{"id":9355,"date":"2000-12-10T00:02:32","date_gmt":"2000-12-09T22:02:32","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=9355"},"modified":"2019-05-15T12:14:01","modified_gmt":"2019-05-15T09:14:01","slug":"12-10-02","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/12-10-02\/","title":{"rendered":"02. Prayers"},"content":{"rendered":"

The prayers recited on \u1e24ol Ha-mo\u2019ed <\/em>reflect its status as a mixture of kodesh<\/em> and \u1e25ol.<\/em> At Sha\u1e25arit<\/em>, Min\u1e25a<\/em>, and Ma\u2019ariv<\/em>, we recite the weekday prayers, mentioning the festival only in Ya\u2019aleh Ve-yavo<\/em> during the Amida<\/em>. One who forgets Ya\u2019aleh Ve-yavo<\/em> but realizes it before finishing the Amida<\/em> returns to the beginning of Retzei<\/em>, recites Ya\u2019aleh Ve-yavo<\/em>, and continues through the end of the Amida<\/em>. However, if he does not realize his omission until he has finished the Amida<\/em> (even if he has not yet taken the three steps backwards), he must repeat the Amida<\/em> from the beginning so as to include Ya\u2019aleh Ve-yavo <\/em>(SA 490:2).<\/p>\n

Hallel<\/em> immediately follows the conclusion of the Sha\u1e25arit Amida<\/em>. On \u1e24ol Ha-mo\u2019ed <\/em>Sukkot we recite the entire Hallel<\/em>, while on \u1e24ol Ha-mo\u2019ed <\/em>Pesa\u1e25 we recite \u201chalf-Hallel<\/em>,\u201d as explained above (2:7).<\/p>\n

The Sages ordained that relevant Torah portions be read on \u1e24ol Ha-mo\u2019ed<\/em>. On each day of Pesa\u1e25 we read a section of the Torah that mentions the festival, while on each day of Sukkot we read about the festival offerings as detailed in Bamidbar. Four people are called up to the Torah. This number expresses the in-between status of \u1e24ol Ha-mo\u2019ed<\/em>: on a regular weekday three people are called up, on \u1e24ol Ha-mo\u2019ed<\/em> four, and on Yom Tov five (Megilla<\/em> 21a).<\/p>\n

Just as one prays Musaf<\/em> on Yom Tov, so he prays it on \u1e24ol Ha-mo\u2019ed<\/em>, because Musaf<\/em> is in lieu of the additional offerings of the festival, and in this respect \u1e24ol Ha-mo\u2019ed<\/em> and Yom Tov are the same.<\/p>\n

On Shabbat of \u1e24ol Ha-mo\u2019ed<\/em>, the prayers of Ma\u2019ariv<\/em>, Sha\u1e25arit<\/em>, and Min\u1e25a<\/em> are identical to those of a regular Shabbat, with the addition of Ya\u2019aleh Ve-yavo<\/em> in the Amida<\/em>. However, the Amida<\/em> for Musaf<\/em> is that of the festival, with insertions for Shabbat; we mention Shabbat before the festival, as the sanctity of Shabbat takes precedence over the sanctity of festivals. Thus the berakha<\/em> concludes: \u201cWho sanctifies Shabbat, Israel, and the seasons.\u201d<\/p>\n

The Rishonim disagree about whether tefilin<\/em> should be worn on \u1e24ol Ha-mo\u2019ed.<\/em> As is well known, on Shabbat and festivals it is forbidden to put on tefilin<\/em>, because tefilin <\/em>are a sign of the connection between God and the Jewish people. Since Shabbat and Yom Tov are likewise considered signs (\u201cotot<\/em>\u201d), putting on tefilin<\/em> then is an affront to the status of these holy days. As for \u1e24ol Ha-mo\u2019ed<\/em>, some say that since some melakhot<\/em> are permitted then, it is not considered a sign, and therefore a man must put on tefilin<\/em> then (Rosh; Rema). Many practiced this way in most Ashkenazic communities. Others maintain though that since \u1e25ametz<\/em> is prohibited on \u1e24ol Ha-mo\u2019ed<\/em> Pesa\u1e25 and sukka<\/em> is mandatory on \u1e24ol Ha-mo\u2019ed<\/em> Sukkot, \u1e24ol Ha-mo\u2019ed<\/em> indeed functions as a sign of the connection between God and the Jews. Accordingly, in order to avoid belittling \u1e24ol Ha-mo\u2019ed<\/em> by implying that it is not a sign, one may not wear tefilin<\/em> on \u1e24ol Ha-mo\u2019ed<\/em> (Rashba; SA 32:2). This was the practice in Sephardic communities and some Ashkenazic communities. Today, in the Diaspora each community should continue following its custom. However, in Eretz Yisrael, the widespread custom of all communities is to refrain from putting on tefilin <\/em>on \u1e24ol Ha-mo\u2019ed<\/em>. Everyone who makes aliya <\/em>must adopt this custom of Eretz Yisrael.[1]<\/a><\/sup><\/p>\n

\n
\n
\n[1]<\/a>. Among the Ashkenazim who put on tefilin<\/em> on \u1e24ol Ha-mo\u2019ed<\/em>, some recited the berakha<\/em> (Rosh), some did not (Maharil), and still others recited the berakha<\/em> quietly so as to avoid disputes (Rema). The Vilna Gaon did not wear tefilin <\/em>on \u1e24ol Ha-mo\u2019ed<\/em> at all. Many later authorities favored putting on tefilin<\/em> without a berakha<\/em>, since a berakha<\/em> is not recited in a case of doubt (Taz<\/em>; Pri Megadim<\/em>; Ma\u1e25atzit Ha-shekel<\/em>; Derekh Ha-\u1e25ayim<\/em>; \u1e24ayei Adam<\/em>; MB 32:8). Sephardim do not put on tefilin<\/em> on \u1e24ol Ha-mo\u2019ed<\/em> following Behag<\/em>, Raavad, Ramban, and Rashba. This is also the opinion of Beit Yosef<\/em> (O\u1e24 32:2) based on Zohar<\/em>. This was the practice of Arizal, as well as of many Eastern European \u1e25asidim<\/em>. The disagreement about tefilin <\/em>is independent of the disagreement about whether melakha<\/em> on \u1e24ol Ha-mo\u2019ed<\/em> is a Torah prohibition or a rabbinic one. For example, Behag<\/em> states that the prohibition is rabbinic, and also that wearing tefilin<\/em> on \u1e24ol Ha-mo\u2019ed<\/em> is prohibited, while Ritva maintains that the prohibition is biblical, and also that one must put on tefilin<\/em> on \u1e24ol Ha-mo\u2019ed<\/em> (MK 19a; See \u1e24azon Ovadia<\/em>, pp. 160-161). In Eretz Yisrael, no one puts on tefilin<\/em> on \u1e24ol Ha-mo\u2019ed.<\/em> Even those who made aliya<\/em> from Ashkenazic countries accepted the custom of Arizal and the Vilna Gaon. Since it is proper that everyone in a given synagogue should follow the same practice (Artzot Ha-\u1e25ayim<\/em>; MB 32:8), all attendees should be instructed not to put on tefilin<\/em> on \u1e24ol Ha-mo\u2019ed.<\/em><\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The prayers recited on \u1e24ol Ha-mo\u2019ed reflect its status as a mixture of kodesh and \u1e25ol. At Sha\u1e25arit, Min\u1e25a, and Ma\u2019ariv, we recite the weekday prayers, mentioning the festival only in Ya\u2019aleh Ve-yavo during the Amida. One who forgets Ya\u2019aleh Ve-yavo but realizes it before finishing the Amida returns to the beginning of Retzei, recites […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[147],"tags":[],"class_list":["post-9355","post","type-post","status-publish","format-standard","hentry","category-12-10"],"yoast_head":"\n02. 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