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DonateChapter 5: Yom Kippur day
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Reminders for Yom Kippur day:
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1. Shacharis:
A. The morning blessings:[1]
One does not recite the blessing of “Sheasa Li Kol Tzarki” on Yom Kippur.[2] [One only resumes saying it the next day.[3]]
B. The reading of the Torah:[4]
How many scrolls are removed? Two Sifrei Torah are removed from the Ark for the Torah reading of Shacharis on Yom Kippur.
What is read in the first scroll? In the first scroll, the section speaking of the death of the sons of Aharon, and of the Yom Kippur service, is read. This is found in the beginning of Parshas Acharei Mos.
Second scroll-Maftir: Maftir is read from the second Sefer Torah. The section discussing the sacrifices offered on Yom Kippur is read from Parshas Pinchas.
Haftorah: The Haftorah of “Solu Solu” is read from Isaiah, as it discusses repentance and fasting.
How many people are called up to the Torah? A total of six men are called up for an Aliyah in the first Torah scroll, unless Yom Kippur falls on Shabbos, in which case seven people are called up. One person is called up to read Maftir.
Chazan of Musaf:[5] Some communities[6] have a custom to give one of the Aliyos to the Chazan of Musaf. [The above people are considered Chiyuvim in areas that follow this custom. However, this only applies if the Chazan does not take money for his work. However, those Chazanim who get paid are not considered a Chiyuv at all.[7] Nevertheless some[8] write that it is proper to give them an Aliyah even in such a case. Some Poskim[9] rule that the above law however is only in a case that the Aliyah’s are not sold in the Shul. If, however, the Aliyos are sold then there are no Chiyuvim, even for the Baal Tefila, Baal Yartzite, Sandek etc, and all the Aliyos may be sold to highest bidder.]
Being distressed from the deaths of Aharon’s sons:[10] One who is distressed over the death of the sons of Aharon and is brought to tears due to it, is forgiven for his sins, and receives protection that his children will not die in his lifetime.
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Q&A May one who is not fasting for medical reasons be called to the Torah?[11] One who is not fasting may nevertheless be called up for the Torah reading of Shacharis. It is however questionable whether he may be called up for the Mincha Torah reading. Some Poskim[12] however rule he may be called up even for Mincha. In which tune is the Torah to be read? During Shacharis, the Torah is read in the same High Holiday Nigun that it is read on Rosh Hashanah. However, by Mincha it is read in the regular Torah reading tone. |
C. A Bris that falls on Yom Kippur:
When should the Bris take place?[13] The Bris is to take place after the reading of the Torah before Musaf.[14] Some are accustomed to have it take place prior to Ashreiy of Musaf[15], while others first say Ashreiy and then do the Bris.[16] [If taking place after Ashreiy, some Poskim[17] rule that the Sefer Torah is to be returned prior to the Bris.] If the Bris is not taking place in the Shul, then after the Torah reading, the scroll is to be returned to the Aron[18] and the congregation is to go to the location of the Bris. After the Bris, they are to return to Shul for Musaf. [The Seudas Mitzvah is to take place after the fast.]
The wine:[19] Some are accustomed to omit the use of a cup of wine when a Bris takes place on Yom Kippur, as in any event there is no one who is allowed to drink it.[20] Others are accustomed to use a cup of wine, as is the usual practice, and then give it to drink to the child who is being circumcised.[21] He must be given to drink from the cup in addition to the wine that is placed in his mouth by the saying of the words “Bedamayich Chayi.”[22] Others are accustomed to follow the same practice as Tishe Beav, which is to use a cup of wine and give it to drink to any child [who is over the age of Chinuch[23]].[24] Practically, although one is not to follow this latter opinion on Yom Kippur [and is rather to follow the second opinion brought above which is to give the newborn to taste from the wine[25]], nonetheless those who do so do not need to be protested.[26]
D. Hallel/הלל:[27]
The Halel prayer is not recited on Yom Kippur.[28]
Saying Hallel in Tehillim:[29] Those who say Tehillim on a daily basis and reach the psalms of Hallel on Yom Kippur [as part of their regular cycle] are permitted to recite these psalms as usual.[30] [However, those who are not saying the Tehillim as part of any cycle, may not specifically recite the psalms of Hallel in Tehillim.[31]]
| Summary:
On Yom Kippur, one may not specifically recite the psalms of Hallel in Tehillim. If, however, one is saying a regular cycle of Tehillim he is not required to skip the psalms of Hallel. |
E. Yizkor:[32]
The custom is to recite Yizkor on Yom Kippur, after the Torah reading.
No Minyan:[33] Yizkor may be recited even if a Minyan is not present.
Who remains in Shul?[34] All those who have a parent who has passed away, remain in the Shul. Those whom both of their parents are alive, are to leave the Shul.[35]
Aliyah:[36] It is not the custom to be particular to receive an Aliyah on the day of Yizkor.
How to mention the name:[37] 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 Rebbeim:[38] It is customary amongst Chassidim to mention the name of the Rebbeim whom they were Chassidim of, in Yizkor. This has an effect on the Chassid saying it.
Mentioning men and women separately:[39] Men and women are to be mentioned separately in Yizkor.
Holding on to the Eitz Chaim:[40] The Chabad custom is to take hold of the Eitz Chaim while reciting Yizkor.[41] This was the custom of the Rebbe Rayatz.
Charity:[42] One is to pledge charity during Yizkor, on behalf of the soul of the deceased.
| Yizkor during the first year of Aveilus:[43]
When Yizkor is taking place during the first year of Aveilus, the mourner remains in Shul for Yizkor, although does not recite anything while there. He is not to recite the Yizkor even quietly.[44] After 12 months in a leap year:[45] 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. |
2. Musaf:
A. The recitation of the Avodah of the Kohen Gadol:
When is it recited?[46] The Avodah of the Kohen Gadol is recited in the Chazans repetition of the Musaf prayer.[47]
The mentioning of G-d’s name:[48] In times of the Temple, the Kohen Gadol would say G-d’s name in its written form a total of ten times. It was said three times by each of the three confession prayers of the Kohen Gadol, and one time in the lottery made for the scapegoat. When the above parts are recited by the congregation, the name of G-d is not pronounced in its general form (ADO-NOY) as done throughout the year, but rather is simply read as “Hashem”. This is done in order to emphasize that these were the names that the Kohen Gadol would explicitly pronounce. The only exception to this is by the words “Lifneiy Hashem Titharu,” in which Hashem’s name is pronounced regularly as is done throughout the year.
All must recite the Avodah:[49] Even a Torah scholar who desires to spend his time learning rather than recite the extra prayers and supplications, must join the congregation in its recital.
B. Bowing on the floor by the Chazan’s repetition:
The custom is to bow on the ground in the paragraph of Aleinu Lishabeiach and “Hakohanim Veham” that is said within the Chazzan’s repetition.[50] One bows by the words “Veanachnu Korim”.[51]
Who?[52] The congregation and Chazan all bow when the above words are recited.
The bowing of the Chazan:[53] It is forbidden for the Chazan to move his feet during the repetition and walk backwards in order to perform the bowing. One is to protest against those that do so. The custom therefore is for the Chazan to begin Shemoneh Esrei with enough of a distance from the Amud that he will be able to bow on the ground without moving his feet.[54]
Shabbos Yom Kippur:[55] One bows on the floor by the above words even when Yom Kippur coincides with Shabbos.
How to bow: One places his forehead to the ground [i.e. Nefilas Apayim].[56] [There are two methods of performing the above bowing: a) The widespread custom is to kneel to the ground, resting his body on his knees and down, and bow his head to the floor until his forehead touches the ground.[57] b) One prostrates himself completely on the ground to the point that his entire body lies flat on the floor.[58] Some write that this later custom should not be seen as a directive for the public.[59] Practically, the widespread custom is like the first method.[60]]
Placing an interval on the ground: It is forbidden for a person to bow his head onto a stone floor, in a way that his head directly touches the stone.[61] This applies even if he is merely kneeling on the ground[62] and is not prostrating his entire body.[63] Thus if the floor in Shul is made of stone it is forbidden to directly touch one’s face[64] to the ground and one is to place an interval between [his head[65]] and the ground.[66] [Any material can serve as a valid interval, whether a towel, tissue, paper, plastic bag, grass[67] and the like. The interval is only required to be placed between the head and the ground and is not required to be placed under the knees or other body parts.[68] If the interval is placed only between the knees and the ground and not between the face and the ground it is invalid.[69]] If the floor is made of wood or other non-stone material, one may bow onto the floor without any interval, having his forehead directly touch the ground, and so is the Chabad custom.[70] However if one fully prostrates himself on the floor with spreading his hands and feet then he requires an interval [between his face and the ground] even if the floor is made of wood or other non-stone materials.[71]
| Opening the Aron by Aleinu:[72]
By Aleinu, the Aron is opened until the words “Velo Sam Chelkeinu Bahem”. The Aron is then momentarily closed and reopened by the words Veanachnu Korim. The custom of the Chabad Rebbeim:[73] The Rebbe Rashab would prostrate himself completely on the ground, supporting his body only on his fingers and toes. The Rebbe Rayatz told the Rebbe that the bowing is to be done in the following way: One first kneels down on the floor resting his body on his knees and toes. One then spreads his arms and rests on his fingers. One lifts himself off his knees and is hence now being supported only by the fingers of his hands and toes. The Rebbe would close his fist, leaving his thumb out of the fist, and rest on his fist and thumb to support himself. Q&A Are women to bow by Aleinu?[74] The custom is not to do so. Possibly, this is due to reasons of modesty. Is the congregation to read Aleinu together with the Chazan?[75] Yes. The congregation reads along silently together with the Chazan
Q&A on separations May one use his Tallis to separate between the floor and his head?[76] If nothing else is available, one may use the Tallis that he is wearing to separate between his head and the floor. May one use his sleeve or other clothing as an interval?[77] Clothing that a person is wearing is not a valid interval as it is nullified to one’s body.[78] Is a separation needed by a marble floor? This matter is disputed in Poskim.[79] Practically one requires an interval.[80] This certainly applies if he is prostrating with spread arms and legs.[81]
Is a separation needed by a cement floor? No.[82] However if one is prostrating with spread arms and legs then an interval is required.[83] Is a separation needed by a rubble floor?[84] Yes.[85] |
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A Chassidic message The Rebbe Maharash noticed a certain Chassid placing a towel on the floor to prevent his silk clothing from becoming dirty. On Motzei Yom Kippur the Rebbe Maharash told him “We speak so much of Bittul but when it comes to actual practice people forget about it”.[86] |
C. Praying Musaf prior to a half hour past midday:[87]
It is best not to lengthen Shacharis, in order to be able to say the Musaf prayer prior to 6.5 hours into the day [a half hour past midday].[88] If the Chazan lengthened Shacharis to the point it is not possible to complete it before this time, then they are to skip Selichos and Avinu Malkeinu in order to pray the Musaf prayer before 6.5 hours.
D. Intention overrides quantity of prayers:[89]
It’s better to say a less amount of Selichos slowly [with proper concentration], than a greater amount quickly [without proper concentration].
E. Ein Kelokeinu:[90]
The prayer of Ein Kelokeinu [and Ketores[91]] is not recited after Musaf.[92]
3. Mincha:[93]
Ashreiy and Uva Letziyon:[94] Ashreiy and Uva Letziyon are not recited prior to Mincha, and are rather recited prior to Neilah.
Veani Sefilasi:[95] Veani Sefilasi is not recited even when Yom Kippur falls on Shabbos, being that its content is not relevant at this time.[96]
Kerias Hatorah:[97] During Mincha, a Torah scroll is removed, and the section of Arayos is read from Parshas Achareiy Mos.[98]
Haftorah:[99] Maftir Yona is read for Haftorah after the Mincha Torah reading.[100] The custom is to only say the first three blessings after the Haftorah, while the fourth blessing of “Al Hatorah Veal Haavoda is omitted.[101]
Tzidkascha:[102] The custom is to omit the prayer of Tzidkascha after Mincha.[103]
Birchas Kohanim:[104] The Kohanim do not recite the priestly blessing during Mincha, although the Chazan recites “Elokeinu Velokei Avoseinu”.
Beginning Neilah on time:[105] One is to begin Neilah at its proper time, as will be explained next. If needed, one is to skip Avinu Malkeinu [after Mincha] in order to begin Neilah on time.
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In what Niggun is the Torah to be read in?[106] The regular tune for Kerias Hatorah.
If one forgot to Daven Mincha, does he Daven Neilah twice?[107] No. Rather he is to Daven Maariv twice. May a Kohen or Levi receive Maftir Yonah?[108] No. |
4. Neilah:[109]
A. When to begin and end Neilah:[110]
One is to begin Davening Neilah close to the beginning of sunset and end Neilah close to Tzeis Hakochavim. Nevertheless, the custom [in many communities] is to end Neilah past nightfall, and those who follow this custom are not to be protested. Those who follow this custom should beware to begin Neilah with much time left in the day.
B. Opening the Aron:[111]
The Aron remains open throughout the entire Neilah prayer, until after the Tekiah in Kaddish.
C. Yom Kippur that falls on Shabbos-Mentioning Shabbos when Neilah extends past nightfall:[112]
When Yom Kippur falls on Shabbos and Neilah extends past nightfall, Shabbos mentioned in Shemoneh Esrei, but not in the confession that is said after Neilah. [This follows the ruling of Admur in his Shulchan Aruch. However, in his Siddur he rules that Shabbos is never mentioned in the confession of any of the Tefilos, and confession is never said after Neilah.]
D. Nesias Kapayim-Birchas Kohanim in Neilah:[113]
Nesias Kapayim is meant to be performed in the Neilah prayer, prior to nightfall. In the Ashkenazi provinces where the custom is to extend Neilah past nightfall, Nesias Kapayim is not performed. [Practically, according to the Chabad custom, Kohanim do not recite the priestly blessing during Neilah, even if the Chazan finishes Neilah prior to night.[114]]
Should the Chazan recite Yevarechicha? The Chazan is to recite the priestly blessing of “Elokeinu”, as is usually said when there are no Kohanim available, even if the prayer extends past nightfall.[115]
E. Avinu Malkeinu:[116]
Avinu Malkeinu is recited after Neilah, even when Yom Kippur falls on Shabbos.[117]
F. The conclusion of Neilah:
Shema:[118] At the conclusion of Neilah, the congregation repeats the verse of “Shema” after the Chazan [with intense concentration, visualizing actually giving up one’s life for the sake of Heaven[119]].
Baruch Sheim:[120] The custom is to repeat “Baruch Sheim Kevod Malchuso Leolam Vaed” three times at the conclusion of Neilah, after reciting Shema Yisrael.
Hashem Hu Haelokim:[121] Hashem Hu Haelokim is recited seven times, in order to escort the Divine presence which was with us throughout the prayer and is now being elevated above to Heaven.
Kaddish Shalem; Napoleon’s march; Blowing the Shofar: Kaddish is recited after the recitation of Hashem Hu Elokim.[122] Prior to Tiskabel, the congregation sings Napoleon’s march.[123] After the conclusion of the song[124], the Shofar is blown.[125] See next Halacha!
Lieila Ulieila:[126] Although it is not the Chabad custom to add the word “Ulieila” in Kaddish of Aseres Yimei Teshuvah, during the Kaddish of Neilah, we say Lieila Ulieila Mikol Birchasa.[127]
The nine remaining Chapters of Tehillim:[128] At the conclusion of Neilah, the remaining nine chapters of Tehillim are read.
G. Blowing the Shofar:[129]
One is to blow the Shofar [after the singing of Napoleon’s march, prior to Tiskabel[130]].[131]
How many blows are to be blown?[132] One is to blow one Tekiah after the singing of Napoleon’s march, prior to Tiskabel.
Must one wait until after night to blow the Shofar:[133] It is permitted to blow the Shofar past sunset, during Bein Hashmashos.[134] [Nonetheless, some calendars write to wait 20 minutes after sunset. Some[135] claim that in Beis Chayeinu the Rebbe was accustomed to delay the blow until after Tzeis Hakochavim.[136] According to all, one may blow after nightfall, before Havdalah.[137] Thus, it is permitted to blow more than one blow at this time, if need be.]
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Q&A Must one stand throughout Neilah? From the letter of the law, one is not required to stand when the ark is open, however, the custom of the world is to stand out of respect.[138] Nevertheless, if it is difficult for one to stand, he may be seated.[139]
Does one pray Tashlumin if he forgot to Daven Neilah?[140] This matter is disputed in Poskim. |
| Sparks of Chassidus
Neilah is the fifth and last prayer of the day. Each prayer corresponds to another level of a Jews G-dly soul. This prayer corresponds to the highest level of the soul, called the Yechidah. The Yechida is absolutely united with G-d Himself and is not affected by sin. This level is revealed during Neilah. One should say this prayer with much concentration, trying to internalize this most precious moment. |
5. Maariv:
Wear Kittel and Tallis:[141] One Davens Maariv and recites Havdalah while still wearing his Tallis and Kittel. The Tallis is removed from one’s head and is rather placed to rest on the shoulders. One wears a hat on his head in its place.
Washing hands after Maariv:[142] Immediately after Maariv, one is to wash his hands three times as is done in the morning upon awakening. No blessing is recited during this washing. [This washing is to also be done by the Kohanim who already fully washed their hands prior to Nesias Kapayim.[143]]
After Shul greetings:[144] After Maariv, one is to greet his friend with a greeting of “Gut Yom Tov,” being that Motzei Yom Kippur is a Yom Tov.
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Q&A What is the law if one recited Hamelech Hakadosh or Hamelech Hamishpat in Shemoneh Esrei after Aseres Yimei Teshuvah?[145] One who recited Hamelech Hakadosh or Hamelech Hamishpat during Shemoneh Esrei of after Aseres Yimei Teshuvah, fulfills his obligation and is not required to repeat Shemoneh Esrei. What is the law if one recited Zachrein, Mi Chamocha, Ukesov, Ubesefer in Shemoneh Esrei after Aseres Yimei Teshuvah?[146] If one recited the entire[147] stanza of Zachreinu [Ukesov, or Ubesfer[148]] during Shemoneh Esrei when it is not Aseres Yimei Teshuvah, he is to repeat the Shemoneh Esrei as a Toras Nedava. If he remembered in the midst of the stanza then he is to immediately stop reciting it and return to the beginning of that blessing. If he remembers after completing the blessing, then he is to continue with Shemoneh Esrei and after its conclusion repeat Shemoneh Esrei as a Toras Nedava. If in the stanza of Zachreinu he remembered prior to saying the words “Vekasveinu” he may continue from there and there is no need to repeat Shemoneh Esrei as a Nedava.[149] If one recited Mi Chamocha he may continue Shemoneh as usual and is not required to repeat Shemoneh Esrei as a Nedava.[150] |
6. Kiddush Levana:
One does not recite Kiddush Levana prior to Yom Kippur.[151] It is rather to be recited on Motzei Yom Kippur.[152]
Eating and changing clothing before Kiddush Levana on Motzei Yom Kippur:[153] When reciting Kiddush Levana on Motzei Yom Kippur, one does not need to eat prior to saying it, as one is already in a joyous mood.[154] [However, one should wash his face[155] and switch his shoes beforehand.[156] One is to recite Havdalah prior to Kiddush Levana.[157] One recites Kiddush Levana while still wearing a Gartel.[158]]
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Q&A If switching shoes on Motzei Yom Kippur prior to Kiddush Levana will cause one to miss saying it with a Minyan, what is he to do?[159] He is to say Kiddush Levana with the Minyan. |
7. Havdalah:[160]
Besamim:[161] Havdalah is said without Besamim. In years that Yom Kippur falls on Shabbos, the blessing over Besamim is recited in Havdalah as usual.
Havdalah candle:[162] On Motzei Yom Kippur, the blessing of mi’orei ha’esh may only be said over a pre-existing flame that had been lit before Yom Kippur.[163] This applies even if Yom Kippur falls on Shabbos. [In order to have two wicks for Havdalah, one is to join another candle to this flame and say the blessing over both candles together.]
The flame of a gentile:[164] One may not use the candle of a gentile that was lit on Yom Kippur.
Must the actual flame that rested be used or may one also use a candle which was lit from it?[165] From the letter of the law, any flame which was lit from a flame that was lit before Yom Kippur, is valid to be used. Nevertheless, it is best to be stringent to use the actual flame which was lit before Yom Kippur.
Using the candles of the Shul:[166] One may light a candle from the Shul candles, that have been lit from before Yom Kippur, and say Havdalah on both candles together. If one is unable to say Havdalah on both candles, he is not to use the Shul candle and is rather to say Havdalah over a candle that was lit from the Shul candle.[167] Nevertheless, if one used the Shul candle, he does not need to repeat the blessing on a different candle.[168]
What does one do if no pre-lit candle is available? If a pre-lit candle is not available, neither to use or to light another candle from it, then the blessing over fire is omitted during Havdalah.[169] This applies even when Motzei Yom Kippur falls on Motzei Shabbos.[170]
Must one search for a pre-lit candle if it is not readily available?[171] If one does not have a candle readily available on Motzei Yom Kippur, some say he is obligated to search for a candle to say the blessing over it.[172] This applies even when Yom Kippur falls during the week.
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Q&A May one use a Yartzite or Teshuvah candle for Havdalah?[173]No.[174] However, one may light another candle from it and then say a blessing. |
| Leaving a 24-hour candle lit in house for Havdalah:[175]
One is to light a 24-hour candle in his home to be used for Havdalah on Motzei Yom Kippur. |
8. One who is washing on bread directly after Havdalah:
If one is eating a meal directly after Havdalah is he to say an after Bracha on the Havdalah wine?[176] If one will not be drinking wine during the meal and does not plan on saying Birchas Hamazon with a Kos Shel Bracha[177], then he is to say an Al Hagafen after Havdalah.[178] If one forgot to say the after blessing before the start of the meal, he is to say it during the meal when he remembers.[179] If however he does plan to drink wine during the meal[180], or to have a Kos Shel Bracha after Birchas Hamazon, he is not to say an after blessing after the wine of Havdalah. Nevertheless, initially one is to have in mind not to include the meal wine within his blessing of Hagafen said during Havdalah[181], unless he has already set himself on the meal table, and is saying Havdalah there.[182] In such a case that he has in mind to not exempt the wine he must say an after blessing after Havdalah[183], and Hagafen on any wine he drinks during the meal.[184] In all cases if he already said Birchas Hamazon, he is not to say an after blessing over the wine he drank for Havdalah.[185]
Not to bring the bread to the table:[186] If one desires to eat a meal immediately after Havdalah, he is to beware not to bring bread to the table until after Havdalah. In the event that bread was brought to the table before Havdalah, it is to be covered.[187] If, however, one does not plan to eat the meal right away there is no need to cover the bread.
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Q&A If one has Mezonos foods on the table when he says Havdalah, are they to be covered?[188] If one desires to eat the Mezonos directly after Havdalah, then the Mezonos on the table is to be covered.[189] This especially is relevant on Motzei Yom Kippur, in which case many already have the Mezonos on the table prior to Havdalah. If, however, one does not plan to eat the Mezonos right away, then there is no need to cover it. If one had drinks on the table while saying Havdalah, is he to say a blessing prior to drinking them after Havdalah?[190] The person who said Havdalah and drank the wine is exempt from saying a blessing on any of the drinks that were in front of him during Havdalah, or that he had in mind to drink after Havdalah. However, those that did not drink from the wine, are to say a Bracha prior to drinking the beverages that were on the table. |
9. Motzei Yom Kippur festivities:
Publicizing the greatness of the time:[191] Motzei Yom Kippur is a slight Yom Tov. Being that this Yom Tov is not very well known, it was therefore instituted to blow the Shofar one time at the conclusion of Yom Kippur, to remind the masses of the Yom Tov.
Wishing each other a Gut Yom Tov prior to leaving Shul:[192] Upon leaving Shul on Motzei Yom Kippur, one is to greet his friend with the customary Shabbos and Yom greeting, [saying “Gut Yom Tov”].
Holding a festive meal: A festive meal [over bread[193]] is to be eaten on Motzei Yom Kippur, just as is done on other holidays.[194] There is a heavenly voice which proclaims to the Jewish people after Yom Kippur: “Go eat in joy”.[195] During this meal, one should dip his bread in honey.[196]
| The importance of the Motzei Yom Kippur meal:[197]
The Rebbe Rashab stated that the Parnasa of one’s future year is drawn down based on the saying of Mizmor Ledavid on Rosh Hashanah, as well as the expansiveness of one’s meal on Motzei Yom Kippur. |
10. Building the Sukkah:
Motzei Yom Kippur:[198] On Motzei Yom Kippur one begins building the Sukkah, [or at least talking about building it[199]], in order to leave one Mitzvah and enter to another Mitzvah.
To build the Sukkah the day after Yom Kippur:[200] It is a Mitzvah [if possible[201]] to [finish[202]] building the entire Sukkah the day after Yom Kippur, immediately after one leaves [and arrives home from] Shul.[203] [However, one should not compromise on the quality of the work simply in order to complete it by that day, and if he must delay the building until the next day/s for the sake of bettering its quality then it may be done.[204]]
11. Wake up early for Shul:[205]
On the day after Yom Kippur, one is to awaken early for Davening.
12. Days between Yom Kippur and Sukkos:
Tachanun: The days between Yom Kippur and Sukkos are days of joy, commemorating the sanctification of the tabernacle. Due to this, Tachanun is not recited.[206] From after Yom Kippur until the beginning of the month of Cheshvan Tachanun is omitted.[207]
G-d’s Name: The day after Yom Kippur is referred to as “G-d’s name”.[208] The four days between Yom Kippur and Sukkos correspond to one letter each of the name of Havayah. The first day corresponds to the letter Yud of Sheim Havayah.[209]
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Q&A Does a Chasan and Kallah fast on their wedding day if it takes place between Yom Kippur and Sukkos?[210] Yes. However, if they feel weak, they can be lenient and not fast. Sparks of Chassidus:[211]The days between Yom Kippur and Sukkos are considered days of growth of the closeness between G-d and His people. Up until Yom Kippur, including Yom Kippur, were days of awe, where one does daily evaluation, making oneself a proper receptacle for G-d to have a relationship with him. This is similar to the plowing of a field which makes it ready for seeding and eventual growth. So too, Yom Kippur is a day of breaking of the evil spirit through saying confession and recognizing one’s true lowliness in comparison to G-d. This makes one a proper receptacle for the growth which follows. This growth begins after Yom Kippur until Sukkos, and on Sukkos the growth of G-d’s closeness is complete. |
[1] Siddur based on Arizal in Peri Eitz Chaim Shaar Habrachos 4; opinion brought in Levush 554:17; Sefer Haminhagim p. 47 [Hebrew]. So also rule the following Poskim: Kesher Gudal 5:19; Zechor Leavraham 1:300; Beis Oveid 10; Shaareiy Teshuvah 46:12; Kaf Hachaim Falagi 9:11; Yifei Laleiv 3:4; Ben Ish Chaiy Vayeishev 12; Maaseh Rav 9; Mamar Mordechaiy 46:10; Kaf Hachaim 46:17; See also Sdei Chemed Peas Hasadeh Asifas Dinim Bein Hameitzarim 2:9 [Vol. 8 p. 765 Kehos]; Otzer Minhagei Chabad p. 217; 250; Chikrei Minhagim p. 185
Other Opinions: The following Poskim rule the blessing is to be recited as usual: Levush ibid; M”B 554:31; Alef Hamagen 619:47; Darkei Chaim Veshalom 775. The Gr”a in Maaseh Rav 9 adds that the blessing of Hamavir Sheiyna is likewise omitted.
[2] This is due to that one is not allowed to wear leather shoes on these dates, and thus there is no worldly pleasure received from leather shoes on these days. [Peri Eitz Chaim ibid]
[3] Sefer Haminhagim p.47 [Hebrew]; Hayom Yom 9th of Av and 10th of Tishreiy; This was a directive received from the Tzemach Tzedek in name of the Alter Rebbe. So also rules Ben Ish Chaiy ibid
Other Opinions: Some Poskim [Gra in Maaseh Rav 9; Mamar Mordechai 46:10] rule that the blessing is to be said at night after the fast.
[4] Admur 621:1
[5] Admur 584:8; Rama 584:2 in name of Kol Bo
[6] The community of Pozna. [Levush and M”A 584:6]
[7] Kitzur Shlah; Elya Raba 584:9; Machatzis Hashekel; P”M 584 A”A 6; M”E 584:22; M”B 584:9; Kaf Hachaim 584:24
[8] Alef Hamagen 584:27 based on the reason of the Levush recorded above.
[9] Aruch Hashulchan 584:3; Shaareiy Efraim 2:15 regarding a Baal Yartzite and Sandek
[10] Admur 621:15
[11] Rav Akiva Eiger 24; See Piskeiy Teshuvos 621:1
[12] Minchas Elazar 2:74
[13] Admur 621:3; See also Admur 584:9; Piskeiy Teshuvos 284:18
[14] The reason: We do not delay until after the prayer to do the Bris as Zerizin Makdimim Lemitzvos. Rather it takes place after the Torah reading, prior to the Shofar blowing, in order to proximate the Bris of Avraham to Akeidas Yitzchak, as Hashem remembers Akeidas Yitzchak when the Shofar is blown. [Admur 584:9; Levush; Beis Yosef in name of Terumas Hadeshen 266] The Levush explains that due to the Mitzvah of Zerizin Makdimin one is to have the Mila take place before midday and if we delayed the Mila until after Davening it would be delayed past midday. Another reason recorded is because the Shechina resides during the Torah reading and we desire the Shechina to reside also on the child. [Rokeiach 217 brought in Beis Yosef ibid]
[15] Michaber 621:2; Elya Raba 591:2; Mur Uketzia 621; Mateh Efraim 584:26; M”B 621:7
[16] Rama 621:2
[17] Aruch Hashulchan 621:3; See Piskeiy Teshuvos ibid footnotes 161-162
Other opinions: Many Poskim rule that even in such a case, the Sefer Torah is to be returned only after the Bris. [Levush 591:1; Ashel Avraham 621] The Sefer Torah is to be held on the Bima. [Mateh Efraim 621:2]
[18] The reason: As it is not respectful for people to leave the Shul while the Sifrei Torah are still out of their set place. [Admur ibid]
[19] Admur 621:4-6; See Shevach Habris 18:19
[20] Admur 621:4; Michaber 621:3; Rambam; Mordechai; Ran
The reason: Even a child cannot drink it, as although by Tishe Beav we rule leniently that a child may be given to drink being that it is an uncommon event, nevertheless, by Yom Kippur, since the fast is Biblical, we are stringent despite the fact that the event is uncommon. [Admur 621:4]
[21] Admur 621:5; Rama 621:3; Mordechai Remez 727
The reason: Now, although in general to be able to make a blessing for a child the child must be of age Chinuch, nevertheless, here since the blessing is done for the sake of the circumcised child, he may be given to drink. [Admur 621:5]
[22] Admur 621:5; M”A 621:3
[23] See Admur 621:5; M”A 559:9; Beir Heiytiv 621:11
[24] Admur 621:6; M”A 621:3; Levush 621:3; Tosafus Shabbos 139a; Eiruvin 40b
[25] See Shevach Habris 18:19; Hiskashrus
[26] Admur 621:6; M”A ibid; Levush ibid
[27] Admur 584:1; Michaber 584:1; R”H 32a
[28] The reason: As Hashem is sitting in judgment with the books of life and death open before him, and hence how can one say Shira. [ibid] This is because it is improper for one to be in a state of joy when he is being judged and should have a face of awe and trepidation. [Taz 583:1; M”B 584:1] Likewise, it is improper to be in joy when others are being written in the book of opposite of life.
[29] Admur ibid; M”A 584:1; Elya Raba 581:1; Chayeh Adam 139:11; M”E 584:19; M”B 584:2; Kaf Hachaim 581:2
[30] The reason: As they are not saying the psalms of Halel as hymns of praise but rather as a request and supplication. [ibid]
[31] So is implied from Admur who specifically mentions the allowance of saying Tehillim for one who says it on a daily basis and just happens to reach these psalms on Rosh Hashanah. This implies that to pick out the Halel section in Tehillim is forbidden even if one plans on saying it as part of Tehillim.
[32] Admur 621:14
[33] Gesher Hachaim 31:6
[34] Shaareiy Efraim 10:32
[35] The reason: This is due to Ayin Hara.
[36] Igros Kodesh 3:220 [printed in Shulchan Menachem 2:250]
[37] 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]
[38] Toras Menachem 46:343 [printed in Shulchan Menachem 2:252]
[39] Nitei Gavriel Aveilus 79:13
[40] Igros Kodesh 3:220 [printed in Shulchan Menachem 2:251]; Hamelech Bemisibo 1:309; Otzer Minhagei Chabad Yom Kippur p. 222
[41] 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]
[42] See Admur 621:14
[43] Sefer Haminhagim p. 125 [English]
[44] 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
[45] Directive of Rebbe Rashab to Rav Yaakov Landa brought in Otzer Minhagei Chabad Yom Kippur 195
[46] Admur 621:7
[47] The reason: As in Temple times, the Avoda would mainly take place during the sacrifices of the Musaf offerings. [Admur ibid]
[48] Admur 621:8
[49] Admur 621:17
[50] Rama 621:4; Admur 621:12
[51] M”E 592:1; Machzor ibid
[52] Alef Hamagen 592:2; Machzor Chabad; Otzer Minhagei Chabad 318
Other customs: Many communities are accustomed that only the Chazan bows with his head to the floor by Aleinu. [Daas Torah 591; Likkutei Mahrich]; Seemingly this is a compromise between the two opinions regarding whether one is to prostrate by Aleinu. [See Otzer ibid]
[53] 621:12; Rama 621:4
[54] When the time comes for the full prostration within the Avodah recitation, the chazzan may not move backwards to give himself room to prostrate, being that he is still in the midst of the Amidah prayer. Thus, the custom is for the Chazan to initially begin the Amidah prayer with a far enough distance to allow him to prostrate.
[55] Machzor Chabad; See Otzer Minhagei Chabad 323
Other customs: The custom on many communities is not to bow or prostrate during Aleinu on R”H or Yom Kippur that coincides with Shabbos. [Ashel Avraham Butchach 621:4; Hagahos Chochmas Shlomo 592; See Divrei Yatziv 2:265]
[56] Rama 621:4 and Admur 621:12 [regarding Aleinu of Yom Kippur]
Other Opinions: Some Poskim write that one does not place his forehead to the ground when bowing by Aleinu [of both R”H and Yom Kippur] and this is only done on Yom Kippur by “Kohanim”. [M”A 131:22 “one kneels and bows on R”H by Aleinu however does not place the face to the ground”; M”E 592:1; 621:14; Kaf Hachaim 131:118]
[57] Alef Lamateh 621:15; Kaf Hachaim 131:115 [“on Yom Kippur one does not prostrate his hands and legs”]; See M”A ibid that says on R”H we are “Korim Umishtachavim” and according to our custom we simply add the touching of the head to the ground. This follows the form of bowing mentioned in Admur 131:1 which is called “bowing to the ground without spreading the hands and legs (even if he sits on the ground and bows his head to the floor)”. And “This was the main form of Nefilas Apayim done in previous times” [ibid]
[58] See Admur 131:1 that this is called bowing “with spread arms and legs”; This was the custom of the Gr”a [Maaseh Rav 16-The new print] and was the custom of the Chabad Rebbeim. [Otzer Minhagei Chabad 319:321] However see later footnotes that the Rebbeim would support themselves off the ground using their fists and toes and hence perhaps this is not the true prostrating referred to by Admur ibid.
[59] Piskeiy Teshuvos 591 footnote 11; See Admur 131:1; Rama 131:8
[60] See Poskim ibid
[61] Rama 131:8; Admur 131:1; M”B 131:40
The Biblical Prohibition-Prostrating: It is Biblically forbidden for one to prostrate himself on a stone floor with spread hands and legs. One who does so receive’s lashes. This prohibition is learned from the verse “One may not place stone on the ground for purposes of prostrating”. This was only permitted to be done in the Temple.” [Admur ibid] Thus there must be two conditions met for it to be Biblically forbidden: 1) That one is bowing with spread arms and legs. 2) That one is doing so on a stone floor. [M”B ibid]
[62] This is referred to as Derech “Keida”. [M”B 131:40]
[63] Admur ibid; M”B ibid; Tur; Beis Yosef
The reason: It is Rabbinically forbidden to bow on a stone floor with one’s face touching the floor even if one does not prostrate himself with spread hands and legs, due to a decree against prostrating in a Biblically forbidden method. [ibid]
[64] Rivash 412 brought in Beis Yosef; Olas Tamid 131:28; M”A 131:20
[65] Elya Raba 131:15 in name of Shlah; M”E 621:14; Kaf Hachaim 131:117; See Rambam Avoda Zara 6:7; Piskeiy Teshuvos 131:27
[66] Rama 131:8 [Place grass between the face and floor]; M”A 131:22 that an interval is valid as rules Rambam. See the following Poskim regarding the two different versions of the Rama here: Taz 131:15; P”M 131 A”A 22; M”B 131:44. See P”M ibid for the reason why an interval is valid.
Does an interval help even when one is prostrating with spread arms and legs? This depends on the two versions of the Rama ibid. Practically we rule like the second version and hence the interval helps, as explained in P”M ibid that when there is a detached interval there is no decree.
[67] Rama ibid
[68] Poskim ibid that only the head must have the interval, and that the entire prohibition is placing the head on the floor; See “A Chassidic message” for a story of the Rebbe Maharash on this matter and how one is not to be particular against getting his clothing dirty.
[69] Pashut from Poskim ibid and so writes Piskeiy Teshuvos 591 footnote 10; 131:27
[70] M”A 131:20 [that cement is permitted]; Admur ibid [“on a stone floor”]; Sefer Haminhagim p. 120 [English edition]; The Rebbe Rashab would bow on a wooden floor and when he would lift his head dust was visibly seen on his forehead.
Other Customs: Although from the letter of the law one is not required to have an interval between the face and the ground by floor materials other than stone, nevertheless many are accustomed to place an interval on the floor even if the floor is made of wood as a stringency so they don’t come to be lenient by a stone floor. [Toras Chaim 131:9; M”E 621:14; Alef Lamateh 621:15; Kaf Hachaim 131:116; Piskeiy Teshuvos 591:3]
[71] Rama 131:8; Rivash ibid; Bach 131; Olas Tamid 131:28; M”B 131:40; Kaf Hachaim 131:111
The reason: It is Rabbinically forbidden to prostrate with spread arms and legs on any material, even not of stone, due to a decree against prostrating on a stone floor which is Biblically forbidden. [Levush; Taz 131:14; M”B ibid] Alternatively the reason is because we suspect that there is a stone floor under the wooden material floor and the wood was simply built over it. [Rivash ibid brought in M”A 131:22; Kaf Hachaim 131:114]
The Rebbe’s custom: The Rebbe had a carpet on his Bima which seemingly served as an interval for when he prostrated. However, from the memoirs recorded of the Rebbe Rashba, who also prostrated on the floor, it is evident that there was no interval between his face and the ground. Likewise, some Poskim rule that a set carpet is not a valid interval. [Levushei Mordechai 23] Vetzaruch Iyun. Perhaps however one can say that in truth the method used by the Rebbe and Rebbe Rashab is not the real prostration referred to here, as they supported themselves off the ground using their fists and toes and did not fully lie on the ground. Hence it did not require an interval on a non-stone floor. However, one who lays flat on the ground without any support is the definition of prostrating that requires an interval on all floors. [Heard from Harav Asher Lemel Hakohen] Vetzaruch Iyun.
[72] Machzor Chabad; Otzer Minhagei Chabad 318
[73] Otzer Minhagei Chabad 319-321
[74] Teshuvos Vehanhagos 2:270; Hiskashrus 947
[75] M”E 592:1
[76] Elya Raba 131:15 in name of Shlah; Mateh Efraim 621:14; Ateres Zekeinim 621; Shaareiy Tziyon 131:44; Kaf Hachaim 131:117
[77] Daas Torah 131; Piskeiy Teshuvos 131:27
[78] The reason however why a Tallis is valid Bedieved is because it is not attached to one’s body like other clothing. [Shevet Hakehasi 2:61]
[79] M”A 131:20 records a dispute on this matter.
[80] Sheivet Halevy 1:23; Piskeiy Teshuvos 131:27
[81] Sheivet Halevy ibid that when fully prostrating, according to all it is forbidden on all floors, as explained in all Poskim ibid.
[82] M”A 131:20 [“As cement is not stone”]
[83] Toras Chaim 131:9; Kaf Hachaim 131:113
[84] Piskeiy Teshuvos 131:27
[85] The reason: As it is made from small rocks and cement.
[86] Rishimos Devarim 2 p. 90 told over by the Chassid Reb Shmuel Gronam Estherman
[87] Admur 620:1; 286:5
[88] The reason: The reason for this is because after 6.5 hours into the day, there is question as to which prayer is to first be said; should the Mincha prayer be said first or the Musaf prayer. [286:5]
[89] Admur 620:2
[90] Admur 622:1
Other opinions: Some Poskim rule based on Kabala that one is to recite these prayers as usual on Yom Kippur. [Kaf Hachaim 622:6; Piskeiy Teshuvos 622:1]
[91] Siddur Admur
Ruling of Admur in Shulchan Aruch: In the Shulchan Aruch ibid, Admur rules that the prayer of Ketores is to be recited after Musaf, being that it is not properly mentioned during Musaf in detail. However, in the Siddur, Admur placed both Ein Kelokeinu and the Ketoras at the conclusion of Neilah while after Musaf nothing is said.
[92] The reason: The reason for this is because it was only instituted after Musaf of Yom Tov or Shabbos when the 18 blessings are not recited. However, on Yom Kippur, in which the 18 blessings are already made mention of in the different Piyutim, it is not needed to be said. [ibid]
[93] Shulchan Aruch Chapter 622
[94] Siddur Admur; Custom of these provinces mentioned in 622:2
Ruling of Admur in Shulchan Aruch ibid: Some are accustomed to recite Ashreiy and Uva Letziyon prior to Mincha, as is usually done on every Mincha of Shabbos and Yom Tov. However, the custom of these provinces is to omit it from Mincha and rather recite it by Neilah, in order to separate between Mincha and Neilah. [622:2] Those who say it by Mincha are to also say it by Neilah for this reason. [623:1]
[95] Admur 622:3
[96] The reason: As it is said as a praise for the Jewish people that they returned to Shul on Shabbos after having eaten and drank. Hence, since eating is forbidden on Yom Kippur even when it falls on Shabbos, this praise is irrelevant. [ibid]
[97] Admur 623:4; Siddur Admur
[98] The reason: This portion is read in order so one who has transgressed such a sin should properly repent over it. The sin of Arayos is specifically chosen as it is commonly transgressed and people’s inclination are very strong in persuading them to do so. [ibid]
[99] Admur 623:4
[100] The reason: Being that it discusses the power of repentance and the fact that one cannot run away from Hashem. [Admur ibid]
[101] The reason: As the Avoda of the day was concluded prior to Mincha. [ibid]
[102] Admur 623:4; Siddur Admur
[103] The reason: The reason for this is because this prayer mentions judgment, and on Yom Kippur we pray for G-d to have mercy and go beyond the letter of the law. [ibid]
[104] Admur 623:6
[105] Admur 623:5
[106] Otzer Minhagei Chabad p. 233 brought in Hiskashrus 948 p. 13
[107] P”M 108 M”Z 5
[108] ShaaHar Tzevi 1:68; Piskeiy Teshuvos 135:18
[109] Shulchan Aruch chapter 623
[110] Admur 623:2-4
Background:
Admur [ibid] records two opinions in this matter:
1st Opinion-Ramban [623:2]: Neliah is to extend until close to nightfall [Tzeis Hakochavim], being that it corresponds to the closing of the gates of the Heichal of the Beis Hamikdash, which was done by day [after the lighting of candles by noon].
2nd Opinion-Rif [623:3]: There is no limit regarding when it should be concluded, and thus it may be continued past nightfall. According to this opinion, the term Neilah represents the concluding prayer of the day, and not the closing of the gates of the Beis Hamikdash, and it is Davened in close proximity to the closing of the heavenly gates which are locked at the conclusion of prayer.
The final Ruling [623:4]: The main opinion is like the 1st opinion [to begin close to the beginning of Shekiah and end close to Tzeis Hakochavim], although the custom is like the second opinion [to end past nightfall], and those who follow it should not be protested. In any event, those who end late should start Neilah with much time left in the day.
[111] Sefer Haminhagim p. 125
[112] Admur 623:6
[113] Admur 623:8
Ruling of Admur in Shulchan Aruch ibid: Being that Birchas Kohanim is considered Avoda, it cannot be done at night, after Tzeis Hakochavim. Therefore, the Chazan must reach Birchas Kohanim prior to nightfall [Tzeis Hakochavim] and if necessary, he is to skip saying Selichos in order to be able to say it on time. Nevertheless, in these provinces where the custom is to extend Neilah past nightfall, they do not say Birchas Kohanim at all.
Michaber: The Beis Yosef writes to say Birchas Kohanim.
Rama: The Rama rules that the custom is not to say Birchas Kohanim, and the M”B explains that this custom applies even if it is still daytime.
Litvish Custom: The custom in Litvish communities today is to say Birchas Kohanim before Shekiah. [However, the M”B rules like Rama that it is not said even when still day.]
[114] Sefer Haminhagim p. 125; Rebbe in name of Freideker Rebbe as a clear directive, although one year, as a Horaas Sha it was said. [Igros Kodesh 18 p. 70] This follows the ruling of the Rama, as explained in M”B, and the custom mentioned by Admur that today it is never said.
In Luach Kolel Chabad it states that the custom is to say it when it is still day. However, as stated above, this is not the Chabad custom. Some explain that the above custom was only relevant to the Diaspora, however in Eretz Yisrael where Nesias Kapayim is done daily, the custom does not apply and hence Nesias Kapayim is to be done before sunset. Practically, however, this is not practiced by Anash even in Jerusalem. [See Pardes Chabad article of Rav Tuvia Bloy]
[115] The reason: Since the prayer began while still day, therefore we are not particular regarding this. [Admur ibid]
[116] Admur 623:9
[117] The reason: As now is the final signing of the decree and we require supplication for mercy, and if not now then when. [ibid]
[118] Admur 623:10
[119] Siddur in Machzor
[120] Admur 623:10; 61:12; Taz 61:4
[121] Admur 623:10; 61:10; Michaber 61:12; Tosafus Brachos 34a
[122] Admur 623:11
[123] Sefer Haminhagim p. 126
[124] Sefer Haminhagim p. 126
Ruling of Admur in Shulchan Aruch ibid: The blow is to be done after the entire Kaddish Shalem is recited.
[125] Admur ibid
Reason behind the blowing of the Shofar: The Shofar is blown to signify the elevation of the Shechina, as the Shechina departs with the sound of a Shofar. In addition, it is blown to empohasize to the public that Motzei Yom Kippur is a Yom Tov, and one is to increase in festivities on this night. [Admur ibid]
[126] Siddur Admur [no difference of Nussach is mentioned]; Gloss of Tzemach Tzedek [printed in Shaar Hakolel 4:9]; Piskeiy Hassidur 171; Sefer Haminhagim p. 118 [English]; Kaf Hachaim 582:39 based on Arizal [regarding all Aseres Yimei Teshuvah, however including Neilah] and so is the custom of the Sefaradim [Piskeiy Hassidur ibid]; Shaar Hakolel 4:9 based on Seder Hayom that explicitly says to not say it and Mishnes Chassidim and Siddur Yaakov Kopel that omits it.
The reason: The dialect of Kaddish contains exactly 28 words according to Kabala. Based on this one is not to change the dialect even during Aseres Yimei Teshuvah. [Kaf Hachaim ibid] However the M”E 582:1 writes that when Lieila is repeated the word Min Kol Birchasa is omitted and read as Mikol Birchasa, and hence there remain only 28 words.
Ruling of Admur in Shulchan Aruch: In Shulchan Aruch of Admur 582:16 he rules that one adds “Lieila Lieila” throughout all the Kaddeishim recited during Aseres Yimei Teshuvah.
Other Poskim: The following Poskim write one is to recite Leila Ulieila throughout Aseres Yimei Teshuvah: Levush 582:8; M”A 584:4; Admur ibid; M”B 582:16; M”E 581:1; Siddur Yaavetz; Kitzur SHU”A 129:1; Darkei Chaim Veshalom 706; Luach Eretz Yisrael. All the above Poskim write that one is to repeat “Lieila Lieila”. However in some Sefarim it says “Lieila Ulieila”. [Likkutei Mahrich; Piskeiy Teshuvos 582:9] The reason for repeating the word Leila is because during Aseres Yimei Teshuvah Hashem sits in judgment and His name is hence glorified before the masses much more than the regular year. Hence they emphasize that He is very exalted during this time. [Machatzis Hashekel 582:4 in name of Levush ibid] Some Poskim rule it is only to be repeated on Rosh Hashanah and Yom Kippur. [Elya Raba 582]
[127] Sefer Haminhagim p. 125 [English]; Hayom Yom 10th Tishrei; Kuntrus Hashulchan p. 63 based on Mamar of Rebbe Maharash [Toras Shmuel 1874 p. 284]; See Otzer Minhagei Chabad 262
Other opinions: The Shaar Hakolel 4:9 states that it is not to be repeated at all, even during Neilah, and that doing so has no source.
[128] Sefer Haminhagim p. 126
[129] Admur 623:11
[130] Sefer Haminhagim p. 126
[131] Reason behind the blowing of the Shofar: The Shofar is blown to signify the elevation of the Shechina, as the Shechina departs with the sound of a Shofar. In addition, it is blown to emphasize to the public that Motzei Yom Kippur is a Yom Tov, and one is to increase in festivities on this night. [Admur 623:12]
[132] First custom in 623:11 and so is the Chabad custom as recorded in Oatzer Minhagei Chabad p. 243 and Luach Kolel Chabad which was edited by the Rebbe.
Other customs brought by Admur in the Shulchan Aruch: Admur states: The custom is to blow one Tekiah [and so is the Chabad custom], although there are those who are accustomed to blow Tashrat [and so is the Litvish custom. The Sephardim blow Tashrat, Tashat, Tarat].
[133] Admur 623:11
[134] The reason: Being that it is not a Shevus Gamur [complete Rabbinical prohibition] and is rather only forbidden due to Uvdin Dechol [a mundane act]. [Admur ibid]
[135] See Otzer Minhagei Chabad p. 243
[136] Perhaps this was done in order to prevent a stumbling onto the unobservant public who may think that they may begin to eat already after the blow, even if it is still prior to nightfall.
[137] As some permit performing after Shabbos, prior to saying Havdalah, all Rabbinical prohibitions which are forbidden simply due to them being a mundane act, and so is the custom to be lenient on Motzei Yom Kippur. [Admur 299:15]
[138] Taz 242:13; Siddur Yaavetz; P”M 141 M”Z 3; Beir Moshe 1:23; Custom of Rebbe in the early years. In the later years the Rebbe sat. [Otzer Minhagei Chabad 190]
Other opinions: See Panim Meiros 1:74 that one is to stand if he is able to see the Sefer Torah.
[139] Beir Moshe ibid as there is no requirement from the letter of the law to stand while the ark is open.
[140] See Piskeiy Teshuvos 623:1
[141] Sefer Haminhagim p. 126
[142] Sefer Haminhagim p. 126
[143] Likkutei Sichos 9 p. 136 brought in Shaareiy Halacha Uminhag 2:260
Reason: As the impurity spreads with the leave of Yom Kippur. [ibid]
[144] Admur 623:12
[145] Olas Tamid 118:2; Bach 582; Kneses Hagedola 108:6; Elya Raba 108-end; Peri Chadash 582:1; Mateh Yehuda; Beir Heiytiv 108:1; Birkeiy Yosef 118:3; Machazik Bracha 582:2; P”M 118 A”A 1; Beis Oved 118:5; Shaareiy Teshuvah 108:1 [that so is the ruling of most Achronim]; Derech Hachaim 33:46 and 72; Kitzur SHU”A 129:3; Mishneh Berurah 108:1; Ketzos Hashulchan 21:4; Kaf Hachaim 118:3
Other Poskim: Some Poskim rule one is required to repeat Shemoneh Esrei. [Rame in Alfasi Zuta end of Brachos, brought in Machazik Bracha ibid] Other Poskim conclude that it is best to repeat Shemoneh Esrei as a Toras Nedava. [Mamar Mordechai 118:2; Shalmei Tzibur 122; Beir Heiytiv ibid in his understanding of Taz 582:2; Peri Chadash ibid concludes if one repeats Shemoneh Esrei as a Nedava he is blessed. See Shaareiy Teshuvah ibid]
Opinion of Taz: The Beir Heiytiv ibid learns that according to the Taz 582:2 which rules one must repeat Betoras Nedava during Aseres Yimei Teshuvah if he said the wrong Nusach in Hamelech Hamishpat, similarly if one made a mistake during the rest of the year he is to repeat the prayer as a Nedava. However, the Shaareiy Teshuvah ibid negates this suggestion saying the Taz was only stringent by Aseres Yimei Teshuvah when we want to fulfill our obligation according to all.
Opinion of Admur: Admur 582:2 rules like the Taz in 582:2 that during Aseres Yimei Teshuvah one is to repeat the prayer as a Nedava. Thus there is room to learn in his opinion as learns the Beir Heiytiv ibid, that also during the year if the wrong Nussach was recited one is to repeat the prayer as a Toras Nedava. Practically however the Ketzos Hashulchan ibid rules it is not to be recited and that so is implied from Admur 108:18 that only when one has stated a lie must the prayer be repeated. Likewise, the Nesiv Hachaim, which wrote glosses on the Derech Hachaim according to the opinion Admur, does not record any dissenting opinion of Admur in the above. Hiskashrus Yom Kippur likewise writes one is not required to repeat Shemoneh Esrei.
[146] Ketzos Hashulchan 21:4; Admur 108:18 regarding Yaleh Veyavo that one is to repeat Shemoneh Esrei as a Nedava
Background of Admur:
Admur ibid records a dispute regarding the law in this case: Some opinions [Michaber 108:12; Orchos Chaim] rule that the [false] mention of the days of other events in Shemoneh Esrei does not invalidate the prayer or that blessing to require the repetition of Shemoneh Esrei or of that blessing. Others [Olas Tamid 108:18; Taz 108:12] however rule that it has the same law as one who spoke in the midst of Shemoneh Esrei, in which the law is that he must repeat that blessing or return to the beginning of Davening, as explained in 114:4. Practically Admur concludes: (Regarding the final Halachic ruling) although we apply the rule of Safek Brachos Lihakel, nevertheless since even if one were to pray the entire day it would be praiseworthy, therefore whenever there is a case of doubt one should simply repeat the prayer as a Toras Nedava, and it is not necessary to novelize anything in his Nedava prayer. [Admur ibid]
Other Poskim: Some Poskim rule one is required to repeat Shemoneh Esrei in all cases that the wrong day is mentioned, and thus one must repeat Shemoneh Esrei if he recited the stanza of Zachreinu until Vechasveinu [and likewise if he recited Ukesov or Ubesefer]. [Derech Hachaim 33:29 brought in Ketzos Hashulchan ibid]
[147] This means that he recited the words
[148] These statements all mention the writing of the decree and are hence similar in law to one who said Ukasveinu. Nonethelss their law is not mentioned explicitly either in the Derech Hachaim or the Ketzos Hashulchan.
[149] Ketzos Hashulchan ibid; Derech Hachaim ibid
The reason: As he did not yet mention any unture events as the term”inscribe” was not recited.
[150] Derech Chaim 33:29 brought in Ketzos Hashulchan 21:4
[151] Rama 426:2; 602:1; Seder Hayom; Levush 602:2 that so is the custom; M”E 602:46; Mishmeres Shalom 41:1; Sefer Haminhagim p. 126 [English]; See Otzer Minhagei Chabad p. 249; omitted from Admur 602 Vetzaruch Iyun!
The reason: It is not to be said before Yom Kippur because one is in a state of pain due to it being a time of forgiveness of sin. [M”A 426:5] Others write as follows: It is not to be said as one is in a state of seriousness due to the days of Judgment and he is thus not in a state of joy which is required for the recital of Kiddush Levana. [M”B 426:9]
Other Opinions: Some Poskim rule that one is specifically to say Kiddush Levana prior to Yom Kippur, as perhaps this merit of saying Kiddush Levana will turn the judgment to the side of good. [Gadol brought in Levush 602:2; Elya Raba 602:7; Beis Meir 426; Biur HaGr”a 602; Chida in Moreh Baetzba 9:283 and other Poskim brought in Kaf Hachaim 426:27; 602:19; M”B 602:10; Biur Halacha 426 “Velo Kodem Yom Hakippurim”; Makor Chaim 602; Nemukei Orach Chaim 602; Alef Lamateh 602:25; See Otzer ibid]
[152] The reason: As on Motzei Yom Kippur one is in a state of joy. [Rama ibid; See 623:14; 624:9 that Motzei Yom Kippur is a Yom Tov.]
[153] M”B 426:11
[154] Chayeh Adam 118:15; M”B ibid
Other opinions: Some Poskim rule one is to eat beforehand. [Mateh Efraim 624:4]
[155] Luach Kolel Chabad
[156] Luach Kolel Chabad; Piskeiy Teshuvos 624:1; The Rebbe switched his shoes beforehand. [Reply of Rabbi Groner in correspondence]
Other customs: Many are accustomed to reciting it immediately after Davening, even prior to changing shoes. [Nitei Gavriel Yom Kippur 66:15 footnote 23]
[157] Sefer Haminhagim p. 126 [English]; Likkut Dinei Rosh Chodesh 12:13
The reason: Perhaps this is because Havdalah is more Tadir. [see Poskim in 681 regarding Chanukah]
[158] Sefer Haminhagim p. 126
[159] See Shaar Hatziyon 426:9 based on Elya Raba; Mateh Efraim 624:4
[160] Shulchan Aruch Chapter 624
[161] Admur 624:3; M”A 624:1; Rashal; Bach; Maharil; Abudarham
Other Opinions: Some Poskim rule Besamim is not included in Havdalah, even when Motzei Yom Kippur falls on Motzei Shabbos, as due to the fast there was no extra soul. [Michaber 624:3, and so is the custom of the Sefaradim]
[162] 624:5
[163] The reason a pre-lit candle is used: Although a candle is not used in Havdalah of other Motzei Yomim Tovim, it is used on Motzei Yom Kippur being that on Yom Kippur it is forbidden to light candles, therefore, when it becomes permitted it is befitting to make a blessing over it, as it is like a new item. Therefore, only a candle which was lit from before Yom Kippur may be used even if Yom Kippur fell on Shabbos in order to show that this day is holy in that it had rested from light. It is not similar to Shabbos, as the blessing of a candle on Shabbos is said for the creation of fire on Motzei Shabbos. [Admur ibid]
[164] Admur 624:6
[165] Admur 624:8
[166] Admur 624:8
[167] The reason: The Shul candle is not to be used alone for the blessing over the Neir in Havdalah even if it was lit from before Yom Kippur being that it is lit for honor of the Shul and not for the sake of light. [Admur ibid; This applies especially today that the candle light serves no use for light being that we have electricity.]
[168] The reason: As nevertheless the candle is also made to give light. [Admur ibid; Vetzaruch Iyun today that candles are no longer needed to give any light due to electricity.]
[169] So is implied from Admur 625:5; M”B 624:10; and so rules Aruch Hashulchan 624:6
Other opinions: Some Poskim rule that one may light a new flame on Motzei Yom Kippur and say the blessing over it in a time of need that no other preexisting flame is available. [Chayeh Adam 145:40; Kaf Hachaim 624:17; See Piskeiy Teshuvos 624:6]
[170] Admur ibid; M”A 624:7.
Other opinions: Some Poskim rule that on Motzei Shabbos, one may use any flame if a pre-lit candle is not available. [M”B 624:7, Shaar Hatziyon 624:9] It is clear however that this is not the opinion of Admur. [See Shaar Hatziyon ibid]
[171] Admur 298:2
[172] The reason: As the blessing over fire on Motzei Yom Kippur is similar to the blessing of Havdalah which is said to bless Hashem for distinguishing this day of Yom Kippur over other Yomim Tovim, as on this day lighting fire was forbidden until Motzei Yom Kippur. [Admur ibid]
[173] M”B 298:30; Admur 624:8
[174] As it has been lit for the soul of the departed and not for light.
[175] M”B 624:13 in name of Derech Hachaim
[176] 174:6; 176:2; 299:13; Seder 4:12
[177] 176:2; Seder 4:12; Vetzaruch Iyun why Admur omitted this in 174:6
[178] The reason: This is different than Kiddush as Kiddush is connected to the meal, as one may only say Kiddush in Makom Seuda. However, Havdalah has no connection to the meal and hence requires an after blessing. [Taz 299:7]
[179] If however he has already Bentched he is not to say Al Hagafen on the Havdalah wine, as Birchas Hamazon exempts wine Bedieved. [Seder 1:17; 4:12; Unlike the ruling of Piskeiy Teshuvos 299 footnote 94 in Admur, seemingly he forgot the ruling of Admur in the Siddur.]
[180] 174:6; This ruling of Admur follows the ruling of Taz 299:6 and M”A 299:10 Similarly in 176:2 and Seder 4:12 Admur writes “he did not have in mind at all to drink wine during the meal” hence implying if he had in mind to drink wine during the meal, he does not say an after blessing
Other Opinions: The Rama [299:7] rules one is to say an after blessing after Havdalah even if he plans to drink wine during the meal.
[181] 174:5
Admur there brings a dispute as to whether the blessing over Havdalah exempts the blessing over wine during the meal. Thus, to avoid the dispute one is to have in mind to not exempt the wine and hence say a blessing over the meal wine according to all.
[182] 174:5 According to all when one is already sitting for his meal, he exempts the wine with the Hagafen recited during Havdalah.
[183] 174:6
If however he plans on having a Kos Shel Bracha, then he does not say an after blessing after Havdalah. [176:2]
[184] 174:5
[185] Seder 1:17; 4:12; Unlike the ruling of Piskeiy Teshuvos 299 footnote 94 in Admur, seemingly he forgot the ruling of Admur in the Siddur.
[186] Admur 299:14; See also regarding Kiddush and four cups: Admur 473:44 regarding night of Seder that when cup is raised the Matzos should be covered so they do not see their shame; [Omitted from Admur 271:10 and 17; 289:1 regarding Kiddush]; Rama 473:7; M”A 299:12; 473:30; Aruch Hashulchan 299:14 that so is main reason by Kiddush; M”B 271:41; 299:31; Tur 271 in name of Yerushalmi; Igur 798; Hagadah Shel Pesach of Rebbe “Ulichasos Hapas”
[187] The reason: This is done in order so the bread does not see its shamefulness of being preceded by the wine, as from the aspect of the laws of precedence of blessings, Hamotzi precedes Hagafen. However, now that one cannot precede Hamotzi and it is hence an embarrassment for the bread, it is therefore to be covered. [ibid]
[188] Implication of Admur 299:14 regarding if bread is on the table by Havdalah, and based on his reason, the same should apply to Mezonos; Levushei Mordechaiy 1:46; See Kitzur SHU”A 55:5 regarding Kiddush
[189] The reason: As the blessing of Mezonos foods precede that of Hagafen [See Admur in Seder Birchas Hanehnin 10:13-14], and hence its shame is to be covered just as by bread. [Levushei Mordechai ibid based on reason recorded in Admur and Poskim ibid]
[190] Admur 174:4
[191] Admur 623:12
[192] Admur 623:12
[193] Hisvadyus 5746 p. 446
[194] Admur 623:14; 624:9; Sefer Haminhagim
The custom of the Rabbeim: The meal was accompanied by singing and the saying of Mamarim.
[195] Admur 624:9
[196] Hayom Yom Vol. 2 brought in Otzer Minhagei Chabad Rosh Hashana 135; Shevach Hamoadim
[197] Leshmoa Ozen p. 145
[198] Rama 624:5
Ruling of Admur: Vetzaruch Iyun as to why this was omitted by Admur.
Other Opinions: Some Poskim rule one is to build the Sukkah before Yom Kippur in order so its Mitzvah becomes included in one’s verdict for the coming year. Others arbitrate that the walls are to be built before Yom Kippur while the Sechach is placed after Yom Kippur. [Shaareiy Teshuvos]
[199] Sefer Haminhagim p. 59; Otzer Minhgagie Chabad p. 255; Aruch Hashulchan 624:7; Kaf Hachaim 624:35
[200] Admur 625:1; Rama 625; Maharil Hilchos Sukkah; M”A 625:1
[201] M”B 625:2
[202] M”B 625:2 based on Rama 624:5 who writes that the start of the building is to take place on Motzei Yom Kippur
[203] The reason: The reason for this is because one is not to delay the performance of a Mitzvah which he has the ability to fulfill. [Admur ibid; Rama ibid; Maharil ibid; See Mechilta Bo 9]
[204] Mateh Efraim 624:15; Piskeiy Teshuvos 625:3
[205] Admur 624:14
[206] Admur 624:13
[207] Siddur Admur; Magen Avraham 669:1; brought in Shaareiy Teshuvah 131:15; based on Seder Hayom [in end of section regarding Sukkos], and Kneses Hagedola
The ruling in Shulchan Aruch: In 624:13 Admur rules that Tachanun is not recited between Yom Kippur and Sukkos being that it is days of rejoicing. No mention is made regarding after Sukkos.
Other Opinions: The Shaareiy Teshuvah [ibid] writes that it is not the custom in his provinces to omit Tachanun after Sukkos.
The reason: The Seder Hayom [from the year 1600] brings that Tachanun is omitted until the end of Tishreiy because it is a month filled with Holidays and joyous events. It contains four different holidays and we 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.
[208] Sefer Haminhagim p. 126
The reason: Some explain this to be because Aseres Yimei Teshuvah corresponds to Sheim Havayah while the day after Yom Kippur does not belong to any name, not Havayah or Adny but rather simply “G-d’s Name”. Others [Ashel Avraham Butchach 624] explain it is called this name due to that we resume the saying of Hakel Hakadosh. [ibid; See Otzer Minhagei Chabad p. 256-257 for other reasons mentioned]
[209] Igros Kodesh Rebbe Rayatz 1:194
[210] Mateh Efrayim 624:15
[211] Likkutei Torah Derushei Sukkos p. 79
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