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Chapter 14: Shemini Atzeres

* Note for those in Eretz Yisrael: Those who keep only one day of Yom Tov [i.e. residents of Eretz Yisrael] fulfil the customs of Simchas Torah on Shemini Atzeres. See Chapter 15 for the full details of the laws and customs of Simchas Torah.

1. Is Shemini Atzeres defined as a Chag [within the prayer liturgy]?[1]

Some Poskim[2] rule that Shemini Atzeres is not defined as a Chag/festival in any source in scripture, and hence in the prayer liturgy one is not to say “Shemini Atzeres Hachag Hazeh” but rather simply “Yom Shemini Atzeres.” Other Poskim[3], however, rule that it is defined as a Chag and thus one is to say in the prayer liturgy “Vatiten Lanu Es Yom Shemini Chag HaAtzeres Hazeh”. Practically, the final ruling follows the latter opinion to call it a Chag in the prayer liturgy.[4]

Sparks of Chassidus Receive Divine service for entire year:[5] On the day of Shemini Atzeres the entire Jewish people receive the Divine blessing and assistance for their learning of Torah and service of Hashem of the entire coming year. Just as we begin mentioning rain on Shemini Atzeres, so too we receive the spiritual rain, which is the blessing in our Divine service. Draws down the light of the High Holidays:[6] During the High Holidays, we draw down revelations of G-dliness for the coming year. This is likewise drawn down during the festival of Shemini Atzeres. The only difference is in regarding the method. That which was drawn down during the High Holidays in a mode of awe and reverence is drawn down again on Sukkos, with joy and exuberance. This particularly applies during Shemini Atzeres. Rejoicing:[7] It is the custom of the Jewish people – and hence it is Torah – to rejoice on Shemini Atzeres and Simchas Torah more than at Simchas Beis HaShoevah, and more than on a usual Yom-Tov.   Dancing draws down all the blessings: [8] The Rebbe Rayatz stated in the name of his father, the Rebbe Rashab, that the forty-eight hours of Shemini Atzeres and Simchas Torah should be dearly cherished, for at each moment one can draw bucketsful and barrelsful of treasures both material and spiritual, and this is accomplished through dancing. Mocking the Satan:[9] The Rebbe Rashab stated that on Shemini Atzeres, the Satan is mocked.

2. Erev Shemini Atzeres:

A. Eating a meal on Erev Shemini Atzeres:

See Chapter 13 Halacha 11!

B. Taking down the Sukkah:[10]

See Chapter 13 Halacha 12!

C. Shehechiyanu by candle lighting:[11]

The blessing of Shehechiyanu is recited during candle lighting of Shemini Atzeres.[12]

3. Eating and sleeping in the Sukkah?[13]

A. Diaspora:[14]

In the Diaspora, one must eat in the Sukkah on Shemini Atzeres, by both night and day.[15]

Is the blessing of Leishev Basukkah recited when eating in the Sukkah on Shemini Atzeres?[16] The blessing of Leishev Basukkah is not recited when eating in the Sukkah on Shemini Atzeres.[17]

What is one required to eat in the Sukkah on Shemini Atzeres? One is obligated to eat the bread meals and 55 grams of Mezonos within the Sukkah on Shemini Atzeres, just as is required on Sukkos itself. Regarding other foods, such as fruits, vegetables, beverages, and the like, from the letter of the law one is not required to eat them in the Sukkah, just as is the law on Sukkos itself. Furthermore, some Poskim[18] rule that one is to specifically not eat these foods in the Sukkah in order to emphasize its lack of Biblical status. Other Poskim[19], however, rule that those are meticulous throughout Sukkos to eat even fruits and drink water in the Sukkah may continue to do so as well on Shemini Atzeres. Practically, the final ruling follows the latter opinion.[20] The Chabad custom follows the latter opinion to be meticulous even on Shemini Atzeres to recite Kiddush and eat and drink everything in the sukkah, both by night and by day.[21]

Is one to sleep in the Sukkah on Shemini Atzeres?[22] Some Poskim[23] rule that one is not to sleep in the Sukkah on Shemini Atzeres.[24] Other Poskim[25], however, rule that one is obligated to sleep in it on Shemini Atzeres, just as one is obligated to eat in it.[26] Practically, some have the custom to sleep in the Sukkah even on Shemini Atzeres, while others do not. The Chabad custom is not to do so.

Removing furniture from the Sukkah: See Halacha 12!

B. Eretz Yisrael: 

One does not eat or sleep in the Sukkah in Eretz Yisrael on Shemini Atzeres. Furthermore, it is even forbidden to eat/sleep in the Sukkah on Shemini Atzeres unless one makes some form of recognition that shows that the Sukkah no longer maintains its holiness and Mitzvah.[27] For example, in Eretz Yisrael where Erev Shemini Atzeres is Hoshana Rabbah, one is to remove a 4×4 Tefach area of Sechach from the roofing to show that he is not intending to stay in it for the sake of the Mitzvah. See Chapter 15 Halacha 2 for the full details of this matter!

Q&A Is an Israeli resident who is visiting in the Diaspora to eat in the Sukkah on Shemini Atzeres?[28] If he follows the ruling of keeping only one day, then he is not to eat in the Sukkah unless he is a guest in someone’s Sukkah for the night meal, in which case he should remain there to eat the meal and have in mind to not do so for the Mitzvah. Is a Diaspora resident who is visiting Israel to eat in the Sukkah on Shemini Atzeres?[29] This matter is disputed amongst the Poskim. Practically, if one is a guest in another’s home and they will be eating at home [as is done in Eretz Yisrael] then they may eat in the home with their host.

4. The Maariv Davening:

A. The prayers:

The Maariv prayer includes the regular Yom Tov Maariv and Shemoneh Esrei which is then followed by Kaddish Shalem. In Chabad Shul’s the custom is to now hold a Farbrengen. This is then followed by Ata Hareisa three times, Hakafos, and Aleinu.

Q&A What is the law if one accidently said “Beyom Chag Hasukkos Hazeh” in Shemoneh Esrei or Kiddush?[30] Some Poskim[31] rule he fulfills his obligation. Other Poskim[32] rule he does not fulfill his obligation and must repeat Shemoneh Esrei. Other Poskim[33] differentiate between Eretz Yisrael in which one does not fulfill his obligation and the Diaspora in which he fulfills his obligation on Shemini Atzeres, which is Safek Shevi’i.

 

B. Hakafos:

Diaspora:[34] It is an ancient custom to perform Hakafos also on Shemini Atzeres just as on Simchas Torah, and to circle the Bimah on the night of Shemini Atzeres seven Hakafos with the Sifrei Torah in great joy and dancing, to dance in front of them, and to dance with them in great joy. Even after completing the Hakafos in one Shul, if one arrives to another Shul who has yet to complete the dancing, he is to join them in the dancing and rejoicing. [Practically, the Chabad custom is to perform seven Hakafos on the night of Shemini Atzeres, just as is performed on the night of Simchas Torah.[35] See Chapter 6 Halacha 7 for all the details regarding Hakafos! Other communities do not perform Hakafos on the night of Shemini Atzeres.]

Eretz Yisrael: In Eretz Yisrael, where Shemini Atzeres and Simchas Torah coincide, the Simchas Torah Hakafos takes place during Maariv prayers. See Chapter 15 Halacha 7!

5. The Yom Tov meal:

Shehechiyanu:[36] The blessing of Shehechiyanu is to be recited said by Kiddush.[37]

Kiddush in Eretz Yisrael:[38] In Eretz Yisrael that Shemini Atzeres and Simchas Torah coincide, the Chabad custom is for all men to say Kiddush of the night meal on their own rather than be Yotzei with others. See Chapter 15 Halacha 5!

Not to dip the bread in honey:[39] On Shemini Atzeres and Simchas Torah one does not dip the bread of Hamotzi in honey.

Yom Tov that coincides with Shabbos:

When Yom Tov falls on Friday evening, the following passages prior to Kiddush are read in an undertone: shalom aleichim, eishes chayil, mizmor ledavid Hashem ro’i, da hi se’udasa.[40] 

Vayechulu:[41] When Yom Tov falls on Friday evening, the custom is to recite Vayechulu before Kiddush [starting from Yom Hashishi[42]].[43]

Extra words of Shabbos:[44] When Yom Tov falls on Friday evening, one is required to add the extra words that mention Shabbos, in the paragraph of Kiddush, and conclude the blessing of Kiddush with Mikadesh Hashabbos ViYisrael Vihazmanikm.

Forgot to mention Shabbos in Kiddush:[45] If one forgot to add any of the parts for Shabbos in the Kiddush, then he does not fulfill his obligation, and must repeat the Kiddush.[46] Likewise, If one accidentally said the Friday night Shabbos Kiddush and not the Kiddush for Yom Tov, he does not fulfill his obligation and must repeat the correct Kiddush.[47] [If he already drank the cup of wine, then he is to pour a new cup and recite Kiddush again.[48]] However, if he concluded the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, then even if he did not mention Shabbos in the main paragraph the Yom Tov Kiddush, he nevertheless fulfills his obligation.[49] Furthermore, if he mentioned Shabbos anywhere in the main paragraph, then even if he did not conclude the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, he nevertheless fulfills his obligation according to some Poskim, and is hence not to repeat it.[50] This applies whether he concluded with only Mikadesh Hashabbos, or only Mikdesh Yisrael Vihazmanim.[51]

The day Kiddush:[52] By the day Kiddush of Yom Tov one says Askinu and the verse Eileh Moadei etc. When Yom Tov falls on Shabbos, the following passages are said prior to Askinu. They are to be said in an undertone: Mizmor Ledavid; Askinu; Veshamru; Im Tashiv; Da Hi; Zechor; Al Kein.

6. Avoiding Tashmish:[53]

One is to avoid marital relations on Shemini Atzeres. [This applies even if it occurs on Shabbos.[54]]

Night of Mikveh or other Onah:[55] If the night of Mikveh occurs on Shemini Atzeres, one is to have marital relations. [The same applies to any other obligatory Onah, such as his wife desires him, or he returned home from travel on that day.[56] One who refrains from doing so is considered as if he is performing a Mitzvah as the result of an Aveira.[57]]

Strong desire:[58] Those who feel a strong desire, which may prove difficult to withhold, are rather to have intercourse than come to do a sin, and it is even a Mitzvah to do so in such a case. [The same applies if one has a constant erection or has gotten the thoughts of women in his mind.[59]]

Peru Urevu: Some Poskim[60] rule that if one has yet to fulfill the Mitzvah of Peru Urevu, and his wife is able to conceive, then he may have intimacy on the above nights. From other Poskim,[61] however, it is implied that even in such a case one is to be stringent.

7. Shacharis:

A. Completing Shacharis before midday:[62]

There were times [in the minyan of the Previous Rebbe] when a point was made of completing Shacharis on Shemini Atzeres before midday.

B. Hakafos:

Israel: In Israel, where Shemini Atzeres and Simchas Torah coincide, the Simchas Torah Hakafos takes place during Shacharis prayers. See Chapter 15 Halacha 10B!

Diaspora: Hakafos is not done on Shemini Atzeres day. This applies even according to those accustomed to performing Hakafos on the night of Shemini Atzeres.

C. Torah Reading:

Diaspora:[63] Two scrolls are removed from the ark. The portion of “Kol Bechor” from Parshas Re’eh is read from the first Torah scroll. Five Aliyos are called up to read from the first Torah scroll and if Shemini Atzeres falls on Shabbos, then seven Aliyos are called up. Maftir is read from the second Torah scroll, from the portion of “Bayom Hashmini Atzeres.” The Haftorah is read from Melachim I 8:54-66, from “Vayehi Kechalos Shlomo” until “UleYisrael amo.”[64]

Israel:[65] In Israel, where Shemini Atzeres and Simchas Torah coincide, three Torah scrolls are removed from the ark. From the first Torah scroll one reads from Vezos Habracha until the end of the Torah. From the second Torah scroll one reads from Bereishis until the words “Asher Bara Elokim Lasos.” From the third Torah scroll Maftir is read from “Ubayom Hashemini Atzeres.” See Chapter 6 Halacha 10B!

D. Yizkor:[66]

Yizkor is said on Shemini Atzeres.[67] In Eretz Yisrael, Yizkor takes place after the recital of Sisu Vesimcha, prior to the recital of Ashreiy.[68]

No Minyan:[69] Yizkor may be recited even if a Minyan is not present.

Who remains in Shul?[70] All those who have a parent which have passed away remain in the Shul. Those which both of their parents are alive are to leave the Shul.[71]

Candle:[72] It is not the Chabad custom to light a candle for Yizkor. The Rebbe and Rebbe Rayatz did not light Yizkor candles.

Aliyah:[73] It is not the custom to be particular to receive an Aliyah on the day of Yizkor.

How to mention the name:[74] One is to mention the name of the Niftar together with the name of his mother during Yizkor, such as Eliezer Ben Bashe Leah. One does not mention his father’s name.

Mentioning the Rabbeim:[75] It is customary amongst Chassidim to mention the name of the Rabbeim that they were Chassidim of in Yizkor. This has an effect on the Chassid saying it.

Mentioning men and women separately:[76] Men and women are to be mentioned separately in Yizkor.

Holding on to the Eitz Chaim:[77] The Chabad custom is to take hold of the Eitz Chaim while reciting Yizkor.[78] This was the custom of the Rebbe Rayatz.  

Charity:[79] One is to pledge charity during Yizkor on behalf of the soul of the deceased.

Yizkor during the first year of Aveilus:[80] When Yizkor is taking place during the first year of Aveilus, the mourner remains in Shul for Yizkor, although he does not recite anything while there. He is not to recite the Yizkor even quietly.[81] After 12 months in a leap year:[82] One who is still prior to the first Yartzite, but is past 12 months of mourning, is to remain in Shul and recite Yizkor regularly. If the mourner needs to say Yizkor for another parent who is past the 1st year: If one is within the year of one parent and past the year for another parent, then only the parent’s name that is past the year is to be mentioned in Yizkor.

8. Mashiv Haruach UMorid Hageshem:[83]

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. See Chapter 16 Halacha 3 for the full details of this matter!

If one has still not Davened Shacharis:[84] If a person who is not praying with a different minyan heard the announcement of Mashiv Haruch Umorid Hageshem before praying Shacharis, then he should say this phrase in Shacharis as well [as in Mussaf].

9. Shnayim Mikra:[85]

On the eve of Simchas Torah [i.e. Shemini Atzeres in the Diaspora; Hoshana Rabbah in Eretz Yisrael[86]] one is to read the Parsha of Vezos Habracha, Shnayim Mikra Vechad Targum.[87]

The latest time for making up missed Parshiyos of Shnayim Mikra:[88] If one transgressed and did not complete the reading of Shanyim Mikra of any of the previous Parshiyos read that year, then he is to complete it by Simchas Torah[89], saying Shnayim Mikra Echad Targum of whatever he missed.[90]

Q&A May one read Shnayim Mikra of Vezos Habracha prior to Hoshana Raba? This matter requires further analysis.[91] Some Poskim[92] have ruled that one does not fulfill his obligation if he did so and he must therefore repeat the reading of the Parsha.   By what time on Simchas Torah should Shnayim Mikra of the previous year’s Parshiyos be completed?[93] One is to complete all the previous year’s Shnayim Mikra by Shachris of Simchas Torah.[94] If one did not do so then he may complete it until the end of Simchas Torah.[95] If Simchas Torah fell on Shabbos, as occasionally occurs in Eretz Yisrael, one may in a time of need complete the reading until Tuesday of that week.[96]

10. Entering the Sukkah towards the conclusion of Shemini Atzeres:[97]

In Eretz Yisrael [with the approach of sunset on the afternoon of Hoshana Rabbah[98]] some are accustomed to [enter the Sukkah and stay there for some time, and] prior to leaving the Sukkah they recite “Yehi Ratzon Shenizkeh Leishev Basukkah Shel Levyason.” [The Chabad custom is for one to enter the sukkah (and eat or drinks something there) to bid it farewell, but one does not recite the prayer that of Yehi Ratzon.[99]]

11. Preparing on the 1st day of Yom Tov on behalf of the 2nd day of Yom Tov or Shabbos:

See chapter 11 Halacha 17!

12. Removing furniture from the Sukkah:[100]

In the Diaspora, after the Shemini Atzeres day meal one is to remove the furniture back into the home.[101] [This implies that one is to specifically remove the furniture from his Sukkah before Simchas Torah, even if he does not need to use it at home, and so was the custom of some Gedolei Yisrael to remove the chairs and tables from the Sukkah to show that its Mitzvah has culminated.[102]] Nonetheless, although one may remove the furniture from the Sukkah and enter it into his home, it remains forbidden to set the furniture up in the home until after nightfall of Simchas Torah, due to the prohibition against preparing from one day of Yom Tov to another, [unless he needs it for the sake of the first day of Yom Tov[103]].[104]

13. Benefiting from the Sukkah and its decorations:[105]

The Sukkah and all its decorations are forbidden in benefit throughout the entire holiday of Sukkos including Shemini Atzeres and Simchas Torah. This applies whether the decorations are attached to the Sechach or the walls of the Sukkah. Thus, if one hung fruits and other delicacies in his Sukkah for the sake of decorations, then they are forbidden in benefit and may not be eaten throughout all the days of the festival until after the 8th day in Eretz Yisrael, and after the ninth day in the Diaspora. This applies even if the decoration fell off the Sukkos. See Chapter 1 Halacha 14C for the full details of this subject!

14. Hakafos Sheniyos in Eretz Yisrael:

See Chapter 15 Halacha 7!

________________________________________

[1] 668:1

[2] Rama ibid

[3] Michaber ibid

[4] M”B ; Admur in Siddur writes Shemini Atzeres Hachag Hazeh

[5] Likkutei Torah “Bayom Hashemini” p. 172; Or Hatorah Shemini Atzeres p. 1818; Melukat Alef p. 234; Melukat Beis p. 289; Vetzaruch Iyun why in the footnotes of the Mamarim Melukat ibid the Rebbe does not make mention of the source in Likkutei Torah

[6] Mamar Shabbos Teshuvah 5723

[7] Sefer Haminhagim p. 68

[8] Sefer Haminhagim p. 68

[9] Toras Shalom p. 53

[10] Michaber 666:1

[11] Michaber 669:1

[12] The reason: As Shemini Atzeres is considered a separate festival than Sukkos.

[13] Michaber 668:1

[14] Michaber ibid; Sukkah 47b; Sefer Haminhagim p. 68

Other opinions and custom: Some are accustomed in being lenient and eat in their homes on Shemini Atzeres, although they make Kiddush in the Sukkah. [See M”A 668:2; Sefer Hapardes of Rashi; Machzor Vitri 284; Maharil Lulav in Minhagei Wormz; Alef Hamagen 625:42; Sefer Besht 1:22; Mishmeres Shalom Kudinav 46 that so was custom of Talmidei Hamagid; Shut Maharshag 1:35; Meishiv Tzedek; Likkutei Maharich; Minchas Elazar 4:31; Aruch Hashulchan 668:2-3; Eretz Tzevi 1:98; Divrei Yisrael 1:200; Piskeiy Teshuvos 668:1 footnotes 2-4]

[15] The reason: As in the Diaspora, this day was traditionally a Safek if it is the seventh day or the 8^th day. [Michaber ibid]

[16] Michaber ibid; Sukkah ibid

[17] The reason: As doing so would contradict the day of Shemini Atzeres.

[18] Implication of M”A 668:2 in name of Maharil “And after the morning meal one is to go home”; 1^st approach in Machatzis Hashekel based on M”A 668:2; Derech Chayim

[19] 2^nd approach in Machatzis Hashekel 668:2

[20] M”B 668:6; The Misheneh Berurah rules that it seems logical to say that a person has the right to eat wherever he chooses.

[21] Sefer Haminhagim p. 68

[22] See M”B 668:6; Piskeiy Teshuvos 668:1

[23] M”A 668:2; Poskim brought in Shaareiy Teshuvah 668:3; Darcheiy Moshe, Levush, Shut Nodeh Beyehudah.

[24] The reason: As by eating there remains a Heker that it is not done as a full obligation due to the fact that a blessing is not recited, however by sleeping there is no Heker that it does not have an obligation status. [See M”A ibid]

[25] Gra in Maaseh Rav 216; and other Achronikm

[26] The reason: Due to doubt of whether it is the 7^th day.

[27] The reason: As otherwise it appears that one is adding an extra day to the Mitzvah which transgresses Baal Tosif. [Michaber ibid] Nonetheless, in truth one does not transgress Baal Tosif unless he actively intends to fulfill, the Mitzvah also on the 8^th day. [M”A 666:2; Taz 666:1]

Does this law only apply if one does not have room at home: This ruling of the Michaber ibid was written regarding one who does not have anywhere to put the furniture in his Sukkah and is hence forced to eat there. Vetzaruch Iyun if one may simply choose to eat in the Sukkah, upon making a valid recognition, simply for purposes of leisure, even if he has room at home to remove the furniture, or he has a separate set of furniture at home.

[28] See Shaareiy Teshuvah 668:2 in name of Birkeiy Yosef; Piskeiy Teshuvos 668:2

[29] See Betzeil Hachochmah 5:146; Minchas Yitzchak 9:54; SSH”K 31:40; Piskeiy Teshuvos 668:2

[30] See Shaareiy Teshuvah 668:2; M”B 668:2; Piskeiy Teshuvos 668:3

[31] Beis Yehuda, brought in Birkeiy Yosef 668 and Shaareiy Teshuvah ibid and Hagahos Rav Akiva Eiger 487; Chayeh Adam 28:15; Hagahos Chochmas Shlomo; Aruch Hashulchan 668:1; Igros Moshe 3:97; The following Poskim rule that if he was aware that it is Shemini Atzeres and not Sukkos that he fulfills his obligation: Bikureiy Yaakov 668:2; Ben Ish Chaiy Parshas Beracha; Shraga Hamier 2:3

[32] Birkeiy Yosef 668 brought in Shaareiy Teshuvah ibid; Shoel Umeishiv Mahdura Daled 6:22; Shenos Chaim 148; Yabia Omer 4:51

[33] Ashel Avraham Tinyana; Daas Torah 668; Kaf Hachaim 668:3

[34] Siddur Admur; Chemdas Hayamim 92a; Yesod Veshoresh Havoda 11:16; See Minhagim Tirana p. 138; Mishnas Chassidim 12:9; Shaar Hakolel 45; Otzer Minhagei Chabad p. 350; glosses of Rav Raskin

[35] Sefer Haminhagim p. 68

[36] Michaber 668:1

[37] The reason: As Shemini Atzeres is considered a separate festival then Sukkos.

[38] Sefer Hasichos 5704 p. 32; 5697 p. 16; Otzer Minhagei Chabad Tishrei p. 368

[39] Sefer Haminhagim p. 147 [English] based on Mamarim Haketzarim of Admur Hazakein p. 454

[40] Hayom Yom 19^th Nissan, p. 46 [in current print]; Sefer Haminhagim p. 118 [English]; See Otzer Minhagei Chabad Nissan p. 142; Mateh Efraim 583:1; Likkutei Maharich 3:40; Kaf Hachaim 583:3; Piskeiy Teshuvos 473:2; Custom of Vizhnitz, Belz, brought in Piskeiy Teshuvos 473 footnote 9

Original Chabad custom: In the earlier prints [1943] of Hayom Yom p. 46, it stated that one does not say Shalom Aleichem or Eishes Chayil at all on Shabbos Yom Tov, or Shabbos Chol Hamoed. This was based on an explicit directive of the Rebbe Rayatz that one is not to say it and that so was the custom of the Rebbe Rashab and the Rebbe Maharash, although there were some years in which they said it, but this is not relevant for others. There is a reason of the Baal Shem Tov recorded regarding this matter. [Rebbe in Reshimos Hayoman 4:12 and 22, p. 173; See Hayom Yom Hamevuar p. 419] Practically, the final directive of the Rebbe was to say it quietly, as recorded in the updated printing of Hayom Yom.

[41] Admur 473:5; Michaber 473:1

[42] Siddur Admur; Admur 271:19

[43] The reason: This is said in order to fulfill the obligation of Vayechulu on behalf of one’s children and household who were not present in Shul and thus did not hear it being said by the congregation after the Davening. [Admur ibid]

[44] Siddur Admur; See Admur 487:3 regarding Shemoneh and the same applies regarding Kiddush, as brought in M”A 487:2 that Kiddush is even more severe, and M”B 487:2

[45] See Admur 487:3; M”B 487:2; Piskeiy Teshuvos 473:2; 487:4

[46] Admur 487:3 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush

[47] Admur 487:1 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush

[48] This is not considered as if he is adding to the four cups of wine, as he is obligated to say Kiddush, and has not fulfilled his obligation from the current Kiddush recited. [See Seder Hearuch 52 footnote 15]

[49] Admur 487:3 in parentheses; Rama 487:3; Beis Yosef 487 in name of Orchos Chaim

[50] 2^nd opinion and conclusion of Admur 487:3 [that it is proper to not repeat the blessing due to Safek Brachos Levatala] regarding if did not mention Shabbos in concluding blessing but mentioned in middle of Shemoneh Esrei and the same applies for Kiddush; Kneses Hagedola 487; Chok Yaakov 487:4; M”A 487 regarding if mentioned in conclusion but not in middle

Other opinions: Some Poskim rule that if one did not conclude Mikadesh Hashabbos Viyisrael Vihazmanim, which mentions both Shabbos and Yom Tov, then he does not fulfill his obligation of Shemoneh Esrei [or Kiddush] even if he mentioned Shabbos in middle of the paragraph. [1^st and Stam opinion in Admur ibid; Elya Raba; M”B 487:2;]

[51] Admur ibid; Vetzaruch Iyun if he read the Shabbos Kiddush for the main paragraph, and then concluded Mikadesh Hashabbos Viyisrael Vihazmanim, if he is Yotzei. Seemingly, however, according to the 2nd opinion ibid he would be Yotzei.

[52] Sefer Haminhagim p. 120 [English]; See Otzer Minhagei Chabad p. 139-140

Other opinions: Some write that according to Admur in the Siddur which does not differentiate between R”H and other Holidays one is to recite Eileh Moadeiy also prior to the Kiddush of the day of R”H just like by any other Yom Tov. [Shaar Hakolel 40:18; Kuntrus Hasiddur p. 23; See Mateh Efraim 597:3]

[53] M”A 240:3 in name of Arizal “Ein Leshameish…”; Sha’ar Hakavanos p. 103; Or Tzadikim 27:11; Birkeiy Yosef in name of Ramaz, brought in Sha’areiy Teshuvah 668:4 that it is forbidden to do so; M”B 240:7; Kaf Hachaim 240:5

[54] Sha’areiy Teshuvah 481:1; Taharas Yisrael 240:240:11 in name of Ramaz; Ben Ish Chaiy Vayeira 2:23; Sheyikadesh Atzmo 8:3

[55] Admur 494:3 regarding Shavuos; M”A 240:3; Chesed Le’alafim 240:3; Siddur Ya’avetz; Chayeh Adam 130:22; M”B 240:7; Kaf Hachaim 240:5; Sheyikadesh Atzmo 8:5 footnote 6

[56] Darkei Taharah p. 203; Sheyikadesh Atzmo ibid

[57] Sh’lah p. 213 brought in Kaf Hachaim 581:86 regarding the night of Rosh Hashanaha

[58] M”B 240:7 in name of Chochmas Adam; 581:26; Ben Ish Chaiy Vayeira 2:23; Kaf Hachaim 240:5; See Seder Hayom brought in Kaf Hachaim 581:86; Machazik Bracha 581:4; Ben Ish Chai Netzavim 9; Chayeh Adam 139:7; Kaf Hachaim 581:88.

[59] See Chayeh Adam 139:7; Sheyikadesh Atzmo 8:8

[60] Biur Halacha 240:1 “Mileil Shabbos” in name of Yeshuos Yaakov; Piskeiy Teshuvos 240:10; See Sheyikadesh Atzmo 8:4 footnote 5

[61] See K’neses Hagedola 581; Setimas Haposkim

[62]

[63] Michaber 668:2

[64] Michaber ibid; Sefer Haminhagim

[65] Michaber 668:2; See also 669:1 regarding Simchas Torah reading for Diaspora communities

[66] The custom of Yizkor on Yom Tov is first mentioned in 621:14 regarding Yom Kippur; Regarding other Yomim Tovim: Nitei Gavriel Aveilus 2 78:4 that so is custom even though there is no known source for this in Poskim [See there footnote 11]; The following Poskim mention the custom of reciting Yizkor on Yom Tov: P”M 547 A”A 2; Kav Hayashar 86; Yalkut Hagershoni 621:2; Betzel Hachochmah 4:119

[67] M”B

[68] Luach Kolel Chabad

Other customs: Many communities in Eretz Yisrael are accustomed to recite Yizkor immediately after the blessings of the Haftorah, prior to reciting Sisu Vesimcha.

[69] Gesher Hachaim 31:6

[70] Shaareiy Efraim 10:32

[71] The reason: This is due to Ayin Hara.

[72] Hamelech Bemisibo 1:321 [printed in Shulchan Menachem 2:250]; However, in Luach Kolel Chabad it says to light it.

[73] Igros Kodesh 3:220 [printed in Shulchan Menachem 2:250]

[74] Kaf Hachaim 284:37 based on Zohar; Siddur Torah Or; Hamelech Bemisibo 2:166; Igros Kodesh Miluim, [printed in Shulchan Menachem 2:251]; Mishnas Sachir 2:233 that so is the custom in Ungarin; See Divrei Torah Munkatch 2:90; Nitei Gavriel 79:14 in name of Poskim

Other customs: Some are accustomed to mention the name of the father by Yizkor. [See Zohar brought in Hamelech Bemisibo ibid; Mishnas Sachir 2:233 that so is the custom in Poland; Nitei Gavriel 79:14 in name of Poskim and that so is the custom]

[75] Toras Menachem 46:343 [printed in Shulchan Menachem 2:252]

[76] Nitei Gavriel Aveilus 79:13

[77] Igros Kodesh 3:220 [printed in Shulchan Menachem 2:251]; Hamelech Bemisibo 1:309; Otzer Minhagei Chabad Yom Kippur p. 222

[78] This is learned from a play on words “Eitz Chaim Hi Lamachazikim Ba”, that one is to hold on to the Eitz Chaim for long life. [Hamelech Bemisibo ibid]

[79] See Admur 621:14

[80] Sefer Haminhagim p. 125 [English]

[81] So is the final ruling of the Rebbe in Sefer Haminhagim ibid, unlike Igros Kodesh 3:7 [printed Shulchan Menachem 5:308] in which the Rebbe directs to recite the Yizkor silently

[82] Directive of Rebbe Rashab to Rav Yaakov Landa brought in Otzer Minhagei Chabad Yom Kippur 195

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

[84] Sefer Haminhagim p. 69; Sheilas Shalom Tinyana 197; Orchos Chaim Spinka 114:1; Tehila Ledavid 114:2-3; Toras Yekusiel O.C. 37; See Piskeiy Teshuvos 114:4 [rules as above] and Poskim in footnote 17

[85] Admur 285:9; Sefer Haminhagim p. 68

[86] After [midday] of Hoshana Raba. We however do not read Shnayim Mikra of Vezos Habracha on the night of Hoshana Raba [after the Tikkun] as is the custom of others. [Sefer Haminhagim p. 145 English, unlike the custom brought in Ketzos Hashulchan 72 footnote 4; So concludes also Peri Megadim A”A 285:10 that although many have the custom to read on the night of Hoshana Raba, it is best to read it on Erev Simchas Torah, and so concludes Ketzos Hashulchan ibid.]

Other customs: Many in Eretz Yisrael are accustomed to read Shnayim Mikra of Vezos Habracha on the night of Hoshana Raba after completing the reading of Mishneh Torah.

[87] As Vezos Habracha is read on Simchas Torah and has not yet been read during the year, hence it is similar to all weekly Torah portions which must be read Shnayim Mikra prior to their being read. [Admur ibid]

[88] Admur 285:5

[89] This follows the opinion of the Hagahos Maimanis in name of Rabbeinu Simcha which rules that Bedieved one has until Simchas Torah to complete it. It is in contrast to the first two opinions mentioned by Admur [see previous footnote] which rule that after Mincha or at the very least by Wednesday the chance is lost. Admur concludes that it is good to suspect to this lenient opinion and still read the Shnayim Mikra before Simchas Torah if one transgressed.

The reason for having until Simchas Torah: As by then the entire congregation completes the entire Torah. [Admur ibid]

[90] This negates the custom of those which only say the Mikra and not the Targum when completing the Parsha past its initial time, prior to Simchas Torah.

[91] Ketzos Hashulchan 72 footnote 3.

The doubt: Seemingly there is room to say that according to the Poskim which allow completing a Parsha until Shemini Atzeres, the entire year is considered the time for that years Parshiyos, and hence Bedieved one is Yotzei no matter when it was read that year. Vetzaruch Iyun.

[92] Kaneh Bosem 1:16

[93] Ketzos Hashulchan 72 footnote 9

[94] As in Shachris one hears the reading of Bereishis which is the start of the new year’s cycle and represents the end of the previous year’s cycle. [ibid] Kaf Hachaim

[95] Just as is the law after Mincha of Shabbos. [ibid] However the Kaf Hachaim rules after the Torah reading on Simchas Torah Shnayim Mikra of the previous year can no longer be recited.

[96] Similar to the ruling by all Shabbosim. [ibid]

[97] Rama 667:1; Kol Bo; See Kaf Hachaim 667:8; Piskeiy Teshuvos 667 footnote 4

[98] See Kaf Hachaim 667:7

[99] Sefer Haminhagim p. 147 [English Edition]

[100] Michaber 666:1; M”B 667:6 that so rule Achronim

[101] The reason: Although it is forbidden to prepare on the 1^st day of Yom Tov on behalf of the 2^nd day, the purpose of this removal is not for preparation, but rather to make a recognition that the Mitzvah of Sukkah has culminated. [Kaf Hachaim 666:10; So is also implied from Michaber ibid who omits the words “for the sake of Yom Tov Achron” when discussing the moving of furniture on Shemini Atzeres. See also Rama 667:1 and Kaf Hachaim 667:11]

[102] Piskeiy Teshuvos 666:1

[103] M”B 667:6; Aruch Hashulchan 667:10; See Piskeiy Teshuvos 667:1

[104] Rama 667:1

[105] Admur ibid; Michaber 638:2; Rambam 6:16; Sukkah 10a

The reason: The reason for this is because using for other purposes the decorations that were designated for the Mitzvah is a belittlement of the Mitzvah. [Admur ibid; Shabbos 22a]

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