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Kitzur Shulchan Aruch 104:2 says that one should wear "Begadim Mechuvadim" appropriate clothing on Chol Hamoed, if not he is disgracing it.


5

Rabbi Cohen addresses it in his Dose of Halacha (the article you quoted in the question!). After discussing whether one may type, etc. on Chol Hamoed, he writes: While the Acharonim don’t discuss playing computer games, it seems that it should be muttar as, like driving to an outing, it can be considered relevant to the Chag and no Issur is involved.


3

Dose of Halacha bring sources that allow it and those that forbid it based on different reason than mentioned above: Whether printing from a computer is considered ma'aseh hedyot or ma'aseh uman is the source of much debate. The dilemma is that while certainly nowadays typing requires less skill than writing (see Chol Hamoed Kehilchaso 6:89), nonetheless ...


3

One way to understand this is that the restrictions are Rabbinic (Tosfos, Maggid Mishna to the Rambam Shvisas Yom Tov 7:1 and others), and they built-in this exception. Rabbinic decrees often have such trap doors in order to ensure that they are manageable by the people. Another is that while the prohibition is Biblical (Rashi and many more), the exact ...


3

Rabbi Mordechai Eliyahu Zatzal says that it is permitted to purchase a car on Chol Hamoed if he is afraid that after Yom Tov he will not find such a quality car or the price will change. מותר לקנות מכונית וכד' אם יש חשש שאחרי החג לא ימצא כמוה בטיב או במחיר (שו"ע תקלט סע' ה).


2

In an analogous case (where three scrolls are used, one for the first six aliyos, another for the seventh, then kadish, then the third scroll for maftir), the Shaare Efrayim (10:12) says one "need not" ("א״צ") put the first scroll near the second and third when saying kadish. He sort-of implies that the same is true in your case of chol hamoed Pesach (since ...


2

The seffer Ashrei Ha'ish vol. 3 chapter 8 siff 44 quotes Reb Elyashev that driving a car is muttar on chol hamoed as it is not considered maaseh uman. No further explenation is given.


2

Not unlike Yom Tov, Melacha is forbidden on Chol Hamoed with certain exceptions. The opening line of the Shulchan Aruch's discussing these laws is (Shulchan Aruch OC 530): חול המועד אסור בקצת מלאכות ומותר במקצתן Chol Hamoed is forbidden in some labors and permitted in some of them. Violating these Melachot would constitute violating Chol Hamoed.


2

That depends on how we Pasken. It seems from the Gemera in Chagiga 18a that it's a Biblical prohibition to do [certain] work on Chol HaMo'ed. The Gamara brings about half a dozen verses to prove that. But Rashi and Tosafot already argue as to whether it's really Biblical or Rabbinic [with a Asmachta (hint) on the Torah].


2

See heWikipedia which records the types of permitted work on Chol Hamoed: צרכי אוכל נפש: preparation of food for the moed days. שאר צורכי המועד: other things needed for the moed. מלאכת דבר האבד: work where a loss (not, I learnt, a lack of profit) would be incurred by not doing it. מלאכה לצורך מצווה: work needed to perform a mitzvah. ...


2

The Gemara in Shabbat 117b (bottom of the daf) brings an argument between the Sages and Rabbi Chidka on how many meals one must eat on Shabbat. The Sages say 3 - 1 at night and 2 in the day; R' Chidka says 4 - 1 at night and 3 in the day. The halacha is like the Sages, but either way, we see that we need one at night. ת"ר כמה סעודות חייב אדם לאכול בשבת ...


2

From http://www.darchenoam.org/working-on-chol-hamoed-sources-status-nature-and-rules/ The Halakhot The the laws of Chol Hamoed are unique among the Torah’s work prohibitions. The default work prohibition includes the 39 forms of forbidden work. On Shabbat and Yom Kippur all 39 forms of forbidden work (the 39 melakhot) are prohibited. On the Yamim ...


2

The Kitzur Shulchan Aruch says in סימן קו - דיני מקח וממכר בחל המועד: סעיף ג': אִם חַל יָרִיד, שֶׁהוּא יוֹם הַשּׁוּק הַבָּא לִפְרָקִים, אוֹ יוֹם הַשּׁוּק שֶׁבְּכָל שָׁבוּעַ, אֶלָּא שֶׁעַתָּה הוּא קוֹדֵם הַחֲגָאוֹת שֶׁמִּתְאַסְּפִין קוֹנִים הַרְבֵּה, מֻתָּר לִמְכֹּר דְּכֵיוָן שֶׁהוּא דָּבָר שֶׁאֵינוֹ תָּדִיר חַשְׁבִינָן גַּם מְנִיעַת הָרֶוַח כְּמוֹ ...


1

Perhaps one may suggest the following. Simply speaking, chesron mammon is an actual loss of money, as opposed to losing out on potential gain, as the gemaras in Moed Katan (2b, 3a, see there) seem to imply. The Torah only forbade work that has a halachic name of "melacha" (the 39 of shabos etc.) with the exclusion of techumim, crossing the line of permitted ...


1

As you your self postulate, you cannot bring a proof from a missing clause in a Mishna, as we have the rule of תנא ושייר - a Tana can leave out cases. (Typically followed up with מאי שייר דהאי שייר שייר - what esle did you leave out, as there's always more than one clause left out, if somethig is left out.) By the way: The Gemara in חגיגה on .דף יח seems ...


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I would think that R Shlomo Zalman would probably not allow one to use a modern-day computer on chol hamoed; a computer constantly saves and re-writes information. However, if this problem is avoided and you are solely concerned about saving browsing information, shut that mode off and use incognito browsing.


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The Shulchan Aruch in Orach Chaim in סימן תקמד - דין צרכי רבים בחל המועד says: א צָרְכֵי רַבִּים מֻתָּר לַעֲשׂוֹתָהּ בְּחֹל הַמּוֹעֵד, כְּגוֹן לְתַקֵּן הַדְּרָכִים וּלְהָסִיר מֵהֶם הַמִּכְשׁוֹלוֹת; וּלְצַיֵּן הַקְּבָרוֹת כְּדֵי שֶׁיִּזָּהֲרוּ מֵהֶם הַכֹּהֲנִים; וּלְתַקֵּן הַמִּקְוָאוֹת. הגה: וְדַוְקָא צָרְכֵי רַבִּים כָּאֵלּוּ, שֶׁהֵם צְרִיכִים ...



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