Question:
The Rosh in Moed Koton (Perek 1, sof siman 24) allowed in his own household to lend money on Chol Hamoed in order not lose customers who might otherwise use other providers. (Earlier, he quotes the Yereim in Ashkenaz who refrain from this)
I have 2 questions on this:
1. Whilst I understand why losing clients/ customers is Dovor Ho`oved, why was there no element of Bitachon or an attitude of "better to avoid work onChol Hamoed" if possible? Hashem sends Parnosso and harbe shluchim lamokom? Why would this be the correct hishtadlus?
2. Slightly similarly, one can ask from the Gemoroh there (MK 10B) from Ravina that Dovor Ha`aved is a Kullah and why did he not see the need to be machmir himself, as expected from the Giant of his (and future) generation?
Thank you
Answer:
Hello,
Nice question.
When approaching the halachos of Chol Hamoed, there is an important rule that has to be noted, that the rules of Chol Hamoed were determined by chazal, (even according to the opinions that doing melacha on Chol Hamoed is D’orayso). Amoung the factors that will permit melacha on col Hamoed, is if it is needed for the chag, if there is a loss, if the worker need money for the festival’s expenses, etc. Chazal determined that a davar ha’aved, permits doing melacha on Chol Hamoed. Once that was determined, then doing melacha for tzorech hamoed, which is totally permitted, and not merely permitted only if one is stuck, the same applies to davar ha’aved. Being that Chazal permitted it, it isn’t a matter of bitachon, and being oiver or doing melacha because one doesn’t have a choice, rather it is permitted, ( understandable oly with the parameters that chazal permitted).
Therefore, being that chazal categorically permitted it, it isn’t a matter of bitachon. Of cource Hashem can and will provide everyone with their needs, and if it would be ossur, we would have bitachon, however here that isn’t the case.
I hope this clarifies this issue.
Best wishes
Sources;
תלמוד בבלי מסכת חגיגה דף יח עמוד א "תניא אידך: ששת ימים תאכל מצות וביום השביעי עצרת לה' מה שביעי עצור - אף ששת ימים עצורין, אי מה שביעי עצור בכל מלאכה - אף ששת ימים עצורין בכל מלאכה? תלמוד לומר: וביום השביעי עצרת - השביעי עצור בכל מלאכה, ואין ששה ימים עצורין בכל מלאכה. הא לא מסרן הכתוב אלא לחכמים, לומר לך איזה יום אסור ואיזה יום מותר, איזו מלאכה אסורה ואיזו מלאכה מותרת."
