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Chol HaMoed: Difference between revisions
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# Since a Shinui isn’t possible when sewing on a bottom, it’s still permissible if one sews it on loosely and only uses 2 out of 4 holes (even the diagonal ones), while others say not to sew on a button at all. <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> | # Since a Shinui isn’t possible when sewing on a bottom, it’s still permissible if one sews it on loosely and only uses 2 out of 4 holes (even the diagonal ones), while others say not to sew on a button at all. <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. | # 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. So rules Hilchot Chol HaMoed Zichron Shlomo (pg 37) </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>Buir 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 of a person== | |||
# 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) </ref> | |||
# Therefore, one may shower with hot water and soap, brush one’s teeth on Chol HaMoed. Similarly, a women 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) </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 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 min 29-30, Rav Hershel Schachter holds that it’s permissible to schedule a doctor’s appointment even lechatchila and even if you planned to go on Chol HaMoed. Whereas 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. </ref> | |||
==Taking a haircut== | ==Taking a haircut== | ||
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# Cutting one’s hair for medical reason is permissible. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 29) quoting Mishna Brurah 531:21 </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 </ref> | # It’s permissible to comb or wash one’s hair even though predictably hairs will be pulled out. <Ref>Rama 531:8 </ref> | ||
==Nail cutting== | ==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 Rama 532:1 writes that the minhag is to be strict on this issue. Yalkut Yosef (Kitzur S”A 531-2:10) writes that Sephardim follow S”A, and Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. </ref> | # 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 Rama 532:1 writes that the minhag is to be strict on this issue. Yalkut Yosef (Kitzur S”A 531-2:10) writes that Sephardim follow S”A, and Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. </ref> | ||
