Siman 534

It is forbidden to wash clothes during Chol HaMoed, for behold, one could have washed them before the festival. On the contrary: if we were to permit washing them during the Moed—everyone, due to their preoccupation, would leave the washing for the Moed, and they would enter the Yom Tov while they are unkempt. Therefore, even if one forgot, or was under duress—it is forbidden. Because it is impossible to permit it due to Marit Ayin, for the observer will say that it is permitted to wash during the Moed, unless the matter was well-known so that they would not err, and no stumbling block would arise from this. And all of this is like the laws of shaving in siman 531.

And these are those whom the sages permitted to wash clothing during the Moed: one who arrives from afar; one who is released from captivity or from prison; and one who was under a ban of excommunication, whom the sages permitted upon the lifting of his ban during the festival; and one who vowed not to wash clothing, and consulted a sage during the festival and was released from his vow, and all according to the details that were explained regarding shaving. And similarly, a mourner whose seventh day falls on Yom Tov, or falls on the eve of Yom Tov and it is Shabbat (the Rambam). And similarly, zavim, zavot, niddot, and women after childbirth, and all those who emerge from impurity to purity during the Moed—these are permitted to wash clothing (ibid.). And similarly, a woman who found a stain on her garment during the Moed—she is permitted to wash her garments of niddah, according to her regular practice on a weekday. And even though not everyone knows this—nevertheless, it is necessarily so. And also regarding a woman, they will attribute it to this, since such is her way.

And so too hand towels, for everyone knows that even if one laundered them before the festival—they repeatedly become soiled. And even many—it is permitted to launder, because one needs laundered ones at all times. Therefore, one who knows that he has enough for the Yom Tov—it is forbidden to launder (see Magen Avraham, subsection 2). And in the Mishnah, there are those who permitted "book towels." And the Tur wrote two interpretations: One is the garment that they place during shaving, and it must be said that it is necessary for him for the sake of those who are permitted to cut hair during the Moed, whom the sages permitted as I have written in siman 531. And it appears more likely according to the other interpretation, that it refers to books of holy writings, for due to their honor they permitted him to launder. And it is recognizable to all that they are towels of holy books, and it is not the way of the land to forbid laundering them during the Moed.

And likewise they permitted laundering sponge-cloths, which are sheets that they wrap themselves in when exiting the bathhouse, as they become soiled quickly. And likewise the garments of small children, which become soiled at all times, and these are recognizable to all. And likewise they permitted one who has only one shirt to launder his shirt, for he is compelled to launder, because even if he laundered it before the festival – it becomes soiled quickly, since he has no other to change into.

And behold, at the beginning of the chapter "And these may shave," the Shas asks regarding one who has only one shirt: Is it not unrecognizable to all that he has only one shirt, and how did they permit him to wash it? And it answers: His belt proves it for him. Rashi explained that one who has only one shirt—he strips it off and washes it, and wraps himself in his cloak, and girds himself with his belt, and stands and washes, and informs everyone that he has only one shirt. Thus far his words. And the Rif and the Rambam and the Rosh did not mention this. And their reason seems to be that it is so of its own accord, for behold, everyone sees that he is without a shirt. However, according to this, there is no permission except when he washes it himself, for then there is a recognition. And this too they did not need to mention, for this is their intention, that one who has only one shirt is permitted to wash his shirt, for it explicitly implies he and not another. (See Beit Yosef and Bach and Taz who elaborated on this. And in my humble opinion it appears as I have written. And see Beit Yosef who explained similar to this, see there. And the Tur brought opinions on this, see there.)

It appears that everything they forbade to wash during the Moed—it is forbidden even by means of a non-Jew when he washes them in the house of the Israelite. And it must be so, since the primary reason is so that they do not enter the festival while they are soiled, and if we permit it by means of a non-Jew, the concern will return to its place. And I saw one who wrote that in Egypt they are accustomed to permit washing by means of the maidservants everything that is needed for the Moed (Ba'er Heitev, subsection 3, in the name of the Rikash). And it is a wondrous thing, and we do not practice accordingly. And know that linen garments were permitted in the Gemara (18a) to be washed during the Moed, and the reason is because their washing is easy (Rashi), and there is no excessive exertion in them. And as for that which they did not concern themselves that they might enter the festival while they are unkempt, it can be said that since other items must necessarily be washed before the festival, they will automatically wash the linen garments as well. However, among us, it is customary to forbid even linen garments. And consequently, since they have practiced so, it becomes "permitted matters that others have treated as forbidden," which one is forbidden to permit in their presence. But according to this, an annulment would be effective, as I wrote in Yoreh Deah, siman 214. But in truth it is not so, for in the Gemara there is a dispute regarding this as some forbid, and perhaps we have adopted the opinion of those who forbid as the halacha, and annulment is not applicable. And such is the primary ruling, that it is forbidden for us to wash even linen garments (Magen Avraham, subsection 5).

And all those whom the sages permitted to wash—it is permitted to wash them even with natar and ohal, which are types of soap. And it seems to me that ironing is forbidden, for we find regarding mourning that they distinguished between washing and ironing (Tosafot ibid. 23a, beginning with "Kol"). And since regarding the Moed we find only that they permitted washing, from where do we know that ironing is permitted? However, since they permitted with natar and ohal, it implies that it is permitted in all manners. And it requires further study for the practical law. And all those whom they permitted to wash—they are permitted to wash even in public upon the river. And specifically when one washes upon the river, as it must be in public. And they permitted it because washing on the river turns out well. But when one does not wash on the river—he should wash in private. And there is one who forbids washing in public upon the river, except for linen vessels (Magen Avraham, subsection 4). However, the clothes of small children—certainly it is permitted even in public (ibid. subsection 5). And so too all things that are recognizable to all. And that which we forbade in public, this is what we considered also regarding the permission of shaving: those who came from afar..., for perhaps not everyone knows (so it seems to my humble opinion).

However, even for those whom they permitted—they may only wash according to the necessity for the Moed. And that is: one shirt, and anything similar to this. However, those garments of small children that they wrap them in, which are called "wicklen," and they urinate and defecate in them—these it is permitted to wash even four or five or more at one time, because one needs many of them at every hour, and it is impossible to set a limit and a measure for this. But for small children who wear shirts—there is a limit and a measure for this. And one is not permitted to wash more than this.

One may bring vessels from the house of the artisan during the moed, specifically those that are for the needs of the moed, such as bolsters and pillows, bowls and flasks. However, vessels that are not for the needs of the moed, such as a plow, or wool from the house of the dyer – one may not bring them, since there is no need for this during the moed, and why should they exert themselves for nothing? Furthermore: people will say that he gave them to be repaired during the moed, and he repaired them during the moed. And this applies even in the same courtyard from house to house. And even if the artisan is a non-Jew, because people will say that the Israelite gave them to him during the moed to repair them (ibid. subsection 6). And if the artisan has nothing to eat – he gives him his wage, and leaves the vessels with him. And it is always permitted to give him his wage, even if the artisan is wealthy, but in a case where he has nothing to eat – he is obligated to give his wage. And despite all this, he shall not take them to his house. And if he does not trust him – he leaves them in a house adjacent to him. And if he fears lest they steal them from there – he moves them to another courtyard. And if there is no place at all, and he is forced to bring them to his house – he shall not bring them except in private, so that they do not suspect him. And if there is another place – even in private he shall not bring them, for however he does it in private, individuals will notice and suspect him.