melacha indirectly if there’s a holiday need. For example, it’s permitted to cut branches in order to make Sachach for the [[Sukkah]] as long as one makes sure to only cut from one side of the tree. Another example, it’s permitted to wash one’s hands over grass. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 18-9), Pitchei Teshuvot 530:1 </ref>
 
===What’s called a “holiday need”?===
 
#Anything where there’s a likely possibility that the work is needed is considered Tzorech HaMoed. <ref>Pri Megadim A”A (intro to 537) writes that even if there is only a doubt if there will be a Dvar Aved one may do work on Chol HaMoed. Hilchot Chol HaMoed Zichron Shlomo (pg 17) writes that it is sufficient if there is a reasonable possibility of a Dvar Aved. However, the Mishna Brurah 537:1 writes that it must seem as being "close to" a Tzorech HaMoed. Shemirat [[Shabbat]] KeHilchata 66:34 agrees. </ref>
#One may not delay doing a certain work from before Chol HaMoed and do it on Chol HaMoed. <ref>S”A 536:1 </ref>
#Fixing a broken object is called a holiday need if the object will be needed, however, if there’s a replacement that can be used instead or one could easily borrow a replacement, fixing the object isn’t a holiday need. <ref>Based on Bet Yosef 534 and Magen Avraham 544:1, Hilchot Chol HaMoed Zichron Shlomo (pg 12) writes that if one can borrow a replacement one must not fix the broken object. </ref>
#It’s permissible to vacuum in an area you usually vacuum once a week. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 19) </ref>
#Some say it’s forbidden to nail a picture to a wall for decorative purposes, while others permit since it involves no skilled work or exertion. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 19-20) </ref>
#It’s forbidden to garden, plant, dewed, or move grass on Chol HaMoed.  Watering is only permitted if the plant is in danger of dying. <ref>Shulchan Aruch 537:1, Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>
#It’s permitted to pick flowers in order to decorate for the holiday. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 21), Chol HaMoed KeHilchato (7:4 pg 234) </ref>
 
===Simchat Chag===
 
#An activity that brings one simcha is considered a holiday need as it’s a mitzvah to have simcha on the holiday. For example, going on a family trip is considered simchat hachag and so it’s permissible to wash one’s car windows or fill up the tank in order to drive to the park. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 22), Shulchan Aruch 536:1 </ref>
#For example, since playing music is considered a simchat hachag, it’s permitted to fix (in an unskilled fashion) an instrument in order to play music for the holiday. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>
 
===Preparing from Chol HaMoed to [[Yom Tov]]===
 
#It’s permitted to do work for a Tzorech HaMoed from one day of Chol HaMoed in preparation for the other days of Chol HaMoed or for days of [[Yom Tov]]. <ref>Pri Megadim 533 M”Z is in doubt whether one may cook from one day of Chol HaMoed for another. However, Kaf HaChaim 533:6 and Hilchot Chol HaMoed Zichron Shlomo (pg 18) rule that it is permissible. Additionally, Hagahot Rabbi Akiva Eiger 539:11, Eshel Avraham 330, and Hilchot Chol HaMoed Zichron Shlomo (pg 18) write that it’s permissible to cook from Chol HaMoed to [[Yom Tov]] including [[Yom Tov]] Sheni of Galiyot. </ref>
 
===Melacha needed in preparation for a Tzorech HaMoed===
 
#Just as unskilled work is permitted for a Tzorech HaMoed, so too it is permitted to do necessary preparations for work that is done for a Tzorech HaMoed. <ref>Magen Avraham 545:25 and Mishna Brurah 545:48 say that preparatory work that’s necessary for a Tzorech HaMoed is permissible such as preparing a quill and ink to write things that are permitted to write on Chol HaMoed. </ref>
#For example, one may sharpen a pencil in order to writes a social letter for the Moed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 17) </ref>
 
===Needs for others===
 
#Unskilled work is permitted even for the need of others as long as one isn’t being hired. <ref>S”A 542:1 </ref>
#One is allowed to hire a non-Jew to do work that’s permitted for a Jew to perform and it’s permitted to pay the non-Jew for the work. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 16) based on Beiur Halacha 541 s.v. Elah and 542 s.v. Afilu. </ref>
 
===Examples===
 
#For example, if a chair broke, it may be fixed in an unskilled manner is the chair is needed for the holiday, however, if another chair could be used or a chair could be borrowed one shouldn’t fix the chair. Additionally, if it takes carpentry skills to fix the chair or it was broken before the holiday and could have been fixed then, one may not fix the chair. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 12) based on the principles of Tzorech HaMoed. </ref>
#For example, it’s permissible to change a tire, jumpstart a car, or change it’s battery if the car will be used for festival purposes. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 15, 22) </ref> However, making other car repairs which require skilled work are forbidden to make (unless there’s a financial loss like having to leave your car on the road and having to return for it).  <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 23), Shemirat [[Shabbat]] KeHilchata 66:59, for further analysis see R’ Nebenzahl’s Yerushalayim BeMoadeha pp. 279-282..</ref>
#Purely preparatory actions are allowed, provided that they are necessary. Thus, washing a car’s windows  or getting gas are permitted. However, preparatory actions that are purposely delayed until Chol HaMoed may not be done on Chol HaMoed. <ref>S.A. 536:1. M.A. there quotes the Maharik that if this was done, the use of the item is forbidden. </ref>
#Washing or vacuuming the floor which is usually cleaned once or more times a week is permitted during Chol HaMoed. <ref>Minchat [[Yom Tov]] 104:2 writes that since it’s normal to wash the floor twice a week it’s permissible to wash the floors on Chol Hamoed even if it’s a excessive work, however, scrubbing the floor to remove dirt is forbidden as it involves a melacha and requires excessive effort. Hilchot Chol HaMoed Zichron Shlomo (pg 19) extends this to floors that are cleaned once a week, and permits vacuuming as well. </ref>
#One may change the tire of a car if the car is needed for use during the holiday. One may also change the tire for a friend’s car if one isn’t being paid. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 15) rules like Sh”t Shevet HaLevi 1:166(3) even though he quotes the Debrinsiner Rav who says that it’s a maaseh uman and involves a tircha.  </ref>
#Many forbid fishing for pleasure on Chol HaMoed, while some are lenient. If the fish will be eaten one may be lenient. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes in name of the Debreciner Rav that it’s forbidden to fish for pleasure and points out that Rav Moshe Feinstein permits. However many others side are strict including Sh”t Rivevot Efraim 1:356(2) and Chol HaMoed KeHilchato in name of Rav Shlomo Zalman Aurerbach and Rav Wosner. Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that (according to all) one can be lenient if the fish will be eaten. </ref>
 
===Maaseh Uman===
 
#For a person who isn't a tailor and isn't adept at sewing, sewing is considered not a Maaseh Uman. However, the average women is proficient at sewing and so is considered an Uman. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) writes that nowadays most men aren’t adept at sewing. </ref>
#A skilled worker may sew with a Shinui, meaning, making long stitches and alternating between high and low stitches (forming a zig-zag). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) </ref>
#When sewing on a button, many hold that it is a sufficient Shinui to sew it loosely and only use 2 out of 4 holes (such as two diagonal ones). However, some say that it is an insufficient Shinui unless one has no other clothes to wear. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) quotes Rav Yacov Kamenetsky and the Debrinsiner Rav who allow if the action is significantly changed such as it’s loose and one only sews it through 2 holes. Hilchot Chol HaMoed continues to quote Rav Moshe Feinstein who forbids unless there’s no other clothes to wear. </ref>
#According to some authorities, it’s never considered a Shinui if a skilled person sews with a sewing machine while others are lenient if one makes a Shinui.
 
==Preparation of food==
 
#It’s permissible to do melachot in order to prepare food for the holiday (from one day of Chol HaMoed to another day of Chol HaMoed or from Chol HaMoed to [[Yom Tov]]). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>
#It’s permissible even if the melacha was deliberately pushed off to doing it on Chol HaMoed. <ref>S”A 533:1 </ref>
#If one has adequate supply of the specific food one shouldn’t cook that food on Chol HaMoed unless the fresher food will be tastier. <ref>S”A 533:1 writes that if one already has flour one should not ground new flour; however, even if one has bread one may cook new bread since hot bread is tastier. Hilchot Chol HaMoed Zichron Shlomo (pg 37) agrees.</ref>
#It’s permissible to take wages for [[cooking]] on Chol HaMoed food that’s needed for the holiday, however, it’s preferable to have a non-Jewish cook do it. <ref>Beiur Halacha 542, Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
#It’s permissible to fish on Chol HaMoed or to pick fruit on Chol Hamoed with intent to eat the fish or fruit. It’s permissible to fish or pick fruit abundantly so that one will be able to choose the choicest among them to eat. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 38). S”A 537:15 regarding fruits, Mishna Brurah 533:14, 18 regarding fish. </ref>
 
===Cooking extra===
 
#One may not cook on Chol HaMoed in order to have food after the holiday, however it’s permissible to cook generously without calculating precisely and if there’s leftovers, it’s permissible to have them after the holiday. <ref>S”A 533:1 </ref>
#If one transgressed and did cook for after the holiday it’s still permissible to eat it. <ref>S”A 527:23 rules this regarding [[Yom Tov]] and Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that this is true regarding Chol HaMoed as well. </ref>
 
===For whom?===
 
#It’s permissible to cook for fellow Jews, but one may not do extra work in [[cooking]] for a non-Jew. If one is just adding more ingredients to the pot (not considered extra work for the non-Jew) it’s permissible. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
#It’s permissible to prepare food for guests even though it’s uncertain that they will come (as long as there’s a reasonable possibility). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>
 
==Preliminary preparations for food==
 
#Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for [[Yom Tov]] is permissible if one wasn’t able to fix in before [[Yom Tov]]. <ref>S”A 540:7-8, Mishna Brurah 540:27 </ref>
#It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort. <ref>Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39) </ref>
#However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed. <ref>Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>
#One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>
 
==Physical Needs==
 
#It’s permissible to do work for the physical needs of a person (Tzarchei HaGuf) on Chol HaMoed even if it involves skilled work or excessive effort. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 41). What’s the basis for this leniency? Ritva (Moed Katan 9a s.v. oseh, 14a s.v. veshaar) explains that attending to one’s physical needs is considered Ochel Nefesh. See also Pirush Mishnayot of Rambam (Beitzah 2:4).  </ref>
#Therefore, one may shower with hot water and soap, brush one’s teeth on Chol HaMoed. Similarly, a woman may apply [[cosmetics]] or tweeze eyebrow or body hair. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 41) </ref>
#If one’s only pair of glasses break one may fix it or have a professional optician fix it. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 42). Igrot Moshe 3:78 writes that it is permitted to fix one’s glasses on Chol HaMoed. He adds that one could fix sunglasses if one needs them to see outdoors. Shevet HaLevi 4:214 adds that one could even have a professional fix one’s regular glasses if one needs them to see.  </ref>
#It’s permissible to have a heater fixed if it’s very cold and an air conditioner fixed if it’s very hot on Chol HaMoed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 43) </ref>
#A person who is already sick can go to the doctor for treatment because a treating the sickness is a physical need.<ref>S”A 532:2 writes that it is permitted to treat a sick patient on Chol HaMoed. Mishna Brurah 532:5 adds that even melachot can be performed in order to heal a person on Chol HaMoed. </ref>
#It’s permissible to treat a person’s health from illness or preventing a decline in health. However, many forbid doing work for a small ache or pain. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
#It’s permissible to take [[medications]] on Chol haMoed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
#Some permit a regular medical checkup, whereas others advise avoiding it on Chol HaMoed. <ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Hershel Schachter min 29-30] holds that it’s permissible to schedule a doctor’s appointment even lechatchila and even if you planned to go on Chol HaMoed. Similarly, Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Chaim Pinchas Scheinberg and Rav Elyashiv concur and explain that just like it is permitted to do Ochel Nefesh on Chol HaMoed even if it is planned for then, it is similarly permitted to go for a checkup even if it is scheduled for Chol HaMoed. He assumes that a checkup is considered in the category of medical attention.
Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Moshe Feinstein saying that one should not have a routine checkup if it does not involve a Melacha such as drawing blood. Igrot Moshe 3:78 writes that the leniency of doing melacha for physical need on Chol HaMoed only applies if a person is in pain or is afraid that not going to the doctor will make the condition worse. However, a healthy person shouldn’t make a dentist appointment on Chol HaMoed since it involves melachot and can be done afterwards. Hilchot Chol HaMoed Zichron Shlomo (pg 62) follows the opinion of Rav Moshe and extends it to any routine medical checkup. Furthermore, Chol HaMoed Zichron Shlomo (pg. 46) quotes Rav Moshe as saying that in order not to degrade the sanctity of the holiday one shouldn’t go for a checkup even if no melacha is involved. </ref>
 
==Hiring Workers==
 
#It is prohibited to hire workers to do melacha on Chol HaMoed. This prohibition applies even if the action one is hiring another to do would be permitted if one was doing this activity for oneself or for another free of charge. <ref>S.A. 542:1. M.B 542:2 explains that the prohibition is uvda dichol. The M.B notes that some poskim permit one to pay a worker to do work if 1) the person cannot perform the work himself, 2) the workers will not do the work unless they are paid, and 3) it is litzorech hamoed. </ref> However, if one does not give the worker a set salary and pays him with food that he eats with the owner, then paying a worker on Chol HaMoed would be allowed. <ref>Shulchan Aruch 542:1 </ref>
#If the work is a pressing need to the point that it would cause a substantial loss if not performed (davar ha’aveid), then it would be permitted to hire a worker to perform the work, even if the work is not necessary for the holiday (litzorech hamoed) and involves skilled labor (maaseh uman). In such a case one may even pay the worker. <ref>Rama 542:1 and M.B 542:5. The Biur Halacha explains that is preferable for one to hire a non-Jew in this situation. M.B 540:2 states that if it would only be a minor loss, one may only do non-skilled labor (maaseh hedyot) to prevent the loss.</ref>
#One may hire a worker who has nothing to eat in order that he will be able to sustain himself.  <ref>S.A. 542:2. The M.B there cites the Magen Avraham as saying that if the poor person has bread and water, then it is prohibited to employ him. Magen Avraham 534:7 writes that ideally one should only employ such a person in a private setting because other people may not know that this poor person has a special exemption to do melacha on Chol HaMoed.</ref>
#Someone who has no food at all, or one who has food but does not have his needs for the holiday (tzorchei hamoed), is considered someone who has no food and is allowed to work on Chol HaMoed. <ref>M.B. 542:7. See the Magen Avraham cited by the M.B who holds more stringently and says that if one has bread and water, one may not work on Chol HaMoed. </ref>
#If one stipulates with a non-Jew that the non-Jew should do work for him after Chol HaMoed, but the non-Jew starts the work immediately during Chol HaMoed, one need not stop the non-Jew because he instructed the non-Jew that he should perform the work after the moed. <ref>Rama 543:3 as explained by M.B 543:11</ref>
 
==Taking a Haircut==
 
#It’s a mitzvah to take a haircut on Erev [[Yom Tov]]. <ref>S”A 531:1 </ref>
#It’s forbidden to take a haircut on Chol HaMoed. The rabbis prohibited this so that people would prepare properly before the holiday. <ref>S”A 531:2. <br />
The Mishna in Moed Katan 13b lists the people who are permitted to shave on Chol HaMoed. The list includes those who were unable to do so before Yom Tov such as someone who just arrived from his travels abroad. The Gemara on 14a explains that the reason that the Rabbis forbade shaving on Chol HaMoed is to encourage people to shave in honor of Yom Tov before Yom Tov. If one were allowed to shave on Chol HaMoed, we are concerned that he would not shave on Erev Yom Tov and he would enter Yom Tov unkempt. S”A 531:1 writes that it is a mitzvah to shave before Yom Tov and in 531:2 records the prohibition to shave on Chol HaMoed. </ref> It’s forbidden to take a haircut even if one took one before the holiday. <ref>S”A 531:2. <br />
Rabbenu Tam (cited in Tur 531) held that since that is the reason for the rabbinic enactment, if one shaved before Yom Tov, he can shave on Chol HaMoed and the enactment would not apply. The Tur himself rejects this logic for two reasons: 1. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. It should be forbidden because nobody can tell that he shaved before Yom Tov. This second reason is based on a question raised in the Gemara there about someone who was too busy to shave on Erev Yom Tov because he was looking for something that he lost. Though the Gemara leaves this question unresolved, the Tur here rules strictly, saying that since nobody can tell why he did not shave before Yom Tov, it is forbidden to do so. Thus he applies the same logic to one who already shaved before Yom Tov and forbids him from shaving on Chol HaMoed itself.
S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatam Sofer 154 writes that the Nodah Biyehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of shaving with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7) </ref>
#Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well. <ref>S”A 531:3 </ref>
#Chazal made a few exceptions and permitted certain people to cut hair on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to cut one’s hair all of Erev [[Yom Tov]], and one who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to shave before the holiday). <ref>S”A 531:4, Hilchot Chol HaMoed Zichron Shlomo (pg 27) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <ref>S”A 531:5 </ref>
#Cutting one’s hair for medical reason is permissible. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 29) quoting Mishna Brurah 531:21 </ref>
#It’s permissible to comb or wash one’s hair even though predictably hairs will be pulled out. <ref>Rama 531:8, Shemirat Shabbat Kehilchita vol 2. 66:32, Aruch Hashulchan 531:8, Yalkut Yosef Moadim pg. 517 </ref>
 
===Women and Children===
 
#This prohibition applies both to men and women <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 26), Mishna Brurah 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23. </ref> but not to children below the age of Bar or Bat Mitzvah if it is causing them discomfort. <ref>Mishna Brurah 531:16. S”A 531:6 permits haircutting for a child. M”B 531:15 says that this is specifically if the hair is causing discomfort. Aruch Hashulchan 531:6 agrees. Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. Shaare Teshuva 531:2 quotes the Gan Hamelech who allows an Upshirin on Chol Hamoed for a baby whose third birthday falls out on Chol Hamoed Sukkot or Pesach. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. Piskei Teshuvot 531:3 agrees. </ref>
#Some poskim are strict about fixing a wig on Chol Hamoed. <ref>Rav Moshe Feinstein (quoted in Dirshu M”B 531:note 4) is strict regarding fixing a wig on Chol HaMoed, while Beer Moshe 7:5 is lenient. </ref>
#A woman may remove other hair on her body besides for on her head.<ref>Shulchan Aruch O.C. 546:5, Aruch Hashulchan 531:8 </ref>
 
===Shaving on Chol HaMoed===
 
#In general, it's forbidden to shave on Chol HaMoed unless this jeopardizes one’s job. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 26) </ref>
#Many Ashkenazic authorities permit [[shaving]] on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2)  there's a great need or is pained by not [[shaving]]. Also, one who relies on this only to look presentable doesn't have to be protested. <ref>*Nodeh BeYehuda 1:13 writes that one may rely on the opinion of Rabbenu Tam who holds that one who shaved on Erev Chag may shave during Chol HaMoed on condition that the one cutting the hair is a poor person who doesn’t have what to eat. When asked why he printed such a novel idea, in Nodeh BeYehuda 2:99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatom Sofer 154 writes that the Nodeh BeYehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of [[shaving]] with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatom Sofer disagreed with the Nodeh BeYehuda’s leniency.
*Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev [[Yom Tov]] and regularly shaves at least once in every 3 days, and he’s pained by not [[shaving]] or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev [[Yom Tov]] will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. [http://www.yutorah.org/lectures/lecture.cfm/764803/Rabbi_Shmuel_Marcus/Shaving_on_Chol_Hamoed Rabbi Shmuel Marcus] explains this [[teshuva]] of Rav Moshe.</ref> Some authorities are even more lenient and say that if one shaves daily and shaved on Erev [[Yom Tov]] one should shave on Chol HaMoed. <ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Schachter] (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.</ref> However, many poskim rejected this leniency <ref>Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting. </ref> including most sephardic poskim <ref>Chazon Ovadyah ([[Yom Tov]] pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour] on dailyhalacha.com</ref>
#A man may trim his mustache even if it does not interfere with his eating.<ref>Shulchan Aruch O.C. 531:8, Mishna Brurah 531:21, Kaf Hachaim 531:39 </ref>
 
==Nail cutting==
 
#Ashkenazim hold that it’s forbidden to cut one’s nails on Chol HaMoed, while Sephardim hold that it’s permissible. <ref>S”A 532:1 holds it’s permissible, while the Rama 532:1 writes that the Ashkenazic minhag is to refrain from [[cutting one's nails]] on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour on dailyhalacha.com] also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.</ref>
#If one cut one's nails on Erev [[Yom Tov]] one may cut them on Chol HaMoed. <ref>Mishna Brurah 532:2 </ref>
#It’s permissible to cut one’s nails with one’s hands or teeth. <ref>Mishna Brurah 532:3 </ref>
#If one usually cuts one’s nails on Erev [[Shabbat]], it’s permissible to cut them on Chol HaMoed Erev [[Shabbat]]. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 30) quoting Ba'er Hetiev 532:1 </ref>
#It’s permissible for a woman to cut her nails before going to the mikveh. <ref>Rama 532:1 </ref> If a man has the custom to go to the mikveh before every Shabbos then some poskim permit cutting nails.<ref>Shu”t Nachalat Shivah (Chelek 1, Siman 57). Shevut Yaakov disagrees (Chelek 1, siman 17 cited by Shaarei Teshuva siman 468:1).</ref>
#Whenever it is permissible to cut one’s hair, it is also permissible to cut one’s nails.<ref>MB 532:2, Aruch HaShulchan 532:2 </ref>
#It is permissible to cut one’s nails for medical reasons. <ref>S”A 532:2 </ref>
#It is permissible to cut one’s nails if they are making it difficult to put on shoes.<ref>Rav Nissim Karelitz - Chut Hashani Chol HaMoed pg.227. Because he writes that the gezeira against cutting nails was so that one does not plan to cut them after the holiday starts and enter the holiday looking disgusting/unkempt. But in this case the cutting is in order to fix the nails, and one can therefore rely on the opinions that allow cutting nails on Chol HaMoed.</ref>
 
==Laundry==
 
#It’s forbidden to launder clothing, towels, linens, or tablecloths on Chol HaMoed as the rabbis prohibited this so that people would prepare properly before the holiday. <ref>Gemara Moed Katan 14a, Shulchan Aruch 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 34). The Mishna (13b) states that it is forbidden to launder clothing on Chol HaMoed. Even though it should have been considered a need of the holiday and permitted, Chazal (Gemara Moed Katan 14a) made a specific gezerah not to do laundry on Chol HaMoed lest one neglect to prepare properly for the holiday and not launder his clothing until the holiday comes. Shulchan Aruch 534:1 codifies this as halacha. </ref> It’s also forbidden to launder clothing in a washing machine. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 30). Rav Ovadia Yosef (Yabia Omer 7:48:1) writes that it is forbidden to do laundry with a laundry machine on Chol HaMoed since the reason of Chazal, to prevent a person from being unprepared for the holiday, still applies whether or not it takes a lot of effort. Shemirat Shabbat KeHilchata 66:63 agrees. </ref>
#If a child’s clothing are insufficient because they are soiled frequently it’s permissible to launder them on Chol HaMoed. <ref>Mishna Brurah 534:11 and Aruch HaShulchan 534:8. Rav Shlomo Zalman Auerbach in Shulchan Shlomo 534:3 says that this age is until at most 6 or 7 years old. </ref> If one is [[laundering]] them in a machine one may wash a full load of children’s clothing but adult’s clothing may not be added. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32) </ref>
#One may launder guests' sheets and towels on Chol HaMoed. <ref>[http://www.shemayisrael.com/parsha/ostroff/archives/shabbos6_21.htm Weekly Hilchos Shabbos Shemini] quoting Shemirat [[Shabbat]] KeHilchata (66 note 263). M.B 534:6 explains that it is permitted to launder clothing that get dirty all the time since it is evident that even if one were to clean in advance of the holiday, they would need to be cleaned again on the holiday. Similarly, Chaye Adam adds that it is permitted to clean a handkerchief that gets dirty frequently. Shemirat Shabbat KeHilchata (66 no. 263) writes that as an application of this Mishna Brurah one is permitted to launder towels and guest sheets on the holiday since those are frequently cleaned on a regular basis. Interestingly, Shevet HaLevi 8:124 is hesitant to permit laundering undergarments which become dirty frequently on Chol HaMoed if one can wear them again without great discomfort.</ref>
#Chazal did not make an exception for someone who was sick and was unable to do laundry before the holiday and forbid him as well. <ref>Mishna Brurah 534:2, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref>
#Chazal made a few exceptions and permitted certain people to do laundry on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to do laundry all of Erev [[Yom Tov]], and someone who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to do laundry before the holiday). <ref>S”A 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <ref>Rama 534:1 </ref>
#It’s permissible for a women to launder her support hose, nursing bras, and white underwear if she becomes Niddah on Chol HaMoed if she has insufficient to last for the whole holiday.  <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32-3) </ref>
#Dry cleaning is also forbidden like [[laundering]]. If one’s only suit became so soiled that it’s impossible to worn, some permit it to be dry cleaned, and one should consult a competent rabbinic authority. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) citing Shemirat Shabbat Khilchata 66:72</ref>
#If one’s only suit was stained, it’s permitted to remove the stain. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33). Rav Moshe Feinstein (Igrot Moshe 5:36:1) writes that cleaning a stain is considered a simple task (melechet hedyot) and does not constitute actual laundry which Chazal forbade. However, giving clothing to a laundromat is forbidden even if it is a simple task. Chazon Ovadia (Yom Tov p. 200) agrees. Shemirat Shabbat Kehilchata 66:72 and Hilchot Chol HaMoed Zichron Shlomo (pg. 33) also allow one to clean a stain if one does not have other suitable clean clothing. Rav Nissim Karelitz in Chut HaShani (Chol HaMoed p. 238) however, does not allow one to wash out a stain unless one is wearing the clothes and one does not have other clothes to wear. </ref>
#If a garment has a tough stain that won’t be removed if one waits until after the holiday, cleaning is permissible. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
#Ironing is permissible but pressing by a profession is forbidden. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33-4) </ref>
#Making pleats in a skirt or pants is forbidden. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
#There is a dispute whether it’s permissible to polish one’s shoes on Chol HaMoed, while everyone agrees one may brush it off. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>
#It’s permissible to vacuum or wash floors that are usually cleaned at least once a week. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>
 
==Moving Houses==
 
#It is forbidden to move homes.<ref>S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. S”A writes that it’s only forbidden to move from one courtyard to another, however within the same courtyard it’s permitted. Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes in name of the Drinsiner Rav that since nowadays people have many possessions and moving always involved exertion it’s forbidden in any manner. Shemirat [[Shabbat]] KeHilchata 68:24 (footnote 86) seemingly disagrees with this and yet leaves the leniency of moving within the chetzer out of the halachas probably because nowadays we don’t have groups of houses in small courtyards.</ref>
#Nonetheless, if it’s intolerable to live under present conditions, there’s a loss of money one may certainly move homes. However, if one is moving from a rented house to one that one owns, or from a home which one splits with others to live in one’s own home there’s room to be lenient and preferably one should ask a rabbinic authority. <ref>S”A 535:1 writes that one may not move homes from one courtyard to another, however, in 535:2 he permits if one is moving from someone else’s home to one’s own home. Mishna Brurah 535:7 explains that moving to one’s own home is permitted because it’s a Simcha for him, yet, it’s not permitted if one is just moving from a ugly or small house to a nicer or bigger one. Shaar Tzion 535:5 writes that the same leniency would be true if one is moving from a joint home to one’s own home. Shemirat [[Shabbat]] KeHilchata 68:24 quotes this as halacha. However, Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes that one shouldn’t move unless there’s more serious needs such as if the living conditions are intolerable or there’s a loss of money. Mishna Brurah 535:7, Hilchot Chol HaMoed Zichron Shlomo (pg 7), and Shemirat [[Shabbat]] KeHilchata 68:24 write that each case should be judged by a rabbinic authority. </ref>
#One may not set aside time to move around and organize inventory for business on Chol Hamoed.<ref>Shevet Halevi 6:67 writes that moving around and organizing business inventory is a tircha and forbidden just like it is forbidden to turn over one's fruit unless they're going to rot. Another proof is that it is forbidden to bring utensils back from a worker on Chol Hamoed. Also, it is forbidden to move one's residence from place to place because of tircha.</ref>
#It is forbidden to contract a house to be built on Chol Hamoed.<ref>Shulchan Aruch OC 543:2 writes that one can't contract a house to be built by a non-Jew on Chol Hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 100) writes that if the custom is that everyone contracts their house to be built with a contract (kablanut) and not by individual day workers (sachir) it is a discussion if it can be built on Chol Hamoed and a person must ask a posek if they can rely on that leniency.</ref>
 
==Buying and Selling==
 
#One is not permitted to purchase or sell an item that will not be needed for the festival. <ref>M.B 539:1 writes that buying and selling is forbidden on Chol HaMoed because it is burdensome. The Levush 539:1 writes that if a sale or purchase comes his way that will provide him great gains he can undergo the transaction in private, as long as he ensures to spend more than he would have otherwise from the funds he receives from the transaction to add to the joy of the holiday.  The Aruch Hashulchan 539:3 explains that it is because the atmosphere of the day is supposed to be one of joy and involved with Torah and one may get caught up in doing business and shopping that it will become like a normal day.
S.A 539:12 forbids transactions not needed for the moed; however, the Rama writes that one may purchase items which are not needed for the Yom Tov in private. M.B 539:43 limits this leniency to items one will not be able to acquire at a discounted price after the festival because, as explained by M.B 539:18, this is similar to dvar heaved.</ref>
#One is permitted to buy or sell if by not undergoing the transaction he would experience a loss. <ref>Shulchan Aruch OC 539:1. An example would be if a lock broke you would be able to replace it so that the items inside will not be stolen. A dvar heaved is something that is already considered yours and there is a fear that you will lose it if you do not act.</ref> Accordingly, if there is an opportunity such as a sale that is passing and the sale will not happen again, one may purchase the object at the discounted price. <ref>Chol HaMoed by Rabbi Dovid Zucker/ Rabbi Moshe Francis pg 101. However it is better for one to wait, if the sale will happen again.</ref>
#One may purchase or sell something that is generally bought or sold for the festival even in public. <ref>S.A 539:10. Chol HaMoed By Rabbi Dovid Zucker/ Rabbi Moshe Francis p105 quotes a machloket regarding whether one is allowed to buy more than is necessary for the festival.  </ref>
#One may not return an item unless one would not be able to return the item after the festival. <ref>Chol HaMoed p. 108 cites Rav Moshe Feinstein who says that one may not return for a refund. However, if by waiting one will no longer be able to return the object this is considered a dvar heaved and may be returned. </ref>
#One should not shop online during Chol HaMoed unless there is no money is being paid. <ref>Chol HaMoed p. 108 </ref>
#One should not pick up an item from a store even if one ordered it before the holiday and even if the store is a non-Jewish store.  <ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3, Mishna Brurah 534:16 explains that some say it is because of tircha (unnecessary effort) to pick up something at the store and some say it is because it is going to look like it was commissioned to be done on chol hamoed. According to the last reason it is forbidden even if it is at a non-Jewish store. Chol HaMoed p. 107 agrees.</ref> If the item is necessary for the holiday it can be picked up on Chol Hamoed.<ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3</ref> If it is a mitzvah item even if it isn't necessary for the holiday it can be picked up on Chol Hamoed.<ref>Mishna Brurah 534:15 citing the Pri Megadim</ref>
#If one traveled during the moed and found a unique object that he will not be able to find when he returns from his trip, he may purchase such an item. <ref>Chol Hameod p 106-107 Rav Moshe Feinstein says that this is considered a dvar heaved because it will save him the trip in the future. However, Rav Moshe says that it is better for one to extend his trip until after the Chag. This leniency only applies if he will not be returning to this city after the festival. Similarly, if a child is visiting a parent during Chol HaMoed and the parent will buy the item for the child, whereas if the parent does not purchase the item, the child will have to buy it himself this is considered a dvar heaved and one may allow his parents to buy it for him on Chol HaMoed.</ref>
#One is permitted to undergo a sale if he is poor and the sale will provide him with more money that he can spend for the moed. <ref>Shulchan Aruch OC 539:4. Here the S.A is discussing someone who does not have enough money to spend for Yom Tov, not merely someone who has stingy, but would spend more if he had more money. </ref>
 
==Traveling==
 
#Taking a trip for pleasure is considered a legitimate festival need and thus may be done on Chol HaMoed <ref>S.A. 536:1. It is problematic, however, to engage constantly in pleasure trips without enjoying the Moed through festive meals and Torah; see Kol Bo and M.B. 530:2.</ref>
#Modes of transportation that are forbidden on a Torah level on Yom Tov (e.g. a car) may not be used on Chol HaMoed without need, <ref>As a basic extension of the laws of the Chol HaMoed. However, R’ Moshe Feinstein (Piskei Halachos 6) permits the use of a car even for walkable distances.</ref> while other modes of transportation (e.g. a bicycle) may even be used without need. <ref>Mo’adei Hashem 34. See Rama 536:1 for the parallel case of riding an animal. </ref>
 
==Writing==
 
#Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 73-7). <br />
The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. </ref> It is customary when writing for this purpose to alter the way in which one writes.<ref>M.B 545:5</ref>
#Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money.  </ref>
#Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm).  <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 75-6) </ref>
#Because of ‘a loss of money’ it’s permissible to write down a Torah thought (חידוש), take notes in a vocational course, write homework for school, or to write a bank deposit (if one fears losing the money). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 76-77) </ref>
#Some permit using a copy machine (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit in order to prevent a loss. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) quotes Rav Moshe as permitting and Rav Yacov Kamenetsky as forbidding. </ref>
#It’s permissible to use a tape recorder on Chol HaMoed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) </ref>
 
===Typing===
 
#Some consider typing on a computer like non-professional writing and so it’s permissible if there’s a ‘need of the holiday’. However, some consider typing like professional writing which is only permissible is there’s a public need, a loss of money, or a passing mitzvah. <ref>The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. A very practical question to ask is how this halacha translates to typing on a computer. Is that considered like regular writing or professional writing?
 
*Rav Ovadia Yosef (Sh”t Yabia Omer 8:48(5)) writes that typing on a computer is considered non-professional writing and would permit typing up divrei torah one might forget or sending greetings for a holiday need. Similarly, Igrot Moshe EH 4:73(4) implies that typing on a computer isn’t considered a melacha. Shemirat [[Shabbat]] KeHilchata Ch. 66 n. 211 adds that typing is permitted because it isn’t permanent. However, saving the information to the hard-drive is problematic because of boneh as the disk is improved when information is saved.  See Sh"t [[Shevet Halevi]] 6:37 s.v. VeAf as to whether typing is considered like writing for the purpose of Chol HaMoed.</ref>
#There is a further dispute whether printing from a computer is considered like professional or ordinary writing. <ref>Regarding printing, Hilchot Chol HaMoed Zichron Shlomo (pg 78) records a dispute between Rav Moshe Feinstein who considers printing to be non-professional writing and Rav Yacov Kamentsky who argues that printing is considered professional writing. </ref>
 
===Taking Pictures===
 
#Some permit using a camera (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit if there’s a loss (such as if one will miss a rare opportunity to take such a picture). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 78) quotes Rav Moshe Feinstein (see Piskei Halachos 30,31) as permitting this because it is a maaseh hedyot, an action that does not require expertise. He also quotes Rav Yacov Kamenetsky as forbidding, arguing that it is a maaseh uman, and thus it is not allowed except in a case of monetary loss. R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 209) agrees with the lenient opinion. </ref>
#Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.<ref>This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing. </ref>
#Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.<ref>While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340. </ref>
#Many permit the use of a film camera unconditionally; <ref>R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach. </ref> others permit only for a rare photo opportunity.<ref>See the responsa of R’ Moshe Stern 55.</ref>
#One should not have pictures developed on Chol Hamoed.<ref>Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.</ref>
 
==Going to Work on Chol HaMoed==
 
#If one may lose one’s job or if one can’t explain it to one’s employer and one will lose a promotion then it’s permissible to go to work. Additionally, it’s permissible to work for needs of the public community such as a work for the Shul. <ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>
#If one will lose one’s usual customers if one doesn’t open one’s store on Chol HaMoed and not just a loss of income then it’s permissible to open one’s store on Chol HaMoed but still one should minimize one’s hours. <ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>
 
==Having Simchas==
 
#It’s forbidden to have a wedding on Chol haMoed because of Ein Maarivin Simcha BeSimcha (one may not mix different Simcha’s). <ref>S”A 546:1 </ref>
#It’s permissible to have a [[Brit Milah]], [[Pidyon HaBen]], or Siyum. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 106-7) </ref>
 
==Tefillin==
<!--IF YOU WANT TO EDIT THIS SECTION, PLEASE DO SO ON THE TEFFILIN PAGE AS WELL-->
{{Tefillin on Chol HaMoed}}
 
==Work through a non-Jew==
 
#It’s forbidden to instruct a non-Jew to do any activity that’s forbidden for a Jew to do on Chol HaMoed. <ref>S”A 543:1 </ref>
 
==Links==
 
*[http://www.yutorah.org/lectures/lecture.cfm/834054/Rabbi_Elchanan_Adler/Contemporary_Applications_of_Hilchos_Chol_HaMoed Contemporary Applications of Hilchos Chol HaMoed] by Rabbi Elchanan Adler
*[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Hilchos Chol Hamoed] by Rabbi Hershel Schachter


==Related Pages==
==Related Pages==
* [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]])


==Links==
*[http://www.halachipedia.com/documents/5775/Chol_HaMoed_Packet.pdf Chol Hamoed Packet]
* [http://www.yutorah.org/lectures/lecture.cfm/713315/Rabbi_Zvi_Sobolofsky/The_four_fast_days The Four Fast Days] by Rabbi Zvi Sobolofsky
 
* [http://www.yutorah.org/lectures/lecture.cfm/714001/Rabbi_Daniel_Z_Feldman/Fasts Fasts] by Rabbi Daniel Feldman
==Sources==
==Sources==
<references/>
{{Reflist|2}}
 
[[Category:Fasting]]
[[Category:Holidays]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]
<references />

Revision as of 03:57, 17 October 2019

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Calendar from Kaluach of the month of Nissan with the first day of Chol HaMoed Pesach highlighted

Chol HaMoed are the intermediate days of the holidays of Sukkot and Pesach. In the diaspora, on Pesach, Chol HaMoed spans from the third day of Pesach until and including the sixth day, and on Sukkot from the third day of Sukkot until Shemini Aseret. In Israel, on Pesach, Chol HaMoed starts on the second day of Pesach and lasts until and including the sixth day, and on Sukkot from the second day of Sukkot until Shemini Aseret.

Kavod and Oneg

  1. There’s a requirement of Kavod and Oneg on Chol HaMoed. This includes having special food, drinks, and clothing, but it is more lenient than Kavod of Yom Tov. [1]
  2. As part of Kavod, one should wear clothes that a little better than weekday clothes. Some have the minhag to wear Shabbat clothing on Chol HaMoed. [2]
  3. As part of Kavod, some have the practice to leave the table cloth on the table all of Chol HaMoed. [3]
  4. As part of Kavod, one is not obligated to have a bread meal, however, it is preferable to do so. [4]

Simcha

  1. There’s a requirement of Simcha on Chol Hamoed just like there is on Yom Tov. [5]
  2. One should fulfill simcha of Chol HaMoed with what makes each person happy. Some say that this can be fulfilled with any activity that brings a person enjoyment. However, some have the practice to fulfill simcha as Chazal instituted concerning Yom Tov: men to drink wine, women by wearing new clothing, and children by getting toys or candies. [6]
  3. According to those who fulfill simcha on Chol HaMoed like simcha on Yom Tov, men should fulfill simcha with wine and not grape juice. [7]
  4. Initially one should have two bread meals on each day of Chol Hamoed, once at night and once during the day but it isn't an absolute obligation.[8]
  5. It is forbidden to get married on Chol HaMoed because such an occasion would infringe on the mitzvah of simcha of the holiday.[9] However, it is permitted to get engaged, which isn't the same as halachic Kiddushin on Chol HaMoed.[10]

Special parts of Davening

Shemonah Esrei

  1. On Chol HaMoed, one should insert Yaaleh VeYavo in Shmoneh Esrei during the Bracha of Avoda (Retzeh). If one forgot to say Yaaleh VeYavo and remembered before concluding Shmoneh Esrei (with Yeyihu LeRatzon) one should return to Retzeh and continue from there. However, if one only remembered after finishing Shmoneh Esrei, one must repeat Shmoneh Esrei. [11]

Birkat HaMazon

  1. On Chol HaMoed, one should insert Yaaleh VeYavo in the middle of the third Bracha of Birkat HaMazon. [12]
  2. If one forgot Yaaleh VeYavo and one realized:
    1. before saying Hashem’s name at the end of the third Bracha, one should return to Yaaleh VeYavo and then continue from there. [13]
    2. after saying Hashem’s name but before saying Boneh Yerushalayim, one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Yaaleh Veyavo and continue from there. [14]
    3. after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג (פלוני) הזה [15]
    4. within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם), one should continue with the special Bracha (שנתן...) mentioned in the last option. [16]
    5. after one said the seventh word in the fourth Bracha, one should continue and not repeat Birkat Hamazon. [17]

Torah Reading

  1. On Shabbat Chol HaMoed, both on Sukkot and Pesach, the Torah reading is from Reah Atta, which on a regular week is Shelishi of Ki Tisa, until the end of Parshat Ki Tisa.[18]
  2. The Haftorah for Shabbat Chol HaMoed Sukkot is Bayom Bah Gog (beginning from Yechezkel 38:18) and the Haftorah for Shabbat Chol HaMoed Pesach is Atzamot Yeveshot (beginning from Yechezkel 37:4).[19]

Forbidden work

  1. There’s a dispute whether work on Chol HaMoed is a Biblical prohibition or a Rabbinic one. [20] According to Sephardim, the halacha is that work on Chol HaMoed is a Rabbinic prohibition. [21]

Tircha without Melacha

  1. A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha. [22]
  2. For example, it’s forbidden to move heavy furniture (unless there’s a need see below). [23]

Degradation of the holiday

  1. Certain activities must be limited to avoid degradation of the holiday. For this reason, even when commercial activity is permitted it should be done in private. [24]
  2. For example, it’s forbidden to paint one’s apartment on Chol HaMoed to improve its appearance. [25]

Which Melachot are entirely permitted?

  1. The forbidden melachot includes all 39 melachot and derabbanan’s of Shabbat and Yom Tov except for: carrying, going beyond techum (2000 amot), muktzah, VeDaber Dvar (preparing or talking about business issues), Havarah (lighting a fire), Tevilat Kelim, and removing Trumah. [26]
  2. Shevitat Behemto (having one’s animal work or renting it out), and Mechamer (leading one’s animal) according to some apply on Chol HaMoed and some say that it doesn’t apply and there’s what to rely on to be lenient. [27]
  3. It’s permitted to go biking since that’s not considered a melacha. [28]

Is work done in violation forbidden from benefit?

  1. If one did violate Chol HaMoed unintentionally, one may be lenient and benefit from the work that day. However, if one violated the Chol HaMoed intentionally, that individual shouldn’t benefit from it forever, and others may benefit for it after the holiday. [29]

The Principle Reasons to Permit Melacha

  1. Melacha on Chol HaMoed is forbidden just like Yom Tov, however, there are five major leniencies to permit Melacha on Chol HaMoed which are: 1) Tzorech HaMoed (work done for work a need for the holiday), 2) Tzorech Ochel Nefesh (work to prepare food), 3) Tzarchi Rabim (work needed for communal purpose), 4) Dvar HaAved (work done to avoid a loss), 5) Poel Shein Lo Mah Yochal (work done by a laborer who doesn’t have food to eat). [30]

Comparison of the Reasons for which Melacha is Permitted

General Holiday Needs Making Food Communal Need Financial Loss A Very Poor Worker
Professional Labor Forbidden [31] Permitted [32] Permitted (under certain conditions) [33] Permitted [34] Permitted [35]
Excessive Exertion Permitted [36] Permitted [37] Permitted [38] Forbidden [39] -
Work Delayed for the Holiday Forbidden [40] Permitted [41] Permitted [42] Forbidden [43] -
Paying for the Work Forbidden [44] Permitted but preferable to get a goy [45] Permitted [46] Permitted [47] Permitted [48]
Working in Public Professional - forbidden; Non-professional - permitted [49] Forbidden for uman[50] Permitted [51] Forbidden [52] Forbidden [53]
Preparing for after the Holiday Forbidden [54] Forbidden [55] Permitted [56] - -

Tzorech HaMoed

  1. One may do unskilled work on Chol HaMoed for a holiday need. However, skilled work is forbidden even for a need of the holiday. [57]
  2. Tzorech HaMoed is only permitted if the work entails no tircha (exertion) [58]
  3. It’s permitted to do an action even if it will involve violating a melacha indirectly if there’s a holiday need. For example, it’s permitted to cut branches in order to make Sachach for the Sukkah as long as one makes sure to only cut from one side of the tree. Another example, it’s permitted to wash one’s hands over grass. [59]

What’s called a “holiday need”?

  1. Anything where there’s a likely possibility that the work is needed is considered Tzorech HaMoed. [60]
  2. One may not delay doing a certain work from before Chol HaMoed and do it on Chol HaMoed. [61]
  3. Fixing a broken object is called a holiday need if the object will be needed, however, if there’s a replacement that can be used instead or one could easily borrow a replacement, fixing the object isn’t a holiday need. [62]
  4. It’s permissible to vacuum in an area you usually vacuum once a week. [63]
  5. Some say it’s forbidden to nail a picture to a wall for decorative purposes, while others permit since it involves no skilled work or exertion. [64]
  6. It’s forbidden to garden, plant, dewed, or move grass on Chol HaMoed. Watering is only permitted if the plant is in danger of dying. [65]
  7. It’s permitted to pick flowers in order to decorate for the holiday. [66]

Simchat Chag

  1. An activity that brings one simcha is considered a holiday need as it’s a mitzvah to have simcha on the holiday. For example, going on a family trip is considered simchat hachag and so it’s permissible to wash one’s car windows or fill up the tank in order to drive to the park. [67]
  2. For example, since playing music is considered a simchat hachag, it’s permitted to fix (in an unskilled fashion) an instrument in order to play music for the holiday. [68]

Preparing from Chol HaMoed to Yom Tov

  1. It’s permitted to do work for a Tzorech HaMoed from one day of Chol HaMoed in preparation for the other days of Chol HaMoed or for days of Yom Tov. [69]

Melacha needed in preparation for a Tzorech HaMoed

  1. Just as unskilled work is permitted for a Tzorech HaMoed, so too it is permitted to do necessary preparations for work that is done for a Tzorech HaMoed. [70]
  2. For example, one may sharpen a pencil in order to writes a social letter for the Moed. [71]

Needs for others

  1. Unskilled work is permitted even for the need of others as long as one isn’t being hired. [72]
  2. One is allowed to hire a non-Jew to do work that’s permitted for a Jew to perform and it’s permitted to pay the non-Jew for the work. [73]

Examples

  1. For example, if a chair broke, it may be fixed in an unskilled manner is the chair is needed for the holiday, however, if another chair could be used or a chair could be borrowed one shouldn’t fix the chair. Additionally, if it takes carpentry skills to fix the chair or it was broken before the holiday and could have been fixed then, one may not fix the chair. [74]
  2. For example, it’s permissible to change a tire, jumpstart a car, or change it’s battery if the car will be used for festival purposes. [75] However, making other car repairs which require skilled work are forbidden to make (unless there’s a financial loss like having to leave your car on the road and having to return for it). [76]
  3. Purely preparatory actions are allowed, provided that they are necessary. Thus, washing a car’s windows or getting gas are permitted. However, preparatory actions that are purposely delayed until Chol HaMoed may not be done on Chol HaMoed. [77]
  4. Washing or vacuuming the floor which is usually cleaned once or more times a week is permitted during Chol HaMoed. [78]
  5. One may change the tire of a car if the car is needed for use during the holiday. One may also change the tire for a friend’s car if one isn’t being paid. [79]
  6. Many forbid fishing for pleasure on Chol HaMoed, while some are lenient. If the fish will be eaten one may be lenient. [80]

Maaseh Uman

  1. For a person who isn't a tailor and isn't adept at sewing, sewing is considered not a Maaseh Uman. However, the average women is proficient at sewing and so is considered an Uman. [81]
  2. A skilled worker may sew with a Shinui, meaning, making long stitches and alternating between high and low stitches (forming a zig-zag). [82]
  3. When sewing on a button, many hold that it is a sufficient Shinui to sew it loosely and only use 2 out of 4 holes (such as two diagonal ones). However, some say that it is an insufficient Shinui unless one has no other clothes to wear. [83]
  4. According to some authorities, it’s never considered a Shinui if a skilled person sews with a sewing machine while others are lenient if one makes a Shinui.

Preparation of food

  1. It’s permissible to do melachot in order to prepare food for the holiday (from one day of Chol HaMoed to another day of Chol HaMoed or from Chol HaMoed to Yom Tov). [84]
  2. It’s permissible even if the melacha was deliberately pushed off to doing it on Chol HaMoed. [85]
  3. If one has adequate supply of the specific food one shouldn’t cook that food on Chol HaMoed unless the fresher food will be tastier. [86]
  4. It’s permissible to take wages for cooking on Chol HaMoed food that’s needed for the holiday, however, it’s preferable to have a non-Jewish cook do it. [87]
  5. It’s permissible to fish on Chol HaMoed or to pick fruit on Chol Hamoed with intent to eat the fish or fruit. It’s permissible to fish or pick fruit abundantly so that one will be able to choose the choicest among them to eat. [88]

Cooking extra

  1. One may not cook on Chol HaMoed in order to have food after the holiday, however it’s permissible to cook generously without calculating precisely and if there’s leftovers, it’s permissible to have them after the holiday. [89]
  2. If one transgressed and did cook for after the holiday it’s still permissible to eat it. [90]

For whom?

  1. It’s permissible to cook for fellow Jews, but one may not do extra work in cooking for a non-Jew. If one is just adding more ingredients to the pot (not considered extra work for the non-Jew) it’s permissible. [91]
  2. It’s permissible to prepare food for guests even though it’s uncertain that they will come (as long as there’s a reasonable possibility). [92]

Preliminary preparations for food

  1. Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for Yom Tov is permissible if one wasn’t able to fix in before Yom Tov. [93]
  2. It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort. [94]
  3. However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed. [95]
  4. One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work. [96]

Physical Needs

  1. It’s permissible to do work for the physical needs of a person (Tzarchei HaGuf) on Chol HaMoed even if it involves skilled work or excessive effort. [97]
  2. Therefore, one may shower with hot water and soap, brush one’s teeth on Chol HaMoed. Similarly, a woman may apply cosmetics or tweeze eyebrow or body hair. [98]
  3. If one’s only pair of glasses break one may fix it or have a professional optician fix it. [99]
  4. It’s permissible to have a heater fixed if it’s very cold and an air conditioner fixed if it’s very hot on Chol HaMoed. [100]
  5. A person who is already sick can go to the doctor for treatment because a treating the sickness is a physical need.[101]
  6. It’s permissible to treat a person’s health from illness or preventing a decline in health. However, many forbid doing work for a small ache or pain. [102]
  7. It’s permissible to take medications on Chol haMoed. [103]
  8. Some permit a regular medical checkup, whereas others advise avoiding it on Chol HaMoed. [104]

Hiring Workers

  1. It is prohibited to hire workers to do melacha on Chol HaMoed. This prohibition applies even if the action one is hiring another to do would be permitted if one was doing this activity for oneself or for another free of charge. [105] However, if one does not give the worker a set salary and pays him with food that he eats with the owner, then paying a worker on Chol HaMoed would be allowed. [106]
  2. If the work is a pressing need to the point that it would cause a substantial loss if not performed (davar ha’aveid), then it would be permitted to hire a worker to perform the work, even if the work is not necessary for the holiday (litzorech hamoed) and involves skilled labor (maaseh uman). In such a case one may even pay the worker. [107]
  3. One may hire a worker who has nothing to eat in order that he will be able to sustain himself. [108]
  4. Someone who has no food at all, or one who has food but does not have his needs for the holiday (tzorchei hamoed), is considered someone who has no food and is allowed to work on Chol HaMoed. [109]
  5. If one stipulates with a non-Jew that the non-Jew should do work for him after Chol HaMoed, but the non-Jew starts the work immediately during Chol HaMoed, one need not stop the non-Jew because he instructed the non-Jew that he should perform the work after the moed. [110]

Taking a Haircut

  1. It’s a mitzvah to take a haircut on Erev Yom Tov. [111]
  2. It’s forbidden to take a haircut on Chol HaMoed. The rabbis prohibited this so that people would prepare properly before the holiday. [112] It’s forbidden to take a haircut even if one took one before the holiday. [113]
  3. Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well. [114]
  4. Chazal made a few exceptions and permitted certain people to cut hair on Chol HaMoed including a person who was released from prison on the holiday or late on Erev Yom Tov, one who arrives from over seas on Erev Yom Tov and was unable to cut one’s hair all of Erev Yom Tov, and one who was a mourner for a relative other than a parent, whose seventh day of mourning occurred on Erev Yom Tov which was Shabbat (and so he was unable to shave before the holiday). [115] Those who Chazal permitted to permitted to cut one’s hair should do so in private. [116]
  5. Cutting one’s hair for medical reason is permissible. [117]
  6. It’s permissible to comb or wash one’s hair even though predictably hairs will be pulled out. [118]

Women and Children

  1. This prohibition applies both to men and women [119] but not to children below the age of Bar or Bat Mitzvah if it is causing them discomfort. [120]
  2. Some poskim are strict about fixing a wig on Chol Hamoed. [121]
  3. A woman may remove other hair on her body besides for on her head.[122]

Shaving on Chol HaMoed

  1. In general, it's forbidden to shave on Chol HaMoed unless this jeopardizes one’s job. [123]
  2. Many Ashkenazic authorities permit shaving on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2) there's a great need or is pained by not shaving. Also, one who relies on this only to look presentable doesn't have to be protested. [124] Some authorities are even more lenient and say that if one shaves daily and shaved on Erev Yom Tov one should shave on Chol HaMoed. [125] However, many poskim rejected this leniency [126] including most sephardic poskim [127]
  3. A man may trim his mustache even if it does not interfere with his eating.[128]

Nail cutting

  1. Ashkenazim hold that it’s forbidden to cut one’s nails on Chol HaMoed, while Sephardim hold that it’s permissible. [129]
  2. If one cut one's nails on Erev Yom Tov one may cut them on Chol HaMoed. [130]
  3. It’s permissible to cut one’s nails with one’s hands or teeth. [131]
  4. If one usually cuts one’s nails on Erev Shabbat, it’s permissible to cut them on Chol HaMoed Erev Shabbat. [132]
  5. It’s permissible for a woman to cut her nails before going to the mikveh. [133] If a man has the custom to go to the mikveh before every Shabbos then some poskim permit cutting nails.[134]
  6. Whenever it is permissible to cut one’s hair, it is also permissible to cut one’s nails.[135]
  7. It is permissible to cut one’s nails for medical reasons. [136]
  8. It is permissible to cut one’s nails if they are making it difficult to put on shoes.[137]

Laundry

  1. It’s forbidden to launder clothing, towels, linens, or tablecloths on Chol HaMoed as the rabbis prohibited this so that people would prepare properly before the holiday. [138] It’s also forbidden to launder clothing in a washing machine. [139]
  2. If a child’s clothing are insufficient because they are soiled frequently it’s permissible to launder them on Chol HaMoed. [140] If one is laundering them in a machine one may wash a full load of children’s clothing but adult’s clothing may not be added. [141]
  3. One may launder guests' sheets and towels on Chol HaMoed. [142]
  4. Chazal did not make an exception for someone who was sick and was unable to do laundry before the holiday and forbid him as well. [143]
  5. Chazal made a few exceptions and permitted certain people to do laundry on Chol HaMoed including a person who was released from prison on the holiday or late on Erev Yom Tov, one who arrives from over seas on Erev Yom Tov and was unable to do laundry all of Erev Yom Tov, and someone who was a mourner for a relative other than a parent, whose seventh day of mourning occurred on Erev Yom Tov which was Shabbat (and so he was unable to do laundry before the holiday). [144] Those who Chazal permitted to permitted to cut one’s hair should do so in private. [145]
  6. It’s permissible for a women to launder her support hose, nursing bras, and white underwear if she becomes Niddah on Chol HaMoed if she has insufficient to last for the whole holiday. [146]
  7. Dry cleaning is also forbidden like laundering. If one’s only suit became so soiled that it’s impossible to worn, some permit it to be dry cleaned, and one should consult a competent rabbinic authority. [147]
  8. If one’s only suit was stained, it’s permitted to remove the stain. [148]
  9. If a garment has a tough stain that won’t be removed if one waits until after the holiday, cleaning is permissible. [149]
  10. Ironing is permissible but pressing by a profession is forbidden. [150]
  11. Making pleats in a skirt or pants is forbidden. [151]
  12. There is a dispute whether it’s permissible to polish one’s shoes on Chol HaMoed, while everyone agrees one may brush it off. [152]
  13. It’s permissible to vacuum or wash floors that are usually cleaned at least once a week. [153]

Moving Houses

  1. It is forbidden to move homes.[154]
  2. Nonetheless, if it’s intolerable to live under present conditions, there’s a loss of money one may certainly move homes. However, if one is moving from a rented house to one that one owns, or from a home which one splits with others to live in one’s own home there’s room to be lenient and preferably one should ask a rabbinic authority. [155]
  3. One may not set aside time to move around and organize inventory for business on Chol Hamoed.[156]
  4. It is forbidden to contract a house to be built on Chol Hamoed.[157]

Buying and Selling

  1. One is not permitted to purchase or sell an item that will not be needed for the festival. [158]
  2. One is permitted to buy or sell if by not undergoing the transaction he would experience a loss. [159] Accordingly, if there is an opportunity such as a sale that is passing and the sale will not happen again, one may purchase the object at the discounted price. [160]
  3. One may purchase or sell something that is generally bought or sold for the festival even in public. [161]
  4. One may not return an item unless one would not be able to return the item after the festival. [162]
  5. One should not shop online during Chol HaMoed unless there is no money is being paid. [163]
  6. One should not pick up an item from a store even if one ordered it before the holiday and even if the store is a non-Jewish store. [164] If the item is necessary for the holiday it can be picked up on Chol Hamoed.[165] If it is a mitzvah item even if it isn't necessary for the holiday it can be picked up on Chol Hamoed.[166]
  7. If one traveled during the moed and found a unique object that he will not be able to find when he returns from his trip, he may purchase such an item. [167]
  8. One is permitted to undergo a sale if he is poor and the sale will provide him with more money that he can spend for the moed. [168]

Traveling

  1. Taking a trip for pleasure is considered a legitimate festival need and thus may be done on Chol HaMoed [169]
  2. Modes of transportation that are forbidden on a Torah level on Yom Tov (e.g. a car) may not be used on Chol HaMoed without need, [170] while other modes of transportation (e.g. a bicycle) may even be used without need. [171]

Writing

  1. Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah. [172] It is customary when writing for this purpose to alter the way in which one writes.[173]
  2. Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah. [174]
  3. Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm). [175]
  4. Because of ‘a loss of money’ it’s permissible to write down a Torah thought (חידוש), take notes in a vocational course, write homework for school, or to write a bank deposit (if one fears losing the money). [176]
  5. Some permit using a copy machine (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit in order to prevent a loss. [177]
  6. It’s permissible to use a tape recorder on Chol HaMoed. [178]

Typing

  1. Some consider typing on a computer like non-professional writing and so it’s permissible if there’s a ‘need of the holiday’. However, some consider typing like professional writing which is only permissible is there’s a public need, a loss of money, or a passing mitzvah. [179]
  2. There is a further dispute whether printing from a computer is considered like professional or ordinary writing. [180]

Taking Pictures

  1. Some permit using a camera (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit if there’s a loss (such as if one will miss a rare opportunity to take such a picture). [181]
  2. Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.[182]
  3. Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.[183]
  4. Many permit the use of a film camera unconditionally; [184] others permit only for a rare photo opportunity.[185]
  5. One should not have pictures developed on Chol Hamoed.[186]

Going to Work on Chol HaMoed

  1. If one may lose one’s job or if one can’t explain it to one’s employer and one will lose a promotion then it’s permissible to go to work. Additionally, it’s permissible to work for needs of the public community such as a work for the Shul. [187]
  2. If one will lose one’s usual customers if one doesn’t open one’s store on Chol HaMoed and not just a loss of income then it’s permissible to open one’s store on Chol HaMoed but still one should minimize one’s hours. [188]

Having Simchas

  1. It’s forbidden to have a wedding on Chol haMoed because of Ein Maarivin Simcha BeSimcha (one may not mix different Simcha’s). [189]
  2. It’s permissible to have a Brit Milah, Pidyon HaBen, or Siyum. [190]

Tefillin

See the full in depth discussion about Tefillin on Chol HaMoed here.

  1. The minhag of some Ashkenazim is to wear Tefillin on Chol HaMoed, however, the minhag in Israel and minhag of Sephardim is not to wear Tefillin on Chol HaMoed.[191] Someone who doesn’t have a minhag should not wear Tefillin on Chol haMoed.[192]
    1. In Eretz Yisrael, the minhag is not to wear tefillin on Chol Hamoed. If an Ashkenazi who wears Tefillin in the diaspora and makes aliyah he doesn't have to wear tefillin, but if he wants he can wear it at home.[193] If he plans to return back to the diaspora he must wear tefillin while he's in Eretz Yisrael at home.[194]
  2. One who wears Tefillin should stipulate before wearing the Tefillin that if there’s an obligation then I wish to fulfill that obligation, and if not, I have no intention of fulfilling the mitzvah with my action. [195]
  3. If one wears Tefillin on Chol HaMoed one shouldn’t wear Tefillin of Rabbenu Tam (even if one usually wears Tefillin of Rabbenu Tam).[196]
  4. Some authorities hold that if some people in the Shul wear Tefillin and others don’t there’s a violation of Lo Titgodidu (don’t cause factions in observance of Torah) and so they advise that one should either find a shul that has your minhag or pray in different locations in the same shul.[197] Others hold it is fine for people who wear tefillin and those who don't wear tefillin to join together for minyan.[198]

Work through a non-Jew

  1. It’s forbidden to instruct a non-Jew to do any activity that’s forbidden for a Jew to do on Chol HaMoed. [199]

Links

Related Pages

Sources

  1. ↑ Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot) and S”A HaRav 529:5 write that there’s no Kavod and Oneg on Chol HaMoed. On the other hand, Magen Avraham 530:1, Mishna Brurah 530:1, Sefer Chol HaMoed (pg 1; by Rabbi Dovid Zucker) write that there’s Kavod and Oneg on Chol HaMoed, however, Shaar Tzion 530:4 points out that it’s not as strict as Kavod of Yom Tov. Yalkut Yosef (Moadim pg 502) agrees.
  2. ↑ Mishna Brurah 530:1, Yalkut Yosef (Moadim pg 502), and Aruch HaShulchan 530:4 write that there’s an obligation to wear clothing which is a little nicer than regular weekday clothing. Nimukei Orach Chaim 530:3 and Chaye Adam 106:1 hold that one should wear Shabbat clothes, but one doesn’t need to wear Yom Tov clothing which are supposed to be a little better than Shabbat clothing. Mishna Brurah 530:1 writes that the Maharil's practice was to wear Shabbat clothes on Chol HaMoed.
  3. ↑ Pri Megadim 639 (M”Z 639:1) and Aruch HaShulchan 530:4
  4. ↑ S”A 188:7 writes that since there’s no obligation to have a meal on Chol HaMoed is one forgets Yaaleh VeYavo one doesn’t repeat Brikat HaMazon. Magen Avraham 530:1, Mishna Brurah 530:1, and Yalkut Yosef (Moedim pg 502) write that it’s preferable to have bread since Kavod is with food and the most important food is bread. Regarding having nice meals on Chol HaMoed, see Rashi's comment to Avot 3:11.
  5. ↑ Rambam Hilchot Yom Tov 6:17. This is quoted as halacha by S”A HaRav 529:6-7 and Yalkut Yosef (Moadim pg 502).
  6. ↑ *Regarding simcha of Yom Tov, the Gemara Pesachim 109a says that since there's nowadays there's no Korbanot Shlamim, one fulfills simcha with wine. The Gemara continues that women fulfill their simcha with new clothes and children with toys and candies. This is codified as halacha by the Rambam (Yom Tov 6:17) and S”A 529:2. Rambam (Mitzvah 54) and Sefer HaChinuch (Mitzvah 488) hold that Simcha is a Mitzvah Deoritta nowadays, however, Tosfot (Moed Katan 14b s.v. Aseh) holds that Simcha is only Derabbanan nowadays.
    • According to the Magen Avraham 530:1, Nimukei Orach Chaim 530:2, Moadim UZmanim 1:29 there’s no obligation to have wine on Chol HaMoed (this may be based on Sukkah 47b). However, Hilchot Chol HaMoed Zichron Shlomo (by Rabbi Dovid Zucker Siman 1) writes that from Rambam 6:17 it seems that all the days of the holiday are equal in fulfilling the mitzvah of Simcha. Similarly, Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot), Hilchot Chol HaMoed Zichron Shlomo (Buir 1) in name of Rav Yacov Kamenetsky, Rav Moshe Feinstein and the Debersiner Rav hold that there’s a reason to have wine to fulfill simcha. Yalkut Yosef Moadim p. 502 agrees that men should have wine and meat each day.
  7. ↑ Hilchot Chol HaMoed Zichron Shlomo (Buir 1:2) quotes Rabbi Moshe Feinstien and the Debersiner Rav who say that grape juice doesn’t fulfill the mitzvah of simcha. Nemukei Orach Chaim 529:2 writes that one should have a reviyat of wine, while Hilchot Chol HaMoed Zichron Shlomo (pg 3; based on Sh”t Rosh 25:1) writes that a Meloh Lugmav is sufficient.
  8. ↑ Yalkut Yosef Moadim p. 502
  9. ↑ Moed Katan 8b, Shulchan Aruch 546:1
  10. ↑ Taz 546:2, Chol HaMoed KeHilchato 1:32
  11. ↑ Shulchan Aruch 124:10, Kitzur Shulchan Aruch 19:11, Tefillah KeHilchato 23:106
  12. ↑ S”A 188:4 and 5
  13. ↑ Halachos of Brachos (pg 510)
  14. ↑ Halachos of Brachos (pg 510)
  15. ↑ Halachos of Brachos (pg 513) writes that the special Bracha to insert on Chol HaMoed is ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג. (פלוני) הזה. This is based on Mishna Brurah 188:27 who writes that the special Bracha of Chol HaMoed doesn’t have a conclusion like the Bracha of Rosh Chodesh.
  16. ↑ Halachos of Brachos (pg 515)
  17. ↑ S”A 188:7 writes that one doesn’t need to repeat Birkat HaMazon if one forgot Yaaleh VeYavo on Chol HaMoed because there’s no obligation to have a bread meal on Chol HaMoed.
  18. ↑ Rav Huna in Gemara Megillah 31a says that on Shabbat Chol HaMoed we read the portion beginning with Reah Atta. Rashi explains that we read this portion because it includes the mitzvot of shabbat, the regalim, and a reference to Chol HaMoed (derived by chazal in gemara Chagiga 18a).
  19. ↑ Gemara Megillah 31a
  20. ↑ Tosfot (Chagiga 18a s.v. cholo) and Rosh (Moed Katan 1:1) hold that the entirety of work on Chol HaMoed is derabanan. Such is the opinion of the Rambam (Yom Tov 7:1), Mordechai (Moed Katan n. 835), and Nemukei Yosef (Moed Katan 1a s.v. Gemara). On the other extreme, the Rashbam (Pesachim 118a s.v. kol) and Yereyim (Mitzvah no. 304) hold that melacha on Chol HaMoed is forbidden by the Torah. Several statements of Chazal indicate this position including Chagiga 18a and Moed Katan 11b. However, Tosfot answer that these Gemaras mean that there is an allusion in the pasuk to the prohibition.
    The Ramban (Moed Katan 2a s.v. od ani) and Rashba (cited by Maggid Mishna Yom Tov 7:1) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent solely on whether the melacha is necessary for the holiday. If it is necessary for the holiday, then the melacha is permitted from the Torah and, if not, it is forbidden. The Bach 530:1 supports such an explanation based on the pesukim. On Yom Tov the Torah forbids “melechet avoda” (Vayikra 23:8) and Rashi explains this to mean that one is prohibited to perform even work that will cause one to experience a loss if not done today. The Torat Kohanim (Emor 12:5) states that the prohibition of “melechet avoda” does not apply to Chol HaMoed; therefore, concludes the Bach, it is biblically permitted to do a melacha for the need of the holiday.
    In a similar vein, Rav Sobolofsky (“Issur Melacha on Chol HaMoed,” min 12-15) explained based on the Ritva (Moed Katan 13a s.v. elah) that the primary principle underlying the laws of Chol HaMoed is that one should enjoy the holiday. Thus, activities that further this purpose are permitted, while those which hinder this goal, especially ones that involve excessive effort, are forbidden.
    The Sefer HaChinuch (n. 323) explains that the determination of which melachot are biblically forbidden is left in the hands of the rabbis.
  21. ↑ Yalkut Yosef (Moadim pg 504) writes that one may be lenient like Shulchan Aruch and if there’s a safek one can be lenient as it’s only derabbanan.
  22. ↑ S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved.
  23. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 7) brings this as an example of forbidden exertion on Chol HaMoed.
  24. ↑ Beiur Halacha 539 s.v. Eino Mutar, quoted by Hilchot Chol HaMoed Zichron Shlomo (pg 8)
  25. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 8) in name of Rav Moshe Feinstein. Or Letzion 3:24:6 writes that it is permitted to have a non-Jewish painter paint a yeshiva during Chol Hamoed if it isn't possible another time because it would interrupt the learning.
  26. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 8-9) writes that there’s four exceptions to the forbidden melachot of Chol HaMoed including: carrying, techum, muktzah, and VeDaber Dvar. Shemirat Shabbat KeHilchata 68:26 writes that besides these four there’s also no melacha of Havarah (lighting a fire), Gezerah about Tevilat Kelim and removing Trumah.
  27. ↑ Yalkut Yosef (Kitzur S”A 530:5) writes that Shevitat Behemto and Mechamer don’t apply on Chol HaMoed. However, Beiur Halacha (536 s.v. UMutar Lirkov) writes that there’s a Safek Safeka to be lenient and one shouldn’t protest those who are lenient in this case. Chol HaMoed KeHilchato 2:14 writes that the only reason to be lenient is the Safek Safeka and those who hold melacha is Deoritta would hold it’s forbidden. Shemirat Shabbat KeHilchata 68:26 writes that there’s room to be lenient unless the animal is doing a Deoritta prohibition.
  28. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 22)
  29. ↑ S”A 318:1 rules that if one violates Shabbat unintentionally, the work is prohibited from benefit until after Shabbat and for intention violations, the work is prohibited for the perpetrator forever and everyone else is permitted after Shabbat. Magen Avraham 538:2 says that this same prohibitions would apply to someone who violates Chol HaMoed according to those that melacha on Chol HaMoed is s.v. HaMivashel who writes in name of the Gra and Chaye Adam that a Derabbanan Melacha is permitted on Shabbat itself.) Hilchot Chol HaMoed Zichron Shlomo (pg 15) writes that for this safek one can be lenient based on the fact that the entire prohibition is a rabbinic penalty. However, writes the Hilchot Chol Moed, for an intentional violation, there’s more reason to be strict based on Mishna Brurah 538:16.
  30. ↑ Tur 530 writes that all of the melachas of Shabbat and Yom Tov apply to Chol HaMoed with five reasons to permit Melacha. This is codified by Biur HaGra 530:1 and Mishna Brurah 530:1.
  31. ↑ Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11)
  32. ↑ Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36)
  33. ↑ Chol HaMoed Zichron Shlomo (pg 47). Sheloshim Yom Kodem HaChag (vol. 1, p. 168) writes that one may only perform melacha via professional labor for a communal need, provided that all three of these conditions are met: 1) the melakha is l'tzorekh haguf (such as fixing public roads or eating/drinking), 2) the community needs it on the holiday itself, and not after the holiday, and 3) one can complete the melakha on the holiday.
  34. ↑ Chol HaMoed Zichron Shlomo (pg 51)
  35. ↑ Shulchan Aruch O.C. 540:2, 534:3
  36. ↑ Chol HaMoed Zichron Shlomo (pg 17)
  37. ↑ Chol HaMoed Zichron Shlomo (pg 36)
  38. ↑ Chol HaMoed Zichron Shlomo (pg 47)
  39. ↑ Chol HaMoed Zichron Shlomo (pg 52)
  40. ↑ Chol HaMoed Zichron Shlomo (pg 61)
  41. ↑ Chol HaMoed Zichron Shlomo (pg 36)
  42. ↑ Chol HaMoed Zichron Shlomo (pg 47)
  43. ↑ Chol HaMoed Zichron Shlomo (pg 61)
  44. ↑ Chol HaMoed Zichron Shlomo (pg 16)
  45. ↑ Chol HaMoed Zichron Shlomo (pg 36)
  46. ↑ Chol HaMoed Zichron Shlomo (pg 47)
  47. ↑ Chol HaMoed Zichron Shlomo (pg 51)
  48. ↑ Shulchan Aruch 540:2
  49. ↑ Chol HaMoed Zichron Shlomo (pg 23); Shulchan Aruch 540 and 541 give examples of tzorech hamoed and never mention that it needs to be in private. Ramban Chidushim Moed Katan s.v. ulinyan writes that we don't find the concept of doing the melacha in private on chol hamoed except for a professional work and certain cases of selling but not non-professional work done for the need of the holiday. Shulchan Aruch OC 533:5 writes clearly that melacha for a need of the holiday when done by a professional needs to be in private.
  50. ↑ Chol HaMoed Zichron Shlomo (pg 37)
  51. ↑ Chol HaMoed Zichron Shlomo (pg 47)
  52. ↑ Chol HaMoed Zichron Shlomo (pg 52)
  53. ↑ Mishna Brurah 534:18
  54. ↑ Chol HaMoed Zichron Shlomo (pg 18)
  55. ↑ Chol HaMoed Zichron Shlomo (pg 37)
  56. ↑ Chol HaMoed Zichron Shlomo (pg 47)
  57. ↑ Shulchan Aruch 540:1, Mishna Brurah 540:1, Biur HaGra 530:1
  58. ↑ Shemirat Shabbat KeHilchata 66:38 based on Mishna Brurah 540:7. Aruch HaShulchan 540:4 forbids great exertion. Pri Megadim M”Z 540:3 permits even great exertion. (Shemirat Shabbat KeHilchata 66:38 adds that the pri megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion.
  59. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 18-9), Pitchei Teshuvot 530:1
  60. ↑ Pri Megadim A”A (intro to 537) writes that even if there is only a doubt if there will be a Dvar Aved one may do work on Chol HaMoed. Hilchot Chol HaMoed Zichron Shlomo (pg 17) writes that it is sufficient if there is a reasonable possibility of a Dvar Aved. However, the Mishna Brurah 537:1 writes that it must seem as being "close to" a Tzorech HaMoed. Shemirat Shabbat KeHilchata 66:34 agrees.
  61. ↑ S”A 536:1
  62. ↑ Based on Bet Yosef 534 and Magen Avraham 544:1, Hilchot Chol HaMoed Zichron Shlomo (pg 12) writes that if one can borrow a replacement one must not fix the broken object.
  63. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 19)
  64. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 19-20)
  65. ↑ Shulchan Aruch 537:1, Hilchot Chol HaMoed Zichron Shlomo (pg 21)
  66. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 21), Chol HaMoed KeHilchato (7:4 pg 234)
  67. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 22), Shulchan Aruch 536:1
  68. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 21)
  69. ↑ Pri Megadim 533 M”Z is in doubt whether one may cook from one day of Chol HaMoed for another. However, Kaf HaChaim 533:6 and Hilchot Chol HaMoed Zichron Shlomo (pg 18) rule that it is permissible. Additionally, Hagahot Rabbi Akiva Eiger 539:11, Eshel Avraham 330, and Hilchot Chol HaMoed Zichron Shlomo (pg 18) write that it’s permissible to cook from Chol HaMoed to Yom Tov including Yom Tov Sheni of Galiyot.
  70. ↑ Magen Avraham 545:25 and Mishna Brurah 545:48 say that preparatory work that’s necessary for a Tzorech HaMoed is permissible such as preparing a quill and ink to write things that are permitted to write on Chol HaMoed.
  71. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 17)
  72. ↑ S”A 542:1
  73. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 16) based on Beiur Halacha 541 s.v. Elah and 542 s.v. Afilu.
  74. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 12) based on the principles of Tzorech HaMoed.
  75. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 15, 22)
  76. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 23), Shemirat Shabbat KeHilchata 66:59, for further analysis see R’ Nebenzahl’s Yerushalayim BeMoadeha pp. 279-282..
  77. ↑ S.A. 536:1. M.A. there quotes the Maharik that if this was done, the use of the item is forbidden.
  78. ↑ Minchat Yom Tov 104:2 writes that since it’s normal to wash the floor twice a week it’s permissible to wash the floors on Chol Hamoed even if it’s a excessive work, however, scrubbing the floor to remove dirt is forbidden as it involves a melacha and requires excessive effort. Hilchot Chol HaMoed Zichron Shlomo (pg 19) extends this to floors that are cleaned once a week, and permits vacuuming as well.
  79. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 15) rules like Sh”t Shevet HaLevi 1:166(3) even though he quotes the Debrinsiner Rav who says that it’s a maaseh uman and involves a tircha.
  80. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes in name of the Debreciner Rav that it’s forbidden to fish for pleasure and points out that Rav Moshe Feinstein permits. However many others side are strict including Sh”t Rivevot Efraim 1:356(2) and Chol HaMoed KeHilchato in name of Rav Shlomo Zalman Aurerbach and Rav Wosner. Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that (according to all) one can be lenient if the fish will be eaten.
  81. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 14) writes that nowadays most men aren’t adept at sewing.
  82. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 14)
  83. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 14) quotes Rav Yacov Kamenetsky and the Debrinsiner Rav who allow if the action is significantly changed such as it’s loose and one only sews it through 2 holes. Hilchot Chol HaMoed continues to quote Rav Moshe Feinstein who forbids unless there’s no other clothes to wear.
  84. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 37)
  85. ↑ S”A 533:1
  86. ↑ S”A 533:1 writes that if one already has flour one should not ground new flour; however, even if one has bread one may cook new bread since hot bread is tastier. Hilchot Chol HaMoed Zichron Shlomo (pg 37) agrees.
  87. ↑ Beiur Halacha 542, Hilchot Chol HaMoed Zichron Shlomo (pg 36)
  88. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 38). S”A 537:15 regarding fruits, Mishna Brurah 533:14, 18 regarding fish.
  89. ↑ S”A 533:1
  90. ↑ S”A 527:23 rules this regarding Yom Tov and Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that this is true regarding Chol HaMoed as well.
  91. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 36)
  92. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 37)
  93. ↑ S”A 540:7-8, Mishna Brurah 540:27
  94. ↑ Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39)
  95. ↑ Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40)
  96. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 40)
  97. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 41). What’s the basis for this leniency? Ritva (Moed Katan 9a s.v. oseh, 14a s.v. veshaar) explains that attending to one’s physical needs is considered Ochel Nefesh. See also Pirush Mishnayot of Rambam (Beitzah 2:4).
  98. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 41)
  99. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 42). Igrot Moshe 3:78 writes that it is permitted to fix one’s glasses on Chol HaMoed. He adds that one could fix sunglasses if one needs them to see outdoors. Shevet HaLevi 4:214 adds that one could even have a professional fix one’s regular glasses if one needs them to see.
  100. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 43)
  101. ↑ S”A 532:2 writes that it is permitted to treat a sick patient on Chol HaMoed. Mishna Brurah 532:5 adds that even melachot can be performed in order to heal a person on Chol HaMoed.
  102. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 45)
  103. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 45)
  104. ↑ Rav Hershel Schachter min 29-30 holds that it’s permissible to schedule a doctor’s appointment even lechatchila and even if you planned to go on Chol HaMoed. Similarly, Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Chaim Pinchas Scheinberg and Rav Elyashiv concur and explain that just like it is permitted to do Ochel Nefesh on Chol HaMoed even if it is planned for then, it is similarly permitted to go for a checkup even if it is scheduled for Chol HaMoed. He assumes that a checkup is considered in the category of medical attention. Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Moshe Feinstein saying that one should not have a routine checkup if it does not involve a Melacha such as drawing blood. Igrot Moshe 3:78 writes that the leniency of doing melacha for physical need on Chol HaMoed only applies if a person is in pain or is afraid that not going to the doctor will make the condition worse. However, a healthy person shouldn’t make a dentist appointment on Chol HaMoed since it involves melachot and can be done afterwards. Hilchot Chol HaMoed Zichron Shlomo (pg 62) follows the opinion of Rav Moshe and extends it to any routine medical checkup. Furthermore, Chol HaMoed Zichron Shlomo (pg. 46) quotes Rav Moshe as saying that in order not to degrade the sanctity of the holiday one shouldn’t go for a checkup even if no melacha is involved.
  105. ↑ S.A. 542:1. M.B 542:2 explains that the prohibition is uvda dichol. The M.B notes that some poskim permit one to pay a worker to do work if 1) the person cannot perform the work himself, 2) the workers will not do the work unless they are paid, and 3) it is litzorech hamoed.
  106. ↑ Shulchan Aruch 542:1
  107. ↑ Rama 542:1 and M.B 542:5. The Biur Halacha explains that is preferable for one to hire a non-Jew in this situation. M.B 540:2 states that if it would only be a minor loss, one may only do non-skilled labor (maaseh hedyot) to prevent the loss.
  108. ↑ S.A. 542:2. The M.B there cites the Magen Avraham as saying that if the poor person has bread and water, then it is prohibited to employ him. Magen Avraham 534:7 writes that ideally one should only employ such a person in a private setting because other people may not know that this poor person has a special exemption to do melacha on Chol HaMoed.
  109. ↑ M.B. 542:7. See the Magen Avraham cited by the M.B who holds more stringently and says that if one has bread and water, one may not work on Chol HaMoed.
  110. ↑ Rama 543:3 as explained by M.B 543:11
  111. ↑ S”A 531:1
  112. ↑ S”A 531:2.
    The Mishna in Moed Katan 13b lists the people who are permitted to shave on Chol HaMoed. The list includes those who were unable to do so before Yom Tov such as someone who just arrived from his travels abroad. The Gemara on 14a explains that the reason that the Rabbis forbade shaving on Chol HaMoed is to encourage people to shave in honor of Yom Tov before Yom Tov. If one were allowed to shave on Chol HaMoed, we are concerned that he would not shave on Erev Yom Tov and he would enter Yom Tov unkempt. S”A 531:1 writes that it is a mitzvah to shave before Yom Tov and in 531:2 records the prohibition to shave on Chol HaMoed.
  113. ↑ S”A 531:2.
    Rabbenu Tam (cited in Tur 531) held that since that is the reason for the rabbinic enactment, if one shaved before Yom Tov, he can shave on Chol HaMoed and the enactment would not apply. The Tur himself rejects this logic for two reasons: 1. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. It should be forbidden because nobody can tell that he shaved before Yom Tov. This second reason is based on a question raised in the Gemara there about someone who was too busy to shave on Erev Yom Tov because he was looking for something that he lost. Though the Gemara leaves this question unresolved, the Tur here rules strictly, saying that since nobody can tell why he did not shave before Yom Tov, it is forbidden to do so. Thus he applies the same logic to one who already shaved before Yom Tov and forbids him from shaving on Chol HaMoed itself. S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatam Sofer 154 writes that the Nodah Biyehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of shaving with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7)
  114. ↑ S”A 531:3
  115. ↑ S”A 531:4, Hilchot Chol HaMoed Zichron Shlomo (pg 27)
  116. ↑ S”A 531:5
  117. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 29) quoting Mishna Brurah 531:21
  118. ↑ Rama 531:8, Shemirat Shabbat Kehilchita vol 2. 66:32, Aruch Hashulchan 531:8, Yalkut Yosef Moadim pg. 517
  119. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 26), Mishna Brurah 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23.
  120. ↑ Mishna Brurah 531:16. S”A 531:6 permits haircutting for a child. M”B 531:15 says that this is specifically if the hair is causing discomfort. Aruch Hashulchan 531:6 agrees. Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. Shaare Teshuva 531:2 quotes the Gan Hamelech who allows an Upshirin on Chol Hamoed for a baby whose third birthday falls out on Chol Hamoed Sukkot or Pesach. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. Piskei Teshuvot 531:3 agrees.
  121. ↑ Rav Moshe Feinstein (quoted in Dirshu M”B 531:note 4) is strict regarding fixing a wig on Chol HaMoed, while Beer Moshe 7:5 is lenient.
  122. ↑ Shulchan Aruch O.C. 546:5, Aruch Hashulchan 531:8
  123. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 26)
  124. ↑ *Nodeh BeYehuda 1:13 writes that one may rely on the opinion of Rabbenu Tam who holds that one who shaved on Erev Chag may shave during Chol HaMoed on condition that the one cutting the hair is a poor person who doesn’t have what to eat. When asked why he printed such a novel idea, in Nodeh BeYehuda 2:99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatom Sofer 154 writes that the Nodeh BeYehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of shaving with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatom Sofer disagreed with the Nodeh BeYehuda’s leniency.
    • Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev Yom Tov and regularly shaves at least once in every 3 days, and he’s pained by not shaving or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev Yom Tov will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. Rabbi Shmuel Marcus explains this teshuva of Rav Moshe.
  125. ↑ Rav Schachter (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.
  126. ↑ Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting.
  127. ↑ Chazon Ovadyah (Yom Tov pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), Rabbi Eli Mansour on dailyhalacha.com
  128. ↑ Shulchan Aruch O.C. 531:8, Mishna Brurah 531:21, Kaf Hachaim 531:39
  129. ↑ S”A 532:1 holds it’s permissible, while the Rama 532:1 writes that the Ashkenazic minhag is to refrain from cutting one's nails on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. Rabbi Eli Mansour on dailyhalacha.com also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.
  130. ↑ Mishna Brurah 532:2
  131. ↑ Mishna Brurah 532:3
  132. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 30) quoting Ba'er Hetiev 532:1
  133. ↑ Rama 532:1
  134. ↑ Shu”t Nachalat Shivah (Chelek 1, Siman 57). Shevut Yaakov disagrees (Chelek 1, siman 17 cited by Shaarei Teshuva siman 468:1).
  135. ↑ MB 532:2, Aruch HaShulchan 532:2
  136. ↑ S”A 532:2
  137. ↑ Rav Nissim Karelitz - Chut Hashani Chol HaMoed pg.227. Because he writes that the gezeira against cutting nails was so that one does not plan to cut them after the holiday starts and enter the holiday looking disgusting/unkempt. But in this case the cutting is in order to fix the nails, and one can therefore rely on the opinions that allow cutting nails on Chol HaMoed.
  138. ↑ Gemara Moed Katan 14a, Shulchan Aruch 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 34). The Mishna (13b) states that it is forbidden to launder clothing on Chol HaMoed. Even though it should have been considered a need of the holiday and permitted, Chazal (Gemara Moed Katan 14a) made a specific gezerah not to do laundry on Chol HaMoed lest one neglect to prepare properly for the holiday and not launder his clothing until the holiday comes. Shulchan Aruch 534:1 codifies this as halacha.
  139. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 30). Rav Ovadia Yosef (Yabia Omer 7:48:1) writes that it is forbidden to do laundry with a laundry machine on Chol HaMoed since the reason of Chazal, to prevent a person from being unprepared for the holiday, still applies whether or not it takes a lot of effort. Shemirat Shabbat KeHilchata 66:63 agrees.
  140. ↑ Mishna Brurah 534:11 and Aruch HaShulchan 534:8. Rav Shlomo Zalman Auerbach in Shulchan Shlomo 534:3 says that this age is until at most 6 or 7 years old.
  141. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 32)
  142. ↑ Weekly Hilchos Shabbos Shemini quoting Shemirat Shabbat KeHilchata (66 note 263). M.B 534:6 explains that it is permitted to launder clothing that get dirty all the time since it is evident that even if one were to clean in advance of the holiday, they would need to be cleaned again on the holiday. Similarly, Chaye Adam adds that it is permitted to clean a handkerchief that gets dirty frequently. Shemirat Shabbat KeHilchata (66 no. 263) writes that as an application of this Mishna Brurah one is permitted to launder towels and guest sheets on the holiday since those are frequently cleaned on a regular basis. Interestingly, Shevet HaLevi 8:124 is hesitant to permit laundering undergarments which become dirty frequently on Chol HaMoed if one can wear them again without great discomfort.
  143. ↑ Mishna Brurah 534:2, Hilchot Chol HaMoed Zichron Shlomo (pg 30)
  144. ↑ S”A 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30)
  145. ↑ Rama 534:1
  146. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 32-3)
  147. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 33) citing Shemirat Shabbat Khilchata 66:72
  148. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 33). Rav Moshe Feinstein (Igrot Moshe 5:36:1) writes that cleaning a stain is considered a simple task (melechet hedyot) and does not constitute actual laundry which Chazal forbade. However, giving clothing to a laundromat is forbidden even if it is a simple task. Chazon Ovadia (Yom Tov p. 200) agrees. Shemirat Shabbat Kehilchata 66:72 and Hilchot Chol HaMoed Zichron Shlomo (pg. 33) also allow one to clean a stain if one does not have other suitable clean clothing. Rav Nissim Karelitz in Chut HaShani (Chol HaMoed p. 238) however, does not allow one to wash out a stain unless one is wearing the clothes and one does not have other clothes to wear.
  149. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 33)
  150. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 33-4)
  151. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 33)
  152. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 34)
  153. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 34)
  154. ↑ S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. S”A writes that it’s only forbidden to move from one courtyard to another, however within the same courtyard it’s permitted. Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes in name of the Drinsiner Rav that since nowadays people have many possessions and moving always involved exertion it’s forbidden in any manner. Shemirat Shabbat KeHilchata 68:24 (footnote 86) seemingly disagrees with this and yet leaves the leniency of moving within the chetzer out of the halachas probably because nowadays we don’t have groups of houses in small courtyards.
  155. ↑ S”A 535:1 writes that one may not move homes from one courtyard to another, however, in 535:2 he permits if one is moving from someone else’s home to one’s own home. Mishna Brurah 535:7 explains that moving to one’s own home is permitted because it’s a Simcha for him, yet, it’s not permitted if one is just moving from a ugly or small house to a nicer or bigger one. Shaar Tzion 535:5 writes that the same leniency would be true if one is moving from a joint home to one’s own home. Shemirat Shabbat KeHilchata 68:24 quotes this as halacha. However, Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes that one shouldn’t move unless there’s more serious needs such as if the living conditions are intolerable or there’s a loss of money. Mishna Brurah 535:7, Hilchot Chol HaMoed Zichron Shlomo (pg 7), and Shemirat Shabbat KeHilchata 68:24 write that each case should be judged by a rabbinic authority.
  156. ↑ Shevet Halevi 6:67 writes that moving around and organizing business inventory is a tircha and forbidden just like it is forbidden to turn over one's fruit unless they're going to rot. Another proof is that it is forbidden to bring utensils back from a worker on Chol Hamoed. Also, it is forbidden to move one's residence from place to place because of tircha.
  157. ↑ Shulchan Aruch OC 543:2 writes that one can't contract a house to be built by a non-Jew on Chol Hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 100) writes that if the custom is that everyone contracts their house to be built with a contract (kablanut) and not by individual day workers (sachir) it is a discussion if it can be built on Chol Hamoed and a person must ask a posek if they can rely on that leniency.
  158. ↑ M.B 539:1 writes that buying and selling is forbidden on Chol HaMoed because it is burdensome. The Levush 539:1 writes that if a sale or purchase comes his way that will provide him great gains he can undergo the transaction in private, as long as he ensures to spend more than he would have otherwise from the funds he receives from the transaction to add to the joy of the holiday. The Aruch Hashulchan 539:3 explains that it is because the atmosphere of the day is supposed to be one of joy and involved with Torah and one may get caught up in doing business and shopping that it will become like a normal day. S.A 539:12 forbids transactions not needed for the moed; however, the Rama writes that one may purchase items which are not needed for the Yom Tov in private. M.B 539:43 limits this leniency to items one will not be able to acquire at a discounted price after the festival because, as explained by M.B 539:18, this is similar to dvar heaved.
  159. ↑ Shulchan Aruch OC 539:1. An example would be if a lock broke you would be able to replace it so that the items inside will not be stolen. A dvar heaved is something that is already considered yours and there is a fear that you will lose it if you do not act.
  160. ↑ Chol HaMoed by Rabbi Dovid Zucker/ Rabbi Moshe Francis pg 101. However it is better for one to wait, if the sale will happen again.
  161. ↑ S.A 539:10. Chol HaMoed By Rabbi Dovid Zucker/ Rabbi Moshe Francis p105 quotes a machloket regarding whether one is allowed to buy more than is necessary for the festival.
  162. ↑ Chol HaMoed p. 108 cites Rav Moshe Feinstein who says that one may not return for a refund. However, if by waiting one will no longer be able to return the object this is considered a dvar heaved and may be returned.
  163. ↑ Chol HaMoed p. 108
  164. ↑ Gemara Moed Katan 13b, Shulchan Aruch 534:3, Mishna Brurah 534:16 explains that some say it is because of tircha (unnecessary effort) to pick up something at the store and some say it is because it is going to look like it was commissioned to be done on chol hamoed. According to the last reason it is forbidden even if it is at a non-Jewish store. Chol HaMoed p. 107 agrees.
  165. ↑ Gemara Moed Katan 13b, Shulchan Aruch 534:3
  166. ↑ Mishna Brurah 534:15 citing the Pri Megadim
  167. ↑ Chol Hameod p 106-107 Rav Moshe Feinstein says that this is considered a dvar heaved because it will save him the trip in the future. However, Rav Moshe says that it is better for one to extend his trip until after the Chag. This leniency only applies if he will not be returning to this city after the festival. Similarly, if a child is visiting a parent during Chol HaMoed and the parent will buy the item for the child, whereas if the parent does not purchase the item, the child will have to buy it himself this is considered a dvar heaved and one may allow his parents to buy it for him on Chol HaMoed.
  168. ↑ Shulchan Aruch OC 539:4. Here the S.A is discussing someone who does not have enough money to spend for Yom Tov, not merely someone who has stingy, but would spend more if he had more money.
  169. ↑ S.A. 536:1. It is problematic, however, to engage constantly in pleasure trips without enjoying the Moed through festive meals and Torah; see Kol Bo and M.B. 530:2.
  170. ↑ As a basic extension of the laws of the Chol HaMoed. However, R’ Moshe Feinstein (Piskei Halachos 6) permits the use of a car even for walkable distances.
  171. ↑ Mo’adei Hashem 34. See Rama 536:1 for the parallel case of riding an animal.
  172. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 73-7).
    The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need.
  173. ↑ M.B 545:5
  174. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money.
  175. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 75-6)
  176. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 76-77)
  177. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 79) quotes Rav Moshe as permitting and Rav Yacov Kamenetsky as forbidding.
  178. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 79)
  179. ↑ The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. A very practical question to ask is how this halacha translates to typing on a computer. Is that considered like regular writing or professional writing?
    • Rav Ovadia Yosef (Sh”t Yabia Omer 8:48(5)) writes that typing on a computer is considered non-professional writing and would permit typing up divrei torah one might forget or sending greetings for a holiday need. Similarly, Igrot Moshe EH 4:73(4) implies that typing on a computer isn’t considered a melacha. Shemirat Shabbat KeHilchata Ch. 66 n. 211 adds that typing is permitted because it isn’t permanent. However, saving the information to the hard-drive is problematic because of boneh as the disk is improved when information is saved. See Sh"t Shevet Halevi 6:37 s.v. VeAf as to whether typing is considered like writing for the purpose of Chol HaMoed.
  180. ↑ Regarding printing, Hilchot Chol HaMoed Zichron Shlomo (pg 78) records a dispute between Rav Moshe Feinstein who considers printing to be non-professional writing and Rav Yacov Kamentsky who argues that printing is considered professional writing.
  181. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 78) quotes Rav Moshe Feinstein (see Piskei Halachos 30,31) as permitting this because it is a maaseh hedyot, an action that does not require expertise. He also quotes Rav Yacov Kamenetsky as forbidding, arguing that it is a maaseh uman, and thus it is not allowed except in a case of monetary loss. R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 209) agrees with the lenient opinion.
  182. ↑ This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing.
  183. ↑ While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340.
  184. ↑ R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach.
  185. ↑ See the responsa of R’ Moshe Stern 55.
  186. ↑ Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.
  187. ↑ Rav Schachter on OU Pre-Pesach Webcast 5771 between minutes 62 and 64:15
  188. ↑ Rav Schachter on OU Pre-Pesach Webcast 5771 between minutes 62 and 64:15
  189. ↑ S”A 546:1
  190. ↑ Hilchot Chol HaMoed Zichron Shlomo (pg 106-7)
  191. ↑ Shulchan Aruch and Rama 31:2, Sh”t Yabia Omer 3:5(3), Ben Ish Chai Parashat Vayera Halacha 12, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of tefilin on shabbat and yom tov, seif 1.
    • Some rishonim forbid tefillin to be laid on Hol HaMoed as they consider the days have the same status as a festival which in itself constitutes a "sign" making the laying of tefillin unnecessary. These Rishonim include: Baal Halachot Gedolot (cited by Tosafot Moed Katan 19a s.v. Rabbi Yosi), Rambam (Hilchot Yom Tov 7:13; explained by Kesef Mishna), Rashba (Sh"t HaRashba 1:690), and Ri (cited by the Hagahot Maimoni Hilchot Tefillin 4:9).
    • Other rishonim argue and hold that Chol HaMoed does not constitute a "sign" in which case tefillin must be laid on Hol HaMoed. These Rishonim include: Rambam, Rosh (Hilchot Tefillin 16), Or Zarua 1:589, and Maharam of Rothenburg cited by the Mordechai.
    • The Bet Yosef writes that the minhag of Sephardim is not to wear Tefillin on Chol HaMoed based on Kabbalistic sources. This is also the opinion of the Vilna Gaon (Bi'ur ha-Gra Orach Chayim 31:2 s.v. V’yesh Omrim and Maaseh Rav n. 174). Igrot Moshe 4:105:5 writes that the minhag of Israel is not to wear Tefillin.
    • The Tur (Siman 31) quotes some rishonim who are uncertain whether one must lay tefillin on Chol HaMoed and concludes that one should wear Tefillin without a Bracha. These opinions include the Ritva (Eruvin 96a), Smag (Eruvin 153), Meiri (Moed Katan 18b), and Taz 31:2. The Mishna Brurah recommends that on Hol Hamoed one make a mental stipulation before donning tefillin: If I am obligated to don tefillin I intend to fulfill my obligation and if I am not obligated to don tefillin, my doing so should not be considered as fulfilling any obligation; and that the blessing not be recited. The Rama writes that the Ashkenazic custom is to wear Tefillin with a Bracha which is to be made in an undertone. See further: Rabbi Jachter on koltorah.org.
  192. ↑ Sh”t Teshuvot VeHanhagot 2:332
  193. ↑ Hilchot Chag Bchag p. 41 quoting Rav Elyashiv
  194. ↑ Hilchot Chag Bchag p. 42
  195. ↑ Mishna Brurah 31:8
  196. ↑ Mishna Brurah 31:8
  197. ↑ Kitzur Shulchan Aruch 10:25 writes that there is an issue of Lo titgodedu for some people in the shul to wear Tefillin on chol hamoed and others not to wear Tefillin. Rav Moshe Feinstein in Sh"t Igrot Moshe O"C 4:34 dated Kislev 5737 state clearly that one should follow the minhag of the Shul and if the minhag is to wear Tefillin one should also, and abrogating the minhag of the Shul would be Lo Titgodedu. Hilchot Chol HaMoed Zichron Shlomo (in the hebrew section pg 39-40) prints a copy of this letter. However, Rav Moshe Feinstein in Sh”t Igrot Moshe O”C 5:24 (pg 79 s.v. Al Kol Panim) dated Kislev 5743, writes that in crowded shuls where there’s many who wear Tefillin and many who don’t there’s no issue of Lo Tasu Agudot since it’s clear that there’s two different minhagim. However, Rav Moshe adds that preferably someone who is praying in a shul that wears Tefillin should also wear Tefillin. Sh”t Teshuvot VeHanhagot 2:332 holds that there’s no real issue of Lo Titgodedu but preferably one should be concerned for those who hold that it’s an issue. Rabbi Schachter on yutorah.org (min 36-7) ruled that it is an issue for some people in one minyan to wear Tefillin and others not to wear Tefillin, however, two minyanim in one shul may not be an issue.
  198. ↑ Rabbi Mordechai Willig (Hilchot Chol Hamoed shiur 4, min 60-63), Shorshei Minhag Ashkenaz p. 707-710 quoting Rav Menashe Klein and Rav Shternbuch
  199. ↑ S”A 543:1
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