Moed Katan 1

מַשְׁקִין בֵּית הַשְּׁלָחִין בַּמּוֹעֵד וּבַשְּׁבִיעִית, בֵּין מִמַּעְיָן שֶׁיָּצָא בַתְּחִלָּה, בֵּין מִמַּעְיָן שֶׁלֹּא יָצָא בַתְּחִלָּה. אֲבָל אֵין מַשְׁקִין לֹא מִמֵּי הַגְּשָׁמִים וְלֹא מִמֵּי הַקִּילוֹן. וְאֵין עוֹשִׂין עוּגִיּוֹת לַגְּפָנִים:

A field requiring irrigation (beth hashlachin) [land that is "faint" and thirsting for water. (The targum of (Deuteronomy 25:18): "faint and weary" is "meshalhei ul'ei.")] may be watered on Chol Hamoed and on shevi'ith. [For essential work is permitted on Chol Hamoed. And beth hashlachin, from the time one begins watering it, if it is not regularly watered, it is immediately "lost." As we learn below (1:3): "Seeds which were not watered before Chol Hamoed may not be watered on Chol Hamoed," for they do not go lost. But if they were watered before Chol Hamoed, they may be watered on Chol Hamoed. And it is only an irrigated grain field which may be watered on Chol Hamoed, but not an irrigated tree field, for it will not suffer loss. And on shevi'ith it is permitted to water beth hashlachin and beth haba'al (a naturally watered field), "beth hashlachin" being stated vis-à-vis Chol Hamoed alone.] (It may be watered) both from a just started spring, and from an old one [and we do not fear that since it was just started perhaps its banks will fall in and he might come to shore it up on Chol Hamoed and exert himself unduly.] But it may be watered neither from rain water, [a decree by reason of kilon water] nor from kilon water ["kilon" is water from a deep pit in which rain water is collected, the drawing up of which entails much exertion.], and ugioth may not be made for vines. ["ugioth" are ruts dug at the roots of olive trees or vines to be filled with water.]

רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵין עוֹשִׂין אֶת הָאַמָּה בַתְּחִלָּה בַּמּוֹעֵד וּבַשְּׁבִיעִית, וַחֲכָמִים אוֹמְרִים, עוֹשִׂין אֶת הָאַמָּה בַּתְּחִלָּה בַּשְּׁבִיעִית, וּמְתַקְּנִין אֶת הַמְּקֻלְקָלוֹת בַּמּוֹעֵד. וּמְתַקְּנִין אֶת קִלְקוּלֵי הַמַּיִם שֶׁבִּרְשׁוּת הָרַבִּים וְחוֹטְטִין אוֹתָן. וּמְתַקְּנִין אֶת הַדְּרָכִים וְאֶת הָרְחוֹבוֹת וְאֶת מִקְווֹת הַמַּיִם, וְעוֹשִׂין כָּל צָרְכֵי הָרַבִּים, וּמְצַיְּנִין אֶת הַקְּבָרוֹת, וְיוֹצְאִין אַף עַל הַכִּלְאָיִם:

R. Elazar b. Azaryah says: It is forbidden to make an amah [an irrigation ditch (so called because it is a cubit (amah) wide and a cubit high)] ab initio on Chol Hamoed [(If it were never there, it is not made ab initio on Chol Hamoed, for doing so entails undue exertion)], and on shevi'ith, [for it gives the impression that he is digging the soil on shevi'ith]. The sages say: An amah may be made ab initio on shevi'ith, and the defective ones may be repaired on Chol Hamoed [If soil fell in and impeded the flow, this may be corrected, but they (the amoth) may not be made ab initio on Chol Hamoed. The halachah is in accordance with the sages.], and water obstructions in [drinking troughs] in the public domain may be cleared and they (the troughs) may be cleansed [of pebbles, chips, and clods that fell therein.] And it is permitted to repair the roads, the thoroughfares, and the mikva'oth, and to tend to all public needs. And it is permitted to mark graves [They would crumble lime and spill it on the grave to serve as a sign to the passersby not to pass through a place of uncleanliness.], and they would also go out for kilayim. [Messengers of beth-din would go out to see if the fields had been sown with kilayim (forbidden admixtures) and to uproot them. For they received their wage from the lishkah contributions, and they could be hired cheap on Chol Hamoed, for they were idle then.]

רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, מוֹשְׁכִים אֶת הַמַּיִם מֵאִילָן לְאִילָן, וּבִלְבַד שֶׁלֹּא יַשְׁקֶה אֶת כָּל הַשָּׂדֶה. זְרָעִים שֶׁלֹּא שָׁתוּ לִפְנֵי הַמּוֹעֵד, לֹא יַשְׁקֵם בַּמּוֹעֵד. וַחֲכָמִים מַתִּירִין בָּזֶה וּבָזֶה:

R. Eliezer b. Yaakov says: Water may be routed from [under one] tree to [a different] tree, [for this does not entail too much exertion], so long as he does not water the entire field. [We are speaking of a beth haba'al field, which does not deteriorate (by not being watered), for the rains suffice for it; it is just that when it is watered, it is richer.] Seeds which were not watered before Chol Hamoed, [not perishing (by not being watered)] may not be watered on Chol Hamoed. The sages permit it in both instances, [i.e., even if they were not watered, and even with a beth haba'al, the sages permitting enrichment. The halachah is in accordance with R. Eliezer b. Yaakov, for the anonymous Mishnah (1:1) is in accordance with him. However, a moist field, whose soil is viscid, may be watered on Chol Hamoed even according to R. Eliezer b. Yaakov, being akin to "seeds that were watered before Chol Hamoed."]

צָדִין אֶת הָאִישׁוּת וְאֶת הָעַכְבָּרִים מִשְּׂדֵה הָאִילָן וּמִשְּׂדֵה הַלָּבָן, שֶׁלֹּא כְדַרְכּוֹ, בַּמּוֹעֵד וּבַשְּׁבִיעִית. וַחֲכָמִים אוֹמְרִים, מִשְּׂדֵה הָאִילָן כְּדַרְכּוֹ, וּמִשְּׂדֵה הַלָּבָן שֶׁלֹּא כְדַרְכּוֹ. וּמְקָרִין אֶת הַפִּרְצָה בַּמּוֹעֵד, וּבַשְּׁבִיעִית בּוֹנֶה כְדַרְכּוֹ:

Moles, [which ravage fields] and mice may be trapped in a tree field and in a grain field on Chol Hamoed, and on shevi'ith (but) not in the usual manner (of trapping). The sages say: In a tree field, in the usual manner, [for the loss is greater], and in a grain field, not in the usual manner. [He sticks a spit forcefully into the ground and moves it back and forth so that the hole is made "by itself" and not by digging. The halachah is in accordance with the sages. And in a grain field bordering a tree field, he digs normally, lest they cross over from the grain field and destroy the trees.] And a breach may be closed on Chol Hamoed [by placing stones one atop the other as in building, without lime. The "breach" here is that of a garden. But if the wall of one's courtyard fell, he may rebuild it in the usual manner for (protection against) thieves.] And on shevi'ith, he may rebuild it (the breached garden wall) in the usual manner.

רַבִּי מֵאִיר אוֹמֵר, רוֹאִין אֶת הַנְּגָעִים בַּתְּחִלָּה לְהָקֵל, אֲבָל לֹא לְהַחְמִיר. וַחֲכָמִים אוֹמְרִים, לֹא לְהָקֵל וְלֹא לְהַחְמִיר. וְעוֹד אָמַר רַבִּי מֵאִיר, מְלַקֵּט אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ, מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ. רַבִּי יוֹסֵי אוֹמֵר, אֵבֶל הוּא לוֹ. לֹא יְעוֹרֵר אָדָם עַל מֵתוֹ וְלֹא יַסְפִּידֶנּוּ קֹדֶם לָרֶגֶל שְׁלֹשִׁים יוֹם:

R. Meir says: Plague-spots are inspected [on Chol Hamoed] ab initio, for lenity [i.e., If he is clean, the Cohein says to him: "You are clean," this giving him joy], but not for stringency. [If he is unclean, the Cohein remains silent and does not declare him unclean and constrain him to leave the encampment.] The sages say: Neither for lenity nor for stringency. [Being required to see if he is clean, to the end of lenity, he is also required to declare him unclean if he finds him to be so, to the end of stringency, it being written (Leviticus 13:59): "to declare it (the plague-spot) clean or unclean," the Cohein not being permitted to remain silent — so that it is better that the Cohein not see him at all.] R. Meir said further: One may collect the bones of his father and mother [on Chol Hamoed in order to bury them in the proper place], this [seeing them buried in the ancestral graves] giving him pleasure. R. Yossi says: It (collecting their bones) causes him to grieve. [The halachah is not in accordance with R. Meir in both instances.] One may not stir up (lamentation) over his dead one [He may not bring a eulogist to stir up lamentation over his kin, who had died many days ago, by having him go around to the kin of the deceased, as was his wont, crying out: "Come and cry with me, all bitter of heart!" Whereupon those whose hearts grieved them would go and wail over their kin.], and he may not eulogize him [He may not hire a eulogist to lament his kin, who had just died] thirty days before the festival. [The gemara explains that they would start saving money for the festival exigencies thirty days before the festival, when they started hearing them (the scholars) expound the halachoth of the festival. There was a possibility, then, that one might give what he had saved to the eulogist and so deprive himself of the festival joy. And some say that the dead one is not forgotten from the heart until thirty days after the eulogy.]

אֵין חוֹפְרִין כּוּכִין וּקְבָרוֹת בַּמּוֹעֵד, אֲבָל מְחַנְּכִים אֶת הַכּוּכִין בַּמּוֹעֵד. וְעוֹשִׂין נִבְרֶכֶת בַּמּוֹעֵד, וְאָרוֹן עִם הַמֵּת בֶּחָצֵר. רַבִּי יְהוּדָה אוֹסֵר, אֶלָּא אִם כֵּן יֵשׁ עִמּוֹ נְסָרִים:

One may not dig crypts [in an underground cave] or graves [in a building] on Chol Hamoed [to bury therein one who would die later.] But crypts may be adjusted on Chol Hamoed. [If it were too long, he may shorten it; if too short, he may lengthen and widen it.] And a wash-pond [for the washing of clothing] may be made on Chol Hamoed. And a casket may be made (on Chol Hamoed) with the dead one (lying) in the courtyard (where the planks are being sawed) [but not in another courtyard, so that they not suspect him of sawing for some other purpose. This, with a man who is not well known. But with one who is well known, a casket is made for him even in the marketplace. And with us, who are so few, all men are "well known."] R. Yehudah says: It is forbidden [to bring wood to saw planks ab initio for a casket], but the planks must have been there [before yom tov. The halachah is not in accordance with R. Yehudah.]

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:

It is not permitted to take a wife on Chol Hamoed, neither a virgin nor a widow; and it is forbidden to enter into levirate marriage (yibum); for one derives joy therefrom, [and it is forbidden to mix another joy with the joy of the festival, viz. (Deuteronomy 16:14): "And you shall rejoice in your festival" — in your festival, and not in your wife.] But it is permitted to take back one's divorcée, [for one does not derive as much joy in that instance as he does in taking an entirely new wife.] And a woman may adorn herself on Chol Hamoed [e.g., She may paint her eyes, straighten her hair so that she not look unkempt, rouge her face, shave her pudenda, and the like.] R. Yehudah says: She may not use lime (as a depilatory), for it is painful to her. [The halachah is not in accordance with R. Yehudah.]

הַהֶדְיוֹט תּוֹפֵר כְּדַרְכּוֹ, וְהָאֻמָּן מַכְלִיב. וּמְסָרְגִין אֶת הַמִּטּוֹת. רַבִּי יוֹסֵי אוֹמֵר, אַף מְמַתְּחִין:

A hedyot (a non-professional) sews (on Chol Hamoed) as he always does. [A hedyot is one who cannot hem a garment so that it is straight and well-aligned; but it emerges crooked, broad in one place and narrow in another.] And a professional "dog-stitches." [He makes stitches like a dog's teeth, which are not aligned, but one higher and one lower.] And beds may be girthed, [interlaced with bands]. R. Yossi says: They may be tautened. [If it had stood girthed for several days and the bands had loosened, he may tauten them; but he may not girth it. The halachah is not in accordance with R. Yossi.]

מַעֲמִידִין תַּנּוּר וְכִירַיִם וְרֵחַיִם בַּמּוֹעֵד. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְכַבְּשִׁין אֶת הָרֵחַיִם בַּתְּחִלָּה:

It is permitted to set up an oven, a stove, and a mill on Chol Hamoed. [It is permitted to build, set up, and repair an oven that is needed on Chol Hamoed. Because their ovens were moved from place to place, we have "set up."] R. Yehudah says: It is not permitted to sharpen [and hammer] a millstone (on Chol Hamoed) ab initio [if it is too smooth and does not grind well. The halachah is not in accordance with R. Yehudah.]

עוֹשִׂין מַעֲקֶה לְגַג וּלְמִרְפֶּסֶת מַעֲשֵׂה הֶדְיוֹט, אֲבָל לֹא מַעֲשֵׂה אֻמָּן. שָׁפִין אֶת הַסְּדָקִין וּמַעְגִּילִין אוֹתָן בַּמַּעְגִּילָה בַּיָּד וּבָרֶגֶל, אֲבָל לֹא בַמַּחֲלָצָיִם. הַצִּיר וְהַצִּנּוֹר וְהַקּוֹרָה וְהַמַּנְעוּל וְהַמַּפְתֵּחַ שֶׁנִּשְׁבְּרוּ, מְתַקְּנָן בַּמּוֹעֵד, וּבִלְבַד שֶׁלֹּא יְכַוֵּן מְלַאכְתּוֹ בַּמּוֹעֵד, וְכָל כְּבָשִׁין שֶׁהוּא יָכוֹל לֶאֱכֹל מֵהֶן בַּמּוֹעֵד, כּוֹבְשָׁן:

A railing may be made for a roof and for a marpeseth [a gallery for the upper story, from which a ladder provides access to the courtyard] in a non-professional, but not in a professional, manner. Cracks [in unslanted roofs, where the rain might enter and cause damage] may be plastered, and it (the plaster) may be leveled with a ma'agilah [a round wood used for smoothing roofs], by hand or by foot, but not with a machletzayim [a wide iron implement, like a trowel, with a handle.] A tzir [the lower pivot of a door], and a socket [in the lower door-sill] and a beam [house beams, literally], and a lock, and a key, which broke [even before yom tov] may be repaired on Chol Hamoed, so long as he does not plan his work for then [i.e., so long as he does not say: "I will wait for Chol Hamoed to do it, when I don't have any other work."] And all preserves [such as fish, vegetables, and the like, which are preserved in salt and vinegar], which he can eat on Chol Hamoed [i.e., which can be quickly preserved and eaten immediately], he may preserve.