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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> | ||
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#This prohibition applies both to men and women,<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 26), Mishna Brurah 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23. </ref> but not to children below the age of Bar or Bat Mitzvah if it is causing them discomfort.<ref>In Moed Katan 14a, Shmuel permitted a parent to cut the hair of his child on Chol Hamoed. There are two versions whether this applies only to a baby born on Chol Hamoed or any child. Rosh (m"k 3:2) and Rambam (Hilchot Yom Tov 7:19) rule like the lenient version of Shmuel. Therefore, Shulchan Aruch O.C. 531:6 permits haircutting for a child. | #This prohibition applies both to men and women,<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 26), Mishna Brurah 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23. </ref> but not to children below the age of Bar or Bat Mitzvah if it is causing them discomfort.<ref>In Moed Katan 14a, Shmuel permitted a parent to cut the hair of his child on Chol Hamoed. There are two versions whether this applies only to a baby born on Chol Hamoed or any child. Rosh (m"k 3:2) and Rambam (Hilchot Yom Tov 7:19) rule like the lenient version of Shmuel. Therefore, Shulchan Aruch O.C. 531:6 permits haircutting for a child. | ||
Nemukei Yosef (Moed Katan 7a s.v. katan) writes that it is only permitted to cut a child's hair if it is causing them discomfort. Magen Avraham 531:8, Mishna Brurah 531:15, Aruch Hashulchan 531:6, and Kaf Hachaim 531:26 codify the Nemukei Yosef. | Nemukei Yosef (Moed Katan 7a s.v. katan) writes that it is only permitted to cut a child's hair if it is causing them discomfort. Magen Avraham 531:8, Mishna Brurah 531:15, Aruch Hashulchan 531:6, and Kaf Hachaim 531:26 codify the Nemukei Yosef. Shulchan Gavoha (cited by Or Letzion 3:24:1) disagrees and holds that it is permitted even if the child is not in discomfort. | ||
Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. Shaare Teshuva 531:2 quotes the Gan Hamelech who allows an Upshirin on Chol Hamoed for a baby whose third birthday falls out on Chol Hamoed Sukkot or Pesach. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. Piskei Teshuvot 531:3 | Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. </ref> | ||
#Some poskim are strict | #It is permitted to perform an upsherin on Chol Hamoed even if it is delayed.<ref>Shaare Teshuva 531:2 quotes the Gan Hamelech who allows an Upshirin on Chol Hamoed for a baby whose third birthday falls out on Chol Hamoed Sukkot or Pesach. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. Kaf Hachaim 531:30 and Piskei Teshuvot 531:3 agree. Or Letzion (3:24 fnt. 1) notes that it is questionable why it is permitted to have an upshiring according to Nemukei Yosef who doesn't allow cutting a child's hair unless he's in discomfort. Divrei Yatziv (Likutim 93) writes that since an upsherin is a minhag it is the equivalent of a child who is discomfort and it is permitted to cut his hair. </ref> | ||
#Some poskim are strict to forbid fixing a wig on Chol Hamoed.<ref>Rav Moshe Feinstein (quoted in Dirshu M”B 531:note 4) is strict regarding fixing a wig on Chol HaMoed, while Beer Moshe 7:5 is lenient. </ref> | |||
#A woman may remove other hair on her body besides for on her head.<ref>Shulchan Aruch O.C. 546:5, Aruch Hashulchan 531:8 </ref> | #A woman may remove other hair on her body besides for on her head.<ref>Shulchan Aruch O.C. 546:5, Aruch Hashulchan 531:8 </ref> | ||
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See the full article about [[Shaving on Chol Hamoed]]. | See the full article about [[Shaving on Chol Hamoed]]. | ||
#In general, it is forbidden to shave on Chol HaMoed unless it jeopardizes his job.<ref>Moed Katan 13b, Shulchan Aruch O.C. 531:1, Hilchot Chol HaMoed Zichron Shlomo (pg 26) </ref> | #In general, it is forbidden to shave on Chol HaMoed unless it jeopardizes his job.<ref>Moed Katan 13b, Shulchan Aruch O.C. 531:1, Hilchot Chol HaMoed Zichron Shlomo (pg 26) </ref> | ||
#Many Ashkenazic authorities permit [[shaving]] on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2) | #Many Ashkenazic authorities permit [[shaving]] on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2) there's a great need or is pained by not [[shaving]]. Also, one who relies on this only to look presentable should not be protested.<ref>*Nodeh BeYehuda 1:13 writes that one may rely on the opinion of Rabbenu Tam who holds that one who shaved on Erev Chag may shave during Chol HaMoed on condition that the one cutting the hair is a poor person who doesn’t have what to eat. When asked why he printed such a novel idea, in Nodeh BeYehuda 2:99-101 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 Chatom Sofer 154 writes that the Nodeh BeYehuda’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 Chatom Sofer disagreed with the Nodeh BeYehuda’s leniency. | ||
*Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev [[Yom Tov]] and regularly shaves at least once in every 3 days, and he’s pained by not [[shaving]] or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev [[Yom Tov]] will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. [http://www.yutorah.org/lectures/lecture.cfm/764803/Rabbi_Shmuel_Marcus/Shaving_on_Chol_Hamoed Rabbi Shmuel Marcus] explains this [[teshuva]] of Rav Moshe.</ref> Some authorities are even more lenient and say that if one shaves daily and shaved on Erev [[Yom Tov]] one should shave on Chol HaMoed.<ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Schachter] (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.</ref> However, many poskim rejected this leniency <ref>Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting. </ref> including most sephardic poskim.<ref>Chazon Ovadyah ([[Yom Tov]] pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour] on dailyhalacha.com</ref> | *Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev [[Yom Tov]] and regularly shaves at least once in every 3 days, and he’s pained by not [[shaving]] or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev [[Yom Tov]] will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. [http://www.yutorah.org/lectures/lecture.cfm/764803/Rabbi_Shmuel_Marcus/Shaving_on_Chol_Hamoed Rabbi Shmuel Marcus] explains this [[teshuva]] of Rav Moshe.</ref> Some authorities are even more lenient and say that if one shaves daily and shaved on Erev [[Yom Tov]] one should shave on Chol HaMoed.<ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Schachter] (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.</ref> However, many poskim rejected this leniency<ref>Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting. </ref> including most sephardic poskim.<ref>Chazon Ovadyah ([[Yom Tov]] pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour] on dailyhalacha.com</ref> | ||
#A man may trim his mustache even if it does not interfere with his eating.<ref>Shulchan Aruch O.C. 531:8, Mishna Brurah 531:21, Kaf Hachaim 531:39 </ref> | #A man may trim his mustache even if it does not interfere with his eating.<ref>Shulchan Aruch O.C. 531:8, Mishna Brurah 531:21, Kaf Hachaim 531:39 </ref> | ||
==Nail | ==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 the Rama 532:1 writes that the Ashkenazic minhag is to refrain from [[cutting one's nails]] on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour on dailyhalacha.com] also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.</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 the Rama 532:1 writes that the Ashkenazic minhag is to refrain from [[cutting one's nails]] on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour on dailyhalacha.com] also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.</ref> | ||
