Siman 104ק״ד
1 א

חֹל הַמּוֹעֵד אָסוּר בִּקְצָת מְלָאכוֹת וּמֻתָּר בִּקְצָתָן, דְּהַיְנוּ כָּל מַה שֶּׁהוּא לְצֹרֶךְ אֲכִילָה לְחֹל הַמּוֹעֵד אוֹ לְיוֹם טוֹב. וְכֵן מְלָאכָה בְּדָבָר הָאָבֵד, דְּהַיְנוּ שֶׁאִם לֹא יַעֲשֶׂנָּה יָבֹא לִידֵי הֶפְסֵד, מֻתָּר לַעֲשׂוֹתָהּ. וּצְרִיכִין לִזָּהֵר מְאֹד, שֶׁלֹּא לַעֲשׂוֹת בְּחֹל הַמּוֹעֵד מְלָאכָה הָאֲסוּרָה, כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, הַמְחַלֵּל אֶת חֹל הַמּוֹעֵד, כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה (תק"ל תקל"ג תקל"ז).

On Chol Hamoed it is forbidden to do certain melachos,1Concerning the halachic status of the prohibition against melachah on Chol Hamoed, there are two basic views among the early poskim. Rif, Rashi and others consider it to be a de’oraisa (a Scriptural prohibition), while Rambam, Rabeinu Tam and Rosh regard it as an issur de’rabbanan (A Rabbinic prohibition). It is interesting to note that even Rif and Rashi concede that this prohibition is unique in that the Sages were granted full authority to determine which forms of work to permit and which to prohibit on Chol Hamoed) (see Maseches Chagigah 18:a). while others are permitted, namely, all work that is necessary for the preparation of food2The preparation of food for Yom Tov may be done even in a professional manner. (Mishna Berurah) 530:1 for Chol Hamoed or Yom Tov. Any melachah that is done to prevent a loss, that is, if by not doing it you will incur a loss,3Nishmas Adam 105:1 says that according to Beis Yosef, if there is only a possibility of incurring a loss, you are not allowed to do a melachah to protect yourself. In Chayei Adam 106:5, he says that it should be done through a non-Jew in this case. Magein Avraham 537, Ke’Sav Sefer 102, Maharam Shick rules that you may do it yourself. Peri Megadim rules that it depends if the melachah is de’oraisa or Rabbinic. Mishnah Berurah 537:1 maintains that if it is likely that you will incur a loss, you may do the melachah, but it should be done in private, if possible. may be done.4This is true only if it does not involve a major imposition. (Shulchan Aruch 537:2) If it does, it is forbidden only if it is a melachah de’oraisa. (Machatzis Hashekel 536:3, Magein Avraham) To prevent a major loss, perhaps it is permitted, even if major imposition is involved. (Peri Magadim 540:7) But you should be very careful not to do any melachah that is forbidden on Chol Hamoed because our Rabbis, of blessed memory, said: "He who desecrates Chol Hamoed is considered as though he worshipped idols."5This applies even according to those who maintain that a melachah on Chol Hamoed is a Rabbinic prohibition. (see Magein Avraham 530 and Chayei Adam 106:1)

2 ב

עוֹד אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, הַמְבַזֶּה אֶת חֹל הַמּוֹעֵד, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תּוֹרָה וּמַעֲשִׂים טוֹבִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. וְהַמְבַזֶּה, הַיְנוּ, שֶׁאֵינוֹ מְכַבְּדוֹ בְּמַאֲכָל וּבְמִשְׁתֶּה וּבִכְסוּת. וְלָכֵן כָּל אָדָם חַיָּב לְכַבְּדוֹ כְּפִי כֹּחוֹ, וְלִלְבוֹשׁ בְּגָדִים מְכֻבָּדִים (אבות פרק ג. וּבְחַיֵּי אָדָם, וְסִימָן תק"ל).

In addition, our Rabbis, of blessed memory, said:6Pirkei Avos 3:11. "He who disgraces Chol Hamoed, even though he has to his credit Torah and good deeds, has no share in the World to Come." Disgracing Chol Hamoed implies not honoring it with better food and wearing better clothes.7Rashi and Bartenura (Pirkei Avos). Rabbeinu Yonah and Sha’ar Hakedushah explain that it means not desecrating Chol Hamoed by doing a melachah. Therefore, every man is obligated to honor it according to his means,8See Sha’ar Hatziyun 530:4. You are obligated to honor it, but not to the extent that you are obligated on Yom Tov. Therefore, although it is meritorious to eat two meals a day with bread, it is not an actual obligation. Also your clothing should be nicer than during the weekdays, but need not be Shabbos clothing. (see Magein Avraham 664:3) In our times, many people including Chassidim and Bnei Torah, wear their Shabbos clothing on Chol Hamoed, especially in Eretz Yisroel. This was also the custom of the Maharil. and to wear dignified clothing.

3 ג

מְלֶאכֶת דָּבָר הָאָבֵד יָכוֹל לַעֲשׂוֹת גַּם עַל יְדֵי יִשְֹרָאֵל אַחֵר, אֲפִלּוּ בְּשָׂכָר. אֲבָל מַה שֶּׁאֵינוֹ דָּבָר הָאָבֵד, אֶלָּא שֶׁהוּא לְצֹרֶךְ הַמּוֹעֵד, אֵין לַעֲשׂוֹת עַל יְדֵי יִשְֹרָאֵל אַחֵר בְּשָׂכָר, אֶלָּא עַל יְדֵי אֵינוֹ יְהוּדִי. וְאִם אֵינוֹ מוֹצֵא אֵינוֹ יְהוּדִי, וְגַם בְּעַצְמוֹ אֵינוֹ יָכוֹל לַעֲשׂוֹת, מֻתָּר אֲפִלּוּ עַל יְדֵי יִשְֹרָאֵל בְּשָׂכָר (סִימָן תקמ"ב ובחיי"א ונ"א).

Work, which, if not done, would result in a loss, may be done even by another Jew, even for payment.9Ramah 542:1, Kol Bo. Rabbeinu Yerucham, permits this only when done without pay. Ritva and Levush rule that if you have no other option, you may even pay a Jew. This is also the ruling of Mishnah Berurah 542:1. But, if no loss would result, but the work is needed for the festival, it should not be done by another Jew for pay, but by a non-Jew.10Or a Jew without pay. And if you cannot find a non-Jew, and you are unable to do it yourself, it is permitted11Ritva, Mishnah Berurah 542:2. to have it done, even by a Jew for pay.

4 ד

הָא דְּמֻתָּר לַעֲשׂוֹת דָּבָר הָאָבֵד, זֶהוּ דַוְקָא אִם לֹא הָיָה אֶפְשָׁר לוֹ לַעֲשׂוֹתוֹ קֹדֶם יוֹם טוֹב. אֲבָל אִם הָיָה אֶפְשָׁר לוֹ לַעֲשׂוֹתוֹ קֹדֶם יוֹם טוֹב וְהִנִּיחוֹ עַד חֹל הַמּוֹעֵד, אָסוּר לַעֲשׂוֹתוֹ בְּחֹל הַמּוֹעֵד (תקל"ח).

The law that permits melachah in order to prevent a loss, applies only if it was impossible12This is also true if you mistakenly thought it could wait until after Yom Tov (Shulchan Aruch 538:1), or you forgot it was erev Yom Tov. (Peri Megadim M.Z. 540) for you to do it before Yom Tov, but if it was possible for you to do it before Yom Tov, and you left it for Chol Hamoed,13This applies even if you thought you are allowed to do this and even if you thought you would get around to it later and then forgot about it. (Maharsham) you are forbidden to do it on Chol Hamoed.14Shulchan Aruch 538:6. This does not apply to a melachah for the preparation of food. (see Shulchan Aruch 533:1 and Mishnah Berurah 533:2)

5 ה

כָּל מְלָאכוֹת הָאֲסוּרוֹת לַעֲשׂוֹת בְּחֹל הַמּוֹעֵד, אִם יֵשׁ כָּאן יִשְֹרָאֵל שֶׁאֵין לוֹ מַה לֶּאֱכֹל כָּרָאוּי לְחֹל הַמּוֹעֵד וְיוֹם טוֹב, מֻתָּר לַעֲשׂוֹתָן עַל יָדוֹ, כְּדֵי שֶׁיְהֵא לוֹ מַה לֶּאֱכוֹל. וּמִכָּל מָקוֹם יַעֲשֶׂה בְּצִנְעָא, וְאָסוּר לַעֲשׂוֹתָן עַל יְדֵי אֵינוֹ יְהוּדִי. אַךְ לְצֹרֶךְ מִצְוָה, מֻתָּר (תקל"ד תקמ"ב תקמ"ג).

Any work that is forbidden on Chol Hamoed, [is permitted in the following circumstances,] if a Jew does not have enough food for Chol Hamoed and Yom Tov,15Eliyahu Rabbah, Nishmas Adam 105. it is permitted to give him work, so that he will have something to eat, but he should do it in private.16If this is not possible, he may do it in public if he does not have even bread and water. But if he has bread and water, none of the poskim permit him to work in public in order to eat properly on Yom Tov. (Peri Megadim 542, Mishnah Berurah, Sha’ar Hatziyun 542:14) It is forbidden to have such work done by a non-Jew,17Shulchan Aruch 543:1. but if it is needed for a mitzvah, it is permitted.18Magein Avraham.

6 ו

אֲפִלּוּ מְלָאכוֹת הַמֻּתָּרוֹת, אָסוּר לַעֲשׂוֹתָן בִּשְׁבִיל אֵינוֹ יְהוּדִי (חַיֵּי אָדָם).

Even melachos that are permitted, are forbidden to be done for a non-Jew.19Chayei Adam 106:11.

7 ז

אָסוּר לְזַבֵּל שָׂדֵהוּ. וַאֲפִלּוּ לְהַכְנִיס שָׁם צֹאן בִּשְׁבִיל שֶׁיַּעֲשׂוּ שָׁם זֶבֶל, אָסוּר. וַאֲפִלּוּ עַל יְדֵי אֵינוֹ יְהוּדִי, אָסוּר.

It is forbidden to fertilize a field.20It is a toldah of the melachah of plowing. (Levush) Even to put sheep in a field to fertilize it with manure is forbidden.21Shulchan Aruch 537:14. Even to have it done by a non-Jew is forbidden.

8 ח

זְרִיעָה, אֲסוּרָה. וְאִם יֵשׁ לוֹ זְרָעִים, שֶׁאִם לֹא יַשְׁקֵם בְּמַיִם יִפָּסְדוּ לְגַמְרֵי, מֻתָּר לְהַשְׁקוֹתָם.

Planting is forbidden. However if you have seeds that will spoil completely, unless they are put into water, you are permitted to water [soak] them.22See Shulchan Aruch 537 for details.

9 ט

אָסוּר לִתְלוֹשׁ אוֹ לִקְצוֹץ שׁוּם דָּבָר מִן הַמְחֻבָּר אִם לֹא יִתְקַלְקְלוּ הַפֵּרוֹת עַד לְאַחַר יוֹם טוֹב, כִּי אִם מַה שֶּׁהוּא צָרִיךְ לֶאֱכוֹל בַּמּוֹעֵד. וְאֵינוֹ צָרִיךְ לְצַמְצֵם, אֶלָּא תוֹלֵשׁ בְּהַרְוָחָה, וְאִם יוֹתִיר, יוֹתִיר. וְכֵן עֵצִים שֶׁהוּא צָרִיךְ לְהַסָּקָה בַּמּוֹעֵד, מֻתָּר לְקַצְּצָם מִמְחֻבָּר. וְאִם צָרִיךְ לִתְלוֹש בִֹּשְבִיל לְהַאֲכִיל לַבְּהֵמָה, יַעֲֹשֶה בְֹשִנוּי (תקל"ב תקל"ז) וְאָסוּר לְלַקֵּט עֵצִים מִן הַשָּׂדֶה לְיַפּוֹתוֹ לַחֲרִישָׁה. וְאִם נִכָּר שֶׁמְכַוֵּן לְצָרְכּוֹ שֶׁצָּרִיךְ לָעֵצִים, כְּגוֹן שֶׁנּוֹטֵל הַגְּדוֹלִים וּמַנִּיחַ הַקְּטַנִּים, מֻתָּר. וְכֵן אָסוּר לִקְצוֹץ עַנְפֵי הָאִילָן לְתַקְּנוֹ. וְאִם נִכָּר שֶׁמְכַוֵּן בִּשְׁבִיל הָעֲנָפִים לְהַאֲכִילָן לִבְהֶמְתּוֹ וְלֹא לְתַקְּנוֹ, כְּגוֹן שֶׁקּוֹצֵץ כֻּלָּן מִצַּד אֶחָד, מֻתָּר.

It is forbidden to pluck or cut off anything that is growing, unless the fruit will spoil23If they will spoil, it is for the prevention of loss and is permitted, if there is not much bother. In order to prevent the loss of profit, you may only do a melachah that is of Rabbinic status, and only if no bother is involved. (Peri Megadim 533:6) [if left] until after Yom Tov. It is permitted to pluck what you need to eat on Yom Tov, and you do not have to skimp. You may pick a generous quantity, and if there is some left over, it does not matter.24See Shulchan Aruch 533:1. Also, wood that is needed for heating on the festival, is permitted to be cut from a growing tree. If it is necessary to pick something in order to feed your animals, it should be done in an irregular way. It is forbidden to collect wood from a field in order to improve it for plowing. But if it is obvious that you intend it for your own need, because you need the wood, for example, if you take the big pieces and leave the small ones, it is permissible. Similarly, it is forbidden to cut off the (soft) branches of a tree in order to trim it. But if it is obvious that your purpose is to feed the branches to your animals, and not to trim the tree, for example, if you cut all the branches from one side of the tree, it is permitted.25See Shulchan Aruch 537. The rule is that your intent must be for something permissible, and this intent must be obvious. (Mishnah Berurah 537:34, Levush, Gra)

10 י

מִי שֶׁיֵּשׁ לוֹ גַּן אֵצֶל גַּן אֵינוֹ יְהוּדִי, וְהָאֵינוֹ יְהוּדִי לוֹקֵט פֵּרוֹתָיו, וְאִם הַיִשְֹרָאֵל לֹא יִלְקֹט, יָבוֹא לִידֵי הֶפְסֵד, מֻתָּר לוֹ לְלַקְּטָם. וְאִם הֵמָּה דְּבָרִים שֶׁיִּתְקַלְקְלוּ בְּתָלוּשׁ אִם לֹא יַעֲשֶׂה לְצָרְכָּם גַּם מְלָאכָה אַחֶרֶת, מֻתָּר לַעֲשׂוֹת הַכֹּל, אֲפִלּוּ לִדְרוֹךְ עֲנָבִים לַעֲשׂוֹת יַיִן וְכַדּוֹמֶה לָזֶה, וּבִלְבַד שֶׁלֹּא יַנִּיחַ בְּכַוָּנָה מְלַאכְתּוֹ לְחֹל הַמּוֹעֵד.

If you have a garden adjacent to a garden of a non-Jew, and the non-Jew is gathering his fruit, and if you do not gather (your fruit), you will incur a loss, you are permitted to gather them.26A prominent person should be stringent, even when the prevention of loss is concerned. (see Mishnah Berurah 533:53, Beis Yosef and Taz-Rokeach) And if they are fruits that will spoil when they are picked, unless you do additional melachah, you are permitted to do everything [that is necessary] even to press grapes to make wine or similar melachos, provided you did not intentionally leave this work to be done on Chol Hamoed.

11 יא

אָסוּר לְגַלֵּחַ בְּחֹל הַמּוֹעֵד, אֲפִלּוּ גִּלַּח אֶת עַצְמוֹ גַּם בְּעֶרֶב יוֹם טוֹב, אֶלָּא מִי שֶׁיָּצָא מִבֵּית הָאֲסוּרִים. וַאֲפִלּוּ יָצָא בְּעֶרֶב יוֹם טוֹב, אֶלָּא שֶׁלֹּא הָיָה לוֹ פְּנַאי לְגַלֵּחַ אָז (וְעַיֵּן עוֹד לְקַמָּן סִימָן ר"כ סָעִיף ו) (תקנ"א).

It is forbidden to shave27To take a haircut is also forbidden. on Chol Hamoed,28Maseches Moed Katan 14b. This is a Rabbinic prohibition to make sure that you shave erev Yom Tov so you will not enter Yom Tov looking disheveled. (see Taz, Magein Avraham 531:1) even if you shaved on erev Yom Tov.29Shulchan Aruch 531:2. Because people may not know you shaved before Yom Tov and will think everyone is permitted to shave on Chol Hamoed. (Beis Yosef) But a person who has been released from jail,30This includes all situations where everyone knows you were not able to shave before Yom Tov. (see Sha’ar Hatziyun 531:7, Ritva) even if he was released erev Yom Tov, but had no time31The Mishnah Berurah 531:7 disagrees with the ruling and permits it only if he was released from jail (etc.) near nightfall when there was no time. (see Sha’ar Hatziyun 531:9) to shave then, is permitted to shave on Chol Hamoed.

12 יב

וְלִקְצוֹץ הַצִּפָּרְנַיִם, גַּם כֵּן אָסוּר. אַךְ אִם קְצָצָן בְּעֶרֶב יוֹם טוֹב, מֻתָּר לְקַצְּצָן גַּם בְּחֹל הַמּוֹעֵד וְכֵן אִשָּׁה לְצֹרֶךְ טְבִילָה מֻתֶּרֶת (ס' תקלב. וְעַיֵּן באה"ט שָׁם).

Cutting your nails is also32For the same reason as shaving. (Levush) Those allowed to shave are also allowed to cut their nails. (Magein Avraham, Mishnah Berurah 532:2) forbidden,33It is forbidden only if done with a utensil. (Ramah 532:1) but if you cut them on erev Yom Tov, you are permitted to cut them also on Chol Hamoed.34Magein Abraham A woman is also permitted (to cut her nails) for the ritual immersion.35Ramah

13 יג

אָסוּר לְכַבֵּס שׁוּם דָּבָר, אֲפִלּוּ לְצֹרֶךְ הַמּוֹעֵד, אֶלָּא אִם לֹא הָיָה אֶפְשָׁר לוֹ בְּשׁוּם אֹפֶן לְכַבֵּס קֹדֶם יוֹם טוֹב. וְכֵן מִטְפָּחוֹת שֶׁמְלַפְּפִין בָּהֶן אֶת הַתִּינוֹקוֹת (חִתּוּלִים), כֵּיוָן שֶׁמַּשְׁתִּינִין תָּדִיר וּצְרִיכִין לָהֶם הַרְבֵּה, מֻתָּר לְכַבְּסָן, וְיִזָהֲרוּ לְכַבְּסָן בְּצִנְעָא (תקלב).

It is forbidden to launder anything, even (clothes) needed for the festivals,36For the same reason that shaving is forbidden. unless it was impossible to wash them before Yom Tov.37For example, it got soiled during the holiday, and you have nothing else to wear. Since (babies) urinate all the time, and you need many diapers,38Four or five at a time. (Ramah 534:1) This halachah applies also to hand towels that are changed daily. (Magein Avraham) you are permitted to wash them, but you should be careful to wash them in privacy.39If it will wash better in the public area, you may wash it in public. (Ramah 534:1)

14 יד

כָּל דָּבָר שֶׁהוּא לְצֹרֶךְ רְפוּאָה, מֻתָּר לַעֲשׂוֹת, בֵּין לְאָדָם בֵּין לִבְהֵמָה (תקלב).

Anything required to restore health, is permitted to be done, either for man40Shulchan Aruch 532:2. or beast.

15 טו

חֶשְׁבּוֹנוֹת וְכַיּוֹצֵא בָזֶה, שֶׁאִם לֹא יִכְתְּבֵם, יִשְׁכָּחֵם, מֻתָּר לְכָתְבָם, מִשּׁוּם דַּהֲוֵי דָּבָר הָאָבֵד. וְכֵן מַה שֶּׁהוּא לְצֹרֶךְ הַמּוֹעֵד, מֻתָּר לִכְתֹּב. אֲבָל שְׁאָר דָּבָר, אָסוּר לִכְתֹּב. וְאִגֶּרֶת שְׁלוֹמִים שֶׁכּוֹתֵב אָדָם לַחֲבֵרוֹ, נוֹהֲגִין לִכְתֹּב בְּשִׁנּוי קְצָת, דְּהַיְנוּ שֶׁכּוֹתְבִין שׁוּרָה רִאשׁוֹנָה עֲקֻמָּה. וּלְכָל מַה שֶּׁמֻּתָּר לִכְתּוֹב, מֻתָּר גַּם כֵּן לְתַקֵּן קֻלְמוּס וּדְיוֹ.

It is permitted to record bills and similar records which, if not recorded will be forgotten because it is considered prevention of a loss.41Shulchan Aruch 545:4. You are permitted to write42This, however, is only permitted if the writing is commonplace and not professional. (Mishnah Berurah 545:18) whatever is necessary for the needs of Yom Tov, but it is forbidden to write anything else. Social letters that friends write to each other, should be written with a slight change,43Rema 545:5. However, you may not purposely leave your letter writing for Chol Hamoed. (Shibolei Haleket, Mishnah Berurah 545:31) The reason some permit writing letters to a friend is because it makes them happy and is, therefore, considered a need of Chol Hamoed. (Ritva, Peri Megadim, see Sha’ar Hatziyun 545:30) This would mean the letter would have to be received before Yom Tov is over. It is best not to write about things pertaining to business. (see Biur Halachah 545:5) like writing the first line unevenly.44Bach, Taz etc. But Magein Avraham says to make all the lines uneven. For everything that you are permitted to write, you are also permitted to prepare a pen and ink.

16 טז

מִי שֶׁצָּרִיךְ לְמָעוֹת אֲפִלּוּ שֶׁלֹּא לְצֹרֶךְ הַמּוֹעֵד, אֶלָּא שֶׁהוּא חוֹשֵׁשׁ פֶּן לֹא יִמְצָא לִלְווֹת לְאַחַר הַמּוֹעֵד, וְהַמַּלְוֶה אֵינוֹ רוֹצֶה לְהַלְווֹת לוֹ בְּלִי שְׁטָר, מֻתָּר לוֹ לִכְתֹּב אֶת הַשְּׁטָר (תקמ"ה).

A person who needs money, even if not for Yom Tov needs, and is afraid that he might not get a loan after Yom Tov, and the lender refuses to give a loan without receiving a note, is permitted to write such a note.45Magein Avraham 545:23.

17 יז

אֵין נוֹשְׂאִין נָשִׁים בְּחֹל הַמּוֹעֵד מִשּׁוּם דְּאֵין מְעָרְבִין שִׂמְחָה בְּשִׂמְחָה. אֲבָל מֻתָּר לְהַחֲזִיר גְּרוּשָׁתוֹ. וּמֻתָּר לַעֲשׂוֹת מִשְׁתֶּה לִבְרִית מִילָה וּלְפִדְיוֹן הַבֵּן. גַּם מֻתָּר לַעֲשׂוֹת מִשְׁתֶּה לִכְתִיבַת תְּנָאִים.

Weddings are not performed on Chol Hamoed46Even without a meal. (Maharsha, Ra’anach Magein Avraham etc) But if it is made with a meal, it then becomes a de’oraisa prohibition. (Eliyahu Rabbah 546) because one kind of rejoicing47Maseches Moed Katan 8b. should not be mixed with another. But one is permitted to remarry the woman he divorced.48Shulchan Aruch 546:2. Beis Yosef holds you should not make the meal on the same day. Kesav Sofer Responsum 79 says according to Tosafos and Rosh you may. (see Mishnah Berurah 546:7) It is permitted to make a feast for a circumcision, or the redemption of a firstborn. It is also permitted49Shulchan Aruch 546:4. to make a feast for an engagement.50Eliyahu Rabbah, Chayei Adam 117:11. Mishnah Berurah 546:2 rules that if you are not serving a whole meal, but just cake etc., there is certainly no need to be stringent.

18 יח

מֻתָּר לִשְׂכּוֹר פּוֹעֲלִים, וַאֲפִלּוּ יִשְׂרְאֵלִים, שֶׁיַּעֲשׂוּ מְלַאכְתּוֹ לְאַחַר הַמּוֹעֵד.

It is permitted to hire workers, even Jews,51Rambam, Magein Avraham. (Eliyahu Rabbah, however, permits hiring only non-Jewish workers). to do work for you after Yom Tov.

19 יט

מֻתָּר לָלֶכֶת חוּץ לַתְּחוּם, בֵּין בְּרַגְלָיו בֵּין בְּקָרוֹן בֵּין רָכוּב.

You are permitted to go outside the techum, either on foot or in a vehicle,52You are allowed to repair your vehicle for travel to meet a friend or to profit in order to purchase holiday necessities. But you may not do so in order to profit for other needs. (Peri Megadim 536:1) Going on an outing is considered a Yom Tov need, and you may repair your vehicle to go on one. (Shulchan Aruch, Ramah 536:1) or on horseback.

20 כ

אֵין מַעֲלִין בְּהֵמָה זָכָר עַל נְקֵבָה לְהַרְבִּיעָהּ, מִשּׁוּם דְלֹא הֲוֵי דָּבָר הָאָבֵד.

It is not permitted to mate a male animal with a female animal, because no loss is sustained [by delaying it]

21 כא

אֵין מוֹשִׁיבִין תַּרְנְגֹלֶת עַל בֵּיצִים לְגַדֵּל אֶפְרוֹחִים. וְאִם הוֹשִׁיבָהּ קֹדֶם הַמּוֹעֵד וּבָרְחָה, אִם הוּא בְּתוֹךְ שְׁלשָׁה יָמִים לַבְרִיחָה, מֻתָּר לְהַחְזִירָהּ. אֲבָל לְאַחַר שְׁלשָׁה יָמִים, אָסוּר לְהַחְזִירָהּ, אֲפִלוּ אִם יִפָּסְדוּ הַבֵּיצִים. וּלְהוֹשִׁיב אַחֶרֶת תַּחְתֶּיהָ, אֲפִלּוּ תּוֹךְ שְׁלשָׁה יָמִים, אָסוּר (תקל"ו).

You are not allowed to set a chicken on eggs to hatch them. If you set her before the festival and she ran away, if it is within three days from the time she ran away, you are permitted to put her back, but after three days, you are forbidden to put her back, even if the eggs will be spoiled. And to set another in her place, even within three days is forbidden.