{"id":55555,"date":"2024-03-22T16:56:26","date_gmt":"2024-03-22T16:56:26","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=55555"},"modified":"2024-03-22T16:56:26","modified_gmt":"2024-03-22T16:56:26","slug":"halacha-according-to-the-sephardic-practice-chol-hamoed","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-chol-hamoed\/","title":{"rendered":"Halacha According to the Sephardic Practice: Chol Hamoed"},"content":{"rendered":"

<\/a><\/a><\/a>The importance of Chol HaMoed<\/h2>\n

The days between the first day (or second day outside of Eretz Yisrael) and the seventh day of Pesach, and the days between the first day (or second day outside of Eretz Yisrael) of Sukkot and Shemini Atzeret, are called Chol HaMoed<\/em>.<\/p>\n

The Rambam explains that Chol HaMoed is called a holy gathering and is the time when the Korban<\/em> Chagigah<\/em> was brought in the Bet HaMikdash. Melachah<\/em>, therefore, is prohibited so that everyone may understand that the days of Chol HaMoed are unlike other ordinary days that are devoid of sanctity. However, not every form of labor is forbidden on Chol HaMoed, <\/em>as it is on Yom Tov<\/em>, since the primary objective of the prohibitions is to prevent the day from resembling a weekday. Therefore, some melachot<\/em> are prohibited, while others are permitted.[1]<\/a><\/p>\n

The Gemara says, \u201cOne who treats the festivals with scorn is comparable to an idol worshipper.\u201d[2]<\/a> Similarly, the Mishnah states, \u201cOne who treats the festivals with scorn has no share in the World to Come.\u201d[3]<\/a> Rashi explains that this is referring to one who profanes Chol HaMoed by performing melachah<\/em>, or treats those days as he would a weekday regarding eating and drinking. Since one thinks these days are not as stringent as Yom Tov<\/em>, one is not careful to heed them.[4]<\/a><\/p>\n

It is incumbent on us, as Bnei Yisrael, who have been given these very special days of rejoicing with Hashem, to treat these days with proper respect, and realize their great gift and potential.[5]<\/a><\/p>\n

<\/a><\/a><\/a>Eating, Drinking, and Dressing Appropriately<\/h2>\n
    \n
  1. It is praiseworthy to eat meat and drink wine on all of the days of Chol HaMoed (as discussed above, in the laws of Yom Tov).<\/li>\n
  2. One is not obligated to eat bread at every meal on Chol HaMoed. However, one should try to eat bread (or matzah on Pesach) at least once each day of Chol HaMoed. Preferably, one should eat one bread meal during the daytime and one bread meal at night.[6]<\/a> Some poskim<\/em> even write that one should use two loaves of bread for HaMotzi<\/em> in honor of the chag<\/em>.[7]<\/a><\/li>\n
  3. One who forgot to recite Yaaleh VeYavo<\/em> in Birkat HaMazon <\/em>on Chol HaMoed does not have to repeat Birkat HaMazon<\/em>[8]<\/a> One who realized his error before reciting the berachah<\/em> of Boneh<\/em> Yerushalayim<\/em> should recite \u05d1\u05e8\u05d5\u05da \u05e9\u05e0\u05ea\u05df \u05de\u05d5\u05e2\u05d3\u05d9\u05dd \u05dc\u05e2\u05de\u05d5 \u05d9\u05e9\u05e8\u05d0\u05dc \u05dc\u05e9\u05e9\u05d5\u05df \u05d5\u05dc\u05e9\u05de\u05d7\u05d4.[9]<\/a><\/li>\n
  4. It is forbidden to fast on Chol HaMoed. If one will not have time to eat a proper meal, he should at least eat some fruits or the like.[10]<\/a><\/li>\n
  5. On Shabbat Chol HaMoed, one should try to serve some foods or fruits that one would not normally serve on a regular Shabbat.[11]<\/a><\/li>\n
  6. One should set the table with a tablecloth even on Chol HaMoed. This is also true on Chol HaMoed Sukkot, when the indoor dining room table is not being used.[12]<\/a><\/li>\n
  7. On Chol HaMoed, one should wear his Shabbat clothes, or at least dress more properly than he would on a regular day. If one must work and is concerned that he will ruin his clothing, he may wear regular clothes.[13]<\/a><\/li>\n
  8. When greeting people on Chol HaMoed, one should say \u201cMoadim LeSimchah<\/em>\u201d or \u201cChag Same\u2019ach<\/em>.\u201d[14]<\/a><\/li>\n<\/ol>\n

    <\/a><\/a><\/a>The Prohibition of Melachah on Chol HaMoed<\/h2>\n
      \n
    1. There is a machloket<\/em> whether the prohibition of performing melachah<\/em> on Chol HaMoed is of biblical or rabbinical origin. Some poskim<\/em> write that the prohibition of melachah<\/em> is entirely a biblical prohibition. Others write that from the Torah, melachah<\/em> is only prohibited when it is not needed for the moed<\/em> However, the Shulchan Aruch<\/em> disagrees, and rules that all melachot<\/em> on Chol HaMoed are rabbinically prohibited. Therefore, one may be lenient when there is a dispute among the poskim<\/em> as to whether a melachah<\/em> is prohibited or not.[15]<\/a><\/li>\n
    2. The melachah<\/em> of carrying an object from a public to a private domain is not prohibited on Chol HaMoed.[16]<\/a><\/li>\n<\/ol>\n

      <\/a><\/a><\/a>Cutting Hair and Shaving<\/h2>\n
        \n
      1. To properly honor the moed<\/em>, one should cut his hair and prepare clean clothing before Yom Tov<\/em>. To ensure that one does not delay these preparations until Chol HaMoed, the Chachamim prohibited cutting hair and laundering clothes on Chol HaMoed.[17]<\/a><\/li>\n
      2. Cutting hair is forbidden on Chol HaMoed, even for one who cut his hair before the festival and only wishes to trim it on Chol HaMoed. This prohibition stands firm so that people will not be under the false impression that cutting hair is permitted on Chol HaMoed without reservation.[18]<\/a><\/li>\n
      3. The Chachamim did render some exceptions to this rule: these include someone who was released from prison on Chol HaMoed, a mourner whose seventh day of mourning was on erev<\/em> Yom Tov<\/em>, and one who was traveling with a delayed arrival on Chol HaMoed, or only arrived without enough time to prepare beforehand.[19]<\/a> However, in all other instances, even if one was unable to cut his hair or trim his beard for reasons that were out of his control, he may not cut his hair on Chol HaMoed.[20]<\/a><\/li>\n
      4. A sandak<\/em> and a father who is giving his child a brit milah may not shave or cut their hair on Chol HaMoed.[21]<\/a><\/li>\n
      5. Cutting hair is permitted for medical reasons.[22]<\/a><\/li>\n
      6. One can cut his hair or shave if he might lose his job or incur a large financial loss if he doesn\u2019t.[23]<\/a><\/li>\n
      7. One may trim his moustache on Chol HaMoed, especially if it gets in the way while he eats.[24]<\/a><\/li>\n
      8. If one began shaving and then realized that he was not permitted to do so on Chol HaMoed, is permitted to finish shaving if he will be embarrassed to walk around partially shaved in public.[25]<\/a><\/li>\n
      9. Washing and combing hair is permitted on Chol HaMoed even though some hairs may be pulled out as a result.[26]<\/a><\/li>\n
      10. One may give a child a haircut on Chol HaMoed.[27]<\/a><\/li>\n
      11. A woman may apply all types of cosmetics, tweeze her eyebrows, and remove her body hairs,[28]<\/a> with the exception of the hair on her head.[29]<\/a><\/li>\n<\/ol>\n

        <\/a><\/a><\/a>Cutting Nails<\/h2>\n
          \n
        1. The Rama <\/em>and the Shulchan Aruch<\/em> disagree on whether one may cut his nails on Chol HaMoed; the Rama<\/em> prohibits it, while the Shulchan Aruch<\/em> permits one to cut both his toenails and fingernails, even with a nail clipper.[30]<\/a><\/li>\n<\/ol>\n

          <\/a><\/a><\/a>Laundering<\/h2>\n
            \n
          1. Laundering, like cutting hair, is prohibited on Chol HaMoed by a special rabbinic decree. Thus, hand-washing, machine washing, and dry-cleaning are all prohibited on Chol HaMoed. Even one who laundered his whole wardrobe before the festival may not re-launder items that became soiled during the festival. However, if one only has one set of clothing and negligently did not clean it beforehand, he may nevertheless clean it on Chol HaMoed, since he has nothing else to wear.[31]<\/a><\/li>\n
          2. According to many poskim<\/em>, spot cleaning is permitted. However, one may only clean the particular spot that is dirty. If there will be no damage to the clothing, it is preferable to clean it after the moed<\/em>.[32]<\/a><\/li>\n
          3. One may wash a child\u2019s clothing if the child consistently soils them during Chol HaMoed and needs fresh clothing often.[33]<\/a> Once one is washing these soiled clothing, one may also add clothing of another child (who is under the age of bar or bat mitzvah), even if he does not soil his clothing so consistently. However, one may not add clothing of an adult (who is over the age of bar or bat mitzvah) to the load.[34]<\/a><\/li>\n
          4. Soiled undergarments may be washed, provided that one only washes what he needs for the moed<\/em>.[35]<\/a><\/li>\n
          5. One may not have his clothing washed by a non-Jew on Chol HaMoed.[36]<\/a><\/li>\n
          6. One should not wash any towels on Chol HaMoed.[37]<\/a> However, one may wash handkerchiefs.[38]<\/a> Similarly, one can wash rags that one used to wash the floor or tabletops.[39]<\/a><\/li>\n
          7. One who is having many guests may wash the bedsheets on Chol HaMoed if necessary.[40]<\/a> Likewise, one is permitted to wash his clothing or sheets for medical reasons or in order to give medical treatment.[41]<\/a><\/li>\n
          8. If one is concerned that a bedsheet or piece of clothing will become moldy or ruined if it is not washed, it is permitted to wash it on Chol HaMoed even if one does not intend to use it until after the Chag<\/em>.[42]<\/a><\/li>\n
          9. Ironing clothing that will be worn during the moed is permitted.[43]<\/sup><\/a><\/li>\n
          10. One may brush off dust from a hat, even with a hat brush.[44]<\/a><\/li>\n
          11. Most poskim <\/em>permit one to polish his shoes on Chol HaMoed.[45]<\/a><\/li>\n
          12. One may wash and sweep the floor on Chol HaMoed.[46]<\/a><\/li>\n
          13. A person may wash the dishes to keep his house clean, but not to minimize his work for after the moed<\/em>. This is relevant toward the end of Chol HaMoed Pesach, when one might want to clean his Pesach dishes so that he can put them away for the next year more quickly when Pesach ends.[47]<\/a><\/li>\n
          14. It is permitted to put one\u2019s car through an automatic car wash on Chol HaMoed.[48]<\/a><\/li>\n<\/ol>\n

            <\/a><\/a><\/a>Performing Melachot for Health Reasons<\/h2>\n
              \n
            1. Any type of medical treatment may be performed on Chol HaMoed.[49]<\/a> Routine checkups or non-urgent doctor appointments, should not be done on Chol HaMoed if it is possible to get another appointment without having to wait too long.[50]<\/a><\/li>\n
            2. One who feels pain in his tooth may visit a dentist on Chol HaMoed.[51]<\/a> One who only needs to go to the dentist for aesthetic reasons, such as for braces or for a whitening, should preferably not do so on Chol HaMoed if it can wait until after the Chag<\/em>.[52]<\/a><\/li>\n
            3. One may have his glasses fixed on Chol HaMoed.[53]<\/a><\/li>\n<\/ol>\n

              <\/a><\/a><\/a>Food Preparation on Chol HaMoed<\/h2>\n
                \n
              1. All food preparations are permitted on Chol HaMoed, even if the melachah<\/em> entails skilled work or excessive exertion, and even if it was deliberately deferred until Chol HaMoed.[54]<\/a><\/li>\n
              2. Melachah<\/em> may be performed in order to prepare food on one day of Chol HaMoed for another or for the final days of Yom Tov<\/em>. However, one may not cook on Chol HaMoed for after the moed<\/em>.[55]<\/a><\/li>\n
              3. One is permitted to cook even for a non-Jew on Chol HaMoed.[56]<\/a><\/li>\n<\/ol>\n

                <\/a><\/a><\/a>Picking Fruits and Vegetables<\/h2>\n
                  \n
                1. One may pick fruits and vegetables from his garden even though he could avoid these melachot<\/em> by purchasing them from a store.[57]<\/a> Furthermore, one who is picking fruit from a tree to eat on the moed<\/em> may pick more fruit than he actually needs so that he may select from them the choicest ones for the moed<\/em>.[58]<\/a><\/li>\n
                2. One is allowed to pick aravot<\/em> on Chol HaMoed Sukkot and sell them, since it is clear that they are meant for the moed<\/em>.[59]<\/a><\/li>\n<\/ol>\n

                  <\/a><\/a><\/a>Gardening and Watering Plants<\/h2>\n
                    \n
                  1. Work in the garden, such as planting, weeding, mowing the grass, and watering plants that are not in danger of deteriorating, is generally prohibited on Chol HaMoed.[60]<\/a> Likewise, it is permitted to spray one\u2019s plants with pesticides on Chol HaMoed.[61]<\/a><\/li>\n
                  2. A person eating outdoors may wash his hands on the lawn even though he will be watering the grass in doing so. However, if one is able to wash his hands in an area that the water will not spill onto the ground, he should wash there and not on the grass.[62]<\/a><\/li>\n
                  3. One may cut branches from a tree on Chol HaMoed to use as schach<\/em> for a sukkah even though one is pruning the tree by trimming its branches, which is a prohibited melachah<\/em>. However, one may only cut the branches from one side of the tree, to indicate that his sole objective is to provide schach<\/em> for his sukkah, and not to beautify the tree or stimulate its growth.[63]<\/a><\/li>\n<\/ol>\n

                    <\/a><\/a><\/a>Fishing<\/h2>\n
                      \n
                    1. One is allowed to go fishing and even catch an abundant supply of fish to choose a select few to consume on the festival.[64]<\/a> However, fishing for pleasure is prohibited by many poskim<\/em>, and should preferably be avoided, or, at least, one should make a point to eat from the fish he caught on the moed<\/em>.[65]<\/a><\/li>\n<\/ol>\n

                      <\/a><\/a><\/a>Trapping and Killing Bugs or Animals<\/h2>\n
                        \n
                      1. One may set up mousetraps or other insect traps on Chol HaMoed.[66]<\/a><\/li>\n
                      2. One may kill flies or bees that are bothering him on Chol HaMoed.[67]<\/a> It is also permitted to have an exterminator spray one\u2019s home if there is a need to do so.[68]<\/a><\/li>\n<\/ol>\n

                        <\/a><\/a><\/a>Playing Musical Instruments<\/h2>\n
                          \n
                        1. One may play a musical instrument on Chol HaMoed since the Chachamim only prohibited one from doing so on Shabbat and Yom Tov<\/em>.[69]<\/a><\/li>\n
                        2. One may also fix and tune his instrument on Chol HaMoed.[70]<\/a><\/li>\n
                        3. One is permitted to teach someone else to play an instrument. However, one may only get paid to teach if it is done through havlaah<\/em> (the process by which one includes a lesson from before Chol HaMoed as part of his pay), and if the student will forget what he was taught otherwise.[71]<\/a><\/li>\n<\/ol>\n

                          <\/a><\/a><\/a>Moving Houses<\/h2>\n
                            \n
                          1. One should not move from one house to another on Chol HaMoed. However, one is permitted to move from a rented house to a house that one owns.[72]<\/a><\/li>\n
                          2. One is also permitted to move new or old furniture into his new home on Chol HaMoed, provided that he will be living in the home during the moed<\/em>, and not only because of scheduling conveniences.[73]<\/a><\/li>\n<\/ol>\n

                            <\/a><\/a>Preparing for after the Chag<\/h2>\n
                              \n
                            1. One who is traveling on Chol HaMoed can bring everything that he will need even for after the Chag<\/em> if he will not be returning home until after the Chag<\/em>. For example, a yeshivah student is permitted to pack his suitcase with whatever he needs for yeshivah if he will be going back to yeshivah for Simchat Torah and will be staying there for several weeks after.[74]<\/a><\/li>\n
                            2. If one spent the beginning of the Chag in someone\u2019s home, and he will be leaving during Chol HaMoed, he is permitted to clean the home for the owner even though the owner will not be returning until after the Chag.[75]<\/a><\/li>\n
                            3. If one is disturbed by there being dirt dishes in the sink, it is permitted to wash the dishes even though one will not need them until after the Chag.[76]<\/a><\/li>\n<\/ol>\n

                              <\/a><\/a><\/a>Techum and Carrying without an Eruv<\/h2>\n
                                \n
                              1. The halachot of techumim<\/em> and the halachot of carrying without an eruv<\/em> do not apply on Chol HaMoed.[77]<\/a><\/li>\n
                              2. It is permissible to throw out one\u2019s garbage into a public garbage dumpster on the street even if one has space in his home to store the garbage until after the moed<\/em> and even if the garbage does not smell.[78]<\/a><\/li>\n<\/ol>\n

                                <\/a><\/a><\/a>Going on Trips and Driving<\/h2>\n
                                  \n
                                1. One may go on Chol HaMoed trips. However, one should try not to travel too far and spend too much time on his outings, since studying Torah should be one\u2019s main focus on Chol HaMoed.[79]<\/a><\/li>\n
                                2. One may drive to any destination, even if one could easily walk there.[80]<\/a><\/li>\n
                                3. Unless it is necessary, one should not take driving lessons on Chol HaMoed.[81]<\/a><\/li>\n<\/ol>\n

                                  <\/a><\/a><\/a>Fixing a Car<\/h2>\n
                                    \n
                                  1. One may not bring a car to a mechanic on Chol HaMoed if one needs something professionally fixed, even if one needs his car to buy food for the moed<\/em>. However, it is permissible to fix parts of one\u2019s car without professional help, such as changing a tire and the like. Furthermore, if one does not have any other mode of transportation, and it is necessary for the moed<\/em>, one may have his car fixed professionally.[82]<\/a><\/li>\n<\/ol>\n

                                    \u00a0<\/em><\/strong>A person may clean his car on Chol HaMoed, provided that it does not involve excessive effort.[83]<\/a><\/p>\n

                                    <\/a><\/a><\/a>Taking Care of Pets<\/h2>\n
                                      \n
                                    1. If one\u2019s pet must be treated on Chol HaMoed, one may take it to the veterinarian, even if it involves a maaseh uman <\/em>(lit. the work of a craftsman; a melachah<\/em> performed in a skilled manner).[84]<\/a><\/li>\n<\/ol>\n

                                      <\/a><\/a><\/a>Davar HaAved \u2014 Financial Loss<\/h2>\n
                                        \n
                                      1. Work that is permitted to be done because of the principle of davar haaved<\/em> should preferably not be done publicly.[85]<\/a><\/li>\n
                                      2. One who may lose his job if he does not work on Chol HaMoed may go to work. However, if one is allotted a certain number of vacation days, he should take his vacation days on the holidays and Chol HaMoed if he can.[86]<\/a> One does not have to reject a job offer throughout the year if he knows that the job requires him to work on Chol HaMoed.[87]<\/a><\/li>\n
                                      3. If one owns a business and legally must pay his workers\u2019 wages even if the business is closed, he may keep his business open over Chol HaMoed. However, he should try to conduct his business discreetly.[88]<\/a><\/li>\n
                                      4. One may not perform melachah<\/em> on Chol HaMoed if one will sustain a loss of new profit. Therefore, even if one will incur a loss of wages for the days he does not go to work on Chol HaMoed, melachah<\/em> is still forbidden, as it is considered a loss of new profit.[89]<\/a><\/li>\n
                                      5. If a loss could have been avoided by performing the necessary melachah<\/em> before the moed<\/em>, and one intentionally left the work to be done over the moed<\/em>, it may not be performed.[90]<\/a><\/li>\n
                                      6. If one will lose customers by closing his store on Chol HaMoed, he may keep it open.[91]<\/a><\/li>\n
                                      7. One may perform melachah<\/em> to prevent both a personal loss and another Jewish person\u2019s loss. Unlike melachah<\/em> performed for needs of the moed<\/em>, this melachah<\/em> may even be performed for payment.[92]<\/a><\/li>\n<\/ol>\n

                                        \u00a0<\/strong>It is permitted to write one\u2019s hours of learning and take part in a \u201cBein hazmanim<\/em> program\u201d that pays people to learn during Chol HaMoed.[93]<\/a><\/p>\n

                                        <\/a><\/a><\/a>Buying and Selling<\/h2>\n
                                          \n
                                        1. The Chachamim prohibited commerce on Chol HaMoed, even when it entails only buying and selling without any actual melachah<\/em>. They did this because it involves physical exertion or mental stress, which detracts from Chol HaMoed\u2019s festive atmosphere. However, even small and simple transactions and other melachot<\/em> that do not involve exertion were also included in this prohibition. Commerce is permitted when necessary to prevent financial loss. When engaging in commerce to avoid a loss, any melachah<\/em> necessary for the selling process is permitted, but should be conducted discreetly.[94]<\/a><\/li>\n
                                        2. One may buy whatever is needed for the moed<\/em>, but should not deliberately delay these purchases until Chol HaMoed. One may, however, purchase food items on Chol HaMoed, even if he deliberately delayed buying them until then.[95]<\/a><\/li>\n
                                        3. One may sell items needed for the moed<\/em>.[96]<\/a> In addition, a storekeeper who needs to repay a loan may keep his store open over Chol HaMoed if he will incur a penalty for his delay in repayment.[97]<\/a><\/li>\n
                                        4. Although buying and selling is permitted to prevent a loss, the Gemara in Moed<\/em> Katan<\/em> 10b says that one who trusts in Hashem and refrains from commerce on Chol HaMoed will be reimbursed twofold in this world, in addition to the reward he will receive in the World to Come.[98]<\/a><\/li>\n
                                        5. A man of limited means may sell merchandise over Chol HaMoed if he will use a portion of the profit to buy items for Yom Tov<\/em> that he would not otherwise afford.[99]<\/a><\/li>\n
                                        6. Engaging in commerce is permitted when there is a rare profitable opportunity, such as a sale. However, if this opportunity is expected to present itself again in the near future, it is forbidden.[100]<\/a><\/li>\n
                                        7. One may buy clothing or other items that are on sale during Chol HaMoed, provided that one cannot attain these items at the sale price after the moed<\/em>. Similarly, one may buy sale items that will stay discounted even after the moed <\/em>if he will not be remaining in the area. One may only buy at this sale if it is a rare sale that does not occur on a consistent basis.[101]<\/a><\/li>\n
                                        8. If someone visits on Chol HaMoed a city during with many shopping facilities that offer opportunities that one would not have in his hometown, he is even permitted to buy items not needed for the moed<\/em>. By shopping in the city, he will avoid the substantial expense and difficulty of an extra return trip; therefore it is considered a rare opportunity to save money. However, if he can reschedule his visit to either before or after Chol HaMoed, or if he already knows that he will be in the city again at a later date and may wait until then, he may not shop on Chol HaMoed.[102]<\/a><\/li>\n
                                        9. One may buy items in bulk if they are cheaper than buying just the amount that one would need for the chag<\/em>.[103]<\/a><\/li>\n
                                        10. One who needs to return an item to a store may not do so on Chol HaMoed unless he will be unable to afterward.[104]<\/a><\/li>\n
                                        11. It is permitted to receive payment on Chol HaMoed for making a shidduch<\/em>.[105]<\/a><\/li>\n
                                        12. If one is visiting his parents for a short time, and his parents offer to buy him clothing or other items during Chol HaMoed, he may go shopping if there will be no time to do so after the moed<\/em>. This is considered a davar haaved<\/em> since he will otherwise have to pay for his own purchases.[106]<\/a><\/li>\n
                                        13. If one finds a lost object in a situation that there is no obligation to return it, and bringing it home will involve strenuous work, he may not bring it home unless the object will be used during the moed<\/em>.[107]<\/a><\/li>\n
                                        14. It is permitted to discuss business matter on Chol HaMoed, and there is no prohibition of Daber davar <\/em>like there is on Shabbat and Yom [108]<\/a><\/li>\n<\/ol>\n

                                          <\/a><\/a><\/a>Borrowing and Repaying Money<\/h2>\n
                                            \n
                                          1. Collecting debts and borrowing or lending money without interest are not included in the prohibition of commerce, and are permitted on Chol HaMoed. One may, however, lend money with interest to a non-Jew if he is a regular customer, and refusing him might jeopardize future dealings.[109]<\/a><\/li>\n
                                          2. Money may only be exchanged for a different currency on Chol HaMoed if it is needed for the moed<\/em>.[110]<\/a><\/li>\n
                                          3. One may only deposit a check on Chol HaMoed if he needs the money or if he will lose money by deferring the deposit until after Chol HaMoed.[111]<\/a><\/li>\n<\/ol>\n

                                            <\/a><\/a><\/a>Building, Painting, Fixing, and Performing Other Household Repairs<\/h2>\n
                                              \n
                                            1. Home repairs that normally require an electrician, carpenter, or plumber may not be made on Chol HaMoed by either a skilled professional or a capable homeowner. Some repairs may be made when needed on the moed<\/em> with a valid shinui<\/em>.[112]<\/a><\/li>\n
                                            2. If one\u2019s fence or door lock broke, and one is afraid of sustaining a loss from theft or vandalism, he may have it professionally repaired on Chol HaMoed.[113]<\/a><\/li>\n
                                            3. One may professionally fix-something that is necessary to prepare food for the moed<\/em>.[114]<\/a><\/li>\n
                                            4. A person who is feeling uncomfortably cold because his heating system is not working may have it professionally repaired on Chol HaMoed.[115]<\/a><\/li>\n
                                            5. If one\u2019s cell phone broke, it is permitted to have it repaired by a professional on Chol HaMoed since a cell phone is considered a necessity nowadays and if one will be very disturbed if he will not have a cell phone throughout Chol HaMoed.[116]<\/a><\/li>\n
                                            6. One may build or assemble a sukkah on Chol HaMoed himself, or have it done by a professional.[117]<\/a><\/li>\n
                                            7. One may fix a clogged toilet with a plunger. If one cannot fix it on his own and is discomforted by the smell, one may call a professional.[118]<\/a><\/li>\n
                                            8. A nail or hook may be banged into a wall to hang a picture since this is not considered a professional act, and also because home decorating is kavod <\/em>for the moed<\/em>.[119]<\/a><\/li>\n
                                            9. One may not paint his house on Chol HaMoed.[120]<\/a><\/li>\n
                                            10. It is permitted to polish silver on Chol HaMoed if one will use it for Yom Tov<\/em>.[121]<\/a><\/li>\n
                                            11. It is permitted to copy a house key on Chol HaMoed if there is a need to do so.[122]<\/a><\/li>\n<\/ol>\n

                                              <\/a><\/a><\/a>Sewing and Repairing Clothing<\/h2>\n
                                                \n
                                              1. One who is unskilled at sewing and does not have any other clothing to wear may sew or repair clothing that are needed for the moed<\/em>, as it is considered a maaseh hedyot <\/em>(lit. the work of an amateur; a melachah<\/em> that does not require skill, or the unskilled performance of a melachah<\/em> ordinarily requiring skill).[123]<\/a><\/li>\n
                                              2. A tailor, or one who is adept at sewing, may only sew on the moed<\/em> for purposes of the moed<\/em> if he does so with a shinui<\/em>. Specifically, he must sew in long stitches, with one stitch high and the other low, in a zigzag pattern.[124]<\/a><\/li>\n
                                              3. One may sew a button onto a garment when there is great necessity, i.e. if the article of clothing cannot be worn otherwise and is needed for the moed<\/em>. However, the button should either be sewn on loosely, or sewn on only with two of the button\u2019s four holes.[125]<\/a><\/li>\n
                                              4. Shoes or clothing may not be brought to a shoemaker or tailor on Chol HaMoed, but one may buy new shoes or clothing if necessary. If one cannot buy new shoes or clothing and cannot wear the clothing in their present state, then they may be repaired.[126]<\/a><\/li>\n<\/ol>\n

                                                <\/a><\/a><\/a>Making Tzitzit<\/h3>\n
                                                  \n
                                                1. One may tie the strings of his tzitzit on Chol HaMoed, even if he will not be wearing them until after the moed<\/em>.[127]<\/a><\/li>\n<\/ol>\n

                                                  <\/a><\/a><\/a>Cutting and Ripping<\/h2>\n
                                                    \n
                                                  1. One may not cut paper to a specific size, such as cutting wrapping paper for a present, unless it is done to avoid a loss.[128]<\/a><\/li>\n<\/ol>\n

                                                    <\/a><\/a><\/a>Work Performed by a Non-Jew<\/h2>\n
                                                      \n
                                                    1. One may not instruct a non-Jew to perform any melachah<\/em> for a Jew on Chol HaMoed that a Jew himself is forbidden to perform, with or without payment.[129]<\/a> This is prohibited even if the cost of the work will be greater after the moed<\/em>.[130]<\/a><\/li>\n
                                                    2. If a non-Jew performed a melachah<\/em> on behalf of a Jew, it is permitted for the Jew to benefit from the melachah<\/em> that was done even though it should not have been done initially.[131]<\/a><\/li>\n<\/ol>\n

                                                      <\/a><\/a><\/a>Work Performed by Employees on One\u2019s Property and Moveable Objects<\/h2>\n
                                                        \n
                                                      1. One who is having his house built by a non-Jewish builder may not allow him to work during Chol HaMoed.[132]<\/a> This is even prohibited with a contracted agreement, and even if the worker was not told specifically to work on Chol HaMoed.[133]<\/a> However, if hiring workers under a job-contracting agreement (known as kablanut<\/em>) is the customary arrangement in the city for this type of work, then the construction is permitted.[134]<\/a><\/li>\n
                                                      2. Similarly, one may not allow a non-Jewish gardener to work in his garden on Chol HaMoed, even if he was hired for a fixed sum to provide year-round maintenance.[135]<\/a><\/li>\n
                                                      3. A job-contracting agreement is permitted when the worker is working on movable objects (anything that is not attached to the ground).[136]<\/a> Therefore, one may bring his laundry to a non-Jew before Yom Tov<\/em> even if it will be cleaned on Yom Tov<\/em>, provided that one did not specifically make such a request.[137]<\/a><\/li>\n
                                                      4. One may give objects in need of repair to a Jewish or non-Jewish craftsman on Chol HaMoed as long as the Jew does not count or measure. Preferably, the craftsman must be specifically instructed to make the repairs after the moed<\/em>.[138]<\/a><\/li>\n<\/ol>\n

                                                        <\/a><\/a><\/a>Community Needs<\/h2>\n
                                                          \n
                                                        1. It is permissible to publicly perform even strenuous melachah<\/em> to provide community needs on Chol HaMoed, even for payment.[139]<\/a><\/li>\n
                                                        2. Only a maaseh hedyot<\/em> is permitted when performing melachah<\/em> for after the moed<\/em>.[140]<\/a> However, melachot<\/em> that are necessary for the moed<\/em> may be provided for even with skilled work, as long as the result will physically benefit the public.[141]<\/a><\/li>\n<\/ol>\n

                                                          <\/a><\/a><\/a>Writing on Chol HaMoed<\/h2>\n

                                                          <\/a><\/a><\/a>Types of Writing<\/h3>\n
                                                            \n
                                                          1. Writing, like other melachot<\/em>, is prohibited during Chol HaMoed. The many different forms of writing will be discussed in the following halachot.[142]<\/a><\/li>\n
                                                          2. Calligraphy is not permitted on Chol HaMoed since it constitutes a maaseh uman<\/em>.[143]<\/a> However, calligraphy is permitted if it is needed for a pressing community need,[144]<\/a> in cases of a davar haaved<\/em>,[145]<\/a> or for a mitzvah that cannot be performed after the moed<\/em>.[146]<\/a><\/li>\n
                                                          3. One may not write a letter in a sefer Torah<\/em> on Chol HaMoed.[147]<\/a> However, if there is no other sefer Torah<\/em> available, then one may fix the sefer Torah<\/em>.[148]<\/a><\/li>\n
                                                          4. An artist may not draw or paint pictures on Chol HaMoed except in the instances when calligraphy is permissible.[149]<\/a> A child is permitted to paint or draw on Chol HaMoed if he is doing so for enjoyment and is not drawing professionally.[150]<\/a><\/li>\n
                                                          5. Ordinary cursive writing is considered a maaseh hedyot<\/em>, and thus has fewer restrictions than calligraphy.[151]<\/a> Examples of permitted writing are:\n
                                                              \n
                                                            1. Writing for community needs.[152]<\/a><\/li>\n
                                                            2. Writing needs for the moed<\/em>, such as a shopping list.[153]<\/a><\/li>\n
                                                            3. Work necessary to avoid loss \u2014 a davar haaved<\/em>.[154]<\/a><\/li>\n<\/ol>\n<\/li>\n
                                                            4. It is permissible to write a social letter on Chol HaMoed if it provides information that is needed for the moed<\/em>, or if it adds enjoyment to either the recipient or the sender.[155]<\/a> One should try to write the first line or the entire letter in a slanted fashion.[156]<\/a><\/li>\n
                                                            5. One may write a sign for the purpose of returning a lost object on Chol HaMoed. However, one should write the first line slanted.[157]<\/a><\/li>\n
                                                            6. One may record his banking or money transactions to prevent a financial loss by forgetting or miscalculating.[158]<\/a><\/li>\n
                                                            7. One may write out a check if one does not have cash available, or if the transaction requires a check deposit.[159]<\/a><\/li>\n
                                                            8. It is forbidden to write a borrower\u2019s contract, a shtar chov<\/em>, on Chol HaMoed.[160]<\/a><\/li>\n
                                                            9. A person taking a vocational course may write notes in class or take a written exam if failure to do so might jeopardize his grade.[161]<\/a><\/li>\n
                                                            10. One may write on sand, a fogged-up window, with chalk, or in another type of temporary way.[162]<\/a><\/li>\n
                                                            11. One may write novel explanations of a Torah concept (chiddushei Torah<\/em>) on Chol HaMoed. The Taz states that there is no greater loss than forgetting one\u2019s Torah learning, and is therefore considered a davar haaved<\/em>. In fact, many poskim<\/em> wrote their responsa and other explanations on Chol HaMoed.[163]<\/a><\/li>\n
                                                            12. A teacher is permitted to mark his students tests on Torah subjects, and he can even write corrections on the test.[164]<\/a><\/li>\n
                                                            13. It is even permitted to record Torah thoughts in front of someone who is unaware that writing chiddushei Torah<\/em> is permitted.[165]<\/a><\/li>\n<\/ol>\n

                                                              <\/a><\/a><\/a>Typing on a Computer<\/h3>\n
                                                                \n
                                                              1. One may type on a computer since it is not considered a maaseh uman<\/em>. One may even print what he typed on Chol HaMoed, provided that one can print easily, such as by simply pressing a button.[166]<\/a><\/li>\n
                                                              2. Similarly, one may send text messages on Chol HaMoed even when it is not a case of davar haaved<\/em>.[167]<\/a><\/li>\n
                                                              3. One may take pictures on a digital camera or on his phone, especially if one will be unable to take such pictures at a later date. However, one should not develop pictures on Chol HaMoed.[168]<\/a><\/li>\n
                                                              4. One may record sounds on Chol HaMoed.[169]<\/a><\/li>\n<\/ol>\n

                                                                <\/a><\/a><\/a>Celebrating Joyous Events on Chol HaMoed<\/h2>\n
                                                                  \n
                                                                1. One may not get married on Chol HaMoed, regardless of whether the bride was previously married. This is because the joy of getting married will detract from the joy of the moed<\/em>, and vice versa.[170]<\/a> One is permitted, however, to remarry his divorce\u0301e on Chol HaMoed since this joy is not as great as that of taking a new wife.[171]<\/a><\/li>\n
                                                                2. Hosting a sheva<\/em> berachot<\/em> seudah<\/em> during the seven days after a wedding is permitted on Chol HaMoed.[172]<\/a><\/li>\n
                                                                3. One is permitted to get engaged and make an engagement party on Chol HaMoed.[173]<\/a><\/li>\n
                                                                4. A brit milah (even if performed after the eighth day),[174]<\/a> pidyon haben<\/em>,[175]<\/a> siyum<\/em>,[176]<\/a> bar mitzvah,[177]<\/a> and chanukat habayit<\/em>[178]<\/a> may all be celebrated with their customary meals on Chol HaMoed.<\/li>\n<\/ol>\n

                                                                  <\/a><\/a><\/a>Avelut on Chol HaMoed<\/h2>\n
                                                                    \n
                                                                  1. Since there are many varying customs of mourning, one should seek guidance from a Halachic authority.<\/li>\n
                                                                  2. One may not deliver a eulogy on Chol HaMoed, other than for a great Talmid Chacham<\/em> in front of the niftar<\/em>.[179]<\/a><\/li>\n
                                                                  3. The laws of an onen<\/em> apply during Chol HaMoed. Therefore, an onen<\/em> may not eat meat or drink wine, and is exempt from all positive commandments on Chol HaMoed.[180]<\/a><\/li>\n
                                                                  4. The customs of keriah<\/em> (tearing one\u2019s shirt) vary, and Halachic guidance should be sought.[181]<\/a> The seudat havraah<\/em> (first meal after burial) is also subject to differing customs, and one should have them clarified by a competent rabbi.[182]<\/a><\/li>\n
                                                                  5. The customary laws of shivah are not practiced after the burial on the moed<\/em> in order to preserve the joyous nature of the moed<\/em>.[183]<\/a><\/li>\n
                                                                  6. It is forbidden to overtly display signs of mourning during the moed<\/em>, but laws of mourning that pertain to private matters remain in effect.[184]<\/a><\/li>\n
                                                                  7. Despite the fact that public displays of mourning are prohibited on the moed<\/em>, one may visit the home of a mourner to console him.[185]<\/a><\/li>\n
                                                                  8. Regarding a death that occurred before the festival and the mourner has already begun the mourning period, see Shulchan Aruch<\/em>, O<\/em>.C<\/em>. 548:7\u201320 and Y<\/em>.D<\/em>. 399:3\u20134.<\/li>\n
                                                                  9. One may make a seudah<\/em> for the memory of the deceased on the anniversary of his passing. However, this is not permitted for the eleventh month after his passing.[186]<\/a><\/li>\n
                                                                  10. One should not visit the gravesite of one\u2019s parents or siblings on Chol HaMoed since one will most likely be overcome by sorrow and cry. Therefore, one who wants to visit a relative\u2019s gravesite on the year after his passing should go either before or after the moed<\/em>. However, it is permissible to visit the graves of tzaddikim on Chol HaMoed.[187]<\/a><\/li>\n
                                                                  11. If one\u2019s relative passed away on the chag<\/em>, one begins to sit shivah after the chag<\/em>\u2019s conclusion. However, one counts the sheloshim<\/em> from the time of the burial.[188]<\/a><\/li>\n<\/ol>\n

                                                                    <\/a><\/a><\/a>Tefillin on Chol HaMoed<\/h2>\n
                                                                      \n
                                                                    1. The Torah designated Shabbat and Yom Tov<\/em> as \u201csymbols\u201d of the unique relationship between Bnei Yisrael and Hashem. The Rishonim<\/em> debate if Chol HaMoed was also designated as such a symbol. If Chol HaMoed is considered a symbol, wearing tefillin during this period would be prohibited for the same reasons that prohibit one to wear tefillin on Shabbat and Yom Tov<\/em>. If Chol HaMoed does not have this designation, it would be mandatory to wear tefillin Chol HaMoed, as it is during the year.[189]<\/a><\/li>\n
                                                                    2. The custom of many Ashkenazim is to wear tefillin on Chol HaMoed.[190]<\/a> However, the custom of Sephardim is to refrain from wearing tefillin on Chol HaMoed.[191]<\/a><\/li>\n
                                                                    3. If a Sepharadi is praying with an Ashkenazic minyan that wears tefillin during Chol HaMoed, he is not required to wear However, one should try to pray with a minyan that does not wear tefillin.[192]<\/sup><\/a><\/li>\n
                                                                    4. If one is in a synagogue where there is no uniform custom, the congregants should form two separate minyanim in different locations, where one will wear tefillin and one will not.[193]<\/a><\/li>\n<\/ol>\n

                                                                      [1]<\/a>. Rambam, Yom Tov<\/em> 7:1.<\/p>\n

                                                                      [2]<\/a>. Makkot<\/em> 23a; Pesachim<\/em> 118a. See also Chiddushei Maharal<\/em> as to why this is compared to idol worship.<\/p>\n

                                                                      [3]<\/a>. Avot<\/em> 3:11. See also Sanhedrin 99a.<\/p>\n

                                                                      [4]<\/a>. See also the Me\u2019iri<\/em> on Makkot<\/em> 23a and the Zohar<\/em>, Tzav<\/em> 29b, which state that one who profanes the moadim<\/em> is as if he denied one of the main beliefs of Judaism. The Midrash in Vayikra<\/em> Rabbah<\/em>, Behar<\/em> 34 adds that observing the days of Chol HaMoed is included in the words of the pasuk<\/em> in Yeshayah<\/em> 58:13 of me\u2019asot derachecha<\/em>, honoring the day by not engaging in one\u2019s own affairs.<\/p>\n

                                                                      [5]<\/a>. Most importantly, one should set aside time to learn Torah on the days of Chol HaMoed, since this is the reason why Hashem set aside these days for Bnei Yisrael (see above). See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 172, which cites the Yerushalmi<\/em>, which implies that one who wastes his time during Chol HaMoed is worse than one who performed melachah<\/em>. See also Pele Yoetz<\/em>, \u201cChol HaMoed<\/em>,\u201d which criticizes very strongly those who waste their time on Chol HaMoed.<\/p>\n

                                                                      [6]<\/a>. The poskim<\/em> agree that one is not obligated to eat bread. See Kol Bo<\/em>, at the end of siman<\/em> 60; Shulchan Aruch<\/em>, O<\/em>.C<\/em>. 639:3; Shaar HaTziyun<\/em> 530:4; Shulchan Aruch<\/em> HaRav<\/em> 188:10; Aruch HaShulchan<\/em> 529:3; ibid. 530:4; and Magen Avraham<\/em> 530:1. It is also brought in the name of Rabbi Yosef Shalom Elyashiv in Ashrei HaIsh<\/em>, vol. 3, 7:1, and is the view of Chacham Ovadia Yosef in Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 165, that one should try to have two bread meals a day, even on Chol HaMoed \u2014 one meal at night and one by day.<\/p>\n

                                                                      [7]<\/a>. Kaf HaChayim<\/em> 530:4; see also Rivevot Ephraim<\/em> 1:352. However, Shulchan Aruch<\/em> HaMekutzar<\/em>, vol. 3, 99:4 and Sefer Netivei Am<\/em> state that one only needs lechem mishneh<\/em> for Shabbat.<\/p>\n

                                                                      [8]<\/a>. See Halachah Berurah<\/em>, 9:188, in Shaar HaTziyun<\/em> 28, which states that the halachot of Yaaleh VeYavo<\/em> on Chol HaMoed are the same as on Rosh Chodesh \u2014 if one forgot to recite it in Birkat<\/em> HaMazon<\/em>, he does not recite it again.<\/p>\n

                                                                      [9]<\/a>. Some write that one should say \u05d1\u05e8\u05d5\u05da \u05e9\u05e0\u05ea\u05df \u05d9\u05de\u05d9\u05dd \u05e7\u05d3\u05d5\u05e9\u05d9\u05dd \u05dc\u05e2\u05de\u05d5 \u05d9\u05e9\u05e8\u05d0\u05dc \u05dc\u05e9\u05e9\u05d5\u05df \u05d5\u05dc\u05e9\u05de\u05d7\u05d4. See Halachah Berurah <\/em>9:188, in Shaar HaTziyun<\/em>, 74.<\/p>\n

                                                                      [10]<\/a>. Raavya<\/em> 3, Hilchot<\/em> Yom Tov<\/em> 750; Shulchan Aruch<\/em> HaRav<\/em> 188:10; Kaf HaChayim<\/em> 529:7.<\/p>\n

                                                                      [11]<\/a>. Ruach Chayim<\/em> 529:17; Kaf HaChayim<\/em> 529:37.<\/p>\n

                                                                      [12]<\/a>. Pri Megadim<\/em>, Mishbetzot Zahav <\/em>639:1; Aruch HaShulchan<\/em> 530:4; Kaf HaChayim<\/em> 639:11; Be\u2019er Moshe<\/em> 7:1; Shemirat Shabbat KeHilchatah<\/em> 66:1, footnote 1; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 166, in the footnote.<\/p>\n

                                                                      [13]<\/a>. See Mishnah Berurah<\/em> 530:1, which states that the Maharil was accustomed to wear his Shabbat clothing on Chol HaMoed. See Chayei Adam<\/em> 106:1 and Shemirat Shabbat KeHilchatah<\/em>, ch. 66, footnote 8. However, from the Magen Avraham<\/em> and the Shaar HaTziyun<\/em> 530:4 it seems that the custom to wear clean clothing on Chol HaMoed is not as severe as it is on Yom Tov<\/em>, and one does not specifically have to wear Shabbat clothing. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p.<\/em> 166, which says that one should show more respect for Chol HaMoed than to a regular day, and one should certainly wear clean clothing. See also Be\u2019er Moshe<\/em> 7:3; Hilchot Chol HaMoed<\/em> (ArtScroll), p. 177; Teshuvot VeHanhagot<\/em> 2:331; and Piskei Teshuvot<\/em> 531:6.<\/p>\n

                                                                      [14]<\/a> Maaseh Rav<\/em> 174 says that the Gra <\/em>was very particular about this. See also Yalkut Yosef, Yom Tov<\/em>, p. 736.<\/p>\n

                                                                      [15]<\/a>. See Chazon Ovadia<\/em>, Yom Tov<\/em>, pp. 158 & 166.<\/p>\n

                                                                      [16]<\/a>. Me\u2019iri<\/em> on Moed Katan<\/em> 18b; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 168.<\/p>\n

                                                                      [17]<\/a>. See the Mishnah, Moed Katan<\/em> 13b and Gemara 18a; and Shulchan Aruch<\/em> 531:1\u20134.<\/p>\n

                                                                      [18]<\/a>. Shulchan Aruch<\/em> 531:2. See also Mishpatei Uziel<\/em> 3:69, which states that using a cream that removes hair is also prohibited, even if one shaved before the moed<\/em>.<\/p>\n

                                                                      [19]<\/a>. Shulchan Aruch<\/em> 531:4. However, Biur Halachah<\/em> 531 \u201cVeElu<\/em>\u201d states that one should shave with a shinui<\/em> in such an instance. Shemirat Shabbat KeHilchatah<\/em> 66:119 points out that if one had enough time to shave before traveling home, and he did not, then he may not shave on Chol HaMoed. In any case, one would only be permitted to cut his hair if one was out of town for of a mitzvah or business (see Magen Avraham<\/em> 531:7), but if one was traveling for leisure and arrived without enough time to prepare properly, he is not permitted to shave on Chol HaMoed, even if he did not have the chance to do so before he began traveling home.<\/p>\n

                                                                      [20]<\/a>. Shulchan Aruch<\/em> 531:1\u20134; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 190; Yabia Omer<\/em> 11:52; Yechaveh Daat<\/em> 7:86; Yalkut Yosef, Yom Tov, <\/em>p. 777. In all of the permitted cases, one may shave by himself or ask another Jew to shave him, as per Kaf HaChayim<\/em> 531:13 and Chazon Ovadia<\/em> p. 192.<\/p>\n

                                                                      [21]<\/a>. VaYomer Yitzchak<\/em>, O<\/em>.C<\/em>. 4; Chazon Ovadia<\/em>, Yom Tov<\/em> ,190, footnote 59.<\/p>\n

                                                                      [22]<\/a>. See Igrot Moshe<\/em>, O<\/em>.C<\/em>. 1:163, which states that one who shaves every day may be lenient under extenuating circumstances, such as if one experiences extreme discomfort. See also Tevuot Shemesh<\/em>, O<\/em>.C<\/em>. 55\u201356, which forbids one to cut his hair, even if he cuts it every day. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 192, in the footnote, which says that even though there are those who are lenient, one should follow the more stringent views. For further insight, see Sdei Chemed<\/em>, Chol HaMoed<\/em> 1:1. See also Yalkut Yosef<\/em>, Moadim<\/em>, p. 520; Maor Yisrael<\/em>, vol. 1, p. 309; and Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 202, which state that if one was very sick and was therefore unable to cut his hair before Chol HaMoed, he may cut his hair if he is experiencing discomfort from his long hair. This is only permitted, however, when he is doing it for medical, and not grooming, purposes. Kaf HaChayim<\/em> 531:42 also states that one who has boils on his skin may cut his hair privately if it is causing him discomfort. See also Shemirat Shabbat<\/em> KeHilchatah<\/em> 66:28, which says that someone who has a cut may shave the surrounding hair to help it heal faster.<\/p>\n

                                                                      [23]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 777. See also Ashrei HaIsh,<\/em> vol. 3, p. 48.<\/p>\n

                                                                      [24]<\/a>. Shulchan Aruch<\/em> 531:8; Mishnah Berurah<\/em> 531:21; Shaar HaTziyun<\/em> 531:15; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 190. See also Kaf HaChayim<\/em> 531:39\u201340, which says that one may even trim the hairs at the sides of his mouth.<\/p>\n

                                                                      [25]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 777.<\/p>\n

                                                                      [26]<\/a>. Yechaveh Daat<\/em> 6:35, p. 180; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 193.<\/p>\n

                                                                      [27]<\/a>. Shulchan Aruch<\/em> 531:6. Even though the Mishnah Berurah<\/em> 531:15 states that one may only give a child a haircut if his hair bothers him, Shulchan Gavoha<\/em> 531:13 says that the Shulchan Aruch<\/em> permits cutting a child\u2019s hair even if it does not bother him. See also Ohr LeTzion<\/em>, vol. 3, 24:1, which says that if the child looks like he is over thirteen years old, he should not cut his hair on Chol HaMoed. In any case, Shaarei Teshuvah<\/em> 531:6 and Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 193 point out that one may certainly cut a child\u2019s hair for the first time after his third birthday on Chol HaMoed. See also Nahagu HaAm<\/em>, p. 108.<\/p>\n

                                                                      [28]<\/a>. Shulchan Aruch<\/em> 546:5. The Aruch HaShulchan<\/em>, at the end of siman<\/em> 546 points out that the Shulchan Aruch<\/em> only permits women, and not a men, since this is considered a woman\u2019s joy for the moed<\/em>. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 211, which states that only a married woman is permitted to shave the different parts of her body.<\/p>\n

                                                                      [29]<\/a>. See Biur HaGra<\/em>, end of siman<\/em> 546; Pri Megadim<\/em>, Eshel Avraham<\/em> 546:9; Mishnah Berurah<\/em> 546:16; Rivevot Ephraim<\/em> 3:327; and Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 211. See also Tefillah<\/em> LeMoshe<\/em>, vol. 7, p. 383, which allows a woman to cut the hair on her head if it causes her pain.<\/p>\n

                                                                      [30]<\/a>. Shulchan Aruch<\/em> 532:1; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 194. See also Kaf HaChayim<\/em> 532:4, which states that the Sephardic custom is like the ruling of the Shulchan Aruch<\/em>, even though there are some Sephardim who refrain from doing so. Even according to the stringent custom of the Rama<\/em>, if one cuts his nails every erev<\/em> Shabbat<\/em>, or if he cut his nails on erev<\/em> Yom Tov<\/em>, he may also do so on Chol HaMoed. See Kitzur Shulchan Aruch<\/em> 104:12; Mishnah Berurah<\/em> 532:2; Shemirat Shabbat<\/em> KeHilchatah<\/em> 66:33; and Chut Shani<\/em> on Hilchot<\/em> Chol HaMoed<\/em>, p. 227. Similarly, Kaf HaChayim<\/em> 532:41 says that even Ashkenazim who follow the Rama<\/em> may have their nails cut by a non-Jew.<\/p>\n

                                                                      [31]<\/a>. Shulchan Aruch<\/em> 534:1; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 198; Yalkut Yosef, Yom Tov,<\/em> p. 834. See also Kaf HaChayim<\/em> 534:11. Ohr LeTzion<\/em>, vol. 3, 24:3 adds that if one has other clothing that are not Shabbat clothing, he may still wash his Shabbat clothing, and does not have to wear weekday clothing on Chol HaMoed.<\/p>\n

                                                                      [32]<\/a>. See Igrot Moshe<\/em>, O<\/em>.C<\/em>., vol. 5, 36:1 and Be\u2019er Moshe<\/em> 7:33, which state that one may only clean the dirtied spot, and one may neither bring it to a cleaner to clean nor clean the entire shirt. This is also the view of Shemirat Shabbat KeHilchatah<\/em>, vol. 2, 66:72 and Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 200; Yalkut Yosef, Yom Tov<\/em>, p. 838. For the more stringent views, see Ashrei HaIsh<\/em>, vol. 3, 11:10; Chut Shani<\/em>, Chol HaMoed<\/em>, p. 238; Minchat Yitzchak<\/em> 8:50; Chol HaMoed<\/em> KeHilchatah<\/em>, p. 183; Avnei Yoshfeh<\/em> 1:104, anaf<\/em> 3; and Kovetz Mevakshei Torah<\/em>, Chol HaMoed<\/em>, p. 456.<\/p>\n

                                                                      [33]<\/a>. Shulchan Aruch<\/em> 534:1; Mishnah Berurah<\/em> 534:11. See also Ohr LeTzion<\/em>, vol. 3, 24:1. Shemirat Shabbat KeHilchatah<\/em> 66:64 adds that one may not leave a child\u2019s dirty clothing to be washed on Chol HaMoed lechatchilah<\/em>; if possible, one must wash them before the chag<\/em>.<\/p>\n

                                                                      [34]<\/a>. Yabia Omer<\/em>, O<\/em>.C<\/em>. 7:47; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 199; Be\u2019er Moshe<\/em> 7:32; Ohr LeTzion<\/em>, vol. 3, 24:2.<\/p>\n

                                                                      [35]<\/a>. This is the view of Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 198; Yalkut Yosef, Yom Tov,<\/em> p. 815. See also Be\u2019er Moshe<\/em> 7:6; Ashrei HaIsh<\/em>, vol. 3, 11:7.<\/p>\n

                                                                      [36]<\/a>. See Shulchan Aruch<\/em> 543:1; Birkei Yosef<\/em> 534:1; and Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 200.<\/p>\n

                                                                      [37]<\/a>. Magen Avraham<\/em> 534:2; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 198. Yalkut Yosef, Yom Tov,<\/em> p. 822, says that if one does not have any more towels, one can be lenient.<\/p>\n

                                                                      [38]<\/a>. Chayei Adam<\/em> 110:2; Mishnah Berurah<\/em> 534:4; Kaf HaChayim<\/em> 534:5; Be\u2019er Moshe<\/em> 7:6; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 198; Shemirat Shabbat<\/em> KeHilchatah<\/em> 66:66. Yalkut Yosef, Yom Tov<\/em>, p. 826 adds that even though nowadays it is common to use disposable tissues, one who usually uses a handkerchief can be lenient.<\/p>\n

                                                                      [39]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 823.<\/p>\n

                                                                      [40]<\/a>. See Shemirat Shabbat KeHilchatah, <\/em>ch. 66, footnote 263. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 199, which allows hotel staff to wash the bedsheets for the guests staying there.<\/p>\n

                                                                      [41]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 827.<\/p>\n

                                                                      [42]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 827.<\/p>\n

                                                                      [43]<\/a>. Ohr LeTzion<\/em>, vol. 3, 24:4; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 195. See also Ashrei HaIsh<\/em>, vol. 3, 11:13, which says that one may use an iron, but should not use water or steam to flatten the material. See also Chut Shani<\/em>, Hilchot<\/em> Chol HaMoed<\/em>, p. 240, which states that the Chazon Ish would not even fold his tallit on Chol HaMoed, but it is unclear why he refrained from doing so. See also Shemirat Shabbat KeHilchatah <\/em>66:56, which adds that even though it is permitted to iron one\u2019s clothing on Chol HaMoed, one should only iron the existing creases, and not make new ones.<\/p>\n

                                                                      [44]<\/a>. Avnei Yoshfeh<\/em> 1:104, anaf<\/em> 3; Ashrei HaIsh<\/em>, vol. 3, p. 70; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 200; Shemirat Shabbat KeHilchatah<\/em> 66:74.<\/p>\n

                                                                      [45]<\/a>. Rabbi Yosef Shalom Elyashiv holds, as cited in Kovetz Mevakshei Torah<\/em> \u00a7106 and Ashrei HaIsh<\/em>, vol. 3, 10:10, that one may polish his shoes on Chol HaMoed, since this was not included in the prohibition of washing clothing. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 195; Yabia Omer<\/em>, vol. 1, O<\/em>.C<\/em>. 32; Ibid., vol. 3, O<\/em>.C<\/em>. 31; Yechaveh Daat<\/em> 4:34; and Ohr LeTzion<\/em>, vol. 3, 24:4, in the footnotes,, which are also lenient. Shemirat Shabbat KeHilchatah<\/em> 66:48 adds that even though polishing shoes is permitted on Chol HaMoed, one should not polish shoes that he will not be wearing on the moed<\/em>. See also Igrot Moshe<\/em>, O<\/em>.C<\/em>., vol. 5, 36:4. For the more stringent views, see Tzitz Eliezer<\/em> 8:15; Kuntres Meshivat Nefesh<\/em>, ch. 14; Teshuvot VeHanhagot<\/em> 1:301; and Chut Shani<\/em>, Chol HaMoed<\/em>, p. 251.<\/p>\n

                                                                      [46]<\/a>. See Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 194, which states that this is the accepted custom. See also Yabia Omer<\/em>, vol. 3, 31:4. This is also the opinion of Rabbi Shlomo Zalman Auerbach, as cited in Shemirat<\/em> Shabbat KeHilchatah<\/em> 66:47, footnote 180. See also Orchot Rabbenu<\/em>, vol. 2, p. 123, halachah 12 and Ashrei HaIsh<\/em>, vol. 3, 10:12.<\/p>\n

                                                                      [47]<\/a>. Ashrei HaIsh<\/em>, vol. 3, 10:3; Piskei Teshuvot<\/em> 540:2; Yalkut Yosef, Yom Tov<\/em>, p. 848.<\/p>\n

                                                                      [48]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 857.<\/p>\n

                                                                      [49]<\/a>. Shulchan Aruch<\/em> 532:2; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 23, in the footnote. However, see Igrot Moshe<\/em>, O<\/em>.C<\/em>. 3:78, which says that elective treatment or surgery should be deferred until after the moed<\/em> if there is no pain or urgent medical reason to have it done sooner.<\/p>\n

                                                                      [50]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 802.<\/p>\n

                                                                      [51]<\/a>. Igrot Moshe<\/em>, O<\/em>.C<\/em>. 3:78; Moadim U\u2019Zemanim, <\/em>vol. 8, p. 75; Shulchan Shlomo<\/em>, vol. 2, p. 195; Shemirat Shabbat KeHilchatah<\/em> ch. 66, footnote 88. However Be\u2019er Moshe<\/em>, as cited in Hilchot Chol HaMoed<\/em> (ArtScroll), p. 189, 36, and Rabbi Yosef Shalom Elyashiv, as brought in Ashrei HaIsh<\/em>, vol. 3, 10:8, state that one should not go for a regular cleaning if there is no particular need for it on the moed<\/em>.<\/p>\n

                                                                      [52]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 802.<\/p>\n

                                                                      [53]<\/a>. Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 195; Be\u2019er Moshe<\/em> 7:7. See also Igrot Moshe<\/em>, O<\/em>.C<\/em>. 3:78. Shevet HaLevi<\/em> 4:214, states that if one needs his glasses fixed because it is difficult for him to see, the glasses may even be fixed with a maaseh uman<\/em>. Shemirat Shabbat<\/em> KeHilchatah<\/em>, ch. 66, footnote 88 and Piskei Teshuvot<\/em>, vol. 6, p. 54 state that one should not buy new frames on Chol HaMoed if one is only buying them for style. Shemirat Shabbat KeHilchatah,<\/em> ch. 66, footnote 88 states that one may fix his hearing aid on Chol HaMoed since it is necessary for him to hear.<\/p>\n

                                                                      [54]<\/a>. See Shulchan Aruch<\/em> 533:1; Magen Avraham<\/em> 533:3; and Mishnah Berurah<\/em> 533:4.<\/p>\n

                                                                      [55]<\/a>. Pri Megadim<\/em>, M.Z.<\/em> 533:1; Kaf HaChayim<\/em> 533:6; Yalkut Yosef, Yom Tov<\/em>, p. 905. See also Mishnah Berurah<\/em> 537:1 and Pri Megadim<\/em>, siman<\/em> 537, which state that one may even cook food if he anticipates guests and is not completely certain if they will come.<\/p>\n

                                                                      [56]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 765.<\/p>\n

                                                                      [57]<\/a>. Shulchan Aruch<\/em> 533:3; 537:15.<\/p>\n

                                                                      [58]<\/a>. See Mishnah Berurah<\/em> 533:14; Shaar HaTziyun<\/em> 533:30.<\/p>\n

                                                                      [59]<\/a>. Shemirat Shabbat KeHilchatah<\/em> 67:179.<\/p>\n

                                                                      [60]<\/a>. See Shulchan Aruch<\/em> 537:1- 4. See also Be\u2019er Moshe<\/em> 7:107 and Piskei Teshuvot<\/em> 537:3, which state that one may water his plants if the plants will deteriorate otherwise. They also mention that, if possible, one should water his plants before the moed<\/em> so that they will not need to be watered during Chol HaMoed. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 185.<\/p>\n

                                                                      [61]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 886.<\/p>\n

                                                                      [62]<\/a>. Shemirat Shabbat KeHilchatah<\/em> 68:31. See also Orchot Rabbenu<\/em>, vol. 2, p. 121; Ashrei HaIsh<\/em>, vol. 3, p. 59; and Chut Shani<\/em>, Chol HaMoed<\/em>, p. 177. Shulchan Shlomo<\/em>, vol. 2, p. 158, footnote 9 says that one should avoid washing his hands over the grass.<\/p>\n

                                                                      [63]<\/a>. See Shulchan Aruch<\/em> 537:11; Kaf HaChayim<\/em> 537:13 & 25; and Shemirat Shabbat KeHilchatah<\/em> 68:31.<\/p>\n

                                                                      [64]<\/a>. Shulchan Aruch<\/em> 533:4; Mishnah Berurah<\/em> 533:18.<\/p>\n

                                                                      [65]<\/a>. See Hilchot Chol HaMoed<\/em> (ArtScroll), p. 54 and Piskei<\/em> Be\u2019er Moshe<\/em>, p. 187, 30, which state that one should be stringent. This is also the opinion of Rabbi Shlomo Zalman Auerbach, and Rabbi Shmuel Wosner, as cited in Chol HaMoed<\/em> KeHilchato<\/em>, ch.7, footnote 67 and Rivevot Ephraim<\/em>, vol. 1, 356:2. However, Rabbi Moshe Feinstein in Hilchot<\/em> Chol HaMoed<\/em> (ArtScroll), p. 166, 13 and Rabbi Elyashiv in Ashrei HaIsh<\/em>, vol. 3, 10:16 write that one may fish for sport since it is considered relaxing, but Rabbi Moshe Feinstein adds that one should preferably eat from the fish he caught on Chol HaMoed. See also Yalkut Yosef, Yom Tov<\/em>, p. 887.<\/p>\n

                                                                      [66]<\/a>. Palagi, Ruach Chayim<\/em> 537:13; Kaf HaChayim<\/em> 537:59; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 188.<\/p>\n

                                                                      [67]<\/a>.Mishnah Berurah<\/em> 533:20; Birkei Yosef<\/em> 537:2; Kaf HaChayim<\/em> 530:9, in the name of the Radvaz<\/em> 2:727; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 188, in the footnotes; Ashrei HaIsh<\/em>, vol. 3, 10:7.<\/p>\n

                                                                      [68]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 755.<\/p>\n

                                                                      [69]<\/a>. Even though Be\u2019er Hetev<\/em> 534:5 states that one may not play music on Chol HaMoed, many poskim<\/em> permit it. See Shevut Yaakov<\/em> 1:25 as cited in Shaarei Teshuvah<\/em>; Minchat Elazar<\/em> 1:29; and Aruch HaShulchan<\/em>, siman<\/em> 535, which all permit it. This is also the ruling of Chacham Ovadia Yosef in Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 210; Yabia Omer<\/em>, 3, 29:7; ibid., 4:45\u201346; and Yechaveh Daat<\/em> 1:45 & 71. See also Piskei Teshuvot<\/em> 534:8.<\/p>\n

                                                                      [70]<\/a>. See previous footnote; Shemirat Shabbat KeHilchatah<\/em> 66:61; and Piskei Teshuvot<\/em> 534:8; Yalkut Yosef, Yom Tov<\/em>, p. 992.<\/p>\n

                                                                      [71]<\/a>. Shemirat Shabbat KeHilchatah<\/em> ch. 66, footnote 234.<\/p>\n

                                                                      [72]<\/a>. See Shulchan Aruch<\/em> 535:1, which states that one may not move houses on Chol HaMoed unless one is moving from one house to another within the same courtyard. Shaar HaTziyun<\/em> 535:5 cites Pri<\/em> Megadim<\/em>, which explains that the Shulchan Aruch<\/em> permits this only when the person is moving from a jointly owned home to a personal one. Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 196 states that this also applies to one who is moving from a rented home to one that he owns, even if it is not within the same courtyard. See also Be\u2019er Moshe<\/em> 7:28 and Shemirat Shabbat KeHilchatah<\/em> 68:24.<\/p>\n

                                                                      [73]<\/a>. See Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 196 and Piskei Rav Moshe Feinstein<\/em> as cited in Hilchot<\/em> Chol HaMoed <\/em>(ArtScroll), p. 167, 19, which state that one may not move his furniture on Chol HaMoed even if he will have to take time away from learning Torah to have it done on a different day.<\/p>\n

                                                                      [74]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 848.<\/p>\n

                                                                      [75]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 848.<\/p>\n

                                                                      [76]<\/a> Yalkut Yosef, Yom Tov<\/em>, pp. 848- 849.<\/p>\n

                                                                      [77]<\/a>. Chazon Ovadia<\/em>, Yom Tov, p. 168.<\/p>\n

                                                                      [78]<\/a>. See Ashrei HaIsh<\/em>, O<\/em>.C<\/em>., vol. 3, 10:15, which explains that throwing out one\u2019s garbage into a public dumpster is not considered a tirchah<\/em>. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 196, in the name of Rabbi Yosef Shalom Elyashiv.<\/p>\n

                                                                      [79]<\/a>. Shulchan Aruch<\/em> 536:1. See also Shemirat Shabbat KeHilchatah<\/em> 66:59; Moadim U\u2019Zemanim <\/em>4:302; Be\u2019er Moshe<\/em> 7:13; and Piskei Teshuvot<\/em> 536:2; Yalkut Yosef, Yom Tov<\/em>, p. 860.<\/p>\n

                                                                      [80]<\/a>. See Shemirat Shabbat KeHilchatah<\/em> 66:49, in the name of Rabbi Shlomo Zalman Auerbach, that driving is not considered a maaseh uman<\/em>, and is therefore permitted. This is also the opinion of Rabbi Moshe Feinstein as cited in Hilchot<\/em> Chol HaMoed<\/em> (ArtScroll), Piskei Halachot<\/em> 536:6, which states that because people prefer driving over walking, even to very close places, it cannot be considered a maaseh uman<\/em>. This is unlike the view of Moadei Hashem<\/em>, Chol HaMoed<\/em>, footnote 35. See also Yalkut Yosef, Yom Tov,<\/em> p. 762, who is lenient to drive even for no specific purpose.<\/p>\n

                                                                      [81]<\/a>. Be\u2019er Moshe<\/em> 7:13; Shulchan Shlomo<\/em>, vol. 2, p. 143, footnote 2; Moadim U\u2019Zemanim <\/em>4:302; Piskei Teshuvot<\/em> 536:2; Yalkut Yosef, Yom Tov,<\/em> p. 860.<\/p>\n

                                                                      [82]<\/a>. See the Shulchan Aruch<\/em> 536:1, which states that one may treat his horse for moed<\/em>-related travels. Chazon Ovadia<\/em>, Yom Tov<\/em>, 175, footnote 20 explains that this is because dressing a horse and even changing its horseshoes are considered maasei hedyot<\/em>, and are therefore permitted. Regarding fixing a car, anything considered a maaseh hedyot<\/em> is permitted, provided that one needs it for the moed<\/em>. See also Shevet HaLevi<\/em>, vol. 1, 166:3, which says that changing a tire is considered a maaseh hedyot<\/em>. This is also the view of Ashrei HaIsh<\/em>, vol. 3, 8:29 and Mishneh Halachot<\/em>, Tinyana<\/em> 1:435. See also Ohr LeTzion<\/em>, vol. 3, 24:5, which even allows one to fix his car with a maaseh uman<\/em> if he does not have any other means of transportation and needs the car for the moed<\/em>. Shemirat Shabbat KeHilchatah<\/em> ch. 66, footnote 229 states that one is also allowed to fix his car if not fixing it will cause him a financial loss, for example, if he will have to rent a car instead. Yalkut Yosef, Yom Tov<\/em>, p. 928, adds that if possible, one should use a non-Jewish mechanic. He also brings in the name of Chacham Ovadia Yosef (p. 930), that it is permitted to fix his car with a maaseh uman<\/em>.<\/p>\n

                                                                      [83]<\/a>. See Shulchan Aruch<\/em> 536:2, which allows cleaning one\u2019s horse on Chol HaMoed. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 175, which says that cleaning a car is the same as cleaning a horse, and is permitted. However, Be\u2019er Moshe<\/em> 7:56 states that if it is not necessary, one should not clean his car, since cleaning a car is generally not a simple undertaking, and can involve excessive exertion. See also Piskei Teshuvot<\/em> 536:3 and Shemirat<\/em> Shabbat KeHilchatah, <\/em>ch. 66, footnote 225.<\/p>\n

                                                                      [84]<\/a>. Shulchan Aruch<\/em> 536:3; Shemirat Shabbat KeHilchatah<\/em> 67:17, p. 385.<\/p>\n

                                                                      [85]<\/a>. Shulchan Aruch<\/em> 538:2. See also Kaf HaChayim<\/em> 538:16 and Piskei Teshuvot<\/em> 539:3.<\/p>\n

                                                                      [86]<\/a>. See Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 183; Maor Yisrael<\/em>, vol. 1, p. 304; and Yalkut Yosef<\/em>, Moadim<\/em>, p. 512. See also Hilchot Chol HaMoed<\/em> (Artscroll), p. 76, which states in the name of Rabbi Moshe Feinstein and Rabbi Yaakov Kamenetsky that one may take his vacation during the summer if the vacation will be more enjoyable or relaxing at that time of year; they do not consider this as deliberately scheduling work for the moed<\/em>. Even according to this view, it is preferable that he forgo his summer vacation and miss work during Chol HaMoed instead. See also Yalkut Yosef, Yom Tov,<\/em> p. 879.<\/p>\n

                                                                      [87]<\/a> Yalkut Yosef, Yom Tov,<\/em> 879.<\/p>\n

                                                                      [88]<\/a>. Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 182; Yalkut Yosef<\/em>, Moadim<\/em>, p. 510.<\/p>\n

                                                                      [89]<\/a>. See above sources. See also Hilchot<\/em> Chol HaMoed<\/em> (ArtScroll), p. 166, 17, in the name of Rabbi Moshe Feinstein; Shemirat<\/em> Shabbat KeHilchatah<\/em> 67:12; and Moadim U\u2019Zemanim <\/em>2:301. One should always consult a Halachic authority if one has a question regarding his job and specific circumstance, since the exact guidelines for individual instances vary and need to be considered.<\/p>\n

                                                                      [90]<\/a>. Shulchan Aruch<\/em> 537:16; ibid. 538:6.<\/p>\n

                                                                      [91]<\/a>. Teshuvot VeHanhagot<\/em> 2:331 states that one should hang a sign in the window of the building saying that he is on vacation, and will thus hopefully not lose customers. However, if one will lose customers if he keeps his store closed, then one may open his store. See Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 183 and Shemirat Shabbat KeHilchatah<\/em> 67:24. Biur Halachah<\/em> \u00a7539, \u201cEino Mutar<\/em>\u201d adds that when one is keeping his store open over Chol HaMoed, he should close one of its doors to show that it is Chol HaMoed.<\/em> One should also use some of his profits to honor Yom Tov<\/em>.<\/p>\n

                                                                      [92]<\/a>. See Shulchan Aruch<\/em> and Rama<\/em> 542:1; and Mishnah Berurah<\/em> 542:5.<\/p>\n

                                                                      [93]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 901.<\/p>\n

                                                                      [94]<\/a>. Shulchan Aruch<\/em> and Rama<\/em> 537:1. See also Shemirat Shabbat KeHilchatah<\/em> 67:16; Yalkut Yosef<\/em>, Moadim<\/em>, p. 506; and Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 173. Chazon Ovadia<\/em> also points out there that commerce is allowed even if one is unsure whether he will incur a loss. See also Chayei Adam<\/em> 112:2 and Biur Halachah<\/em> 539 \u201cYafsid MeHaKeren<\/em>.\u201d<\/p>\n

                                                                      [95]<\/a>. See Magen Avraham<\/em> 539:2, which says that one may not deliberately delay purchases for the moed<\/em>. See also Shulchan Aruch<\/em> 533:1, which states that one may buy food items even if he deliberately delayed buying them until the moed<\/em>.<\/p>\n

                                                                      [96]<\/a>. Shulchan Aruch<\/em> 539:10.<\/p>\n

                                                                      [97]<\/a>. Biur Halachah<\/em> 539 \u201cYafsid MeHaKeren<\/em>\u201d; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 183.<\/p>\n

                                                                      [98]<\/a>. Sdei Chemed<\/em>, Chol HaMoed<\/em> \u00a77.<\/p>\n

                                                                      [99]<\/a>. Shulchan Aruch<\/em> 539:4; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 183.<\/p>\n

                                                                      [100]<\/a>. Shulchan Aruch<\/em> 539:4\u20135; Chazon Ovadia<\/em>, Yom Tov<\/em>, pages 183\u2013184; Shemirat Shabbat KeHilchatah<\/em> 67:30.<\/p>\n

                                                                      [101]<\/a>. See Hilchot Chol HaMoed<\/em> (ArtScroll), p. 106, in the name of Rabbi Moshe Feinstein (see p. 169, 39\u201342); ibid., in the name of Rabbi Yaakov Kamenetsky (see p. 173, 14); Be\u2019er Moshe;<\/em> and Maadanei Shlomo<\/em>, p. 43.<\/p>\n

                                                                      [102]<\/a>. Hilchot<\/em> Chol HaMoed<\/em> (ArtScroll), pages 106\u2013107, in the name of Rabbi Moshe Feinstein. See ibid., p. 170, 42 and Igrot Moshe<\/em>, O<\/em>.C<\/em>., vol. 5, 36:3; Yalkut Yosef, Yom Tov,<\/em> p. 893.<\/p>\n

                                                                      [103]<\/a>. Igrot Moshe<\/em>, O<\/em>.C<\/em>., vol. 5, 36:3; Shemirat Shabbat KeHilchatah<\/em> 67:27; Moadim U\u2019Zemanim <\/em>4:300.<\/p>\n

                                                                      [104]<\/a>. Rabbi Moshe Feinstein, Hilchot Chol HaMoed<\/em> (ArtScroll), p. 170, 43. See also Piskei Teshuvot<\/em> 539:8, footnote 40.<\/p>\n

                                                                      [105]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 901.<\/p>\n

                                                                      [106]<\/a>. Ashrei HaIsh<\/em>, vol. 3, 8:16, in the name of Rabbi Yosef Shalom Elyashiv. Yalkut Yosef, Yom Tov<\/em>, p. 893, adds that this is also the case for a yeshivah boy who will be going back to yeshivah for the last day of Yom Tov, and needs to purchase things that he needs throughout his stay in yeshivah.<\/p>\n

                                                                      [107]<\/a>. See Shulchan Aruch<\/em> 539:6. See also Mishnah Berurah<\/em> 539:24, which says that one may not take the object, even if it will not be found again after the moed<\/em>, since it is considered only a loss of new profit.<\/p>\n

                                                                      [108]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 764.<\/p>\n

                                                                      [109]<\/a>. Shulchan Aruch<\/em> 539:2, 7 & 13. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 184 and Shemirat Shabbat KeHilchatah<\/em> 67:35.<\/p>\n

                                                                      [110]<\/a>. Ashrei HaIsh<\/em>, vol. 3, 8:22. See also Rav Pe\u2019alim<\/em> 1:32. However, if the exchange rate is good, and one will end up losing money by waiting until after Yom Tov<\/em>, it is considered a davar haaved<\/em>, and is permitted. This is also the opinion of Yalkut Yosef, Yom Tov<\/em>, p. 896. See also Chut Shani<\/em>, Chol HaMoed<\/em>, p. 220 and Yechaveh Daat, <\/em>Chazzan, 3:13.<\/p>\n

                                                                      [111]<\/a>. Ohr LeTzion<\/em>, vol. 3, 24:7; Be\u2019er Moshe<\/em> 7:57; Ashrei HaIsh<\/em>, vol. 3, p. 62; Shemirat Shabbat<\/em> KeHilchatah<\/em> 68:2. See also Yalkut Yosef, Yom Tov<\/em>, p. 897, who says that it is not common to be stringent for this, which implies that one does not have to be stringent, but he does not explain why.<\/p>\n

                                                                      [112]<\/a>. Shulchan Aruch<\/em> 540:1\u20132. See Hilchot<\/em> Chol HaMoed<\/em> (ArtScroll), p. 37, footnote 55, which cites Be\u2019er Moshe<\/em>, which states that a dysfunctional toilet may even be repaired in a skilled manner, since it is essential to a person\u2019s physical welfare. See also Shemirat Shabbat KeHilchatah<\/em> ch. 66, footnote 65, which brings in the name of Rabbi Shlomo Zalman Auerbach that one may not call a plumber to fix one\u2019s sink if one has water in the house in another room. However, see Ashrei HaIsh<\/em>, vol. 3, 8:38, which permits one to have the sink fixed with a maaseh uman<\/em> even though one has another water source in the house and only needs to be slightly inconvenienced to get the water from another room.<\/p>\n

                                                                      [113]<\/a>. Shulchan Aruch<\/em> 540:1 & 4. See also Be\u2019er Moshe<\/em> 7:98 and Shemirat Shabbat KeHilchatah<\/em> 67:17, which state that one may fix his home alarm system on Chol HaMoed to prevent a robbery.<\/p>\n

                                                                      [114]<\/a>. See Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 186, which allows one to repair a refrigerator, sink, stovetop, oven, mixer, and other household cooking essentials. Orchot Rabbenu<\/em>, vol. 2, p. 123, halachah 13 says that the Steipler even permitted one to fix a light fixture so that one may have light when eating. However, the Mishnah Berurah<\/em> 540:18 points out that if one was able to fix the object before the chag<\/em>, and purposely waited until Chol HaMoed, then the object may no longer be fixed, even if it is necessary for Chol HaMoed or Yom Tov<\/em>.<\/p>\n

                                                                      [115]<\/a>. See Magen Avraham<\/em> 540:9, which states that one may build an oven on Chol HaMoed. See also Chayei Adam<\/em> 113:5, which adds that if a pane of glass broke from one\u2019s window, it may be replaced if one is cold from the draft. Similarly, Minchat Yitzchak<\/em> 3:23 points out that in very hot weather, one is permitted to fix a faulty air conditioner. This is also the opinion of Rabbi Moshe Feinstein, as cited in Hilchot Chol HaMoed<\/em> (ArtScroll), p. 182, 16. See also Be\u2019er Moshe<\/em> 7:25; Avnei Yoshfeh<\/em> 1:105; Ashrei HaIsh<\/em>, vol. 3, p. 58; Shemirat Shabbat KeHilchatah<\/em> ch. 66, footnote 203; Piskei Teshuvot<\/em> 540:5; Yalkut Yosef, Yom Tov<\/em>, p. 883.<\/p>\n

                                                                      [116]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 883.<\/p>\n

                                                                      [117]<\/a>. Shulchan Aruch<\/em> 637:1; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 49.<\/p>\n

                                                                      [118]<\/a>. Shemirat Shabbat KeHilchatah<\/em> 66:58.<\/p>\n

                                                                      [119]<\/a>. Ashrei HaIsh<\/em>, vol. 3, 10:17; Be\u2019er Moshe<\/em> 7:106. See also Piskei Teshuvot<\/em> 540:1, footnote 4.<\/p>\n

                                                                      [120]<\/a>. Be\u2019er Moshe<\/em> 7:24.<\/p>\n

                                                                      [121]<\/a> Yalkut Yosef, Yom Tov,<\/em> p. 840.<\/p>\n

                                                                      [122]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 913.<\/p>\n

                                                                      [123]<\/a>. Shemirat Shabbat KeHilchatah,<\/em> ch. 66, footnote 173. Shulchan Aruch<\/em> 541:5; see also the Rama<\/em> and Mishnah Berurah<\/em> 541:14 which point out that since most women are adept at sewing, they should not sew unless they use the prescribed shinui<\/em>, as will be described further.<\/p>\n

                                                                      [124]<\/a>. Shulchan Aruch<\/em> 541:5; see also Shaar HaTziyun<\/em> 541:21. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 197.<\/p>\n

                                                                      [125]<\/a>. See Hilchot<\/em> Chol HaMoed<\/em> (ArtScroll), p. 32, in the names of the Be\u2019er Moshe<\/em>, Rabbi Yaakov Kamenetsky, and Rabbi Moshe Feinstein; Be\u2019er Moshe<\/em> 7:95; Shulchan Shlomo<\/em>, vol. 2, p. 179; Chut Shani<\/em>, Chol HaMoed<\/em>, p. 195, 6. However, Shemirat Shabbat KeHilchatah<\/em>, ch. 66, footnote 173 & 52 states that if the button is only for esthetic purposes, one should not repair it on Chol HaMoed, unless one is embarrassed from it.<\/p>\n

                                                                      [126]<\/a>. Shulchan Aruch<\/em> 541:4; Mishnah Berurah<\/em> 541:10; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 196. However, if one\u2019s shoes or clothing are excessively ripped and will rip even more through their usage, they may be repaired on Chol HaMoed to avoid the extra loss.<\/p>\n

                                                                      [127]<\/a>. Shulchan Aruch<\/em> 545:3; Mishnah Berurah<\/em> 545:12; Ashrei HaIsh<\/em>, vol. 3, 10:14; Piskei Teshuvot<\/em> 530:52; Yalkut Yosef, Yom Tov<\/em>, p. 920.<\/p>\n

                                                                      [128]<\/a>. See Biur Halachah<\/em> 541 \u201cEino<\/em>\u201d; Shemirat Shabbat KeHilchatah<\/em>, ch. 67, footnote 129. Regarding ripping toilet paper, see Yalkut Yosef, Yom Tov<\/em>, p. 763; Shemirat Shabbat KeHilchatah<\/em> ch. 66, footnote 78 and Chut Shani<\/em>, Chol HaMoed<\/em>, p. 197.<\/p>\n

                                                                      [129]<\/a>. Shulchan Aruch<\/em> 543:1. Kaf HaChayim<\/em> 543:3 adds that commerce is also forbidden through a non-Jew, even if no actual melachah<\/em> is involved. See also Chazon Ovadia<\/em>, Shabbat<\/em>, vol. 3, p. 495.<\/p>\n

                                                                      [130]<\/a>. Chayei Adam<\/em> 106:12; Mishnah Berurah<\/em> 543:2; Kaf HaChayim<\/em> 543:4.<\/p>\n

                                                                      [131]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 922.<\/p>\n

                                                                      [132]<\/a>. Shulchan Aruch<\/em> 543:2. See also Birkei Yosef<\/em> 543:15; Shaarei Teshuvah<\/em> 543:2; and Sdei Chemed<\/em>, Chol HaMoed<\/em> \u00a72, which state that one must halt construction even if it will result in additional cost, because passersby will think that the workers were hired specifically during the moed<\/em>, and people may come to belittle this halachah.<\/p>\n

                                                                      [133]<\/a>. See Mishnah Berurah<\/em> 543:3, which explains that this is prohibited since it gives a semblance of wrongdoing \u2014 maarit ayin<\/em>, and people will suspect that the worker was only hired on Chol HaMoed. In instances of great financial loss, a competent rabbi should be consulted.<\/p>\n

                                                                      [134]<\/a>. See Igrot Moshe<\/em>, O<\/em>.C<\/em>. 3:35; Yabia Omer<\/em>, vol. 8, O<\/em>.C<\/em>. 28:12, and Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 201 regarding the present custom. Rabbi Meir Mazuz adds in his commentary to the Mishnah Berurah<\/em> that one may do so especially if he is renting a home to live in while the home he owns is being built, and will thus sustain a financial loss by continuing to rent until the construction is complete.<\/p>\n

                                                                      [135]<\/a>. This is prohibited for the same reason listed in the above footnote. See also Hilchot<\/em> Chol HaMoed <\/em>(ArtScroll), p. 113, footnote 28, in the name of Rabbi Moshe Feinstein.<\/p>\n

                                                                      [136]<\/a>. Shulchan Aruch<\/em> 543:2.<\/p>\n

                                                                      [137]<\/a>. Shulchan Aruch<\/em> 252:2. This is because the non-Jew is being paid for the finished job; if he cleans the clothing on Chol HaMoed, then he is performing the melachah<\/em> for his own benefit, to complete the work more quickly. In addition, the owner of the garment does not fall under suspicion of hiring a worker on Chol HaMoed.<\/p>\n

                                                                      [138]<\/a>. Shulchan Aruch<\/em> 543:3. See also Mishnah Berurah<\/em> 543:7 and Shaar HaTziyun<\/em> 543:5, in the name of the Magen Avraham<\/em>, who writes that this applies to both Jewish and non-Jewish craftsmen. The Mishnah Berurah<\/em> 543:8 adds that one should specify that the work should not be done over the moed<\/em>. However the Chida, Birkei Yosef<\/em> 543:2 is of the view that one does not have to specify this. The Rama adds that if the craftsman happens to fix the object on Chol HaMoed, one may even use it then.<\/p>\n

                                                                      [139]<\/a>. Shulchan Aruch<\/em> 544:1; Mishnah Berurah<\/em> 544:1.<\/p>\n

                                                                      [140]<\/a>. Shulchan Aruch<\/em> 544:2.<\/p>\n

                                                                      [141]<\/a>. Shulchan Aruch<\/em> 544:1 and Rama<\/em>. Such examples would include building a mikveh<\/em> (see Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 201, footnote 84, which permits building a mikveh<\/em>) or fixing things to prevent public injury, for example, fixing a road.<\/p>\n

                                                                      [142]<\/a>. Shulchan Aruch<\/em> 545:1.<\/p>\n

                                                                      [143]<\/a>. See Bet Yosef<\/em> and Mishnah Berurah<\/em> 545:4, which state that any sort of writing in which one is exact in the form of every letter, such as ketav Ashurit<\/em> (the writing used to write a sefer Torah<\/em> and other holy scriptures), may not be used on Chol HaMoed.<\/p>\n

                                                                      [144]<\/a>. Mishnah Berurah<\/em> 545:6.<\/p>\n

                                                                      [145]<\/a>. Mishnah Berurah<\/em> 545:35.<\/p>\n

                                                                      [146]<\/a>. Shulchan Aruch<\/em> 545:3.<\/p>\n

                                                                      [147]<\/a>. Shulchan Aruch<\/em> 545:1. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 202, which permits one to fill in a letter of a sefer Torah<\/em> that is already written.<\/p>\n

                                                                      [148]<\/a>. Mishnah Berurah<\/em> 545:1; Ohr LeTzion<\/em>, vol. 3, 24:7.<\/p>\n

                                                                      [149]<\/a>. See Elya Rabba<\/em> 460:6 and Magen Avraham<\/em> 340:6\u20137, which state that drawing and painting pictures have the same status as writing in regards to Shabbat. This is also the view of Chol HaMoed<\/em> Kehilchato<\/em> 6:84 and Piskei Teshuvot<\/em> 545:13. It would seem that one may apply the same rule to Chol HaMoed.<\/p>\n

                                                                      [150]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 936. See also Piskei Teshuvot<\/em> 545:12\u201313, which allows children to draw and color on Chol HaMoed.<\/p>\n

                                                                      [151]<\/a>. Rama<\/em> 545:1; Yabia Omer,<\/em> vol. 11, O.C<\/em>. 53:1. See also Yalkut Yosef, Yom Tov<\/em>, p. 936.<\/p>\n

                                                                      [152]<\/a>. Mishnah Berurah<\/em> 545:5.<\/p>\n

                                                                      [153]<\/a>. Shulchan Aruch<\/em> 545:4; Mishnah Berurah<\/em> 545:18; Ohr LeTzion<\/em>, vol. 3, 24:7; Shemirat Shabbat KeHilchatah<\/em> 66:11; Yalkut Yosef, Yom Tov<\/em>, p. 958.<\/p>\n

                                                                      [154]<\/a>. Mishnah Berurah<\/em> 545:18; Shaar HaTziyun<\/em> 545:23.<\/p>\n

                                                                      [155]<\/a>. Shulchan Aruch<\/em> 545:5; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 204.<\/p>\n

                                                                      [156]<\/a>. Mishnah Berurah<\/em> 545:35; Ohr LeTzion<\/em>, vol. 3, 24:7. See also Yalkut Yosef, Yom Tov<\/em>, p. 940, who says that one is not obligated to write with a shinui<\/em>.<\/p>\n

                                                                      [157]<\/a>. Orchot Rabbenu<\/em>, vol. 2, p. 125, halachah 25; Shemirat Shabbat KeHilchatah<\/em>, ch. 67, footnote 83. See also Yalkut Yosef, Yom Tov,<\/em> p. 957, who does not require one to write the sign with a shinui<\/em>.<\/p>\n

                                                                      [158]<\/a>. Shulchan Aruch<\/em> 545:4. See also the Taz<\/em> 545:6, which explains why this is permitted. See also Hilchot<\/em> Chol HaMoed<\/em> (ArtScroll), p. 168, 25, in the name of Rabbi Moshe Feinstein, who permits writing one\u2019s banking details on Chol HaMoed even without a specific need. Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 203 also permits doing so, either because it is a davar haaved<\/em>, or because it is a maaseh hedyot<\/em>. See also Ohr LeTzion<\/em>, vol. 3, 24:7 which states that one should only do so if there is a need. See also Chut Shani<\/em>, Chol HaMoed<\/em>, p. 246, which discusses this subject at length.<\/p>\n

                                                                      [159]<\/a>. Shemirat Shabbat KeHilchatah<\/em> 67:33; Yalkut Yosef, Yom Tov<\/em>, p. 943.<\/p>\n

                                                                      [160]<\/a>. Shulchan Aruch<\/em> 545:6. However, if one does not trust the person he is lending to, then he may write a contract to avoid a financial loss. See also the Mishnah Berurah<\/em> 545:36 and Shemirat Shabbat KeHilchatah<\/em> 67:17; and ibid., footnote 74.<\/p>\n

                                                                      [161]<\/a>. See Hilchot Chol HaMoed<\/em> (ArtScroll), p. 89, in the name of Rabbi Moshe Feinstein, who considers it a davar haaved<\/em>. This is also the ruling of Yalkut Yosef, Yom Tov<\/em>, p. 947.<\/p>\n

                                                                      [162]<\/a>. Piskei Teshuvot<\/em> 545:15; Shemirat Shabbat KeHilchatah,<\/em> ch. 68, footnote 125; ibid. 66:55, in the name of Rabbi Shlomo Zalman Auerbach. The same is true when writing letters on a cake (not professionally). See also Yalkut Yosef, Yom Tov<\/em>, p. 936.<\/p>\n

                                                                      [163]<\/a>. See Yabia Omer<\/em>, vol. 8, 48:2 and on, which discusses this subject at length. See also Teshuvot min HaShamyim<\/em> 545:32 and Taz<\/em> 545:13, which also discuss this at length. Even just writing summaries of one\u2019s learning is also considered chiddushei Torah<\/em> (see \u201cIggeret laBen Torah<\/em>\u201d; Yalkut Yosef, Yom Tov,<\/em> p. 951; Binyan Olam<\/em>, ch. 13; Yabia Omer<\/em>, vol. 1, Y<\/em>.D<\/em>. 26:9; and Chut Shani<\/em>, p. 252). See also Teshuvot Chatam Sofer<\/em> vol. 4, E<\/em>.H<\/em>., book 2, siman<\/em> 86, where the author\u2019s teshuvah<\/em> is dated Chol HaMoed. Mishneh Halachot<\/em> 3:76 cites this as a proof that one may write divrei Torah<\/em> on Chol HaMoed. See also Chayei Adam<\/em> 111:6; Mishnah Berurah<\/em> (Dirshu) 545:47, and Maaseh Ish<\/em>, vol.4, p. 74, in the name of the Chazon Ish, who said that everything regarding Torah is considered a davar<\/em> haaved<\/em>. See also Ohr LeTzion<\/em>, vol. 3, 24:7; Yalkut Yosef<\/em>, Moadim<\/em>, p. 521, 40; Ashrei HaIsh<\/em>, vol. 3, 9:1; and Chut Shani<\/em>, Chol HaMoed<\/em>, p. 251, which are all lenient. Orchot Rabbenu<\/em>, vol. 2, p. 124 states that the Steipler did not write chiddushei Torah<\/em> on Chol HaMoed, and this is also the view of Minchat Yitzchak<\/em> 2:64. One does not have to be stringent, as most poskim<\/em> are lenient.<\/p>\n

                                                                      The Yabia Omer<\/em>, vol. 8, 48:2 also points out that one may even write an index to his sefer<\/em> on Chol HaMoed if one will also come to add more chiddushim<\/em> to his work; Piskei Teshuvot<\/em>, 545, footnote 72, explains the intention of the Yabia Omer<\/em>.<\/p>\n

                                                                      [164]<\/a> Yalkut Yosef, Yom Tov<\/em>, p. 951, quoting Chut Shani,<\/em> p. 245.<\/p>\n

                                                                      [165]<\/a>. See Ashrei HaIsh<\/em>, vol. 3, 9:1; Yalkut Yosef, Yom Tov<\/em>, p. 950, end of footnote 12.<\/p>\n

                                                                      [166]<\/a>. In regards to typing on a typewriter or computer and text messaging, many poskim<\/em> have ruled leniently. This is the view of Rabbi Yosef Shalom Elyashiv in Ashrei HaIsh<\/em>, vol. 3, 9:18; Rabbi Moshe Feinstein in Hilchot<\/em> Chol HaMoed<\/em> (Artscroll), p. 168, 30; Rabbi Shlomo Zalman Auerbach in Shemirat Shabbat<\/em> KeHilchatah,<\/em> ch. 66, footnote 209, Shulchan Shlomo<\/em>, Chol HaMoed<\/em>, and Kovetz Mevakshei Torah<\/em>, p. 473; Chacham Ovadia Yosef in Chazon Ovadia<\/em>, Yom Tov<\/em>, pages 205\u2013206 and Yabia Omer<\/em> 8:48; and Shevet HaLevi<\/em> 6:37 \u2014 they state that typing on a computer is not considered a maaseh<\/em> uman<\/em> since typing does not require much effort. Furthermore, when typing, one is not actually writing, but is producing a computerized image on the screen. Chacham Ovadia Yosef even writes that one may print the typed page, since the act of pressing a simple button to print a paper entails very little effort, and can be done by anyone. See also Yalkut Yosef, Yom Tov,<\/em> p. 946, footnote 9.<\/p>\n

                                                                      [167]<\/a>. See above footnote; this is certainly not worse than typing on a computer. See also Yalkut Yosef, Yom Tov<\/em>, p. 936.<\/p>\n

                                                                      [168]<\/a>. The Chazon Ish, as cited in Orchot Rabbenu<\/em>, vol. 2, p. 122, halachah 10, was said to have ruled that it is forbidden to take pictures on Chol HaMoed since it is both a maaseh uman<\/em> and similar to writing. See also Chut Shani<\/em>, Chol HaMoed<\/em>, p. 249, which is also stringent in this matter. However, many poskim<\/em> permit taking pictures on Chol HaMoed since they do not consider it a maaseh uman<\/em>. This is the opinion of the Chacham Ovadia Yosef in Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 206, footnote 100 and Yalkut Yosef<\/em>, Yom Tov<\/em>, p. 952, where he writes that pressing a button to take a picture is not considered a maaseh uman<\/em>. However, developing pictures is considered a maaseh uman<\/em> and is forbidden. It would seem from the view of Chacham Ovadia that if one has a personal printer that can easily print a picture by pressing a button, then one may print a photograph from his personal printer on Chol HaMoed. Ohr LeTzion<\/em>, vol. 3, 24:8, in the footnotes states that taking pictures is permitted as it is not considered a complete melachah<\/em> because the picture has not yet been developed. According to this reasoning, even if one has a printer, one should not print out the pictures on Chol HaMoed since that would constitute a complete melachah<\/em>. Rabbi Shlomo Zalman Auerbach, Shulchan Shlomo<\/em>, Hilchot<\/em> Chol HaMoed<\/em>, 537:3 writes that taking pictures on Chol HaMoed is permitted because the opportunity to take a specific picture will not repeat itself, and is therefore a davar haaved<\/em>. A similar reasoning is also brought in the name of Rabbi Yosef Shalom Elyashiv in Ashrei HaIsh<\/em>, vol. 3, 9:20. See also Yabia Omer<\/em>, vol. 11, O.C.<\/em> 53:3; Yalkut Yosef, Yom Tov<\/em>, p. 952.<\/p>\n

                                                                      [169]<\/a>.Chacham Ovadia Yosef in several places (Yabia Omer<\/em> 4:46; Yechaveh Daat<\/em> 1:45 & 71; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 206, 39) writes that recording sounds does not constitute writing. This is also the view of Rabbi Moshe Feinstein, as brought in Hilchot<\/em> Chol HaMoed<\/em>, p. 168, 33; and Shemirat Shabbat KeHilchatah<\/em> 66:61; see also ibid., ch. 68, footnote 124, in the name of Rabbi Shlomo Zalman Auerbach. See also Shulchan Shlomo<\/em> 545:2, 2 and Moadim U\u2019Zemanim <\/em>4:298, footnote 2.<\/p>\n

                                                                      [170]<\/a>. Shulchan Aruch<\/em> 546:1. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 207.<\/p>\n

                                                                      [171]<\/a>. Shulchan Aruch<\/em> 546:2. See also the Mishnah Berurah<\/em> 546:7 and Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 208, which state that not all poskim<\/em> agree whether one may make the wedding celebration on the same day as the wedding.<\/p>\n

                                                                      [172]<\/a>. Shulchan Aruch<\/em> 546:3; Mishnah Berurah<\/em> 546:10; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 207; Shemirat Shabbat KeHilchatah<\/em> 68:29. The main joy of marriage is on the day of the wedding, and it is lessened in the days following. Therefore, it does not interfere with the joy of the moed<\/em>.<\/p>\n

                                                                      [173]<\/a>. Shulchan Aruch<\/em> 546:1; Mishnah Berurah<\/em> 546:2; Kaf HaChayim<\/em> 546:4\u20135; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 209.<\/p>\n

                                                                      [174]<\/a>. Shulchan Aruch<\/em> 546:4; Mishnah Berurah<\/em> 546:11; Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 209.<\/p>\n

                                                                      [175]<\/a>. Shulchan Aruch<\/em> 546:4. See also Kaf HaChayim<\/em> 546:17; Mishnah Berurah<\/em> 546:11; and Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 209, which add that it is permitted to perform a pidyon haben<\/em> even after its proper time on Chol HaMoed.<\/p>\n

                                                                      [176]<\/a>. Chazon Ovadia<\/em>, Yom Tov<\/em>, pp. 209\u2013210; Piskei Teshuvot<\/em> 546:2.<\/p>\n

                                                                      [177]<\/a>. Chazon Ovadia<\/em>, Yom Tov<\/em>, pp. 209\u2013210. See also Yechaveh Daat<\/em> 2:29, which seems to also permit a bat mitzvah party on Chol HaMoed.<\/p>\n

                                                                      [178]<\/a>. See Sdei Chemed<\/em>, Chol HaMoed<\/em> \u00a723 and Kaf HaChayim<\/em> 546:19, which state that a wedding is the only party that will really detract from the joy of the moed<\/em>. Other parties, though, such as a chanukat habayit<\/em>, are certainly permitted, just like a brit milah or pidyon haben<\/em>. See also Chazon Ovadia<\/em>, Yom Tov<\/em>, p. 209, footnote 115.<\/p>\n

                                                                      [179]<\/a>. Shulchan Aruch<\/em> 547:1. See also Igrot Moshe<\/em>, O<\/em>.C<\/em>. 1:165, which states that even an onen<\/em> may not recite a eulogy on Chol HaMoed.<\/p>\n

                                                                      [180]<\/a>. Shulchan Aruch<\/em> 548:5. See also Chazon Ovadia<\/em>, Avelut<\/em>, vol. 1, p. 176, which states that an onen<\/em> is also exempt from eating in a sukkah on Sukkot. However, he should still try to eat less than a kebetzah<\/em> of bread to exempt him from his obligation of sukkah according to all views. If an onen<\/em> wants to sit in the sukkah, he may not recite a berachah<\/em> unless the body of the deceased has been given over to the chevra<\/em> kadisha<\/em>. This is also true regarding shaking the lulav<\/em> and etrog<\/em>.<\/p>\n

                                                                      [181]<\/a>. See Shulchan Aruch<\/em> 547:6. Chacham Ovadia Yosef writes in Chazon Ovadia<\/em>, Avelut<\/em>, vol. 1, p. 242 and Yabia Omer<\/em>, vol. 4, Y<\/em>.D<\/em>., 25 that the custom in Yerushalayim is to perform keriah<\/em> only for the passing of a father or mother, but not other relatives. However, outside of Yerushalayim, one may tear keriah <\/em>for other relatives (i.e. a brother, sister, son, daughter, or spouse) as well. Yabia Omer<\/em>, ibid. and Tzitz Eliezer<\/em> 5:5:1 state that after one tears, he should change into a weekday shirt in order to prevent showing open signs of mourning on Chol HaMoed.<\/p>\n

                                                                      [182]<\/a>. See Shulchan Aruch<\/em> 547:8 which says that one should eat a seudat havraah<\/em>. However, Pele Yoetz<\/em>, Responsa<\/em> 2:38, says that it should not be eaten. Chacham Ovadia Yosef writes in Chazon Ovadia<\/em>, Avelut<\/em>, vol. 1, p. 494 and Yabia Omer<\/em>, vol. 4, Y<\/em>.D<\/em>. 26 that one should eat a seudat havraah<\/em>, but with coffee and cake instead of an egg and other customary foods of mourning. He also points out that a seudat havraah<\/em> may be eaten for any of one\u2019s immediate relatives on Chol HaMoed when one is sitting shivah outside of Yerushalayim. However, inside Yerushalayim, one should only eat a seudat havraah<\/em> on Chol HaMoed when sitting shivah for one\u2019s father or mother.<\/p>\n

                                                                      [183]<\/a>. Shulchan Aruch<\/em> 548:1.<\/p>\n

                                                                      [184]<\/a>. Shulchan Aruch<\/em> 548:4. See also Chazon Ovadia<\/em>, Avelut<\/em>, vol. 1, p. 131, which permits an avel<\/em> during shivah to learn Torah on Chol HaMoed. Chacham Ovadia Yosef also adds on p. 467 that the avel<\/em> may even attend hakafot<\/em> on Simchat Torah, but should refrain from dancing.<\/p>\n

                                                                      [185]<\/a>. Shulchan Aruch<\/em> 548:6.<\/p>\n

                                                                      [186]<\/a>. Shulchan Aruch<\/em> 547:5. See also in Chazon Ovadia<\/em>, Avelut<\/em>, vol. 1, p. 296.<\/p>\n

                                                                      [187]<\/a>. Chazon Ovadia<\/em>, Avelut<\/em>, vol. 3, p. 140; Yalkut Yosef<\/em>, Avelut<\/em>, p. 688; ibid., Pesach<\/em>, vol. 1, p. 68.<\/p>\n

                                                                      [188]<\/a>. Shulchan Aruch<\/em> 548:1; Mishnah Berurah<\/em> 548:1.<\/p>\n

                                                                      [189]<\/a>. There are many different views in the Rishonim<\/em> regarding whether tefillin should be worn on Chol HaMoed. Some of the Rishonim<\/em> that say that one should include: Tosafot<\/em> on Menachot<\/em> 36b; ibid. on Eruvin<\/em> 96a; ibid. on Moed Katan<\/em> 19a; Piskei<\/em> Tosafot<\/em> Menachot<\/em> \u00a7121; the Rosh<\/em>, Hilchot Tefillin<\/em> \u00a716; Teshuvot HaRosh<\/em> 23:3; the Mordechi<\/em>, Hilchot Tefillin<\/em> \u00a713, in the name of the Ri<\/em>; Smag<\/em> \u00a7153; Sefer HaTerumah<\/em> \u00a7211; Piskei Rid<\/em>, Eruvin<\/em> 96a; Ohr Zarua<\/em> 1:589; Riaz<\/em>, Moed Katan<\/em>, ch. 3, halachah 2, 8; Raavad<\/em> in Tamim<\/em> De\u2019im<\/em> \u00a740; the Ritva<\/em> on Eruvin<\/em> 97a; ibid. on Moed Katan<\/em> 19a; and the Tur<\/em> \u00a731. However, many other Rishonim<\/em> forbid one to wear tefillin on Chol HaMoed. These include: Sefer HaEshkol<\/em>, vol. 2, p. 88, in the name of a Gaon; the Rosh<\/em> in the name of a Gaon (ibid.); Teshuvot HaGeonim<\/em>, vol. 1, p. 47, in the name of Rav Sheshnah Gaon; Tosafot<\/em> on Moed Katan<\/em> 19a, in the name of the Bahag; Tosafot<\/em> Rabbenu Peretz<\/em> on Eruvin<\/em> 96a; Ramban, Emunah U\u2019Bitachon<\/em>, ch. 21; Sefer HaChinuch<\/em>, mitzvah 421; Nimukei Yosef<\/em> on Moed Katan<\/em> 19a; the Rashba<\/em> in Teshuvot<\/em> 1:690; Shiltei Giborim<\/em> in the name of the Rif<\/em>, Hilchot Tefillin<\/em>, p. 8; and others. See also Sdei Chemed<\/em>, Chol HaMoed<\/em> \u00a714 and Halachah Berurah<\/em>, vol. 2, p. 192, which discuss this lengthy array of Rishonim<\/em> in greater detail.<\/p>\n

                                                                      [190]<\/a>. The custom of Ashkenazim follows that of the Rama<\/em> 31:2, which says that the custom is to don tefillin on Chol HaMoed without reciting the blessing out loud. See also Mishnah Berurah<\/em> 31:8, which quotes the Taz<\/em> 31:2, which says that one should not recite a blessing on them at all. See also Mesorat Moshe<\/em>, p. 168,360, in the name of Rabbi Moshe Feinstein on this subject.<\/p>\n

                                                                      [191]<\/a>. The Bet Yosef<\/em>, siman<\/em> 31 states that the Zohar HaKadosh<\/em> delineates clearly that tefillin should not be worn on Chol HaMoed. This is the ruling in Shulchan Aruch<\/em> 31:2. Keter Shem Tov<\/em>, vol. 1, p. 8 states that this is the Sepharadic custom worldwide. This is also the view of Ben Ish Chai<\/em>, Vayera<\/em> 1:12 and Halachah Berurah<\/em>, vol. 2, 31:9. This has also become the prevailing custom in Eretz Yisrael for both the Ashkenazim and the Sephardim. See also Teshuvot VeHanhagot<\/em> 2:32 and Shulchan Shlomo<\/em>, Chol HaMoed<\/em>, Asifat Dinim<\/em>, 6.<\/p>\n

                                                                      [192]<\/a>. Many poskim<\/em> write that if one is praying with an Ashkenazic minyan that wears tefillin, he does not have to wear tefillin. The Eshel Avraham <\/em>of Butchach in siman<\/em> 31 explains that one does not have to wear tefillin because those who are praying with the minyan will just think that he is unable to don tefillin because of stomach problems. See also She\u2019arim HaMitzuyanim BaHalachah<\/em> 10:36, which says that one does not have to wear tefillin because one is not actively abandoning this mitzvah; rather, he is only being passive, which is less of a problem. This is unlike those who actively put on tefillin, and may not do so when praying with a minyan that does not have a custom to don tefillin on Chol HaMoed. See also Igrot Moshe<\/em>, vol. 4, O<\/em>.C<\/em>. 105:5, which says that a ben chutz laAretz<\/em> who has the custom to don tefillin on Chol HaMoed and is visiting Eretz Yisrael, where the custom is to refrain from wearing tefillin during Chol HaMoed, may only wear his tefillin in private. However, Chacham Ovadia Yosef in Yechaveh Daat<\/em> 4:36 writes that each person may do as is his custom, even if the minyan is doing otherwise, since everyone knows that there are differing views and customs in this matter, and any time there is a difference in opinion that is obvious to everyone, one may follow his personal custom even in the presence of those who follow differing customs. This is also the view of Yalkut Yosef<\/em>, Hilchot Tefillin<\/em>, 31, footnote 7. See also Minchat Yitzchak<\/em> 9:54 and Igrot Moshe<\/em>, O<\/em>.C<\/em>., vol. 5, 24:6.<\/p>\n

                                                                      [193]<\/a>. See the above footnote.<\/p>\n","protected":false},"excerpt":{"rendered":"

                                                                      The importance of Chol HaMoed The days between the first day (or second day outside of Eretz Yisrael) and the seventh day of Pesach, and the days between the first day (or second day outside of Eretz Yisrael) of Sukkot and Shemini Atzeret, are called Chol HaMoed. The Rambam explains that Chol HaMoed is called […]<\/p>\n","protected":false},"author":134111,"featured_media":55558,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[350,340],"tags":[],"class_list":["post-55555","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-passover","category-sukkot"],"yoast_head":"\nHalacha According to the Sephardic Practice: Chol Hamoed - Jewish Holidays<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-chol-hamoed\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Halacha According to the Sephardic Practice: Chol Hamoed - Jewish Holidays\" \/>\n<meta property=\"og:description\" content=\"The importance of Chol HaMoed The days between the first day (or second day outside of Eretz Yisrael) and the seventh day of Pesach, and the days between the first day (or second day outside of Eretz Yisrael) of Sukkot and Shemini Atzeret, are called Chol HaMoed. 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