I have been trying to understand Isru Chag. While there is a source in tehillim for the words and the gemara derives a notion of extra celebration, there seems to be little about the scope of the day.

What troubles me is that the codification of Isru Chag via the Ramo takes place in galut -- post-15th century. The last day of pesach would already have been logically obviated and maintained only as a derobonnon practice so the deriving of a day as an extension of the yom tov would already have been satisfied by the addition (and maintaining) of an entire second day of yom tov. Isru chag would still have value in Israel because otherwise, nothing would be "bound" to the end of the holiday. But outside of Israel, we are already "binding" a second day of yom tov.

We know that the last day of pesach is not "really" part of the biblically mandated holiday. So the derivation of the isru chag via a line in tehillim (written about the celebration PRE-yom tov sheini shel galuyos) to create another day seems unnecessary.

So shouldn't Isru Chag be a practice only for Ashkenazim in Israel? (I note no Isru Chag tag)

1 Answer 1


The source of Isru-Chag is from the Gemara in Chagiga (18b) that when Shavuoth falls on Shabbat, the Korbanot of Chagigah and Re'iya were brought (preferably) on Sunday. (They can be bought the entire week, but the earliest - and best - time was on Sunday.)

This Sunday is called יוֹם טְבוֹחַ - the day of slaughtering.

As a result, the day after Shavu'oth has to be celebrated as an Isru-Chag with its Halachot (E.g. No fasting, eulogizing and Tachanun.)

The Aruch Hashulchan in סימן תכט - דיני חודש ניסן explains that even for the Pessach and Sukkoth there is a reason to celebrate Isru Chag, since the Korban Chagiga was eaten for 2 days (and the night between). So those Korbanot brought on the last day of Yom Tov were still being eaten on Isru Chag.

ה: ונוהגים להרבות קצת באכילה ושתייה ביום שאחר החג, והוא ''אסרו חג''. והמנהג שלא להתענות בו, דנחשב קצת כיום טוב. דאסרו חג שבועות – וודאי היה יום טוב, שבו היה יום טבוח, ותפסו ליום טוב כל אסרו חג גם של פסח ושל סוכות. ובסוכה (מה ב): אמרו כל העושה איסור לחג באכילה ושתייה – מעלה עליו הכתוב כאלו בנה מזבח, והקריב עליו קרבן, שנאמר: ''אסרו חג בעבותים עד קרנות המזבח''. ופירש רש''י בלשון אחד דא''אסרו חג'' קאי, עיין שם. ‏

ונראה לי דהכי פירושו: דהנה שמחת החג, כשמכוין לשם שמים – עיקר השמחה בהקרבנות, שלמי שמחה. ואם בהתפעלות נפשו הקשורה לה' שמח גם כן ביום שלאחריו, ואוכל מהשלמים של אתמול, דשלמים נאכלים לשני ימים ולילה אחד, הוי התוספות דכאילו לבד הקרבנות – בנה גם כן את המזבח.‏

Reb Uri Weinberg זצ"ל used to say that in Israel there's another reason not so say Tachanun, (and למנצח) on Isru Chag since in the Golah it is still Yom Tov.

You must log in to answer this question.

Not the answer you're looking for? Browse other questions tagged .