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Hilchot Chol HaMoed Zichron Shlomo pg 19 extends this to floors that are cleaned once a week, and permits vacuuming as well. Hilchot Chol HaMoed Zichron Shlomo pg 38 writes that according to all one can be lenient if the fish will be eaten. Ritva Moed Katan 9a s.
See also Pirush Mishnayot of Rambam Beitzah He adds that one could fix sunglasses if one needs them to see outdoors. Mishna Brurah adds that even melachot can be performed in order to heal a person on Chol HaMoed. He assumes that a checkup is considered in the category of medical attention. Hilchot Chol HaMoed Zichron Shlomo pg 46 quotes Rav Moshe Feinstein saying that one should not have a routine checkup if it does not involve a Melacha such as drawing blood. Igrot Moshe writes that the leniency of doing melacha for physical need on Chol HaMoed only applies if a person is in pain or is afraid that not going to the doctor will make the condition worse.
B explains that the prohibition is uvda dichol. The M. B notes that some poskim permit one to pay a worker to do work if 1 the person cannot perform the work himself, 2 the workers will not do the work unless they are paid, and 3 it is litzorech hamoed. B The Biur Halacha explains that is preferable for one to hire a non-Jew in this situation. B states that if it would only be a minor loss, one may only do non-skilled labor maaseh hedyot to prevent the loss. B there cites the Magen Avraham as saying that if the poor person has bread and water, then it is prohibited to employ him.
Magen Avraham writes that ideally one should only employ such a person in a private setting because other people may not know that this poor person has a special exemption to do melacha on Chol HaMoed. See the Magen Avraham cited by the M.
B who holds more stringently and says that if one has bread and water, one may not work on Chol HaMoed. The list includes those who were unable to do so before Yom Tov such as someone who just arrived from his travels abroad. Rabbenu Tam cited in Tur held that since that is the reason for the rabbinic enactment, if one shaved before Yom Tov, he can shave on Chol HaMoed and the enactment would not apply.
The Tur himself rejects this logic for two reasons: 1. It should be forbidden because nobody can tell that he shaved before Yom Tov. This second reason is based on a question raised in the Gemara there about someone who was too busy to shave on Erev Yom Tov because he was looking for something that he lost. Though the Gemara leaves this question unresolved, the Tur here rules strictly, saying that since nobody can tell why he did not shave before Yom Tov, it is forbidden to do so.
Thus he applies the same logic to one who already shaved before Yom Tov and forbids him from shaving on Chol HaMoed itself. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat.
Aruch Hashulchan agrees. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. Piskei Teshuvot agrees. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev Yom Tov will still have to shave on Chol HaMoed.
This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. Rabbi Shmuel Marcus explains this teshuva of Rav Moshe.
This is also recorded in Nefesh HaRav p. Soloveitchik" pg. Shemirat Shabbat Kehilchita Vol. See, however, the Aruch HaShulchan and Magen Avraham who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. Rabbi Eli Mansour on dailyhalacha. Shevut Yaakov disagrees Chelek 1, siman 17 cited by Shaarei Teshuva siman But in this case the cutting is in order to fix the nails, and one can therefore rely on the opinions that allow cutting nails on Chol HaMoed.
He also quotes Rav Liyor in Dvar Chevron OC who held this approach but is hesistant to rule like that without the approval of the gedolei hador. Peninei Halacha concludes that majority of the poskim do not allow it.
The only lenient opinion he quotes is Shevivei Esh Moadim v. The Mishna 13b states that it is forbidden to launder clothing on Chol HaMoed. Even though it should have been considered a need of the holiday and permitted, Chazal Gemara Moed Katan 14a made a specific gezerah not to do laundry on Chol HaMoed lest one neglect to prepare properly for the holiday and not launder his clothing until the holiday comes. Shulchan Aruch codifies this as halacha. Rav Ovadia Yosef Yabia Omer writes that it is forbidden to do laundry with a laundry machine on Chol HaMoed since the reason of Chazal, to prevent a person from being unprepared for the holiday, still applies whether or not it takes a lot of effort.
Mishna Brurah explains that it is permitted to launder clothing that get dirty all the time since it is evident that even if one were to clean in advance of the holiday, they would need to be cleaned again on the holiday. Similarly, Chaye Adam adds that it is permitted to clean a handkerchief that gets dirty frequently. Shemirat Shabbat KeHilchata 66 no. Interestingly, Shevet HaLevi is hesitant to permit laundering undergarments which become dirty frequently on Chol HaMoed if one can wear them again without great discomfort.
Rav Moshe Feinstein Igrot Moshe writes that cleaning a stain is considered a simple task melechet hedyot and does not constitute actual laundry which Chazal forbade. However, giving clothing to a laundromat is forbidden even if it is a simple task. Chazon Ovadia Yom Tov p. Rav Shlomo Zalman Auerbach in Shulchan Shlomo says that this age is until at most 6 or 7 years old. Car work requiring a professional mechanic should not be done on Chol-Hamoed. If, however, the work in question could also be performed by an untrained individual, but it is easier to have the mechanic do it, it then permissible to use a mechanic.
If one wishes to file a lawsuit on Chol Hamoed, one should preferably wait until after the Chag. If, however, one would lose out by waiting, one can go ahead and file even during Chol Hamoed.
Melachos that are completely forbidden on Chol Hamoed: Shaving and haircuts there are a few rare exceptions. It is permitted to cut a particular nail fingernail or toenail if it is a source of discomfort. There are, however, a few common exceptions: i.
Likewise towels especially hand towels and cleaning shmates can be washed i. Tablecloths can likewise be washed on Chol Hamoed but only what is needed at that time.
Gardening on Chol Hamoed is permitted only in the following limited circumstances: i. In the event any produce is left over from what was harvested during Chol Hamoed, this can be used even after Yom Tov. One may harvest as much as one wishes to on Chol Hamoed so long as what is harvested can in theory at least be consumed on the Chag. Fishing and trapping are only permitted if they are Letzorech Hamoed. One is allowed to fish as a sport on Chol Hamoed.
One can undertake minor home improvements if those are for the immediate benefit of Chol Hamoed, and if the Melacha work involved does not require a professional.
Building or demolishing a building, house… is forbidden on Chol- Hamoed. One cannot have something made on Chol Hamoed if it is not letzorech Hamoed, or if it can only be manufactured by a special craftsman even if it is Letzorech Hamoed. We do not write on Chol Hamoed any documents or similar types of papers. One may write Divrei Torah so as not to forget them.
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