SECTION 488 The Order of the Pesach Morning Service (1-8)

סימן תפח סֵדֶר תְּפִלַּת שַׁחֲרִית שֶׁל פֶּסַח וּבוֹ ח' סְעִיפִים:

1 On all festivals,1 during the Morning and Evening Services,2 it is customary to recite the psalms added on Shabbos to Pesukei DeZimrah.3There are some who skip [the phrase] Mizmor shir leyom haShabbos, (“A psalm, a song for the Shabbos day,”) and instead, begin [with the phrase] Tov lehodos laHashem (“It is good to thankfully acknowledge G‑d….”). This custom is not practiced in these regions. [The rationale is that] the festivals are also called Shabbos, as it is written:4 “It shall be waved on the day following the Shabbos.5

א בְּכָל יָמִים טוֹבִים1 שַׁחֲרִית וְעַרְבִיתא,2 נוֹהֲגִין לִקְרוֹת הַמִּזְמוֹרִים שֶׁמּוֹסִיפִים בְּשַׁבָּתב בִּפְסוּקֵי דְּזִמְרָה.3 וְיֵשׁ שֶׁמְּדַלְּגִין "מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת" וּמַתְחִילִין "טוֹב לְהוֹדוֹת לַה' וְגוֹ'".ג וְאֵין נוֹהֲגִין כֵּן בִּמְדִינוֹת אֵלּוּ, לְפִי שֶׁגַּם יוֹם טוֹב נִקְרָא שַׁבָּת,ד שֶׁנֶּאֱמַרה,4 "מִמָּחֳרַת הַשַּׁבָּת יְנִיפֶנּוּ וְגוֹ'":5

2 On all three festivals, the complete Hallel must be recited during the day.6 Before its [recitation], the blessing [praising G‑d], “…Who sanctified us with His commandments and commanded us to recite the Hallel7 is recited. [That blessing should be recited8 since Hallel] is a Rabbinic commandment, ordained by the prophets.9

One should not [use the wording] ligmor haHallel, (“to complete the Hallel,”) because it is possible that he will skip one word or even one letter, and will thus have recited a blessing in vain because he did not recite the Hallel in its entirety. There are places that are not concerned about this [possibility] and [use that wording], because ligmor also implies reciting. Nevertheless, it is preferable to recite the blessing “to recite [the Hallel],” according to our custom.10

ב בְּכָל שָׁלֹשׁ רְגָלִים צָרִיךְ לִגְמֹר הַהַלֵּלו בַּיּוֹם,ז,6 וּלְבָרֵךְ עָלָיו: "אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לִקְרוֹת הַהַלֵּל",ח,7 לְפִי שֶׁהוּא מִצְוָה מִדִּבְרֵי סוֹפְרִיםט,8 מִתַּקָּנַת הַנְּבִיאִים.י,9

וְאֵין מְבָרְכִין "לִגְמֹר הַהַלֵּל", שֶׁמָּא יְדַלֵּג תֵּבָה אַחַת אוֹ אֲפִלּוּ אוֹת אַחַתיא וְנִמְצָא שֶׁבֵּרַךְ לְבַטָּלָה,יב שֶׁהֲרֵי לֹא גְּמָרוֹ כֻּלּוֹ. וְיֵשׁ מְקוֹמוֹת שֶׁאֵין חוֹשְׁשִׁין לָזֶה וּמְבָרְכִין "לִגְמֹר הַהַלֵּל",יג לְפִי שֶׁגַּם "לִגְמֹר" הוּא לְשׁוֹן קְרִיאָה.יד וּמִכָּל מָקוֹם, יוֹתֵר טוֹב לְבָרֵךְ "לִקְרוֹת" כְּמִנְהָגֵנוּ:טו,10

3 It is acceptable to recite the Hallel the entire day,11 from dawn12 until the appearance of the stars.13 [Thus,] if [a person] did not recite the Hallel immediately after the Morning [She­moneh Esreh], he may recite it throughout the entire day until the appearance of the stars. As an initial preference, one should not recite Hallel before sunrise,14 because people at large still consider [that time] as night.15 If, however, one violates [these instructions] and recites [Hallel at this time], he fulfills his obligation.

The optimum manner of fulfilling the mitzvah is to recite [Hallel] together with the congregation immediately after the Morning [Shemoneh Esreh],16 so that one will respond Hodu and Ana [A-donai] to the sheliach tzibbur together with them.17

[The course of action to be described should be followed] if one who has not recited the Morning [Shemoneh Esreh] comes to the synagogue after the congregation recited the Morning [Shemoneh Esreh], and are about to recite the Hallel:There are authorities who maintain that if there is no concern that the time for the recitation of the Shema will pass, it is preferable that [the person] first recite Hallel together with the congregation, and then pray. [This ruling] applies even on those days on which an individual recites the entire Hallel with a blessing according to all opinions. See sec. 422.18 Nevertheless, if [a person] is in the midst [of the Morning Service and has already recited the passage] Baruch She’amar when the congregation is beginning to recite the Hallel, he should not interrupt [his prayers] to recite [the Hallel] with them during those days, as explained in the above source.

The same laws that apply with regard to making an interruption to greet another person in the middle of a passage or between one passage and another in the Shema apply [with regard to making an interruption in the middle of Hallel].19 See sec. 66[:1].20

When does the above apply? On the days when the complete Hallel is recited.21 On these days, there is an obligation to recite the Hallel and [its recitation fulfills] a Rabbinic commandment. By contrast, on the days when the entire [Hallel] is not recited, for example, the last six days of Pesach, since the recitation [of Hallel on those days] is merely a custom, as will be explained in sec. 490[:6], the laws that apply regarding making interruptions are the same as those that apply regarding making interruptions [during the recitation of] Hallel on Rosh Chodesh. See sec. 422.22

(Consult that source [as well for the laws that apply] if one waited silently in the midst of the recitation of the Hallel [for the amount of time it takes] to complete its [recitation] on the days when one recites the entire [Hallel]or on the days when one does not recite the entire [Hallel].)23

ג וְכָל הַיּוֹם כָּשֵׁר לִקְרִיאַת הַהַלֵּל,טז,11 מֵעַמּוּד הַשַּׁחַריז,12 עַד צֵאת הַכּוֹכָבִים,יח,13 שֶׁאִם לֹא קָרָא מִיָּד אַחַר תְּפִלַּת שַׁחֲרִית – יָכוֹל לִקְרוֹת כָּל הַיּוֹם עַד צֵאת הַכּוֹכָבִים. וּלְכַתְּחִלָּה לֹא יִקְרְאוּ אוֹתוֹ קֹדֶם נֵץ הַחַמָּה,יט,14 לְפִי שֶׁעֲדַיִן הוּא כְּלַיְלָה בְּעֵינֵי הַבְּרִיּוֹת.כ,15 וְאִם עָבַר וְקָרָא – יָצָא.

וּמִצְוָה מִן הַמֻּבְחָר לִקְרוֹתוֹ עִם הַצִּבּוּרכא מִיָּד אַחַר תְּפִלַּת שַׁחֲרִית,כב,16 כְּדֵי שֶׁיַּעֲנֶה עִמָּהֶם "הוֹדוּ" וְ"אָנָּא" אַחַר הַשְּׁלִיחַ צִבּוּר.כג,17

וְאִם בָּא לְבֵית הַכְּנֶסֶת אַחַר שֶׁהִתְפַּלְּלוּ הַצִּבּוּר שַׁחֲרִית וְעוֹמְדִים לִקְרוֹת הַהַלֵּל וְהוּא לֹא הִתְפַּלֵּל שַׁחֲרִית, יֵשׁ מִי שֶׁאוֹמֵרכד שֶׁאִם אֵין לָחֹשׁ שֶׁמָּא יַעֲבֹר זְמַן קְרִיאַת שְׁמַע – טוֹב לוֹ שֶׁיִּקְרָא תְּחִלָּה הַלֵּל עִם הַצִּבּוּר וְאַחַר כָּךְ יִתְפַּלֵּל,כה אַף בְּאוֹתָן הַיָּמִים שֶׁגַּם הַיָּחִיד גּוֹמֵר בָּהֶם הַהַלֵּל בִּבְרָכָה לְדִבְרֵי הַכֹּל, עַיֵּן סִימָן תכ"ב.כו,18

וּמִכָּל מָקוֹם, אִם הוּא עוֹמֵד לְאַחַר "בָּרוּךְ שֶׁאָמַר" בְּשָׁעָה שֶׁהַצִּבּוּר מַתְחִילִין הַהַלֵּל – לֹא יַפְסִיק לִקְרוֹת עִמָּהֶן בְּאוֹתָן הַיָּמִים, כְּמוֹ שֶׁנִּתְבָּאֵר שָׁם.כז

וּלְעִנְיַן אִם יָכוֹל לְהַפְסִיק בּוֹ לִשְׁאֵלַת שָׁלוֹם בְּאֶמְצַע הַפֶּרֶק אוֹ בֵּין פֶּרֶק לְפֶרֶק – דִּינוֹ כְּמוֹ בִּקְרִיאַת שְׁמַע,כח,19 עַיֵּן סִימָן ס"ו.כט,20

בַּמֶּה דְּבָרִים אֲמוּרִים? בְּיָמִים שֶׁגּוֹמְרִים בָּהֶם הַהַלֵּל,ל,21 שֶׁבַּיָּמִים הַלָּלוּ קְרִיאָתוֹ הוּא חוֹבָה וּמִצְוָה מִדִּבְרֵי סוֹפְרִים,לא אֲבָל בְּיָמִים שֶׁאֵין גּוֹמְרִין אוֹתוֹ בָּהֶם, כְּגוֹן בְּשִׁשָּׁה יָמִים הָאַחֲרוֹנִים שֶׁל פֶּסַח, כֵּיוָן שֶׁאֵין קְרִיאָתוֹ אֶלָּא מִנְהָג, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ת"צ,לב לְפִיכָךְ דִּינוֹ כְּהַלֵּל שֶׁל רֹאשׁ חֹדֶשׁ לְעִנְיַן הַפְסָקָה, עַיֵּן סִימָן תכ"בלג,22 (וְעַיֵּן שָׁםלד אִם שָׁהָה בְּאֶמְצַע הַהַלֵּל כְּדֵי לִגְמֹר אֶת כֻּלּוֹ בְּיָמִים שֶׁגּוֹמְרִין אוֹ בְּיָמִים שֶׁאֵין גּוֹמְרִין23):

4 Even ten [or more] people may recite Hallel as one while the rest of the community listens and fulfills its obligation by hearing [the Hallel in this manner.24 Generally, we follow the principle that when] two voices or sounds are emitted at the same time, neither is heard well,24 as explained in sec. 141.25 Nevertheless, Hallel [is an exception to this rule]. Since it is cherished by the community, they pay close attention and can hear it well even when many voices recite it simultaneously.26

For this reason, one should not admonish [the members of the respective households] that when two or three heads of households are eating together in one home, they should wait for each other to [begin to] recite Kiddush, and then all recite it together. The members of their households listen and fulfill their obligations [even though they hear several voices at the same time. The rationale is that] since they cherish Kiddush, they pay careful attention to listen to it. Nevertheless, it is preferable that [the heads of the households] not wait for each other, [but rather recite Kiddush individually].27

ד אֲפִלּוּ עֲשָׂרָה בְּנֵי אָדָם יְכוֹלִין לִקְרוֹת הַהַלֵּל כְּאֶחָדלה וּשְׁאָר הַצִּבּוּר שׁוֹמְעִין וְיוֹצְאִים יְדֵי חוֹבָתָן בִּשְׁמִיעָה.לו,24 וְאַף שֶׁשְּׁנֵי קוֹלוֹת הַיּוֹצְאִים כְּאֶחָד אֵין שׁוֹמְעִין יָפֶה אֲפִלּוּ אֶחָד מֵהֶם24 כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קמ"א,לז,25 מִכָּל מָקוֹם הַהַלֵּל הוּא חָבִיב עַל הַצִּבּוּר וְנוֹתְנִין דַּעְתָּם יָפֶה לִשְׁמֹעַ אוֹתוֹ, וְלָכֵן יְכוֹלִין לִשְׁמֹעַ אוֹתוֹ יָפֶהלח אַף כְּשֶׁהַרְבֵּה קוֹלוֹת יוֹצְאִין מִכָּל אֶחָד.26

וּמִטַּעַם זֶה אֵין לִמְחוֹת בְּב' וְג' בַּעֲלֵי בָּתִּים הָאוֹכְלִים בְּבַיִת אֶחָד וּמַמְתִּינִים זֶה עַל זֶה בְּקִדּוּשׁ הַיּוֹם וּמְקַדְּשִׁים כֻּלָּם כְּאֶחָד וּבְנֵי בֵּיתָם שׁוֹמְעִים מֵהֶם וְיוֹצְאִים יְדֵי חוֹבָתָם, לְפִי שֶׁהַקִּדּוּשׁ הוּא חָבִיב עֲלֵיהֶם וְנוֹתְנִים דַּעְתָּם יָפֶה לִשְׁמֹעַ אוֹתוֹ.לט וּמִכָּל מָקוֹם יוֹתֵר טוֹב שֶׁלֹּא יַמְתִּינוּ זֶה עַל זֶה:מ,27

Alter Rebbe's Shulchan Aruch (Sichos In English)

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5 Moshe ordained for the Jewish people that on every festival, five men28 read29 from a passage [in the Torah expressing] the theme of the festival. There is an allusion to this [ordinance]30 in the verse,31 “And Moshe related the festivals of G‑d to the Children of Israel,” [the implication being] that he ordained that they should read about each one at its appointed time.

The Men of the Great Assembly32 ordained that a Haftarah [be recited] from the works of the Prophets on each festival,33 expressing the theme of the day. The Sages of the Mishnah and the Gemara chose thematic readings for each [festival] from the Torah and the Prophets.34

They determined35 that on the first day of Pesach five men read from the passage [beginning]:36 “Take or purchase sheep for yourselves.” [And they prescribed]35 that the Haftarah describe the Pesach offering [brought] in Gilgal from the Book of Yehoshua. Some begin that reading from [the verse]:37 “In that time….” Others begin [from an earlier verse]:38 “And Yehoshua told the people, ‘Sanctify yourselves’. ” [The latter] is indeed the prevailing custom.

(Whether it is permitted to add to the number of men called [to the Torah] on a festival is explained in sec. 282[:1].)39

ה מֹשֶׁה תִּקֵּן לָהֶם לְיִשְׂרָאֵל שֶׁיִּהְיוּ קוֹרִיןמא,29 חֲמִשָּׁה גַּבְרֵי28 בְּכָל יוֹם טוֹבמב מֵעִנְיָנוֹ שֶׁל יוֹם,מג וְרֶמֶז לָזֶה,מד,30 שֶׁנֶּאֱמַרמה,31 "וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי ה' אֶל בְּנֵי יִשְׂרָאֵל", שֶׁתִּקֵּן לָהֶם שֶׁיִּהְיוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ.מו

וְאַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָהמז,32 תִּקְּנוּ לְהַפְטִיר בַּנָּבִיא בְּכָל יוֹם טוֹב33 בְּעִנְיָנוֹ שֶׁל יוֹם,מח וְחַכְמֵי הַמִּשְׁנָהמט וְהַגְּמָרָאנ בֵּרְרוּ עִנְיַן כָּל יוֹם וְיוֹם בַּתּוֹרָה וּבַנְּבִיאִים,34 וְסִדְּרוּ35 לָנוּ לִקְרוֹת בְּיוֹם רִאשׁוֹן שֶׁל פֶּסַח חֲמִשָּׁה גַּבְרֵי בְּפָרָשַׁתנא,36 "מִשְׁכוּ וּקְחוּ לָכֶם צֹאן וְגוֹ'", וּמַפְטִיר בְּפֶסַח גִּלְגָּלנב בִּיהוֹשֻׁעַ.נג,36 יֵשׁ מַתְחִילִיןנד מִן37 "בָּעֵת הַהִיא וְגוֹ'",נה וְיֵשׁ מַתְחִילִיןנו,38 "וַיֹּאמֶר יְהוֹשֻׁעַ אֶל הָעָם הִתְקַדָּשׁוּ",נז וְכֵן נוֹהֲגִין עַכְשָׁו.נח

(וְאִם יָכוֹל לְהוֹסִיף בְּיוֹם טוֹב עַל מִנְיַן הַקְּרוּאִים, נִתְבָּאֵר בְּסִימָן רפ"בנט,39):

6 The person who reads the Haftarah from the works of the Prophets must read from the Torah first before [reading] the Haftarah,40as explained in sec. 282[:10].41

In the era of the Sages of the Mishnah and the Gemara, [the maftir] would read from the passage from the Torah [describing] the theme of the day. He would be counted among the five men [given aliyos on that day]. The Rabanan Savorai42ordained – and [their ordinance was maintained by] the Geonim who followed them – that [on festivals] the maftir would read43 [from] the passage describing the Mussaf offerings in [Parshas] Pinchas.44

[Their rationale for ordaining these readings] was our Sages’ teaching45 that Avraham told the Holy One, blessed be He: “Master of the world, in the era when the Beis HaMikdash does not exist, [my descendants] will not have anything to rely on. What will be with my children when they sin?!46 Maybe You will [punish] them just as [You punished] the generation of the Flood and the generation of the Dispersion.”47

The Holy One, blessed be He, replied to him: “I already ordained for them the order of the sacrifices. Any time they read [these passages], I will consider it as if they brought a sacrifice for Me and I will pardon all their sins.”48

As an initial preference, two Torah scrolls should be taken out: one for [the passage describing] the theme of the day and the second for the maftir. It is not sufficient to take out one Torah scroll and after [reading the first passage] roll it to the passage [describing] the additional [sacrifices], because a Torah scroll should not be rolled [in front of] the congregation. [This measure was ordained as a measure of] respect to the congregation,49 as explained in sec. 144.50 Consult that source.

ו הַמַּפְטִיר בַּנָּבִיא צָרִיךְ שֶׁיִּקְרָא בַּתּוֹרָה תְּחִלָּה קֹדֶם הַהַפְטָרָה,40 כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן רפ"ב.ס,41

וּבִימֵי חַכְמֵי הַמִּשְׁנָה וְהַגְּמָרָא הָיָה קוֹרֵא בַּתּוֹרָה בְּעִנְיָנוֹ שֶׁל יוֹם וְהָיָה עוֹלֶה לְמִנְיַן ה' גַּבְרֵי.סא

וְרַבָּנָן סָבוֹרָאֵי42 תִּקְּנוּ, וְכֵן הִנְהִיגוּ הַגְּאוֹנִים אַחֲרֵיהֶם, שֶׁיִּקְרָא הַמַּפְטִיר43 בְּפָרָשַׁת הַמּוּסָפִין שֶׁבְּפִנְחָס.סב,44 וְסָמְכוּ לָהֶם עַל מַה שֶּׁאָמְרוּ חֲכָמִיםסד,45 שֶׁאָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּם אֵין לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, מַה יְּהֵא עַל בָּנַי כְּשֶׁיֶּחְטְאוּ,46 שֶׁמָּא אַתָּה עוֹשֶׂה לָהֶם כְּדוֹר הַמַּבּוּל וְהַפְלָגָה?47 אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: כְּבָר תִּקַּנְתִּי לָהֶם סֵדֶר קָרְבָּנוֹת, כָּל זְמַן שֶׁקּוֹרִין בָּהֶם – מַעֲלֶה אֲנִי עֲלֵיהֶם כְּאִלּוּ מַקְרִיבִין לְפָנַי קָרְבָּן, וּמוֹחֵל אֲנִי עַל כָּל עֲוֹנוֹתֵיהֶם.48

וּלְכַתְּחִלָּה צָרִיךְ לְהוֹצִיא שְׁנֵי סִפְרֵי תּוֹרוֹת, אֶחָד לְעִנְיָנוֹ שֶׁל יוֹם וְהַשְּׁנִיָּה לְמַפְטִיר.סד וְלֹא דַּי בְּסֵפֶר תּוֹרָה אֶחָד וְלִגְלֹל אַחַר כָּךְ עַד פָּרָשַׁת הַמּוּסָפִין, לְפִי שֶׁאֵין גּוֹלְלִין סֵפֶר תּוֹרָה בְּצִבּוּר מִפְּנֵי כְּבוֹד הַצִּבּוּר,49 כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קמ"ד,סה,50 עַיֵּן שָׁם:

7 It is customary in these regions51 that the congregation [praise G‑d for granting] rain52 in the Mussaf prayer on the first day of Pesach. The sheliach tzibbur, by contrast, does not mention [this praise] in the repetition of the Shemoneh Esreh. Once the sheliach tzibbur ceases mentioning [this phrase], the congration also does not mention it, [i.e.,] from the Afternoon Shemoneh Esreh and onward, as explained in sec. 114[:2].53 Consult that source.

Even an individual who delays his recitation of the Mussaf prayers54 until after the sheliach tzibbur ceased mentioning [rain] should not mention it anymore, for the reason mentioned [there]. Consult that source.55

ז נוֹהֲגִין בִּמְדִינוֹת אֵלּוּ51 שֶׁהַצִּבּוּר מַזְכִּיר הַגֶּשֶׁם52 בִּתְפִלַּת מוּסָף יוֹם א' שֶׁל פֶּסַח, וְהַשְּׁלִיחַ צִבּוּר אֵינוֹ מַזְכִּיר בַּחֲזָרַת הַתְּפִלָּה, וּלְאַחַר שֶׁפָּסַק הַשְּׁלִיחַ צִבּוּר לְהַזְכִּיר – גַּם הַצִּבּוּר אֵין מַזְכִּירִין מִתְּפִלַּת הַמִּנְחָה וָאֵילָךְ,סו כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קי"דסז,53 עַיֵּן שָׁם.

וְאַף הַיָּחִיד שֶׁאֵחֵר תְּפִלַּת הַמּוּסָף54 עַד לְאַחַר שֶׁפָּסַק הַשְּׁלִיחַ צִבּוּר לְהַזְכִּיר – גַּם הוּא לֹא יַזְכִּיר עוֹד,סח מִטַּעַם שֶׁנִּתְבָּאֵר, עַיֵּן שָׁם:סט,55

8 In all the Mussaf prayers, it is customary to mention the sacrificial offerings brought that day as they are written in the Torah. One should read those verses from a text. See sec. 49[:1].56 [Nevertheless,] if [a person] does not mention these verses, he fulfills his obligation provided he said [– as ordained in the Mussaf prayers – “we will offer sacrifices to You with love…] as You prescribed for us in Your Torah.”

This practice [of not reciting these verses] is followed even as an initial preference in some regions57 on the three [pilgrimage] festivals, Rosh HaShanah, and Yom Kippur, for the reason to be explained in sec. 591[:5].58 In these regions,59 however, it is customary to recite [these verses] as an initial preference, even on the three [pilgrimage] festivals, Rosh HaShanah, and Yom Kippur, as will be explained in that source.60

ח בְּכָל תְּפִלַּת הַמּוּסָפִין נָהֲגוּ לְהַזְכִּיר קָרְבְּנוֹת הַיּוֹם כְּמוֹ שֶׁהֵם כְּתוּבִים בַּתּוֹרָה,ע וְקוֹרֵא אוֹתָם הַפְּסוּקִים מִתּוֹךְ הַסֵּפֶר, עַיֵּן סִימָן מ"ט.56 וְאִם לֹא הִזְכִּיר, כֵּיוָן שֶׁאָמַר "כְּמוֹ שֶׁכָּתַבְתָּ עָלֵינוּ בְּתוֹרָתֶךָ" – יָצָא.עא וְכֵן נוֹהֲגִין אֲפִלּוּ לְכַתְּחִלָּה בְּמִקְצָת מְדִינוֹתעב,57 בְּשָׁלֹשׁ רְגָלִים וּבְרֹאשׁ הַשָּׁנָה וְיוֹם כִּפּוּר, מִטַּעַם שֶׁיִּתְבָּאֵר בְּסִימָן תקצ"א.עג,58 אֲבָל בִּמְדִינוֹת אֵלּוּ59 נוֹהֲגִין לְאָמְרָם לְכַתְּחִלָּהעד אֲפִלּוּ בְּשָׁלֹשׁ רְגָלִים וְרֹאשׁ הַשָּׁנָה וְיוֹם כִּפּוּר, כְּמוֹ שֶׁיִּתְבָּאֵר שָׁם:60