Siman 487

The order of the day on the first two days: We kindle lights just as on Shabbat, for the sake of the honor of the Yom Tov, and we recite the blessing "to kindle the light of Yom Tov." And the women recite "Shehecheyanu" at that time. And we enter the beit knesset and pray Maariv just as on Shabbat, for we do not conclude with "Who guards His people Israel forever" but rather "Who spreads the sukkat shalom…". And we say the verse "And Moses spoke…". And we pray the first three and the last three blessings, and the sanctity of the day in the middle: "You have chosen us… and You have given us, Hashem our God, in love, this day of the Festival of Matzot, the time of our freedom, a holy convocation, a memorial of the Exodus from Egypt." And we do not say "in love, a holy convocation" since he already said "in love," except when it falls on Shabbat, for then we say "this Shabbat day and this day of the Festival of Matzot." And we say "in love, a holy convocation" corresponding to Shabbat by itself, which we accepted in love (and see the Levush).

And know that the Sephardim say "this day of the Festival of Matzot, and this Yom Tov day of holy convocation," and on Chol HaMoed "this day of holy convocation." The Ashkenazim do not say this, and so wrote our teacher, the Rema, below in siman 490, section 3, see there. And ostensibly, the law is with the Sephardim, for behold, the Torah called it "holy convocation." However, in truth it appears in my humble opinion that the law is with the Ashkenazim, for behold, in truth we say "the time of our freedom, a holy convocation," and why do I need both? And if it is because of Yom Tov, behold, we do not find this name in the Torah at all. And this is the intention of our teacher, the Rema, below, who wrote that we do not say "holy convocation" at all. And all the commentators challenged him, that on the contrary, we do say it! But in truth his intention was also thus: that we do not say "holy convocation" at its beginning, when saying "this day of the Festival of Matzot," and on the contrary, the reason is because we say this at its end. And so it is for all the festivals. And the Sephardim say "on the Sabbath, this day of rest." But the language of the Torah is "the Sabbath day," as it is written: "Remember the Sabbath day to sanctify it."

And we say "Ya'aleh VeYavo," "VeHasi'enu," and one concludes "Who sanctifies Israel and the seasons." And why do we not mention each festival individually, such as "Who sanctifies Israel and the Festival of Matzot," and so too for all of them? It appears to me because the Torah included at its beginning and its end all the seasons in one sanctity, as it is written in "Emor": "These are the festivals of Hashem, convocations of holiness," and at its end: "And Moshe declared the festivals of Hashem..." – behold, He sanctified them all with one sanctity. Therefore we say "Who sanctifies Israel" – and He sanctifies all the seasons, as it is written: "The festivals of Hashem, convocations of holiness, which you shall proclaim them in their season." That is to say: when you proclaim a convocation of holiness for each of the seasons, as it is written in the Torah regarding every festival "it shall be a convocation of holiness for you" – you shall proclaim them collectively, saying "Who sanctifies Israel and the seasons." And this is like "festivals."

And if he erred in his signing due to habit, and said "Who sanctifies the Shabbat," and corrected himself within the time of a speech-utterance and said "Who sanctifies Israel and the seasons" – he has fulfilled his obligation. But if he corrected himself after the time of a speech-utterance – he has not fulfilled his obligation, and he must return and pray again. And some say that this rule that he fulfills his obligation within the time of a speech-utterance is specifically when he knew it was a Yom Tov, only that his speech stumbled. But if he did not know at all that it was a Yom Tov – he has not fulfilled his obligation. And some say that even in such a case – he has fulfilled his obligation. And this depends on the opinions in siman 209, see there (see Magen Avraham subsection 2). And all this is when he did not mention that of Yom Tov in the middle of the prayer. But if he mentioned that of Yom Tov, even if he signed with that of Shabbat – he has fulfilled his obligation. And so too if he signed with that of Yom Tov, and did not mention in the middle that of Yom Tov – he has also fulfilled his obligation (ibid.). And so too if he signed only "Who sanctifies Israel" – he has fulfilled his obligation (ibid.). And on Shabbat he signs "Who sanctifies the Shabbat and Israel and the seasons." And if he forgot that of Shabbat – he has fulfilled his obligation (Eliyah Rabbah subsection 7 in the name of Knesset HaGedolah). And this is when he mentioned that of Shabbat in the middle, but otherwise he has not fulfilled his obligation. And there is one who disagrees and says that even if he mentioned that of Yom Tov in the middle, and did not mention it in the signing – he returns, for everything follows the signing (Pri Chadash). And so too if he signed only "Who sanctifies Israel" – he has not fulfilled his obligation. And so too if he mentioned it in the signing and did not mention it in the middle – he has also not fulfilled his obligation (the Gaon Rabbi Akiva Eiger). And so it appears in my humble opinion to be the primary ruling. And if he is standing at "Retzei," and is in doubt whether he said "Ve-hasi'enu" after "Ya'aleh Veyavo," or said Retzei as is his habit on Rosh Chodesh – he should return to "Atah Vechartanu" (ibid.), for presumably he said it according to his habit. And if he uprooted his feet – he returns to the beginning. And if he did not mention the name of the festival explicitly, but rather said "this day of Yom Tov, a holy convocation" – he has fulfilled his obligation (ibid.). But if he mentioned a different festival – certainly he has not fulfilled his obligation.

We do not say the blessing of the essence of the seven, which is "Magen Avot," on the first day of Pesach that falls on Shabbat. For this blessing was only instituted because of the damaging spirits, and now it is a night of protection. And the shaliach tzibbur does not recite kiddush in the beit din, for every poor person has four cups. Furthermore: for the cup of kiddush must be according to the order. And even in a place where wine is not common in the city—he should not recite kiddush in the beit knesset (Magen Avraham subsection 4).

And if he forgot to say "Attah Bechartanu," but said "Ya'aleh V'Yavo" – he has fulfilled his obligation, for behold he mentions the matter of the Yom Tov within it. And the specific version is not indispensable post facto. And even if it was Shabbat, and he only said "Ya'aleh V'Yavo" and mentioned the matter of Shabbat within it – he has fulfilled his obligation. Our teacher, the Rema, wrote in section 3, that if he said "Attah Bechartanu" and mentioned the matter of Shabbat within it, even so he must mention it in "Ya'aleh V'Yavo." However, if he did not mention it in "Ya'aleh V'Yavo," he does not need to repeat. Thus far his words. And it is explained from his words that on Yom Tov one must mention the matter of Shabbat also in "Ya'aleh V'Yavo." And even though on Rosh Chodesh that falls on Shabbat one does not mention the matter of Shabbat in "Ya'aleh V'Yavo," as I wrote in siman 425 – this is because he has already concluded "Who sanctifies the Shabbat." Furthermore: if there is no Rosh Chodesh – there is no Shabbat in the "Avodah" blessing, as opposed to Yom Tov that falls on Shabbat, where he is still in the middle of the blessing, and has not yet concluded "Who sanctifies the Shabbat," and this is not in the "Avodah" blessing – it is certainly appropriate to mention it. Nevertheless, the custom is not so. And we do not mention the matter of Shabbat in "Ya'aleh V'Yavo," neither in the prayer nor in Birkat HaMazon. And the Levush wrote the reason: because the concept of "remembrance" applies only to Yom Tov and Rosh Chodesh and not to Shabbat, as it is written: "And on the day of your gladness, and on your appointed festivals, and on your New Moons... and you shall be remembered before Hashem your God." And a shaliach tzibbur who forgot to mention the matter of Shabbat in Shacharit – see above siman 126.

Our teacher, the Beit Yosef, wrote in section 4: On the first night of Pesach – one completes the Hallel in the congregation with melody, with a blessing at the beginning and at the end. And so too on the second night in the diaspora. Thus far his words. But we do not practice accordingly, and we do not say Hallel in the beit knesset at all, because this was not mentioned in the Shas. However, in the Yerushalmi it is stated that they would recite Hallel in the beit knesset.