The period between the first festival day (or the first two days outside of Israel) and the last one, Shemini Atzeret / Simhat Torah, is referred to as the intermediate festival days [Hol HaMoed]. These days contain a partial degree of the sanctity of the festival. Some types of labor are permitted, but other tasks are prohibited (see the section dealing with the laws of Hol HaMoed, p. 471).

The prayers on Hol HaMoed are similar to those of regular weekdays, with certain additions. In the Amida prayer and in Grace after Meals, one includes the Ya’aleh VeYavo section. Furthermore, Hallel and Hoshanot are recited as on the first day of the festival, while holding the four species.

For the Torah reading in Israel, on every one of the days of Hol HaMoed, four people are called up to the Torah, and the same three verses, describing the sacrifice for that day (from Numbers 29:17-34), are read for each of these four men. For instance, on the first day of Hol HaMoed, which is the second day of Sukkot, the reading describing the sacrifice of the second day (29:17-19) is read.

Outside Israel, the reading is different: On the first day of Hol HaMoed, which is the third day of Sukkot, the first section of the Torah reading, for which a priest is called up, describes the sacrifices of the second day of Sukkot; the second section, for a Levite, is about the sacrifices of the third day; the third section relates the sacrifices of the fourth day; the fourth section is comprised of the verses describing the sacrifices of both the second and the third days, reflecting the uncertainty of the exact date outside of Israel, as explained earlier. This pattern is followed on each day of Hol HaMoed: One starts the reading one day later than on the previous day (e.g., on the second day of Hol HaMoed, one starts with the section about the third day’s sacrifice), reads the sacrifices of three consecutive days for the first three men who are called up, and for the fourth section one reads about the two festival days that reflect the uncertainty of that date.

At the end of the morning prayers, the Musaf service is recited, in which the sacrifices of the day are again mentioned. In Israel only the sacrifices pertaining to that day are recited. Outside Israel one mentions the two festival days to which the uncertainty of the date applies, as is done for the fourth portion of the Torah reading. For example, on the first day of Hol HaMoed (the third day of Sukkot), one recites the description of the sacrifices of the second and third days of the festival, while on the second day of Hol HaMoed (the fourth day of Sukkot), one mentions the sacrifices of the third and fourth days of the festival.

As stated previously, it is proper during Hol HaMoed as well to spend time in the sukka and to perform there all the routine activities that are usually carried out at home.

There are those who are particular to eat a meal with bread in the sukka every day and night of the festival, in order to complete fourteen meals over the course of the festival (in accordance with the opinion of Rabbi Eliezer in Sukka 27a). However, this is not a halakhic requirement.

The Shabbat that occurs during Hol HaMoed (when the first day of the festival is not a Shabbat) is naturally called “Shabbat Hol HaMoed.” On this Shabbat, the order of prayers is basically the same as every Shabbat, except that one adds to the Amida prayer the Ya’aleh VeYavo passage, and Hallel is recited after the Amida. The mitzva of taking the four species is not observed and the congregation does not encircle the bima. With regard to the recitation of Hoshanot on Shabbat, there are several different customs, and everyone should follow the custom of his community.

In most Ashkenazic communities, it is customary to read aloud the book of Ecclesiastes before the reading of the Torah. The reason for this is that Sukkot is a time of joy and celebration, and Ecclesiastes includes verses warning about the emptiness of superficial merrymaking.

Two Torah scrolls are taken from the ark for the Torah reading. Seven men are called up for the reading from the first scroll, which is from Exodus 33:12–34:26, a passage that deals, among other things, with the three pilgrimage festivals. Next, the passage of the maftir, which deals with the sacrifices of the day, is read from the second scroll. In Israel, only the descriptions of the sacrifices for that day are read. Outside Israel, one reads for the maftir the sacrifices of that day as well as those of the previous day, reflecting the historical uncertainty as to which day of the festival it is. One person is called up for this reading, and afterward he reads the haftara (Ezekiel 38:18–39:16), which describes the war of Gog and Magog that will take place on the eve of the final redemption and which is connected in several ways to the festival of Sukkot.

After the Torah reading, the Musaf service is recited, with several extra insertions for Shabbat.

Further reading: For more information about joy, see A Concise Guide to the Sages, p. 441; A Concise Guide to Mahshava, p. 263.

After the morning prayers, the daytime meal is eaten in the sukka, and of course one recites the blessing: “…to reside in the sukka.” In Grace after Meals the Retzeh paragraph is added (as on every Shabbat), as well as Ya’aleh VeYavo.

The Kiddush and the Havdala of this day are identical to those of a regular Shabbat, except for the addition of the blessing: “…to reside in the sukka” at the end.