Forum Replies Created
Whatever may or may not have been before, lemashal when he was a katan, Rav Moshe’s father was Litvish when his son was born.
Rav Moshe himself was born after his forebears left Chasidus. So he was born to a Litvishe father.
“I happen to have verified it with a few sources who were close to Rav Yaakov ZT”L.”
It is known that that is an old Chasidishe bubba mayseh. So Rav Yaakov definitely did not originate it. If somehow he mentioned it (which doesn’t mean he believed it, maybe he just mentioned it as something Chasidim claim), I doubt that as well, as he had a keen sense of emes vs. its opposite. If so, maybe someone fooled him briefly, but I find even that hard to believe. As to your alleged (anonymous) ‘close’ sources (Chasidish students of R. Yaakov?), maybe I will ask a close family member if I see them. Which could be soon, with Hashem’s help.
“Rav Hutner too is of chasidic lineage.”
Rav Hutner’s father was of Litvish background, while his mother was from a Polish Chasidish one. The Torah tells in Bamidbar (Rashi on second pasuk in beginning) that someone whose father is from one shevet and mother from a different shevet, goes according to the father’s shevet.
The Eidah Chareidis is a group made up of different factions. Litvishe like Briskers and old Yerushalmis, as well as Chasidish. Rav Moshe Shternbuch has a Shul named after the GRA ztvk”l. Obviously he is not Chasidish.
The Eidah Charedis goes back many years, to old Yerushalmis. It was not started by Satmar. Satmar was in Hungary then. They came later.
“Rav Yaakov Kaminetzky ZT”L. He was asked why the dynasties of Chassidim, the talmidim of the Baal Shem Tov, and their talmidim still have individuals who are leaders in Klal Yisroel, talmidei chachomim and ovdei Hashem, but that the talmidim of the Vilna Gaon ZT”L do not have anything comparable. Rav Yaakov responded that those talmidim of the Gaon all affixed their signatures to the cheirem against chassidim. The notable exception was Rav Chaim of Volozhin, who is the patriarch of the great Soloveichik family.”
That is a despicable lie. I don’t believe Rav Yaakov zt”l said it. He was a man of truth. It is a Chassidishe bubba mayseh.
There are leaders in Klal Yisroel from the camp of the GRA. But not everyone advertises their yichus. Some feel that they are not worthy of being associated with such a great gadol. They are humble. Among some others it is more common to advertise yichus.
Rav Moshe Shternbuch shlita is a descendant of the GRA by the way.
Renters: “What does Oberlander (or Chasam Sofer) have to do with Yekkes?”
The Chasam Sofer was a Yekke from Frankfurt. The Chasam Sofer is considered the leading godol of Oberlander Yiddishkeit.
“Their minhagim (including havara) are closer to Chasidim.”
Who told you that?
Minhagim is not the same as havarah as well.
In havarah, Oberlander havarah is in between the havarah of many Chasidim and Yekkes. It is not the same as Chasidim like Satmar.
Oberlanders are sometimes referred to as Hungarian Yekkes, as they share certain things, like davening Ashkenaz, not being Chasidish, and historical connections.
It is on a number of Hebrew websites. If you google it in Hebrew you will be able to see. Here is one example – link removedDecember 27, 2013 2:23 pm at 2:23 pm in reply to: Any good ways how to pick up Yiddish to hear a shiur #1019813
There are many Yiddish shiurim online, Daf Yomi, Kol Haloshon, etc.
In terms of different Yiddish dialects (generalization, but basically correct), basically, in Litvish type communities and Yeshivas, Northern, or Litvish type Yiddish is spoken, while in many Chasidic communities, a Southern Yiddish is spoken.
However, note that Litvish Chasidim, like Lubavitch, Stolin, Slonim…speak a Litvish (Northern) Yiddish.
There are actually more than two Yiddish dialects, it isn’t just Northern and Southern, but those are the major divisions I understand.
Hatzlocho!June 19, 2013 11:23 pm at 11:23 pm in reply to: What in the world is "Cheilek Elokah Mima'al" supposed to mean? #960323
The neshama is a high, spiritual creation of Hashem. We say in davening, every morning, Elokai, neshama shenosata bi tehorah hi. Ata verasa – you Hashem created the neshama. Note that it does not say Elokai, ata nosata cheilek atzmecha bi (ch”v).
The posuk in Iyov, poshut pshat (remember, ein hamikra yotzei midei pshuto) is not talking about what is discussed here. See the posuk and mefarshim there. Since the amount of people who learn and know sefer Iyov nowadays is not that great, people can easily be misunderstood about what it actually says there. The answer is to go right to the source. Open up an Iyov and learn it.
Re the posuk in Bereishis, Vayipach be’apav nishmas chayim, and the commentary on it, that is also misunderstood. If someone blows up a balloon, or a bottle of glass, the air in the bottle or balloon is not a part of the blower, rather just air. People misunderstand the mashal and take things too literally sometimes.
Do you mean hay-mish or high-mish? See what pronunciation is being used, and where the people are from, and then you can try to teitch it up.
Kozov wrote “Chasam Sofer (I believe he himself was a lubliner chossid)”
Perhaps he was a Lubavitcher???
Gatesheader – the Boyaner Rebbe also says it that way.
Vien is of Oberlander background. The Oberlander community though, has changed over the years. Unterlanders (Chasidishe Hungarians, Unterland being the opposite of Oberland) came in to the kehillah. Chasidishe Rabbonim were hired, who at times tried to make things more Chasidish. Some of the Oberlander (perhaps as a reaction to the above) joined other Ashkenazishe groups such as Yeshivish, Chasidish, and Modern Orthodox.
A few years ago the Williamsburg branch changed to nusach Sfard. But that wasn’t because all the old Oberlanders converted, rather that there were hardly any left in that neighborhood, and the Viener Rav/Rebbe had brought Chasidishe in. The main Vien in BP still davens Ashkenaz.
To say that all the Oberlander kids wear shtreimels is not true. You can find Ashkenaz Oberlander kids in places like Lakewood and elsewhere.
Yoin posted “This is 1 of the 3 most important minhagim of Skver and Rachmistrifka Chassidus.”
Can you tell us what the other two are?
“How come all the American yeshivos learn so slow?…”
First of all, compliments to you for thinking and facing this important issue head on.
You are correct in what you say. However, to say that all American Yeshivos learn so slow is not right. The derech of Sephardim and Chassidim is not like that. And there are Litvishe Yeshivos that don’t do it either. You just have to go beyond the narrow groups that do go too slow and get an arrangement that allows you to learn faster. Later on in life, after you have learned much Torah, you will have time to go through it again at a much slower pace, if you wish. But first, when you are young, you must learn a large quantity of Torah, at a quicker pace.
On this inyan there is a great kuntrus called ??? ???? ?????, with haskomos from Rav Moshe Feinstein, Rav Yaakov Kamenetsky and Rav Schach, ??”?. Take a look at it. You can see it at http://www.hebrewbooks.org/22633
The Shulchan Aruch says to bow toward sefer Torah at hagbah, not to point finger, according to discussion at http://judaism.stackexchange.com/questions/1180/reason-behind-pinky-during-hagba
Sefer Yesodei Semachos says that one should fast between amud hashachar and nightfall, the note on which gives the makor as the Rama, who brings it from earlier sources (Yoreh Deah Siman 402, halacha yud beis).
Yes, people who follow the Rama fast.
I have met Charlie, he is a great guy (that doesn’t mean I agree with everything he says).
Charlie, I think some people here (and on other sites too) are very intrigued about you. I think some people think Charlie Hall is not your real name. They think it is like Charlie Brown, a fictional character. It has a very generic ring to it, especially if one comes from a sheltered frum background.
Anyway, maybe some of you will be zoche to meet Charlie someday and then you will see what I mean.
I saw some literature from someone who teaches courses in Safrus and Shechita a while ago. The approach seemed logical and comprehensive. I called up for information and was impressed by what I heard, though I haven’t taken any courses so far.
I found a website for him, it is http://sofrus.org/
Postsem – You can get an electronic weekday edition from them. See their website.
There are different levels of volume when talking.
You don’t have to bring a meter to tell you the amount of decibels you are emitting, but people should realize that there is a difference between ????, ????, and ???? ??.
It is a ??? ???? that one should not disturb others davening with them.
The gemara also speaks negatively about one who davens too loudly.October 28, 2010 3:01 pm at 3:01 pm in reply to: Yated, Hamodia, Jewish Press? What Is Your Choice? #707567
“Reb Yaakov said the Jewish Press should not be taken out of a bathroom.”
People here are mixing things up.
What I heard, years ago, was that a certain Brooklyn Rabbi, who was known for sharp language and strong opinions, was asked if one may take the JP into the bathroom. He responded by asking if one may take it out.
Now, first of all, it was not Rav Yankev Kaminetsky! He didn’t speak like that.
Second of all, the answer was given in jest (that is not to say that he wasn’t trying to make a point, but still, it was not meant literally as a psak, he just asked to get people thinking).
So the version posted above is way off!
Rainus – ???? ??? for your information. I had stopped writing here earlier after another poster put words in my mouth and did other inappropriate things that according to the ???? in ???? ???? are the characteristics of a ????. In such a case, as Chazal say, ???? ??:? is invoked. Nevertheless, there may be an inyan to respond anyway at times, in case some readers may be confused.
Re preservation of minhogim – No place had all the minhogim exactly but some places had them preserved better than others. Just like if you go into different Shuls and botei medrash today you will see that some have things more in order than others. In some places there is a Rav, Shamas, tzibbur, baalei batim, that are makpid on things, in other places they take a more lackadaisical attitude. The same thing in the past.
hello99: “MHY: It seems you have conceded the point that minhag hamakom in Yerusholaim is NOT to wear tefillin and that it is assur in public, correct.”
Please don’t put words in my mouth.
hello99: “MHY: “The ikkar yishuv of Ashkenazic Jewry, the spiritual center, was in Germany. That is where Rabbeinu Gershom Meor hagolah and those who followed after him were”
Actually in the times of Rashi and the Baalei Tosafos there were more people and Talmidei Chachomim in France.”
There are more Jews in the USA now than were in Poland, Hungary or Russia. But we still look back to our roots in Europe nevertheless.
“”Eastern Europe five hundred years ago was still shvach compared to what developed there later. By the way, can you name one rishon from Poland?”
500 years ago was NOT the Rishonim. Frankly I am shocked at your condescending tone toward the communities of Eastern Europe in the 1500’s that gave rise to the Rema, Levush, Bach, Sma, Maharam Lublin, Maharsha, Maharal, Shela HaKadosh etc”
You missed the point, which was that Poland’s Yiddishe yishuv was younger than that of Ashkenaz. There were great gedolim there, but they didn’t equal the rishonim of Ashkenaz.
“”In Ashkenaz they kept the old minhogim better.”
It is true, fact.
“”The Rashba lived a long time before R. Yitzchak Karo”
My point exactly. The original minhag in Sefarad was NOT to wear tefillin, long before the Zohar was even discovered.”
As pointed out earlier, the Ritva, one of the gedolei Sefarad of that time, advocated tefillin on chol hamoed.
Rav Yitzchok Karo knew what he was talking about, he was there and you weren’t.
“The bottom line is it is impossible to determine that one set of minhagim is “superior” to the others”
Incorrect. Not all minhogim all equal. There are different levels of minhogim and we have expressions among the poskim reflecting this, such as ???? ???????, ???? ??????, ??????? ???? ????, ????? ????,
“and each individual should continue following his minhag avos unless it conflicts with minhag hamakom.”
Yes, they should continue to put on tefillin on chol hamoed, even in Eretz Yisroel, where, despite claims by some, there is no one minhag hamokom, due to the diverse population with multiple botei dinin. 🙂
hello99: “I think the Rashba knew minhagei Sefarad as well, and he writes that they did NOT wear tefillin. Remember the Beis Yosef left Spain 5 years old while the Rambam was born and raised there and only move to Egypt later in life. The fact is that anyone familiar with minhagei Sefarad knows that they do NOT consistently follow the Rosh, who only moved to Spain after his children were grown and married unlike Marcus Lehman.”
The Rashba lived a long time before R. Yitzchak Karo. R. Karo described the matzav he saw and knew, and he says they followed the Rosh. Do you know better than him? Were you there?
Re the Rambam, the point is where he wrote his seforim, not where he lived as a youngster. He wrote the Mishna Torah in Egypt, long after leaving Spain.
hello99: “”Authentic Sepharadim have a similar kesher to Spain”
Not true. The community in Bavel even had yeshivos that were open consecutively from before the destruction of the First Beis HaMikdash until Saddam Hussein closed them. Similarly Egypt had a community during the time of the Bayis Sheini. Neither of them originated in Spain, but they are referred to as “sefardim”.”
Note that I wrote authentic Sepharadim. Sepharadim means Jews from Spain. Middle Eastern Jews that were not in Spain (or not descended from such) are not Sepharadim. There is a different term that is used for them, namely ‘edot hamizrach’. It is an error to refer to them as Sepharadim. They have different minhogim. In fact, there were clashes between them and the Sepharadim, esp. after the Sepharadim had to leave Spain and moved into countries where they lived, due to different practices. There are teshuvos about such things.
hello99: “Actually there were “Ashkenazi” communities in France, Italy and Austria as far back in history as the ones in Germany. Anyways, there were established communities in Eastern Europe 500 years ago. Why should someone drop 5 centuries of minhagim because his ancestors may have briefly sojourned in Germany previously? And if you want to follow only “original” minhagim, go farther back to Bavel and EY???”
The ikkar yishuv of Ashkenazic Jewry, the spiritual center, was in Germany. That is where Rabbeinu Gershom Meor hagolah and those who followed after him were. We refer to ourselves as Ashkenazim for a reason. In the kinnos of tisha be’Av we recall what happened in Vermayza, Shpira and Magentza (????? ??”?). Why? What shaychus do they have to us, most Ashkenazic Jews who are not considered ‘Yekkes’? Answer : As the poskim bring, we are ???? ?????, we are descended from Ashkenaz. While there were some Ashkenazic Jews that lived elsewhere, the main yishuv in the old days was in Ashkenaz.
“Anyways, there were established communities in Eastern Europe 500 years ago.”
Eastern Europe five hundred years ago was still shvach compared to what developed there later. By the way, can you name one rishon from Poland?
“Why should someone drop 5 centuries of minhagim because his ancestors may have briefly sojourned in Germany previously?”
If that person is an Ashkenazic Jew he is connected to minhogei Ashkenaz. Ashkenazic Yidden in Eastern Europe were connected to Ashkenaz. When they moved they took minhogei Ashkenaz with them. However, over time, some minhogim got lost, forgotten, and changed. In Ashkenaz they kept the old minhogim better.
” And if you want to follow only “original” minhagim, go farther back to Bavel and EY???”
Actually it is believed by scholars that minhogei Ashkenaz come from Eretz Yisroel.
hello99: “Additionally, not wearing tefillin CHM is not only based on Kabbala. It is the opinion of the Tosafos, Raavad and Rashba predating the popularity of Kabbala, and the Teshuvos HaRashba testifies that the minhag was NOT to wear tefillin CHM, not like the Beis Yosef’s uncle. “
The Ritva says to wear tefillin chol hamoed, as does the Meiri, Rosh, Ohr Zarua, Maharam miRotenberg, and Smak.
hello99: “R’ Yitzchak Karo writes that “all of Spain follows the Rosh for all dinim and all Issur v’Heter”. This statement is strange. Sefardi minhag follows the Rif, Rambam, Ramban and Rashba much more closely then the Rosh. The Beis Yosef in his introduction famously writes that he generally follows the majority of the 3 pillars of halacha: the Rif, Rambam and Rosh. Since the Rambam writes in his hakdama to Mishna Torah that he argues on the Rif in less then 8 places, the Rosh is usually outnumbered.”
I think that R. Karo knew ????? ???? better than you. You are thinking about the way of the Shulchan Aruch. R. Karo was describing the matzav before that.
Bear in mind as well, that the Rif was in Morocco and the Rambam in Egypt, while the Rosh was in ????.
hello99: “Ashkenazi is a generic term referring to Northern European Jews and indicates nothing about Germanic origin. Just as most Sefardim have nothing to do with Spain.”
Ashkenazic Jews have roots, somewhere down the line, in Ashkenaz (Germany). That is why they are called Ashkenazim, even if they or their parents came from Poland, Lithuania, Russia, or Hungary and never stepped foot in Germany. Because, if you know history, the Yidden migrated from Germany to Eastern Europe due to various persecutions over a long period of time, spanning centuries. So even if they never were there, if you go back generations, you will see that they have a connection to Ashkenaz. That is why the Yidden of Eastern Europe speak Yiddish (Judisch-Deutsch), which is basically a medieval German dialect mixed with some Jewish words and a small amount of Slavic words in some versions. Because they shtam (are descended from) Ashkenaz, if you go back in time.
Authentic Sepharadim have a similiar kesher to Spain.
hello99 to Rainus: “If your family was originally from Stolin then they were never Ashkenazim/German Jews, rather they were Litvaks. So you have not “returned my family to the way of Ashkenaz”, as minhag Lita has many significant differences from minhag Ashkenaz.”
If he is an Ashkenazic Jew that means he has roots in Ashkenaz, and he therefore is going back to his roots.
“strange statement he makes to say that minhag sfarad follows the Rosh in all matters, any ba’al halacha knows this is not true.”
Not strange if you know the background and history.
Rabbeinu Osher, the ??”?, went to Spain from Germany, established a German style Ashkenaz Yeshiva there and had a great hashpo’oh on the Sepharadim.
Those who know minhogim are aware of this. Moroccan minhogim, especially, ad hayom hazeh, have the influence of the ??”? and ????? imprinted on them.
hello99: “before being motzi laaz on R’ Moshe that he would pasken a sheila without knowing the metzius, please read the teshuva. He writes, as I have quoted previously, that only if MANY people in EY wear tefilin it would be permitted. That is still not the case today.”
Hello Mr. hello99 –
You are not accurately reporting what Rav Moshe wrote. Rav Moshe said clearly that one may wear tefillin on chol hamoed in Eretz Yisroel, and didn’t have a big IF before those words. Whoever wants to know the emes should see the teshuvoh inside.
hello99 : Much, if not all of the info you seek is in the thread above if you read through it.
If you think the gedolim (in addition to the Erlauer Rav) that paskened that it is okay to have a tefillin wearing minyan on chol hamoed in Eretz Yisroel made a mistake, and you know better, why don’t you go and discuss it with them?
Why don’t you go speak to the Erlau’er Rebbe about your concerns?
There are also other minyonim that wear tefillin in Yerusholayim and Bnei Brak and perhaps elsewhere as well.
There are different shitos obviously, but, as Reinus, posted, gedolim of this dor have given their approval for tefillin to be worn in Eretz Yisroel with a minyan, so they can be followed.
Additionally, Rav Moshe z”l was not a resident of Eretz Yisroel and maybe he did not know the Matzav there so well. Also, things have changed since Rav Moshe was niftar, which was a long time ago, app. twenty five years already.
hello99: “MHY: reread the Igros Moshe, because you are the one distorting his words. In the continuation of the teshuva what he REALLY writes is that “perhaps” now that many have moved to EY from Europe it is now common for many to wear tefillin CHM in which case it would be muttar. However anyone who has ever been in EY for YT can tell you that despite the waves of immigration the past 60 years, it is still unheard of to see one wearing tefillin in shul CHM.”
Rav Moshe says that one is allowed to put on tefillin on chol hamoed in Eretz Yisroel. The word efsher in the teshuvoh is not connected to where he allows it, it appears only later on. Whoever is interested should look in the teshuvoh inside to see the exact lashon, ??? ???? ??????.
Also, you are mixing two issues, one is wearing tefillin on chol hamoed in Eretz Yisroel bichlal and one is wearing them in Shul. Those two things are not exactly the same.
hello99 : “If there is NO minhag hamakom today, as some here have maintained, then all Ashkenazim and most Sefardim who came to EY from other countries should maintain their minhag avos and keep 2 days YT.”
Good question there, but I think there is a difference.
Ligabei yom tov sheini, everyone who learns the Torah shebiksav and understands it, knows that the ikkar is that there is only one day yom tov. In chutz laaretz there was a gezeira to keep two days and it is continued to this day. But it’s not like there is a machlokes bichlal if yom tov is two days or one. In Eretz Yisroel, however, there is no such gezeira.
Ma she’ein kein by tefillin on chol hamoed, there are two different shitos bichlal and the shitos are not tolui in geography, whether it is Eretz Yisroel or chutz laaretz.
“HaRav Moshe Feinstein zatzal writes in Igros Moshe OC 4:105.5 exactly as I have been saying. That one who intends to remain in EY and keeps 1 day YT should NOT wear tefillin Chol HaMoed”
That is a distortion of what Rav Moshe z”l says there. While part of what you wrote is correct, you left out a very important part of the teshuvoh. If you proceed a bit further there, you will see that it says explicitly that one MAY put on tefillin on chol hamoed in Eretz Yisroel now since many moved there from Europe in recent times, some of whom do so.
Chofetz Chaim: “I heard that since in Yerushalayim everyone keeps minhag haGra…..”
I think that would be big news to the Sephardim, Bnei Eidos Hamizrach, Teimanim, Chassidim, to learn that they are actually noheig the same as the perushim….Have you told Chacham Ovadiah the news? As I posted above, there are at least two Charedi minyonim in Yerusholayim where tefillin is worn. The Erlauer Rebbe is a Yid a zokein, a talmid chochom, einikel of the Chasam Sofer, not just stam a Yid. I think he knows what he is doing.
“I heard that since in Yerushalayim everyone keeps minhag haGra, therefore even a guest shouldn’t wear tefillin. When I was there I was told not to even wear them bitzina. I got the impression that this was just for Yerushalayim, not necessarily the rest of Eretz Yisrael.”
Yerusholayim has different eidos withe different minhogim, as above. It is not only talmidei HaGR”A, ????? ?????? ????.
There is no single, unified minhog Yerusholayim. It is like a city with shnei botei dinin.
Rav Shlomo Zalman Auerbach related that he had a kabboloh, from Rav Dovid Baharan (a poseik in Yerusholayim in the old days), az oib einer vet kumen tzu eich un vet zogen ‘dos iz minhag Yerusholayim’, zolst vissen,
Chol Hamoed guest: My recollection re minhag Sanz for bochurim to wear tefillin on chol hamoed is that the explanation is that it is supposed to be worn on chol hamoed, al pin niglah and regular halochoh, as it says in Shulchan Aruch, as the Rama says (note to Charlie Hall – Ashkenazim follow the Rama in Shulchan Aruch).
Chassidim don’t wear it because of the Zohar/Kabboloh.
Since bochurim are not involved with kabboloh (kabboloh being restricted to married men, people of a certain age…), they follow the straight halocho of the Shulchan Aruch/Rama, al pi nigloh, and wear them.
I am not saying here that people should go into a Shul where they don’t wear tefillin on chol hamoed and put them on. That is another issue. Of course we must respect each other and minhag hamokom.
I am saying that there is no single minhag hamokom in Eretz Yisroel that makes it ossur to wear tefillin on chol hamoed, or have a minyan for people wearing tefillin then, which is what was stated or implied earlier.
Eretz Yisroel is a melting pot (or gorgeous mosaic). There is no single minhog. There are different eidos with different botei dinim and different minhogim. Do Rav Ovadia and all the Sephardim follow minhogei haperushim/minhogei HaGR”A? Of course not! Do Chassidim follow all minhogei haGR”A? No.
So obviously there are different minhogim.
The same ligabei tefillin on chol hamoed, one may wear them, and many do so, including gedolim.
Shlomo Zalman – I was replying to your initial post that contained the words that “…not to wear tefillin chol hamoed. This has become the minhag of all of Eretz Yisroel.”, which implied that absolutely no one, wore tefillin in EY, either betzinah or bifahesia. I am happy to see that you are maskim now that that is not the case, that tefillin are indeed worn in Eretz Yisroel by choshuve Yidden. Some privately and others publicly.
By the way, re Chassidim and tefillin on chol hamoed, I have seen a minyon of Chassidishe bochurim in NY at Bobov, where they wear tefillin!
A friend of mine (Reb A.) sent me the following information a short while ago, about minyonim where they wear tefillin on chol hamoed in Eretz Yisroel bifarhesia.
“There is one in Katamon by the Erlauer Rav (that one has a chassidish taste to it). I travel there on the 1st day Chol HaMoed. There is another one near Belz in the Minchas Yitzchak neighborhood, called Kehillas Vien. It is an Oberlander minyan, according to Minhag Pressburg. I go there for the other days of Chol HaMoed.”
Shlomo Zalman – So you know better than Rav Schach who put on tefillin there? And the Erlauer Rebbe shlita, lihavdil bein chaim lechaim, who wears tefillin in his beis medrash?
Charlie, what is your source?
Actually, that is not correct. The Shalah was in Eretz Yisroel before the Vilna Gaon and he has tefillin on chol hamoed in his siddur.
Following is some more info on this inyan.
Here are a few names, a sampling of some past gedolim who wore tefillin on chol hamoed IN ERETZ YISROEL (either betzinoh or otherwise) –
Moreinu HaRav Schach, Rav Isser Zalman Meltzer, Rav Michel Feinstein (eidem of the Brisker Rav), Pressburger Rav, and Rav Duschinsky, ??”?.
The ??”? ????? was in Eretz Yisroel. In his siddur Shaarei Shomayim, he has tefillin on chol hamoed.
Rav Moshe Feinstein ??”? writes in a teshuvoh that he knows of thousands of bnei Torah who put on tefillin on chol hamoed in Eretz Yisroel.
?????? ???”?, ??? ???? ????’ ????? ????”?, ???”? of Edah Charedis was heard also taking the position that someone whose minhog is to put on tefillin on chol hamoed cannot just suddenly drop it totally in Eretz Yisroel.
The above and previous post is based on what I heard about this inyan ??? ?? ?????? ??????? ????”?, ??? ?????? ??????? ??????? ??????.
I think there is an Oberlander minyan in Yerusholayim where they wear tefillin on Chol Hamoed as well, if I recall correctly.
Many people wear tefillin on chol hamoed in Eretz Yisroel, including some gedolim. However, some do it betzinoh so it is not so well known.
One such godol is the Erlau’er Rebbe. You can go in his beis medrash and see him with tefillin. He keeps the minhogim of his zeide, the Chasam Sofer, to wear tefillin on chol hamoed and daven nusach Ashkenaz.
There are even some minyonim where people wear tefillin on Chol Hamoed, like a Yekkishe minyan in Bnei Brak that I know of.
Bekitzur, Al titosh toras imecho, keep on following your minhog and Al yisbayeish…., as the Rama says in beginning of Shulchan Aruch Orach Chaim.