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12

Most will tell you that reading the other 4 Megillahs is custom, not Rabbinic decree. That's the general practice. The Vilna Gaon, however, is of the opinion that all 5 Megillahs must be read from a handwritten parchment klaf, and (if done so) have the blessing "who commanded us regarding Megillah reading." You will see this opinion out there too. (Mind ...


12

For women? Yes. See here for more details. שולחן ערוך אורח חיים סימן תקמו סעיף ה עושה אשה כל תכשיטיה במועד; כוחלת ופוקסת (פי’ מחלקת שערה לכאן ולכאן רש”י), ומעברת סרק על פניה, וטופלת עצמה בסיד וכיוצא בו; והוא שתוכל לסלקו במועד; ומעברת שער מבית השחי ומבית הערוה, בין ביד בין בכלי, ומעברת סכין על פדחתה Shulchan Aruch says women can do "any form of grooming ...


7

According to R. Yosef Karo's uncle, R. Yitzchak Karo, the Sephardic practice prior to the Zohar was like the Rosh, to wear tefilin with a bracha (quoted in שו"ת בית יוסף, תש"כ, עמ' שפה). The Beit Yosef (או"ח סי' לא) cites the Rashba in addition to the Zohar, as the source for the change in Sephardic practice. It isn't clear what Sephardic practice was prior ...


6

Regarding Israel, the (virtually) universal minhag is not to put on tefillin here. Some people may put on privately at home, but no one wears in shul. If you are living here, you should adopt this minhag; if you are visiting, you should adopt it at least in public. Assuming you are keeping two days of yom tov, then on the 8th day of yom tov you will say the ...


6

I don't have time to consult the sources right now, but if memory serves correctly, there is no problem disassembling a sukkah during Chol HaMoed. (There are actually portable sukkahs on the market, which are designed to be taken apart and reassembled during the holiday.) You would only run into problems if you wanted to use the materials for some other ...


6

Short Version: Rav Yosef Dov Soloveitchik and others are of the opinion that it is permitted for one who regularly shaves to shave, and since it is permitted it is a mitzva to do so, so as not to look disgraceful on chol hamoed (Source). Rav Moshe Feinstein makes a similar argument in Igrot Moshe OC I 163. Long Version: The Mishna in Moed Katan 3:1 (page ...


5

The Ba'al Halochos Gedolos (a Gaon) is quoted as being of the opinion that Tefilin should not be worn on Chol Hamoed (I don't know off hand if that is found in the surviving versions of Halachos Gedolos, but it is quoted in Tosfos, referenced in the comments). So clearly (according to Tosphos) it is a practice that goes back to that time, different in ...


5

From here: The Shulchan Aruch prohibits shaving (Simon 531:2, SS”K 66:23) and it is the prevalent custom. Rav Moshe Feinstein (Ig”M O"C vol. I simon 163) discusses this issue at length and many are accustomed to be lenient based on the Nodah Biyhuda. Rav Moshe Feinstein concludes that he is not accustomed to be lenient unless in certain cases or for ...


5

Mishnah Berurah (490:16), citing Pri Megadim, says that the difference is because each day of Sukkos is considered in a sense a separate Yom Tov, since the offerings in the Beis Hamikdash were different (each day there was one bull less than the day before). By contrast, the same offerings were brought every day of Pesach. Therefore, he says, we end the ...


5

I'd like to add (because the question differentiated between Kohelet and the other 3: Rut, Eicha and Shir HaShirim) that even among those who do recommend saying a bracha when reading from a klaf, the Magen Avraham in OC 490 sk 9 says that Kohelet is excluded and no bracha is recited upon it even when reading from a klaf. Despite this prominent opinion, I ...


5

There are two times it is customary to read Shir HiShirim over Pesach: Once, by one's self, if he has the strength, after the seder (in Chutz LaAretz, twice) and the second time BiTzibur, as a congregation on Shabbos Chol HaMoed. Shir Hashirim is a parable that describes a tremendous desire of a shepherd girl for her beloved King. She gets him, but loses ...


4

I heard a shiur given by Rav Moshe Heinemann of Baltimore (probably about 15 years ago) in which he mentioned that typing on Chol HaMoed is permitted. The sevara he gave was that the act of typing is not a Ma'aseh Uman as just about anyone is capable of typing. Rabbi Heinemaan pointed out that although the results of something typed by an expert typist ...


4

Shiras Shabbos k'hilchasa [II 68:(125)] quotes R' SZ Aurbach that writing on a blackboard is permitted for the following reasons: It stands to be erased and is very easily erased (true on a computer when the file gets closed or the screen gets turned off or the email gets sent. The fact that it is stored in memory is not an existence of writing). Since we ...


4

Shulchan Aruch (Orach Chaim 336:11) permits putting branches into water on Shabbos, "as long as they don't have buds or flowers that will open because of the moisture from the water." Shulchan Aruch Harav (ibid. :18) and Mishnah Berurah (ibid. :54) clarify that this means putting them into a vase that already had water in it, but that one may not fill a vase ...


4

See Shevat HaLevi Chelek 6 Siman 68 at the end where he addresses this question. He brings those that are machmir however he says the pashtus from the gemorah (shulchan aruch and poskim) that carrying on chol hamoed is muter even without any essential need to carry.


3

Sh'miras Shabas K'hilchasah, chapter 66, paragraph 58 and footnote 224, discusses riding in a car on a pleasure trip on chol hamoed, as follows. Rav Sh'lomo Zalman Auerbach suggests that it may be permissible even if one can walk, because the m'lacha involved in riding in a car is hav'ara, burning [gasoline], which is permitted on chol hamoed; but he's ...


3

Aruch Hashulchan 493:4 cites, if I'm reading him right, "various customs about [the restrictions of these days]. Some have practiced a prohibition from immediately after Pesach until the 33d of the omer and from then on weddings and haircuts are permitted, because a midrash has it that fifteen days before Shavuos [the students of Rabi Akiva] stopped dying, ...


3

Yeshiva.org.il Ask the Rabbi writes: Both opinions are mentioned. I personally use besamim. On Motzei Shabbat which is yom tov, no besamim are used since the bessamim "revive " us from the shock of losing our elevated status (neshama yetara), but the joy of yom tov makes this unnecessary. Chol Hamoed also has joy, but not to the same degree. ...


3

The first five chapters of Tehillim (95-99) that we say at the beginning of Kabbalas Shabbos correspond to the first five days of the week. So when Yom Tov or Chol Hamoed coincides with Shabbos, it is inappropriate to say these "weekday-ish" chapters. (Mizmor Ledavid, on the other hand, also represents a weekday, Friday - but that is a day of preparation ...


3

There are minyonim where tefillin is worn in public on chol hamoed in Eretz Yisroel, e.g. minyan affiliated with Machon Moreshes Ashkenaz. There are also significant elements who. though they may not wear them publically, do put them on in private, including gedolei Yisroel. There is really no single, unitary 'minhag Eretz Yisroel' in general, by the way. ...


3

Aruch HaShulchan OC 532 says if they are in real need of cutting and the reason you did not cut them before Yomtov is because you were too busy with Yomtov preparations then you may do so on Chol HaMoed (even with a scissor or clipper.)


2

The halacha is much more lenient about computer use. R' Dovid Zucker and R' Moshe Francis permit it completely in their ArtScroll sefer on the subject (though they mention potential issues with printing). Unless you're trying to learn to write a new alphabet (e.g. Chinese), you could avoid questions by doing the worksheets on the computer. Hebrew may have ...


2

The Shu"t Shraga He'maor (2:48 Ois 2) deals with this exact case, and permits it on the grounds that it is for the sake of a mitzvah, and if we would require him to purchase everything ready made he would lose money. However Rabbi Y. Farkash in Chol Hamoed Kehilchoso (pg. 238 footnote 38) writes that this heter is not so clear; see there.


2

IIRC it's the text shmiras shabbos kehilchasa that allows you to use an ordinary plunger -- but not a professional-grade one -- to plunge a clogged toilet even on shabbos. So you'd certainly be allowed to do so on Chol HaMoed. As for using a professional-grade plunger ... I don't have a source.


1

Rabbi Yirmeyahu Kaganoff writes in an article that the one keeping a single day of Yom Tov may not cook on Chol haMoed for the last day's meals of one who is keeping two days of Yom Tov. The meals may either be prepared by the two-day-er, prepared by the one-day-er after Yom Tov has ended for him/her, or the one-day-er may prepare excessively large portions ...


1

The source is a zohar in Shir Hashirim Chapter 8. When I looked it up it seemed to me that he wasn't recording normative practice but innovating based on his contemporary the Arizal. That would also explain why so many ashkenazim don't wear tefillin on chol hamoed but litvaks and yekkes who were less influenced by chassidus and hence by the Arizal still do.


1

Rabbi Ovadiah Yosef rules (Yechavveh Da'at 5:37) that she should not repeat it, but must recite the entire 19 blessings including Ya'aleh veYavo that she should have said to begin with. He reasons that since Chazal enacted to recite a full 19-blessing-prayer on Chol haMoed, one does not fulfill one's obligation with only 7 blessings. Thus the initial ...


1

Rabbi Y. Farkash writes in Chol Homoed Kehilchoso (pg 120) that גילוח is not limited to the beard (contrary to popular usage of the term) and includes the hair of the head. In footnote 5 he cites Tosfos Moed Koton 14a "Umenuda", as well as bringing your proof that S.A. and poskim uses the term גילוח by a minor.


1

I'm not a Rabbi and this is not Rabbinic advice, BUT: I'm certain that putting cut flowers into water is permitted on Chol HaMo`ed. Flowers presumably enhance one's enjoyment of the holiday, which would indicate that one can obtain them and put them in one's house. And if they're not put in water, they will wither and die, so not putting them in water ...


1

Edited-Semi Transcript of this Shmuz By Rabbi Reisman: (דוֹדִי לְכָה) is not a song about Shabbos alone. As a matter of fact, only the first 2 stanzas and the last stanza talk about Shabbos.The stanza of (אֶחָד בְּדִבּוּר וְזָכוֹר שָׁמוֹר) talks about Shabbos. (וְנֵלְֿכָה לְכוּ שַׁבָּת לִקְרַאת) talks about Shabbos, so we say them. The next stanzas talk ...



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