Siman 644

In the morning, they rise early to the beit din (Tur), and not like on Shabbat, for on Yom Tov they delay slightly (Megillah 23a), and as I have written in siman 529 (see Bach). And they pray until "Barchu" as on Shabbat, and afterward they say Kriat Shema with its blessings, and the prayer of Yom Tov, and the shaliach tzibbur repeats. And they say piyyutim, each place according to its custom. And they do not say "El na le'olam tu'aretz" on the first day (Magen Avraham), for they only say this in a place where there is "Chai vekayyam" in the piyyut (Levush). And upon this they say "le'olam tu'aretz" and "le'olam tukaddash." And on the first day of Sukkot – this is not found in the piyyut. (And the reason that the Kaliri did not establish this on the first day is because on the second day the poet established it regarding the mitzvah of sukkah, and says there "besukkat chai vekayyam." And on the first day he established it regarding the four minim, and it was not possible to say so. Therefore he omitted this.)

After the Shacharit prayer, we say Hallel. And since during Hallel we wave the four minim, it is therefore necessary to bless over them before Hallel. And we bless "al netilat lulav" and "shehecheyanu." And on the second day, we do not say "shehecheyanu." And even though regarding the shofar we say "shehecheyanu" also on the second day of Rosh Hashanah—lulav is not similar to shofar, for regarding the shofar the blessing is only on Rosh Hashanah itself, and therefore because of the doubt of the day, one blesses. This is not the case regarding the "shehecheyanu" of lulav, for one fulfills the obligation even before Sukkot, as I have written in siman 641. If so, the first day is no worse than before the Yom Tov. And know: regarding the "shehecheyanu" blessing on the festivals, if one did not bless on the first day—he blesses throughout the duration of the days of the festival, as it is brought at the end of the third chapter of Eruvin, see there.

On all eight days of the festival, we complete the Hallel, for each day is a Yom Tov in its own right, as they are distinct in their sacrifices. And we recite the blessing "to complete the Hallel," whether in a congregation or as an individual. However, we always recite the blessing "to read the Hallel," and the reason was explained in siman 488: for perhaps one might skip a single word, see there. And there are those who say it verse by verse and wait for the sheliach tzibbur. And there are those who say until "Hodu" without interruption. And according to the custom—so shall they do. And it is forbidden to interrupt with conversation in the middle of Hallel, even between sections. And its law is like that which they said regarding Keriat Shema: that in the middle, one inquires out of fear and responds out of honor, and between the sections, one inquires out of honor and responds with "Shalom" to any person. And if one paused in the middle, and delayed even long enough to complete all of it—he does not return to the beginning, but rather to the place where he stopped. And this law was explained in siman 65, see there. And even if he spoke in the middle—he returns to the place where he stopped.

Regarding Hallel – one who hears is like one who responds. And the expert can fulfill the obligation for the one who is not an expert, provided that he hears well, word for word. And behold, regarding hearing, we hold that two voices cannot be heard, and according to this, one should only hear from one person. But regarding Hallel, our sages, of blessed memory, said (Megillah 21a): even if ten read as one – he hears, because it is beloved to him. And in siman 488 this was explained, see there. With the help of Heaven, the laws of Sukkah are concluded.