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Chol HaMoed: Difference between revisions
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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 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> | #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>Shulchan Aruch O.C. 531:5 quoting Ramban and Mordechai </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> | ##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> | ||
