This article is an excerpt from our Sefer
Chapter 11: The First day[s] of Yom Tov
1. Maariv Sukkos night:
A. The order until Shemoneh Esrei:
For Maariv of Yom Tov, some are accustomed to read the added Mizmorim that are said on Shabbos. The Chabad custom on the night of Yom Tov is to not add any of the additional Mizmorim that are normally added on Shabbos. Thus, one begins from Shir Hamalos prior to Maariv, and prays the regular Nussach of Maariv for the night of Shabbos.
B. Sukkos falls on Friday evening:
When [the first night of] Sukkos falls on Friday evening, one begins the Maariv prayer from Mizmor Ledavid [psalm 29], [omitting all the Psalms from Lechu Neranina until Mizmor Ledavid]. [One recites the entire Nusach from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi; Mizmor Shir, Kegavna. In Lecha Dodi, the wording of Besimcha instead of Berina is recited. In Shemoneh Esrei one needs to mention “Shabbos” in the beginning of the middle blessing, and in the conclusion of the blessing. After Shemoneh Esrei one recites Vayechulu.] One recites Meiyn Sheva after Shemoneh Esrei in the regular Shabbos Nussach, mentioning Shabbos and omitting Yom Tov. [After Meiyn Sheva, one recites Kaddish Tiskabel, which is follows by Mizmor Ledavid. One then recites half Kaddish, Barchu and Aleinu.]
C. Second day of Sukkos falls on Motzei Shabbos in Diaspora:
When the second day of Sukkos in the Diaspora falls on Motzei Shabbos [i.e. Saturday night], then in the evening prayer of Shemoneh Esrei, the paragraph of Vetodieinu/ותודיענו is added prior to the paragraph of ותתן לנו.
2. The Yom Tov night meal:
The Seder of Kiddush on the first night: Men are to recite Kiddush inside the Sukkah even if it is raining, as stated in Chapter 3 Halacha 7D. The order of Kiddush on the first night of Sukkos is [Askinu], Borei Peri Hagafen, Kiddush Hayom [i.e. Asher Bachar Banu], Leishev Basukkah, and then Shehechiyanu. [The Rebbes custom is to look at Sechach upon saying the blessing of Leishev.]
Having the Sukkah in mind by Shehechiyanu of first night: The blessing of Shehechiyanu said during Kiddush on the first night of Sukkos includes both the holiday and the Mitzvah of dwelling in the Sukkah. [Thus, upon saying Shehechiyanu during Kiddush one is to intend to include also the Holiday and also the Sukkah.] It is for this reason that on the first night, the blessing of Shehechiyanu is said before the blessing of Leishev, as it also includes the Mitzvah of Sukkah.
Standing versus sitting by Kiddush: The custom is not to be particular to stand while saying kiddush [even of the night], and rather kiddush is said even while sitting. Even the blessing of Leishev Basukkah may be said even while sitting, as explained in Chapter 3 Halacha 11F. [The above is all in accordance to Halacha, however, according to Kabalah, Kiddush is to be recited in a standing position. Practically, the Chabad custom is to stand for the night Kiddush by all times, whether on Shabbos or Yom Tov. So is also the Sephardic custom, to stand for the night Kiddush and so is the custom of some Gedolei Ashkenaz. Other Gedolei Yisrael of Ashkenaz, however, retain the custom to sit while saying Kiddush.]
The Seder of Kiddush on the second night in Diaspora: The order of Kiddush on the second night of Sukkos is [Askinu,] Hagafen, Kiddush Hayom [i.e. Asher Bachar Banu], Shehechiyanu and then Leishev.
Leishev Basukkah for the household: It is customary for the household members who heard Kiddush to say the blessing of Leishev Basukkah after saying the blessing of Hamotzi. See Chapter 3 Halacha 11C in Q&A.
How much to eat: A man must eat over a Kibeitza of bread in the Sukkah on 1st [and 2nd night in the Diaspora].
When to eat: One is to beware to eat the meal after nightfall, but before midnight.
Drinking wine: It is an obligation for men to drink [a Revius of] wine on Yom Tov due to the Mitzvah of Simcha, and to establish the meal over wine due to the Mitzvah of Oneg. This means that he is to drink wine in middle of the meal.
What is the law if in Kiddush one accidently recited Mikadeish Hashabbos instead of Mikadeish Yisrael Vehazmanim?
If one remembered prior to the amount of time of saying the words “Shalom Aleichem Rebbe” from passing, and he has not yet begun saying the next blessing, he is to correct himself and say “Mikadeish Yisrael Vehazmanim”. If the above amount of time has already passed, or one already said the first word of the next blessing, he is to repeat from the start of the blessing of Asher Bachar Banu. If, however, he has already said the blessing of Shehechiyanu or Leishev Basukkah he is not to repeat this blessing of Shehechiyanu or Leishev.
3. Kiddush when Yom Tov coincides with Shabbos:
When Yom Tov falls on Friday evening, the following passages prior to Kiddush are read in an undertone: shalom aleichim, eishes chayil, mizmor ledavid Hashem ro’i, da hi se’udasa.
Extra words of Shabbos: When Yom Tov falls on Friday evening, one is required to add the extra words that mention Shabbos, in the paragraph of Kiddush, and conclude the blessing of Kiddush with Mikadesh Hashabbos ViYisrael Vihazmanikm.
Forgot to mention Shabbos in Kiddush: If one forgot to add any of the parts for Shabbos in the Kiddush, then he does not fulfill his obligation, and must repeat the Kiddush. Likewise, If one accidentally said the Friday night Shabbos Kiddush and not the Kiddush for Yom Tov, he does not fulfill his obligation and must repeat the correct Kiddush. [If he already drank the cup of wine, then he is to pour a new cup and recite Kiddush again.] However, if he concluded the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, then even if he did not mention Shabbos in the main paragraph the Yom Tov Kiddush, he nevertheless fulfills his obligation. Furthermore, if he mentioned Shabbos anywhere in the main paragraph, then even if he did not conclude the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, he nevertheless fulfills his obligation according to some Poskim, and is hence not to repeat it. This applies whether he concluded with only Mikadesh Hashabbos, or only Mikdesh Yisrael Vihazmanim.
The day Kiddush: By the day Kiddush of Yom Tov one says Askinu and the verse Eileh Moadei etc. When Yom Tov falls on Shabbos, the following passages are said prior to Askinu. They are to be said in an undertone: Mizmor Ledavid; Askinu; Veshamru; Im Tashiv; Da Hi; Zechor; Al Kein.
4. Detailed laws of the blessing of Shehechiyanu:
The blessing of Shehechiyanu is recited after the completion of Kiddush, prior to drinking the wine, as explained above. In the Diaspora, it is recited in Kiddush of both the first and second night of Sukkos. The blessing covers both the Mitzvah of Kiddush Hayom, as well as the Mitzvah of Sukkah [and hence one is to intend to fulfill his obligation of both Kiddush Hayom and of dwelling in the Sukkah, when saying the blessing of Shehechiyanu]. [One who recited the blessing of Shehechiyanu during candle lighting that took place in the Sukkah may not repeat the blessing during Kiddush. Thus, women who are saying Kiddush do not say the blessing of Shehechiyanu if they recited it by candle lighting which took place in the Sukkah. If a man is lighting the candles, then he should say the Shehechiyanu by Kiddush. If he said it by candle lighting in the Sukkah, then he does not repeat the blessing by Kiddush. If the candles were lit outside of the Sukkah, then the blessing of Shehechiyanu must be repeated during Kiddush that takes place in the Sukkah, as explained below.]
Forgot Shehechiyanu: One who forgot to recite the blessing of Shehechiyanu [during Kiddush, prior to drinking the wine, is to recite it afterwards, immediately upon remembering.] Even if he only remembered the next day, he is to recite Shehechiyanu. It may be recited even without a cup of wine. [Ideally, it may be recited anywhere upon remembering, even if he is in middle of the marketplace] however on Sukkos, when he says Shehechiyanu, he needs to say it inside the Sukkah, in order to exempt also the Sukkah with the blessing, as explained in 641/2. [If in the Diaspora one did not remember to recite Shehechiyanu until the second night of Yom Tov began, then he fulfills his blessing of Shehechiyanu of the first night through the Shehechiyanu recited after Kiddush of the second night.] If he forgot to say the blessing of Shehechiyanu on the first day, and [in the Diaspora] also forgot to say it during Kiddush of the second night, then he is obligated to recite the blessing whenever he remembers throughout the seven days of Sukkos. [This applies until the end of Hoshanah Rabbah. Once Shemini Atzeres begins, Shehechiyanu can no longer be recited.]
Said Kiddush and Shehechiyanu outside of the Sukkah: As explained above, the Mitzvah of Sukkah itself deserves to have the blessing of Shehechiyanu said over it. Now, in the event that Kiddush of the first night is recited in the Sukkah, then the blessing of Shehechiyanu recited in kiddush fulfills his obligation also on behalf of the Sukkah. However, if on the night of Yom Tov, kiddush was said inside of his house [and not in the Sukkah], then he does not fulfill his obligation of Shehechiyanu on behalf of his dwelling in the Sukkah with the recital of Shehechiyanu that took place during kiddush inside of his house. Accordingly, in such a case, the next time he enters a Sukkah to eat a meal in it throughout any of the days of Sukkos, the blessing of Shehechiyanu must be repeated. It is to be said after saying the blessing of Leishev Basukkah [prior to eating]. It is to be said even if his first meal in a Sukkah takes place in a Sukkah that is not his. [Even in the Diaspora, the blessing is to be said by his first meal in the Sukkah, even during the 1st day of Sukkos, and he is not to delay reciting it until Kiddush of the second night of Sukkos, in which case Shehechiyanu is in any event repeated.]
What is the law if a man said Shehechiyanu upon lighting candles?
If one said the blessing by candle lighting, he does not repeat the blessing by Kiddush. However on the first night of Sukkos this only applies if he lit the candles in the Sukkah. Otherwise, he must repeat Shehechiyanu for the sake of the Mitzvah of Sukkah that he is now fulfilling by Kiddush.
A. The Mitzvah:
It is a Mitzvah and obligation to host paupers, orphans, widows and other unfortunate individuals as guests for one’s Yom Tov meals. One who refuses to do so, is not considered to be having a meal of a Mitzvah, but rather a one of abomination.
B. Gentile guests:
It is forbidden to invite gentile guests on Yom Tov, for the Yom Tov meal. If, however, the gentile arrived on his own, one may offer him and give him to eat, although it is forbidden to press on the gentile to eat if he does not accept the initial offer. [See Q&A regarding allowing the gentile to enter the Sukkah!]
Housemaid: It is permitted to have a gentile housemaid eat the Yom Tov meals with one’s family.
May one allow a gentile to enter one’s Sukkah?
One should not invite a gentile into the Sukkah as this causes the holiness to leave. Therefore, one should have a gentile maid clean the Sukkah inside.
The Zohar states that during Sukkos we merit to have the seven shepherds of Israel as guests in our Sukkah, upon dwelling within it. One is required to rejoice each day with the Ushpizin of that day.
The order: The seven Ushpizin are: Avraham, Yitzchak, Yaakov, Moshe, Aaron, Yosef, David. Some, however, place Yosef before Moshe. The Chabad custom follows the former approach, that Yosef comes before Dovid. All seven guests come each of the seven days of Sukkos to visit each Jew in his Sukkah, however, each day there is a different leader who sits at the head.
The Yehi Ratzon prayer: Some write that one must verbally invite the Ushpizin in order to bring them into one’s Sukkah. Some are accustomed to reciting a special prayer of Yehi Ratzon for the Ushpizin of that day. Practically, it is not the Chabad custom to say the Yehi Ratzon for the Ushpizin, however one should mention a Devar Torah involving the guest of that night.
Candles: Some are accustomed to light seven candles in the Sukkah each night in commemoration of the Ushpizin.
Guests: The Ushpizin only come to a Sukkah if one host’s paupers as guests. However, one should not invite a gentile into the Sukkah as this causes the holiness to leave and makes the seven Holy Ushpizin become very agitated with the host. Therefore, one should have a gentile maid clean the Sukkah inside.
Respecting the Ushpizin: One should diminish the amount of mundane non-Torah conversations that take place during Sukkos, and rather increase in words of Torah and holiness throughout the time that he’s in the Sukkah. This especially applies in light of the fact that according to the Zohar we host the special guests known as the Ushpizin within the Sukkah, and one who acts in an unbefitting way disturbs their peace and causes them anger.
The Chassidic Ushpizin: There is a tradition amongst the Chabad Rabbeim that in addition to the classical seven Ushpizin of Avraham, Yitzchak, and Yaakov etc, one each night the Chassidic Rabbeim also come to visit, starting with the Baal Shem Tov until the Rebbe Rashab.
7. Birchas Hamazon:
One recites Yaaleh Veyavo within Birchas Hamazon on Yom Tov.
Forgot to recite: If one forgot to say Yaaleh Veyavo in the Birchas Hamazon of the Yom Tov night meal or the first Yom Tov day meal, and only remembered after he already began the first word “Baruch” of the blessing of Hatov Vehameitiv [and certainly if he already finished Birchas Hamazon], then he is required to repeat from the beginning of Birchas Hamazon. [This applies for both men and women. If one is in doubt if he said it, we assume he did not say it and he must repeat Birchas Hamazon.]
Remembered after the blessing of Uvinei Yerushalyim, but prior to beginning Hatov Vehameitiv: All the above refers to a case that one already began the first word “Baruch” of the next blessing. If, however, one remembered to recite Yaaleh Veyavo after completing “Uvinei Yerushalyim” but prior to beginning the first word of the next blessing, then in all cases [i.e. whether night or day meal, and whether the first, second or third meal] he is to say the following blessing:
ברוך אתת ה’ אלקינו מלך העולם אשר נתן ימים טובים לעמו ישראל לששון ולשמחה את יום חג הסוכות הזה. ברוך אתה ה’ מקדש ישראל והזמנים:
If he does not know how the blessing begins and concludes then in such a case, he must repeat from the beginning of Birchas Hamazon [by the night and first day meal].
Yom Tov that coincides with Shabbos: In the event that Sukkos falls on Shabbos, one is to say both Ritzei and Yaaleh Veyavo. If one forgot to say both Ritzei and Yaaleh Veyavo and remembered prior to beginning the word Baruch, then he is to say:
ברוך אתת ה’ אלקינו מלך העולם שנתן שבתות למנוחה לעמו לשראל באהבה לאות ולברית וימים לששון ולשמחה את יום חג הסוכות הזה. ברוך אתת ה’ מקדש השבת וישראל והזמנים.
If one forgot to say only Ritzei or only Yaaleh Veyavo then he only mentions the additional blessing of the skipped part. If one already said the word “Baruch” or already finished Birchas Hamazon, then he must repeat from the beginning and say both Ritzei and Yaaleh Veyavo even though he already said one of them the first time. [If he forgot to say Ritzei this second time it is questionable whether he fulfills his obligation and it is thus best to wash again on a Kezayis of bread and recite Birchas Hamazon.]
General Q&A relating to Yaaleh Veyavo
What is he to do if he remembers to say Yaaleh Veyavo in the midst of the Bracha of “Boneh Berachamav Yerushalayim”?
By the Harachaman’s one recites the Harachaman for Yom Tov “Harachaman Hu Yanchileinu Leyom Shekulo Tov”. Afterwards one recites the Harachaman for Sukkos “Harachaman Hu Yakim Lanu Es Sukkas Dovid Hanofeles”. On Shabbos Sukkos one recites first the Harachaman for Shabbos and then the Harachaman for Yom Tov and then the Harachaman for Sukkos.
C. Meiyn Shalosh-Al Hamichya:
One adds the following words when reciting the after blessing of Meiyn Shalosh on Yom Tov: “Vezachreinu Letovah Beyom Chag Hassukos Hazeh”
What is the law if one forgot to say “Vezachreinu Letova” in Meiyn Shalosh [Al Hamichya; Al Hapeiros; Al Hagafen]?
One does not have to repeat the after blessing. This applies even when reciting an Al Hagafen after Kiddush. If one remembered prior to reciting the concluding blessing of “Baruch Ata Hashem” some Poskim rule one is to retract and recite the addition.
8. Marital relations:
It is permitted to have intercourse on the Yom Tov of Sukkos, on both the first and second night. Furthermore, it is even an auspicious time to do so.
9. Simchas Beis Hashoeiva:
Simchas Beis Hashoeiva begins on the 1st night of Sukkos.
10. Waking early for shaking Lulav:
One is to awake early to fulfill the Mitzvah of Daled Minim especially on the first day of Sukkos. From the letter of the law, one is to fulfill the Mitzvah of shaking Lulav before Hallel. However, since it is a Mitzvah Min Hamuvchar to shake the Lulav in the Sukkah, and one cannot leave the Shul in the interim due to the onlookers, therefore in the morning prior to prayer one is to say the blessing over the Lulav in the Sukkah. See Chapter 4 Halacha 6 for the full details of this subject!
If there is a Sukkah near the Shul, is it better for the entire Minyan to take a break and shake the Lulav before Hallel in the Sukkah, than for everyone to shake before Davening?
See Chapter 4 Halacha 6 in Q&A for the full details of this subject!
If one is Davening alone at home, when should he shake Lulav, before Davening as usual, or right before Hallel?
See Chapter 4 Halacha 6 in Q&A for the full details of this subject!
If one Davens Vasikin by a Neitz Minyan, should he shake Lulav in a Sukkah before Davening?
See Chapter 4 Halacha 6 in Q&A for the full details of this subject!
Must one recite Birchas Hatorah prior to shaking Lulav?
See Chapter 4 Halacha 6 in Q&A for the full details of this subject!
Should one eat Mezonos and say the blessing of Leishev Basukkah after shaking Lulav?
See Chapter 3 Halacha 9C!
11. How to Bentch Lulav:
See Chapter 4 Halacha 9 for the full Seder Netila!
12. Hallel-The General Laws:
The complete Hallel is recited throughout all 8/9 days of Sukkos and Shemini Atzeres.
*Shaking the Lulav during Hallel: See Chapter 4 Halacha 11C for the Seder Netila of the Daled Minim during Hallel!
A. The obligation:
On each one of the Shalosh Regalim, [which includes, in the Diaspora, both days of Shavuos, the first two nights and days of Pesach, the eight/nine days of Sukkos, including Shemini Atzeres, and also the eight days of Chanukah], one is required to recite the complete Hallel during the day. This is a [positive] Rabbinical command that was instituted by the prophets. [This applies for both a congregation and a person who is praying in private.]
Are women obligated to recite Hallel?
B. The blessing over Hallel:
On each one of the Shalosh Regalim [which includes, in the Diaspora, both days of Shavuos, the first two nights and days of Pesach, the nine days of Sukkos, including Shemini Atzeres, and also the eight days of Chanukah] a blessing is said over the complete Hallel. [This applies whether one is with a Minyan or Davening in private.]
Being Yotzei the blessing with the Chazan versus saying it individually: If a Minyan is present, there is no Halachic precedence, and one can to choose to say the blessing himself, or be Yotzei with the Chazan, as each option contains an advantageous aspect. When a Minyan is not present, it is better for each person to say their own blessing rather than be Yotzei with another person. Nonetheless, the widespread custom today is for every individual to recite the blessing himself, even if a Minyan is present, and so is the proper directive. [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. Those who recite it after the Chazan, must intend to not be Yotzei the blessing with his recital.]
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.
What is the law if one accidently recited the blessing of Ligmor Es Hallel?
He fulfills his obligation and is not required to repeat the blessing.
C. When is Hallel to be recited?
From when during the day, and until when in the day: Hallel may be recited throughout the entire day, from dawn [Alos Hashachar] until nightfall [Tzeis Hakochavim]. Thus, if one did not recite Hallel immediately after Davening [Shemoneh Esrei of] Shacharis, he may recite it throughout the day, until Tzeis Hakochavim.
May one initially read Hallel before sunrise? Lechatchilah, one should not recite Hallel prior to sunrise. Nevertheless, if one transgressed and recited Hallel prior to sunrise, after daybreak he has fulfilled his obligation.
After Shemoneh Esrei: Although Hallel may be recited throughout the day, it is best to recite it immediately after the Shacharis Shemoneh Esrei. [It is permitted to recite Hallel prior to Davening Shacharis. Nevertheless, according to the Arizal, Hallel is not to be said prior to Davening.]
May Hallel be recited with a blessing after sunset, prior to nightfall?
No. One is to recite Hallel without a blessing.
May one eat before Hallel?
One is to avoid eating prior to reciting Hallel, unless he is sick or weak in which case, he is not to be stringent even as an act of piety. [Thus, even if one already Davened Shacharis but has not yet recited Hallel, he should avoid eating until he recites Hallel.]
D. Reading Hallel with the congregation:
It is a Mitzvah Min Hamuvchar to read Hallel together with the congregation immediately after [Shemoneh Esrei of] the Shacharis prayer.
Reading Hallel with the congregation prior to Shacharis? If one came to Shul after the congregation completed the Shacharis prayer [of Shemoneh Esrei] and has reached the saying of Hallel, and has not yet Davened Shacharis, then there is an opinion who says that if there is no worry that the time of Shema will pass, it is best for him to first recite Hallel with the congregation, and afterwards Daven Shacharis. This applies even on those days that one who Davens without a Minyan recites the complete Hallel with a blessing according to all opinions. [Nevertheless, the Arizal was not comfortable with such an arrangement of reciting Hallel out of its proper order, and hence according to the Arizal one is never to read Hallel prior to Davening. Practically, the widespread custom amongst Chabad Chassidim is not to recite Hallel before Davening, as explained in the summary below.]
If one is in the middle of Davening: If one is holding in middle of Davening, past Baruch Sheamar, at the time that the congregation begins to read Hallel, he is not to make an interval in order to read Hallel together with them. [This applies] on those days that the complete Hallel is recited [i.e. all of Sukkos and Chanukah; 2 days of Pesach, Shavuos].
One is to be particular to read Hallel together with the congregation immediately after Shemoneh Esrei. If one is holding prior to Davening, some Poskim rule he is to stop and recite Hallel together with the congregation. This applies for Hallel of all days. Nevertheless, the Arizal was not comfortable with such an arrangement of reciting Hallel out of its proper order, and hence according to the Arizal one is never to read Hallel prior to Davening. If one is holding within Pesukei Dezimra, he is not to stop and recite Hallel together with the congregation on days that the complete Hallel is recited.
The Chabad Custom:
No clear directive has been given with regards to the Chabad custom in whether one should say Hallel with the congregation prior to his Davening, if the circumstance occurs. Nevertheless, it is known that the Chabad Rebbeim would be careful to always pray with the same pace as the Minyan on Yom Tov in order to say Hallel with the congregation. This is despite the Rebbeim’s usual practice of praying at greater length than the Minyan. [Practically, the widespread custom amongst Chabad Chassidim is not to recite it before Davening.]
Should one who usually Davens in great length without the congregation do so on days that Hallel is said?
The Rebbe Rashab would Daven Shacharis of Yom Tov on pace of congregation in order to say Hallel with the congregation after Shacharis, at its appropriate time.
E. Being Yotzei Hallel by hearing it from another person/Fulfilling one’s obligation with the Chazan:
One can fulfill his obligation of Hallel through hearing it recited from another person. One can thus fulfill his obligation of Hallel through hearing the reading of the Chazan. [In such a case, he is required to hear the entire recital of Hallel from the Chazan.] This applies even if a Minyan is not present. This applies even if the person reciting Hallel has already fulfilled his obligation of Hallel. Nevertheless, this only applies if the listener answers “Hallelukah” for each stanza recited. If he does not answer Hallelukah after each stanza, and is expert in how to do so, then he does not fulfill his obligation. However, some Poskim are lenient in a case that the person reciting the Hallel has not yet fulfilled his obligation, in which case it is not required for the listeners to recite Hallelukah, even if they know how to do so. If the listener does not know how to recite the Hallelukah then he fulfills his obligation even if he does not answer Hallelukah.
Hearing from many people reading simultaneously: It is permitted for many people to read the Hallel aloud simultaneously and have the remainder of the congregation listen and fulfill their obligation through this hearing. [One thus fulfills his obligation of Hallel through hearing the Chazan recite it even if there are other people saying Hallel aloud simultaneously.]
One fulfills his obligation of Hallel through hearing it recited from another person, even if a Minyan is not present and the person reciting it has already fulfilled his obligation. [Practically, those that are not expert in answering the Hallelukahs for the stanzas fulfill their obligation even if they do not do so.]
May a woman read Hallel on behalf of a man for him to fulfill his obligation?
No. If, however, the man repeats each word after her then he fulfills his obligation. Nevertheless, one who succumbs to this will have a curse befall upon his home. However, some Poskim rule that the above only applies to the complete Hallel recited on Holidays and Chanukah. However, on Rosh Chodesh, possibly a woman who is accustomed to say Hallel may read on behalf of a man who is listening and have him fulfill his obligation.
May a child read Hallel on behalf of another?
One does not fulfill his obligation with hearing the reading of Hallel from a child below the age of Bar Mitzvah even if he has reached the age of Chinuch. [However, it is possible that the above only applies to the complete Hallel recited on Holidays and Chanukah, while on Rosh Chodesh, perhaps a child may read on behalf of a man who is listening and have him fulfill his obligation. Practically, one is to be stringent in this matter.]
The language: From the letter of the law, Hallel may be recited in any language. One fulfills his obligation even if he does not understand the language that he is reading. [Nevertheless, it is a Mitzvah Min Hamuvchar to recite Hallel in Lashon Hakodesh.]
Which verses in Hallel are to be repeated? There are different customs regarding which verses are said twice. Each community is to follow their custom. [The widespread custom is to repeat each verse from Odecha until the conclusion of Hallel, by the verse of Hodu Lahashem. This is likewise the Chabad custom.]
Which parts are to be read aloud by the Chazan and repeated by the congregation? There are different customs regarding which verses are said aloud by the Chazan and then repeated by the congregation. Each community is to follow their custom. [The Chabad custom is for the Chazan to recite Hodu and for the listeners to recite Hodu and Yomar Nah. The Chazan repeats the verse of Hodu together with the congregation. The Chazan then recites Yomar and the listeners answer Hodu and Yomru Nah Beis. The Chazan then recites Yomru Nah Beis and the listeners answer Hodu and Yomru Nah Yirei. The Chazan then recites Yomru Nah Yirei and the listeners answer Hodu. The four phrases beginning Ana Hashem are each recited by the Chazan and repeated by the congregation. The stanzas are to be recited clearly by the Chazan and then answered by the congregation. Hence, the singing that customarily takes place during this recital should not drown out the voice of the Chazan or the congregation.]
One who is praying without a Minyan: The verse beginning Hodu LaHashem is repeated after each of the next three verses, even when one is praying in private.
Saying Hodu with two other people when praying privately: If one is reciting Hallel without a Minyan it is a Mitzvah to have another two people listen and answer [for Hodu and Ana]. This applies on all days that Hallel is recited, whether the complete or incomplete Hallel. [If however one cannot find another two people easily, then he is not required to trouble himself any further. Even one’s wife, and children that have reached Chinuch, join to make up the other two people needed for this purpose. However, it is a Mitzvah Min Hamuvchar to say it with two other men that are above the age of Mitzvos. Even if one has already recited Hallel he can join to answer for Hallel.]
The word Al in the concluding paragraph: In the concluding paragraph the word “al” should be omitted.
G. Hefsek-Making an interval to answer Amen and the like:
When the complete Hallel is recited, the laws of making a Hefsek [speech interval] during Hallel has the same laws as a Hefsek during the reading of the morning Shema, as explained in 66:1. This applies for both the laws of Hefsek within individual paragraphs and between paragraphs.
H. Making a long interval in middle of Hallel:
- Example: One went to the bathroom in middle of Hallel and remained there for five to ten minutes. Must he repeat Hallel from the beginning?
If one made an interval during Hallel, even if the interval was as long as the amount of time it would take to read the entire Hallel, he may nevertheless continue from where he had left off. This applies even if one made an interval due to a [Halachic] Oness, such as one entered a bathroom, which is a place that Hallel cannot be recited. Nevertheless, some Poskim are stringent [regarding days that the complete Hallel is recited], to require one to repeat from the beginning of Hallel, if one made a long interval due to Oness. Practically, one is to be stringent like their opinion [on days of complete Hallel] to repeat from the start of Hallel, although the blessing is not to be repeated. This however only applies if one had a Halachic Oness, which refers to one who made an interval in the reading due to a Halachic prohibition to continue the reading, such as if the reader had to use the bathroom in middle. In any other type of Oness the reader fulfills his obligation.
I. Standing for Hallel:
Hallel is to be recited in a standing position.
J. Reading Hallel in the wrong order and skipping a verse:
One who reads Hallel in the wrong order does not fulfill his obligation. This applies to one who reads the verses within a paragraph in the wrong order. If however, the verses in each paragraph were read in the correct order, although the paragraphs themselves were not read in order, then some Poskim rule it is valid Bedieved, even though that initially one may not do so. Other Poskim however rule it is invalid even in such a case.
Repeating if read in wrong order: In the event that one read Hallel in the wrong order, he is to repeat it without a blessing. This applies whether one read the verses in the wrong order or read the paragraphs in the wrong order.
Made a mistake-skipped verse: If one made a mistake [and continued the Hallel], then he is to return to the area of the mistake and repeat from there. Thus, if one skipped a verse and then remembered later on, he is not to recite the verse in the area that he remembered, but is rather to retract to that verse and continue from there. If he does not remember which verse he skipped then he is to return to the beginning of that paragraph.
If one skipped a verse or paragraph in the abridged Hallel, does he fulfill his obligation?
Sparks of Chassidus
The meaning and effect of Hallel:
The term Hallel means praise. This has one of two meanings. 1) That we thank and praise G-d for the great joy and for the revelations given to us from above. 2) That we draw down a revelation below. There is no contradiction between the two explanations, and rather it means that by us praising G-d we cause the great revelation of G-dliness below, which is the source of our joy.
K. Shaking the Lulav during Hallel:
See Chapter 4 Halacha 11C for the Seder Netila of the Daled Minim during Hallel!
Throughout all the days of Sukkos including Hoshana Rabbah, immediately after Hallel, prior to Kaddish Shaleim, it is customary to say Hoshanos [with exception to Shabbos, as explained below]. Each day during Hoshanos one is to circle the Bimah one time while holding on to the Lulav [and Esrog] and one recites a single Hoshana. On Hoshana Rabbah one circles the Bimah seven times and says seven Hoshanos. The circling is done in memory of the encircling of the Mizbeiach that took place in the times of the Mikdash.
How to hold the Lulav and Esrog: One is to hold the Lulav and Esrog in two separate hands, the Lulav in his right hand and the Esrog in his left. [The Lulav and Esrog is held close to the heart. It is to be held until the completion of the Hoshanos and the saying of Kaddish Tiskabel by the Chazan.]
The Sifrei Torah: It is customary to place a Sefer Torah on the Bimah while encircling it. [Some Poskim rule that the Sefer Torah is to be held rather than rest on the Bimah. The custom is that if there is someone present who does not have a Lulav and will thus not be encircling the Bimah, then he is to be given the Sefer Torah to hold by the Bimah. If everyone present has a Lulav, then one person is to volunteer to hold the Sefer Torah and not perform the Hoshanos, rather than putting it down on the Bimah. Preferably, in such a case, it is to be held by a Bochur who is not married. It is suggested in such a case to do a rotation, and have one person hold it while another does the Hakafos quickly, and then takes over the other person in holding the Sefer Torah. The Aron remains open throughout the Hoshanos.]
How it is done: The Chabad custom is to say the word Hoshana prior to each one of the words said for that day. The words are said silently by both the congregation and Chazan, without encircling the Bimah, until the words that begin with a Samech or Ayin. Upon reaching the words that begin with a Samech or Ayin, one says Hoshana prior and post each word, repeating after the Chazan, and only then begins to encircle the Bimah. [The worldly custom, however, is for the Chazan to begin reciting aloud from the first Hoshana, and to begin the encircling from the first letter Alef.] The Chabad custom is to make a full circle around the Bimah, ending with the letter Taf. [One is to fully encompass the entire Bimah, and not cross through the Bimah for a shortcut.]
The paragraphs recited: Each day of Hoshanos a specific paragraph of Hoshanos is recited, as printed in the Siddur. This order follows the days of Sukkos and not the days of the week, and hence the order does not change irrelevant of what day of the week Yom Tov falls on. On Hoshana Rabbah one recites the six Hoshanos of all the previous six days of Sukkos, encircling the Bimah each time, and then says the Hoshana of Leman Eisan, and encircles it one last time. This is then followed by Kaddish Shalem. [Some write that the custom is to recite the last verse of Lemaan Daas as the Sefer Torah is being returned to the Heichal. Perhaps this is done in order not to make an interval before the Kaddish Shaleim that follows.]
Avel/Mourner: A mourner does not encircle the Bimah by Hoshanos. This applies both to an Onen, or one who is within the 12-month period after the passing of his father or mother. [It likewise applies to a mourner within thirty days of the passing of one of the other seven other relatives. However, some Poskim are lenient to allow a mourner for other relatives to perform the Hakafa. It is proper for the mourner to hand his Lulav set to another person to do Hoshanos in his stead. Vetzaruch Iyun if the mourner should hold the Sefer Torah during the Hoshanos, or if he should not participate at all.]
Shabbos: One does not encircle the Bimah on Shabbos, and one does not place the Sefer Torah on the Bimah. Some Poskim rule that the paragraph of Hoshanos is likewise omitted on Shabbos, however, the widespread custom is to say it [without encircling or removing a Sefer Torah]. [Practically, the Chabad custom is not to recite the Hoshanos on Shabbos. However, on Sunday, one recites the Hoshanos of that day, and the skipped Hoshanos of Shabbos, with saying the Hoshanos of Shabbos first. Nonetheless, we only encircle the Bimah once by that days Hoshanos.]
Are Bochurim and children to perform Hoshanos?
Yes, if they have a set of Lulav. However, some are accustomed to abstaining from doing Hoshanos if they are not yet married.
The Hoshanos ceremony that took place in Temple times:
The order of Hoshanos in Temple times was as follows: They would gather many bundles of Aravos and erect them on the side of the altar, bending the top of the Arava over the altar. They then sounded the Shofar, Tekia Terua and Tekia. Every day the altar was circled, and they would say Ana Hashem Hoshia Nah.
Shaking the Lulav during the Hakafah:
Some are accustomed to shake the Daled Minim during the Hakafos of Hoshanos. However, according to Kabalah, the Daled Minim are not to be shaken at all during the Hakafos. The Chabad custom is not to shake the Daled Minim during Hoshanos.
Doing Hoshanos in the same Shul all seven days:
Some write that it is proper to recite Hoshanos in the same Shul throughout all seven days of Sukkos. Practically, the custom is not to be stringent in this matter.
No Sefer Torah in Shul:
If one cannot circle the Bimah for whatever reason:
In such a case, one is to rest the Sefer Torah on another item, such as a regular table, and encircle it.
One who is Davening without a Minyan:
In Shul: It is accustomed to performing the Hakafos of Hoshanos in Shul around the Bimah even if one is Davening without a Minyan.
14. The reading of the Torah:
Moshe Rabbeinu established for the Jewish people that on every Yom Tov one is to read the Torah portion dealing with that Holiday. The Sages of the Mishneh and Gemara chose the exact portion of the Torah that is read on each holiday.
Haftorah: The reading of the Haftorah was instituted by the Anshei Kneses Hagedola. They instituted that one should read from Navi on every holiday from a portion that deals with the holiday events. The Sages of the Mishneh and Gemara chose the exact portion of Navi that is read on each holiday.
The Maftir: [Maftir in truth refers to the reading of the portion from Navi formally known as the Haftorah. It comes from the word Petor which means finish, as the reading is completed with the Haftorah.] However, the person that reads the Maftir from Navi is also required to first read a section from the Torah. In the times of the Sages of the Mishneh and Talmud the Maftir would read from the Torah as part of the five Aliyos that were read from the portion of that Holiday which was read from the first Torah scroll. [There was hence no second scroll taken out from the ark] However, in later generations, the Rabbahnan Savuraiy established, and so was accustomed by the Geonim which followed them, that the Maftir is to read [from a second scroll] the portion of the Musaf sacrifice written in Parshas Pinchas. This institution was based on the following teaching of the Sages: Avraham stated in front of Hashem “Master of the world when the Temple is not in existence the children of Israel do not have on what to find support. What will be with my children when they sin? Perhaps you will do to them as you did to the generation of the Mabul and Haflaga. Hashem answered “I have already established for them the order of the Karbanos. When the Karbanos are read, I consider it as if they sacrificed the Karban before me and I forgive all of their sins. [Regarding why the Maftir is read as the sixth Aliyah and is not part of the five Aliyos-see chapter 282/10-13!]
B. Two Torah scrolls:
Being that two different sections of the Torah need to be read on Yom Tov, therefore, one is initially required to remove two Torah scrolls: one for the Holiday reading, and the second for the Maftir. It does not suffice to remove only one Torah scroll and then roll it to the Parsha of Musafim [for Maftir]. [The scrolls are to be rolled to their proper places prior to Davening. Doing so is not to be delayed until Kerias Hatorah. If only one scroll is available then the two portions are to be read from the same scroll.]
C. Yud Gimmel Middos-Hashem Hashem:
When the Shalosh Regalim fall on a weekday the 13 attributes [i.e. passage of Hashem Hashem] is recited one time when the Ark is opened to remove the Torah scrolls, prior to Berich Shmei. If Yom Tov falls on Shabbos, the Yud Gimmel Middos [and Ribono Shel Olam] is not recited. After the recital of Hashem one recites the prayer of Ribono Shel Olam [one time]. [Likewise, the verse of Veani Sefilasi, which is recited after the Ribono Shel Olam is only recited one time.] This is then followed by the prayer of Berich Shmei.
D. The reading:
First day of Sukkos: On the first day of Sukkos, after reciting Hallel, two Torah scrolls are removed from the Aron. The Torah scroll is to be rolled to its proper section before Davening in order to prevent delay for the congregation. By the first scroll, five men are called up for Aliyos and the portion from the Parsha of Emor “Shur Oi Kesev” is read. [After the above reading, the second scroll is placed on the Bimah which is followed by half Kaddish. Hagba is then done to the first scroll. The Mi Shebeirach for the ill is recited after Hagba. One may not open the second scroll until the first scroll is rolled up and placed in its Meil. When the scrolls are being returned to the Aron, the scroll of Maftir is taken first.]
Second day of Sukkos in Diaspora: The reading on the second day in the Diaspora follows the same order as on the first day, with the same reading as the first day repeated from the first scroll and the same reading of Maftir repeated in the second scroll.
E. The Maftir:
First day: For Maftir of Sukkos one reads from the second Torah scroll the portion of “Ubachamisha Asar Yom” found in the Parsha of Pinchas. After Maftir, one performs Hagba to the second scroll and reads the Haftorah.
Second day Diaspora: The reading of Maftir on the second day in the Diaspora follows the same order as on the first day.
First day: The Haftorah of the 1st day of Sukkos is read from Zecharia “Hinei Yom Ba.”
Second day: The Haftorah of the second day is read from Melachim from “Vayikhalu” until “Hotziu Osam Meieretz Mitzrayim.”
There is no Yizkor recited on the first days of Yom Tov. It is recited on Shemini Atzeres.
16. Day Kiddush:
During the day Kiddush, the blessing of Leishev is said after the blessing of Hagafen, prior to drinking from the wine. See Chapter 3 Halacha 11B for the full details of this matter!
17. Preparing on the 1st day of Yom Tov on behalf of the 2nd day of Yom Tov or Shabbos:
A. Preparing on 1st day on behalf of 2nd day:
It is forbidden to do anything on the 1st day of Yom Tov on behalf of the next day, including on behalf of the 2nd day in the Diaspora. This applies even for the two days of Rosh Hashanah which is considered like one long day. [This applies even in a year that Shabbos falls after Yom Tov and one performed Eruv Tavshilin before Yom Tov.] This prohibition applies even against doing acts of preparation that do not contain any forbidden Melacha at all. [Rather, all the preparations for the 2nd night are to be done after Tzeis Hakochavim/nightfall of the first day. However, some Poskim rule that in a time of need, such as to prevent loss, and for the sake of a Mitzvah, one may be lenient to prepare on the first day of Yom Tov on behalf of the 2nd day, if one completes the preparation with much time left in the day, and the preparation does not involve any Melacha normally forbidden to be done on Yom Tov.]
Examples: One must beware not to bring wine on the first day of Yom Tov on behalf of Kiddush of the second night. Likewise, one is not to search in a Sefer Torah on the first day of Yom Tov for the reading of the second day, or for Shabbos, even if one performed Eruv Tavshilin. Likewise, one may not wash dishes on the first day on behalf of the second day [until after Tzeis Hakochavim]. [Likewise, one may not make the beds [or tidy the home] on the first day of Yom Tov on behalf of the next day, unless it is also done for the sake of having a clean home on the first day of Yom Tov. Likewise, one may not set the table or prepare the candles until after Tzeis Hakochavim.]
B. Preparing on 1st day on behalf of Shabbos:
Even in a scenario that Shabbos falls after the 2nd day of Yom Tov, it is forbidden to prepare on the 1st day of Yom Tov, on behalf of Shabbos, even when Eruv Tavshilin has been done. Rather, all preparations for Shabbos are to be done on the 2nd day of Yom Tov.
Cooking with enough time so the food is ready before Shabbos: Even when Eruv Tavshilin is performed, it is only permitted to cook food for Shabbos if there is enough time for the food to be fully cooked and servable to guests on Yom Tov, prior to sunset. It is Biblically forbidden to cook foods if there isn’t enough time left for the food to be served before sunset. Many are unaware of this matter.
It is forbidden to do anything on the 1st day of Yom Tov on behalf of the 2nd day, or on behalf of Shabbos, even if the action does not involve any forbidden Melacha, and even if one performed Eruv Tavshilin. This applies until after Tzeis Hakochavim of the first day.
May one remove food from the freezer on the first day of Yom Tov on behalf of the second night meal?
Some Poskim rule it is permitted to remove foods from the freezer on the first day of Yom Tov on behalf of the meal of the second night of Yom Tov. Other Poskim, however, rule that it is forbidden to remove the food even in such a case. [See footnote for opinion of Admur in this matter. Practically, it is best to avoid removing the food from the freezer until after Tzeis Hakochavim. This especially applies in light of the fact that the food can be defrosted after nightfall on top of a source of heat and be ready for the night meal. Nonetheless, if these options are not viable and delaying the removal until Tzeis Hakochavim will cause a real delay to the meal, then one may be lenient to remove the foods from the freezer with much time left in the day of Yom Tov, so it does not appear to others that it is being done for the night.]
May one place drinks in the fridge or freezer on the first day of Yom Tov on behalf of the second day?
This follows the same dispute as above. Practically, it is best to avoid doing so unless one plans to taste the cold drinks while it is still the first day of Yom Tov, in which case it is permitted according to all.
When are the Yom Tov candles to be lit on the 2nd night of Yom Tov?
On the second night of Yom Tov, the candles are lit after nightfall, and not before sunset of the first day.
May one prepare and do Melacha on the night of Yom Tov on behalf of the day meal?
May one ask a gentile to prepare on the first day of Yom Tov on behalf of the second day?
It is permitted to have a gentile perform preparations on the first day of Yom Tov, on behalf of the second day, so long as the action does not involve any Melacha that is generally forbidden on Shabbos. Thus, one may ask a gentile to wash dishes or sweep the floor, or set up the table, on behalf of the second day.
*In those years that Motzei Yom Tov is also Motzei Shabbos then the order of Havdalah follows the same order as Motzei Shabbos.
On Motzei Yom Tov, whether it is Motzei Yom Tov to a weekday or Motzei Yom Tov to Chol Hamoed, one is required to recite Havdalah over a cup of wine. However, when Motzei Yom Tov falls on Friday night it is not recited.
Sukkah: A man is obligated to say Havdalah inside the Sukkah, as explained in Chapter 3 Halacha 6E. One says the blessing of Leishev Basukkah after Havdalah prior to drinking from the wine, as explained in Chapter 3 Halacha 11A.
Haeish: During Havdalah of Motzei Yom Tov, we do not say a blessing over fire.
Besamim: During Havdalah of Motzei Yom Tov, we do not say a blessing over Besamim.
Nussach: The Nussach of Havdalah on Motzei Yom Tov that falls on a weekday also contains the words “Bein Yom Hashevi Lesheishes Yimei Hamaaseh”, even though it is now in middle of the week [and it thus seems irrelevant to mention this statement]. [Thus, it follows the same Nussach as any Motzei Shabbos.]
Are the Pesukim of Hinei Keil Yeshuasi recited on Motzei Yom Tov?
May one who did not say Havdalah on Motzei Yom Tov say it the next day?
One who did not say Havdalah on Motzei Yom Tov is to say Havdalah the next day [until sunset], and is not to eat or drink anything, besides for water, until he does so. If one did not say Havdalah the next day [prior to sunset] then he may no longer say Havdalah, and may thus continue eating and drinking as usual.
Is Vayiten Lecha recited on Motzei Yom Tov?
Coincides with Shabbos: When Yom Tov falls on Shabbos, and Motzei Yom Tov is also Motzei Shabbos, then some Poskim rule it is to be recited. Others rule it is to be omitted. The Chabad custom is to recite it quietly. If Yom Tov falls on Shabbos and Sunday [in the Diaspora], then Vayiten Lecha is not recited on Sunday night, which is Motzei Yom Tov.
 Admur 488:1; It is unclear what additions Admur is referring to in the Maariv prayer. Perhaps it refers to the prayer of Mizmor Shir Leyom Hashabbos. [See P”M 488 A”A 1] However, the Poskim negate this recital during Maariv of Yom Tov. [Chok Yaakov 488:1; Machatzis Hashekel 488:1; P”M 488 A”A 1] Alternatively, it refers to Lechu Neranena, or Lecha Dodi. [P”M ibid] Practically, on a Yom Tov that falls on a weekday, a regular Maariv prayer is followed until Shemoneh Esrei without any additional Mizmorim that are normally added on Shabbos.
 Siddur Admur regarding Yom Tov; Ketzos Hashulchan 77:2; Shaar Hakolel 17:6 states that this was mistakenly omitted from certain prints of the Siddur
Other customs: Some are accustomed to beginning Maariv from after Lecha Dodi, by Mizmor Shir. [M”E 625:41]
 The reason: Some write the reason is because there is a Mitzvah of Simcha on Yom Tov and we hence desire to speed the conclusion of Maariv. [Otzer Minhagei Yeshurun p. 64; See Admur 270:1 regarding Bameh Madlikin that it is omitted on Yom Tov in order to hasten Simchas Yom Tov] Alternatively the reason is because these Psalms contain the words Rina, and on Yom Tov we emphasize the words Simcha. [Ketzos Hashulchan 77 footnote 13] Alternatively, the reason is because the first five Mizmorim until Mizmor Ledavid relate to the five weekdays until Erev Shabbos while the psalm of Mizmor Ledavid relates to Erev Shabbos. Hence, we omit the first five Zemiros as it is not proper to relate them to Yom Tov. [Sichas Kodesh 2 p. 121]
 Shaar Hakolel 17:6; Ketzos Hashulchan 77 footnote 13; Otzer Minhagei Chabad p. 63
Other customs: Some are accustomed to only recite the first and last stanza of Lecha Dodi. [M”E 625:41] Others recite the first two stanzas of Lecha Dodi corresponding to Zachar and Shamor. [Alef Hamagen 625:56] Others recite the entire Lecha Dodi with exception to the stanza of Hisnaari Meiafar Kumi which is omitted. [Peri Megadim] Some are accustomed to omit Kegavna being that it mentions that all the other days are filled with wrath which is untrue regarding Yom Tov. [Siddur Yaavetz; Likkutei Mahrich Pesach; Alef Lamateh 625:67; Divrei Torah 9:72; Piskeiy Teshuvos 487:3]
 Hagahos Hasiddur of Rebbe Rashab; Ketzos Hashulchan 77:2; Mishnes Chassidim “Leil Yom Tov” 1:2].
Difference between Rina and Simcha: The term Rina denotes a bittersweet joy, a joy that comes as a result of a previous distance. However, Simcha does not have any bitterness mixed with it at all. [Magen Avos Vayishlach’ Ketzos Hashulchan 77 footnote 13]
 If one forgot to mention Shabbos in any area, he must repeat the prayer. If it was mentioned anywhere in the prayer, it is valid, whether it was mentioned in the middle blessing or in the concluding blessing. [Admur 487:3]
The Piyut of Maaravis: See Admur 642:2; 275:3; M”A 642; M”B 641:1
 Admur 642:1; Michaber 642:1; Shabbos 24b; See Admur 268:14
 The above order is written in Piskeiy Hasiddur footnote 40; Otzer Minhagei Chabad p. 69
 Admur 491:4; 599/1; Michaber 599/1
 Admur 643:1; Michaber 643:1; Rama 643:3; Tur 643:1; Sukkah 56a
 Admur 639:18
 The blessing of Leishev Basukkah is said prior to drinking the wine. On the 1st night of Sukkos it is said before the blessing of Shehechiyanu.
The reason: The reason for this order is as follows: It is inevitable that the holiday first become sanctified prior to becoming obligated in the mitzvah of Sukkah [and therefore the blessing of Kiddush Hayom is said first, prior to Leishev Basukkah], and Shehechiyanu is recited last being that this blessing is going on both Kiddush Hayom and the mitzvah of Sukkah, as explained in Admur 641:1. [Admur 643:1; Michaber 643:1; Levush 643:1]
Bedieved if mixed up the order: Bedieved, if one said the blessing of Sukkah prior to Kiddush, he is Yotzei. [Shaar Hatziyon 643:1] Likewise, if one first said the blessing of Shehechiyanu and only afterwards said the blessing of Leishev Basukkah, he is Yotzei. [M”B 643:3]
 Admur 641:1; 643:1
 Admur 643:1
 Admur 643:2; Rama 643:2; Tur 643; M”A 632:1; Rosh 4:3; See also Admur 271:19; 473:8 regarding Kiddush of night of Seder that it is said sitting; Rama 271:10 and 643:2 regarding Sukkos; Kol Bo 41, brought in Beis Yosef 271:10; Gr”a that so is the main opinion; M”B 271:46
Other opinions: Some Poskim rule that one is required to stand when reciting Kiddush. [Makor Chaim of Chavos Yair 271; Orchos Chaim Hilchos Havdalah 27 that so is custom; Possible way of learning Michaber 271:10, and so learns Shaar Hamifkad p. 60; Rambam Sukkah 6:12 regarding Kiddush in a Sukkah, brought in Beis Yosef ibid]
 Admur ibid; Tur ibid; Rosh ibid; Levush 643:2; See Admur 8:3; P”M 8 A”A 2
 Shaar Hakavanos p. 70; Peri Eitz Chaim Shaar Hashabbos 14; Mishnas Chassidim p. 97b; Siddur Shlah in name of Sefer Hamusar 4; Kaf Hachaim 271:62; Besamim Rosh 74
 Sefer Haminhagim [Hebrew] p. 28 and 39; English p. 55; Hagada of Rebbe p. 8; Ketzos Hashulchan 79:4 footnote 14 that despite the ruling of Admur ibid, the custom by us is to to stand as rules the Sifrei Kabalah
 Yalkut Yosef Shabbos 27; Possible way of learning Michaber ibid and so is the ruling of Kabalah; See Yechaveh Daas 4:27
 Siddur Yaavetz that so was the custom of Chacham Tzvi; Teshuvos Vehanhagos 1:254 that he would stand as did his father; See Divrei Yatziv 1:125 who explains the Rama’s ruling only applied in previous times when they washed before Kiddush, however today even according to the Rama one is to stand for Kiddush; See Piskeiy Teshuvos 271:27
 Custom of Chofetz Chaim, brought in Sefer Chofetz Chaim p. 911; Chazon Ish, brought in Dinim Vihanhagos 10:2; Rav Y.Y. Kanievsky, brought in Orchos Rabbeinu 1:109; Custom of the Brisker Rabanim, Reb Chaim and Yosef Zev, brought in Hagadah Mibeis Levi p. 92; Igros Moshe O.C. 5:16-5 writes to say Vayechulu standing and then sit for Kiddush; So was the custom of the Chasam Sofer and his children, to stand for Vayechulu and sit for Kiddush. [Minhagei Chasma Sofer; Hisorerus Teshuvah 1:130]
 Implication of Admur 643:1; Michaber 661:1; Rama 661:1 that so rules Rosh and so is the proper custom; Rosh 4:4; Hagahos Maimanis 6 Shin; Tur 643; Gloss of Rebbe Rashab on Torah Or; Sefer Haminhagim p. 67; Otzer Minhagei Chabad p. 306; See Piskeiy Teshuvos 661:1
Other Opinions: Some Poskim rule that on the second night as well the blessing of Leishev is to be said before the blessing of Shehechiyanu. [Bach; Rashal; Radbaz; brought in M”B 661:2; Custom of Talmidei Habaal Shem Tov, brought in Mishmeres Shalom 43:2; Nimukei Orach Chaim 661; Maaseh Rav 219] Practically, each is to follow his custom. [M”B ibid] Some Poskim rule that when the second night of Sukkos falls on Motzei Shabbos, then according to all the blessing of Shehechiyanu is to come last. [P”M in Noam Megadim ]
 Sefer Haminhagim p. 145 [English]; Likkutei Sichos 14 p. 372; Hayom Yom Vol. 2 [See Otzer Minhagei Chabad Sukkos 136 that the Rebbe was witnessed on Sukkos to dip the Challah three times in salt at the end of the meal.]
 Likkutei Sichos 14 p. 372; omitted from Sefer Haminhagim ibid and Hayom Yom ibid
 Admur 639:17
 Admur 639:20
 Admur 529:3-4 regarding Oneg; 529:7 regarding Simcha
The ruling in 242:1 and KU”A 2: There Admur mentions plainly that eating and drinking such as wine and meat is part of the Biblical Mitzvah of Simcha. Vetzaruch Iyun as there it implies a) meat is also a Biblical Mitzvah b) Everyone fulfills the Mitzvah through eating and drinking.
 See Q&A!
 Piskeiy Teshuvos 487:4; See M”B 487:2 who states the law by Shemoneh Esrei applies equally to Kiddush.
 See Admur 487:1
 Hayom Yom 19th Nissan, p. 46 [in current print]; Sefer Haminhagim p. 118 [English]; See Otzer Minhagei Chabad Nissan p. 142; Mateh Efraim 583:1; Likkutei Maharich 3:40; Kaf Hachaim 583:3; Piskeiy Teshuvos 473:2; Custom of Vizhnitz, Belz, brought in Piskeiy Teshuvos 473 footnote 9
Original Chabad custom: In the earlier prints  of Hayom Yom p. 46, it stated that one does not say Shalom Aleichem or Eishes Chayil at all on Shabbos Yom Tov, or Shabbos Chol Hamoed. This was based on an explicit directive of the Rebbe Rayatz that one is not to say it and that so was the custom of the Rebbe Rashab and the Rebbe Maharash, although there were some years in which they said it, but this is not relevant for others. There is a reason of the Baal Shem Tov recorded regarding this matter. [Rebbe in Reshimos Hayoman 4:12 and 22, p. 173; See Hayom Yom Hamevuar p. 419] Practically, the final directive of the Rebbe was to say it quietly, as recorded in the updated printing of Hayom Yom.
 Admur 473:5; Michaber 473:1
 Siddur Admur; Admur 271:19
 The reason: This is said in order to fulfill the obligation of Vayechulu on behalf of one’s children and household who were not present in Shul and thus did not hear it being said by the congregation after the Davening. [Admur ibid]
 Siddur Admur; See Admur 487:3 regarding Shemoneh and the same applies regarding Kiddush, as brought in M”A 487:2 that Kiddush is even more severe, and M”B 487:2
 See Admur 487:3; M”B 487:2; Piskeiy Teshuvos 473:2; 487:4
 Admur 487:3 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush
 Admur 487:1 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush
 This is not considered as if he is adding to the four cups of wine, as he is obligated to say Kiddush, and has not fulfilled his obligation from the current Kiddush recited. [See Seder Hearuch 52 footnote 15]
 Admur 487:3 in parentheses; Rama 487:3; Beis Yosef 487 in name of Orchos Chaim
 2nd opinion and conclusion of Admur 487:3 [that it is proper to not repeat the blessing due to Safek Brachos Levatala] regarding if did not mention Shabbos in concluding blessing but mentioned in middle of Shemoneh Esrei and the same applies for Kiddush; Kneses Hagedola 487; Chok Yaakov 487:4; M”A 487 regarding if mentioned in conclusion but not in middle
Other opinions: Some Poskim rule that if one did not conclude Mikadesh Hashabbos Viyisrael Vihazmanim, which mentions both Shabbos and Yom Tov, then he does not fulfill his obligation of Shemoneh Esrei [or Kiddush] even if he mentioned Shabbos in middle of the paragraph. [1st and Stam opinion in Admur ibid; Elya Raba; M”B 487:2;]
 Admur ibid; Vetzaruch Iyun if he read the Shabbos Kiddush for the main paragraph, and then concluded Mikadesh Hashabbos Viyisrael Vihazmanim, if he is Yotzei. Seemingly, however, according to the 2nd opinion ibid he would be Yotzei.
 Sefer Haminhagim p. 120 [English]; See Otzer Minhagei Chabad p. 139-140
Other opinions: Some write that according to Admur in the Siddur which does not differentiate between R”H and other Holidays one is to recite Eileh Moadeiy also prior to the Kiddush of the day of R”H just like by any other Yom Tov. [Shaar Hakolel 40:18; Kuntrus Hasiddur p. 23; See Mateh Efraim 597:3]
 Admur 600:5 regarding all Yomim Tovim; Admur 473:2 regarding Pesach
 Michaber/Rama 660:1; Admur 600:5 regarding all Yomim Tovim; 473:2 regarding Pesach
The reason: The reason for this is because the entire reason of keeping two days in the Diaspora is because of the doubt of their ancestors as to (on which day the month was sanctified and consequently as to) which day is Yom Tov. Now, the ancestors always said Shehechiyanu also on the second day as perhaps the second day is Yom Tov and the previous day was a weekday and hence it was not exempt with the blessing of Shehechiyanu said yesterday. [Admur 600:5]
 Admur 641:1; Michaber 641:1; Sukkah 46a; M”A 641:1
 Mateh Efraim 619:12; Sefer Haminhagim p. 128 [English]
 Admur 643:5; M”A 643:1; M”B 643:2; Biur Halacha 643:1 “Veachar Kach”; See also 473:2 regarding Pesach; M”A 473:1 and 643:1; Eiruvin 40b; Sukkah 47b
 Admur 473:2 regarding Pesach
 Admur 473:2 regarding Pesach
 Admur 643:5
 Admur 473:2 regarding Pesach; Chok Yaakov 473:1
 Admur 643:5; Admur 473:2 regarding Pesach; Eiruvin ibid; M”A 473:1; M”B 473:1
The reason: As the blessing of Shehechiyanu has Tashlumin for all seven days of the festival, as explained in 473:2 regarding Pesach. [Admur ibid]
 Admur 641:2; Rama 641:1; Ran Sukkah 22b in name of Raavad; Beis Yosef 641; Elya Raba 641:2; Shvus Yaakov 1:32; Masas Moshe 5; Birkeiy Yosef 641:1; Shaareiy Teshuvah 641; P”M 639 M”Z 17; Chayeh Adam 79:3; Poskim in Kaf Hachaim 641:9; See Piskeiy Teshuvos 641:3
Other opinions: Some Poskim rule that one fulfills his obligation even when Shehechiyanu was said outside of the Sukkah during Kiddush, and hence should not repeat the blessing when first eating in the Sukkah. [Bach 641; Diggul Merivava that so is opinion of Rosh]
 Admur 641:1; Michaber 641:1; Sukkah 46a; M”A 641:1
 See Lehoros Nasan 4:48 and Piskeiy Teshuvos 641:3 that if he forgot to say it the first time that he ate in the Sukkah then he should say it over a new fruit
 The law if one enters the Sukkah right after Kiddush: Some Poskim rule that the blessing is to be repeated as soon as he enters the Sukkah, even in middle of the meal of the first night. [P”M 639 M”Z 17; Mateh Efraim 639:36; M”B 639:36] Vetzaruch Iyun from the wording of Admur ibid who explicitly writes “From the other meals of the Holiday” which implies that in middle of a meal the blessing is never repeated. Perhaps the reason for this is because Admur requires that the blessing be said specifically after the blessing of Leishev Basukkah, Vetzaruch Iyun! See Piskeiy Teshuvos 641:3 footnote 6
 Implication of Admur ibid; P”M 641 A”A 2; Shaareiy Teshuvah 641; Beir Heiytiv 641:2; M”B 641:5; Kaf Hachaim 641:10
Other opinions: Some Poskim rule that one is to wait to fulfills his obligation of Shehechiyanu with the blessing that is said during Kiddush of the second night. [M”A 641:2; Levushei Serud and Machatzis Hashekel on M”A ibid]
 Mateh Efraim 619:12; Sefer Haminhagim p. 128 [English]
 Admur 529:11 “When one eats and drinks on Yom Tov he is obligated to feed converts, orphans and widows, amongst all other unfortunate paupers. One who locks the doors of his home and eats and drinks with his wife and kids alone and does not feed or give to drink the paupers and people of misfortune, their meal is not considered a Simchas Mitzvah, but rather a Simcha of their stomachs. On this the verse states that their bread is impure, and it is as if they have placed manure on their face. This form of joy is considered a mockery of themselves.”; Rama 529:1; Rambam Yom Tov 6:18
 Admur 512:1; 325:1
 The reason: It is forbidden to invite gentile guests on Yom Tov due to a decree that one may come to cook more food on his behalf. [ibid]
 Admur 512:2
 Admur 512:3
 Shach Emor; Midrash Pinchas; Divreiy Yatziv 2:274
 See Kaf Hachaim 639:8-10; Piskeiy Teshuvos 643:1; Nitei Gavriel 37; Otzer p. 298
 Zohar Emor p. 103
 Seder of Arizal; Talmidei Habaal Shem Tov; See Nitei Gavriel 37:2
 Seder of Ashkenazim and Siddur Shlah
 See for example Toras Menachem 5742 1:202 for a Sicha on the 6th night of Sukkos discussing the connection between Yosef Hatzadik and the Rebbe Maharash, the Ushpizin of that day
 Nitei Gavriel 37:2
 See Shlah Miseches Sukkah; Yesod Veshoresh Havoda 11:13
 See Otzer Minhagei Chabad p. 298; Alef Lamateh in Mateh Efraim 625:109; Piskeiy Teshuvos ibid
 Or Tzadikim 3, brought in Shaareiy Teshuvah 625; Kaf Hachaim 639:9
 See Shelah ibid; Zoher ibid; Piskeiy Teshuvos ibid
 Shach Parshas Emor; Beis Dovid 444; Kaf Hachaim 639:6; Midrash Pinchas; Divreiy Yatziv 2:274; Piskeiy Teshuvos 639:3
 Shelah Ner Mitzvah 8; Kitzur Shelah Miseches Sukkah; M”B 639:2; Kaf Hachaim 639:6
 Shach Al Hatorah Parshas Emor; Beis David 444; Kaf Hachaim 639:6
 See Igros Kodesh Rayatz 3:443; Sefer Hasichos 5697:161; Likkutei Sichos 3:835; Otzer Minhagei Chabad p. 298
 Admur 188:6; Michaber 188:5; Brachos 49a; Shabbos 24a
 Admur 188:9; Michaber 188:6; Rosh Brachos 23; Rambam Brachos 2:12; Rashi Brachos ibid
The reason: As the first three blessings of Birchas Hamazon are all considered like one blessing. [Admur ibid; M”A 188:8; Rosh ibid]
Other opinions: Some Poskim rule one is to repeat from the blessing of Bonei Yerushalayim. [Ravaad on Rambam ibid; Birchas Yosef, brought in Ketzos Hashulchan 47 footnote 7]
 See Admur 188:15; Siddur Admur; Michaber 188:8; Tur 188 in name of his brother Reb Yechiel; Piskeiy Teshuvos 188:18 footnote 61-62
 Admur 188:9; Siddur ibid; Ketzos Hashulchan 47:3; Tehila Ledavid 188:4
Other opinions: Some Poskim rule one may still recite the added blessing [brought next] so long as he has not yet said the word “Hakeil”. [Chayeh Adam brought in M”B 188:23; In the Biur Halacha he leaves this ruling with a “Tzaruch Iyun Gadol” however implies that simply the words Baruch Ata, in his opinion, is not problematic.
 Setimas Kol Haposkim ibid who do not differentiate in this Halacha in 188 between men and women [despite differentiating between them in other matters of Birchas Hamazon]; See Piskeiy Teshuvos 188:6; Nitei Gavriel Yom Tov 36:11
Other opinions: Some Poskim rule women do not repeat Birchas Hamazon if they forgot Ritzei, as it is questionable if they are Biblically obligated in Birchas Hamazon. [Rebbe Akiva Eiger in Teshuvos 1 and gloss on 188:6; Kaf Hachaim 188:24; Shevet Halevi 4:18; Yabia Omer 6:28; Beir Moshe 3:38; Conclusion of Piskeiy Teshuvos 188:6; 529:6; Nitei Gavriel Yom Tov 36:11]
 M”B 188:16; Ketzos Hashulchan 47:5; See Piskeiy Teshuvos 188:8
Other opinions: Some Poskim rule one is not to repeat Birchas Hamazon if he is in doubt if he recited Ritzei. [Hagahos Chochmas Shlomo 188; Rameh Mipuno on Rif Brachos; Poskim in Piskeiy Teshuvos ibid footnote 28] Other Poskim rule women are not to repeat Birchas Hamazon if they are in doubt if they recited Ritzei. [Yagel Yaakov O.C. 22; Piskiey Teshuvos ibid]
 Admur 188:8; Siddur Admur; Michaber 188:6; Brachos 49a
 Admur 188:8; Ketzos Hashulchan 47:3
 Admur 188:8; Siddur Admur; Michaber 188:6
 Siddur Admur who limits the inclusion to only if forgot both; Admur 188:13 [regarding Rosh Chodesh and Shabbos]; Sefer Haminhagim p. 129 [English]
 Admur 188: 14 regarding Rosh Chodesh that falls on Shabbos; Ketzos Hashulchan 47:6; Sefer Haminhagim p. 129 [English]
 Ketzos Hashulchan ibid footnote 15
 See Piskeiy Teshuvos 597:1
 M”A 208; Elya Raba 208:20; M”B 188:22; Mamar Mordechai 84; Kaf Hachaim 208:67
Other opinions: The Ketzos Hashulchan 47:3 leaves this matter in doubt, questioning that perhaps it is better to finish the blessing and say the additional blessing of R”H rather than make an interval with a verse in Tehillim of Lamdeini Chukecha in middle of prayer.
 Otzer Minhagei Chabad p. 310; Siddur Raskin
 See P”M 490 A”A 1; Noam Megadim 13:2; Piskeiy Teshuvos 597:1
 Michaber 208:12; Siddur Admur; See Beis Yosef 208
Other opinions: Some Poskim rule that in today’s times we do not mention Meiyn Hameura in Birchas Hamazon. [Poskim brought in Beis Yosef ibid]
 M”A 208:18; M”B 208:58; See Ketzos Hashulchan 47 footnote 8
 Ketzos Hashulchan 47 footnote 8
 Mamar Mordechai ibid; Gloss in Chesed Lealafim 208:9 [brought in Kaf Hachaim 208:67]
Other Poskim: The Elya Raba ibid implies one is not to go back if he already said the words “Ki Ata Tov”. [brought in Kaf Hachaim ibid]
 See Shaar Hamitzvos Bereishis; Shaar Hakavanos p. 3; Peri Eitz Chaim 16:1118:18; Kaf Hachaim 240:2
 Sefer Haminhagim p. 66
 Admur 644:1 regarding Sukkos; 488:2; 490:6-7 regarding Pesach; 494:4 regarding Shavuos; 131:5; Siddur Admur; Siddur Shelah; Michaber 488:1; 644:1; Rambam Chanukah 3:5; Shmuel Pesachim 117a; Erechin 10a; Taanis 28b
 Admur 644:1 and Siddur Admur
The reason: As each day is considered its own Holiday, as each day a different number of Karbanos are offered. This is in contrast to Pesach when the Karbanos of all the days are the same number. [Admur ibid]
 Siddur Admur brings this entire list; The Siman for this is בבט”ח
 Admur 644:1
 Admur ibid; Rambam and Raavad ibid; Pesachim ibid
 Pashut! See Michaber 422:2 regarding Rosh Chodesh
 Admur 106:2; M”A 422:5; Mishnah Sukkah 38a; Tosafos Brachos 20b; Kaf Hachaim 422:28; See Admur in Kuntrus Acharon 296:3
The reason: As it is a Rabbinical time dependent Mitzvah. [Admur ibid; M”A ibid]
 Kesher Gudal 23:7; Beis Oved 16
 Michaber 422:2; See glosses of Siddur of Rav Raskin for an overview in this matter
 Siddur Admur; The Siman for this is בבט”ח
 The reason: As the saying of Hallel on these days is a Rabbinical command that was instituted by the prophets. [Admur ibid]
 Pashut! As every individual is obligated in its recital. This is unlike the ruling regarding the abridged Hallel, in which case it is a mere custom, and hence subject to debate as to when a blessing is justified.
 Siddur Admur; Admur 488:2 [with slight nuance as explained next]; Rama 488:1; M”A 488:1; Tur 488 in name of Mahram Mirothenberg 464; Mordechai Shabbos 286
 So is the Nussach in the Siddur ibid, however in 488:2 Admur writes “Likros HaHallel.” The M”A ibid writes “Likro Hahallel.”
 Admur 488:2 in Stam opinion, and in conclusion; Taz 488:1; M”A 488:1; Tur in name of Maharam ibid; Mordechai ibid
The reason: As perhaps he will skip one word or even one letter, and it will cause his blessing to have been in vain, as he did not read it completely. [Admur ibid; Poskim ibid]
Other opinions in Admur: Some provinces are accustomed to recite “Ligmor Hahallel” in the blessing. [2nd opinion in Admur ibid; Tosafos Brachos 14a; Rambam ibid; Rosh Pesachim 2:5] They are not worried of the above-mentioned issue being that Ligmor can also mean reading. Nevertheless, it is better [even for them] to say Likros, like our custom. [Admur ibid; Peri Chadash 488:1]
 Admur 213:6; The advantage of fulfilling the blessing through one person is “Berov Am Hadras Melech”, (while the advantage of saying their own individual blessing is to personally say the blessing rather than be Yotzei through a messenger, and thus increase in blessings.) [See Admur ibid]
 Admur 489:1 as explained in previous footnote; M”A 213:7 and Tosefta Brachos 6:20 “Ten people who are doing a Mitzvah together”, implying that less than ten does not contain Berov Am; This can also be implied from Admur 8:11 and Michaber 8:5 who rules “If a few people are wearing the Tallis simultaneously, each one says their own blessing each person is to say the blessing on his own, although if they want, they can choose to have one person say the blessing, and the remainder will listen and answer Amen.”, now from the fact that Admur: Michaber plainly stated that each one should say the blessing on their own implies that it is preferable. [So learns M”B 8:13 in his initial inference]
 Admur 619:8 regarding Shehechiyanu, Birchas Hallel and Lulav “Although it is proper to be Yotzei with the Chazan due to Berov Am, nevertheless today …. every person should recite the blessing himself”; M”A 619:3; Chayeh Adam 5:17; M”B 8:13 that so is custom; Piskeiy Teshuvos 213:2
The reason: As in majority of instances the Chazan does not have in mind to be Motzi the congregation. Admur ibid; Chayeh Adam ibid; M”B ibid]
 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 under Hallel; 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 213:4 (in parentheses) regarding all blessings; 489:12 regarding the Sefira; [See however Admur 296:17; 6:9, explained below]; Rashba 1:458, brought in Beis Yosef 489, regarding blessings; Rama 489:3 regarding blessing of Sefira “If he had in mind to not be Yotzei”; M”A 489:8, explained in Machatzis Hashekel and P”M 489 A”A 8; Elya Raba 489:12; M”B 489:17 limits this ruling to only blessings [and not verbal Mitzvos]; Michaber 6:4 regarding Birchas Hashachar “They intend to not be Yotzei”; Tehila Ledavid 6:4 in understanding of Michaber ibid [See however Michaber 489:3 and M”B 48918 who implies one is not Yotzei unless he has Kavana to be Yotzei] See Piskeiy Teshuvos 489:8;
Source of Admur’s ruling: This ruling of Admur that one can fulfill a verbal Mitzvah through overhearing another is a novelty that is not explicitly recorded in Poskim prior to Admur. However, it is rooted in a response of the Rashba 1:458 regarding whether one may repeat a blessing after hearing it from the Chazan, to which the Rashba answer’s that one may only do so if he had in mind to not be Yotzei, however if he had no Kavana then he is Yotzei according to those who rule that Mitzvos don’t need Kavana. This ruling of the Rashba is recorded and hinted to in the Michaber ibid and Rama ibid as well as the other Poskim. The novelty of Admur ibid is that he extends this ruling even to the Mitzvah of Sefira. It is possible to learn this way as well in the M”A ibid. as explained in the Machatzis Hashekel and P”M ibid.
 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
 Poskim in Kaf Hachaim 422:33
 Admur 488:3; Rambam Chanukah 3:9; Mishneh Megillah 20b
 Admur ibid; See also regarding Shofar: 588:1; Michaber 588:1
 The reason: As it appears like night in the eyes of the masses. [Admur ibid] In 588:1 Admur writes as follows regarding Shofar: Biblically, day begins from Alos Hashachar regarding all Halachic matters. Nevertheless, the Sages decreed that one must delay blowing the Shofar until after sunrise being that not all people are expert in the definition of Alos and hence in order to be certain that it is day, one must wait until sunrise. [Admur ibid; Rashi Megillah ibid]
 Admur 488:3; 131:5 in parentheses; See Rosh Hashanah 32b; Megillah 20b; 156:17
 The reason: As Zerizin Makdimim Lemitzvos. [ibid]
 See Admur 488:3, brought in next Halacha; Vetzaruch Iyun as to why even initially Hallel was not established to be recited prior to Shacharis. Perhaps the reason is because Hallel may only be recited after sunrise while one may Daven up until Shemoneh Esrei prior to sunrise.
 Shalmei Tzibur 223; Beis Oved 6; Kaf Hachaim 422:38
 Nitei Gavriel Chanukah 49:5; Regarding Shofar: Chayeh Adam 141:1; 144:20; Mishneh Berurah 588:1; Kaf Hachaim 588:2; 600:12; Regarding Lulav: M”A 658; Regarding Megillah: M”B 687:5; Kaf Hachaim 687:9; P”M 692 M”Z 3
Opinion of Admur: Admur ibid rules that from Alos until Tzeis is the permitted time for reciting Hallel. So writes Admur also regarding Shofar in 588:1 and 18:8 regarding Tzitzis. The source of Admur is from the Gemara Megillah 20b which states that until Tzeis Hakochavim it is considered day. This seems to imply that during Bein Hashmashos one may recite Hallel and blow Shofar even with a blessing! This is further inferred from the change of wording from the Tur 588 which writes simply “until night” while Admur specifies Tzeis. Vetzaruch Iyun Gadol, as Bein Hashmashos is questionable whether it is night or day as rules Admur is 261:1, hence how can one say a blessing at that time. Practically, the Poskim rule one is to not recite a blessing past sunset. Likewise, in the Siddur Admur retracted his ruling regarding Tzitzis, and rules the blessing may not be recited after sunset.
 Sheilas Yaavetz 40; Birkeiy Yosef 422:5; Shaarei Teshuvah 422:5; Kaf Hachaim 422:30
 Admur 488:3;
 The reason: This is to be done in order so one be able to answer the prayer of Hodu and Ana together with the Chazan. [ibid] Alternatively, it is done in order to be Yotzei the Bracha with the congregation
 Admur ibid
 Kol Bo; M”A 422:6; Mentioned in 131:5
 Shalmei Tzibur 223; Beis Oved 6; Kaf Hachaim 422:38
 Admur ibid; M”A 422:6
 The reason: As the blessing of before and after Hallel would be considered an interval between the blessings of Baruch Sheamar and Yishtabach which are already recited in Pesukei Dezimra. Thus, only on Rosh Chodesh and the like in which some Poskim rule a blessing is never recited is one to make an interval and read it without a blessing. [M”A ibid]
 Igros Kodesh 17:67 [See also Igros Kodesh 15:170; 18:81; see Shulchan Menachem 2:250; Shaar Halacha Uminhag 2:175]
 Hiskashrus 748; Rabbi Groner related in the name of the Rebbe, who said in the name of the Rebbe Rayatz, who said in the name of the Rebbe Rashab, that Hallel is not to be said outside of the order of Davening, as Davening Shemoneh Esrei without Hallel is like an old bread that has been baked a long time ago. [Hiskashrus 748]
 Igros Kodesh 17:67 [See also Igros Kodesh 15:170; 18:81; see Shulchan Menachem 2:250; Shaar Halacha Uminhag 2:175]
 See Admur 488:4; Sukkah 38; M”A 422:5; Biur Halacha 422:6 “Hallel”
The original Takana for reciting Hallel was for the leader of the congregation to recite Hallel aloud, and the congregation would listen quietly and answer Hallelukah after each stanza recited by the Chazan. [Rashi Sukkah 38a-b] There were a total of 123 Hallelukahs said by the congregation. [Rambam Chanukah 3:12] In addition they would repeat the first verse of each paragraph after the Chazan [Roshei Perakim]. This custom gradually changed throughout the years, as is testified by the Gemara ibid 38b, in which those that knew how to recite Hallel would recite it on their own while those that did not would hear it from the Chazan and recite Hallelukah. Eventually, everyone became expert in the recital of Hallel and the custom of hearing Hallel from the Chazan and answering Hallelukah eventually became abolished. [See Sukkah ibid Rashi 38b “Miminhaga Dehaleila”; Mefarshim ibid]
 Mishneh Sukkah 39a; M”A 422:5; Admur 488:4
 Pashut, as any area which he did not hear has the same status as one who skipped that area.
 See Mishneh ibid; M”A ibid in name of Rabbeinu Yerucham “He can fulfill the obligation whether for an individual [Yachid] or whether for a congregation”
 M”A ibid in name of Rabbeinu Yerucham
 Mishneh ibid; M”A ibid in name of Rabbeinu Yerucham
 Peri Chadash brought in Biur Halacha ibid
 M”A ibid in name of Rabbeinu Yerucham; Sukkah 38b “If he listened and did not answer-Yotzei”; Tosafos ibid “Shama” explains this to refer to “If he does not know how to read or how to answer the Hallelukah”; So explains also Biur Halacha 422:6 “Hallel”
 Admur 488:4; Michaber 488:2; Megillah 21b
 The reason: Although when two voices are heard simultaneously one cannot properly decipher even one of the voices, as explained in 141:2, nevertheless, since Hallel is beloved onto the congregation they therefore pay very close attention to hear it and are therefore able to hear it well even when many sounds are coming from many people. [Admur ibid; M”A 488:2; Megillah ibid]
 Mishnah Sukkah 8a; M”A 422:5; Kaf Hachaim 422:28
 The reason: As she is exempt from the Mitzvah.
 The reason: As he should have learned to recite Hallel himself, and if he is knowledgeable and still chooses to repeat after a woman then he will be punished for choosing such a Shliach. [ibid]
 Biur Halacha 422:2 “Hallel”; unlike the simple implication in M”A ibid
 M”B ibid concludes with a Tzaruch Iyun
 The reason: As the Hallel of Rosh Chodesh is a mere custom of which men and some women have accepted upon themselves and hence there is no reason to differentiate between a man and a woman. [ibid]
 Admur 479:6 regarding Hallel of the night of the Seder; Peri Chadash brought in Kesher Guda 23:8; Beis Oved 15; Kaf Hachaim 422:27
Other opinions: Some Poskim rule a child that has reached the age of Chinuch may read Hallel on behalf of another, being it is only a Rabbinical command. [Riaz brought in Kneses Hagedola; Kaf Hachaim 422:27]
 The reason: As a child is exempt from all the Mitzvos of the Torah and is only Rabbinically obligated in them in order to educate him in Mitzvos. [Admur ibid]
 M”B ibid concludes with a Tzaruch Iyun regarding women
 Biur Halacha 422:2 “Hallel” regarding having women read on behalf of men; unlike the simple implication in M”A ibid; The same would seemingly apply to a child
The reason: As the Hallel of Rosh Chodesh is a mere custom in which both men and children who have reached the age of Chinuch equally accepted upon themselves and hence there is no reason to differentiate between a man and a child. [Based on Biur Halacha ibid regarding children]
 The Kaf Hachaim ibid does not record any leniency attributed to Rosh Chodesh in this regard
 Admur 62:2; Tosafos Sotah 32a; Kneses Hagedola 422:7; Peri Chadash; Kaf Hachaim 422:26
 Bach 193
 Michaber 422:3; Mishneh Sukkah 38a
 The reason for repeating verses: Many of the verses of Tehillim that are recited in Hallel from Hodu Lahashem and Min Hameitzar are repeated within the Psalm by David Hamelech. Such as the words “Tov lachasos Bahashem.. Tov Lachasos, and other verses of the like. Therefore some places are accustomed to also repeat the latter verses starting from Odecha. [Rashi 38a]
 Tur 422; M”B 422:19; Shaar Hakavanos p. 103; Kaf Hachaim 422:43
Other customs: In Sefarad the custom is not to repeat the verses of Baruch Haba and Keil Hashem. [Tur ibid; See Kaf Hachaim ibid]
 Michaber 422:3
The recital of verses after the Chazan is recorded in the Gemara Sukkah 39b. The reason behind this repetition is to serve as a reminder of the original Takana of the Sages in the recital of Hallel. Originally the congregation would simply listen to the Hallel of the Chazan and recite the word Hallelukah after every stanza. There was a total of 123 Hallelukahs said by the congregation. [Rambam Chanukah 3:12] In addition, they would repeat the first verse of each paragraph after the Chazan [Roshei Perakim]. In remembrance of this custom it is accustomed even today to repeat the verse of Hodu after the Chazan. [See Sukkah 39b; Rashi “Mikan”]
 The custom used to be for only the Chazan to recite the stanzas of Yomar, Yomru Nah Beis and Yomru Nah Yirei. The congregation would listen and hence fulfill their obligation. Nevertheless, since at times the congregation does not listen properly to the Chazan’s recital, as well as that the Chazan at times does not have in mind to fulfill their obligation, therefore, it is better for each person to say the Stanzas to himself. [M”A 422:8; M”B 422:20; See Kaf Hachaim 422:44] Practically, so is the custom today.
 Hayom Yom 30th Tishrei; Sefer Haminhagim p. 81 [English]; M”B 422:20
 See Kaf Hachaim 422:45 in name of Tosafos 38b and Kol Bo regarding why it is permitted to stop in middle of the verse
 See Hiskashrus 439; Siddur Rav Raskin p. 478
 Sefer Haminhagim p. 69 [English]; Hayom Yom 30th Tishrei-1st of Cheshvan
 Rama 422:2; Rama 479:1 regarding the night of the Seder; Admur 479:6 regarding the night of the Seder; See also Sefer Haminhagim p. 41
 Admur ibid; M”B 422:17
Other opinions: The custom is to recite the stanzas of Hodu bit not of Ana. [Rama ibid; Gr”a; M”B 422:18; Kaf Hachaim 422:41
 The reason: On days that one does not recite the complete Hallel this is to be done as there are opinions that 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 strive to have at least three people. [Lechem Chamudos brought in M”A 422:7; M”B 422:18; Kaf Hachaim 422:39] Furthermore, it is to be done even on days that we recite the complete Hallel in order so one is able to read the Hodu to another person. [Igur 815; Shivlei Haleket brought in M”A ibid] Alternatively, it is because it is a Mitzvah to answer Roshei Perakim when reciting Hallel. [Mordechai brought in M”A ibid]
 M”A 422:7; Admur ibid regarding the night of the Seder
Other opinions: Some Poskim rule the above law only applies to days when the incomplete Hallel is recited due to the first reason cited above. [Lechem Chamudos ibid]
 Admur ibid; Elya Raba 422:11; Kaf Hachaim 422:39
 Admur ibid; M”A 479:2; Taz 479:3; Igur 815; Rosh 10:32
Does this apply to all Hallel or only to Hallel of the night of the Seder? The M”A ibid implies that only the night of the Seder this applies, being that women are obligated in the Mitzvah of Hallel on the night of the Seder just like men. However, from the Iggur ibid it is implied that this law applies by all Hallel and not just the night of the Seder. So is also implied from the Taz ibid who states that only the men are obligated in the Hallel, unlike the M”A ibid. Vetzrauch Iyun!
 Admur ibid; M”A ibid; Taz ibid; Igur 815
 Admur ibid
 Sefer Haminhagim p. 69 [English]; Hayom Yom 1st Teves based on gloss of Tzemech Tzedek; Shaar Hakolel 37:8; Siddur Rav Anram Gaon; Rasag; Rambam Megillah 3:10; Abudarham; Rebbe in Haggada Shel Pesach p. 46; See Igros Kodesh 2:147 that Rav Yaakov Landa claimed the Rebbe Rashab would say the word Al, although the Rebbe Rayatz did not do so.
 Admur 488:3; Michaber/Rama 422:4 and 488:1; 644:1
 Admur ibid; Rama ibid
The reason: As the recital of Hallel on these days is a Rabbinical obligation and Mitzvah and hence receives a stricter status. [Admur ibid]
 Admur ibid; Peri Chadash 422; Kaf Hachaim 422:47
 Michaber 422:5; Kaf Hachaim 422:49; Admur 488:3 refers the reader to 422; Regarding interval during Shema see 65:1; Regarding an interval during Shofar see M”A 588:2; Regarding an interval during Megillah see M”B 690:18
It is a dispute amongst Rishonim and Poskim in whether an interval invalidates a Mitzvah other than Shemoneh Esrei. The Rif; Rambam and Michaber 65:1 rule one never has to repeat the Mitzvah even if he made an interval due to Ones. The Tosafos; Rosh rule that if one made an interval due to Ones that equals in time to the amount of the Mitzvah, then he must repeat the Mitzvah in all cases. The Rama rules like this opinion regarding Biblical commands [Rama and Admur 65:1] and rules like the Rif regarding Rabbinical commands. Hence according to the Rama, an interval during the reading of Hallel does not invalidate the reading. [Darkei Moshe 422:5; Shaar Hatziyon ibid that it is for this reason that the Rama here did not argue on the ruling of the Michaber] However the Levush; Olas Shabbos; Elya Raba and Bach rule like the Tosafos and Rosh even by Rabbinical commands. The M”A 422:9 concludes that by Rabbinical commands [such as Hallel] one is to repeat the Mitzvah without a blessing. [Biur Halacha 65 “Karah Seirugin”; Kaf Hachaim 690:35; See Kaf Hachaim 588:14]
 Michaber ibid; Implication of Rama [Shaar Hatziyon 422:22]; Darkei Moshe 422
 Implication of M”A 422:9; M”B 422:24 in name of Beis Yosef; Darkei Moshe 422:5; Levush; Kaf Hachaim 422:49; See Admur 65:1
 Tosafos; Rosh; Levush; Olas Shabbos; Elya Raba and Bach. The M”A 422:9 concludes that by Rabbinical commands [such as Hallel] one is to repeat the Mitzvah without a blessing. [Biur Halacha ibid; Kaf Hachaim 690:35; See Kaf Hachaim 588:14]
 See M”A 422:9; M”B 422:24
Other opinions: Some Poskim rule one is to be stringent even regarding those days that half Hallel is recited. [Bach brought in M”A ibid; Shaar Hatziyon 422:23]
 M”A 422:9; M”B 422:25; Kaf Hachaim ibid
 Admur 65:1 regarding the law by Shema
 Michaber 422:7; Admur 473:48; Shivlei Haleket 174
 The reason: The reason Hallel is recited while standing is because it serves as a testimony of praise to Hashem for all the miracles he has performed for us, and all testimonies must be performed standing. Alternatively, it is due to the verse recited in Hallel which states “Hallelu Es Hashem Omdim”. [Shivlei Haleket; Taz 422:4; M”B 422:28]
The reason that Hallel on the night of Pesach is nevertheless recited sitting: As on the night of Pesach all the actions are done in a way of Cheirus: freedom. [Admur ibid]
 M”A 422:11; Elya Raba 422:17; Chayeh Adam 118:9; See Admur 581:1 regarding Shofar
 Biur Halacha 422 “Meumad”; Regarding Shofar: Admur 581:1; Drashos Maharil Shofar; Darkei Moshe 585; M”A 585:1; Peri Chadash 585; Elya Raba 585:1; Birkeiy Yosef 585:4; Shaarei Teshuvah 585:1; Chayeh Adam 141:6; M”E 585:5; M”B 585:2; Kaf Hachaim 585:4
The reason: As in such a case this leaning is not defined as standing but as leaning. [Admur ibid; See also 607:7]
 The reason: As anytime that standing is required it is forbidden to lean. This is opposed to the law by the Azara in which leaning is permitted, as standing is not required and rather it is only forbidden to sit due to disrespect. [M”A ibid] See Biur Halacha 422 “Meumad” for a discussion on this matter and why leaning by Hallel should be permitted based on the Shivlei Haleket which basis his ruling on the fact that they would stand in the Azara. Nevertheless, he concludes that based on the reason of the verse of Hallelu Es Hashem Omdim one should not lean.
 P”M 422 M”Z 4; M”B 422:28; Kaf Hachaim 422:58; Regarding Shofar: Admur ibid; M”A 585:1; Peri Chadash 585; Elya Raba 585:3; Birkeiy Yosef 585:2; Shaarei Teshuvah 585:1; Chayeh Adam 141:6; M”E 585:5; M”B 585:2; Kaf Hachaim 585:5
 The reason: As the above obligation to stand is a merely Rabbinical enactment. [Admur ibid regarding Shofar]
 422:6; Megillah 17b
 Michaber ibid; Megillah ibid
The reason: This is learned from the verse “Memizrach Shemesh Ad Mevoa Mehulal Sheim Hashem” that just like the sun travels from east to west, so too the praising of Hashem must follow an exact order and cannot be said retroactively. [M”B 422:26; Megillah ibid]
 M”A 422:10
 M”B ibid based on Michaber 64:1 regarding reading the paragraphs of Shema in the wrong order
 Peri Chadash 422; P”M 422 A”A 9; implication of Olas Tamid 690:6; M”B 422:26 in name of Poskim ibid; Kaf Hachaim 422:50; Implication of Admur 64:1 rules that the reason why by Shema it is valid if the paragraphs are said in the wrong order is because in the Torah itself the paragraphs are not in proximity to each other. This would imply that by Hallel, in which the paragraphs are proximate to each other, it would be invalid.
 The reason: As the order in which we read the Hallel follows the order that they are written in the Torah, and hence it is not similar to Shema. [M”B ibid]
 M”B 422:26; Kaf Hachaim 422:51
 Days in which Hallel is obligatory: Seemingly this applies even during days that Hallel is an obligation. However see M”B ibid which implies that if one read the verses in the wrong order by those days in which Hallel is obligatory, the blessing is to be repeated. However, from Kaf Hachaim ibid it implies one never repeats the blessing even in such a case. See also Kaf Hachaim 690:40 and the next footnote in the second reason
 M”B 422:26
The reason: As one who read the paragraphs in the wrong order, some Poskim rule it is valid, and Safek Brachos Lihakel. [M”B ibid] Furthermore, even regarding one who read the verses in the wrong order, seemingly on Rosh Chodesh, being that the entire reading of Hallel is only a custom, and therefore we specifically skip two paragraphs, then Bedieved one should fulfill his obligation, as why should reading in the wrong order be more severe than skipping a verse. Thus, although certainly one should repeat the Hallel in all cases, nonetheless one should not repeat the blessing. [M”B ibid and Biur Halacha 422:6 “Lemafreia”] Another reason not to require the repetition of a blessing is because in any event the invalidation traces back only until the area of disorder, however, all the verses recited until that point are valid. It is thus considered like one who read part of Hallel and then made an interval, in which case we rule that he is simply to continue from where he left off, as an interval does not invalidate the original blessing. [See Halacha H regarding making an interval in Hallel]
 Rama ibid; Rabbeinu Yerucham
 M”A 422:10
 M”B 422:27; Beis Yosef based on Rabbeinu Yerucham; See Biur Halacha 422:6 “Lemakom Shetah” which questions this ruling
 Biur Halacha 422:6 “Lemafreia”
 The reason: As in any event one is initially to skip verses in this Hallel which is due to custom, and there is no set law regarding which areas to skip, even though the custom has become accepted in this matter to only skip two paragraphs. [ibid]
 Likkutei Torah Tzav page 28
 Michaber 660:1-3; Siddur Admur; Minhag Arizal; See Piskeiy Teshuvos 660:1; Siddur Raskin p. 575; Otzer Minhagei Chabad p. 313
 Siddur Admur; Siddur Rasag Peri Eitz Chaim Shaar Halulav 3; Shaar Hakavnos; Siddur Arizal; Ledavid Emes; Bikureiy Yaakov 660:1; Kaf Hachaim 660:4; Igros Moshe 3:99; Piskeiy Teshuvos 660:1
Other customs: Some Poskim write that the Hoshanos is to take place after Musaf. [Tur 660; Bach 660; Implication of Michaber 660 who places the laws of Hakafos after chapter 559 which discusses Kerias Hatorah; See Piskeiy Teshuvos 660:1 footnote 3]
 Siddur Admur; Siddur Arizal; Peri Eitz Chaim Shaar Halulav 6; Mishnas Chasidim 12:1
 Siddur Admur; Minhag Arizal
 Siddur Admur; Michaber 660:1 [regarding circling the Bima]; Rama 660:2 [regarding the Lulav]; Rambam Sukkah 7:23; Mishneh Sukkah 45a and Gemara 43b; Or Zarua 2:1315
The reason even non-Kohanim encircle the Bima: See Taz 660:1; Biur Hagr”a 660; Piskeiy Teshuvos 660:1
 Siddur Admur; Michaber 660:1 regarding the Hakafos [however, no mention is made of holding the Lulav]
 Michaber ibid; See below!
 Michaber 660:1
 Mur Uketzia ; Bikureiy Yaakov 660:2
 Admur 651:13 “Even if one already fulfilled his obligation of shaking Lulav and he desires to reshake the Minim for the sake of the Mitzvah, such as by the saying of Hoshanos, one is required to hold the Lulav in his right hand and the Esrog in his left hand”; 2nd explanation in M”A 651:6; Biur Hagr”a 660 in name of Yalkut Tehillim; M”B 651:15; Ben ish Chaiy Hazinu 14; Chaim Ubracha 186 in name of Yerushalmi; Kaf Hachaim 651:32; Hashlamas Divrei Nechemia 651:14; Custom of Rebbe, as recorded in Otzer Minhagei Chabad p. 315; Moadim Uzmanim 2:121; See Piskeiy Teshuvos 651:6; See Otzer Minhagei Chabad p. 315
The custom of being lenient by Hoshanos: See Chaim Ubracha 186 that Tzaruch Iyun as to why the world is not careful in this by Hoshanos and rather hold both the Lulav and Esrog in their right hand, however seemingly this is because by Hoshanos they need to hold the Siddur and hence it is difficult to juggle the Lulav and Esrog in separate hands at the time. Practically, however, one is to be stringent in this as conclude all the Poskim above, and so was the Rebbe’s custom.
 See Otzer Minhagei Chabad p. 315 for a Maaneh of the Rebbe of such that “although he has not seen this written in Sefarim, nonetheless, so is his custom”
 Bikureiy Yaakov 660:4; Custom of Arizal; Piskeiy Teshuvos 660:1
 Opinion in Rama 660:2 and that so is custom; Tur 660 in name of Rashi and Ran; Opinion of Mekubalim brought in Kaf Hachaim 660:13-14 and 664:32 in name of Chida regarding Hoshana Raba; Ikareiy Hadaat 33
Other opinions: Some Poskim rule the custom is to encircle the Bima even if one does not have a Lulav. [Michaber 660:2; Orchos Chaim]
 See Kaf Hachaim ibid and ibid; Otzer Minhagei Chabad p. 316
 Michaber 660:1
 Poskim in Piskeiy Teshuvos 660:3
 Piskeiy Teshuvos 660:3 that so is custom
 Moed Lekol Chaiy 23:120; P”M 660 M”Z 1; Or Zarua based on Yerushalmi; Maharil; Shibulei Haleket; Ledavid Emes of Chida 4:14; Piskeiy Teshuvos 660:3
 Piskeiy Teshuvos 660:3
 Moed Lekol Chaioy ibid
 Kitzur SHU”A 137:1; Piskeiy Teshuvos 660:1; Otzer Minhagei Chabad p. 314-315
 Hayom Yom 18th Tishrei; Sefer Haminhagim p. 67; Otzer Minhagei Chabad p. 314
 Sefer Haminhagim p. 67
 Mur Uketzia 660; Bikureiy Yaakov 660:2
 Siddur Admur
 Shevach Hamoadim p. 87; Otzer Minhagei Chabad p. 317; New Kehos Siddur; Omitted from Sefer Haminhagim, Luach Kolel Chabad, Nitei Gavriel etc
 Rama 660:2 that so is the custom; Kol Bo; Sefer Haminhagim p. 179 [English]; Shulchan Menachem 5:312; See Piskeiy Teshuvos 660:4; Nitei Gavriel Vol. 2 35:3-7 footnote 4 that so directed the Rebbe Rayatz to the Rebbe not to do Hakafos
Other opinions: Some Poskim rule an Avel may perform the Hakafos by Hoshanos. [Beis Yosef 660; Siddur Yaavetz; Chayeh Adam 148:19; Kaf Hachaim 660:17 according to Arizal; Divrei Malkiel 2:91; Gesher Hachaim 2:3-6; Minchas Yitzchak 6:2; Poskim in Piskeiy Teshuvos 660:4] The Rebbe Rashab performed Hakafos of Hoshanos when he was in Aveilus, however, this custom belongs only to a Nasi, and not to the Chassidim. [Sefer Haminhagim ibid; Otzer Minhagei Chabad p. 317] Custom of Rebbe, brought in Yoman, that in 5725 the Rebbe performed Hoshanos around the Amud with the Lulav and Esrog.
 The reason: As the Hakafos is an act of joy that is done Zecher Lamikdash and it is hence unbefitting for the mourner to participate. [Gr”a; M”B 660:9; See Poskim in Nitei Gavriel ibid footnote 5 for the reasons behind this custom]
 Rama ibid
Between burial and start of Aveilus: Some Poskim rule that an Avel who buried the relative during Chol Hamoed and will not begin Shiva until Motzei Simchas Torah, may perform Hakafos during Hoshanos. [Bikureiy Yaakov 660:9] Other Poskim, however, rule he is not to do the Hakafos. [Moed Lekol Chaiy 23:123] See Nitei Gavriel 35:6 footnote 11
Leap year: After the passing of 12 months in a leap year, it is permitted for the Avel to join the Hakafos for Hoshanos. [P”M 660 M”Z 2; Bikurei Yaakov 660:10; Teshuvah Meahavah 2:285; Piskeiy Teshuvos 660:4; Nitei Gavriel Vol. 2 35:5]
Rav of community: Some Poskim rule that the Rav of a community may perform the Hakafos. [Aruch Hashulchan 660:4; Nitei Gavriel 35:7]
 Diggul Merivava 660; Teshuvah Meahavah 2:285; Kaf Hachaim 660:19; Misgeres Hashulchan 137:11; Poskim in Piskeiy Teshuvos 660:4 and Nitei Gavriel ibid footnote 6
 Diggul Merivava 660; Teshuvah Meahavah 2:285; Kaf Hachaim 660:19; See Piskeiy Teshuvos 660:4
 Elya Raba 660:8, brought in Shaareiy Teshuvah 660:1; Bikurei Yaakov 660:10
 This matter requires further analysis, as on the one hand we usually hand the Torah scroll to an individual who is not encircling the Bima, such as one does not have a set of Daled Minim. On the other hand, the impediment against the mourner joining the encircling of the bimah is the joy, and perhaps due to this he should not participate at all, even in the holding of the Sefer Torah, which is the center of the joyous circling. See Michaber 660:2; M”B 660:9; Vetzaruch Iyun! Practically, a number of Gedolei Harabanim have directed the Avel to hold the Sefer Torah during Hoshanos. Rav SZ”A, See Halichos Shlomo Tefila 18 footnote 59; See Nitei Gavriel 56 footnote 3
 Rama 660:1; Sefer Haminhagim p. 67
 Yeish Mi Sheomer in Michaber 660:3; Maharitz Geios p. 114 in name of Rav Sharira Gaon; See Kaf Hachaim 660:23 in name of Birkeiy Yosef that so is custom of Jerusalem Jewry; See P”M 660 A”A 2 that on Shabbos we open the Aron
 Michaber ibid
 Siddur Admur; Sefer Haminhagim p. 67; See Siddur Raskin p. 576
 Piskei Dinim Tzemach Tzedek end of Orach Chaim 660; Shaar Hakolel 45:3; Hayom Yom 17th-18th Tishrei; Sefer Haminhagim p. 67
 See Vayivarech Dovid 79; Piskeiy Teshuvos 657 footnote 4
 Taz 660:1
 Piskeiy Teshuvos 660:1
 Maharil; P”M 660 A”A
 Kaf Hachaim 660:12
 Piskeiy Teshuvos 660:1
 Orchos Chaim 660:2 in name of Yifei Laleiv
 Piskeiy Teshuvos 660:2
 Bikureiy Yaakov 660:2
 Ben Ish Chaiy Parshas Ha’azinu 15
 Piskeiy Teshuvos 660:2
 See Piskeiy Teshuvos 660:2; Hiskashrus
Other opinions: Some Poskim rule that Hakafos should only be done with a Minyan. [Ashel Avraham Butchach Tinyana 651; Piskeiy Teshuvos ibid and footnote 17]
 Ben Ish Chaiy Parshas Ha’azinu 15; Kaf Hachaim 660:2
 Ashel Avraham Butchach Tinyana 651 rules that Hakafos should only be done with a Minyan
 Admur ibid; 282:1; M”A 135:1; 535; Rambam Tefila 13:8; Mishneh Megillah 31a
The hint in scripture: The above institution is hinted to in the verse “Vayidaber Moshe Es Moadeiy Hashem El Bnei Yisrael”, from which we learn that Moshe established that each Parsha of the Moadim is to be read at its proper time. [Admur ibid]
 Admur ibid; Megillah ibid
 Admur 282:1; 488:5; M”A 135:1
 The reason: The reason behind the different number of Aliyos [Three during the week; Four on Rosh Chodesh; Five on Yom Tov; six on Rosh Hashanah; seven on Shabbos] is based on the levels of holiness that each day contains over the other days. See 282:1 for further details on this matter.
 Admur 488:5
 Admur ibid; Sefer Hamachria 31 in name of Rabbeinu Tam that it was instituted by Ezra
 Admur 488:6
 Admur 282:10; 488:6
 Admur 488:6; Michaber 144:3; 659:1
 One must read from the Parsha of the Holiday, as per the institution of Moshe Rabbeinu, and one must also read the Karbanos from Parshas Pinchas, as per the institution of the Rabanan Savuraiy.
 The reason: As one may not roll a Sefer Torah in front of the congregation due to respect of the congregation. [Admur ibid]
 See M”B 144:13
 Michaber 144:3; Although the scroll will need to be rolled to the proper place of the second reading, after completing the first reading, nevertheless since there is no other scroll available, we allow it to be rolled and differ the “respect of the Tzibur”. [ibid; See M”B 144:16]
 Siddur Admur
 Admur ibid; Peri Eitz Chaim Shaar 20:3
It is not customary to recite the words “Vayavor Hashem Al Panav” prior to saying it being that the Hashem is recited as a prayer and not as a verse in the Torah. [Halichos Olam brought in Piskeiy Teshuvos 584 footnote 16, unlike Mateh Efraim 584:584:16; Otzer Minhagei Chabad 206].
 Darkei Chaim Veshalom 715; Siddur Rav Raskin footnote 72
 Implication of Admur in Siddur; Shaareiy Efraim 10:5 See Sefer Haminhagim p. 119 [English Edition]; Hayom Yom 10th Tishrei; Hisvadus 6th Tishrei 1970; Shaareiy Teshuvah 488:1; Likkutei Maharich Pesach based on Ramaz; Custom brought in M”E 584:16; Luach Eretz Yisrael; See Otzer Minhagei Chabad 210; Piskeiy Teshuvos 488:3
 This prayer was established with Ruach Hakodesh by the Arizal. [Piskeiy Teshuvos 584:3; See Kaf Hachaim 134:11; Shaar Hakavanos p. 89] On Rosh Hashanah the words “Umechol Al Kol Avonosaiy” is omitted as we do not mention sin on Rosh Hashanah. [See Siddur Admur; Otzer Minhagei Chabad 205]
 Shaareiy Teshuvah 488 [“so is the custom”]; implication of Admur in Siddur [Rav Raskin p. 300]
Other Opinions: According to the Arizal one is to recite the prayer of Ribono Shel Olam three times. [Peri Eitz Chaim Shaar Tefilos R”H]
 Implication of Admur in Siddur and so is the Chabad custom
Other customs: Some have the custom to recite the verse of Veani Sefilasi three times. [Peri Eitz Chaim Shaar R”H; Siddur Shlah]
 Siddur Admur; Ketzei Hamateh 619:48 [so is custom of world] unlike the custom brought in Shaareiy Efraim 10:5 and Mateh Efraim 619:48
 Michaber 659:1
 Pashut as this is the entire reason for why we are to take out two Sifrei Torahs.
 Michaber ibid
 See 282:12 for the reason why Kaddish is recited between the five Aliyos and Maftir.
 Michaber 147:8; Kol Bo; Elya Raba 147:9; Kaf Hachaim 147:42
 See Shaar Efraim 10:41; Piskeiy Teshuvah 150:4
 Michaber 662:3
 Michaber 659:1
 Michaber 662:3
 Michaber 659:1
 Michaber 662:3
 Admur 503:1-3; Michaber 503:1 regarding Melacha; Rama 667:1 regarding Hachana
 Admur 503:1-2 regarding Melacha from Yom Tov to weekday or Shabbos, and 503:3 regarding Hachana from Yom Tov Rishon to Yom Tov Sheiyni Shel Galiyos; Michaber ibid regarding Melacha
Is the prohibition Biblical or Rabbinical? All the Melachos of Ochel Nefesh were only permitted to be performed on Yom Tov for the sake of benefiting from it on Yom Tov. It is however forbidden to bake, slaughter, and cook on Yom Tov for the sake of eating it after Yom Tov. One who does so, transgresses a Biblical prohibition and is liable for lashes. [Admur 495:2 “For the sake of eating on Yom Tov”; 503:1-2; 527:8; M”A 518:1 “One who cooks on Yom Tov for the weekday gets lashes”; M”B 527:3; Rambam Yom Tov 1:9; Beitza 17a; Pesachim 46b; See Aruch Hashulchan 527:3; Piskeiy Teshuvos 527:3 for other opinions in this matter] This however only applies if the Melacha was done on Yom Tov near evening in a way that one cannot benefit from it at all on Yom Tov itself [do to there not being enough time to receive the benefit]. If, however, it is possible for one to benefit from the food on Yom Tov itself, then he is exempt from a Biblical transgression even if he does not plan to benefit from it on Yom Tov and intended to do the Melacha for the sake of eating the food the next day. Nevertheless, the Sages prohibited this to be done, and one who does so is liable for Rabbinical lashes. Even if the Melacha is not needed at all for Yom Tov, being that one already ate all his meals in entirety, it is nevertheless only Rabbinically forbidden. [Admur 503:2; M”A 527:1; Razah Pesachim 14b; Ran ibid] The reason it is only Rabbinical, is because if he were to receive guests that did not yet eat that day, then this Melacha would be considered a need for the guests, and would have been permitted to be performed by him. Therefore, this Melacha is called Mileches Ochel Nefesh, and even though he does not have guests, its performance does not contain a Biblical prohibition. [Admur 503:2; M”A 527:1; Tosafos Pesachim ibid]
 Admur 503:3; Michaber 503:1; Drashos Maharil Hilchos Rosh Hashanah; Hagahos Maimanis in name of Semak
The reason: Although the two days of Rosh Hashanah is one holiness, and is considered long day, nevertheless, this only applies for purposes of stringency and not to leniency. The reason for this is because as we are expert in the date of the month, and we know that the first day is holy from a Biblical perspective, while the 2nd day is completely mundane according to the Biblical perspective, and it is thus found that one is preparing on Yom Tov for a weekday. [Admur ibid; M”A 503:1; Taz 503:1; Beis Yosef; Levush; Kneses Hagedola 503:1; Drashos Maharil Hilchos Rosh Hashanah; Hagahos Maimanis in name of Semak; Shulchan Gavoa 503:2; Kaf Hachaim 503:10]
 Pashut, as Eruv Tavshilin only permits doing Melacha from Friday to Shabbos. [Admur 527:23]
 Admur 503:3; 254:10; 494:14; Rama 667:1; M”A 503:1 based on Michaber 416:2; Hagahos Maimanis; Maharil; M”B 503:1; 667:5
 P”M 503 M”Z 1; Kaf Hachaim 503:4
The reason: As we never allow one to initially be lenient by a Safek Derabanon. [P”M ibid]
 Chayeh Adam 153:6; M”B 667:5 regarding wine for the 2nd night of Yom Tov; Kaf Hachaim 503:2; Maharshag 1:61; Piskeiy Teshuvos 302:17; 503:1; Nitei Gavriel “Erev Pesach Shechal Beshabbos” in Teshuvah 4
The reason: As in a time of need the Sages did not make their decree. [See Chayeh Adam ibid] This especially applies for the sake of a Mitzvah. [M”B ibid] Alternatively, the entire prohibition of Hachanah is only when the action is being done to save time, while if it is being done to save an item from a loss, Hachana is permitted. [Maharshag ibid]
Opinion of Admur: There exist many different rulings in Admur regarding if one may prepare for after Shabbos/Yom Tov for the sake of loss prevention. [See Admur 254:10 and M”A 254: 23 that it is forbidden to remove bread from the oven for the next day, and seemingly, this is despite the fact that it will cause a loss to the bread, as explains, and questions the Elya Raba 254:18; In 319:18 regarding saving a food from spoilage Admur only permits preparing to prevent through a gentile. In 321:6 regarding watering vegetables to prevent shriveling, Admur only permits doing so being that it is for the sake of preventing loss and is not noticeable to others that it is for the next day, such as that perhaps he will eat it that day, and he thus does not extend the allowance to soaking three-day meat. However, in 500:20 Admur permits soaking meat of three days in water to prevent its prohibition in cooking being that soaking is less of an effort than washing dishes. This seemingly contradicts the ruling of Admur in 321:6, brought earlier, however, in truth the difference is that in 321:6 it discusses Shabbos when the raw meat cannot be cooked and is hence not edible, while in 500:20 it is discussing Yom Tov, when the meat is edible and hence does not appear to others like a preparation.] The final summary of his opinion seems to be as follows: It is forbidden to prepare for after Shabbos/Yom Tov even in a time of need, to prevent loss to the item, unless the following conditions are met. 1) One does so through a gentile. Or 2) It does not involve much effort [i.e. soaking] and it is not apparent to others that it is being done for after Shabbos/Yom Tov. No mention is made in Admur regarding if a case that involves a Mitzvah should receive greater leniency than above. Now, although in 503:3 Admur prohibits bringing wine on the first day of Yom Tov for Kiddush of the second day, which implies that no extra leniency is given even for the sake of a Mitzvah, nevertheless, perhaps if its both for the sake of a Mitzvah and a time of need or loss prevention, Admur would be more lenient. Vetzaruch Iyun!
 See M”B ibid “With much time left in the day as then it is not apparent to others that it is being done for the sake of the next day”; See also Admur 321:7 “being that they are fit today to be eaten by any person and it is thus not at all evident that one is [doing an action that entails] effort on Shabbos for the [need of a] weekday being that he may eat these [vegetables] today.”
 Piskeiy Teshuvos 667:1; Yom Tov Sheiyni Kehilchaso 1 footnote 5 that so is proven from Chayeh Adam 153:6
The reason: As if it involves Melacha, it is forbidden not just due to Hachana or Tircha from one day to the next, but also in its own right, as the Torah only permitted Melacha to be done on Yom Tov for the sake of Yom Tov.
 Admur 503:3; M”A 667:3; Chayeh Adam 99:1; 153:6; M”B 667:5; Kaf Hachaim 503:2
 Admur 503:3; M”A 667:3; Maharial Hilchos Tefilas Yom Tov;
Other opinions: See Shaar Hatziyon 667:7 in name of Rav Akiva Eiger; Piskeiy Teshuvos 667:1; 528:3
 Admur 503:3; Elya Raba 503:1; Drashos Maharil Hilchos Yom Tov p. 180; Minhagei Maharash 394
 M”B 667:5; Admur 302:10 regarding Shabbos
 Admur 527:23; Michaber 527:13; Ran Beitza 9b; Ittur Jilchos Yom Tov 147b; Rashba 1:685; Rosh Klal 23:8
 Admur 495:2 “For the sake of eating on Yom Tov”; 503:1-2; 527:8; M”A 518:1 “One who cooks on Yom Tov for the weekday gets lashes”; M”B 527:3; Rambam Yom Tov 1:9; Beitza 17a; Pesachim 46b; See Aruch Hashulchan 527:3; Piskeiy Teshuvos 527:3 for other opinions in this matter
 Shevet Hakehasi 1:158; Piskeiy Teshuvos 302:17 footnote 146; 503:1; Nitei Gavriel Yom Tov 26:9; and in “Erev Pesach Shechal Beshabbos” in Teshuvah 4 [Based on ruling of Chayeh Adam 153:6; M”B 667:5; Kaf Hachaim 503:2; Maharshag 1:61]
 The reason: As in a time of need, for the sake of a Mitzvah, one may prepare on the first day on behalf of the second day if the action does not involve a Melacha [Chayeh Adam 153:6; M”B 667:5-although stipulates to do with much time left in day; Kaf Hachaim 503:2] and this case is considered a time of need and prevention of loss, as if he would have to wait until Tzeis Hakochavim to defrost the food, he would begin the meal very late, and his kids may fall asleep, and Simchas Yom Tov will be nullified. [Nitei Gavriel ibid] Alternatively, the entire prohibition of Hachana is only when the action is being done to save time, while if it is being done to save an item from a loss, Hachana is permitted. [Maharshag ibid]
 SSH”K 10:10
 The reason: As it is forbidden to prepare for the next day of Yom Tov even if it will cause one to need to delay his meal later on.
 Opinion of Admur: There exist many different rulings in Admur regarding if one may prepare for after Shabbos/Yom Tov for the sake of loss prevention. [See Admur 254:10 and M”A 254: 23 that it is forbidden to remove bread from the oven for the next day, and seemingly, this is despite the fact that it will cause a loss to the bread, as explains, and questions the Elya Raba 254:18; In 319:18 regarding saving a food from spoilage Admur only permits preparing to prevent through a gentile. In 321:6 regarding watering vegetables to prevent shriveling, Admur only permits doing so being that it is for the sake of preventing loss and is not noticeable to others that it is for the next day, such as that perhaps he will eat it that day, and he thus does not extend the allowance to soaking three-day meat. However, in 500:20 Admur permits soaking meat of three days in water to prevent its prohibition in cooking being that soaking is less of an effort than washing dishes. This seemingly contradicts the ruling of Admur in 321:6, brought earlier, however, in truth the difference is that in 321:6 it discusses Shabbos when the raw meat cannot be cooked and is hence not edible, while in 500:20 it is discussing Yom Tov, when the meat is edible and hence does not appear to others like a preparation.] The final summary of his opinion seems to be as follows: It is forbidden to prepare for after Shabbos/Yom Tov even in a time of need, to prevent loss to the item, unless the following conditions are met. 1) One does so through a gentile. Or 2) It does not involve much effort [i.e. soaking] and it is not apparent to others that it is being done for after Shabbos/Yom Tov. No mention is made in Admur regarding if a case that involves a Mitzvah should receive greater leniency than above. Now, although in 503:3 Admur prohibits bringing wine on the first day of Yom Tov for Kiddush of the second day, which implies that no extra leniency is given even for the sake of a Mitzvah, nevertheless, perhaps if its both for the sake of a Mitzvah and a time of need or loss prevention, Admur would be more lenient. Vetzaruch Iyun! All in all, if we view the concept of delaying the meal for many hours in wait for the food to defrost as equivalent to a loss, then Admur would permit defrosting it on the first day of Yom Tov with much time left in the day on the basis that one is not really doing any action other than removing it from the freezer. It is hence similar to the law regarding three-day meat.
 Implication of Admur ibid, as explained in previous footnote! M”B ibid who qualifies his allowance to only if it is done with much time left in the day
 See Piskeiy Teshuvos 302 footnote 146 who permits doing so on the same basis as removing from the freezer.
 Mateh Efraim 599:10; Hiskashrus 947
 The reason: As one is not to do an action on the 1st day of Yom Tov on behalf of the 2nd day. [Alef Hamagen 625:51]
 Beis Dovid 285; Birkeiy Yosef 503:1; Mamar Mordechai 503:1; Kaf Hachaim 503:6
 P”M 503 A”A 1; Kaf Hachaim 503:1; Minchas Yom Tov 101:8; Piskeiy Teshuvos 503:1; See Admur 307:12 regarding asking gentile to do matter for the sake of a Mitzvah
Ruling of Admur: Although Admur 319:18 only permits asking a gentile to do preparation on Shabbos for after Shabbos if it is done in order to prevent loss. Seemingly preparing for the second day of Yom Tov is considered a Mitzvah, and is hence allowed under that basis, as explained in Admur 307:12
 Admur 491:1; 602:2 [Regarding Motzei R”H]
 Admur 491:4; Havdalah is not recited either in prayer or over a cup of wine. Hence, Veatah Chonantanu is omitted in Shemoneh Esrei of Friday night, and one does not say Yaknahaz by Kiddush.
The reason: The reason for this is because the holiness of Shabbos is greater than that of the holiness of Yom Tov. [Admur ibid]
 The reason: As the blessing over a flame was only instituted to be said on Motzei Shabbos and Motzei Yom Kippur, in which case fire was prohibited for the entire day and it now returns to be permitted, as explained in 298:1-2. However, on Yom Tov, fire was not prohibited from being used for a need on the Holiday. [Admur ibid]
 The reason: One is only required to say a blessing over Besamim on Motzei Shabbos, as the soul is pained by the leave of the extra soul it received on Shabbos and has now exited from it on Motzei Shabbos and needs to be comforted. However, on Yom Tov, there is no extra soul given at all. [Admur ibid]
Background and analysis:
Admur in 491:1 adds the words “There is no extra soul given at all at all”. This follows the ruling of Tosafos Pesachim 102a; Rashba 3:290; Radbaz 2:620 that there is no extra soul on Yom Tov. However, the Rashbam Pesachim 102b rules there is an extra soul on Yom Tov, and so is the ruling of the Zohar. Vetzaruch Iyun how the above Poskim can go against the Zohar. Perhaps in truth there are many levels of an extra soul, and on Shabbos one receives a higher level than on Yom Tov. However, Tzaruch Iyun from Admur which states “on Yom Tov there is no extra soul at all”. In truth, in the source of Admur from the Magen Avraham and Levush these words “at all” are omitted. Furthermore, in certain prints of the Shulchan Aruch of Admur this entire Halacha is missing. It most probably then is the case that Admur did not write this word and it was written by the copier. [Shaar Hakolel 17:22; Likkutei Sichos 31 Ki Sisa] However, the Rebbe in Likkutei Sichos 31 Ki Sisa footnote 15 explains that based on Nigleh there is no extra soul at all on Yom Tov, and it is only based on Kabala that there is an extra soul, hence Admur wrote in his Shulchan Aruch, which follows the rulings of Nigleh, that there is no extra soul “at all”.
Another reason: Regarding the second reason mentioned by the Bach for smelling Besamim, due to the return of the fire of Gehenom, the Mordechai [Pesachim 105] rules that on Yom Tov Gehenom is not subdued, and thus there is no need for Besamim on Motzei Yom Tov. However, Tosafos [Beitza 33b] rules that Gehenom is subdued on Yom Tov and hence the reason for the omission of Besamim is because there is no extra soul.
 Admur 491:2
 As explained in 296 [ibid; Vetzaruch Iyun as in 296 no mention of this is made. See also 473:9]
 The reason: As one is simply stating the order of Havdalos that are written in the Torah “Bein Kodesh Lechol, Bein Or Lechoshech, Bein Yisrael Leamim etc”. [ibid; See also 599 regarding Vetodieinu for a similar ruling]
 Peri Megadim 491 M”Z 1; and so is the custom of the Rebbe as was witnessed in public.
 Mateh Efrayim 601:10; 624:5
 For list of opinions on this question see Sdei Chemed Asifas Dinim Mareches Heim 15; Kaf Hachaim 299:24
 So rules Kol Bo 59; Rav Akiva Eiger 299:6; Beis Efrayim; Mishneh Berura 299:15; Piskeiy Teshuvos 299:4; SSH”K and so infers Sdei Chemed [Asifas Dinim Mareches Heim 15] from Admur 299:8 who allows saying Havdalah of Shabbos the next day even if one purposely skipped Havdalah at night, thus proving that the next say is not a Din Tashlumin, but rather a continuation of the obligation.
Other Poskim: Some Poskim rule one may not say Havdalah even the next day, as Safek Brachos Lehakel. [Many Poskim listed in Sdei Chemed ibid and so he rules; Chida in Birkeiy Yosef 491:1; Machazik Bracha 491:1; Chesed Leavraham 491:2; Ben Ish Chaiy Vayeitzei 23]
 However, past sunset, he is to no longer say Havdalah as it is now a question whether or not the next day has begun, and many Poskim hold that Havdalah on Motzei Yom Tov may not be made up even the next day. Thus, after sunset one is to be stringent. [So also rules Piskeiy Teshuvos 299:10]
 299:8 regarding Havdalah after Shabbos, and the same rule applies to Motzei Yom Tov
 So is understood from all the Poskim mentioned in the first footnote who only extend the allowance for the next day.
Other Opinions: The Beis Yehuda 2:28, and other Poskim [brought in Sdei Chemed ibid] rule that one may say Havdalah the entire week. We do not rule like this opinion, as brought in Chacham Umusur [see Sdei Chemed] that all the Poskim argued on his ruling. Likewise, the Chida [Bircheiy Yosef 491:1; Machazikei Bracha 491:1] argues against his ruling.
 P”M 295 M”Z 3; Beir Heiytiv 491:1
 Elya Raba 491:2; Aruch Hashulchan 295:3 His reasoning is because Chol Hamoed is forbidden in Melacha, and it is hence a belittling of Chol Hamoed to bless the weeks Melacha.
 Hayom Yom 19th Nissan