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Chol HaMoed: Difference between revisions
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==Forbidden work== | ==Forbidden work== | ||
#There’s a dispute amongst the Rishonim as to whether the prohibition of work on Chol HaMoed is Biblical or | #There’s a dispute amongst the Rishonim as to whether the prohibition of work on Chol HaMoed is Biblical or Rabbinic.<ref>Tosfot (Chagiga 18a s.v. cholo, Moed Katan 19a s.v. rebbe), Rabbenu Tam (cited by Rosh), Rosh (Moed Katan 1:1), Rambam (Yom Tov 7:1), Mordechai (Moed Katan n. 835), Yereyim 304, Nemukei Yosef (Moed Katan 1a s.v. Gemara), and Tashbetz 2:210 hold that the entirety of work on Chol HaMoed is derabbanan. On the other hand, Rashi (m"k ktav yad 11b s.v. ela, 12a s.v. khilchot, 13a s.v. disura, Tosfot Rabbenu Peretz Pesachim 5a), Rashbam (Pesachim 118a s.v. kol), Tosfot (m"k 2a s.v. mashkin, 11b s.v. afilu), 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 /> | ||
The Ramban (Moed Katan 2a s.v. od ani), Rashba (a"z cited by Maggid Mishna Yom Tov 7:1), and Ritva (m"k 2a) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent on whether the melacha is necessary for the holiday or there is a loss. If it is necessary for the holiday or there is a loss, 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. | The Ramban (Moed Katan 2a s.v. od ani), Rashba (a"z cited by Maggid Mishna Yom Tov 7:1), and Ritva (m"k 2a) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent on whether the melacha is necessary for the holiday or there is a loss. If it is necessary for the holiday or there is a loss, 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. | ||
