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Posts Tagged ‘Shemini Atzeres’

The Last Day Of Sukkos

Thursday, October 4th, 2012

The Gemara in Megillah 31a says that on the last day of Sukkos the Torah reading is the parshah of Vezos Haberachah and the maftir is Vaya’amod Shlomo (Melachim 1:8). The Rishonim are bothered by the following question: the Mishnah in Megillah says that Moshe Rabbeinu instituted what portion of the Torah should be read on each of the Yamim Tovim. Each portion relates to that particular Yom Tov. What then is the connection between Vezos Haberachah and the last day of Sukkos?

One cannot answer that it is because we are scheduled to read that parshah in our weekly reading of the Torah, because on Yom Tov we never continue from that reading. Also, the Mishnah states that the reading for each Yom Tov was instituted by Moshe Rabbeinu and must relate to that Yom Tov.

The Ran, on the page of the Rif  (Megillah 11a), says that it is because this is the last of the Yamim Tovim and therefore we finish the Torah cycle on that day.

The Sefer Hamanhig writes in the section of Simchas Torah that on the last day of Sukkos we read the parshah of Vezos Haberachah because Shlomo Hamelech would bless Bnei Yisrael on the eighth day of Sukkos. Therefore we read Vezos Haberachah on that day, which is the parshah in which Moshe Rabbeinu blessed all of Bnei Yisrael as well.

The Gemara in Sukkah 48a says that Shemini Atzeres is a separate Yom Tov from Sukkos regarding six things. One of them is berachah. Rashi quotes a Tosefta that explains that berachah refers to the blessing of the king, for as it says: “On the eighth day he [Shlomo Hamelech] sent the people off and they blessed the king.” Earlier in that perek the Navi tells us that Shlomo Hamelech blessed the nation on that day before the nation would bless the king.

The sefer, Harirai Kedem, explains that the Gemara in Zevachim 102a says that Moshe Rabbeinu had the status of a king. Similarly Rashi in Shavuos 15a (d”h vechain ta’asu) also says that Moshe Rabbeinu was a king. The Even Ezra and the Ramban, on the pasuk in Vezos Haberachah, “vayehi vishurun melech…” explain that the melech in the pasuk is referring to Moshe Rabbeinu.

Now we can understand the answer of the Sefer Hamanhig. Since Shemini Atzeres is a separate Yom Tov regarding the fact that the king would bless the nation, we read the parshah in the Torah that discusses the blessing of the king – namely Moshe Rabbeinu, who was a melech.

The fact that the haftarah that we read on Shemini Atzeres is the parshah whereby Shlomo Hamelech blesses the nation and the nation blesses him is testament that the reason why we read Vezos Haberachah is because it discusses Moshe Rabbeinu’s blessing of Bnei Yisrael. And as we know, the haftarah always follows the general theme of the Torah portion that was read.

It was the custom of many people in Lita and Russia to go to the rav’s house after davening to bless him and to receive his blessing. The source for this custom is that our rabbanim are considered to be kings, as Chazal tell us: “man malki rabbanan.”

There is one other point that I would like to mention regarding the reading of Vezos Haberachah. When the chassan Torah is called up, the gabbai says, “amod, amod, amod….” Why is amod said three times?

The Gemara in Berachos 34a says that when someone is asked to daven for the amud he should refuse the first request, then act unsure on the second request, and finally accept the third time he is asked. However, regarding an aliyah to the Torah, the Gemara in Berachos 55a says that if one is called to the Torah and refuses the aliyah, his life is shortened. The difference between the two is simple. Davening for the amud is an honor, whereby it is not proper to ascend immediately without first refusing. Receiving an aliyah, on the other hand, is a mitzvah – and one may not refuse to perform it.

Based on this the sefer, Harirai Kedem, suggests that the aliyah of chassan Torah has both of these components: it is an honor and it is an aliyah to the Torah that cannot be refused. Therefore we call up the oleh three times so that he is not put in the position of having to refuse the first two times (since we’ve already called him up three times). At the same time it is not improper for him to ascend immediately since he was already called three times.

Chol Hamo’ed Sukkos

Thursday, October 4th, 2012

Vol. LXIII No. 40                                                   5773

 

New York City
CANDLE LIGHTING TIME
October 5, 2012 – 19 Tishrei 5773
6:11 p.m. NYC E.D.T.

 

Sabbath Ends: 7:15 p.m. NYC E.D.T.
Weekly Reading: Chol Hamo’ed Sukkos (see below)
Weekly Haftara: Chol Hamo’ed Sukkos (see below)
Daf Yomi: Shabbos 2
Mishna Yomit: nedarim 10:4-5
Halacha Yomit: Shulchan Aruch, Orach Chayyim 129:1- 130:1
Rambam Yomi: Hilchos Metam’ei Mishkav u’Moshav chap. 13 – She’ar Avos ha’Tum’ah  chap. 2
Earliest time for Tallis and Tefillin: 6:03 a.m. NYC E.D.T.
Latest Kerias Shema: 9:50 a.m. NYC E.D.T.

 

Fri. Erev Shabbos – All Tefillos as usual but with inclusion of Ya’aleh VeYavo.

Shabbos morning: Shacharis as usual but with inclusion of Ya’aleh VeYavo – Hallel, Hoshanos (no lulav), Kaddish Tiskabbel. We then read Koheles, followed by Kaddish Yasom. We remove two Sifrei Torah from the Ark: in the first we call 7 aliyos and read from Parashas Ki Tissa (Shemos 33:12-34:26). The Maftir reads from the second Sefer in Parashas Pinchas (Numbers 29:23-31). The Haftara is Ezekiel (38:18-39:16), Ve’haya Bayom Hahu. In Birchos HaHaftara we mention both Yom Tov and Shabbos.

   Yekum Purkan, Ashrei, half Kaddish, Musaf of Shalosh Regalim with Korbenos Hayom – U’vayom Harevi’i, U’vayom Hachamishi, U’minchasam.

Mincha – Ashrei, U’va LeTziyyon, Kerias HaTorah, three aliyos in Vezos HaBeracha, Shemoneh Esreh of Shabbos with Ya’aleh VeYavo.

Maariv – with Ata Chonantanu and Yaaleh VeYavo, NO Viy’hi No’am, Ve’ata Kadosh, Havdala in the sukkah. We add the beracha Leishev Basukkah.

Sunday is Hoshana Rabba. We treat this day with some of the gravity of Yom Kippur. Some who are scrupulous immerse themselves in a mikveh. The chazzan dons a kittel. The Mishna Berura (ad loc.) explains that donning the kittel signifies that this day is the point when the seal is affixed in our judgment. Thus some are accustomed to greet one another until Hoshana Rabbah with Gemar Chasima Tova.

The Pesukei deZimra are those of Shabbos and Yom Tov, but we do not say Nishmas – we substitute in its proper place Mizmor LeToda. Yishtabach (some congregations then say Shir Hama’alos mima’amakim while the Ark is open) is followed by half Kaddish. The chazzan then says Barechu and the congregation responds.

Birchos Kerias Shema are the weekday text, followed by the silent weekday Shacharis Shemoneh Esreh with Ya’aleh VeYavo and mention of Sukkos. Following the chazzan’s repetition we take the lulav and esrog in hand for the last time on this festival and recite the blessing Al netilas lulav. We wave the lulav to all six sides, the four cardinal points and up and down, in the order of one’s custom. We hold the Four Species in our hand as we recite the whole Hallel. At Hodu and Ana Hashem we again wave the lulav in the customary manner.

Some congregations – Nusach Sefarad and some Nusach Ashkenaz – are accustomed to recite the Hoshanos after Hallel while others (most Ashkenaz) recite them following Mussaf. For Hoshanos we remove all the Torah scrolls from the Ark. With the Four Species in our hand, we continue to recite the Hoshanos – but on this day we go around the Bimah not once as we do on each day of Sukkos but seven times – saying all the Hoshanos as found in our machzorim.

When we reach the verses Ta’aneh emunim, we set aside the Four Species and take the willow branches – the chabata, which is a bunch of 5 willows bound together). At the conclusion of the Hoshanos we bang the chabata on the ground. The chazzan then recites Kaddish Tiskabbel. Then the congregation says the Shir shel Yom and LeDavid Hashem Ori and their respective mourners Kaddish recitals.

We remove one Sefer Torah from the Ark – we add the Thirteen MiddosRibbono shel Olam. We call 4 aliyos (Kohen, Levi, Yisrael, Yisrael) we read in Parashas Pinchas (Numbers 29:26‑34). The 4th aliyah repeats verses 29:29-34.

We return the Sefer Torah to the Ark, the chazzan recites half Kaddish and we say the silent Shalosh Regalim Shemoneh Esreh of Mussaf. Following the chazzan’s repetition he recites Kaddish Tiskabbel. Some congregations say Hoshanos now (most Ashkenaz – see above for procedure).

We conclude the service with Ein K’Elokeinu, Aleinu, Shil shel Yom, LeDavid Hashem Ori and their respective mourners Kaddish recitals.

Printed from: http://www.jewishpress.com/judaism/weekly-luach/chol-hamoed-sukkos/2012/10/04/

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