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Chol HaMoed: Difference between revisions
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#Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 73-7). <br /> | #Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 73-7). <br /> | ||
The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. </ref> It is customary when writing for | The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. </ref> It is customary when writing for a need of the holiday or a public need that isn't for the holiday to alter the way in which one writes.<ref>Rama 545:1 and 545:5, Magen Avraham 545:21, Mishna Brurah 545:5 and 34. Mishna Brurah explains that it means that they wrote everything on a slant.</ref> | ||
#Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money. </ref> | #Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money. </ref> | ||
#Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 75-6) </ref> | #Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 75-6) </ref> | ||
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#It’s permissible to use a tape recorder on Chol HaMoed.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) </ref> | #It’s permissible to use a tape recorder on Chol HaMoed.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) </ref> | ||
#If a person has a nuance in Torah he is permitted to write it down so that he doesn't forget it.<ref>Shulchan Aruch O.C. 545:9, Mishna Brurah 545:47. Taz 545:13 writes that his father-in-law wrote the Bach on chol hamoed. Radvaz 1:357 permits a rabbi to write a teshuva on chol hamoed because of tzarchei rabbim and dvar ha'aved. </ref> | #If a person has a nuance in Torah he is permitted to write it down so that he doesn't forget it.<ref>Shulchan Aruch O.C. 545:9, Mishna Brurah 545:47. Taz 545:13 writes that his father-in-law wrote the Bach on chol hamoed. Radvaz 1:357 permits a rabbi to write a teshuva on chol hamoed because of tzarchei rabbim and dvar ha'aved. </ref> | ||
#If a sefer torah is invalid and the congregation needs it for kriyat hatorah it may be fixed on chol hamoed.<ref>Shulchan Aruch O.C. 545:2. From the Bet Yosef it appears that the leniency is based on the fact that it is included in tzarchei rabbim, communal needs. This is also the view of Magen Avraham 545:4. Gra 544:1 asks that Rashba (cited by Rama 544:1) holds that communal needs are only permitted if it is a physical need and not a spiritual one. Chayey Adam 111:1 (and Nishmat Adam 106:2) answers that the reason it is permitted to fix a sefer torah that is necessary is because of dvar ha'aved, a concern for loss. The loss of the mitzvah of kriyat hatorah is sufficient to permitted professional work necessary to fix the torah. </ref> | #If a sefer torah is invalid and the congregation needs it for ''[[Kriyat HaTorah|kriyat hatorah]]'' it may be fixed on chol hamoed.<ref>Shulchan Aruch O.C. 545:2. From the Bet Yosef it appears that the leniency is based on the fact that it is included in tzarchei rabbim, communal needs. This is also the view of Magen Avraham 545:4. Gra 544:1 asks that Rashba (cited by Rama 544:1) holds that communal needs are only permitted if it is a physical need and not a spiritual one. Chayey Adam 111:1 (and Nishmat Adam 106:2) answers that the reason it is permitted to fix a sefer torah that is necessary is because of dvar ha'aved, a concern for loss. The loss of the mitzvah of kriyat hatorah is sufficient to permitted professional work necessary to fix the torah. </ref> | ||
===Typing=== | ===Typing=== | ||
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#Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.<ref>This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing. </ref> | #Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.<ref>This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing. </ref> | ||
#Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.<ref>While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340. </ref> | #Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.<ref>While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340. </ref> | ||
#Many permit the use of a film camera unconditionally; <ref>R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach. </ref> others permit only for a rare photo opportunity.<ref>See the responsa of R’ Moshe Stern 55.</ref> | #Many permit the use of a film camera unconditionally;<ref>R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach. </ref> others permit only for a rare photo opportunity.<ref>See the responsa of R’ Moshe Stern 55.</ref> | ||
#One should not have pictures developed on Chol Hamoed.<ref>Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.</ref> | #One should not have pictures developed on Chol Hamoed.<ref>Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.</ref> | ||
