Mishneh Torah — Rest on a Holiday (Yom Tov) הלכות שביתת יום טוב, Chapter 8

נְּהָרוֹת הַמּוֹשְׁכִין מִן הָאֲגַמִּים מֻתָּר לְהַשְׁקוֹת מֵהֶן בֵּית הַשְּׁלָחִין בַּמּוֹעֵד וְהוּא שֶׁלֹּא פָּסְקוּ. וְכֵן הַבְּרֵכוֹת שֶׁאַמַּת הַמַּיִם עוֹבֶרֶת בֵּינֵיהֶן מֻתָּר לְהַשְׁקוֹת מֵהֶן. וְכֵן בְּרֵכָה שֶׁנָּטְפָה מִבֵּית הַשְּׁלָחִין וַעֲדַיִן הִיא נוֹטֶפֶת מֻתָּר לְהַשְׁקוֹת מִמֶּנָּה בֵּית הַשְּׁלָחִין אַחֶרֶת. וְהוּא שֶׁלֹּא פָּסַק הַמַּעְיָן הַמַּשְׁקֶה בֵּית הַשְּׁלָחִין הָעֶלְיוֹנָה:

When streams flow from a pond, it is permitted to irrigate parched land from them during [Chol Ha]Mo'ed, provided they do not cease flowing. Similarly, it is permissible to irrigate [fields] from a pool through which an irrigation ditch flows. explains that this applies even when the pool has enough water in it so that one would not have to draw water by hand throughout Chol HaMo'ed. This stringency was instituted to allow for a uniform ruling.Similarly, if a pool [was created from water] dripping from parched land, one may irrigate another portion of parched land from it, provided the stream that irrigated the first portion of parched land has not ceased flowing.

עֲרוּגָה שֶׁחֶצְיָהּ נָמוּךְ וְחֶצְיָהּ גָּבוֹהַּ לֹא יִדְלֶה מִמָּקוֹם נָמוּךְ לְהַשְׁקוֹת מָקוֹם גָּבוֹהַּ מִפְּנֵי שֶׁהוּא טֹרַח גָּדוֹל. וּמֻתָּר לִדְלוֹת מַיִם לְהַשְׁקוֹת הַיְרָקוֹת כְּדֵי לְאָכְלָן בַּמּוֹעֵד. וְאִם בִּשְׁבִיל לְיַפּוֹתָן אָסוּר:

When half a row of crops is located on low land and half on higher land, one should not draw water from the lower land to irrigate the higher land, for this involves very strenuous activity.It is permitted to draw water to irrigate vegetables so that they will be fit to be eaten 537:14). during [Chol Ha]Mo'ed.). If, however, [one does not desire to use them until after Chol HaMo'ed, irrigating them] to improve their quality is forbidden.).

אֵין עוֹשִׂין עוּגִיּוֹת בְּעִקְּרֵי הַגְּפָנִים כְּדֵי שֶׁיִּתְמַלְּאוּ מַיִם. וְאִם הָיוּ עֲשׂוּיוֹת וְנִתְקַלְקְלוּ הֲרֵי זֶה מְתַקְּנָם בַּמּוֹעֵד. וְכֵן אַמַּת הַמַּיִם שֶׁנִּתְקַלְקְלָה מְתַקְּנִין אוֹתָהּ בַּמּוֹעֵד. כֵּיצַד. הָיְתָה עֲמֻקָּה טֶפַח חוֹפֵר בָּהּ עַד שִׁשָּׁה. הָיְתָה עֲמֻקָּה טְפָחַיִם מַעֲמִיקָהּ עַד שִׁבְעָה. וּמוֹשְׁכִין אֶת הַמַּיִם מֵאִילָן לְאִילָן וּבִלְבַד שֶׁלֹּא יַשְׁקֶה אֶת כָּל הַשָּׂדֶה. וְאִם הָיְתָה שָׂדֶה לָחָה מֻתָּר לְהַשְׁקוֹת אֶת כֻּלָּהּ. וּמַרְבִּיצִין אֶת הַשָּׂדֶה בַּמּוֹעֵד. שֶׁכָּל הַדְּבָרִים הָאֵלּוּ אֵין בָּהֶן טֹרַח יוֹתֵר:

One should not dig a pit at the roots of a grapevine to collect water. If such pits have already been dug, and they have become impaired, one may fix them during [Chol Ha]Mo'ed. Similarly, one may fix an irrigation ditch that has become impaired 4b)], this refers to the ditches becoming filled with silt and debris. during [Chol Ha]Mo'ed.What is implied? If the ditch was only one handbreadth deep, one may dig until it is six handbreadths deep. If it was two handbreadths deep, one may dig until it is seven. (loc. cit.). Although the Nimukei Yosef and others differ with the Rambam, the Shulchan Aruch (Orach Chayim 537:6) follows the Rambam's ruling.One may cause water to flow from one tree to another, provided one does not irrigate the entire field. (loc. cit.:7), however, follows the Rambam's decision. If the field has already been watered, it is permitted to irrigate the entire field. One may sprinkle a field during [Chol Ha]Mo'ed. For all these activities do not involve very strenuous effort.

זְרָעִים שֶׁלֹּא שָׁתוּ מִלִּפְנֵי הַמּוֹעֵד לֹא יַשְׁקֵם בַּמּוֹעֵד מִפְּנֵי שֶׁהֵן צְרִיכִין מַיִם רַבִּים וְיָבוֹא לִידֵי טֹרַח יוֹתֵר. וּמֻתָּר לְהָסֵב אֶת הַנָּהָר מִמָּקוֹם לְמָקוֹם וְלִפְתֹּחַ נָהָר שֶׁנִּסְתַּם. בּוֹרוֹת שִׁיחִין וּמְעָרוֹת שֶׁל יָחִיד אִם הָיָה צָרִיךְ לָהֶם חוֹטְטִין אוֹתָן וְשָׁפִין אֶת סִדְקֵיהֶם אֲבָל אֵין חוֹפְרִין אוֹתָן לְכַתְּחִלָּה. וְכוֹנְסִים לְתוֹכָהּ מַיִם אַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לָהֶן. וְעוֹשִׂין נִבְרֶכֶת בַּמּוֹעֵד:

When plants have not been watered before [the beginning of] the festival, they should not be watered during [Chol Ha]Mo'ed, for [in this situation] they require much water, and this will lead to strenuous effort. cites this as an expression of a principle of greater scope: Even when the failure to perform a labor will result in significant loss, labor that involves strenuous activity is not performed during Chol HaMo'ed.It is permitted to change [the direction of] a river from one place to another and to open a river that has been dammed. [The following rules apply to] cisterns, trenches, and grottos that belong to a private individual: If he needs them, they may be cleaned and their breaches sealed. One may not, however, dig new ones. One may cause water to flow into them, even when one has no [immediate] need for them. One may make a small pool [for soaking flax] 1:6). The Ra'avad and Rabbenu Asher interpret the Hebrew term as referring to a pit similar to a grave, and hence forbid digging it unless a person has already died. during [Chol Ha]Mo'ed.

עַכְבָּרִים שֶׁהֵן מַפְסִידִין אֶת הָאִילָנוֹת צָדִין אוֹתָן בַּמּוֹעֵד. בִּשְׂדֵה הָאִילָן צָד כְּדַרְכּוֹ. כֵּיצַד. חוֹפֵר וְתוֹלֶה הַמְּצוּדָה. וְאִם הָיָה שָׂדֶה לָבָן סָמוּךְ לִשְׂדֵה הָאִילָן צָדִין אוֹתָן בַּשָּׂדֶה הַלָּבָן בְּשִׁנּוּי כְּדֵי שֶׁלֹּא יִכָּנְסוּ לִשְׂדֵה הָאִילָן וְיַחְרִיבוּהָ. וְכֵיצַד צָד, בְּשִׁנּוּי. נוֹעֵץ שִׁפּוּד בָּאָרֶץ וּמַכֶּה בְּקוֹרְדוֹם וְאַחַר כָּךְ מְנַתְּקוֹ וְנִמְצָא מְקוֹמוֹ גּוּמָא:

Mice which damage trees may be snared during [Chol Ha]Mo'ed. In an orchard, one may snare them in one's ordinary fashion. What is implied? One may dig a hole and hang a net.If an unplowed field 1:4). is located close to an orchard, one may snare the mice in the unplowed field using a technique that departs from one's ordinary practice, and Beit Yosef (Orach Chayim 537), Rav Yosef Karo explains that the difference between these two rulings depends on a difference of opinion regarding the correct version of the text of Mo'ed Katan 6b. Although he quotes both views in his Shulchan Aruch (Orach Chayim 537:13), it appears that Rav Karo favors the more lenient ruling. so that they do not enter the orchard and ruin it. What is meant by snaring them using a different technique? [Instead of digging a hole,] one should implant a shaft in the ground and strike it with a hatchet. Afterwards, one should remove it, leaving a hole in its place.

כֹּתֶל גִּנָּה שֶׁנָּפַל בּוֹנֵהוּ מַעֲשֵׂה הֶדְיוֹט אוֹ גּוֹדֵר אוֹתוֹ בְּקָנִים וְגֹמֶא וְכַיּוֹצֵא בָּהֶן. וְכֵן אִם עָשָׂה מַעֲקֶה לַגַּג בּוֹנֶה אוֹתוֹ מַעֲשֵׂה הֶדְיוֹט. אֲבָל כֹּתֶל חָצֵר שֶׁנָּפַל בּוֹנֵהוּ כְּדַרְכּוֹ. וְאִם הָיָה גּוֹהֶה סוֹתְרוֹ מִפְּנֵי הַסַּכָּנָה וּבוֹנֵהוּ כְּדַרְכּוֹ:

When the wall to a garden falls, one may build it as would an amateur, 1:4, based on Mo'ed Katan 7a), the Rambam explains that this means that one may pile the stones one on top of the other, without placing mortar between them. One is not allowed to build it in an ordinary manner, because building involves professional craftsmanship, and there is not a possibility of great loss should others enter one's garden (Mishnah Berurah 440:1-2). put up a divider of reeds, bullrushes, or the like. Similarly, if one erects a guardrail for one's roof, one should build it as would an amateur., which cites the Ritba's commentary interpreting this as referring to a guardrail on a roof upon which people do not frequently walk. If the roof is used frequently, one should construct a guardrail and fulfill the mitzvah of the Torah (Deuteronomy 22:8 . The Be'ur Halachah notes, however, that none of the other commentaries make such a distinction.When, by contrast, the wall to a courtyard falls, one may rebuild it in an ordinary manner. If it is deteriorating [and likely to fall], one should tear it down because of the danger and rebuild it in an ordinary manner.

בּוֹנֶה אָדָם אִצְטַבָּא לֵישֵׁב אוֹ לִישֹׁן עָלֶיהָ. הַצִּיר וְהַצִּנּוֹר וְהַקּוֹרָה וְהַמַּנְעוּל וְהַמַּפְתֵּחַ שֶׁנִּשְׁבְּרוּ מְתַקְּנָן בַּמּוֹעֵד כְּדַרְכּוֹ בֵּין בְּשֶׁל בַּרְזֶל בֵּין בְּשֶׁל עֵץ. שֶׁזֶּה הֶפְסֵד גָּדוֹל הוּא שֶׁאִם יָנִיחַ הַפֶּתַח פָּתוּחַ וּדְלָתוֹת שְׁבוּרוֹת נִמְצָא מְאַבֵּד כָּל מַה שֶּׁבַּבַּיִת. וּכְבָר בֵּאַרְנוּ כָּל שֶׁיֵּשׁ בּוֹ הֶפְסֵד אֵינוֹ צָרִיךְ שִׁנּוּי:

A person may build a bench (Orach Chayim 540:6). to sit on or to sleep on. If a hinge, a drainpipe, 1:10). Rashi (Mo'ed Katan 11a), Rav David Arameah and the Mishnah Berurah 540:11 interpret the Hebrew term as referring to an attachment for the hinge. a lintel, a lock, or a key becomes broken, one may fix it during [Chol Ha]Mo'ed in an ordinary manner. [This ruling applies] whether they are made of iron or of wood - [the rationale is that] this [could result in] a great loss. For if a person leaves the entrance to his house open and the doors broken, he will lose everything within the house. As explained previously, whenever [the failure to perform a task will result] in a loss, one need not deviate from one's ordinary practice.

אֵין חוֹפְרִין קֶבֶר לִהְיוֹת מוּכָן לְמֵת שֶׁיָּמוּת וְאֵין בּוֹנִין אוֹתוֹ. אֲבָל אִם הָיָה עָשׂוּי הֲרֵי זֶה מְתַקְּנוֹ בַּמּוֹעֵד. כֵּיצַד. מוֹסִיף בְּמִדָּתוֹ אוֹ מְקַצֵּר מִמִּדָּתוֹ כְּדֵי שֶׁיִּהְיֶה נָכוֹן לְעֵת שֶׁיִּקְבֹּר בּוֹ:

One may not dig a grave [during Chol HaMo'ed] so that it will be ready for a person should he die; nor may one build a structure for this purpose. explains that the present halachah is speaking about a place where the cemetery is located on rocky terrain, and digging or building a grave takes several days. If [a grave] is already prepared, one may modify it during [Chol Ha]Mo'ed. What is implied? One may increase or decrease its size, so that it will be ready when it is necessary to bury [the intended] in it.

אֵין מְפַנִּין אֶת הַמֵּת וְלֹא אֶת הָעֲצָמוֹת מִקֶּבֶר לְקֶבֶר לֹא מִמְּכֻבָּד לְבָזוּי וְלֹא מִבָּזוּי לִמְכֻבָּד. וְאָסוּר לַעֲשׂוֹת כֵּן לְעוֹלָם בִּשְׁאָר הַיָּמִים אֶלָּא אִם כֵּן הָיָה מְפַנֵּהוּ בְּתוֹךְ שֶׁלּוֹ מְפַנֵּהוּ בִּשְׁאָר הַיָּמִים אֲפִלּוּ מִמְּכֻבָּד לְבָזוּי:

We may not move a corpse or bones from one grave to another - neither from a more esteemed grave to one of lesser esteem, nor from one of lesser esteem to one of greater esteem. [Indeed,] it is always forbidden to do so, even on ordinary weekdays,) explains that this is a disgrace to the deceased. unless one moves the corpse to an ancestral plot. 2:4). [In such an instance,] on ordinary days, one may move the corpse [even] from an esteemed grave to one of lesser esteem. 14:15; Shulchan Aruch, Yoreh De'ah 363:1. In the latter source, other reasons why one may disinter a corpse are also mentioned, including a) to re-inter it in Eretz Yisrael, b) because water might destroy it, or c) because it was buried initially with the intent that it be moved.

אֵין מַתְלִיעִין אֶת הָאִילָנוֹת וְלֹא מַזְהִימִין אֶת הַנְּטִיעוֹת וְלֹא מְגַזְּמִין. אֲבָל סָכִין אֶת הָאִילָנוֹת וְאֶת הַפֵּרוֹת שֶׁבָּהֶן בְּשֶׁמֶן וְעוֹקְרִין אֶת הַפִּשְׁתָּה מִפְּנֵי שֶׁהִיא רְאוּיָה לַחֲפֹף בָּהּ בַּמּוֹעֵד. וְקוֹצְרִין אֶת הַכִּשּׁוּת מִפְּנֵי שֶׁהִיא רְאוּיָה לְהַטִּילָהּ לְשֵׁכָר בַּמּוֹעֵד. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

We may not remove worms from trees, nor apply waste to saplings, 2:4), the Rambam explains that foul-smelling material was applied to saplings so that insects would stay away from them. nor may we prune trees. 537:35). We may, however, apply oil to trees and their fruit. 2:5), the Rambam explains that oil would be applied to trees and their fruit so that they would ripen more quickly. For this reason, this is permitted during Chol HaMo'ed, for it enables one to have fruit for the festival.We may dig flax, for it is fit to use as a cover [for produce] 12b), who explains that it was common to cover figs and dates with flax while they were being dried. during [Chol Ha]Mo'ed. We may harvest hops, because they are fit for use in making beer during [Chol Ha]Mo'ed. The same laws apply to other similar situations.

אֵין מְכַנְּסִין אֶת הַצֹּאן לַדִּיר כְּדֵי שֶׁיְּזַבְּלוּ אֶת הַקַּרְקַע. שֶׁהֲרֵי הוּא מְדַיֵּיר שָׂדֵהוּ בַּמּוֹעֵד. וְאִם בָּאוּ מֵאֲלֵיהֶן מֻתָּר. וְאֵין מְסַיְּעִין אוֹתָן וְאֵין מוֹסְרִין לָהֶן שׁוֹמֵר לְנַעֵר אֶת הַצֹּאן. הָיָה שְׂכִיר שַׁבָּת שְׂכִיר חֹדֶשׁ שְׂכִיר שָׁנָה שְׂכִיר שָׁבוּעַ מְסַיְּעִין אוֹתָן וְשׂוֹכְרִין שׁוֹמֵר לְנַעֵר אֶת צֹאנָם מִמָּקוֹם לְמָקוֹם כְּדֵי שֶׁיְּזַבְּלוּ כָּל הַשָּׂדֶה. הַזֶּבֶל שֶׁבֶּחָצֵר מְסַלְּקִין אוֹתוֹ לַצְּדָדִין. וְאִם נַעֲשָׂה חָצֵר כְּרֶפֶת בָּקָר מוֹצִיאִין אוֹתוֹ לָאַשְׁפָּה:

We may not bring sheep to pasture [on a field] so that they will fertilize the land [with their manure], for in this way one is enriching one's field during [Chol Ha]Mo'ed. If the sheep come to the field on their own accord, 537:14). it is permitted [to allow them to remain].We may not help them [enter the field], nor may we entrust them to a shepherd who will cause [the herd of] sheep to proceed [from place to place within the field]. If [a shepherd] is hired on a weekly basis, on a monthly basis, on a yearly basis, or on a seven-year basis [to fertilize one's fields by pasturing sheep within them], one may help them enter the field. One may also hire (loc. cit.), the Mishnah Berurah 537:49 states that it is forbidden to hire a shepherd for this purpose during Chol HaMo'ed. (See also the Kessef Mishneh, where Rav Yosef Karo explains that the Rambam's interpretation of Mo'ed Katan 12a differs from that of Rashi and the other Ashkenazic authorities.) a shepherd [on such a basis during Chol HaMo'ed] to cause [the herd of] sheep to proceed from place to place.One may move manure in a courtyard to the side. 535:3). If [the manure accumulates to the extent that] the courtyard becomes like a barn, one may take the manure out to the waste heap.

הַמַּשְׁוֶה פְּנֵי הַקַּרְקַע אִם נִתְכַּוֵּן לְתַקֵּן מָקוֹם שֶׁיַּעֲמִיד בּוֹ כְּרִי שֶׁל תְּבוּאָה אוֹ שֶׁיָּדוּשׁ בּוֹ מֻתָּר. וְאִם נִתְכַּוֵּן לַעֲבוֹדַת הָאָרֶץ אָסוּר. וְכֵן הַמְלַקֵּט עֵצִים מִתּוֹךְ שָׂדֵהוּ אִם לְצֹרֶךְ עֵצִים מֻתָּר וְאִם לְתַקֵּן הַקַּרְקַע אָסוּר. וְכֵן הַפּוֹתֵק מַיִם לְגִנָּה אִם נִתְכַּוֵּן שֶׁיִּכָּנְסוּ הַדָּגִים מֻתָּר וְאִם לְהַשְׁקוֹת הָאָרֶץ אָסוּר. וְכֵן הַקּוֹצֵץ חֲרָיוֹת מִן הַדֶּקֶל אִם נִתְכַּוֵּן לְהַאֲכִיל לַבְּהֵמָה מֻתָּר וְאִם נִתְכַּוֵּן לַעֲבוֹדַת הָאִילָן אָסוּר. וּמִמַּעֲשָׂיו יֻכַּר לְאֵי זֶה דָּבָר הוּא מִתְכַּוֵּן:

[The following rules apply when a person] levels the surface of the earth [in his field]: If his intent is to prepare a place to store a mound of grain or to thresh there, it is permitted. If his intent is to till his land, it is forbidden.Similarly, if a person gathers wood from his field because he needs the wood, it is permitted. If his purpose is to improve the land, it is forbidden. Similarly, when a person opens [a dam, letting] water into his garden, if his intent is that fish will enter, it is permitted. If [his intent is] to irrigate the land, it is forbidden.By the same token, when one trims branches from a date palm, if one's intent is to feed them to an animal, it is permitted. If one's intent is to cultivate the tree, it is forbidden. From the person's deeds, the nature of his intent becomes obvious. 2:5-8, where the Rambam illustrates how the person's deeds reveal his intent. For example, when a person removes both thin twigs and larger logs, it is obvious that he desires to clean his field. If he removes only larger logs, we may assume that his intent is to gather firewood. If he opens a dam, but does not leave a place for water to flow out, he intends to water his field. If he also opens an outlet for the water, we may assume that his intent is to catch fish.

תַּנּוּר וְכִירַיִם שֶׁאֶפְשָׁר שֶׁיִיבְשׁוּ וְיֹאפֶה בָּהֶן בַּמּוֹעֵד עוֹשִׂין וְאִם לָאו אֵין עוֹשִׂין אוֹתָן. ובֵּין כָּךְ וּבֵין כָּךְ בּוֹנִין עַל חֶרֶשׂ שֶׁל תַּנּוּר וְעַל הִכִּירָה הַטְּפֵלָה שֶׁלָּהֶן וּמְסָרְגִין אֶת הַמִּטּוֹת. וְנוֹקְרִין אֶת הָרֵחָיִם וּפוֹתְחִים לָהֶן עַיִן וּמַעֲמִידִין אוֹתָן וּבוֹנִין אַמַּת הַמַּיִם שֶׁל רֵחַיִם:

If it is possible that an oven or a range will dry and [food] can be baked within it during the festival, it may be fashioned [during Chol HaMo'ed]. 540:18). If not, it may not be fashioned.One may place an upper layer of mortar on an oven or a range whether or not [it will dry]. 540:20). Similarly, one may tie the cords of a bed. 541:4). One may clean a mill, open the hole made in its center, set it up, and build a water conduit for a mill.

זוֹפְתִין אֶת הֶחָבִית כְּדֵי שֶׁלֹּא יִפָּסֵד הַיַּיִן. וְזוֹפְתִין אֶת הַבַּקְבּוּק מִפְּנֵי שֶׁאֵין בּוֹ טֹרַח. וְסוֹתְמִין פִּי הֶחָבִית שֶׁל שֵׁכָר כְּדֵי שֶׁלֹּא תִּפָּסֵד. וּמְחַפִּין אֶת הַקְּצִיעוֹת בְּקַשׁ כְּדֵי שֶׁלֹּא יֹאבְדוּ. וּמְרַכְּכִין אֶת הַבְּגָדִים בַּיָּדַיִם. מִפְּנֵי שֶׁהוּא מַעֲשֵׂה הֶדְיוֹט. אֲבָל אֵין עוֹשִׂין קִשְׁרֵי בֵּית הַיָּדַיִם מִפְּנֵי שֶׁהוּא מַעֲשֵׂה אֻמָּן. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

We may seal a jug with tar so that the wine [it contains] will not spoil. Similarly, we may seal a bottle with tar, since this does not involve strenuous activity. We may seal the mouth of a jug of beer so that it will not spoil.We may cover figs [that have been left to dry] with straw so that they will not deteriorate. One may soften a garment by hand [after laundering it], 22:17.) because this does not involve professional expertise. One may not tie the cuffs [of a garment], because this involves a professional activity. The same principles apply in all similar situations.

קוֹצְצִין צִפָּרְנֵי חֲמוֹר שֶׁל רֵחַיִם וּבוֹנִין אֵבוּס לַבְּהֵמָה. וְסוּס שֶׁיִּרְכַּב עָלָיו מֻתָּר לִטּל צִפָּרְנָיו וּלְסָרְקוֹ כְּדֵי לְיַפּוֹתוֹ. וְאֵין מַרְבִּיעִין בְּהֵמָה בַּמּוֹעֵד. אֲבָל מַקִּיזִין לָהּ דָּם. וְאֵין מוֹנְעִין מִמֶּנָּה רְפוּאָה. וְכָל מַאֲכָלוֹת וּמַשְׁקִים שֶׁאֵינָן מַאֲכַל בְּרִיאִים אֶלָּא לִרְפוּאָה מֻתָּר לָאָדָם לְאָכְלָן וְלִשְׁתּוֹתָן בַּמּוֹעֵד:

We may cut the nails of a donkey that works in a mill 540:25). and we may build a feeding-trough for an animal. (Orach Chayim 540:5) specifies that the stall must be built without professional expertise. It is permitted to cut the nails of a horse upon which one rides and to comb its hair so that it will look attractive.We may not mate animals during [Chol Ha]Mo'ed, 536:6 states that although we may not take an active role in the mating process, we may put a male and a female animal in the same corral and allow them to mate. but we may let their blood. We do not prevent them from receiving any medical treatment.Any food or drink that is not usually eaten by healthy people and is taken only for therapeutic purposes may be eaten or drunk during [Chol Ha]Mo'ed. 532:5).

אֵין מְפַנִּין מֵחָצֵר לְחָצֵר בַּמּוֹעֵד. וְלֹא מִכְּעוּרָה לְנָאָה וְלֹא מִנָּאָה לִכְעוּרָה. אֲבָל מְפַנֶּה הוּא מִבַּיִת לְבַיִת בְּאוֹתָהּ חָצֵר. וּמְבִיאִין כֵּלִים שֶׁהֵן לְצֹרֶךְ הַמּוֹעֵד מִבֵּית הָאֻמָּן. כְּגוֹן כָּרִים וּכְסָתוֹת וּצְלוֹחִיּוֹת. אֲבָל כֵּלִים שֶׁאֵינָן לְצֹרֶךְ הַמּוֹעֵד כְּגוֹן מַחְרֵשָׁה מִן הַלּוֹטֵשׁ אוֹ צֶמֶר מִבֵּית הַצַּבָּע אֵין מְבִיאִין. וְאִם אֵין לָאֻמָּן מַה יֹּאכַל נוֹתֵן לוֹ שְׂכָרוֹ וּמַנִּיחָן אֶצְלוֹ. וְאִם אֵינוֹ מַאֲמִינוֹ מַנִּיחָן בַּבַּיִת הַסָּמוּךְ לוֹ. וְאִם חוֹשֵׁשׁ לָהֶם שֶׁמָּא יִגָּנְבוּ מְפַנָּן לְחָצֵר אַחֶרֶת אֲבָל לֹא יָבִיא לְבֵיתוֹ אֶלָּא בְּצִנְעָה:

We may not move from [a dwelling in] one courtyard to [one in] another courtyard during [Chol Ha]Mo'ed - neither from an unpleasant one to a pleasant one, nor from a pleasant one to an unpleasant one. 2:4) states that one may move from a rented apartment into one's own home during Chol HaMo'ed, even if the rented apartment is more pleasant than one's own home, because it is comfortable for a person to dwell in his own home. The Maggid Mishneh states that the Rambam does not mention this ruling because it conflicts with the statements of the Babylonian Talmud. Generally, when there is a difference of opinion between the Babylonian Talmud and the Jerusalem Talmud, the rulings of the former are followed.The Shulchan Aruch (Orach Chayim 535:2) mentions the Ra'avad's opinion with the preface "There are those who say...." The Ramah (loc. cit.:1) mentions that if one lives in a dangerous neighborhood, one may move during Chol HaMo'ed. The Mishnah Berurah 535:7 states that leniency may also be granted to allow a person to move from a non-Jewish neighborhood to a Jewish one. We may, however, move from house to house within the same courtyard.We may bring articles that will be used during [Chol Ha]Mo'ed from the premises of the craftsman [who made them] - e.g., pillows, blankets, and cups. But articles that are not necessary for the sake of the festival may not be brought [during Chol HaMo'ed] 534:16 mentions two reasons for this prohibition: a) because bringing these articles involves strenuous effort, b) because an observer might think that the person intended that they be repaired during Chol HaMo'ed. - e.g., [we may not bring] a plow from an ironmonger or wool from a dyer.If the craftsman has nothing to eat, we may pay him and leave the articles in his care. 534:17 explains that we may pay the craftsman whether or not he has food to eat. He interprets the wording as meaning that even when he has nothing to eat, and it is therefore necessary to pay him, we may not take the article from him. If one does not trust him, we may deposit them in the house next to his. If we fear that they might be stolen, we may move them to another courtyard, but we should not bring them home unless [this can be done] in a discreet manner. 534:18 explains that although he is permitted to work during Chol HaMo'ed, it is forbidden to carry the articles in public view because of the impression that it might create.

אָסוּר לַעֲשׂוֹת מְלָאכָה בְּעַרְבֵי יָמִים טוֹבִים מִן הַמִּנְחָה וּלְמַעְלָה כְּמוֹ עַרְבֵי שַׁבָּתוֹת. וְכָל הָעוֹשֶׂה מְלָאכָה בָּהֶן אֵינוֹ רוֹאֶה סִימָן בְּרָכָה לְעוֹלָם. וְגוֹעֲרִין בּוֹ וּמְבַטְּלִין אוֹתוֹ בְּעַל כָּרְחוֹ. אֲבָל אֵין מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וְאֵין צָרִיךְ לוֹמַר שֶׁאֵין מְנַדִּין אוֹתוֹ. חוּץ מֵעֶרֶב הַפֶּסַח אַחַר חֲצוֹת שֶׁהָעוֹשֶׂה בּוֹ מְלָאכָה אַחַר חֲצוֹת מְנַדִּין אוֹתוֹ. וְאֵין צָרִיךְ לוֹמַר שֶׁמַּכִּין אוֹתוֹ מַכַּת מַרְדּוּת אִם לֹא נִדּוּהוּ. לְפִי שֶׁיּוֹם אַרְבָּעָה עָשָׂר בְּנִיסָן אֵינוֹ כִּשְׁאָר עַרְבֵי יָמִים טוֹבִים מִפְּנֵי שֶׁיֵּשׁ בּוֹ חֲגִיגָה וּשְׁחִיטַת קָרְבָּן:

It is forbidden to perform labor on the day before a holiday from mid-afternoon, nine and a half seasonal hours after sunrise (3:30 PM on a day when the sun rises at 6 AM and sets at 6 PM). onward, as this is forbidden on Friday [afternoons]. 5:19-20.If a person ever performs work during this time, he will never see a sign of blessing from it. We should rebuke him, and force him to stop against his will. He should not, however, be punished with stripes for rebelliousness, nor should he placed under a ban of ostracism.There is an exception: after midday on Pesach afternoon. A person who works at that time should be placed under a ban of ostracism. Needless to say, if he was not placed under a ban of ostracism, he should be given stripes for rebelliousness. For the fourteenth of Nisan differs from the day preceding other holidays, because at that time the festive offering is brought and [the Paschal offering] is slaughtered. 4:1).Although at present the Temple is destroyed and it is impossible to bring the Paschal sacrifice, the original decree is still in force and it is forbidden to perform labor at this time (Maggid Mishneh).

לְפִיכָךְ יוֹם אַרְבָּעָה עָשָׂר בְּנִיסָן אָסוּר בַּעֲשִׂיַּת מְלָאכָה מִדִּבְרֵי סוֹפְרִים כְּמוֹ חֻלּוֹ שֶׁל מוֹעֵד. וְהוּא קַל מֵחֻלּוֹ שֶׁל מוֹעֵד. וְאֵינוֹ אָסוּר אֶלָּא מֵחֲצִי הַיּוֹם וּלְמַעְלָה שֶׁהוּא זְמַן הַשְּׁחִיטָה. אֲבָל מֵהָנֵץ הַחַמָּה עַד חֲצִי הַיּוֹם תָּלוּי בַּמִּנְהָג. מָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת עוֹשִׂין מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת אֵין עוֹשִׂין:

Therefore, the performance of labor on the fourteenth of Nisan is forbidden by Rabbinical decree (Pesachim 50a) and the Tzalach, who consider the fourteenth of Nisan to be a holiday established by the Torah itself., as on Chol HaMo'ed. [The rulings pertaining to the fourteenth of Nisan] are, however, more lenient than [those pertaining to] Chol HaMo'ed.Moreover, it is forbidden to perform labor on [the fourteenth of Nisan] only from midday onward, for this is the time when the sacrifice is offered. From sunrise 2b, 55a). until noon, [the practice] is dependent on [local] custom. In places where it is customary to perform labor, one may. In places where it is not customary to perform labor, one may not. 468:3) states that the Ashkenazic custom is not to perform labor before noon on this day. Nevertheless, subsequent authorities have not accepted this as a universal ruling, and maintain that everything is dependent on local custom.

וַאֲפִלּוּ בְּמָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת לֹא יַתְחִיל בַּתְּחִלָּה לַעֲשׂוֹת מְלָאכָה בְּאַרְבָּעָה עָשָׂר אַף עַל פִּי שֶׁהוּא יָכוֹל לְגָמְרָהּ קֹדֶם חֲצוֹת. אֶלָּא שָׁלֹשׁ אֻמָּנֻיּוֹת בִּלְבַד הֵן שֶׁמַּתְחִילִין בָּהֶם בְּמָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת וְעוֹשִׂין עַד חֲצוֹת. וְאֵלּוּ הֵן הַחַיָּטִין. וְהַסַּפָּרִין. וְהַכּוֹבְסִין. אֲבָל שְׁאָר אֻמָּנֻיּוֹת אִם הִתְחִיל בָּהֶן קֹדֶם אַרְבָּעָה עָשָׂר הוּא שֶׁיִּגְמֹר עַד חֲצוֹת שֶׁאֵין הָעָם צְרִיכִין לִשְׁאָר אֻמָּנֻיּוֹת צֹרֶךְ הַרְבֵּה:

Even in a place where it is customary to perform labor, one should not begin the performance of a task on the fourteenth [of Nisan], even though one could complete it before noon.There are, however, three exceptions to this principle: tailors, barbers, and launderers. With regard to other craftsmen, if they began before the fourteenth, they may finish before noon. 4:7) as applying in a place where it is customary to perform labor on the fourteenth. Others (the Ra'avad and Rabbenu Asher) interpret the Mishnah as applying in a place where it is customary not to perform labor on the fourteenth.This interpretation leads to a more lenient ruling: In a place where it is customary to perform labor, all labor may be performed on the fourteenth of Nisan. In a place where it is not customary to perform labor, any labor that was begun before the fourteenth and is intended for the sake of the holiday may be completed before dawn. The three labors mentioned may be begun on the fourteenth of Nisan if they are performed for the sake of the holiday, provided they can be completed before noon. The Shulchan Aruch (Orach Chayim 468:5) quotes the Rambam's ruling, while the Ramah follows the more lenient approach. [The rationale for this distinction is that] the people at large do not have a great need for other labors [for the sake of the holiday].

הַהוֹלֵךְ מִמָּקוֹם שֶׁעוֹשִׂין לְמָקוֹם שֶׁאֵין עוֹשִׂין לֹא יַעֲשֶׂה בַּיִּשּׁוּב מִפְּנֵי הַמַּחֲלֹקֶת אֲבָל עוֹשֶׂה הוּא בַּמִּדְבָּר. וְהַהוֹלֵךְ מִמָּקוֹם שֶׁאֵין עוֹשִׂין לְמָקוֹם שֶׁעוֹשִׂין לֹא יַעֲשֶׂה. נוֹתְנִין עָלָיו חֻמְרֵי מָקוֹם שֶׁיָּצָא מִשָּׁם וְחֻמְרֵי מָקוֹם שֶׁהָלַךְ לְשָׁם. וְאַף עַל פִּי כֵן לֹא יִתְרָאֶה בִּפְנֵיהֶם שֶׁהוּא בָּטֵל מִפְּנֵי הָאִסּוּר. לְעוֹלָם אַל יְשַׁנֶּה אָדָם מִפְּנֵי הַמַּחֲלֹקֶת. וְכֵן מִי שֶׁדַּעְתּוֹ לַחֲזֹר לִמְקוֹמוֹ נוֹהֵג כְּאַנְשֵׁי מְקוֹמוֹ בֵּין לְהָקֵל בֵּין לְהַחֲמִיר. וְהוּא שֶׁלֹּא יִתְרָאֶה בִּפְנֵי אַנְשֵׁי הַמָּקוֹם שֶׁהוּא בּוֹ מִפְּנֵי הַמַּחֲלֹקֶת:

When a person journeys from a place where it is customary to perform [labor on the fourteenth] to a place where it is not customary to perform [labor], he should not perform [labor] in a settled region, lest [this cause] strife. He may, however, perform labor in the desert.When a person journeys from a place where it is not customary to perform [labor on the fourteenth] to a place where it is customary to perform [labor], he should not perform [labor at all]. 468:9). To a person [who journeys], we apply the stringencies observed in the place that he left and those observed in the place where he arrives., Responsum 17).Even though [he is prohibited to perform work], he should not make it appear to [the local people] that he is idle because of a prohibition. 51b). For a person should never deviate [from local custom], lest strife arise.Similarly, a person who intends to return to his place should follow the customs of the inhabitants of his place, whether stringent or lenient. He should not, however, be seen [conducting himself contrary to the local custom] by the inhabitants of the place where he is located, lest strife arise. 468:14; Mishnah Berurah 468:22). Shulchan Aruch HaRav goes further and explains that if it is impossible for the person not to perform work without calling attention to his actions, he should perform the work, because maintaining peaceful social relations overrides the importance of preserving the customs of one's native land.

מוֹלִיכִין וּמְבִיאִין כֵּלִים מִבֵּית הָאֻמָּן בְּאַרְבָּעָה עָשָׂר אַחַר חֲצוֹת אַף עַל פִּי שֶׁאֵינָן לְצֹרֶךְ הַמּוֹעֵד. וְגוֹרְפִין זֶבֶל מִתַּחַת רַגְלֵי בְּהֵמָה וּמוֹצִיאִים אוֹתוֹ לָאַשְׁפָּה. וּמוֹשִׁיבִין שׁוֹבָכִין לַתַּרְנְגוֹלִים. תַּרְנְגֹלֶת שֶׁיָּשְׁבָה עַל הַבֵּיצִים שְׁלֹשָׁה יָמִים אוֹ יֶתֶר וּמֵתָה מוֹשִׁיבִין אַחֶרֶת תַּחְתֶּיהָ בְּאַרְבָּעָה עָשָׂר כְּדֵי שֶׁלֹּא יִפָּסְדוּ הַבֵּיצִים. וּבַמּוֹעֵד אֵין מוֹשִׁיבִין. אֲבָל אִם בָּרְחָה בַּמּוֹעֵד מֵעַל הַבֵּיצִים מַחְזִירִין אוֹתָהּ לִמְקוֹמָהּ: סְלִיקוּ לְהוּ הִלְכוֹת שְׁבִיתַת יוֹם טוֹב

[In contrast to Chol HaMo'ed,] we may bring articles to and from the homes of craftsmen on the fourteenth of Nisan after midday, even though they are not needed for the festival. We may rake manure from under the feet of livestock and take it out to the dung heap.We may make a nest for chickens. When a chicken that sat on eggs for three days or more dies, 468:19; Mishnah Berurah 468:34). we may place another chicken on the eggs on the fourteenth [of Nisan], so that they will not spoil. (loc. cit.) interprets the Rambam's decision as forbidding the placing a chicken on eggs at the outset on the fourteenth of Nisan. The Mishnah Berurah 468:36, however, mentions opinions that advise leniency in a case of need. During [Chol Ha]Mo'ed, by contrast, we may not place [a chicken on the eggs]. If [a chicken] leaves the eggs on which it is sitting during [Chol Ha]Mo'ed, one may return it to its place.

The End of the Laws of Rest on a Holiday.