On Passover, as on Sukkot, the days between the first and last holy days of the festival are called the intermediate festival days [Hol HaMoed]. As their name indicates, these are weekdays [hol] rather than festival days [yom tov], but they maintain certain characteristics of the festival [moed]. Certain forms of labor are prohibited, as detailed in the section on the laws of Hol HaMoed, p. 471.

The morning and afternoon prayers on Hol HaMoed are similar to those of regular weekdays, except that in the Amida prayer the Ya’aleh VeYavo section is added, with the phrase: “On this day of the Festival of Matzot.” Ya’aleh VeYavo is also added to Grace after Meals each time it is recited throughout Passover, in the third blessing, the Blessing for Jerusalem (Rahem). Likewise, in the abridged Grace recited after drinking wine and after eating foods made of matza meal or fruits of the Seven Species, the festival of Passover is mentioned. After the Amida of the morning prayers, the abridged Hallel (sometimes called “half Hallel”) is recited.

It should be noted that beginning with Hol HaMoed on Passover, one recites the appropriate summertime formula in the blessing for prosperity (Barekh Aleinu) in the weekday Amida prayer on a daily basis.

On each day of Hol HaMoed, two Torah scrolls are used for the Torah reading. Three men are called up for the reading from the first scroll, and the Torah portion on each day is from a different section of the Torah that discusses Passover. For the second scroll, one man is called up for the reading about the offerings that were sacrificed on Passover in the Temple.

The congregation then prays the Musaf service, in which the offerings of Passover are mentioned.

During Hol HaMoed, it is worthwhile to take advantage of free time to learn Torah. There is no obligation to eat matza on these days, but according to some halakhic opinions, one who does eat matza during these days fulfills a mitzva.

The Shabbat that occurs during the intermediate days is appropriately called Shabbat Hol HaMoed. On this Shabbat, the order of prayers is basically the same as on every Shabbat, except that the Ya’aleh VeYavo passage is added to the Amida prayer, and after the Amida the abridged Hallel is recited.

In some communities it is customary before the reading of the Torah to read the book of Song of Songs, which is interpreted as a metaphor for, among other ideas, the special connection between God and the people of Israel that was formed at the exodus.

Two Torah scrolls are then taken from the ark for the Torah reading.

Seven men are called up for the reading from the first scroll. The passage is from Exodus (33:12–34:26) and it presents Moses’ discussion with God after the sin of the Golden Calf, at which time he was informed of the thirteen attributes of God’s mercy. This chapter is read because at its conclusion God commands Moses regarding the three pilgrimage festivals and Shabbat.

Next, one man is called up for the reading of the maftir from the second scroll, which discusses the additional offerings sacrificed on Passover in the Temple. This is followed by the haftara (Ezekiel 37:1–14) that relates the “vision of the dry bones,” which alludes to the future redemption.

After that, the festival Musaf service is recited, even if the festival falls on Shabbat.

For the meal of the day, one recites the blessing of HaMotzi (“Who brings forth bread from the earth”) on two matzot, in place of the two loaves of bread used on a regular festival or Shabbat. In Grace after Meals, the Retzeh section is recited in honor of Shabbat, as well as Ya’aleh VeYavo, for the festival.

It has already been mentioned that if, after all the cleaning for Passover, one nevertheless finds hametz in his home during Hol HaMoed, he must flush the hametz down the toilet or remove it from the house and burn it. If one finds hametz in his house on one of the festival days [yom tov] of Passover (the first and last days), or on Shabbat Hol HaMoed, he may not move the hametz from its place, as it is considered muktze, an item that may not be handled on Shabbat or on festival days. In such a case, he must cover the hametz with a vessel and after the conclusion of the holy day or Shabbat destroy it by flushing it down the toilet or burning it. If one had sold his hametz to a non-Jew, he should consult with a rabbi about what to do.