This article is an excerpt from our Sefer
Buy now here or on Amazon.com
Chapter 12: Chol Hamoed Sukkos
1. The Chol Hamoed prayers:
A. Shemoneh Esrei-Yaaleh Veyavo:
One Davens a regular weekday Shemoneh Esrei for Maariv, Shacharis and Mincha, although adding Yaaleh Veyavo to the prayer. If one forgot to recite Yaaleh Veyavo in Shemoneh Esrei he must repeat the prayer. This applies even by Maariv.
Forgot Yaaleh Veyavo but remembered prior to finishing Shemoneh Esrei: If prior to finishing Shemoneh Esrei one remembered that he did not say Yaaleh Veyavo, [then if he is holding prior to saying the name of Hashem in the concluding blessing of Visechezena then he should say it as soon as he remembers and continue afterwards from Visechezena. If, however, he remembered only after he already said Hashem’s name in the concluding blessing of Visechezenu then some Poskim rule he is to conclude the blessing with Lamdeini Chukecha and then go back and recite Yaaleh Veyavo and then repeat from Visechezena.] If he remembered after concluding the blessing of Visechezena, but prior to Modim, then he is to say it there [and continue afterwards with Modim]. If, however, he only remembered after he already began saying Modim then he must return to Ritzei and recite from there with Yaaleh Veyavo. If he only remembered after he already finished Shemoneh Esrei then he must return to the beginning of Shemoneh Esrei. [This applies even if he remembered after reciting the second Yehi Ratzon, prior to taking three steps.] If, however, he remembered prior to reading the second Yehi Ratzon then he is to return to Ritzei. [If he is accustomed to adding prayers after the second Yehi Ratzon, then if he remembers prior to concluding these prayers he is to return to Ritzei.]
In doubt if said Yaaleh Veyavo: If one is in doubt as to whether he recited Yaaleh Veyavo then some Poskim rule he fulfills his obligation and is not required to return to Ritzei or repeat Shemoneh Esrei. Others however rule that it has the same law as one who did not say Yaaleh Veyavo and he must hence return to Ritzei or repeat Shemoneh Esrei. Practically, one is to complete the Shemoneh Esrei and repeat Shemoneh Esrei as a Nidavah.
If one remembered only after he already Davened Musaf: If one had already Davened Musaf and only then realized he had forgotten to say Yaaleh Veyavo in Shemoneh Esrei of Shacharis, he does not need to repeat Shemoneh Esrei.
Throughout the eight/nine days of Sukkos and Shemini Atzeres, one is required to recite the complete Hallel with a blessing. See Chapter 2 Halacha 7 for the full details of this matter!
A Chassidic Perspective
The reason we say the complete Hallel on each day of Sukkos in contrast to Pesach:
On Sukkos, the G-dly revelation is able to be internally felt on each day of the holiday, and thus there is an abundance of joy on each day which is expressed in the daily completion of Hallel. This ability to internalize and feel the revelation is only available after the giving of the Torah. However, on Pesach which took place before the giving of the Torah, we were unable to internalize the revelation, and thus the joy is not exorbitant enough to justify the completion of Hallel. However, on the first day of Pesach the complete Hallel is recited as we were removed from the 49 gates of impurity and there is no greater joy than this.
C. The order of the Davening after Hallel:
After Hallel, Hoshanos is performed as explained in Chapter 2 Halacha 6. After Hoshanos, the Chazan recites Kaddish Shalem which is then followed by Shir Shel Yom, Kerias Hatorah, Ashreiy, Uva Letziyon, and Musaf.
The Musaf of Chol Hamoed follows the same Nusach as Musaf of Yom Tov of the 1st day of Sukkos, with exception that when the Musaf sacrifice is mentioned in the prayer, one recites the particular sacrifice of that day. The reason for this is because the Musaf sacrifices of each day of Sukkos were different than the previous day, decreasing the number of bull offerings by one each day.
If the wrong Karban was read: If one read the wrong portion of the Karban during Musaf, he nevertheless fulfills his obligation.
E. The six Zechiros:
One is to recite the six Zechiros after the prayers.
2. Kerias Hatorah:
On each day of Chol Hamoed the Torah is read. Two Torah scrolls are removed from the ark. The following are the portions read on each day:
A. The portions read in the Diaspora:
The Torah is read from Parshas Pinchas, from the portion dealing with the Karbanos that were brought on Chol Hamoed Sukkos [Bamidbar 29:20-34]. On each day one reads the Karbanos that were brought on that day. Nonetheless, due to the Sfeika Deyoma that exists in the Diaspora, there is a difference of custom in the reading between Eretz Yisrael and the Diaspora, as will now be explained.
Diaspora: In the Diaspora, the four Aliyos read from the Karbanos of different days due to the Sfeika Deyoma. For Rishon one reads the previous days Karban, for Sheiyni one reads that days Karban, for Shelishi one reads the next day’s Karban, and for Revi’i one repeats the reading of the previous day and the next day’s Karban.
Eretz Yisrael: In Eretz Yisrael, where there is no Sfeika Deyoma, all four Aliyos are read from that days Karban, hence repeating the same reading four times. [The congregation is required to hear all four Aliyos even though they contain the same verses. If there is no Levi in Shul, then the Kohen is to receive the Aliyah of Levi, as is normally done, even though the same verses are being repeated.]
The Chabad custom in Eretz Yisrael: The custom amongst Chabad in Eretz Yisrael up until 1988 was to read like the rest of Eretz Yisrael, and repeat the same text four times, as ruled above. However, based a talk of the Rebbe stated that year which suggests that even in Eretz Yisrael they read the portions of the Diaspora [as rules the Tzemach Tzedek], some Chabad congregations in Eretz Yisrael began following a similar reading to that of the Diaspora. Many Rabbanim have protested against this change of custom, especially in light of the fact the Rebbe requested that the above-mentioned talk be omitted from the official transcripts of the Sicha, and instructed the author of Luach Kolel Chabad to not make any changes to the established tradition, despite his pursuance to adapt the new custom in the Luach. Other Rabbahnim, however, defend the new custom. Practically, each Rav is to direct his community in how to follow, and the community must abide by his decision. Nonetheless, it remains quite apparent that the Rebbe’s final stance on the issue was not to make any changes to the accepted custom, and to read like the rest of Eretz Yisrael, repeating the same text four times. [To note, that the new Tehilas Hashem Siddur published by Kehos Kefar Chabad adapts the new custom in the reading of Kerias Hatorah for Chol Hameod Sukkos, although this place no weight into the true directive that should be followed, and was done on their own initiative. All in all, one is not to make Machlokes out of this issue, as the order of the reading is a custom, while Machlokes is forbidden Biblically. This is especially in light of the fact that Bedieved one is Yotzei even with the new adapted reading, as explained next.]
If the wrong days Karban was read: If one read the wrong portion on one of the above days, then so long as the correct day was read in one of the four Aliyos, one is Yotzei. If none of the Aliyos read the correct days Karban, then another Aliyah is to be called up. In the Diaspora, one is required to read both days of Sfeika Deyoma in order to be Yotzei, with exception to Shabbos Chol Hamoed in which case if one read that days Karban it suffices, and the Sfeika Deyoma Karban is to be read without a blessing. [Certainly, if in Eretz Yisrael the reading for the Diaspora was read on that day one is Yotzei.]
B. The number of Aliyos?
On Chol Hamoed, four people are called up to the Torah.
May one call up for the Torah reading more people than needed? On Chol Hamoed, one may not call up more than four people for the Torah reading.
The half Kaddish is recited after all four Aliyos are complete. [If the Kaddish was accidentally recited after the third Aliyah, it is to be repeated after the fourth Aliyah. Some Poskim, however, rule one is not to repeat the Kaddish. Practically, the Kaddish is to be repeated.]
It is a Biblical command for one to rejoice, himself, his wife, his children and his entire household, throughout all days of Yom Tov, including Chol Hamoed. Men are obligated to drink wine [every day of Yom Tov and Chol Hamoed] in order to fulfill their Mitzvah of Simcha. One who does not drink wine does not fulfill the command. In addition to drinking wine, there is also a [Biblical] Mitzvah, to eat meat and other delicacies, although this is not an actual obligation. [One who increases in eating other delicacies and doing other matters of joy is also considered to be fulfilling the Biblical command, although he is not obligated to do so.] One is to give his children and other young members of his household [treats such as] nuts. [Today this can be fulfilled through giving children chocolate and other candies.]
How much wine must a man drink?
A man is to drink a Revius of wine every day of Yom Tov, including Chol Hamoed.
Must one drink actual wine, or is grape juice also valid?
One does not fulfill his obligation with grape juice.
Must one drink actual wine, or are other alcoholic beverages also valid?
One can drink any alcoholic beverage.
Are also women to drink wine for Simchas Yom Tov?
4. The meals:
One is not obligated to eat any specific number of meals on Chol Hamoed, so long as he does not fast. [Nevertheless, initially it is a Mitzvah for one to have a meal with bread. One is to eat bread twice on Chol Hamoed, once by day and once by night.]
Eating before midday: One may not fast past midday on Chol Hamoed. One must thus eat or drink something prior to midday.
Bread: One is not obligated to eat specifically bread on Chol Hamoed, and it suffices even if he eats mere fruits. Nevertheless, initially it is a Mitzvah for one to have a meal with bread on Chol Hamoed, [once by day and once by night, as stated above].
5. Birchas Hamazon:
A. Yaaleh Veyavo:
During Chol Hamoed, one recites Yaaleh Veyavo in Birchas Hamazon. If one forgot to recite it, he does not repeat Birchas Hamazon.
Remembered after the blessing of Uvinei Yerushalayim, but prior to beginning Hatov Vehameitiv: If he remembered prior to beginning even the first word of the blessing of “Hatov Vehameitiv” then he is to recite the blessing of “Baruch Ata Hashem Elokeinu Melech Haolam Asher Nasan Moadim Liamo Yisrael Lisason Ulisimcha Es Yom Chag Hasukkos Hazeh.” One does not conclude this blessing with the words “Baruch Ata Hashem Mikadesh Yisrael Veroshei Chodashim.”
Remembered after beginning the 4th blessing: If one forgot to say Yaaleh Veyavo in its set area, and he remembered only after he already began the first word “Baruch” of the blessing of Hatov Vehameitiv, then he has fulfilled his obligation, and Birchas Hamazon is not to be repeated. [He is not to recite any extra blessing on behalf of Yom Tov and is rather to continue as usual.] In such a case, it is not customary to recite Yaaleh Veyavo in the Harachamans.
B. Harachaman and Migdol:
Harachaman: Harachaman of Yom Tov is not recited on Chol Hamoed. However, Harachaman of Sukkos is recited.
Migdol: When reciting Birchas Hamazon on Chol Hamoed, one recites “Migdol” as opposed to “Magdil.”
C. Meiyn Shalosh:
Some Poskim rule one is to mention Yom Tov within the after blessing of Meiyn Shalosh throughout Chol Hamoed, and so is the Chabad custom.
6. Simchas Beis Hashoeiva:
It is customary amongst Jewry, Chassidim and men of stature, to stay up throughout the night and perform a joyous gathering of song and dance throughout the nights of the festival of Sukkos. This is done in commemoration of the Simchas Beis Hashoeiva which was experienced in Temple times on this Holiday. Whoever avoids participating in the celebration is considered a fool and is fit for retribution.
The name: The term Beis Hashoeiva refers to the water libation that took place during Temple times on the holiday of Sukkos. When the water libation took place, the people rejoiced, and we therefore rejoice today and following of this tradition
When to begin: Traditionally, the first night of the Simchas Beis Hashoeiva celebration is on the first night of Sukkos. The Rebbe however, directed that the Simchas Beis Hashoeiva should begin already on the 1st night of Sukkos and take place in the open streets.
Musical instruments: It is permitted to play musical instruments during the celebration even though it is Chol Hamoed, and so is the custom of all Jewry.
Dance in street: The Rebbe instituted for the dancing to take place in the streets to the point that even the street themselves begin to dance.
May an Avel participate in Simchas Beis Hashoeiva?
Some Poskim rule he may only join as a spectator and may not join the dancing. Others rule he may even join the dancing however on condition that musical instruments are not being played. Others rule he may even join if there is live music playing.
Sayings of Chazal:
“One who did not witness the joy of the Simchas Beis Hashoeiva [in Temple times] has not seen joy in all his days.”
There were so many flames lit in the Temple during the Simchas Beis Hashoeiva that there was not one courtyard in Jerusalem that was not alit due to its light.
Chassidim and Anshei Maaseh [Jews of high stature of fear of Heaven] would dance with torches of light and sing various melodies.
The Chassidim and Anshei Maaseh would say “Praised be our parents who did not shame our grandparents.” The Baalei Teshuvah would sing “Praised be our grandparents who atoned for our parents.” Both groups would say “Praised be one who did not sin, and one who sinned should repent and he will be forgiven.”
Rabbahn Shimon Ben Gamliel would juggle eight torches of fire during the Simchas Beis Hashoeiva.
Sparks of Chassidus:
The joy of the Simchas Beis Hashoeiva was a result of the revelation of the oral Torah. The oral Torah is rooted in Chochmah and is greater than the root of the written Torah, which is rooted in Binah. This is why it is connected with the water libation, as water is rooted in Chochmah. Likewise, the water libation is not written of in the written Torah, and rather is an oral tradition that takes part of the oral Torah. This explains why only the Chassidim and meticulous Jews were allowed to participate in the dancing of the Simchas Beis Hashoeiva, as their souls too were rooted in Chochmah, and hence the joy relates to them, as opposed to the remainder of Jewry.
7. Aliya Laregel-Visiting the Temple on a festival:
The Mitzvah in Temple times: In Temple times, it was a Biblical command for every man to visit the Temple on Yom Tov of the Shalosh Regalim and bring with them a Karban Olah. This Mitzvah was formally known as the Mitzvah of Reiyah, and its Karban was known as the Karban Reiyah.
The law during exile: The bringing of the Karban is an integral part of the Mitzvah of visitation, of which without it the Mitzvah cannot be fulfilled. Accordingly, during times of exile that we cannot bring a Karban, the Mitzvah is no longer applicable. Some Poskim however rule the Mitzvah is not dependent on the Karban, and hence the Biblical Mitzvah is simply to visit Hashem by the Temple mount area. Nonetheless, since the Mitzvah of visitation is to enter the area of the Azarah, which we cannot enter today due to ritual impurity, therefore it is not possible to fulfill the Mitzvah, even according in their opinion. Some Poskim however rule the Mitzvah is applicable even today. [Some Poskim novelize the Mitzvah can be fulfilled through seeing the floor of the Azarah, even if he is not physically there. Accordingly, some meticulous Jews of Jerusalem Jewry are accustomed during the festival to visit a high enough area to be able to see the floor of the Temple mount. Others suggest that even seeing the Kosel suffices for this regard. Other Poskim rule that although the positive command of Aliya Laregel is not obligatory today, one who does so fulfill a Biblical obligation.] Practically, the Poskim conclude that the Mitzvah of Aliya Laregel is not applicable during exile neither from a Biblical or Rabbinical level, although remains a custom as explained next.
The custom during exile: (Even after the destruction of the Temple, the custom was to gather from all the surrounding cities of Jerusalem and visit the Temple for the festival. This is done even today.) [Practically, it is Mitzvah for every person to strive to fulfill this custom.]
For how many days does the Mitzvah apply: The Biblical Mitzvah of Aliyah Laregel mainly applied on the first day of the festival. Nevertheless, one who did not do so was able to fulfill the Mitzvah for a remaining six days, for a total of seven days. This applies likewise to the festival of Shavuos. If one did not perform the Mitzvah of Aliya Laregel on the first day of Shavuos, he could fulfill it for the next six days. [Accordingly, one who was unable to visit the Western Wall on the first day of Yom Tov, is to do so during one of the next six days. This applies likewise to Shavuos. Those who live near the Temple area, visit it on the first day of Shavuos. Those that live far, visit it between the 7th and 12th day of Sivan.]
The Mitzvah of visiting the Temple area during the festival is not applicable in times of exile. Nevertheless, according to one minority approach, the Mitzvah can still be fulfilled through seeing the Temple area, and although today the Mitzvah is not an obligation, one who visits the area near the Temple, fulfills this positive command. Practically, it customary even today to visit Jerusalem and the Kosel during the Shalosh Regalim, and one who cannot do so on the first day of the Holiday is to do so during one of the following six days.
What area of Jerusalem is one to visit?
The Biblical Mitzvah was to visit the area of the Azarah on the Temple mount, which cannot be done today due to impurity. The custom today is to visit the Kosel, the Western wall. Some however are accustomed to visit an area from which they can see the floor of the Temple mount, as explained above.
8. Shabbos Chol Hamoed:
Read Haftorah of Shabbos Chol Hamoed on Erev Shabbos: On Shabbos Chol Hamoed Sukkos and Pesach one is to read to himself both the Haftorah of the Parsha of the coming week and the Haftorah which is read that Shabbos.
Hodu before Mincha of Erev Shabbos: Hodu is omitted prior to Mincha Erev Shabbos which is also Yom Tov or Chol Hamoed. Patach Eliyahu is recited even when Hodu is omitted such as Erev Shabbos Chol Hamoed.
Kabalas Shabbos: On Shabbos Chol Hamoed 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.
Shemoneh Esrei: The Shabbos Chol Hamoed Shemoneh Esrei for Maariv, Shaacharis and Mincha follows the same Nusach of prayer as a regular Shabbos, with exception to that Yaaleh Veyavo is added in the Shemoneh Esrei.
Kiddush: On Shabbos Chol Hamoed the following passages prior to Kiddush are read in an undertone: shalom aleichim, eishes chayil, mizmor ledavid Hashem ro’i, da hi se’udasa.
Hoshanos: Hoshanos is not recited on Shabbos Chol Hamoed.
Musaf: For Musaf one prays the same Nusach prayed by Musaf of Yom Tov, although reciting the Shabbos additions. If one forgot to mention the Shabbos sacrifices in Musaf then if one said “Kimo Shekasuv Besorasecha” he has fulfilled his obligation. The same applies whenever one forgets to mention a particular Karban. [If one Davened Musaf of Shabbos instead of Yom Tov, then he does not fulfil his obligation.]
Kerias Hatorah: Two Sifrei Torah are removed from the Ark. In the first Sefer Torah one reads the Parsha of “Rei Ata Omer Eilay.” In the second Sefer Torah one reads the Maftir from Pinchas, discussing that days sacrifice.
Haftorah: Both the Haftorah of Shabbos Chol Hamoed Pesach and Sukkos discuss the times of the redemption. On Pesach the Haftorah discusses the resurrection, being that the resurrection will take place in Nissan. On Sukkos the Haftorah discusses the battle of Gog and Magog, being that in Tishrei there will be the war of Gog and Magog. Thus, the Haftorah is read from the portion of “Vehaya Bayom Bo Gog” found in Yechezkal. The last blessing said after the Haftorah on Pesach concludes with only “Mikadesh Hashabbos” being that Chol Hamoed Pesach is not considered a separate Yom Tov. On Sukkos, however, it ends with “Mikadesh Hashabbos Yisrael Vehazmanim” being that each day is a separate Yom Tov.
Reading Koheles: The [Ashekenazi] custom is to read Koheles on Shabbos Chol Hamoed Sukkos [without a blessing]. [This is not the Chabad custom.]
Havdalah: One recites Havdalah as usual for Motzei Shabbos, on Motzei Shabbos Chol Hamoed.
Is Vayiten Lecha recited on Motzei Shabbos Chol Hamoed?
Some Poskim rule it is to be recited. Others rule it is to be omitted. The Chabad custom is to recite it quietly.
 Admur 490:3 regarding Chol Hamoed
 Rama 422:1 regarding Rosh Chodesh; See Admur ibid that the laws of Yaaleh Veyavo on Chol Hamoed follow the same laws as Rosh Chodesh
 Rama ibid; M”B 422:2; Admur 294:7 regarding Veata Chonantanu
 Kesher Gudal 21:3; Shalmei Tzibur p. 220; Beis Oved 2; Shaareiy Teshuvah 114:6; 422:4; M”B 422:5; 114:6; Biur Halacha 114:6 “Belo Chasima”; Kaf Hachaim 422:11; Likkut Dinei Rosh Chodesh 6:6 in name of Luach Kolel Chabad
Other Opinions: Some Poskim leave this matter in question, as Admur makes no mention of it and perhaps saying Lamdeini Chukecha is considered an intentional interval of speech which requires one to repeat Shemoneh Esrei. [Ketzos Hashulchan 21 footnote 12] Other Poskim rule he is to conclude the blessing regularly, and then recite Yaaleh Veyavo prior to Modim. [Mamar Mordechai 422:4, brought in Kaf Hachaim 422:11]
 M”B 422:5
 Michaber ibid
The reason he must return to Ritzei: As the blessing of Ritzei was invalidated by the omission of Yaaleh Veyavo and hence must be repeated from the beginning. [See M”B 422:5; Kaf Hachaim 422:13]
 M”B 422:9 in explanation of Michaber ibid
 Shaar Hatziyon 422:8 in name of Elya Raba
 Michaber ibid
 M”B 422:8
 Rama 422:1; Kol Bo 11; Darkei Moshe 422:1; Taz 422:1 rules that if he remembered to say Yaaleh Veyavo in Shemoneh Esrei [prior to reaching Ritzei] and then later he is in doubt as to what he actually said, then he is not required to repeat Shemoneh Esrei as we assume he said it.
 M”A 422:4; Beis Yosef 422 argues on Kol Bo; Bach 422; Rokeiach in name of Yerushalmi [brought in M”A ibid]; Peri Chadash 422; Elya Raba 422:6; Tzemach Tzedek 3 letter 7; Mamar Mordechai 422:7; Birkeiy Yosef 422:3 in name of Mahriy Malko; Kesher Gudal 21:8; Shaareiy Teshuvah 422:4; Beis Oved 5; Chayeh Adam 24:44; Derech Hachaim 33:82; M”B 422:10 “so is the Halacha as majority, if not all, Achronim argue on the Rama and rule as above”; See Taz ibid that if he did not remember to say Yaaleh Veyavo in Shemoneh Esrei before Ritzei then he must repeat Shemoneh Esrei. The Birkei Yosef ibid rules that even if he remembered he is required to repeat
 The reason: As everyone sees that the common wording of Shemoneh Esrei does not include Yaaleh Veyavo and hence when in doubt one is to assume that he said the common wording. [M”A ibid]
 Kneses Hagedola 422; Nesiv Hachaim 33:15; Kaf Hachaim 422:18 rules that one is to repeat the prayer as a Tnaiy that if he must repeat it then he is repeating it as an obligation and if he is not obligated to repeat it then it is a Tefilas Nedava; The Tzemach Tzedek 3 letter 7 rules like the second opinion that one is required to repeat Shemoneh Esrei. Nonetheless, above we wrote to Daven it as a Nedava, being that one has nothing to lose by doing so, and is not considered to having said a blessing in vain even according to the first opinion.
 Admur 126:3 regarding Rosh Chodesh and the same applies to Yom Tov and Chol Hamoed as evident from there; Rameh 25; M”A 126:3; Kneses Hagedola 422; Birkeiy Yosef 108:5 [however in Shiyureiy Bracha he retracted]; Mor Uketzia 422 [brought in M”B 422:4] rules that one is to repeat the prayer as a Tnaiy; if he must repeat it then he is repeating it as an obligation and if he is not obligated to repeat it then it is a Tefilas Nedava. The M”B ibid brings both opinions and concludes with the ruling of the Mor Uketzia ibid.
Other Poskim: Some Poskim rule that an individual who forgot Yaaleh Veyavo must repeat Shacharis even if he remembers after Musaf. [Peri Chadash 126:3; Chida in Shiyurei Bracha 108:2; 126; Erech Hashulchan 108:4; Shalmei Tzibur 222; Zechor Leavraham Letter Reish; Shaareiy Teshuvah 108:12; 422:3; Beis Oved 6; Kaf Hachaim 108:15; 126:16; 422:8; Opinions brought in M”B ibid] Thus, if he remembered only after the time of Shacharis has passed then he is to Daven Mincha twice, as Tashlumin. The above Poskim argue on the above conclusion of the Rameh and Kneses Hagedola. The Chida in Birkeiy Yosef ruled that Safek Brachos Lihakel however he then found a Rashba who clearly implies like the Peri Chadash and hence in Shiyurei Bracha he retracted his ruling and concluded that one must repeat Shacharis. He states that if the Rameh and Kneses Hagedola would have seen this Teshuvah of the Rashba they too would have retracted their ruling.
 The reason: As in Musaf one mentioned Rosh Chodesh and hence there is no need to invalidate the Shacharis due to it lacking Rosh Chodesh. Now, although this law was only applied to a Chazan who forgot Yaaleh Veyavo in his repetition of Shacharis, nevertheless, one should not be stringent Bedieved for a Yachid by a matter that we are lenient even Lechatchila for a Chazan. [Admur ibid; Rameh ibid]
 Likkutei Torah Tzav page 28
 M”B 488:13 in name of Chayeh Adam; Piskeiy Teshuvos 663:1
 Michaber 663:1-3; Admur 490:8-9 regarding Pesach
 Michaber 663:1
 Michaber and Rama ibid
 Rama ibid
Other opinions: Some Poskim rule that for Shelishi one repeats the reading of Sheiyni, which is the Karban of that day.
 Michaber ibid
Other opinions: Some Poskim rule that even in Eretz Yisrael, Ashkenazim are to read according to Sfeika Deyoma. [Tzemach Tzedek Piskei Dinim Chidushim on Rambam p. 686; Bikurei Yaakov 663:2; See Rama in 684:1; Mahariy Beiy Rav in Beis Yaakov Tefila 13:13; Igros Kodesh 15:25; All sources in next footnote]
 Igros Moshe 4:40; Piskeiy Teshuvos 663:1
 HarTzevi 1:67; Piskeiy Teshuvos 663:1
 See Otzer Minhagei Chabad Tishrei p. 324; Article of Rav Avraham Alter Heber in Ohalei Sheim 3 p. 99-102; Rav Moshe Chefer in Tiferes Lamelech 1 p. 82-91; Pardes Chabad 16; Hiskashrus 640-643; 651; Sefer Al Minhagim Umekoroseihem of Rav Tuvia Bloy p. 71-118;
 Hiskashrus 640
 Sichas 2nd night of Sukkos 5749 “Even in Eretz Yisrael the custom is to read the Karbanos fo a few days for the four Aliyos, as done in the Diaspora” This part of the Sicha was not allowed to be published, and hence is only found on the audio of the Sicha.
 Tzemach Tzedek Miluim 11 [printed Piskei Dinim Chidushim on Rambam p. 686]; See footnotes below for elaboration
 Rav Y.S. Ginzberg in his final conclusion in Hiskashrus [after much deliberation and contradictory rulings in different years of the publication] writes that it is clear that the Rebbe’s final directive is to read the same text four times as rules the Michaber, unlike the custom adapted based on the talk in 5749, and people who remain stubborn to follow the new adapted custom are making a mistake, and contradicting the Rebbe’s own directives; Rav Tuvia Bloy publicized a list of many Rabbanei Chabad who agree that the old custom is to remain.
 Rav Leibel Groner relates that after the Sicha he mentioned to the Rebbe that this is not the custom in Eretz Yisrael, and hence the Rebbe directed him to tell the transcribers to omit it.
 See Pardes Chabad ibid where the original letter that Rav Baruch Na’ah wrote to the Rebbe and the Rebbe’s reply is printed. In the letter Rav Baruch Na’ah tells the Rebbe that he is changing the order of Kerias Hatorah for the next years Luach, based on the Sicha he was informed of, and asks the Rebbe to inform him the exact new order that should be followed. The Rebbe replied as follows, as printed there: All the above [Sicha] was the first version, however, after being told by many from Eretz Yisrael of the custom there, I request a full research to be done into it and publicized, prior to writing and Pesak Din on the issue” Rav Baruch Na’ah immediately went to work to do the research the Rebbe requested and came up with proofs that the new custom mentioned in the original Sicha is correct, and he thus sent his research to the Rebbe, asking him to give his consent to change the custom in the Luach Kolel Chabad. The Rebbe answered him that he should leave the custom as is and not change anything from the Luach.
 Rav Mordechai Shmuel Ashkenazi defended the new custom, brought in Hiskashrus 642
 The defense of the is custom based on the ruling of the Rama in 684:1 regarding the Chanukah reading, in which the Rama argues on the Michaber and rules that one is not to repeat the same reading. Now, the Mahariy Beiy Rav in Beis Yaakov Tefila 13:13 explains that this applies even in Eretz Yisrael, and so rules the Tzemach Tzedek Miluim 11 [Piskei Dinim Chidushim on Rambam p. 686] that the Sfeika Deyoma reading applies even in Eretz Yisrael. Practically, so is the Chabad custom on Chanukah even in Eretz Yisrael, as recorded in Luach Kolel Chabad and directed by the Rebbe. [See Igros Kodesh 15:25, printed in Shulchan Menachem 3:290] Based on this, they claim that the same should apply by Sukkos. This, however, is a difficult argument to accept as the Rama makes no gloss on the ruling regarding Chol Hamoed Sukkos, and hence it does not appear that he is arguing on the Michaber in that regard. Nonetheless, from the Tzemach Tzedek ibid it is clear that this ruling should apply likewise regarding the reading of Chol Hameod Sukkos even in Eretz Yisrael, just as we apply it regarding the reading of Chanukah. Accordingly, the change of the custom is based on the ruling of the Rama ibid, as explained by the Tzemach Tzedek ibid. [See Hiskashrus ibid and article of Rav Ashkenazi ibid] However, some argue that the Tzemahc Tzedek’s ruling was not meant as a ruling but rather a suggestion and is part of Mefarshei Hatorah and not Pesachim. See article of Rav Bloy ibid]
 Hiskashrus ibid
 See Igros Kodesh 14:391 regarding Nussach of Davening; 5:91; 16:12 and 99; 19:249 regarding wearing a Tallis as Chazan
 See Shaareiy Efraim 8:47; Tehila Ledavid 282:48; Birkeiy Yosef 684; Kaf Hachaim 137:13; Piskeiy Teshuvos 663:1
 Shaareiy Efraim 8:47-49; Poskim brought in Tehila Ledavid ibid; M”B 137:11; Kaf Hachaim 137:13; Piskeiy Teshuvos 663:1
Regarding if yesterday’s Karban was read on Shabbos Chol Hameod: It is disputed whether one is to repeat the reading of that days Karban with a blessing. Some say the Aliyah is repeated with a blessing. [M”A 137; Elya Raba 137:10; Shaareiy Efraim and M”B ibid] Others rule it is repeated without a blessing. [Maharam Melublin 85; Aruch hashulchan 137:8; Kaf Hachaim ibid]
 Admur 490:10-11
The reason: The reason four people are called up on Chol Hamoed is because by every day that contains a Musaf prayer, the sages added another Aliyah to the Torah reading. [Admur ibid]
 Admur 490:10
 The reason: The reason for this is due to Tircha Detzibura, as people have work and may not be delayed. [Admur ibid]
 Admur 490:11
 Admur 490:11; M”A 490:4; Levush 490:4; Beis Yosef 490 in name of Rabbeinu Yerucham Nesiv 5:4; M”B 490:4
The reason: One is not to say the Kaddish after the reading of the Parsha of the day, prior to reading the Parsha of the Musaf, as is done by Yom Tov. The reason for this is because the only reason the half Kaddish is said beforehand on Yom Tov is because the five obligatory Aliyos have been completed in the Parshas Hayom read in the first Sefer Torah, and the Maftir which reads the Parshas Hamusafim is not part of the list of obligatory Aliyos, as explained in 282:11, and therefore we make an interval with a Kaddish in-between. However, on Chol Hamoed, the obligatory reading of the four Aliyos is not complete until after the fourth reading in the second Sefer Torah and is part of the original institution to call up four people to the Torah on Chol Hamoed. Therefore, Kaddish is not recited until after the reading of the Parshas Hamusafim. [Admur ibid; M”A ibid; Levush ibid; Beis Yosef ibid]
 P”M 684 A”A 4; Daas Torah 684; Igros Moshe 1:101; Piskeiy Teshuvos 490:4; See Elya Raba 669:19; Shaareiy Efraim 8:77; Imrei Eish 51; Kaf Hachaim 282:48
 Levush; Rosh; P”M 282 A”A 17; M”B 282:34; Shraga Hameir 3:14; Piskeiy Teshuvos 684:4; See M”A 684:4; Taz end of 684; Maharil 182; M”B 684:16; Kaf Hachaim 684:24
 Admur 529:6; 242:1 regarding eating on Yom Tov that it is Biblical due to the Mitzvah of Simcha.
 So is implied from Admur 529:6
 Admur 242:1 implies eating meat and other delicacies is Biblical and not a mere Mitzvah. See next footnote!
 Admur 242:1 writes plainly that there is a Biblical Mitzvah of Simcha in eating and drinking on Yom Tov, and only in the Kuntrus Acharon does he write “for example meat and wine”, hence clearly implying there is a Mitzvah with all delicacies. So is also implied from the concluding words of Admur 529:7 “we are to rejoice with all other forms of Simcha”. Now although Admur there states clearly that it is not an obligation but a mere Mitzvah, unlike what He wrote in 242:1, one can perhaps say that both rulings hold true without contradiction, as although one only fulfills his obligation of Simcha by drinking wine as writes Admur in 529:7, nevertheless when he eats meat and other delicacies he also fulfills the Biblical Mitzvah of Simcha, as he is merely increasing in the Mitzvah. In other words, the Mitzvah of Simcha begins with wine although extends as well to all other delicacies. Hence one who drinks wine can now extend and fulfill the Mitzvah with meat and all other delicacies and matters of Simcha. Vetzaruch Iyun.
 So is also implied from the concluding words of Admur 529:7 “we are to rejoice with all other forms of Simcha”.
 Beir Moshe 7:3
 Nimukeiy Orach Chaim 529; Torah Or Esther p. 198 “One fulfills his obligation of Simcha through drinking a Revius of wine.”
 Peri Chadash 483; Chol Hamoed Kihilchaso 1 footnote 24
 Chol Hamoed Kihilchaso 1 footnote 25
 Shaagas Aryeh 65
 Admur 529:5 [No Chiyuv of Kavod and Oneg]; 188:10; M”A 188:7; 530:1; M”B 530:1 that even eating fruits suffices, so long as one does not fast
Other opinions: Some Poskim rule that one is obligated to eat two meals on Chol Hamoed which consist of bread, and for this reason if one forget Yaaleh Veyavo he must therefore repeat Birchas Hamazon. [Tashbatz 214 brought in Beis Yosef 188; Nimukeiy Orach Chaim 530:1]
 M”A 530:1; Elya Raba 530; P”M 530 A”A 1
The reason: As the Tashbatz rules that one who forgot to recite Yaaleh Veyavo during the first two meals of Chol Hamoed must repeat the Birchas Hamazon. Now, although we do not rule like this opinion, nevertheless the M”A ibid suspects for it initially that one is to eat bread on Chol Hamoed. [Machatzis Hashekel ibid]
 M”B 530:1; Kaf Hachaim 530:4; Implication of Tashbatz ibid that one is required to have to have two meals a day on Chol Hamoed; See Nimukeiy Orach Chaim 530:1 that states that perhaps one meal suffices, although he concludes that according to the Tashbatz two meals are required.
The reason: As it is a Mitzvah to honor Chol Hamoed with food and drink, and the main part of a meal is bread. [M”B ibid] The reason that one is to have a meal with bread both by day and by night is because it is similar to Yom Tov on which we also have two meals with bread, one by day and one by night. [Shaar Hatziyon 530:5] However see Nimukeiy Orach Chaim ibid that explains why by Chol Hamoed it would suffice to eat only one meal as the only reason two meals is required on Yom Tov is because of the Kiddush obligation, which is not relevant to Chol Hamoed.
 M”A 652:4; Admur 288:1 rules that it is forbidden to fast until midday on Shabbos, even if one does not intend to do so as a fast. The same applies towards Yom Tov and Chol Hamoed. [M”A 652:4; M”B 652:7 regarding Chol Hamoed Sukkos] However regarding Rosh Hashanah however see Ateres Zekeinim 597; M”B 597:2; Kaf Hachaim 597:6
 Admur 188:10; M”A 188:7; M”B 530:1
It is for this reason that if one forgot Yaaleh Veyavo in Birchas Hamazon of Chol Hamoed that he is not required to repeat Birchas Hamazon. [Admur ibid]
Other opinions: Some Poskim rule that one is obligated to eat two meals on Chol Hamoed which consist of bread, and for this reason if one forget Yaaleh Veyavo he must therefore repeat Birchas Hamazon. [Tashbatz 214 brought in Beis Yosef 188; Nimukeiy Orach Chaim 530:1]
 M”A 530:1; Elya Raba; P”M 530 A”A 1; M”B 530:1; Kaf Hachaim 530:4; Nimukeiy Orach Chaim 530:1; See other opinions above that hold eating bread on Chol Hamoed is an obligation
The reason: As it is a Mitzvah to honor Chol Hamoed with food and drink, and the main part of a meal is bread. [M”B ibid] And according to some Poskim [stated above] eating bread on Chol Hamoed is an obligation, and hence although regarding Yaaleh Veyavo we rule Safek Brachos Lihakel, nevertheless regarding the Biblical command of “Mikra Kodesh” one should be stringent and eat bread. [Nimukeiy Orach Chaim ibid]
 Admur 188:6; 490:4
 Admur 188:10; Siddur ibid; Michaber 188
 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 he implies that simply the words Baruch Ata, in his opinion, is not problematic.
 Admur 188:12; Rama 188:7
The reason: Although regarding Al Hanissim we rule that if one forgot to mention it in Birchas Haaretz, he is to mention it within the Harachamans, nevertheless regarding Yaaleh Veyavo the custom is not to do so. The reason for this is because the prayer of Yaaleh Veyavo includes names of Hashem, and people did not want to mention the names if there is no requirement to do so. However, in truth, there is no prohibition in saying Yaaleh Veyavo with Hashem’s name, as throughout the day we say prayers and supplications that include the name of Hashem. The above prohibition only applies when mentioning the name of Hashem in vain, or in an unnecessary blessing. [Admur ibid; See M”A 188:11]
 Admur 487:6; M”A 490:1
Other opinions: Some Poskim suggest that Harachaman is to be recited on Chol Hamoed. [Chochmas Shlomo 664]
 The reason: As Chol Hamoed is not called a Yom Tov. [Admur ibid]
 Siddur of Rav Raskin
 P”M in Noam Megadim 13:4; Ben Ish Chaiy Chukas 19; Kaf Hachaim 189:11; So is printed in the new Siddur Tehillas Hashem of 5738, although it is not brought in the Siddur of Admur nor in Admur 189:7
 Kaf Hachaim 208:66 in name of Yifei Laleiv 208:6; Or Zarua 181; Aguda Brachos 6:16; So is printed in the new Siddur Tehillas Hashem of 5738
 So is printed in the new Siddur
 See Sukkah 53; M”B 661:2; Shaar Hamoadim Sukkos; Piskeiy Teshuvos 661:2; Otzer Minhagei Chabad p. 320-323
 See Piskeiy Teshuvos ibid for a specific list of songs that are customarily sung in different communities
 M”B 661:2
 Siddur Yaavetz
 Likkutei Sichos 24:247; See Otzer Minhagei Chabad ibid
 Shoel Umeishiv Mahadurah 5 3; Minchas Elazar 1:29; Shaareiy Teshuvah 534; Piskeiy Teshuvos 661:2
Other opinions: Some Poskim rule that it is forbidden to play musical instruments on Chol Hamoed. [See Beir Heiytiv 534 in name of Shaar Efraim]
 Sichas 1981
 See Piskeiy Teshuvos 661:2
 Gesher Hachaim 23:3-7 [p. 212]
 Chol Hamoed Kehilchaso Hosafos 12:42 in name of Rav Wozner
 Nitei Gavriel 30:2 in name of Peri Hadama 1:13
 Mishneh Sukkah 51a
 Mishneh Sukkah 51a
 Mishneh Sukkah 51a; M”B 661:2
 Sukkah 53a; Piskeiy Teshuvos 661:2
 Sukkah 53a
 Siddur Im Dach p. 269
 Devarim 16:16; Rambam Hilchos Chagiga 1:1; Chinuch 489; Semag 360
 Rambam Hilchos Chagiga 1:1; Chinuch 489; Semag 360; Ridbaz on Yerushalmi Chagiga 1:1; Turei Even Chagiga 2a that so is opinion of Bavli; See Minchas Chinuch 489-490; Noda Beyehuda Tinayna 94; Yearos Devash 1:12
 Turei Even Chagiga 2a that so is opinion of Yerushalmi; Yireim 425; 403 “When one comes to see Hashem, he is to bring charity or a Karban”
 See Chagiga 7a; Rambam Chagiga 1:1
 Yachel Yisrael 1:14
 Tashbatz 3:201; Chasam Sofer Hesped after Parshas Emor “It is a Mitzvah to visit Lalos Liregel even today”; Chasam Sofer Y.D. 233; However, see Chasam Sofer ibid 234 “In today’s time there is no obligation”; Yechaveh Daas 1:25 “Certainly there is a Mitzvah also today”, although see Yechaveh Daas 2:10 who writes it does not apply today
 It is unclear if his intent is Biblical or Rabbinical
 Rav Shlezinger, student of Chasam Sofer, in Shut Rav Akiva Yosef 160, brought in Piskeiy Teshuvos 529 footnote 51
 Har Hakadosh p. 277; Custom of Rav SZ”A
 See Siach Yitzchak 2:142
 Mishneh Halachos 12:489; Piskeiy Teshuvos 529:13; Perhaps this is the intent of Chasam Sofer and Yechaveh Daas ibid; See also Or Letziyon 3:24-12
 Implication of Admur 117:1 in parentheses; Levush 117:1; Ran Taanis 2a; Ridbaz on Yerushalmi Chagiga 1:1; Minchas Chinuch 489-490; Noda Beyehuda Tinayna 94; Yearos Devash 1:12
Igros Moshe Y.D. 3:122
 Admur 117:1 in parentheses; Levush 117:1; Ran Taanis 2a; Midrash Shir Hashirim 4:2 “Just as a dove returns to visit its destroyed nest, so too the Jewish people visit the Temple during Shalosh Regalim even after the destruction; Sefer Chassidim 630 “Rav Haiy Gaon would travel to Yerushalayim from Bavel to be there for Sukkos”; Kaftor Vaferach 6 “We are accustomed together with the lands of Syria, and Egypt to visit the Yerushalyim by the Moadim”; Maharit 1:134; Maharitz Chayos on Nedarim 23a; Tashbatz 3:201; Maharalbach; Yaavetz 1:87; Avos Harosh 1:117; Sdei Chemed Mareches Eretz Yisrael 1; Igros Moshe Y.D. 3:122; Piskeiy Teshuvos 529:13
 Chasam Sofer Hesped after Parshas Emor “It is a Mitzvah to visit Lalos Liregel even today”; Chasam Sofer Y.D. 233; Sdei Chemed ibid; Yechaveh Daas 1:25 “Certainly there is a Mitzvah also today”; Or Letziyon 3:24-12
 Rambam Hilchos Chagiga 1:4
 Rambam Hilchos Chagiga 1:7
 Piskeiy Teshuvos 529:13 footnote 49
 Hisvadyus 1985 Vol. 1 p. 351
 As it is belittling of Yom Tov to recite a thanks to Hashem for removing us from the mundane activity of the week to Shabbos when Yom Tov is likewise not a time of mundane activity. [Ketzos Hashulchan 77 footnote 2]
 Ketzos Hashulchan 77 footnote 3
 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]
 Michaber 663:2; See Admur 490:15 regarding Pesach
 Sefer Haminhagim p. 118 [English] regarding Rosh Hashanah; See Otzer Minhagei Chabad Nissan p. 142; See Mateh Efraim and Alef Hamagen 583:1
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. [Reshimos 4:12 and 22]
 Michaber 663:2; See Piskeiy Teshuvos 663:2 regarding cases of mistake
 Shaareiy Teshuvah 490:3; Piskeiy Teshuvos 663:2
 Michaber 663:3
 Admur 490:16
 Michaber 663:3
 Admur ibid; M”A 663:2; Sefer Haminhagim p. 68; See Shaar Hakolel 25:4; Otzer Minhagei Chabad p. 328
 Rama 663:2; Piskeiy Teshuvos 663:2
 M”A 663:1
 Otzer Minhagei Chabad p. 329 as is evident from the fact that it is omitted by Admur in the Siddur.
 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
Leave A Comment?
You must be logged in to post a comment.