Should we tie one one during hol hamoed? TB Moed Katan 19

Work, malakha, is not only prohibited on the holiday but also during hol hamoed, the intermediary days. Nevertheless, we have previously learned that the person is allowed to do malakhot on the intermediary days of the holiday if needed for the holiday. The Mishnah on daf TB Moed Katan 18b presents a list of documents one may write on hol hamoed because a mitzvah is involved like an get, the bill of divorce.  On today’s daf TB Moed Katan 19 we learn “ The Sages taught the following baraita: A person may write phylacteries (tefillin-gg)and mezuzot for himself and spin sky-blue wool for his fringes on his thigh. And for others he may do these things as a favor, but not for payment. This is the statement of Rabbi Meir. Rabbi Yehuda says: If he initially made them for himself, he may employ artifice, sell his own and then go back and write new ones for himself. Rabbi Yosei says: He may write and sell them in his usual manner, in the amount that is enough to provide for his livelihood.

"Rav ruled for Rav Ḥananel, and some say it was Rabba bar bar Ḥana who ruled for Rav Ḥananel: The halakha is that one may write and sell them in his usual manner, in the amount that is enough to provide for his livelihood.” (Sefaria.org translation)

Since the Gemara never explicitly deals with the question whether a person should or not should put on tefillinon hol hamoed, the Rishonim decipher what a person should do by analyzing the phrase "A person may write phylacteries and mezuzot for himself ."

Since he may write tefillin for himself and potentially for others on hol hamoed, does this mean he writes them in oprder to put them on during hol hamoed? As in most cases the answer is yes and no, depending upon where you come from, your tradition and your posek, decider of Jewish law.

Many Rishonim including the Rif, Rambam, Rashba, and the Bet Yosef, say that one should not put on tefillin during hol hamoed because these days are part and parcel of the holiday. The scribe writes them for himself or for others so that the tefillin are immediately ready for use after the holiday. Meiri writes this is the custom of the Sephardim. The Ritba and Rabbi Shimshon ben Avraham write men are obligated to put on tefillin during hol hamoed. The Meiri writes that this is the custom in most places in France. Some Rishonim like the Meiri say that since there's a doubt whether one should or should not put on tefillin, he should put them on without the appropriate blessings. The Rama poskins for Ashkenazi Jews that we should put on tefillin with the blessings.

Today Sefardim, Hasadim who were very much influenced by Sefardic traditions, and almost everybody in Israel who have been influenced by the Vilna  Gaon strong opposition to putting on tefillin during hol hamoed, do not put on tefillin during hol hamoed. Ashkenazim will put on tefillin with the appropriate blessings, but take them off before the special hol hamoed Torah readings signaling for them the transition from hol to the moed.

I personally do not put on tefillin during hol hamoed in order to make these days more festive and holiday like.