“Light Lomdus”: The Uniqueness of Chol HaMoed Sukkot

Rav Yehuda Turetsky

Sukkot and Pesach both have intermediate days known as Chol HaMoed.[1] Yet, there is evidence that the nature of each Chol HaMoed is different. In particular, it may be argued that Chol HaMoed Sukkot has an elevated status relative to Chol HaMoed Pesach. What follows are three contexts in which such an idea may emerge.  

1. Hallel: The Talmud (Erchin 10a-10b) distinguishes between these days in terms of the requirement to recite Hallel. We are required to recite a full Hallel each day of Sukkot. On Pesach, though, we only say a full Hallel on the first day of Yom Tov. The Talmud explains the difference based on the kinds of sacrifices offered. Each day of Sukkot has a distinct requirement to offer Karbanot (i.e. a different number of Karbanot are offered each day). This causes each day to be viewed as unique and deserving of its own Hallel. In contrast, we offer the exact same amount of Karbanot on each day of Chol HaMoed Pesach. Therefore, there is no need to recite a full Hallel each day[2].  

2. Meat and Wine: The Talmud (Pesachim 109a) comments that the Mitzvah of Simcha on Yom Tov requires one to consume meat and wine.[3] Some Achronim debate whether one is obligated in the Mitzvah of Simcha on each day of Chol HaMoed.[4] Rav Schachter (Be’ikvei HaTzon pp. 80-81) notes a distinction between Sukkot and Pesach regarding this Halakha. There is a requirement of Simcha each day on Chol HaMoed Sukkot. Just as Hallel is recited daily, so is there a Mitzvah of Simcha each day. That is not true on Pesach; there is no obligation to recite Hallel daily, and there is no need to have Simcha each day.[5]

3. Brachot on the Haftarah: Similar to every other Shabbat, we recite a Haftarah on Shabbat Chol haMoed of both Pesach and Sukkot. Yet, there may be a difference in the Brachot we recite on those respective Haftarot. Rama (O.C. 490:9) writes that one should make no reference to Pesach during the Brachot recited on Shabbat Chol HaMoed of Pesach. Vilna Gaon (Mayseh Rav no. 226) taught similarly regarding Shabbat Chol HaMoed of Sukkot.  For him, Pesach and Sukkot are the same; neither get mentioned during the Brachot we recite on the Haftorot. However, Magen Avraham (O.C. 490:7) writes that while we don’t mention Pesach in those Brachot, we do mention Sukkot. He explains that this is because Chol HaMoed Sukkot is more “Chamur” (stringent) and is therefore worthy of being mentioned.[6] For him, there is clearly a difference between Chol HaMoed Sukkot and Chol HaMoed Pesach.

What emerges from these sources is a very powerful idea. Each day of Sukkot is unique and presents a specific religious opportunity.

May we be Zocheh to appreciate each day and to maximize it for its true spiritual potential!

Chag Sameach!

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[1] Ramban (Vayikrah 23) understands that Sefirat HaOmer also has a Chol HaMoed like status, serving as a link between Pesach and Shavuot. 

For a general analysis of Chol haMoed, see last year’s post on this blog.

[2]  For more on this general distinction, as well as the precise significance of offering new Karbanot each day, see Rav Soloveitchik’s understanding, cited in the Mesorah Journal Vol. 3, 31-33.

[3]  See the Gemara’s comment inside. It is possible that one fulfills this requirement differently when we are without a Beit HaMikdash, and there is much discussion regarding how exactly one fulfills this obligation. The precise requirements of Simchat Yom Tov are beyond the scope of this brief post.

[4] For sources on the general status of Chol HaMoed, as well as this particular question, see Shulchan Aruch (O.C. 188:7), Mishna Berurah (ad loc:27), Magen Avraham (O.C. 530:1), and Shut Rebbe Akiva Eiger Mahadurah Kammah no. 1. See as well the exchange of letters between Rav Eliyashiv and Rav Chaim Kanievsky published in the end of Tehilah LiYonah to Masechet Ta’anit. 

[5] See inside for the link between Simcha and Hallel.

[6] Magen Avraham connects this to the requirement to offer Karbanot. See inside.

Light “Lomdus”: What is the Status of Chol HaMoed?

Rav Yehuda Turetsky

In all of the learning that occurs on both Sukkot and Pesach, there is often little independent analysis of the status of Chol HaMoed. What follows  is a brief overview of a fundamental issue regarding the nature of Chol HaMoed. 

Is Chol HaMoed more similar to a regular weekday or a Yom Tov? While it is obviously somewhat unique because it happens to be Sukkot or Pesach, Chol HaMoed could really be viewed in one of two ways. It may be perceived as a Yom Chol, a typical weekday with a somewhat elevated status. Alternatively, Chol HaMoed may be much more similar to a Yom Tov. While it has certain key differences from regular Yom Tov, those may not undermine the true nature of the day as a Yom Tov.  This question has been asked explicitly by certain Achronim, and it has clear precedent in various debates among the Rishonim.

Halacha: Focus on the Present or Look at the Big Picture?

Focus on the Present or Look at the Big Picture? 

Should One Fast on צום גדליה if it Will Prevent Him from Fasting on יום כיפור?

Rav Chaim Cohen

There is a fascinating question that the poskim deal with that connects צום גדליה and יום כיפור. Should a person fast on צום גדליה knowing that he will then be too weak to fast on יום כיפור or should he eat on צום גדליה so that he will have strength to fast a week later on יום כיפור.  This is a very fundamental question if a mitzvah which one is obligated to do right now, should be performed regardless of its future ramifications, or does a person need to see the big picture and decide which mitzvah takes precedence. In our case if the person fasts on צום גדליה he will be putting himself in a situation that he will have to eat on יום כיפור which is punishable with כרת.

There are two cases in halacha that are similar to our case.

1.       The בעל המאור says that a person is allowed to go on a boat trip three days before שבת even though when שבת comes he will need to be מחלל שבת.  Although the Shulchan Aruch doesn't bring this opinion by the boat trip, he does agree to this reasoning by a person who is going on a trip to the desert and will need to be מחלל שבת due to the danger of his surroundings. In both of these cases we see that a person only has to look and plan three days ahead before he decides to do an action that eventually will bring him to need to do an עבירה.

2.       The בעל המאור and רמב"ן argue if a person would be allowed to perform a ברית מילה on שבת even though he knows that immediately afterwards he will need to heat up hot water for the baby, which would be a violation of שבת. The רמב"ן says that a person is allowed to do the ברית מילה because we do the mitzvah that is in front of us at this moment.  If we need to heat water afterwards that will not be a problem because פיקוח נפש דוחה שבת .

According to these two cases we can argue that although צום גדליה is a lower level obligation than Yom Kippur, we may still tell a person that he should do the mitzvah that is in front of him and not worry about the future. However, there are poskim who disagree and say that it is better in this case to fast on Yom Kippur and eat on צום גדליה.

Gemar Tov!