Shabbos Chol Hamoed Pesach

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5. Shabbos Chol Hamoed:[1]

Read Haftorah of Shabbos Chol Hamoed on Erev Shabbos:[2] 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:[3] Hodu is omitted prior to Mincha Erev Shabbos which is also Yom Tov or Chol Hamoed.[4] Patach Eliyahu is recited even when Hodu is omitted such as Erev Shabbos Chol Hamoed.[5]

Kabalas Shabbos:[6] On Shabbos Chol Hamoed one begins the Maariv prayer from Mizmor Ledavid [psalm 29], [omitting all the Psalms from Lechu Neranina until Mizmor Ledavid].[7] [One recites the entire Nusach from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi; Mizmor Shir, Kegavna.[8] In Lecha Dodi, the wording of Besimcha instead of Berina is recited.[9]

Shemoneh Esrei:[10] 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:[11] 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.

Kerias Hatorah:[12] 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:[13] 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.

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.

Reading Shir Hashirim:[14] The custom is to read Shir Hashirim on Shabbos Chol Hamoed without a blessing. [This is not the Chabad custom.[15]]

Besamim for Havdalah on Motzei Chol Hamoed Pesach:[16]

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.[17] 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.[18] 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.[19] 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.[20] 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.[21]

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[1] Admur 490:15

[2] Hisvadyus 1985 Vol. 1 p. 351

[3] Siddur

[4] 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]

[5] Ketzos Hashulchan 77 footnote 3

[6] 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]

[7] 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]

[8] 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]

[9] 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]

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

[11] 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]

[12] Michaber 663:3

[13] Admur 490:16

[14] Admur 490:17

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

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

[17] Reply of Rav Eli Landa

[18] 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

[19] Nitei Gavriel 11:17 footnote 21

[20] 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.

[21] Admur 297:1

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

[23] 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.

[24] Hayom Yom 19^th Nissan