Laws and Customs of Hoshana Rabbah, Shmini Atzeret, and Simchat Torah – 5785
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Click here for a print version of this article
Times are taken from Chabad.org and are correct for Miami Beach, Fl.
For times in other locations, see here.[1]
Hoshana Rabbah – Tuesday Night and Wednesday,
21 Tishrei/ Oct. 22 and 23
Hoshana Rabbah (the last day of Sukkot) is the day on which the judgment of Rosh HaShana and Yom Kippur is considered final. The Talmud[1] says that on Sukkot we are judged for water upon which the entire food chain depends. Rabbi Akiva explains that this is symbolized by the water libations which took place on the Altar in the Holy Temple every day of Sukkot. Many of the Hoshanot prayers also deal with this judgment of water. In addition, the mitzvah of the four species represents the judgment for water as these species are especially dependent on water.[2] Since Hoshana Rabbah is the last day of Sukkot, this judgment is finalized on this day.[3]
In addition, Hoshana Rabbah used to be the day that more (private) sacrifices were brought than on any other day of the year. This was because Hoshana Rabbah, being the last day of Sukkot, was the final day that one could bring the sacrifices one had pledged during the year and not transgress the prohibition of delaying the fulfillment of one's vows. (If one vowed to bring a sacrifice and delayed doing so past a full cycle of the three holidays of Pesach, Shavuot, and Sukkot [in that order], one would transgress the prohibition of delaying a sacrifice.) The Talmud[4] says that rain is withheld for the sin of not fulfilling one's vows (to charity). For this reason, when bringing their sacrifices, the Jews would tie the animals with willow branches and say: “Master of the World, we have not withheld our vows to You. So please do not withhold from us. Just as these willows grow on water, so grant us water.”
The Zohar[5] says that “On the seventh day of Sukkot, the judgment of the world is finalized, and the edicts are sent forth from the King… On Hoshana Rabbah the idolatrous nations come to the end of their blessings and enter into judgment while Israel comes to the end of its judgments and enters into its blessings. For on the next day (Shemini Atzeret), they rejoice privately with the King and receive blessings from Him for the entire year and obtain any request which they make.”
The Torah study, extensive prayers, and Hoshanot of this day reflect this judgment.
What's in the Name?
The name “Hoshana Rabbah” is given to this day because of the additional aravot/willows that were waved in the Bait HaMikdash and which we still wave on this day. The aravot are referred to as Hoshanot because we pray “hoshana” [save us] with the aravot.[6]
In addition, Hoshana (הושע נא) can be translated as “save 51.” This alludes to the fact that this is the 51st day since Rosh Chodesh Elul (ibid) that we have been praying for salvation.
Torah Study
On the night of Hoshana Rabbah, it is customary to stay up all night and study Torah. This is reminiscent of David HaMelech (King David), the guest (ushpizin) of Hoshana Rabbah, who would stay up all night studying Torah and singing praises to the Al-mighty.[7]
● The widespread custom is to read the entire book of Devarim because that is where the main discussion of loving and fearing G-d is found.[8] Most read it from a Chumash while many Chassidic groups read it from a Sefer Torah.[9] This symbolizes the reading of this book by the Jewish king on Chol HaMo’ed Sukkot every seven years, in fulfillment of the mitzvah of Hakhel.
● Some have the custom of reading the entire Chumash and reviewing any parsha(Torah portion) that one failed to review (shnayim mikra) during the course of the year.[10]
● It is also customary to read the entire Book of Tehillim. This alludes to the fact that David HaMelech, author of the book of Tehillim, is the honored Sukkot guest of Hoshana Rabbah.
● It is preferable to read the Tehillim after midnight (1:04 a.m.) or at least after the moon rises. (The moon rises in Miami at 11:26 a.m. on the night of Hoshana Rabbah.) [ See the end of the article for the times of other locations.]
● The Chabad custom is to say Tehillim while wearing a gartel and to recite it quickly.[11]
● There is a special prayer (Yehi Ratzon) for Hoshana Rabbah that should be recited after each sefer (section) of Tehillim. This is in addition to the Yehi Ratzon that is recited when the moon is out. The Yehi Ratzon of Yom Tov should also be said. If there is a minyan present, Kaddish should be recited in between each sefer of Tehillim by a mourner or at the end of the Tehillim by someone whose parents have passed away if there are no mourners present.
● There are also certain readings from the Zohar that are customarily recited on this night. The Sefardic custom is to recite these as part of the Tikun Leil Hoshana Rabbah.The Lubavitcher Rebbe mentioned this custom on several occasions.
Apples and Honey
● The Lubavitcher Rebbe mentioned[12] that there was an ancient custom for the Gabboim (shul attendants) to give out apples in Shul on this night during (or after) the saying of Tehillim. One should eat his apple in the Sukkah (after finishing Tehillim) and dip it in honey before doing so.
● Some men have the custom to immerse in the Mikvah before dawn. The Rebbe Rashab would do this. Some (also) immerse before nightfall in order to study in a state of purity.
● It is best for couples to refrain from relations on this night unless it is the Mikvah night.
Hoshanot, The Mitzvah of the Day
The Hoshanot are five willow branches (aravot) which are used during the prayers of Hoshana Rabbah (see below).
● The Yemenite custom is to use three branches.
● The custom of hitting the ground with willows originates from the prophets[13]while the ritual of leaning willow branches against the altar in the Holy Temple (see below) was an oral tradition handed down from Sinai. This custom is so important that the Jewish calendar was structured in such a way to ensure that Hoshana Rabbah never coincides with Shabbat, thus making certain that this custom is fulfilled every year.[14]
● This is the reason for part of the rule that Lo Ad”u Rosh – The first day of Rosh Hashanah can never be on a Sunday, Wednesday, or Friday.[15] Were Rosh Hashana to be on a Sunday, Hoshanah Rabbah would fall out on Shabbat.[16]
● It is customary in some communities to prepare Hoshanot for each member of the family including small children.
● Although technically one can fulfill one's obligation with one willow branch that has only one leaf on it, it is customary to take five branches that are complete with leaves and that are fresh.[17]
● It is proper to use an unused set of aravot. If necessary, however, one may reuse someone else’s set.
● The Arizal said that the aravot for the Hoshanot should have all the specifications that would make them kosher to use for the Lulav. Thus, the branches should be at least 3 tefachim (10 inches), which is the same length as the aravah in the Lulav.
● Some have the custom to tie the branches together with a lulav leaf. One should not break off a leaf from his Lulav for this custom. If one’s Lulav is larger than the required size (four tefachim / handbreadths), some permit the removal of leaves from the bottom for this purpose. If one's aravot are tied with a rubber band, it is best not to hold them (while striking them – see below) in the place wherethe rubber band is.
● Some have the custom of personally preparing the Hoshanot for every member of their family.[18]
● The Hoshanot should preferably be prepared at night. Some have a custom to pray for children to be upright Jews at this time. The gematria (numerical value) of ערבה /aravah (willow) is זרע /zerah (seed) – see below.
● It is possible to discern one’s destiny in the coming year by standing in the moonlight on the night of Hoshana Rabbah and observing one’s shadow. Since most people do not know how to interpret this properly, it is recommended that one not try to do this. Rather, one should trust in Hashem and not seek to figure out the future.[19]
Wednesday, Hoshana Rabbah Day
21 Tishrei/Oct. 23
It is especially proper to wear Shabbat clothes on this day.
The appropriate greeting for this day is “Gut Yom Tov” or “Chag Same’ach.”[20]
Some wish each other a “gmar tov,” “gmar chatimah tovah,” “a gutt kvittel,” or “pitka tava.” This means that the final sealing of the judgment should be a good one. Although this is not the official Chabad custom, the Lubavitcher Rebbe used these expressions on several occasions.
● The Ot Chaim Veshalom (by the Munkatcher Rebbe, Rabbi Chaim Elazar Spira) says that one should not say “gmar tov,” which literally means “good ending,” but rather, ”gmar chatimah tovah” – a sealing for the good.
It is customary in many communities to come to Shul early on this day.[21]
● There are five days that one should arise early to go to Shul:
Rosh HaShana, Yom Kippur, Hoshana Rabbah, Purim, Tisha Be'Av
A mnemonic to remember these days is the verse וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר (“Avraham arose early in the morning.”
אַבְרָהָם stands for
● אב (Tisha Be'Av)
● בּריאת העולם (Rosh HaShana, day of Briat Ha’olam/creation of the world)
● רבּה (a reference to Yom Kippur which is referred to as the great fast day [Rabbah means great])
● הושׁענה רבּה (Hoshana Rabbah)
● מגילה (Purim on which we read the Megillah)
Shacharit
In some communities, the chazzan wears a kittel (white garment resembling a shroud) on this day. This is not the Chabad custom.
● Some have the custom of praying the Pesukei DeZimrah of Shabbat and Yom Tov on this day (except for Nishmat since there is no additional soul on Hoshana Rabbah) as well as the Kedusha of Musaf. This is not the Chabad custom. Indeed, the Arizal prayed the standard Chol HaMo’ed prayers on Hoshana Rabbah except for the Hoshanot.
● Before Hallel, one should remove the two upper rings binding the lulav, leaving only the three bottom rings. (Some have the custom of removing the rings after Hallel, before Hoshanot.)
● Several reasons are given for the custom of removing the binding rings:
1) To increase in joy with the extra spreading of the lulav branches.
2) The waving of the lulav is done as a prayer to G-d that He protect us from bad winds and dew. Thus, on the final day of the prayers for rain, the waving is increased.
3) The lulav branches, which are now more spread out, represent the Jewish people who are spread out amongst the nations.
● The removal of the constricting rings also represents the easing of the birth pangs and birth of Moshiach.
● It is customary to take out all the Sifrei Torah from the Aron Kodesh (holy ark) and have people hold them at the bimah (table for the Torah reading) during Hoshanot. Preferably, people who do not have their own lulav and etrog should be given this honor. If there are not enough people who do not have lulavim to hold the Torah scrolls, the scrolls should be placed on the bimah (Torah reading table). All the Hoshanot are then recited while the congregation and Chazzan circle the Bimah seven times (Siddur pg. 368). The Aron Kodesh remains open during the Hoshanot.
● When reciting the Hoshanot, the Chabad custom is that the chazzan begins reading aloud from the stanzas which begin with the letter samach or ayin just as he does during the Hoshanot of the other days of Sukkot (according to Chabad custom).
Seven Circles
Several reasons are given for the seven circles around the Bimah.
● This is similar to the procedure in the Bait HaMikdash on this day.[22]
● In addition, the number of circles around the bimah corresponds to the number of circles the Jews walked around the city of Jericho when conquering it. This may be related to the custom that some have to blow the shofar while circling the bimah. This is reminiscent of the Kohanim blowing the shofar while circling Jericho. In addition, our circling the bimah once on each of the first six days of Sukkot and seven times on the seventh day parallel the way the Jewish people encircled Jericho before the walls came tumbling down.
● These seven circles also resemble the seven times the Kallah walks around the Chattan under the Chuppah. This is done to prepare the Chattan and Kallah for their unification. We are similarly preparing ourselves for our unification with G-d which takes place on Shemini Atzeret.[23]
At the conclusion of the Hoshanot, the Sifrei Torah should be returned to the Aron Kodesh, and the Chazzan should recite Kaddish. One should then take the five Aravotand beat them on the ground five times. One then recites the paragraph beginning Yehi Ratzon.
According to the Arizal, one should not hold the aravot together with the lulav and etrog as this can cause an improper “mixture” of Chessed (kindness) and Gevurah(severity).
Women customarily fulfill the minhag of striking the aravot on the floor.
What To Do with the Aravot and the Lulav and Etrog after Yom Tov?
Some have the custom to throw their Hoshanot on top of the Aron Kodesh (holy ark). Some relate this to the leaning of the aravot on the Mizbe'ach (holy altar) in the Beit HaMikdash.
The Lubavitcher Rebbe would often put the aravot in his Siddur and take them out of Shul with him.
● Some save the aravot (as well as the lulav etc.) and use them for burning the Chametz before Pesach. If this is not possible, they burn them beforehand to ensure that they do not end up being treated in a disrespectful way.
● Some say that carrying a leaf of the Hoshanot is a segulah (spiritually propitious act) for general protection, safe travels, protection from anxiety and bad dreams. It is also a segulah for having children since Arava is the same gematria as zera [seed].[24]
● Some have a custom of using the etrog as besomim (spices for havdalah); others cook it and make jam out of it. Eating it is considered a segulah for an easy childbirth. This is especially true if eaten on Tu Bishvat.
● Some save the Haddassim and use them as besamim for havdalah.[25]
● There was a custom for pregnant women to bite off the pitam of the etrog as a segulah for an easy labor. Due to various Halachic issues, the halachic authorities are glad that the custom has fallen into neglect.[26]
● If one does not plan on using these items in the above ways, it is best not to throw them in the garbage. One should also not step on them. They can be left somewhere (under bushes or the like) where they do not get in the way and just naturally decompose. They can also be burned.
● By the letter of the law, one may wrap them in a plastic bag and then throw them out.
Extra Tzedakah
It is proper to give extra Tzedakah on this day to sweeten the judgments just as the striking of the aravot sweetens the five levels of judgment.
Hoshana Rabbah Meal
It is customary to eat a festive meal in the Sukkah during the day of Hoshana Rabbah.[27] The meal should be eaten in the morning or early afternoon but not in the late afternoon as that would diminish one’s appetite for the evening Yom Tov meal. As such, one should begin this meal before 4:00 p.m. (a half hour before mincha ketana). No Kiddush is recited.
After reciting Hamotzi, one should dip the bread into honey. According to Chabad custom, this is the last “honey dip” of this season.[28] It is not necessary to have lechem mishnah (two loaves of challah) at this meal.
Kreplach
Ashkenazim have a custom to eat kreplach (pockets of dough and meat) at this meal. The reason for this custom is that on Yom Tov days we eat meat. On days that are semi Yom Tov — Purim, Erev Yom Kippur and Hoshana Rabbah -- we eat a Yom Tov meal although work is not forbidden. On those days it is customary to eat meat that is covered with dough (kreplach).[29] In addition, the meat symbolizes (Divine) judgment and the dough (Divine) kindness. Thus, the covering of the meat with dough represents the tempering of the judgments with kindness.[30]
Eiruv Tavshillin
One must make an eiruv tavshillin on Erev Yom Tov in order to permit cooking on Friday (Yom Tov) for Shabbat as, normally, one may not prepare on Yom Tov for the next day.
One should take a complete loaf of bread (e.g., a challah roll) and a cooked piece of food and recite the text and bracha of the eiruv (page 327 in the new Chabad Siddur).
One who is making the eiruv on behalf of the community should have someone else first lift up the foods on behalf of the community and say the text printed in the Siddur (ani mezakeh).[31]
● For the cooked food, one should use a piece of fish, chicken, or even an egg.
● On Friday, the food should be prepared in such a way that it is all edible before Shabbat begins.
● The food and bread which he put aside should be kept separate and not eaten until Shabbat begins.
● It is preferable to use the roll of the eiruv for Lechem Mishnah on Friday night and on Shabbat day and then to eat it on Shabbat day for the third meal. This follows the principle that if an object was used for a mitzvah, it should be used again for another mitzvah.
● One who did not eat the roll or food on Shabbos has still fulfilled the mitzvah of eiruv.
● One who forgot to make an Eiruv on Wednesday may make it on Thursday (the first day of Yom Tov) by first saying, “if today is Yom Tov then tomorrow is not and I don’t need an Eruv. If tomorrow is Yom tov, then I must make an Eiruv, and I am hereby doing so.[32]
● One who forgot to make the eiruv until it was already Thursday night of Friday may be able to rely on the eiruv made by the rabbi of the community as follows:
o If one completely forgot to make an eiruv or was so busy that he did not have a chance to do it, he may rely on the eiruv that was made by the rabbi of the community on behalf of all the community members. Similarly, an unlearned person who did not know about this mitzvah or who thought that one may rely on the rabbi in the first place and thus did not make his own may rely on the rabbi’s eiruv (even though his thinking was wrong). Some say that one may only rely on the rabbi’s eiruv one time in his life.[33]
o However, if one postponed making the eiruv in a manner that is negligent, he cannot rely on the rabbi’s eiruv. Rather, he should give his ingredients to a friend or neighbor who did make an eiruv and have the friend cook for him.
One who will be a guest for both eating and sleeping at someone else’s house need not make his own eiruv tavshilin as he is considered to be a member of his host’s family. Some say that he should make his own eiruv but without a bracha.[34]
One who does not plan on cooking at all on Friday but is planning to light Shabbat candles should make an eiruv without a bracha.
The eiruv only permits one to cook on the second day of Yom Tov (Thursday night or Friday) for Shabbat but not on the first day (Wednesday night or Thursday) for any other day.
Last LeDavid
According to Chabad custom, the last time one recites LeDavid Hashem ohri (Psalm 27) in this holiday season is during mincha of Hoshana Rabbah. In some communities, this psalm continues to be recited on Shmini Atzeret as well.
Mikvah
It is proper for men to immerse in the mikvah in preparation for Yom Tov.
Shmini Atzeret - Night and Day
Wednesday night and Thursday, 22 Tishrei /Oct. 23 and 24
This holiday is called (Shmini) Atzeret to indicate that the Divine Presence asks us (so to speak) to stay and celebrate for one more day with Him (Atzor means to stop). The holiday of Shavuot is also called Atzeret, indicating that Shmini Atzeret is considered equal to the day of the giving of the Torah.[35]
Candle-lighting time is 6:27 p.m. (Miami time).
The candles should be lit in, or at least be visible from, the Sukkah (see below).
The following two Brachot should be recited: Baruch…L’hadlik Ner Shel Yom Tov and Baruch…Shehechiyanu. This is the widespread custom and is also the Chabad custom.
According to other customs, women should not say Shehechiyanu but should rather hear it when they hear kiddush.[36]
Yizkor Candles
It is customary for those who recite Yizkor to light a 24-hour candle in memory of their departed relatives. One candle is sufficient even if one is reciting Yizkor for more than one person. No bracha (blessing) is recited over this candle.
Even those who do not have to say Yizkor (thank G-d) should light a 48-hour candle to ensure that they have a flame with which to light the candles on the evening of Simchat Torah and before Shabbat.
Accepting Shmini Atzeret Early
One who accepts Shmini Atzeret early should not begin his meal until nightfall. The reason for this is that technically it is still Sukkot, and during Sukkot one must make a bracha when eating in the Sukkah. On Shmini Atzeret, however, we do not make a bracha on the Sukkah (see below). We therefore avoid this situation by not eating until nightfall.
If in the Amidah or in the Kiddush one mistakenly said “Chag HaSukkot Hazeh” (this holiday of Sukkot) instead of “Shmini Atzeret HaChag Hazeh,” (this holiday of Shmini Atzeret), he should go back and correct that mistake. If one realized his mistake after completing the Amidah or the Kiddush, there is an argument as to whether one should repeat the Amidah (or Kiddush) or not. In practice, it is best if possible to listen to the Chazan’s repetition of the Amidah (or to someone else reciting Kiddush) with the intention of fulfilling one’s obligation.
Hakafot on Shmini Atzeret
After Ma'ariv, the custom in many Chassidic communities, based on the Arizal, is to do Hakafot (Siddur pg. 383) on the night of Shmini Atzeret and to dance with the Torah.
In the words of the Alter Rebbe in his siddur: “It is an ancient custom of the pious to make Hakafot on the eve of Shmini Atzeret just as on Simchat Torah – to carry the Torah Scrolls in procession around the bimah seven times with great joy, to dance and sing before them [the Torah Scrolls], to go around (the bimah) with them with great rejoicing...”
● The reason for this custom seems to be that since Simchat Torah is celebrated in Israel on the eve of Shmini Atzeret, so the Jews outside of Israel participate in their rejoicing by making Hakafot as well.
● In non-Chassidic communities, there are no Hakafot on this night.
● In some Chassidic communities, there are Hakafot on the day of Shmini Atzeret as well. They are thus participating in the joy of those in the land of Israel. This is not the Chabad custom.
● In Israel, Simchat Torah is celebrated on Shmini Atzeret.[37]
● It is best to refrain from marital relations on this night (unless it is Mikvah night). The same applies to the night of Simchat Torah.[38]
Precious 48 Hours
The Lubavitcher Rebbe wrote: “My revered father-in-law, the Previous Rebbe, citing his father, the Rebbe Rashab, earnestly taught that the 48 hours of Shmini Atzeret and Simchat Torah should be dearly cherished, for at each moment one can draw bucketsful and barrels full of treasures both material and spiritual, all of which is accomplished through dancing.”[39]
Kiddush
We say the blessing of Shehechiyanu on Shmini Atzeret as opposed to on the seventh day of Pesach when we do not, because Shmini Atzeret is considered a separate holiday in this respect.[40]
In or Out of the Sukkah?
According to most Halachic authorities, it is proper to eat in the Sukkah on Shmini Atzeret, if one is in the diaspora, just as one does on Sukkot, albeit without the bracha of leisheiv ba’Sukkah. The reason for this is that outside of Israel, every day of Yom Tov is treated as if it might be the previous day. We cannot, however, say the bracha of leisheiv basukah since it is actually the holiday of Shmini Atzeret when one is not obligated to eat in the Sukkah (by Torah law). Thus, reciting the bracha would denigrate the holiday of Shmini Atzeret.[41]
● Regarding one who sleeps in the Sukkah on Sukkot, some say that one should not sleep in the Sukkah on Shmini Atzeret as this would demean the holiday of Shmini Atzeret, while others say that one should sleep in the Sukkah on Shmini Atzeret.[42]
● Some say that while one should eat grain foods in the Sukkah on Shmini Atzeret, one need not eat non-grain foods in the Sukkah, although during Sukkot it is a mitzvah to eat these as well in the Sukkah.[43] The Chabad custom, however, is to be particular on Shmini Atzeret and eat and drink everything (including water) in the Sukkah.[44]
● The custom of many Chassidic communities is to make kiddush and have mezonotin the Sukkah and eat the rest of the meal indoors.[45]
● The Talmud says,[46] “The law (regarding Shemini Atzeret) is that we sit in the Sukkah, but we do not make a blessing.” As such, one should only follow the lenient opinion if this is the custom of one's family and/or community (see ibid.).
● In Israel, one need not eat in the Sukkah at all on Shmini Atzeret.
● The Chabad custom is to not dip the challah in honey on Shmini Atzeret and Simchat Torah, but to dip it in salt as we do all year.[47]
● We do not say “Harachaman hu yakim lanu et Sukkat David hanofalet” when reciting Birkat HaMazon on Shmini Atzeret.
Shmini Atzeret Day
Thursday, 22 Tishrei / Oct.24
Shacharit of Shabbat and Yom Tov should be followed by complete Hallel.
No Lulav
We do not shake the lulav on Shmini Atzeret (nor on Shabbat even during Sukkot).
● The Torah reading begins the with Aser Te’aser (“Tithe, you shall surely tithe”) since this is the season of separating the tithes.[48]
Yizkor
After the Torah reading, Ashkenazim recite Yizkor (pg. 337 in the Siddur).
The reason we recite Yizkor at the end of every Yom Tov is to elicit the merit of our holy ancestors on behalf of ourselves and our children. A similar occurrence would take place in the Bait HaMikdash (Holy Temple) on the three Regalim (pilgrimage festivals), Pesach, Shavuot, and Sukkot. The neshamot (souls) of the patriarchs are manifested in the spiritual Bait HaMikdash that is in Heaven. The Heavenly Bait HaMikdash would in turn be manifested within the physical Bait HaMikdash in Jerusalem. It was for this reason that on these festivals there was always enough room to bow down despite the vast numbers of people.
● It is customary for those not reciting Yizkor to leave the Shul while it is being recited. The reason for this is that if they were to remain inside, people might think (or say) that their parents passed away. This may cause an ayin hara (negative judgment) against them.[49]
● One who is within the first year of the passing of his parent should remain in Shul for Yizkor but not recite the prayer in their memory. This is the Chabad custom.[50]Some say that they should leave the Shul during that year as well. The reason for this is that if they would remain in Shul and say the Yizkor prayer, they may wail and cry, thus disturbing the joy of their Yom Tov as well as the concentration of others. An additional reason is that during the first year after passing, the memory of one's loved one is so strong that one does not need to recite the prayer to remember them.
● It is beneficial for the souls of one's departed relatives that one commit to giving tzedakah in their merit.[51] Nevertheless, one should not say that they are vowing to do so as one who does not fulfill a vow is committing a serious sin which can have negative results. Rather, one should say, ”bli neder” (without the strength of a vow) or simply ”she'etein l'tzdakah” (that I will give to tzedakah).
The Prayer for Rain
We begin praising G-d for giving us rain by saying mashiv haru’ach umorid hageshem(He makes the wind blow and the rain fall) in the second blessing of the Amidah on Shmini Atzeret day.
Although the rainy season (in Israel) actually begins on the first day of Sukkot, we do not mention rain in our prayers during Sukkot as rain in the Sukkah is a sign of a curse.[52]
We do not begin mentioning rain on the eve of Shmini Atzeret since not as many people come to davening in the evening as do in the morning. Nor do we begin mentioning rain in Shacharit (morning prayers) of Shmini Atzeret as it is forbidden to interrupt between the blessing of Ga’al Yisrael and the Amidah in order to make the announcement of Mashiv HaRu'ach.[53]
Nevertheless, we don't begin asking for rain in our weekday prayers (in the ninth blessing of the Amidah) until the seventh of Cheshvan in Israel or the fourth of December in the Diaspora.[54]
● Prior to Mussaf, the Gabbai announces that we begin saying Mashiv HaRu'ach U'morid Hageshem (G-d makes the wind blow and the rain fall). As mentioned, this is added in the second bracha (blessing) of the Amida. “The Sages placed the mention (of rain) in the blessing that praises G-d for resurrecting the dead because the rains are considered equivalent to the Resurrection. For just as the Resurrection of the Dead (brings) life to the world, so too, rains [bring] life to the world.”[55]
● The Chazzan recites the special Tefilla of Geshem - prayer for rain (Siddur pg. 355) - during his repetition of the Musaf Amida. It is not the Chabad custom for the Chazzan to wear a kittel for this prayer.
If One Forgot
Following the announcement, if one forgot to say Mashiv HaRu'ach U'morid Hageshem, the halacha is as follows:
● If one at least said Morid Hatal (G-d makes the dew fall) [this praise is recited during the summer by Sefardim as well as by Ashkenazim who pray Nusach Sefard or Arizal], he need not repeat the Amidah. Nevertheless, if one realized his omission before saying the name of G-d at the end of the second blessing (mechayeh hameitim), he may insert Mashiv Haru’ach etc. in the middle of the bracha at any point before the words "Baruch Attah..."
● One who didn't say either Mashiv HaRu'ach or Morid Hatal and already completed the blessing and started the next one must stop where he is and repeat the Amidah from the beginning.
● One who only remembered after completing the entire Amidah should repeat the Amidah.
● If one remembered before beginning the next bracha, he may say it at that point.
● One who is praying alone on the morning of Shmini Atzeret should not pray Musaf before the time that the announcement of Mashiv HaRu'ach is made in Shul.[56]
● One who heard the Mashiv HaRu'ach announcement before davening Shacharit (praying the morning service) must say Mashiv HaRu'ach when he prays Shacharit if he is praying without a minyan.[57]
Taking Leave of the Sukkah
On the afternoon of Shmini Atzeret, it is customary to visit the Sukkah for one last time to “take leave” of the Sukkah. In Yiddish, this is referred to as "bazegennen zich mit di Sukkah,” saying good-bye to the Sukkah.
There is a Yehi Ratzon prayer that many recite on this occasion. In it one prays that we should merit to sit in the Sukkah made of the Leviathan skin. The Chabad custom is to not recite this but to have a little snack in the Sukkah.
The prayer (that some say) is:
יהי רצון מלפניך ה׳ אלוקינו ואלוקי אבותינו, כשם שקיימתי וישבתי בסוכה זו, כן אזכה לשנה הבאה לישב בסוכת עורו של לויתן.
. – “May it be Your will, Hashem our G-d and the G-d of our fathers: just as I fulfilled the mitzvah and sat in this Sukkah, so may I merit next year to sit in the Sukkah of the Leviathan's skin.”
In Israel, one should take leave of the Sukkah in the afternoon of Hoshana Rabbah.
Reviewing the Final Parsha
In keeping with the law of reviewing each parsha with the Aramaic translation, (shnayim mikrah ve'echad targum), one should read the Torah portion of Vezot HaBracha (the Chumash twice and the translation of Onkelus once) on Shmini Atzeret afternoon or Simchat Torah morning before the Torah reading is completed. This is the Chabad custom. Some say that this reading should be done on Hoshana Rabbah or on the evening of Simchat Torah. In Israel, where Shmini Atzeret and Simchat Torah are combined into one day, this reading should be done on Hoshana Rabbah.
One shouldn’t do this reading before Hoshana Rabbah.
If one missed this reading before Simchat Torah, one can do it on the night following Simchat Torah.
One may not prepare for the second day of Yom Tov before 7:19 p.m.
Simchat Torah
Thursday Night and Friday, 23 Tishrei / Oct. 24 and 25
Candle-lighting time is not before 7:19 p.m. and should be done using a pre-existing flame.
One should recite two brachot: L'hadlik Ner Shel Yom Tov and Shehechiyanu.
When preparing for lighting candles on Yom Tov, one may not melt them into place. One may, however, remove leftover wax with a knife, but since this wax is muktzah, one should (preferably) drop it directly into the garbage can.
After Maariv (and Kiddush), we have Hakafot with celebration and dancing.
In communities where it is customary to make Kiddush before Hakafot, they should be very careful not to get drunk at that point. The joy during Hakafot should be the joy of the Torah and not the joy of alcohol.
Tahalucha
The Lubavitcher Rebbe instituted that his chassidim visit Shuls of other communities on Simchat Torah. The purpose of this is that having “new faces” increases the joy in those shuls. This is referred to as Tahalucha (a march).
Hakafot
Some have a custom to leave a lit candle in the Aron Kodesh (holy ark) when all the Torah scrolls are removed. This is based on the verse, “For a mitzvah is a lamp, and the Torah is light.”[58] Others question this practice. The Chabad custom is not to do this.
If necessary, one may do the hakafot without a minyan.
Hakhel – Simchat Torah Connection
The gathering of the Jewish people to sing and dance with the Torah is a similar experience to that of Hakhel, when all the Jewish people gathered to be inspired by the king’s reading of the Torah.[59]
Atah Horeitah
It is customary to recite various significant Torah verses beginning with "Atah horeita" before beginning the hakafot.
In some communities, the Aron Kodesh (holy ark) is opened during the Atah horeitawhen the verse vayhi binso'ah is recited. This is not the Chabad custom.
The custom in the shul of the Lubavitcher Rebbe (in 770 Eastern Parkway) in the later years was to repeat the verses of Atah Horaitah three times.
The Chabad custom is to add the verse Vehaya Zaracha etc. (Gen. 28:14) at the end of the third Atah Horaita.
Dancing
● “One should dance and sing in honor of the Torah as it says concerning King David: ‘King David [was] skipping and dancing before the L-rd).’[60] It was testified regarding the Arizal that he said that the highest level that he achieved was in the merit that he rejoiced with all his strength at a simcha (joy) of a mitzvah.”[61]
● One may not refuse the honor of holding the Torah during a hakafah just as one may not refuse the honor of receiving an aliyah.[62]
● The Sifrei Torah should be adorned with their crowns for this dancing.[63]
● The Sifrei Torah should be held (primarily) with one’s right arm and leaned on one’s right shoulder.
● While the Sifrei Torah are being carried, it is proper for all present to stand and not to sit. If one is weak and needs to sit, he may do so during the hakafot but (preferably) not while the Sifrei Torah are being placed in or taken out of the Aron Kodesh. In addition, one should try to stand for the first time the Torah is taken around the Bimah for each of the Hakafot.[64]
● It is not proper to give the Sefer Torah to a child for him to carry (alone) and dance with.[65]
● If one completed the hakafot in his shul and then goes to visit another shul where they are still doing the hakafot, he should rejoice and sing with them.[66]
● The Chabad custom is to return the Sifrei Torah (Torah scrolls) to the Aron Kodesh between each hakafah.
● There are certain songs that were customarily sung by the Lubavitcher Rebbe’s Hakafot. Some of these are: The Hakafot Niggun, the hakafot nigun of Reb Levi Yitzchak (the Rebbe’s father), Al HaSela Hach, Vechol Karnei Reshaim and others.
● The Previous Lubavitcher Rebbe once said[67] that since the Torah cannot dance, we become the feet of the Torah when we dance with it at Hakafot.
● One who is in the year of mourning after the loss of a parent should not dance with the Torah. He may, however, be present during the Hakafot. According to Chabad custom, he may walk around the Bimah while holding a Sefer Torah if he is accompanied by someone else.[68]
● It is the custom of the Jewish people to rejoice on these days even more than on other Yamim Tovim or on Simchat Bait Hasho’eva.
● The Kabbalistic meaning of clapping one’s hands is to overpower the left with the right, the kindness over the strength, and the mercy over the judgment. The five fingers of the right hand represent the five levels of Divine kindness while the five fingers of the left hand represent the five levels of Divine judgment.
● It is customary for the children to wave flags during the hakafot of Simchat Torah. This represents that our “flag” (i.e., our identity) is the Torah.[69]
● Some have a custom to read from the Torah on the evening of Simchat Torah after the Hakafot. This is not the Chabad custom.
● Aleinu is recited after the end of Hakafot.
In Israel
It is customary in many communities in Israel to make a "second Hakafot" on the night after Shmini Atzeret although the Yom Tov is finished in Israel at that time. The reason for this custom, which was the practice of the Arizal, is to share in the joy of the Jews outside of Israel.
Kiddush - Siddur Page 329
When saying the blessing of Shehechiyanu at the end of the Kiddush on Simchat Torah night, one should bear in mind that the blessing is not only on the holiday but also on the Torah itself.
For this reason, some say that it is best for every man to make his own Kiddush on the night of Simchat Torah rather than listen to a Kiddush said by someone else.[70]
Kriat Shema
“It is known to all that when reciting the verse of Shema Yisrael before going to sleep on Simchat Torah, one should accept upon himself to be completely devoted to spreading Torah with self-sacrifice of his body, spirit, and soul. In fact, this must become the very essence of his being.”[71]
Simchat Torah Day
Friday, 23 Tishrei / Oct. 25
Birkat Kohanim
It is customary in many communities (including Chabad) that the Kohanim give their blessing in Shacharit of Simchat Torah instead of Musaf. The reason for this is that many people make kiddush before Hakafot and drink alcohol. This may invalidate a kohen from reciting the priestly blessing.
In some communities the Birkat Kohanim is recited during Musaf as usual. In such a community, the Kohanim should make sure not to drink alcohol before the blessing.
Hakafot
On the day of Simchat Torah, the Chabad custom is to recite all seven Hakafot while circling the Bimah three and a half times. Following this, all join in dancing with the Torah.
Aliyot for All
Following the Hakafot, all men and boys over Bar Mitzvah should be called to the Torah. This is done by repeating the Torah reading as many times as necessary (up to the aliyah of Chattan Torah). In some communities it is customary to call several people up to one aliyah. In such communities it is proper that at least the first five aliyot be given to one person each.
If there are many Kohanim and/or Levyim, one may call them up for the fourth or fifth Aliyah.
When repeating the reading in order to give everyone an Aliyah, if the kohanim already received aliyot, they need not leave the room when giving the first Aliyah (of the later rounds) to a non-Kohen. The Gabbai should simply call the Levi or Yisrael and say “Af Al Pi Sheyesh Kohen – Even though there is a Kohen present.”
Kol HaNe'arim
A special Aliyah is reserved for all of the children. It is called Kol Hane'arim (all the children). In many communities, it is the final Aliyah before the Chatan Torah. It is customary in some communities to spread a Talit over the children's heads while they receive this Aliyah and to read the verse of Hamalach hago'el after the Aliyah. Although this concept is correct on a spiritual level, it is not the Chabad custom.
Chatan Torah and Chatan Bereishit
● In some communities, the Rav or an outstanding Torah scholar is honored with the Chatan Torah Aliyah (the Aliyah that completes the Torah). In other communities such a person is honored with the Chatan Bereishit Aliyah (the Aliyah that begins the Torah). In any case, it should be a person who is honored and respected because of his importance or his wealth.
● The Lubavitcher Rebbe would customarily receive the Chatan Bereishit aliyah.
● Some say that the Chatan Bereishit Aliyah is a segulah (spiritually propitious act) for wealth and should therefore be given (or sold) to a generous person who will use his wealth properly.
● A Kohen or Levi may receive these aliyot.
● A father may receive the aliyah of Chatan Torah even if the son received the previous aliyah (or vice versa). It would seem that the same would apply to Chatan Torah and Chatan Bereishit.[72]
● One who already received an aliyah during the regular Torah reading may still receive one of these aliyot. But one person should not be both the Chatan Torah and the Chatan Bereishit.[73]
● It is considered proper to pay for receiving these (and many other) honors. This indicates how precious we consider the Torah and Mitzvot.[74] The proceeds should go towards supporting the Shul or Beit HaMidrash and towards supporting Torah scholars.
● The Chatan Torah (the one honored with the final aliyah of the Torah) completes the Torah using the first Sefer Torah.
● The Lubavitcher Rebbe[75] quoted the Abrabanel that the public reading to complete the Torah on Simchat Torah evokes the memory of Hakhel when the king would read that section of the Chumash in front of all the Jewish people around that time of year.
Reverse Hagbah
It is customary in many communities for the person doing hagbah to lift up the Torah while reversing his hands and to turn the Torah around in midair. This symbolizes the need to delve into the Torah. It also symbolizes how Moshe shared the Torah with the people and did not keep it for himself. .This is not the Chabad custom however.
● The Ashkenazi custom is to not recite Half kaddish between the Chatan Torah and Chatan Bereishit. Nevertheless, if one started to say Kaddish, he may finish it.[76]
● Some Sefardim have the custom to say half-kaddish between these readings.[77]
● The second Sefer Torah is used for the Chatan Bereishit Aliyah (the one honored to begin the Torah).
Chattan Bereishit
When reading the beginning of the book of Bereishit, the community recites aloud the words at the end of each day of creation (Vayehi Erev Vayehi Boker etc.) as well as the paragraph about Shabbat (Vayechulu). This is to publicly proclaim our belief in the creation story as recorded in the Torah and to indicate that the continued existence of the world is dependent on the Jewish people’s continued devotion to G-d.[78]
Half-Kadish is recited after the Chatan Berieshit Aliyah. If half-Kaddish was mistakenly recited after Chattan Torah, it should be recited again after Chatan Bereishit.[79]
Maftir
The third Torah is used for Maftir.
Following the Torah reading, we recite Sisu V'simchu (Siddur pg. 388) and pray Musaf.
The Chatan Torah and Chatan Bereishit usually sponsor a feast on Simchat Torah in honor of the completion of the Torah. A mourner may participate in this meal.[80]
Chumash of the Day
The Previous Lubavitcher Rebbe instituted that, on a daily basis, one should study a portion of the weekly parsha, a daily section of Tanya, and recite a section of Tehillim. This is called Chitas (an acronym of Chumash, Tehillim and Tanya). On Simchat Torah one should complete the Torah portion of Vezot HaBracha until the end and begin the portion of Bereishit with the portion of that day.
Cooking
One should cook all the food for Shabbat in such a way that it’s ready to eat before Shabbat begins, in keeping with the laws of Eiruv Tavshillin.
Shabbat Bereishit and Isru Chag
Friday night and Shabbat, 24 Tishrei, Oct 25 and 26
According to the Chassidic saying, “The way one sets himself up on Shabbat Bereishit, is how his entire year will go.”
Candle-lighting
Candle lighting is at 6:26. The candles should be lit from a pre-existing flame. One should recite only the regular blessing on Shabbat candles.
Kabbalat Shabbat
Kabbalat Shabbat begins with Mizmor LeDavid (Psalm 29) according to Chabad custom, and with Mizmor Shir LeYom HaShabbat (Psalm 92) according to Nusach Asheknaz. One should recite Shalom Aleichem and Eshet Chayil as usual.
Shabbat Mevorchim
As on every Shabbat Mevorchim, it is the Chabad custom to recite the entire book of Tehillim before Shacharit and to have a Chassidic farbrengen on Shabbat afternoon.
Farbrengen
The Lubavitcher Rebbe would lead a farbrengen starting on Yom Tov after Mincha and continuing on into the night. This was to draw the holiness of the Yom Tov into the rest of the year. It was customary at this farbrengen to sing all of the songs of the holy Rabbeim. The Rebbe would encourage everyone to wash and eat bread at these farbrengens. When the Yom Tov led into Shabbat, the farbrengen was often held towards the end of Shabbat.
VeYa’akov Holach Ledarko
In many communities, including Chabad, it is customary for the Gabbai to bang on the bima after Ma’ariv and announce: “VeYa’akov Holach Ledarko - And Yaakov went on his way”[81] at the end of both the Simchat Torah and Shabbat Bereishit services. This indicates that the Yom Tov season has finished and that it is now time to actualize one's resolutions and “go” in the way of Torah and mitzvot.
● Shabbat ends at 7:18 pm.
● We do not say Tachanun for the rest of the month of Tishrei[82]
Wishing you a Gut Mo’ed, a Good Yom Tov, and a Shabbat Shalom. May Klal Yisrael be blessed with a good year in every way!
Copyright 2024 by Rabbi Aryeh Citron
[6] Ta'amei HaMinhagim, page 355, ot 812
[7] See ibid, Mishnah Berurah 664:1 and Brachot 3b
[9] See Piskei Teshuvot 664:1.
[10] Shibolei HaLeket, Siman 371
[11] Sefer HaMinhagim Chabad
[12] Sicha of Hoshana Rabbah 5747, ot 27
[13] Sukkah 44b
[14] See Tosfot (D.H. Lo ikla on Sukkah 43b) as to why the calendar was arranged to prevent Hoshanah Rabbah from coinciding with Shabbat while no arrangement was made to prevent the first day of Rosh Hashanah from coinciding with Shabbat.
[16] See Rambam, Kiddush HaChodesh, 7, 1 and Shulchan Aruch, O.C. 428:1.
[17] See here for a discussion of the spiritual significance of this law.
[18] Otzar Minhagei Chabad, page 334 based on the custom of the Rebbe Rashab
[19] O.C. 664
[21] Eliyahu Rabbah 664:3
[22] Levush, See Sukkah 45a..
[23] Tiv HaKehillah by Rav Gamliel Rabinowitz
[24] Piskei Teshuvot, 664, note 26, citing Likutei Maharich and others
[25] Shulchan Aruch HaRav, 297, 6
[26] See Piskei Teshuvot 665, note 2
[28] Sefer HaMinhagim Chabad
[29] Minhag Yisrael, vol. 3, page 184 quoting the Ge’ulat Yisrael
[30] Zera Kodesh by the Ropshitzer Rebbe
[31] The Alter Rebbe in his Siddur does not specify that only the rabbi of the community should make the eiruv on behalf of the community. Dayan Raskin, in his Siddur Rabeinu HaZakein im Tziyunim (pg. 488), points to the Shela who says that it is proper for everyone to make his eiruv on behalf of the entire community.
[32] See Shulchan Aruch HaRav 527:21 and 22
[33] See Mishnah Berurah, 527:22 and Kaf HaChaim, 48. The Alter Rebbe does not cite this view. See here.
[34] Piskei Teshuvot, 17
[35] Kad HaKemach cited in Taamei HaMinhagim
[36] See Mishnah Berurah, 263:23
[37] Mishnat Chassidim, Sukkah 12, 9
[38] Kaf HaChaim, 668, 11 in the name of the Arizal
[39] Sefer HaMinhagim, Chabad
[40] See Sukkah 47b.
[41] Mishnah Berurah, 668:7
[42] See sources quoted in Kaf HaChaim 668:5.
[43] Derech HaChaim, quoted in Shaar HaTziyun, ibid., 8
[44] Sefer HaMinhagim Chabad, see Likutei Sichot, vol. 9, page 227, note 17
[45] See Piskei Teshuvot, 668, note 3.
[47] Hayom Tov, 21 Tishrei
[48] Mishnah Berurah 668:12
[49] Ta'amei HaMinhagim, page 247
[50] Sefer HaMinhagim Chabad regarding Yom Kippur
[51] See Torat Menachem vol. 46 page 343 that Chassidim would customarily mention the Rabbe’im whom they knew at Yizkor.
[53] See Shulchan Aruch HaRav 114:1 and below.
[55] Shulchan Aruch HaRav 114:1
[56] Shulchan Aruch HaRav ibid.
[57] Sefer HaMinhagim Chabad
[58] Mishlei 6:23
[59] Torat Menachem, 5748 vol. 1 page 296 and on
[61] Mishnah Berurah, 669:11, in the name of the Maharik
[62] Piskei Teshuvot, 669:1 in the name of Rav Shlomo Kluger
[63] Zohar, Parshat Pinchas 256b.
[64] Halichot Shlomo, vol. 2, 12:9
[65] Ibid. 10
[66] Siddur HaRav, see Kaf HaChayim 669:3.
[67] Sefer HaSichot, 5704, pg. 36
[68] Sefer HaMinhagim Chabad, see Kaf HaChaim, 669:33
[69] Minhag Yisrael Torah, pg. 207
[70] Likutei Sichot 19, page 371 and note 6
[71] Sicha of the Previous Lubavitcher Rebbe
[72] See Kaf HaChaim 669:11.
[74] Ta’amei HaMinhagim
[75] In a letter dated 6 Tishrei 5748 (1987) and printed in Torat Menachem, 5748 vol. 1 page 96 and on
[78] Ta’amei HaMinhagim
[79] Elya Rabbah
[80] Rama 669, Mishnah Berurah 8
[81] Gen. 32:2
[82] HaYom Yom, 9 Tishrei
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