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Chol HaMoed: Difference between revisions
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==Taking a Haircut== | ==Taking a Haircut== | ||
#It’s a mitzvah to take a haircut on Erev [[Yom Tov]].<ref> | #It’s a mitzvah to take a haircut on Erev [[Yom Tov]].<ref>Shulchan Aruch O.C. 531:1 </ref> Some say that it is acceptable to take a haircut within 30 days of the holiday and that's considered sufficiently close to the holiday to indicate that he cut his hair in honor of the holiday.<ref>Pri Megadim M"Z 531:1, Shaar Hatziyun 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> | #It’s forbidden to take a haircut on Chol HaMoed. The rabbis prohibited this so that people would prepare properly before the holiday.<ref>Shulchan Aruch O.C. 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. | 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. Shulchan Aruch O.C. 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>Shulchan Aruch O.C. 531:2. <br /> | ||
Rabbenu Tam (cited in Tur 531) held that since that is the reason for the rabbinic enactment, if one shaved before Yom Tov, he can shave on Chol HaMoed and the enactment would not apply. The Tur himself rejects this logic for two reasons: 1. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. It should be forbidden because nobody can tell that he shaved before Yom Tov. This second reason is based on a question raised in the Gemara there about someone who was too busy to shave on Erev Yom Tov because he was looking for something that he lost. Though the Gemara leaves this question unresolved, the Tur here rules strictly, saying that since nobody can tell why he did not shave before Yom Tov, it is forbidden to do so. Thus he applies the same logic to one who already shaved before Yom Tov and forbids him from shaving on Chol HaMoed itself. | Rabbenu Tam (cited in Tur 531) held that since that is the reason for the rabbinic enactment, if one shaved before Yom Tov, he can shave on Chol HaMoed and the enactment would not apply. The Tur himself rejects this logic for two reasons: 1. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. It should be forbidden because nobody can tell that he shaved before Yom Tov. This second reason is based on a question raised in the Gemara there about someone who was too busy to shave on Erev Yom Tov because he was looking for something that he lost. Though the Gemara leaves this question unresolved, the Tur here rules strictly, saying that since nobody can tell why he did not shave before Yom Tov, it is forbidden to do so. Thus he applies the same logic to one who already shaved before Yom Tov and forbids him from shaving on Chol HaMoed itself. | ||
S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 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 Chatam Sofer 154 writes that the Nodah Biyehuda’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 Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7) </ref> | S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 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 Chatam Sofer 154 writes that the Nodah Biyehuda’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 Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7) </ref> | ||
#Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well.<ref>S”A 531:3 </ref> | #Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well.<ref>S”A 531:3 </ref> | ||
#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 | #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 Chol Hamoed or late on Erev Yom Tov and was unable to cut one’s hair 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> | ||
##Nowadays there is no leniency to permit haircutting for someone who came back from a trip overseas before Yom Tov or on Chol Hamoed.<ref>Rav Elyashiv (cited by Dirshu 531:7) and Ish Matzliach (cited by Tiferet 531:15) conclude that there is no leniency of someone who comes from overseas before Yom Tov or on Chol Hamoed. The reason is that it is possible to cut one's hair in the country where a person was travelling. Also, travel doesn't take so long. This is evident in Mishna Brurah 531:12 who writes that it is only a leniency for someone who came from a very far trip and it is known to everyone that he couldn't cut his hair before Yom Tov. That doesn't really exist today. Also, Mishna Brurah 531:13 writes that if a person came in from overseas and was in another city before he came home before Yom Tov it is forbidden to for him to shave on Chol Hamoed. The reason is that he could have shaved in that other town. This is the basis for Rav Elyashiv's ruling.</ref> | |||
#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, Shemirat Shabbat Kehilchita vol 2. 66:32, Aruch Hashulchan 531:8, Yalkut Yosef Moadim pg. 517 </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> | ||
