The Halachos of Chol Hamoed


bellobration-chol-hamoedThe Torah uses the term “מקראי קודש” to describe both the regular days of Yom Tov, and the intermediary days of Yom Tov, which are known as Chol Hamoed. Chazal derive from this posuk that the days of CholHamoed are days of kedusha just like the rest of Yom Tov.

There is a popular misconception that on Chol Hamoed one is permitted to do whatever is permitted on a normal weekday, with the exception of several things that are forbidden. This, however, is not the case. According to many Rishonim, one is forbidden Min HaTorah to do melacha on Chol Hamoed, just as it is forbidden on the regular days of Yom Tov. Other Rishonim learn that the entire prohibition is Miderabonon, but that it is of the severe Issurei Derabonon. (Nevertheless, all agree that Chazal were given full authority to determine which melachos should be permitted, as will be explained below.) It is very important for one to be extremely careful not to conduct oneself in a more lenient manner than chazal permitted.

Chazal deal very stringently with the issur of doing melacha on Chol Hamoed. There are two famous sayings of Chazal which portray the severity of performing melacha on Chol Hamoed. The Gemara in Maseches Makos states: “כל המבזה את המועד כאילו עובד עבודה זרה” . The Mishna in Avos states: “כל המבזה את המועדות וכו’ אין לו חלק לעולם הבא”. Rashi interprets these statements as referring to one who performs forbidden work on Chol Hamoed.

Perhaps the biggest dishonor towards Chol Hamoed is the lack of study and knowledge of its halachos. However, one who does take an interest to study and adhere to the halachos of Chol Hamoed is in essence glorifying the kedusha of Chol Hamoed.

One is required to sanctify the days of Chol Hamoed and not treat it as ordinary weekdays. One should honor Chol Hamoed by eating meat and dressing appropriately. The Maharil was accustomed, as is the custom of many Yiddin, to wear Shabbos clothing on Chol Hamoed.

The mitzvah of ושמחת בחגך applies to the entire Yom Tov including the intermediary days of Chol Hamoed. In the times of the Beis Hamikdash one would fulfil this requirement by eating from the meat of the shalmei simcha. Today, when korbonos are not brought, each person should rejoice by doing things that will help him enjoy the festival. Chazal say that one should fulfill this mitzvah nowadays by drinking wine. Women should wear festive clothing and jewelry. Children should be given candies and toys.

The Yerushalmi quotes R’ Abba bar Mamal who says that had there been others who would have joined him, he would have permitted melacha on Chol Hamoed. This is because the whole reason why melacha is forbidden on Chol Hamoed is so that one should have more time to devote to learning Torah. Nevertheless, in the time they would have otherwise spent working, many people spend their time feasting and doing activities of frivolity, instead of learning Torah. The Kol Bo deduces from this Yerushalmi that the severity of spending one’s time in frivolity is much greater than that of performing work on Chol Hamoed.

This does not mean that one is forbidden to enjoy oneself and go on trips during Chol Hamoed. We will soon discuss that it is even permitted to do certain melachos that aid in going on a trip (e.g. fixing a flat tire). However, it must be done within measure. One has to bear in mind that the essence of Chol Hamoed is to devote and immerse oneself in learning and other activities of ruchnius. This idea should also be taught to one’s children. In this manner, one can enjoy Chol Hamoed and have a spiritual gain as well, thus fulfilling Chazal‘s wishes in the most praiseworthy manner.

We have previously mentioned that one is forbidden to do melacha on Chol Hamoed, either Min HaTorah (which is the opinion of many Rishonim), or Miderabonon.

As a general rule, all thirty-nine melachos that are prohibited on Shabbos and Yom Tov are generally prohibited on Chol Hamoed. Additionally, all activities that are prohibited Miderabonon on Shabbos and Yom Tov are generally prohibited on Chol Hamoed. Moreover, just as it is forbidden to instruct an akum to perform a forbidden melacha on Shabbos and Yom Tov, one may similarly not instruct an akum to do a forbidden melacha for oneself on Chol Hamoed. It is interesting to note that in a way, amira l’akum is more stringent on Chol Hamoed than on Shabbos. For example, take a case of one who hired a contractor during the week to build a house, and is paying the contractor a fixed sum to complete the job, rather than paying him on a per-day basis. If the Yid did not specify to the contractor on which days to perform the job, and on his own and for his own convenience the contractor chose to build the house on Shabbos, the Yid is technically not required to stop him. However, since there is a problem of maaris ayin, because people will suspect that the Yid instructed him to work on Shabbos, the Yid is required to prevent the contractor from building the house within the techum Shabbos where Yiddin are permitted to travel and consequently there may be maaris ayin. If the house is outside the techum Shabbos, it is permissible. However, on Chol Hamoed, when people are permitted to travel beyond the techum, the contractor must stop building the house. Consequently, even if the contractor was building continuously through Shabbos and Yom Tov, nevertheless, once Chol Hamoed arrives, he must stop.

There are numerous exceptions where Chazal permitted one to do melacha on Chol Hamoed despite the fact that it is forbidden on Shabbos and Yom Tov. For example, on Chol Hamoed one is permitted to discuss his business dealings and plan his business ventures that will take place after Yom Tov, although such a discussion is forbidden on Shabbos and Yom Tov. However, one may not take measurements, weigh, or count items, as he would do during the week. One is permitted to carry outdoors on Chol Hamoed. According to many poskim, one may do so even if it is for no specific purpose. Additionally, one is permitted to move muktzah items on Chol Hamoed.

Aside from the specific activities mentioned above which Chazal permitted, all other activities prohibited on Shabbos and Yom Tov, are generally prohibited on Chol Hamoed. Nevertheless, Chazal permitted many activities. However, these permitted activities must fall under at least one of the five categories outlined below.

Prior to listing the five categories of permitted melachos, it is important to mention that Chazal warn: “הלכות מועד עקורות הן ואין למידין זו מזו” – The halachos of Chol Hamoed are independent, and one should not derive any halachos by comparing them to others. Therefore, it is very important to learn the halachos and consult a Rov regarding all issues of doubt.

The five categories are as follows:

1.      מעשה הדיוט לצורך המועד – activities performed by an amateur for general festival needs.

2.      צורך אוכל נפש – activities performed for the preparation of food.

3.      דבר האבד – activities performed to prevent a loss.

4.      צרכי רבים – activities performed for community needs.

5.      פועל שאין לו מה יאכל – activities performed by a person who does not have food to eat.

Although these five categories present a broad spectrum of permitted activities, there are six minimizing factors that must be considered, for they may limit some of the permitted melachos listed above.

The six considerations are as follows:

1.      If the work performed is classified as a מעשה הדיוט – work performed in an amateur manner, or if it classified as a מעשה אומן – work performed in a skillful manner.

2.      If the work performed entails excessive exertion – טרחה יתירה.

3.      If the work was intentionally scheduled before Yom Tov to be performed on Chol Hamoed – מלאכתו מכוון למועד.

4.      If payment is being received for work done on another’s behalf.

5.      If the work is being done in private or if it is being done in the view of the public, where maaris ayin may be applicable.

6.      If the melacha being performed will be degrading towards the kedusha of Chol Hamoed – זלזול המועד.

– General Festival Needs

One may perform melacha on Chol Hamoed, if it is for a festival need. However, the melacha that one is performing may not be classified as work performed by a skilled laborer, and must be work that any amateur is capable of doing. For example, if a leg of a table became separated from the table and the table is needed for Yom Tov, one is only permitted to connect the leg in an unskilled manner. However, if it requires a professional or skilled craftsmanship it is forbidden. This does not necessarily mean that unless one is a professional craftsman it is permitted. If one is very handy when it comes to building or dismantling items, it is likewise forbidden for him to assemble the table, although he may not be practicing that profession. The poskim offer sewing as an example to demonstrate this point. An average woman is considered to be a skilled seamstress, and it is therefore forbidden for her to sew up a hem on Chol Hamoed, even though she is not a tailor. However, even a tailor is permitted to sew on Chol Hamoed, provided that he does so in a unskilled manner (i.e. with a שינוי), and it is apparent that the stitch was made in a unskilled manner (e.g. they were long stitches or were made in a zig-zag manner). The Rema writes that preferably everyone should do it with a שינוי

On Chol Hamoed, one may perform minor house repairs that only entail unskilled work (e.g. replacing a drainer or a faucet for a sink) if it is needed for Yom Tov. However, one may not perform complex house repairs (e.g. complex plumbing or electrical work). One who vacuums his house often, may vacuum his house on Chol Hamoed.

One is only permitted to do a maaseh hedyot on Chol Hamoed, letzorech hamoed, if he did not intentionally schedule before Yom Tov to perform this melacha on Chol Hamoed. Additionally, one is permitted to do a maaseh hedyot on Chol Hamoed, letzorech hamoed, even for someone else. However, he may not charge for his services. One is permitted to instruct an akum to do a maaseh hedyot for him on Chol Hamoed, letzorech hamoed. One may even pay the akum for his services, since the prohibition of payment for work performed on Chol Hamoed is only placed on the recipient, and this is not applicable when dealing with an akum. One may not do a maaseh hedyot on Chol Hamoed if doing so would be a degradation of the kedusha of Chol Hamoedzilzul hamoed. One may do a maaseh hedyot (i.e. fix a chair) even if one does not need the item on Chol Hamoed, and will first need it on the second days of Yom Tov, or for a Shabbos that falls out immediately after Yom Tov. However, if it will only be needed after Yom Tov, one may not fix it on Chol Hamoed.

Some poskim prohibit nailing a picture onto a wall on Chol Hamoed, since it does not give one enough pleasure, and it is not that much of a necessity for it to be considered litzorech hamoed. However, if it is a big beautiful painting that will enhance the entire appearance of the room, and will give the person much enjoyment on Chol Hamoed, it is permitted. One may not perform even unskilled gardening work on Chol Hamoed, since it is not considered litzorech hamoed. However, one may pick flowers on Chol Hamoed, if it will enhance the enjoyment of Chol Hamoed. One may not pull out blades of grass on Chol Hamoed, if he is doing so for no specific purpose. Although one may drive a car on Chol Hamoed, litzorech hamoed, one may not take driving lessons on Chol Hamoed, since it is not litzorech hamoed.

Traveling on a trip to enjoy oneself on Chol Hamoed is permitted. One may perform any maase hedyot that will enhance one’s enjoyment along the trip, unless it is excluded by one of the aforementioned limitations. One who experiences a flat tire along the way, may change his tire, since it is considered a maaseh hedyot. Similarly, if the car stalled, one may jump-start his car, since this is also considered a maaseh hedyot. However, any sophisticated mechanical activities may not be performed.

– Activities Performed for the Preparation of Food

One may perform melacha on Chol Hamoed if it is for the preparation of food. This category is more lenient than doing melachos for general festivals needs, primarily due the fact that one is even permitted to do activities that require skill for it to be performed (e.g. a professional chef, a shochet, a miller who grinds wheat). Additionally, one may even intentionally schedule before Yom Tov to cook something on Chol Hamoed, if it will be eaten either on Chol Hamoed or during the second days of Yom Tov. However, one may not cook on Chol Hamoed for use after Yom Tov. One may, however, cook in a larger pot without limiting the quantity to the amount needed, even though this will inevitably result in having extra food, which will be eaten after Yom Tov. Skilled work may be done to prepare food even if it entails excessive exertion. Additionally, one may cook for someone else on Chol Hamoed, and may even receive payment for it. However, it is preferable that one hire a Yid who will not request payment for his work on Chol Hamoed.

One is permitted to perform even skilled labor on Chol Hamoed, if it will benefit the community. This is because such work is not the responsibility of one individual, but is the responsibility of volunteers who accept upon themselves to work for the tzibbur. Since the volunteers normally do not have that much free time during the year to perform these tasks, it is permitted for them to perform these tasks on Chol Hamoed when they are free from all their other chores. However, one may only perform skilled work, if it will provide a physical benefit to the people of the community on Chol Hamoed. Consequently, one may not perform skilled labor to complete the building of a shul, since this won’t provide a physical benefit for the community. However, if the road leading to the shul is deteriorating, one may repair it on Chol Hamoed, if it will help people walk to shul on Chol Hamoed. If a community bus or milk truck broke down on Chol Hamoed, it may be repaired professionally on Chol Hamoed. However, if it won’t provide a physical benefit on Yom Tov or even at all, only unskilled work may be performed to repair it on Chol Hamoed. Even unskilled work is forbidden if it will cause a degradation of the kedusha of Chol Hamoed. A Rov should be consulted to evaluate the situation.

One is permitted to perform even skilled labor to prevent a major loss from occurring on Chol Hamoed. However, if the loss of money is not that large, only a maaseh hedyot may be performed. Determining what is considered a major or minor loss depends on the person and the type of loss. It is very important to consult a Rov before coming to any conclusions.

It is very important to mention a halacha that is normally overlooked or forgotten. When Chazal permitted one to perform a melacha to prevent a loss, they only permitted it for something that a person already has possession of. However, one may not do a melacha to prevent a loss of profit from occurring. One is permitted to prevent a loss, even if the work is not needed for Yom Tov. However, the heter of a davar ha’avud is specifically limited to a case where one would not be able to prevent the loss after Yom Tov. Furthermore, if before Yom Tov one deliberately delayed preventing this loss until Chol Hamoed, one may not even perform a maaseh hedyot to prevent the loss. If preventing this loss involves excessive exertion, one may not perform a maaseh uman to prevent the loss on Chol Hamoed.

The issue of businesses being open on Chol Hamoed is dependent on two factors. One is with regard to the worker and one with is with regard to the owner. A worker who will lose his job if he does not go to work on Chol Hamoed, may go to work since it is considered a davar ha’avud. However, if he will not lose his job, he may not go to work. One who has vacation days when he is allowed to take off from work, should preferably schedule them during Chol Hamoed, so he should not have to work on Chol Hamoed. With regard to owners of large businesses, there are several considerations that have to be taken into account. Firstly, if by closing his business he would have to pay his workers even though they do not come, he should try to schedule that they take their paid vacation during Chol Hamoed. If this is not a possibility, there is a machlokes haposkim whether it can be considered a davar ha’avud. A Rov should be consulted for a final p’sak. Another consideration is if he will lose many customers by closing his business on Chol Hamoed. There are several additional issues that have to be considered. Therefore, it is very important one consult a Rov prior to opening one’s business on Chol Hamoed. One should bear in mind the severity of doing melacha on Chol Hamoed, and what Chazal say concerning a person who does forbidden melacha on Chol Hamoed (see the beginning of this chapter). It has been said in the name of the Chazon Ish, that it is a mitzvah to close one’s business on Chol Hamoed even if one will incur a loss, and that doing so creates an exceptional kiddush Hashem.

One is forbidden to write on Chol Hamoed. However, it is permitted to write, if it is letzorech hamoed. When writing letzorech hamoed, one may only write in the normal way, which makes it a ma’aseh hedyot. One may not write calligraphy on Chol Hamoed unless it is for tzorchei rabbim (e.g. a shul’s only sefer Torah is missing a word) or a davar ha’avud (e.g. a professional artist who will lose a lot of money). One is permitted to write a letter to his friend on Chol Hamoed. Some poskim recommend that when writing letzorech hamoed, one should write with a shinui (e.g. write the words on a slant) if possible.

There is a machlokos haposkim whether one is permitted to type on a computer on Chol Hamoed and then print what was typed. However, merely typing on a computer without printing it out is permitted, even if the information that was typed is then saved on a disk. Similarly, there is a machlokos haposkim whether one is permitted to use a copy machine or a Polaroid camera on Chol Hamoed. The consensus of many contemporary poskim is that it is permitted to use a calculator, or phones that have a digital display or caller ID, on Chol Hamoed. Since all these “writings” or displays are only electronic images, they are permitted to be used on Chol Hamoed.

One should cut their hair before Yom Tov. One may not cut his hair on Chol Hamoed. Although it may be classified as tzorech haguf which is permitted on Chol Hamoed, nevertheless, Chazal forbade one to cut their hair on Chol Hamoed to prevent people from deliberately delaying until Chol Hamoed to do so, and thereby not looking presentable for the first days of Yom Tov. Even if a person did take a haircut on Erev Yom Tov, he is nevertheless forbidden to cut his hair on Chol Hamoed. The reason for this is to prevent people from falsely assuming that cutting one’s hair is normally permitted on Chol Hamoed. One may not take a haircut even from a non-Jewish barber on Chol Hamoed. The same halacha applies to shaving. Therefore, even if a person shaved on Erev Yom Tov, and even if he is accustomed to shave every day, he is nevertheless forbidden to shave on Chol Hamoed. One who may lose his job if he does not shave, should consult a Rov to ascertain whether his situation is classified as a davar ha’avud which would permit him to shave. However, it is important to mention that even if one is permitted to shave on Chol Hamoed because of his job, he may not shave after work on the last day of Chol Hamoed, which is Erev Yom Tov. One is permitted to trim his mustache if it is a hindrance to his eating.

One is forbidden to wash laundry on Chol Hamoed even if it is letzorech hamoed. Chazal prohibited this for the same reason they prohibited cutting one’s hair on Chol Hamoed, which was discussed previously. Children’s clothing should be washed before Yom Tov, as well. However, there is one exception with regard to children’s clothing. Children have a tendency to soil and dirty their clothing frequently. Therefore, when needed, their clothing may be washed on Chol Hamoed. When washing children’s clothing during Chol Hamoed, one is only permitted to wash the clothes right before they are needed. However, with regard to younger children, if there will be more clothing that will get dirty and they will be needed for the remainder of Yom Tov, it is preferable that one make one big wash with all the clothing that will be needed, rather than making a few small washes. One may not add adult clothing to the wash being made for the children’s clothing. If a person spilled something on their shirt and is embarrassed to walk around that way, he should run cold water on that specific spot or use a stain remover, rather than washing the entire shirt. Ironing clothing that will be used for Yom Tov is permitted on Chol Hamoed, since Chazal never extended their added precaution to the ironing of clothes. However, making new pleats is forbidden on Chol Hamoed since it is considered to be skilled work, which may not be preformed letzorech hamoed. If one only has one suit for Yom Tov and it got very dirty, a shaila should be asked whether it can be classified as a davar ha’avud.

There is a machlokos haposkim whether one is permitted to cut one’s nails on Chol Hamoed. The general custom is in accordance with the view of the Rama to be stringent in this regard. However, one is permitted to bite one’s nails. One who usually cuts his nails on Erev Shabbos is permitted to do so on Erev Shabbos during Chol Hamoed. Unlike haircutting and laundering, one who cut his nails on Erev Yom Tov, is permitted to cut his nails on Chol Hamoed.

. עי’ פרשת אמור פרק כג, ועי’ גמ’ חגיגה דף יח., ועי’ שעה”צ בסי’ תק”ל שהאריך בענין קדושת חוה”מ, ואם הם נקראים מקראי קודש. ועי’ ט”ז בסי’ תרס”ח סק”א והמג”א סי’ ת”צ סק”א שאין אומרים הרחמן הוא ינחילינו יום שכולו טוב בחוה”מ, ועי’ מ”ב שם סק”ה, אכן עי’ ערך השולחן (הספרדי) מובא בספר הל’ חוה”מ זכרון שלמה שתלוי אם חוה”מ הוא מן התורה או מדרבנן.

. עי’ בה”ל ריש סי’ תק”ל שהאריך בזה, ועי’ מ”ב שם.

. עי’ מס’ מכות דף כג., ועי’ מס’ אבות ג:יא.

. כך שמעתי מהגר”י בעלסקי שליט”א.

. עי’ שעה”צ שם ס”ק ד’ שהאריך אם צריך לכבדו כיו”ט ממש או רק יותר מימי חול. ועי’ מ”ב ס”ק א’ שלכתחילה מצוה לקבוע סעודה על הפת אחת ביום ואחת בלילה. ועי’ מ”ב סי’ תק”ל סק”א ושעה”צ שם, מש”כ בנוגע המהרי”ל.

. עי’ גמ’ מס’ פסחים דף קט, ועי’ רמב”ם פ”ו מהל’ יו”ט הי”ח, ועי’ שו”ע סי’ תקכ”ט סע’ א’ וב’, ומ”ב שם, ושמעתי מהגר”י בעלסקי שליט”א דמה שמפורסם שצריך לשתות רביעית יין בחוה”מ אין לו שום מקור לזה, וטעם שצריך רביעית בשבת לאו משום שמחה רק מטעם שהוא שיעור חשוב וה”נ מצינו שיש שיעור רביעית גם בשער משקים בענין הלכות שונות דאין שייך בהם שום שמחה, ובחוה”מ צריך לשתות יין כפי שמחת לבו.

. עי’ תלמוד ירושלמי מו”ק פ”ב ה”ג, ועי’ ספר כל בו מובא במ”ב בסי’ תק”ל סק”א, ועי’ יוסף אומץ סי’ תתל”ט סעי’ כ’ שכתב בזה”ל, אף שמצוה לענוג חוה”מ במאכל ובמשתה מ”מ עיקר קידושתו אינו מצד הגוף רק מצד הנשמה להוסיף בלימודו יותר מבשער ימים, ועי’ רמב”ם פ”ו מהל’ יו”ט ה”כ וז”ל, כשאדם אוכל ושותה ושמח ברגל לא ימשך ביין ובשחוק ובקלות ראש ויאמר שכל מי שיוסיף בזה ירבה במצות שמחה, שהשכרות והשחוק הרבה וקלות הראש אינה שמחה אלא הוללות וסכלות ולא נצטוינו על ההוללות והסכלות אלא על השמחה שיש בה עבודת יוצר עכ”ל. ואיתא בריטב”א מו”ק דף יג, וז”ל, ולפיכך התירו חכמים דבר האבד כדי שלא יהיה דואג על אבידותו ונמנע משמחת יו”ט, ועי’ הגמ”י הל’ יו”ט פ”ו אות מ’, ועי’ א”ר סי’ תק”ל דלכך התירו דבר האבד כדי שלא יצטאר על אבידתו ויבטל בלימודו.

. עי’ שו”ע סי’ תקל”ו סעי’ א’, ועי’ מועדים וזמנים ח”ד סי’ ש”ב.

. עי’ שו”ע סי’ תק”ל, ונו”כ שם. ועי’ מ”ב סי’ תקמ”ג ס”ק א’.

. עי’ שו”ע סי’ תקמ”ג סעי’ א’, ועי’ מ”ב שם בשם המג”א בענין אם הוא לצורך מצוה, עי”ש.

. עי’ שו”ע שם סעי’ ב’, ועי’ מ”ב שם סק”ד.

. עי’ שו”ע שם סעי’ ג’, ועי’ מ”ב שם.

. עי’ מאירי למו”ק דף יח:, ועי’ מו”ז ח”ד סי’ רח”צ שכן הוא מנהג העולם, אכן עי’ חזו”א סי’ קל”ה דף יב ד”ה ראש, ושם מבואר שהוצאה שלא לצורך אסורה במועד, ובענין מוקצה עי’ מס’ שבת דף כב תוד”ה סוכה, ועי’ דרכי משה סי’ תקמ”ד סק”ב.

. עי’ מו”ק דף יב, ועי’ פירש”י שם.

. עי’ שו”ע סי’ תק”מ וסי’ תקמ”א, ועי’ מ”ב סי’ תק”ל סק”א.

. עי’ שו”ע סי’ תקמ”א סעי’ ה’, ובמ”ב שם.

. עי’ ספר הל’ חוה”מ.

. עי’ סי’ תקל”ו סעי’ א’, ועי’ מ”ב סי’ תק”מ סק”ט, ועי’ מ”ב סי’ תקמ”א סק”ד.

. עי’ סי’ תקמ”ב, ומ”ב שם סק”ב.

. עי’ בה”ל סי’ תקמ”א בד”ה אלא, וי”ש בריש תקמ”ב ד”ה אפילו.

. עי’ בה”ל סי’ תקל”ט סעי’ ה’, ועי’ ערוה”ש סוף סעי’ תקמ”ד.

. עי’ פמ”ג צש”ז סי’ תקל”ג סק”א שמסופק בצרכי המועד אם מותר לעשותם מיום אחד לחבירו, אכן עי’ כה”ח שם סק”ו שמותר, ועי’ הגהות רע”א סוף סי’ תקל”ט בענין להכין לכבוד יו”ט, ועי’ פמ”ג בא”א ס”ק י”ד שהקשה בענין יו”ט שני, ועי’ א”א (בוטשאטש) ריש סי’ תק”ל שתירוץ קושיתו, ועי’ שו”ת התעוררות שובה ח”ד סי’ מ”ח, ועי’ ספר זה השולחן ח”א סי’ תקל”ט.

. עי’ ספר הל’ חוה”מ בשם הגר”מ פיינשטיין זצוק”ל.

. עי’ סי’ תקל”ז, ועי’ סי’ תקמ”ז סעי’ יב, ועי’ הל’ חוה”מ בשם הגרמ”פ זצוק”ל.

. עי’ ספר הל’ חוה”מ.

. עי’ סי’ תקל”ו סעי’ א’.

. עי’ ספר הל’ חוה”מ.

. עי’ ספר הל’ חוה”מ.

. עי’ סי’ תקל”ג סעי’ א’.

. עי”ש. וכן מוכח מהגהות רע”א סוף סי’ תקל”ט.

. עי’ מג”א סי’ תקל”ז סק”ג.

. עי’ מ”ב סי’ תקמ”ב סק”ב, ועי’ בה”ל שם.

. עי’ סי’ תקמ”ד סעי’ א’, ומ”ב שם.

. עי’ ספר הל’ חוה”מ.

. עי’ סי’ תקמ”ד סעי’ ב’.

. עי’ ערוה”ש שם סעי’ ז’.

. עי’ סי’ תקל”ז סעי’ א’.

. עי’ לשון הרמב”ם בפ”ז הל’ יו”ט ה”ב שכתב שיהיה הפסד גדול, ועי’ מ”ב סי’ תקל”ו סק”י, ועי’ מ”ב סי’ תק”מ סק”ב.

. עי’ סי’ תקל”ז סעי’ א’.

. עי’ שם.

. מ”ב שם סק”א.

. סי’ תקל”ז סעי’ ט”ז, ועי’ סי’ תקל”ח סעי’ ו’.

. סי’ תקל”ז סעי’ ב’.

. עי’ ספר הל’ חוה”מ.

. עי”ש שהביא בשם הגרמ”פ זצוק”ל שהוא דבר האבד, ועי’ שש”כ פ”ל סעי’ ט’, ועי’ מו”ז בשם החזו”א, אכן עי’ בשש”כ בהערות מש”כ בשם הגרש”ז אויערבך זצוק”ל, ועי’ ספר הל’ חוה”מ מש”כ בשם הגר”י קמנצקי זצוק”ל, והם סברו שאין זה דבר האבד שהוא דומה לשבת ויו”ט שהחנות צריך ליהות סגור מפני שצריך לשמוע להלכה.

. עי’ ספר הל’ חוה”מ בשם הגרמ”פ והגר”י קמנצקי זצוק”ל שנקרא דבר האבד, ועי’ מו”ז ח”ד סי’ ש’.

. כגון זלזול המועד וכו’.

. עי’ סי’ תקמ”ה.

. עי”ש סעי’ ה’, ועי’ רמ”א שם ומ”ב ס”ק ל”ד.

. הגרמ”פ זצוק”ל סבר שמותר שהמלאכה נידון בתר הפעולה, והגר”י קמנצקי צוק”ל סבר שנידון בתר התוצאה שנראה כמעשה אומנות, ולפיכך הוי אסור, ושמעתי מהגר”י בעלסקי שליט”א שאפ’ אם הוא נידון בתר הפעולה מ”מ מי שדופק הכפתורים במהירות נק’ מעשה אומן.

. כך שמעתי מהגר”י בעלסקי שליט”א.

. עי’ ציון 49.

. כך שמעתי מהגר”י בעלסקי שליט”א.

. עי’ סי’ תקל”א סעי’ א’ וב’, ומ”ב שם, ועי’ בה”ל שם.

. עי’ ספר הל’ חוה”מ, ועי’ אג”מ ח”א סי’ קס”ג שיש להקל למי שיצטאר רבה אם לא גולח הזקן והוא רגיל לגלח ברגילות, עי”ש.

. כן איתא בקובץ הל’ חוה”מ ממחנה אאגודה שבהסכמת הגר”י בעלסקי שליט”א.

. סי’ תקל”א סעי’ ח’.

. סי’ תקל”ד סע’ א’, ובמ”ב שם.

. עי’ רמ”א שם, ועי’ ערוה”ש שם סעי’ ח’, וכך שמעתי מהגר”י בעלסקי שליט”א, ועי’ ספר הל’ חוה”מ.

. עי’ ספר הל’ חוה”מ בשם הגרמ”פ זצוק”ל.

. עי’ שש”כ פרק כט סעי’ נ”ג, ועי’ ספר הל’ חוה”מ בשם הגרמ”פ זצוק”ל.

. סי’ תקמ”א סעי’ ג’.

. סי’ תקל”ב סעי’ א’, ובמ”ב שם.

. בה”ט שם סק”א.

. שם במ”ב.

{Written by Rabbi Ephraim Elli Bohm of Halacha Berurah Publications.}

{ Newscenter}


  1. Does writing apply for typing?If so did you type this with a shinoi?
    p.s. since it says sunday morning on top im assuming that you typed it on chol hamoed if you typed it before then this question doesnt matter.

  2. Please can you tell me if you are allowed to iron clothes for use on chol hamoed. Also is one allowed to use a clothing steamer.

    Thank you for your very informative article.

    Dan sidelsky

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