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#Since Chol Hamoed is called a mikarei kodesh,<ref>Vayikra 23:4, Chagiga 18a, Mechilta (Parshat Bo 9), Rambam (Yom Tov 7:1). However, Tashbetz 2:206 writes that Chol Hamoed is not called mikraei kodesh and that's why he doesn't mention it in Yaaleh Veyavo. In fact, there is an old dispute between the rishonim whether a person should say mikraei kodesh in the Yaaleh Vyavo for Chol Hamoed. In Tashbetz 2:210 he writes that even though the gemara calls Chol Hamoed mikraei kodesh that is only a rabbinic level. Shulchan Aruch O.C. 490:3 writes that the Sephardic minhag is to say it, while Rama holds the minhag is not to say it. Nonetheless, Magen Avraham 490:2 (as explained by Pri Megadim) writes that even Ashkenazim say it in other places in davening.</ref> there’s an obligation to honor Chol Hamoed and treat it differently than how a person treats a weekday. This includes having special food, drinks, and clothing that are nicer than a person has during the week, 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. Mechilta (Parshat Bo 9) derives from a pasuk that there is an obligation to honor Chol Hamoed with food, drinks, and nice clothing. [https://www.hebrewbooks.org/pdfpager.aspx?req=8920&st=&pgnum=111 Tanya Rabati (siman 52)] writes that a person should eat and drink on Chol Hamoed like he does on Yom Tov. Shaar Hatziyun 530:4 concludes that the mechilta means that it is necessary to have food, drink, and clothing that is nicer than during the week but not necessarily like Yom Tov. </ref> | #Since Chol Hamoed is called a mikarei kodesh,<ref>Vayikra 23:4, Chagiga 18a, Mechilta (Parshat Bo 9), Rambam (Yom Tov 7:1). However, Tashbetz 2:206 writes that Chol Hamoed is not called mikraei kodesh and that's why he doesn't mention it in Yaaleh Veyavo. In fact, there is an old dispute between the rishonim whether a person should say mikraei kodesh in the Yaaleh Vyavo for Chol Hamoed. In Tashbetz 2:210 he writes that even though the gemara calls Chol Hamoed mikraei kodesh that is only a rabbinic level. Shulchan Aruch O.C. 490:3 writes that the Sephardic minhag is to say it, while Rama holds the minhag is not to say it. Nonetheless, Magen Avraham 490:2 (as explained by Pri Megadim) writes that even Ashkenazim say it in other places in davening.</ref> there’s an obligation to honor Chol Hamoed and treat it differently than how a person treats a weekday. This includes having special food, drinks, and clothing that are nicer than a person has during the week, 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. Mechilta (Parshat Bo 9) derives from a pasuk that there is an obligation to honor Chol Hamoed with food, drinks, and nice clothing. [https://www.hebrewbooks.org/pdfpager.aspx?req=8920&st=&pgnum=111 Tanya Rabati (siman 52)] writes that a person should eat and drink on Chol Hamoed like he does on Yom Tov. Shaar Hatziyun 530:4 concludes that the mechilta means that it is necessary to have food, drink, and clothing that is nicer than during the week but not necessarily like Yom Tov. </ref> | ||
#As part of Kavod, one should wear clothing on chol hamoed that are a little nicer than his weekday clothing. 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. Shaar Hatziyun 530:4 clarifies that it isn't necessary to wear Shabbat or Yom Tov clothing. It is sufficient to wear clothing that are a little nicer than during the week. [https://ph.yhb.org.il/12-10-03/ Peninei Halacha (Moadim 10:3)] agrees that chol hamoed clothing just need to be slightly nicer than 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> | #As part of Kavod, one should wear clothing on chol hamoed that are a little nicer than his weekday clothing. 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. Shaar Hatziyun 530:4 clarifies that it isn't necessary to wear Shabbat or Yom Tov clothing. It is sufficient to wear clothing that are a little nicer than during the week. [https://ph.yhb.org.il/12-10-03/ Peninei Halacha (Moadim 10:3)] agrees that chol hamoed clothing just need to be slightly nicer than 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. Beer Moshe 7:3:3 and Yalkut Yosef (Chol Hamoed p. 735) write that a worker who is allowed to work may put on work clothing in private when he needs to work and then change into nicer clothing afterwards. </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, 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>Shulchan Aruch O.C. 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> | #As part of Kavod, one is not obligated to have a bread meal, however, it is preferable to do so.<ref>Shulchan Aruch O.C. 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> | ||
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! !!General Holiday Needs!!Making Food!!Communal Need!!Financial Loss!!A Very Poor Worker | ! !!General Holiday Needs!!Making Food!!Communal Need!!Financial Loss!!A Very Poor Worker | ||
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|Professional Labor||Forbidden<ref>Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11) </ref>||Permitted<ref>Ramban (Likutim on Chol Hamoed s.v. vchen machshirin), Ritva (Moed Katan 9b s.v. oseh isha), Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted (under certain conditions)<ref>Tosfot Harosh Moed Katan 4b quoting Raavad, Chol HaMoed Zichron Shlomo (pg 47). | |Professional Labor||Forbidden<ref>Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11) </ref>||Permitted<ref>Ramban (Likutim on Chol Hamoed s.v. vchen machshirin), Ritva (Moed Katan 9b s.v. oseh isha), Meiri (19a k'shetitbonen), Shulchan Aruch O.C. 533:5, Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted (under certain conditions)<ref>Tosfot Harosh Moed Katan 4b quoting Raavad, Meiri (19a s.v. k'shetitbonen), 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 so people don't get hurt 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. If one of these conditions is absent, only maaseh hedyot (unprofessional labor) is permitted to accomplish the task (ibid). </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted<ref>Shulchan Aruch O.C. 540:2, 534:3</ref> | 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 so people don't get hurt 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. If one of these conditions is absent, only maaseh hedyot (unprofessional labor) is permitted to accomplish the task (ibid). </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted<ref>Shulchan Aruch O.C. 540:2, 534:3</ref> | ||
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|Excessive Exertion||Forbidden (see footnote for exceptions)<ref>Chol HaMoed K'Hilchato (perek bet seif 36 & footnotes). 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. Sheloshim Yom Kodem HaChag (Chol HaMoed p. 163) writes based on Zichron Shlomo that exertion is prohibited whenever the tircha is great relative to the desired outcome. According to this approach, great exertion would be permitted for a great need, and small exertion would be permitted for a small need. But great exertion would not be permitted for a small need. However, Chol HaMoed KeHilchato (perek bet footnote 98) quotes this position of the Zichrom Shlomo and writes that the purpose of his distinction is only to explain contradictions in the poskim and cannot be used to establish new halachic principles. See Chol HaMoed Zichron Shlomo (pg 17). See also Chol HaMoed Zichron Shlomo (pg 17) </ref>||Permitted<ref>Ritva (Moed Katan 8b s.v. oseh isha), 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>||- | |Excessive Exertion||Forbidden (see footnote for exceptions)<ref>Chol HaMoed K'Hilchato (perek bet seif 36 & footnotes). 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. Sheloshim Yom Kodem HaChag (Chol HaMoed p. 163) writes based on Zichron Shlomo that exertion is prohibited whenever the tircha is great relative to the desired outcome. According to this approach, great exertion would be permitted for a great need, and small exertion would be permitted for a small need. But great exertion would not be permitted for a small need. However, Chol HaMoed KeHilchato (perek bet footnote 98) quotes this position of the Zichrom Shlomo and writes that the purpose of his distinction is only to explain contradictions in the poskim and cannot be used to establish new halachic principles. See Chol HaMoed Zichron Shlomo (pg 17). See also Chol HaMoed Zichron Shlomo (pg 17) </ref>||Permitted<ref>Ritva (Moed Katan 8b s.v. oseh isha), Meiri (19a s.v. k'shetitbonen), Biur Halacha (546:5 s.v. kol), Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted<ref>Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 52) </ref>||- | ||
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|Work Delayed for the Holiday||Forbidden<ref>Chol HaMoed Zichron Shlomo (pg | |Work Delayed for the Holiday||Forbidden<ref>Meiri (19a s.v. k'shetitbonen), Aguda (Moed Katan 1:8), Pri Megadim (M"Z 533:1), [https://www.hebrewbooks.org/pdfpager.aspx?req=8020&st=&pgnum=26 Shulchan Atzi Shitim 1:2], Mishna Brurah 541:4, Chol HaMoed Zichron Shlomo (pg 12) </ref>||Permitted<ref>Rosh, Mordechai, Meiri (19a s.v. k'shetitbonen), Shulchan Aruch O.C. 533:1, Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted<ref>Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Moed Katan 11a and 12b, Chol HaMoed Zichron Shlomo (pg 61) </ref>||- | ||
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|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> | |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> | ||
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|Working in Public||Professional - forbidden; Non-professional - permitted<ref>Chol HaMoed Zichron Shlomo (pg 23); 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. Also, Shulchan Aruch OC 540 and 541 give examples of tzorech hamoed that's a melacha of a hedyot and never mention that it needs to be in private. However, 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 working the same way he works all year, but non-professional work for the need of the holiday may be done in public. </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). However, Ramban (Piskei Chol Hamoed s.v. v'l'inyan) writes that working in private is only necessary if there's a concern for a loss, but if it is certain that there's going to be a loss it is permitted to work in public. Also, even if there's a concern for a loss if there's no way to do it in private, it may be done in public. </ref>||Forbidden<ref>Mishna Brurah 534:18</ref> | |Working in Public||Professional - forbidden; Non-professional - permitted<ref>Chol HaMoed Zichron Shlomo (pg 23); 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. Also, Shulchan Aruch OC 540 and 541 give examples of tzorech hamoed that's a melacha of a hedyot and never mention that it needs to be in private. However, 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 working the same way he works all year, but non-professional work for the need of the holiday may be done in public. </ref>||Forbidden for uman<ref>Moed Katan 13b, Shulchan Aruch O.C. 533:7-8, Chol HaMoed Zichron Shlomo (pg 37). </ref>||Permitted<ref>Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 52). However, Ramban (Piskei Chol Hamoed s.v. v'l'inyan) writes that working in private is only necessary if there's a concern for a loss, but if it is certain that there's going to be a loss it is permitted to work in public. Also, even if there's a concern for a loss if there's no way to do it in private, it may be done in public. </ref>||Forbidden<ref>Mishna Brurah 534:18</ref> | ||
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|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>||-||- | |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>||-||- | ||
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#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> | #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> | #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 | #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 (7:24, p. 244) in the name of Rav Shlomo Zalman Aurerbach, Rav Wosner, and Rabbi Brandsdorfer. He explains that they hold that going on a trip for pleasure and enjoyment isn't a tzorech hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that (according to all) one can be lenient if the fish will be eaten. See Tosfot Beitzah 12a and Rama 518 who write that playing with a ball for pleasure is a small tzorech yom tov. </ref> | ||
##Some hold that any activity that is done for pleasure on Chol Hamoed even if it involves melacha is permitted since that is simchat hachag.<ref>Rav Moshe (Hilchot Chol Hamoed Zichron Shlomo teshuvot n. 13), Rav Elyashiv (Ashrei Haish 3:8:6, v. 3 p. 52). Rav Elyashiv wrote that a person should try to minimize the tircha (exertion) he is involved in. However, if the exertion is pleasurable, such as row boating, it is permitted. Halacha Sheleima (siman 23) is lenient and quotes Hitorerut Teshuva 48 as a proof to be lenient. Yalkut Yosef (Chol Hamoed p. 888) quotes that some poskim are lenient to go fishing for pleasure. In the footnote he cites the dispute between Rav Wosner and Rav Moshe. He doesn't clearly resolve the dispute.</ref> However, many authorities argue that it isn't considered simchat hachag.<ref>Rav Shlomo Zalman Auerbach (Chol Hamoed Khilchato 7:24), Rav Wosner (Mbet Levi Hilchot Chol Hamoed 5783 p. 16), Rabbi Brandsdorfer (Chol Hamoed Khilchato), Hilchot Chag Bchag (p. 183), Debretziner (Hilchot Chol Hamoed Zichron Shlomo teshuvot n. 30), Rivevot Efraim 1:356(2)</ref> Some have a compromise view and permit activities that involve melacha with minimal exertion, but not something that involves exertion like fishing.<ref>Hilchot Chol Hamoed Zichron Shlomo (Biurim 4)</ref> | |||
===Maaseh Uman=== | ===Maaseh Uman=== | ||
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#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> | #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 | ===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> | #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> | ||
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#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> | #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> | #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. | #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), Chazon Ovadia p. 195. 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. See Bear Moshe 7:7. </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> | #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> | #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> | ||
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==Nail Cutting== | ==Nail Cutting== | ||
#Ashkenazim hold that it’s forbidden to cut one’s nails on Chol HaMoed, while Sephardim hold that | #Ashkenazim hold that it’s forbidden to cut one’s nails normally on Chol HaMoed, while Sephardim hold that it is 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> | #If one cut one's nails on Erev [[Yom Tov]] one may cut them on Chol HaMoed.<ref>Magen Avraham 532:1, 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> | #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) | #If one usually cuts one’s nails on Erev [[Shabbat]], it’s permissible to cut them on Chol HaMoed Erev [[Shabbat]].<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1812&pgnum=64 Nachalat Shiva 57], Ba'er Hetiev 532:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30), Kaf Hachaim 532:5, Chazon Ovadia (p. 194). However, Shaarei Teshuva 468:1 quotes Shvut Yaakov 1:17 who disagrees and forbids this. </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 | #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, 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> | #Whenever it is permissible to cut one’s hair on Chol Hamoed, it is also permissible to cut one’s nails.<ref>Magen Avraham 532:1, Mishna Brurah 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 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> | #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> | ||
