The order of the Davening on Chol Hamoed Sukkos:

1. Up until Shemoneh Esrei, a regular weekday Davening.
2. Shemoneh Esrei of weekday with Yaaleh Veyavo.
3. Whole Hallel, with Lulav Shaking.
4. After Hallel, Hoshanos is performed.
5. After Hoshanos, the Chazan recites Kaddish Shaleim with Tiskabeil.
6. This is then followed by Shir Shel Yom
7. Kerias Hatorah
8. Ashreiy
9. Uva Letziyon
10. Yehallelu
11. Musaf of Shalosh Regalim.

1. The Chol Hamoed prayers:

A. Shemoneh Esrei-Yaaleh Veyavo:^[1]

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.

Forgot Yaaleh Veyavo but remembered prior to finishing Shemoneh Esrei:[2] If prior to finishing Shemoneh Esrei one remembered that he did not say Yaaleh Veyavo, [then if he is holding prior to saying the name of Hashem in the concluding blessing of Visechezena then he should say it as soon as he remembers and continue afterwards from Visechezena.[3] If, however, he remembered only after he already said Hashem’s name in the concluding blessing of Visechezenu then some Poskim[4] rule he is to conclude the blessing with Lamdeini Chukecha and then go back and recite Yaaleh Veyavo and then repeat from Visechezena.] If he remembered after concluding the blessing of Visechezena, but prior to Modim, then he is to say it there [and continue afterwards with Modim[5]]. If, however, he only remembered after he already began saying Modim then he must return to Ritzei and recite from there with Yaaleh Veyavo.[6] If he only remembered after he already finished Shemoneh Esrei then he must return to the beginning of Shemoneh Esrei. [This applies even if he remembered after reciting the second Yehi Ratzon, prior to taking three steps.[7]] If, however, he remembered prior to reading the second Yehi Ratzon[8] then he is to return to Ritzei.[9] [If he is accustomed to adding prayers after the second Yehi Ratzon, then if he remembers prior to concluding these prayers he is to return to Ritzei.[10]]

In doubt if said Yaaleh Veyavo: If one is in doubt as to whether he recited Yaaleh Veyavo then some Poskim[11] rule he fulfills his obligation and is not required to return to Ritzei or repeat Shemoneh Esrei. Others[12] however rule that it has the same law as one who did not say Yaaleh Veyavo and he must hence return to Ritzei or repeat Shemoneh Esrei.[13] Practically, one is to complete the Shemoneh Esrei and repeat Shemoneh Esrei as a Nidavah.[14]

If one remembered only after he already Davened Musaf:[15] If one had already Davened Musaf and only then realized he had forgotten to say Yaaleh Veyavo in Shemoneh Esrei of Shacharis, he does not need to repeat Shemoneh Esrei.[16]

B. Hallel:

Throughout the eight/nine days of Sukkos and Shemini Atzeres, one is required to recite the complete Hallel with a blessing. See Chapter 2 Halacha 7 for the full details of this matter!

A Chassidic Perspective The reason we say the complete Hallel on each day of Sukkos in contrast to Pesach:[17] 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.

C. The order of the Davening after Hallel:

After Hallel, Hoshanos is performed as explained in Chapter 2 Halacha 6. After Hoshanos, the Chazan recites Kaddish Shalem which is then followed by Shir Shel Yom, Kerias Hatorah, Ashreiy, Uva Letziyon, and Musaf.

1. Yehalelu and returning the Sefer Torah:

According to the Sephardi and Chassidic custom, the Sefer Torah is returned to the Ark only after Uva Letziyon, prior to the half Kaddish recited before Musaf.^[18] [This is likewise the Chabad custom to return the Sefer Torah to the Ark only after Uva Letziyon.^[19]]

D. Musaf:

The Musaf of Chol Hamoed follows the same Nusach as Musaf of Yom Tov of the 1^st day of Sukkos, with exception that when the Musaf sacrifice is mentioned in the prayer, one recites the particular sacrifice of that day. The reason for this is because the Musaf sacrifices of each day of Sukkos were different than the previous day, decreasing the number of bull offerings by one each day.

If the wrong Karban was read:[20] If one read the wrong portion of the Karban during Musaf, he nevertheless fulfills his obligation.

E. The six Zechiros:

One is to recite the six Zechiros after the prayers.

2. Kerias Hatorah:^[21]

On each day of Chol Hamoed the Torah is read. On Chol Hamoed Sukkos one Torah scroll is removed from the ark [in contrast to Chol Hamoed Pesach when two Torah scrolls are removed]. The following are the portions read on each day:

A. The portions read in the Diaspora:[22]

The Torah is read from Parshas Pinchas, from the portion dealing with the Karbanos that were brought on Chol Hamoed Sukkos [Bamidbar 29:20-34]. On each day one reads the Karbanos that were brought on that day. Nonetheless, due to the Sfeika Deyoma that exists in the Diaspora, there is a difference of custom in the reading between Eretz Yisrael and the Diaspora, as will now be explained.

Diaspora:[23] In the Diaspora, the four Aliyos read from the Karbanos of different days due to the Sfeika Deyoma. For Rishon one reads the previous days Karban, for Sheiyni one reads that days Karban, for Shelishi one reads the next day’s Karban[24], and for Revi’i one repeats the reading of the previous day and the next day’s Karban.

Eretz Yisrael:[25] In Eretz Yisrael, where there is no Sfeika Deyoma, all four Aliyos are read from that days Karban, hence repeating the same reading four times. [The congregation is required to hear all four Aliyos even though they contain the same verses.[26] If there is no Levi in Shul, then the Kohen is to receive the Aliyah of Levi, as is normally done, even though the same verses are being repeated.[27]]

The Chabad custom in Eretz Yisrael:[28] The custom amongst Chabad in Eretz Yisrael up until 1988 was to read like the rest of Eretz Yisrael, and repeat the same text four times, as ruled above.[29] However, based a talk of the Rebbe stated that year[30] which suggests that even in Eretz Yisrael they read the portions of the Diaspora [as rules the Tzemach Tzedek[31]], some Chabad congregations in Eretz Yisrael began following a similar reading to that of the Diaspora. Many Rabbanim[32] have protested against this change of custom, especially in light of the fact the Rebbe requested that the above-mentioned talk be omitted from the official transcripts of the Sicha[33], and instructed the author of Luach Kolel Chabad to not make any changes to the established tradition, despite his pursuance to adapt the new custom in the Luach.[34] Other Rabbahnim[35], however, defend the new custom.[36] Practically, each Rav is to direct his community in how to follow, and the community must abide by his decision. Nonetheless, it remains quite apparent that the Rebbe’s final stance on the issue was not to make any changes to the accepted custom, and to read like the rest of Eretz Yisrael, repeating the same text four times.[37] [To note, that the new Tehilas Hashem Siddur published by Kehos Kefar Chabad adapts the new custom in the reading of Kerias Hatorah for Chol Hameod Sukkos, although this place no weight into the true directive that should be followed, and was done on their own initiative. All in all, one is not to make Machlokes out of this issue, as the order of the reading is a custom, while Machlokes is forbidden Biblically.[38] This is especially in light of the fact that Bedieved one is Yotzei even with the new adapted reading, as explained next.] 

If the wrong days Karban was read:^[39] If one read the wrong portion on one of the above days, then so long as the correct day was read in one of the four Aliyos, one is Yotzei. If none of the Aliyos read the correct days Karban, then another Aliyah is to be called up. In the Diaspora, one is required to read both days of Sfeika Deyoma in order to be Yotzei, with exception to Shabbos Chol Hamoed in which case if one read that days Karban it suffices, and the Sfeika Deyoma Karban is to be read without a blessing.[40] [Certainly, if in Eretz Yisrael the reading for the Diaspora was read on that day one is Yotzei.]

 

B. The number of Aliyos?^[41]

On Chol Hamoed, four people are called up to the Torah.

May one call up for the Torah reading more people than needed?^[42] On Chol Hamoed, one may not call up more than four people for the Torah reading.^[43]

C. Kaddish:^[44]

The half Kaddish is recited after all four Aliyos are complete.^[45] [If the Kaddish was accidentally recited after the third Aliyah, it is to be repeated after the fourth Aliyah.^[46] Some Poskim^[47], however, rule one is not to repeat the Kaddish. Practically, the Kaddish is to be repeated.]

_______________________________________________________________________

[1] Admur 490:3 regarding Chol Hamoed

[2] Rama 422:1 regarding Rosh Chodesh; See Admur ibid that the laws of Yaaleh Veyavo on Chol Hamoed follow the same laws as Rosh Chodesh

[3] Rama ibid; M”B 422:2; Admur 294:7 regarding Veata Chonantanu

[4] Kesher Gudal 21:3; Shalmei Tzibur p. 220; Beis Oved 2; Shaareiy Teshuvah 114:6; 422:4; M”B 422:5; 114:6; Biur Halacha 114:6 “Belo Chasima”; Kaf Hachaim 422:11; Likkut Dinei Rosh Chodesh 6:6 in name of Luach Kolel Chabad

Other Opinions: Some Poskim leave this matter in question, as Admur makes no mention of it and perhaps saying Lamdeini Chukecha is considered an intentional interval of speech which requires one to repeat Shemoneh Esrei. [Ketzos Hashulchan 21 footnote 12] Other Poskim rule he is to conclude the blessing regularly, and then recite Yaaleh Veyavo prior to Modim. [Mamar Mordechai 422:4, brought in Kaf Hachaim 422:11]

[5] M”B 422:5

[6] Michaber ibid

The reason he must return to Ritzei: As the blessing of Ritzei was invalidated by the omission of Yaaleh Veyavo and hence must be repeated from the beginning. [See M”B 422:5; Kaf Hachaim 422:13]

[7] M”B 422:9 in explanation of Michaber ibid

[8] Shaar Hatziyon 422:8 in name of Elya Raba

[9] Michaber ibid

[10] M”B 422:8

[11] Rama 422:1; Kol Bo 11; Darkei Moshe 422:1; Taz 422:1 rules that if he remembered to say Yaaleh Veyavo in Shemoneh Esrei [prior to reaching Ritzei] and then later he is in doubt as to what he actually said, then he is not required to repeat Shemoneh Esrei as we assume he said it.

[12] M”A 422:4; Beis Yosef 422 argues on Kol Bo; Bach 422; Rokeiach in name of Yerushalmi [brought in M”A ibid]; Peri Chadash 422; Elya Raba 422:6; Tzemach Tzedek 3 letter 7; Mamar Mordechai 422:7; Birkeiy Yosef 422:3 in name of Mahriy Malko; Kesher Gudal 21:8; Shaareiy Teshuvah 422:4; Beis Oved 5; Chayeh Adam 24:44; Derech Hachaim 33:82; M”B 422:10 “so is the Halacha as majority, if not all, Achronim argue on the Rama and rule as above”; See Taz ibid that if he did not remember to say Yaaleh Veyavo in Shemoneh Esrei before Ritzei then he must repeat Shemoneh Esrei. The Birkei Yosef ibid rules that even if he remembered he is required to repeat

[13] The reason: As everyone sees that the common wording of Shemoneh Esrei does not include Yaaleh Veyavo and hence when in doubt one is to assume that he said the common wording. [M”A ibid]

[14] Kneses Hagedola 422; Nesiv Hachaim 33:15; Kaf Hachaim 422:18 rules that one is to repeat the prayer as a Tnaiy that if he must repeat it then he is repeating it as an obligation and if he is not obligated to repeat it then it is a Tefilas Nedava; The Tzemach Tzedek 3 letter 7 rules like the second opinion that one is required to repeat Shemoneh Esrei. Nonetheless, above we wrote to Daven it as a Nedava, being that one has nothing to lose by doing so, and is not considered to having said a blessing in vain even according to the first opinion. 

[15] Admur 126:3 regarding Rosh Chodesh and the same applies to Yom Tov and Chol Hamoed as evident from there; Rameh 25; M”A 126:3; Kneses Hagedola 422; Birkeiy Yosef 108:5 [however in Shiyureiy Bracha he retracted]; Mor Uketzia 422 [brought in M”B 422:4] rules that one is to repeat the prayer as a Tnaiy; if he must repeat it then he is repeating it as an obligation and if he is not obligated to repeat it then it is a Tefilas Nedava. The M”B ibid brings both opinions and concludes with the ruling of the Mor Uketzia ibid.

Other Poskim: Some Poskim rule that an individual who forgot Yaaleh Veyavo must repeat Shacharis even if he remembers after Musaf. [Peri Chadash 126:3; Chida in Shiyurei Bracha 108:2; 126; Erech Hashulchan 108:4; Shalmei Tzibur 222; Zechor Leavraham Letter Reish; Shaareiy Teshuvah 108:12; 422:3; Beis Oved 6; Kaf Hachaim 108:15; 126:16; 422:8; Opinions brought in M”B ibid] Thus, if he remembered only after the time of Shacharis has passed then he is to Daven Mincha twice, as Tashlumin. The above Poskim argue on the above conclusion of the Rameh and Kneses Hagedola. The Chida in Birkeiy Yosef ruled that Safek Brachos Lihakel however he then found a Rashba who clearly implies like the Peri Chadash and hence in Shiyurei Bracha he retracted his ruling and concluded that one must repeat Shacharis. He states that if the Rameh and Kneses Hagedola would have seen this Teshuvah of the Rashba they too would have retracted their ruling. 

[16] The reason: As in Musaf one mentioned Rosh Chodesh and hence there is no need to invalidate the Shacharis due to it lacking Rosh Chodesh. Now, although this law was only applied to a Chazan who forgot Yaaleh Veyavo in his repetition of Shacharis, nevertheless, one should not be stringent Bedieved for a Yachid by a matter that we are lenient even Lechatchila for a Chazan. [Admur ibid; Rameh ibid]

^[17] Likkutei Torah Tzav page 28

[18] Siddur Admur; Custom mentioned in Admur 25:39; 1^st custom mentioned in Rama 25:13; Michaber 423:3; Second opinion in Tur 149; Siddur Arizal; Mishnas Chassidim; See Shaar Hakolel 22 [p. 39]

The reason: As the Divine light drawn down through prayer concludes after the entrance of the Sefer to the Heichal and we hence desire to delay this as much as possible. [Shaar Hakolel ibid; See however Kaf Hachaim 135:2 in name of Shaar Hakavanos that states it is for this reason that we return the Sefer Torah immediately after the reading]

[19] Siddur Admur regarding Rosh Chodesh “Afterwards one says Ashrei and Uva Letziyon and enters the Sefer Torah to the Heichal”; Hiskashrus 457 p. 18; Siddur of Rav Raskin p. 482; Likkut Dinei Rosh Chodesh 7:15; Luach Kolel Chabad; New Siddur Tehilas Hashem

[20] M”B 488:13 in name of Chayeh Adam; Piskeiy Teshuvos 663:1

[21] Michaber 663:1-3; Admur 490:8-9 regarding Pesach

[22] Michaber 663:1

[23] Michaber and Rama ibid

[24] Rama ibid

Other opinions: Some Poskim rule that for Shelishi one repeats the reading of Sheiyni, which is the Karban of that day.

[25] Michaber ibid

Other opinions: Some Poskim rule that even in Eretz Yisrael, Ashkenazim are to read according to Sfeika Deyoma. [Tzemach Tzedek Piskei Dinim Chidushim on Rambam p. 686; Bikurei Yaakov 663:2; See Rama in 684:1; Mahariy Beiy Rav in Beis Yaakov Tefila 13:13; Igros Kodesh 15:25; All sources in next footnote]

[26] Igros Moshe 4:40; Piskeiy Teshuvos 663:1

[27] HarTzevi 1:67; Piskeiy Teshuvos 663:1

[28] See Otzer Minhagei Chabad Tishrei p. 324; Article of Rav Avraham Alter Heber in Ohalei Sheim 3 p. 99-102; Rav Moshe Chefer in Tiferes Lamelech 1 p. 82-91; Pardes Chabad 16; Hiskashrus 640-643; 651; Sefer Al Minhagim Umekoroseihem of Rav Tuvia Bloy p. 71-118;

[29] Hiskashrus 640

[30] Sichas 2^nd night of Sukkos 5749 “Even in Eretz Yisrael the custom is to read the Karbanos fo a few days for the four Aliyos, as done in the Diaspora” This part of the Sicha was not allowed to be published, and hence is only found on the audio of the Sicha.

[31] Tzemach Tzedek Miluim 11 [printed Piskei Dinim Chidushim on Rambam p. 686]; See footnotes below for elaboration

[32] Rav Y.S. Ginzberg in his final conclusion in Hiskashrus [after much deliberation and contradictory rulings in different years of the publication] writes that it is clear that the Rebbe’s final directive is to read the same text four times as rules the Michaber, unlike the custom adapted based on the talk in 5749, and people who remain stubborn to follow the new adapted custom are making a mistake, and contradicting the Rebbe’s own directives; Rav Tuvia Bloy publicized a list of many Rabbanei Chabad who agree that the old custom is to remain.

[33] Rav Leibel Groner relates that after the Sicha he mentioned to the Rebbe that this is not the custom in Eretz Yisrael, and hence the Rebbe directed him to tell the transcribers to omit it.

[34] See Pardes Chabad ibid where the original letter that Rav Baruch Na’ah wrote to the Rebbe and the Rebbe’s reply is printed. In the letter Rav Baruch Na’ah tells the Rebbe that he is changing the order of Kerias Hatorah for the next years Luach, based on the Sicha he was informed of, and asks the Rebbe to inform him the exact new order that should be followed. The Rebbe replied as follows, as printed there: All the above [Sicha] was the first version, however, after being told by many from Eretz Yisrael of the custom there, I request a full research to be done into it and publicized, prior to writing and Pesak Din on the issue” Rav Baruch Na’ah immediately went to work to do the research the Rebbe requested and came up with proofs that the new custom mentioned in the original Sicha is correct, and he thus sent his research to the Rebbe, asking him to give his consent to change the custom in the Luach Kolel Chabad. The Rebbe answered him that he should leave the custom as is and not change anything from the Luach.

[35] Rav Mordechai Shmuel Ashkenazi defended the new custom, brought in Hiskashrus 642

[36] The defense of the is custom based on the ruling of the Rama in 684:1 regarding the Chanukah reading, in which the Rama argues on the Michaber and rules that one is not to repeat the same reading. Now, the Mahariy Beiy Rav in Beis Yaakov Tefila 13:13 explains that this applies even in Eretz Yisrael, and so rules the Tzemach Tzedek Miluim 11 [Piskei Dinim Chidushim on Rambam p. 686] that the Sfeika Deyoma reading applies even in Eretz Yisrael. Practically, so is the Chabad custom on Chanukah even in Eretz Yisrael, as recorded in Luach Kolel Chabad and directed by the Rebbe. [See Igros Kodesh 15:25, printed in Shulchan Menachem 3:290] Based on this, they claim that the same should apply by Sukkos. This, however, is a difficult argument to accept as the Rama makes no gloss on the ruling regarding Chol Hamoed Sukkos, and hence it does not appear that he is arguing on the Michaber in that regard. Nonetheless, from the Tzemach Tzedek ibid it is clear that this ruling should apply likewise regarding the reading of Chol Hameod Sukkos even in Eretz Yisrael, just as we apply it regarding the reading of Chanukah. Accordingly, the change of the custom is based on the ruling of the Rama ibid, as explained by the Tzemach Tzedek ibid. [See Hiskashrus ibid and article of Rav Ashkenazi ibid] However, some argue that the Tzemahc Tzedek’s ruling was not meant as a ruling but rather a suggestion and is part of Mefarshei Hatorah and not Pesachim. See article of Rav Bloy ibid]

[37] Hiskashrus ibid

[38] See Igros Kodesh 14:391 regarding Nussach of Davening; 5:91; 16:12 and 99; 19:249 regarding wearing a Tallis as Chazan

[39] See Shaareiy Efraim 8:47; Tehila Ledavid 282:48; Birkeiy Yosef 684; Kaf Hachaim 137:13; Piskeiy Teshuvos 663:1

[40] Shaareiy Efraim 8:47-49; Poskim brought in Tehila Ledavid ibid; M”B 137:11; Kaf Hachaim 137:13; Piskeiy Teshuvos 663:1

Regarding if yesterday’s Karban was read on Shabbos Chol Hameod: It is disputed whether one is to repeat the reading of that days Karban with a blessing. Some say the Aliyah is repeated with a blessing. [M”A 137; Elya Raba 137:10; Shaareiy Efraim and M”B ibid] Others rule it is repeated without a blessing. [Maharam Melublin 85; Aruch hashulchan 137:8; Kaf Hachaim ibid]

[41] 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]

[42] Admur 490:10

[43] The reason: The reason for this is due to Tircha Detzibura, as people have work and may not be delayed. [Admur ibid]

[44] Admur 490:11

[45] Admur 490:11; M”A 490:4; Levush 490:4; Beis Yosef 490 in name of Rabbeinu Yerucham Nesiv 5:4; M”B 490:4

The reason: One is not to say the Kaddish after the reading of the Parsha of the day, prior to reading the Parsha of the Musaf, as is done by Yom Tov. The reason for this is because the only reason the half Kaddish is said beforehand on Yom Tov is because the five obligatory Aliyos have been completed in the Parshas Hayom read in the first Sefer Torah, and the Maftir which reads the Parshas Hamusafim is not part of the list of obligatory Aliyos, as explained in 282:11, and therefore we make an interval with a Kaddish in-between. However, on Chol Hamoed, the obligatory reading of the four Aliyos is not complete until after the fourth reading in the second Sefer Torah and is part of the original institution to call up four people to the Torah on Chol Hamoed. Therefore, Kaddish is not recited until after the reading of the Parshas Hamusafim. [Admur ibid; M”A ibid; Levush ibid; Beis Yosef ibid]

[46] P”M 684 A”A 4; Daas Torah 684; Igros Moshe 1:101; Piskeiy Teshuvos 490:4; See Elya Raba 669:19; Shaareiy Efraim 8:77; Imrei Eish 51; Kaf Hachaim 282:48

[47] Levush; Rosh; P”M 282 A”A 17; M”B 282:34; Shraga Hameir 3:14; Piskeiy Teshuvos 684:4; See M”A 684:4; Taz end of 684; Maharil 182; M”B 684:16; Kaf Hachaim 684:24

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