Talmud zu Moed Katan 1:7

אֵין נוֹשְׂאִין נָשִׁים בַּמּוֹעֵד, לֹא בְתוּלוֹת, וְלֹא אַלְמָנוֹת, וְלֹא מְיַבְּמִין, מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ. אֲבָל מַחֲזִיר הוּא אֶת גְּרוּשָׁתוֹ. וְעוֹשָׂה אִשָּׁה תַּכְשִׁיטֶיהָ בַמּוֹעֵד. רַבִּי יְהוּדָה אוֹמֵר, לֹא תָּסוּד מִפְּנֵי שֶׁנִּוּוּל הוּא לָהּ:

Es ist nicht erlaubt, eine Frau auf Chol Hamoed zu nehmen, weder eine Jungfrau noch eine Witwe; und es ist verboten, eine Levirate-Ehe (Yibum) einzugehen; denn man leitet daraus Freude ab, [und es ist verboten, eine andere Freude mit der Freude des Festivals zu vermischen, nämlich. (5. Mose 16:14): "Und du sollst dich über dein Fest freuen"—in deinem Fest und nicht in deiner Frau.] Aber es ist erlaubt, die Scheidung zurückzunehmen, [denn man hat in diesem Fall nicht so viel Freude wie daran, eine völlig neue Frau zu nehmen.] Und eine Frau kann sich selbst schmücken auf Chol Hamoed [z. B. kann sie ihre Augen malen, ihre Haare glätten, damit sie nicht ungepflegt aussieht, ihr Gesicht rot machen, ihre Pudenda rasieren und dergleichen.] R. Yehudah sagt: Sie darf keinen Kalk verwenden (als Enthaarungsmittel) denn es tut ihr weh. [Die Halacha stimmt nicht mit R. Yehudah überein.]

Jerusalem Talmud Avodah Zarah

There, we have stated⁴⁸Mishnah Mo`ed qaṭan1:5 (in the Mishnah editions, 1:7.) Babli Mo`ed qaṭan9b.: “Rebbi Jehudah says, a woman should not apply lime because it disfigures her⁴⁹On the semi-holidays which are the intermediate days of the Passover and Tabernacles holidays, one should not do what one can do before the holiday. Therefore one cannot get a haircut on the holidays and men cannot trim their beards. Rebbi Jehudah holds that a woman cannot get a beauty treatment in the form of a face mask of lime which will remove all facial hair and will make her cheeks more red by increased blood circulation. Since his name is attached to this prohibition while the others are stated anonymously it follows that the majority of the Sages hold that a woman can get such a treatment at any time.
It would seem that one should write נִיבּוּל as pi`el but since the Babli consistently has ניוול they must have heard the Galileans pronounce the word with a soft ב (which does not exclude that Galilean בּ also was pronounced v; cf. Berakhot2:4 Note 167.).” Rebbi Ḥanina and Rebbi Mana. One said, they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden⁵⁰Even for the Sages. While it is forbidden to marry on a holiday since the joy of holidays should not be mixed with the joy of marriage, a girl certainly can get engaged to be married on a holiday. The beauty treatment described was applied mainly to single girls to make them more marriageable. A treatment which terminates only after the holiday is a misuse of holiday time.. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yose said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent. Just as Rebbi Jehudah said there, temporary disfiguration is disfiguration, so he says here⁵¹In our Mishnah where he holds that the temporary pain the Gentile feels when repaying his debt is sufficient to wave the prohibition of commerce., temporary pain is pain. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden⁵²This therefore is not only R. Ḥanina’s opinion but stated practice..

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Jerusalem Talmud Gittin

There¹⁴²Mishnah Mo‘ed Qaṭan 1:7., we have stated: “One does not marry women on a holiday¹⁴³The intermediate days of the Passover and Tabernacles holidays when acquisitions are permitted and in biblical law the man could acquire a wife and the woman the ketubah rights..” Simeon bar Abba in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase¹⁴⁴The prohibition to organize weddings on the intermediate days of a holiday is purely rabbinical, so that people should not refrain from marrying during the rest of the year in order to save money.
In Mo‘ed Qaṭan 1:7 1. 26ff. and the Babli, 8b/9a, the reason for the prohibition is a matter of disagreement among several authors.. They asked before Rebbi Yose: May a slave marry a woman on a holiday¹⁴⁵The question is difficult to understand since the slave cannot marry as long as he is a slave but is a full Jew subject to all Jewish laws the moment he is manumitted. Maybe the question is about a slave manumitted on the holiday.? He told them, let us hear from the following: “Shall he be alone? But the world was created only for procreation and increase!” And Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: Anybody commanded to be fruitful and increase is forbidden to marry on a holiday¹⁴⁶Even if in this case the marriage has to be postponed for a few days. A slightly different version of this paragraph is in Mo‘ed Qaṭan 1:7 80d l. 30, quoted by Tosaphot Ḥagiga 2b, Giṭṭin 41b, s. v. לא. Tosaphot point out that in a certain sense a male slave cannot fulfill the commandment to be fruitful because he cannot have any family relationship with his biological children..

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