15

The Mishnah Berurah there (s.k. 28) explicitly addresses your question. ואפילו לאותן המניחין תפילין בחוה"מ בלי ברכה או המניחין תפלין דר"ת אחר שחלץ תפלין דרש"י או שחלץ תפלין ע"מ להחזירן דהרמ"א בסי"ב פסק דא"צ לחזור ולברך כשמניחן אח"כ אפ"ה עבירה היא להסיח ביניהן דלכתחילה בעינן שיהיו סמוכין ותכופין זה לזה דכתיב והיה לך לאות על ידך ולזכרון בין עיניך שיהא הוייה ...


11

This question (in the context of forgetting morid hageshem) was posed to Rabbi Efraim Grenblatt in his sefer Rivevos Efraim (volume 1 responsum 177). Rabbi Greenblatt cites the sefer Oreach Ne'eman (Rabbi Menachem Aeurbach, Jerusalem 1926) who is of the opinion that someone else shall say the kaddish. The son of the author, Rabbi Yitzchok Aeurbach in a ...


10

Shevet HaLevi Volume 8 Siman 280 at the end says that even on Chol HaMoed succos when you have the Ushpizin you still need a Panim Chadoshos.


9

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 ...


9

YES, one may cut the baby's nails on chol hamoed. The explanation is: Although it is understood (see Shulchan Aruch 340; it is considered "gozez" or "shearing" which is one of the 39 melachos.) that cutting nails is forbidden D'Oraisa (with a utensil, but still D'Rabbanan if done by hand or biting) on Shabbos and Yom Tov proper, the Mechaber (Rav Yosef ...


8

There are a whole bunch of Poskim that answer this question online. Rav Eliezer Altshuler says that people go to Kivrei Tzadikim to pray, which is always allowed, and that there are different customs about visiting them on Chol Hamoed and during the month of Nissan in general. Rav Uziel Eliyahu says that adding a visit/prayer at Kivrei Tzadikim during a ...


8

The same text appears in Chagigah 18a. Rashi there commments: ששת ימי בראשית - ימי כל שבוע ושבוע בין שתי שבתות הן יושבין הרי קדושה לפניהן ולאחריהן:‏ The six days of creation - Every set of weekdays are between two shabbatot, thus they have holiness before and after them. So, according to Rashi it's simply a reference to the six weekdays in ...


7

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 ...


7

The Talmud asks this question. The Yerushalmi (Sukkah 5:1) answers simply that Hallel is read all week on Sukkot due to the ongoing Mitzva of the Lulav (which is taken and waved during Hallel). The Bavli (Arachin 10) answers that since each day of Sukkot has its own unique Korban Musaf (the number of bulls changes each day, cf. Numbers 29) then in a certain ...


7

This seems to start with an idea brought by the Chok Ya'akov, although he doesn't quite describe the current practice which you mention. He writes (in 490:2) that the prevalent custom (in his day and location) was like that mentioned by the Rema in Orach Chaim 25:13, i.e. to remove the tefillin on Chol Hamoed before the amidah of Musaph. The Chok Ya'akov ...


6

As far as I know, people who follow the Rambam wear tephilin on Chol HaMoed. This includes both modern Rambamists and Baladi Yeminites. As others have noted, there are also many individuals who follow this practice in private. It seems that the universal practice was to wear tephilin on Chol HaMoed until the time of the Zohar. Quoting from an aquaintance ...


6

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


6

Rav David Sperling, in an article on the Nishmat website, writes as follows: ...the Eshel Avraham (Buchatch, 539) states that one need not employ any tactics, even simple ones, to avoid having to perform work that is a davar ha'aved on the festival. Accordingly one would not have to use their vacation option to avoid working on the festival. It ...


5

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 ...


5

Yes, for Pesach Chol HaMoed, Sephardim recite the abridged version of Hallel and without any blessings. (cf. Yalkut Yosef 488:18)


5

Not writing on Chol Hamo'ed is a formal prohibition, the original source of which is Mo'ed Kattan 18b, in the Mishna at the bottom of the page. Writing is considered a skilled craft (meleches uman) and is therefore prohibited on Chol Hamo'ed. The Shulchan Aruch codifies this halacha in Orach Chaim 545:1. The reason that only some people don't write is ...


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.


4

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.


4

Mishnah Berurah (Orahh Hayim, Siman 644, Se'if Qatan 4) states (my translation): וכן כל שמונת ימי החג ולא הוי דחול המועד פסח דמדלגין משום דבסוכות כל יום חשוב כיום טוב בפני עצמו, כיון שחלוק קרבנותיו מיום שלפניו And thus all eight days of the festival And therefore unlike Hol HaMo'ed Pesahh during which we skip [certain passages of Hallel]; because, during ...


4

Nemukei Orach Chaim 529:2 writes that one should have a revi'is of wine. Hilchot Chol HaMoed Zichron Shlomo (page 3; based on Sh”t Rosh 25:1), on the other hand, writes that a melo lugmav is sufficient. Regarding your third question: My intuition tells me that separate times are definitely not a problem. See http://dinonline.org/2016/04/28/drinking-wine-on-...


4

The Talmud in Berachot 30b explains why we do not repeat Shemoneh Esrei on Rosh Chodesh evening: אמר רב ענן אמר רב טעה ולא הזכיר של ר"ח ערבית אין מחזירין אותו לפי שאין בית דין מקדשין את החדש אלא ביום אמר אמימר מסתברא מילתא דרב בחדש מלא אבל בחדש חסר מחזירין אותו א"ל רב אשי לאמימר מכדי רב טעמא קאמר מה לי חסר ומה לי מלא אלא לא שנא R. 'Anan said in ...


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

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.


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

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).


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

I can pass along this bit of halacha (I will add bold for the relevant part) which I got in my email: Every day of Chol Hamoed we add ya'aleh v'yovo in Shemone Esrei and bentching. In Shemone Esrei it is added in the beracha of Retzei before the words v'sechezena eineinu. In bentching it is added in the beracha of Rachem before the words u'vnei ...


3

According to the OU regarding tefillin on chol hamoed: We should take care that we don’t have a situation where some in the congregation are wearing tefillin and others are not as this is considered divisive. They are basing this statement on Mishneh Brurah 31:8 דאין נכון שבהכ"נ אחת קצתם יניחו תפילין וקצתם לא יניחו משום לא תתגודדו. ומי שאין מניח ...


3

Building off of @Danny's answer, it seems implicit from the Mishna in Moed Katan 3:7 that it is permitted to do so (and appears that from there the law permitting attendance of funerals on Moed is derived): (Source(s) from Sefaria.org) אֵין קוֹרְעִין, וְלֹא חוֹלְצִין, וְאֵין מַבְרִין, אֶלָּא קְרוֹבָיו שֶׁל מֵת, וְאֵין מַבְרִין אֶלָּא עַל מִטָּה זְקוּפָה. ...


3

Shulchan Aruch (OC §526:6) explicitly states: מותר ללוות המת ביום טוב ראשון תוך התחום וביום טוב שני אפילו חוץ לתחום Trans.: It is permitted to accompany the deceased on the first day of the holiday within the [designated] domain; on the second day of the holiday it is permissible to accompany even beyond the domain. AFAIK no persons are excluded ...


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