Siman 541

It is permitted to make a fish trap from willow branches, as it is the work of a layman, and when he needs it for the purpose of the Moed. However, one may not make those woven from threads, as it is the work of a craftsman. And even though for the purpose of the Moed the appurtenances of food preparation are permitted, like the oven in the previous siman, nevertheless a trap is not called an appurtenance (Magen Avraham, subsection 1). This is according to the interpretation of the Rosh and the Nimukei Yosef. Rashi, of blessed memory (11a), interpreted that those for fish are not called "the work of a craftsman" and are permitted. But those for birds are called "the work of a craftsman" and are forbidden; see there. In the Rambam I did not find this law, and it requires further study.

One may weave the beds during Chol HaMoed, which means making ropes for it to lie upon during the Moed. However, one may not braid ropes from the beginning, as this is a great exertion, and he can make it from ropes prepared before the Moed. It is permitted to rub linen garments by hand after laundering in order to whiten them and soften them for the needs of the Moed. However, one may not make the knots of the sleeves, which means to pleat them, which are called "krentzlen," because there is a great exertion in this. Similarly, it is forbidden to pleat the "collar" with wood pieces made for this purpose, as this is the work of a craftsman and a great exertion. And they are able to walk without the pleats. It is permitted to smooth the garments with glass in their usual manner, since it is for the needs of the Moed and is not the work of a craftsman. The same law applies among us, that we smooth with a hot iron tool, which is called "press."

It is forbidden to repair one's torn garments or shoes during Chol HaMoed. It is likewise forbidden to tell a non-Jew to repair them. Even though they will tear further if one does not repair them – it is forbidden, for it is not called a "davar ha'aved" except when the essence of the object is ruined, and not for the sake of a small addition of damage (Tur). However, by means of a shinui, it is permitted to repair them slightly for the need of the Moed, even for a craftsman. A layman does not require a shinui (ibid. subsection 7), for every act of a layman is like a shinui. And there are those who say that if they were torn and damaged significantly – it is permitted to repair them completely, for this is certainly a "davar ha'aved," as if one does not repair them they will be completely ruined (Taz subsection 1). However, it is better to do so by means of a non-Jew.

One who needs a garment during the Moed, because he has nothing with which to go outside, if he was a layman who is not expert in that craft – he may perform it in his usual manner. But if he was an expert craftsman – he must perform it in the manner of a layman, meaning that he should make wide stitches, one stitch above and one below like the teeth of a dog. And it does not avail a craftsman to sew by means of a change in the gripping of the needle in his hand, rather we require a change in the essence of the sewing. And even though for writing a change in the gripping of the quill in an unusual manner avails, as will be explained in siman 545, writing is different as it is not a craft of expertise (Taz subsection 3). And who is called an "expert"? Anyone who knows how to draw out a needle-full at one time, or who knows how to align a hem on the edge of his shirt (Magen Avraham subsection 9). And according to this, most of our women are called "experts," for they know how to do so. And a child who was born during the festival – it is forbidden to make him new garments during the Moed in order to circumcise him in them, and his father may wrap him in silks (ibid. subsection 8). And if not – he does not need at all to wrap him in a beautiful garment, for we will not permit sewing for him during Chol HaMoed for this reason.