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Chapter 16: After the festival

1. Isru Chag:[1]

A. The name:[2]

The day after each of the three Holidays is called Isru Chag.[3] The name Isru Chag derives from the verse “Isru Chag Baavosim Ad Karnei Hamizbeiach”. This means to say that this day is to be attached [i.e. Isru] to the Holiday itself, and by doing so the verse considers him to have built an Altar and sacrificed on it an offering. For this reason, the following customs are relevant on Isru Chag:

                                                                                                

B. Increasing in eating and drinking on Isru Chag:[4]

One is to increase a little in eating and drinking on Isru Chag, the day after each of the three festivals.[5]

 

C. Fasting on Isru Chag:[6]

It is forbidden to fast on Isru Chag, the day after each of the three festivals.[7] Even a Chasan and Kallah which are getting married on Isru Chag [as they follow the customs of Sefirah only after Rosh Chodesh] are not to fast that day.[8] Similarly, a child may not fast on his parent‘s Yartzite that falls on Isru Chag.[9]

Summary: One is to increase a little in eating and drinking on Isru Chag. Even a Chasan and Kallah on the day of their wedding may not fast on this day. Similarly, a child may not fast on his parent‘s Yartzite.

Q&A Do the customs of Isru Chag apply also on the night after [i.e. Motzei] Isru Chag? Some Poskim[10] write that the customs of Isru Chag [increasing in food and drink] apply also to the night after, which is Motzei Isru Chag.[11]   Is one to wear Shabbos clothing on Isru Chag? Some Poskim[12] rule that one is to wear Shabbos clothing on Isru Chag.[13]

Sparks of Kabbalah:[14] The Arizal taught that on the day after Yom Tov, Isru Chag, a ray of the Holiday still shines.

 

2. Tachanun:[15]

Tachanun is omitted from Davening from Erev Yom Kippur until the beginning of the month of Cheshvan.

Tzidkascha: The prayer of Tzidkascha is not recited on the Shabbos between Erev Yom Kippur and the month of Cheshvan.

3. The laws of Mashiv Haruach Umorid Hageshem:

A. General law:[16]

What is the request of Mashiv Haruach? The purpose of the prayer of Mashiv Haruach is not to request for rain. This request only begins in the month of Cheshvan with the request of Vesein Tal Umatar Levracha. It is rather an introductory prayer of appeasement to Hashem prior to beginning the request, as prior to asking for rain at its proper time we appease Hashem through mentioning His power of descending rain.

Where it is said in Shemoneh Esrei:[17] The statement of Mashiv Haruach is recited in the second blessing of Shemoneh Esrei [i.e. Mechayeh Hameisim].[18]

When does one begin to say it?[19] Mashiv Haruach Umorid Hageshem is recited beginning from Musaf of Shemini Atzeres. On Shemini Atzeres prior to the silent Musaf the Chazan announces Mashiv Haruach Umorid Hageshem and it is then recited in the Musaf prayer and every prayer thereafter.

Until when is it to be said? Mashiv Haruach Umorid Hageshem is recited until, but not including, Musaf of the 1st day of Pesach. Those which Daven the Nusach of Arizal/Sefarad, omit Mashiv Haruach and begin reciting Morid Hatal from the silent prayer of Musaf of the 1st day of Pesach. The Chazan thus announces prior to the silent prayer of Musaf “Morid Hatal.” Those however who follow Nusach Ashkenaz still say Mashiv Haruch Umorid Hageshem by the silent Musaf of Pesach and only begin to omit with the repetition of the Chazan by Musaf and all prayers thereafter.

B. If one forgot to say Mashiv Haruach-Nusach Arizal/Sefarad-Said Morid Hatal:[20]

One who [Davens Nusach Arizal or Sefarad, and] during the rainy season [accidently] mentioned Morid Hatal [as is normally said in the summer months] instead of Morid Hageshem, does not need to repeat [the blessing, or Shemoneh Esrei].[21]

Remembered before concluding the blessing of Mechayeh Hameisim:[22] The above law applies even if he did not yet complete the blessing[23] [of Mechayeh Meisim, nevertheless he is not to retract to recite Morid Hageshem, and is rather to continue with the conclusion of Mechayeh Hameisim]. [He is not even to say it in the area that he remembered and continue from there.[24]]

C. If one forgot to say Mashiv Haruach-Nusach Ashkenaz-Did not say Morid Hatal:[25]

One who [Davens Nusach Ashkenaz and thus] does not recite Morid Hatal [in the summer months], if Morid Hageshem was omitted in the rain season [i.e. from Musaf of Shemini Atzeres], then he must repeat Shemoneh Esrei.[26] This applies even if he recited the words Mashiv Haruach, but omitted the words Morid Hageshem [or Morid Hatal].[27]

Remembered right away:[28] One is only required to return to the beginning of Shemoneh Esrei if he already concluded the blessing of Mechayeh Meisim and began saying the next blessing [even the first word of “Ata”] One must repeat from the beginning irrelevant to where in the prayer they remembered their omission. Similarly, if one remembered only after concluding the entire prayer, he must repeat the Davening. If, however, one remembered prior to saying Hashem’s name in the blessing of Mechayeh Meisim, then he is to say Morid Hageshem in the place that he remembers and continue from where he left off. [If he already said Hashem’s name, then he is to finish the blessing and say Morid Hageshem prior to beginning the words of the blessing of Ata Kadosh. The same applies] if he only remembered after concluding the blessing of Mechayeh Meisim but before beginning the next blessing [even the first word of Ata], then he is to say it there. If, however, he already began even the first word of the next blessing he must return to the beginning of the prayer, as explained above.

If one is in doubt if he said Mashiv Haruach:[29] If one who Davens Nusach Ashkenaz is in doubt if they mentioned Morid Hageshem, then for the first 30 days after Shemini Atzeres [until 22/23[30] Kisleiv] we assume it was omitted, and hence follow the same ruling as one who omitted it.[31]

4. Saying Vesein Tal Umatar Levaracha:

A. When does one begin saying Vesein Tal Umatar?[32]

Eretz Yisrael: Those who live in Eretz Yisrael begin saying Vesein Tal Umatar Levracha starting from Maariv of the 7th of Marcheshvan.

Diaspora: Those living in the Diaspora begin saying Vesein Tal Umatar on the 60th day past the beginning of Tekufas Tishrei. [Practically, it is to be said from the night before the 5th of December, and in years with 29 days in February, then the year before, it is said from the night before the 6th of December.[33] This year [5778/2017] it is begun to be said in the Diaspora on Monday night, the eve of the 5th of December, 17th of Kisleiv.]

B. Until when is it said?[34]

Vesein Tal Umatar is recited until the start of Pesach.

C. If one said it prior/post its allowed time:[35]

If one said Vesein Tal Umatar Levracha during the summer, outside of its allowed time, which is between Pesach and 7th Cheshvan [in Eretz Yisrael] or 5th December [in the Diaspora], there is a difference in law between Eretz Yisrael and the Diaspora.

Eretz Yisrael:[36] In Eretz Yisrael, if one said Vesein Tal Umatar after Pesach, [during the summer[37], which is any time between Chol Hamoed Pesach and the 7th of Marcheshvan[38]], one is required to go back and repeat from the beginning of Bareich Aleinu. If one already concluded Shemoneh Esrei, then he must repeat it from the beginning.

Diaspora-between Pesach and Shemini Atzeres:[39] In the Diaspora, if one said Vesein Tal Umatar after Pesach, [during the summer[40], which is any time between Chol Hamoed Pesach and Shemini Atzeres], then if one is in a country that as a whole does not need rain during the summer, it follows the same ruling as Eretz Yisrael, and one must go back to Bareich Aleinu or repeat Shemoneh Esrei. If, however, one’s country as a whole requires rain even during the summer months, then one who said Vesein Tal Umatar during those months is not required to go back and repeat from the beginning of Bareich Aleinu.[41] Nevertheless, if one wills, he may repeat the Shemoneh Esrei as a Tefilas Nedava.[42]

Diaspora-between Shemini Atzeres and the 7th of Cheshvan: If one asked for rain after Sukkos, prior to the 7th of Marcheshvan, according to Admur and other Poskim, Shemoneh Esrei is to be repeated. See Q&A!

Diaspora-between 7th of Cheshvan and 5th of December:[43] In those countries [that in general need rain after Sukkos[44] and that’s when their rain season begins[45]], if one said Vesein Tal Umatar after the 7th of Cheshvan, prior to the 5th of December, he is not required to go back, or repeat Shemoneh Esrei. [This applies even if his country is not currently in need of rain, such as it already rained plenty, so long as it is a general time that the country needs rain.[46] If, however, the country is not yet in need of rain, then Shemoneh Esrei is to be repeated if rain was mentioned prior to the 5th of December.[47]] Nevertheless, if one wills he may repeat the Shemoneh Esrei as a Tefilas Nedava.[48]

If one mistakenly said Vesein Tal Umatar between Shemini Atzeres and the 7th of Marcheshvan, is he to repeat Shemoneh Esrei? Some Poskim[49] rule that one who said Vesein Tal Umatar after Sukkos, prior to the 7th of Marcheshvan in Eretz Yisrael, or prior to the 5th of December in the Diaspora, is not required to repeat Shemoneh Esrei.[50] This applies whether in Eretz Yisrael or the Diaspora.[51] From majority of Poskim[52], however, it is evident that one must repeat the prayer if Vesein Tal Umatar was recited prior to the 7th of Cheshvan, whether in Eretz Yisrael, and certainly in other lands, and so practically rule some of today’s Poskim[53].[54] Practically, according to Admur, the prayer is to be repeated.[55]

D. Forgot to say Vesein Tal Umatar:[56]

One who forgot to say Vesein Tal Umatar during the period that it is to be said [which is in Eretz Yisrael between the 7th of Marcheshvan and Pesach, and in the Diaspora between the 5th/6th of December and Pesach] is required to repeat Shemoneh Esrei.[57] The following is the ruling regarding one who remembered in middle of Shemoneh Esrei that it was not yet said:

Remembered prior to beginning Teka Beshofar:[58] [If one remembered prior to saying Hashem’s name in Bareich Aleinu, then he is to say it in the place of remembrance.[59]] If one remembered [after saying Hashem’s name in Bareich Aleinu[60], or after completing the blessing of Bareich Aleinu, but] prior to beginning [the first word[61] of] Teka Beshofar, he is to say it there.[62]

Remembered after beginning Teka Beshofar:[63] If one only remembered after beginning the blessing of Teka Beshofar, prior to [finishing the blessing of] Shomeia Tefila, then he is not required to return [to Bareich Aleinu] and rather he is to say it in the blessing of Shomeia Tefila [prior to “Ki Ata Shomeia”].[64]

Remembered after Shema Koleinu prior to beginning Ritzei:[65] If one remembered after concluding the blessing of Shomeia Tefila, but prior to beginning Ritzei, then he is to say Vesein Tal Umatar [Livracha[66]] and then [immediately] begin Ritzei.[67]

Remembered after beginning Ritzei:[68] If one only remembered after beginning Ritzei, then [if one remembered] prior to taking steps back at the conclusion of Shemoneh Esrei, then he is to return to Birchas Hashanim [i.e. Bareich Aleinu]. If he already [completed Shemoneh Esrei and] took three steps back, he must return to the beginning of Shemoneh Esrei. Furthermore, even if he did not yet take three steps back but has already recited the [second] verse of Yiyu Leratzon at the end of Shemoneh Esrei, he must return to the beginning.[69]

Chart for one who remembered that he did not say Vesein Tal Umatar:

Area of Shemoneh Esrei	The Law
Prior to Hashem’s name in Bareich Aleinu	Go back to the words Vesein Tal Umatar
Prior to Teka Beshofar	Say it there
Prior to Hashem’s name in Shema Koleinu	Say it there
After saying Ritzei	Go back to Bareich Aleinu
After saying 2nd Yehi Ratzon	Repeat Shemoneh Esrei.

E. If one is in doubt as to if he said Vesein Tal Umatar:[70]

If one is in doubt as to whether he recited Veisein Tal Umatar, then if he is within the 30 days from when it was begun to be said [within 30 days after the 7th of Cheshvan in Israel, and within thirty days after the 5th of December in the Diaspora] we assume that he did not say it, and it thus follows the same law as one who omitted it.[71] After the passing of thirty days, we assume that he said it, and hence he is not to go back and repeat it.[72]

From Eretz Yisrael to Diaspora If an Israeli traveled to the diaspora before the 7th of Marcheshvan is he to begin reciting Vesein Tal Umatar on the 7th of Marcheshvan in the diaspora?[73] If an Israeli traveled to the diaspora before the 7th of Marcheshvan it is disputed amongst Poskim as to whether he is to begin reciting Vesein Tal Umatar Livracha upon the arrival of the 7th of Marcheshvan. Some Poskim[74] rule that if he plans to return to Eretz Yisrael within the year, then he is to recite Vesein Tal Umatar starting from the 7th of Marcheshvan as is done in Eretz Yisrael, his hometown.[75] If, however, he does not plan to return to Eretz Yisrael until after the passing of a year, [and certainly if he has decided to move to the Diaspora] then he is to recite it only starting from the 5th of December.[76] Other Poskim[77], however, rule a traveler is to always follow the area that he is currently in irrelevant of when he plans to return, and hence he does not begin to recite Vesein Tal Umatar until the 5th of December [or until he returns to Eretz Yisrael[78]].[79] This applies once he leaves the air space of Israel, even if he will be midflight from Israel during nightfall of the 7th of Marcheshvan.[80] Practically, he is not to recite Vesein Tal Umatar in the blessing of Bareich Aleinu, but is to recite it in Shomeia Tefila starting from the 7th of Marcheshvan until the 5th of December.[81] If he is Chazan, then in his repetition of Shemoneh Esrei, he is to recite Vesein Bracha as is said in the Diaspora and not recite Vesein Tal Umatar at all.[82] [There is no need for him to avoid being Chazan due to this reason.[83]] If he returns to Eretz Yisrael before the 5th of December, then he is to begin reciting it in Bareich Aleinu as soon as he returns.[84] If one forgot to mention it between the 7th of Marcheshvan and the 5th of December while in the Diaspora, he is not required to repeat Shemoneh Esrei.[85]

If one traveled from Eretz Yisrael to the Diaspora between the 7th of Marcheshvan and the 5th December, is he to continue to say Vesein Tal Umatar in the Diaspora? If one traveled from Eretz Yisrael to the Diaspora between the 7th of Marcheshvan and the 5th December, he is to continue to say Vesein Tal Umatar in the Diaspora.[86] This applies even if he traveled on the night of the 7th of Marcheshvan and Davened Maariv beforehand.[87] If he is Chazan, he is to recite Vesein Tal Umatar in his private prayer, however, in his repetition of Shemoneh Esrei, he is to recite Vesein Bracha as is said in the Diaspora.[88] [There is no need for him to avoid being Chazan due to this reason.[89]]   From Diaspora to Eretz Yisrael If one traveled to Israel before the 7th of Marcheshvan, is he to begin reciting Vesein Tal Umatar on the 7th of Marcheshvan?[90] If one traveled from the diaspora to Israel before the 7th of Marcheshvan it is disputed amongst Poskim as to whether he is to begin reciting Vesein Tal Umatar Livracha upon the arrival of the 7th of Marcheshvan. Some Poskim[91] rule that if he plans to return to the Diaspora within the year, then he is to recite Vesein Tal Umatar starting from the 5th of December as is done in the Diaspora, his hometown. If, however, he does not plan to return to the Diaspora until after the passing of a year, then he is to recite it starting from the 7th of Marcheshvan.[92] Other Poskim[93], however, rule a traveler is to always follow the area that he is currently in irrelevant of when he plans to return, and hence he begins to recite Vesein Tal Umatar on the 7th of Marcheshvan.[94] Practically, he is to recite Vesein Tal Umatar in the blessing of Bareich Aleinu starting from the 7th of Mar Cheshvan, just like they do in Eretz Yisrael.[95] If, however, he returns to the Diaspora prior to the 5th of December, he is to stop reciting it.[96] If one forgot to mention it between the 7th of Marcheshvan and the 5th of December while in Eretz Yisrael, he is not required to repeat Shemoneh Esrei.[97]   Does one who traveled from the Diaspora to Eretz Yisrael between the 7th Marcheshvan and 5th December begin to say Vesein Tal Umatar in Eretz Yisrael? This matter is subject to the same dispute mentioned in the previous Q&A. Practically, one who traveled from the Diaspora to Eretz Yisrael between the 7th Marcheshvan and the 5th of December is to begin saying Vesein Tal Umatar in Bareich Aleinu as soon as he arrives to Eretz Yisrael.[98] However, some Poskim[99] rule that one should say it in Shomeia Tefila.

F. Tashlumin if forgot to say:[100]

If one forgot to recite Vesein Tal Umatar Levracha, and only remembered by the time that the next prayer arrived, then he is to Daven the next prayer of Shemoneh Esrei twice, with the second Shemoneh Esrei being the prayer of Tashlumin.

Tashlumin if omitted Vesein Tal Umatar by Mincha of Erev Shabbos:[101] If one forgot to recite Vesein Tal Umatar in Mincha of Erev Shabbos and only remembered by Maariv of that night, then it is disputed as to whether he is to Daven Maariv a second time as Tashlumin.[102] Practically, this dispute has not been arbitrated and hence on Friday night he is not to Daven Maariv a second time at all, even as a Nedava.[103]

5. What is one to do with the Sechach and Daled Minim after Sukkos?

A. The Sukkah-Sechach, Walls, Floor, & Decorations:[104]

After Sukkos one is not required to bury the wood used for Sechach and it may be used and benefited from for any purpose that one desires.[105] [The same applies for the walls of the Sukkah and the decorations, that they are permitted in benefit and may be used for any purpose that one desires.] Nevertheless, it is proper to beware not to use the Sechach for a belittling matter, as this is disrespectful to the Mitzvah that was performed with it. [Some have the custom to burn the Sechach used for the Sukkah in order to prevent it from being used for any other matter.[106] This is a mere stringency.[107] Others throw the Sechach into a river.[108] Others save the Sechach to use for next year.[109] Regarding throwing the Sechach in the garbage-See Q&A!]

Not to step on the Sechach:[110] It goes without saying that one may not trample on the Sechach in order not to do a belittling act with it. [Thus, one is to protest against those who discard the Sechach in an area that people walk and trample on it.[111]]

Eating and sleeping in the Sukkah during the year:[112] After Simchas Torah there is no need to make any recognition of the Sukkah’s invalidation and one may continue to eat and sleep in it if he chooses, [so long as he does not intend to do so for the Mitzvah[113]].

Q&A When is the Sukkah to be taken down after Sukkos?[114] One is to take down the Sukkah [immediately[115]] after Sukkos in order to show that the Sukkah construction was purely for the sake of the Mitzvah.   May one save the Sechach to reuse next year?[116] It is permitted and even proper to save the Sechach to reuse the same Sechach for the following year’s Sukkah in order to reuse it for a Mitzvah purpose. If one does not desire to save the Sechach, may he throw it in the garbage? Yes.[117] However it is proper not to place it together with all the other garbage and it is rather to be placed in a separate pile.[118] Likewise, it is not to be discarded in an area that people walk and will trample over it.[119] May the walls of the Sukkah be used for a belittling matter?[120] It is proper not to perform a belittling matter even with the walls of the Sukkah. They are hence not to be thrown directly into the garbage. It is permitted to use them for a non-belittling use. May the ground area where the Sukkah stood be used for a belittling matter, such as to store garbage, or build a bathroom?[121] It is debated amongst the Poskim[122] as to whether the floor of the Sukkah may be used for a belittling matter during the year.   Is one permitted to use Sechach for the sake of starting a bonfire? Yes.[123]

B. The Daled Minim:

Letter of the law:[124] Prior to the start of Shemini Atzeres, it remains forbidden to receive any benefit from the Esrog [or other Daled Minim, and hence it is forbidden to eat the Esrog, or smell the Hadassim, unless one made a Tnaiy prior to the start of Sukkos[125]].[126] This applies even if [one has already concluded fulfilling the Mitzvah[127] and even] if the Daled Minim have become invalid. In Eretz Yisrael, the Daled Minim become permitted in benefit [after nightfall of] Shemini Atzeres. However, in the Diaspora, the Daled Minim remain forbidden in benefit also on Shemini Atzeres. However, after Shemini Atzeres, with the start of Simchas Torah, the four species of the Lulav, Esrog, Hadassim, and Aravos become permitted in benefit, and one may use it for any purpose of his liking, including for eating [i.e. the Esrog] and smelling [i.e. the Hadassim].[128] This, however, is with exception to when Simchas Torah falls on Sunday, in which case it is disputed amongst Poskim[129] as to whether one must wait until Motzei Simchas Torah in order to benefit from the Daled Minim, and in a time of need one may be lenient.[130] [Despite the above allowance of benefit, there are various customs and matters of Hiddur regarding the specific usages that one should make with the Daled Minim, as will now be explained.]

Hiddur-Saving the Daled Minim:[131] On Motzei Yom Tov one is to take the Lulav together with the other species and place it in a special area for safekeeping. One is to place it within view as through seeing it and remembering the Mitzvah one will merit to be saved from any suffering or stress. One may not take the Daled Minim and throw them in the garbage being that they hint to a very holy and sublime matter. [Many are accustomed to save the Daled Minim until Pesach in which they are then burned together with the Chametz.[132]]

Hiddur-Hadassim for Havdalah:[133] Preferably, for the blessing of Besamim by Havdalah, one is to use a spice which its blessing is Borei Minei Besamim.[134] Such spices include Mor [clove and cinnamon[135]]. One may add to this spice other spices of a different blessing and say on the entire bundle the blessing of Minei Besamim.[136] It is proper to add to this spice the Hadassim used during Sukkos[137] in order to add another mitzvah to its use.[138] [This however is not the widespread custom.[139]]

Aravos to bake the Matzos:[140] Some have the custom to use the Aravos of the Lulav as fuel in the opening of the oven, for baking the Matzos.

Esrog jelly:[141] Some are accustomed to make Esrog jelly from the Esrog of the Daled Minim. The jelly is consumed on the night of the 15th of Shevat which is the Rosh Hashanah for trees. The consumption of this Esrog jelly is a Segula for women to have an easy birth. [Some[142] are accustomed to also save the Esrog jelly to be eaten on Shavuos.]

C. The Aravos for Hoshanos:

Some Poskim[143] rule that it is forbidden to benefit from the Aravos after it is used for the Mitzvah [for that entire day] unless one made a stipulation beforehand. It is, however, permitted to discard the Hoshanos of the Lulav[144] [to the garbage] although some Poskim[145] rule that the Hoshanos may not be stepped on. Some have the custom to save the Aravos which were hit on Hoshanah Rabbah and use them as fuel to burn the Chametz on Erev Pesach.[146] Others are accustomed to save them for use of fuel to bake the Matzos.[147] [Others are accustomed to throw the Aravos on top of the Aron.[148] Others negate this custom.[149] The Rebbe was not accustomed to throw the Aravos on top of the Aron.[150] Others are particular to save the Aravos as a good omen and Segula as explained next.[151] Based on this it is proper not to burn all the Aravos on Erev Pesach in order so some are saved for the Segula.[152]]

Segulos: The Aravos are a Segula for safety during travel[153], for being saved in a time of danger[154], for being saved from fear[155] and frightening dreams[156]. Some[157] write that cooking the Aravos and drinking the water is a Segula for having children.

May one discard the Daled Minim or Hoshanos in the garbage if he does not wish to save them? If one desires to discard the Daled Minim or Hoshanos, they are to be placed in a separate bag and then placed in the garbage.[158] They may not be entered directly into the garbage as all other trash.[159]

6. Shabbos Bereishis:

Its effect on the entire year:[160] The Rebbe Rayatz stated in the name of the Alter Rebbe and in name of the Baal Shem Tov that Shabbos Bereishis, which is the first Shabbos of the year which follows the holiday season, has ability to effect one’s entire year. In his words “The way one stands on Shabbos Bereishis, so is drawn onto the entire year.” On this Shabbos there is a light of Chochmah which shines and this light extends to every day of the year, and all its important events, general and personal, including: Shabbos, Yomim Tovim, Hachnasas Lecheder, Bar Mitzvahs, etc. All these events receive from the light of Shabbos Bereishis.[161] The decrees that were written on Rosh Hashanah, sealed on Yom Kippur, and packaged on Hoshanah Rabbah, do not leave for shipment until Shabbos Bereishis.[162]

Yaakov Halacha Ledarko:[163] On Motzei Shabbos Bereishis we pronounce “Yaakov Halacha Ledarko,” that Yaakov Avinu has begun his journey. 

Kiddush between 6-7: See next!

 

When do we change the mantel on the Bimah and Aron from white to colored?[164] Some Chassidic communities are accustomed to leave the white Paroches on the Aron and Bimah until after Simchas Torah, and some leave it until after Shabbos Bereishis. The custom in 770 is to leave the white Paroches on the Bimah and Aron until after Simchas Torah.[165]

7. Not to make Kiddush during the seventh hour:[166]

A. The Halacha:

Some[167] are careful to avoid saying Kiddush during the first hour of the night[168], (which is during the 7th hour past midday).[169] Rather, they recite Kiddush either prior to nightfall, or after an hour into nightfall. It has already been explained that initially one is to recite Kiddush immediately upon returning from Shul even if it is still day [and is prior to the first hour of the night].[170] [Today, however, that the custom is to Daven Maariv after nightfall, and hence one only returns home within the first hour of night, therefore, those who beware not to make Kiddush during the first hour are to delay Kiddush until the end of the first hour. Practically, the Chabad custom is to avoid making Kiddush throughout the 7th hour after midday, as brought above.[171] This applies likewise in Eretz Yisrael.[172] Other communities however are not accustomed to avoiding this, especially in Eretz Yisrael.[173] The Rebbe was very careful not to make Kiddush in the 7th hour.[174]]

B. How to calculate the 7th hour:[175]

Ruling of Admur in Shulchan Aruch: According to the ruling of Admur in the Shulchan Aruch [brought above] and other Poskim[176], the 7th hour is always the first hour of the night of Shabbos, which is the 7th Zmaniyos hour past the midday of the current day.[177] Accordingly, on every Shabbos one is to avoid saying Kiddush within an hour into Shabbos[178], as the seventh hour past the real midday is always the start of Shabbos. Other Poskim[179] however argue on this calculation. Practically, the custom does not follow the above calculation of Admur, as explained next. 

Final ruling-Custom:[180] The custom is to calculate midday and the seventh hour as 60-minute hours throughout all times of the year and in all places.[181] Likewise, the custom is to calculate the 7th hour from the average Chatzos [Chatzos Haemtzai] as opposed to the real Chatzos. [Chatzos Haamiti].[182] Thus, the time of midday and the 7th hour remains the same throughout the year in all areas and does not fluctuate with summer/winter.[183] In general, the average Chatzos is at 12:00 pm. Accordingly, the practical custom is to avoid saying Kiddush from 6:00-7:00 throughout all times of the year and in all places [except for when DSL is active].[184] Nevertheless, in many countries, due to the change of time zone, the average Chatzos is before or after 12:00. For this reason, the custom in Eretz Yisrael is to view the average Chatzos as 11:40, and hence avoid Kiddush from 5:40-6:40.[185] However some Rabbahnim[186] negate this matter, and state one is to always follow 12:00 p.m. as Chatzos irrelevant of his time zone, and hence avoid Kiddush from 6:00-7:00 in all places. One is to follow his community’s custom in this regard. The custom in N.Y. is to avoid Kiddush between 6:00-7:00 and in Israel to avoid Kiddush between 5:40-6:40. Thus, this entire matter of adherence is only in the winter, when 6:00-7:00 falls after the entrance of Shabbos, and not in the summer when 6:00-7:00 falls before the entrance of Shabbos.

Daylight savings time:[187] During those months in which DST is active, the 7th hour of the day is pushed up one hour, and hence one is to avoid making Kiddush from 7:00-8:00, [or in Israel from 6:40 -7:40].[188]

Summary: Some are careful to avoid saying Kiddush during the 7th sixty-minute hour past the average midday and so is the Chabad custom. In New York this is between 6:00-7:00 pm throughout the year, except for when DST is active in which case it is between 7:00-8:00. In Eretz Yisrael, this is between 5:40-6:40 pm throughout the year except for when DST is active in which case it is between 6:40-7:40. Some Rabbahnim however rule one is to always avoid Kiddush from 6:00-7:00 in all places. One is to recite Kiddush either prior to this time, or afterwards. Initially one is to recite Kiddush immediately upon returning from Shul and hence if he arrives home before the start of this time he should hurry and make Kiddush beforehand.  Q&A Does the above custom apply also against making Kiddush on white wine? Yes.[189] Those who are careful to avoid Kiddush during the 7th hour avoid it with all forms of wine, irrelevant of color. Does the above custom apply also against making Kiddush on bread? Yes.[190] Those who are careful to avoid Kiddush during the 7th hour, avoid doing so even over bread. If one made Kiddush before the 7th hour, may he continue drinking wine throughout the 7th hour? Yes.[191]   May one who is particular to normally avoid Kiddush in the 7th hour recite Kiddush during the 7th hour for the sake of guests? No.[192] However, some Poskim[193] are lenient in this matter and rule that if there are hungry guests at the table then the Mitzvah of Hachnasas Orchim will protect him of any danger. Are those who are particular to avoid Kiddush in the 7th hour of Shabbos to avoid it also on Yom Tov?[194] No. There is no need to avoid making Kiddush during the 7th hour on Yom Tov.[195]

____________________________________________________

[1] Admur 429:17

[2] Admur 429:17; Sukkah 45b

[3] Admur ibid; Rama 429:2

[4] Admur 429:17; Rama 429:2; Sukkah 45b based on second explanation of Rashi ibid [according to his 1^st explanation, the Mitzvah is to increase on Yom Tov itself, and not the next day]

[5] The reason: Anyone who attaches [Lit. Issur which means bound] the day after the festival to the festival itself with eating and drinking, meaning through increasing slightly in eating and drinking the day after the Holiday, and thus makes that day attached [Lit. Tafal which means secondary, or attached] to the Holiday itself, the verse considers him to have built an Altar and sacrificed on it an offering. This is based on the verse that states “Isru Chag Baavosim Ad Karnei Hamizbeiach”. Meaning to say that when one makes an Issur, a secondary day, to the festival, then Baavosim, it is considered as if he brought large and fat animals to the altar. For this reason, the custom is in these provinces to increase a little in eating and drinking on the day after each of the three festivals. [Admur ibid; Sukkah ibid]

Other reasons: Some write that the celebration of Isru Chag began in Eretz Yisrael in order to show some sign of festivity on the second day of the festival of the Diaspora. This then spread to the Diaspora itself, on their Isru Chag. Alternatively, it corresponds to the sacrifices which were able to be eaten for two days and one night. [Sdei Chemed Kelalim Alef 154] Alternatively it is in memory of the pilgrimage which would return home on Isru Chag. [Glosses of Chasam Sofer 429]

^[6] Admur 429:17; M”A 429:8

^[7] Custom or prohibition? The above prohibition however is only a custom, however from the letter of the law there is no prohibition to fast, although one who refrains from doing so is praised. [Admur ibid; M”A 429:8] This however only applies to the day after Pesach and Sukkos, however on the day after Shavuos from the letter of the law it is forbidden to fast. [Admur 429:18] The reason for this is because on the night of Isru Chag of Shavuos all the sacrifices of the pilgrimage were offered in the Temple, and it was thus made a festival. [494:19; Seemingly according to this also Erev Pesach should be forbidden from the letter of the law, being that all the peach sacrifices were brought then. However, in 429:10 it is not mentioned in the list of days that are prohibited from the letter of the law to fast. Vetzaruch Iyun. The practical ramification is in whether one may make up a Taanis Chalom on that day.]

A Taanis Chalom: It is certainly permitted to fast a Taanis Chalom on Isru Chag, as even o9n Shabbos it is permitted. Nevertheless, Tzaruch Iyun if such a fast requires a second fast as a Kaparah.

[8] Admur ibid; M”A 573:1

[9] Admur ibid; Rama 429:2 regarding all days of Nissan; See also Rama 568:9

Fasting on the Yartzite of parents on other days in Nissan: From here it is implied that one may fast on a Yartzite on the remaining days of Nissan. This is unlike the Rama 429:2 which rules a Yartzite fast may not be done at all during Nissan. Admur in 429 omits this ruling of the Rama.

[10] Ashel Avraham of Butchach 429

[11] The reason: As this is similar to Kodshim in which the night follows the day in terms of the burning of the offerings from the sacrifice. [ibid]

[12] Torah Leshma 140; Darkei Chaim Veshalom 524

[13] The reason: This is done in order to actively show the continued Holiness of the festival that is relevant to this day, and so one does not treat it like a regular weekday. [Torah Leshma ibid]

[14] Torah Leshma 140

[15] Siddur Admur; Custom brought in Magen Avraham 669:1; Shaareiy Teshuvah 131:15; Seder Hayom [in end of section regarding Sukkos]; Kneses Hagedola; Peri Chadash 131:6 [entire month of Tishrei]; Chesed Leavraham Mayan 2:45

Background: The Seder Hayom [from the year 1600] brings that Tachnun is omitted until the end of Tishrei because it is a month filled with Holidays and joyous events. We have 4 different holidays and were given a time of forgiveness in this month. He therefore writes it is improper to show any sadness after having experienced all these lofty matters of the month, and rather one is to rejoice in it. [See Admur 429:8-9 regarding the month of Nissan]

Ruling of Admur in Shulchan Aruch: In 624:13 Admur rules that Tachanun is omitted between Yom Kippur and Sukkos being that it is days of rejoicing. No mention is made regarding after Sukkos.

Other Opinions: Some Poskim rule that the custom is to recite Tachanun after Sukkos. [Shaareiy Teshuvah ibid; Ashel Avraham Butchach 131]

[16] Admur 114:1

[17] Admur 114:1; Michaber 114:1; Tur 114; Mishneh Brachos 33a

[18] The reason: The reason the Sages instituted the mentioning of rain in the blessing of Michayeh Meisim is because rain contains similarities to the resurrection, as just as the resurrection gives life to the world, similarly rain gives life to the world. [Admur ibid; Tur ibid; Yerushalmi Brachos 5:2; Tanis 1:1; Rav Yosef in Brachos 33a]

[19] Admur 114:1; Michaber 114:1; 668:2

[20] Admur 114:6

[21] Admur ibid; Michaber 114:5; Rambam Tefila 10:8; Rif Taanis; Tosafos Brachos 29b; Rosh Brachos 4:14; Yerushalmi beginning of Taanis

The reason: As although the dew [i.e. Tal] which he mentioned never stops [and is hence not in need of his prayers, unlike rain], nevertheless, mentioning it is considered a praise to Hashem just as is the mention of rain, as just as rain gives life to the world so too the dew gives life to the world, as through it the produce is blessed. (In fact, in a number of instances, the Sages referred to dew as the dew of resurrection. It is for this reason that there are people who mention the praise of dew throughout all the days of the summer in order so if one forgets to say Morid Hageshem during the rainy season, they retain a Chazakah [status quo] that Morid Hatal was recited, as they are accustomed to say in the summer, and thus they do not need to repeat Shemoneh Esrei.) [Admur ibid, parentheses in original; M”A 114:7; Taz 114:11; Beis Yosef 114]

[22] Admur ibid in parentheses; Implication of Beis Yosef 114 as brought in P”M 114 A”A 7; See Chikrei Halachos 7/11 that this matter is in truth unclear from the Poskim, and hence Admur placed it in parentheses.

Other opinions: Some Poskim write that according to the Michaber one is required to go back so long as he did not finish the blessing. [P”M ibid]

[23] Meaning even he did not yet say Hashem’s name in the concluding blessing.

[24] Implication of Admur ibid as evident with the contrast ruling in Admur 114:7 for Nusach Ashkenaz

[25] Admur 114:6

[26] Admur 114:6; Michaber 114:5; Brachos 29a; Yerushalmi beginning of Taanis; Poskim in previous footnotes

[27] Admur ibid in parentheses

The reason: Although the world cannot sustain itself without wind, nonetheless, it is not considered giving life to the world as is the rain and dew [and hence one does not fulfill his obligation by mentioning wind instead of rain or dew]. [Admur ibid in parentheses]

[28] Admur 114:7; Michaber 114:6;

[29] Admur 114:10; Michaber 114:8

[30] This depends on if we count Shemini Atzeres as the 1^st day or not. Vetzaruch Iyun.

[31] Prior to the conclusion of the 30 days one is not to repeat the beginning of the blessing of Michayeh Meism until … Morid Hageshem for a total of 90x in order to make for oneself a status quo that he has now regulated himself to say it and hence no longer needs to go back in case of doubt, as there are opinions who argue on this ruling and hence one ends up entering himself into a dispute if he does not remember if he said it prior to the 30 days concluding.

[32] Admur 117:1

[33] See Piskeiy Teshuvos 117:1 footnote 1

[34] Admur 117:2

[35] Admur 117:1 and 3; Michaber 117:2-3

[36] Admur 117:3; Michaber 117:3; Rambam 10:8 and Taanis 3a regarding Morid Hageshem

[37] Michaber ibid

[38] See Q&A that according to Admur and other Poskim this applies even after Sukkos, before the 7^th of Cheshvan, although other Poskim argue.

[39] Admur 117:1; Michaber 117:2; Rama 117:2; Rosh 4:10

[40] Michaber ibid

[41] The reason: As some Poskim rule that such lands may ask for rain in Bareich Aleinu, even in the summer. [2^nd opinion in Admur ibid; Rashi Taanis 10a; Machzor Vitri 24; Ravaya Taanis 848]

[42] Admur ibid; Michaber ibid

[43] Admur 117:1; Mateh Moshe 1:141; Elya Raba 117:3; Radbaz 6:2; Olas Tamid 117:3; Kneses Hagedola 117:4; Soles Belula 117:1; Birkeiy Yosef 117:3; Beir Heiytiv 117:6; Tehilah Ledavid 117:1-2; Biur Halacha 117:1 “Hatzerichim”; Kaf Hachaim 117:8; Ketzos Hashulchan 21:8; Poskim in Piskeiy Teshuvos 117:4 footnote 33

Other opinions: Some Poskim rule that all countries in the Diaspora are to repeat Shemoneh Esrei prior to the 5^th of December. [Maharikash, brought in Birkeiy Yosef ibid and Kaf Hachaim ibid, in argument against the Radbaz]

[44] Admur 117:1 “these lands whose planting season is in Tishrei, need rain after Sukkos otherwise the seeds that were planted will be destroyed”; Peri Chadash 117, brought in Beir Heiytiv 117:6; Mamar Mordechai 117:8; Biur Halacha 117 “Hatzerichim”; Tehilah Ledavid 117:1-2; Kaf Hachaim 117:8 that so is implication of all Poskim ibid, unlike Beir Heiytiv

[45] Ketzos Hashulchan 21:8

[46] Ketzos Hashulchan 21:8 footnote 21 in implication of Admur ibid who does not make any such differentiation; Implication of Rosh, brought in M”A 117:4 and Machatzis Hashekel ibid; Biur Halacha 117:1 “Hatzerichin”; Piskeiy Teshuvos 117:4

Other opinions: Some Poskim question that perhaps the above law that one does not have to repeat only applies if there is currently a drought in the country, and it is in need of rain, otherwise, he must repeat Shemoneh Esrei, even though it is currently the rain season in his country. [M”A 117:4 in implication of Michaber 117:2]

[47] Implication of Admur ibid who writes the ruling of not repeating Shemoneh Esrei to only “these countries” and these countries refer to “these lands whose planting season is in Tishrei, need rain after Sukkos, otherwise the seeds that were planted will be destroyed”, hence implying that countries that do not need rain after Sukkos, one must repeat Shemoneh Esrei prior to the 5^th of December; See also Ketzos Hashulchan 21:8 “a country whose rain season is at that time”; Peri Chadash 117, brought in Beir Heiytiv 117:6; Mamar Mordechai 117:8; Biur Halacha 117 “Hatzerichim”; Tehilah Ledavid 117:1-2; Kaf Hachaim 117:8 that so is implication of all Poskim ibid, unlike Beir Heiytiv;

Other opinions: Some Poskim rule that all countries are exempt from repeating Shemoneh Esrei between the 7^th of Cheshvan and the 5^th of December. [Beir Heiytiv 117:6 that so is implication of Mateh Moshe 1:141, Radbaz 6:2-58, Olas Tamid 117:3, Kneses Hagedola 117, [However see Mamar Mordechai 117:8 and Kaf Hachaim 117:8 who argues on Beir Heiytiv]; Toras Chaim 3:3 [Maharchash-Rav Chaim Shabsi of Salunki, Greece 1600] brought in Rav Akiva Eiger 117; Toras Chaim Sofer 117:6; Piskeiy Teshuvos 117:4]

[48] Admur ibid; Rama 117:2

[49] Toras Chaim 3:3 [Maharchash-Rav Chaim Shabsi of Salunki, Greece 1600] brought in Rav Akiva Eiger 117; Tehilah Ledavid 117:1-2; Toras Chaim Sofer 117:6; Orchos Chaim Spinka 117:1; Rav SZ”A in Halichos Shlomo 8:18; Or Letziyon 2:7-31; Yabia Omer 5:15; 10:10; The following Rishonim rule that one may even initially ask for rain in Eretz Yisrael from after Sukkos: Ritva.

[50] The reason: As after Sukkos it is no longer a Siman Kelala to have rain, and thus we begin saying Mashiv Haruach, and only when it’s a Siman Kelala do we make one repeat Shemoneh Esrei. [Toras Chaim ibid; Tehilah Ledavid ibid; Toras Chaim Sofer ibid]

[51] Poskim ibid

Does this apply in all countries that don’t need rain before the 7^th of Marcheshvan? Some of the Poskim ibid imply that their ruling applies in all countries, as there is no country in which rain is a Siman Kelala after Sukkos. This is also implied from the fact they plainly state that in all the Diaspora there is no need to repeat Shemoneh Esrei without making any differentiation. [See Toras Chaim and Toras Chaim Sofer ibid] However, the Tehilah Ledavid ibid implies that this ruling only applies to lands that need rain after Sukkos, and not to all lands.

[52] See Michaber 117:1 and 117:3; Admur 117:1; Mateh Moshe 1:141; Elya Raba 117:3; Radbaz 6:2; Olas Tamid 117:3; Kneses Hagedola 117; Beir Heiytiv 117:6; Biur Halacha 117:1 “Hatzerichim”; Ketzos Hashulchan 21:8; 28:7 [That if said Vesein Tla Umatar on 6^th of Marcheshvan in Eretz Yisrael, must Daven Tahslumin at night.]

Background: So is implied from Setimas Haposkim who do not state that after Sukkos, before 7^th of Cheshvan, has a different status: See Michaber 117:1 “In the rain season one must say Vesein Tal Umatar and in…Eretz Yisrael one begins from the 7^th of Cheshvan.” Then in Michaber 117:3 “If one asked for rain in the summer months he must repeat”; So also rules without making a differentiation all other Poskim who record this Halacha. In addition, it is clearly evident from the following Poskim that prior to the 7^th of Cheshvan one must repeat Shemoneh Esrei, as they rule that in the Diaspora Bedieved one need not repeat Shemoneh Esrei if he said Vesein Tal Umatar prior to the 5^th of December. However, they stipulate that this only applies after the 7^th of Cheshvan, hence implying that if it was said before the 7^th of Cheshvan then it needs to be repeated: So rules: Admur 117:1; Mateh Moshe 1:141; Olas Tamid 117:3; Kneses Hagedola 117; Elya Raba 117:3; Beir Heiytiv 117:6; Biur Halacha 117:1 “Hatzerichim”; Ketzos Hashulchan 21:8

[53] Chazon Ish in Dinim Vehanhagos 4:26; Lehoros Nasan 7:5; Avnei Yashpei 1:16; Koveitz Mibeis Levi 17:99 in name of Rav Wozner

[54] The reason: Possibly the reason is as follows: a) Once the Sages made their Takana not to say Vesein Tal Umatar before the 7^th of Cheshvan, Shemoneh Esrei must be repeated if one made a mistake, as although it is not a Siman Kelala, since in majority of the summer it is a Siman Kelala, therefore they did not differentiate in their decree. [See Admur 114:5 for a similar ruling regarding one who said Mashiv Haruach after Pesach when it is still the rain season] b) Perhaps it is a Siman Kelala to have rain fall on the pilgrims returning from Jerusalem! Now, although we said before that if an entire country needs rain in the summer, then Bedieved if one requested in the summer he does not need to repeat, and the same should seemingly apply here, that if the country needs rain after Sukkos they should not need to repeat, seemingly that was only said regarding countries with a summer rain season, while those with a winter rain season, must wait until the 7^th of Cheshvan. Vetzaruch Iyun!

[55] See Admur 117:1; Unedited Sicha of 7^th of Cheshvan 1986 [printed in Hisvadyus 1986 1 p. 509] “It is forbidden to ask for rain prior to the 7^th of Cheshvan and if one does so he does not fulfill his obligation and must repeat the prayer”; However, in the tape of this Sicha the Rebbe stated that there is a question in what to do if one did so, and did not give a final ruling on the subject.

Background: See Admur 117:1 “The same applies if in these lands an individual made a mistake and asked for rain from the 7^th of Cheshvan and onwards, he is not required to repeat” Thus, clearly implying that before the 7^th he must repeat, unlike the ruling of the former Poskim who say no one has to repeat starting from after Sukkos. This is furthermore implied from the fact Admur ibid limits the ruling of the Mateh Moshe to only “these lands”, hence proving that not being a Siman Kelala is not enough and there has to actually be in need for rain. This defies the entire reason of logic of the lenient Poskim.

[56] Admur 117:5; Michaber 117:5; Brachos 29; See Piskeiy Teshuvos 117:6

[57] Admur 117:4; Michaber 117:4; Brachos 26b

[58] Admur ibid; M”A 117:5; Tur 114; Ravayah Taanis 846, brought in Rosh beginning of Taanis; Levush 117:6; Makor Chaim of Chavos Yair 117:4-5; Shaareiy teshuvah 117:5 in name of Elya Raba117:9; Noda Beyehuda 9; Machazik Bracha 117:2; P”M 117 M”Z3; Beir Heiytiv 117:8; Chayeh Adam ; Derech Hachaim; Birchas Habayis 40:36; Aruch Hashulchan 117:6; Kaf Hachaim 117:34 in name of Ben Ish Chaiy, Beis Oveid, Chesed Lealafim; Toras Chaim Sofer 117:10; See Piskeiy Teshuvos ibid footnote 49

Other opinions: Some Poskim rule that he is not to say it there, but rather wait to say it until Shema Koleinu. [M”B 117:15; Biur Halacha 114:6 “Belo” in name of Rishonim; Mamar Mordechai 117:9; Kitzur SHU”A 19:2; Shulchan Hatahor 117:6]

If one purposely skipped the saying of Vesein Tal Umatar: If one intentionally skipped the saying of Vesein Tal Umatar Livracha, despite knowing its Halachic requirement and remembering to say it, then some Poskim rule but he is required to repeat from the beginning of Shemoneh Esrei. [1^st opinion in Admur 104:4; 114:9; M”A 104:6; Bach 10:6] Other Poskim, however, rule that it suffices for him to return to the beginning of the blessing. [2^nd opinion in Admur 104:4; Taz 104:3; Olas Tamid 104:11] According to all, if you do not return right away to the beginning of the blessing and rather continued from the mistake, then he must return to the beginning of Shemoneh Esrei. [Admur ibid]

[59] See Piskeiy Teshuvos 117:6 that initially one is to go back to Vesein Tal Umatar and continue from there, although if he did not do so, and simply said it in the area of remembrance, then it remains valid.

[60] Ashel Avraham Butchach 117; Orchos Chaim Spinka 117:4; Teshuvos Vehanhagos 2:58; Piskeiy Teshuvos 117:6

[61] See Admur 114:5

[62] The reason: As by saying it in this area it is considered as if he is saying it in Birchas Hashanim, as explained in 114:7. [Admur ibid] There it is explained that so long as one has not yet begun the next blessing the previous blessing is not considered to have been concluded regarding these additions that must be recited and invalidate the prayer if omitted. However, regarding those additions that do not invalidate the prayer when omitted, the conclusion of the previous blessing ends that blessing even prior to beginning the next blessing, and hence one may no longer recite the non-invalidating additions once one has completed the blessing. [Admur 114:7]  

[63] Admur ibid; Michaber ibid; Gemara ibid

[64] The reason: The reason that Vesein Tal Umatar may be recited in Shema Koleinu, and not Mashiv Haruach, is because Mashiv Haruach is a praise of G-d and has no relation with Shomei Tefila [and therefore if it was not said according to Nussach Ashkenaz, then one must return to the beginning of Shemoneh Esrei, as stated in 114]. [Admur ibid; M”A 117:6; Beis Yosef 114; Tosafos Brachos 29a; Talmidei Rabbeinu Yona Brachos 19b]

What comes first, Vesein Tal Umatar, Aneinu, personal prayers: Vesein Tal Umatar is to be recited first before anything else, such as Aneinu on a fast day, [or personal prayers] being that it is more severe, as if it is not said at all one is required to repeat Shemoneh Esrei, and therefore it is proper to precede it. [Admur ibid; Rama 117:5; M”A 117:7; Abudarham]

[65] Admur ibid; Michaber 117:5

If one remembered after saying the words Baruch Ata Hashem: Some Poskim rule that he should conclude Lamdeini Chukecha, and then resume with Vesein Tal Umatar and conclude Shomeia Tefila. [M”B 114:32] Other Poskim, however, rule that he is not to do so. See Piskeiy Teshuvos ibid and 114:9; Ketzos Hashulchan 47 footnote 7

[66] Kitzur SHU”A 117:6; Ben Ish Chaiy Beshalach 18; Kaf Hachaim 117:37; See Piskeiy Teshuvos ibid footnote 53

[67] The reason: As by saying it in this area it is considered as if he is saying it in Shomeia Tefila. [Admur ibid] As explained in the previous footnote.

[68] Admur ibid; Michaber ibid; Rambam Tefilla 10:9; Rosh Brachos 4:14

[69] The reason: As the saying of this verse represents a removal of his mind from saying any more supplications, and his prayer has concluded, as explained in M”A 422:2. [Admur ibid]

[70] Admur 114:10 regarding Mashiv Haruach and the same applies for Vesein Tal Umatar Levracha [Kaf Hachaim 117:32]

[71] The reason: As until the pass of 30 days [90 prayers] of the recital of the new addition we assume one said the usual wording that he was accustomed to say until that point, unless he knows for certain that he recited the correct dialect. [ibid]

Reciting it 90x: Prior to the conclusion of the 30 days one is not to repeat the beginning of the blessing of Michayeh Meism until … Morid Hageshem for a total of 90x in order to make for oneself a status quo that he has now regulated himself to say it and hence no longer needs to go back in case of doubt, as there are opinions which argue on this ruling and hence one ends up entering himself into a dispute if he does not remember if he said it prior to the 30 days concluding. [Admur 114:11]

[72] If he did not Daven some of the days within the 30 days: The above law applies even if there were a few days in-between in which he did not say it, such as he did not Daven at all, his Chazaka is not weakened, being that he said it for majority of the days. [Admur ibid]

[73] See Beir Heiytiv 117:4; Kaf Hachaim 117:11; M”B 117:5; Piskeiy Teshuvos 117:3

[74] Peri Chadash 117:2 [brought in Beir Heiytiv and M”B ibid]; Maharikash in Erech Lechem 117  [even if does not plan to return during rain season, he does not mention a difference in the law if he does not plan to return until years later]; Halachos Ketanos 1:74 in name of Maharikash; Radaz 5:55 [that if plan to return during rainy season, or if he has a wife and children in Israel, then is to say]; See Shalmei Tizbur p. 128; P”M 117 M”Z 1 in name of Peri Chadash ibid; Gloss of Rav Akiva Eiger 117 [Hachadashos]; Shulchan Hatahor 117:3; Toras Chaim Sofer 117:3; Igros Moshe 2:102; Dvar Yehoshua 2:14; Mishneh Shlomo 1:7; Vayeishev Moshe 1:102

[75] The reason: As since he lives in Eretz Yisrael, he needs the benefits that the rains bring him there. [See Vayeishev Moshe 1:102]

[76] Peri Chadash ibid; P”M ibid; See other Poskim ibid in previous footnote [Maharikash, Halachos Ketanos, Radbaz] who do not explicitly make this differentiation and simply state that he is to say like Eretz Yisrael

[77] Birkeiy Yosef 117:5 in name of Maharaz Guto and Mahari Malko 67 and many other Gedolim in negation of Radbaz and Peri Chadash ibid [however see M”B ibid who understands them differently]; Dvar Shmuel 323; Kesher Gudal 16:13; See Shalmei Tzibur p. 129; Beis Oved 2; Beir Chaim 5 [of Rav Shmuel Vital]; Chesed Lealafim 117:14; Makor Chaim 117; Ketzos Hashulchan 21:10; Rebbe in Likkutei Sichos 19:464 [brought in Shulchan Menachem 1:77] brings like the opinion of Chida and that so rule majority of Achronim; Hiskashrus; Both opinions are brought in M”B 117:5 without a clear arbitration; See Birur Halacha 117:1; Rivivos Efraim 4:255

[78] See Beir Moshe 7:117 and Teshuvos Vehanhagos 2:55 that if he plans to return to Eretz Yisrael before the 5^th of December, he may begin saying it in the Diapsora

[79] The reason: As the request of rain is a personal need, and hence each person should request based on whether it is needed at that time in his current location. [Dvar Shmuel ibid] Alternatively, a single person is not to ask for rain alone until the congregation in his area begins to ask. [Birkeiy Yosef ibid] Perhaps this is due to Lo Sisgodedu. [Rebbe ibid]

[80] Birkeiy Yosef 117:8 Kesher Gudal 16:10; Shalmei Tzibur p. 129; Beis Oved 4; Chesed Lealafim 117:14; Kaf Hachaim 117:14; See however Piskeiy Teshuvos 117:3 and footnote 25 in name of Poskim that if he will be in an area without a Jewish community, then he may say like Eretz Yisrael.

[81] See Admur 117:1; Suggestion of Rebbe in Likkutei Sichos 19:464 [brought in Shulchan Menachem 1:77]; Dinim Vihanhagos of Chazon Ish 4:26; Orchos Rabbeinu 1:84; Sefer Eretz Yisrael of Rav Tukichinsky that so is Sefaradi custom; Ruling of Divrei Yoel; Divrei Yatziv 1:68; Mishneh Halachos 5:28; Cheshev Haeifod 3:7; Shevet Halevi 10:22; Kaneh Bosem 1:10; Rav SZ”A in Halichos Shlomo 8:19 and Yom Tov Sheiyni Kehilchaso 10 footnote 8; Piskeiy Teshuvos 117:3; See Ishei Yisrael 23:37; Hiskashrus 644 p. 18

[82] Birkeiy Yosef 117:8; Kaf Hachaim 117:12; Ketzos Hashulchan 21:10; Hiskashrus; See Kesher Gudal 16:14; Shalmei Tzibur p. 129; Beis Oved 5

[83] Rav SZ”A in Yom Tov Sheiyni Kehilchaso 10 footnote 8; Mishneh Halachos 11:80-81; Piskeiy Teshuvos 117:3

[84] In such a case, he is to recite it according to all, either due to the first opinion, or the second opinion.

[85] Divrei Yatziv ibid; Minchas Yitzchak 10:9; Yechaveh Daas ibid; Piskeiy Teshuvos ibid [see there footnote 29 that some suggest Davening again as a Nedava]

[86] Birkeiy Yosef 117:5; Kesher Gudal 16:9; Shalmei Tzibur p. 129; Beis Oved 3; Chesed Lealafim 117:14; Shaareiy Teshuvah 117:4; Kaf Hachaim 117:13; Ketzos Hashulchan 21:10; Piskeiy Teshuvos 117:3

The reason: Once he has started he is not to stop, as it seems like a mockery. [Birkeiy Yosef ibid]

If one moves with his family to the Diaspora: If one moves with his family to the Diaspora between the 7^th of Marcheshvan and the 5^th of December, some write that he is to stop saying Vesein Tal Umatar in such a case. [Yayin Tov 35; Beir Moshe 7:117; See Piskeiy Teshuvos ibid]

[87] Implication of Poskim ibid; Piskeiy Teshuvos ibid footnote 17

[88] Birkeiy Yosef 117:8; Kaf Hachaim 117:12; Ketzos Hashulchan 21:10; Hiskashrus; See Kesher Gudal 16:14; Shalmei Tzibur p. 129; Beis Oved 5

[89] Rav SZ”A in Yom Tov Sheiyni Kehilchaso 10 footnote 8; Mishneh Halachos 11:80-81; Piskeiy Teshuvos 117:3

[90] See M”B 117:5

[91] Peri Chadash 117:2 [brought in Beir Heiytiv and M”B ibid]; Maharikash in Erech Lechem 117  [even if does not plan to return during rain season, he does not mention a difference in the law if he does not plan to return until years later]; Halachos Ketanos 1:74 in name of Maharikash; Radaz 5:55 [that if plan to return during rain season, or if he has a wife and children in Israel, then is to say]; Shalmei Tizbur p. 128; P”M 117 M”Z 1 in name of Peri Chadash ibid; Gloss of Rav Akiva Eiger 117 [Hachadashos]; Shulchan Hatahor 117:3; Toras Chaim Sofer 117:3; Igros Moshe 2:102; Dvar Yehoshua 2:14; Mishneh Shlomo 1:7; Vayeishev Moshe 1:102

[92] Peri Chadash ibid; P”M ibid; See other Poskim ibid in previous footnote [Maharikash, Halachos Ketanos, Radbaz] who do not explicitly make this differentiation and simply state that he is to say like Eretz Yisrael

[93] Birkeiy Yosef 117:5 in name of Maharaz Guto and Mahari Malko 67 and many other Gedolim in negation of Radbaz and Peri Chadash ibid [however see M”B ibid who understands them differently]; Dvar Shmuel 323; Kesher Gudal 16:13; Shalmei Tzibur p. 129; Beis Oved 2; Beir Chaim 5 [of Rav Shmuel Vital]; Chesed Lealafim 117:14; Makor Chaim 117; Ketzos Hashulchan 21:10; Rebbe in Likkutei Sichos 19:464 [brought in Shulchan Menachem 1:77] brings like the opinion of Chida and that so rule majority of Achronim; Hiskashrus; Both opinions are brought in M”B 117:5 without a clear arbitration; See Birur Halacha 117:1; Rivivos Efraim 4:255

[94] The reason: As the request of rain is a personal need, and hence each person should request based on whether it is needed at that time in his current location. [Dvar Shmuel ibid; Birkeiy Yosef ibid]

[95] Divrei Yatziv 1:68; Betzeil Hachochma 1:62; Shevet Halevi 10:22; Kaneh Bosem 1:10; Birur Halacha 117; Piskeiy Teshuvos 117:3

[96] Divrei Yatziv ibid; Shraga Hameir 7:148; Minchas Yitzchak 10:9; Piskeiy Teshuvos ibid; Some Poskim rule that in such a case he is to recite it in Shomeia Tefila while in the Diaspora. [Yechaveh Daas 1:73; ]; Other Poskim rule that if he plans to return to the Diaspora before the 5th of December, he is to recite it in Shomeia Tefila even while in Eretz Yisrael [Beir Moshe 7:117; Teshuvos Vehanhagos 2:55; Rav SZ”A in Halichos Shlomo 8:19; Mishneh Shlomo 1:7 in name of Tzchebiner Rav that if they plan to return before Pesach, they should ask like Diaspora; Vayeishev Moshe 1:102]

[97] Divrei Yatziv ibid; Minchas Yitzchak 10:9; Yechaveh Daas ibid; Piskeiy Teshuvos ibid [see there footnote 29 that some suggest Davening again as a Nedava]

[98] Divrei Yatziv ibid; Shraga Hameir 7:148; Minchas Yitzchak 10:9; Piskeiy Teshuvos ibid

[99] Beir Moshe 7:117; Teshuvos Vehanhagos 2:55

[100] Admur 108:17; M”A 108:16;

[101] Admur 108:17; Michaber 108:11; Ketzos Hashulchan 28:7

[102] Some Poskim [1^st opinion in Admur ibid; Tosafos Brachos 26b; Tur in name of Rebbe Yehuda] rule he is not required to repeat Shemoneh Esrei as Tashlumin, as in any event the reason behind for why he must repeat the Shemoneh Esrei will not be rectified, as he will not recite Yaaleh Veyavo in the Tashlumin Shemoneh Esrei. Other Poskim [2^nd opinion in Admur ibid; Rabbeinu Yona Brachos 4; Rosh Brachos 4:2; Tur in name of Sages of Province] however rule that since he did not fulfill his Mincha prayers it is considered as if he did not Daven Mincha at all, and he thus must Daven Maariv twice. [Admur ibid; M”A 108:15; Taz 108:11; See Siach Hasadeh Shaar Brachos 4:68; Eretz Tzevi 24; Chikrei Halachos 7 p. 61]

[103] Ketzos Hashulchan 28:7; Sor rule regarding Yaaleh Veyavo: Shaareiy Teshuvah 108:17; M”B 108:36; See Likkut Dinei Rosh Chodesh 6 footnote 29 regarding if one can be Yotzei with Meiyn Sheva

The reason: As one cannot Daven a Nedava on Shabbos. [Ketzos Hashulchan ibid footnote 20]

[104] Admur 638:19; Taz 21:2; M”B 638:24; See Admur 21:2 regarding Tzitzis; Piskeiy Teshuvos 638:9

[105] The reason: As Sechach after Sukkos has the status of Tashmishei Mitzvah and not Tashmishei Kedusha. [Piskeiy Teshuvos 638:9 footnote 37]

[106] Seder Hayom Motzei Sukkos p. 96; Bikurei Yaakov 638:19; Aruch Hashulchan 638:12; Ben Ish Chaiy Vezos Habracha writes the custom is to save the Sechach for fueling the fire used for Hagalas Keilim on Erev Pesach; Piskeiy Teshuvos 638:9

The Rebbe’s custom: The custom of Beis Harav is to burn the Sechach in close proximity to the festival. [See Reshimos Hayoman p. 266; Ohalei Lubavitch p. 166; Hiskashrus Simchas Torah]

[107] Seder Hayom Motzei Sukkos ibid

[108] Likkutei Maharich Seder Shemini Atzeres

[109] See Q&A!

[110] Admur ibid; M”A 638:9; M”B 638:24

[111] M”B ibid

[112] Rama 666:1

[113] See Taz and M”A ibid

[114] Seder Hayom Motzei Sukkos p. 96

[115] Nitei Gavriel 103:5 and so is implied from Seder Hayom ibid

[116] Seder Hayom Motzei Sukkos p. 96

[117] See Admur ibid that it does not require Geniza. However see M”B 21:6 that one may not throw it in the garbage. See next footnote

[118] See Admur ibid that it is not to be belittled. See M”B ibid that one may not throw it in the garbage. Thus, one is to place them in a separate bag out of respect for the Mitzvah and not have them lay together with all the other garbage. See Darkei Chaim Veshalom 793 that the Aravos may not be thrown in the garbage in a way of belittlement.

[119] M”B ibid

[120] M”B 21:6 in name of Peri Megadim

[121] Piskeiy Teshuvos 638:9

[122] See Minchas Elazar 1:15; Divrei Malkiel 6:10; Teshuros Shaiy 1:177

[123] It is only forbidden to use Sechach for belittling purposes. It is clear from the Poskim that using it to start a fire is not considered a belittling purpose, and on the contrary so is even recommended to be done with the Aravos to help bake the Matzos, and so is also customarily done with the Lulav. It is definitely no more for belittlement than the accustom practice of turning the esrog into jelly which is then eaten.

[124] Michaber 665:1; Rebbe Yochanon in Sukkah 46b; See Admur 649:20

[125] See Michaber 665:2; Admur 649:20

[126] The reason: As the Esrog has been designated for the Mitzvah for all seven days. [Michaber ibid]

[127] M”B 665:1

[128] Michaber ibid; See Biur Halacha 665:1 “Esrog”; Chazon Ish 49:14; Piskeiy Teshuvos 665:1 footnote 2

[129] Michaber ibid mentions the lenient opinion as Stam, and the second opinion as Yeish Osrium

[130] Elya Raba 665:2; M”B 665:6

[131] Seder Hayom Motzei Sukkos p. 96; Chida in Kikar Laeden “It is implied from the Yerushalmi that they would save the Lulav, and so is done by elder Rabbanim that they save the Daled Minim as a Segula”; Yifei Lalev 2 664:15 “One is to place it by the entrance of his home as a safety guard”

[132] See Piskeiy Teshuvos 664 footnote 27; Using the Daled Minim to burn the Chameitz is mentioned in Admur 445:12 only regarding the Aravos of Hoshanos and not regarding the Daled Minim. However, he does mention using the Aravos of the Lulav for fueling the Matzah baking, as brought next.

Chabad custom: The custom of the Rabbeim was to burn the Lulav sometime after Sukkos, and not wait until Erev Pesach. [See Reshimos Hayoman p. 266; Ohalei Lubavitch p. 166; Hiskashrus Simchas Torah] It is said, however, that this was not the Rebbe’s custom, and he would indeed save the Daled Minim for burning on Erev Pesach. [Hiskashrus ibid]

[133] 297:3

[134] Admur ibid; M”A 297 [Hakdama]; M”B 297:1

The Reason: As today the custom is to always say Minei Besamim on all spices by Havdalah. Hence in order to say this blessing on its proper spice, it is best to initially use a spice which receives this blessing. [Admur ibid; M”A ibid]

Using three bundles of Besamim: Based on Kabala one is to take three bundles of Besamim for the blessing. [Kaf Hachaim 297:2]

[135] Seder 11:3 [that these spices are Minei Besamim]; M”B 197:1 [“either use the Mor or the clove for Besamim”]; So is the custom of the world to use these spies for Besamim seemingly due to this reason that its blessing is Minei.

Background: There is a dispute as whether the blessing for clove and cinnamon is Asher Nasan Reich Tov Bapeiros, or Borei Atzei Besamim. We therefore say Borei Minei Besamim on these spices to fulfill the obligation according to all. [Seder ibid] Vetzaruch Iyun why this option was omitted from Admur ibid and only Mor was mentioned [unlike the M”B ibid who mentions both options]. Perhaps one can say that since in truth there is a dispute as to the correct blessing of the cinnamon and clove and it is only due to lack of choice that we say Minei Besamim over it, therefore there is no advantage of using this spice for the Minei Besamim over any other spice, as even by these spices the Minei Besamim is not the correct blessing and there is thus no Halachic advantage. On the other hand, however perhaps since the final ruling is that we say Minei Besamim on these spices therefore it is better to use them for Havdalah rather than use other spices which receive a different blessing as by the other spices one is actively uprooting the blessing that he is normally required to recite over it, while by the cloves he is saying the correct blessing as brought in practical Halacha. Vetzaruch Iyun. In any event this would certainly explain the ruling of the M”B ibid as well as the widespread practice of using specifically cloves or cinnamon for Besamim, as they are the only alternative to Mor that actually receive the blessing of Minei at all times.

[136] 297:3

[137] See Kaf Hachaim 297:2 and 28 [based on Eitz Chaim] that one should use the Hadassim used on Friday night based on Kabala.

[138] 297:6

Background:

Some opinions rule it is a Mitzvah to say a blessing on Motzei Shabbos over the Hadassim used for the Mitzvah [of Lulav], as since one used it for one Mitzvah it is to be used for another Mitzvah. Now although the Hadass by now is dry and hence does not smell very much, nevertheless it still retains some smell. Others however rule it is better to use other spices which contain strong smell, rather than to use a Hadass which its smell is fading. Practically the custom in these countries is like the latter opinion. Nevertheless, it is proper to also place the Hadassim near the other spices of which one says on them Minei Besamim or Atzei Besamim and hence is to smell both of them, fulfilling his duties according to both opinions. [ibid] Seemingly based on this wording Admur does not hold that these Hadassim lose their Atzei Besamim status, as rules M”A 297:3, Vetzaruch Iyun.

Ruling of Kabala: Based on Kabala there is mystical meaning behind using a Hadass for Besamim on Motzei Shabbos. [Brought in Beis Yosef 297]

How to hold the Hadassim: The Hadassim are to be held the way that they grew from bottom to top. [M”A 297]

[139] See Peri Megadim 297 A”A 3 which says not to place the Hadass with the other spices as one is to initially say a designated blessing on each spice.

The Chabad custom: In one case, an individual received a directive from the Rebbe to use the Hadassim that he received from the Rebbe, for Besamim. [Likkutei Sichos 19:569; See Otzer Minhagei Chabad 233 that this instruction was given several times]

^[140] 445:12; Mahrail Erev Pesach p. 48; Mahariy Viyal 191 and 193; Chok Yaakov 445:3

[141] Alef Hamagen 660:7; Yifei Laleiv 2 664:15; Likkutei Maharich; See Kesubos 61a; Midrash Raba Vayikra 37b

The Chabad custom: Some individuals received a directive from the Rebbe to use the Esrog to make jelly. [See Otzer Minhagei Chabad 233 that this instruction was given several times]

[142] Mishmeres Shalom 44

[143] Michaber 664:9 in name of Yeish Mi Sheomer; Hagahos Maimanis in name of Yireim

The reason: As it has been designated for the Mitzvah for that entire day. [Michaber ibid]

[144] Michaber 664:8

[145] Michaber 664:8 in name of Yeish Mi Sheomer; Hagahos Ashri in name of Or Zarua

[146] Admur 445:12; Or Zarua p. 84; Rokeaich 19; Maharil Erev Pesach p. 48; Mahrashal; 87; Chok Yaakov 445:3

The reason: The reason for this is because anything used to do one mitzvah it is proper to do with it another Mitzvah. [Admur ibid; 21:1]

[147] Rama 664:9 that so is custom in order to add a Mitzvah; Maharil; Rav Yaakov Viyaal

[148] Maharsham 4:53; Malbushei Yom Tov [on Levush] 664:1; Bikurei Yaakov 664:16; See Piskeiy Teshuvos 664 footnote 24

[149] Darkei Chaim Veshalom 793 as the Aravos end up being discarded in a belittling manner after the Holiday when they are cleaned from the Aron.

[150] Otzer Minhagei Chabad p. 340 “At times he placed them in his Siddur, at times he placed them on the chair, and at times he simply left them on the floor.”

The Rebbe’s custom: The custom of Beis Harav is to burn the Hoshanos in close proximity to the festival. [See Reshimos Hayoman p. 266; Ohalei Lubavitch p. 166; Hiskashrus Simchas Torah]

[151] Tanya [Kadmon] 86 “It is an old custom that each person takes the Aravos used for Hoshanos to his house and places it near his bed out of dearness for the Mitzvah.”; Menoras Hamaor 3:4 “The Aravos of Hoshanos have a special Segula for safety during travel”

[152] See Alef Lamagen 660:7; Piskeiy Teshuvos 664 footnote 27

[153] Menoras Hamaor ibid

[154] Lekutei Tzevi in name of Over Oreiach that in a time of danger one is to remember the area that the Aravos are kept and remember “Hoshia Na”.

[155] Kaf Hachaim 664:60 in name of Sefer Hamidos [Rav Nachman of Breslov]

[156] Yifei Laleiv 2 664:15

[157] Likkutei Maharich

[158] See Michaber 664:8 “The Arava of the Lulav, although it is thrown…” thus implying it may be thrown out regularly. However see Machatzis Hashekel 21:1, M”B 21:6, and Kaf Hachaim 21:5 that one may not throw it in the garbage. See also Michaber ibid that nevertheless one is not to step on them. One must conclude that they may not be thrown in the garbage in a belittling manner, however, they may be placed into a separate bag out of respect for the Mitzvah and not have them lay together with all the other garbage. See Darkei Chaim Veshalom 793 that the Aravos may not be thrown in the garbage in a way of belittlement.

[159] Machatzis Hashekel 21:1, M”B 21:6, and Kaf Hachaim 21:5

[160] Sefer Hasichos 5704 p. 44; 5705 p. 65 [in name of the Alter Rebbe, and that the Mittler Rebbe discusses this in length]; 5707  p. 80; 5710 14^th Tishrei, printed in Sefer Hamamarim 5711 Melukat p. 59 [in name of Alter Rebbe who received it from his teachers]; Likkutei Sichos 1:1; 2:449 in name of Tzemach Tzedek; 10:190; 20:556; Hisvadyus 5752 1:188; Igros Kodesh 3:201 in name of Maggid and Baal Shem Tov; Otzer Minhagei Chabad Tishrei 108; Keser Shem Tov Hosafos p. 283

[161] Sefer Hasichos 5710 14^th Tishrei p. 356, printed in Sefer Hamamarim 5711 Melukat p. 59, in name of Alter Rebbe who received it from his teachers; See Toras Meanchem 5714 1:106

[162] Statement of Rebbe Rayatz made on Simchas Torah 5691, printed in Likkutei Dibburim p. 711

[163] Likkutei Sichos 20:269

[164] Nitei Gavriel 4

[165] Otzer Minhagei Chabad 29

[166] Admur 271:3; M”A 271:1; Beir Heiytiv 271:1; Kaf Hachaim 271:2; Piskeiy Teshuvos 271:4

[167] Tikkunei Shabbos; Maharil 163

Other opinions: Some Poskim rule there is no need to worry of this issue as the Jewish people are not under the authority of the Mazalos, and certainly on Shabbos there is no need to worry of this matter. [Aruch Hashulchan 271:11 vehemently negates this matter; Mishmeres Shalom Kudinov 27:3; See Poskim and Rabbanim in Piskeiy Teshuvos ibid footnote 45-46; This entire Halacha is omitted in M”B 271]

[168] Admur ibid; first hour of night is not mentioned in Poskim ibid, and they simply state “the beginning of the night”

Other opinions: Some Poskim rule the seventh hour is calculated in 60-minute hours at all times of the year and in all places. Thus, the time of the 7^th hour remains the same throughout the year in all areas and does not fluctuate and is not always the 1^st hour of the night. [Machatzis Hashekel 271 on M”A ibid; Igros Kodesh 12:226; 13:120 printed in Shulchan Menachem 2:71; See Maharil ibid who implies like Machatzis Hashekel; Piskeiy Teshuvos 271:3] Accordingly, due to the above, some Poskim rule that the entire issue of the 7^th hour only applies by those times of the year that the night and day have exactly 12 hours, as only then does the 7^th 60 minute hour fall out on the 1^st hour of the entrance of Shabbos. [Machatzis Hashekel 271 on M”A ibid; See Piskeiy Teshuvos ibid footnote 38] 

[169] The reason: As during the first hour of the night the Mazal of Maadim and Samal rule over the person. [Admur and Poskim ibid; See the following for the exact calculation of the schedule of the Mazalos: Rashi Shabbos 129b; Machatzis Hashekel on M”A ibid; Levush 428; Igros Kodesh 13:120, printed in Shulchan Menachem 2:71; Piskeiy Teshuvos ibid] The Mazal of Madim is in charge of destruction and war, and is under the authority of the Satan. [Machatzis Hashekel on M”A ibid]

[170] Admur ibid

Alternative reasons for saying Kiddush before 7^th hour: Some Poskim write one is to specifically say Kiddush in the 6^th hour, prior to the 7^th hour, not because of the requirement to say Kiddush immediately upon arrival, but because during the 6^th hour the Mazal of Tzedek shines, and one should make Kiddush during this Mazal. [M”A ibid; Tikkunei Shabbos ibid; Beir Heiytiv ibid] Vetzaruch Iyun why this was omitted by Admur

[171] See Shulchan Menachem 2:71-75

[172] So is the practical custom today; See Igros Kodesh 12:226; 13:120; letter printed in Shulchan Menachem 2:71; Oholei Sheim 7:206; Hiskashrus 379 footnote 32

[173] See Poskim and Rabbanim in Piskeiy Teshuvos ibid footnote 45-46; See Igros Kodesh ibid that people wrote to the Rebbe that the custom in Eretz Yisrael is not to be careful in this. In one letter the Rebbe asks for verification of the source of this custom and for its reason. In a later letter the Rebbe suggests that if this custom is correct, then perhaps the reason is because one who guards a Mitzvah knows no evil, and hence they never accepted this custom to begin with. However, the Rebbe negates the suggestion that the reason is because there are no mazalos in Eretz Yisrael as in truth there are. See Piskeiy Teshuvos ibid that many communities in Eretz Yisrael are careful.

[174] Heard from Rav Groner

[175] See Shulchan Menachem 2:71-75 for letters of Rebbe on subject; Piskeiy Teshuvos 271:4; Nesivim Besidei Hashlichus 1:57; Minhag Avoseinu Biyadeinu 115; Hiskashrus 379

Background:

Above we stated that some avoid making Kiddush during the 7^th hour and that so is the Chabad custom. There are various methods of how to calculate the 7^th hour, based on difference of Chatzos and the time span of each of the seven hours.

When is Chatzos? The time of Chatzos:Midday is the time between sunrise and sunset. Accordingly, the time of the 7^th hour fluctuates every Shabbos based on that day’s sunset and sunrise and subsequent Chatzos, and this is how Admur rules in the Shulchan Aruch. Nevertheless, the custom is to calculate the 7^th hour from the average Chatzos [Chatzos Haemtzai] as opposed to the real Chatzos. [Chatzos Haamiti].

How long is each hour? There are two calculations of hours available. One is based on an equal 60-minute hour, while the second is called Shaos Zmaniyos, which is based on the number of minutes in the day divided by 12. Admur ibid rules we follow Zmaniyos hours. Nevertheless, the custom is to calculate 60-minute hours.

The three calculations: Based on the above, there are three possible calculations of the 7^th hour: 1) The seventh Zmaniyos hour past that day’s true midday. [Admur ibid; Implication of M”A ibid; Poskim in Piskeiy Teshuvos ibid footnote 4] 2) The seventh 60 minute hour past that days true midday. [Option in Igros Kodesh ibid, brought in Shulchan Menachem ibid; 2^nd option in Piskeiy Teshuvos ibid footnote 38] 3) The seventh 60^th minute hour past the general average midday. [Machatzis Hashekel ibid; Letters in Shulchan Menachem ibid; 1st option in Piskeiy Teshuvos ibid footnote 38]

[176] Implication of M”A ibid; Third option brought in Piskeiy Teshuvos ibid and Poskim there in footnote 41

[177] The time of Chatzos/Midday is the time between sunrise and sunset. Thus, according to Admur ibid, the time of the 7^th hour from midday fluctuates every Shabbos based on that day’s sunset and sunrise and subsequent Chatzos. According to Admur one must say that Chatzos is the Chatzos Haamiti, and that the hours are calculated as Zmaniyos, as otherwise the first hour of Shabbos would not always be the seventh hour.

[178] See Piskeiy Teshuvos ibid footnote 41 that this should follow the first hour from sunset, although the custom is to calculate one hour from Tzeis.

[179] Some Poskim rule the seventh hour is calculated in 60-minute hours at all times of the year and in all places. Thus, the time of the 7^th hour remains the same throughout the year in all areas and does not fluctuate and is not always the 1^st hour of the night. [Machatzis Hashekel 271 on M”A ibid; See Maharil ibid who implies like Machatzis Hashekel; Igros Kodesh 12:226; 13:120; Likkutei Sichos 16:576, printed in Shulchan Menachem 2:71; Piskeiy Teshuvos 271:3]  Accordingly, due to the above, some Poskim rule that the entire issue of the 7^th hour only applies by those times of the year that the night and day have exactly 12 hours, as only then does the 7^th 60 minute hour fall out on the 7^th hour of the entrance of Shabbos. [Machatzis Hashekel 271 on M”A ibid; See Piskeiy Teshuvos ibid footnote 38] 

[180] Igros Kodesh 12:226; 13:120; Likkutei Sichos 16:576, printed in Shulchan Menachem 2:71

[181] Machatzis Hashekel ibid; Igros Kodesh ibid; There are two calculations of hours available. One is based on an equal 60-minute hour, while the second is called Shaos Zmaniyos, which is based on the number of minutes in the day divided by 12. Regarding the above matter we follow 60-minute hours throughout the year, and not Shaos Zmaniyos.

The reason: The reason for this is because the Mazalos do not follow Shaos Zmaniyos, but rather an exact 60 minutes. [Igros Kodesh 12:226, printed in Shulchan Menachem 2:71]

[182] Likkutei Sichos ibid

[183] Igros Kodesh ibid

[184] Igros Kodesh ibid

Other opinions: Some Poskim rule based on the above that the entire issue of the 7^th hour only applies by those times of the year that the night and day have exactly 12 hours, as only then does the 7^th 60-minute hour fall out on the 7^th hour of the entrance of Shabbos. [Machatzis Hashekel ibid; See Piskeiy Teshuvos ibid footnote 38]

[185] Shulchan Menachem ibid footnote 5; Piskeiy Teshuvos 271:3, See there footnote 39 in length for the exact times in Israel and New York and London, and how to calculate the average Chatzos.

Explanation:  Israel has an earlier sunrise than Egypt, however the clock of Israel is symmetric to the clock in Egypt even though in truth we are several minutes ahead of Egypt; when it is 12:00 in Israel it is 12:00 in Egypt. Thus, the average Chatzos in Israel is earlier than the average Chatzos in Egypt, which is at 12:00, and hence the true average Chatzos in Israel is when it is 11:40 in Israel. For this reason, the custom in Eretz Yisrael is to view Chatzos from 11:40-12:40. [See Shulchan Menachem ibid footnote 5; Yisrael Vehazmanim 1:43-44]

[186] Directive of Rav Z”S Dworkin; Rav Groner states that the Rebbe negated the former opinion and held of 6:00-7:00 in all places; See also Igros Kodesh ibid where the Rebbe mentions 6:00-7:00

[187] Pashut! Piskeiy Teshuvos 271:4; Directive of Rav Z”S Dworkin brought in Kovetz Oholei Torah; Custom of Rebbe not to make Kiddush during DSL from 7:00-8:00. [Heard from Harav L. Groner]

[188] As the average Chatzos is really at 1:00 during DST, as the clock has been pushed up an hour, and hence the true time at 1:00 is 12:00, and hence the true time as 7:00 is 6:00. Upashut!

[189] The reason: There is no source to limit the prohibition to red wine and not white wine. On the contrary, the fact that no Posek makes any differentiation is a clear ruling that in truth the wine color makes no difference, and so is the custom. Rav Leibel Groner related to me that “The Rebbe said that we do not make kiddush at that time no difference what color wine.”; Rav Eli Landa Shlita relates that there is no source or reason for allowing white wine and those who do so are performing “Purim Torah”; Nonetheless, the ruling of Rav Levi Bistritzky Z”al of the Tzvas community was to permit white wine.

[190] The reason: As the danger is in making Kiddush. No mention is made of certain forms of Kiddush being allowed.

[191] We have no source that there is danger to drink wine during this hour but simply that making Kiddush is dangerous.

[192] Letter of Rebbe printed in Shulchan Menachem 2:75

[193] Piskeiy Teshuvos 271:4 in name of Likkutei Maharich

[194] See Piskeiy Teshuvos 271:4 footnote 45

[195] The reason: Mazal Madim only shines on the first hour of the night on Friday night and not on any other night. [See Machatzis Hashekel ibid]

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