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Kippah

2025-05-13T12:46:41Z

Ezcohen: /* Sources */

A kippah (/kɪˈpɑː/, Hebrew: כִּיפָּה) or yarmulke (Yiddish: יאַרמלקע; pronounced "yahrm-uhl-kuh") is a religious head covering worn to inspire fear of Heaven in the mind of the one wearing it as it reminds the wearer that G-d is above a person all the time.<ref>Gemara in [[shabbat]] 156b </ref>
[[Image:Kippah.png|right|200px]]
==What Can One Do without a Kippah?==

#One should not walk (or travel)<ref>Taz 2:5 writes that traveling is the same as walking in this regard. Malbim in Artzot Hachaim (6, Meir LeAretz 48) and Halacha Brurah 2:11 concur. </ref> 4 [[Amot]] without a kippah. Nowadays, the kippah serves as an identification of religious Jews; one wears it in order to show that one fears Heaven.<ref>*The Gemara Kedushin 31a records Rabbi Yehoshua’s practice not to walk 4 [[Amot]] without a head covering so that he would be reminded of the Shechina that is above him. [[Shabbat]] 156b writes that Rav Nachman’s mother made sure her son always wore a head covering so that he would always be cognizant of the fear of Heaven.
*There is a long standing dispute whether there is an obligation or whether it is only a Midat Chasidut to wear a Kippah. The Zohar (Pinchas pg 245b, Naso pg 122b) implies that it is an obligation for a Talmid Chacham but for everyone else it is only a Midat Chasidut to wear one. Rambam (Deot 5:6; Moreh Nevuchim 3:52), Kol Bo 11, Orchot Chaim (Tefiliah 48), and Tashbetz 547 quoting the Maharam imply that it is only a Midat Chasidut for a non-Talmid Chacham. However, Sefer Manhig (Tefilah 49), Kitzur Piskei HaRosh (first perek of Kedushin), and Sh”t Mahari MeBruna no. 34 & no. 166 write that it is a obligation on every Jew to wear.
*S”A 2:6 writes "It is forbidden to walk with an arrogant posture and one should not walk 4 [[Amot]] without a head covering". The language of Shulchan Aruch implies that wearing a Kippah is only a Midat Chasidut. See also Bet Yosef (Siman 8, 46, and 91). Many poskim agree that it is only a Midat Chasidut including the Darkei Moshe (2:3 and 8:4), Maharshal 72, Birkei Yosef 2:2, Magen Avraham 91:3, Buir HaGra 8:6, and Maamer Mordechai (2 and 91:5).
*However, the Taz 8:3 writes that it is forbidden not to wear a Kippah because of [[Chukat Akum]]. (Even according to this opinion one can be lenient if one has a reason to take off the Kippah as per Bet Yosef Y”D 178 and Rama against the Gra who forbids Chukot HaGoyim even if there is a reason to take it off.) Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1:1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Rabbi Shalom Mashash in Shemesh U'Magen 2:58 writes that when walking outdoors or in a shul it is obligatory. Sh”t Otzrot Yosef 1:4, Sh”t Yabia Omer 6:15 (4-5), Sh”t Yachave Daat 4:1, and Yalkut Yosef 1:7 write that even if the halacha is that it is only a Midat Chasidut, nowadays, since wearing the Kippah is a symbol of being a religious Jew, wearing a Kippah is somewhat more obligatory than a Midat Chasidut because there is a concern of [[Marit Ayin]] (suspicion) if one is seen without a Kippah.</ref>
#It is proper to wear a kippah when walking, standing, or sitting for the time it takes to walk 4 Amot,<ref>Sh”t Mahari MeBruna 34 permits it if one walks less than 4 [[Amot]]. However the Bach 2 infers from Rambam (Deot 5:6; More Nevuchim 3:52) that less than 4 [[Amot]] are also forbidden. Taz 8:3, Bchor Shor ([[Shabbat]] 118b), and Birkei Yosef 2:3 concur. Magen Avraham 2:6 writes that it is only a Midat Chasidut to wear it for walking less than 4 [[Amot]]. </ref><ref>Sh”T Mahari MeBruna 34 permits if one is just sitting and Magen Avraham 282:8 permits whether one is sitting or standing. Bechor Shor ([[Shabbat]] 118b), Birkei Yosef 2:3, Halacha Brurah 2:11 are strict as long as one waits the time it takes to walk 4 [[Amot]]. </ref> whether indoors or outdoors.<ref>Sh”t Maharshal 72 permits one not to wear a Kippah indoors. Knesset Hagedolah 2, Bear Heteiv 2:5, and Olat Tamid 2:5 quote the Maharshal. However, the Bach 2 argues on this distinction. Eliyah Rabba 2:4, Mishna Brurah 2:10, and Halacha Brurah 2:11 concur. </ref>
#One is not allowed to make [[brachot]] without a Kippah. If by accident (for example, the kippah fell off and one did not notice) one made a bracha without a Kippah, the bracha is acceptable after the fact.<ref>Sh”t Otzrot Yosef 1:5 say that since the Rosh (on [[Brachot]] 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the [[brachot]] is precise and Oter [[Israel]] BeTifarah is made for having a head covering, implying that the other [[brachot]] can be made without a Kippah (Gra 8:6 makes similar implication from Rif). Nonetheless, Masechet Soferim has a dispute whether one can say Hashem’s name without a Kippah and Rabbenu Yerucham (quoted by Bet Yosef 91:3), Or Zaruha 2:43, S”A 91:3 rule stringently. Lechem Yehuda (Tefilah 5:5) argues that it seems that S”A 91:5 holds that one one is required to wear a Kippah when saying [[Shmoneh Esre]]. Perhaps S”A (retracting from his ruling in Bet Yosef like Rabbenu Yerucham) rules with the term “Yesh Omrim” and then an anonymous opinion and so we should follow the anonymous opinion. Yet, Sh”t Yabia Omer O”C 6:15(3) rejects this because S”A 206:3 is very clear that one may not say Hashem’s name without a Kippah and S”A 91:5 meant there is an added reason to wear a Kippah in [[Shmoneh Esre]]. Sh”t Maharshal 72 says that perhaps it is permitted according to halacha, but since the Minhag is not to say a bracha without a Kippah one should not be lenient (Chida in Sh”t Chaim Shaal 2:35 and Kiseh Rachamim (Masechet Soferim 14) write similarly). Gra (Biur HaGra 8:6 and Meorei Or (Bear Sheva 15b)) writes it is only a Midat Chasidut and if there is a bracha which one will miss if one gets a Kippah (such as if he just heard thunder) one can make the bracha without wearing a Kippah. Sh”t Yabia Omer 6:15(6) says bedieved one has fulfilled his bracha. Rav Shlomo Zalman Auerbach (Halichot Shlomo Tefilla 2:16) agrees that one need not repeat it. </ref> Others believe one is require to repeat the bracha.<ref>Sh"t Iggerot Moshe OC 4:40:14</ref>
#One is allowed to think about Torah even if one is not wearing a Kippah, such as if one is in bed (although not if one just awoke and has yet to say [[Birchot HaTorah]]) or by a pool.<ref>Sh”t Yabia Omer 6:15(7), Sherit Yosef 2 pg 370 </ref>
#One is allowed to greet a Jew who is not wearing a Kippah even if he will respond “Shalom” which has the status of Hashem’s name.<ref>Sh”t Yabia Omer 6:15(8). See further Sh”t Otzrot Yosef 1:5e </ref>
#One is permitted to shower, sleep, and swim without a head covering.<ref>Sh"t Yabia Omer 6:15:7, Sh"t Otzrot Yosef 1:5 </ref>Even at places where the minhag is not to wear a Kippah, such as one who is swimming, one must nonetheless wear a Kippah in order to say a bracha.<ref>Vezot Habracha (p. 8)</ref>
#Riding in a moving car, train, or plane is considered like walking.<ref>The Beeir Heiteiv 2:6 quotes from the Taz that one must wear a Kippah when riding in a cart or on an animal. </ref>

==Wearing a Kippah to Sleep==

#There is a pious practice to wear a Kippah to sleep. One need not be concerned about it possibly falling off whilst asleep.<ref>Sh”t Otzrot Yosef 1:5 say that since the Rosh (on [[Brachot]] 60b), Rambam (Tefilah 7:4), and S”A 4 hold that the order of the [[brachot]] is precise and Oter [[Israel]] BeTifarah is made for having a head covering, implying that the other [[brachot]] can be made without a Kippah (Gra 8:6 sees this similarly implied in the Rif). Certainly then, there is no obligation to wear a Kippah to sleep as the Leket Yosher pg 46 writes. However, Eliyah Rabba in the name of the Shlah says that one should wear it to sleep as a Midat Chasidut. Mishna Brurah 2:11, Kaf HaChaim 2:18, and Halacha Brurah 2:12 bring this opinion as halacha. </ref>

==Size and Material of Kippah==

#One should wear a Kippah that is recognizable from all sides (front, back, and sides), but from Midat Chasidut one should wear one that covers the majority or the entire head, especially when one is saying [[Kriyat Shema]], [[Shmoneh Esrei]], and [[Birkat HaMazon]].<ref>Halacha Brurah 2:12 (quoting Sh”t Otzrot Yosef 1:4e), Sh"t Yechave Daat 4:1. Pri Megadim A”A 2:6 and Sh”t Elef Lecha Shlomo O”C 3 differentiate between a complete head covering which is a Midat Chasidut and a partial head covering which is an obligation. However, Sh”t Igrot Moshe O”C 1 argues on this distinction and adds that perhaps one can make such a distinction within the opinion of the Taz. Sh”t Otzrot Yosef 1:5 mentions that there is an added concern by [[Kriyat Shema]], Shemona Esrah, and [[Birkat HaMazon]] as in Mishna Brurah 91:9 (concerning Shema) and [[brachot]] 51a (concerning [[Birkat HaMazon]]). </ref>
#A Kippah with holes in it is an acceptable Kippah.<ref>S”A 91:4 based on Sh”t Trumat HaDeshen 10 says that even a straw head covering is acceptable. Sh”t Chatam Sofer 6:2 (quoted by Halacha Brurah 2:14) says that this permits even Kippot made with holes in them. </ref>
#If someone is wearing a wig with which there is a cloth underneath that’s not visible to the outside, there is a dispute whether it counts as a Kippah or not. It is preferable to be strict especially during Tefilah and while making [[brachot]].<ref>Pachad Yitzchak (20 s.v. Kama Chasif, 80 s.v. Peirukanu), Olot HaTamid 2, Sh”t Levushei Mordechai (Tanina O”C 108) say that [[Marit Ayin]] applies to Kippah and so one should wear a Kippah on top of the wig. Maamer Mordechai 91:6 limits it to Tefilah and [[brachot]]. However Mekor Chaim 2:6, Hagahot Rabbi Akiva Eiger 91, and Artzot HaChaim (2, Meir LeAretz 54) argue that there is no issue of [[Marit Ayin]] since Kippah is only a Midat Chasidut to start with. Mishna Brurah 2:12 quotes the dispute without ruling on the topic. Sh”t Chaim Shaal 2:35(1) writes that one should wear it because of Minhag. Halacha Brurah 2:15 quotes the dispute and says it is preferable to be strict especially during Tefilah and [[brachot]]. </ref>
#Putting one’s hand on one's head does not suffice to be able to make a bracha, one's hand is not considered a Kippah. however someone else’s hand or one’s sleeve is sufficient.<ref>S”A 91:4 (based on Sh”t Trumat HaDeshen 10 against the Sh”t Maharshal 72 who is more lenient) rules that one’s own hand is not acceptable but one’s friend’s hand is acceptable. Eliyah Rabba 91:5, Taz 8:3, Machsit HaShekel 91:4, Artzot HaChaim 2:6, Mishna Brurah 2:11, Halacha Brurah 2:16 conclude that one can rely on the Maharshal to walk four [[Amot]] but not to make [[brachot]]. Bach 91 says one’s sleeve is acceptable and that is the Minhag we follow. Mishna Brurah 2:12 and Halacha Brurah 2:16 bring this as halacha. </ref>

==Who Is Obligated in Wearing a Kippah?==
# Children should wear a Kippah to inspire Yirat Shamayim.<ref>Magen Avraham 2:6 proves from the Gemara Nedarim 30b that a child does not need a Kippah . Nevertheless, he writes that it is correct for them to have a Kippah to inspire Yirat Shamayim, as the Gemara Shabbat 156b demonstrates regarding Rav Nachman Bar Yitzchak. Eliyah Rabba 2:4, Shulchan Aruch HaRav 2:7, Kitzur Shulchan Aruch 3:6, Mishna Brurah 2:11, Artzot HaChaim 6, and Halacha Brurah 2:19 concur. 
Yalkut Yosef Dinei Chinuch Katan pg. 25 recommends that the child be taught to wear a Kippa from the time he begins to walk</ref> It is forbidden for even a small boy to recite any [[prayers]] or [[blessings]] if his head is uncovered.<ref>Children in Halacha pg. 14 </ref>
#The minhag is that unmarried women do not cover their heads, yet it is correct for them to wear a head covering during [[Shmoneh Esrei]]. Those who do not wear a covering at all have what to rely on.<ref>Yalkut Yosef (91:8, Tefilah pg 318, Sherit Yosef 2 pg. 368), Sh”t Otzrot Yosef 1:5, Tzitz Eliezer 12:13, Tefilla KeHilchata quoting Echad MeGedolei HaDor </ref>

==Wearing a Kippah in a Place not Suitable for a Religious Jew==

#If one is in a place that is not suitable for a religious Jew to be in such as a party with mixed dancing (or perhaps even a museum or theater) one should not remove one’s Kippah so as not to make a Chilul Hashem.<ref>Sh”t Igrot Moshe O”C 2:95e writes that if one goes to a museum or theater which is forbidden, one should not take off one’s Kippah, we do not say since you are doing one sin you can do another also. [Perhaps Rav Moshe considers entering a museum or theater inappropriate, because of possible inappropriate or profane material that is on display.] A more substantial claim is that if one’s Yetzer Hara is overpowering and one is going to go to the museum anyway, in order to minimize Chilul Hashem one should take off one’s Kippah if one does it Leshem Shamayim. Rav Moshe counters this by writing, that if we are speaking about a person giving into their Yetzer there is little chance he is going to take off his Kippah Leshem Shamayim and so it is forbidden. Sh”t Igrot Moshe Y”D 2:33 writes that teens going to a place where there is mixed dancing and Peritzut which is totally forbidden, should not remove their Kippah. He says that the claim of "if they wear their Kippah people will think that a religious Jew is allowed to be involved in mixed dancing" is incorrect, we do not tell someone who is already doing a sin to do another one. Following the incorrect logic, Rav Moshe writes, we should also tell him not to follow any mitzvah so it is clear he is a Rasha so that people will not think that a religious Jew can dance in a mixed setting. Since he is doing a sin in public it is also a source for Chilul Hashem but would only increase Chilul Hashem for him to do another sin of not wearing a Kippah. Nonetheless, the religious community should make it clear that it is forbidden, so that people do not learn from such teens who are sinning. </ref>

==Wearing a Kippah at Work==

#If one cannot get a job unless one does not wear a Kippah at work, one does not have to forfeit one's job for this mitzvah. If they allow one to wear a regular hat one must wear such a hat. Also, when one enters another room or the marketplace one must put ones Kippah back on even if one will be mocked, as long as there is no concern of losing one’s job.<ref>Sh”t Igrot Moshe (C”M 1:93 and O”C 4:2) writes that since wearing a Kippah is neither a positive or negative mitzvah one need not lose a large portion of one's money by not taking such a job. However since they do not care if you wear it in another room or in the marketplace one must wear it in such places. Sh”t Igrot Moshe Y”D 4:11(3) adds that even according to the Taz who holds there is a prohibition of Chukot HaGoyim (that the practice of Goyim used to be to always wear hats and when they sat down to eat or something similar they would take off their hat) nowadays it would not apply since people do not generally wear hats. Thus, one can take a job at a place where they do not allow one to wear a Kippah. However, if they allow one to wear a regular hat (not a Kippah) one should wear a hat.

*It is worth noting that the US Federal Government and the US Army have recently made it acceptable to wear a Kippah while in service ([http://www.huffingtonpost.com/2014/01/23/pentagon-religious-clothing_n_4651050.html Source]).
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==Sources==
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[[Category:Orach Chaim]]

Yom Kippur

2024-09-22T14:24:57Z

Ezcohen: /* Prohibitions of Yom Kippur */

[[Image:Yom_Kippur_Prayers.jpg|200px|right]]
Yom Kippur is on the Tenth of Tishrei. On Yom Kippur, is incumbent upon every Jewish adult to fast<ref>Rambam (Sefer HaMitzvot (Aseh no. 164)</ref> and engage in repentance in order to receive atonement.<ref>Rambam (Teshuva 1:3) writes that the day of Yom Kippur only atones for someone who repents.</ref>
==Erev Yom Kippur==
===Eating on Erev Yom Kippur===

#It is a mitzvah to eat and drink on [[Erev Yom Kippur]] and one should even lessen one's learning and work in order to eat more on [[Erev Yom Kippur]].<ref>Tur and Shulchan Aruch 604:1 (based on gemara [[Berachot]] 8b and [[Rosh Hashana]] 9a), Yalkut Yosef (Kitzur Shulchan Aruch 604:1), Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 448, #21) , Chazon Ovadia Yamim Noraim pg. 230, Ketav Sofer 112, Sh"t Rivivot Ephraim 3:410:2. There are different reasons for the mitzvah to eat on Erev Yom Kippur.

*Rosh Yoma 8:22 writes that this is in order to prepare oneself for the fast. Ritva Rosh Hashana 9a and Tur 604 agree.
*Shibbolei Haleket 307 writes that by eating a lot on the 9th, it makes it harder to fast on the 10th.
*Rabbeinu Yonah (Shaarai Teshuva 4:9) says that the Seudah on Erev Yom Kippur serves as the Seudat Yom Tov for Yom Kippur, which cannot be consumed on Yom Kippur itself.
</ref> It is forbidden to fast on [[Erev Yom Kippur]]. <ref>Rama 604:1, Yalkut Yosef Moadim pg. 74, Beit Yosef 604 </ref>
#This mitzvah primarily applies during the day of [[Erev Yom Kippur]] and not the night of [[Erev Yom Kippur]]. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 604:2), Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #13), Chazon Ovadia Yamim Noraim pg. 230, Aruch Hashulchan 604:5, Moed Likol Chai 16:14 </ref>
#Preferably one should eat at least one bread meal on [[Erev Yom Kippur]]. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 604:3), Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 446, #11) </ref>
#The mitzvah to eat on [[Erev Yom Kippur]] applies to women also. <ref>Minchat Chinuch 313:9, Yalkut Yosef (Moadim pg. 74), Sh"t Yabia Omer 1:37, Chazon Ovadia Yamim Noraim pg. 231, Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 447, #15). Rabbi Akiva Eiger 16 raises a doubt whether women should be obligated. On the one hand, it's a [[mitzvat aseh shehazman grama]], a positive time bound mitzvah, from which women are generally exempt from. On the other hand, it might be linked to the mitzvah to fast, which women are obligated in. The Rashash (Sukkah 28a) writes that according to the Rosh's reason that there is a mitzvah to eat on Erev Yom Kippur in order to make fasting the next day easier, it should also apply to women. Rav Ovadia Yosef (Yechave Daat 1:58) agrees with this logic. He also cites the Sfat Emet's explanation that after a person eats he is in a better mood and it is easier to grant forgiveness and mend relationships; accordingly, it would seem that women also have the mitzvah to eat on Erev Yom Kippur.</ref>
#One should only eat light foods so that he isn't stuffed and prideful during the [[prayers]] of Yom Kippur. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 446, #11), Yalkut Yosef Moadim pg. 86, Chazon Ovadia Yamim Noraim pg. 239, Orchot Chaim Hilchot Erev Yom Hakippurim:8, based on the gemara Yoma 18a </ref>
#If [[Erev Yom Kippur]] is the [[Yahrzeit]] (annual remembrance of the day of the death) of one's parents, one should not fast but rely on the fast of Yom Kippur. <ref>Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #17)</ref>
#Someone who can't fast on Yom Kippur (because of serious health issues) should still eat on [[Erev Yom Kippur]]. <ref>Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #16). 

*Ketav Sofer Siman 112 raises this issue and concludes that one should still eat.
*On the other hand, the Netziv in Haamek Sheela Parashat Vizot Haberacha Sheilta 167:12 says that one would not have the obligation of eating on the 9th if he is not fasting on the 10th.</ref>
#Some say that one should endeavor to continue to eat all day on [[Erev Yom Kippur]], while others say that the mitzvah is to have a nice meal. <ref>[http://www.yutorah.org/lectures/lecture.cfm/782120/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim Rav Hershel Schachter in a shiur on Inyonei Yom Kippur (min 34-6)] mentions that Rav Yisroel Salanter had the minhag of having a sucking candy in his mouth throughout [[Erev Yom Kippur]], so that he would be continuously eating over the day. Conversely, Rav Yosef Dov Soloveitchik held that the primary mitzvah of the day is to have a nice meal.</ref>

===Seudat Hamafseket===

#If one finished eating while it is still daytime, he may continue eating as long as he didn't have in mind that he is going to start the fast. <ref>Yalkut Yosef Moadim pg. 85, Chazon Ovadia Yamim Noraim pg. 255, Tosafot Taanit 30b </ref>

===Pills to ease the Fast===

#It is permissible to take a pill before Yom Kippur which will ease the difficulty of fasting.<ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 448, #20)</ref> However, others write that one should refrain from such pills except for a person who will be in great pain, have a headache, or the like from fasting on Yom Kippur.<ref>Yabia Omer 9:54. For more on this topic, see [http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2726 Halacha Yomit]. Rav Shlomo Zalman Auerbach (Shalmei Moed pg. 494) calls one who is healthy and uses suppositories to ease the fast a naval birshut hatorah, abonimable with permission of the Torah. For longer discussions see Sh"t Igrot Moshe OC 4:121, Sh"t Chelkat Yaakov 2:83 and Minchat Shlomo 1:17</ref>

===Prayers===

#There's is no [[Tachanun]] on [[Erev Yom Kippur]]. <ref>Shulchan Aruch 604:2 and Chazon Ovadia Yamim Noraim pg. 229. Kaf HaChaim 604:18 points out that one does say [[Tachanun]] at [[Mincha]] before [[Erev Yom Kippur]]. </ref>
#Some communities have the custom not to recite Mizmor LeToda (Tehillin 100) in [[Pesukei deZimra]] on [[Erev Yom Kippur]].<ref>Rama 51:5 and 604:1, Maharshal 64. Mor Uketzia 604 questions this Rama </ref> However, aside from [[Moroccans]], the Sephardic custom is to recite it as on a regular weekday.<ref>Pri [[Chadash]] 604, Yalkut Yosef Moadim page 604, Chazon Ovadia Yamim Noraim pg. 229. Magen Avot (Lebhar, ad loc.) notes how Moroccans do not recite Mizmor leTodah on Erev Yom Kippur.</ref>
#The Sephardic custom is to recite Avinu Malkeinu in [[Shacharit]] and [[Mincha]] of [[Erev Yom Kippur]].<ref>Yalkut Yosef Moadim page 75, Chazon Ovadia Yamim Noraim pg. 229.</ref> The custom is also to perform [[Hatarat Nedarim]] immediately following [[Selichot]] or [[Shacharit]] on Erev Yom Kippur<ref>Yalkut Yosef Moadim page 75, Chazon Ovadia Yamim Noraim pg. 229. </ref>

===Kaparot===

#There is an old minhag (tradition) among Sephardim and Ashkenazim to do kapparot during the aseret yimei [[teshuva]] (ten days of [[repentance]]) <ref>*The minhag to perform kaparot appears in many of the early and late rishonim: Sh"t Chemda Genuza Siman 93 in a teshuva to rav natronai gaon, the Machzor Vitri pg. 373, the Or Zarua 2:257, Shibolei Haleket 283, Meiri Chibur Hateshuva pg. 398, and Tur 605:1.
*Shulchan Aruch 605:1 writes that one should stop the minhag to do Kapparot on [[Erev Yom Kippur]]. Mishna Brurah 605:1 explains that the reason for this opinion is that it looks like Darkei Emori (superstitious pagan practice). This is the opinion of the Rashba in his Teshuvot 395 and quoted by Beit Yosef 605 "Yesh mekomot." Pri Chadash 605:1 agrees.
*However, the Rama 605:1 writes that it's an old minhag and one shouldn't refrain from keeping this minhag. Mishna Brurah 605:2 explains that the minhag is justified because it's similar to a korban and it's as though the punishment one deserves is taking place on the chicken. Yalkut Yosef (Moadim pg 75) writes that this practice is the minhag of all of klal yisrael and it should not be stopped. Maamer Mordechai (Rav Mordechai Eliyahu, chapter 42:1) agrees. The Ben Ish Chai Parashat Vayelech:2, Kaf Hachaim 605:8, Chazon Ovadia Yamim Noraim pg. 222, and Yechave Daat 2:71 all record this minhag as well, despite the opposition cited by the Shulchan Aruch. The Arizal quoted in Magen Avraham 605:1 was a strong supporter of the minhag.
*Sh"t Ridbaz 2:740 writes that even the Rashba would agree that it is an acceptable minhag if the chickens are given to poor people afterwards.
*see [http://www.koltorah.org/ravj/kapparot.htm Kol Torah by Rabbi Chaim Jachter] for a more detailed article. [http://www.torahmusings.com/2014/09/kaparot/ Rav Soloveitchik] did not observe this practice.</ref>. Preferably, it should be done on [[Erev Yom Kippur]] in the morning.<ref>Rama 605:1 writes that it is an old minhag to do Kapparot on [[Erev Yom Kippur]]. Mishna Brurah 605:2 agrees but mentions, based on Pri Megadim AA 605:1, that if there's a concern that having everyone do Kapparot on [[Erev Yom Kippur]] in the morning won't give the Shochet enough time to do a proper slaughtering on all the chickens, then one should do Kapparot a day or two earlier because the entire period of Aseret Yamei Teshuva is a time of atonement. Moed Likol Chai 15:47 and Chazon Ovadia Yamim Noraim pg. 223 agree. See also Chazon Ovadia Yamim Noraim pg. 223 for a warning regarding the carelessness that sometimes occurs on Erev Yom Kippur when many people gather to do kapparot. </ref> If one didn't do it before Yom Kippur, one may do it on [[Hoshana Rabba]]. <ref>Nitei Gavriel 10:7 </ref>
#One may do kaparot over a woman who is a niddah. <ref>Chazon Ovadia Yamim Noraim pg. 228, Taharat Habayit 2: pg. 108 </ref>

====What should be used for Kaparot====

#One should take a male chicken for a male, a female chicken for a female, and both a female and male chicken for a pregnant woman. Some take two female chickens and one male chicken for a pregnant woman. <ref>Rama 605:1 writes that one should take a male chicken for a male and a female chicken for a female. Rama 605:1 and Kitzur Shulchan Aruch 131:1 write that one should take a female and male chicken for a pregnant woman. Mishna Brurah 605:3 writes that some have the practice of taking two female chickens and one male chicken for a pregnant woman. Nitei Gavriel 10:2 agrees. The Magen Avraham 605:3 explains the Rama's minhag by saying that even if the mother and the fetus are considered two bodies they can have atonement with one act of kaparot and compares it to [[korbanot]]. However, the Biur HaGra 605 s.v. VeLokchin argues that we pasken Ubar Yerech Imo (a dispute in Gemara Yevamot 78a whether a fetus is considered as the same entity as the mother or not and the halacha, according to the Gra is that the fetus is part of the mother) and so it is sufficient to exempt the mother together with the fetus with one female chicken if the fetus is female.</ref> If one cannot afford additional chickens for the fetus, one is certainly enough. <ref>Chazon Ovadia Yamim Noraim pg. 226 </ref>
##A pregnant woman within 40 days of the pregnancy doesn't need to take a second chicken for Kapparot. <ref>Nitei Gavriel 10:3 </ref>
##A pregnant woman does not need to pick up all the chickens at once but it's sufficient to pick them up one at a time. <ref>Nitei Gavriel 10:4 </ref>
#If one is poor one may use a single chicken for the whole family. <ref>Mishna Brurah 605:3, Nitei Gavriel 10:16, Yalkut Yosef Moadim pg. 75 </ref>
#If one can't get a chicken one should take a goose or other animal which isn't fit for a korban. Some say one may even take a live fish. <ref>Mishna Brurah 605:4, Nitei Gavriel 10:17,19 </ref>
#If one can't even do that then one should take money and circle it around one's head say זה חליפתי תמורתי כפרתי and give it to [[Tzedaka]]. <ref>*Is it proper to do Kapparot with money?
*Ashkenazim: Mishna Brurah 605:1-2 writes that if there's a concern that there'll be too many chickens for the shochet to slaughter properly one may do Kapparot early or take money, circle it around your head, and give it to [[Tzedaka]]. Similarly, Nitei Gavriel 10:17 writes that if one can't get a live animal then one should use money and circle it around one's head say זה חליפתי תמורתי כפרתי and give it to [[Tzedaka]]. see also Chayei Adam 144:4
*Hilchot Chag BeChag (Yamim Noraim, Rav Moshe Karp, pg 276-7) acknowledges (and defends) the minhag to do Kapparot with money, but quotes Rav Elyashiv that in [[Israel]] one should do it with a chicken even if one's parent's minhag was to do it with money.
*Sephardim: Maamer Mordechai (Rav Mordechai Eliyahu, 42:2,4,6) holds that the minhag is to use a chicken unless if one doesn't have a chicken, can't find someone who knows how to slaughter the chicken according to halacha, or finds it difficult (or no time) to clean the chicken and salt it, in which cases one may use money for Kaparot. Maaseh Nissim (vol 1, siman 204) agrees. [Yalkut Yosef in his discussion of Kapparot only discusses how to do it with chickens and doesn't even mention how to do it with money.] However, Sh"t Mayim Chaim 3:22 writes that one should avoid doing Kapparot with chickens and only do it with money. see also Kaf Hachaim 605:11</ref>
#Some say that one should preferably use white chickens. However, many say that one shouldn't make a special effort to get a white chicken. Some say not to use a black chicken. <ref>Rama 605:1 emphasizes using a white chicken. Chazon Ovadia Yamim Noraim pg. 222 agrees. However, the Mishna Brurah 605:4 quotes the achronim who say that one should not make a special effort to get white chickens. Nitei Gavriel 10:9 agrees and adds that one should be sure not to use a black chicken. </ref>
#If a man took a female chicken or a woman took a male chicken one fulfilled one's obligation yet it's preferable to repeat it with the correct gender chicken. <ref>Nitei Gavriel 10:11 </ref>

====Procedure====

#When one takes the chicken and circles it around one's head one should say זה חליפתי זה תמורתי זה כפרתי. <ref>Mishna Brurah 605:3, Kaf Hachayim 605:16, Chazon Ovadia Yamim Noraim pg. 225, Yalkut Yosef Moadim pg. 76 writes that when circling the chicken around one's head one should say זה חליפתי תמורתי כפרתי </ref> For the [http://hebrewbooks.org/pdfpager.aspx?req=6756&st=&pgnum=616&hilite= full hebrew text click here] and for the [http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/320228/jewish/Text-of-Kapparot.htm full english text click here].
#When performing Kaparot a person should think about Teshuva ([[repentance]]) imagining that the 4 types of death sentences that are carried out on the chicken should be happening to me. <ref>Yalkut Yosef (Moadim pg 76) , Mishna Brurah 605:2, Kitzur Shela quoted in Eliya Rabba 605</ref>
#The custom is not to do semichah on the chicken. <ref>Yalkut Yosef Moadim pg. 76, Chazon Ovadia Yamim Noraim pg. 225, Taz 605:3 </ref>
#The minhag is to give the slaughtered chicken to a poor person or to redeem it with money and then give it to a poor person. <ref>Rama 605:1. Mishna Brurah 605:5 writes that if the poor person will be embarrassed to take the chicken because it looks like one put their sins on the chicken then one should redeem it and give the money to the poor but if the poor won't be embarrassed it's preferable to give the chicken to the poor because it requires less effort for the poor person to benefit. Chazon Ovadia Yamim Noraim pg. 225 writes that giving the money is the preferred option based on Maharil pg. 315.</ref>

====Covering the Blood====
''See [[Kisui HaDam]] for more details''
#After the slaughtering the Shochet there is a unique opportunity to perform the mitzvah of Kisui HaDam (covering the blood) by covering the blood of the chicken with dirt that was set aside beforehand. <ref>Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (Yamim Noraim pg 227) </ref>
#Kisui HaDam (covering the blood) should be performed only after the shochet checks his knife to see that it was a proper slaughtering.<ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:18), Chazon Ovadia Yamim Noraim pg. 227 </ref> Before covering the blood, one should make the bracha על כסוי הדם בעפר. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:18), Chazon Ovadia Yamim Noraim pg. 227, Sh"t Yabea Omer YD 6:2 based on Tur and Shulchan Aruch YD 28:2, Chida in Machazik Beracha 28:2, Ben Ish Chai Parashat Vayelech: Halacha 3 </ref>
#Either the Shochet should perform the covering of the blood or if the owner of the chicken is God fearing and wants to perform the mitzvah the shochet is allowed to give him the opportunity and in such a case it's preferable that originally the owner should appoint the shochet as his agent in performing the [[sechita]] (ritual slaughtering). <ref>Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (Yamim Noraim pg 227). Halichot Shlomo 3:7 writes that if one wants to do the covering of the blood one should appoint the shochet to do the ritual slaughtering. </ref>
#The dirt should be designated by verbally stating that this dirt is for covering of the blood of the chicken. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:17), Chazon Ovadia Yamim Noraim pg. 227</ref>
#Dirt should be placed beneath and above the blood of the chicken. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:17) </ref>

===Asking Forgiveness===

#Yom Kippur doesn't grant one forgiveness for one's sins between a man and his fellow until one appeases and receives forgiveness from one's friend. Therefore, it's especially important to appease one's friend on [[Erev Yom Kippur]]. <ref>Shulchan Aruch 606:1 writes that Yom kippur doesn't atone for sins between man and his fellow until one appeases his friend. The Birkei Yosef 606:1 and Pri Megadim MZ 606 write that the special power of Yom Kippur to atone for one's sins between man and Hashem doesn't kick in for him until that person asks forgiveness from anybody who he offended. Mishna Brurah 606:1 explains that during the entire year if one offended one's friend one must appease him and if one was unable to do so one may just wait until tomorrow, however, the day before Yom Kippur one must fix everything in order to be cleansed of all one's sins. </ref>
#If a person did a sin against his will because he was forced to do so, there is no obligation to repent. <ref>Rambam Peirush Hamishnayot Yoma 8:6, Aruch Hashulchan OC 602:7 </ref>
#If one has money which is disputed and can be claimed by someone else even if that other claimant doesn't know one should tell them and then settle the dispute with the local Rabbi. In monetary matters one must not rely on one's own judgement because the Yetzer Hara (evil inclination) fabricates many justifications. <ref>Mishna Brurah 606:1, Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (pg 240) </ref>
#Children have a holy obligation to ask forgiveness from their parents because of Kibbud Av VeEm (respecting one's parents). Similarly, spouses should forgive one another. A student should ask forgiveness from his Rebbe if he lives in the city. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 606:11) </ref>
#It's forbidden to be cruel and not forgive but rather in one's heart one should completely forgive him for the offense. Even if it pained it intently one should not take [[revenge]] or harbor a grudge. <ref>Rama 606:1, Yalkut Yosef (Moadim pg 80), Chazon Ovadyah (pg 243), Aruch Hashulchan 606:2. In Shaar ha-Tziyun 606:8 he writes that one who forgives receives forgiveness from Hashem, measure for measure. Mateh Efrayim 606:4 says that one who in unwilling to forgive is potentially preventing his [[prayers]] from reaching the heavens. Rambam Hilchot Teshuva 2:10 compares one who is unwilling to forgive to the hard-heartened gentiles. </ref> If one forgiving Hashem will forgive his sins, however, if a man is stubborn and doesn't forgive Hashem will act accordingly (Chas VeShalom). <ref>Mishna Brurah 606:8 quoting the gemara [[Rosh Hashana]] 17a </ref>
#If a person who offended his fellow and asks forgiveness the friend shouldn't reject the appeasement unless it is intended for the benefit of the one who did the offense so that he is humbled and doesn't continue by doing that offense. <ref>Rama 606:1 </ref>Nonetheless, if one is not granted forgiveness for the benefit of the offender one must be sure to remove any hate of the offender from one's heart. <ref>Mishna Brurah 606:9 </ref>
#If one suspects that the person asking forgiveness from him will just repeat the wrong that he did to him, he isn't obligated to forgive him. <ref>Mishna Brurah 606:10 </ref>
#If a person spread a bad name about someone else it is permitted not to forgive that person, however, it's preferable to be humble and forgive even in such a case <ref>Rama 606:1, Mishna Brurah 606:11. Aruch ha-Shulchan 606:2 writes that if it isn't possible that some of the people who heard the slander will not hear the retraction, then one is obligated to forgive. </ref> except for a Talmid Chacham who should not forgive easily (in such a case) especially when it's done for the benefit of the offender to change from his ways. <ref>Chazon Ovadyah (pg 243) </ref>
#If one is owed money but the borrower refuses to pay, then the lender doesn't need to forgive him. <ref>Rambam Hilchot [[Teshuvah]] 2:9 </ref>
#If a person said [[Lashon Hara]] about his fellow and it didn't cause any harm there is no need to ask forgiveness from that person, but still must get forgiveness from Hashem. <ref>Chofetz Chaim Hilchot [[Lashon Hara]] 4:12. </ref>
#If a person said [[Lashon Hara]] (evil speech) about his fellow that caused harm and his fellow doesn't know about it some say that one should just ask forgiveness from his fellow in a general way and not spell out that he said [[Lashon Hara]] against him, however, others say that one specify that one did speak [[Lashon Hara]] about him. <ref>Shalmei Moad (pg 56) and Moadim u'Zmanim 1:54 quote Rav Yisrael Salanter who says that if one spoke [[Lashon Hara]] about one's fellow and he doesn't know about it that one should just ask forgiveness in a general way, while the Chafetz Chaim 4:12 argues that one must specify that one spoke [[Lashon Hara]]. This is how he is quoted in the book A Lesson a Day page 28 as well. However, if specifying what the [[Lashon Hara]] was will embarrass the victim, he writes in Mishna Brurah 606:3 that the speaker doesn't need to elaborate about what he said. Yalkut Yosef 606:16 rules like Rav Yisrael Salanter </ref>
#Preferably the asking of forgiveness should be done in person unless there is a better chance of having the person accept your grant if done through a messenger. <ref>Mishna Brurah 606:2 </ref>
#If you are sure that the person that you offended has forgiven you some poskim nevertheless require that you go and humble yourself before them and ask for forgiveness while and other poskim say that you have achieved the desired result and there is no need to go ask specifically. <ref>Devar Yehoshua 5:20 says that's enough while Moadim U'zmanim 1:55 quotes poskim that you still need to ask. see also Pele Yoetz on [[Teshuvah]] and Hirhurei [[Teshuvah]], pg. 123 </ref>
#If one received forgiveness only outwardly but in his heart the person he offended is still upset some poskim say he hasn't fulfilled his obligation of asking for forgiveness. <ref>Rav Elyashiv quoted in Torat ha'adam li'adam 3:page 36, Alei Shur 2: page 240. On the other hand, Rav Reuven Grozovsky quotes the Alter of Kelm in Sefer hazikaron Even Tzion page 542 that one has fulfilled his obligation. </ref>

===Tevilah===

#Some have the practice to dip (Tovel) in the mikvah on [[Erev Yom Kippur]] and it's preferable to do so before [[Mincha]] but some have the practice to do it after Seuda Mafseket as long as one does it before nighttime.<ref>Shulchan Aruch 606:4, Rosh Yoma 8:24, Mishna Brurah 606:17-8. The Maharil (Erev Yom Kippur n. 3) writes that one should dip after Seuda Mafseket in order to dip as close to actual day of Yom Kippur since the dipping is also to encourage Teshuva. He explains even a person who is completely pure, for example a person who dipped on Erev Rosh Hashana and didn't see an emission, should dip on Erev Yom Kippur in order be involved with Teshuva. </ref> Some say that one should does it after 5 halachic hours into the day but if one is unable one may do it after [[Olot HaShachar]] (dawn). <ref>Yalkut Yosef 606:4(1). for more on the proper time see Moed Likol Chai 12:11 </ref>
#Some say that submerging oneself in the mikvah once is sufficient<ref>Rama 606:3</ref> and some say three times. <ref>Mishna Brurah 606:21 writes that if the reason for the tevilah is teshuva one should dip three times.</ref>
#The shaliach tzibbur should make an extra effort to fulfill this minhag <ref>Sh"t Livushei Mordechai OC 19, Sh"t Min Hashamayim 5, Sefer Chassidim 248 </ref>
#No bracha is made for this tevilah. <ref>Tosfot Brachot 22b s.v. veleyt, Shulchan Aruch 606:4, Chazon Ovadia Yamim Noraim pg. 245 </ref>
#Even one who went to the mikveh before rosh hashana and remained pure until erev yom kippur should go back on [[Erev Yom Kippur]]. <ref>Darchei Moshe 606:3 </ref>
#Even if it is going to cause a loss of learning Torah one should nonetheless dip in the mikveh on erev yom kippur.<ref>[https://www.torahanytime.com/#/lectures?v=67437 Rav Yitzchak Yosef (Motzei Shabbat 5779 Vayelech min 13)] explained that his father would go to the mikveh every year on erev yom kippur even though it took some time and caused bitul torah because it is an important minhag.</ref>
#One doesn't have to be concerned for chasisa for the dipping in the mikveh on erev yom kippur.<ref>[https://www.torahanytime.com/#/lectures?v=67437 Rav Yitzchak Yosef (Motzei Shabbat Vayelech 5779 about min 10)]</ref>
#If it's painful for one to dip in the mikvah or one is unable to because of a weakness one may pour 9 Kav of water on one's head. <ref>Rama 606:4, Mishna Brurah 606:22</ref> Taking a shower for the length of time it takes for 9 Kav (about 3.3 gallons) to come out is sufficient. <ref>Yalkut Yosef 606:4(2) (Moadim pg. 82) and Chazon Ovadia Yamim Noraim pg. 245 writes that it's the procedure of pouring 9 Kav on oneself can be with hot water and by taking a shower. He also writes that 9 Kav is about 12.5 liters which is 3.3 gallons. On average this should only take a couple of minutes ([http://askville.amazon.com/gallons-water-average-10-minute-shower/AnswerViewer.do?requestId=2548818 see here]). </ref> For a lengthy discussion of the 9 Kav see here: [[Preparations_for_Davening#Going_to_Mikveh]].
#After going to the mikveh a man doesn't have to be concerned with the Ashkenazic minhag of women not to bathe or take a shower for the rest of the day after they go to the mikveh.<ref>[https://www.kipa.co.il/%D7%A9%D7%90%D7%9C-%D7%90%D7%AA-%D7%94%D7%A8%D7%91/%D7%9E%D7%A7%D7%9C%D7%97%D7%AA-%D7%9C%D7%90%D7%97%D7%A8-%D7%98%D7%91%D7%99%D7%9C%D7%94-%D7%91%D7%9E%D7%A7%D7%95%D7%95%D7%94/ R' Hillel Marzbach on kipa.co.il]</ref>

===Lashes===
There is a custom in many communities to symbolically subject oneself to malkot, lashes, on Erev Yom Kippur.<ref>Machzor Vitri 344; Tur, OC 607; OC 607:6.</ref> This is in order to recall that the punishment for most Torah prohibitions is, indeed, lashes.<ref>Devarim 25:3; Makkot 13a, 22a.</ref> Although nowadays this punishment is no longer administered due to the absence of an authentic beit din, many individuals choose to symbolically receive these lashes as an expression of repentance for sins they committed throughout the year.<ref>Mishna Berura 607:18; Aruch Hashulchan, OC 607:9; Shulchan Aruch Harav, OC 607:11; Kitzur Shulchan Aruch 131:11.</ref> Thirty-nine such symbolic lashes are given just as was done in ancient times. Some authorities teach that these symbolic lashes are not merely in order to trigger feelings of repentance, but rather that they actually serve to provide some measure of atonement for the sins one has committed.<ref>Beit Yosef, OC 607.</ref> The lashes should be given in the synagogue.<ref>Tur, OC 607.</ref> Some have the custom to immerse themselves in a mikva thirty-nine times Erev Yom Kippur in order to recall the thirty-nine lashes that the beit din would administer to condemned sinners.<ref>Kaf Hachaim, OC 606:54.</ref>
There are different customs as to how these symbolic lashes are to be administered. According to one approach, the one administering the lashes recites the verse v’Hu rachum while the one receiving them recites Vidui, the traditional confession. As the v’Hu rachum verse contains thirteen words, the procedure is repeated three times in order to arrive at a total of thirty-nine lashes.<ref>Machzor Vitri 344; Aruch Hashulchan, OC 607:9.</ref> In other communities, the procedure is for both the one administering the lashes and the one receiving them to recite v’Hu rachum together in unison.<ref>Sefer Haminhagim (Chabad).</ref> One may use any strap to administer the malkot; there is no requirement for the strap to conform to or resemble the type of strap that was used in the Beit Hamikdash.<ref>Rema, OC 607:6; Kaf Hachaim, OC 607:46, 48. For more on the symbolism of the strap, see Minhag Yisrael Torah, OC 607:4.</ref> However, as a leather strap is to be preferred,<ref>Shulchan Aruch Harav, OC 607:14.</ref> an ordinary belt is usually used for this purpose. The lashes are given very gently – they should not hurt.<ref>Rema, OC 607:6; Kaf Hachaim, OC 607:47.</ref> It is not customary for women to participate in the malkot custom.<ref>Mekor Chaim 607.</ref>
Some have the custom to perform the malkot before the Mincha service<ref>Aruch Hashulchan, OC 607:9; Sefer Haminhagim (Chabad).</ref> while others do so after Mincha.<ref>Tur, OC 607, Shulchan Aruch Harav, OC 607:11.</ref> So too, some are particular to perform the malkot before the customary Erev Yom Kippur mikva immersion,<ref>Sefer Haminhagim (Chabad).</ref> while others do so afterwards.<ref>Beit Yosef, OC 607; Kol Bo 68.</ref> Ultimately, however, the malkot ritual can be done any time on Erev Yom Kippur.<ref>Kaf Hachaim, OC 607:41.</ref> Some kneel on one knee when receiving the malkot while others merely bend over slightly.<ref>Mateh Ephraim 607:7.</ref> The one receiving the malkot should face north, though it is acceptable to face south, as well.<ref>Mishna Berura 607:21; Kaf Hachaim, OC 607:51.</ref> One who was unable to receive malkot on Erev Yom Kippur may do so at the conclusion of Yom Kippur.<ref>Torah Lishma 150.</ref>
It seems that the malkot custom originated in Ashkenazi communities and later spread to Sephardic ones.<ref>Beit Yosef, OC 607.</ref> In some communities the malkot custom is not observed in deference to the fact that Erev Yom Kippur is actually a yom tov in and of itself and therefore rituals that recall punishment are not in keeping with the spirit of the day.<ref>Kaf Hachaim, OC 607:40; Minhag Yisrael Torah, OC 607:3.</ref> It is also noted that the Arizal did not fully subscribe to this custom, though he did perform it on occasion. When he would give (or receive) malkot, he would only give four lashes corresponding to the four-letter name of God and to the four types of capital punishment that the Torah specifies.<ref>Shulchan Aruch Ha’Arizal, OC 607:1; Kaf Hachaim, OC 607:41; Magen Avraham 607:9; Minhag Yisrael Torah, OC 607:3.</ref> A son is not permitted to administer these lashes to his father nor a student to his rebbe.<ref>Mekor Chaim 607. See also YD 241:2.</ref> However, it is permitted should they specifically request it.<ref>Shevet Hakehati 4:166.</ref>
There is also a custom in some Sephardic communities to symbolically reenact the four types of capital punishments that the beit din would administer in ancient times.<ref>Kaf Hachaim, OC 607:41.</ref> Corresponding to the death penalty of sereifa (burning): a few drops of wax from a burning candle are poured on the recipient’s back. Corresponding to the death penalty of sekila (stoning): a few pebbles are gently thrown at the recipient. Corresponding to hereg (beheading): the individual is dragged on the floor (though the connection to beheading is not readily apparent to this writer). Corresponding to chenek (choking): two individuals appointed for this purpose perform a symbolic choking. A number of passages and prayers are recited while each of the four death penalties is “administered.”

*This section is from [http://rabbienkin.com/product/shut-hashulchani-halachic-insights-and-responsa-vol-5/ Shut Hashulchani by Rabbi Enkin].

===Mincha on Erev Yom Kippur===

#After [[Shmoneh Esrei]] of [[Mincha]] on [[Erev Yom Kippur]] one should say Vidduy as printed in the machzor (siddur) before Elokai Netsor and according Sephardim after Yehiyu LeRatzon and before Elokai Netsor. <ref>Shulchan Aruch 607:1, Mishna Brurah 607:2, Yalkut Yosef 607:1 </ref>
#The Sephardic minhag is to say Avinu Malkenu at [[Mincha]] before Yom Kippur. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 453, #44). Yalkut Yosef Moadim page 75. </ref>
#The Syrian minhag is to wear tefillin during Mincha on erev yom Kippur.<ref>[http://hebrewbooks.org/pdfpager.aspx?req=14391&st=&pgnum=267&hilite= Keter Shem Tov (6:272)], A Treasury of Sephardic Laws and Customs (Dobrisnky, p. 333), cited [http://menachemmendel.net/blog/tefillin-at-minha-on-erev-yom-kippur/ here]</ref>

==The Beginning of Yom Kippur==
===Hadlakat Nerot of Yom Kippur===

#The minhag is to light candles on [[Erev Yom Kippur]] with a bracha. <ref>Shulchan Aruch 610:1 writes that in places where there's a minhag to light candles on [[Erev Yom Kippur]], one should do so, and in places where the minhag is not to light candles on [[Erev Yom Kippur]] one should also follow that practice. Shulchan Aruch 610:2 writes that there is an opinion that says one should make a bracha upon lighting candles on [[Erev Yom Kippur]]. The Rama 610:2 and Yalkut Yosef 610:1 write that the widespread minhag in Klal Yisrael is to light candles on [[Erev Yom Kippur]] with a bracha.</ref> However, the minhag of the Syrian Jews is not to recite the beracha. <ref>[http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2946 Rabbi Eli Mansour] </ref>
#If a woman only says the bracha of Hadlakat Nerot, under extenuating circumstances a woman may have intention not to accept upon herself Yom Kippur with her lighting of the candles and then she would be allowed to go to shul by car after having lit candles. However, if she is not going to accept upon herself Yom Kippur, then she may not say the [[Shehechiyanu]] bracha because once she says the bracha of [[Shehechiyanu]] she has automatically accepted upon herself Yom Kippur and she may not then ride in a car to shul or the like. <ref>Rav Hershel Schachter in Nefesh HaRav (p. 210). Rabbi Hershel Schachter also explained this in a [http://www.yutorah.org/lectures/lecture.cfm/782120/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim shiur on Inyonei Yom Kippur (min 50-5)]. This is based on the Gemara in Eiruvin 40b which writes that once one said the [[Shehechiyanu]] bracha for Yom Kippur one has automatically accepted Yom Kippur. </ref>
#If a woman is going to recite Shehechiyanu when lighting the candles for Yom Kippur she should be careful not to be wearing leather shoes at the time since the recital of Shehechiyanu is an acceptance of Yom Kippur.<ref>Shemirat Shabbat Kehilchata (Intro ch. 3 n. 8)</ref>
# If Yom Kippur falls out on Shabbat, everyone lights candles on Friday for Shabbat besides for Yom Kippur. If someone has the practice to recite a bracha on lighting Yom Kippur candles when it falls out during the week, when it falls out on Shabbat one should recite the text "נרות של שבת ושל יום הכיפורים".<ref>Levush 610:2, Mateh Efraim 619:4, Mishna Brurah 610:7</ref> Others say that even if one doesn't have a practice to recite the bracha during the week, when it falls out on Shabbat the text for Yom Kippur is inserted.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=7793&st=&pgnum=300 Demesk Eliezer 610:3] writes that the Gra holds that one should insert Yom Kippur into the bracha whether or not one generally has the practice to recite the bracha during the week. Since one is reciting a bracha because of Shabbat, Yom Kippur is added either way. He compares it to Shabbat 24a where the idea of mentioning Chanuka in Mussaf of Shabbat even though Chanuka doesn't generate the obligation of Mussaf.</ref>

===The mitzvah of accepting Yom Kippur early===

#It is a mitzvah to accept Yom Kippur early in order to add from the week onto Yom Kippur. <ref>Gemara [[Rosh Hashana]] 9a learns from Vayikra 23:32 that there is an obligation to add from the weekday onto Yom Kippur called Tosefet Yom Kippur. (This also appears in Yoma 81b). Shulchan Aruch 263:2 brings this as halacha. </ref>
#It's sufficient to add any amount of time before sunset. However, it's praiseworthy to add 20 or 30 minutes before sunset. (See footnote for background) <ref>*Shulchan Aruch 271:2 and 608:1 rules that there's no minimum requirement of time one needs to add to [[Shabbat]] to fulfill Tosefet [[Shabbat]]. 39 Melachos (vol 1, pg 150) rules like Shulchan Aruch that there's no specific minimum time for Tofeset [[Shabbat]]. Yalkut Yosef 608:2 rules like Shulchan Aruch.
*Mishna Brurah 608:2 regarding Yom Kippur references his comments regarding accepting [[Shabbat]] early. There Mishna Brurah 271:22 quotes the Rosh who argues that a certain amount of time is needed. [Beiur Halacha s.v. Ayzo Zman posits that this period of time should be no longer than 3/4 of a [[mil]] (which is 13.5 minutes).] The Mishna Brurah 271:23 concludes that in order to fulfill the mitzvah of Tofeset [[Shabbat]] (adding onto [[Shabbat]]) one should refrain from work 30 or 20 minutes before sunset. See [[When does Shabbat start?]]. Shemirat Shabbat Kehilchata (new edition, 3:7) rules like Shulchan Aruch but in the footnote (#8) writes that starting 20 or 30 minutes early is praiseworthy.</ref>
#Once one accepted Yom Kippur it is forbidden to eat or do any of the 5 prohibited activities of Yom Kippur. <ref>Shulchan Aruch 608:1, Yalkut Yosef 608:2 </ref>

==Yom Kippur Prayers==
===Nighttime prayers of Yom Kippur===

#If a congregation didn’t say Kol Nidrei until after nightfall of Yom Kippur the congregation may say it. <ref>Rav Avigdor Neventzal in BeYitzchak Yikare on S”A 306:12 because it’s a need for the congregation even though one usually can’t do Hatarat Nedarim on [[Shabbat]] (S”A 341:1). </ref>

===Yom Kippur morning prayers===

#According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]]. <ref>Ben Ish Chai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree. <ref>Chazon Ovadyah (Yamim Noraim pg 320), </ref>
#It’s preferable to minimize in piyutim and [[selichot]] in order to start [[Mussaf]] before six and half hours. <ref>S”A 620:1 writes one should minimize piyutim and [[selichot]] in order to finish [[Mussaf]] by the end of the seventh hour. Even though some achronim explain S”A simply that one should start [[Mussaf]] by the beginning of the seventh hour (midday), many achronim say that the term S”A used wasn’t precise and really he means the time of [[Mincha]] which is six and a half hours. That is the opinion of Mishna Brurah 620:2 and Yalkut Yosef (Moadim pg 104). Mishna Brurah 620:1 says that if it is the end of the sixth hour one may skip Avinu Malkenu in order to say [[Mussaf]] by the end of the seventh hour. </ref> However, if one did wait until after six and a half hours one should say [[Mussaf]] first and then [[Mincha]] unless nine and a half hours passed in which case [[Mincha]] should go first. <ref>Mishna Brurah 620:2 rules like the opinion of the Ri quoted by S”A 286:4 (see [[Mussaf]] page for lengthy explanation).</ref>
#Some have the minhag to add Piyutim even during the [[Brachot]] [[Kriyat Shema]], however, it’s preferable not to add Piyutim there. <ref>Kaf HaChaim 620:1 </ref>
#The Minhag is to add Piyutim which are relevant to the purpose of the day. However, one shouldn’t add so many not to delay saying [[Shema]] in its proper time. <ref>Kaf HaChaim 620:1 </ref>
#There’s different minhag as whether to say the first פסוק of Mizmor Shel Yom Ha[[Shabbat]] on [[Yom Tov]] and Yom Kippur. <ref>Kaf HaChaim 620:2 </ref>
#A Talmid Chacham should not separate himself to learn Torah while the congregation is praying or saying [[selichot]]. <ref>Kaf HaChaim 620:3 </ref>
#It’s preferable to say less Piyutim slowly instead of saying many Piyutim quickly. <ref>Kaf HaChaim 620:4 </ref>
#One should sure to say at least ten Vidduy’s (confessions) on Yom Kippur. <ref>Mishna Brurah 620:3 </ref>The Minhag is to count one from [[Mincha]] of [[Erev Yom Kippur]], one from [[Arvit]] of the night, four from the four [[prayers]] during the day and four from the four [[Chazarat HaShatz]]’s. <ref>See Kaf HaChaim 620:5 </ref>
#Some Ashkenazim have the practice to kneel four times including the last paragraph of Hakohanim VeHa'am of LaHashem Chatat.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/885574/rabbi-hershel-schachter/inyonei-yom-kippur-5778-1-tosefes-vidui-letaher-atzmo-baregel-kol-nidrei-seder-haavodah-aleinu-birkas-kohanim-neilah-hadlakas-neiros/ Rav Schachter (Hilchot Yom Kippur, min 46)] citing the practice of Rav Soloveitchik</ref>

===Reciting One Hundred Berachot ([[Meah Berachot]]) on Yom Kippur===

#It’s a mitzvah to smell [[Besamim]] (nice smelling spices) and make the Bracha on them in order to get 100 [[Brachot]] on Yom Kippur. One may make this Bracha several times in the day as long as one had an interruption of thought. <ref>Chazon Ovadyah (Yamim Noraim, pg 283) </ref>
#On [[Yom Kippur]] even though one can't make a hundred [[brachot]] by himself, it's preferable to have in mind to listen to the [[brachot]] made during the chazara of the shaliach tzibbur. Some suggest that there's no obligation to get to a hundred [[brachot]] on [[Yom Kippur]]. <ref>Rav Chizkiyah Dachvash (author of Shtilei Zaytim) in HaMeor (Vol. 61 No. 4 Sivan 5768 pg. 29) suggests from the language of the Rambam that there's no obligation on [[Yom Kippur]]. However, Mishna Brurah 46:14 (quoted by Sh"t Tzitz Eliezer 19:11:3:9) writes that on [[Yom Kippur]] one should have intent to fulfill this mitzvah from the [[brachot]] on the Torah reading and repetition of [[Shmoneh Esrei]]. </ref>
#For other details about making one hundred [[Brachot]] on Yom Kippur, see the [[Making one hundred Brachot daily]] page.

===Mincha===

#Most Sephardic communities recite the Akeidah before Mincha, as, according to the Zohar, the Akeidah took place on Yom Kippur. [[Moroccans]] also recite the piyut of Et Shaare Ratzon during Petichat HaHeichal.<ref>Magen Avot (Orach Chaim 622:1)</ref>
#If Yom Kippur coincides with Shabbat, Sephardim still recite Tzidkatecha and Avinu Malkenu, but Ashenazim do not.<ref>Shulchan Aruch, Orach Chaim 622:3, Magen Avod ad loc.</ref>

===Neilah===
''Neilah is the concluding prayer of public fast days, which, in modern times, is only recited on Yom Kippur. It consists of Ashrei, a silent Amidah, a Chazzarat HaShatz, and various selichot and addenda depending on the community. Birkat Kohanim is recited during the repetition of the Amidah.''
====Timing and Procedure====

#Neilah should be recited approximately 30 minutes before sunset. <ref>Yalkut Yosef, Moadim, page 112 </ref>
#The doors of the hechal should be opened prior to the recitation of neilah. <ref>Darchei Moshe 623:2, Chemdat Yamim, page 98 </ref>

====The Text of Neilah====

#Before neilah, Sephardic congregations recite the piyut "Kel Norah Alilah" with joy and excitement. Afterwards, the [[prayer]] of "Ashre" followed by a chatzi [[Kaddish]] should be recited. <ref>Chazon Ovadia on Yamim Noraim, page 369 </ref>
#As the judgement is about to be sealed in Heaven, we switch any references to being "written" in the book of life (''Kotvenu'') to being "sealed" in it (''Chotmenu''). If one mistakenly said "Kotvenu" instead of the proper nusach of "Chotmenu" during Neilah, one need not go back and repeat anything.<ref>Yalkut Yosef, Moadim, page 113 </ref>
#For Sephardim, the [[Kedusha]] of "Keter" is recited in Neilah, just like in [[Mussaf]].<ref>Yalkut Yosef, Moadim, page 113 </ref>

====Birkat Kohanim====
#The Chazzan should make sure to finish [[Birkat Kohanim]] before sunset; however, if they didn't get to Birkat Kohanim until [[Bein HaShemashot]], [[Birkat Kohanim]] may still be recited until [[Tzeit HaKochavim]].<ref>Yechaveh Da'at 6:40, Yabia Omer vol. 10 Orach Chaim 108:70, Yalkut Yosef (Moadim pg 112), Or Letzion 2:8:13. They all assume that means up until 13.5 minutes after sunset.</ref> Some, especially Ashkenazim, are not as strict regarding Birkat Kohanim at night.<ref>See Magen Avot Orach Chaim Siman 129</ref>

====The Conclusion of Neilah====

#"Hashem Hu HaElokim" is recited seven times.<ref>Shulchan Aruch, Orach Chaim 623:6</ref>
#The congregation should continue to recite [[selichot]] until 20 minutes after sunset and then blow the [[shofar]] so that there is no concern that people will eat immediately afterwards because they think that Yom Kippur has already ended. <ref>Chazon Ovadia, Yamim Noraim, page 376 </ref>

==Prohibitions of Yom Kippur==

#It's forbidden to do any Melacha (lit. work) on Yom Kippur which would be forbidden to do on [[Shabbat]]. <ref>Shulchan Aruch 611:2, Chazon Ovadyah (Yamim Noraim, pg 282) </ref>
#[[Muktzeh]] (moving certain objects) is prohibited on Yom Kippur to the same extent that it is on [[Shabbat]]. Even though Muktzeh is slightly more strict on Yom tov, Yom Kippur it treated like Shabbat for the purposes of Muktzeh. <ref>Shulchan Aruch 611:2, Chazon Ovadyah (Yamim Noraim, pg 282) </ref>
#Carrying is forbidden on Yom Kippur just like Shabbat.<ref>Shulchan Aruch OC 416:4, OC 611:2</ref>
#One should not prepare food on Yom Kippur for after Yom Kippur. <ref>Shulchan Aruch OC 611:2 </ref>

===Eating on Yom Kippur===

#It is absolutely forbidden to eat or drink any amount of food on Yom Kippur.<ref>Shulchan Aruch O.C. 612:1 </ref>
#Everyone is obligated to fast on Yom Kippur, including women who are pregnant or nursing. If there is a serious medical concern, one should consult one’s Rabbi. <ref>Halichot Shlomo (pg 80), Chazon Ovadyah (Yamim Noraim pg 287) </ref>
#It is permissible to swallow one’s saliva on Yom Kippur. <ref>Mishna Brurah 567:13, Chazon Ovadyah (Yamim Noraim pg 310) </ref>
#Someone for whom fasting on Yom Kippur involves a serious health concern, must ask a doctor and Rabbi whether he should eat on Yom Kippur. If the doctor and Rabbi ascertain that a person shouldn’t fast, then he shouldn't fast, even if he thinks that he doesn’t need to eat. In such a case, one may not be strict upon oneself to fast. We are commanded to live by the Torah and not die by it (Chas VeShalom), and all the ways of the Torah are kind and pleasant.<ref>Shulchan Aruch O.C. 618:1, Mishna Brurah 618:5, Chazon Ovadyah (Yamim Noraim pg 287-9) </ref>
#One may not brush one's teeth on Yom Kippur.<ref>The Pitchei Teshuva YD 98:1 quotes Tzemach Tzedek 47, who writes that it is permitted to taste something non-kosher if it isn't edible and is only rabbinically forbidden. Nodeh Beyehuda YD 2:52 seems to agree. Accordingly, since a person doesn't swallow toothpaste, it is similar to tasting food. See article on [https://oukosher.org/blog/consumer-kosher/kashruth-issues-of-toothpaste/#fn118960673450cf4c71832c6 OUKosher.org] and Har Tzvi 95. Regarding Yom Kippur the Mishna Brurah 567:11 clarifies that it is forbidden to taste something and spit it out.</ref>

====Those Who Must Eat====

#In cases when one needs to eat on Yom Kippur (see above), one should eat less than 2/3 of a [[KeBaytzah]], and then wait [[Kedi Achilat Pras]] (according to some this is 9 minutes) before eating again. When it comes to drinks, one should drink less than a Meloh Lugmav, and then wait [[Kedi Achilat Pras]], or at least Kedai Shtiyat [[Revi'it|Revi'it,]] before drinking again. If the doctors assess that this is insufficient (after consultation with a doctor and a Rabbi), then one may eat as much as needed.<ref>Shulchan Aruch 618:7-8, Mishna Brurah 618:21. </ref>
#A person who is a Choleh She'Ein Bo Sakana is permitted to take medicine on Yom Kippur, as long as it doesn’t have a good taste. If one needs to take the medicine with liquid, then one should have mouthwash.<ref>Rav Schachter in [http://www.yutorah.org/lectures/lecture.cfm/763723/Rabbi_Hershel_Schachter/Halachos_of_Yamim_Noraim Halachos of Yamim Noraim] (min 5-7). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 101 writes that a Choleh Shein Bo Sakana can take medicines which aren't edible on Yom Kippur, since it is only a rabbinic restriction to eat inedible food on Yom Kippur. </ref>
#Someone who needs to eat on Yom Kippur (see above) doesn’t need to make [[Kiddish]].<ref>Chazon Ovadyah (Yamim Noraim pg 307), Shemirat Shabbat Kehilchata (Intro ch. 3, n. 12) </ref> If he says Birkat Hamazon, then he should say Yaaleh V'yavo and mention Yom Kippur.<ref>Tashbetz Katan 568 explains that the reason for saying Yaaleh V'yavo in Birkat Hamazon is because Yom Kippur a holiday.</ref>
#Someone who is suffering from a bad headache may swallow an Aspirin capsule alone.<ref>Rivevot Efraim 6:320 (http://www.aish.com/h/hh/yk/guide/Fasting_on_Yom_Kippur.html ) permits taking any bitter medicine. </ref>
#One who has a throat infection, a fever, or a headache, may drink a quantity of water that is "less than the permitted amount" (2 ounces).<ref>Shabbat Shabbaton, 64 </ref>
#A person with a diarrhea condition might theoretically need to eat or drink on Yom Kippur. <ref>[[Shabbat]] Shabbaton, 64 </ref> A rabbi and doctor should be consulted.
#If there is no doctor available to determine the medical situation, one with hepatitis may drink "less than the permitted amount" on Yom Kippur.<ref>Shabbat Shabbaton, 68 </ref>
#Some cancer patients are prohibited to fast on Yom Kippur, while others, who are authorized by a doctor, are permitted to fast.<ref>Shabbat Shabbaton, 74 </ref>
#Some weak, elderly people are prohibited to fast on Yom Kippur.<ref>Shabbat Shabbaton, 76 </ref>
#A pregnant woman who is suffering from bleeding must drink on Yom Kippur.<ref>Shabbat Shabbaton, 81 </ref>
#Children who are below the age of chinuch for fasting may eat cake or candy.<ref>Rav Nissim Karelitz (Chut Shani Yom Kippur p. 167 cited by Dirshu 616:2), Chazon Ovadia (Yamim Noraim p. 338)</ref>
====Surgery before Yom Kippur====

#One must postpone a non-emergency surgery until after Yom Kippur in order to be able to fast on Yom Kippur. <ref>[[Shabbat]] Shabbaton, 43 </ref>

===Washing on Yom Kippur===

#It’s forbidden to wash oneself in hot or cold water on Yom Kippur. Even sticking one’s finger in water is forbidden. <ref>Shulchan Aruch Orach Chaim 613:1 </ref>
#If one got dirty, then it’s permitted to wash that area in order to remove the dirt. <ref>Shulchan Aruch Orach Chaim 613:1, Chazon Ovadyah (Yamim Noraim pg 311) </ref>
#Upon [[waking up]] for [[Netilat Yadayim]], one should wash his hands three times up to the knuckles. <ref>Shulchan Aruch Orach Chaim 613:2 writes that since washing is only forbidden if done for pleasure, it’s permitted to wash one’s hand upon [[waking up]] for [[Netilat Yadayim]]. Mishna Berurah 613:3 writes that one may wash one’s hands three times as usual. Nitei Gavriel 43:2 says that those who have the practice to wash four times may even do so on Yom Kippur. </ref>
#If one goes to the bathroom, then one is allowed to wash one’s hands three times up to the end of the fingers (by the knuckles) <ref>Nitei Gavriel 43:11, Yalkut Yosef (Kitzur Shulchan Aruch 613:2), Chazon Ovadyah (Yamim Noraim pg 310) based on Shulchan Aruch 613:3</ref>
#If one walked into a bathroom but didn’t relieve himself, nor did he touch a part of his body that is usually covered, then he should not wash his hands, but rather rub them on the wall or something similar, unless it bothers his intent in [[prayers]]. However, someone wants to wash one’s hands has what to rely upon. <ref>Nitei Gavriel 43:10 </ref>
#Cohanim who are going to do [[Birkat Cohanim]] should wash their hands until the end of the hand. <ref>Chazon Ovadyah (Yamim Noraim pg 312) </ref>However, some say that that the practice is that a cohen just washes until the knuckles. <ref>Nitei Gavriel 43:8 </ref>
#One may not wash one’s face upon [[waking up]]. However, if one’s face became dirty or if there’s guck around one’s eyes, then one may wet one’s finger and clean the area which became dirty.<ref>Nitei Gavriel 43:3-4 based on Mishna Brurah 613:9</ref>
#There’s no obligation to wash one’s hands prior to praying, as opposed to the rest of the year.<ref>Mishna Brurah 613:5 </ref>
#According to Sephardim, a bride for the first thirty days after her wedding may wash her face.<ref>Shulchan Aruch O.C. 613:10, Chazon Ovadyah (Yamim Noraim pg 312) </ref> Ashkenazim are strict in this regard nowadays.<ref>Mishna Brurah 613:26, Rav Elyashiv (Haarot to Yoma 77b)</ref>

===Anointing on Yom Kippur===

#It is forbidden to anoint even part of one’s body with oil or ointment. It is forbidden to do so even if one just wants to remove a bad smell. <ref>Shulchan AruchA 614:1, Mishna Brurah 614:1, Chazon Ovadyah (Yamim Noraim pg 313). Nitei Gavriel 46:5 writes that this prohibition applies equally to women as well men, and references Minchat [[Chinuch]] 313. </ref>
#It is forbidden to spray oneself with deodorant on Yom Kippur.<ref>Michzeh Eliyahu 2:52:10:37, Nitei Gavriel 46:2, and [http://www.torah.org/advanced/weekly-halacha/5763/devarim.html Rabbi Doniel Neustadt on Torah.org] write that it is forbidden to use deodorant on Yom Kippur. Michzeh Eliyahu says that stick deodorant is sicha which is forbidden even to remove a bad smell, and the spray one is rechisa. Or Yizchak 1:223 agrees. [http://www.theyeshivaworld.com/article.php?p=70599 Rabbi Yissachar Krakowski on yeshivaworld.com] writes that while some are lenient regarding aerosol deodorant, one should avoid it by applying a thick layer on [[Erev Yom Kippur]]. Rav Elyashiv and Rav Nissim Karelitz (cited by Dirshu 613:1) hold that spray deodorant is forbidden on Yom Kippur. Rav Shlomo Aviner (Piskei Shlomo v. 1 p. 320) is quoted as permitting liquid deodorant on Yom Kippur. (Seemingly his reason is that he compares it to rechisa to remove a bad smell and not like sicha.)</ref>
#Using liquid soap isn't considered anointing, but is rather classified as washing. It is therefore permitted to use down liquid soap if one's hands are dirty.<ref>Peninei Halacha (Yamim Noraim p. 219 fnt. 6) allows using liquid hand soap if one's hands are dirty, such as after changing a diaper.
Or Letzion 4:12:5 p. 101 explains that מי סבון is very thin and is therefore more similar to washing than anointing.</ref>

===Wearing leather shoes===
#It’s forbidden to wear leather shoes on Yom Kippur.<ref>Shulchan Aruch O.C. 614:2, Chazon Ovadyah (Yamim Noraim pg 313) </ref> Even if the leather is on the outside of the shoe, it is still forbidden to wear on Yom Kippur.<ref>Chazon Ovadia (Yamim Noraim p. 314) unlike Bet Dovid</ref>
#According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]] and [[Tisha BeAv]].<ref>Ben Ish Hai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree. <ref>Chazon Ovadyah (Yamim Noraim pg 320) </ref>
#Some say that one shouldn't wear shoes which have a raised heel in order to feel the roughness of the ground.<ref>[http://www.yutorah.org/lectures/lecture.cfm/782158/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim_#2 Rav Hershel Schachter in a shiur on Inyonei Yom Kippur (min 47-8)] quotes Rav Soloveitchik as saying that one shouldn't wear shoes which have raised heels so that one feels the roughness of the ground. He based this on the Rambam Shivitat Asor 3:7 who writes that one may wear cloth (non-leather) shoes because one feels the roughness of the ground, implying that non-leather shoes are only permitted if one still feels the roughness of the ground. This is also recorded in Nefesh HaRav (p. 110).</ref>
#Even though it's permissible for a child to wear leather shoes on Yom Kippur, it's better to get them non-leather shoes.<ref>Shulchan Aruch 616:1 writes that children may not wear leather shoes. However, the poskim including Chazon Ovadia (Yamim Noraim p. 340) and Minchat Shlomo 2:60:21 write that today since the children don't go around barefoot it is permitted but better to avoid.</ref>

===Interaction between Husband and Wife===

#It is forbidden for a husband to sleep with his wife on Yom Kippur. Furthermore, it is forbidden for them to sleep in the same bed.<ref>Shulchan Aruch 615:1, Yalkut Yosef 615:1</ref>
#The minhag is that a man may not touch his wife on Yom Kippur.<ref>Shulchan Aruch 615:1, Yalkut Yosef 615:1</ref>
#It is forbidden for a man and wife to hug or kiss on Yom Kippur.<ref>Yalkut Yosef 615:1. Mishnah Berurah 615-1 adds that one should be strict to keep all of the harchakot enumerated in Yoreh Deah 195</ref>
===Wearing Jewelry===
#On Yom Kippur, the minhag is that women don't wear special jewelry that they would typically wear on Shabbat or Yom Tov.<ref>Mishna Brurah 610:4</ref>

==The Conclusion of Yom Kippur==
===Neilah===
See [[Yom_Kippur#Neilah|''Neilah'']] above.

===Havdalah===

#For sephardim, there is no [[Besamim]] bracha in the [[Havdalah]], even if Yom Kippur falls out on Motzei [[Shabbat]].<ref>Shulchan Aruch O.C. 624:3, Rambam [[Shabbat]] 29:28, Chazon Ovadyah (Yamim Noraim pg 384) </ref> Nevertheless, it is proper that after drinking from the wine of [[havdala]] that the beracha on [[besamim]] should be said and then smell the [[besamim]]. <ref>Sh"t Yabia Omer 10: footnotes to Rav Pealim 3:38 </ref>
#For [[havdala]] after Yom Kippur only a candle that was lit from before Yom kippur should be used, and not one that is lit after Yom kippur specifically for [[havdala]]. If there is no candle that was lit from before, the beracha should not be recited. <ref>Shulchan Aruch OC 624:4, Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 378 </ref> However, if Motzaei Yom Kippur falls out on Motzaei [[Shabbat]], you can still recite the beracha on a candle that was lit that night if you don't have one lit from before Yom Kippur. <ref>Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 378 </ref> But the minhag is to be strict and use a candle lit from before Yom Kippur.<ref>Mishna Brurah 624:7</ref>
#One should not eat before [[Havdala]]. However, if someone is very thirsty, they may drink some water.<ref>Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 387, Shoel U'Meishiv 1:129 </ref>
# It is permitted to make havdalah over a yahrzeit candle or a candle with a single wick on Motzei Yom Kippur, though some poskim hold that one should specifically use a havdalah candle with two wicks, lit from a candle that was burning on Yom Kippur.<Ref>Dirshu 624:11 quotes Rav Shlomo Zalman Auerbach (Shulchan Shlomo 298:3:1) that on motzei yom kippur it is unnecessary to use a torch since the main reason for this lighting is because until that point lighting a fire was forbidden. However, they also cite that Eshel Avraham 624:5 and Rav Debilisky argue that a torch should be used just like is done on Motzei Shabbat.</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/841490/Rabbi_Zvi_Sobolofsky/Various_%D7%94%D7%9C%D7%9B%D7%95%D7%AA_of_%D7%99%D7%95%D7%9D_%D7%9B%D7%A4%D7%95%D7%A8 Various Halachot of Yom Kippur] by Rabbi Zvi Sobolofsky
*[http://www.yutorah.org/lectures/lecture.cfm/841520/Rabbi_Hershel_Schachter/Halachos_of_the_Five_Inuyim_of_Yom_Kippur Halachos of the Five Inuyim of Yom Kippur] by Rabbi Hershel Schachter
*[http://www.theyeshivaworld.com/news/headlines-breaking-stories/70599/hilchos-uminhagei-yom-kippur.html Hilchot Uminhagei Yom Kippur] by Rabbi Yissachar Dov Krakowski

==Sources==
{{Reflist|2}}
{{Holidays}}
[[Category:Fasting]]
[[Category:Holidays]]
[[Category:Yamim Noraim]]
<references />

Choresh

2024-08-29T14:37:02Z

Ezcohen: /* Clearing the ground */

{{Good}}
==Definition==

#Choresh, or [[plowing]], is one of the 39 Av melachot,<ref>Mishna in Masechet [[Shabbat]] 73a </ref>and It is considered the 2nd Av Melacha (or the 1st depending on whose list one is using) in whats called the order of the bread making (''siddura depat).''<ref>The mishna on 73b has it 2nd on its list, while the Rambam - Shabbat (7:1) and others have it 1st </ref>
#The definition of Choresh is any action that prepares the soil for [[planting]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 251) </ref>
#The three types of actions that are forbidden as ‘[[Plowing]]’ are making holes, softening, and flattening the ground to prepare it for [[planting]].<ref>Kalkelet [[Shabbat]] 2 </ref>
#The extensions (''Toladot)'' of the Torah prohibition of ‘[[Plowing]]’ include removing rocks or thorns from a field, spreading out fertilizer in a field, and watering a field (in order to soften it).<ref>Rambam [[Shabbat]] 8:1 </ref>
#It's forbidden to remove dirt mounds and stones or fill in holes in the field in order to flatten the ground.<ref>Mishna Brurah (Intro to 337) </ref>

==Amount==

#[[Plowing]] of any amount is forbidden<ref>Rambam [[Shabbat]] 8:1, Mishna Brurah (Intro to 337) </ref> because even a tiny hole is useful to plant a tiny seed.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 252) </ref>

==Watering dirt or a plant==

#It's forbidden to water soil on [[Shabbat]]. (According to many authorities this is prohibited because of Choresh as it improves the field, while others prohibit it because of Zoreha, [[planting]].) <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 254) </ref>
#It's permissible to water desert land if nothing isn't used for [[planting]] while the ground is still moist.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 254) </ref>
#It's forbidden to wash one's hands over grass or vegetation.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 268) </ref>
#Since acidic or caustic liquids do not promote vegetation it's permissible to spill vinegar or alcohol on vegetation. Similarly according to many authorities if there is a great need it is permissible to urinate on plants on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 268) </ref>

==Clearing the ground==

#It's forbidden to clear rocks, logs, or debris off the terrain as it is considered Mesakeil (a [[Toldah]] of Choresh) because it improves it for [[planting]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 255) </ref>
#Leveling terrain is a form of landscaping which is a [[Toldah]] of Choresh (Mashveh Gumot).<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 255) </ref>
#In previous centuries when the flooring was earth it there was no concern of Choresh when digging or filling in holes but there is a prohibition of Boneh (as it improves the structure of the floor).<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 255-6)

Chazon Ovadia Shabbat Vol. 4, Hilchot Choresh, Halacha 4 </ref>

==Weeding==

#It is forbidden to remove weeds from a field on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 255) </ref>

==Cleaning off one's shoes==

#The rabbinic prohibitions on this action are removing dirt from one’s shoe in a field [because you may come to fill a hole]. A tiled courtyard is included in this prohibition but a house isn’t (unless the ground is dirt). Others say that the only place where one can't clean mud off ones shoes or feet would be on a dirt floor, but on a wall or a paved floor, it would be permitted.<ref>S”A 302:6, 337:2, B”HL {{ibid}}. “VeYesh”

Chazon Ovadia shabbat 4 pg. 54 - this gezeirah was made incase one forgets its shabbat and once he wipes the mud of his shoes or legs, will come to flatten the ground (See tos. dilma shabbat 141a) </ref>
#One can’t rub spit into the ground but one can step on it regularly.<ref>S”A 316:11, 39 Melachos (Rabbi Ribiat, vol 2, pg 255)

Chazon Ovadia Shabbat Vol. 4, Hilchot Choresh, Halacha 6 </ref>

==Plowing in a uncultivable land==

#Even there's no issue of Choresh in digging or [[plowing]] in a arid desert soil, or under a low deck or porch where vegetation can not grow, nonetheless there is another concern of Boneh.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 254) </ref>

==Sweeping and Rinsing Floors on Shabbat==
#One may not sweep in a courtyard even if it’s tiled as a prohibition of sweeping a field but sweeping in a house (with flooring, where majority of houses in the city have flooring) is permitted.<ref>Shulchan Aruch O.C. 337:2, Kitzur Shulchan Aruch 80:73, Mishna Brurah 337:14, Sefer Hilchot [[Shabbat]] (vol 2 pg 51, Choresh note 115, by Rabbi Eider) in name of Rabbi Moshe Feinstein), 39 Melachos (Rabbi Ribiat, vol 2, pg 256-7). See Chazon Ovadia (Shabbat v. 4, pp. 54-57). </ref> One shouldn’t use a broom with straw bristles because it’s definitely going to cause individual bristles to break.<ref>Rama O.C. 337:2. Birkei Yosef 337:1 quotes the Maharikash who disagrees and doesn't think that there is any melacha occurring when a bristle of a broom breaks. Bet Meir agrees. Mishna Brurah 337:14 opines that it is forbidden since it is considered [[soter]], breaking of a utensil. Even though it is in a destructive fashion, [[mekalkel]], it is still rabbinically forbidden.</ref>
#One should not rinse the floor of one's house, even if it is paved. If one specific part of ones floor became dirty, one may put water onto it and clean it up with a squeegee which wouldn't have any sechita issues.<ref>Chazon Ovadia (Shabbat v. 4 p. 49) </ref>
#Many poskim forbid using a carpet sweeper on Shabbat.<ref>Dor Hamelaktim v. 2 p. 1192 quoing Chelkat Yakov 160:3, Yesodei Yeshurun (39 Melachos v. 1 p. 161), Rav Moshe Feinstein (cited by Mechzeh Eliyahu 44), Rav Yakov Kamenetsky (Emet Lyakov 339), Beer Moshe 1:32, Minchat Yitzchak 3:50:5, 5:39, and others who forbid using a carpet sweeper on Shabbat. It is forbidden because (1) it is melabain in cleaning the carpet, (2) it might pull out strands of the carpet, (3) it is a weekday activity (uvda dchol). [https://dinonline.org/2021/03/04/can-one-use-a-carpet-sweeper-on-shabbos/ Dinonline.org] agrees it is forbidden.</ref>

==Games on dirt==
===Playing with marbles===

#Playing marbles on a dirt floor is forbidden because it may smoothen the ground. Many poskim permit playing on flooring (wood, concrete, carpet), while others impose the prohibition to all floorings. Nonetheless, all agree that it's permissible to play marbles on a table or on a large floor mat.<ref>39 Melachos (Rabbi Ribiat, vol 2 pg 259)

Rav Ovadia Yosef (Chazon Ovadia Shabbat Vol.4, Hilchot Choresh Halacha 7) permits for playing with marbles on non-dirt floors for Sephardim, like brooming. </ref>

===Playing with dice===

#Playing with dice on the ground is forbidden because it may smoothen the ground. This prohibition applies even to flooring in a house but not a rug or a table.<ref>S”A 338:5, Mishna Brurah 338:20, Kalkelet [[Shabbat]] 2 </ref>

===Playing with soccer===

#One should not play soccer on a dirt field.<ref>Practical Halachos of [[Shabbos]] (pg 21) based on Mishna Brurah 308:158 who says that one shouldn't play with a ball on the ground because of the concern of flattening out the ground. </ref>

===Playing jacks===

#Since jacks and kugelach don't involve rolling it's permissible to play it on any surface.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 259) </ref>

==Playing with sand==

#There is no issue of Choresh in digging in fine dry sand (however, there is an issue of [[muktzah]]) and so it is permissible to drag a chair in sand even though it will make a furrow.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 252) </ref>
#It’s permissible for children to play with sand that’s fine, dry, and prepared before [[Shabbat]] for this use (as in a [[sandbox]]). One may not add water to the sand on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), 39 Melachos (Rabbi Ribiat, vol 2, pg 253) </ref>
#One may not dig in moist or clumpy sand. Therefore if the sand in a [[sandbox]] is moist or has solidified as is common after the rain one should not allow children to play in the [[sandbox]].<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 254) </ref>
#Adding water to sand is a violation of the Melacha of [[Losh]] ([[kneading]]).<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 254) </ref>

==Dragging Heavy Objects==

#It’s permitted to drag a bed, chair, or bench on dirt if you don’t intend to make a hole with it. But a heavy bench or table which will definitely make a hole can’t be dragged even in a tiled courtyard [but is permitted in a house].<ref>Shulchan Aruch O.C. 337:1, Mishna Brurah 337:4, Beiur Halacha s.v. VeYesh </ref>
#It is permissible to push a carriage, stroller, or wheel chair on dirt because the wheels aren't digging up dirt but depressing it.<ref>Practical Halachos of [[Shabbat]] (pg 21) quoting Hilchos [[Shabbos]] by Rabbi Shimon Eider (pg 43 par 8) </ref> Other reasons to permit pushing a carriage are that the holes in the ground aren't intentional, aren't beneficial, and are made in an abnormal way.<ref>Shemirat Shabbat KeHilchata 28:48, Sh”t Yechave Daat 2:52 </ref>

==Compressing soil==

#Walking on soft dirt is permissible because one is merely compressing soil and not loosening it. However, one should be careful not to lift the wheels when turning to avoid scraping up dirt.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 258) </ref>
#It's permissible to push a carriage on soft soil because one is merely compressing soil and not loosening it.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 258) </ref>
#It's permissible to sit on a chair in the [[sukkah]] even thought the legs sink into the ground.<ref>39 Melachos (Rabbi Ribiat, vol 2, pg 259) </ref>

==High heel shoes==

#It is permitted to wear high-heeled shoes on bare soil, yet, it is preferable to walk slowly on the soil.<ref>39 Melachos (Rabbi Ribiat, vol 2, page 258), [http://www.dailyhalacha.com/Display.asp?PageIndex=12&ClipID=1176 Rabbi Eli Mansour on dailyhalacha.com] </ref>

==Description==
Most commentaries believe plowing was needed for growing plants, which were used as dyes for the Mishkan.<ref name="ftn39">Rashi 73a s”v HaOfeh. For another opinion, see the introduction to Eglei Tal s”k 1.</ref> Commentaries dispute the scope of the Av Melacha. Some believe the Av Melacha is limited to plowing<ref name="ftn40">Meiri 73b s”v HaChoresh </ref> while others believe any form of digging<ref name="ftn41">Orchos Shabbos 28 note 68, based on Rashi Beitzah 23b s”v Mipnei Sh’Koveshes, argues stroller wheels do not dig but rather press dirt down and this is permitted. However, Orchos Shabbos argues pressing dirt down for the purpose of planting seeds is forbidden under Choresh. This distinction here between intending to plant and not intending to plant is not clear to me. </ref> constitutes the Av Melacha.<ref name="ftn42">Rambam Hilchos Shabbos 7:2, Ritva 73b s”v HaChofer</ref> All agree that any form of landscaping improvement, with the intention to improve the ground<ref name="ftn43">Shabbos 73b</ref>, violates a tolada.<ref name="ftn44">Shabbos 103a (and see the Meiri there s”v HaMenachesh), Yerushalmi Shabbos 7:2, Rambam Hilchos Shabbos 8:1 and the Mishna Brurah’s introduction to Orach Chaim 337. However, the Eglei Tal Choresh s”k 9 argues, based on Rashis 73b s”v Melacha Achas and s”v Mishum Choresh, that Rashi limits the melacha to only softening the ground for planting. See also Rashis 73b s”v Guma and s”v Patur Aleha.</ref> Examples include fertilizing<ref name="ftn45">The Yerushalmi Shabbos 7:2 says m’zavel is an example of Choresh. Rabbenu Chananel on Shabbos 73b and the Chayei Adam Hilchos Shabbos 10:3 cite this Yerushalmi. While the Rambam does not explicitly mention a prohibition of fertilizing, the Nishmas Adam 10:1 argues the Rambam includes it when the Rambam Shabbos 8:1 writes “any act which improves the ground is a tolada of Choresh.” However, the Eglei Tal Zoreah s”k 22 in the end of the Hagah argues m’zavel is only rabbinically prohibited. </ref> and removing weeds.<ref name="ftn46">The Rambam Shabbos 8:1 mentions m’nachesh and the Mishna Brurah cites this in his introduction to 337.</ref>
 Authorities disagree if the Melacha of Choresh requires making the ground fit for growing plants or improving any ground is also Choresh.<ref name="ftn47">The Ohr Zarua 55, citing Pesachim 47b, argues the ground must be fit for growing plants. However, one could negate the citation of Pesachim by claiming it is only referring to Kilayim. The Pnei Yehoshua Shabbos 73b s”v Michdi and the Mishna Brurah, in his introduction to 337, concur that the ground must be fit for growing plants.

*The Yerushalmi Shabbos 7:2 says sweeping is included in Choresh. This approach must say either: 1) this is against the Bavli Shabbos 73b that digging a pit in one’s house is only a violation of boneh, 2) sweeping is only a rabbinic prohibition, 3) the Yerushalmi discusses a case where one sweeps outside, or 4) the Yerushalmi discusses a case where the dirt floor is fit for growing plants and the Bavli discusses a case where the dirt floor is not fit for growing plants.
*At first glance, Tosafos Shabbos 39a s”v Mipnei, disagrees with this approach above. However, the Maharam s”v B’emtza Dibburo V’od argues that Tosafos is only saying that this is a rabbinic prohibition. It is thus possible Tosafos agrees on a Torah level that the ground must be able to grow plants.</ref> Similarly, a dispute exists if improving the ground for non-agricultural purposes violates Choresh.<ref name="ftn48">The Meiri, commenting on the Mishnah 73a and the Pnei Yehoshua Shabbos 73b s”v Michdi argue Choresh must be for agricultural purposes. The Shita LaRan, Shabbos s”v Haysa appears to disagree. This position of the Shita LaRan may be supported by the Yerushalmi mentioned in note 9 which includes sweeping in Choresh. However, the possible answers mentioned in note 9 are relevant here as well.

*Ohr Zarua, mentioned in Shaar HaTziyun 336:18, holds a middle view that pouring water on fallow ground, even without intentions to plant, violates Choresh if the ground has been designated for plowing.</ref> Additionally, while it certainly is forbidden to plow with animals on Shabbos, commentaries disagree if this is a violation of Choresh.<ref name="ftn49">The Rambam in Hilchos Shabbos 20:2 appears to say plowing with an animal violates Lo Sa’aseh Kol Melacha Ata U-Behemtecha. Shabbos 153b says one does not receive malkus for this lav. (See the Magid Mishnah there for a different explanation of the Rambam.) The Ramban, in his Chiddushim to Shabbos 154b and his comments on the Rambam’s Sefer HaMitzvos, Shoresh 14, argues plowing with an animal is simply plowing using an object. As such, the Ramban believes one who intentionally plows with an animal is liable for stoning. See also the Chazon Ish, Orach Chaim 36 s”k 2.</ref>
Based on a confluence of factors, one does not violate Choresh by pushing a stroller on dirt.<ref name="ftn50">Shemiras Shabbos Kehilchasa (new edition) 28:48. See also Chut Shani volume 1 on Hilchos Shabbos, page 74.</ref>

==Sources==
<references />
[[Category:Shabbat]]
{{Shabbat Table}}

Nine Days

2024-08-09T01:27:20Z

Ezcohen: /* Trips and Pleasurable activities */

[[Image:Titus.jpg|right|250px]]
The '''Nine Days''' is the period of time from the beginning of the month of Av until [[Tisha BeAv]], during which we observe a number of practices of [[mourning]] to commemorate the destruction of the Beit HaMikdash. While many of the laws below apply to the entire period of the Nine Days, some of them only apply during the week in which Tisha BaAv falls out (Shevua SheChal Bo). Additionally, these practices are very similar but generally more stringent than those that are observed during the [[Three Weeks]].
==Business==
#From the beginning of the month of Av one should reduce one’s involvement in activities of happiness. <ref>Shulchan Aruch Orach Chaim 551:1</ref>
#If one has a lawsuit with a non-Jew, one should delay it until the [[month of Elul]] or at least until after [[Tisha BeAv]]. <ref>Shulchan Aruch Orach Chaim 551:1, Mishna Brurah 551:2</ref> Similarly, if one must have a surgery and it can be delayed, one should try to delay it until after [[Tisha BeAv]].<ref>Yalkut Yosef (Moadim p. 557)</ref>
#During the Nine Days, one should refrain from buying materials that are needed for a wedding.<ref>Mishna Brurah 551:11 </ref> Some authorities are lenient if the groom has not yet fulfilled the mitzvah of Pru Urevu and one will not be able to prepare for the wedding after [[Tisha BeAv]], either because the wedding is right after [[Tisha BeAv]], or if there is a concern that the price of the wedding needs will become expensive after [[Tisha BeAv]].<ref>Yalkut Yosef (Moadim p. 558) </ref>
#The minhag is to be lenient to allow one to conduct one’s regular business during the [[Nine days]]. <ref>Mishna Brurah 551:11, Yalkut Yosef (Moadim p. 559) </ref>
#One may not build houses or buildings for business purposes during the Nine Days. However, one may hire a non-Jew before the Nine Days with a fixed sum for the entire project and then, he may work during the Nine Days and even on [[Tisha BeAv]]. <ref>Shulchan Aruch Orach Chaim 551:2, Mishna Brurah 511:12 </ref>
#If a wall is going to fall, even if there isn’t a concern of danger but only a concern of loss, one may restore it during the Nine Days. <ref>Shulchan Aruch Orach Chaim 551:2, Mishna Brurah 551:13 </ref>
==Buying and Gifting==
#If there is a need, one may buy furniture if it is going to be delivered after the [[nine days]].<ref>Halichot Shlomo (p. 426, 14:22)</ref>
#One shouldn't buy important items such as furniture or appliances during the [[nine days]] since it brings a person a lot of pleasure.<ref>Guidelines of the [[Three Weeks]] by Rabbi Elozor Barclay (p. 47) citing Igrot Moshe 3:80 and MeBeyt Levi p. 8 n. 4</ref>
#Some Ashkenazim have the practice not to give gifts during the nine days unless there is a need<ref>Nitai Gavriel Ben Hametzarim 1:18:4</ref> but for a mitzvah such as for a bar mitzvah boy it is permitted.<ref>Nitai Gavriel Ben Hametzarim 1:18:6</ref>
#It is permitted to buy new sefarim during the nine days since we don't make a shehechiyanu upon new sefarim, and it is necessary for the need of a mitzvah.<ref>Halichot Emet 13:16 quoting Shalmei Moed</ref>

==Taking Haircuts and Shaving==

#The Sephardic minhag is not to take a haircut during the week in which Tisha BaAv falls out (Shevua SheChal Bo)<ref>Shulchan Aruch Orach Chaim 551:3, Yalkut Yosef (Shevua SheChal Bo #1)</ref>, while the Ashkenazic minhag is not to take a haircut during the entire [[Three Weeks]], which includes the Nine Days. <ref>Rama Orach Chaim 551:3 </ref>
#[[Shaving]] one’s beard or mustache is forbidden just like it is forbidden to take a haircut. <ref>Shulchan Aruch Orach Chaim 551:12 </ref> If one moustache interferes with one’s eating, one may cut it. <ref>Shulchan Aruch Orach Chaim 551:13 </ref>
#It is permitted to comb and style one's hair during the [[Three Weeks]] and Nine Days and one doesn't have to worry that one will pull out hairs. <ref>Eliya Rabba 551:7, Shaare Teshuva 551:12, Mishna Brurah 551:20, Aruch Hashulchan 551:15, Sh"t Yechave Daat 6:35 </ref>
#A married woman or one of marriageable age may shave her legs even during the Nine Days <ref>Kitzur Hilchos Bein HaMetzarim pg. 4:5 in the name of Rav Moshe Feinstein </ref>
#If [[Tisha BeAv]] falls out on [[Shabbat]] and is pushed off until Sunday, according to Sephardim, it's proper not to take a hair cut the week prior to [[Shabbat Chazon]]. However, in regards to [[shaving]], if one shaves regularly and it's difficult not to shave, one may shave during the week before [[Shabbat Chazon]], especially if one is doing so for [[Kavod Shabbat]]. <ref>Yalkut Yosef (Shevua SheChal Bo #11), Yechave Daat 3:39</ref>
==Building and Planting==
# A person may not build or plant things that are related to simcha during the nine days.<ref>Shulchan Aruch O.C. 551:2</ref>
# It is forbidden to plaster or paint one's house during the nine days.<ref>Shulchan Aruch Orach Chaim 551:2 forbids plastering or doing tizyur, decorating one's house. Regarding painting one's house, Mikrei Kodesh 4:5 quotes the poskim who forbid this including Yalkut Yosef Moadim p. 559, Torat Hamoadim 5:19, and Kovetz Mbet Levi Av 5758 p. 23. Though he also quotes Rav Mordechai Eliyahu as originally having permitted painting a plain color but later he retracted.</ref>
# It is a dispute if it is permitted to put wallpaper on one's walls during the nine days.<ref>Mikrei Kodesh 4:5. See Igrot Moshe 3:82.</ref>
# It is permitted to fix up one's house, such as to fix a door or fill in a hole.<ref>Mikrei Kodesh 4:5 quoting Rav Mordechai Eliyahu</ref>
# One may hire a contractor to make necessary repairs to his home during the three weeks. <ref>Piskei Teshuvot 551:8, even though construction for joy is not done as per Shulchan Aruch Orach Chaim 551:2, based on a gemara Yevamot 43a and Tosafot s.v. "milisa." </ref>
#A non-Jewish contractor is allowed to continue building a house during the three weeks and even on [[Tisha BeAv]] if he has already begun to build for a Jew <ref>Chazon Ovadia Taaniyot page 329. </ref>
#If a wall may collapse and cause monetary loss, one is allowed to build it even if this causes joy. <ref>Mishna Brurah 551:13 </ref>
# If necessary, one may move into a house during the nine days i.<Ref>Chazon Ovadia - Arba Taaniyot pg. 169 </ref>

===For a Mitzva===
# One is permitted to build, renovate, and paint for the sake of a mitzva, such as building a shul or yeshiva.<ref>Mishna Brurah 551:12, Kaf Hachayim 551:25. Aruch Hashulchan 551:7 says anything for the public is considered for a mitzva and is permissible. </ref>

==Laundry==
===Ashkenazim and Sephardim===
#The Sephardic custom is only not to do laundry during the week of [[Tisha BeAv]].<ref>Shulchan Aruch Orach Chaim 551:3 based on gemara in taanit 26b. </ref> Ashkenazic custom is to refrain already from [[Rosh Chodesh]] Av.<ref>Rama Orach Chaim 551:3. </ref>
#Ashkenazim don't wear freshly laundered clothing during the nine days even if they were laundered beforehand. Sephardim don't wear freshly laundered clothing the week of Tisha BeAv.<ref>Shulchan Aruch and Rama Orach Chaim 551:3, Yechave Daat 1:39 </ref>

===Shabbat Chazon===
====Meat on Erev Shabbat Chazon====
#A person shouldn't taste the Shabbos meat dishes before Shabbat on Erev Shabbat Chazon. He can taste it to see if it needs more spices and then spit it out.<Ref>Laws of Daily Living The Three Weeks p. 63</ref>
#If one accepts early Shabbat on Shabbat Chazon one can eat meat and drink wine even before sunset.<Ref>Laws of Daily Living The Three Weeks p. 63</ref>
#Children can eat meat on Erev Shabbat Chazon as part of their "Shabbat meal" even if it is before Shabbat if it is difficult for them to stay up.<Ref>Laws of Daily Living The Three Weeks p. 63</ref>
{{Clothing for Shabbat Chazon}}

===Preparing Non-Laundered Clothing===
{{Preparing Non-Laundered Clothing on Shabbat Chazon}}

===Undergarments===
#Many poskim hold that it is permitted to wear freshly laundered undergarments which are designed to absorb sweat such as undershirts and socks during the nine days.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:12), Rav Efraim Greenblatt (Rivevot Efraim 3:340), Rav Shmuel Kamenetsky (Kovetz Halachot 11:23), and Rav Ovadia Yosef ([http://halachayomit.co.il/EnglishDisplayRead.asp?readID=2087 Rav Ovadia Yosef on halachayomit.co.il] quoting Chazon Ovadia pg. 229). Rav Ovadia holds that it is better if possible to prepare non-laundered clothing from before.</ref> Others are strict.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=3319 Rabbi Eli Mansour] in the name of the Ben Ish Chai, Chacham Bentzion Abba Shaul (Or Letzion 3, p. 248) and the English Yalkut Yosef (pg. 207). Dirshu 551:40 quotes Minchat Yitzchak 10:44 who is also strict. The Three Weeks (p. 84) writes that if possible a person should be strict not to wear laundered undergarments.</ref> According to this strict view, there is a dispute if it is permitted to throw the freshly laundered undergarments on the floor so that they get a little dirty before wearing them.<ref>Dirshu 551:40 quotes Rav Nissim Karelitz as permitting this and Rav Chaim Kanievsky and Or Letzion forbidding it.</ref>
#Many poskim permit even laundering undergarments during the nine days if they are very dirty and he doesn't have others to wear.<ref>Dirshu 551:40 quoting Or Letzion 3:27:1. Similarly, Shoneh Halachot (Torat Hamoadim 551 fnt. 62 p. 135) quotes that Rav Chaim Kanievsky allowed laundering undergarments that were so sweaty that they couldn't be worn otherwise. Rav Shlomo Miller (Shoshanat Yisrael 4:25) allowed laundering undergarments during the nine days if he doesn't have enough. It is preferable to launder it with just water. However, Rav Tukachinsky (Halichot Ben Hametzarim p. 46 5:51) disagreed.</ref>

===Doing it for Afterwards, Asking a Non-Jew===
#One shouldn't do laundry even if he doesn't plan on wearing the clothes until afterwards, as this distracts him from his [[mourning]]. He also should not give it to a non-Jew to do for him.<ref>Shulchan Aruch and Rama Orach Chaim 551:3 and Mishna Brurah 551:34. [http://www.yutorah.org/lectures/lecture.cfm/746977/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Laundry_During_the_Nine_Days Rabbi Aryeh Lebowitz] at about 9:45 also says allowing a non-jewish housekeeper to do your laundry is prohibited even though this doesn't really distract you from [[mourning]]. </ref> Some poskim permit giving a non-Jew your clothing to launder if you specify that they do it after Tisha B'av.<ref>Mishna Brurah 551:34 citing the Eliya Rabba who argues with the Rama. The Eliya Rabba compares it to Chol Hamoed where this is permitted (Shulchan Aruch 543:3). Rabbi Eider (Halachos Of The Three Weeks p. 8) is strict.</ref>

===For Non-Jews===
#A Jewish laundromat that would have no money otherwise may wash non-Jews' clothing during this time.<ref>Mishna Brurah 551:43 </ref>

===Tisha B'av Pushed Off===
#If [[Tisha BeAv]] falls out on [[Shabbat]] and is pushed off until Sunday, according to most Sephardim, one may launder clothing and wear laundered clothing the week prior to [[Shabbat Chazon]]. However, Ashkenazim don't wear laundered clothing the entire Nine Days in any event.<ref>Yalkut Yosef (Shevua SheChal Bo #11), Yechave Daat 3:39</ref>

===Sheitel===
#A wig/sheitel is considered an article of clothing for the purposes of laundry during the [[nine days]] and therefore one should not wash it or have it set professionally during the [[nine days]]. However, one may curl or set the wig at home, provided that they are not professionals.<ref>Piskei Teshuvot 551:20. Nitei Gavriel 21:5:footnote 8 permits fixing or cutting a wig until the [[nine days]].</ref>

===Shining Shoes===
#One is permitted to shine their shoes for Kavod of [[Shabbat]] even during the week of Tisha B'av.<ref>Iggerot Moshe 3:80, Yabia Omer OC 3:31 </ref> If the paint started to fall off the shoes it is permitted to repaint them black to wear Shabbat clothing on Shabbat.<ref>Igrot Moshe 3:80</ref>

===Children's Clothing===
#According to Ashkenazim, it is permissible to wash children's clothing even the week of Tisha B'av.<ref>Shulchan Aruch O.C. 551:14 is strict about laundering children's clothing during the week of Tisha B'av, but the Rama is lenient. Rabbi Eider (Halachos Of The Three Weeks p. 9) follows the Rama. Ben Ish Chai (Devarim n. 6) and Kaf Hachaim 551:179 write that Sephardim who are lenient to launder children's clothing the week of Tisha B'av shouldn't be protested but it should only be for children three years old and younger. Yalkut Yosef (Mdinei Yemey Tisha B'av n. 13) also writes that the minhag is to be lenient with laundering children's clothing the week of Tisha B'av.</ref> This applies to any children that commonly dirty their clothing.<ref>Rabbi Eider (Halachos Of The Three Weeks p. 9) quotes Rav Moshe Feinstein as holding that it is permitted to launder children's clothing even if they aren't in diapers but constantly soil their clothing with dirt and the like.</ref>
#Even if one is doing children's laundry in a laundry machine one may not add other clothing to the load.<ref>Piskei Teshuvot 551:45 quotes the Shraga Hameir 6:162 who writes that adding more clothing to a load during the Nine Days is forbidden since it distracts one from mourning properly.</ref>
#One should wash the children's clothing in private.<ref>Mishna Brurah 551:83</ref>

===Towel and Sheets===
#A fresh towel may be used during the Nine Days if the towel one was using became soiled <ref>Kitzur Hilchos Bein Hametzarim p. 10:9. Yalkut Yosef (Mdinei Yemey Tisha B'av n. 13) writes that Sephardim shouldn't launder towels or hand towels during the week of Tisha B'av. </ref>
#Bed sheets may not be changed during the Nine Days <ref>Mishna Berura 551:33 </ref> unless they are soiled. However, if a guest arrives during the Nine Days then one may place clean sheets on the bed <ref>Shu”t Tzitz Eliezer 13:61</ref>
#In hospitals, it is permitted to clean the linens and clothing because this is done to keep clean for health reasons and not for pleasure. In hotels and motels they can change the linens for new guests because people are disgusted by using what others have already used. <ref>Tzitz Eliezer 13:61 </ref>
#A clean tablecloth can be used on Shabbos during the Nine Days <ref>Taz OC 551:4</ref>
#A fresh handkerchief may be used only if the old one is dirty and unusable <ref>Shu”t Rivevos Ephraim OC 2:555</ref>
===Wearing Shabbat Clothing===
# The minhag is not to wear Shabbat clothing during the nine days.<Ref>Rama 551:1</ref>
# If there is a brit milah during the nine days, the father of the baby, the mohel, the sandak, and some say the grandfather may wear Shabbat clothing. Everyone else should not.<ref>Rama 551:1, Shaarei Teshuva 551:1, Shaarei Teshuva 551:1, [https://www.hebrewbooks.org/pdfpager.aspx?req=46439&pgnum=192 Nitai Gavriel Ben Hametzarim v. 1 p. 192], Piskei Teshuvot 551:3</ref>
# If someone was traveling and they only have their Shabbat clothing he may continue to wear it even during the week.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46439&pgnum=190 Nitai Gavriel Ben Hametzarim v. 1 p. 190] either because it is considered an extenuating circumstance or because once they wear it during the week before the nine days it indicates that the clothing aren't specifically designated for Shabbat.</ref>

==Eating Meat and Drinking Wine==
===When Does the Minhag Apply?===
#The Ashkenazic and Sephardic custom is to refrain from meat, poultry, and wine during the [[nine days]].<ref>The Gemara Baba Batra 60b quotes the opinion of Rabbi Yishmael Ben Elisha that after the destruction of the Beit HaMikdash, it would have been appropriate for the rabbis to ban eating meat and drinking wine in order to properly mourn. However, since most of the congregation would not be able to abide by this, the rabbis never made it. Biur HaGra OC 551:9 writes that this is the source for refraining from eating meat and drinking wine prior to Tisha B'Av, that although it is impossible to ban eating meat and drinking wine throughout the year, it is possible to refrain from meat and wine for a short period of time. The Gemara in Taanit 30a discuss the prohibition of eating meat during the [[seudat hamafseket]] prior to [[tisha b'av]]. Rambam Hilchot Taaniot 5:6 says that the custom is to extend the prohibition beyond that meal. He says that some don't eat meat during the week of tisha b'av, and some don't eat from [[Rosh Chodesh]] av and onward. Shulchan Aruch Orach Chaim 551:9 writes that there are three customs about not eating meat and drinking wine; some refrain only for the week on [[Tisha BeAv]], some refrain for the [[nine days]] (from [[Rosh Chodesh]] Av), some refrain for the whole three weeks.</ref> Ashkenazim include [[Rosh Chodesh]] in this prohibition,<ref>Mishna Brurah 551:58 writes that the Ashkenazic custom is not to eat meat or drink wine for the [[nine days]] including [[Rosh Chodesh]] Av but excluding [[Shabbat]] (Mishna Brurah 551:59). The Three Weeks (by Rabbi Simcha Bunim Cohen p. 50) and [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt] agree.</ref> while Sephardim are lenient regarding the day of [[Rosh Chodesh]] itself and some Sephardim are strict. <ref>Sh"t Yechave Daat 1:41, Moed Likol Chai 9:15, [http://www.doresh-tzion.co.il/QAShowAnswer.aspx?qaid=97492 Rav Bentzion Mussafi], and Kaf Hachayim 551:125 write that the Sephardic custom is to refrain from eating meat and wine during the [[nine days]], but on [[Rosh Chodesh]] the minhag is to be lenient. However, they add that some are strict. See also Chazon Ovadyah (Arba Taniyot pg 169), [http://www.dailyhalacha.com/displayRead.asp?readID=2184 Rabbi Mansour on dailyhalacha.com], and Halachot and History of The [[Three Weeks]] (by Rabbi Shlomo Churba, pg 37) who all write that the Sephardic custom is not to eat meat, poultry or wine in the [[nine days]]. </ref>

===Cooked with Meat or Meat Equipment===
#One should refrain from eating food cooked with meat.<ref>Although Shulchan Aruch O.C. 551:10 says that some allow you to eat foods cooked with meat, Mishna Brura 551:63 and Kaf Hachaim 551:142 say that the custom is to refrain from doing so. Ish Matzliach footnotes to Mishna Brura 551:10:note 4 agrees.</ref> Nevertheless, one is permitted to eat food that was cooked in meat pots, as long as no meat was cooked with it, and one cannot taste the taste of the meat in his food. <ref>Mishna Brurah 551:63, Kaf Hachayim 551:142, Orchot Chaim 31, Nitei Gavriel 38:5. Shaar Hatziyun 551:68 writes that even if a small piece of meat that will not be tasted fell into a dish, it may still be eaten. </ref>
# Parve food which looks like meat may be eaten during the Nine Days.<ref>Nitei Gavriel 38:6, Rav Mordechai Eliyahu (Maamar Mordechai - Lemoadim Uleyamim 25:37 and [https://www.yeshiva.co/midrash/3808 yeshiva.co]) </ref>
===Cooking with Wine or Meat Flavor===
# If wine is mixed into a sauce it is nullified one in six parts, therefore if there is less than 16% it is permitted to consume during the nine days.<Ref>[https://www.torahanytime.com/#/lectures?v=155681 Rav Shmuel Fuerst (Halachos of The 3 Weeks 5781, min 28)]</ref>
#If meat fell into a food and is nullified one in sixty the food may be consumed during the nine days.<Ref>Mishna Brurah 551:63</ref>

===Liquors===
#Although the custom is not to drink wine during the nine days, one may drink beer, whiskey, liquor, cognac and arak. <ref>Ohr Letzion 3:26:8, [http://www.dailyhalacha.com/m/halacha.aspx?id=2730 Drinking Liquor, Beer and Cognac During the Nine Days] by Rabbi Eli Mansour, Ish Matzliach footnotes to Mishna Brura 551:9:note 5 </ref>

===Grape Juice===
# The practice is to avoid drinking grape juice during the nine days.<ref> Ohr Letzion 3:26:8, Chazon Ovadia - Arba Taaniyot pg. 176. See Shu”t Minchas Shlomo (vol. 1, 64), Shu”t Rivevos Efraim (vol. 8, 177), Moadei Yeshurun (pg. 130) and Mesores Moshe (vol. 1, pg. 174 s.v. mitz) quoting Rav Moshe Feinstein. See also [http://hirhurim.blogspot.com/2009/08/grape-juice-during-nine-days.html Grape Juice during nine days ] by Rabbi Gil Student.</ref>

===Accidentally Made a Bracha on Meat or Wine===
#If, by mistake, one recited a blessing over meat or wine, he should taste a bit so that his blessing will not have been in vain.<ref>Sdei Chemed (Bein ha-Metzarim 1:4), Yabea Omer 2: YD 5. See also the topic of mistakenly making a Bracha on food on a fast day at [[Fast_Days#Other_Halachas_of_fast_days]]. </ref>

===Tasting on Erev Shabbat===
#One may taste the meat food on [[Erev Shabbat]] during the [[nine days]] but should try not to swallow any meat ingredients.<ref>Shemirat Shabbat Kihilchita 42:61 since the Magen Avraham 250:1 quotes the Arizal that this is part of the mitzva of [[kavod shabbat]] to taste the food to make sure it tastes good. </ref>

===Shabbat and Leftovers===
#One may eat meat on [[Shabbat]] during the Nine Days.<ref>Shulchan Aruch Orach Chaim 552:10</ref> If one began a meal ([[seudat shelishit]]) on [[Shabbat]] and it continued into the night, one may continue to have meat, however, some are strict in this situation.<ref>Nitei Gavriel 38:4</ref>
#One should not refrain from eating meat on Shabbat during the nine days, or even if Tisha B'av falls out on Shabbat and is pushed off until Sunday, one should eat meat on that Shabbat.<ref>Mishna Brura 551:59 </ref>
#Some poskim allow eating meat leftovers on motzaei [[shabbat]] even during the [[nine days]] while some poskim say that it's prohibited. <ref>Shaare Teshuva 551:11 quotes the Birkei Yosef allowing one to eat leftover meat for melave malka but concludes himself that this is not the custom. See [http://www.dailyhalacha.com/m/halacha.aspx?id=950 Rabbi Mansour on Dailyhalacha.com] who quotes Rav Chayim Palachi in moed likol chai who says it is permissible and Chacham Bentzion Abba Shaul who says it is definitely preferable not to, especially if that is not that person's usual practice. Chelkat Yaakov 3:21 and Iggerot Moshe OC 4:21:4 both forbid it even for somebody who would usually eat it. [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Rabbi Daniel Neustadt on Torah.org] agrees. </ref>
#Some say that there is what to rely on to have meat leftovers from [[Shabbat]] during the [[nine days]], while others forbid.<ref>Chazon Ovadyah (Arba Taniyot pg 177) writes that there is what to rely on, as does the Torat Moadim 5:46. Birkei Yosef 551:6 says that in order to encourage proper for fulfillment of the meal itself we allow the leftovers to be eaten later. However, the [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt] quotes Sh"t Igrot Moshe 4:21(4) who forbids (see there). Aruch Hashulchan 551:24 also forbids it, also see Piskei Teshuvot 551:34. Kaf Hachayim 551:144 says that for melave malka one is permitted to eat meat leftovers as long as he doesn't prepare extra for [[shabbat]] with the intention of having leftovers. [http://www.dailyhalacha.com/displayRead.asp?readID=950 Rabbi Eli Mansour] quotes that Rav Chaim Palachi allows this while Chacham Benzion Abba Shaul says it's better not to. Rabbi Mansour also says that for the remainder of the week kids can eat it lechatchila and if adults eat it one cannot rebuke them. Piskei Teshuvot 551:34 says there are some poskim who permit eating meat for melave malka for someone who usually eats meat for [[melave malka]]. </ref>

===Havdalah===
#Since the minhag is not to drink wine, a question arises as to what we should do with [[Havdalah]]. For Sephardim, one is permitted to use wine and drink it as usual,<ref>Shulchan Aruch Orach Chaim 551:10. Yalkut Yosef page 574 adds that one may drink the entire cup. </ref> while for Ashkenazim there are several possibilities. Some poskim hold that they should use grape juice, while others hold that they should use wine. Everyone agrees that the cup need to be drunk. Some prefer giving it to a child who reached chinuch but doesn't fully understanding mourning the bet hamikdash, while others hold that it should be given to an adult.<ref>The Aruch HaShulchan 551:26 says some people have the Minhag to drink beer or another drink that qualifies as Chamar Medina. The Eshel Avraham 551 and the Chazon Ish (quoted in Imrei Yosher, pg. 4) says that those who say [[Havdalah]] every week over wine or grape juice should do the same during the Nine Days as well. [https://www.torahanytime.com/#/lectures?a=155681 Rav Shmuel Fuerst (Three Weeks and Nine Days, min. 26)] ruled to use wine as usual like Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach. Rav Moshe Harari in his Mikraei Kodesh 1:14 say it is preferable to use grape juice as this doesn't cause any joy, and Rav Moshe Karp in Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 says that in this situation an adult can drink it lechatchila. Rama Orach Chaim 551:10 says to preferably give it to a child. Mishna Brurah 551:70 says that it should be a minor above the age of [[chinuch]] but doesn't fully comprehend the concept of [[mourning]] the destruction of the beit hamikdash. Rav Moshe Feinstein quoted in Moadei Yeshurun page 154 says the adults should drink the [[Havdalah]] wine. Darkei Moshe 551:9 says in the name of the Maharil that this can be done lechatchila. See piskei teshuvot 551:35 and Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 for more poskim who say this. </ref>

===Birkat Hamazon over Wine===
#Even somebody who normally uses a cup of wine for [[Birkat HaMazon]], should not during the [[nine days]] except for on [[Shabbat]].<ref>Rama Orach Chaim 551:10 with Mishna Brurah 551:69, Kaf Hachayim 551:152, Ohr Letzion 3:26:8 </ref>

===Stores or Restaurants Selling Meat or Wine===
#Although the custom is not to eat meat or drink wine during the [[nine days]], stores that sell meat or wine may continue to sell meat or wine because someone who is permitted to eat it, such as a sick person or for a seudat mitzvah may need it.<ref>Iggerot Moshe 4:112 </ref> One is permitted to leave his meat restaurant open during the [[nine days]], because the people who are eating meat during the [[nine days]], without the availability of kosher meat, may go to a non-kosher restaurant but he should preferably serve only chicken. <ref>Yechave Daat 3:38. For more on whether a meat restaurant may remain open, see [http://www.koltorah.org/ravj/Restaurants%20Serving%20Meat%20During%20the%20Nine%20Days.htm Rabbi Chaim Jachter: Restaurants Serving Meat During the Nine Days] </ref>

===Buying Meat or Wine on Sale===
#One is permitted to buy meat and wine during the [[Nine days]] for use after the [[Nine days]] if there is a sale, or he won't have time afterwards.<ref>Iggerot Moshe 4:112 </ref>

===For Health Reasons===
#One who needs to eat meat for health reasons such as a child, pregnant woman, nursing woman, or an elderly or sick person is permitted to eat meat, but if he can eat chicken that is preferable. <ref>Mishna Brurah 551:64. Yechave Daat 1:41 adds that if they do, they are not required to make a [[hatarat nedarim]]. </ref>

===Children or Someone Sick===
# One who needs to eat meat for health reasons such as a child, a pregnant woman, a nursing woman, or an elderly or sick person is permitted to eat meat, but if he can eat chicken that is preferable. <ref>Mishna Brurah 551:64. Yechave Daat 1:41 adds that if they do, they are not required to make a [[hatarat nedarim]]. </ref>
# According to Ashkenazim, it is preferable not to even feed children (who understand what we are mourning) meat during the [[nine days]], but if you do you may have on who to rely.<ref>Magen Avraham 551:31 says you can give a child (who is below the age of Chinuch, meaning who doesn't yet understand why we mourn) meat even during the week of [[Tisha BeAv]] because we never had the minhag for kids to mourn. However, a child at the age of Chinuch or above should not be given meat. Mishna Brurah 551:70 and Shaar Hatziyun 551:76 say that although there is no requirement for the child to mourn for the beit hamikdash, the prohibition of feeding children prohibited items discussed in SA OC 343 extends to things that are only prohibited by custom and therefore one shouldn't feed meat to his kids unless for health reasons. The reason that the Rama permitted [[Havdalah]] wine for children, was that it is for a mitzva.
* Iggerot Moshe 4:21:4 says even to feed the children meat on Friday afternoon before [[shabbat]] would not be allowed unless they usually eat their [[Friday night meal]] at that hour.
* [https://www.yutorah.org/lectures/lecture.cfm/890440/rabbi-hershel-schachter/are-children-obligated-in-observances-that-commemorate-the-destruction-of-the-beis-hamikdash-/ Rav Hershel Schachter] explains that although normally a child is not obligated to observe practices of a mourner, even when he reaches the age of chinuch, the practice of not eating meat is not a function of mourning (as a mourner during shiva is allowed to eat meat and drink wine.) Instead, it is part of the obligation to mourn and remember the Beit Hamikdash. (See Gemara Baba Batra 60b). Children do not have an obligation to observe the laws of mourning, but they do have an obligation to remember the beit hamidkash. Therefore they refrain from eating meat and drinking wine during the nine days once they have reached the age of chinuch.
* Rabbi Eider (The Halachos Of The Three Weeks p. 7) writes that generally the minhag not to eat meat even applies to children. But if it is hard to feed a child dairy and he is used to eating meat every day he can continue to eat meat in the Nine Days.
* Aruch Hashulchan 551:26 as well says there is room to be lenient, especially in a case where it is a weak child who can gain a lot from eating the meat.</ref> Sepharadim however, allow it.<Ref>Chazon Ovadia Arba Taaniyot pg. 190 allows feeding meat to children until the year before Bar/Bat Mitzva. Rabbi David Yosef in torat hamoadim Siman 5 page 190 agrees. Ohr Letzion 3: pg. 245 3:26:6 allows it until Bar Mitzva. See Yalkut Yosef Chinuch p. 279 where he says that for a child who is even a little bit weak can eat meat during the nine days. He cites Yabia Omer YD 3:3 and 4:4. </ref> A baby less than 3 years old can have meat during the nine days.<ref>The Three Weeks p. 52</ref>
# It is permitted to give children meat for their Firday night Shabbat meal even if it is earlier than plag mincha.<ref>[https://www.torahanytime.com/#/lectures?a=155681 Rav Shmuel Fuerst (Three Weeks and Nine Days, min 29-30)] quoting Rav Moshe Feinstein</ref>

===Brit Milah and Seudat Mitzva===
#One may eat meat at a meal for a mitzvah such as the meal of a [[Brit Milah]] and this includes the relatives and friend invited to the meal however, it doesn’t include those who just walk in to eat.<ref>Chazon Ovadyah (Arba Taniyot pg 196-7). Rama Orach Chaim 551:10 allows eating meat for a seudat mitzva, and the Taz there explains that only someone would normally be invited to this seuda, may partake in this meat seuda during this time. If the [[Brit Milah]] is scheduled to be performed before the [[nine days]], even if it has already been postponed, Shaare Teshuva 551:10 says you cannot postpone any further to allow eating meat, and one who does this is considered someone who breaches fences. </ref>
#One may eat meat a meal held for a [[Bar Mitzvah]] only if it’s held the day that the son becomes 13. <ref>Chazon Ovadyah (Arba Taniyot pg 200), Halichot Shlomo (Moadim vol 2 pg 415), Yad Yitzchak 3:230, Yad Efrayim 551:31, Divrei Yatziv 2:238. Divrei Yatziv actually says that if the bar-mitzva boy says words of torah, even if it's not the actual day that he turns 13 they can nevertheless eat meat. Even though this is not mentioned by the Rama Orach Chaim 551:10 as one of the meals you can eat meat for, Magen Avraham 225:4 says that a bar mitzva meal is a seudat mitzva, because just like siyum on a masechet is the celebration of the culmination of a mitzva, so too a bar mitzva is celebrating culminating the mitzva of [[chinuch]]. </ref>

===Siyum===
{{Siyum_During_the_Nine_Days}}

==Showering, Bathing, and Swimming==
===Ashkenazim===
#The Ashkenazic minhag is not to go swimming even in cold water in the Nine Days.<ref>Sh"t Teshuvot VeHanhagot 2:263, Piskei Teshuvot 551:46</ref> Some Poskim agree that it is permitted to go swimming for exercise, but not for fun.<ref>
[http://www.yutorah.org/lectures/lecture.cfm/735559/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Three_Weeks Rabbi Ayreh Lebowitz], Moadei Yeshurun (pg 128) quoting Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach in Halichot Shlomo (Moadim, vol 2, chap 14, note 7), MeBayit Levi (vol 13, pg 22, note 5) quoting Rav Wosner, Sh"t Rivevot Ephraim 3:333, 4:135:14, 6:285:2, and Shevet HaKehati 1:169:4. [http://books.google.com/books?id=k2lV5wQwwj0C&lpg=PA34&ots=yg-xJtgt00&dq=swimming%20during%20the%20three%20weeks&pg=PA12#v=onepage&q=swimming%20during%20the%20three%20weeks&f=false Rabbi Eider] quotes Rav Moshe Feinstein (Iggerot Moshe Even Haezer 4:84) as holding that even during the [[nine days]] if one is sweating or dirty and wants to wash off it is permissible to dip in the pool for a short time. Shaarim Mitzuyanim Bihalacha (kuntres acharon 122:12) is lenient with children swimming in private area during the [[nine days]], but not in public, like camps.</ref>
# The Ashkenazic minhag is to avoid pleasure bathing all nine days.<ref>Rama Orach Chaim 551:16</ref> The Sephardi minhag is only to refrain from bathing in warm water during the week which Tisha BeAv falls out.<ref>Yalkut Yosef 551:13. Shulchan Aruch O.C. 551:16 writes that the practice in some places is to refrain from bathing during the week which Tisha BeAv falls out and some places have the practice not to bathe during the entire Nine Days.</ref>
#If someone is sweaty or dirty it is permitted to shower during the nine days to clean off and not for pleasure.<ref>Aruch Hashulchan 551:37 writes that it is permitted for someone who is dirty to bathe normally since he is doing so for cleanliness and not pleasure. Igrot Moshe EH 4:84:4 writes similarly that someone sweaty on a hot day can shower during the nine days.</ref> Some say that it should only be done with cold water and only with part of the body at a time.<ref>See Shevet Halevi 7:77 who rules that someone sweaty can shower in cold water with part of the body at a time but he adds that it is up to a God-fearing person when to be lenient about this. Vayivarech Dovid 1:74 permits showering to remove sweat even with soap.</ref>
#On Friday before Shabbat Chazon some permit someone who always takes a shower on Friday to take a shower before Shabbat. See sources on the [[Shabbat Chazon]] page.
===Sephardim===
# The Sephardic minhag, however, is to refrain from swimming in cold water only during the week in which [[Tisha BeAv]] falls (Shevua SheChal Bo).<ref>Yalkut Yosef (Shevua SheChal Bo #14) writes that strictly speaking the Sephardic minhag would allow swimming in cold water during Shevua SheChal Bo, however, because of danger it's proper to refrain from it. This is the position of Rav Ovadya Yosef in Sh"t Yechave Daat 1:38. [http://www.dailyhalacha.com/displayRead.asp?readID=2181 Rabbi Mansour on dailyhalacha.com] however, writes that swimming during Shevua SheChal Bo is forbidden because of bathing. See also Or Letzion 3:25:5 and [http://www.moroccanhalacha.com/flying-and-swimming-during-ben-hametzarim/ Magen Avot].</ref>
#According to Sephardim, it is permitted to shower or bathe during the Nine Days and refrain from showers and baths during the week that Tisha BeAv falls out.<Ref>Rabbi Nacson's Laws of Three Weeks p. 24 quoting Chazon Ovadia p. 238</ref>
#If it is very hot and he is very uncomfortable because of the sweat it is permitted to shower in cold water even during the week that Tisha BeAv falls out.<Ref>Rabbi Nacson's Laws of Three Weeks p. 24 quoting Chazon Ovadia p. 238</ref>

==Cutting Nails==
#Cutting nails is permitted during the three weeks up until the week in which [[Tisha BeAv]] falls out. <ref>Mishnah Brurah 551:20 based on the Taz 551:13, Kitzur Shulchan Aruch Orach Chaim 122:5. Magen Avraham 551:13 permits cutting nails even during the week of. </ref>
#Even according to those who prohibit cutting nails during the week of [[Tisha BeAv]] permit cutting nails on the friday preceding [[Tisha BeAv]], if [[Tisha BeAv]] falls on [[shabbat]]. <ref>Mishna Brurah 551:20 </ref> According to some Poskim only one who cuts his nails every Friday for [[shabbat]] may cut his nails on the friday preceding [[Tisha BeAv]]. <ref>Eliya Rabbah 551, Yad Efraim 551, Kaf Hachaim 551:48, Piskei Teshuvot 551:19 </ref>
#A mohel is permitted to cut his nails in order to perform a [[Brit Milah]]. <ref>Kaf Hachaim 551:49 </ref>
#A women going to the mikveh may cut her nails. <ref>Mishna Brurah 551:20 </ref>

==Weddings==
See [[Three_Weeks#Weddings|Weddings during the Three Weeks]]

#Even if the man has not yet fulfilled the mitzvah of [[Pru Urevu]] the minhag is not to get married during the Nine Days including [[Rosh Chodesh]].<ref>Yalkut Yosef (Moadim p. 560) </ref>

==Trips and Pleasurable activities==

#While there is general agreement that one shouldn't take a pleasure trip during the [[nine days]], some say that even though it is inappropriate, strictly speaking it is permitted. <ref>Rivevot Efraim 1:374 quotes one gadol who said that it was forbidden to take pleasurable trips during the [[nine days]]. Afterwards, he writes that this is hard to understand and isn't included in the prohibition of binyan shel simcha. However, he concludes that it is good to be stringent since perhaps this is not the proper time for tiyulim.</ref>
#It is permitted to have one's grass cut during the [[nine days]], however, one should refrain from doing so on [[Tisha BeAv]].<ref>Rivevot Efraim 1:374 quoting Rav Moshe Bick, Rav Chaim Pinchas Scheinberg, and Rav Munk writes that it is permitted to cut one's grass during the [[nine days]], but on [[Tisha BeAv]] itself one should be strict not to.</ref>

==Buying or Wearing New Clothing==

#There is a restriction on buying new items which would warrant a Shehechiyanu during the entire [[Three Weeks]] ( [[Three_Weeks#Saying_Shehecheyanu]]).
#In the Nine Days in particular, it is forbidden to buy new clothes even if there is no Shehechiyanu.<ref>Rama Orach Chaim 551:7 </ref> This practice applies to Ashkenazim and also Sephardim.<ref>The Rama Orach Chaim 551:7 writes that since it is forbidden to mend a garment during the nine days, certainly it is forbidden to buy a new garment then. The Kaf Hachaim 551:21 explains that according to Shulchan Aruch this is permitted. Shulchan Aruch Orach Chaim 551:2 only forbids buying items during the nine days if it leads to happiness such as buying an item for a wedding, but not in general. This also seems to be the opinion of the Ben Ish Chai (Shana Rishona, Devarim no. 2). See, however, Shulchan Aruch Orach Chaim 554:22. Mikraei Kodesh (Ben Hametzarim 13:2) quotes Rav Mordechai Eliyahu as being strict about buying garments during the nine days and Rav Ovadia Yosef as being lenient. Yet, Chazon Ovadia (Ben Hametzarim p. 208) seems to accept the custom that one should be strict not to buy new garments during the nine days. Or Letzion 3:26:2 is strict.</ref>
#It is forbidden to buy new clothing during the nine days even if he is only going to wear them after Tisha B'av.<ref>The Mishna Brurah 551:49 writes that it's forbidden to buy new clothes even if one will only wear them after [[Tisha BeAv]]. Kaf HaChaim 551:103 agrees.</ref>
#The Ashkenazic minhag is not to wear new clothing during the Nine Days includes Shabbat of the Nine Days. Sephardim don't wear new clothing the week of Tisha B'av.<ref>
*Rabbenu Shevet (quoted by the Mordechai Taanit 633) writes that one may not fix or wear new clothes during the week in which [[Tisha BeAv]] falls and adds that it is proper to be strict about this during the [[Nine Days]]. He bases this on the Yerushalmi (Pesachim 4:1) which says that it is a proper minhag not to sew from the beginning of Av. Bet Yosef 551:6 explains that although the Yerushalmi said not to sew during the [[Nine Days]], that's only a minhag, however, there is only an actual prohibition during the week in which [[Tisha BeAv]] falls out. Shulchan Aruch O.C. 551:6 rules that it is forbidden to wear new clothes during the week in which [[Tisha BeAv]] falls out and the Rama adds that the Ashkenazic minhag is to be strict about this starting from [[Rosh Chodesh]] Av (during the entire [[Nine Days]]).
*Magen Avraham 551:7 and Mishna Brurah 551:9 write that it is forbidden to wear new garments during the Nine Days including Shabbat. Even though the Biur Halacha 551:6 s.v. kelim says it is permitted to wear a new undershirt on Shabbat Chazon, the Piskei Teshuvot 551:26 quotes Rav Sraya Deblitzky in his sefer Tisha Bav Shechal Byom Eched who is bothered by the seeming contradiction in the Mishna Brurah.</ref>

==The Week Tisha B'av Falls Out==

#Sephardim may not cut their hair, shave, do laundry, or wear newly laundered clothing the week of Tisha B'av.<ref>Mishna Tanit 26b, Rambam Taniyot 5:6, Shulchan Aruch O.C. 551:3</ref> Ashkenazim are strict about hair cutting and shaving for all Three Weeks and laundry for all Nine Days.<ref>Rama Orach Chaim 551:4</ref>
#If Tisha B'av falls out on Shabbat and is pushed off until Sunday, according to Sephardim the practices of the weeks before Tisha B'av do not apply that year.<ref>Rabbi Ba in Yerushalmi Tanit 4:6 explains that if Tisha B'av falls out on Shabbat and the fast is delayed until Sunday the restrictions of the week of Tisha B'av don't apply. The Rosh (Tanit 4:32) and Ran (Tanit 9b s.v. yerushalmi) accept the Yerushalmi. However, the Smag (Asin Derabbanan 3) writes the minhag is to forbid the entire week of Tisha B'av even when it falls out on Shabbat. Hagahot Maimiyot (Taniyot 5:5), Smak 96, and Kol Bo (Feldheim 5769 Edition, 62 s.v. vkesat, fnt. 148) agree. Shulchan Aruch O.C. 551:4 rules like the Yerushalmi. Rama is strict because either way Ashkenazim don't launder clothing or wear laundered clothing for all Nine Days and don't cut their hair all Three Weeks.</ref>
==Haftorot==
#When Rosh Chodesh Av falls out on Shabbat, the minhag is to read the haftorah חזון ישיעיהו (Yishayahu 1).<ref>In the rishonim there are three possible haftorot.
* The Gemara Megillah 31b writes that we should recite the haftorah of Chazon Yishayahu when Rosh Chodesh Av is on Shabbat.
* Tosfot Megillah 31b s.v. rosh explains that today we don't do that because we have the practice like the pesikta to read the three haftorot of destruction between shiva asar btamuz and tisha bav: Divrei Yirmiyahu, Shimu Dvar Hashem, and Chazon Yishyahu. Darkei Moshe 425:1 quotes this practice from the Avudraham, Mordechai (Megillah n. 821), and Minhagim (R' Tirna, Minhag Chodesh Av p. 77). Rama O.C. 425:1 writes that the minhag is to read Shimu Dvar Hashem (Yirmiyahu 2:4) when Rosh Chodesh Av is on Shabbat, as part of the three haftorah's of destruction (Heb. ג' דפרענותא; trans. gimmel d'paranuta). Kaf Hachayim 425:14 and Yalkut Yosef 425:2 agree with the minhag to read Shimu Dvar Hashem. Yalkut Yosef writes that it is proper to add the first and last pasuk of Hashamayim Kisiy. See Yachava Daat 3:42 and 4:35.
* Tosfot Pesachim 40b s.v. aval writes that the minhag is to read the haftorah of hashamayim kisiy, the regular haftorah for [[Rosh Chodesh]]. Trumat Hadeshen 19 says that in a place where there is no established minhag they should read hashamayim kisiy because it is tadir. Rama 425:1 codifies this opinion if there's no minhag. Gra 425:8 disagrees and always prefer Shimu. He claims that Tosfot Pesachim 40b s.v. aval is a scribal error, though the same text is found in Tosfot Shantz Pesachim 40b s.v. aval. (See Tosfot Harosh Pesachim 40b s.v. aval which is unclear since it isn't clear what his text in the pesikta was.) Mishna Brurah 425:8 and Kaf Hachayim 425:16 codify the Gra.</ref>

==Links==

*Article on [http://www.yutorah.org/lectures/lecture.cfm/711706/Rabbi_Josh_Flug/The_Laws_Of_Bein_HaMetzarim The Laws Of Bein HaMetzarim] by Rabbi Josh Flug
*[http://www.yutorah.org/lectures/lecture.cfm/796035/Rabbi_Hershel_Schachter/Halachos_of_the_Nine_Days_and_Rosh_Chodesh Halachos of the Nine Days and Rosh Chodesh] by Rabbi Hershel Schachter
*[http://www.yutorah.org/lectures/lecture.cfm/735779/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Nine_Days Halachos of the Nine Days] by Rabbi Aryeh Lebowitz

==Sources==
<references />
[[Category:Holidays]]
{{Holidays}}

Placement of the Chanukah Candles

2019-12-18T21:22:58Z

Ezcohen: changed critical word

==Placement of the Chanukia==

#If one's house opens to the street one should light at the entrance to one's house on the outside. <ref>Gemara Shabbat 21b, Shulchan Aruch 671:5</ref>
#If there’s a courtyard from one’s house to the public domain, one should light by the courtyard entrance near the public domain and not at the door of one’s house. <ref>The Gemara ([[Shabbat]] 21b) states that [[Chanukah]] candles should be lit outside the door of one’s house. Rashi (s.v. MeBaChutz) explains that the [[Chanukah]] candles should be placed inside the courtyard and not in the public domain, whereas Tosfot (s.v. Mitzvah) argue that it should be placed by the entrance to the courtyard. The Piskei Rid, Rashba, Tur, and Shulchan Aruch 671:5 hold like Tosfot.

*Rashba ([[Shabbat]] 21b) and Ran explain that Rashi's opinion is that the candles should be lit by the doorway to the house and not the doorway to the courtyard. This is also the opinion of the Ri (cited by the Smag [[Chanukah]] and Hagahot Maimon ([[Chanukah]] 4:30), see, however, Bach 671:5), Riaz ([[Shabbat]] 21a), and Shiltei Giborim ([[Shabbat]] 21a).
*Based on this dispute between Rashi and Tosfot, there is another dispute about how to explain the case of someone who lives in an upper floor. Rashi ([[Shabbat]] 21b s.v. im haya dar ba’aliya) writes that one living in an upper floor only puts it by the window if he has no place to put it in the courtyard (this fits with his opinion of putting it in the courtyard and not by the entrance).
*Similarly, the Tur 671:5 (explained by the Beit Yosef) writes that one who lives in an upper floor apartment is supposed to light in the window only if the apartment doesn't have a doorway to a courtyard or public domain. If there was a doorway to a public domain, one should light by that doorway and if there was a doorway to the courtyard, one should light by the door to the courtyard. If the door to the upper floor apartment only opens up to the downstairs apartment, one should light in the window. If there's a doorway from the upstairs apartment into the downstairs, why couldn't one light by the doorway to the entire house? The Beit Yosef 671:5 answers that the Tur holds that only if the door to the upstairs apartment goes into the house itself, lighting by the house doorway won’t be recognizable that it belongs to the upstairs apartment. Nonetheless, Torat HaMoadim 3:2 based on Ritva ([[Shabbat]] 21b) says that the Bet Yosef’s concern doesn’t apply to the stairwell because it’s known that all the tenants have rights to the stairwell so someone in an upper floor apartment can still put a chanukia there.</ref> For example, if one has a front yard in front of one's house one should light near the entrance to the front yard. However, others held that nowadays one shouldn't light at the entrance of a courtyard.<ref>Hilchot Chag B'chag (Chanuka 5:1) writes that it was common in Yerushalayim for people to light at the entrance of their courtyard near the street, however, the Chazon Ish's opinion is that nowadays we don't have courtyards like the days of Chazal, therefore one can't light near the entrance of one's courtyard.</ref>
##Many poskim hold that the stairwell from one apartment downstairs to the lobby is considered a courtyard and so one should light by the entrance to the apartment building.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4) holds that if one lives in an apartment building, he should light by the entrance to the apartment building, as it leads out to the street. Since the stairwell and entrance is used for entering and exiting, it is recognizable that the candles lit at the entrance of the building were lit by one of the tenants. Therefore, he considers the staircase that goes from one’s apartment to the building entrance as a courtyard, and one should light at the entrance of the courtyard in accordance with the opinion of Tosfot.</ref>
##Many poskim disagree and do not consider the stairwell to be a courtyard and so one should light by the entrance of one’s apartment if it can be seen by those who pass by. Alternatively, one should light by the window facing the public domain unless the window is above 20 [[amot]] from the street level.<ref>Regarding Eruvin, the Chazon Ish (OC 65:52) posits that nowadays, there is no such thing as a halachic courtyard because we don’t treat courtyards or streets as extensions of the house as they did in the days of Chazal. Therefore, the Chazon Ish (quoted in Shevut Yitzchak [[Chanukah]] p. 6) rules that one may not light [[Chanukah]] candles by the entrance to a courtyard because it is not considered a halachic courtyard. Rav Nissim Karelitz (Chut HaShani [[Chanukah]] pg 306-7) adds that according to the Chazon Ish, one who lives in an apartment should light at one’s doorway unless people won't see it, in which case one should light in the window facing the public domain. Similarly, Torat HaMoadim (Rav David Yosef, 3:2, pg 74-6) writes that according to the Chazon Ish, one should light by the window facing the public domain if it's within 20 [[amot]] of street level, otherwise one should light by the door of one's apartment.</ref>
#Nowadays, one doesn’t have to light by a door on each side of the house because of a concern that passersby will say that he didn't light a Chanukia.<ref>Rama 671:8, Chazon Ovadia pg. 41, Torat HaMoadim 3:8 

*In [[Shabbat]] 23a, Rav Huna says that if you have two doors and only light by one of them, someone who passes by the second door will suspect you of not lighting. Therefore, because of suspicion he should light by both. Rava explains that this is only if the doors are on separate sides. The Ran there writes that since this lighting is only for marit ayin, one would not recite a beracha. This is also the opinion of Rambam ([[Chanukah]] 4:10), Tur and S”A 671:8.
*However nowadays, since everyone lights indoors anyway, one doesn’t have to light because of suspicion. This is also the opinion of Sefer HaTruma 228, Smak 280, Orchot Chaim ([[Chanukah]] 13) in name of Rabbi Yehuda MeKorvin, Hagahot Maimon ([[Chanukah]] 4:30) in name of Rabbenu Simcha, Sh”t HaRashba 1:541, Ritva ([[Shabbat]] 23a), Meiri 23a d"h "chatzer sheyesh la", Mordechai ([[Shabbat]] 2:266), Sefer HaMeorot ([[Shabbat]] 23a), Shibolei HaLeket 185, Ohel Moed ([[Chanukah]] 5, Rama 671:8, Sh”t Maharshal, Hagahot Maharikash, Pri [[Chadash]], Sh”t Bet David O”C 472, Chazon Ovadia pg. 41, Torat HaMoadim 3:8.</ref>
#One must light in the place where the Chanukia is going to stay. Thus, one shouldn’t light indoors and then move the Chanukia outside or light it in one’s hand and then put it down. If one did so, one should extinguish the candles and relight without a bracha. <ref>Rava's opinion on [[Shabbat]] 22b is that one must light the [[Chanukah]] candles where the candles are going stay. Rambam ([[Chanukah]] 4:9), Tur and S”A (675:1) codify this as the halacha. Pri Chadash says one shouldn’t make a bracha if one needs to light again, against Hagahot Rabbi Akiva Eiger 675 who says to make a bracha. Torat HaMoadim 3:9 and Sh”t Hitorerut Teshuva 2:110 hold that because of Safek [[Brachot]] one shouldn’t make a bracha (in addition to the idea that perhaps one fulfills the mitzvah not it’s place if it’s recognizable that it’s lit for [[Chanukah]], Sh”t Lev Chaim 3:146). [Regarding reciting a bracha in cases where there is a double safek see Yechave Daat 5:21.] </ref>Consequently, a sick person should not light while in bed and then have the Chanukia moved but rather should let another household member light. <ref>Torat HaMoadim 3:9 quotes the ruling of a sick person from Sh”t Lev Chaim 3:146</ref>
#Some say that if one is lighting in the window they should turn off the lights so that it is more noticeable outside.<ref>Or Letzion 2:42:5 p. 244 writes that if someone is lighting in the window they should turn off the electric lights so that those passing by can see it, however, on Friday night they should leave on the lights for their meal.</ref>

==Lighting Indoors or Outdoors==

#Nowadays, many have the practice to light indoors even when it is not dangerous to light outside. If one is lighting indoors, he should place the chanukia to the left of the door within a [[tefach]] of the door. If, however, there is a window facing the public within 20 [[amot]] of the ground, he should light by the window rather than by the door. Some are strict to light outside, placing their chanukia inside a glass box.<ref>*The Gemara ([[Shabbat]] 21b) states that one may light indoors if there is a danger in lighting outside. Rashi and Tosfot (s.v. Ubeshat HaSakanah) explain that the ruling authority of the time outlawed lighting candles outdoors. Accordingly, the Or Zaru’a 2:323 asked why nowadays, when such danger no longer exists, the practice is to light inside. The Shibolei HaLeket 185, Itur 2 pg. 114d, and Haohel Moed (Chanukah 5) answers that once there was a time when Jews had to light indoors, the minhag remained even if its original motivation dissipated. Another approach in defense of the minhag is based on the opinion of the Ritva. The Ritva ([[Shabbat]] 21b s.v. Ubeshat HaSakana) quotes his teacher as saying that if one cannot light outside because of the winds, one should light inside. This argument in defense of the custom to light indoors is made by the Aruch Hashulchan 671:24. see however Sheelet Yaavetz 1:149 who argues that for this reason you should light in a glass case that is protected from the wind
*Similarly, Rabbenu Yerucham 9:1, Siddur Rav Amram Gaon, Hilchot Kesuvot Min HaGoenim, Darkei Moshe 671:9, Bach 671e hold that since thieves come (which is also called “danger”), they would light inside.
*Sh”t Imrei Noam 2:29 and Sh”t Minchat Yitzchak 6:66 quote Megilat Taanit 1 which says because of a fear of scoffers the practice is to light inside.
*The Rama 671:7 writes that the accepted minhag nowadays is to light indoors next to the doorway. The Mishna Brurah 671:38 (and Shaar HaTziyun 671:20) adds that if there's a window to the public domain and there's no issue of danger one should light by the window unless it is above 20 [[amot]] from the street level. Yalkut Yosef 671:22 and Chazon Ovadia pg. 36-38 write that if it is possible one should light outdoors since there’s no danger to light outside nowadays.
*Nonetheless, the Meiri ([[Shabbat]] 21b), Tosfot ([[Shabbat]] 45a s.v. Makmi) in name of Ri, Rid, Riaz, Ran, and Pri [[Chadash]] explaining S”A 671:5 say that a “danger” is considered when the government makes a decree forbidding lighting (and not just a fear of thievery). Still, the Raavad, Rashba, Sefer Trumah, and Ritva (against the Rambam) hold that if one lights inside in a time of no danger one fulfills his obligation after the fact.
*Others who defend the practice to light inside include: Tzafnat Paane’ach ([[Chanukah]] 3:3), Yaskil Avdi O”C 7:46, and Torat HaMoadim 3:4. See Mishna Brurah 671:35. Hanukah Booklet by Shaare Rachamim (pg 110) writes that Syrian minhag is to light indoors.
*[Sh”t Devar Yehoshua 1:40 says nowadays one can only light indoors, and it doesn’t fulfill the mitzvah to light outside. However Chacham Ovadia Yosef (Chazon Ovadia pg. 36-38 and Yalkut Yosef Moadim pg. 231-2) strongly disagrees. He writes that both the Rambam (Chanuka 4:7) and the Shulchan Aruch 671:5 wrote the halacha that you should light outside but when it's dangerous you can light inside. This implies that if possible, one should light outside. Thus he concludes, that it’s better to light outside, although one is allowed to light inside.] [http://www.dailyhalacha.com/m/halacha.aspx?id=1555 Rabbi Eli Mansour], Rav Elyashiv (Kovetz Teshuvot 1:67), Shu"t Divrei Menachem 4:36, Shu"t Yaskil Avdi OC 7:46, all argue that ideally you should light outside when it's not dangerous.</ref>
#If there are many people in a building lighting outside so that there's not enough room for everyone to light within a tefach of the door, some poskim write that as long as one chanukia is within a tefach the others that are adjacent are acceptable. However, some poskim hold that the chanukia needs to be within a tefach and if that isn't possible several people should join together in lighting one chanukia.<ref>Piskei Shemuot (Chanuka p. 63 quotes Rav Shlomo Zalman (Madenei Shlomo p. 110) as saying that since it is evident that one is only not lighting within a tefach because there is already a chanukia there, it is acceptable to light further away. However, he also quotes Rav Elyashiv (Shvut Yitzchak v. 8 p. 112) as saying that one may not light beyond a tefach of the door even in such a case. Rather some people should join together for a single chanukia.</ref>
#If someone lights in the window he should light it in a way that both people on the inside and outside can see even if that means putting it on an angle.<ref>Halachos of Chanukah by Rabbi Eider p. 29 citing Rav Moshe Feinstein</ref>
#If someone is lighting in the window he should set up the menorah and light facing the inside (according to the order of the person lighting on the inside).<ref>Halachos of Chanukah by Rabbi Eider p. 29 citing Rav Moshe Feinstein</ref>

===Lighting in Yeshiva===

#Some say that one fulfills his obligation with lighting in the lobby of the dorms. Some also have the minhag to light in the cafeteria of the yeshiva.<ref>Chazon Ish cited in Teshuvot Vihanhagot 2:342:11 and Rav Aharon Kotler cited in Halachos of [[Chanukah]] by Rav Shimon Eider pg. 37 </ref> Others, however, argue that one would fulfill his obligation only if he lights on the same floor as his room. Due to safety considerations, though, many Yeshivot, forbid lighting in or next to the dorm rooms.<ref>The Gemara ([[Shabbat]] 21b) establishes that the primary place for [[Chanukah]] candles is right outside the door of one’s house. Rashi (s.v. Mibachutz) explains that even if one has a courtyard in front of his house, he still is obligated to light by the entrance of one’s house. Tosfot (s.v. Mitzvah), on the other hand, argue that in such a case, one should light at the entrance to the courtyard, as it connects to the public thoroughfare. Although the Ran (9b s.v. Tanu) agrees with Rashi, the Tur and S”A 671:5 cite the view of Tosfot.

*Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4) holds that if one lives in an apartment building, he should light by the entrance to the apartment building, as it leads out to the street. Opinion of Rav Shlomo Zalman Auerbach cited in MIkraei Kodesh by Rav Moshe Harari pg. 101. Rav Shlomo Zalman explains that the staircase that goes from one’s apartment to the building entrance is considered a courtyard, and one should light at the entrance of the courtyard in accordance with the opinion of Tosfot. He adds that the staircase is considered a courtyard even if people don’t use it as people would use their private home. The Griz (cited by Shevut Yitzchak [[Chanukah]] p. 6) agrees.
*On the other hand, regarding Eruvin, the Chazon Ish (OC 65:52) posits that nowadays, there is no such thing as a halachic courtyard because we don’t treat courtyards or streets as extensions of the house as they did in the days of Chazal. Therefore, the Chazon Ish (quoted in Shevut Yitzchak [[Chanukah]] p. 6) rules that one may not light [[Chanukah]] candles by the entrance to a courtyard because it is not considered a halachic courtyard.
*Rabbi Mordechai Willig (Halachipedia Article 5773 #11) said that even according to the Chazon Ish one could explain the minhag of the yeshiva to light at the dorm building entrances because people walk around more casually in the dorms than they would in the street.
*Rav Hershel Schachter (“Where to Light Neiros [[Chanukah]] in the dorm,” min 1-6 min 1-6) explained that perhaps a yeshiva student living in the dorms cannot fulfill his obligation by lighting in the lobby, as the staircase is not considered a courtyard. He added that the hallways of each floor are considered courtyards because they really are used for private uses, as people walk around in bathrobes when going to take a shower. Regarding lighting on a floor other than where one lives, there is less room to believe that the stairwell is considered a courtyard. Rav Schachter (Halachipedia Article 5773 #11) stated explicitly that it is absolutely forbidden to light in the dorm rooms without permission. As such, one either should light at home or, if that is not feasible, he should light in the lobby after hearing the [[brachot]] from someone else.
*See Rav Baruch Simon (Imrei Baruch Eruvin p. 40-1), in discussing the Chazon Ish, argues that there is room to distinguish between Eruvin and [[Chanukah]] regarding the definition of a courtyard.
*Torat HaMoadim 2:5 writes that if there’s a place to eat, such as the cafeteria, and place to sleep, such as the dorms, in one building, one can light wherever in the building there’s more Pirsume Nisa (Publicizing the miracle) such as the entrance to the cafeteria, in the cafeteria, entrance to the dorms, or in the dorms. He writes that if the cafeteria and dorm are in separate buildings there is a dispute whether one should light by the place one eats or the place one sleeps. The dispute is based on the Rashba (responsa 1:542) who says that if one eats daily at someone’s house he must join in the lighting at that house. Thus, the Rama 677:1, Taz 677:2, and Leket Yoshar rule the main place for the [[Chanukah]] candles is where he eats. However, Sh”t Maharshal 85 says the place where one sleeps is primary. Sefer Yosef Ometz Yuzfa 1071, Sh”t Rivivot Efrayim in name of Rav Moshe Feinstein in Igrot Moshe (Rav Moshe Feinstein in Igrot Moshe O”C 4:70(3), Y”D 3:14(5); and cited by Halachos of Chanuka by Rabbi Eider p. 37), and Sh”t Minchat Yitzchak 7:48 agree. Rav Moshe adds that the people living their should draw lots to determine who will sit by the candles to prevent a fire. The Chazon Ish cited in Teshuvot Vihanhagot 2:342:11 and Rav Aharon Kotler cited in Halachos of [[Chanukah]] by Rav Shimon Eider pg. 37 hold that the primary place is the place of eating. Chazon Ish says that as a stringency one should also light without a bracha by the place of sleeping.</ref>
#Some say that one fulfills his obligation by lighting in the lobby of a dormitory. Some also have the minhag to light in the cafeteria of the yeshiva.<ref>Rav Aharon Kotler (cited by Rabbi Shimon Eider in Halachos [[Chanukah]] p. 37, n. 12)</ref> Others, however, argue that one would fulfill his obligation only if he lights on the same floor as his room. Due to safety considerations, though, many Yeshivot, including YU, forbid lighting in or next to the dorm rooms.<ref>Rabbi Mordechai Willig (oral communication, Halachipedia Article 5773 #11) said that even according to the Chazon Ish one could explain the minhag of the yeshiva to light at the entrances of the dorm building because people walk around more casually in the dorms than they would in the street. Rav Hershel Schachter (“Where to Light Neiros [[Chanukah]] in the dorm,” min 1-6) explained that perhaps a yeshiva student living in the dorms cannot fulfill his obligation by lighting in the lobby, as the staircase is not considered a courtyard. He added that the hallways of each floor are considered courtyards because they really are used for private uses, as people walk around in bathrobes when going to take a shower. Rav Schachter (oral communication, Halachipedia Article 5773 #11) stated that it is absolutely forbidden to light in the dorm rooms without permission.</ref>

===Apartment Building===

#See full article [[Where should one light one’s Chanukia if one lives in an apartment building?]] but here is the summary:
#If one lives in an apartment building and one is lighting outside then one should light by the entrance to the apartment building unless there is a path leading to the public domain in which case one should light by the beginning of the path near the public domain. <ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4, Maadei Shlomo pg 110) ruled that a stairwell is considered a courtyard, therefore, if one lives in an apartment building and one is lighting outside, one should light by the entrance to the apartment building unless there is a path leading to the public domain in which case one should light by the beginning of the path near the public domain. [Rav Elyashiv (Shevut Yitzchak vol 5 pg 7) and the Brisker Rav (Piskei Shemuot (pg 41, note 21), Kol Bo [[Chanukah]] (pg 98)) agree that even nowadays the stairwell and path is considered a courtyard.] </ref> However, some argue that one may not light at the entrance of the apartment building. Some say that instead one should light by the entrance of the apartment (if people will see it) and some say that instead one should light by the window (if it is below 20 [[amot]]). <ref>The Chazon Ish (Orchot Rabbenu vol 3, pg 3) held that nowadays one may not light by the entrance to a courtyard. (This is similar to the Chazon Ish OC Eiruvin 65:52).

*Rav Nissim Karlitz (Chut Sheni [[Chanukah]] pg 306-7) explains the position of the Chazon Ish as follows: nowadays one may not light in a courtyard since the courtyards aren’t used as part of the house as they were in the times of the Gemara. Rather one should light at one’s door unless people won't see it in which case one should light in the window facing the public domain. Yet, if the window is above 20 [[amot]] from the street it’s preferable to light at the entrance of one’s door towards the stairwell which is used by a few tenants instead of lighting one’s table.
*Similarly, Torat HaMoadim (Rav Dovid Yosef, 2:2, pg 74-6) also rules that it's preferable not to light by the entrance of the stairwell because of the reasoning of the Chazon Ish and because nowadays it's not crucial to light outside. However, he contends that it's better to light by the window facing the public domain and if that's above 20 [[amot]], then one should light by the door of one's apartment. [Torat HaMoadim writes that this seems to be implied from the ruling of his father, Rav Ovadyah Yosef, in Kol Torah (5725 Kislev) (and Yalkut Yosef (Moadim pg 198)) that one who lives in an apartment building should light by the window unless it is above 20 [[amot]] from the street in which case one should light by the door inside. Torat HaMoadim 2:2 (pg 74-76) infers from this that Rav Ovadyah holds one shouldn't light by the entrance of the stairwell perhaps because of the Chazon Ish's reasoning.] Or Letzion v. 4 p. 243 agrees.</ref> Some say that if there are buildings facing the apartment then one may light in the window above 20 amot rather than light inside.<ref>Chazon Ovadia Chanuka p. 39 writes that one can light in the window even if it is more than 20 amot above the street level if there are buildings opposite it since they are able to see his candles. This is preferable to lighting by the door on the inside. See Torat Hamoadim 3:7 p. 87 who writes that a window above 20 amot from the street shouldn't be lit in rather one should just light by the door from the inside.</ref>

===Windy place===

#In a place where it’s windy (which would blow out the candle) one is allowed to light inside. Some are strict to light outside with a glass covering. However, one should be careful to light with the glass covering on and not that after lighting one covers it with the glass. <ref>Aruch HaShulchan 671:24 says our practice isn’t to light outside since in our areas it commonly rains, snows and there’s strong wind. Also the Rabbis didn’t impose such a burden of setting up a glass case for the Chanukia. Sh”t Shelit Yaavetz 149 writes that one should light outside with a glass covering, implying if there’s wind me’ikar hadin one doesn’t need to light outside. Torat HaMoadim [[Chanukah]] 3:3 requires with the glass covering on is because otherwise it’s like lighting a candle that can’t last a half hour which S”A 675:2 renders the lighting unfit even if more fuel is added later. So too Shiltei Giborim ([[Shabbat]] 21b), Piskei Riaz, Rivta, Rabbenu Perachya, Back 673, Magen Avraham 673:12, Taz 673e, Pri [[Chadash]], and Eliyah Rabba 673:14 write that one can’t light in a place where the wind would blow it out. Mikrei Kodesh ([[Chanukah]] 17) writes that the Mahril Disken would light with the covering on so that at the time he lit he could leave it and it’d stay lit without closing the covering, however he defends the Minhag to light and then put on the cover. </ref>
#One shouldn’t light in a place where it’s windy. If one did so and it gets blown out within a half hour one doesn’t fulfill one’s obligation, therefore one should relight without a Bracha. <ref>Mishna Brurah 673:25 writes that just like one shouldn’t light without sufficient amount of oil, one shouldn’t light in a place that’s windy. If one did so and the wind blows it out one should relight it without a Bracha. </ref>
#If one lit in a windy area and the candles last a half hour so say that retroactively one fulfilled the mitzvah, while others say that one didn’t fulfill the mitzvah and should relight without a Bracha. <ref>Sh”t Har Tzvi Siman 114 writes that if the wind doesn’t blow it out certainly one fulfills the obligation retroactively. Rav Shlomo Zalman in Halichot Shlomo (16:6 pg 301) agrees. However, Rav Chaim Kanievsky and Rav Nassim Karlitz quoted in Kovetz Shemuot ([[Chanukah]] pg 123) who argue that since it wasn’t light properly even if it doesn’t get blown out one doesn’t fulfill the mitzvah and one should relight without a Bracha.</ref>

===Glass cases===

#Some achronim say that one shouldn’t light with the glass case doors wide open when one lights and then close them after lighting if it’s a windy place, while most others argue that one may be lenient. <ref>The Maharal Diskin (quoted by Mikrei Kodesh [[siman 17]] and Moadim UZmanim vol 2 siman 142) holds that one shouldn’t light with the glass case doors open because at the time of the lighting the candles have to able to burn for a half hour and in this case at the time of lighting they were in a windy place. So held the Griz (quoted by Piskei Teshuvot 673:5). However, Rav Chaim Zonenfeld in Sh”t Shelmat Chaim Siman 261 disagrees with the Maharal Diskin. Rav Tzvi [[Pesach]] Frank in Sh”t Har Tzvi Siman 114 agrees with Rav Chaim Zonenfeld because one’s intention and completion of lighting was to close the doors. Rav Shternbach in Moadim UZmanim 2:142, Rav Shlomo Zalman in Minchat Shlomo 58:1 (and Halichot Shlomo 16:6), Rav Chaim Kanievsky in Taama DeKra Parshat Vayeshev, and Rav Ovadyah Yosef in Yalkut Yosef (Kitzur S”A 675:2) concur with the lenient position. </ref>
#Having two Chanukiyot in one case can be an issue of lacking recognition of the day of [[Chanukah]] and so one Chanukia should be raised so that the flames are seen separately. <ref>Or Yisrael (Dardak pg 86), Kol MeHeichal (pg 520) in name of Rav Ovadyah Auerbach, and Or Yisrael (Blinsky pg 105) </ref>

==Position==

#The Chanukia should be placed within a [[Tefach]] of the left side of the door, opposite the doorpost with the [[mezuzah]]. <ref>In the Gemara [[Shabbat]] 22a Rabba says that the [[chanuka]] candles should be set up within a [[Tefach]] of the door. The Gemara continues with a dispute whether [[Chanukah]] candles should be on the left or right side of the door and concludes that the halacha is that it should be placed on the left so that the [[mezuzah]] is on the right and [[Chanukah]] candles on the left. Tur and S”A 671:7 rule like the Gemara that the [[chanuka]] candles should be placed within a [[Tefach]] of the left side of the door opposite the [[Mezuzah]]. Chazon Ovadia pg. 32 holds like this. Shulchan Aruch also adds that if there's no [[mezuzah]] one should light on the right side of the door.</ref>
#If there's no [[mezuzah]] one should light within a [[Tefach]] of the right side of the door. <ref>Shulchan Aruch 671:7, Chazon Ovadia pg. 33</ref>

==Heights of Placement of Chanukia==

#The [[Chanukah]] candles should be placed between 3 and 10 [[tefachim]] (between 24 and 80 centimeters) from the ground. If they are placed above 10 [[Tefachim]], one fulfilled the obligation. <ref>Shabbat 21b the statement of Ravina that it’s a mitzvah (preferable) to place it below ten; Ran (9b s.v. Garsi) in name of Rabbenu Chananel and Rabbenu Yonah, Rashba ([[Shabbat]] 21b Amar Ravina), Rosh ([[Shabbat]] 2:5), Smag ([[Chanukah]] 250d), Smak (280, 277), Tur and S”A 671:6 hold like Ravina even though the gemara questions him. Kitzur Shulchan Aruch 139:8 and Chazon Ovadia pg. 33 concur. Bet Yosef 671:6 says since the Rif and Rambam don’t mention this, it means you can place it anywhere, but to fulfill everyone’s opinion one should put it below 10.

*[http://www.hebrewbooks.org/pdfpager.aspx?req=23994&st=&pgnum=229 Orchot Chaim (p. 117b n. 3)] and Kol Bo hold explicitly like Rambam and Rif that only after the fact can one light under 10. [Moreover, [[Seder]] Hayom and Gefen Poriah (Bava Kama 62b) say that one doesn’t fulfill his obligation if the candles were placed below 10. Yet, the [http://www.hebrewbooks.org/pdfpager.aspx?req=7949&st=&pgnum=245 Nemukei Orach Chaim 671:2] disputes such an opinion.]
*The Bet Yosef 671:6 cites a dispute between the Mordechai ([[Shabbat]] ch. 2, n. 266) who writes that since everyone lights indoors, one can light even above 10 and the Tur (671:6) who writes to place it within 10 not differentiating between indoors and outside.
*Tur 671:6 in the name of Maharam MeRotenberg holds that one should place it above 3 [[Tefachim]]. This is also the opinion of Mordechai [[Shabbat]] 266, S”A 671:6. Birkat Yosef Yedid 3 pg 207, Sh”t Kinyan Torah 1:131:2 imply from Orchot Chaim that under three [[Tefachim]] doesn’t fulfill the mitzvah. Yet, Pri [[Chadash]] 671, Pri Megadim A”A 671:6, Mishna Brurah 671:26, Kaf HaChaim 671:50, Chazon Ovadia pg. 33, Torat HaMoadim 3:5 all rule that if one lit below 3 tefachim he has still fulfilled his obligation.</ref> If one is lighting indoors, one should light by the window even if it is above 10 [[tefachim]], rather than light by the doorway on the inside.<ref>Shulchan Aruch 671:6, Mishna Brurah 671:27</ref>
#One should be careful to light in a different place than one normally lights the rest of the year so that the fact that one is lighting specifically for [[Chanukah]] will be recognizable. <ref>Rama 671:7</ref>
#If it’s above 20 [[amot]] (9.6 meters) one doesn’t fulfill the obligation and should extinguish the candle and relight it in the proper height without a bracha. <ref>[[Shabbat]] 22a Rav says it can’t be above 20 [[amot]]. Tosfot (D”H Ner) says it can’t just be lowered since the mitzvah was already done incorrectly. Tur (671:6), Bach, Taz, Pri [[Chadash]], Mishna Brurah (Shaar Tziyun 671:33) say indoors it cannot be above 20 [[amot]] against the Rabbenu Yoel (Ravyah 843) and Rabbi Yitzchak Avuhav (quoted by the Bet Yosef). If one put it above 20 [[amot]], Pri [[Chadash]], Mishna Brurah 671:29 say to relight with a Bracha. Kaf Hachaim (671:53) limits the ruling of the Pri [[Chadash]] to only where one finished lighting and stopped thinking about it. However Chazon Ovadiah ([[Chanukah]] pg 35) and Torat HaMoadim 3:6 say to relight without a bracha because of the opinion of Rabbenu Yoel (Pri Megadim A”A 671:7), [and Hareri Kodesh who says that perhaps according to Meiri and Shiltot one should repeat Sh’assa Nissim]. </ref>
#Similarly someone who lives an upper floor apartment, should light by the door of the apartment and if they want they can light at the window even if it’s above 20 [[amot]]. Some have the custom to light by the apartment building entrance. <ref>Ritva ([[Shabbat]] 21b s.v. VeIm Dar) says someone living in an upper floor should light by the window that’s above 20 [[amot]]. However, Pri [[Chadash]] 671:6, Pri Megadim A”A 671:8, and Machsit HaShekel 671:6 say to light it by the door of the apartment. Thus, Kitzur Shulchan Aruch 139:8 rules that if one's window is more than 20 [[amot]] above the ground level of the street outside, one shouldn't light by the window, but rather by the house door. Chazon Ovadiah ([[Chanukah]] pg 36) says that one living in an apartment on the fifth floor (just an example) should light inside his house by the door and if he wants he can light by the window that’s above 20 [[amot]] as it’s Pirsume Nisa for the household members and to those on the street according Rabbenu Yoel and for others in a building across the street at the same height (similar to Kol Bo [[Chanukah]] pg 99). The custom of lighting by the apartment entrance is sourced in halacha 17. </ref>
#The [[measurements]] are measured to the flame of the candle. <ref>Mishna Brurah (Shaar Tziyun 671:33), Chazon Ovadyah ([[Chanukah]] p. 36) say to measure from the flame of the candle like the Pri Megadim (M”Z 671:5) [However Leket Yosher ([[Chanukah]] pg 150) writes in name of a student of the Trumat HaDeshen that just the bottom has to be within 10 [[Tefachim]].] </ref>
#If one is lighting in a window, preferably the candles should be within 10 [[Tefachim]] from the floor, however, there’s no issue of lighting in the window above 10 [[Tefachim]]. <ref>Mishna Brurah 671:27, Piskei Teshuvot 671:8, Chazon Ovadia pg. 36 </ref>
<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> 0 </td>
<td> Rav Chaim Noeh </td>
<td> Chazon Ish </td>
</tr><tr>
<td> 3 [[Tefachim]] </td>
<td> 24 cm </td>
<td> 28.8 cm </td>
</tr><tr>
<td> 10 [[Tefachim]] </td>
<td> 80 cm </td>
<td> 96 cm </td>
</tr><tr>
<td> 20 [[Amot]] </td>
<td> 9.6 meters </td>
<td> 11.52 meters </td>
</tr>
</table>

#Some say that regarding this law one can follow the more lenient of the two [[measurements]]. <ref>Piskei Teshuvot 671:7 </ref>

==Related Pages==

#[[Lighting Chanukah Candles]]

==Links==

*[http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]

==Sources==
<references />

[[Category:Chanukah]]
[[Category:Holidays]]

Chol HaMoed

2019-04-25T22:03:11Z

Ezcohen:

{{Good}}
[[Image:Nissan.png|thumb|right|Calendar from Kaluach of the month of Nissan with the first day of Chol HaMoed [[Pesach]] highlighted]]
Chol HaMoed are the intermediate days of the [[holidays]] of [[Sukkot]] and [[Pesach]]. In the diaspora, on [[Pesach]], Chol HaMoed spans from the third day of [[Pesach]] until and including the sixth day, and on [[Sukkot]] from the third day of [[Sukkot]] until [[Shemini Aseret]]. In [[Israel]], on [[Pesach]], Chol HaMoed starts on the second day of [[Pesach]] and lasts until and including the sixth day, and on [[Sukkot]] from the second day of [[Sukkot]] until [[Shemini Aseret]].
==Kavod and Oneg==

#There’s a requirement of Kavod and Oneg on Chol HaMoed. This includes having special food, drinks, and clothing, but it is more lenient than Kavod of [[Yom Tov]]. <ref>Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot) and S”A HaRav 529:5 write that there’s no Kavod and Oneg on Chol HaMoed. On the other hand, Magen Avraham 530:1, Mishna Brurah 530:1, Sefer Chol HaMoed (pg 1; by Rabbi Dovid Zucker) write that there’s Kavod and Oneg on Chol HaMoed, however, Shaar Tzion 530:4 points out that it’s not as strict as Kavod of [[Yom Tov]]. Yalkut Yosef (Moadim pg 502) agrees. </ref>
#As part of Kavod, one should wear clothes that a little better than weekday clothes. Some have the minhag to wear [[Shabbat]] clothing on Chol HaMoed. <ref>Mishna Brurah 530:1, Yalkut Yosef (Moadim pg 502), and Aruch HaShulchan 530:4 write that there’s an obligation to wear clothing which is a little nicer than regular weekday clothing. Nimukei Orach Chaim 530:3 and Chaye Adam 106:1 hold that one should wear [[Shabbat]] clothes, but one doesn’t need to wear [[Yom Tov]] clothing which are supposed to be a little better than [[Shabbat]] clothing. Mishna Brurah 530:1 writes that the Maharil's practice was to wear [[Shabbat]] clothes on Chol HaMoed. </ref>
#As part of Kavod, some have the practice to leave the table cloth on the table all of Chol HaMoed. <ref>Pri Megadim 639 (M”Z 639:1) and Aruch HaShulchan 530:4 </ref>
#As part of Kavod, one is not obligated to have a bread meal, however, it is preferable to do so. <ref>S”A 188:7 writes that since there’s no obligation to have a meal on Chol HaMoed is one forgets [[Yaaleh VeYavo]] one doesn’t repeat Brikat HaMazon. Magen Avraham 530:1, Mishna Brurah 530:1, and Yalkut Yosef (Moedim pg 502) write that it’s preferable to have bread since Kavod is with food and the most important food is bread. Regarding having nice meals on Chol HaMoed, see Rashi's comment to Avot 3:11.</ref>

==Simcha==

#There’s a requirement of Simcha on Chol Hamoed just like there is on [[Yom Tov]]. <ref>Rambam Hilchot [[Yom Tov]] 6:17. This is quoted as halacha by S”A HaRav 529:6-7 and Yalkut Yosef (Moadim pg 502). </ref>
#One should fulfill simcha of Chol HaMoed with what makes each person happy. Some say that this can be fulfilled with any activity that brings a person enjoyment. However, some have the practice to fulfill simcha as Chazal instituted concerning [[Yom Tov]]: men to drink wine, women by wearing new clothing, and children by getting toys or candies. <ref>*Regarding simcha of [[Yom Tov]], the Gemara Pesachim 109a says that since there's nowadays there's no [[Korbanot]] Shlamim, one fulfills simcha with wine. The Gemara continues that women fulfill their simcha with new clothes and children with toys and candies. This is codified as halacha by the Rambam ([[Yom Tov]] 6:17) and S”A 529:2. Rambam (Mitzvah 54) and Sefer HaChinuch (Mitzvah 488) hold that Simcha is a Mitzvah Deoritta nowadays, however, Tosfot (Moed Katan 14b s.v. Aseh) holds that Simcha is only Derabbanan nowadays.
*According to the Magen Avraham 530:1, Nimukei Orach Chaim 530:2, Moadim UZmanim 1:29 there’s no obligation to have wine on Chol HaMoed (this may be based on [[Sukkah]] 47b). However, Hilchot Chol HaMoed Zichron Shlomo (by Rabbi Dovid Zucker [[Siman 1]]) writes that from Rambam 6:17 it seems that all the days of the holiday are equal in fulfilling the mitzvah of Simcha. Similarly, Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot), Hilchot Chol HaMoed Zichron Shlomo (Buir 1) in name of Rav Yacov Kamenetsky, Rav Moshe Feinstein and the Debersiner Rav hold that there’s a reason to have wine to fulfill simcha. Yalkut Yosef Moadim p. 502 agrees that men should have wine and meat each day.</ref>
#According to those who fulfill simcha on Chol HaMoed like simcha on [[Yom Tov]], men should fulfill simcha with wine and not grape juice. <ref>Hilchot Chol HaMoed Zichron Shlomo (Buir 1:2) quotes Rabbi Moshe Feinstien and the Debersiner Rav who say that grape juice doesn’t fulfill the mitzvah of simcha. Nemukei Orach Chaim 529:2 writes that one should have a reviyat of wine, while Hilchot Chol HaMoed Zichron Shlomo (pg 3; based on Sh”t Rosh 25:1) writes that a Meloh Lugmav is sufficient. </ref>
#Initially one should have two bread meals on each day of Chol Hamoed, once at night and once during the day but it isn't an absolute obligation.<ref>Yalkut Yosef Moadim p. 502</ref>
#It is forbidden to get married on Chol HaMoed because such an occasion would infringe on the mitzvah of simcha of the holiday.<ref>Moed Katan 8b, Shulchan Aruch 546:1</ref> However, it is permitted to get engaged, which isn't the same as halachic [[Kiddushin]] on Chol HaMoed.<ref>Taz 546:2, Chol HaMoed KeHilchato 1:32</ref>

==Special parts of Davening==
===Shemonah Esrei===

#On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] during the Bracha of Avoda (Retzeh). If one forgot to say [[Yaaleh VeYavo]] and remembered before concluding [[Shmoneh Esrei]] (with Yeyihu LeRatzon) one should return to Retzeh and continue from there. However, if one only remembered after finishing [[Shmoneh Esrei]], one must repeat [[Shmoneh Esrei]]. <ref>Shulchan Aruch 124:10, Kitzur Shulchan Aruch 19:11, [[Tefillah]] KeHilchato 23:106 </ref>

===Birkat HaMazon===

#On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in the middle of the third Bracha of [[Birkat HaMazon]]. <ref>S”A 188:4 and 5 </ref>
#If one forgot [[Yaaleh VeYavo]] and one realized:
##before saying Hashem’s name at the end of the third Bracha, one should return to [[Yaaleh VeYavo]] and then continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
##after saying Hashem’s name but before saying [[Boneh]] Yerushalayim, one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Yaaleh Veyavo and continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
##after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג (פלוני) הזה <ref>Halachos of [[Brachos]] (pg 513) writes that the special Bracha to insert on Chol HaMoed is ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג. (פלוני) הזה. This is based on Mishna Brurah 188:27 who writes that the special Bracha of Chol HaMoed doesn’t have a conclusion like the Bracha of [[Rosh Chodesh]]. </ref>
##within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם), one should continue with the special Bracha (שנתן...) mentioned in the last option. <ref>Halachos of [[Brachos]] (pg 515) </ref>
##after one said the seventh word in the fourth Bracha, one should continue and not repeat Birkat Hamazon. <ref>S”A 188:7 writes that one doesn’t need to repeat [[Birkat HaMazon]] if one forgot [[Yaaleh VeYavo]] on Chol HaMoed because there’s no obligation to have a bread meal on Chol HaMoed. </ref>

===Torah Reading===

#On [[Shabbat]] Chol HaMoed, both on [[Sukkot]] and [[Pesach]], the Torah reading is from Reah Atta, which on a regular week is Shelishi of Ki Tisa, until the end of Parshat Ki Tisa.<ref>Rav Huna in Gemara [[Megillah]] 31a says that on [[Shabbat]] Chol HaMoed we read the portion beginning with Reah Atta. Rashi explains that we read this portion because it includes the mitzvot of [[shabbat]], the regalim, and a reference to Chol HaMoed (derived by chazal in gemara Chagiga 18a).</ref>
#The Haftorah for [[Shabbat]] Chol HaMoed [[Sukkot]] is Bayom Bah Gog (beginning from Yechezkel 38:18) and the Haftorah for [[Shabbat]] Chol HaMoed [[Pesach]] is Atzamot Yeveshot (beginning from Yechezkel 37:4).<ref>Gemara [[Megillah]] 31a</ref>

==Forbidden work==

#There’s a dispute whether work on Chol HaMoed is a Biblical prohibition or a Rabbinic one. <ref>Tosfot (Chagiga 18a s.v. cholo) and Rosh (Moed Katan 1:1) hold that the entirety of work on Chol HaMoed is derabanan. Such is the opinion of the Rambam (Yom Tov 7:1), Mordechai (Moed Katan n. 835), and Nemukei Yosef (Moed Katan 1a s.v. Gemara). On the other extreme, the Rashbam (Pesachim 118a s.v. kol) and Yereyim (Mitzvah no. 304) hold that melacha on Chol HaMoed is forbidden by the Torah. Several statements of Chazal indicate this position including Chagiga 18a and Moed Katan 11b. However, Tosfot answer that these Gemaras mean that there is an allusion in the pasuk to the prohibition. 
The Ramban (Moed Katan 2a s.v. od ani) and Rashba (cited by Maggid Mishna Yom Tov 7:1) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent solely on whether the melacha is necessary for the holiday. If it is necessary for the holiday, then the melacha is permitted from the Torah and, if not, it is forbidden. The Bach 530:1 supports such an explanation based on the pesukim. On Yom Tov the Torah forbids “melechet avoda” (Vayikra 23:8) and Rashi explains this to mean that one is prohibited to perform even work that will cause one to experience a loss if not done today. The Torat Kohanim (Emor 12:5) states that the prohibition of “melechet avoda” does not apply to Chol HaMoed; therefore, concludes the Bach, it is biblically permitted to do a melacha for the need of the holiday. 
In a similar vein, Rav Sobolofsky (“[http://www.yutorah.org/lectures/lecture.cfm/811776/Rabbi_Zvi_Sobolofsky/Issur_Melacha_On_Chol_Hamoed Issur Melacha on Chol HaMoed],” min 12-15) explained based on the Ritva (Moed Katan 13a s.v. elah) that the primary principle underlying the laws of Chol HaMoed is that one should enjoy the holiday. Thus, activities that further this purpose are permitted, while those which hinder this goal, especially ones that involve excessive effort, are forbidden. 
The Sefer HaChinuch (n. 323) explains that the determination of which melachot are biblically forbidden is left in the hands of the rabbis. </ref> According to Sephardim, the halacha is that work on Chol HaMoed is a Rabbinic prohibition. <ref>Yalkut Yosef (Moadim pg 504) writes that one may be lenient like Shulchan Aruch and if there’s a safek one can be lenient as it’s only derabbanan. </ref>

===Tircha without Melacha===

#A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha. <ref>S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. </ref>
#For example, it’s forbidden to move heavy furniture (unless there’s a need see below). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 7) brings this as an example of forbidden exertion on Chol HaMoed. </ref>

===Degradation of the holiday===

#Certain activities must be limited to avoid degradation of the holiday. For this reason, even when commercial activity is permitted it should be done in private. <ref>Beiur Halacha 539 s.v. Eino Mutar, quoted by Hilchot Chol HaMoed Zichron Shlomo (pg 8) </ref>
#For example, it’s forbidden to paint one’s apartment on Chol HaMoed to improve its appearance. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 8) in name of Rav Moshe Feinstein. Or Letzion 3:24:6 writes that it is permitted to have a non-Jewish painter paint a yeshiva during Chol Hamoed if it isn't possible another time because it would interrupt the learning.</ref>

===Which Melachot are entirely permitted?===

#The forbidden melachot includes all 39 melachot and derabbanan’s of [[Shabbat]] and [[Yom Tov]] except for: [[carrying]], going beyond [[techum]] (2000 [[amot]]), [[muktzah]], [[VeDaber Dvar]] (preparing or talking about business issues), Havarah (lighting a fire), [[Tevilat Kelim]], and removing Trumah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 8-9) writes that there’s four exceptions to the forbidden melachot of Chol HaMoed including: [[carrying]], [[techum]], [[muktzah]], and VeDaber Dvar. Shemirat [[Shabbat]] KeHilchata 68:26 writes that besides these four there’s also no melacha of Havarah (lighting a fire), Gezerah about [[Tevilat Kelim]] and removing Trumah. </ref>
#[[Shevitat Behemto]] (having one’s animal work or renting it out), and Mechamer (leading one’s animal) according to some apply on Chol HaMoed and some say that it doesn’t apply and there’s what to rely on to be lenient. <ref>Yalkut Yosef (Kitzur S”A 530:5) writes that [[Shevitat Behemto]] and Mechamer don’t apply on Chol HaMoed. However, Beiur Halacha (536 s.v. UMutar Lirkov) writes that there’s a Safek Safeka to be lenient and one shouldn’t protest those who are lenient in this case. Chol HaMoed KeHilchato 2:14 writes that the only reason to be lenient is the Safek Safeka and those who hold melacha is Deoritta would hold it’s forbidden. Shemirat [[Shabbat]] KeHilchata 68:26 writes that there’s room to be lenient unless the animal is doing a Deoritta prohibition. </ref>
#It’s permitted to go biking since that’s not considered a melacha. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 22) </ref>

===Is work done in violation forbidden from benefit?===

#If one did violate Chol HaMoed unintentionally, one may be lenient and benefit from the work that day. However, if one violated the Chol HaMoed intentionally, that individual shouldn’t benefit from it forever, and others may benefit for it after the holiday. <ref>S”A 318:1 rules that if one violates [[Shabbat]] unintentionally, the work is prohibited from benefit until after [[Shabbat]] and for intention violations, the work is prohibited for the perpetrator forever and everyone else is permitted after [[Shabbat]]. Magen Avraham 538:2 says that this same prohibitions would apply to someone who violates Chol HaMoed according to those that melacha on Chol HaMoed is s.v. HaMivashel who writes in name of the Gra and Chaye Adam that a Derabbanan Melacha is permitted on [[Shabbat]] itself.) Hilchot Chol HaMoed Zichron Shlomo (pg 15) writes that for this safek one can be lenient based on the fact that the entire prohibition is a rabbinic penalty. However, writes the Hilchot Chol Moed, for an intentional violation, there’s more reason to be strict based on Mishna Brurah 538:16. </ref>

==The Principle Reasons to Permit Melacha==

#Melacha on Chol HaMoed is forbidden just like [[Yom Tov]], however, there are five major leniencies to permit Melacha on Chol HaMoed which are: 1) Tzorech HaMoed (work done for work a need for the holiday), 2) Tzorech Ochel Nefesh (work to prepare food), 3) Tzarchi Rabim (work needed for communal purpose), 4) Dvar HaAved (work done to avoid a loss), 5) Poel Shein Lo Mah Yochal (work done by a laborer who doesn’t have food to eat). <ref>Tur 530 writes that all of the melachas of [[Shabbat]] and [[Yom Tov]] apply to Chol HaMoed with five reasons to permit Melacha. This is codified by Biur HaGra 530:1 and Mishna Brurah 530:1. </ref>

===Comparison of the Reasons for which Melacha is Permitted===
{| class="wikitable"
|-
! !!General Holiday Needs!!Making Food!!Communal Need!!Financial Loss!!A Very Poor Worker
|-
|Professional Labor||Forbidden <ref>Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11) </ref>||Permitted <ref>Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted (under certain conditions- see footnote) <ref>Chol HaMoed Zichron Shlomo (pg 47).

Sheloshim Yom Kodem HaChag (vol. 2, p. 168) writes that one may only perform melacha via professional labor for a communal need, provided that all three of these conditions are met: 1) the melakha is l'tzorekh haguf (such as fixing public roads or eating/drinking), 2) the community needs it on the holiday itself, and not after the holiday, and 3) one can complete the melakha on the holiday. </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted <ref>Shulchan Aruch O.C. 540:2, 534:3</ref>
|-
|Excessive Exertion||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 17) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 52) </ref>||-
|-
|Work Delayed for the Holiday||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 61) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 61) </ref>||-
|-
|Paying for the Work||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 16) </ref>||Permitted but preferable to get a goy <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted <ref>Shulchan Aruch 540:2</ref>
|-
|Working in Public||Professional - forbidden; Non-professional - permitted <ref>Chol HaMoed Zichron Shlomo (pg 23); Shulchan Aruch 540 and 541 give examples of tzorech hamoed and never mention that it needs to be in private. Ramban Chidushim Moed Katan s.v. ulinyan writes that we don't find the concept of doing the melacha in private on chol hamoed except for a professional work and certain cases of selling but not non-professional work done for the need of the holiday. Shulchan Aruch OC 533:5 writes clearly that melacha for a need of the holiday when done by a professional needs to be in private. </ref>||Forbidden for uman<ref>Chol HaMoed Zichron Shlomo (pg 37) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 52) </ref>||Forbidden <ref>Mishna Brurah 534:18</ref>
|-
|Preparing for after the Holiday||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 18) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 37) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||-||-
|}

==Tzorech HaMoed==

#One may do unskilled work on Chol HaMoed for a holiday need. However, skilled work is forbidden even for a need of the holiday. <ref>Shulchan Aruch 540:1, Mishna Brurah 540:1, Biur HaGra 530:1 </ref>
#Tzorech HaMoed is only permitted if the work entails no tircha (exertion) <ref>Shemirat [[Shabbat]] KeHilchata 66:38 based on Mishna Brurah 540:7. Aruch HaShulchan 540:4 forbids great exertion. Pri Megadim M”Z 540:3 permits even great exertion. (Shemirat [[Shabbat]] KeHilchata 66:38 adds that the pri megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion. </ref>
#It’s permitted to do an action even if it will involve violating a melacha indirectly if there’s a holiday need. For example, it’s permitted to cut branches in order to make Sachach for the [[Sukkah]] as long as one makes sure to only cut from one side of the tree. Another example, it’s permitted to wash one’s hands over grass. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 18-9), Pitchei Teshuvot 530:1 </ref>

===What’s called a “holiday need”?===

#Anything where there’s a likely possibility that the work is needed is considered Tzorech HaMoed. <ref>Pri Megadim A”A (intro to 537) writes that even if there is only a doubt if there will be a Dvar Aved one may do work on Chol HaMoed. Hilchot Chol HaMoed Zichron Shlomo (pg 17) writes that it is sufficient if there is a reasonable possibility of a Dvar Aved. However, the Mishna Brurah 537:1 writes that it must seem as being "close to" a Tzorech HaMoed. Shemirat [[Shabbat]] KeHilchata 66:34 agrees. </ref>
#One may not delay doing a certain work from before Chol HaMoed and do it on Chol HaMoed. <ref>S”A 536:1 </ref>
#Fixing a broken object is called a holiday need if the object will be needed, however, if there’s a replacement that can be used instead or one could easily borrow a replacement, fixing the object isn’t a holiday need. <ref>Based on Bet Yosef 534 and Magen Avraham 544:1, Hilchot Chol HaMoed Zichron Shlomo (pg 12) writes that if one can borrow a replacement one must not fix the broken object. </ref>
#It’s permissible to vacuum in an area you usually vacuum once a week. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 19) </ref>
#Some say it’s forbidden to nail a picture to a wall for decorative purposes, while others permit since it involves no skilled work or exertion. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 19-20) </ref>
#It’s forbidden to garden, plant, dewed, or move grass on Chol HaMoed. Watering is only permitted if the plant is in danger of dying. <ref>Shulchan Aruch 537:1, Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>
#It’s permitted to pick flowers in order to decorate for the holiday. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 21), Chol HaMoed KeHilchato (7:4 pg 234) </ref>

===Simchat Chag===

#An activity that brings one simcha is considered a holiday need as it’s a mitzvah to have simcha on the holiday. For example, going on a family trip is considered simchat hachag and so it’s permissible to wash one’s car windows or fill up the tank in order to drive to the park. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 22), Shulchan Aruch 536:1 </ref>
#For example, since playing music is considered a simchat hachag, it’s permitted to fix (in an unskilled fashion) an instrument in order to play music for the holiday. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>

===Preparing from Chol HaMoed to [[Yom Tov]]===

#It’s permitted to do work for a Tzorech HaMoed from one day of Chol HaMoed in preparation for the other days of Chol HaMoed or for days of [[Yom Tov]]. <ref>Pri Megadim 533 M”Z is in doubt whether one may cook from one day of Chol HaMoed for another. However, Kaf HaChaim 533:6 and Hilchot Chol HaMoed Zichron Shlomo (pg 18) rule that it is permissible. Additionally, Hagahot Rabbi Akiva Eiger 539:11, Eshel Avraham 330, and Hilchot Chol HaMoed Zichron Shlomo (pg 18) write that it’s permissible to cook from Chol HaMoed to [[Yom Tov]] including [[Yom Tov]] Sheni of Galiyot. </ref>

===Melacha needed in preparation for a Tzorech HaMoed===

#Just as unskilled work is permitted for a Tzorech HaMoed, so too it is permitted to do necessary preparations for work that is done for a Tzorech HaMoed. <ref>Magen Avraham 545:25 and Mishna Brurah 545:48 say that preparatory work that’s necessary for a Tzorech HaMoed is permissible such as preparing a quill and ink to write things that are permitted to write on Chol HaMoed. </ref>
#For example, one may sharpen a pencil in order to writes a social letter for the Moed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 17) </ref>

===Needs for others===

#Unskilled work is permitted even for the need of others as long as one isn’t being hired. <ref>S”A 542:1 </ref>
#One is allowed to hire a non-Jew to do work that’s permitted for a Jew to perform and it’s permitted to pay the non-Jew for the work. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 16) based on Beiur Halacha 541 s.v. Elah and 542 s.v. Afilu. </ref>

===Examples===

#For example, if a chair broke, it may be fixed in an unskilled manner is the chair is needed for the holiday, however, if another chair could be used or a chair could be borrowed one shouldn’t fix the chair. Additionally, if it takes carpentry skills to fix the chair or it was broken before the holiday and could have been fixed then, one may not fix the chair. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 12) based on the principles of Tzorech HaMoed. </ref>
#For example, it’s permissible to change a tire, jumpstart a car, or change it’s battery if the car will be used for festival purposes. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 15, 22) </ref> However, making other car repairs which require skilled work are forbidden to make (unless there’s a financial loss like having to leave your car on the road and having to return for it). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 23), Shemirat [[Shabbat]] KeHilchata 66:59, for further analysis see R’ Nebenzahl’s Yerushalayim BeMoadeha pp. 279-282..</ref>
#Purely preparatory actions are allowed, provided that they are necessary. Thus, washing a car’s windows or getting gas are permitted. However, preparatory actions that are purposely delayed until Chol HaMoed may not be done on Chol HaMoed. <ref>S.A. 536:1. M.A. there quotes the Maharik that if this was done, the use of the item is forbidden. </ref>
#Washing or vacuuming the floor which is usually cleaned once or more times a week is permitted during Chol HaMoed. <ref>Minchat [[Yom Tov]] 104:2 writes that since it’s normal to wash the floor twice a week it’s permissible to wash the floors on Chol Hamoed even if it’s a excessive work, however, scrubbing the floor to remove dirt is forbidden as it involves a melacha and requires excessive effort. Hilchot Chol HaMoed Zichron Shlomo (pg 19) extends this to floors that are cleaned once a week, and permits vacuuming as well. </ref>
#One may change the tire of a car if the car is needed for use during the holiday. One may also change the tire for a friend’s car if one isn’t being paid. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 15) rules like Sh”t Shevet HaLevi 1:166(3) even though he quotes the Debrinsiner Rav who says that it’s a maaseh uman and involves a tircha. </ref>
#Many forbid fishing for pleasure on Chol HaMoed, while some are lenient. If the fish will be eaten one may be lenient. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes in name of the Debreciner Rav that it’s forbidden to fish for pleasure and points out that Rav Moshe Feinstein permits. However many others side are strict including Sh”t Rivevot Efraim 1:356(2) and Chol HaMoed KeHilchato in name of Rav Shlomo Zalman Aurerbach and Rav Wosner. Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that (according to all) one can be lenient if the fish will be eaten. </ref>

===Maaseh Uman===

#For a person who isn't a tailor and isn't adept at sewing, sewing is considered not a Maaseh Uman. However, the average women is proficient at sewing and so is considered an Uman. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) writes that nowadays most men aren’t adept at sewing. </ref>
#A skilled worker may sew with a Shinui, meaning, making long stitches and alternating between high and low stitches (forming a zig-zag). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) </ref>
#When sewing on a button, many hold that it is a sufficient Shinui to sew it loosely and only use 2 out of 4 holes (such as two diagonal ones). However, some say that it is an insufficient Shinui unless one has no other clothes to wear. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) quotes Rav Yacov Kamenetsky and the Debrinsiner Rav who allow if the action is significantly changed such as it’s loose and one only sews it through 2 holes. Hilchot Chol HaMoed continues to quote Rav Moshe Feinstein who forbids unless there’s no other clothes to wear. </ref>
#According to some authorities, it’s never considered a Shinui if a skilled person sews with a sewing machine while others are lenient if one makes a Shinui.

==Preparation of food==

#It’s permissible to do melachot in order to prepare food for the holiday (from one day of Chol HaMoed to another day of Chol HaMoed or from Chol HaMoed to [[Yom Tov]]). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>
#It’s permissible even if the melacha was deliberately pushed off to doing it on Chol HaMoed. <ref>S”A 533:1 </ref>
#If one has adequate supply of the specific food one shouldn’t cook that food on Chol HaMoed unless the fresher food will be tastier. <ref>S”A 533:1 writes that if one already has flour one should not ground new flour; however, even if one has bread one may cook new bread since hot bread is tastier. Hilchot Chol HaMoed Zichron Shlomo (pg 37) agrees.</ref>
#It’s permissible to take wages for [[cooking]] on Chol HaMoed food that’s needed for the holiday, however, it’s preferable to have a non-Jewish cook do it. <ref>Beiur Halacha 542, Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
#It’s permissible to fish on Chol HaMoed or to pick fruit on Chol Hamoed with intent to eat the fish or fruit. It’s permissible to fish or pick fruit abundantly so that one will be able to choose the choicest among them to eat. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 38). S”A 537:15 regarding fruits, Mishna Brurah 533:14, 18 regarding fish. </ref>

===Cooking extra===

#One may not cook on Chol HaMoed in order to have food after the holiday, however it’s permissible to cook generously without calculating precisely and if there’s leftovers, it’s permissible to have them after the holiday. <ref>S”A 533:1 </ref>
#If one transgressed and did cook for after the holiday it’s still permissible to eat it. <ref>S”A 527:23 rules this regarding [[Yom Tov]] and Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that this is true regarding Chol HaMoed as well. </ref>

===For whom?===

#It’s permissible to cook for fellow Jews, but one may not do extra work in [[cooking]] for a non-Jew. If one is just adding more ingredients to the pot (not considered extra work for the non-Jew) it’s permissible. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
#It’s permissible to prepare food for guests even though it’s uncertain that they will come (as long as there’s a reasonable possibility). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>

==Preliminary preparations for food==

#Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for [[Yom Tov]] is permissible if one wasn’t able to fix in before [[Yom Tov]]. <ref>S”A 540:7-8, Mishna Brurah 540:27 </ref>
#It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort. <ref>Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39) </ref>
#However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed. <ref>Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>
#One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>

==Physical Needs==

#It’s permissible to do work for the physical needs of a person (Tzarchei HaGuf) on Chol HaMoed even if it involves skilled work or excessive effort. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 41). What’s the basis for this leniency? Ritva (Moed Katan 9a s.v. oseh, 14a s.v. veshaar) explains that attending to one’s physical needs is considered Ochel Nefesh. See also Pirush Mishnayot of Rambam (Beitzah 2:4). </ref>
#Therefore, one may shower with hot water and soap, brush one’s teeth on Chol HaMoed. Similarly, a woman may apply [[cosmetics]] or tweeze eyebrow or body hair. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 41) </ref>
#If one’s only pair of glasses break one may fix it or have a professional optician fix it. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 42). Igrot Moshe 3:78 writes that it is permitted to fix one’s glasses on Chol HaMoed. He adds that one could fix sunglasses if one needs them to see outdoors. Shevet HaLevi 4:214 adds that one could even have a professional fix one’s regular glasses if one needs them to see. </ref>
#It’s permissible to have a heater fixed if it’s very cold and an air conditioner fixed if it’s very hot on Chol HaMoed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 43) </ref>
#A person who is already sick can go to the doctor for treatment because a treating the sickness is a physical need.<ref>S”A 532:2 writes that it is permitted to treat a sick patient on Chol HaMoed. Mishna Brurah 532:5 adds that even melachot can be performed in order to heal a person on Chol HaMoed. </ref>
#It’s permissible to treat a person’s health from illness or preventing a decline in health. However, many forbid doing work for a small ache or pain. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
#It’s permissible to take [[medications]] on Chol haMoed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
#Some permit a regular medical checkup, whereas others advise avoiding it on Chol HaMoed. <ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Hershel Schachter min 29-30] holds that it’s permissible to schedule a doctor’s appointment even lechatchila and even if you planned to go on Chol HaMoed. Similarly, Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Chaim Pinchas Scheinberg and Rav Elyashiv concur and explain that just like it is permitted to do Ochel Nefesh on Chol HaMoed even if it is planned for then, it is similarly permitted to go for a checkup even if it is scheduled for 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 3:78 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. However, a healthy person shouldn’t make a dentist appointment on Chol HaMoed since it involves melachot and can be done afterwards. Hilchot Chol HaMoed Zichron Shlomo (pg 62) follows the opinion of Rav Moshe and extends it to any routine medical checkup. Furthermore, Chol HaMoed Zichron Shlomo (pg. 46) quotes Rav Moshe as saying that in order not to degrade the sanctity of the holiday one shouldn’t go for a checkup even if no melacha is involved. </ref>

==Hiring Workers==

#It is prohibited to hire workers to do melacha on Chol HaMoed. This prohibition applies even if the action one is hiring another to do would be permitted if one was doing this activity for oneself or for another free of charge. <ref>S.A. 542:1. M.B 542:2 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. </ref> However, if one does not give the worker a set salary and pays him with food that he eats with the owner, then paying a worker on Chol HaMoed would be allowed. <ref>Shulchan Aruch 542:1 </ref>
#If the work is a pressing need to the point that it would cause a substantial loss if not performed (davar ha’aveid), then it would be permitted to hire a worker to perform the work, even if the work is not necessary for the holiday (litzorech hamoed) and involves skilled labor (maaseh uman). In such a case one may even pay the worker. <ref>Rama 542:1 and M.B 542:5. The Biur Halacha explains that is preferable for one to hire a non-Jew in this situation. M.B 540:2 states that if it would only be a minor loss, one may only do non-skilled labor (maaseh hedyot) to prevent the loss.</ref>
#One may hire a worker who has nothing to eat in order that he will be able to sustain himself. <ref>S.A. 542:2. The M.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 534:7 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.</ref>
#Someone who has no food at all, or one who has food but does not have his needs for the holiday (tzorchei hamoed), is considered someone who has no food and is allowed to work on Chol HaMoed. <ref>M.B. 542:7. 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. </ref>
#If one stipulates with a non-Jew that the non-Jew should do work for him after Chol HaMoed, but the non-Jew starts the work immediately during Chol HaMoed, one need not stop the non-Jew because he instructed the non-Jew that he should perform the work after the moed. <ref>Rama 543:3 as explained by M.B 543:11</ref>

==Taking a Haircut==

#It’s a mitzvah to take a haircut on Erev [[Yom Tov]]. <ref>S”A 531:1 </ref>
#It’s forbidden to take a haircut on Chol HaMoed. The rabbis prohibited this so that people would prepare properly before the holiday. <ref>S”A 531:2. 
The Mishna in Moed Katan 13b lists the people who are permitted to shave 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. The Gemara on 14a explains that the reason that the Rabbis forbade shaving on Chol HaMoed is to encourage people to shave in honor of Yom Tov before Yom Tov. If one were allowed to shave on Chol HaMoed, we are concerned that he would not shave on Erev Yom Tov and he would enter Yom Tov unkempt. S”A 531:1 writes that it is a mitzvah to shave before Yom Tov and in 531:2 records the prohibition to shave on Chol HaMoed. </ref> It’s forbidden to take a haircut even if one took one before the holiday. <ref>S”A 531:2. 
Rabbenu Tam (cited in Tur 531) 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. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. 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.
S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatam Sofer 154 writes that the Nodah Biyehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of shaving with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7) </ref>
#Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well. <ref>S”A 531:3 </ref>
#Chazal made a few exceptions and permitted certain people to cut hair on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to cut one’s hair all of Erev [[Yom Tov]], and one who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to shave before the holiday). <ref>S”A 531:4, Hilchot Chol HaMoed Zichron Shlomo (pg 27) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <ref>S”A 531:5 </ref>
#Cutting one’s hair for medical reason is permissible. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 29) quoting Mishna Brurah 531:21 </ref>
#It’s permissible to comb or wash one’s hair even though predictably hairs will be pulled out. <ref>Rama 531:8, Shemirat Shabbat Kehilchita vol 2. 66:32, Aruch Hashulchan 531:8, Yalkut Yosef Moadim pg. 517 </ref>

===Women and Children===

#This prohibition applies both to men and women <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 26), Mishna Brurah 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23. </ref> but not to children below the age of Bar or Bat Mitzvah if it is causing them discomfort. <ref>Mishna Brurah 531:16. S”A 531:6 permits haircutting for a child. M”B 531:15 says that this is specifically if the hair is causing discomfort. Aruch Hashulchan 531:6 agrees. Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. Shaare Teshuva 531:2 quotes the Gan Hamelech who allows an Upshirin on Chol Hamoed for a baby whose third birthday falls out on Chol Hamoed Sukkot or Pesach. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. Piskei Teshuvot 531:3 agrees. </ref>
#Some poskim are strict about fixing a wig on Chol Hamoed. <ref>Rav Moshe Feinstein (quoted in Dirshu M”B 531:note 4) is strict regarding fixing a wig on Chol HaMoed, while Beer Moshe 7:5 is lenient. </ref>
#A woman may remove other hair on her body besides for on her head.<ref>Shulchan Aruch O.C. 546:5, Aruch Hashulchan 531:8 </ref>

===Shaving on Chol HaMoed===

#In general, it's forbidden to shave on Chol HaMoed unless this jeopardizes one’s job. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 26) </ref>
#Many Ashkenazic authorities permit [[shaving]] on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2) there's a great need or is pained by not [[shaving]]. Also, one who relies on this only to look presentable doesn't have to be protested. <ref>*Nodeh BeYehuda 1:13 writes that one may rely on the opinion of Rabbenu Tam who holds that one who shaved on Erev Chag may shave during Chol HaMoed on condition that the one cutting the hair is a poor person who doesn’t have what to eat. When asked why he printed such a novel idea, in Nodeh BeYehuda 2:99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatom Sofer 154 writes that the Nodeh BeYehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of [[shaving]] with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatom Sofer disagreed with the Nodeh BeYehuda’s leniency.
*Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev [[Yom Tov]] and regularly shaves at least once in every 3 days, and he’s pained by not [[shaving]] or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev [[Yom Tov]] will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. [http://www.yutorah.org/lectures/lecture.cfm/764803/Rabbi_Shmuel_Marcus/Shaving_on_Chol_Hamoed Rabbi Shmuel Marcus] explains this [[teshuva]] of Rav Moshe.</ref> Some authorities are even more lenient and say that if one shaves daily and shaved on Erev [[Yom Tov]] one should shave on Chol HaMoed. <ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Schachter] (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.</ref> However, many poskim rejected this leniency <ref>Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting. </ref> including most sephardic poskim <ref>Chazon Ovadyah ([[Yom Tov]] pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour] on dailyhalacha.com</ref>
#A man may trim his mustache even if it does not interfere with his eating.<ref>Shulchan Aruch O.C. 531:8, Mishna Brurah 531:21, Kaf Hachaim 531:39 </ref>

==Nail cutting==

#Ashkenazim hold that it’s forbidden to cut one’s nails on Chol HaMoed, while Sephardim hold that it’s permissible. <ref>S”A 532:1 holds it’s permissible, while the Rama 532:1 writes that the Ashkenazic minhag is to refrain from [[cutting one's nails]] on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour on dailyhalacha.com] also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.</ref>
#If one cut one's nails on Erev [[Yom Tov]] one may cut them on Chol HaMoed. <ref>Mishna Brurah 532:2 </ref>
#It’s permissible to cut one’s nails with one’s hands or teeth. <ref>Mishna Brurah 532:3 </ref>
#If one usually cuts one’s nails on Erev [[Shabbat]], it’s permissible to cut them on Chol HaMoed Erev [[Shabbat]]. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 30) quoting Ba'er Hetiev 532:1 </ref>
#It’s permissible for a woman to cut her nails before going to the mikveh. <ref>Rama 532:1 </ref> If a man has the custom to go to the mikveh before every Shabbos then some poskim permit cutting nails.<ref>Shu”t Nachalat Shivah (Chelek 1, Siman 57). Shevut Yaakov disagrees (Chelek 1, siman 17 cited by Shaarei Teshuva siman 468:1).</ref>
#Whenever it is permissible to cut one’s hair, it is also permissible to cut one’s nails.<ref>MB 532:2, Aruch HaShulchan 532:2 </ref>
#It is permissible to cut one’s nails for medical reasons. <ref>S”A 532:2 </ref>
#It is permissible to cut one’s nails if they are making it difficult to put on shoes.<ref>Rav Nissim Karelitz - Chut Hashani Chol HaMoed pg.227. Because he writes that the gezeira against cutting nails was so that one does not plan to cut them after the holiday starts and enter the holiday looking disgusting/unkempt. 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.</ref>

==Laundry==

#It’s forbidden to launder clothing, towels, linens, or tablecloths on Chol HaMoed as the rabbis prohibited this so that people would prepare properly before the holiday. <ref>Gemara Moed Katan 14a, Shulchan Aruch 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 34). 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 534:1 codifies this as halacha. </ref> It’s also forbidden to launder clothing in a washing machine. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 30). Rav Ovadia Yosef (Yabia Omer 7:48:1) 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. Shemirat Shabbat KeHilchata 66:63 agrees. </ref>
#If a child’s clothing are insufficient because they are soiled frequently it’s permissible to launder them on Chol HaMoed. <ref>Mishna Brurah 534:11 and Aruch HaShulchan 534:8. Rav Shlomo Zalman Auerbach in Shulchan Shlomo 534:3 says that this age is until at most 6 or 7 years old. </ref> If one is [[laundering]] them in a machine one may wash a full load of children’s clothing but adult’s clothing may not be added. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32) </ref>
#One may launder guests' sheets and towels on Chol HaMoed. <ref>[http://www.shemayisrael.com/parsha/ostroff/archives/shabbos6_21.htm Weekly Hilchos Shabbos Shemini] quoting Shemirat [[Shabbat]] KeHilchata (66 note 263). M.B 534:6 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. 263) writes that as an application of this Mishna Brurah one is permitted to launder towels and guest sheets on the holiday since those are frequently cleaned on a regular basis. Interestingly, Shevet HaLevi 8:124 is hesitant to permit laundering undergarments which become dirty frequently on Chol HaMoed if one can wear them again without great discomfort.</ref>
#Chazal did not make an exception for someone who was sick and was unable to do laundry before the holiday and forbid him as well. <ref>Mishna Brurah 534:2, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref>
#Chazal made a few exceptions and permitted certain people to do laundry on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to do laundry all of Erev [[Yom Tov]], and someone who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to do laundry before the holiday). <ref>S”A 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <ref>Rama 534:1 </ref>
#It’s permissible for a women to launder her support hose, nursing bras, and white underwear if she becomes Niddah on Chol HaMoed if she has insufficient to last for the whole holiday. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32-3) </ref>
#Dry cleaning is also forbidden like [[laundering]]. If one’s only suit became so soiled that it’s impossible to worn, some permit it to be dry cleaned, and one should consult a competent rabbinic authority. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) citing Shemirat Shabbat Khilchata 66:72</ref>
#If one’s only suit was stained, it’s permitted to remove the stain. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33). Rav Moshe Feinstein (Igrot Moshe 5:36:1) 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. 200) agrees. Shemirat Shabbat Kehilchata 66:72 and Hilchot Chol HaMoed Zichron Shlomo (pg. 33) also allow one to clean a stain if one does not have other suitable clean clothing. Rav Nissim Karelitz in Chut HaShani (Chol HaMoed p. 238) however, does not allow one to wash out a stain unless one is wearing the clothes and one does not have other clothes to wear. </ref>
#If a garment has a tough stain that won’t be removed if one waits until after the holiday, cleaning is permissible. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
#Ironing is permissible but pressing by a profession is forbidden. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33-4) </ref>
#Making pleats in a skirt or pants is forbidden. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
#There is a dispute whether it’s permissible to polish one’s shoes on Chol HaMoed, while everyone agrees one may brush it off. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>
#It’s permissible to vacuum or wash floors that are usually cleaned at least once a week. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>

==Moving Houses==

#It is forbidden to move homes.<ref>S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. S”A writes that it’s only forbidden to move from one courtyard to another, however within the same courtyard it’s permitted. Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes in name of the Drinsiner Rav that since nowadays people have many possessions and moving always involved exertion it’s forbidden in any manner. Shemirat [[Shabbat]] KeHilchata 68:24 (footnote 86) seemingly disagrees with this and yet leaves the leniency of moving within the chetzer out of the halachas probably because nowadays we don’t have groups of houses in small courtyards.</ref>
#Nonetheless, if it’s intolerable to live under present conditions, there’s a loss of money one may certainly move homes. However, if one is moving from a rented house to one that one owns, or from a home which one splits with others to live in one’s own home there’s room to be lenient and preferably one should ask a rabbinic authority. <ref>S”A 535:1 writes that one may not move homes from one courtyard to another, however, in 535:2 he permits if one is moving from someone else’s home to one’s own home. Mishna Brurah 535:7 explains that moving to one’s own home is permitted because it’s a Simcha for him, yet, it’s not permitted if one is just moving from a ugly or small house to a nicer or bigger one. Shaar Tzion 535:5 writes that the same leniency would be true if one is moving from a joint home to one’s own home. Shemirat [[Shabbat]] KeHilchata 68:24 quotes this as halacha. However, Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes that one shouldn’t move unless there’s more serious needs such as if the living conditions are intolerable or there’s a loss of money. Mishna Brurah 535:7, Hilchot Chol HaMoed Zichron Shlomo (pg 7), and Shemirat [[Shabbat]] KeHilchata 68:24 write that each case should be judged by a rabbinic authority. </ref>
#One may not set aside time to move around and organize inventory for business on Chol Hamoed.<ref>Shevet Halevi 6:67 writes that moving around and organizing business inventory is a tircha and forbidden just like it is forbidden to turn over one's fruit unless they're going to rot. Another proof is that it is forbidden to bring utensils back from a worker on Chol Hamoed. Also, it is forbidden to move one's residence from place to place because of tircha.</ref>
#It is forbidden to contract a house to be built on Chol Hamoed.<ref>Shulchan Aruch OC 543:2 writes that one can't contract a house to be built by a non-Jew on Chol Hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 100) writes that if the custom is that everyone contracts their house to be built with a contract (kablanut) and not by individual day workers (sachir) it is a discussion if it can be built on Chol Hamoed and a person must ask a posek if they can rely on that leniency.</ref>

==Buying and Selling==

#One is not permitted to purchase or sell an item that will not be needed for the festival. <ref>M.B 539:1 writes that buying and selling is forbidden on Chol HaMoed because it is burdensome. The Levush 539:1 writes that if a sale or purchase comes his way that will provide him great gains he can undergo the transaction in private, as long as he ensures to spend more than he would have otherwise from the funds he receives from the transaction to add to the joy of the holiday. The Aruch Hashulchan 539:3 explains that it is because the atmosphere of the day is supposed to be one of joy and involved with Torah and one may get caught up in doing business and shopping that it will become like a normal day.
S.A 539:12 forbids transactions not needed for the moed; however, the Rama writes that one may purchase items which are not needed for the Yom Tov in private. M.B 539:43 limits this leniency to items one will not be able to acquire at a discounted price after the festival because, as explained by M.B 539:18, this is similar to dvar heaved.</ref>
#One is permitted to buy or sell if by not undergoing the transaction he would experience a loss. <ref>Shulchan Aruch OC 539:1. An example would be if a lock broke you would be able to replace it so that the items inside will not be stolen. A dvar heaved is something that is already considered yours and there is a fear that you will lose it if you do not act.</ref> Accordingly, if there is an opportunity such as a sale that is passing and the sale will not happen again, one may purchase the object at the discounted price. <ref>Chol HaMoed by Rabbi Dovid Zucker/ Rabbi Moshe Francis pg 101. However it is better for one to wait, if the sale will happen again.</ref>
#One may purchase or sell something that is generally bought or sold for the festival even in public. <ref>S.A 539:10. Chol HaMoed By Rabbi Dovid Zucker/ Rabbi Moshe Francis p105 quotes a machloket regarding whether one is allowed to buy more than is necessary for the festival. </ref>
#One may not return an item unless one would not be able to return the item after the festival. <ref>Chol HaMoed p. 108 cites Rav Moshe Feinstein who says that one may not return for a refund. However, if by waiting one will no longer be able to return the object this is considered a dvar heaved and may be returned. </ref>
#One should not shop online during Chol HaMoed unless there is no money is being paid. <ref>Chol HaMoed p. 108 </ref>
#One should not pick up an item from a store even if one ordered it before the holiday and even if the store is a non-Jewish store. <ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3, Mishna Brurah 534:16 explains that some say it is because of tircha (unnecessary effort) to pick up something at the store and some say it is because it is going to look like it was commissioned to be done on chol hamoed. According to the last reason it is forbidden even if it is at a non-Jewish store. Chol HaMoed p. 107 agrees.</ref> If the item is necessary for the holiday it can be picked up on Chol Hamoed.<ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3</ref> If it is a mitzvah item even if it isn't necessary for the holiday it can be picked up on Chol Hamoed.<ref>Mishna Brurah 534:15 citing the Pri Megadim</ref>
#If one traveled during the moed and found a unique object that he will not be able to find when he returns from his trip, he may purchase such an item. <ref>Chol Hameod p 106-107 Rav Moshe Feinstein says that this is considered a dvar heaved because it will save him the trip in the future. However, Rav Moshe says that it is better for one to extend his trip until after the Chag. This leniency only applies if he will not be returning to this city after the festival. Similarly, if a child is visiting a parent during Chol HaMoed and the parent will buy the item for the child, whereas if the parent does not purchase the item, the child will have to buy it himself this is considered a dvar heaved and one may allow his parents to buy it for him on Chol HaMoed.</ref>
#One is permitted to undergo a sale if he is poor and the sale will provide him with more money that he can spend for the moed. <ref>Shulchan Aruch OC 539:4. Here the S.A is discussing someone who does not have enough money to spend for Yom Tov, not merely someone who has stingy, but would spend more if he had more money. </ref>

==Traveling==

#Taking a trip for pleasure is considered a legitimate festival need and thus may be done on Chol HaMoed <ref>S.A. 536:1. It is problematic, however, to engage constantly in pleasure trips without enjoying the Moed through festive meals and Torah; see Kol Bo and M.B. 530:2.</ref>
#Modes of transportation that are forbidden on a Torah level on Yom Tov (e.g. a car) may not be used on Chol HaMoed without need, <ref>As a basic extension of the laws of the Chol HaMoed. However, R’ Moshe Feinstein (Piskei Halachos 6) permits the use of a car even for walkable distances.</ref> while other modes of transportation (e.g. a bicycle) may even be used without need. <ref>Mo’adei Hashem 34. See Rama 536:1 for the parallel case of riding an animal. </ref>

==Writing==

#Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 73-7). 
The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. </ref> It is customary when writing for this purpose to alter the way in which one writes.<ref>M.B 545:5</ref>
#Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money. </ref>
#Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 75-6) </ref>
#Because of ‘a loss of money’ it’s permissible to write down a Torah thought (חידוש), take notes in a vocational course, write homework for school, or to write a bank deposit (if one fears losing the money). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 76-77) </ref>
#Some permit using a copy machine (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit in order to prevent a loss. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) quotes Rav Moshe as permitting and Rav Yacov Kamenetsky as forbidding. </ref>
#It’s permissible to use a tape recorder on Chol HaMoed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) </ref>

===Typing===

#Some consider typing on a computer like non-professional writing and so it’s permissible if there’s a ‘need of the holiday’. However, some consider typing like professional writing which is only permissible is there’s a public need, a loss of money, or a passing mitzvah. <ref>The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. A very practical question to ask is how this halacha translates to typing on a computer. Is that considered like regular writing or professional writing?

*Rav Ovadia Yosef (Sh”t Yabia Omer 8:48(5)) writes that typing on a computer is considered non-professional writing and would permit typing up divrei torah one might forget or sending greetings for a holiday need. Similarly, Igrot Moshe EH 4:73(4) implies that typing on a computer isn’t considered a melacha. Shemirat [[Shabbat]] KeHilchata Ch. 66 n. 211 adds that typing is permitted because it isn’t permanent. However, saving the information to the hard-drive is problematic because of boneh as the disk is improved when information is saved. See Sh"t [[Shevet Halevi]] 6:37 s.v. VeAf as to whether typing is considered like writing for the purpose of Chol HaMoed.</ref>
#There is a further dispute whether printing from a computer is considered like professional or ordinary writing. <ref>Regarding printing, Hilchot Chol HaMoed Zichron Shlomo (pg 78) records a dispute between Rav Moshe Feinstein who considers printing to be non-professional writing and Rav Yacov Kamentsky who argues that printing is considered professional writing. </ref>

===Taking Pictures===

#Some permit using a camera (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit if there’s a loss (such as if one will miss a rare opportunity to take such a picture). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 78) quotes Rav Moshe Feinstein (see Piskei Halachos 30,31) as permitting this because it is a maaseh hedyot, an action that does not require expertise. He also quotes Rav Yacov Kamenetsky as forbidding, arguing that it is a maaseh uman, and thus it is not allowed except in a case of monetary loss. R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 209) agrees with the lenient opinion. </ref>
#Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.<ref>This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing. </ref>
#Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.<ref>While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340. </ref>
#Many permit the use of a film camera unconditionally; <ref>R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach. </ref> others permit only for a rare photo opportunity.<ref>See the responsa of R’ Moshe Stern 55.</ref>
#One should not have pictures developed on Chol Hamoed.<ref>Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.</ref>

==Going to Work on Chol HaMoed==

#If one may lose one’s job or if one can’t explain it to one’s employer and one will lose a promotion then it’s permissible to go to work. Additionally, it’s permissible to work for needs of the public community such as a work for the Shul. <ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>
#If one will lose one’s usual customers if one doesn’t open one’s store on Chol HaMoed and not just a loss of income then it’s permissible to open one’s store on Chol HaMoed but still one should minimize one’s hours. <ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>

==Having Simchas==

#It’s forbidden to have a wedding on Chol haMoed because of Ein Maarivin Simcha BeSimcha (one may not mix different Simcha’s). <ref>S”A 546:1 </ref>
#It’s permissible to have a [[Brit Milah]], [[Pidyon HaBen]], or Siyum. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 106-7) </ref>

==Tefillin==

{{Tefillin on Chol HaMoed}}

==Work through a non-Jew==

#It’s forbidden to instruct a non-Jew to do any activity that’s forbidden for a Jew to do on Chol HaMoed. <ref>S”A 543:1 </ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/834054/Rabbi_Elchanan_Adler/Contemporary_Applications_of_Hilchos_Chol_HaMoed Contemporary Applications of Hilchos Chol HaMoed] by Rabbi Elchanan Adler
*[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Hilchos Chol Hamoed] by Rabbi Hershel Schachter

==Related Pages==

*[http://www.halachipedia.com/documents/5775/Chol_HaMoed_Packet.pdf Chol Hamoed Packet]

==Sources==
{{Reflist|2}}
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]
<references />

Chol HaMoed

2019-04-25T22:01:46Z

Ezcohen: added details

{{Good}}
[[Image:Nissan.png|thumb|right|Calendar from Kaluach of the month of Nissan with the first day of Chol HaMoed [[Pesach]] highlighted]]
Chol HaMoed are the intermediate days of the [[holidays]] of [[Sukkot]] and [[Pesach]]. In the diaspora, on [[Pesach]], Chol HaMoed spans from the third day of [[Pesach]] until and including the sixth day, and on [[Sukkot]] from the third day of [[Sukkot]] until [[Shemini Aseret]]. In [[Israel]], on [[Pesach]], Chol HaMoed starts on the second day of [[Pesach]] and lasts until and including the sixth day, and on [[Sukkot]] from the second day of [[Sukkot]] until [[Shemini Aseret]].
==Kavod and Oneg==

#There’s a requirement of Kavod and Oneg on Chol HaMoed. This includes having special food, drinks, and clothing, but it is more lenient than Kavod of [[Yom Tov]]. <ref>Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot) and S”A HaRav 529:5 write that there’s no Kavod and Oneg on Chol HaMoed. On the other hand, Magen Avraham 530:1, Mishna Brurah 530:1, Sefer Chol HaMoed (pg 1; by Rabbi Dovid Zucker) write that there’s Kavod and Oneg on Chol HaMoed, however, Shaar Tzion 530:4 points out that it’s not as strict as Kavod of [[Yom Tov]]. Yalkut Yosef (Moadim pg 502) agrees. </ref>
#As part of Kavod, one should wear clothes that a little better than weekday clothes. Some have the minhag to wear [[Shabbat]] clothing on Chol HaMoed. <ref>Mishna Brurah 530:1, Yalkut Yosef (Moadim pg 502), and Aruch HaShulchan 530:4 write that there’s an obligation to wear clothing which is a little nicer than regular weekday clothing. Nimukei Orach Chaim 530:3 and Chaye Adam 106:1 hold that one should wear [[Shabbat]] clothes, but one doesn’t need to wear [[Yom Tov]] clothing which are supposed to be a little better than [[Shabbat]] clothing. Mishna Brurah 530:1 writes that the Maharil's practice was to wear [[Shabbat]] clothes on Chol HaMoed. </ref>
#As part of Kavod, some have the practice to leave the table cloth on the table all of Chol HaMoed. <ref>Pri Megadim 639 (M”Z 639:1) and Aruch HaShulchan 530:4 </ref>
#As part of Kavod, one is not obligated to have a bread meal, however, it is preferable to do so. <ref>S”A 188:7 writes that since there’s no obligation to have a meal on Chol HaMoed is one forgets [[Yaaleh VeYavo]] one doesn’t repeat Brikat HaMazon. Magen Avraham 530:1, Mishna Brurah 530:1, and Yalkut Yosef (Moedim pg 502) write that it’s preferable to have bread since Kavod is with food and the most important food is bread. Regarding having nice meals on Chol HaMoed, see Rashi's comment to Avot 3:11.</ref>

==Simcha==

#There’s a requirement of Simcha on Chol Hamoed just like there is on [[Yom Tov]]. <ref>Rambam Hilchot [[Yom Tov]] 6:17. This is quoted as halacha by S”A HaRav 529:6-7 and Yalkut Yosef (Moadim pg 502). </ref>
#One should fulfill simcha of Chol HaMoed with what makes each person happy. Some say that this can be fulfilled with any activity that brings a person enjoyment. However, some have the practice to fulfill simcha as Chazal instituted concerning [[Yom Tov]]: men to drink wine, women by wearing new clothing, and children by getting toys or candies. <ref>*Regarding simcha of [[Yom Tov]], the Gemara Pesachim 109a says that since there's nowadays there's no [[Korbanot]] Shlamim, one fulfills simcha with wine. The Gemara continues that women fulfill their simcha with new clothes and children with toys and candies. This is codified as halacha by the Rambam ([[Yom Tov]] 6:17) and S”A 529:2. Rambam (Mitzvah 54) and Sefer HaChinuch (Mitzvah 488) hold that Simcha is a Mitzvah Deoritta nowadays, however, Tosfot (Moed Katan 14b s.v. Aseh) holds that Simcha is only Derabbanan nowadays.
*According to the Magen Avraham 530:1, Nimukei Orach Chaim 530:2, Moadim UZmanim 1:29 there’s no obligation to have wine on Chol HaMoed (this may be based on [[Sukkah]] 47b). However, Hilchot Chol HaMoed Zichron Shlomo (by Rabbi Dovid Zucker [[Siman 1]]) writes that from Rambam 6:17 it seems that all the days of the holiday are equal in fulfilling the mitzvah of Simcha. Similarly, Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot), Hilchot Chol HaMoed Zichron Shlomo (Buir 1) in name of Rav Yacov Kamenetsky, Rav Moshe Feinstein and the Debersiner Rav hold that there’s a reason to have wine to fulfill simcha. Yalkut Yosef Moadim p. 502 agrees that men should have wine and meat each day.</ref>
#According to those who fulfill simcha on Chol HaMoed like simcha on [[Yom Tov]], men should fulfill simcha with wine and not grape juice. <ref>Hilchot Chol HaMoed Zichron Shlomo (Buir 1:2) quotes Rabbi Moshe Feinstien and the Debersiner Rav who say that grape juice doesn’t fulfill the mitzvah of simcha. Nemukei Orach Chaim 529:2 writes that one should have a reviyat of wine, while Hilchot Chol HaMoed Zichron Shlomo (pg 3; based on Sh”t Rosh 25:1) writes that a Meloh Lugmav is sufficient. </ref>
#Initially one should have two bread meals on each day of Chol Hamoed, once at night and once during the day but it isn't an absolute obligation.<ref>Yalkut Yosef Moadim p. 502</ref>
#It is forbidden to get married on Chol HaMoed because such an occasion would infringe on the mitzvah of simcha of the holiday.<ref>Moed Katan 8b, Shulchan Aruch 546:1</ref> However, it is permitted to get engaged, which isn't the same as halachic [[Kiddushin]] on Chol HaMoed.<ref>Taz 546:2, Chol HaMoed KeHilchato 1:32</ref>

==Special parts of Davening==
===Shemonah Esrei===

#On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] during the Bracha of Avoda (Retzeh). If one forgot to say [[Yaaleh VeYavo]] and remembered before concluding [[Shmoneh Esrei]] (with Yeyihu LeRatzon) one should return to Retzeh and continue from there. However, if one only remembered after finishing [[Shmoneh Esrei]], one must repeat [[Shmoneh Esrei]]. <ref>Shulchan Aruch 124:10, Kitzur Shulchan Aruch 19:11, [[Tefillah]] KeHilchato 23:106 </ref>

===Birkat HaMazon===

#On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in the middle of the third Bracha of [[Birkat HaMazon]]. <ref>S”A 188:4 and 5 </ref>
#If one forgot [[Yaaleh VeYavo]] and one realized:
##before saying Hashem’s name at the end of the third Bracha, one should return to [[Yaaleh VeYavo]] and then continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
##after saying Hashem’s name but before saying [[Boneh]] Yerushalayim, one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Yaaleh Veyavo and continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
##after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג (פלוני) הזה <ref>Halachos of [[Brachos]] (pg 513) writes that the special Bracha to insert on Chol HaMoed is ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג. (פלוני) הזה. This is based on Mishna Brurah 188:27 who writes that the special Bracha of Chol HaMoed doesn’t have a conclusion like the Bracha of [[Rosh Chodesh]]. </ref>
##within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם), one should continue with the special Bracha (שנתן...) mentioned in the last option. <ref>Halachos of [[Brachos]] (pg 515) </ref>
##after one said the seventh word in the fourth Bracha, one should continue and not repeat Birkat Hamazon. <ref>S”A 188:7 writes that one doesn’t need to repeat [[Birkat HaMazon]] if one forgot [[Yaaleh VeYavo]] on Chol HaMoed because there’s no obligation to have a bread meal on Chol HaMoed. </ref>

===Torah Reading===

#On [[Shabbat]] Chol HaMoed, both on [[Sukkot]] and [[Pesach]], the Torah reading is from Reah Atta, which on a regular week is Shelishi of Ki Tisa, until the end of Parshat Ki Tisa.<ref>Rav Huna in Gemara [[Megillah]] 31a says that on [[Shabbat]] Chol HaMoed we read the portion beginning with Reah Atta. Rashi explains that we read this portion because it includes the mitzvot of [[shabbat]], the regalim, and a reference to Chol HaMoed (derived by chazal in gemara Chagiga 18a).</ref>
#The Haftorah for [[Shabbat]] Chol HaMoed [[Sukkot]] is Bayom Bah Gog (beginning from Yechezkel 38:18) and the Haftorah for [[Shabbat]] Chol HaMoed [[Pesach]] is Atzamot Yeveshot (beginning from Yechezkel 37:4).<ref>Gemara [[Megillah]] 31a</ref>

==Forbidden work==

#There’s a dispute whether work on Chol HaMoed is a Biblical prohibition or a Rabbinic one. <ref>Tosfot (Chagiga 18a s.v. cholo) and Rosh (Moed Katan 1:1) hold that the entirety of work on Chol HaMoed is derabanan. Such is the opinion of the Rambam (Yom Tov 7:1), Mordechai (Moed Katan n. 835), and Nemukei Yosef (Moed Katan 1a s.v. Gemara). On the other extreme, the Rashbam (Pesachim 118a s.v. kol) and Yereyim (Mitzvah no. 304) hold that melacha on Chol HaMoed is forbidden by the Torah. Several statements of Chazal indicate this position including Chagiga 18a and Moed Katan 11b. However, Tosfot answer that these Gemaras mean that there is an allusion in the pasuk to the prohibition. 
The Ramban (Moed Katan 2a s.v. od ani) and Rashba (cited by Maggid Mishna Yom Tov 7:1) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent solely on whether the melacha is necessary for the holiday. If it is necessary for the holiday, then the melacha is permitted from the Torah and, if not, it is forbidden. The Bach 530:1 supports such an explanation based on the pesukim. On Yom Tov the Torah forbids “melechet avoda” (Vayikra 23:8) and Rashi explains this to mean that one is prohibited to perform even work that will cause one to experience a loss if not done today. The Torat Kohanim (Emor 12:5) states that the prohibition of “melechet avoda” does not apply to Chol HaMoed; therefore, concludes the Bach, it is biblically permitted to do a melacha for the need of the holiday. 
In a similar vein, Rav Sobolofsky (“[http://www.yutorah.org/lectures/lecture.cfm/811776/Rabbi_Zvi_Sobolofsky/Issur_Melacha_On_Chol_Hamoed Issur Melacha on Chol HaMoed],” min 12-15) explained based on the Ritva (Moed Katan 13a s.v. elah) that the primary principle underlying the laws of Chol HaMoed is that one should enjoy the holiday. Thus, activities that further this purpose are permitted, while those which hinder this goal, especially ones that involve excessive effort, are forbidden. 
The Sefer HaChinuch (n. 323) explains that the determination of which melachot are biblically forbidden is left in the hands of the rabbis. </ref> According to Sephardim, the halacha is that work on Chol HaMoed is a Rabbinic prohibition. <ref>Yalkut Yosef (Moadim pg 504) writes that one may be lenient like Shulchan Aruch and if there’s a safek one can be lenient as it’s only derabbanan. </ref>

===Tircha without Melacha===

#A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha. <ref>S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. </ref>
#For example, it’s forbidden to move heavy furniture (unless there’s a need see below). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 7) brings this as an example of forbidden exertion on Chol HaMoed. </ref>

===Degradation of the holiday===

#Certain activities must be limited to avoid degradation of the holiday. For this reason, even when commercial activity is permitted it should be done in private. <ref>Beiur Halacha 539 s.v. Eino Mutar, quoted by Hilchot Chol HaMoed Zichron Shlomo (pg 8) </ref>
#For example, it’s forbidden to paint one’s apartment on Chol HaMoed to improve its appearance. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 8) in name of Rav Moshe Feinstein. Or Letzion 3:24:6 writes that it is permitted to have a non-Jewish painter paint a yeshiva during Chol Hamoed if it isn't possible another time because it would interrupt the learning.</ref>

===Which Melachot are entirely permitted?===

#The forbidden melachot includes all 39 melachot and derabbanan’s of [[Shabbat]] and [[Yom Tov]] except for: [[carrying]], going beyond [[techum]] (2000 [[amot]]), [[muktzah]], [[VeDaber Dvar]] (preparing or talking about business issues), Havarah (lighting a fire), [[Tevilat Kelim]], and removing Trumah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 8-9) writes that there’s four exceptions to the forbidden melachot of Chol HaMoed including: [[carrying]], [[techum]], [[muktzah]], and VeDaber Dvar. Shemirat [[Shabbat]] KeHilchata 68:26 writes that besides these four there’s also no melacha of Havarah (lighting a fire), Gezerah about [[Tevilat Kelim]] and removing Trumah. </ref>
#[[Shevitat Behemto]] (having one’s animal work or renting it out), and Mechamer (leading one’s animal) according to some apply on Chol HaMoed and some say that it doesn’t apply and there’s what to rely on to be lenient. <ref>Yalkut Yosef (Kitzur S”A 530:5) writes that [[Shevitat Behemto]] and Mechamer don’t apply on Chol HaMoed. However, Beiur Halacha (536 s.v. UMutar Lirkov) writes that there’s a Safek Safeka to be lenient and one shouldn’t protest those who are lenient in this case. Chol HaMoed KeHilchato 2:14 writes that the only reason to be lenient is the Safek Safeka and those who hold melacha is Deoritta would hold it’s forbidden. Shemirat [[Shabbat]] KeHilchata 68:26 writes that there’s room to be lenient unless the animal is doing a Deoritta prohibition. </ref>
#It’s permitted to go biking since that’s not considered a melacha. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 22) </ref>

===Is work done in violation forbidden from benefit?===

#If one did violate Chol HaMoed unintentionally, one may be lenient and benefit from the work that day. However, if one violated the Chol HaMoed intentionally, that individual shouldn’t benefit from it forever, and others may benefit for it after the holiday. <ref>S”A 318:1 rules that if one violates [[Shabbat]] unintentionally, the work is prohibited from benefit until after [[Shabbat]] and for intention violations, the work is prohibited for the perpetrator forever and everyone else is permitted after [[Shabbat]]. Magen Avraham 538:2 says that this same prohibitions would apply to someone who violates Chol HaMoed according to those that melacha on Chol HaMoed is s.v. HaMivashel who writes in name of the Gra and Chaye Adam that a Derabbanan Melacha is permitted on [[Shabbat]] itself.) Hilchot Chol HaMoed Zichron Shlomo (pg 15) writes that for this safek one can be lenient based on the fact that the entire prohibition is a rabbinic penalty. However, writes the Hilchot Chol Moed, for an intentional violation, there’s more reason to be strict based on Mishna Brurah 538:16. </ref>

==The Principle Reasons to Permit Melacha==

#Melacha on Chol HaMoed is forbidden just like [[Yom Tov]], however, there are five major leniencies to permit Melacha on Chol HaMoed which are: 1) Tzorech HaMoed (work done for work a need for the holiday), 2) Tzorech Ochel Nefesh (work to prepare food), 3) Tzarchi Rabim (work needed for communal purpose), 4) Dvar HaAved (work done to avoid a loss), 5) Poel Shein Lo Mah Yochal (work done by a laborer who doesn’t have food to eat). <ref>Tur 530 writes that all of the melachas of [[Shabbat]] and [[Yom Tov]] apply to Chol HaMoed with five reasons to permit Melacha. This is codified by Biur HaGra 530:1 and Mishna Brurah 530:1. </ref>

===Comparison of the Reasons for which Melacha is Permitted===
{| class="wikitable"
|-
! !!General Holiday Needs!!Making Food!!Communal Need!!Financial Loss!!A Very Poor Worker
|-
|Professional Labor||Forbidden <ref>Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11) </ref>||Permitted <ref>Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted (under certain conditions- see footnote) <ref>Chol HaMoed Zichron Shlomo (pg 47)

Sheloshim Yom Kodem HaChag (vol. 2, p. 168) writes that one may only perform melacha via professional labor for a communal need, provided that all three of these conditions are met: 1) the melakha is l'tzorekh haguf (such as fixing public roads or eating/drinking), 2) the community needs it on the holiday itself, and not after the holiday, and 3) one can complete the melakha on the holiday. </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted <ref>Shulchan Aruch O.C. 540:2, 534:3</ref>
|-
|Excessive Exertion||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 17) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 52) </ref>||-
|-
|Work Delayed for the Holiday||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 61) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 61) </ref>||-
|-
|Paying for the Work||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 16) </ref>||Permitted but preferable to get a goy <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted <ref>Shulchan Aruch 540:2</ref>
|-
|Working in Public||Professional - forbidden; Non-professional - permitted <ref>Chol HaMoed Zichron Shlomo (pg 23); Shulchan Aruch 540 and 541 give examples of tzorech hamoed and never mention that it needs to be in private. Ramban Chidushim Moed Katan s.v. ulinyan writes that we don't find the concept of doing the melacha in private on chol hamoed except for a professional work and certain cases of selling but not non-professional work done for the need of the holiday. Shulchan Aruch OC 533:5 writes clearly that melacha for a need of the holiday when done by a professional needs to be in private. </ref>||Forbidden for uman<ref>Chol HaMoed Zichron Shlomo (pg 37) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 52) </ref>||Forbidden <ref>Mishna Brurah 534:18</ref>
|-
|Preparing for after the Holiday||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 18) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 37) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||-||-
|}

==Tzorech HaMoed==

#One may do unskilled work on Chol HaMoed for a holiday need. However, skilled work is forbidden even for a need of the holiday. <ref>Shulchan Aruch 540:1, Mishna Brurah 540:1, Biur HaGra 530:1 </ref>
#Tzorech HaMoed is only permitted if the work entails no tircha (exertion) <ref>Shemirat [[Shabbat]] KeHilchata 66:38 based on Mishna Brurah 540:7. Aruch HaShulchan 540:4 forbids great exertion. Pri Megadim M”Z 540:3 permits even great exertion. (Shemirat [[Shabbat]] KeHilchata 66:38 adds that the pri megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion. </ref>
#It’s permitted to do an action even if it will involve violating a melacha indirectly if there’s a holiday need. For example, it’s permitted to cut branches in order to make Sachach for the [[Sukkah]] as long as one makes sure to only cut from one side of the tree. Another example, it’s permitted to wash one’s hands over grass. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 18-9), Pitchei Teshuvot 530:1 </ref>

===What’s called a “holiday need”?===

#Anything where there’s a likely possibility that the work is needed is considered Tzorech HaMoed. <ref>Pri Megadim A”A (intro to 537) writes that even if there is only a doubt if there will be a Dvar Aved one may do work on Chol HaMoed. Hilchot Chol HaMoed Zichron Shlomo (pg 17) writes that it is sufficient if there is a reasonable possibility of a Dvar Aved. However, the Mishna Brurah 537:1 writes that it must seem as being "close to" a Tzorech HaMoed. Shemirat [[Shabbat]] KeHilchata 66:34 agrees. </ref>
#One may not delay doing a certain work from before Chol HaMoed and do it on Chol HaMoed. <ref>S”A 536:1 </ref>
#Fixing a broken object is called a holiday need if the object will be needed, however, if there’s a replacement that can be used instead or one could easily borrow a replacement, fixing the object isn’t a holiday need. <ref>Based on Bet Yosef 534 and Magen Avraham 544:1, Hilchot Chol HaMoed Zichron Shlomo (pg 12) writes that if one can borrow a replacement one must not fix the broken object. </ref>
#It’s permissible to vacuum in an area you usually vacuum once a week. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 19) </ref>
#Some say it’s forbidden to nail a picture to a wall for decorative purposes, while others permit since it involves no skilled work or exertion. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 19-20) </ref>
#It’s forbidden to garden, plant, dewed, or move grass on Chol HaMoed. Watering is only permitted if the plant is in danger of dying. <ref>Shulchan Aruch 537:1, Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>
#It’s permitted to pick flowers in order to decorate for the holiday. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 21), Chol HaMoed KeHilchato (7:4 pg 234) </ref>

===Simchat Chag===

#An activity that brings one simcha is considered a holiday need as it’s a mitzvah to have simcha on the holiday. For example, going on a family trip is considered simchat hachag and so it’s permissible to wash one’s car windows or fill up the tank in order to drive to the park. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 22), Shulchan Aruch 536:1 </ref>
#For example, since playing music is considered a simchat hachag, it’s permitted to fix (in an unskilled fashion) an instrument in order to play music for the holiday. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>

===Preparing from Chol HaMoed to [[Yom Tov]]===

#It’s permitted to do work for a Tzorech HaMoed from one day of Chol HaMoed in preparation for the other days of Chol HaMoed or for days of [[Yom Tov]]. <ref>Pri Megadim 533 M”Z is in doubt whether one may cook from one day of Chol HaMoed for another. However, Kaf HaChaim 533:6 and Hilchot Chol HaMoed Zichron Shlomo (pg 18) rule that it is permissible. Additionally, Hagahot Rabbi Akiva Eiger 539:11, Eshel Avraham 330, and Hilchot Chol HaMoed Zichron Shlomo (pg 18) write that it’s permissible to cook from Chol HaMoed to [[Yom Tov]] including [[Yom Tov]] Sheni of Galiyot. </ref>

===Melacha needed in preparation for a Tzorech HaMoed===

#Just as unskilled work is permitted for a Tzorech HaMoed, so too it is permitted to do necessary preparations for work that is done for a Tzorech HaMoed. <ref>Magen Avraham 545:25 and Mishna Brurah 545:48 say that preparatory work that’s necessary for a Tzorech HaMoed is permissible such as preparing a quill and ink to write things that are permitted to write on Chol HaMoed. </ref>
#For example, one may sharpen a pencil in order to writes a social letter for the Moed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 17) </ref>

===Needs for others===

#Unskilled work is permitted even for the need of others as long as one isn’t being hired. <ref>S”A 542:1 </ref>
#One is allowed to hire a non-Jew to do work that’s permitted for a Jew to perform and it’s permitted to pay the non-Jew for the work. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 16) based on Beiur Halacha 541 s.v. Elah and 542 s.v. Afilu. </ref>

===Examples===

#For example, if a chair broke, it may be fixed in an unskilled manner is the chair is needed for the holiday, however, if another chair could be used or a chair could be borrowed one shouldn’t fix the chair. Additionally, if it takes carpentry skills to fix the chair or it was broken before the holiday and could have been fixed then, one may not fix the chair. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 12) based on the principles of Tzorech HaMoed. </ref>
#For example, it’s permissible to change a tire, jumpstart a car, or change it’s battery if the car will be used for festival purposes. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 15, 22) </ref> However, making other car repairs which require skilled work are forbidden to make (unless there’s a financial loss like having to leave your car on the road and having to return for it). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 23), Shemirat [[Shabbat]] KeHilchata 66:59, for further analysis see R’ Nebenzahl’s Yerushalayim BeMoadeha pp. 279-282..</ref>
#Purely preparatory actions are allowed, provided that they are necessary. Thus, washing a car’s windows or getting gas are permitted. However, preparatory actions that are purposely delayed until Chol HaMoed may not be done on Chol HaMoed. <ref>S.A. 536:1. M.A. there quotes the Maharik that if this was done, the use of the item is forbidden. </ref>
#Washing or vacuuming the floor which is usually cleaned once or more times a week is permitted during Chol HaMoed. <ref>Minchat [[Yom Tov]] 104:2 writes that since it’s normal to wash the floor twice a week it’s permissible to wash the floors on Chol Hamoed even if it’s a excessive work, however, scrubbing the floor to remove dirt is forbidden as it involves a melacha and requires excessive effort. Hilchot Chol HaMoed Zichron Shlomo (pg 19) extends this to floors that are cleaned once a week, and permits vacuuming as well. </ref>
#One may change the tire of a car if the car is needed for use during the holiday. One may also change the tire for a friend’s car if one isn’t being paid. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 15) rules like Sh”t Shevet HaLevi 1:166(3) even though he quotes the Debrinsiner Rav who says that it’s a maaseh uman and involves a tircha. </ref>
#Many forbid fishing for pleasure on Chol HaMoed, while some are lenient. If the fish will be eaten one may be lenient. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes in name of the Debreciner Rav that it’s forbidden to fish for pleasure and points out that Rav Moshe Feinstein permits. However many others side are strict including Sh”t Rivevot Efraim 1:356(2) and Chol HaMoed KeHilchato in name of Rav Shlomo Zalman Aurerbach and Rav Wosner. Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that (according to all) one can be lenient if the fish will be eaten. </ref>

===Maaseh Uman===

#For a person who isn't a tailor and isn't adept at sewing, sewing is considered not a Maaseh Uman. However, the average women is proficient at sewing and so is considered an Uman. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) writes that nowadays most men aren’t adept at sewing. </ref>
#A skilled worker may sew with a Shinui, meaning, making long stitches and alternating between high and low stitches (forming a zig-zag). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) </ref>
#When sewing on a button, many hold that it is a sufficient Shinui to sew it loosely and only use 2 out of 4 holes (such as two diagonal ones). However, some say that it is an insufficient Shinui unless one has no other clothes to wear. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) quotes Rav Yacov Kamenetsky and the Debrinsiner Rav who allow if the action is significantly changed such as it’s loose and one only sews it through 2 holes. Hilchot Chol HaMoed continues to quote Rav Moshe Feinstein who forbids unless there’s no other clothes to wear. </ref>
#According to some authorities, it’s never considered a Shinui if a skilled person sews with a sewing machine while others are lenient if one makes a Shinui.

==Preparation of food==

#It’s permissible to do melachot in order to prepare food for the holiday (from one day of Chol HaMoed to another day of Chol HaMoed or from Chol HaMoed to [[Yom Tov]]). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>
#It’s permissible even if the melacha was deliberately pushed off to doing it on Chol HaMoed. <ref>S”A 533:1 </ref>
#If one has adequate supply of the specific food one shouldn’t cook that food on Chol HaMoed unless the fresher food will be tastier. <ref>S”A 533:1 writes that if one already has flour one should not ground new flour; however, even if one has bread one may cook new bread since hot bread is tastier. Hilchot Chol HaMoed Zichron Shlomo (pg 37) agrees.</ref>
#It’s permissible to take wages for [[cooking]] on Chol HaMoed food that’s needed for the holiday, however, it’s preferable to have a non-Jewish cook do it. <ref>Beiur Halacha 542, Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
#It’s permissible to fish on Chol HaMoed or to pick fruit on Chol Hamoed with intent to eat the fish or fruit. It’s permissible to fish or pick fruit abundantly so that one will be able to choose the choicest among them to eat. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 38). S”A 537:15 regarding fruits, Mishna Brurah 533:14, 18 regarding fish. </ref>

===Cooking extra===

#One may not cook on Chol HaMoed in order to have food after the holiday, however it’s permissible to cook generously without calculating precisely and if there’s leftovers, it’s permissible to have them after the holiday. <ref>S”A 533:1 </ref>
#If one transgressed and did cook for after the holiday it’s still permissible to eat it. <ref>S”A 527:23 rules this regarding [[Yom Tov]] and Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that this is true regarding Chol HaMoed as well. </ref>

===For whom?===

#It’s permissible to cook for fellow Jews, but one may not do extra work in [[cooking]] for a non-Jew. If one is just adding more ingredients to the pot (not considered extra work for the non-Jew) it’s permissible. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
#It’s permissible to prepare food for guests even though it’s uncertain that they will come (as long as there’s a reasonable possibility). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>

==Preliminary preparations for food==

#Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for [[Yom Tov]] is permissible if one wasn’t able to fix in before [[Yom Tov]]. <ref>S”A 540:7-8, Mishna Brurah 540:27 </ref>
#It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort. <ref>Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39) </ref>
#However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed. <ref>Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>
#One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>

==Physical Needs==

#It’s permissible to do work for the physical needs of a person (Tzarchei HaGuf) on Chol HaMoed even if it involves skilled work or excessive effort. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 41). What’s the basis for this leniency? Ritva (Moed Katan 9a s.v. oseh, 14a s.v. veshaar) explains that attending to one’s physical needs is considered Ochel Nefesh. See also Pirush Mishnayot of Rambam (Beitzah 2:4). </ref>
#Therefore, one may shower with hot water and soap, brush one’s teeth on Chol HaMoed. Similarly, a woman may apply [[cosmetics]] or tweeze eyebrow or body hair. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 41) </ref>
#If one’s only pair of glasses break one may fix it or have a professional optician fix it. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 42). Igrot Moshe 3:78 writes that it is permitted to fix one’s glasses on Chol HaMoed. He adds that one could fix sunglasses if one needs them to see outdoors. Shevet HaLevi 4:214 adds that one could even have a professional fix one’s regular glasses if one needs them to see. </ref>
#It’s permissible to have a heater fixed if it’s very cold and an air conditioner fixed if it’s very hot on Chol HaMoed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 43) </ref>
#A person who is already sick can go to the doctor for treatment because a treating the sickness is a physical need.<ref>S”A 532:2 writes that it is permitted to treat a sick patient on Chol HaMoed. Mishna Brurah 532:5 adds that even melachot can be performed in order to heal a person on Chol HaMoed. </ref>
#It’s permissible to treat a person’s health from illness or preventing a decline in health. However, many forbid doing work for a small ache or pain. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
#It’s permissible to take [[medications]] on Chol haMoed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
#Some permit a regular medical checkup, whereas others advise avoiding it on Chol HaMoed. <ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Hershel Schachter min 29-30] holds that it’s permissible to schedule a doctor’s appointment even lechatchila and even if you planned to go on Chol HaMoed. Similarly, Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Chaim Pinchas Scheinberg and Rav Elyashiv concur and explain that just like it is permitted to do Ochel Nefesh on Chol HaMoed even if it is planned for then, it is similarly permitted to go for a checkup even if it is scheduled for 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 3:78 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. However, a healthy person shouldn’t make a dentist appointment on Chol HaMoed since it involves melachot and can be done afterwards. Hilchot Chol HaMoed Zichron Shlomo (pg 62) follows the opinion of Rav Moshe and extends it to any routine medical checkup. Furthermore, Chol HaMoed Zichron Shlomo (pg. 46) quotes Rav Moshe as saying that in order not to degrade the sanctity of the holiday one shouldn’t go for a checkup even if no melacha is involved. </ref>

==Hiring Workers==

#It is prohibited to hire workers to do melacha on Chol HaMoed. This prohibition applies even if the action one is hiring another to do would be permitted if one was doing this activity for oneself or for another free of charge. <ref>S.A. 542:1. M.B 542:2 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. </ref> However, if one does not give the worker a set salary and pays him with food that he eats with the owner, then paying a worker on Chol HaMoed would be allowed. <ref>Shulchan Aruch 542:1 </ref>
#If the work is a pressing need to the point that it would cause a substantial loss if not performed (davar ha’aveid), then it would be permitted to hire a worker to perform the work, even if the work is not necessary for the holiday (litzorech hamoed) and involves skilled labor (maaseh uman). In such a case one may even pay the worker. <ref>Rama 542:1 and M.B 542:5. The Biur Halacha explains that is preferable for one to hire a non-Jew in this situation. M.B 540:2 states that if it would only be a minor loss, one may only do non-skilled labor (maaseh hedyot) to prevent the loss.</ref>
#One may hire a worker who has nothing to eat in order that he will be able to sustain himself. <ref>S.A. 542:2. The M.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 534:7 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.</ref>
#Someone who has no food at all, or one who has food but does not have his needs for the holiday (tzorchei hamoed), is considered someone who has no food and is allowed to work on Chol HaMoed. <ref>M.B. 542:7. 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. </ref>
#If one stipulates with a non-Jew that the non-Jew should do work for him after Chol HaMoed, but the non-Jew starts the work immediately during Chol HaMoed, one need not stop the non-Jew because he instructed the non-Jew that he should perform the work after the moed. <ref>Rama 543:3 as explained by M.B 543:11</ref>

==Taking a Haircut==

#It’s a mitzvah to take a haircut on Erev [[Yom Tov]]. <ref>S”A 531:1 </ref>
#It’s forbidden to take a haircut on Chol HaMoed. The rabbis prohibited this so that people would prepare properly before the holiday. <ref>S”A 531:2. 
The Mishna in Moed Katan 13b lists the people who are permitted to shave 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. The Gemara on 14a explains that the reason that the Rabbis forbade shaving on Chol HaMoed is to encourage people to shave in honor of Yom Tov before Yom Tov. If one were allowed to shave on Chol HaMoed, we are concerned that he would not shave on Erev Yom Tov and he would enter Yom Tov unkempt. S”A 531:1 writes that it is a mitzvah to shave before Yom Tov and in 531:2 records the prohibition to shave on Chol HaMoed. </ref> It’s forbidden to take a haircut even if one took one before the holiday. <ref>S”A 531:2. 
Rabbenu Tam (cited in Tur 531) 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. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. 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.
S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatam Sofer 154 writes that the Nodah Biyehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of shaving with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7) </ref>
#Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well. <ref>S”A 531:3 </ref>
#Chazal made a few exceptions and permitted certain people to cut hair on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to cut one’s hair all of Erev [[Yom Tov]], and one who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to shave before the holiday). <ref>S”A 531:4, Hilchot Chol HaMoed Zichron Shlomo (pg 27) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <ref>S”A 531:5 </ref>
#Cutting one’s hair for medical reason is permissible. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 29) quoting Mishna Brurah 531:21 </ref>
#It’s permissible to comb or wash one’s hair even though predictably hairs will be pulled out. <ref>Rama 531:8, Shemirat Shabbat Kehilchita vol 2. 66:32, Aruch Hashulchan 531:8, Yalkut Yosef Moadim pg. 517 </ref>

===Women and Children===

#This prohibition applies both to men and women <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 26), Mishna Brurah 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23. </ref> but not to children below the age of Bar or Bat Mitzvah if it is causing them discomfort. <ref>Mishna Brurah 531:16. S”A 531:6 permits haircutting for a child. M”B 531:15 says that this is specifically if the hair is causing discomfort. Aruch Hashulchan 531:6 agrees. Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. Shaare Teshuva 531:2 quotes the Gan Hamelech who allows an Upshirin on Chol Hamoed for a baby whose third birthday falls out on Chol Hamoed Sukkot or Pesach. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. Piskei Teshuvot 531:3 agrees. </ref>
#Some poskim are strict about fixing a wig on Chol Hamoed. <ref>Rav Moshe Feinstein (quoted in Dirshu M”B 531:note 4) is strict regarding fixing a wig on Chol HaMoed, while Beer Moshe 7:5 is lenient. </ref>
#A woman may remove other hair on her body besides for on her head.<ref>Shulchan Aruch O.C. 546:5, Aruch Hashulchan 531:8 </ref>

===Shaving on Chol HaMoed===

#In general, it's forbidden to shave on Chol HaMoed unless this jeopardizes one’s job. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 26) </ref>
#Many Ashkenazic authorities permit [[shaving]] on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2) there's a great need or is pained by not [[shaving]]. Also, one who relies on this only to look presentable doesn't have to be protested. <ref>*Nodeh BeYehuda 1:13 writes that one may rely on the opinion of Rabbenu Tam who holds that one who shaved on Erev Chag may shave during Chol HaMoed on condition that the one cutting the hair is a poor person who doesn’t have what to eat. When asked why he printed such a novel idea, in Nodeh BeYehuda 2:99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatom Sofer 154 writes that the Nodeh BeYehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of [[shaving]] with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatom Sofer disagreed with the Nodeh BeYehuda’s leniency.
*Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev [[Yom Tov]] and regularly shaves at least once in every 3 days, and he’s pained by not [[shaving]] or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev [[Yom Tov]] will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. [http://www.yutorah.org/lectures/lecture.cfm/764803/Rabbi_Shmuel_Marcus/Shaving_on_Chol_Hamoed Rabbi Shmuel Marcus] explains this [[teshuva]] of Rav Moshe.</ref> Some authorities are even more lenient and say that if one shaves daily and shaved on Erev [[Yom Tov]] one should shave on Chol HaMoed. <ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Schachter] (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.</ref> However, many poskim rejected this leniency <ref>Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting. </ref> including most sephardic poskim <ref>Chazon Ovadyah ([[Yom Tov]] pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour] on dailyhalacha.com</ref>
#A man may trim his mustache even if it does not interfere with his eating.<ref>Shulchan Aruch O.C. 531:8, Mishna Brurah 531:21, Kaf Hachaim 531:39 </ref>

==Nail cutting==

#Ashkenazim hold that it’s forbidden to cut one’s nails on Chol HaMoed, while Sephardim hold that it’s permissible. <ref>S”A 532:1 holds it’s permissible, while the Rama 532:1 writes that the Ashkenazic minhag is to refrain from [[cutting one's nails]] on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour on dailyhalacha.com] also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.</ref>
#If one cut one's nails on Erev [[Yom Tov]] one may cut them on Chol HaMoed. <ref>Mishna Brurah 532:2 </ref>
#It’s permissible to cut one’s nails with one’s hands or teeth. <ref>Mishna Brurah 532:3 </ref>
#If one usually cuts one’s nails on Erev [[Shabbat]], it’s permissible to cut them on Chol HaMoed Erev [[Shabbat]]. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 30) quoting Ba'er Hetiev 532:1 </ref>
#It’s permissible for a woman to cut her nails before going to the mikveh. <ref>Rama 532:1 </ref> If a man has the custom to go to the mikveh before every Shabbos then some poskim permit cutting nails.<ref>Shu”t Nachalat Shivah (Chelek 1, Siman 57). Shevut Yaakov disagrees (Chelek 1, siman 17 cited by Shaarei Teshuva siman 468:1).</ref>
#Whenever it is permissible to cut one’s hair, it is also permissible to cut one’s nails.<ref>MB 532:2, Aruch HaShulchan 532:2 </ref>
#It is permissible to cut one’s nails for medical reasons. <ref>S”A 532:2 </ref>
#It is permissible to cut one’s nails if they are making it difficult to put on shoes.<ref>Rav Nissim Karelitz - Chut Hashani Chol HaMoed pg.227. Because he writes that the gezeira against cutting nails was so that one does not plan to cut them after the holiday starts and enter the holiday looking disgusting/unkempt. 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.</ref>

==Laundry==

#It’s forbidden to launder clothing, towels, linens, or tablecloths on Chol HaMoed as the rabbis prohibited this so that people would prepare properly before the holiday. <ref>Gemara Moed Katan 14a, Shulchan Aruch 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 34). 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 534:1 codifies this as halacha. </ref> It’s also forbidden to launder clothing in a washing machine. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 30). Rav Ovadia Yosef (Yabia Omer 7:48:1) 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. Shemirat Shabbat KeHilchata 66:63 agrees. </ref>
#If a child’s clothing are insufficient because they are soiled frequently it’s permissible to launder them on Chol HaMoed. <ref>Mishna Brurah 534:11 and Aruch HaShulchan 534:8. Rav Shlomo Zalman Auerbach in Shulchan Shlomo 534:3 says that this age is until at most 6 or 7 years old. </ref> If one is [[laundering]] them in a machine one may wash a full load of children’s clothing but adult’s clothing may not be added. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32) </ref>
#One may launder guests' sheets and towels on Chol HaMoed. <ref>[http://www.shemayisrael.com/parsha/ostroff/archives/shabbos6_21.htm Weekly Hilchos Shabbos Shemini] quoting Shemirat [[Shabbat]] KeHilchata (66 note 263). M.B 534:6 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. 263) writes that as an application of this Mishna Brurah one is permitted to launder towels and guest sheets on the holiday since those are frequently cleaned on a regular basis. Interestingly, Shevet HaLevi 8:124 is hesitant to permit laundering undergarments which become dirty frequently on Chol HaMoed if one can wear them again without great discomfort.</ref>
#Chazal did not make an exception for someone who was sick and was unable to do laundry before the holiday and forbid him as well. <ref>Mishna Brurah 534:2, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref>
#Chazal made a few exceptions and permitted certain people to do laundry on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to do laundry all of Erev [[Yom Tov]], and someone who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to do laundry before the holiday). <ref>S”A 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <ref>Rama 534:1 </ref>
#It’s permissible for a women to launder her support hose, nursing bras, and white underwear if she becomes Niddah on Chol HaMoed if she has insufficient to last for the whole holiday. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32-3) </ref>
#Dry cleaning is also forbidden like [[laundering]]. If one’s only suit became so soiled that it’s impossible to worn, some permit it to be dry cleaned, and one should consult a competent rabbinic authority. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) citing Shemirat Shabbat Khilchata 66:72</ref>
#If one’s only suit was stained, it’s permitted to remove the stain. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33). Rav Moshe Feinstein (Igrot Moshe 5:36:1) 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. 200) agrees. Shemirat Shabbat Kehilchata 66:72 and Hilchot Chol HaMoed Zichron Shlomo (pg. 33) also allow one to clean a stain if one does not have other suitable clean clothing. Rav Nissim Karelitz in Chut HaShani (Chol HaMoed p. 238) however, does not allow one to wash out a stain unless one is wearing the clothes and one does not have other clothes to wear. </ref>
#If a garment has a tough stain that won’t be removed if one waits until after the holiday, cleaning is permissible. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
#Ironing is permissible but pressing by a profession is forbidden. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33-4) </ref>
#Making pleats in a skirt or pants is forbidden. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
#There is a dispute whether it’s permissible to polish one’s shoes on Chol HaMoed, while everyone agrees one may brush it off. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>
#It’s permissible to vacuum or wash floors that are usually cleaned at least once a week. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>

==Moving Houses==

#It is forbidden to move homes.<ref>S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. S”A writes that it’s only forbidden to move from one courtyard to another, however within the same courtyard it’s permitted. Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes in name of the Drinsiner Rav that since nowadays people have many possessions and moving always involved exertion it’s forbidden in any manner. Shemirat [[Shabbat]] KeHilchata 68:24 (footnote 86) seemingly disagrees with this and yet leaves the leniency of moving within the chetzer out of the halachas probably because nowadays we don’t have groups of houses in small courtyards.</ref>
#Nonetheless, if it’s intolerable to live under present conditions, there’s a loss of money one may certainly move homes. However, if one is moving from a rented house to one that one owns, or from a home which one splits with others to live in one’s own home there’s room to be lenient and preferably one should ask a rabbinic authority. <ref>S”A 535:1 writes that one may not move homes from one courtyard to another, however, in 535:2 he permits if one is moving from someone else’s home to one’s own home. Mishna Brurah 535:7 explains that moving to one’s own home is permitted because it’s a Simcha for him, yet, it’s not permitted if one is just moving from a ugly or small house to a nicer or bigger one. Shaar Tzion 535:5 writes that the same leniency would be true if one is moving from a joint home to one’s own home. Shemirat [[Shabbat]] KeHilchata 68:24 quotes this as halacha. However, Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes that one shouldn’t move unless there’s more serious needs such as if the living conditions are intolerable or there’s a loss of money. Mishna Brurah 535:7, Hilchot Chol HaMoed Zichron Shlomo (pg 7), and Shemirat [[Shabbat]] KeHilchata 68:24 write that each case should be judged by a rabbinic authority. </ref>
#One may not set aside time to move around and organize inventory for business on Chol Hamoed.<ref>Shevet Halevi 6:67 writes that moving around and organizing business inventory is a tircha and forbidden just like it is forbidden to turn over one's fruit unless they're going to rot. Another proof is that it is forbidden to bring utensils back from a worker on Chol Hamoed. Also, it is forbidden to move one's residence from place to place because of tircha.</ref>
#It is forbidden to contract a house to be built on Chol Hamoed.<ref>Shulchan Aruch OC 543:2 writes that one can't contract a house to be built by a non-Jew on Chol Hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 100) writes that if the custom is that everyone contracts their house to be built with a contract (kablanut) and not by individual day workers (sachir) it is a discussion if it can be built on Chol Hamoed and a person must ask a posek if they can rely on that leniency.</ref>

==Buying and Selling==

#One is not permitted to purchase or sell an item that will not be needed for the festival. <ref>M.B 539:1 writes that buying and selling is forbidden on Chol HaMoed because it is burdensome. The Levush 539:1 writes that if a sale or purchase comes his way that will provide him great gains he can undergo the transaction in private, as long as he ensures to spend more than he would have otherwise from the funds he receives from the transaction to add to the joy of the holiday. The Aruch Hashulchan 539:3 explains that it is because the atmosphere of the day is supposed to be one of joy and involved with Torah and one may get caught up in doing business and shopping that it will become like a normal day.
S.A 539:12 forbids transactions not needed for the moed; however, the Rama writes that one may purchase items which are not needed for the Yom Tov in private. M.B 539:43 limits this leniency to items one will not be able to acquire at a discounted price after the festival because, as explained by M.B 539:18, this is similar to dvar heaved.</ref>
#One is permitted to buy or sell if by not undergoing the transaction he would experience a loss. <ref>Shulchan Aruch OC 539:1. An example would be if a lock broke you would be able to replace it so that the items inside will not be stolen. A dvar heaved is something that is already considered yours and there is a fear that you will lose it if you do not act.</ref> Accordingly, if there is an opportunity such as a sale that is passing and the sale will not happen again, one may purchase the object at the discounted price. <ref>Chol HaMoed by Rabbi Dovid Zucker/ Rabbi Moshe Francis pg 101. However it is better for one to wait, if the sale will happen again.</ref>
#One may purchase or sell something that is generally bought or sold for the festival even in public. <ref>S.A 539:10. Chol HaMoed By Rabbi Dovid Zucker/ Rabbi Moshe Francis p105 quotes a machloket regarding whether one is allowed to buy more than is necessary for the festival. </ref>
#One may not return an item unless one would not be able to return the item after the festival. <ref>Chol HaMoed p. 108 cites Rav Moshe Feinstein who says that one may not return for a refund. However, if by waiting one will no longer be able to return the object this is considered a dvar heaved and may be returned. </ref>
#One should not shop online during Chol HaMoed unless there is no money is being paid. <ref>Chol HaMoed p. 108 </ref>
#One should not pick up an item from a store even if one ordered it before the holiday and even if the store is a non-Jewish store. <ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3, Mishna Brurah 534:16 explains that some say it is because of tircha (unnecessary effort) to pick up something at the store and some say it is because it is going to look like it was commissioned to be done on chol hamoed. According to the last reason it is forbidden even if it is at a non-Jewish store. Chol HaMoed p. 107 agrees.</ref> If the item is necessary for the holiday it can be picked up on Chol Hamoed.<ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3</ref> If it is a mitzvah item even if it isn't necessary for the holiday it can be picked up on Chol Hamoed.<ref>Mishna Brurah 534:15 citing the Pri Megadim</ref>
#If one traveled during the moed and found a unique object that he will not be able to find when he returns from his trip, he may purchase such an item. <ref>Chol Hameod p 106-107 Rav Moshe Feinstein says that this is considered a dvar heaved because it will save him the trip in the future. However, Rav Moshe says that it is better for one to extend his trip until after the Chag. This leniency only applies if he will not be returning to this city after the festival. Similarly, if a child is visiting a parent during Chol HaMoed and the parent will buy the item for the child, whereas if the parent does not purchase the item, the child will have to buy it himself this is considered a dvar heaved and one may allow his parents to buy it for him on Chol HaMoed.</ref>
#One is permitted to undergo a sale if he is poor and the sale will provide him with more money that he can spend for the moed. <ref>Shulchan Aruch OC 539:4. Here the S.A is discussing someone who does not have enough money to spend for Yom Tov, not merely someone who has stingy, but would spend more if he had more money. </ref>

==Traveling==

#Taking a trip for pleasure is considered a legitimate festival need and thus may be done on Chol HaMoed <ref>S.A. 536:1. It is problematic, however, to engage constantly in pleasure trips without enjoying the Moed through festive meals and Torah; see Kol Bo and M.B. 530:2.</ref>
#Modes of transportation that are forbidden on a Torah level on Yom Tov (e.g. a car) may not be used on Chol HaMoed without need, <ref>As a basic extension of the laws of the Chol HaMoed. However, R’ Moshe Feinstein (Piskei Halachos 6) permits the use of a car even for walkable distances.</ref> while other modes of transportation (e.g. a bicycle) may even be used without need. <ref>Mo’adei Hashem 34. See Rama 536:1 for the parallel case of riding an animal. </ref>

==Writing==

#Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 73-7). 
The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. </ref> It is customary when writing for this purpose to alter the way in which one writes.<ref>M.B 545:5</ref>
#Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money. </ref>
#Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 75-6) </ref>
#Because of ‘a loss of money’ it’s permissible to write down a Torah thought (חידוש), take notes in a vocational course, write homework for school, or to write a bank deposit (if one fears losing the money). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 76-77) </ref>
#Some permit using a copy machine (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit in order to prevent a loss. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) quotes Rav Moshe as permitting and Rav Yacov Kamenetsky as forbidding. </ref>
#It’s permissible to use a tape recorder on Chol HaMoed. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) </ref>

===Typing===

#Some consider typing on a computer like non-professional writing and so it’s permissible if there’s a ‘need of the holiday’. However, some consider typing like professional writing which is only permissible is there’s a public need, a loss of money, or a passing mitzvah. <ref>The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. A very practical question to ask is how this halacha translates to typing on a computer. Is that considered like regular writing or professional writing?

*Rav Ovadia Yosef (Sh”t Yabia Omer 8:48(5)) writes that typing on a computer is considered non-professional writing and would permit typing up divrei torah one might forget or sending greetings for a holiday need. Similarly, Igrot Moshe EH 4:73(4) implies that typing on a computer isn’t considered a melacha. Shemirat [[Shabbat]] KeHilchata Ch. 66 n. 211 adds that typing is permitted because it isn’t permanent. However, saving the information to the hard-drive is problematic because of boneh as the disk is improved when information is saved. See Sh"t [[Shevet Halevi]] 6:37 s.v. VeAf as to whether typing is considered like writing for the purpose of Chol HaMoed.</ref>
#There is a further dispute whether printing from a computer is considered like professional or ordinary writing. <ref>Regarding printing, Hilchot Chol HaMoed Zichron Shlomo (pg 78) records a dispute between Rav Moshe Feinstein who considers printing to be non-professional writing and Rav Yacov Kamentsky who argues that printing is considered professional writing. </ref>

===Taking Pictures===

#Some permit using a camera (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit if there’s a loss (such as if one will miss a rare opportunity to take such a picture). <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 78) quotes Rav Moshe Feinstein (see Piskei Halachos 30,31) as permitting this because it is a maaseh hedyot, an action that does not require expertise. He also quotes Rav Yacov Kamenetsky as forbidding, arguing that it is a maaseh uman, and thus it is not allowed except in a case of monetary loss. R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 209) agrees with the lenient opinion. </ref>
#Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.<ref>This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing. </ref>
#Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.<ref>While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340. </ref>
#Many permit the use of a film camera unconditionally; <ref>R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach. </ref> others permit only for a rare photo opportunity.<ref>See the responsa of R’ Moshe Stern 55.</ref>
#One should not have pictures developed on Chol Hamoed.<ref>Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.</ref>

==Going to Work on Chol HaMoed==

#If one may lose one’s job or if one can’t explain it to one’s employer and one will lose a promotion then it’s permissible to go to work. Additionally, it’s permissible to work for needs of the public community such as a work for the Shul. <ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>
#If one will lose one’s usual customers if one doesn’t open one’s store on Chol HaMoed and not just a loss of income then it’s permissible to open one’s store on Chol HaMoed but still one should minimize one’s hours. <ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>

==Having Simchas==

#It’s forbidden to have a wedding on Chol haMoed because of Ein Maarivin Simcha BeSimcha (one may not mix different Simcha’s). <ref>S”A 546:1 </ref>
#It’s permissible to have a [[Brit Milah]], [[Pidyon HaBen]], or Siyum. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 106-7) </ref>

==Tefillin==

{{Tefillin on Chol HaMoed}}

==Work through a non-Jew==

#It’s forbidden to instruct a non-Jew to do any activity that’s forbidden for a Jew to do on Chol HaMoed. <ref>S”A 543:1 </ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/834054/Rabbi_Elchanan_Adler/Contemporary_Applications_of_Hilchos_Chol_HaMoed Contemporary Applications of Hilchos Chol HaMoed] by Rabbi Elchanan Adler
*[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Hilchos Chol Hamoed] by Rabbi Hershel Schachter

==Related Pages==

*[http://www.halachipedia.com/documents/5775/Chol_HaMoed_Packet.pdf Chol Hamoed Packet]

==Sources==
{{Reflist|2}}
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]
<references />

Standing for Talmidei Chachamim and the Elderly

2019-01-15T21:01:12Z

Ezcohen:

==Standing for the Elderly==
# There is a positive mitzvah Deoritta to stand up for a Jew who is 70 years old.<ref> S”A YD 244:1 writes that it is a positive command to stand up for an elderly person of age 70. This is from the pasuk in the Torah (Vayikra 19:32) מפני שיבה תקום והדרת פני זקן. Kitzur S”A 144:2, Chaye Adam 69:2, and Aruch HaShulchan 244:1 agree. Birkei Yosef 244:4, however, quotes the Arizal who says that one should stand for a person of age 60. Sh”t Yabia Omer 3:13 and 9:13 writes that while the halacha follows S”A, one who is strict for the Arizal will be blessed. </ref>
# If one is unsure if the person is 70, one should stand up. <Ref> Yechave Daat 3:70 and Yalkut Yosef YD 244:16 write that if one isn't sure if the person is 70, he should stand up based on the principle of Safek Deoritta LeChumra. Tosefet Chaim on Chaye Adam 69:2, [[Shevet Halevi]] 5:130, Salmat Chaim YD 62, and Hiddur Panim (p. 109#14, citing Rav Elyashiv) agree. See, however, the Rogatchover’s comment on Salmat Chaim p. 58 who seems to say one is exempt. </ref>
# One should offer support to a non-Jewish elderly person but technically one doesn't have the same obligation to stand as one does for a Jewish elderly person.<ref>S”A 244:7 writes that for a non-Jewish elder one should speak respectfully and offer one’s hand to support him. Levush 244:7, Chaye Adam 69:2, and Kitzur S”A 144:2 agree. Kesef Mishna (Talmud Torah 6:9) writes explicitly that there is no mitzvah to stand for a non-Jewish elder. Therefore, Kavod VeHiddur (p. 78) rules that one does not have to stand for a non-Jewish elder at all.</ref>
# One should stand for an elderly person even if he isn't wise in Torah as long as he isn't a wicked person.<ref>Rama YD 244:1. According to Rav Wosner (Shevet Halevi 9:198) and Rav Nissan Karelitz (Kibud Vehidur page 447) one need not stand up before modern day non-observant Jews, who desecrate Shabbos and do not adhere to halacha. </ref>

==Standing for a Talmid Chacham==
# There is a positive mitzvah to stand for a Talmid Chacham who is more knowledgeable in Torah than most people and not simply a Yeshiva Bachur. <ref> S”A 244:1 rules that it is a positive mitzvah to stand for a Talmid Chacham. 
* Gemara Makot 22b bemoans how stupid some people are that they will stand up for a sefer torah and yet not stand up for a talmid chacham
* Shach 244:2 explains that only a Talmid Chacham who is wiser than most people is considered a Talmid Chacham for this halacha. This is quoted by Baeir Heitev 244:2, Chaye Adam 69:1, and Aruch HaShulchan 244:4. Avnei Yashfeh 188:1 writes that certainly there is no obligation to stand for a yeshiva bachur. Yalkut Yosef YD 244:16 writes that one has to stand only for a Talmid Chacham who knows how to give psak in even haezer and choshen mishpat and not just someone learning in kollel. </ref>
# One should stand for a Talmid Chacham once he enters one's 4 amot until he leaves one's view.<ref>Shulchan Aruch YD 244:2
* When does the chiyuv start? Shach 244:6 adds that it is forbidden to stand before he enters one's 4 amot because there is no presentation of respect by standing at that distance. Birkei Yosef 244:11 agrees. Sh”t Yabea Omer 4:16 agrees and argues on Ben Ish Chai Ki Tetzei 13 who says that once the elder enters room one should stand as whole room is like 4 amot. [Kavod VeHiddur pg 63 writes that the din of the shach 244:6 applies to a elder and a talmid chacham.]
* What is measure of 4 amot? Kavod VeHiddur pg 63 quotes Hadar Zekenim 1 note 15 that one doesn't need to measure 4 amot to be strict for shach but it's enough to stand where it seems like 4 amot.
* When does the chiyuv end? S”A 244:2,9 based on Rambam says the chiyuv ends when they're no longer in front of one's face. Bach 244:5 based on Rashi says that one should be strict to continue to stand until they leave one's 4 amot. Shach 244:7 quotes this. Kavod VeHiddur pg 65 note 69 writes that there's no chiluk between elder and talmid chacham for this halacha. Birkei Yosef 244:12 holds like S”A.</ref>
# One should stand for one's Rebbe Muvhak once he enters one's eyesight until he leaves one's eyesight.<ref>Shulchan Aruch YD 242:16. Ran (Kiddushin 14a s.v. kemelo aynav) says that the reason that one needs to say for one’s rav muvhak when he sees him is because it is evident that one is standing in honor of one’s rebbe even though he is far away. The Rambam (Mamrim 6:3 as understood by the Griz Talmud Torah 5:11) says that one standing as far as one can see one’s rav muvhak because there’s an additional obligation of honoring him just like one honor’s parent, which is different than the regular obligation to stand for a talmid chacham. </ref> A Rebbe Muvhak is defined as a teacher that one learned a majority of one's learning from.<ref>Gemara Bava Metsia 33a, Shulchan Aruch YD 242:30</ref>
# A Gadol HaDor is considered like one's Rebbe Muvhak even if one didn't learn from him.<ref> S”A YD 244:10 </ref>

==Details of Standing Up==
# For an elder or Talmid Chacham, one should stand up completely, not just partially.<ref> Tur 244, Taz 244:4, Gra 244:11, Chaye Adam 69:4, Kavod Vehiddur p. 64, and Sh”t Yabia Omer 3:13 write that one should stand completely for an elder just like one stands completely for a Talmid Chacham. This is in opposition to Aruch HaShulchan 244:10-2 who defends the minhag to stand partially for an elder. See also Teshuvot VeHanhagot YD 3:279 who is seems to agree. </ref> One should stand from the time the elder or Talmid Chacham enters one's 4 [[amot]] until he passes from before one's face; some say that one should stand until the elder or Talmid Chacham leaves one's 4 [[amot]]. <ref> S”A 244:2 rules that one should stand once the Talmid Chacham or elder enter one's 4 [[amot]]. Shach 244:6 adds that it is forbidden to stand before a Talmid Chacham enters one's 4 [[amot]] because there is no presentation of respect by standing at that distance. Birkei Yosef 244:11 and Chaye Adam 69:3 agree. Kavod VeHiddur p. 63 writes that this applies equally to an elder and a Talmid Chacham. Sh”t Yabia Omer 4:16 agrees, rejecting the Ben Ish Chai Ki Teitzei 13 who says that once the elder enters the room, one should stand, as the whole room is considered like 4 [[amot]]. Kavod VeHiddur p. 63 quotes Hadar Zekenim (chap 1, note 15) that one doesn't need to measure 4 [[amot]]; it's enough to stand where it seems like 4 [[amot]].
* S”A 244:2 and 9 says, based on Rambam, that one may sit after the elder or Talmid Chacham has passed from before one's face. Bach 244:5, based on Rashi, says that one should be strict to continue to stand until they leave his 4 [[amot]]. Shach 244:7, Aruch HaShulchan 244:13, and Hiddur Panim (p. 109 #16, quoting Rav Elyashiv) agree with the Bach. Chaye Adam 69:3 quotes S”A as the anonymous opinion and Bach as “some say.” Birkei Yosef 244:12 holds like S”A. Kavod VeHiddur (p. 65 note 69) writes that this applies equally to an elder and a Talmid Chacham. </ref>
# According to Ashkenazic minhag, one has to stand for a particular Talmid Chacham or elder only once in the daytime and once at night unless one is in the presence of people who don’t know he stood previously; Sephardim, however, hold that one must stand up every time. <ref> The gemara Kiddushin 33b states that one shouldn’t stand for one’s rabbi more than once a day and once a night so that one doesn't accept the yoke of Heaven in Shema less often than one shows respect to one's Rabbi. Rambam (Talmid Torah 6:8) and Aruch HaShulchan 242:45 codify this.
* However, the Tur YD 242:16 cites the opinion of the Rif and Rosh who hold that one should stand every time one’s rabbi comes by. Rashba (responsa 1:144) and Meiri (Kiddushin 32b s.v. Talmid) agree. The Birkei Yosef 242:21 writes that Shulchan Aruch’s opinion is like the Rif and Rosh. Yalkut Yosef (Kibbud Av 4:8) agrees. Rabbi Mansour on DailyHalacha.com (12/30/10) writes that Sephardim should follow Birkei Yosef.
* Lastly, the Smag (Asin n. 13), Tosfot Yeshanim (cited by Gra YD 242:53), and Tosfot Chullin 54b s.v. ein hold that it isn’t an obligation to stand more than once a day and once a night but it is optional. Maharsha Kiddushin 33b agrees. Bach (242 s.v. Katav HaRambam) and Rama YD 242:16 hold like this opinion. Shevet HaLevi 5:130 and Hiddur Panim (p. 109 #18) quoting Rav Elyashiv rule like the Rama.
* Tosfot (Kiddushin 33b s.v. ein) writes that if new people come who didn't see one stand up the first time that day, one has to stand up for one's Rabbi even though one already stood. The Rama YD 242:16 codifies this.
* Kavod VeHiddur p. 67 quotes gedolei horaah who say that this applies equally to an elder and Talmid Chacham. </ref>
# One should stand up even if one is middle of learning. <ref>
* In Kiddushin 33b, Rabbi Elazar and Abaye argue whether or not a student should stand up for his Rabbi when he is in middle of learning. Bet Yosef YD 244:11 writes that it seems we hold like Abaye since he has the last word in the gemara.
* S”A 244:11 writes that even if one is learning Torah one should stand. Aruch HaShulchan 244:7 explains that it is not different than other mitzvot which is supposed to do even at the expense of Talmud Torah. That is, when it comes to Talmud Torah we don't apply the familiar rule of one who is involved with a mitzvah is exempt from other mitzvot. The Chida in Chaim Shaal 1:71:2 agrees. Similarly, Kavod VeHiddur pg 69 writes that one should stand even if it causes bitul torah. However, Levush 244:11 writes that one should stand while learning because standing up doesn't cause [[Bitul Torah]]. Makneh (Kiddushin 33b s.v. klum) implies this as well. Therefore, Sh”t Tzitz Eliezer 14:10 writes that according to the Levush, if one is learning a difficult topic and one will lose his train of thought by standing one doesn't stand.</ref>
# If one is middle of davening, one should stand up except for if one is middle of the first pasuk of Shema and according to some any part of Shema.<ref>If one is davening Birkei Yosef 244:1 writes that one should stand even in the middle of davening except for the first pasuk of shema. Rav Chaim Zonenfeld in Salmat Chaim OC 48, Ben Ish Chai (Ki Tetsei #15), and Yalkut Yosef (Kibbud Av pg 174) agree. Hiddur Panim (pg 110 #29) quotes Rav Elyashiv saying that if it disturbs one's kavanah in davening one doesn't have to stand, otherwise one should stand except in first pasuk of shema. Sh”t Tzitz Eliezer 14:10 writes that one should stand except for any part of Shema.</ref>
# Two talmidei chachamim do not have to stand for one another. <ref>Ran Kiddushin 14a s.v. Amar, S”A YD 244:8</ref>
# There are some who try to justify a minhag of being lenient regarding standing for an elder and Talmid Chacham. <ref> Shach 244:11 seems to say that the minhag is to stand only for an Av Bet Din or Rosh Yeshiva, but he leaves it as a tzarich iyun. Rav Chaim Zonenfeld in Salmat Chaim YD 59-60 explains that the Shach doesn't mean that they uprooted a Deoritta but rather that the Talmidei Chachamim forgo the respect due to them. Rabbi Zonenfeld seems to say that this is not accepted as the Halacha but only a defense of the minhag. Moadim Uzmanim 3:248 writes that he's unsure if this is enough to rely on. Similarly, Sh”t Yabia Omer YD 3:13 writes that one should certainly not rely on the assumption that Talmidei Chachamim are mochel. Kavod VeHiddur p. 38 cites some who say that we assume that in general a Talmid Chacham is mochel. Rabbi Hershel Schachter (Halachipedia Article 5772 #15) stated that we assume a Talmid Chacham is mochel people standing for him.
* The Rogachover in Salmat Yosef 1:3 writes that the biblical mitzvah of standing for a Talmid Chacham only applies to someone who has semicha going back to Moshe Rabbenu. Yabia Omer YD 4:16:2 rejects this based on a number of rishonim.
* Regarding elders, Kavod VeHiddur p. 64 quotes Rav Elyashiv saying that the minhag of standing slightly has what to rely on, since we assume that elders forgo the respect due to them, but does not say anything there about not standing at all. </ref>

==Related Topics==
# Regarding standing for an elderly person or a talmid chacham in middle of pesukei dezimrah, see [[Pesukei_DeZimrah#Interruptions_in_middle_of_Pesukei_Dezimrah]]
# Regarding to standing for parents, see [[Kibud_Av_V%27Em#Standing_for_one.27s_parents]].
# Regarding the recital of a beracha upon seeing a talmid chacham see [[Brachot_on_Sights#Bracha_for_seeing_a_scholar]]

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/749743/rabbi-aryeh-lebowitz/ten-minute-halacha-standing-for-elders/ Ten Minute Halacha on Standing for the Elderly] by Rabbi Aryeh Lebowitz
* Article on [http://www.bknw.org/uploads/5/9/9/5/5995719/standing_up_for_a_talmid_chochom.pdf Standing up for a Talmid Chochom] by Rabbi Yehuda Balsam
==Sources==
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[[Category:Between Man And His Fellow]]
[[Category:Learning Torah]]
[[Category: Ritual Practices]]
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