Jerusalem Talmud Moed Katan 1:7

משנה: אֵין נוֹשְׂאִין נָשִׁים בַּמּוֹעֵד לֹא בְּתוּלוֹת וְלֹא אַלְמָנוֹת, וְלֹא מְייַבְּמִין מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ. אֲבָל מַחֲזִיר אֶת גְּרוּשָׁתוֹ. וְעוֹשָׂה אִשָּׁה תַּכְשִׁיטֶיהָ בַּמּוֹעֵד. רִבִּי יְהוּדָה אוֹמֵר לֹא תָּסוּד מִפְּנֵי שֶׁנִּיוּוּל הוּא לָהּ: MISHNAH: One does not marry women on a holiday, neither virgins nor widows, nor does one enter into levirate marriage, because it is a joy for him¹¹⁴Since there is a biblical commandment to enjoy the holiday, no competing causes of joy should be procured on the holiday. But remarrying his divorcee will increase his conventional enjoyment of the holiday.. But he may take back his divorcee, and a woman does adorn herself¹¹⁵By make-up. manicure, pedicure, etc. on the holiday.
Rebbi Jehudah says, she may not use lime¹³²They used to use lime as a depilatory on the face which at the same time irritated the skin and thereby increased the blood flow to made gave more color to the cheeks. The beauty treatment described was applied mainly to single girls to make them more marriageable. because it disfigures her.

הלכה: אֵין נוֹשְׂאִין נָשִׁים בַּמּוֹעֵד. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי בִיטּוּל פִּרְייָה וְרִבְייָה. בְּעוֹן קוֹמֵי רִבִּי יָסָה. הָעֶבֶד מָהוּ שֶׁיִּשָּׂא בַמּוֹעֵד. אָמַר לוֹן. נִישְׁמְעִינָהּ מִן הָדָא. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין. וְאָמַר שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי בִיטּוּל פִּרְייָה וְרִבְייָה. הָדָא אָֽמְרָה שֶׁהָעֶבֶד מְצוּוֶה עַל פִּרְייָה וְרִבְייָה. וְכָל־שֶׁהוּא מְצֻוֶּה עַל פִּירְייָה וְרִיבְייָה אָסוּר לוֹ לִישָּׂא בַמּוֹעֵד. HALAKHAH: ¹¹⁶There is a parallel in Gittin 4:5:3-6:4" href="/Jerusalem_Talmud_Gittin.4.5.3-6.4">Giṭtin4:5, Notes 144–148. Simeon bar Abba in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase¹¹⁷For him the prohibition of weddings on the intermediate days of a holiday is purely rabbinical, so that people should not refrain from marrying during the rest of the year in order to save money.. They asked before Rebbi Yose¹¹⁸Following the text in Giṭtin, rather than the text here, “Yasa”, a contemporary of R. Joḥanan.: May a slave marry a woman on a holiday¹¹⁹The question is difficult to understand since the slave cannot marry as long as he is a slave but is a full Jew subject to all Jewish laws the moment he is manumitted. Maybe the question is about a slave manumitted on the holiday.? He told them, let us hear from the following: “One who is half a slave and half a free man.” And Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: Because of refraining from being fruitful and increase. This implies that a slave is commanded to be fruitful and multiply and anybody commanded to be fruitful and multiply is forbidden to marry on a holiday¹²⁰Even if in this case the marriage has to be postponed for a few days. Chagigah 2b" href="/Tosafot_on_Chagigah.2b">Tosaphot Ḥagiga2b, Gittin.41b">Giṭtin41b, point out that in a certain sense a male slave cannot fulfill the commandment to be fruitful because he cannot have any family relationship with his biological children.

רִבִּי אִילָא רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי חֲנִינָה. עַל שֵׁם שֶׂאֵין מְעָֽרְבִין שִׂמְחָה בְשִׂמְחָה. רִבִּי לָא שָׁמַע לָהּ מִן הָדָא כִּ֣י ׀ חֲנוּכַּת הַמִּזְבֵּ֗חַ עָשׂוּ֙ שִׁבְעַ֣ת יָמִ֔ים וְהֶחָ֖ג שִׁבְעַ֥ת יָמִֽים׃ רִבִּי יַעֲקֹב בַּר אָחָא שָׁמַע לָהּ מִן הָדָא מַלֵּ֖א שְׁבוּעַ זֹ֑את. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָֽעְזָר. מִפְּנֵי הַטּוֹרַח. תַּנֵּי אֲבָל מִתְכַּוֵּין הוּא וְנוֹשֵׂא מֵעֶרֶב הָרֶגֶל. לֵית הָדָא פְלִיגָא עַל רִבִּי לָֽעְזָר. לֵית הָדָא פְלִיגָא עַל רִבִּי יוֹחָנָן. וַאֲפִילוּ עַל רִבִּי חֲנִינָה לֵית הִיא פְלִיגָא. אָמַר רִבִּי בָּא. עֲלַת כַּלְּתָא נַפְקַת טִרְחוּתָא. Rebbi Ila, Rebbi Eleazar in the name of Rebbi Ḥanina: Because one does not mix one joy with another joy. Rebbi La understood it from the following¹²¹1Chr. 7:9.: For they celebrated the initiation of the altar for seven days and the holiday¹²²Tabernacles. for seven days. Rebbi Jacob bar Aḥa understood it from the following¹²³Genesis.29.27">Gen. 29:27.: finish the week of this one. Rebbi Abbahu in the name of Rebbi Eleazar: Because of the exertion. It was stated: But one may plan and marry on the eve of a holiday. This does not disagree with Rebbi Eleazar¹²⁴Who forbids on a holiday because of the extra exertion a wedding implies, since the wedding is held before the holiday.; this does not disagree with Rebbi Joḥanan¹²⁵Who forbids putting off weddings at least for people who have not yet procreated.. And even with Rebbi Ḥanina it does not disagree¹²⁶Who prohibits mixing one joy with another joy, since the main joy of the seven days of the wedding week is the first day.. Rebbi Abba said, when the bride enters the exertion leaves¹²⁷This proves that the baraita does not disagree with R. Ḥanina. Once the bride enters the wedding chamber after the wedding, the attendants and caterers are no longer needed. Babli 8b..

אֲבָל מַחֲזִיר הוּא אֶת גְּרוּשָׁתוֹ. מִפְּנֵי (שֶׁשִּׂמְחָה) [שֶׁאֵינָהּ שִׂמְחָה] הִיא לוֹ. הָדָא דַתּ אֲמַר מִן הִַנִּישּׂוּאִין. אֲבָל מִן הָאֵירוּסִין אָסוּר. “But he may take back his divorcee,” because it is [no]¹²⁸Distortion by the editor of the Venice edition who misunderstood the text. Remarrying his divorcee with whom he had lived is joyful for the man since it relieves him from the thought that he was stupid in divorcing her, but marrying a woman with whom he never lived is a new experience which would compete with the enjoyment of the holiday. joy for him. This you are saying after marriage, but after preliminary marriage it is forbidden.

וְעוֹשָׂה אִשָּׁה תַּכְשִׁיטֶיהָ בַּמּוֹעֵד. וְאֵילּוּ הֵן תַכְשִׁיטֵי אִשָּׁה. גּוֹדֶלֶת וְכוֹחֶלֶת וּפוֹקֶסֶת וְנוֹטֶלֶת אֶת שְׂעָרָהּ וְאֶת צִפָּרְנֶיהָ וּמְעֲבֶרְת כְּלִי חָדָשׁ עַל פָּנֶיהָ. אָמַר רִבִּי יוּדָן אָבוֹי דְרִבִּי מַתַּנְיָה. בְּלָשׁוֹן נָקִי הִיא מַתְנִיתָא. “A woman does adorn herself on the holiday.” ¹²⁹Babli 9b. The following are women’s adornments: She braids, and puts on kohl, and combs her hair, and removes hair and fingernails, and moves a grating¹³⁰The commentators all read חרש “clay” for חדש “new” in the text. I do not know why a clay instrument should be used. It seems much more that it is a depilatory instrument, and the word is Arabic ח֗דש “grating”. instrument over her face. Rebbi Yudan the father of Rebbi Mattaniah said, the baraita is in clean language¹³¹Using “face” for “genitals, mons veneris”..

רִבִּי יְהוּדָה אוֹמֵר לֹא תָּסוּד מִפְּנֵי שֶׁהוּא נִּוּוּל לָהּ׃ תְּרֵין אֲמוֹרִין רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר. בְּסִיד שֶׁהִיא מַתָּרָתוֹ בְתוֹךְ הַמּוֹעֵד נֶחְלְקוּ. אֲבָל בַּסִּיד שֶׁהִיא מַתָּרָתוֹ לְאַחַר הַמּוֹעֵד דִּבְרֵי הַכֹּל אָסוּר. וְחוֹרָנָה אָמַר. בַּסִּיד שֶׁהִיא מַתָּרָתוֹ לְאַחַר הַמּוֹעֵד נֶחְלְקוּ. אֲבָל בַּסִּיד שֶׁהִיא מַתָּרָתוֹ בְתוֹךְ הַמּוֹעֵד דִּבְרֵי הַכֹּל מוּתָּר. וְלָא יָֽדְעִין מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מָה דְאָמַר רִבִּי חֲנִינָה רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. וְרִבִּי יוֹדָה כְדַעִתֵּיהּ. כְּמַה דְרִבִּי יוּדָה אָמַר תַּמָּן. צָרַת שָׁעָה צָרָה. כֵּן הוּא אוֹמֵר הָכָא. נִיווּל שָׁעָה נִיווּל. הֲוֵי דוּ אָמַר. בְּסִיד שֶׁהוּא מַתָּרָתוֹ בְתוֹךְ הַמּוֹעֵד נֶחְלְקוּ. אֲבָל בַּסִּיד שֶׁהִיא מַתָּרָתוֹ לְאַחַר הַמּוֹעֵד דִּבְרֵי הַכֹּל אָסוּר. “Rebbi Jehudah says, she may not use lime because it disfigures her.” ¹³³Avodah zarah 1:1, Notes 48–52; Babli 9b. Two Amoraim, Rebbi Ḥanina and Rebbi Mana¹³⁴R. Mana I.. One said, they disagreed about lime which she removed on the holiday¹³⁵To be beautiful on the final day of the holiday., but lime which she removes after the holiday everybody agrees that it is forbidden¹³⁶As a misuse of the holiday.. But the other says, they disagreed about lime which she removes after the holiday. But lime which she removes during the holiday everybody agrees that it is permitted. We did not know who said what. From what R. Ḥanina, Rebbi Yasa said in the name of Rebbi Joḥanan, Rebbi Jehudah is consistent: just as Rebbi Jehudah said there, temporary pain is pain¹³⁷In Mishnah Avodah zarah 1:1., so he says here, temporary disfiguration is disfiguration. This implies that they disagreed about lime which she removed on the holiday, but lime which she removes after the holiday is forbidden.