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One Davens a regular weekday Shemoneh Esrei for Maariv, Shacharis and Mincha, although adding Yaaleh Veyavo to the prayer. If one forgot to recite Yaaleh Veyavo in Shemoneh Esrei he must repeat the prayer. This applies even by Maariv.
The sages only instituted Hallel to be read on the 1st day of Pesach [and 2nd in Diaspora]. Nevertheless, the custom of all Jewry is to read the Hallel on each day of Pesach. Thus, on the first day [and second in Diaspora] the entire Hallel is read, while on the remaining days only an abridged Hallel is read.
The blessing: Some Poskim rule that whenever half Hallel is recited, it is to be said without saying a blessing before or after [even when Davening with a Minyan, and even the Chazan is not to say a blessing]. Other Poskim however rule that if the Hallel is being recited with a Minyan then a before and after blessing is to be recited, however an individual [praying without a Minyan] does not recite either blessing. Other Poskim however rule that every individual may recite a blessing even if he is not partaking in a Minyan. Practically the custom [of Sephardim] in Eretz Yisrael and the surrounding cities is not to recite a blessing even in a Minyan. However the Ashkenazi custom is that every person recites a blessing even if he is Davening in private, without a Minyan. Nevertheless, one is to beware to try to recite Hallel with the Minyan. Furthermore, when reciting Half Hallel with the Minyan, only the Chazan is to recite the before and after blessing and he is to have in mind for the congregation to fulfill their obligation with him. In turn, the congregation is to answer Amen and fulfill their obligation with his blessing. [However if one is praying privately he is to recite the opening and concluding blessings of Hallel even when the entire Hallel is not recited and so is the Chabad custom. Furthermore, many Chabad Chassidim are accustomed to recite the blessing on their own even when Davening with the Minyan. Some recite it prior to the Chazan and hence complete it prior to the Chazan completing his blessing. Others recite it together with the Chazan and some recite it after the Chazan.]
Hefsek-Making an interval to answer Amen and the like: When the half Hallel is recited, such as on Rosh Chodesh and Chol Hamoed Pesach, then it has the same laws of interval of between paragraphs. [Some learn this to mean that it has the same status as between the paragraphs of Shema. Others learn this to mean that it has the same status as Pesukei Dezimra. Practically, one may stop to answer everything that one can answer during Shema, which includes: Amen Yihei Shimei Raba and Amen of Daamiran Bealma of Kaddish; Kadosh Kadosh, Baruch and Yimloch of Kedusha; Borchu; The three words of Modim Anachnu Lach; Amen for Birchas Hatorah, Hakeil Hakadosh and Shomeia Tefila. One may make an interval even in the midst of a verse, although in the event that one did so he is to return to the beginning of that verse.]
For further details of the laws of Hallel-See Chapter 13 Halacha 4!
Are women who recite Hallel to recite a blessing before and after?
Some Poskim rule that women are not to recite a blessing upon reciting Hallel. This applies even towards those women of Ashkenazi origin that usually recite a blessing prior to performing their optional Mitzvos. Other Poskim however rule that women may recite the blessing and so is the widespread custom.
If a Sefaradi is a Chazan by an Ashkenazi Minyan, may he say a blessing over the Hallel on behalf of the congregation?
A Chassidic Perspective
The reason we do not say the complete Hallel on each day of Pesach in contrast to Sukkos:
On Sukkos, the G-dly revelation is able to be internally felt on each day of the holiday, and thus there is an abundance of joy on each day which is expressed in the daily completion of Hallel. This ability to internalize and feel the revelation is only available after the giving of the Torah. However, on Pesach which took place before the giving of the Torah, we were unable to internalize the revelation, and thus the joy is not exorbitant enough to justify the completion of Hallel. However, on the first day of Pesach the complete Hallel is recited as we were removed from the 49 gates of impurity and there is no greater joy than this.
The Musaf of Chol Hamoed follows the same dialect as Musaf of Yom Tov of the 1st day of Pesach, with exception that when the Musaf sacrifice is mentioned in the prayer, one begins from “Vehikravtam” and not from “Ubachimasha Asar Yom”. The reason for this is because all the Musaf sacrifices were the same on all the days of Pesach. [On Chol Hamoed Sukkos, however, each day has a different offering which is read in the Musaf.]
On each day of Chol Hamoed the Torah is read. Two Torah scrolls are removed from the ark. The following are the portions read on each day:
The portions read:
2nd day of Pesach: The Torah portion of “Shur O Kesev” is read.
3rd-5th day: The Torah portion of the 3rd, 4th, and 5th days of Chol Hamoed vary in accordance to whether the day falls on Shabbos. Whenever one of those days falls on Shabbos, the Torah portion of Shabbos Chol Hamoed is read, which is the portion of “Riea-Psal Licha”. On the other two days, the portion of “Kadesh Li” is read on the first day, and the portion of “Im Kesef Tilveh” is read on the second day. If the above three days do not fall on Shabbos, then the order is Kadesh, Im Kesef, and Psal Licha.
6th day: The portion of “Bamidbar Sinai” is read.
The order if Pesach falls on Sunday or Shabbos: 2nd day: Shur O kesev; 3rd day: Kadesh; 4th day: Im Kesef; 5th day: Psal Licha, 6th day: Bamidbar Sinai.
The order if Pesach falls on Tuesday: Wednesday/2nd: Shur o kesev; Thursday/3rd: Kadesh; Friday/4th: Im Kesef; Shabbos/5th: Rieh- Psal Licha; Sunday/6th: Bamidbar Sinai.
The order if Pesach falls on Thursday: Friday/2nd: Shur o kesev; Shabbos/3rd: Riea-Psal Licha; Sunday/4th: Kadesh; Monday/5th: Im kesef Tilveh; Tuesday/6th: Bamidbar Sinai.
If the wrong portion was read: If one read the wrong portion on one of the above days, one has nevertheless fulfilled his obligation and is not required to repeat the reading with the correct portion. [However, he is to read the omitted portion when the day comes for reading the portion that was accidently read.]
On each day of Pesach, a second Sefer Torah is taken out of the Ark and the portion discussing the Pesach Musaf offering is read. The Maftir of all the days is read from the same portion, beginning from “Vehikravtam”. This is with exception to the Maftir of the 1st day which begins one verse earlier “And on the 1st day…”
The number of Aliyos?
On Chol Hamoed, four people are called up to the Torah. Three people called up for the daily reading in the first Sefer Torah and a fourth person is called up for Maftir.
On Chol Hamoed the half Kaddish is recited only after the reading of the Maftir in the second Sefer Torah.
It is a Biblical command for one to rejoice, himself, his wife, his children and his entire household, throughout all days of Yom Tov, including Chol Hamoed. Men are obligated to drink wine [every day of Yom Tov and Chol Hamoed] in order to fulfill their Mitzvah of Simcha. One who does not drink wine does not fulfill the command. In addition to drinking wine, there is also a [Biblical] Mitzvah, to eat meat and other delicacies, although this is not an actual obligation. [One who increases in eating other delicacies and doing other matters of joy is also considered to be fulfilling the Biblical command, although he is not obligated to do so.] One is to give his children and other young members of his household [treats such as] nuts. [Today this can be fulfilled through giving children chocolate and other candies.]
Special meal in memory of Haman’s death: One is to enhance his meal on the 16th of Nissan in honor of the meal which Queen Esther made with Haman and Achashveirosh on the 16th of Nissan, which then led Haman to be hung.
How much wine must a man drink?
A man is to drink a Revius of wine every day of Yom Tov, including Chol Hamoed.
Must one drink actual wine, or is grape juice also valid?
One does not fulfill his obligation with grape juice.
Must one drink actual wine, or are other alcoholic beverages also valid?
One can drink any alcoholic beverage.
Are also women to drink wine for Simchas Yom Tov?
 Admur 490:3
 Admur 490:6-7
 The reason: The reason for why the sages did not institute Hallel to be read also the other days is because it was only instituted to be said by a new happy occasion, and the remaining days of Pesach are considered a continuation of the same holiday of the 1st day, and thus the Hallel was only instituted to be said on the 1st day. [Admur ibid]
 Second opinion in Michaber 422:2; Rashi; Rambam Brachos 11:16; Chanukah 3:7
 The reason: As Hallel on Rosh Chodesh is a mere custom and we do not recite a blessing over fulfilling a custom. [Kaf Hachaim 422:34]
 First opinion in Michaber ibid; Rif Shabbos 24b; Rabbeinu Yonah Brachos 14a
 Definition of a Minyan: In general a Minyan refers to ten adult men. However see Admur 479:6 that if one is reciting Hallel without a Minyan it is a Mitzvah to have another two people listen and answer [for Hodu and Ana]. In explanation of the reason behind this some opinions say that a Zimun of three is considered a congregation which warrants a blessing to be said, and hence in order to say a blessing according to all one should least strive to have at least three people. [Lechem Chamudos brought in M”A 422:7; M”B 422:18; Kaf Hachaim 422:39]
 May every individual recite the blessing or only the Chazan? It is implied from the wording of the Michaber and Rama that according to this opinion every person may recite the blessing when Hallel is being recited with the Minyan and it is not necessary for the Chazan to be Yotzei the congregation. Thus, when saying Hallel with the congregation everyone can say the blessing. [See Admur 619:8 “and so is the law regarding Hallel” that ideally due to Berov Am Hadras Melech it would be proper to have only the Chazan recite the blessing, however the custom became for everyone to say it. However perhaps this refers to the whole Hallel.] However, in the Siddur Admur rules that only the Chazan is to say the blessing [as will be explained at the end of this Halacha]. The Shaar Hakolel 37:4 explains that this is in order to suspect for the stringent opinion which states a blessing is never recited, and hence by half Hallel Admur rules that only the Chazan should recite it. See Glosses of Rav Raskin on Siddur footnote 8 that suggests that perhaps even according to this opinion only the Chazan is to say the blessing and not every individual.
 Opinion of Rama ibid; Rabbeinu Tam Taanis; Tosafos Erechin 10b; Tur in name of Rosh
 The reason: Although everyone agrees that the saying of Hallel on Rosh Chodesh is a custom, nevertheless it is permitted to recite a blessing over a custom just like women are accustomed to recite a blessing over the Mitzvah of Lulav, even though they are not obligated in the Mitzvah. [Tosafus Erechin ibid; Kaf Hachaim 422:36]
 Michaber ibid
 Rama 422:2
The reason: This is initially required in order to recite the blessing even according to the first opinion [i.e. second opinion brought above]. [Biur Hagra; Kaf Hachaim 422:37]
 Siddur Admur; Mishnas Chassidim based on Kabala; Siddur Rav Amram
Ruling of Siddur ibid: “On days that Half Hallel is recited it should be accustomed that the Chazan alone says the blessing at beginning and end while the congregation listens to the blessings, answers Amen and fulfills their obligation.”
The reason and other opinions: It is implied from the wording of the Michaber and Rama that [according to the second opinion] every person may recite the blessing when Hallel is being recited with the Minyan and it is not necessary for the Chazan to be Yotzei the congregation. In Admur 619:8 he rules that ideally due to Berov Am Hadras Melech it would be proper to have only the Chazan recite the blessing by all Mitzvos, such a Shehechiyanu, Lulav and Hallel, however the custom became for everyone to say the blessing themselves being that in most cases the Chazan does not have in mind to fulfill their obligation. However, in the Siddur Admur rules that only the Chazan is to say the blessing. The Shaar Hakolel 37:4 explains that this is in order to suspect for the stringent opinion which states a blessing is never recited, and hence by half Hallel Admur rules that only the Chazan should recite it. See Glosses of Rav Raskin on Siddur footnote 8.
Reminding the Chazan: Many are accustomed to remind the Chazan before Hallel to have the congregation in mind within his blessing. [Shaar Hakolel 37:4]
 Siddur Admur; Regarding why Admur here directs the congregation to answer Amen: See Likkut Dinei Rosh Chodesh 7 footnote 9; Admur 215; 594:1; M”B 213:17
 Implication of Rama ibid; Tanya Rabasi 32; Hamanhig brought in Shaar Hakolel 37:5
 Sefer Haminhagim p. 69 [English]; Hayom Yom 1st Teves; Igros Kodesh 18:84 [printed in Shulchan Menachem 2:200]; Shaar Hakolel 37:5; Custom of Tzemach Tzedek [as brought in Shaar Hakolel ibid; however see Kuntrus Piskei Hasiddur]; Reshimos 8:20 that the Rebbe Rashab always said the blessing to himself even with a Minyan however he stated not to publicize this matter to others; See glosses of Siddur of Rav Raskin p. 475 for an overview in this matter
Ruling of Admur in Siddur and overview of Chabad custom: In the Siddur of Admur he does not write the law regarding an individual reciting Hallel and only writes regarding saying the blessing in a Minyan. The Shaar Hakolel 37:5 learns that Admur did not rule for us in this regard and hence one is to follow the ruling of the Rama that in our communities the custom is to recite the blessing. So was also heard to be the custom of the Tzemach Tzedek. Those Siddurim of Admur which state that a Yachid is not to say the blessing are inaccurate, as Admur never wrote these words and it was added by the publishers. Thus one is not to break from the accepted custom of the Rama. [Shaar Hakolel ibid] However see Glossses of the Rebbe Rashab on the Siddur who wrote that he asked his father the Rebbe Maharash about this issue and he replied that the Tzemach Tzedek told him that what was written in the Siddur by the publishers was most likely heard from the Maharil, and practically one can do as he chooses. Rav A”C Naah in Kuntrus Piskeiy Hasiddur also concludes that the Tzemach Tzedek never gave a final ruling on this matter, and he thus argues on the conclusion of the Shaar Hakolel ibid. Practically, the Chabad custom as stated in Hayom Yom is to say it.
 See Admur 618:8 that every individual should say the blessing, although perhaps this refers to the whole Hallel; Reshimos 8:20 that the Rebbe Rashab always said the blessing to himself even with a Minyan however he stated not to publicize this matter to others; Sichas Kodesh 1981 4:322 [brought in Shaarei Halacha Uminhag 2:175; Shulchan Menachem 2:194] “It is customary of Chassidim to quietly grab the blessing of Half Hallel”; See glosses of Siddur of Rav Raskin for an overview in this matter; See also Likkut Dinei Rosh Chodesh 8 footnote 8; Heichal Baal Shem Tov 29:42
 As is the simple implication of the Rebbe’s words and as is the simple understanding of Admur in 619:8 that when saying the blessing of Hallel to oneself one is to say it prior to the Chazan and answer Amen to his blessing. See glosses of Siddur of Rav Raskin ibid; So rules also Yesod Veshoresh Havodah 12:4 regarding reading Megillah, that the listeners may answer Amen to the Chazan’s blessing even if they already said their own blessing beforehand.
 As finishing the blessing prior to the Chazan causes an issue of an interval as how can one answer Amen prior to beginning Hallel after his blessing. So rules Yalkut Yosef Moadim 5:295 regarding the above case of Megillah; See Panim Meiros 2:5; Shaarei Teshuvah 167:11; See glosses of Siddur of Rav Raskin ibid
 Admur 488:3; Michaber/Rama 422:4
 Michaber 422:4 regarding Rosh Chodesh “One may ask Shalom even in the middle and for one who he must respect, and he may answer Shalom to any individual.”; Admur ibid that Chol Hamoed Pesach has the same status as Rosh Chodesh.
The reason: As on these days the recital of Hallel is only a Minhag and hence has a lesser stringency of Hefsek. [Admur ibid]
 Hefsek Betefilah 4:10 [p. 80] and p. 196; Dinei Uminhagei Rosh Chodesh Chabad 8:12 based on Admur 66:5 [and Chayeh Adam 20:4] that one may not make an interval of Amen between the paragraphs of Birchas Shema; Hiskashrus 441
 Nitei Gavriel Pesach 7:12 [p. 69]; Yabia Omer 2:32; The Peri Megadim 51 and glosses of Rav Akiva Eiger rule it is permitted to make an interval of Amen between the paragraphs of Birchas Shema. [See M”B 66:23]
 See Admur 66:4-5; Siddur Admur
 Admur 66:4; Kaf Hachaim 422:46
 Ketzos Hashulchan 18:2
 Yeshuos Yaakov 422:6; Siddur Yaavetz; Kaf Hachaim 422:28 in name of Yeshuos Yaakov ibid
 Biur Halacha 422:2 “Hallel”
 Yeshuos Yaakov ibid; Biur Halacha ibid
 Chaim Sheol 1:99; Kesher Gudal 23:5; Beis Oved 4; Kaf Hachaim 422:35
 Likkutei Torah Tzav page 28
 Admur 490:5
 Admur 490:8-9
 The reason: This portion is read because it mentions the Omer offering. [Admur ibid]
 The reason: The reason this portion is read on Shabbos is because it discusses both Shabbos and Chol Hamoed, being that Chol Hamoed is learned from the verse of “Seven days you shall keep of Pesach”, which is written in that Parsha. [Admur ibid]
 Admur 490:9; Peri Chadash 490:5; P”M 490; Biur Halacha 490:5 “Siman”
 Peri Chadash ibid; P”M ibid; Biur Halacha ibid
 Admur 490:11
 Admur 490:10-11
The reason: The reason four people are called up on Chol Hamoed is because by every day that contains a Musaf prayer, the sages added another Aliyah to the Torah reading. [Admur ibid]
 In the times of Temple when the Maftir was not read, a fourth Aliyah was called up for the reading of the daily portion.
 Admur 490:10
 The reason: The reason for this is due to Tircha Detzibura, as people have work and may not be delayed. [Admur ibid]
 Admur 490:11
 The reason: The reason for this is because the fourth reading which is read as Maftir is part of the original institution to call up four people to the Torah on Chol Hamoed. Kaddish is recited before Maftir when the Maftir Aliyah is not part of the original institution. [Admur ibid]
 Admur 529:6; 242:1 regarding eating on Yom Tov that it is Biblical due to the Mitzvah of Simcha.
 So is implied from Admur 529:6
 Admur 242:1 implies eating meat and other delicacies is Biblical and not a mere Mitzvah. See next footnote!
 Admur 242:1 writes plainly that there is a Biblical Mitzvah of Simcha in eating and drinking on Yom Tov, and only in the Kuntrus Acharon does he write “for example meat and wine”, hence clearly implying there is a Mitzvah with all delicacies. So is also implied from the concluding words of Admur 529:7 “we are to rejoice with all other forms of Simcha”. Now although Admur there states clearly that it is not an obligation but a mere Mitzvah, unlike what He wrote in 242:1, one can perhaps say that both rulings hold true without contradiction, as although one only fulfills his obligation of Simcha by drinking wine as writes Admur in 529:7, nevertheless when he eats meat and other delicacies he also fulfills the Biblical Mitzvah of Simcha, as he is merely increasing in the Mitzvah. In other words, the Mitzvah of Simcha begins with wine although extends as well to all other delicacies. Hence one who drinks wine can now extend and fulfill the Mitzvah with meat and all other delicacies and matters of Simcha. Vetzaruch Iyun.
 So is also implied from the concluding words of Admur 529:7 “we are to rejoice with all other forms of Simcha”.
 Beir Moshe 7:3
 See Chapter 13 Halacha 8!
 Nimukeiy Orach Chaim 529; Torah Or Esther p. 198 “One fulfills his obligation of Simcha through drinking a Revius of wine.”
 Peri Chadash 483; Chol Hamoed Kihilchaso 1 footnote 24
 Chol Hamoed Kihilchaso 1 footnote 25
 Shaagas Aryeh 65