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 ...


14

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 ...


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

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 ...


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

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 reasoning he gave was that the act of typing is not a Ma'aseh Uman (professional act, forbidden on Chol HaMoed) as just about anyone is capable of typing. Rabbi Heinemann pointed out that although the ...


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

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 ...


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

When it is read from a Klaf then you make a Bracha, however most Shuls do not read the Megilos from a Klaf only on Purim and therefore they do not make the Bracha Al Mikrah Megilah only on Purim.


6

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 ...


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

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


5

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 ...


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

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

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

One whose relative is buried on Chol HaMoed must observe a full 30 days of Sheloshim starting from the funeral, with Shiva only taking place after the holiday is over (Shulchan Aruch YD 399:2).


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,...


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.


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