1Although Chol HaMo’ed is not referred to as a Sabbath,1 since it is referred to as “a holy convocation” and it was a time when the Chagigah sacrifices were brought in the Temple, it is forbidden to perform labor2 during this period, so that these days will not be regarded as ordinary weekdays that are not endowed with holiness at all. A person who performs forbidden labor on these days is given stripes for rebelliousness, for the prohibition is Rabbinic in origin.3אחֻלּוֹ שֶׁל מּוֹעֵד, אַף עַל פִּי שֶׁלֹּא נֶאֱמַר בּוֹ 'שַׁבָּתוֹן', הוֹאִיל וְנִקְרָא 'מִקְרָא קֹדֶשׁ' וַהֲרֵי הוּא זְמַן חֲגִיגָה בַּמִּקְדָּשׁ - אָסוּר בַּעֲשִׂיַּת מְלָאכָה, כְּדֵי שֶׁלֹּא יִהְיֶה כִּשְׁאָר יְמֵי הַחֹל שֶׁאֵין בָּהֶן קְדֻשָּׁה כְּלָל; וְהָעוֹשֶׂה בּוֹ מְלָאכָה הָאֲסוּרָה - מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת, מִפְּנֵי שֶׁאִסּוּרוֹ מִדִּבְרֵי סוֹפְרִים.
Not all the types of “servile labor” forbidden on a holiday are forbidden on it, for the intent of the prohibition is that the day not be regarded as an ordinary weekday with regard to all matters. Therefore, some labors are permitted on it, and some are forbidden.וְלֹא כָּל מְלֶאכֶת עֲבוֹדָה אֲסוּרָה בּוֹ כְּיוֹם טוֹב, שֶׁסּוֹף הָעִנְיָן בַּדְּבָרִים שֶׁנֶּאְסְרוּ בּוֹ, כְּדֵי שֶׁלֹּא יִהְיֶה כְּיוֹם חֹל לְכָל דָּבָר. לְפִיכָךְ יֵשׁ מְלָאכוֹת אֲסוּרוֹת בּוֹ וְיֵשׁ מְלָאכוֹת מֻתָּרוֹת בּוֹ.
2These are the labors that are permitted: Any labor may be performed if it would result in a great loss if not performed, provided it does not involve strenuous activity.בוְאֵלּוּ הֵן: כָּל מְלָאכָה שֶׁאִם לֹא יַעֲשֶׂה אוֹתָהּ בַּמּוֹעֵד יִהְיֶה שָׁם הֶפְסֵד הַרְבֵּה - עוֹשִׂין אוֹתָהּ; וּבִלְבָד שֶׁלֹּא יִהְיֶה בָּהּ טֹרַח הַרְבֵּה.
What is implied? We may irrigate parched land on Chol HaMo’ed,4 but not land that is well-irrigated. For if parched land is not irrigated, the trees on it will be ruined.כֵּיצַד? מַשְׁקִין בֵּית הַשְּׁלָחִין בַּמּוֹעֵד, אֲבָל לֹא בֵּית הַמַּשְׁקֶה - שֶׁאִם לֹא יַשְׁקֶה בֵּית הַשְּׁלָחִין, וְהִיא הָאָרֶץ הַצְּמֵאָה, יִפָּסְדוּ בּוֹ הָאִילָנוֹת שֶׁבָּהּ.
When a person irrigates such land, he should not draw water and irrigate the land, using water from a pool or rain water, for this involves strenuous activity.5 He may, however, irrigate it using water from a spring:6 whether an existing spring, or a spring that must be uncovered anew. He may extend the spring and irrigate his land using this water. The same applies in all similar situations.וּכְשֶׁהוּא מַשְׁקֶה אוֹתָהּ, לֹא יִדְלֶה וְיַשְׁקֶה מִן הַבְּרֵכָה אוֹ מִמֵּי הַגְּשָׁמִים, מִפְּנֵי שֶׁהוּא טֹרַח גָּדוֹל; אֲבָל מַשְׁקֶה הוּא מִן הַמַּעְיָן, בֵּין שֶׁהָיָה בֵּין שֶׁיָּצָא לְכַתְּחִלָּה, מַמְשִׁיכוֹ וּמַשְׁקֶה בּוֹ. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

3A person may turn over his olives during Chol HaMo’ed,7 grind them, press them, fill jugs up with oil, and seal them as he does on weekdays. Whenever the failure to perform a labor would lead to a loss, one may perform the labor in its ordinary way without deviating from one’s regular practice. Similarly, a person may bring in his produce to protect it from thieves, provided he does so discreetly.8 A person may remove his flax from soaking so that it will not be spoiled, and one may harvest a vineyard during Chol HaMo’ed if the time to harvest it has come.9גהוֹפֵךְ אָדָם אֶת זֵיתָיו בַּמּוֹעֵד, וְטוֹחֵן אוֹתָן וְדוֹרֵךְ אוֹתָן, וּמְמַלֵּא הֶחָבִיּוֹת וְגָף אוֹתָן, כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בַּחֹל. כֹּל שֶׁיֵּשׁ בּוֹ הֶפְסֵד אִם לֹא נַעֲשָׂה - עוֹשֵׂהוּ כְּדַרְכּוֹ, וְאֵינוֹ צָרִיךְ שִׁנּוּי. וְכֵן מַכְנִיס אָדָם פֵּרוֹתָיו מִפְּנֵי הַגַּנָּבִים, וּבִלְבָד שֶׁיַּכְנִיסֵם בְּצִנְעָה. וְשׁוֹלֶה פִּשְׁתָּנוֹ מִן הַמִּשְׁרָה, בִּשְׁבִיל שֶׁלֹּא תֹאבֵד. וְכֵן כֶּרֶם שֶׁהִגִּיעַ זְמַנּוֹ לְהִבָּצֵר בַּמּוֹעֵד, בּוֹצְרִין אוֹתוֹ.
4It is forbidden for a person to delay the performance of these or similar labors intentionally so that he will be able to perform them during Chol HaMo’ed when he has free time. Whenever a person ignores his work, leaving it for Chol HaMo’ed with the intention of performing it then, and actually begins to do so, the Jewish court must destroy the fruits of this labor and/or declare it ownerless, free to be acquired by anyone.10 If a person delayed his work, with the intention of performing it on Chol HaMo’ed and died, we do not punish his son, and cause him a loss. On the contrary, we do not prevent the son from performing the labor on Chol HaMo’ed so that he will not suffer a loss.דוְאָסוּר לָאָדָם שֶׁיִּתְכַּוֵן, וִיאַחֵר מְלָאכוֹת אֵלּוּ וְכַיּוֹצֵא בָּהֶן, וְיַנִּיחֵם כְּדֵי לַעֲשׂוֹתָן בַּמּוֹעֵד, מִפְּנֵי שֶׁהוּא פָּנוּי. וְכָל הַמְּכַוֵּן מְלַאכְתּוֹ וְהִנִּיחָהּ לַמּוֹעֵד, וְעָשָׂה בַּמּוֹעֵד - בֵּית דִּין מְאַבְּדִין אוֹתָהּ, וּמַפְקִירִין אוֹתָהּ לַכֹּל. וְאִם כִוֵן מְלַאכְתּוֹ וּמֵת - אֵין קוֹנְסִין בְּנוֹ אַחֲרָיו, וְאֵין מְאַבְּדִין אֶת מְמוֹנוֹ; וְאֵין מוֹנְעִין אֶת הַבֵּן מִלַּעֲשׂוֹת אוֹתָהּ מְלָאכָה בַּמּוֹעֵד, שֶׁלֹּא תֹאבֵד.
5The following rules apply when a person must sew a garment or build a structure during Chol HaMo’ed: If he is an ordinary person and not skilled in the performance of that labor, he may perform it in his ordinary manner. If, however, he is a skilled craftsman, he must deviate from his ordinary practice, and perform the labor as an ordinary person would.המִי שֶׁצָּרַךְ לִתְפֹּר לוֹ בֶּגֶד אוֹ לִבְנוֹת לוֹ מָקוֹם בַּמּוֹעֵד: אִם הָיָה הֶדְיוֹט וְאֵינוֹ מָהִיר בְּאוֹתָהּ מְלָאכָה, הֲרֵי זֶה עוֹשֶׂה אוֹתָהּ כְּדַרְכּוֹ; וְאִם הָיָה אֻמָּן מָהִיר, עוֹשֶׂה אוֹתָהּ מַעֲשֵׂה הֶדְיוֹט.
What is implied? When sewing, he should sew stitches as a weaver would.11 When building, he should place the stones down, but should not put mortar upon them. One may smooth plaster over cracks in a roof with a roller, with one’s hands and with one’s feet as one would do with a trowel.12 The same applies in other similar situations.כֵּיצַד? בִּתְפִירָה - מַכְלִּיב, וּבְבִנְיָן - מַנִּיחַ אֲבָנִים וְאֵינוֹ טָח בְּטִיט עֲלֵיהֶן, וְשָׁף סִדְקֵי הַקַּרְקָע וּמַעְגִילָם בַּיָּד וְרֶגֶל כְּעֵין שֶׁמַּעְגִּילִים בַּמַּחְצָלַיִם. וְכֵן כָּל כַּיּוֹצֵא בְּזֶה.
6The following rule applies when a person has grain that is still growing in the ground, and he has no other food to eat except this grain:13 Although he would not suffer a loss if he did not harvest the grain, we do not require him to buy what he needs at the marketplace and wait until after the festival to harvest. Instead, he may harvest the grain he needs,14 collect it in sheaves, thresh it, winnow it, separate it, and grind it, provided he does not thresh it with oxen.15 For any labor performed during Chol HaMo’ed that does not involve a loss must be performed in a manner departing from the norm. The same applies in other similar situations.ומִי שֶׁהָיְתָה לוֹ תְּבוּאָה מְחֻבֶּרֶת לַקַּרְקָע, וְאֵין לוֹ מַה יֹאכַל בַּמּוֹעֵד אֶלָא מִמֶּנָּה - אַף עַל פִּי שֶׁאֵין כָּאן הֶפְסֵד, אֵין מַצְרִיכִין אוֹתוֹ לִקְנוֹת מַה שֶׁיֹּאכַל מִן הַשּׁוּק עַד שֶׁיִּקְצֹר אַחַר הַמּוֹעֵד, אֶלָא קוֹצֵר וּמְעַמֵּר וְדָשׁ וְזוֹרֶה וּבוֹרֵר וְטוֹחֵן מַה שֶׁהוּא צָרִיךְ - וּבִלְבָד שֶׁלֹּא יָדוּשׁ בַּפָּרוֹת, שֶׁכָּל דָּבָר שֶׁאֵין בּוֹ הֶפְסֵד, צָרִיךְ לְשַׁנּוֹת. וְכֵן כָּל כַּיּוֹצֵא בְּזֶה.
7Food16 that one desires to pickle that can be eaten during a festival may be pickled during Chol HaMo’ed. If, however, the pickled food will not be ready until after the festival, it is forbidden to pickle it during Chol HaMo’ed. One may catch as many fish as one can17 during Chol HaMo’ed and salt them all, for it is possible for him partake of them during the festival if he squeezes them many times by hand until they become soft.זכְּבָשִׁים שֶׁהוּא יָכוֹל לֶאֱכֹל מֵהֶן בַּמּוֹעֵד, כּוֹבְשָׁן; וְשֶׁאֵינָן רְאוּיִין אֶלָא לְאַחַר הַמּוֹעֵד, אָסוּר לְכָבְשָׁן. וְצָד אָדָם דָּגִים כָּל שֶׁיָּכוֹל לָצוּד, וּמוֹלֵחַ הַכֹּל בַּמּוֹעֵד, שֶׁהֲרֵי אֶפְשָׁר שֶׁיֹּאכַל מֵהֶן בַּמּוֹעֵד, אִם יִסְחֹט אוֹתָן בְּיָדוֹ פְּעָמִים רַבּוֹת עַד שֶׁיִּתְרַכְּכוּ.
8One may set beer to ferment during Chol HaMo’ed for the sake of the festival. If it is not for the sake of the festival, it is forbidden. This applies both to beer made from dates18 and beer made from barley. Even if a person has aged beer, he may act with guile and prepare fresh beer to drink, for the guile of this act would not be noticeable to an observer.19 The same applies in other similar situations.חמַטִּילִין שֵׁכָר בַּמּוֹעֵד, לְצֹרֶךְ הַמּוֹעֵד; וְשֶׁלֹּא לְצֹרֶךְ הַמּוֹעֵד, אָסוּר. אֶחָד שֵׁכָר תְּמָרִים וְאֶחָד שֵׁכָר שְׂעוֹרִים. אַף עַל פִּי שֶׁיֵּשׁ לוֹ יָשָׁן, מַעֲרִים וְשׁוֹתֶה מִן הֶחָדָשׁ, שֶׁאֵין הַעְרָמָה זוֹ נִכֶּרֶת לָרוֹאֶה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.
9Whenever labors that are necessary for the festival are performed during Chol HaMo’ed by professionals, they must be performed in a private manner.20 What is implied? Hunters, millers, and grape-harvesters, whose intent is to sell their products in the marketplace, must perform these activities in a private manner for the sake of the festival. 21 If these activities are not performed for the sake of the festival, the products are forbidden. If they perform these activities for the sake of the festival and the products remain afterwards, they may be used.טכָּל מְלָאכוֹת שֶׁהֵן לְצֹרֶךְ הַמּוֹעֵד - כְּשֶׁעוֹשִׂין אוֹתָן אֻמָּנֵיהֶן, עוֹשִׂין בְּצִנְעָה. כֵּיצַד? הַצַּיָּדִים וְהַטּוֹחֲנִין וְהַבּוֹצְרִין לִמְכֹּר בַּשּׁוּק, הֲרֵי אֵלּוּ עוֹשִׂין בְּצִנְעָה לְצֹרֶךְ הַמּוֹעֵד; וְהָעוֹשֶׂה שֶׁלֹּא לְצֹרֶךְ הַמּוֹעֵד, אָסוּר. וְאִם עָשָׂה לְצֹרֶךְ הַמּוֹעֵד, וְהוֹתִיר - הֲרֵי זֶה מֻתָּר.
10We may perform any labors that are necessary for the sake of the community at large during Chol HaMo’ed.22 What is implied? We may fix breaches in waterworks in the public domain; we may fix the highways and the roads; we may dig cisterns, trenches, and grottos for the public;23 we may dig rivulets so that they will have water to drink; we may store water in cisterns and grottos belonging to the public and may fix the cracks in their walls;24 we may remove brambles from the roads; and we may measure mikvaot.25 When the amount of water in a mikveh is lacking, we may direct water to it to complete its measure.יעוֹשִׂין כָּל צָרְכֵי הָרַבִּים בַּמּוֹעֵד. כֵּיצַד? מְתַקְּנִים אֶת קִלְקוּלֵי הַמַּיִם שֶׁבִּרְשׁוּת הָרַבִּים, וּמְתַקְּנִין אֶת הַדְּרָכִים וְאֶת הָרְחוֹבוֹת, וְחוֹפְרִים לָרַבִּים בּוֹרוֹת שִׁיחִין וּמְעָרוֹת, וְכוֹרִין לָהֶן נְהָרוֹת כְּדֵי שֶׁיִּשְׁתּוּ מֵימֵיהֵן, וְכוֹנְסִים מַיִם לְבוֹרוֹת וּמְעָרוֹת שֶׁל רַבִּים, וּמְתַקְּנִין אֶת סִדְקֵיהֶן, וּמְסִירִין הַקּוֹצִים מִן הַדְּרָכִים. וּמוֹדְדִין אֶת הַמִּקְווֹת, וְכָל מִקְוֶה שֶׁנִּמְצָא חָסֵר - מַרְגִּילִין לוֹ מַיִם, וּמַשְׁלִימִין שִׁעוּרוֹ.
11The agents of the court may go out to declare ownerless fields that contain a mixture of species.26 We may redeem captives taken by gentiles, endowment evaluations,27 entitlemens,28 and consecrated articles.29יאוְיוֹצְאִין שְׁלוּחֵי בֵּית דִּין לְהַפְקִיר אֶת הַכִּלְאַיִם, וּפוֹדִין אֶת הַשְּׁבוּיִים וְאֶת הָעֲרָכִין וְאֶת הַחֲרָמִים וְאֶת הַהֶקְדֵּשׁוֹת.
We may have a woman suspected of adultery drink the required mixture,30 we may burn a red heifer,31 we may break the neck of a calf,32 we may pierce the ear of a slave,33 and we may purify a leper.34 We may also designate the site of graves whose markings were washed away by rain, so that the priests will not walk there.35 All these are activities necessary for the community at large.וּמַשְׁקִין אֶת הַסּוֹטוֹת, וְשׂוֹרְפִין אֶת הַפָּרָה, וְעוֹרְפִין אֶת הָעֶגְלָה, וְרוֹצְעִין עֶבֶד עִבְרִי, וּמְטַהֲרִין אֶת הַמְּצֹרָע, וּמְצַיְּנִין עַל הַקְּבָרוֹת שֶׁמִּחוּ הַגְּשָׁמִים אֶת צִיּוּנָן כְּדֵי שֶׁיִּפְרְשׁוּ מֵהֶן כּוֹהֲנִים - שֶׁכָּל אֵלּוּ צָרְכֵּי רַבִּים הֵן.
12Similarly, we may judge monetary disputes,36 cases involving the punishment by lashing, and capital cases during Chol HaMo’ed. When a person does not accept a judgment, a ban of ostracism may be issued against him during Chol HaMo’ed.יבוְדָנִים דִּינֵי מָמוֹנוֹת וְדִינֵי מַכּוֹת וְדִינֵי נְפָשׁוֹת בַּמּוֹעֵד. וּמִי שֶׁלֹּא קִבֵּל עָלָיו הַדִּין, מְשַׁמְּתִין אוֹתוֹ בַּמּוֹעֵד.
Just as cases may be judged during Chol HaMo’ed, we may write court documents and any similar articles during Chol HaMo’ed.וּכְשֵׁם שֶׁדָּנִין בַּמּוֹעֵד, כָּךְ כּוֹתְבִין מַעֲשֶׂה בֵּית דִּין וְכָל הַדּוֹמֶה לוֹ.
What is implied? The judges may write an account of the evaluation of a debtor’s property for his creditor, a statement of the property sold to feed a person’s wife and daughters,37 and a bill of chalitzah38 and of miyyun.39 Similarly, we may write any legal document that the judges require to remind them—e.g., a record of the claims of the litigants, or a statement of the concessions they made—e.g., that so and so is acceptable to testify regarding my case, that so and so may serve as a judge.40כֵּיצַד? כּוֹתְבִין הַדַּיָּנִין אִגְּרוֹת שׁוּם שֶׁשָּׁמוּ לְבַעַל חוֹב, וְאִגְּרוֹת שֶׁמָּכְרוּ בָּהֶן לִמְזוֹן הָאִשָּׁה וְהַבָּנוֹת, וּשְׁטָרֵי חֲלִיצָה וּמֵאוּנִין, וְכָל הַדּוֹמֶה לָהֶן מִדְּבָרִים שֶׁצְּרִיכִים הַדַּיָּנִין לְכָתְבָם כְּדֵי שֶׁיִּזְכְּרוּם, כְּגוֹן טְעָנוֹת בַּעֲלֵי דִּינִין אוֹ דְּבָרִים שֶׁקִּבְּלוּ עֲלֵיהֶן, כְּגוֹן 'אִישׁ פְּלוֹנִי נֶאֱמָן עָלַי' אוֹ 'אִישׁ פְּלוֹנִי יָדוּן לִי'.
When a person requires a loan and the lender will not grant him the loan on a verbal commitment alone, it is permitted to have a promissory note written.מִי שֶׁצָּרִיךְ לִלְווֹת בַּמּוֹעֵד, וְלֹא הֶאֱמִינוֹ הַמַּלְוֶה בַּעַל פֶּה - הֲרֵי זֶה כּוֹתֵב שְׁטָר חוֹב.
Similarly, a bill of divorce,41 a bill of marriage, a receipt for payment of a debt, and a deed recording a present may be written during Chol HaMo’ed, for all these resemble matters necessary for the community at large.42וְכֵן כּוֹתְבִין גִּטֵּי נָשִׁים וְקִדּוּשֵׁי נָשִׁים וְשׁוֹבָרִין וּמַתָּנוֹת, שֶׁכָּל אֵלּוּ כְּצָרְכֵי רַבִּים הֵן.
13It is forbidden to write professionally during Chol HaMo’ed; this includes even Torah scrolls, tefillin43 and mezuzot. Nor may one check the letters of a Torah scroll, 44not even a single letter in the scroll kept in the Temple courtyard,45 for this is not a labor that is necessary for the sake of the festival.46 A person may, however, write tefillin or mezuzot for himself, or spin purple cloth for his garment.47 If he has nothing to eat,48 he may write and sell to others for his livelihood.יגוְאָסוּר לִכְתֹּב בַּמּוֹעֵד, אֲפִלּוּ סְפָרִים תְּפִלִּין וּמְזוּזוֹת. וְאֵין מַגִּיהִין אֲפִלּוּ אוֹת אַחַת בְּסֵפֶר הָעֲזָרָה, מִפְּנֵי שֶׁזּוֹ מְלָאכָה שֶׁאֵינָה לְצֹרֶךְ הַמּוֹעֵד. אֲבָל כּוֹתֵב הוּא אָדָם תְּפִלִּין וּמְזוּזָה לְעַצְמוֹ, וְטוֹוֶה תְּכֵלֶת לְבִגְדוֹ. וְאִם אֵין לוֹ מַה יֹאכַל, כּוֹתֵב וּמוֹכֵר לַאֲחֵרִים כְּדֵי פַּרְנָסָתוֹ.
14It is permitted to write social correspondence during Chol HaMo’ed. Similarly, one may make a reckoning of one’s budget and costs. For a person does not take much care when writing these matters, and this is thus like the performance of a task by an ordinary person.49ידוּמֻתָּר לִכְתֹּב אִגְּרוֹת שֶׁל שְׁאֵלַת שָׁלוֹם בַּמּוֹעֵד, וְכוֹתֵב חֶשְׁבּוֹנוֹתָיו וּמְחַשֵּׁב יְצִיאוֹתָיו, שֶׁכְּתִיבַת אֵלּוּ אֵין אָדָם נִזְהָר בְּתִקּוּנָן, וְנִמְצְאוּ כְּמַעֲשֵׂה הֶדְיוֹט בַּמְּלָאכוֹת.
15We may take care of all the needs of a corpse during Chol HaMo’ed.50 We may cut its hair, wash its shrouds, and make a coffin for it. If there are no boards available, we may bring beams and cut boards from them in a discreet manner inside a building.51 If the coffin is intended for an important person, it may be made in the marketplace.52טועוֹשִׂין כָּל צָרְכֵּי הַמֵּת בַּמּוֹעֵד. גּוֹזְזִין שְׂעָרוֹ, וּמְכַבְּסִין כְּסוּתוֹ, וְעוֹשִׂין לוֹ אָרוֹן. וְאִם לֹא הָיוּ לָהֶם נְסָרִים, מְבִיאִין קוֹרוֹת וְנוֹסְרִין מֵהֶן נְסָרִים בְּצִנְעָה בְּתוֹךְ הַבַּיִת. וְאִם הָיָה אָדָם מְפֻרְסָם, עוֹשִׂין אֲפִלּוּ בַּשּׁוּק.
We may not, however, cut down a tree from the forest to cut boards for a coffin, nor may we quarry out stones to build a grave.אֲבָל אֵין כּוֹרְתִין עֵץ מִן הַיַּעַר לִנְסֹר מִמֶּנּוּ לוּחוֹת לָאָרוֹן, וְאֵין חוֹצְבִין אֲבָנִים לִבְנוֹת בָּהֶן קֶבֶר.
16We may not inspect leprous blotches during Chol HaMo’ed,53 lest the person be declared impure and his festival be transformed into a period of mourning.טזאֵין רוֹאִין אֶת הַנְּגָעִים בַּמּוֹעֵד, שֶׁמָּא יִמָּצֵא טָמֵא וְנִמְצָא חַגּוֹ נֶהְפָּךְ לְאֵבֶל.
We may neither marry, nor perform the act of yibbum54 during Chol HaMo’ed, so that the happiness of the festival will not be obscured by the happiness of the marriage.וְאֵין נוֹשְׂאִין נָשִׁים וְלֹא מְיַבְּמִין בַּמּוֹעֵד, כְּדֵי שֶׁלֹּא תִשְׁתַּכַּח שִׂמְחַת הֶחָג בְּשִׂמְחַת הַנִּשּׂוּאִין.
One may, however, remarry one’s divorcee, and one may betroth55 a woman during Chol HaMo’ed, provided one does not make a feast for the betrothal or the wedding,56 so that no other rejoicing will be combined with the rejoicing of the festival.אֲבָל מַחְזִיר הוּא אֶת גְּרוּשָׁתוֹ, וּמְאָרְסִין נָשִׁים בַּמּוֹעֵד - וּבִלְבָד שֶׁלֹּא יַעֲשֶׂה סְעוּדַת אֵרוּסִין וְלֹא סְעוּדַת נִשּׂוּאִין, כְּדֵי שֶׁלֹּא יְעָרֵב שִׂמְחָה אַחֶרֶת בְּשִׂמְחַת הֶחָג.
17We may not cut hair,57 nor may we launder clothes during Chol HaMo’ed. This is a decree, instituted lest a person wait until Chol HaMo’ed and enter the first day of the holiday unkempt.58יזאֵין מְגַלְּחִין וְאֵין מְכַבְּסִין בַּמּוֹעֵד - גְּזֵרָה שֶׁמָּא יַשְׁהֶה אָדָם עַצְמוֹ לְתוֹךְ הַמּוֹעֵד, וְיָבוֹא יוֹם טוֹב הָרִאשׁוֹן וְהוּא מְנֻוָּל.
Therefore, anyone who was unable to cut his hair or launder his clothes on the day before the commencement of the holiday may launder his clothes and cut his hair during Chol HaMo’ed.לְפִיכָךְ כָּל מִי שְׁאִי אֶפְשָׁר לוֹ לְגַלֵח אוֹ לְכַבֵּס בְּעֶרֶב יוֹם טוֹב, הֲרֵי זֶה מֻתָּר לְכַבֵּס וּלְגַלֵח בַּמוֹעֵד.
18What is implied? The following individuals are permitted to cut their hair and launder their clothes during Chol HaMo’ed: a mourner whose seventh day of mourning falls on the first day of a holiday59- or even if his seventh day falls on the day before the holiday, but it is a Sabbath, when it is forbidden to cut hair, a person who returns from an overseas journey—provided he did not travel for pleasure, but rather for business purposes and the like—a person who is freed from captivity, or freed from prison,60 a person who was under a ban of ostracism61 that was not lifted until Chol HaMo’ed, a person who took an oath not to cut his hair, or not to launder his clothes and did not ask a wise man to abrogate his oath62until Chol HaMo’ed.63יחכֵּיצַד? אָבֵל שֶׁחָל שְׁבִיעִי שֶׁלּוֹ לִהְיוֹת בְּיוֹם טוֹב, אוֹ שֶׁחָל לִהְיוֹת בְּעֶרֶב יוֹם טוֹב וַהֲרֵי הוּא שַׁבָּת שֶׁאִי אֶפְשָׁר לְגַלֵח, וְהַבָּא מִמְּדִינַת הַיָּם, וְהוּא שֶׁלֹּא יָצָא לְהִטַּיֵל אֶלָא לִסְחוֹרָה וְכַיּוֹצֵא בָּהּ, וְהַיוֹצֵא מִבֵּית הַשִּׁבְיָה וּמִבֵּית הָאֲסוּרִים, וּמִי שֶׁהָיָה מְנֻדֶּה וְלֹא הִתִּירוּהוּ אֶלָא בַּמּוֹעֵד, וּמִי שֶׁנִּשְׁבַּע שֶׁלֹּא לְגַלֵח וְלֹא לְכַבֵּס, וְלֹא נִשְׁאַל לְחָכָם וְהִתִּיר נִדְרוֹ אֶלָא בַּמּוֹעֵד - הֲרֵי אֵלּוּ מְגַלְּחִין וּמְכַבְּסִין בַּמּוֹעֵד.
19In all the above situations, if any of the persons had the opportunity to cut their hair before the festival but failed to do so, they are forbidden from doing so during Chol HaMo’ed.יטוְכֻלָּן שֶׁהָיָה לָהֶן פְּנַאי לְגַלֵח קֹדֶם הָרֶגֶל וְלֹא גִלְּחוּ - אֲסוּרִין.
In contrast, when the time for a nazarite or a leper to shave has already arrived,64 whether it arrived during the festival or before the festival, they may shave during Chol HaMo’ed, even if they had the opportunity to shave their hair before the holiday, so that they will not delay the offering of their sacrifices.אֲבָל הַנָּזִיר וְהַמְּצֹרָע שֶׁהִגִּיעַ זְמַן תִּגְלַחְתָּן, בֵּין בְּתוֹךְ הַמּוֹעֵד בֵּין קֹדֶם הָרֶגֶל - אַף עַל פִּי שֶׁהָיָה לָהֶם פְּנָאי, מֻתָּרִין לְגַלֵח בַּמּוֹעֵד, שֶׁלֹּא יַשְׁהוּ קָרְבְּנוֹתֵיהֶן.
Similarly, anyone who terminates a state of ritual impurity and becomes pure is permitted to cut his hair during Chol HaMo’ed.65וְכָל הַיוֹצֵא מִטֻּמְאָתוֹ לְטָהָרָתוֹ, מֻתָּר לְגַלֵח בַּמּוֹעֵד.
We may cut a child’s hair during Chol HaMo’ed,66 whether he was born during Chol HaMo’ed or before Chol HaMo’ed.67וְקָטָן שֶׁנֹלַּד, בֵּין בַּמּוֹעֵד בֵּין לִפְנֵי הַמּוֹעֵד - מֻתָּר לְגַלְּחוֹ בַּמּוֹעֵד.
The members of the priestly watch serving in the Temple who completed their week of service68 during Chol HaMo’ed may cut their hair. For the members of the priestly watch may not cut their hair during their week of service.69וְאַנְשֵׁי מִשְׁמָר שֶׁשָּׁלְמָה מִשְׁמַרְתָּן בְּתוֹךְ הַמּוֹעֵד - מֻתָּרִין לְגַלֵח, מִפְּנֵי שֶׁאַנְשֵׁי מִשְׁמָר אֲסוּרִין לְגַלֵח בַּשַּׁבָּת שֶׁלָהֶן.
20It is permitted to cut one’s mustache during Chol HaMo’ed and to cut one’s nails,70 even using a utensil.71 A woman may remove the hair from her underarms and her pubic hair by hand, or with a utensil.72כמֻתָּר לִטֹּל שָׂפָה בְּחֻלּוֹ שֶׁל מּוֹעֵד, וְלִטֹּל צִפָּרְנַיִם וַאֲפִלּוּ בִּכְלִי. וּמַעַבֶרֶת הָאִשָּׁה הַשֵּׂעָר מִבֵּית הַשֶּׁחִי וּמִבֵּית הָעֶרְוָה, בֵּין בַּיָּד בֵּין בִּכְלִי.
Similarly, she may undergo all cosmetic treatments during Chol HaMo’ed: e.g., she may paint her eyes, part her hair, apply rouge to her face, and apply lime to her skin73 and the like, provided she can remove it74 during Chol HaMo’ed.וְעוֹשָׂה כָּל תַּכְשִׁיטֶיהָ בַּמּוֹעֵד, כּוֹחֶלֶת וּפוֹקֶסֶת וּמַעַבֶרֶת סָרָק עַל פָּנֶיהָ, וְטוֹפֶלֶת עַצְמָהּ בְּסִיד וְכַיּוֹצֵא בּוֹ - וְהוּא, שֶׁתּוּכַל לְקַלְּפוֹ בַּמּוֹעֵד.
21A zav,75 a zavah,76 a niddah,77 a woman who gave birth,78 and all those who emerge from a state of ritual impurity during Chol HaMo’ed are permitted to launder their garments.79כאהַזָּבִים וְהַזָּבוֹת וְהַנִּדּוֹת וְהַיּוֹלְדוֹת וְכָל הָעוֹלִים מִטֻּמְאָה לְטָהָרָה בְּתוֹךְ הַמּוֹעֵד, הֲרֵי אֵלּוּ מֻתָּרִין לְכַבֵּס.
A person who has only one garment should80 wash it during Chol HaMo’ed.וּמִי שֶׁאֵין לוֹ אֶלָא חָלוּק אֶחָד, הֲרֵי זֶה מְכַבְּסוֹ בַּמוֹעֵד.
Hand towels, barber’s towels,81 and bathing towels are permitted to be laundered. Similarly, undergarments82 are permitted to be laundered during Chol HaMo’ed,83 because they must continually be laundered, even if they were laundered on the day preceding the holiday.מִטְפְּחוֹת הַיָּדַיִם וּמִטְפְּחוֹת הַסְּפָרִים וּמִטְפְּחוֹת הַסַפָּג, הֲרֵי אֵלּוּ מֻתָּרִין לְכַבֵּס. וְכֵן כְּלֵי פִּשְׁתָּן, מֻתָּר לְכַבְּסָן בַּמּוֹעֵד, מִפְּנֵי שֶׁהֵן צְרִיכִים כִּבּוּס תָּמִיד, אֲפִלּוּ נִתְכַּבְּסוּ עֶרֶב יוֹם טוֹב.
22One may not become involved in commercial enterprise during Chol HaMo’ed, whether one sells or purchases.84כבאֵין עוֹשִׂין סְחוֹרָה בַּמּוֹעֵד, בֵּין לִמְכֹּר בֵּין לִקְנוֹת.
If, however, the matter is one that involves the loss of an opportunity that is not always available after the festival85—e.g., ships or caravans that have arrived or that are preparing to depart and they are selling their wares cheaply or purchasing dearly—it is permissible to sell and to purchase from them during Chol HaMo’ed.וְאִם הָיָה דָּבָר הָאָבֵד שֶׁאֵינוֹ מָצוּי תָּמִיד לְאַחַר הַמּוֹעֵד, כְּגוֹן סְפִינוֹת אוֹ שְׁיָרוֹת שֶׁבָּאוּ אוֹ שֶׁהֵם מְבַקְּשִׁים לָצֵאת וּמָכְרוּ בְּזוֹל אוֹ לָקְחוּ בְּיֹקֶר - הֲרֵי זֶה מֻתָּר לִמְכֹּר אוֹ לִקְנוֹת.
We may not purchase buildings, servants, and animals that are not necessary during Chol HaMo’ed.86וְאֵין לוֹקְחִין בָּתִּים וַאֲבָנִים וַעֲבָדִים וּבְהֵמוֹת אֶלָא לְצֹרֶךְ הַמּוֹעֵד.
23Merchants selling produce, garments, and utensils may sell them discreetly for the sake of the festival.87כגמוֹכְרֵי פֵּרוֹת כְּסוּת וְכֵלִים, מוֹכְרִין בְּצִנְעָה לְצֹרֶךְ הַמּוֹעֵד.
What is implied? If the merchant’s store opens to a corner or to a lane, he may operate it in his ordinary manner. If it opens into the public thoroughfare, he should open one door and close the other.כֵּיצַד? אִם הָיְתָה הַחַנוּת פְּתוּחָה לְזָוִית אוֹ לְמָבוֹי, פּוֹתֵחַ כְּדַרְכּוֹ; וְאִם הָיְתָה פְּתוּחָה לִרְשׁוּת הָרַבִּים, פּוֹתֵחַ אַחַת וְנוֹעֵל אַחַת.
On the day before Shemini Atzeret,88 one may take out one’s produce and adorn the marketplace with it, as an expression of honor for the holiday. Spice merchants89 may sell their wares in their ordinary manner, in public during Chol HaMo’ed.וְעֶרֶב יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג הַסֻּכּוֹת, מוֹצִיא וּמְעַטֵּר אֶת הַשּׁוּק בְּפֵרוֹת בִּשְׁבִיל כְּבוֹד יוֹם טוֹב. מוֹכְרֵי תְּבָלִין מוֹכְרִין כְּדַרְכָּן בְּפַרְהֶסְיָא.
24Whatever is forbidden to be done during Chol HaMo’ed, one may not instruct a gentile to do on one’s behalf.כדכָּל שֶׁאָסוּר לַעֲשׂוֹתוֹ בַּמּוֹעֵד, אֵינוֹ אוֹמֵר לַגּוֹי לַעֲשׂוֹתוֹ.
If a person does not have food to eat,90 a person may perform any task that is forbidden during Chol HaMo’ed or involve himself in any commercial enterprise to earn his livelihood.91וְכָל שֶׁאָסוּר לַעֲשׂוֹתוֹ בַּמּוֹעֵד - אִם אֵין לוֹ מַה יֹאכַל, הֲרֵי זֶה עוֹשֶׂה כְּדֵי פַּרְנָסָתוֹ. וְכֵן עוֹשֶׂה סְחוֹרָה, בִּכְדֵי פַּרְנָסָתוֹ.
It is permissible for a rich man to hire a poor employee who does not have food to eat to perform tasks that are forbidden during Chol HaMo’ed, so that the worker will be paid a wage with which he can purchase his sustenance.וּמֻתָּר לְעָשִׁיר לִשְׂכֹּר פּוֹעֵל עָנִי שֶׁאֵין לוֹ מַה יֹאכַל, לַעֲשׂוֹת מְלָאכָה שֶׁהִיא אֲסוּרָה בַּמּוֹעֵד, כְּדֵי שֶׁיִּטֹּל שְׂכָרוֹ לְהִתְפַּרְנֵס בּוֹ.
Similarly, we may purchase articles that are not necessary for the festival, because the seller is in need and lacks food.וְכֵן לוֹקְחִין דְּבָרִים שֶׁאֵינָם לְצֹרֶךְ הַמּוֹעֵד, מִפְּנֵי צֹרֶךְ הַמּוֹכֵר שֶׁאֵין לוֹ מַה שֶׁיֹאכַל.
25We may hire a worker during Chol HaMo’ed to perform a task after the festival, provided he does not weigh, measure, or count the amount of work he must perform as he would on an ordinary day.כהשׂוֹכְרִין הַשָּׂכִיר עַל הַמְּלָאכָה בַּמּוֹעֵד לַעֲשׂוֹתָהּ לְאַחַר הַמּוֹעֵד, וּבִלְבַד שֶׁלֹּא יִשְׁקֹל וְלֹא יִמְדֹּד וְלֹא יִמְנֶה, כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בַּחֹל.
When a gentile has been contracted to perform a task for a Jew,92 the Jew should prevent him from performing it during Chol HaMo’ed. This applies even if the gentile works outside the city’s Sabbath limits.93 For the people at large know that this task is being performed for the sake of a Jew and they will suspect that he hired the gentile to perform it for him during Chol HaMo’ed. For not all people are aware of the distinction between a hired laborer and a contractor. Therefore, lest a mistaken impression arise, it is forbidden.וְגוֹי שֶׁקִּבֵּל קִבֹּלֶת מִיִּשְׂרָאֵל, אֲפִלּוּ הָיָה חוּץ לַתְּחוּם - אֵינוֹ מַנִּיחוֹ לַעֲשׂוֹת בַּמּוֹעֵד; שֶׁהַכֹּל יוֹדְעִין שֶׁמְּלָאכָה זוֹ לְיִשְׂרָאֵל, וְיַחְשְׁדוּ אוֹתוֹ שֶׁמָּא שָׂכַר אֶת הַגּוֹי לַעֲשׂוֹת לוֹ בַּמּוֹעֵד, שֶׁאֵין הַכֹּל יוֹדְעִין הֶפְרֵשׁ שֶׁיֵּשׁ בֵּין הַשָּׂכִיר וּבֵין הַקַּבְּלָן, וּלְפִיכָךְ אָסוּר.