May one cook or bake food for after the Moed?[1]
It is forbidden to cook or bake food during Chol Hamoed for the sake of eating after the Moed.
| May one cook or bake food on Chol Hameod for the sake of Shabbos which falls after the last day of Yom Tov? Ø Example: The last day of Yom Tov falls on Friday. May one bake and cook on Chol Hameod for the sake of Shabbos? Yes.[2]
May one cook or bake food on Chol Hameod for the sake of Shabbos which falls the day after the last day of Yom Tov?[3] Ø Example: Yom Tov ends on Thursday. May one bake and cook on Chol Hameod for the sake of Shabbos? Yes. May one cook Gebrochts/Kitniyus during Chol Hamoed Pesach for the sake of eating on Shabbos that is after Shevi’i Shel Pesach? Yes.[4] May one cook or bake food on Chol Hameod for the sake of a Bris taking place the day after Yom Tov? Ø Example: Yom Tov ended Sunday. May one bake and cook on Chol Hameod for the sake of a Bris taking place on Monday? Some Poskim[5] rule it is permitted to do so.[6]
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[1] See Michaber 533:1 that grinding flour is only permitted for the sake of the Moed; Michaber 533:3 that pickling foods for after the Moed may not be done unless it is a Davar Haved; the same would then certainly apply towards cooking foods for after the Moed and so explicitly rules Chayeh Adam, brought in M”B 533:10 that one may only bake for the sake of the sake of the Moed; The following Poskim also accept this premises that baking and cooking may only be done for the sake of the Moed: Kinyan Torah 2:67; Beir Moshe 7:60; Chol Hameod Kehilchaso 7:7 and 11; Piskeiy Teshuvos 533:2 and 539:9
[2] The reason: As one may even cook on Yom Tov for the sake of Shabbos, and it is only the Sages that required Eiruv Tavshilin on Yom Tov to cook for Shabbos and not on Chol Hamoed to cook for Shabbos.
[3] Beir Moshe 7:60; SSH”K 66 footnote 27; Chol Hameod Kehilchaso 7:7; Piskeiy Teshuvos 533:2 and 539:9
[4] The reason it is not prohibited due to the prohibition of cooking on the Moed for after the Moed: As one may even cook on Yom Tov for the sake of Shabbos, and the Sages only required Eiruv Tavshilin on Yom Tov to cook for Shabbos and not on Chol Hamoed to cook for Shabbos. Now, although earlier we brought that according to some Poskim one may not cook Kitniyus on Yom Tov for the sake of Shabbos, and the same would apply to Kitniyus according to those who hold it is forbidden and not just a stringency, nevertheless seemingly regarding Chol Hameod even these Poskim would be lenient as a) cooking on Chol Hamoed for after the Moed is only a Rabbinical prohibition; b) cooking for Shabbos is a Tzorech Mitzvah that cannot be done another time.
The reason why there is no prohibition in making Gebrochts: Seemingly, the stringecny of Gebrochts is only with regards to eating and not to owning. We do not find any source for prohibiting wetting Matzah over Pesach if one does not plan to eat it. Hence, we do not avoid washing the floor or the table over Pesach even though there is certainly a crumb of Matzah to be found there. A similar difference between eating and owning can be found in the following areas: 1) One may not eat any amount of Chametz, although one may Biblically own less than a Kezayis of Chametz. 2) One may not eat Kitniyus although one may own it. There are many examples of cases brought in 442 and 447 of mixtures that may not be eaten but may be owned. Thus, unless one has explicitly recived otherwise in his tradition, we cannot simply assume that the avoidance of Gebrochts includes not owning it over Pesach.
[5] Kinyan Torah 2:67; SSH”K 67:44; Shraga Hameir 2:48; 6:76; Piskeiy Teshuvos 533:2 and 539:9; See Chol Hameod Kehilchaso 7:12 who questions this ruling
[6] The reason: As it is considered to be done for the sake of a Mitzvah as well as it is a Davar Haved. [ibid]
