Chapter 14:  Chol Hamoed

1. The Chol Hamoed prayers:

A. Mizmor Lesoda:[1]

The Psalm of Mizmor Lesoda which is normally recited after Baruch Sheamar, is omitted throughout Chol Hamoad Pesach.[2]

B. Shemoneh Esrei:

Morid Hatal/Visein Bracha: One is to remember to recite Morid Hatal and Visein Bracha in Shemoneh Esrei. If one forgot and recited Umorid Hageshem or Visein Tal Umatar, he does not fulfill his obligation and must repeat Shemoneh Esrei, as explained in chapter 13 Halacha 6 and 11.

Yaaleh Veyavo:[3] 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:[4] 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.[5] If, however, he remembered only after he already said Hashem’s name in the concluding blessing of Visechezenu then some Poskim[6] 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[7]]. If, however, he only remembered after he already began saying Modim then he must return to Ritzei and recite from there with Yaaleh Veyavo.[8] 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.[9]] If, however, he remembered prior to reading the second Yehi Ratzon[10] then he is to return to Ritzei.[11] [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.[12]]

In doubt if said Yaaleh Veyavo: If one is in doubt as to whether he recited Yaaleh Veyavo then some Poskim[13] rule he fulfills his obligation and is not required to return to Ritzei or repeat Shemoneh Esrei. Others[14] 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.[15] Practically, one is to complete the Shemoneh Esrei and repeat Shemoneh Esrei as a Nidavah.[16]

If one remembered only after he already Davened Musaf:[17] 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.[18]

C. Hallel:[19]

The sages only instituted Hallel to be read on the 1st day of Pesach [and 2nd in Diaspora].[20] Nevertheless, the custom of all Jewry is to read the Hallel on each day of Pesach. Thus, on the first day [and second in Diaspora] the entire Hallel is read, while on the remaining days only an abridged Hallel is read.

The blessing: Some Poskim[21] rule that whenever half Hallel is recited, it is to be said without saying a blessing before or after [even when Davening with a Minyan, and even the Chazan is not to say a blessing].[22] Other Poskim[23] however rule that if the Hallel is being recited with a Minyan[24] then a before and after blessing is to be recited[25], however an individual [praying without a Minyan] does not recite either blessing. Other Poskim[26] however rule that every individual may recite a blessing even if he is not partaking in a Minyan.[27] Practically the custom [of Sephardim] in Eretz Yisrael and the surrounding cities is not to recite a blessing even in a Minyan.[28] However the Ashkenazi custom is that every person recites a blessing even if he is Davening in private, without a Minyan. Nevertheless, one is to beware to try to recite Hallel with the Minyan.[29] Furthermore, when reciting Half Hallel with the Minyan, only the Chazan is to recite the before and after blessing and he is to have in mind for the congregation to fulfill their obligation with him.[30] In turn, the congregation is to answer Amen and fulfill their obligation with his blessing.[31] [However if one is praying privately he is to recite the opening and concluding blessings of Hallel even when the entire Hallel is not recited[32] and so is the Chabad custom.[33] Furthermore, many Chabad Chassidim are accustomed to recite the blessing on their own even when Davening with the Minyan.[34] Some recite it prior to the Chazan and hence complete it prior to the Chazan completing his blessing.[35] Others recite it together with the Chazan and some recite it after the Chazan.[36]]

Hefsek-Making an interval to answer Amen and the like:[37] When the half Hallel is recited, such as on Rosh Chodesh and Chol Hamoed Pesach, then it has the same laws of interval of between paragraphs.[38] [Some[39] learn this to mean that it has the same status as between the paragraphs of Shema. Others[40] learn this to mean that it has the same status as Pesukei Dezimra. Practically, one may stop to answer everything that one can answer during Shema, which includes: Amen Yihei Shimei Raba and Amen of Daamiran Bealma of Kaddish; Kadosh Kadosh, Baruch and Yimloch of Kedusha; Borchu; The three words of Modim Anachnu Lach; Amen for Birchas Hatorah, Hakeil Hakadosh and Shomeia Tefila.[41] One may make an interval even in the midst of a verse[42], although in the event that one did so he is to return to the beginning of that verse.[43]]

For further details of the laws of Hallel-See Chapter 13 Halacha 4!

D. The order of the Davening after Hallel:

After Hallel the Chazan recites Kaddish Shaleim which is then followed by Shir Shel Yom, Kerias Hatorah, Ashreiy Uva Letziyon, Yehalelu and Musaf.

E. Musaf:[49]

The Musaf of Chol Hamoed follows the same dialect as Musaf of Yom Tov of the 1st day of Pesach, with exception that when the Musaf sacrifice is mentioned in the prayer, one begins from “Vehikravtam” and not from “Ubachimasha Asar Yom”. The reason for this is because all the Musaf sacrifices were the same on all the days of Pesach. [On Chol Hamoed Sukkos, however, each day has a different offering which is read in the Musaf.]

E. The six Zechiros:

One is to recite the six Zechiros after the prayers.

2. Kerias Hatorah:[50]

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 from the first Torah scroll:

2nd day of Pesach:[51] On the second day, the Torah portion of “Shur O Kesev” is read.[52] This applies in both Eretz Yisrael and the Diaspora.

3rd-5th day: The Torah portion of the 3rd, 4th, and 5th days of Chol Hamoed vary in accordance to whether the day falls on Shabbos. Whenever one of those days falls on Shabbos, the Torah portion of Shabbos Chol Hamoed is read, which is the portion of “Riea-Psal Licha”.[53] On the other two days, the portion of “Kadesh Li” is read on the first day, and the portion of “Im Kesef Tilveh” is read on the second day. If the above three days do not fall on Shabbos, then the order is Kadesh, Im Kesef, and Psal Licha.

6th day: The portion of “Bamidbar Sinai” is read.

The order if Pesach falls on Sunday or Shabbos: 2nd day: Shur O kesev; 3rd day: Kadesh; 4th day: Im Kesef; 5th day: Psal Licha, 6th day: Bamidbar Sinai.

The order if Pesach falls on Tuesday: Wednesday/2nd: Shur o kesev; Thursday/3rd: Kadesh; Friday/4th: Im Kesef; Shabbos/5th: Rieh- Psal Licha; Sunday/6th: Bamidbar Sinai.

The order if Pesach falls on Thursday: Friday/2nd: Shur o kesev; Shabbos/3rd: Riea-Psal Licha; Sunday/4th: Kadesh; Monday/5th: Im kesef Tilveh; Tuesday/6th: Bamidbar Sinai.

If the wrong portion was read:[54] If one read the wrong portion on one of the above days, one has nevertheless fulfilled his obligation and is not required to repeat the reading with the correct portion. [However, he is to read the omitted portion when the day comes for reading the portion that was accidently read.[55]]

B. The portion read from the second Torah scroll:[56]

On each day of Pesach, a second Sefer Torah is taken out of the Ark and the portion discussing the Pesach Musaf offering is read. The Maftir of all the days is read from the same portion, beginning from “Vehikravtam” in Parshas Pinchas [Bamidbar 27:19]. This is with exception to the Maftir of the 1st day which begins one verse earlier “And on the 1st day…”

C. The number of Aliyos?[57]

On Chol Hamoed, four people are called up to the Torah. Three people called up for the daily reading in the first Sefer Torah and a fourth person is called up for Maftir.[58]

May one call up for the Torah reading more people than needed?[59] On Chol Hamoed, one may not call up more than four people for the Torah reading.[60]

D. Kaddish:[61]

On Chol Hamoed the half Kaddish is recited only after the reading of the Maftir in the second Sefer Torah.[62]

3. The order if two or more Torah scrolls are removed:[63]

A. When do we remove two or more Torah scrolls:

Two Torah scrolls:[64] It is forbidden to roll a Sefer Torah in front of the congregation due to respect for the congregation.[65] Accordingly, whenever two different sections of the Torah need to be read, such as by every Yom Tov[66], Chol Hamoed Pesach[67], Shabbos Rosh Chodesh[68], Shabbos Chanukah[69], Rosh Chodesh Chanukah[70], Shabbos of the four Parshiyos[71], then two scrolls are to be removed.

B. The order if two Sifrei Torah are removed during the week:

1. Both Sifrei Torah are to be removed simultaneously from the Ark.[74]
2. Holding onto the second Sefer Torah:[75] While the reading from the first Sefer Torah takes place, the second Sefer Torah is held. [It is to be held by the person who performed Pesicha[76], or given to someone else to hold.[77]]
3. What to read in the first scroll? Whenever two Sifrei Torah are removed during the week when there is no Maftir, such as by Chol Hamoed Pesach, and Rosh Chodesh Teves, then one reads the first three Aliyos in the first Sefer Torah and reads the fourth Aliyah in the second Sefer Torah.
4. The half Kaddish is not recited after this Aliyah, and will rather be said later on.[78] [If the Kaddish was accidentally recited after the third Aliyah, it is to be repeated after the fourth Aliyah.[79]]
5. Hagbah is then done to the first scroll.
6. Placing the second scroll near the first scroll:[80] Prior to Hagbah being performed on the first scroll, the second scroll is placed on the Bima together with the first scroll [to the left of the first Sefer Torah, near the Baal Korei[81]], and only then is Hagbah performed.[82] [If room is needed on the Bima in order to peform the Hagbah, then the second Sefer Torah may be removed to make space after it is placed on it.]
7. One may not open the second scroll until the first scroll is rolled up and placed in its Meil.[83]
8. The fourth Aliyah is read from the second scroll.
9. The half Kaddish is only said after the reading of the second scroll. The first Sefer Torah does not have to be placed on the Bima at the time of the saying of this Kaddish.[84]
10. One then performs Hagbah to the second scroll.
11. When the scrolls are being returned to the Aron, the scroll of Maftir is taken first.[85]

4. Rejoicing:[86]

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[87]] 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[88]] Mitzvah, to eat meat and other delicacies, although this is not an actual obligation.[89] [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.[90]] 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.[91]]

Special meal in memory of Haman’s death:[92] One is to enhance his meal on the 16th of Nissan in honor of the meal which Queen Esther made with Haman and Achashveirosh on the 16th of Nissan, which then led Haman to be hung.

5. Birchas Hamazon:

A. Yaaleh Veyavo:[97]

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:[98] 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 Hamatzos Hazeh”.[99]

Remembered after beginning the 4th blessing:[100] If one forgot to say Ya’aleh 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 Ya’aleh Veyavo in the Harachamans.[101] 

B. Harachaman and Migdol:

Harachaman: Harachaman of Yom Tov is not recited on Chol Hamoed.

Migdol:[102] When reciting Birchas Hamazon on Chol Hamoed, one recites “Migdol” as opposed to “Magdil”.

C. Meiyn Shalosh:

Some Poskim[103] rule one is to mention Yom Tov within the after blessing of Meiyn Shalosh, and so is the Chabad custom.[104]

6. Shabbos Chol Hamoed:[105]

Read Haftorah of Shabbos Chol Hamoed on Erev Shabbos:[106] 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:[107] Hodu is omitted prior to Mincha Erev Shabbos which is also Yom Tov or Chol Hamoed.[108] Patach Eliyahu is recited even when Hodu is omitted such as Erev Shabbos Chol Hamoed.[109]

Kabalas Shabbos:[110] On Shabbos Chol Hamoed one begins the Maariv prayer from Mizmor Ledavid [psalm 29], [omitting all the Psalms from Lechu Neranina until Mizmor Ledavid].[111] [One recites the entire Nusach from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi; Mizmor Shir, Kegavna.[112] In Lecha Dodi, the wording of Besimcha instead of Berina is recited.[113]

Shemoneh Esrei:[114] 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:[115] 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.

Shacharis: The Shabbos Chol Hamoed Davening follows the same Nussach of prayer as a regular Shabbos, with exception to that Ya’aleh Veyavo is added in the Shemoneh Esrei.

Musaf: For Musaf one prays the same dialect 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 fulfills his obligation. The same applies whenever one forgets to mention a particular Karban.

Haftorah:[116] 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. 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 Shir Hashirim:[117] The custom is to read Shir Hashirim on Shabbos Chol Hamoed without a blessing. [This is not the Chabad custom.[118]]

Besamim for Havdalah on Motzei Chol Hamoed Pesach:[119]

Havdalah on Motzei Shabbos Chol Hamoed Pesach follows the same laws as Havdalah throughout the year, and hence the Mitzvah of Besamim applies on Motzei Shabbos Chol Hamoed Pesach just as it applies throughout the year.[120] Nevertheless, due to the Chametz restrictions, some are accustomed to avoid using the commonly used Besamim of cinnamon and cloves due to its possible Chametz infiltration.[121] Accordingly, some did not have a Besamim spice available on Motzei Shabbos of Chol Hamoed Pesach and therefore did not do Besamim during Havdalah of this Motzei Shabbos.[122] However, in truth even if one does not have the above spices available due to the Chametz restrictions, one can use other spices, such as Hadassim, or fresh herbs that contain a scent, including mint. If this is not available, one can use a lemon or orange for Besamim, and recite the blessing of Minei Besamim upon smelling the peel of the fruit.[123] In the event that no spice is available, then one is not obligated to search for a spice and is to skip the section of Besamim in Havdalah.[124]

6. Chametz Reminders:

One found Chametz on Chol Hamoed: If one performed Mechiras Chametz before Pesach, any Chametz that is found is to be swept into the area designated to the gentile, and is not to be burnt. See Chapter 2 Halacha 9!

Not to touch Chametz: Throughout the entire Pesach one is forbidden to touch Chametz, with exception to when one is doing so for the purpose of burning it. See Chapter 2 Halacha 13!

Entering sold areas: It is permitted on occasion to remove items from the closets or rooms sold to the gentile for Pesach. See Chapter 5 Halacha 5!

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[1] Admur 429:13; Kama 1:17; 51:1; Siddur Admur; Kitzur SHU”A 14:5

[2] The reason: This is due to that the Toda sacrifice contained a Chametz bread offerings and was thus not allowed to be brought on Chol Hamoed being that it diminishes its eating time. [Kama 1:17; 51:1]

[3] Admur 490:3

[4] 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

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

[6] 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]

[7] M”B 422:5

[8] 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]

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

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

[11] Michaber ibid

[12] M”B 422:8

[13] 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.

[14] 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

[15] 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]

[16] 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. 

[17] 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. 

[18] 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]

[19] Admur 490:6-7

[20] The reason: The reason for why the sages did not institute Hallel to be read also the other days is because it was only instituted to be said by a new happy occasion, and the remaining days of Pesach are considered a continuation of the same holiday of the 1^st day, and thus the Hallel was only instituted to be said on the 1^st day. [Admur ibid]

[21] Second opinion in Michaber 422:2; Rashi; Rambam Brachos 11:16; Chanukah 3:7

[22] The reason: As Hallel on Rosh Chodesh is a mere custom and we do not recite a blessing over fulfilling a custom. [Kaf Hachaim 422:34]

[23] First opinion in Michaber ibid; Rif Shabbos 24b; Rabbeinu Yonah Brachos 14a

[24] Definition of a Minyan: In general a Minyan refers to ten adult men. However see Admur 479:6 that if one is reciting Hallel without a Minyan it is a Mitzvah to have another two people listen and answer [for Hodu and Ana]. In explanation of the reason behind this some opinions say that a Zimun of three is considered a congregation which warrants a blessing to be said, and hence in order to say a blessing according to all one should least strive to have at least three people. [Lechem Chamudos brought in M”A 422:7; M”B 422:18; Kaf Hachaim 422:39]

[25] May every individual recite the blessing or only the Chazan? It is implied from the wording of the Michaber and Rama that according to this opinion every person may recite the blessing when Hallel is being recited with the Minyan and it is not necessary for the Chazan to be Yotzei the congregation. Thus, when saying Hallel with the congregation everyone can say the blessing. [See Admur 619:8 “and so is the law regarding Hallel” that ideally due to Berov Am Hadras Melech it would be proper to have only the Chazan recite the blessing, however the custom became for everyone to say it. However perhaps this refers to the whole Hallel.] However, in the Siddur Admur rules that only the Chazan is to say the blessing [as will be explained at the end of this Halacha]. The Shaar Hakolel 37:4 explains that this is in order to suspect for the stringent opinion which states a blessing is never recited, and hence by half Hallel Admur rules that only the Chazan should recite it. See Glosses of Rav Raskin on Siddur footnote 8 that suggests that perhaps even according to this opinion only the Chazan is to say the blessing and not every individual.   

[26] Opinion of Rama ibid; Rabbeinu Tam Taanis; Tosafos Erechin 10b; Tur in name of Rosh

[27] The reason: Although everyone agrees that the saying of Hallel on Rosh Chodesh is a custom, nevertheless it is permitted to recite a blessing over a custom just like women are accustomed to recite a blessing over the Mitzvah of Lulav, even though they are not obligated in the Mitzvah. [Tosafus Erechin ibid; Kaf Hachaim 422:36]

[28] Michaber ibid

[29] Rama 422:2

The reason: This is initially required in order to recite the blessing even according to the first opinion [i.e. second opinion brought above]. [Biur Hagra; Kaf Hachaim 422:37]

[30] Siddur Admur; Mishnas Chassidim based on Kabala; Siddur Rav Amram

Ruling of Siddur ibid: “On days that Half Hallel is recited it should be accustomed that the Chazan alone says the blessing at beginning and end while the congregation listens to the blessings, answers Amen and fulfills their obligation.”

The reason and other opinions: It is implied from the wording of the Michaber and Rama that [according to the second opinion] every person may recite the blessing when Hallel is being recited with the Minyan and it is not necessary for the Chazan to be Yotzei the congregation. In Admur 619:8 he rules that ideally due to Berov Am Hadras Melech it would be proper to have only the Chazan recite the blessing by all Mitzvos, such a Shehechiyanu, Lulav and Hallel, however the custom became for everyone to say the blessing themselves being that in most cases the Chazan does not have in mind to fulfill their obligation. However, in the Siddur Admur rules that only the Chazan is to say the blessing. The Shaar Hakolel 37:4 explains that this is in order to suspect for the stringent opinion which states a blessing is never recited, and hence by half Hallel Admur rules that only the Chazan should recite it. See Glosses of Rav Raskin on Siddur footnote 8.   

Reminding the Chazan: Many are accustomed to remind the Chazan before Hallel to have the congregation in mind within his blessing. [Shaar Hakolel 37:4]

[31] Siddur Admur; Regarding why Admur here directs the congregation to answer Amen: See Likkut Dinei Rosh Chodesh 7 footnote 9; Admur 215; 594:1; M”B 213:17

[32] Implication of Rama ibid; Tanya Rabasi 32; Hamanhig brought in Shaar Hakolel 37:5

[33] Sefer Haminhagim p. 69 [English]; Hayom Yom 1^st Teves; Igros Kodesh 18:84 [printed in Shulchan Menachem 2:200]; Shaar Hakolel 37:5; Custom of Tzemach Tzedek [as brought in Shaar Hakolel ibid; however see Kuntrus Piskei Hasiddur]; Reshimos 8:20 that the Rebbe Rashab always said the blessing to himself even with a Minyan however he stated not to publicize this matter to others; See glosses of Siddur of Rav Raskin p. 475 for an overview in this matter

Ruling of Admur in Siddur and overview of Chabad custom: In the Siddur of Admur he does not write the law regarding an individual reciting Hallel and only writes regarding saying the blessing in a Minyan. The Shaar Hakolel 37:5 learns that Admur did not rule for us in this regard and hence one is to follow the ruling of the Rama that in our communities the custom is to recite the blessing. So was also heard to be the custom of the Tzemach Tzedek. Those Siddurim of Admur which state that a Yachid is not to say the blessing are inaccurate, as Admur never wrote these words and it was added by the publishers. Thus, one is not to break from the accepted custom of the Rama. [Shaar Hakolel ibid] However see Glossses of the Rebbe Rashab on the Siddur who wrote that he asked his father the Rebbe Maharash about this issue and he replied that the Tzemach Tzedek told him that what was written in the Siddur by the publishers was most likely heard from the Maharil, and practically one can do as he chooses. Rav A”C Naah in Kuntrus Piskeiy Hasiddur also concludes that the Tzemach Tzedek never gave a final ruling on this matter, and he thus argues on the conclusion of the Shaar Hakolel ibid. Practically, the Chabad custom as stated in Hayom Yom is to say it.

[34] See Admur 618:8 that every individual should say the blessing, although perhaps this refers to the whole Hallel; Reshimos 8:20 that the Rebbe Rashab always said the blessing to himself even with a Minyan however he stated not to publicize this matter to others; Sichas Kodesh 1981 4:322 [brought in Shaarei Halacha Uminhag 2:175; Shulchan Menachem 2:194]  “It is customary of Chassidim to quietly grab the blessing of Half Hallel”; See glosses of Siddur of Rav Raskin for an overview in this matter; See also Likkut Dinei Rosh Chodesh 8 footnote 8; Heichal Baal Shem Tov 29:42

[35] As is the simple implication of the Rebbe’s words and as is the simple understanding of Admur in 619:8 that when saying the blessing of Hallel to oneself one is to say it prior to the Chazan and answer Amen to his blessing. See glosses of Siddur of Rav Raskin ibid; So rules also Yesod Veshoresh Havodah 12:4 regarding reading Megillah, that the listeners may answer Amen to the Chazan’s blessing even if they already said their own blessing beforehand.

[36] 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

^[37] Admur 488:3; Michaber/Rama 422:4

[38] Michaber 422:4 regarding Rosh Chodesh “One may ask Shalom even in the middle and for one who he must respect, and he may answer Shalom to any individual.”; Admur ibid that Chol Hamoed Pesach has the same status as Rosh Chodesh.

The reason: As on these days the recital of Hallel is only a Minhag and hence has a lesser stringency of Hefsek. [Admur ibid]

[39] Hefsek Betefilah 4:10 [p. 80] and p. 196; Dinei Uminhagei Rosh Chodesh Chabad 8:12 based on Admur 66:5 [and Chayeh Adam 20:4] that one may not make an interval of Amen between the paragraphs of Birchas Shema; Hiskashrus 441

[40] Nitei Gavriel Pesach 7:12 [p. 69]; Yabia Omer 2:32; The Peri Megadim 51 and glosses of Rav Akiva Eiger rule it is permitted to make an interval of Amen between the paragraphs of Birchas Shema. [See M”B 66:23]

[41] See Admur 66:4-5; Siddur Admur

[42] Admur 66:4; Kaf Hachaim 422:46

[43] Ketzos Hashulchan 18:2

[44] Yeshuos Yaakov 422:6; Siddur Yaavetz; Kaf Hachaim 422:28 in name of Yeshuos Yaakov ibid

[45] Biur Halacha 422:2 “Hallel”

[46] Yeshuos Yaakov ibid; Biur Halacha ibid

[47] Chaim Sheol 1:99; Kesher Gudal 23:5; Beis Oved 4; Kaf Hachaim 422:35

^[48] Likkutei Torah Tzav page 28

[49] Admur 490:5

[50] Admur 490:8-9

[51] Admur 490:9

[52] The reason: This portion is read because it mentions the Omer offering. [Admur ibid]

[53] The reason: The reason this portion is read on Shabbos is because it discusses both Shabbos and Chol Hamoed, being that Chol Hamoed is learned from the verse of “Seven days you shall keep of Pesach”, which is written in that Parsha. [Admur ibid]

[54] Admur 490:9; Peri Chadash 490:5; P”M 490; Biur Halacha 490:5 “Siman”

[55] Peri Chadash ibid; P”M ibid; Biur Halacha ibid

[56] Admur 490:11; Michaber 490:6

The history: In the times of Mishneh and Gemara Temple the Karbanos of Parshas Hamusafim were not read. Later on the Rabanon Savuraiy instituted to take out the second Sefer Torah on each day in order to read the Parshas Hamusafim from Pinchas, which is the Parsha of Veuikravtam. [Admur ibid]

[57] Admur 490:10-11; Rama 490:6; Tur 490

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]

[58] The history: In the times of Mishneh and Gemara Temple [when the Karbanos of Parshas Hamusafim were not read] a fourth Aliyah was called up for the reading of the daily portion of Kadesh, Bekaspa, Pesal, Hamidbara. Later on when the Rabanon Savuraiy instituted to take out the second Sefer Torah on each day in order to read the Parshas Hamusafim from Pinchas, which is the Parsha of Veuikravtam, then we began reading only three Aliyos from the Parshas Hayom, and the fourth Aliyah would be called up in the second Sefer Torah to read Parshas Hamusafim, as on Chol Hamoed its forbidden to add to the four Aliyos. [Admur ibid]

[59] Admur 490:10

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

[61] 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

[62] 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 inbetween. 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]

[63] Mishneh Berurah 685:9 and 12; See Piskeiy Teshuvos 147:10-11

[64] Admur 488:6; Michaber 144:3; 488:3; Tosafus Megillah 30b; Rosh Megillah 2:10

[65] Michaber 144:3; Admur ibid; Yuma 69a

[66] 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.

[67] Admur 490:11; Michaber 490:6

[68] Michaber 425:1

[69] Michaber 684:2

[70] Michaber 684:3

[71] Michaber 685:2

[72] M”A 144:6; Rav Yaakov Libeis Levi 82; Kneses Hagedola 144; Kaf Hachaim 144:12

[73] Kinyan Torah 4:16; Piskeiy Teshuvos ibid; See Maharsham 6:3; Yabia Omer 4:15

[74] Rama 147:8; Or Zarua in name of Yerushalmi

[75] Rama 147:8; Or Zarua in name of Yerushalmi

[76] Siddur Yaavetz that the person who took it out should hold it and not give the Mitzvah to another unless he is too weak

[77] See M”B 147:29

[78] 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]

[79] Igros Moshe 1:101; Piskeiy Teshuvos 490:4 [See there footnote 18 for other opinions]

[80] Rama 147:8 that one is not to remove the second Sefer Torah until the first one is placed down; M”A 147:12 and M”B 147:27 that it is to be placed before Kaddish

[81] Mishneh Halachos 13:22; Piskeiy Teshuvos 147:10; Some however say that the Torah is to be placed on the right side of the first Torah. [Rav M. Harlig; See Hiskashrus 1078 footnote 5]

[81] Rama 147:8

[82] The reason: This is required to be done in order so one does not remove his mind from the Mitzvos. [Rama ibid]

[83] Michaber 147:8; Kol Bo; Elya Raba 147:9; Kaf Hachaim 147:42; Ketzos Hashulchan 84:2

[84] See Levush 682; P”M 147 A”A 12; 684 A”A 5; Elya Raba 430; Shaareiy Efraim 8:12 and 75; Kitzur SHU”A 79:1; Mishneh Berurah 685:5; Daas Torah 147; Likkutei Maharich; Piskeiy Teshuvos 147:11

Other opinions: Some Poskim rule that all three Sifrei Torah are to be placed on the Bima when the half Kaddish is recited. [Siddur Yaavetz Chol Hamoed Pesach 17; Aruch Hashulchan 147:17; Luach Eretz Yisrael in name of Rav Salant; Chayeh Levi 1:40; See Piskeiy Teshuvos 147 footnote 41]

[85] See Shaar Efraim ibid

[86] Admur 529:6; 242:1 regarding eating on Yom Tov that it is Biblical due to the Mitzvah of Simcha.

[87] So is implied from Admur 529:6

[88] Admur 242:1 implies eating meat and other delicacies is Biblical and not a mere Mitzvah. See next footnote!

[89] 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.

[90] So is also implied from the concluding words of Admur 529:7 “we are to rejoice with all other forms of Simcha”.

[91] Beir Moshe 7:3

[92] See Chapter 13 Halacha 8!

[93] Nimukeiy Orach Chaim 529; Torah Or Esther p. 198 “One fulfills his obligation of Simcha through drinking a Revius of wine.”

[94] Peri Chadash 483; Chol Hamoed Kihilchaso 1 footnote 24

[95] Chol Hamoed Kihilchaso 1 footnote 25

[96] Shaagas Aryeh 65

[97] Admur 490:4

[98] Michaber ibid; Admur 188:10; Siddur ibid

[99] The concluding Nussach: It is questionable as to whether one should conclude this blessing with the words “Baruch Ata Hashem Mikadesh Yisrael Veroshei Chodashim.” Practically, Safek Brachos Lihakel and therefore one should not recite it. [Admur ibid and so rules Admur in his Nussach in Siddur]

[100] 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.

[101] 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 Ya’aleh Veyavo the custom is not to do so. The reason for this is because the prayer of Ya’aleh 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 Ya’aleh 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]

[102] 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

[103] 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

[104] So is printed in the new Siddur

[105] Admur 490:15

[106] Hisvadyus 1985 Vol. 1 p. 351

[107] Siddur

[108] 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]

[109] Ketzos Hashulchan 77 footnote 3

[110] 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]

[111] 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]

[112] 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]

[113] 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]

[114] Michaber 663:2; See Admur 490:15 regarding Pesach

[115] 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]

[116] Admur 490:16

[117] Admur 490:17

[118] Otzer Minhagei Chabad p. 210 as is evident from the fact that it is omitted by Admur in the Siddur.

[119] See Nitei Gavriel 11:17-18; Piskeiy Teshuvos 467:10

[120] Reply of Rav Eli Landa

[121] Nitei Gavriel 11:17; Piskeiy Teshuvos 467:10; Regarding cloves see Admur 467:21; M”A 467:10; M”B 467:33; Kitzur SHU”A 117:4; Regarding cinnamon see : See Sdei Chemed ibid; Orchos Chaim 467 in name of Meorei Or; Sefer Haminhagim p. 76

Is there truly a prohibition to smell spices that may contain a mixture of Chametz? See Beis Meir 467; Maharm Shick O.C. 242; Halef Lecha Shlomo 204; Divrei Chaim Y.D. 20; Orchos Chaim [Spinka] 467:21; Kaneh Bosem 1:25

[122] Nitei Gavriel 11:17 footnote 21

[123] Admur 297:3; See Piskeiy Teshuvos 216 footnote 28 and 297 footnote 38 which tries to learn in Admur in the Seder 11:9 that all fruits which are meant only for eating one is not to say a Bracha over smelling them. However, it is very difficult to enter such an interpretation into Admur in Seder 11:3.

[124] Admur 297:1

[125] P”M 295 M”Z 3; Beir Heiytiv 491:1

[126] 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.

[127] Hayom Yom 19^th Nissan

[128] See Piskeiy Teshuvos 437:1; Siddur Pesach Kihilchaso 12:8

[129] See Admur 448:3; 450:21 in parentheses; that his property does not acquire him the Chametz that is there if it is against his will; See Chapter 3 Halacha 10 regarding a gentile who brought Chametz into one’s home!

[130] Admur 448:4 that it is proper to be stringent to explicitly tell the gentile that one does not want one’s property to acquire the gentile’s Chametz for him.

[131] Pashut, as although the Chametz is not his, we suspect he may come to eat the Chametz. One can choose to flush the Chametz down the toilet, or simply throw it out into a public area without using one’s hands. See Chapter 3 Halacha 10!

[132] Pashut, as it is not his Chametz and he does not have a command to destroy it. This is unlike Piskeiy Teshuvos ibid who writes a blessing is to be said.