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==Kavod and Oneg== | ==Kavod and Oneg== | ||
# | #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/ | #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, 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> | #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> | ||
==Simcha== | ==Simcha== | ||
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==Forbidden work== | ==Forbidden work== | ||
#There’s a dispute whether work on Chol HaMoed is a biblical prohibition or a Rabbinic one.<ref>Tosfot (Chagiga 18a s.v. cholo) | #There’s a dispute whether work on Chol HaMoed is a biblical prohibition or a Rabbinic one.<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) | 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. | ||
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 /> | |||
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 /> | 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 /> | ||
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> | The Sefer HaChinuch (n. 323) explains that the determination of which melachot are biblically forbidden is left in the hands of the rabbis. He seems to understand this concept (לא מסרה הכתוב אלא לחכמים) differently than the Ramban. Ramban understood that the general principles that the rabbis stated such as צורך המועד and דבר האבד are considered principles from the Torah, however, the other details are only rabbinic. Sefer Hachinuch, on the other hand, understands that every detail that the rabbis dictated is also given the weight of a Torah prohibition. </ref> According to Sephardim, the halacha is that work on Chol HaMoed is a Rabbinic prohibition.<ref>Chazon Ovadia (Yom Tov p. 168) and 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. Chazon Ovadia quotes 16 rishonim who hold that it is derabbanan including: Rambam, Smag, Rash, Riva, Rabbenu Tam, Rosh, Yereyim, Hagahot Maimoniyot, Mordechai, Or Zaruah, Meiri, Talmid Ri Mparis, Tosfot Rid, Orchot Chaim, Kol Bo, and Rashbetz who hold that it is only derabbanan. </ref> Ashkenazic poskim are concerned for the opinion that work on Chol Hamoed is a biblical prohibition.<ref>Magen Avraham 530:1 and Gra 530:3 understand that Rama 530:1 holds that melacha on Chol Hamoed is from the Torah. Mishna Brurah (Biur Halacha 530:1 s.v. umuter) writes that it is proper to be strict because most rishonim hold it is from the Torah. Biur Halacha enumerates 7 rishonim who hold that it is from the Torah including Rif, Shiltot, Eshkol, Ritz Geyitz, Rashbam, Rashi, and Shibolei Haleket. </ref> | ||
#According to those who hold that melacha on Chol Hamoed is only derabbanan, some poskim permit anything which is a psik reisha (action which inevitaby will cause a melacha to occur).<ref>Chazon Ovadia (Yom Tov p. 171) explains that according to those who hold that melacha on Chol Hamoed is derabbanan, a pesik reisha is permitted based on Trumat Hadeshen 66.</ref> | |||
=== Melacha without Tircha === | |||
# Some rishonim and a minority of poskim hold that the reason that melacha is forbidden on Chol Hamoed is because it takes away from a person being able to enjoy the Moed. For that reason Chazal forbade melacha that involved tircha since that distracts a person from simcha on the Moed. However, if it is no tircha at all, the melacha is permitted.<ref>Yereyim 304 writes that because the Gemara Moed Katan 13a states that melacha on Chol Hamoed is only forbidden because of tircha, melacha that isn't tircha, such as loans or a little bit of work in one's house, is permitted. Shibolei Haleket (cited by Biur Halacha 545:5 s.v. vafilu) quotes some who say that it is permitted to write friendly letters on Chol Hamoed because it is a melacha that doesn't involve tircha and it is similar to taking a walk, which is permitted. Trumat Hadeshen 153 seems to imply this as well. Tosfot Rabbenu Peretz (Pesachim 5a) quoting Risva implies that melacha without tircha is permitted. Eshel Avraham 540:1 writes that he understood that melacha without tircha is permitted. His proof is that Tosfot (m"k 10b s.v. muliya) permits flattening a ground for an animal corral. He understands that there's no tircha and permitted even though there's no need. [It is possible to argue with these premises; see Rashi (ktav yad 10b s.v. uriya).] Aruch Hashulchan 545:12 in his second answer writes that it is permitted to write friendly letters on Chol Hamoed because doing so doesn't involve tircha. Radvaz 2:727 is lenient only if the melacha is a melacha sheino tzaricha lgufa and not a tircha. If the melacha is a melacha shetzaricha lgufa or a tircha it is forbidden. The concept that melacha on Chol Hamoed is only forbidden because of tircha as it distracts from simchat hamoed is found in Ritva (m"k 13a s.v. ela) and Ravyah (m"k 3:835). Hilchot Chag Bchag (Chol Hamoed 3:7) is lenient on this question of melacha without tircha. He quotes Rav Elyashiv as holding m'ikar hadin that it is permitted. He notes that the minhag is to be lenient regarding turning off and on lights, cutting toilet paper, and talking on the phone even without a tzorech hamoed, and according to him is permitted. </ref> However, other rishonim and the consensus of the poskim is that all melacha is forbidden even if it does not involve tircha. Melacha without tircha is only permitted if there's a need for the holiday or another reason that permits melacha on Chol Hamoed.<ref>Shibolei Haleket (cited by Biur Halacha 545:5 s.v. vafilu) quotes Rav Avigdor Katz who does not allow writing friendly letters on Chol Hamoed unless there is a need for the moed or a concern for loss. He implies that melacha without tircha is forbidden. Also, Ritva (m"k 18a s.v. vigeret) implies this as well because he writes that it is only permitted to write a letter if there's a particular need for the moed. Mishna Brurah 545:30 codifies this approach. He definitely seems to disagree with Aruch Hashulchan 545:12's second answer. It is also implied from Pri Megadim (E"A 540:5) that melacha without tircha is forbidden. Beer Moshe 7:42:1 quotes a lot of sources on this topic and doesn't come to a clear conclusion. He seems to be strict as he quotes Aruch Hashulchan as lenient, but Pri Megadim and Mishna Brurah as strict. Betzel Hachachma 5:95:1 is also strict in general and only lenient for carrying. Shevet Halevi 6:68 is lenient for carrying but doesn't sound like he would permit in general. Moadim Uzmanim 4:298 is strict except for carrying and cooking, but in 7:154 he isn't sure. He suggests that perhaps any melacha that doesn't involve tircha is permitted but leaves it unresolved. Chazon Ovadia p. 204 quotes Aruch Hashulchan but notes that it is against the Ritva. He indicates that he is strict about this question. See Shemirat Shabbat Kehilchata (66:55) who quotes Aruch Hashulchan and also quotes Mishna Brurah. His ruling on this matter isn't clear. </ref> | |||
## Many poskim hold that it is permitted to carry on Chol Hamoed even if there's no need.<ref>Meiri (18b s.v. ein), Shevet Halevi 6:68, Moadim Uzmanim 4:298, 7:154, Betzel Hachachma 5:95:1 (see there for details), Chazon Ovadia (Yom Tov p. 171), Hilchot Chag Bchag 3:6</ref> However, some poskim are strict.<ref>Chazon Ish and Amudei Or cited by Moadim Uzmanim 4:154. Hilchot Chag Bchag 3:6 quotes that Chazon Ish in his sefer is lenient, but Orchot Rabbenu records his practice not to carry anything unnecessarily on Chol Hamoed.</ref> | |||
## Some poskim permitted ripping toilet paper off the lines on Chol Hamoed even if he has pre-ripped toilet paper or tissues available.<ref>Beer Moshe 7:10:1, 7:42, Hilchot Chag Bchag 3:6</ref> | |||
## Some poskim permit killing bugs on Chol Hamoed even if they're not bothering him.<ref>Radvaz 2:727</ref> | |||
## It is permitted to wash oneself with soap, even bar soap, on Chol Hamoed.<ref>Chazon Ovadia (Yom Tov p. 193). See Moadim Uzmanim 4:298, 7:154 who suggests that only if it is necessary is it permitted.</ref> | |||
===Tircha without Melacha=== | ===Tircha without Melacha=== | ||
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#A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha.<ref>Shulchan Aruch O.C. 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. This is the explanation of Rashi (ktav yad 13a s.v. ein), Rabbenu Gershom, Ran, and one explanation of Ritva. Ritva has another explanation that it is because of uvda dchol. However, see Tosfot 12b who isn't sure if there is a prohibition of tircha without melacha in general. </ref> | #A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha.<ref>Shulchan Aruch O.C. 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. This is the explanation of Rashi (ktav yad 13a s.v. ein), Rabbenu Gershom, Ran, and one explanation of Ritva. Ritva has another explanation that it is because of uvda dchol. However, see Tosfot 12b who isn't sure if there is a prohibition of tircha without melacha in general. </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> | #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> | ||
#It is permitted to wash dishes after eating or dishes that he might use again on the moed.<ref>Rav Shlomo Zalman Auerbach (Shulchan Shlomo 530:2:2) permits washing dishes after eating. However, if a family is leaving the house on Chol Hamoed and going to be away for the second days, he isn't sure that it is permitted to clean the dishes, take out the garbage, and tidy up. </ref> | |||
===Degradation of the Holiday=== | ===Degradation of the Holiday=== | ||
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#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> | #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> | ||
#Tzorech HaMoed is only permitted if the work doesn't entail excessive tircha (exertion).<ref>Shemirat Shabbat KeHilchata 66:38 | #Tzorech HaMoed is only permitted if the work doesn't entail excessive tircha (exertion).<ref>Pri Megadim (E"A 540:5), Mishna Brurah 540:7, and Shemirat Shabbat KeHilchata 66:38 forbid tircha even though a melacha is a tzorech hamoed. Aruch HaShulchan 540:4 forbids great exertion (tircha gedola) for tzorech hamoed. Hilchot Chag Bchag (3:14, p. 75) quotes a dispute if tircha yetera is permitted for tzorech hamoed, but someone who is lenient has what to rely upon. Pri Megadim M”Z 540:3 permits even great exertion for tzorech hamoed. (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. | ||
The Mishna (Moed Katan 13a) forbids moving homes on Chol Hamoed and Rashi, Rabbenu Gershom, and Ritva explain that this is forbidden because of tircha. Seemingly, this is forbidden even though it is a melacha for tzorech hamoed. However, Tur and Shulchan Aruch O.C. 535:1 without mentioning tircha clearly write that moving homes is only forbidden if it is not a tzorech hamoed. Mishna Brurah 535:1 quotes Rashi who says that it is forbidden because of tircha. This implies that a tzorech hamoed is permitted even though it is a tircha (unlike Mishna Brurah 540:7). | |||
The Gemara Moed Katan 5a clarifies that an individual may not dig a hole to hold drinking water even though he needs it, though he may fix an old hole that got clogged. Tosfot 2a s.v. vchotetin explains that unclogging a hole isn't tircha, but digging a new one is. Seemingly, this is a proof that tircha is forbidden for tzorech hamoed. However, this could be rejected by Ramban (Likkutim on Hilchot Chol Hamoed) who explains the case there was where the individual didn't really need the pit for drinking water. It was for drinking water but he could also get the water from a further pit and this was only for convenience. | |||
Rivav (on Rif m"k 4b) explicitly permits tzorech hamoed even with tircha yeterta (excessive effort). He explains the gemara 5a is forbidden because that is maaseh uman. Ramban (Torat Haadam, Inyan Hakevura s.v. k'sh'iyanti) also seems to permit tzorech hamoed with tircha. However, Ritva (m"k 2a s.v. vha) implies that it is forbidden. Hilchot Chag Bchag 3:14 quotes Meiri (12a and 19a) and Ohel Moed 3:1 as lenient on this question but they seem only to be lenient about ochel nefesh. | |||
Torat Avraham p. 71 discusses the opinion of Mishna Brurah (537:15, 540:2, 541:13) rejects the proofs that he holds it is forbidden. </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> | #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> | ||
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#One may not delay doing a certain work from before Chol HaMoed and do it on Chol HaMoed.<ref>S”A 536:1 </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> | #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 or wash floors that are usually cleaned at least once a week.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 19 and 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 19 and 34). Chazon Ovadia p. 194 quotes this same idea from Teshurat Shay 2:174. However, Chazon Ovadia himself is lenient to wash the floors even if it isn't washed every week. He cites Rav Shlomo Hacohen from Vilna who held that it is permitted to wash the floors since it is similar to flattening the ground that is permitted in the house (Moed Katan 10b, Rashi ktav yad s.v. adayta d'ara, Rabbenu Yerucham (4:5, cited by Bet Yosef 537:9), Shulchan Aruch O.C. 540:2, Magen Avraham 540:5). Rashi and Rabbenu Yerucham say that it is permitted to flatten the floors on Chol Hamoed so that a person doesn't trip. Magen Avraham 540:5 adds that it isn't a tircha. Pri Megadim E"A 540:5 writes that it isn't a tircha and also it is a tzorech hamoed. Mishna Brurah 540:7 agrees. However, Eshel Avraham 540:1 and Hilchot Chag Bchag 3:6 argue that it is permitted because it isn't tircha even though it isn't a tzorech hamoed. This is also how Atzi Shitim understood the Magen Avraham, though he disagreed with Magen Avraham (and held like Pri Megadim). </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> | #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 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> | ||
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==Preparation of Food== | ==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]]) | #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> even if it involves a lot of effort.<ref>Ramban (Likkutim on Chol Hamoed), Meiri (m"k 19a s.v. k'sh'titbonen), Ohel Moed (m"k 3:1)</ref> | ||
#It’s permissible even if the melacha was deliberately pushed off to doing it on Chol HaMoed.<ref>S”A 533:1 </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> | #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> | ||
