Chol HaMoed: Difference between revisions

#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>

|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).

|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>||-

|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>||-

|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>

#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>

===Cooking extra===

#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>

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>

#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 />

#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>

#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>

Nemukei Yosef (Moed Katan 7a s.v. katan) writes that it is only permitted to cut a child's hair if it is causing them discomfort. Magen Avraham 531:8, Mishna Brurah 531:15, Aruch Hashulchan 531:6, and Kaf Hachaim 531:26 codify the Nemukei Yosef.  

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>

#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 should not 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>

==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>

#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>

# The poskim hold that the prohibition against doing laundry on chol hamoed applies today even though it is easy to do laundry in a washing machine. The reason is that the prohibition wasn't because of working on chol hamoed. It was enacted in order to ensure that a person prepares for the holiday properly and has clean clothing and doesn't save the laundry for chol hamoed.<ref>[https://ph.yhb.org.il/plus/12-11-11/ Peninei Halacha (Moadim 11:11:4)]</ref>

# If someone did all of their laundry before the holiday and now they don't have clean clothing a minority opinion in the poskim allows doing laundry in a washing machine, while most forbid it.<ref>[https://ph.yhb.org.il/plus/12-11-11/ Peninei Halacha (Moadim 11:11:4)] quotes several who hold that if one clean all of one's clothing before chol hamoed and now they're dirty to be able to launder them on chol hamoed. These poskim include Chemda Genuza of R' Shalosh 2:55, Migdal Sofim 3:30, and Chevel Nachalato 11:19. He also quotes Rav Liyor in Dvar Chevron OC 545 who held this approach but is hesistant to rule like that without the approval of the gedolei hador. Peninei Halacha concludes that majority of the poskim do not allow it.</ref>

# If someone is running a load of permitted clothing such as children clothing one may not add to the load more clothing that otherwise would be forbidden to clean.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32) citing Rav Moshe Feinstein, Shemirat Shabbat Kehilchata ch. 66 fnt. 254, [https://ph.yhb.org.il/plus/12-11-11/ Peninei Halacha (Moadim 11:11:5)]. Peninei Halacha cites this from Rav Elyashiv in Mivakshei Torah p. 471, Or Letzion 3:24:2, Chazon Ovadia p. 199, Tefilla Lmoshe 2:24, Chut Shani p. 237, Piskei Teshuvot 534:32, and Chol Hamoed Khilchato 5:18. The only lenient opinion he quotes is Shevivei Esh Moadim v. 2 p. 294.</ref>

===Undergarments===

#Some allow cleaning an adult's undergarments if they were all cleaned before the holiday and then because they frequently get sweaty or dirty need to be laundered and there aren't any other available, can be washed in the washing machine on Chol Hamoed.<ref>Yalkut Yosef 534:8 based on Magen Avraham 534:2 and Shraga Hameir 7:43:3</ref> Similarly, a niddah who needs to change her white underwear for [[Shiva Nekiyim]] and doesn't have enough can launder it on Chol Hamoed.<ref>Yalkut Yosef 534:6 based on Meiri Moed Katan 14a</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). Mishna Brurah 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>

#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 and Pleats===

#Ironing is permissible but pressing by a profession is forbidden.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33-4) </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>

#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 running a load of children's clothing which are necessary one may fill up the load of children’s clothing even those which aren't as necessary. However, one may not add adult's clothing.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32)</ref>

#If someone is going with their children to their parents or another place some poskim hold that one should bring as many of the children's clothing as they own in order that they won't have to launder them on chol hamoed,<ref>Beer Moshe 7:9</ref> while others are lenient if it is a difficulty.<ref>Shemirat Shabbat Kehilchata ch. 66 fnt. 255 citing Hilchot Chol Hamoed Zichron Shlomo quoting Rav Moshe Feinstein</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>

#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>