As a rule one is forbidden to write on chol hamoed, and typing on a computer should no different (though some poskim are lenient). However, it seems to me that there should be no problem posting divrei Torah to the GY website on chol hamoed. Gererally speaking a "davar ha'aveid", issue of financial loss, is permitted on chol hamoed. Loss of learning Torah, and especially "shel rabim"-for many people- should certainly be no less important than a loss of money.
However, Reb Moshe in Igros Moshe YD 1:241 seems to have been machmir on himself not to write even divrei Torah on chol hamoed when there was no specific urgency.
I would appreciate anyone who can clarify this point, and especially to bring specific sources.
Peretz

Quote "As a rule one is forbidden to write on chol hamoed"

Even though people are Machmer, but in MB 545:35 comes out that cursive writing is really permitted according to many Achronim and that was the prominent Minhag and they have what to rely on and those who want to be Machmer should do so for themselves. The Minhag was to make the first line slanty. I wonder why many people became in recent years so Machmer with it.
Quote "typing on a computer should no different (though some poskim are lenient)"
The problem with writing that it's a Maase Uman (needs a professional) that's why some only prohibit writing STam. Even the Shitos that prohibit cursive writing is (I assume) that we all need to learn how to write, so it's a Maaseh Uman. But typing, even my young kids know how to press the keys. If someone knows how to type professionally, than there might be a case to prohibit, but seek and peck, I don't see it to be a Maase Uman. So if it's for Moad use, so people can read it during the Moad, it should be permitted. Though posting the last day 10 minutes before Shkiah Erev YT(2nd days) may be a problem.

Quote "Generally speaking a "davar ha'aveid", issue of financial loss, is permitted on chol hamoed. Loss of learning Torah, and especially "shel rabim"-for many people- should certainly be no less important than a loss of money."

See SO Seif 9 which talks about writing Chidushin is a Davar Ha'aved, but things that ar Pushet that is already written down other places, like the Chesbon of the Tekufos, evsince it won't be lost after the mOAD. Most posts aren't Chiddushin and would be able to wait after YT.

B"H

Not all writing is forbidden on Chol Hamoed. For instance, a man can write in ordinary fashion an "iggeres shalom" (a salutary letter) to his friend.

Rav Ovadiah Yoseph holds the opinion that writing "chidushei Torah" on the mid-festival days is also permitted if there is a concern that the scholar would forget the "chidush" had he waited till the end of the festival days to write it.

David

David,
The Mechaber does permit "iggeres shalom", however the Rema forbids it.
Peretz

quote:

Originally posted by Rav Chaim:
I wonder why many people became in recent years so Machmer with it.

considering that the Rema is machmir, it is not surprising that many people should also be similarly machmir.

quote:

The problem with writing that it's a Maase Uman (needs a professional) that's why some only prohibit writing STam. But typing, even my young kids know how to press the keys.

However, there is a machlokes between the Elya Rabba and the Eshel Avraham whether the definition of maaseh uman goes be the action or the result. Therefore, a typewriter or computer printout which looks professional would fall into this dispute.
This only applies to printing, but when the issue is only electrons on a computer screen it is permitted because of the transient nature of the writing. Similar to what we find in the Rema seif 7 that it is permitted to write on a wax tablet since it does not last.

quote:

If someone knows how to type professionally, than there might be a case to prohibit, but seek and peck, I don't see it to be a Maase Uman.

Reb Moshe said that there is no intrinsic difference between the typing of a professional and an amateur, just the professional does the same thing faster. So there would be no difference between them.

quote:

So if it's for Moad use, so people can read it during the Moad, it should be permitted. Though posting the last day 10 minutes before Shkiah Erev YT(2nd days) may be a problem.

According to the Mishna Berura you brought previously who brings the minhag not like the Rema, even if it isn't for moed use it would be permitted.

quote:

See SO Seif 9 which talks about writing Chidushin is a Davar Ha'aved, but things that AR Pushet that is already written down other places, like the Chesbon of the Tekufos, evsince it won't be lost after the mOAD. Most posts aren't Chiddushin and would be able to wait after YT.

However, see Mishna Berura 47 who writes that even without the consideration of forgetting a chiddush one may write Torah on chol hamoed because each minutes learning is important by itself. Speaking for myself, I post to GY in my free time when I wouldn't have been learning otherwise.
Furthermore, many of those asking questions may forget to ask them again a week later. If nothing else it should be "tzorech harabim" that the Rema permits in seif 1.

Quote "considering that the Rema is machmir, it is not surprising that many people should also be similarly machmir."
Usually, when the Achronim argue with the Rama, they usually follow the Achronim (unless they're Yekkes)
Quote "However, there is a machlokes between the Elya Rabba and the Eshel Avraham whether the definition of maaseh uman goes be the action or the result. Therefore, a typewriter or computer printout which looks professional would fall into this dispute."
I don't think that it would necessary would fall under that heading. Since it's obvious that it would come form a computer, which any Hedyot can do, then it should be Muter to everyone.
Quote"

quote:
So if it's for Moad use, so people can read it during the Moad, it should be permitted. Though posting the last day 10 minutes before Shkiah Erev YT(2nd days) may be a problem.



According to the Mishna Berura you brought previously who brings the minhag not like the Rema, even if it isn't for moed use it would be permitted."

Why, any Malacha that's not done L'Tzorech Hamoed, even if it's Maseh Hedyot, it's prohibited, unless it's Dover Ha'Aved. Reconsidering, those that live on the eastern hemisphere would be able to post, since those on the Western Hemisphere could read it.

Quote "However, see Mishna Berura 47 who writes that even without the consideration of forgetting a chiddush one may write Torah on chol hamoed because each minutes learning is important by itself"

That is going on the Chidush that you thought of during Moed, then even if you can write it down after the Moed, but at that time you should be writing other Chiddushim But things that are not Chiddushim then it's like the case of writing the Tekufa, that even if they never get written it's no big loss, since they're written down anyhow.

Quote "However, there is a machlokes between the Elya Rabba and the Eshel Avraham whether the definition of maaseh uman goes be the action or the result. Therefore, a typewriter or computer printout which looks professional would fall into this dispute."

To explain better what I wrote in the last post. What makes something professional, it's either what cannot be done by a Hedyot. Or in the Machlokes of the above, that a Hedyot, after extra Tircha, can make it look like a professional job. But something that doesn't take any Tircha at all, and any Hedyot can do it, why should we even consider it a Maasseh Uman. It should be by definition Maaseh Hedyot.

It seems that the explanation for the Elya Rabba would be that Chazal forbade any form of writing that results in what would appear to be a professional job.
The Elya Rabba is in 460:6 and writes explicitly that writing with a stamper is forbidden on chol hamoed. The Be'er Moshe and Kinyan Torah also both understand that according to the Elya Rabba a typewriter or computer printer would be forbidden on chol hamoed.
I saw in Piskei Teshuvos that Reb Moshe was not alone in being machmir on himself not to write even divrei Torah and teshuvos on chol hamoed. The Rosh, Noda BeYehuda, Chasam Sofer and others were all machmir.

However, I think that we both agree that the bottom line is that for one reason or another it is permitted to post divrei Torah on GY during chol hamoed.
Peretz

quote:

The Elya Rabba is in 460:6 and writes explicitly that writing with a stamper is forbidden on chol hamoed.

I saw the Elya Rabba and all he says that it's considered writting. That's why he compares it to Yom Tov. All he can mean that you can't do it for not for Moed use, like printing a Sefer to come out after YT. If it wouldn't be a Melacha, it wouldn't be a problem doing it for after YT. I don't see why one must learn the Elya Rabba differently.

In the Piskei Tshuva, he brings that Rav Moshe does permit the typing also.