OU Israel Torah Tidbits - Yom Kippur - Parshat Ha'azinu - Sukkot

‫ב"ה‬

ISSUE 1436 SEP 15TH '21 ‫ט' תשרי תשפ"ב‬

- ‫ שמיני עצרת‬- ‫ סוכות‬- ‫ פרשת האזינו‬- ‫יום כפור‬ )‫פרשת בראשית (מברכים‬

YOM KIPPUR - PARSHAT HA'AZINU - SUKKOT SHMINI ATZERET - PARSHAT B'REISHIT (MEVARCHIM)

OU Israel wishes you Gmar Chatima Tova and Chag Sameach !

Dear Torah Tidbits Famiy Rabbi Avi Berman

Executive Director, OU Israel

page 6

YOM KIPPUR AND SUKKOT SECTIONS:

Laws, Insights and Inspiration

YK section - page 7 Sukkot section -page 65

‫ויעשו כולם‬ ‫אגודה אחת‬

Next issue of Torah Tidbits, including yearly calendar, will be Parshat Noach

YERUSHALAYIM IN/OUT TIMES FOR YOM KIPPUR Candles 6:09PM • Havdala 7:20PM • Rabbeinu Tam 8:01PM

OU ISRAEL 02-560-9100 |

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TABLE OF CONTENTS

04

Dear Torah Tidbits Family Rabbi Avi Berman 07 YOM KIPPUR Laws of Yom Kippur Measuring the Amount One Can Eat/Drink Rabbi Daniel Mann Kaparot

08 12 14 15 16 18 25 29 30 32 36 40

Birkat Banim/Banot Erev Yom Kippur Candle lighting YK Viduy

Tefillot for YK For Those Davening Alone Yizkor & Torah Readings for Yom Kippur Unity Unveiled Rebbetzin Shira Smiles Yom Kippur Rabbi Judah Mischel Yom Kippur and Sukkot: Bonded Fates Rabbi Moshe Taragin The Y- Files Weekly Comic for Kids Netanel Epstein

42

78

46 56 58 60 62 66 67 69 70 72 74

82

Yom Kippur’s Moral Compass Menachem Persoff HA'AZINU Ha'azinu Sedra Summary Rabbi Reuven Tradburks OU Israel Schedule Etrogim During Shemitah Rabbi Ezra Friedman Embryo Adoption Conclusions Rabbi Gideon Weitzman Gardening Activities Rabbi Moshe Bloom 65 SUKKOT Candle lighting for Sukkot and Shmini Atzeret Ushpizin Torah Readings

Kiddush Ntilat Lulav Hoshanot

From Fear to Festivities Rabbi Dr. Tzvi Hersh Weinreb Torah 4 Teens By Teens Lior Cohen // Moshe Domnitch SHMINI ATZERET/ SIMCHAT TORAH

84 86 88 90 92 96 102

Probing The Prophets Rabbi Nachman Winkler Separation Anxiety Rabbi Shalom Rosner Simchat Shmuel Rabbi Sam Shor

‫לְ דָ וִד ה' א ִֹורי ְוי ְִׁשעִ י‬ Rebbetzin Zemira Ozarowski The Daily Portion Sivan Rahav Meir

Vezot Ha'bracha Staying Young Rabbi Lord Jonathan Sacks zt"l Moshe’s Last Words Rabbi Aaron Goldscheider B'REISHIT

106

B'reishit Sedra Summary

REMINDER: SHABBAT MEVARCHIM PARSHAT B'REISHIT Rosh Chodesh MarCheshvan is on Wednesday, October 6 and Thursday October 7.

‫ חלקים‬12‫ דקות ו‬11 ,‫המולד יהיה ביום רביעי בשעה שתים עשרה‬ ‫ראש חדש מרחשון יהיה ביום רביעי וביום חמישי הבא עלינו ועל כל ישראל לטובה‬ 2

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

OTHER

CANDLE LIGHTING

Z'M A N I M

A N D H AV DA L A T I M ES

JERUSALEM CANDLES

6:09 6:27 6:28 6:25 6:26 6:25 6:26 6:26 6:26 6:09 6:25 6:16 6:24 6:26 6:25 6:25 6:27 6:26 6:19 6:23

YOM KIPPUR

Yerushalayim / Maale Adumim Aza area (Netivot, S’derot, Et al)

Beit Shemesh / RBS Gush Etzion Raanana/ Tel Mond/ Herzliya/ K. Saba

Modi’in / Chashmona’im Netanya Be’er Sheva Rehovot Petach Tikva Ginot Shomron Haifa / Zichron Gush Shiloh Tel Aviv / Giv’at Shmuel Giv’at Ze’ev Chevron / Kiryat Arba Ashkelon Yad Binyamin Tzfat / Bik’at HaYarden Golan

HAVDALA

7:20 7:23 7:21 7:21 7:22 7:21 7:22 7:22 7:22 7:22 7:21 7:22 7:20 7:22 7:21 7:21 7:23 7:22 7:20 7:19

HA'AZINU

B'REISHIT

Candles Havdala Candles Havdala

6:06 6:24 6:25 6:22 6:23 6:23 6:23 6:23 6:23 6:23 6:22 6:13 6:22 6:24 6:22 6:22 6:24 6:23 6:16 6:20

7:18 7:20 7:19 7:18 7:19 7:19 7:20 7:19 7:19 7:19 7:18 7:19 7:18 7:20 7:18 7:18 7:20 7:19 7:17 7:17

5:48 6:06 6:07 6:04 6:05 6:04 6:05 6:05 6:05 6:05 6:04 5:54 6:03 6:05 6:04 6:04 6:06 6:05 5:57 6:02

6:59 7:02 7:00 7:00 7:01 7:00 7:01 7:01 7:01 7:01 7:00 7:00 6:59 7:01 7:00 7:00 7:02 7:01 6:58 6:58

Rabbeinu Tam (J'lem) - 8:01PM • R"T Ha'azinu - 7:58pm • R"T B'reishit - 7:40pm TImes According to MyZmanim (20 min. before sundown in most cities, 40 min. in Yerushalyim and Petach Tikva, 30 min. in Tzfat/Haifa)

*See page 66 for Sukkot Candle lighting Times OU Kashrut  NCSY  Jewish Action  JLIC NJCD / Yachad / Our Way  OU West Coast  OU Press  Synagogue/Community Services  OU Advocacy  OU Israel MOISHE BANE, PRESIDENT OF THE ORTHODOX UNION Mitchel Aeder, Chairman of the Board, Orthodox Union | Esther Williams, OU Israel Chair | Gary Torgow, Chair, OU

Kashrus Commission RABBI MOSHE HAUER, EXECUTIVE VICE PRESIDENT Rabbi Joshua M. Joseph, Ed.D. Executive Vice President & Chief Operating Officer | Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus | Shlomo Schwartz, Chief Financial Officer | Lenny Bessler, Chief Human Resources Officer | Rabbi Dave Felsenthal, Chief Innovation Officer OU KOSHER: Rabbi Menachem Genack, CEO/Rabbinic Administrator OU Kosher | Rabbi Moshe Elefant, COO/Executive Rabbinic Coordinator ISRAEL: Rabbi Yissachar Dov Krakowski, Rabbinic Administrator | Rabbi Ezra Friedman, The Gustave & Carol Jacobs Center for Kashrut Education/Rabbinic Field Representative Headquarters: 11 Broadway, New York, NY 10004 212-563-4000  website: www.ou.org

Editor Emeritus: Phil Chernofsky Editor: Rabbi Aaron Goldscheider | aarong@ouisrael.org Advertising: Ita Rochel | 02-5609125 or ttads@ouisrael.org Website: www.ou.org/torah/tt | www.torahtidbits.com

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Ranges 19 days Wed.- Shabbat Sept. 14 - Oct. 2 / 8 - 26 Tishrei Earliest Tallit and Tefillin Sunrise Sof Zman Kriat Shema Magen Avraham Sof Zman Tefila

5:31 - 5:43 6:22 - 6:33 9:28 - 9:31 8:51 - 8:54 10:30

(According to the Gra and Baal HaTanya)

Chatzot (Halachic Noon) 12:34 - 12:28 Mincha Gedola (Earliest Mincha) 1:05 - 12:58 Plag Mincha 5:28 - 5:08 Sunset (Including Elevation) 6:50 - 6:27 Seymour J. Abrams • Orthodox Union Jerusalem World Center • Avrom Silver Jerusalem College for Adults • Wolinetz Family Shul • Makom BaLev • Birthright • Yachad • NCSY in Israel • JLIC in Israel • Pearl & Harold M. Jacobs ZULA Outreach Center • The Jack Gindi Oraita Program • OU Israel Kashrut ZVI SAND, PRESIDENT, OU ISRAEL Yitzchak Fund, Former President, OU Israel Rabbi Emanuel Quint z”l, Senior Vice President | Prof.

Meni Koslowsky, Vice President VAAD MEMBERS: Dr. Michael Elman | Stuart Hershkowitz | Moshe Kempinski | Sandy Kestenbaum | Harvey Wolinetz | Norman Schmutter RABBI AVI BERMAN, EXECUTIVE DIRECTOR, OU ISRAEL David Katz, CFO, OU Israel | Chaim Pelzner, Director of Programs, OU Israel | Rabbi Sam Shor, Director of Programs, OU Israel Center Rabbi Sholom Gold, Dean, Avrom Silver Jerusalem College for Adults 22 Keren HaYesod <> POB 37015 <> Jerusalem 91370 phone: (02) 560 9100 | fax: (02) 566-0156 email: office@ouisrael.org website: www.ouisrael.org Founders and initial benefactors of the OU Israel Center: George and Ilse Falk a"h Torah Tidbits and many of the projects of OU Israel are assisted by grants from THE JERUSALEM MUNICIPALITY OU Israel, Torah Tidbits does not endorse the political or halachic positions of its editor, columnists or advertisers, nor guarantee the quality of advertised services or products. Nor do we endorse the kashrut of hotels, restaurants, caterers or food products that are advertised in TT (except, of course, those under OU-Israel hashgacha). Any "promises" made in ads are the sole responsibility of the advertisers and not that of OU Israel, the OU Israel Center , Torah Tidbits.

OU ISRAEL CENTER

3

DEAR TORAH TIDBITS FAMILY RABBI AVI BERMAN

Executive Director, OU Israel

Last week I wrote about picking grapes from my backyard with my family and making grape juice.

This past Shabbat we tasted the first batch, and we appreciated the tremendous zechut of drinking fresh juice made from the fruits of Eretz Yisrael. What a Bracha!

Shabbat was also special because we had a group of seminary students. In the 24 years since my wife and I have been married I can probably count on two hands the number of times (pre-Covid) we didn’t have guests over for Shabbat. Even during Covid, when permitted we tried to have guests over and eat outside. From the time

‫ברוך דיין האמת‬ OU Israel mourns the passing of

Rabbi Melvin I. Burg ‫ז"ל‬ Beloved husband of Mrs. Pearl Burg, father of Rabbi Steven Burg (past Managing Director of the OU, now CEO of Aish HaTorah), Daniel Burg and Barbara (Burg) Vidomalanski Rabbi Melvin Burg was the longtime spiritual leader of Congregation Pri Etz Chaim in Brooklyn, NY Rabbi Avi Berman, Zvi Sand, Esther Williams, & the OU Israel Family ‫המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים‬ 4

we were newly married and living in Shilo we’d host people, just as we did while on shlichut in Vancouver, and continued over the years here in Israel. We love having guests, and our children B”H love it too - to the extent that they express disappointment on the rare occasions that we don’t.

Having company - from around Israel and around the world - provides many opportunities to learn about new people, places and ideas. The 5 wonderful seminary girls we had this Shabbat, from two different seminaries, made me realize how things have changed this past year. Some of these girls were here Shana Bet, and for most of Shana Alef they were required to stay in their seminaries for Shabbtot and only went away together as a capsule. Only towards the end of the year were they permitted to go and visit families on their own and be exposed to new communities. They shared that they are looking forward to being able to experience seeing more of Israel this year, but it is challenging for them and their seminaries to find families willing to open their homes as they did prior to the pandemic.

Families opening their homes to gap year yeshiva and seminary students is a wonderful way for them to fall in love with Israel and find a community(ies) where they can picture themselves living one day.

The start of the new year is a great time continued on next page...

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

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5

to reach out to yeshivot and seminaries to let them know you would be happy to host their students for Shabbatot during the year or to contact friends whose children are here and invite them.

In contrast to enjoying a house full of guests on Shabbat, this past Rosh HaShana I experienced a new phenomenon with our six oldest sons in their respective Yeshivot and IDF posts over the Chag. This was the first year in many years that I didn’t have at least a few of my sons davening with me.

While my 9 year old son joined me for some of the davening and Shofar and my two daughters joined my wife in Shul, I realized that davening with my children next to me increased my kavanah.

Wanting to set a positive example of davening with kavanah and without talking or having my mind wander, I was cognizant of the fact that the way I daven will impact how my children view davening. The way I stand and focus during Shofar blowing will impact them. Reading along during Torah reading and the Haftorah will impact them.

Knowing my children were sitting next to me demanded me to up my game in order to set the positive example I wanted for

May the Torah learned from this issue of Torah Tidbits be in loving memory of my beloved husband

Marvin Stokar z"l ‫מאיר בו אריה לייב ז"ל‬

Beloved husband, father, grandfather, and great-grandfather and veteran of WW 2 Frances Stokar 6

them. This year, I found myself wishing I was a fly on the wall in the six different places my sons were davening to see their tefilot, and I was constantly closing my eyes during Rosh Hashana davening and picturing my kids next to me to help me focus on getting to the mindset that I had when my boys were sitting next to me all davening. We can also think of the other children in our minyanim and aim to set a positive example for them. Reflecting on this experience, I think that there are other areas in our lives where even though we always strive to act properly and do the right thing, we act differently around our children knowing that their Chinuch is of paramount importance to us.

B’ezrat Hashem, Hashem should answer all of our tefilot and bless all of Klal Yisrael with a year full of health, happiness, Kedusha, connection to our Father in Heaven, and the Geulah Sheleima.

Wishing each and every one of you a Gmar Chatima Tova.

Avi, Executive Director, OU Israel aberman@ouisrael.org

In memory of

David Dym z”l senior IAI engineer, designer of award-winning defense systems whose aircraft was chosen by the State of Israel to fly over Dachau shortly after his tragic death ‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

Yom Kippur Section

08 Laws Of Yom Kippur 12 The Amount One Can Eat/Drink Rabbi Daniel Mann 14 Kaparot 15 Birkat Banim/Banot Erev Yom Kippur 16 Candle Lighting YK 18 Viduy 25 Tefillot For YK For Those Davening Alone 29 Yizkor & Torah Readings For Yom Kippur 30 Unity Unveiled Rebbetzin Shira Smiles 32 Yom Kippur Rabbi Judah Mischel 36 Yom Kippur and Sukkot: Bonded Fates Rabbi Moshe Taragin 40 The Y- Files Weekly Comic For Kids Netanel Epstein 42 Yom Kippur’s Moral Compass Menachem Persoff

OU ISRAEL CENTER

7

Laws of Yom Kippur

T

he following overview was prepared by the Rabbinical Council of America. These pages provide a summary of many of the laws and practices of the day.

Erev Yom Kippur •

Weekday Mincha includes Vidui which can be found in the Yom Kippur Machzor.

•

The seudah hamfsekes (pre-fast meal) should be eaten after Mincha.

•

It is customary to bless one’s children prior to Yom Kippur. The text can be found in the Machzor or here in Torah Tidbits.

•

Those who normally wear a tallis and/or kittel should do so when davening at home. The beracha on the tallis should be recited before accepting Yom Kippur.

•

Those who recite Yizkor light a candle before Yom Kippur. Even those who don’t recite Yizkor should have a 25-hour candle lit in their home so it can be used for Havdalah.

•

There is a mitzvah of tosefes Yom Kippur which means that one should accept Yom Kippur and observe all of the prohibitions of Yom Kippur prior to sundown. As such, even those who don’t light candles should accept Yom Kippur at candle lighting.

•

It is customary to recite Tefillah Zakah (found in the Machzor) as a means of accepting Yom Kippur.

General Yom Kippur Davening Instructions

8

•

In each of the five tefillos (Ma’ariv, Shacharis, Musaf, Mincha and Neilah), Selichos are recited after the Silent Amidah. At Ma’ariv, it is a stand alone Selichos and in the daytime, they are part of Chazaras HaShatz (Chazan’s repetition). When one is without a minyan, the Selichos may be recited, omitting the paragraphs containing the Thirteen Attributes (‫ל רחום וחנון‬-‫—ה' ה' א‬Most congregations only recite the Thirteen Attributes at Ma’ariv and Neilah).

•

There is a tradition to recite Vidui ten times over the course of Yom Kippur:

TORAH TIDBITS 1436 /

YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

five during each silent Amidah and five during the Selichos that follow each Amidah. As such, one davening without a minyan should prioritize Vidui (at least Ashamnu) in choosing which parts of Selichos to recite.

•

There are many beautiful piyutim that are recited in Chazaras HaShatz. These piyutim, together with their accompanying tunes may be recited when davening without a minyan. Singing them or reciting them can greatly enhance one’s Yom Kippur davening.

Yom Kippur Night •

Shehechiyanu (traditionally recited at the end of Kol Nidre) should be recited before Ma’ariv.

•

Ma’ariv for Yom Kippur with Vidui.

•

Selichos may be recited (see general instructions above).

•

Ma’ariv concludes with Avinu Malkeinu, L’David Mizmor, Aleinu, L’David HaShem Ori and Adon Olam.

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OU ISRAEL CENTER

9

Yom Kippur Day Shacharis •

On Yom Kippur, the ‫ שיר של יום‬and ‫ לדוד ה' אורי‬are recited at the beginning of davening. Shir HaYichud and Shir HaKavod are omitted when davening without a minyan.

•

Shir HaMa’alos is recited after Yishtabach.

•

Birchos Kerias Sh’ma for weekday (‫)המאיר לארץ‬.

•

Shacharis Amidah for Yom Kippur with Vidui.

•

Selichos, Vidui and piyutim from Chazaras HaShatz may be recited after the silent Amidah (see general instructions above).

•

Avinu Malkeinu is recited at the conclusion of Shacharis.

•

The Torah reading is Vayikra 16:1-34, the maftir is Bamidbar 29:7-11 and the haftarah is Yeshaya 57:14-58:14.

•

Yizkor can be recited without a minyan. One should make sure to pledge money to tzedakah before reciting Yizkor.

•

Av HaRachamim should be recited (even if one does not recite Yizkor) followed by Ashrei.

Mussaf •

Selichos, Vidui and piyutim from Chazaras HaShatz may be recited after the silent Amidah (see general instructions above). One should make an effort to recite ‫ונתנה תוקף‬.

Mincha •

Mincha should be recited sometime after Mincha Gedolah (1:04 pm) and leaving enough time to start Neilah before shekiyah (sunset) which is at 6:48 pm.

•

The Torah reading for Mincha is Vayikra 18:1-28 and the haftarah is Sefer Yonah.

•

Mincha Amidah for Yom Kippur with Vidui. Mincha concludes with Avinu Malkeinu.

Neilah

10

•

Neilah must begin before shekiyah (6:48 pm).

•

Neilah begins with Ashrei, U’Va L’Tzion followed by the Amidah. Please note

TORAH TIDBITS 1436 /

YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

but you could possibly do them. For when it comes to communications from G-d, you the change in text of some of one are unique, irreplaceable, sui generis, the insertions and the special of a kind. text of Vidui.

This exchange presents a fundamental • Selichos, Vidui and piyutim principle of the Torah: that G-d speaks from Chazaras HaShatz may to Moshe in a way that He does not, nor be recited after the silent will He in the future ever do again with Amidah (see general instrucanyone else. When Moshe says that people tions above). come to him seeking G-d, what he means • Neilah concludes with a is: I have access to G-d. He speaks to me. special Avinu Malkeinu fol(Speaking to G-d isn’t the trick; the trick is lowed by Sh’ma, Baruch when He answers back.) Similarly, when Shem Kevod and HaShem Hu Moshe says that he teaches G-d’s law, what HaElokim. he means is that G-d communicates those laws to him and to no one else.

Motzei Yom Kippur

This could very well be the prime purpose of this Yitro story.Amidah For, in the very next • Weekday should story, the the Torah,Atah the very be giving recitedofincluding same theme of Moshe’s uniqueness as the Chonantanu. one• to whom G-d speaks is central.

Havdalah consists of three berachos: HaGafen, Moshe HaEshheard.

3rd aliya (18:24-27) and (no besamim).

HeHaMavdil chose judges, with only the The beracha on fire can only most difficult cases brought to be recited on a candle that him. Moshe sent Yitro home. was burning the entire Yom It takes an honest to accept Kippur (‫)נר ששבת‬.leader If one does suggestions to improve.

Moshe displays not have such a candle, this his honestyberacha and humility – if the suggestion is is omitted good, embrace it. Just as Yitro accepted the • The fast ends at 7:20 pm news of the Exodus and affirmed One G-d, (Jerusalem) so too, Moshe admits he could improve his • Kiddush Levana is recited on system. Two men of honesty and humility.

Motzei Yom Kippur.

4th aliya (19:1-6) The people camped in the oppoPlease consult yourSinai Yomdesert Kippur site the machzor for mountain. the text to Moshe recite asHavdalah cended the mountain. G-d told him: tell the people. If you will listen to Me, keep My

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Measuring the Amount One Can Eat/Drink Question: I will need to drink on Yom Kippur in shiurim (small amounts at a time to lower the violation). Should I prepare the portions of liquid beforehand in order to not have to measure on Yom Kippur?

Answer: There is a Rabbinic prohibition to measure things (medida) on Shabbat and Yom Tov. It comes up in the context of selling holiday provisions on Yom Tov, which may be done in certain ways – one is not allowed to measure the food in a special utensil for that purpose (Beitza 29a). The gemara (ad loc.) places this prohibition under the category of uvdin d’chol (weekday-like activities).

The gemara (Shabbat 157a-b) refers to the violation of medida on Shabbat in the

In loving memory of

Moshe Yehuda Fox z"l on his 4th yahrzeit ‫י"ז תשרי‬

Fox, Kermaier, Reich families 12

TORAH TIDBITS 1436 /

context of an exception – when the measuring is done for mitzva reasons. The case there is measuring the space above a grave in order to know what areas will be affected by its tuma.

The mitzva exception applies to measuring to determine how much a sick person may eat on Yom Kippur, either way you look at it. If one eats too much, he unnecessarily violates Yom Kippur. If he eats too little, he may improperly risk his life (see Mateh Ephrayim 618:11). Actually, even if the therapeutic need is not remotely life-threatening, it is permitted to measure, and it is not clear how sick a person needs to be (see Eliya Rabba 306:21; Mishna Berura 306:36).

Although mitzva needs are not usually grounds to waive Rabbinic prohibitions, the Mishna Berura (306:34) explains that it is possible here because medida is only forbidden due to uvdin d’chol. One can explain that, as a relatively weak prohibition, mitzva need overcomes it. However, it is more likely that it means that if the greater context is for a mitzva purpose, it is not considered mundane. The Pri Megadim (306, EA 16, cited in Mishna Berura 306:35) learns from the Terumat Hadeshen (I:54) that one may measure the halachic elements of a mixture to see if the permitted part “nullifies the forbidden by sixty (bitul).” The permissibility does not seem to be based on the great need for the

YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt”l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and OU Israel’s Torah Tidbits.

food, but that since the concept is halachic investigation, it is not defined as uvdin d’chol.

Therefore, it may be surprising that the Kaf Hachayim (OC 618:40) states that it is proper to measure before Yom Kippur.

He cites (in OC 323:62) a Pri Megadim (EA 323:14) who says that one should measure before, but that seems to be because the action of measuring makes the bitul considered fixing an object. Igrot Moshe (OC V:18) infers from the Magen Avraham (306:16) that one may measure for halachic determination even without a need but does not understand why that is so (perhaps regarding a sick person who could have prepared before Shabbat, Rav Feinstein would not have questioned the leniency). An early source permitting measuring for Yom Kippur amounts, the Sefer Hachinuch (mitzva 313), implies that there must be a particular need to do so on Yom Kippur.

It is recommended, on practical (see Mateh Ephrayim ibid.) as well as halachic grounds, to prepare a utensil with the right size for Yom Kippur drinking or marking it at the right spot, before Yom Kippur. However, it is unnecessary to pour out all the needed servings in advance, for the following reasons.

First, most poskim do not mention the Kaf Hachaim’s stringency (see Shemirat

Shabbat K’hilchata 29:39; Orchot Shabbat 22:120). Even If one wants to be machmir, one does not have to go to the trouble of preparing all the servings. If one does not measure precisely, the Rama (OC 323:1) does not consider it measuring – if one draws a line at the exactly right spot, he must not exceed it, but putting in slightly less is usually fine medically. The Shulchan Aruch (ad loc.) does not cite this leniency, and Yalkut Yosef rules like the Shulchan Aruch. If one drinks from the cup, then pouring into it is not considered measuring, which exists when one pours into a measuring utensil just for the measuring and then removes it (Shulchan Aruch, OC 323:1). (This leniency might not apply to a solid that one has to carefully fit into the shape of the measuring utensil.)

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Kaparot ‫כפרות‬ Kaparot is a custom that dates back to the time of the Gaonim. Traditionally, one uses a chicken - rooster for a male, hen for a female, one of each for a pregnant woman. Through the years, there were problems with improper attention paid to the slaughter of the chickens, due to the large demand for slaughter on Erev YK. Since Kaparot chickens were to be prepared and given to poor people, there developed - in some communities - the practice of using money instead, which is given to TZEDAKA, thereby seeing to the needs of the poor and alleviating the abovementioned problems.

KAPAROT is often misunderstood. It is NOT a shortcut to atonement. For real atonement, we must approach HaShem with sincere repentance, mitzvot and good deeds, prayer and fasting. KAPAROT is a sobering reminder of the frailty of life, an inspiration to T'SHUVA, AND a way of involving us in G'MILUT CHASADIM before YK. Ideally, "do" Kaparot on Erev Yom Kippur in the morning. The text on this page is meant for those who use money for tzedaka rather than chickens. Those who use chickens (or fish) can find the standard text in a Machzor or Siddur.

Many people use a multiple of CHAI, such as 1.80, 3.60, 5.40... 18.00, etc. Some suggest that the amount taken for KAPAROT should at least be the cost of a chicken. The money should ideally be given to tzedaka before Yom Kippur. Shuls provide collection plates at Mincha on Erev Yom Kippur for that purpose.

Hold the money in your right hand and say the following passage 3 times:

.‫ ח ֶ ֹׁשְך וְצַ לְ מָ וֶת אֲ ִסירֵ י עֳנִ י ּובַ רְ זֶל‬,‫ְּבנֵי אָ דָ ם י ְ ֹׁשבֵ י‬ .‫ּומֹוסרֹותֵ יהֶ ם יְ נ ּ ֵַתק‬ ְ ‫ מֵ ח ֶ ֹׁשְך וְצַ לְ מָ וֶת‬,‫יֹוצִ יאֵ ם‬ .‫ יִ ְתעַ ּנּו‬,‫ ִמ ּ ֶדרֶ ְך ִּפ ְ ׁשעָ ם ּומֵ עֲֹ‍ונ ֹתֵ יהֶ ם‬,‫אֱוִלִ ים‬ .‫שעֲרֵ י מָ וֶת‬-‫ד‬ ׁ ַ ַ‫ ע‬,‫ ְּתתַ עֵ ב נ ְַפ ָ ׁשם ַו ּ ַי ִּגיעּו‬,‫א ֹכֶ ל‬-‫ּ ָכל‬ .‫יֹושיעֵ ם‬ ׁ ִ ,‫ ּ ַב ּ ַצר לָ הֶ ם ִמ ְּמצֻקֹותֵ יהֶ ם‬,'‫ה‬-‫ו ִַּיזְ עֲקּו אֶ ל‬ .‫ ִמ ְּ ׁש ִחיתֹותָ ם‬,‫ וְיִ רְ ּ ָפאֵ ם וִימַ ּ ֵלט‬,‫יִ ְ ׁשלַ ח ְּדבָ רֹו‬ .‫ לִ בְ נֵי אָ דָ ם‬,‫יֹודּו לַ ה' חַ ְסּדֹו וְנִ ְפלְ אֹותָ יו‬ .‫ָשרֹו‬ ׁ ְ ‫ לְ הַ ִּגיד לְ אָ דָ ם י‬:‫אָ לֶ ף‬-‫ אֶ חָ ד ִמ ִּני‬,‫מֵ לִ יץ‬--‫ מַ לְ אָ ְך‬,‫יֵׁש עָ לָ יו‬-‫ִאם‬ .‫אתי כ ֹפֶ ר‬ ִ ָ‫ ְּפדָ עֵ הּו מֵ רֶ דֶ ת ָ ׁשחַ ת מָ צ‬,‫ ַו ֹּיאמֶ ר‬--‫וַיְ חֻ ּ ֶנּנּו‬ Next, wave your hand with the money in a circles over your head while saying the first 3 word-pairs below, then finish the statement. Repeat a second and third time.

‫ ואני אלך‬,‫ זה הכסף ילך לצדקה‬,‫זאת כפרתי‬/‫ זה‬,‫זאת תמורתי‬/‫ זה‬,‫זאת חליפתי‬/‫זה‬ ‫לחיים טובים ארוכים ולשלום‬ 14

TORAH TIDBITS 1436 /

YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

Birkat Yom Kippur Kippur Birkat Banim/Banot Banim/Banot Erev Erev Yom mixetikd mei z`xwl zepade mipad zkxa

midŸl'¡ ¦ ` Kni ¥ U¦ i§ .d`¥ ¨ le§ lg¥ ẍ dẅa§ x¦ dẍÜM§

midŸl'¡ ¦ ` Lni § U¦ i§ .dW© ¤ pn§ k¦ e§ mi¦ ẍt§ ¤̀ M§

.Lx«¤n§ W¦ § ie§ 'd L§kxä§ ¤ i .‚«P¤gi¦ ª e Li«l¤ ¥̀ eip̈R̈ 'd x ¥̀ï .mFlẄ Ll§ mUï§ ¥ e Li«l¤ ¥̀ eip̈R̈ 'd `ܦi Fzä£d`© K¥Al¦ A§ |LA§ l¦ A§ oY¦ ¥ IW¤ ,m¦in© Ẍ©AW¤ Epia¦ `¨ i¥pt§ N¦ n¦ oFvẍ idi ¦ e¦ `ŸNW¤ K¦inï © |Linï ¤ lM̈ K¦ip© R̈|Li¤pR̈ l©r 'd z`© x¦§ i d¤id§ z¦ e§ ,Fz`¨ x¦§ ie§ K¦ip© i¥r|Li¤pi¥r .zFev§ nE ¦ dẍFzA§ K¥wW§ g¤ |Lw§ W§ g¤ idi ¦ e¦ ,i`¦ ḧg¤ z¤ |`ḧ¡gz¤ ¦ i gkŸ© pl§ ,zFni¥̀ d¤Bd¤ § i K¥Al¦ e§ |LA§ l¦ e§ ,zFnk§ g̈ x¥Ac§© i KiR¦ |LiR¦ ,EhiA© oFvx§ zFŸyr£ l© EvExï K¦il© b§ x©|Li¤lb§ x© ,zŸev§ n¦ a§ Ewq© § ri© K¦icï © |Licï ¤ zFI¦pẅc§ v¦ e§ miwi ¦ C©¦ v zFpäE mi¦pÄ Kl̈|Ll§ oY¦ ¤ i .m¦in© Ẍ©AW¤ Kia¦ `¨ |Lia¦ `¨ ,KExÄ KxFw ¥ n§ |LxFw § n§ idi ¦ e¦ ,mdi ¤ n§ ¥ i lM̈ zFev§ n¦ aE § dẍFY©A miw¦ qFr § Fcï zg© Y© n¦ ge©x¤aE § zg© © paE § xY¥ d¤ A§ Kz¥ q̈p̈x§ R© |Lz§ q̈p̈x§ R© Kl̈|Ll§ oin§¦ fi© e§ id¦ Y§ W¤ |d¤id§ Y¦ W¤ dq̈p̈x§ R© ,mc̈ë xÜÄ z©pY§ n© ic§¥ i l©r `Ÿle§ däg̈x§ d̈ mi¦Ig© l§ in¦ z¥ g̈z¥ e§ |mz¥ g̈z¥ e§ ia¦ z¥ M̈z¦ e§ |az¥ M̈z¦ e§ ,mX¥ d© zcFa£ © rl© dïEpR§ |iEpR̈ :on¥ `¨ ,l ¥̀ ẍU¦ § i i¥wiC©¦ v lM̈ KFzA§ miM¦ x£̀ ª e© miaFh ¦ May it be G-d's will to instill in your heart love and reverence for Him, and that the fear of G-d should be on your face all the days of your life so that you will not sin; and that your yearnings shall be for Torah and Mitzvot. May your eyes gaze towards truth, your mouth shall speak wisely, and your heart meditate with awe, may your hands be occupied with mitzvot, may your legs run to do G-d's will. May He give you righteous children who will be immersed in Torah and Mitzvot all their lives, and may the source of your posterity be blessed. May He arrange your livelihood in a permissible way, with contentment and benefit from His generous Hand, and not through the gifts of others; a livelihood that will allow you the time to serve G-d. May you be inscribed and sealed for a good and long life, among all the righteous of Israel - AMEIN.

TT 1342 RH&YK booklet

Blessing (grand)children for YK OU ISRAEL CENTER

OU ISRAEL CENTER

4315

Candle lighting YK BEFORE LIGHTING YOM KIPPUR CANDLES... It is customary to light memorial candles for one's departed parents/ close relatives before lighting Yom Kippur candles. An additional 24-hr. candle is lit "for the living". This candle also provides the "Flame that Rested" (NEIR SHESHAVAT) for Havdala.

Candles are lit in the "usual" Shabbat candles manner: light them, cover your eyes, make the brachot, then open your eyes and "benefit" from the light. When a woman lights Yom Kippur candles, she accepts upon herself ALL the restrictions of Yom Kippur - both the Fast Day aspect as well as the Shabbat-like restrictions.

If there is a compelling reason to do so, a woman may make a T'NAI (mental/ verbal condition) that she is not yet taking upon herself Yom Kippur with the lighting. In such a case, she should NOT say ‫ שהחיינו‬with lighting (she DOES say L'HADLIK), but waits until shul to say it with the congregation, after Kol Nidrei and before Maariv.

‫ אֲ ֶׁשר ִקּדְ ָׁשנּו ּבְ ִמצְ ֹותָ יו וְצִ ּוָנּו לְ הַ דְ לִ יק נֵר‬,‫ּבָ רּוְך אַ ּתָ ה ה' אֱֹלקינּו מֶ לֶ ְך הָ עֹולָ ם‬ ‫ֶׁשל יום הכיפורים‬ ‫וְה ִּגיעָ נּו לַ זְ מַ ן הַ ּ ֶזה‬ ִ ‫וְק ְּימָ נּו‬ ִ ‫ּ ָברּוְך אַ ּ ָתה ה' אֱֹלקֵ ינּו מֶ לֶ ְך הָ עֹולָ ם ֶ ׁשהֶ חֱ יָנּו‬ A woman who says ‫ שהחיינו‬at candle lighting, does not repeat it in shul. She should, of course, answer AMEN when the Chazan and congregation say it.

‫אֹותי וְאֵ ת ּ ַבעֲלִ י (וְאֵ ת ּ ָבנַי וְאֵ ת אָ בִ י וְאֵ ת‬ ִ ‫ ֶ ׁש ְּתחֹונֵן‬,‫יְ ִהי רָ צֹון ִמ ְּלפָ נֶיָך ה' אֱֹלקי וֵאֹלקי אֲ בֹותַ י‬ ‫וְתזְ ְּכרֵ נּו ְּבזִ ּ ָכרֹון טֹובָ ה‬ ִ ,‫וְת ּ ֵתן לָ נּו ּולְ כָ ל יִ ְש ׂרָ אֵ ל חַ ִּיים טֹובִ ים וַאֲ ר ִֻּכים‬ ִ ,‫ִא ִּמי) וְאֵ ת ּ ָכל ְקרֹובַ י‬ ‫ וְ ז ּ ֵַכנּו לְ ג ּ ֵַדל ּ ָבנִ ים‬,‫ וְתַ ְ ׁש ִּכין ְ ׁשכִ ינָתֶ ָך ְּבתֹוכֵ נּו‬,‫וְת ְפ ְקדֵ נּו ִּב ְפקֻ ּ ַדת יְ ׁשּועָ ה וְרַ חֲ ִמים‬ ִ ,‫ּובְ רָ כָ ה‬ ,‫ ּ ַבה' ְּדבֵ ִקים‬,‫ אַ נְ ֵ ׁשי אֱמֶ ת זֶרַ ע ק ֹדֶ ׁש‬,‫ יִ רְ אֵ י אֱֹלקים‬,'‫ אֹוהֲ בֵ י ה‬,‫ּובְ נִ י ּ ָבנִ ים חֲ כָ ִמים ּונְ בֹונִ ים‬ ‫ אָ ּ ָנא ְ ׁשמַ ע‬.‫ ּובְ כָ ל ְמלֶ אכֶ ת עֲבֹודַ ת הַ ּבֹורֵ א‬,‫ּומ ִאירִ ים אֵ ת הָ עֹולָ ם ּ ַבּתֹורָ ה ּובְ מַ ע ֲִש ׂים טֹובִ ים‬ ְ ‫ וְהָ אֵ ר נֵרֵ נּו ֶ ׁש ּל ֹא יִ כְ ּ ֶבה לְ עֹולָ ם וָעֶ ד‬,‫ ִּבזְ כּות ָש ׂרָ ה וְרִ בְ קָ ה וְרָ חֵ ל וְלֵ אָ ה ִאּמֹותֵ ינּו‬,‫אֵ ת ְּת ִחנ ִָתי‬ .‫ אָ מֵ ן‬,‫ּשעָ ה‬ ׁ ֵ ‫וְהָ אֵ ר ּ ָפנֶיָך וְנִ ָו‬ Since we will not be eating to the light of the candles, one should try to benefit from the candles in some way (without touching them, of course) upon returning home from shul. It is also good to have in mind at candle lighting, the various lights we leave on (or set to go on) around the house, which are part of the mitzva of HADLAKAT NEIROT.

16

TORAH TIDBITS 1436 /

YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

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17

Viduy Viduy ‫וידויוידוי‬

For each of the following 24 "terms of sin", one symbolically strikes the left side of his/her chest with the right fist. Before or after saying the word itself, sight-read (or say) the English text and allow your mind and heart to really become part of the VIDUI process by backing he Don't following is an elaborated commentary on the which -isadding up your words. hesitate say more than the text - in Viduy any language he following is to anactually elaborated commentary on the Viduy which is recited throughout the day of Yom Kippur.

It should be used along with personal prayers, thoughts, and feelings.

T A L K T O G D .

This is a special time to do that. recited throughout the day of Yom Kippur. It should be used along with (Don't worrythe about slower than others; just find a good place to stand where you will text being in your machzor. the text in your machzor. not inconvenience others - so you won't have an additional sin to repent.)

TT

The first part of the English text is based on the word itself. Then there are some of the items included by Rabbi Moshe Sternbach in HaDerech LiTshuva. Remember that the connection is based on the Alef-Bet, and won't be obvious from the English.

Also, keep in mind that we must repent once-in-a-while violations - not just whole behavior patterns. E.g. "We have stolen". This is not just for a person who is a career thief; it is also for a person who is basically law-abiding, but once in a rare while will download a pirated movie or copy a friend's CD to his computer. Or - one who usually avoids gossip and Lashon HaRa, but thought a particular episode about someone else was SO funny, that he just had to share it with his friend.

Epn§W «© `¨

W e h a ve be c ome g ui l t y . . . of a w h ol e va r i e t y of s i n s . W h a t w e h a ve don e w a s n ot n e c e s s a r i l y t o r e be l a g a i n s t G - d, but w e n on e th e l e s s a r e d e va s t a t e d by our be h a vi or We have eaten - forbidden foods, questionable foods, without brachot, without good manners and concern for others; there is something lacking in our faith in G-d (even just sometimes); we don't always say Amen properly, we have a cruel streak...

Epc§ «b©Ä

W e h a ve be t r a y e d G - d by n ot d oi n g H i s mi t zvot pr ope r l y a n d by s i n n i n g i n a w a y t h a t i s d i s l oy a l t o G - d ; w e h a ve be t r a y e d f a mi l y & f r i e n d s We have wasted prayer and Torah study time; we were not careful with Milk & Meat; we relied on ourselves sometimes to the exclusion of trusting in G-d; we have said "sloppy" brachot; we have belittled parents, teachers, scholars, friends; we have wasted time...

Epl§«f©B̈

W e h a ve s t ol e n - t h i n g s , t i me , ot h e r ’ s s l e e p, i d e a s ; w e h a ve d e c e i ve d . . .

We have been arrogant; wrongly took credit for something; harmed or annoyed others; not raised our children properly; have not been strict enough about sexual behavior; have not repaid kindnesses properly...

it¦Ÿc« Epx§ «A©C¦

W e h a ve s l a n d e r e d G - d (by q ue s t i on i n g H i s jus t i c e a n d k i n d n e s s ) a n d pe opl e . W e h a ve s a i d on e t h i n g a n d me a n t s ome t h i n g e l s e .

We have gossiped, defamed, used vulgarities, spoken disrespectfully, shouted misused the power of speech; not given people the benefit of the doubt...

W e h a ve c a us e d pe r ve r s i on , c or r upt e d ot h e r s We have entertained improper thoughts - during davening, Torah learning, or in general; we have davened without kavana; burdened others; encroached on another's "space"; looked at indecent pictures, literature, etc.

18

Epie¦« r¡d¤ Epr§W «© x§ d¦e§

A n d w e h a ve c a us e d w i c k e d n e s s ; c a us e d ot h e r s t o s i n We have neglected to be properly respectful of G-d; showed lack of concern for the possessions of others; said we're sorry without trying to mean it; fomented dissent; joined with others and wasted time on nonsense...

TT 1342 RH&YK Pull Apart section page 3 OU VIDUI ISRAEL -CENTER TORAH TIDBITS 1436 /

47 YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

Epc§«f©

W e have s i nne d i nte nti o nally , and the n have r ati o nali z e d o ur be havi o r ( mak i ng T' s hu va al l the mo r e d i ffi c u l t) We have taken G-d's Name in vain; been careless about ritual washing of our hands; been disrespectful to our parents; we 'ate like pigs'; threw food, mingled immodestly...

W e have e xto r te d ; we have tak e n ad vantag e o f tho s e we ak e r than us ; we have pr e s s ur e d o the r s to g i ve i n to us We have caused Chilul HaShem; we have falsely flattered others; thought bad thoughts; unjustly suspected others of wrongdoing; desecrated the Shabbat; not paid our debts; desired (in an unhealthy, unkosher manner) the possessions of others...

W e have " attac he d " o u r s e l ve s to fal s e ho o d ; l y i ng has b e c o me a par t o f o ur li ve s ; we have ac c us e d o the r s fals e ly ; c o mp o u nd e d l i e s b y l y i ng mo r e ; hu ng o u t w i th the w r o ng c r o w d We have given erroneous opinions and advice; defiled ourselves and others; handled Muktza on Shabbat or Yom Tov; belittled Good and chosen Bad...

Epq§n«© g̈

xw¤W «¤ Epl§t«© ḧ rẍ Epv§«r©ï

W e have g i ve n e vi l c o uns e l; we have abus e d the tr us t o f o the r s ; ad vi s e d o the r s i n way s that ar e no t i n the i r be s t i nte r e s t We have secluded ourselves improperly with members of the opposite sex; joined others in time-wasting activities; knowingly sinned; lacked proper reverence and awe for G-d...

W e have b e e n d e c e i tfu l ; mad e i nte nti o nal l y mi s l e ad i ng s tate me nts ; fal s e p r o mi s e s ; have no t tr i e d har d e no u g h to k e e p o u r p r o mi s e s We have made HaShem angry at us; been ungrateful; intended to harm others (even if we didn't); wasted time; delayed paying wages; called others derogatory nicknames...

Epa§«G©M¦ Epv§«l©

W e have c l o w ne d ar o u nd ab o u t matte r s that w e s ho u l d have tr e ate d s e r i o us ly ; we have r i d i c ule d g o o d pe o ple ; we ' ve j o k e d abo ut thi ng s , whi c h pr e ve nts us fr o m pr o pe r T' s huva be c aus e we d o n' t tak e thi ng s s e r i o us ly e no ug h We have - not learned Torah properly; worn Shaatnez; not been kind & charitable; not been meticulous about mitzvot & halacha; not been scrupulous in our dealings with others...

W e have r e b e l l e d ; d e fi e d G- d ' s w i l l ; s i nne d b e c au s e o f i nc o mp l e te fai th We have held others back from doing mitzvot; not behaved properly in business...

Epc§ x«©n̈

We have ang e re d G-d (so to speak) by disre g arding H is mitz vot, e tc .

We violated promises and vows; took revenge and bore grudges; benefited from this world without brachot; were lazy in Torah learning and service of HaShem...

Epv§`«© p¦

W e have tur ne d away , i g no r e d o ur r e s po ns i bi li ti e s to G- d ( and fe llo ws ) We have turned from Jewish customs; contradicted our parents or Torah authorities; dealt with contraband; forgiven others in word, but not in our hearts...

Epx§ x«©q̈ Epie¦« r̈

W e have be e n pe r ve r s e and have s i nne d be c aus e o f pe r ve r te d r e as o ni ng ; we have d e li be r ate ly s i nne d to g r ati fy o ur d e s i r e s We have been falsely modest; a burden to our spouse; we were insensitive to orphans & widows; we have violated (minor) prohibitions...

W e have ac te d w anto nl y ; d e ni e d the val i d i ty o f ( s o me ) mi tz vo t; w e b as i c al l y b e l i e ve i n G- d & To r ah, b u t have d i s r e g ar d e d a s p e c i fi c mi tz va We have rejected the Yoke of Heaven; we were afraid to reproach someone; we turned our hearts to idleness; we opened someone else's mail; we lacked fear of sin...

Epr§W «© R̈

48TT TORAH TIDBITS / SHABBAT SHUVA/YOM 1342 RH&YK Pull Apart sectionKIPPUR/SUKKOT/SHMINI ATZERET 5781

VIDUI - page 4 19

OU ISRAEL CENTER

Epx§ x«©v̈

W e have pe r s e c ute d o the r s ; c aus e d s uffe r i ng ; be e n c allo us to o the r s We have distressed our family members; we put our needs before G-d's...

W e have be e n s tubbo r n; we have r e fus e d to s e e G- d ' s H and i n li fe ; we have i g no r e d o r d e ni e d that what happe ns i n thi s wo r ld i s no t c hanc e , but G- d ' s W i ll We have been jealous of others; been stingy with Tzedaka; read improper books; listened to and accepted Lashon HaRa; not been careful with Kriyat Sh'ma...

sx¤Ÿr« EpiX «¦ w¦

W e have be e n wi c k e d ; d o ne s i ns that ar e par ti c ular ly i d e nti fi e d wi th wi c k e d ne s s , s uc h as hi tti ng o the r s , s te ali ng , planni ng to s i n We have pursued honor; quarreled for no good reason; ran after temptations...

Epr§W «© ẍ

W e have c o r r u p te d o u r c har ac te r ; b e e n ar r o g ant; e xtr e me l y ang r y ; vulg ar - s i ns whi c h affe c t o ne ' s c har ac te r We have - lied; forgotten G-d and our commitment to Him; were silent when we should have objected; gloated over another's misfortune; hated others; squandered physical & spiritual energies...

Epz§g«© W¦ Epa§«r©Y¦

W e have b e e n ab o mi nab l e ; have b e c o me l o aths o me to G- d ; i mmo r al i ty ; i d o l atr y ; hau g hti ne s s ; ang e r We have desired sinful things; belittled the Torah; we did not take the opportunity to repent; were not careful with our T'filin; were sloppy with davening...

W e have s tr ay e d ; d r i fte d fur the r away fr o m G- d r athe r than g e tti ng c lo s e r to H i m Y o u have l e t u s g o as tr ay ( w e l o s t the me r i t to have Y o u r he l p ) ; w e have mi s u s e d fr e e d o m o f c ho i c e fo r o u r s e l ve s and o the r s

In summary... We have veered from Your mitzvot and good rules, and that hasn't been worth it at all. We acknowledge that Your judgments against us are just, because You act truthfully and we have brought evil upon ourselves. (Nonetheless, please forgive us...)

Epir«¦ Ÿ .Epr§Ÿ«r§Y¦

Li«¤hR̈W§ O¦ nE ¦ Li«¤zFv§ O¦ n¦ Epx«§ q© dŸ`© e§ .Ep«l̈ dë«Ẅ `Ÿle§ ,miaFH ¦ d© iM¦ ,Epi«l¥ r̈ `Äd© lM̈ l©r wiC©¦ v .Epr« § Ẅx§ d¦ Epg«§ p© £̀ e© z̈iUr̈ «¦ zn¡ ¤`

For NE’ILA, go to VIDUI pages 11 and 12, and then p.10 What can we say to You, G-d; You know everything; nothing is hidden before You...

zFxŸq¦§ Pd© lM̈ `Ÿl£d ,miw¦ g̈W§ o¥kFW Li«¤pẗl§ x¥Rq§ © p dnE © ,mFxn̈ aWFi ¥ Li«¤pẗl§ xn`Ÿ © p dn© lM̈ U¥tFg dŸ`© .ig̈ lM̈ ix¥z§ q¦ zFnEl£rz© e§ ,ml̈Fr i¥fẍ r© cFi «¥ dŸ`© .©rcFi «¥ dŸ`© zFlB¦§ Pd© e§ ¥ ,oh«¤ ä ix¥c§ g© .Li«¤pi¥r c¤b«¤Pn¦ xŸq¦§ p oi ¥̀ e§ ,‚O¤ n¦ ml̈r¤ § p xäC̈ oi ¥̀ .a¥lë zFil̈M§ ogFaE Therefore, may it be Your will that You forgive, pardon, and atone our many sins...

,Epi«z`Ÿ ¥ Hg© lM̈ l©r Ep«l̈ g©lq§ Y¦ W¤ ,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` 'd ,Li«¤pẗN§ n¦ oFvẍ id§ ¦ i o¥kaE § .Epi«r¥ ẄR§ lM̈ l©r Ep«l̈Îx¤Rk© zE § ,Epi«zFpF£ ¥ r lM̈ l©r Ep«l̈ lg© n§ z¦ e§ T'shuva includes: recognition of sin, stopping sinful behavior, regret for having sinned, commitment not to continue to sin... and VIDUI TT TORAH 1342 RH&YK Pull Apart section -CENTER page 5 49 OU VIDUI ISRAEL TIDBITS 1436 / YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

20

After summarizing, we once again use an alphabetical format (this time, a double alphabetical arrangement) to enumerate a multitude of sins. And once again, the custom is to strike the heart (left side of the chest) for each AL CHEIT...

For the sin that we have sinned before You... (repeated for each) ac c ide ntally (or unde r dure ss) and willing ly - even when we

don't mean to sin, we still must repent, for it indicates a lack in us that we sinned. How much more so, when it is intentional

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,oFvẍaE § q¤pŸ`« A§

throug h hardne ss of the he art - refusing to admit that we might be wrong often results in sin. We have to be more humble...

Li«p¤ ẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

throug h ig noranc e - lack of Torah learning results in doing the wrong thing. Rather than plead ignorance, we must strive for greater knowledge

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

with words - many sins, especially related to misuse of the power of

speech, such as flippant oaths, cursing, gossip. We must be more careful of what emerges from our lips...

in public or in private - sins in public are potential Chilul HaShem; sins in private often indicate fear of what others will think, but a disregard for what G-d thinks. Negative either way.

.a¥Nd© uEO`¦ A§ ,z©rc̈« il¦ a§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.m ¦i«z̈ẗU§ iEHa¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

.xz«¤ Q̈aE © iElB̈©A

throug h immorality - this includes a wide variety of sins and includes the sins themselves as well as that which a person does that causes lust and leads to the more serious sins...

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

with harsh spe e c h - generally, this refers to misuse of the power of speech in all forms; specifically, it refers to speaking harshly to someone and unjustly hurting his/her feelings.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

with k nowle dg e and de c e it - refers to using our knowledge in order to deceive and take advantage of others.

Also includes deceiving ourselves.

,zFiẍ£r iEN ¦bA§ .dR¤ xEAc¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

,dn̈x§ n¦ aE § z©rc«© A§

throug h thoug hts - this includes fantasizing about sin; such thoughts are the root of sin and also interfere with Torah learning and davening.

"I was ONLY thinking about..." is no excuse.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

throug h wrong ing a fe llow - deceiving, taking advantage of a friend,

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

etc.; also refers to unfair treatment in business

by insinc e re c onfe ssion - T'shuva must be "in your mouth and

.a¥Nd© xFdx§ d© A§ ,©rx«¥ z`«p̈Fd © A§

in your heart, to do..." Let our words motivate us to sincere repentance and let our sincere repentance be accompanied by proper VIDUI (VIDUI can start or 'cap' the T'shuva process)

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

in immoral g athe ring s - being part of a group whose conversations

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

are improper can easily lead one astray.

"But everyone else was there!" is not a reason or excuse

willfully and c are le ssly - even when we did not mean to sin,

we have what to repent - we should have been more careful, etc.

by be littling pare nts (inc l. in-laws!) and te ac he rs - this is not only something we do or say, but even something we think. It all is wrong and it threatens the strength of the Chain of Tradition.

TT 1342 RH&YK Apart section KIPPUR/SUKKOT/SHMINI ATZERET 5781 50 TORAH TIDBITS /Pull SHABBAT SHUVA/YOM

.dR¤ iECe¦ A§ ,zEp§f zci © r¦ e§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

.db̈b̈W§ aE ¦ oFcf̈A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

,mixFnE ¦ mixFd ¦ lEfl¦§ fA§ page 6 21 OUVIDUI ISRAEL-CENTER

by e xe rc ising powe r - it is wrong to use one's power to intimi- date

others; one must not arrogantly act superior over others.

throug h de se c ration of G-d' s Name - includes major Chilul HaShem as well as relatively minor acts which cause a lowering of the respect for G-d or Torah in the eyes of others.

throug h foolish spe e c h - "why do we say stupid things?" One

has to repent this too, since speech is such a precious & powerful feature of humans. And, foolish speech often leads to action.

throug h impure lips - this is one of several references to improper speech; in this case, the subject is vulgar language and cursing. with the Evil Inc lination - we sometimes fail to fight our

Yeitzer HaRa - rather flirt with it, then give in to it and follow it.

k nowing ly and unk nowing ly - we want to repent even sins that we are unaware of having done. Also, sins against others who may or may not know what we've said about or done to them.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,cï w¤fŸg« A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.mX¥ d© lENg¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

.dR¤ zEWt§ h¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

,m ¦i«z̈ẗU§ z`© n§ hª A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,rẍd̈ x¤v«i¥ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.mir¦ cFi § `ŸlaE § mir¦ cFi § A§

NOTE: G-d's name DF © l|¡ « ` is pronounced e-LO-ahh (Ashkenazi) or e-LOwahh (S'faradi) NOT ELOHA. Two points: the accent is on the F «l syllable, not the D© . And secondly, the PATACH under the HEI is pronounced BEFORE the aspiration of the HEI. (Just like it is with the g© of TAPU'ACH, RU'ACH, MIZBEI'ACH)

.Ep«l̈ÎxR¤ M© ,Ep«l̈ lg© n§ ,Ep«l̈ g©lq§ ,zFgil¦ q§ DF © l|¡ « ` ,mN̈Mª l©re§ For all of these sins, G-d of Forgiveness, forgive us, pardon us, atone for us.

(These are different levels of forgiveness - commentators disagree concerning the terminology. Basically, we ask G-d to forgive what we've done, not to punish us for it, not to even hold a sin against us, and to completely erase it, as if we never did it. Some suggest that S'LACH is to forgive, but not necessarily to forget. M'CHAL is more - maybe like forgiven & forgotten.) by yie lding to bribe ry - monetary bribery as well as flattery with ulterior motives are insidious to honest dealings among people. Bribery and flattery can blind one and cause a multitude of sins in their wakes.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

.cg© ŸW« zR© k© A§

throug h de nial and false promise s - we have not been honest,

neither with G-d nor with our fellow human beings.

Remember: this need not be a chronic condition, we must repent even the minor instances of dishonestly. "I'm basically honest, but..." Not good either.

with Lashon H aR a - another misuse of the power of speech.

A particularly serious sin because it often results in permanent damage to a person's reputation, even when groundless.

"But it's true" is not an acceptable excuse for Lashon HaRa. Neither is "I was only joking". throug h fooling around - not taking someone's reproach of us

seriously, laughing it off, will impede T'shuva. Ridiculing others, joking at someone else's expense are serious offenses.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

,af̈k̈aE § Wg«© k© A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

.rẍd̈ oFWl§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

,oFvl̈A§

OUVIDUI ISRAEL -CENTER page 7 51 YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

TT 1342 RH&YK Pull/ Apart section 22 TORAH TIDBITS 1436

in busine ss - business ethics and proper behavior in the market place are just as much a part of Halacha as is fasting on Yom Kippur or keeping Shabbat. Extra warning: these kinds of sin often involve Chilul HaShem and are often disregarded by many

with food & drink - one should not pat himself on the back for keeping kosher; one needs to carefully answer the question: "Am I as careful and as strict as I ought to be?" Included in this sin are not making brachot properly, sloppy benching, careless washing for meals, poor table manners, gluttony, stinginess with guests... throug h inte re st and e xtortion - taking or paying interest on personal loans is forbidden. Besides the sin, it causes one to become hard-hearted. throug h haug htine ss - arrogance is a particularly reprehensible

character trait. We must repent sins that result from it as well as work on ridding ourselves of this negative characteristic.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,oŸn© aE § `V̈n© A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.dY¤ W§ n¦ aE § lk̈£̀ n© A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,ziA¦ x§ n© aE § KW«¤ ¤ pA§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.oFxB̈ z©Ih§ ¦ pA¦

with prying e ye s - this includes looking at forbidden things, invasion of privacy of others, expressing disapproval of others with a raised eyebrow

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

with idle c hatte r - yet another expression of the misuse of speech.

Here it can refer to davening and benching without kavana, as well as pointless and time-wasting conversation.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

with haug hty e ye s - looking down at others. This is parallel to the earlier reference to haughtiness, a particularly negative trait. with braz e nne ss - acting without shame and a bit of natural embarrassment is a contributory factor to a host of other sins

.o ¦i«r̈ xETU¦ A§ ,Epi«zFz ¥ t§ U¦ gi © U «¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,zFnẍ m ¦i«©pi¥rA§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.g©vn«¥ zEG©rA§

.Ep«l̈ÎxR¤ M© ,Ep«l̈ lg© n§ ,Ep«l̈ g©lq§ ,zFgil¦ q§ DF © l'¡ « ` ,mN̈Mª l©re§ in t h r owin g of f t h e Yok e - we exist to learn Torah, perform mitzvot, and be good people. Many sins come from shirking our responsibilities. in j u dgme n t - refers to sins of unfair judgment, in the formal courtroom as well as in everyday life. It even refers to judging G-d.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,lŸr zwi © x«¦ t§ A¦ Li«p¤ ẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.zElil¦ t§ A¦

t h r ou gh e n t r a p p in g a f e llow - taking advantage of others,

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

t h r ou gh a b e gr u dgin g e ye - being jealous and stingy.

Finding excuses for not giving Tzedaka or being generous with others. Not helping others.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

manipulating people for our own purposes

t h r ou gh ligh t h e a de dn e s s - we are often frivolous. This is

especially inappropriate in shul and when learning Torah or davening. wit h s t u b b or n n e s s - refusing to recognize that we might be wrong. Not learning from experience. Not taking constructive criticism. This is a major obstacle to T'shuva, and we must repent this in order to repent other things too.

TT 1342 RH&YK Apart section KIPPUR/SUKKOT/SHMINI ATZERET 5781 52 TORAH TIDBITS /Pull SHABBAT SHUVA/YOM

,©rx«¥ z©Ic¦ v§ A¦ .o ¦i«r̈ zExv̈A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,W`Ÿx zENw© A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.sx¤Ÿr« zEiW§ w© A§ page 8 23 OU VIDUI ISRAEL -CENTER

e n th us i a s ti c a l l y - One must examine his wrongdoings and see if there is the added sin of doing them with a smile or with "licking one's lips".

by gos s i pi n g - The prohibition includes Lashon HaRa and character

assassination, but also includes telling tales with no intention to hurt anyone. It is all too frequent that people get hurt from plain gossip. th rough va i n oa th s - swearing falsely or frivolously can damage the underpinnings of interpersonal relationships as well as being a serious lack of respect to G-d. One has to be extremely careful in this regard. th rough ba s e l e s s h a tre d - do you hate a person when you should really be hating the wrong things that he does?. This distinction is crucial for the proper growth and development of Klal Yisrael.

i n ma tte rs of "gi vi n g a h a n d" - we have been callous towards the needs of others. Also, we have sometimes joined with others in evil.

th rough c on fus i on - this refers to a diminished faith in G-d caused by not seeing G-d's hand in everything and by doubting the validity of the Torah and the authority of halacha.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,rx©d̈l§ m¦i«l© b§ x© z©vix¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.zElik¦ x§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,`e§ Ẅ z©rEa« W§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.mP̈g¦ z`§ © pU¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,cïÎznE ¤ U« z§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.aä¥l oFdn§ z¦ A§

.Ep«l̈ÎxR¤ M© ,Ep«l̈ lg© n§ ,Ep«l̈ g©lq§ ,zFgil¦ q§ DF © «l'¡` ,mN̈Mª l©re§ After enumerating different kinds of sins, we ask for forgiveness of sins according to punishment & style:

.dl̈Fr mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .z`Ḧg© mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .cxFi ¥ e§ d¤lFr oÄx§ ẅ mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .iElŸ mẄ`¨ e§ i`C© e© mẄ`¨ mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .zEcx§ n© zM© n© mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .mirÄ ¦ x§ `© zEwl§ n© mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .m¦in̈« Ẅ ici ¥ A¦ dz̈in¦ mdi¥ ¤ lr£ miaÏ ¦ g© Ep«¨`W¤ mi`¦ ḧ£g l©re§ .ixi¦ x£¦ re© zx¥M̈ mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ ,oic¦ zi¥A zFzin¦ r©Ax§ `© mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ mEw DÄ W¥IW¤ oi¥A ,dU£ ¤ rz© `Ÿl ze©v§ n¦ l©re§ dU£ ¥ r ze©v§ n¦ l©r .w¤pg«¤ e§ bx«¤ ¤d ,dẗx¥U§ dl̈iw¦ q§ m¦iElB§ d© z ¤̀ .Ep«l̈ m¦iElB§ mp̈i ¥̀ W¤ z ¤̀ e§ Ep«l̈ m¦iElB§ d© z ¤̀ .dU£ ¥ r mEw DÄ oi ¥̀ W¤ oi¥aE ,dU£ ¥r «¦ e§ ,Li«¤pẗl§ mEpx§ n£̀ © xäM§ Ep«l̈ m¦iElB§ md¥ Li«¤pẗl§ ,Ep«l̈ m¦iElB§ mp̈i ¥̀ W¤ z ¤̀ e§ ;mdi¥ ¤ lr£ Ll§ FpicFd © `P¤ W¤ xäC̈M© ,mirEci ¦ e¦ ml̈½ FrÎc©r ÆEpi¸¥pälE § Ep³l̈ zº Ÿ l§b¦Pd© e§ Epi®¥dŸl|`¡ 'd« ­ l© zŸxŸ ½ q¸§ ¦Pd© :xn¡ ¬¨ d ix§ ­¥aCÎlM̈Îz ¦ ¤̀ zFU¾ r« £l© ih¥ a§ W¦ l§ ol̈¢gn̈E l ¥̀ ẍU¦ § il§ og̈l§ q̈ dŸ`© iM¦ :z`Ÿ«Gd© dxFY© .dŸ«`¨ `N̈ ¤̀ g«© l¥ Fqe§ lgFn ¥ K¤ln«¤ Ep«l̈ oi ¥̀ Licr̈ «¤ l© § AnE ¦ ,xFcë xFC lk̈A§ oExW§ ªi For sins which would require a sacrifice in the Beit HaMikdash, then for those which one gets corporal or capital punishment from Beit Din or penalties from Heaven.

Then we mention sins of commission and omission, sins we know about and those of which we - but not G-d - are unaware

TT 1342 RH&YK Pull Apart section 24

TORAH TIDBITS 1436 /

VIDUI - page 9

YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT OU ISRAEL CENTER 53

Tefillot for Yom Kippur for those Davening Alone Prepared by the Rabbinical Council of America based on the rulings of Rav Hershel Schachter ‫ שליטא‬and Rav Mordechai Willig ‫שליטא‬ Regular Font, Bold (required tefillot) Italic (discretionary) EvE”A = Elokeinu ve-Elokei Avoteinu *Kaddish, Kedushah and Barekhu are not recited without a minyan *The 13 Middot (Hashem, Hashem…) are not recited without a minyan. One may recite them if reading with the trope.

Koren

Artscroll

Birnbaum

Kol Nidre Shehehayanu

69-75 75

58-60 60

489-491 491

Ma’ariv

81-119

56-98

495-517

125-127 127-131 133 135 135-137

102 104-108 108 108 110-112

521 523-527 527 527-529 529

139-141 143 143

112-114 114 114-116

531-533 527 529

145-149 149 149

116-118 118 120

533-535 527 529

151 153 153

120-122 122 122

537 539 539

153-159 161 163

122-126 126 128

539-543 545 545

Kol Nidre/Ma’ariv

Selihot Ya’aleh Shomei’a tefillah Darkekha El melekh yoshev Hashem Hashem (may be recited only if read with the trope, otherwise skip) Selah na El melekh yoshev Hashem Hashem (may be recited only if read with the trope, otherwise skip) Omnam ken El melekh yoshev Hashem Hashem (may be recited only if read with the trope, otherwise skip) Ki hinei ka-homer El melekh yoshev Hashem Hashem (may be recited only if read with the trope, otherwise skip) Zekhor rahamekha/Zekhor lanu Shema koleinu EvE”A Al ta’azveinu

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OU ISRAEL CENTER

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EvE”A Selah lanu…ki anu amekha EvE”A tavo lefanekha…

Ashamnu EvE”A selah u- mehal…Ki anu amekah Shimkha… Attah yodei’a Attah yodei’a…Al Het Ve-attah rahum…Mikha avdekha El rahum shemekha Aneinu Mi she-ana Avinu Malkeinu Le-David mizmor Aleinu Le-David

163 165-167 167 169 171 173-179 179-181 183-185 Koren 185 187-189 189-193 195 199-201 205

128 128-130 130 130-132 132 132-136 136-138 138-140 Artscroll 140 140-142 144-148 148-150 152-154 156-158

545-547 547-549 549 549 549 551-557 557-559 559 Birnbaum 561 563 565-570 92 571 573-575

461/467 471-473 475-477 479-501 503

236-238/244 246 250-252 254-276 276-280

507 511-549 551-553 555 555-557 557

282 284-318 318-320 320 320-322 324

133 135-165 165-167 581 581 583

561 563 563-565 571-573 1290 575-611

326 326-330 330-334 336 338-340 342-364

583 585 589 593 595-597 597-621

Shaharit Preliminaries

Shir shel Yom/Le-David Adon Olam/Yigdal Birkot ha-Shachar Akeidah/Korbanot Rabbi Ishmael

Pesukei de-Zimra

Mizmor Shir Hanukkat ha-Bayit Barukh She-Amar Nishmat Ha-Melekhh Shokhen Ad-Yishtabah Shir ha-Ma’alot

53/55 59-61 83-87

Shaharit

*Some skip the piyyitum in Birkot Keriyat Shema Barukh attah…

Selah le-goy Ha-me’ir la-aretz – yefa’arukha selah Titbarakh tzureinu -kevodo Malkhuto bikehal adati Ve-hahayot/Ve-ha-ofanim - Amidah

No Hazarat ha-Shatz 26

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YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

Avinu Malkeinu

711-715

436-438

697-699

Torah/Haftarah readings

Koren 727-745

Artscroll 452-466

Birnbaum 712-723

Yizkor Av Harahamim Ashrei

757-763 765 765-767

470-476 476 478

729-733 733 737-739

777-801

486-500

745-763

825-829 843-853 859-863 879-899 901-903 903-907 909-925

522-524 530-534 538-542 554-570 570-572 572 574-584

781-785 789-793 797 811-825 827 827-829 831-835

Keriyat ha-Torah/Haftarah *While an individual is not obligated in the Torah reading, it may be worthwhile to review the Torah and Haftarah readings

993-1011

630-648

885-897

Silent Amidah

1015-1039

650-664

899-915

Keriyat ha-Torah

*While an individual is not obligated in Torah reading, it is good to review the Torah and Haftarah readings.

Musaf1 Silent Amidah

No Hazarat ha-Shat”z

*Individuals are not obligated in the piyyutim of Musaf. Nevertheless, it may be meaningful to recite some of the piyyutim.

Imru le-Elokim U-netaneh tokef Ha-ohez be-yad Amitz ko’ah (the Avodah) Emet…Mareh Kohen Kol eleh U-me-rov avoneini

Minchah

No Hazarat ha-Shat”z 1

Individuals praying without a minyan should recite Musaf only after the third halachic hour of the day (Shulhan Arukh (Orah Hayyim 591:8).

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OU ISRAEL CENTER

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Ne’ilah Ashrei U-va le-Tziyyon

1105-1107 1109-1111

706 708-710

957 959-961

Silent Amidah

1113-1135

712-724

963-975

Koren

Artscroll

Birnbaum

1153 1155 1155 1157 1157-1159 1159 1161 1161 1163 1163-1165 1165 1165-1167 1167-1173 1173-1175 1175 1175-177 1191-1195 1197-1199

736 736 736 738 738 738-740 740 740 742 742 744 744 744-748 748 748 748-750 758-762 762

987 987-989 989 989 989-991 987 991 987 991-993 987 993 995 995-999 995 999-1001 1001 1011-1015 1017

No Hazarat Hashat”z Selihot *Selihot may be recited be individuals.

Hashem Hashem (13 middot) is only recited with a minyan. An individual may recite these verses if read with the Torah trope.

Kel melekh yoshev Hashem Hashem 2 Kerahem Av… Selah na..Hateh….

EvE”A U-mi ya’amod Kel Melekh…Hashem Hashem (See FN2)…

Shilum parim Kel Melekh…Hashem Hashem (See FN2)…

Merubim Tzorkhei amekha Kel Melekh…Hashem Hashem (See FN2)…

Yadekha Kel Melekh…Hashem Hashem (See FN2)…

Zekhor Berit - Go’el - Enkat Kel Melekh…Hashem Hashem (See FN2)…

Rahem na Kel Melekh…Hashem Hashem (See FN2)…

Avinu Malkeinu Shema Yisrael Tekia’at shofar

2

The 13 middot require a minyan for recitation. An individual may recite these verses only if read with the Torah trope.

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YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

Yizkor ‫יזכור‬ Yizkor is recited in memory of a loved one both on Yom Kippur and on Shmini Azeret.

The custom to pledge to give charity on behalf of the departed is recorded in Ohr Hachayim 621:6.

For full Yizkor text please consult your machzor.

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Torah Readings for Yom Kippur Shacharit Vayikra 16:1-34 Maftir Bemidbar 29:7-11 Haftorah Yeshayahu 57:14- 58:14 Mincha Vayikra 18 HaftorahSefer Yonah

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29

REBBETZIN SHIRA SMILES Faculty, OU Israel Center

Unity Unveiled

T

he mood and themes of the chagim in the month of Tishrei run the gamut from the solemnity and introspection of Rosh Hashana and Yom Kippur to the joy and festivities of Sukkot. Nevertheless, there are certain threads that weave throughout the entire month, constructing a beautiful tapestry. One such theme, notes Rav Reiss in Pa’ame Moed, is achdut, unity among Klal Yisrael.

In the malchiyot section of the Musaf prayer we describe the king’s coronation in the presence of his assembled people. (Devarim 33;5). The midrash illustrates the power of

In memory of Debbie's father

Harold Klaff z"l ‫צבי הריש בן מנחם מנדל ז"ל‬ on his 33rd yahrzeit - ‫ד תשרי‬ and in memory of Herby's mother

Lolly Dan a"h ‫חנה בת צבי הריש ע"ה‬ on her 17th yahrzeit - ‫ה תשרי‬ and in memory of Herby's father ‫אברהם ישראל בן שלמה זלמן ז"ל‬ on his 34th yahrzeit - ‫ט"ו תשרי‬ Debbie & Herby Dan 30

TORAH TIDBITS 1436 /

collectiveness with a parable. Two ships are tied together and a palace is built upon them. If the ships stay connected, the palace is stable and secure. So too Hashem’s Kingship is predicated on unity among His people. In her conversation with Elisha the prophet, the woman from Shunam responds, “I sit among my people.” (Melachim II 4;13). The commentators explain that she was highlighting the strength of tfilah betzibur. One should do what he can to avoid being singled out since when one is part of a larger collective whole, he merits having his judgement mitigated.

A significant feature of the Kohen Gadol’s Yom Kippur service was the incense offering in the Holy of Holies. The ketoret was a combination of eleven different spices, including the foul smelling levonah. Chazal teach that this symbolizes the ideal way to approach Hashem -- with unity, even with those that sin. The ketoret was pulverized to a very fine powder so that none of its elements could be identified; we are one harmonious whole.

Yom Kippur is also the time Am Yisrael received the second set of luchot. We are told that just as the first tablets were given after we achieved a level of complete brotherhood and unity, the same is true for the second set of luchot. The Shulchan Aruch mandates each of us to ask forgiveness from one another before beginning the

YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

holiest of days. As such, when saying tefilla zaka before Kol Nidrei, one declares that he forgives anyone who has caused him harm. This too contributes to our feelings of kinship and unity which Hashem so desperately desires.

The four species -- lulav, etrog, hadassim, and aravot – allude to different types of Jews, each with different strengths and limitations, yet all come together in the service of Hashem. If any of these species are lacking in any way, the mitzvah would be invalid.

On Sukkot all Jews, those with Torah, those with good deeds, those with some or none, come together in one bundle, singing praises and accolades to honor Hashem.

Rav Schorr in Halekach Vehalebuv explains that a compelling outgrowth of teshuvah is that one becomes humble and contrite.

Such humility allows all Jews to feel connected to each other, to metaphorically sit together in one sukkah, thus achieving the goal of this chag. Rav Pam explains that leaving one’s dirat keva, his permanent dwelling, refers to leaving the mindset of thinking only about himself. When one can go into the dirat arai, the temporary dwelling, and see the needs of others, we not only achieve the goal of unity, but we also create tremendous joy accessing true vesamachta bechagecha.

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On the 21st yahrzeit of

Lesley Berelowitz a"h

‫ליאורה ליבנה רחל בת יעקב ע"ה‬ Aliya Lakever on Sunday, September 19th, ‫י"ג תשרי‬ at 18:00 The family OU ISRAEL CENTER

31

RABBI JUDAH MISCHEL

Mashpiah, OU-NCSY Executive Director, Camp HASC Author of Baderech: Along the Path of Teshuva (Mosaica 2021)

Yom Kippur

W

idely regarded as the Poseik haDor, haGaon Rav Yosef Shalom Elyashiv, zt’l, was one of the great leaders of the last century, a definer of matters of Jewish law, as well as a source of inspiration and guidance for countless Jews around the world.

For more than sixty years, Rav Elyashiv was married to Rebbetzin Sheina Chaya, a daughter of the Tzadik of Yerushalayim, Rav Aryeh Levin, zt’l. During the shivah for Rebbitzen Elyashiv, a visitor standing in the back of the crowded room seemed visibly emotional, and a family member asked if he had a personal connection to the nifteres. It turned out that he had arrived from Canada that morning to be menachem avel and pay condolences to for the wife of the gadol ha-dor, but also to show hakaras ha-tov, appreciation for the Rav and Rebbetzin’s efforts in helping his

In loving memory of our beloved husband, father, grandfather and great grandfather

Dr. David Feigenbaum z"l on his fourth yahrzeit ‫ט תשרי תשע"ח‬ Renee & family 32

TORAH TIDBITS 1436 /

family through a painful and tragic ordeal.

The Jew related a bit of his difficult, personal story: After years of struggling to make a parnassah, the man had moved his family from Eretz Yisrael to Canada to search for a new beginning and greater success.

The drastic change and adjustment was very challenging, and his oldest daughter veered away from Jewish practice, abandoning almost every vestige of Yiddishkeit and Jewish identity. She had even married a non-Jew and separated from her family, moving to far away Switzerland.

The Yid wept as he explained how he felt responsible for all of this, uprooting his family from Eretz Yisrael, and causing his daughter’s descent from the path of Torah and Mitzvos.

Some time after moving to Switzerland, in the beginning of Chodesh Elul, his daughter’s marriage ended in divorce, and then, on the day following Yom Kippur, she suddenly died, all alone. As she had intermarried, cut all ties with the Jewish community and lived as a non-Jew for years, the Rabbanim in Switzerland denied her a burial in the Jewish cemetery there.

“Broken hearted, I called Rebbetzin Elyashiv,” the man continued, wiping his tears. “I requested that she ask the Rav for a p’sak, a halachic position on the

YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

matter. When the Rav heard the situation, he asked what my daughter had done on Yom Kippur, the day before she passed away. I had heard from a member of the community in Switzerland that on that last Yom Kippur, right before she left the world, she had actually come to shul and spent a few minutes standing in the back of the ezras nashim. When Rav Elyashiv heard this, he was noticeably moved, and paskened with absolute clarity that she must be brought to a kever Yisrael, and buried as a Jewess.

“After receiving the p’sak, the Rebbetzin returned to the phone and shared words of chizuk and consolation, imploring me to forgive myself and to believe that my daughter had done teshuvah…”

‫ל־עם ַה ָּק ָהל‬ ַ ‫ל־כ‬ ָּ ‫ְע‬ ַ ‫ְעל ַה ּכֹהֲנִ ים ו‬ ַ ‫ת־מ ְק ַּדׁש ַה ּק ֶֹדׁש… ו‬ ִ ‫ו ְִכ ֶּפר ֶא‬ ‫ׂ ָר ֵאל‬ ‫ל־בנֵי ִי ְש‬ ְּ ‫ֻקת עו ָֹלם ְל ַכ ֵּפר ַע‬ ַּ ‫ְתה־זֹּאת ָל ֶכם ְלח‬ ָ ‫ְהי‬ ָ ‫ ו‬:‫י ְַכ ֵּפר‬ …‫ׁשנָה‬ ָּ ‫ֹאת֔ם ַא ַחת ַּב‬ ָ ‫ל־ח ּט‬ ַ ‫ִמ ָּכ‬ “And he shall effect atonement upon the Holy of Holies, and he shall effect atonement upon the Tent of Meeting and upon the altar, and he shall effect atonement upon the Kohanim and upon all the people of the congregation. All this shall be as an eternal statute for you, to effect atonement upon the children of Israel, for all their sins, once each year. (Vayikra, 16:33-34) Our experience on Yom Kippur parallels the entry of the Kohen Gadol into to the Kodesh haKodashim. The Lubavitcher Rebbe explained that on Yom Kippur, the most exalted and holiest day of the year, part of your soul enters the holiest space

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in existence. We are granted access to the most hidden, sacred space, which is ‘off limits’ and hidden away from all but the most intimate of Hashem’s beloved ones. In this way we enter lifnai v’lifnim the innermost Divine chamber ‫“ אחת בשנה‬once a year”.

This phrase hints that the achas, the ‘oneness’ of Hashem that exists within every Jew, is revealed on this day, and full expression is given to this innermost dimension of the soul, our inner kodesh kodashim.

the pintele yid, the small but indestructible Jewish spark of faith that lies at the core of who we really are and who we really want to be. On Yom Kipur, our yechidah shines outwardly, revealing our innermost will.

This most internal space is also referred to as yechidah she-b’nefesh, the hidden part of the soul. This core of the Jewish soul can never be penetrated by outside influences; no negativity can ever corrupt its purity. And direct perception of this level is beyond reach for most of us, most of the time.

Rav Baruch Oberlander, shlit’a, Av Beis Din of Budapest and the Lubavitcher Rebbe’s shaliach to Hungary, relates that a Jew once confided in the Rebbe that he felt like a hypocrite going to shul on Yom Kippur because he did not go to shul the rest of the year. The Rebbe responded that the most natural and appropriate place for a Jew to be on the High Holidays is in shul. “You’re not a hypocrite when you go to shul on Yom Kippur,” he said. “You’re a ‘hypocrite’, perhaps, when you don’t go to shul the rest of the year!”

Usually, our yechidah she-b’nefesh seems to be buried deep beneath layers of complex subconscious conditioning, and we are generally unaware of the root origin of our motivations and desires or what compels us to make choices in life. As a result, we are often unclear about what we really want and yearn after. We may wander, at least subtly, from our path and our People. Yom Kippur comes to waken

This Yom Kippur, as we enter deep within our inner holy of holies, may we believe, even if just for a few minutes, that we are experiencing the life-changing revelation of our truest self, the part of us that is in complete unity with Hashem and our People. And may the recognition of this achas b’shanah encompass our whole year, our whole life — and all of the congregation of Israel.

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TORAH TIDBITS 1436 /

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35

RABBI MOSHE TARAGIN

Geulas Yisrael Yom Kippur and Sukkot: Bonded Fates

T

he hierarchy of Yom Kippur could not be more clear. Fallen and frail we stand before the Creator and beg for His mercy. By squandering the potential he endowed to us, we have shamed ourselves and let Him down. Resigned to the futility of human experience, we stoically bewail “I am dust in my life and all the more so after I pass from this world. I stand before you ashamed and embarrassed”. A sense of defeat and despair streams through our Yom Kippur tefila. We have betrayed Hashem and all that remains is for us to desperately plead for his pity. Without that gift we are hopeless. Though Hashem has nothing to gain by forgiving us, He compassionately stretches His hand to embrace the teshuva of sunken sinners. Teshuva is an undeserved gift from an endlessly benevolent G-d.

Surprisingly, Yeshaya reframes teshuva as a benefit for God !! Evidently, God has a vested interest in facilitating atonement: “‫אנכי אנכי הוא מוחה פשעיך למעני וחטאתיך לא אזכור‬ 36

TORAH TIDBITS 1436 /

Ram, Yeshivat Har Eztion

- For My sake, I, alone will erase your sins and banish their memory”. How does teshuva serve Hashem’s purposes? Aren’t humans the sole beneficiaries of Hashem’s compassionate gift?

The notion that Hashem needs our teshuva traces back to Moshe and his frantic prayers to stave off Jewish extinction after the Egel debacle. Moshe already “leverages” this concept to persuade God to grant us absolution. Hashem’s presence in the human sphere is a product of human behavior. As we represent Him in this world, our fate determines his condition. As the condition of the Jewish people ascends, His presence increases. When the Jewish people suffer, His presence is obscured- at least to the human eye.

During these laps around the altar, redemptive hopes were chanted Moshe argues that if the Jewish people are annihilated, the process of disseminating Hashem’s will in this world will stall or worse, regress. All the miracles and lessons of Egypt would be washed away in Divine fury and the great project of monotheism would be rebooted. It is in Hashem’s interest, Moshe implies, to forgive His chosen nation.

YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

OU ISRAEL CENTER

37

What is true collectively, is also true personally. Each of us is missioned into this world with the honor of representing Hashem and introducing His values into a confused “city”. The story of the prophet Yonah is the story of every Jew. We are sent to a busy metropolis with a message. Sometimes we falter along that journey and sometimes we lose our way at sea. Sometimes we are engulfed by large whales, and we lose track of this mission. On Yom Kippur we correct our course so that we can resume our life’s venture of speaking for God. It is actually in Hashem’s interest to grant us teshuva, so that we can better succeed in honoring Him. The phrase ‫– למעני למעני‬for my sake I will forgive you- signals the Divine interest in a teshuva outcome. We may be low in rank but we are grand in mission. We may not deserve much but the Divine stakes are great. For Your sake Hashem we ask forgiveness.

If repentance benefits Hashem by restoring mission, redemption drives history toward its terminus- the universal recognition of Hashem. Teshuva restores our role as agents of redemption. One of the highlights of Sukkot celebrations is the daily circling around the mizbei’ach with the 4 minim in hand. During these laps around the altar, redemptive hopes were chanted. According to one version the phrase ‫אני והו הושיעא‬ ‫ נא‬was recited. This prayer wishes redemption for man as well as for Hashem. This phrase distills an important Jewish doctrine of known as ‫ שכינתא בגלותא‬which asserts that God suffers along with his banished children. When we left Yerushalayim, the Shechinah departed with us and since then, has followed us through our global odyssey.

The return of the Jewish people renews a 38

TORAH TIDBITS 1436 /

Shechinah which has been reduced in our realm. As we recite daily in the concluding paragraph of the Hoshanot: Hashem didn’t just liberate us from Egypt but was, Himself “released”-‫והוצאתי אתכם‬. He rescued the Jewish exiles from Babylonia but also His Shechinah which had been dispatched there as well.

Yom Kippur reinforces our historical Covenant with Hashem. He chose us and He loved us. We sometimes earn that trust and sometimes we underwhelm Him.Either way, the Covenant lasts and He offers us forgiveness and eternity. Yom Kippur provides strengthened faith, renewed purity and reinforced confidence in Jewish destiny. Basking in the glow of Yom Kippur, on Sukkot, we dream of redemption.

We dream of a healed world in which all humanity congregates to Yerushalayim to herald the presence of Hashem. We dream about the successful conclusion of our historical mission. On Yom Kippur we ask to be forgiven to advance Hashem’s interests. On Sukkot we pray that our restoration and His redemption should finally arrive.

Tehilim (chapter 20) also formulates this redemptive doctrine: ‫נרננה בישועתך ובשם אלו־‬ ‫ קינו נדגול‬We will celebrate YOUR redemption and in the name of God we will raise a flag.

A flag bridges between the human realm on earth and the Divine abode in Heaven.

It signals our bonded fate with Hashem.

After 2000 years lacking our true identity we finally have a flag which we can hoist to Heaven. In addition to clutching the 4 minim, our generation finally has the privilege of hoisting the flag which unites our fate with Hashem.

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DIVREI MENACHEM

BY MENACHEM PERSOFF

Special Projects Consultant, OU Israel Center menpmp@gmail.com

Yom Kippur’s Moral Compass

L

et us look at the reading from the Torah and Haftarah of Mincha on Yom Kippur through the eyes of Harav Yoseph B. Soloveitchik.

The Torah reading adjures us not to imitate the licentious practices of both Eretz Mitzrayim and Canaan and, in particular, not to uncover the nakedness of our close kin, [for] “I am the Lord” (Vayikra 18:1-6).

In essence, this injunction prescribes that we are a people that, in spirit and action, desist from following the seductive ways of the surrounding cultures. We, the Jewish people, are a people that dwells alone.

This Torah reading on Yom Kippur afternoon was particularly germane at a time when [on Yom Kippur] the maidens of Yerushalayim went out in borrowed white dresses to the vineyards to dance in front of the young men who would choose one of them for themselves (cf. Mishnah Ta’anit 4:8).

In today’s world, the Rav suggests that we extrapolate this message to the technological and liberal societies that have become increasingly impersonal and mechanistic and open “to childlike and animal-like 42

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sensuality that violates the spiritual dimension in man.” In any event, it seems appropriate that as Yom Kippur draws to an end and our thoughts begin to turn to the mundane, we check our unique Jewish and moral compass and ensure that we are heading in the right direction.

The Haftarah, notably, appears to take an entirely different turn. While emphasizing the importance of Teshuva, two aspects of Yonah’s story stand out. The first is that the episode relates not to a Jewish community but to one of the prodigal pagan cities of Yona’s time, Nineveh, the then capital of Assyria. As if to say, we are all Hashem’s subjects and that His mercy extends to all His creations, however sinful they are.

Second, the Book of Yonah records that Hashem saw that the residents of Nineveh“turned from their evil ways.” It does not say that God saw their ashes and fasting.

For, ultimately, it is not the external dress that counts. Instead, what matters are the Middot that we exhibit inwardly and outwardly and our deeds. In the Rav’s words, specifically on Yom Kippur, we should not become overly obsessed with the expiatory sufficiency of fasting and ritual, but rather our Teshuvah should ultimately be expressed by the quality of our moral living and concern for humanity as a whole.

Shabbat Shalom!

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Real Life Rescues Performing CPR In Nursing Home

1221

On Monday afternoon, just before 2:00 p.m., a 61-year-old man was sitting down for a meal with his wife in the dining hall of their nursing home on Malachi Yisrael Street in Jerusalem. The elderly couple were enjoying lunch when the man began to choke. The nurses at the home attempted to expel the food from his throat, but as it was lodged deep in his airway, the staff were unable to do so. As the staff called for help, the man lost consciousness, as his body did not receive oxygen due to a complete airway obstruction.

United Hatzalah volunteer EMT Michael Groscot was in his home getting ready to leave for work at a shift in the United Hatzalah’s national Dispatch and Command Center when he was identified as one of the closest volunteers to the scene. Michael notified dispatch that he was on his way and sped over on his ambucycle, arriving in just under two minutes.

Michael arrived to find medical personnel from the nursing home performing CPR on the 61-year-old and immediately joined the efforts, taking over chest compressions. A defibrillator was attached, but no shock was advised as the defibrillator could not analyze a heart rhythm. After a few rounds of compressions, Michael was relieved by another EMT, when he found a bulge on the man’s skin, indicating an implanted cardiac pacemaker.

Michael quickly notified the team of his finding. The patient’s cardiac failure background contributed to the urgency of the man’s revival attempts. A mobile intensive care ambulance arrived at the scene and was notified of the patient's condition and background. After a few more rounds of advanced CPR including medications administered by the paramedic, the man’s pulse was restored.

After a quick briefing with the old age home staffed nurses and the first arriving EMTs, including Michael, the man was taken to the nearest hospital for further treatment and observation. Michael then gathered his medical equipment and headed over to United Haztalah’s headquarters in Jerusalem for a shift at the dispatch center.

“I have been volunteering with United Hatzalah for almost 11 years now,” commented Michael. “All this time volunteering has shown me that even though the hardships and unsuccessful treatments, it is all worth it to be able to help save even one life. As I sit here in the dispatch center, I am proud to be part of such an organization.”

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KI TEITZEI HA'AZINU ALIYA-BY-ALIYA SEDRA SUMMARY Rabbi Reuven Tradburks Director of RCA Israel Region Parshat Haazinu is the second to last Parsha in the Torah. It is one chapter of 52 verses, making it one of the shortest in the Torah.

All but 8 verses consist of the song of Haazinu. The song is written in the Torah in the form of a poem with 2 parallel columns.

The Torah itself calls it Hashira Hazot, this song; 5 times in last week’s parsha and one time again in this week’s.

The poem of Haazinu was the song the Leviim sang in the Beit Hamikdash during the Mussaf offering on Shabbat. We know that Leviim sang a psalm from Tehilim as the Shir Shel Yom – the daily song and sang accompanying the morning daily offering.

They also sang a song during Mussaf of Shabbat and that song is Haazinu.

But they did not sing the entire song each week. Haazinu was divided into 6 sections – exactly the way we divide the aliyot. One section was read per week, the entire song in 6 weeks.

While we know the words that the Leviim sang we shall never know the music – what 46

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tune did they use for Haazinu? Was it slow, fast, joyful, mournful? Perhaps each week’s tune was different, as the division that the Talmud outlines divides the song into very different themes. While we can outline those themes, all we can do is imagine what music would fit each one.

First aliya, 32:1-6. The song is a rhythmic poem of couplets, or at least begins that way. Listen heavens, listen earth. I will call in the name of Hashem. Ascribe greatness to our G-d.

These 6 psukim are the introduction. What we are saying in this song is cosmic – give ear, heavens and earth. He is Great and Just. We, his children, are twisted.

Second aliya, 32:7-12. These 6 verses introduce the dawn of Jewish history. Remember those days. These are tender, wistful remembrances. You, Jewish people became His lot.

He found you, the apple of His eye. Spread His wings over you. He alone cares for us.

A capsule of Jewish history and how G-d relates to us must start with tenderness.

This aliya is a smile, a description of those carefree days of faithfulness.

Third aliya, 32:13-18. In these 6 verses, things start to go awry.

The psukim no longer end symmetrically, at the end of the second column.

Now they begin to end in the first column – off balance. He placed you in the heart of the land, fed you honey, olive oil, butter, with livestock aplenty and wine. And one of the great verses of the Torah – Yeshurun got fat and kicked. Left Him and sought others – demons, new powers and forgot Him.

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The song is off kilter now. Bad enough to leave Him. But forget Him? This is not what your forefathers sought.

Fourth aliya, 32:19-28. The song switches now from Moshe’s voice to G-d’s voice. Moshe no longer describes Him – G-d speaks now in the first person. I will hide my Face from them and see what happens then. They angered Me. I will send aggressors to anger them. My anger burns. I will take it out on the land. I will scatter them, with no trace of their memory. They won’t even understand that I am behind this, for they lack all insight.

This is no longer a 6 verse aliya like the first 3, but 9. The verses all end in the middle column, not at the end of the second. The world is not working the way it ought to.

Moshe can’t describe this for once G-d hides His face, no man can understand His ways.

The Ramban comments that this is actually a prediction of the exile of the 10 tribes, the Kingdom of Israel. Their memory is gone.

A full 10 tribes of the Jewish people have been lost forever. With no happy ending.

While the history of the Jewish people will have many tragedies, the loss of 10 tribes of our people, with no trace is a tragedy of epic proportions. But the Torah is prescient – we did indeed forget them.

Fifth aliya, 32:29-39. The song turns back to Moshe’s voice. Oh would the people understand the consequences. The plain meaning of some of the verses in this aliya is apparent, others quite obscure. One could not pursue 1000 or 2 pursue 10000 were it not for our G-d.

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Sodom and Gemorrah. G-d will eventually relent of this abandonment of His people, while the nations have none to their rescue.

G-d’s voice returns (v.39) – I am the one who gives life and takes it; none escapes My hand.

The last verse, with the return of G-d’s voice, also returns to ending in the second column. Structure has returned, order is back. This aliya is striking in referring both to the Jewish people and to the others, what we have been referring to as oppressors.

While we have been disappointing, we have an end of reconciliation. But when it comes to the other nations and their evil and rebelliousness, Moshe cedes the floor back to G-d. It is not for us to speak of the justice due others. That is His work not ours.

Sixth aliya, 32:40-43. 3 verses are in the first person with G-d speaking of ultimate justice, vengeance against My enemies, those that hate Me. Arrows of blood, a flesh consuming sword, the payment of the enemy. The last verse calls on the nations to sing of His people, for in the end there is retribution and the land atones for His people.

This aliya is not for the faint of heart. We squirm at the notion of a vengeful G-d. As we squirm at “Shfoch chamatcha”, pour out Your wrath on the nations, the verses we say when we open the door at the Seder.

But Moshe insisted that we recite this song, seeming to feel this song will guide us in history. Divine justice, reward and yes, punishment is part of the order of the world.

We repeat it at the seder when we look to 48

TORAH TIDBITS 1436 / YOM KIPPUR -

the culmination of history and we repeat it in Akdamot that we say on Shavuot in looking to the future. We don’t delight in His meting out justice. Though we acknowledge that justice, Divine justice is to be part of the end of days. But the song does not end with the retribution. It ends with all peoples singing – a universal end of days.

Seventh aliya, 32:44-52. Moshe brings this song, together with Yehoshua to the people. He instructs them to take it to heart and to command it to their children. It is not empty words but rather is your life. Then Moshe is told to ascend Har Navo where he is to die.

The verse states that Hashem spoke to Moshe of his impending death “b’etzem hayom hazeh”, on that very day. The simple meaning is that on the very day that this song was complete, Moshe’s life too had served its time and was too to be completed.

But Rashi quotes the Midrash that prefers to translate this as meaning “in broad daylight”. Moshe’s ascension to the mountain and his death is to be public, in full view. As if to avoid the objections of the people. As much as the people would want to prevent this – Moshe’s death is inevitable.

HAFTORAH II SHMUEL 22:1-51.

This week’s haftorah describes the song King David penned in his old age, which reflects the weekly Torah reading, where Moshe delivers his last words to the Jewish nation.

HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

David’s song expresses thanks to Hashem for saving him from all his adversaries.

He begins with the famous words, “The Lord is my rock and my fortress.” He goes on to describe the difficulties and hardships he encountered and the fact that he always turned to Hashem in his moments of distress.

He speaks of Hashem’s reaction to those who tormented him: “The Lord thundered from heaven; and the Most High gave forth His voice. And He sent out arrows and He scattered them, lightning and He discomfited them. . . I have pursued my enemies and have destroyed them; never turning back until they were consumed.”

The King attributes his salvation to his commitment to following Hashem’s ways. The song ends with David’s expression of gratitude: “Therefore I will give thanks to You, O Lord, among the nations, and to Your name I will sing praises. He gives great salvation to His king, and He performs kindness to His anointed; to David and to his seed, forevermore.”

STATS 53rd of the 54 sedras; 10th of 11 in D’varim Written on 92 lines in a Sefer Torah, ranks 51st 3 Parshiyot; all open (extra open!) 52 p’sukim - ranks 51st (8th in D’varim) 614 words - ranks 52nd (9th in D’varim) 2326 letters - ranks 52nd (9th in D’varim) P’sukim are among the shortest in the Torah

MITZVOT The Sefer HaChinuch does not count any mitzvot in Ha’azinu; Rambam counts one - YAYIN NESECH. This is the only mitzvah on Rambam’s whole list of 613 mitzvot that the Sefer HaChinuch does not count.

(The Sefer HaChinuch counts a different mitzvah that is not on the Rambam’s list. Both lists have 613, as is Traditional)

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*note change of date

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OU KASHRUT RABBI EZRA FRIEDMAN PAGE BY Director, The Gustave & Carol Jacobs Center for Kashrut Education

Etrogim During Shemitah

D

uring the shemitah year, numerous halachot apply to an etrog which is being used for arbat haminim (four species) on Sukkot.

What is a shemitah etrog?

The various types of produce acquire kedushat shevi’it (special holiness of the shemitah year) at different stages. Vegetables are considered holy if they are picked during the shemitah year, even if they have completely grown and ripened before shemitah has begun (Rambam Shemitah Veyovel 4:12-13). However, fruits do not have the same rule. According to many opinions, if actual fruit started to form (the shape began to sprout) during the sixth year, even if it grew during the shemitah year (seventh year) it does not have kedushat shevi’it (see Mishpitei Eretz 15:4). Such fruit would be classified as from the sixth year, and the halachot of shemitah would not apply.

Mazal Tov to Rabbi Yaakov & Sheila Iskowitz and family on the marriage of their granddaughter 58

In early sources, there are contradictory rulings regarding the shemitah status of etrogim. The Tosefta (shevi’it 4:21) rules that an etrog is considered holy the moment that it is picked just like a vegetable. As etrogim require constant watering, our sages regard them as vegetables for shemitah, unlike other fruits. However, other sources rule that an etrog is no different than any other fruit tree, and only if it started to form during the shemitah year does it have kedushat shevi’it (see Mishna Bikurim 2:6). The Rambam is stringent and rules that if the etrog is picked during shemitah it has kedushat shevi’it (Maaser Sheni 1:5). Later authorities also rule that an etrog picked during shemitah, even if it mostly grew during the sixth year, has kedushat shevi’it (Chazon Ish 7:10, Chut Shani p.201-203).

Kedushat Shevi’it Kedushat shevi’it is an inherent holiness in the produce of the seventh year. Halacha requires that produce with kedushat shevi’it must be treated with unique respect. For example, the fruit may not be treated in an inappropriate fashion (such as used as decoration). Authorities discuss the proper manner to use etrogim from shemitah for the mitzvah of the four species.

Even though the etrog could be damaged

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

The OU Israel Gustave & Carol Jacobs Center for Kashrut Education was created to raise awareness and educate the public in all areas of Kashrut in Israel. Rabbi Ezra Friedman, a Rabbinic Field Representative for the OU is the Center's director.

while being shaken during the sukkot holiday, there is no doubt that it may be used for the mitzvah of arbat haminim (Beit Ridbaz 5:1).

Purchasing a shemitah etrog for use on sukkot has certain halachic complexities.

One of the halachot regarding kedushat shevi’it is the prohibition of selling and buying. One may not profit from shemita produce or do business with it (Rambam Shemitah Veyovel 6:1). Thus, purchasing a shemitah etrog is likely to be a violation of halachah. (There are conditions under which one may acquire shemitah produce without violating the prohibition of doing business. This will be discussed in future articles regarding otzar beit din.) In preparation for sukkot this year, one should confirm that he is purchasing only etrogim that were picked before Rosh Hashanah in order to avoid potential transgression of purchasing the etrog improperly (Kedushat Ha’aretz 21:23).

Regarding a privately owned etrog tree, there is no halachic concern if one wishes to use the etrogim for sukkot. However, it should be noted that shemitah fruit does not belong to the owner of the tree and ownership of the fruit must be formally relinquished. If one owns an etrog tree and has not picked the etrogim prior to Rosh Hashanah, he must formally relinquish ownership of the fruit prior to

harvesting. In addition, etrogim picked either before or after Rosh Hashanah require the taking of terumot and ma’asrot; the proper tithes must be separated before using the etrog for the mitzvah of arbat haminim.

In summary: •

The kedushat shevi’it status of fruits is determined by the growth stage at which they enter the shemitah year.

•

Etrogim have a unique status-- like vegetables, they have kedushat shevi’it if they are picked at any time during the shemitah year.

•

When purchasing an etrog this year, one should confirm that it was picked prior to Rosh Hashanah, due to the prohibition of doing business with shemitah produce.

•

If one has an etrog tree, he may pick the etrog after Rosh Hashanah and use it for the mitzvah of arbat haminim. However, he must relinquish ownership of the fruits prior to harvesting. Terumot and ma’asrot must be taken from the etrogim prior to use.

Kashrut Questions in Israel?

Call or Whatsapp Rabbi Friedman at 050-200-4432 OU ISRAEL CENTER

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Puah for Fertility and RABBI GIDEON Machon Gynecology in Accordance with Halacha WEITZMAN

Embryo Adoption Conclusions Last time we saw that a man involved in an IVF would be considered the halachic father of the child. We suggested that if the fertilized eggs were used by another couple he would still be considered the father, with all of the relevant halachic implications of this status.

Rabbi Shaul Yisraeli had an interesting understanding of this concept. He claimed that, according to the Rambam, the reason that the husband is considered the father and therefore has a claim to the fertilized eggs and child conceived, is only due to his being the husband of the mother.

The man is obligated to procreate, and his wife becomes an essential partner in his halachic duty. As such, the husband and wife become one entity when considering the question of parenthood. But this is only if they are married. If the eggs were implanted into another woman, the paternal connection of the husband is severed and he would then not be considered the father of the child. He would not have fulfilled his obligation to procreate, nor would he have ownership over the fertilized eggs.

Not everyone agrees with Rav Yisraeli’s 60

opinion but our discussion has shown some of the complexities of “embryo adoption”. There are numerous halachic considerations and a couple need to be aware of them prior to embarking on such a procedure.

It should also be stressed that adopting an embryo is relevant for a couple who need both an egg donor and a sperm donor. Otherwise, the couple would usually prefer that the spouse who does not need the donor would be able to contribute their genetic material to the creation of the child.

While there are couples who both need a donor, this is not usually the case, and so the option of embryo adoption is less relevant and less common.

When couples do need an embryo adoption it is important to consider who is supplying the egg, who the parents were, and the exact contract that is in place regarding payment and transfer of the fertilized eggs. As we have discussed, it is unclear, halachically and legally, whether either spouse has exclusive ownership over the fertilized eggs, and so it would be preferable to ensure that both spouses agree to the transfer of ownership of the fertilized eggs. This would preclude possible complex halachic and legal complications.

It is essential to seek out expert halachic advice before starting any fertility treatment, especially one as complex as embryo adoption.

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

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61

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Gardening Activities During The Shemitah Year Gardening activities during the shemitah year Action Preparing the ground for planting (marking holes in the ground, setting up trellises, stakes, etc.)

Action

√

Weeding manually for aesthetic purposes (only when impossible to do so mechanically or by spraying)

√

Sowing seeds

×

Clipping rootsuckers to protect the tree

√

Plowing/digging to sow/plant

×

Spraying and using pesticides

√

Planting – vegetables

×

Pruning grapevines

×

Pruning

× To encourage growth √ Not to encourage growth – with a shinuy (unusual manner)

Planting – trees

×

Pruning/clipping not to encourage growth (sanitary purposes, malady prevention) Pinching back foliage in grapevines (pruning) to allow in sprays and air

Grafting

×

Watering

√

Fertilizing

× Instead, apply slow-release fertilizer before shemitah

Covering trees with netting to prevent pests from entering

Shaping young trees

√

× × Unless irreversible

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Treatments to increase the quantity of the yield

×

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Watering

√

Pinching back foliage in grapevines (pruning) to allow in sprays and air

×

Fertilizing

× Instead, apply slow-release fertilizer before shemitah

Shaping young trees (clipping ends, tying)

× Unless irreversible damage occurs to the tree if not done.

√

Treatments to increase the quantity of the yield

×

Fruit thinning

×

Removing orlah fruit

× Instead, remove buds

√ To prevent maladies × To prevent crowding

Harvesting

√ In small quantities

√

Sanitation Removing mummies (small, undeveloped fruit) left on trees and putting them on the ground to reduce pests

√

√ Above ground

Fixing trellises, netting, stakes, etc.

Covering trees with netting to prevent pests from entering

× To prepare for planting/sowing √ To prepare a path – pile the stones next to the dirt work × To increase growth √ To prevent damage to the tree

Removing rocks

Training onto a trellis Thinning (uprooting) trees

Spraying weeds

Mowing the lawn mechanically to protect trees

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OU ISRAEL CENTER

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*9034

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

Sukkot Section ‫ושמחת בחגך‬ ‫והיית אך שמח‬

66 Candle Lighting for

Sukkot and Shmini Atzeret

67 Ushpizin 69 Torah Readings 70 Kiddush 72 Ntilat Lulav 74 Hoshanot

photo credit: Yosef Symonds www.visions-israel.com

OU ISRAEL CENTER

65

Candle lighting for Sukkot and Shmini Atzeret

‫אֲׁשר ִקּדְ ָׁשנּו‬ ֶ ,‫ּבָ רּוְך אַ ּתָ ה ה' אֱֹלקינּו מֶ לְֶך הָ עֹולָם‬ ‫ּבְ ִמצְ ֹותָ יו וְצִ ּוָנּו לְ הַ דְ לִ יק נֵר ֶׁשל יום טוב‬ ‫ּ ָברּוְך אַ ּ ָתה ה' אֱ ֹלקֵ ינּו מֶ לֶ ְך הָ עֹולָ ם ֶ ׁשהֶ חֱ יָנּו‬ ‫וְה ִּגיעָ נּו לַ זְ מַ ן הַ ּ ֶזה‬ ִ ‫וְק ְּימָ נּו‬ ִ ‫אֹותי וְאֵ ת ּ ַבעֲלִ י (וְאֵ ת ּ ָבנַי וְאֵ ת אָ בִ י וְאֵ ת ִא ִּמי) וְאֵ ת‬ ִ ‫ ֶ ׁש ְּתחֹונֵן‬,‫יְהי רָ צֹון ִמ ְּלפָ נֶיָך ה' אֱ ֹלקי וֵאֹלקי אֲ בֹותַ י‬ ִ ‫וְתפְ ְקדֵ נּו‬ ִ ,‫וְתזְ ְּכרֵ נּו ְּבזִ ּ ָכרֹון טֹובָ ה ּובְ רָ כָ ה‬ ִ ,‫יִש ׂרָ אֵ ל חַ ִיּים טֹובִ ים וַאֲ ר ִֻּכים‬ ְ ‫וְת ּ ֵתן לָ נּו ּולְ כָ ל‬ ִ ,‫ּ ָכל ְקרֹובַ י‬ ,‫ וְ ז ּ ֵַכנּו לְ ג ּ ֵַדל ּ ָבנִים ּובְ נִי ּ ָבנִים חֲ כָ ִמים ּונְבֹונִים‬,‫ וְתַ ְ ׁש ִּכין ְ ׁשכִ ינָתֶ ָך ְּבתֹוכֵ נּו‬,‫ִּבפְ קֻ ּ ַדת יְׁשּועָ ה וְרַ חֲ ִמים‬ ‫ּומ ִאירִ ים אֵ ת הָ עֹולָ ם ּ ַבּתֹורָ ה ּובְ מַ ע ֲִש ׂים‬ ְ ,‫ ּ ַבה' ְּדבֵ ִקים‬,‫נְשי אֱ מֶ ת זֶרַ ע ק ֹדֶ ׁש‬ ׁ ֵ ַ‫ א‬,‫ יִרְ אֵ י אֱ ֹלקים‬,'‫אֹוהֲ בֵ י ה‬ ‫ ִּבזְ כּות ָש ׂרָ ה וְרִ בְ קָ ה וְרָ חֵ ל וְלֵ אָ ה‬,‫ אָ ָנּא ְ ׁשמַ ע אֵ ת ְּת ִחנ ִָתי‬.‫ ּובְ כָ ל ְמלֶ אכֶ ת עֲבֹודַ ת הַ ּבֹורֵ א‬,‫טֹובִ ים‬ .‫ אָ מֵ ן‬,‫ּשעָ ה‬ ׁ ֵ ‫ וְהָ אֵ ר נֵרֵ נּו ֶ ׁש ּל ֹא יִכְ ּ ֶבה לְ עֹולָ ם וָעֶ ד וְהָ אֵ ר ּ ָפנֶיָך וְנִ ָו‬,‫ִאּמֹותֵ ינּו‬ SUKKOT DAY 1

SHABBAT C"H

SHMINI ATZERET

CANDLES HAVDALA WITHOUT CANDLES HAVDALA CANDLES HAVDALA WITHOUT FIRE Yerushalayim / Maale Adumim Aza area (Netivot, S’derot et al)

Beit Shemesh / RBS Gush Etzion Raanana/ Tel Mond/ Herzliya/ K. Saba

Modi’in / Chashmona’im Netanya Be’er Sheva Rehovot Petach Tikva Ginot Shomron Haifa / Zichron Gush Shiloh

Tel Aviv / Giv’at Shmuel Giv’at Ze’ev Chevron / Kiryat Arba Ashkelon Yad Binyamin Tzfat / Bik’at HaYarden Golan Rabbeinu Tam Jerusalem 66

6:02 6:20 6:21 6:18 6:19 6:19 6:19 6:20 6:20 6:19 6:18 6:09 6:18 6:20 6:18 6:18 6:20 6:19 6:12 6:16

FIRE AND BESAMIM

7:14 7:16 7:15 7:14 7:15 7:15 7:15 7:15 7:15 7:15 7:14 7:15 7:13 7:16 7:14 7:14 7:16 7:15 7:13 7:13 7:54

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU -

5:57 6:15 6:16 6:13 6:14 6:13 6:14 6:14 6:14 6:14 6:13 6:04 6:12 6:14 6:13 6:13 6:15 6:14 6:06 6:11

7:08 7:11 7:09 7:09 7:10 7:09 7:10 7:10 7:10 7:10 7:09 7:10 7:08 7:10 7:09 7:09 7:11 7:10 7:08 7:07 7:49

5:53 6:12 6:12 6:09 6:10 6:10 6:10 6:10 6:10 6:10 6:09 6:00 6:08 6:10 6:09 6:09 6:11 6:10 6:02 6:07

AND BESAMIM

7:06 7:07 7:05 7:05 7:06 7:05 7:06 7:06 7:06 7:06 7:05 7:06 7:04 7:06 7:05 7:05 7:07 7:06 7:04 7:03 7:46

SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

‫‪Upon Entering the Sukkah‬‬ ‫‪When entering the Sukkah we invite the Ushpizin - guests to join us.‬‬ ‫‪Customs vary regarding these prayers.‬‬

‫אושפיזין ‪Ushpizin‬‬ ‫ּומזּומָ ן לְ קַ ּ ֵיים ִמצְ וַת סֻ ּ ָכה ּ ַכאֲ ֶ ׁשר‬ ‫הֲ רֵ ינִ י מּוכָ ן ְ‬ ‫צִ ַוּנִ י הַ ּבֹורֵ א יִ ְת ּ ָברַ ְך ְ ׁשמֹו ּ ַבסֻּ ּכֹות ּ ֵת ְ ׁשבּו ִ ׁשבְ עַ ת‬ ‫ֵשבּו ּ ַבסֻּ ּכֹות‪ .‬לְ מַ עַ ן‬ ‫י ִָמים ּ ָכל הָ אֶ זְ רָ ח ְּביִ ְש ׂרָ אֵ ל י ְ ׁ‬ ‫הֹושבְ ִּתי אֶ ת ְּבנֵי‬ ‫ַׁ‬ ‫יֵדְ עּו דֹורֹותֵ יכֶ ם ִּכי בַ סֻּ ּכֹות‬ ‫יאי אֹותָ ם מֵ אֶ רֶ ץ ִמצְ רָ יִ ם‪:‬‬ ‫יִ ְש ׂרָ אֵ ל ְּבהֹוצִ ִ‬ ‫ישין ִּתיבּו ִּתיבּו‬ ‫אּוש ִּפיזִ ין קַ ִּד ִ ׁ‬ ‫ְׁ‬ ‫אּוש ִּפיזִ ין עִ ילָ ִאין ִּתיבּו ִּתיבּו‬ ‫ְׁ‬ ‫ִּתיבּו ִּתיבּו‬ ‫ימנּותָ א ז ּ ַָכאָ ה חּולְ קֵ יהֹון דְ יִ ְש ׂרָ אֵ ל דִ כְ ִתיב ִּכי חֵ לֶ ק ה' עַ מֹו‬ ‫אּוש ִּפיזִ ין דִ ְמהֵ ְ‬ ‫ְׁ‬ ‫ּושכִ ינְ ּ ֵתּה לְ יַחֲ דָ א ֵ ׁשם י"ק‬ ‫ַי ֲעק ֹב חֶ בֶ ל נַחֲ לָ תֹו‪.‬לְ ֵ ׁשם יִ חּוד קּודְ ָ ׁשא ְּברִ יְך הּוא ְ ׁ‬ ‫בו"ק ְּביִ חּודָ א ְ ׁשלִ ים עַ ל יְ דֵ י הַ הּוא ָט ִמיר וְ נֶעְ לָ ם ְּב ֵ ׁשם ּ ָכל יִ ְש ׂרָ אֵ ל‪.‬‬ ‫ֲש ׂה יָדֵ ינּו ּכֹונְ נֵהּו‪.‬‬ ‫ֲש ׂה יָדֵ ינּו ּכֹונְ נָה עָ לֵ ינּו‪ּ .‬ומַ ע ֵ‬ ‫וִיהי נֹועַ ם ה' אֱ לקינּו עָ לֵ ינּו‪ּ .‬ומַ ע ֵ‬ ‫ִ‬ ‫וְת ְפרֹוס‬ ‫יְ ִהי רָ צֹון ִמלְ פָ נֶיָך ה' אֱ ֹלקַ י‪ ,‬וֵאֹלקי אֲ בֹותַ י‪ׁ ֶ ,‬ש ּ ַת ְ ׁשרֶ ה ְ ׁשכִ ינ ְָתָך ּ ֵבינֵינּו‪ִ ,‬‬ ‫עָ לֵ ינּו סֻ ּ ַכת ְ ׁשלֹומֶ ָך‪ִּ ,‬בזְ כּות ִמצְ וַת סֻ ּ ָכה ֶ ׁשאֲ נ ְַחנּו ְמקַ ְּי ִמין‪ ,‬לְ י ְַחדָ א ְ ׁשמָ א‬ ‫ּושכִ ינְ ּ ֵתּה‪ִּ ,‬בדְ ִחילּו ּורְ ִחימּו לְ יַחֲ דָ א ֵ ׁשם י"ק בו"ק ְּביִ חּודָ א‬ ‫דְ קּודְ ָ ׁשא ְּברִ יְך הּוא ְ ׁ‬ ‫ְ ׁשלִ ים ְּב ֵ ׁשם ּ ָכל יִ ְש ׂרָ אֵ ל‪ּ ,‬ולְ הַ ִּקיף אֹותָ ם ִמ ִּזיו ְּכבֹודֶ ָך הַ ּ ָקדֹוׁש וְהַ ּ ָטהֹור‪ ,‬נָטּוי‬ ‫יּוש ּ ַפע ֶ ׁשפַ ע הַ חַ ִּיים לְ עַ בְ ְּדָך‬ ‫ּומ ּ ָ ׁשם ְ ׁ‬ ‫ֶשר יָעִ יר ִקּנֹו‪ִ ,‬‬ ‫אשיהֶ ם ִמ ְּלמָ עְ לָ ה ְּכנ ֶ ׁ‬ ‫עַ ל רָ ֵ ׁ‬ ‫יתי‬ ‫אתי ִמ ּ ֵב ִ‬ ‫(‪ )your name ben/bat mother's name‬אֲ מָ תֶ ָך‪ּ ,‬ובִ זְ כּות צֵ ִ‬ ‫הַ חּוצָ ה וְדֶ רֶ ְך ִמצְ ֹותֶ יָך אָ רּוצָ ה‪ ,‬יֵחָ ֵ ׁשב לִ י ז ֹאת ְּכ ִאּלּו ִהרְ חַ ְק ִּתי נְ דֹוד‪ ,‬וְהֶ רֶ ב‬ ‫ימנּותָ א‬ ‫אּוש ִּפיזִ ין ִּד ְמהֵ ְ‬ ‫אּוש ִּפיזִ ין עִ ילָ ִאין ְ ׁ‬ ‫אתי ַטהֲ רֵ נִ י‪ּ .‬ומֵ ְ ׁ‬ ‫ּ ַכ ְּב ֵסנִ י מֵ עֲֹונִ י ּומֵ חַ ּ ָט ִ‬ ‫ִּת ְהיֶינָה אָ זְ נֶיָך קַ שֻּ ׁ בֹות רַ ב ְּברָ כֹות‪ ,‬וְלָ רְ עֵ בִ ים ּ ַגם צְ מֵ ִאים ּ ֵתן לַ ְחמָ ם ּומֵ ימָ ם‬ ‫וְת ּ ֶתן לִ י זְ כּות לָ ֶ ׁשבֶ ת וְלַ חֲ סֹות ְּב ֵסתֶ ר צֵ ל ְּכנָפֶ יָך ְּבעֵ ת ְּפ ִטירָ ִתי ִמן‬ ‫הַ ּ ֶנאֱ מָ נִ ים‪ִ ,‬‬ ‫ּותהֵ א חֲ ׁשּובָ ה‬ ‫ּומ ּ ָמ ָטר‪ִּ ,‬כי תַ ְמ ִטיר עַ ל רְ ָ ׁשעִ ים ּ ַפ ִחים‪ְ ,‬‬ ‫הָ עֹולָ ם‪ ,‬וְלַ חֲ סֹות ִמ ּ ֶזרֶ ם ִ‬ ‫ּותנָאֶ יהָ‬ ‫ִמצְ וַת סֻ ּ ָכה זּו ֶ ׁשאֲ נִ י ְמקַ ּ ֵים‪ְּ ,‬כ ִאּלּו ִק ּ ַי ְמ ִּתיהָ ְּבכָ ל ְּפרָ ֶטיהָ וְדִ ְקדּוקֶ יהָ ְ‬ ‫ישב י ִָמים רַ ִּבים עַ ל‬ ‫ּותז ּ ֵַכנּו לֵ ֵ ׁ‬ ‫יטיב לָ נּו הַ חֲ ִתימָ ה‪ְ ,‬‬ ‫וְכָ ל ִמצְ ֹות הַ ְּתלּויִ ם ּ ָבּה‪ .‬וְתֵ ִ‬ ‫הָ אֲ דָ מָ ה אַ דְ מַ ת ק ֹדֶ ׁש ּ ַבעֲבֹודָ תֶ ָך ּובְ יִ רְ אָ תֶ ָך‪ָ ּ .‬ברּוְך ה' לְ עֹולָ ם אָ מֵ ן וְאָ מֵ ן‪.‬‬ ‫רִ ּבֹון ּ ָכל הָ עֹולָ ִמים‪ ,‬יְ ִהי רָ צֹון ִמ ְּלפָ נֶיָך‪ׁ ֶ ,‬ש ְּיהֵ א חָ ׁשּוב לְ פָ נֶיָך ִמצְ וַת יְ ִ ׁשיבַ ת‬ ‫לּוים‬ ‫סֻ ּ ָכה זֹו‪ְּ ,‬כ ִאּלּו ִק ּ ַי ְמ ִּתיהָ ְּבכָ ל ְּפרָ ֶטיהָ וְ דִ ְקּדּוקֶ יהָ ‪ ,‬וְ תרי"ג ִמ ְּצֹות הַ ְּת ִּ‬ ‫‪continued on next page...‬‬ ‫‪67‬‬

‫‪OU ISRAEL CENTER‬‬

‫ּ ָבּה‪ּ ,‬וכְ ִאּלּו ִּכ ַוּנְ ִּתי ְּבכָ ל הַ ּ ַכ ָוּנֹות‪ׁ ֶ ,‬ש ִּכ ְוּנּו בָ ּה אַ נְ ֵ ׁשי ְּכנ ֶ​ֶסת הַ ְּגדֹולָ ה‪.‬‬ ‫יֹוסף וְדָ וִד‪.‬‬ ‫משה אַ הֲ ר ֹן ֵ‬ ‫אּוש ִּפיזִ ין עִ ילָ ִאין‪ ,‬אַ בְ רָ הָ ם יִ צְ חָ ק ַי ֲעק ֹב ֶ ׁ‬ ‫אֲ ז ִַּמין לִ ְסעּודָ ִתי ְ ׁ‬

‫‪First Day‬‬ ‫אּוש ִּפיזֵי עִ ילָ ִאי‬ ‫אּוש ִּפיזִ י עִ ילָ ִאי דְ י ְַתבֵ י עִ ִּמי וְעִ ּ ָמְך ּ ָכל ְ ׁ‬ ‫ְּבמָ ֵטי ִמינְָך אַ בְ רָ הָ ם ְ ׁ‬ ‫יֹוסף וְדָ וִד‪.‬‬ ‫משה אַ הֲ ר ֹן ֵ‬ ‫יִ צְ חָ ק ַי ֲעק ֹב ֶ ׁ‬

‫‪Second Day‬‬ ‫אּוש ִּפיזֵי עִ ילָ ִאי‬ ‫אּוש ִּפיזִ י עִ ילָ ִאי דְ י ְַתבֵ י עִ ִּמי וְעִ ּ ָמְך ּ ָכל ְ ׁ‬ ‫ְּבמָ ֵטי ִמינְָך יִ צְ חָ ק ְ ׁ‬ ‫יֹוסף וְדָ וִד‪.‬‬ ‫משה אַ הֲ ר ֹן ֵ‬ ‫אַ בְ רָ הָ ם ַי ֲעק ֹב ֶ ׁ‬

‫‪Third Day‬‬ ‫אּוש ִּפיזֵי עִ ילָ ִאי‬ ‫אּוש ִּפיזִ י עִ ילָ ִאי דְ י ְַתבֵ י עִ ִּמי וְעִ ּ ָמְך ּ ָכל ְ ׁ‬ ‫ְּבמָ ֵטי ִמינְָך ַי ֲעק ֹב ְ ׁ‬ ‫יֹוסף וְדָ וִד‪.‬‬ ‫משה אַ הֲ ר ֹן ֵ‬ ‫אַ בְ רָ הָ ם יִ צְ חָ ק ֶ ׁ‬

‫‪Fourth Day‬‬ ‫אּוש ִּפיזֵי עִ ילָ ִאי‬ ‫אּוש ִּפיזִ י עִ ילָ ִאי דְ י ְַתבֵ י עִ ִּמי וְעִ ּ ָמְך ּ ָכל ְ ׁ‬ ‫משה ְ ׁ‬ ‫ְּבמָ ֵטי ִמינְָך ֶ ׁ‬ ‫יֹוסף וְדָ וִד‪.‬‬ ‫אַ בְ רָ הָ ם יִ צְ חָ ק ַי ֲעק ֹב אַ הֲ ר ֹן ֵ‬

‫‪Fifth Day‬‬ ‫אּוש ִּפיזֵי עִ ילָ ִאי‬ ‫אּוש ִּפיזִ י עִ ילָ ִאי דְ י ְַתבֵ י עִ ִּמי וְעִ ּ ָמְך ּ ָכל ְ ׁ‬ ‫ְּבמָ ֵטי ִמינְָך אַ הֲ ר ֹן ְ ׁ‬ ‫יֹוסף וְדָ וִד‪.‬‬ ‫משה ֵ‬ ‫אַ בְ רָ הָ ם יִ צְ חָ ק ַי ֲעק ֹב ֶ ׁ‬

‫‪Sixth Day‬‬ ‫אּוש ִּפיזֵי עִ ילָ ִאי‬ ‫אּוש ִּפיזִ י עִ ילָ ִאי דְ י ְַתבֵ י עִ ִּמי וְעִ ּ ָמְך ּ ָכל ְ ׁ‬ ‫יֹוסף ְ ׁ‬ ‫ְּבמָ ֵטי ִמינְָך ֵ‬ ‫משה אַ הֲ ר ֹן וְדָ וִד‪.‬‬ ‫אַ בְ רָ הָ ם יִ צְ חָ ק ַי ֲעק ֹב ֶ ׁ‬

‫‪Seventh Day‬‬ ‫אּוש ִּפיזֵי עִ ילָ ִאי‬ ‫ְׁ‬ ‫אּוש ִּפיזִ י עִ ילָ ִאי דְ י ְַתבֵ י עִ ִּמי וְעִ ּ ָמְך ּ ָכל‬ ‫ְׁ‬ ‫ְּבמָ ֵטי ִמינְָך ּ ָדוִד‬ ‫וְיֹוסף‪.‬‬ ‫משה אַ הֲ ר ֹן ֵ‬ ‫אַ בְ רָ הָ ם יִ צְ חָ ק ַי ֲעק ֹב ֶ ׁ‬

‫‪SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT‬‬

‫‪TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU -‬‬

‫‪68‬‬

‫‪Before leaving the Sukkah for the final time at the end of Hoshana Rabah one‬‬ ‫‪can recite the following prayer:‬‬

‫ּסּוכה זּו ּ ֵכן‬ ‫ָשבְ ִּתי ְּב ּ ָ‬ ‫יְ ִהי רָ צֹון ִמ ְּלפָ נֶיָך ה' אֱלקֵ ינּו וֵאֹלקי אֲ בֹותֵ ינּו‪ְּ ,‬כ ֵ ׁשם ֶ ׁש ִּק ּ ַי ְמ ִּתי וְ י ַ ׁ‬ ‫ישב ְּבסֻ ּ ַכת עֹורֹו ֶ ׁשל לִ וְ יָתָ ן‪.‬‬ ‫אֶ זְ ּ ֶכה לְ ּ ָ ׁשנָה הַ ּ ָבאָ ה לֵ ֵ ׁ‬ ‫דֹושים הַ ּ ַ ׁש ּ ָיכִ ים לְ ִמצְ וַת‬ ‫רִ ּבֹונָא דְ עָ לְ מָ א יְ הֵ א רַ ֲעוָא ִמן קֳ דָ מָ ְך ֶ ׁשאֹותָ ן מַ לְ אָ כִ ים הַ ְּק ִ ׁ‬ ‫סֻ ּ ָכה ּולְ ִמצְ וַת ד' ִמינִ ים לּולָ ב וְאֶ ְתרֹוג הֲ דַ ס ַועֲרָ בָ ה הַ ּנֹוהֲ גִ ים ְּבחַ ג הַ סֻּ ּכֹות‪ ,‬הֵ ם יִ ְתלַ ּוּו‬ ‫עִ ּ ָמנּו ְּבצֵ אתֵ נּו ִמן הַ סֻּ ּ ָכה‪ ,‬וְיִ ּ ָכנְ סּו עִ ּ ָמנּו לְ בָ ּ ֵתינּו לְ חַ ִּיים ּולְ ָ ׁשלֹום‪ ,‬וְלִ ְהיֹות ּ ָת ִמיד עָ לֵ ינּו‬ ‫ּומ ּ ָכל‬ ‫ּומ ּ ָכל ְּפגָעִ ים רָ עִ ים ִ‬ ‫ְ ׁש ִמירָ ה עֶ לְ יֹונָה ִמ ְּמעֹון קָ דְ ֶ ׁשָך וְלַ הֲ צִ ילֵ נּו ִמ ּ ָכל חֵ ְטא וְעָ ֹון ִ‬ ‫ָ ׁשעֹות רָ עֹות הַ ִּמ ְתרַ ְּגׁשֹות לָ ב ֹא לָ עֹולָ ם‪ ,‬וְהַ עֲרֵ ה עָ לֵ ינּו רּוחַ ִמ ּ ָמרֹום וְחַ ּ ֵדׁש ִּכלְ יֹותֵ ינּו‬ ‫דֹושה לִ לְ מֹוד‬ ‫לְ עָ בְ ְּדָך ּ ֶבאֱמֶ ת ְּבאַ הֲ בָ ה ּובְ יִ רְ אָ ה‪ ,‬וְ נ ְַת ִמיד ְמא ֹד ְּבתַ לְ מּוד ּתֹורָ תֶ ָך הַ ְּק ָ ׁ‬ ‫ּומצְ וַת סֻ ּ ָכה ַיעֲמֹוד לָ נּו ֶ ׁש ּ ַתאֲ רִ יְך אַ ְּפָך עַ ד ׁשּובֵ נּו אֵ לֶ יָך‬ ‫ּולְ לַ ּ ֵמד‪ּ ,‬וזְ כּות אַ רְ ּ ָבעָ ה ִמינִ ים ִ‬ ‫שלְ חָ נֹות ְּבלִ י צַ עַ ר‬ ‫ִּב ְתׁשּובָ ה ְ ׁשלֵ ימָ ה לְ פָ נֶיָך ּונְ תַ ּ ֵקן ּ ָכל אֲ ֶ ׁשר ּ ָפג ְַמנּו‪ ,‬וְנִ זְ ּ ֶכה לִ ְ ׁש ּ ֵתי ֻׁ‬ ‫ּושלֵ וִים ְּד ֵ ׁשנִ ים וְרַ ֲענ ִַּנים‬ ‫יתי וְיֹוצְ אֵ י חֲ לָ צַ י‪ ,‬וְנִ ְהיֶה כ ּ ָֻלנּו ְ ׁשקֵ ִטים ְ ׁ‬ ‫וְ יָגֹון אֲ נִ י ּובְ נֵי בֵ ִ‬ ‫וְעֹובְ דֵ י הַ ּ ֵ ׁשם ּ ֶבאֱמֶ ת לַ אֲ ִמּתֹו ִּכרְ צֹונְ ָך הַ ּטֹוב ִּבכְ לַ ל ּ ָכל ְּבנֵי יִ ְש ׂרָ אֵ ל‪ :‬יִ ְהיּו לְ רָ צֹון ִא ְמרֵ י‬ ‫ִפי וְהֶ גְ יֹון לִ ִּבי לְ פָ נֶיָך ה' צּורִ י וְגֹואֲ לִ י‪.‬‬

‫‪Torah Readings for Sukkot‬‬ ‫‪and Shmini Atzeret‬‬ ‫‪Shmini Azeret/ Simchat‬‬ ‫‪Torah‬‬ ‫‪Torah #1- V’zot HaBracha,‬‬ ‫‪Devarim 33-34‬‬ ‫‪Torah #2- Bereshit 1- 2:3‬‬ ‫‪Torah #3 Maftir‬‬ ‫‪Bemidbar 29: 35 - 30:1‬‬ ‫‪Haftorah Yehoshua 1‬‬

‫‪Sukkot Day 1‬‬ ‫‪Vayikra 22:26 - 23:44‬‬ ‫‪Maftir Bemidbar 29:12-16‬‬ ‫‪Haftorah Zecharia 14:1-21‬‬ ‫‪Shabbat Chol Hamoed:‬‬ ‫‪Kohelet is read, Shmot 33:12 -34:26‬‬ ‫‪Maftir Bamidbar 29: 26-31‬‬ ‫‪Haftorah Yechezkel 38:18- 39:16‬‬

‫‪Reminder:‬‬ ‫‪ we begin adding to the Amidah the words:‬שמיני עצרת ‪From Musaf‬‬ ‫משיב הרוח ומוריד הגשם‬

‫‪69‬‬

‫‪OU ISRAEL CENTER‬‬

‫‪Kiddush for Sukkot and Shmini Atzeret‬‬ ‫ַסבְ רִ י מָ רָ נָן וְרַ ּבָ נָן וְרַ ּבותַ י‪:‬‬ ‫ּבָ רּוְך אַ ּתָ ה ה' אֱלקֵ ינּו מֶ לֶ ְך הָ עולָ ם ּבורֵ א ְּפרִ י הַ ּגָפֶ ן‪:‬‬ ‫וְרוממָ נּו ִמּכָ ל‬ ‫ְ‬ ‫ּבָ רּוְך אַ ּתָ ה ה' אֱלקינּו מֶ לֶ ְך הָ עולָ ם אֲ ֶׁשר ּבָ חַ ר ּבָ נּו ִמּכָ ל עָ ם‬ ‫שמחָ ה חַ ּגִ ים‬ ‫וְקּדְ ָׁשנּו ּבְ ִמצְ ותָ יו‪ .‬ו ִַּתּתֶ ן לָ נּו ה' אֱלקינּו ּבְ אַ הֲ בָ ה מועֲדִ ים לְ ְ‬ ‫לָ ׁשון ִ‬ ‫ּוזְ מַ ּנִ ים לְ ששון‪ .‬אֶ ת יום‪:‬‬ ‫‪On Sukkot:‬‬

‫שמחָ תֵ נּו‪:‬‬ ‫חַ ג הַ ּסֻ ּכות הַ ּזֶה‪ .‬זְ מַ ן ְ‬ ‫‪On Shmini Atzeret:‬‬

‫השמיני חג העצרת הזה זמן שמחתנו‪:‬‬ ‫ִמ ְקרָ א קדֶ ׁש זֵכֶ ר לִ יצִ יאַ ת ִמצְ רָ יִ ם ּכִ י בָ נּו בָ חַ רְ ּתָ וְאותָ נּו‬ ‫שמחָ ה ּובְ ששון ִהנְ חַ לְ ּתָ נּו‪:‬‬ ‫ִקּדַ ְׁשּתָ ִמּכָ ל הָ עַ ִּמים ּומועֲדֵ י קָ דְ ֶׁשָך ּבְ ְ‬ ‫ּבָ רּוְך אַ ּתָ ה ה' ְמקַ ּדֵ ׁש יִ שרָ אֵ ל וְהַ ּזְ מַ ּנִ ים‪.‬‬ ‫וְהּגִ יעָ נּו לַ ּזְ מַ ן הַ ּזֶה‪:‬‬ ‫וְקּיְ מָ נּו ִ‬ ‫ּבָ רּוְך אַ ּתָ ה ה' אֱלקֵ ינּו מֶ לֶ ְך הָ עולָ ם ֶׁשהֶ חֱ יָנּו ִ‬ ‫‪On Sukkot only recite:‬‬

‫יׁשב ּבַ ּסֻ ּכָ ה‬ ‫ּבָ רּוְך אַ ּתָ ה ה' אֱלקֵ ינּו מֶ לֶ ְך הָ עולָ ם אֲ ֶׁשר ִקּדְ ָׁשנּו ּבְ ִמצְ ותָ יו וְצִ ּוָנּו לֵ ֵ‬

‫‪Kiddush for Day‬‬ ‫אֵ ּלֶ ה מועֲדֵ י ה' ִמ ְקרָ אֵ י קדֶ ׁש אֲ ֶׁשר ִּת ְקרְ אּו אתָ ם ּבְ מועֲדָ ם‪:‬‬ ‫מׁשה אֶ ת מועֲדֵ י ה' אֶ ל ּבְ נֵי יִ שרָ אֵ ל‪:‬‬ ‫וַיְ דַ ּבֵ ר ֶ‬ ‫על היין ‪ַ -‬סבְ רִ י מָ רָ נָן וְרַ ּבָ נָן וְרַ ּבותַ י‪:‬‬ ‫ּבָ רּוְך אַ ּתָ ה ה' אֱלקֵ ינּו מֶ לֶ ְך הָ עולָ ם ּבורֵ א ְּפרִ י הַ ּגָפֶ ן‪:‬‬ ‫‪On Sukkot only recite:‬‬

‫יׁשב ּבַ ּסֻ ּכָ ה‬ ‫ּבָ רּוְך אַ ּתָ ה ה' אֱלקֵ ינּו מֶ לֶ ְך הָ עולָ ם אֲ ֶׁשר ִקּדְ ָׁשנּו ּבְ ִמצְ ותָ יו וְצִ ּוָנּו לֵ ֵ‬

‫‪SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT‬‬

‫‪TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU -‬‬

‫‪70‬‬

Rabbi Michel Twerski

Rabbinic Advisory Board

Rabbi Tzvi Hersh Weinreb Rabbi Chanoch Teller Rabbi Jay Marcus Rabbi Daniel Myers

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OU ISRAEL CENTER

71

‫סדר נטילת לולב ‪Seder N'tilat Lulav‬‬ ‫יְהי רָ צֹון ִמּלְ פָ נֶיָך ה' אֱ ֹלקי וֵאֹלקי אֲ בֹותַ י‪ּ ,‬בִ פְ רִ י עֵ ץ הָ דָ ר וְכַ ּפ ֹת‬ ‫ִ‬ ‫אֹותּיֹות ִׁש ְמָך הַ ְמיֻחָ ד ְּתקָ רֵ ב אֶ חָ ד‬ ‫ְּתמָ רִ ים ַו ֲענַף עֵ ץ עָ ב ֹת וְעַ רְ בֵ י נַחַ ל‪ִ ,‬‬ ‫נִקרָ א עָ לַ י וְיִירְ אּו‬ ‫אֶ ל אֶ חָ ד וְהָ יּו לַ אֲ חָ דִ ים ּבְ יָדִ י‪ ,‬וְלֵ ידַ ע אֵ יְך ִׁש ְמָך ְ‬ ‫ִמּג ֶ​ֶׁשת אֵ לַ י‪ּ ,‬ובְ ַנעֲנּועִ י אֹותָ ם ּתַ ְׁשּפִ יעַ ֶׁשפַ ע ּבְ רָ כֹות ִמּדַ עַ ת עֶ לְ יֹון לִ נְ וֵה‬ ‫ּותהֵ א חֲ ׁשּובָ ה לְ פָ נֶיָך ִמ ְצוַת אַ רְ ּבָ עָ ה‬ ‫אַ ּפִ רְ יֹון לִ ְמכֹון ּבֵ ית אֱ לקינּו‪ְ ,‬‬ ‫וְׁשרָ ֶׁשיהָ וְתַ רְ יַ"ג ִמ ְצֹות‬ ‫ִמינִים אֵ ּלּו ּכְ ִאּלּו ִקּי ְַמ ִּתיהָ ּבְ כָ ל ּפְ רָ טֹותֶ יהָ ָ‬ ‫ּוׁשכִ ינְּתֵ יּה‬ ‫הַ ְּתלּויֹות ּבָ ּה‪ּ ,‬כִ י ּכַ ָּונ ִָתי לְ יַחֲ דָ א ְׁשמָ א ּדְ קֻ דְ ָׁשא ּבְ רִ יְך הּוא ְ‬ ‫ּבִ דְ ִחילּו ּורְ ִחימּו‪ ,‬לְ יַחֵ ד ֵׁשם י"ק ּבְ ו"ק‬ ‫יִׂשרָ אֵ ל‪ ,‬אָ מֵ ן‪.‬‬ ‫ּבְ יִחּודָ א ְׁשלִ ים ּבְ ֵׁשם ּכָ ל ְ‬ ‫ּבָ רּוְך ה' לְ עֹולָ ם‪ ,‬אָ מֵ ן וְאָ מֵ ן‪.‬‬

‫ּבָ רּוְך אַ ּתָ ה ה' אֱ ֹלקינּו מֶ לֶ ְך‬ ‫הָ עֹולָ ם אֲ ֶׁשר ִקּדְ ָׁשנּו ּבְ ִמצְ ֹותָ יו‬ ‫וְצִ ּוָנּו עַ ל נְ ִטילַ ת לּולָ ב‬ ‫‪First time only‬‬

‫ּבָ רּוְך אַ ּתָ ה ה' אֱֹלקינּו מֶ לֶ ְך הָ עֹולָ ם‬ ‫וְהּגִ יעָ נּו לַ ּזְ מַ ן הַ ּזֶה‬ ‫וְקּיְ מָ נּו ִ‬ ‫ֶׁשהֶ חֱ יָנּו ִ‬

‫‪SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT‬‬

‫‪TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU -‬‬

‫‪72‬‬

Insights and Instruction for N'tilat Lulav Even though LULAV is only one of the Four Species - it is the most prominent; it is named in the B'RACHA and the mitzva is referred to as N'TILAT LULAV. *Remember: Lulav & Etrog are not taken on the Shabbat during Sukkot.

The mitzva of the Four Species [L&E] is fulfilled while STANDING. The mitzva of L&E is to take the Four Species in hand together.

Therefore, one gets ready to do the mitzva by holding the Lulav “bundle” in the right hand and the Etrog in the left, but does not hold them together, and preferably has specifically in mind NOT to fulfill the mitzva YET; then says the bracha (AND shehecheyanu the first time as well), and THEN holds the L&E TOGETHER and UPRIGHT with the intention of fulfilling the mitzva.

After the bracha/brachot and the joining of the L&E, the mitzva is done. The custom is to wave the L&E in six directions. Keep the L&E upright; hold them close to the chest and then extend your hands forward. With the L&E in front of you, gently shake them.

Bring your hands back to your chest. Repeat in the same direction two more times. Now do the same thing three times to the right.

Then three times behind you. Try not to turn too much in the direction of the NA’ANU’IM (waving); rather face front as best as possible and move the L&E in the different directions. Then to the left three times. Up three times. Down three times. Extend, shake, retract. Three times in each of the six directions.

Another custom for the order of directions for NA'ANU'IM: SOUTH, NORTH, EAST, UP, DOWN, WEST

OU ISRAEL CENTER

73

.W Kl̈ o©rc̈Fd n«© l§ o© Krz̈in«© xlSukkot ¦ A§ .Ko©z̈rC̈n«© lcan § rn«.K Ÿn£̀ ¦ x§o©`©rEach n«© l§ .©rra¦iiWFY WFY Li«.©r¤̀¤̀ i«¦.zFr xFw U Yp̈£ rrmii«i«AAxi ¦ ¦U §§r¦ nE ©U cï zFR ¥rcFi p§ n§ d© W N§.©nrr¦ i«i«AAK¦¦mi¦ .©¦ r¤̀ i«¦n d̈§vv§§ l§ .©.©.zFrEW§ §i week oi § Li« ħ§ pY miLi«lEt o©Kl̈ rcB̈ n«©§cB̈ l§§ on .K © l§Ÿbegin. ««g« ¦¦© i¥ xFw ©© r.KN̈ nr¥¥phz¤ U o©rn«©n«which ©l§ l§,Epi« Kqz̈i x§ ¦o© A§r`n«© o©lL§ rn «© r l©§ẍo©n .K n£̀ ¦«©.Kl§ Ÿr o©WFd rc̈Er n«t©§ lz§¦ ee¦ § cï © zFR ¥.K .©§ri© l§i«¦pn§ d.©dLi © c̈i N§ x£ n ¦g¦ U mi¦ pp̈£Li« r.©rrª¤̀i.©WFY i«¦ppd̈«r¤l§Fh mi¦nEg xi ¦ nE r©¦ÄxU § possibility d.©.©Li«¤ ẄEa MY § g« c̈£ gUFd g§ i§ FW .K .`p̈ r § WFd © dŸl'¡ ¥ p © l § ,`p̈ § © .K äEh o© r .K C̈ § g © § .K k¦ § f o© r n .K .W o© r n « © l § .K c̈Fd o© r n « © l § .K z̈ C̈ o© r n « © l § .K Ÿ x § ` © t § z ¦ § produces a slightly different order ni n ¦ § .© r i « ¦ « ¤ « ¦ Li«¤ § r i WFY « ¦ Li« ¤̀ xFw § .© r i« A ¦ U Y © Li« ¤̀ n ¥ v § .© r i« A ¦ U § nE © .zFrEn W§ oiaUFd ¦«¦ d̈l§ .zFr W© A§ .©rLi«irWFY ¤«¦ xFM Li«¤ .zFr Ẅ§ .Ko©räEh rnc̈Fd «© l§ .Ko©C̈rq§n«©g©l§ o©r.Kn«©z̈l§C̈.Ko©ẍrk¦n§«©fl§ o©r.Kn«© Ÿl§ x§.K Li«¤ni.©rnp¦iYWFY «r¤gi«ez̈AFW nEg n«©arrangement l§ o©.K `©o©trc̈Er § z¦ e§ e¦ «§¦ .©rl¤ iLi« ¤̀© xFw § x« nLi ¦ `U ¤̀ n¥ v§ .©.©.dl̈FB A«¦¦ UFY §¦A©xnE © dp̈Ez§ z § .©x£ .K ¨§ xY§©i¦.©rzLi« Yanksgiving x§ `© t§ z¦ e§ c̈EO l,Ep« §§ C̈.K MM§n«§© lL§ of sheet .K äEh o©©ro©o© n«©rrl§n«n«©© .K q§¥̀gc̈Fa ©c̈Fa § o©o©rr.K rc̈Eg¦ n«© l§ iir .K c̈Er .`p̈ r§ ll¦WFd xFA §o©o©rrHoshanot. pn«rn©©«©ẍẍll§k¦nk¦§§©§ ffl.K§.Ko©o©rThis ,`p̈ § c̈Er WFd ©rn«©n«©e¦le§lis¦§ g©w rrrnEg ii«iW Li«¤nin¦ qY§ .ig«¦.©.zFrEW riUFd «¦ hE «o¤gzFp ic«¤ WFY «¤¦ nFl zFxEt Y§ Lix£ ¥ FW .zFr n̈W¦ § p Li«¤ Li« R¦FY nx¦ § and .K c̈EO ¦ l .K c̈Eg¦ o© .K äEh o© r n « © l § .K C̈ q § g © n « © l § .K n « © l § .K .© W « ¦ ¦ n¦ Y§ẍ£r.©ŸqriUFd «¦ pr£ Li.Kl̈ x£ «¤ga§FW .©rl«¤aiWFY «¦Fq .miLi«¤ x§ made years z©iEcLi«¤ R§ni.d dϦ q¦ z¤ M«¦¦nEg n©FY .Kc̈Er c̈Fql¦for o©o©rro©rn«n«©©5779 g̈and v¦ §§ pp M§o©o©other ro© n«©rl§n«© l§ .K z̈Ek l§l§ nn ©like .K c̈EO n«l©§ l§ .K c̈Fa .K c̈Eg¦ i o©o©©rrn«it©n«©l§l§ - `¥Pw all." .©rin̈W ¦nl©§ .zFrEW§i l¥rFR n¦ ¦ W zEc¥ W§W of HR e¦ .K.`p̈ .K.K v¦ .K z̈Ek .g©vv.zFri «¤pp L§ L§ppiini ni A§¦¦ n©zFn zFn r§ ¦¦ ppr .zFr r § £̀ FB © l § ,`p̈ .Kc̈Fq c̈EO lWFd ¦ ©when o©rln«§© l,Ep« §Rosh .Kg̈l¥c̈Fa M§ rL§ o©n«©rpl§n«r ©© l§n .K c̈Eg¦ i©r§ o©WFd rn«© l§ namely, HaShana is Mon-Tue. .© r i « ¦ FY ¦ .g© «¤ ¦ A r§ mi nEW ¦ x § .aŸ w r £ i © zFN d ¦ w § .mi W ¦ c̈ẅ o`Ÿ v .dÏ aFh ¦ o© rrc̈Fq n«n«©© ll§§ .K z̈ẅ o©o©rrg̈n«n«©©v¦ rrn«n©«z̈Ek ll§§ .KG̈ o©rn«© l§ i¥pa§ .K o©o© rz̈ẅ n«©n«©clc§l§vv¦¦ .K §§ll§p§p .K o©o©rrẍẍnn««¥̀©©¥̀ RllR§§§ o©o©.K .K l§ n©n©rªrª o©o©ro©rrn«©n«©n«l©§l§l§ .zF` W ª Y § W¤ b x « ¤ .zFrEW Y § z© i x § w ¦ .zFr ẄFp wi C© ¦ v o© .K .K © .KG̈ e same as: .K c̈Fq r .K g̈ v¦ z̈Ek l § .g© v «¤ p L§ p i ni ¦ A ¦ zFn r§ ¦ p o©rrn n««©© ll§§ Exc .`p̈ r § WFd © ,Ep« W ¥ xFC § L§ p r © n © l § ,`p̈ r § WFd © Fourth day (THU) •gThird Hakafa of HR .Li«l¤ r̈only mikEn ¦ .g© Yv§ «¤p.`p̈ r§ni WFd © A¦ zFn mi¦ b£̀ FW .L«¤ nW § A¦ L§ p i ¦ r§ ¦ p .mi A ¦ x © d̈ Li«¤ n£ x © .K z̈ Ẍ c ª w o© o© rn« Always, said as fifth Hakafa of HR o© r n « © l § .K z̈ẅ c § v ¦ o© r n « © l § .K ẍ ¥̀ R § o© r n « © l § .KG̈ r ª o© r n « © l § Here and on the top of the next page are the z§ l¦fifth Wig¦ Hakafa Ÿ .zFrẄof WŸlHR Ẅ o©Fourth rrn«©n«©l§l§ .K.mi Ac¦ § xv¦©(THU) d̈o©rn«© Li«¤ gẍx¥̀© R§ o©o©rHakafa rn«©n«©l§ l§ .KG̈r.K z̈rẌHR o© z̈ẅ l§ •n£ .KThird ª of o© n«© cl§ªw§ Exc Always, only.zFrEW said as ©z©¦ le§ § day Y`p̈ x§ `o©©r§rt§WFd the At Hoshanot for the other two days of Chol n§ .K z̈N̈ d ¦ Y § o© r « © l .K z̈p̈i k ¦ W § rªof «HR n d ẍt o© r n « © l § .mi A ¦ x © d̈ Li«¤ n£ g x © o© r n « © l § .K z̈ Ẍ c ª w § Except for Shabbat, a Torah is taken from .d ẍEq e § dl̈FB .d Ö g© © M d ẍ Ä .d n̈Fg i¦ p £̀ mF` Always, said as HR`¨ Then Hoshanot said .m d̈Bonly ẍ.d a§ `©n̈l§Ẅ§ c¤ q«ag¤Torah ,aŸxas wfifth r£ xfifth i© lis § zHakafa n¡ ¤Hakafa ` n̈oYd¥¥from Y¦§ ofof m¤ ci¦ gE ÜÄ .d Except for Shabbat, .Kgdxz̈N̈ ¦ o©Y.d §rn«o© rare l§ .K the o©rẍEq n«© l§ ethe .miday's A¦ part x©d̈.dÖofg© Li«¤ n£ ©n̈Fg l§ n«©Rabba Ẍset. cªk¦was §W§ of HRe¦ At t ope m¤ vv«r«r¤¤Always, ee§§ to ci¦ Bthe .donly n̈Bima, Ẅ§ ppEEsaid gE ©© the x«« ee§§ are xAron ÜÄtaken .dremains n̈d¥ aE aE § mmc̈c̈HR `¨ people .d §z¤ dl̈FB ©¤circuit Mthe ẍ© Ädd¦around i¦.K p§ z̈z̈p̈i £̀z̈p̈i mF` HaMoed, not Hoshana are The Hoshana prayers recited K.Kz̈c̈Er Ẍcªw§ the Aron a¤ k .K z̈N̈ Y § o© r n « © l § .K k ¦ W § make one the shul o`Ÿ v M § a W¡ « ¤ g p ¤ e § .Li« l r̈ db̈Ex£ d d © .x n̈ z̈ l d z̈ n § C̈ Ex Fourth day (THU) • Third .d¤ ppsaid Ħ ii c¤ q« gg¤¤ sixth ml̈Fr idi¦YY¦Y¦§x«x«§§no©n ©©r`Hakafa ¨`¨n«© ili§Mof ¦ ¦.KHR .d n̈«rpoint C̈ev§ «rl¤ l¤ a§ Bd© d© «¤on l.d cFd .d n̈gE w§§the x©¦¦«4th e§§ xm¤ m¤ llÜÄ «¤«¤Hakafa vvÜÄ ee§§the zEn CCdn̈¥§§ aE .d n̈n̈HR xxc̈m§§ẅẅ`c̈¨ee§§`¨ Always, the Aron to the Bima, Aron remains .Kz̈N̈ z̈p̈iof k¦ W§HR ope m¤ v ¤ ci¦ n̈ Ẅ§ p E © x .d n̈ § m p£̀ mF` are At this Hoshana Rabba, Hakafot o© r n « © l § eve and m¤ ¤ e ci¦ B .d n̈ Ẅ§ p E gE « e § x .d d ¥ aE § p£̀ mF` only as Hakafa .d¤ Ħ c¤ q« ml̈Fr M .d n̈ C̈ a «¤ l cFd .d n̈ w x e zEn .d This year, only the of Fifth Day (Thur Oct. o`Ÿ vFourth M§Lulav z¤ W¡ «¤ ẅEa£ g&day p¤ eEtrog § .Li« lr̈qiinrdb̈Ex£ doi¥d©A Hakafa .xdïEx§ n̈z̈lf§ phrase dof z̈nHR § C̈h¦ (Shabbat has its8)said own), after the with Exc with theCH Arba Minim inand hand (THU) open.

These lines are Kch z̈p̈iday's k¦ W§ Hakafa Each .W` th dẅEa cE § aCH d.d¤ ..d d̈i«¤ ¦M•khand. § Third nd©iY These lines are said responsively, eve .dn̈Fw n̈Fw x44`a`lthe ei¦.d .d n̈¦we§ §c¦ c¦ A© §§ place MMC§ C.d W §§ẅxpp§ ẅee§§ e§ Third and pdl̈FB igig(WED) c¤ q« gg¤Oct. x«A§said §nn©© .d `¨dïEx§ ¨ n̈Fg ¦ f HR are done n̈ C̈for l¤ d© n̈.d w§n̈said xn̈ lisresponsively, «¤vzFn eyour §«¤vzEn n̈©© n̈x-n¦ z̈ §§ lC̈C̈§saidopen.

Day (Sep 23) .d ẍEq e§.d¤ Öml̈Fr g© ©r¦5) ẍoi¥ Äx« i¦.d p £̀g̈g̈a§a§mF` Third day •dk¥§ n not rz̈is n«©HR Second Day CH p«¤MĦ Ħ(Mon c¤ q« ¤ qi ml̈Fr iY ¦¦.x `¤̀`p̈ iirM§M¦on .d n̈and «¤z leeWFd cFd x§§Y¦m¤ m¤ ltaken e§ ddi¥¥zEn §d©ll.d We .d eein §§C̈aShabbat, x«¤l¤ ©©rŸŸd© z ««cFd §§¦ rest ei¦ flf§ais .d pp§e§ at zFn A© W n¦ a.addo© It back at one's seat in shul.

Except Torah from the d ẅEa cE § d ẅEa£ . d̈i«¤ © .d h ¦ of everyone his place, on each day .mf̈B̈ n ¦ o x ¤ Ÿ B « .z¤ l W © O § n ¦ d n̈ A § x« ¤ n ¥ d n̈ c̈£̀ a ` © e § xFA¦ B .© i « oi¥̀ L l § A ¦ .© r WFO « ¦ oFc ` ¨ WFd © is preceded and followed by (except for on Shabbat).

The Ark op Second day (TUE) • 2nd Hakafa of HR zFn d ẄEa M § .K c̈£ g i © l § d c̈i g§ ¦ i .KN̈ r ª z¤ p « r ¤ Fh .K Ä .` .d ẍEq e § dl̈FB .d Ö g© © M d ẍ Ä .d n̈Fg i¦ p £̀ mF` everyone in his place, on each day and with your own Machzor or Siddur. mi aẅ ¦ i § .d Ö W§ © p i¥ v r £ z© r i h ¦ .d n̈ c̈£̀ i¥ p R § WEC g ¦ .dAron n̈Fw e§ to xeÖ§ `the ©W§ Ÿ©z .dthe n̈.dic¦ § pAron dremains ¥ A© W p§ge¦p§ e§ mFS© o`Ÿ vM§ Mi§ zi« z¤ a¦c̈£ W¡ «g¤ ig© l(TUE) p¤Oct. er¦§ ed.Li« db̈Ex£ dª.id©rEW .xp«rn̈¤ Fh z̈of l§ dHR z̈Ĥ̀n§ C̈ We Third Day CH (Tue 6)l¤g§ Second day •¦r̈zi¥ 2nd Hakafa rª.d o©g̈g̈raan«§©§ h l§¦¦ Except the .d n̈Fw x¥̀« d̈p`e©§ŸzBima, «i¥.©eei¦ § r£if.`P̈ ei¦ fz© n̈ c¦e§.d pzFn zFn d§©¥i¥MA© §.ri M§ lëWFd l© i¦ Wn¦ ©§pn¦ op the .d h mi aẅ ¦ i § .d v r h ¦ n̈ c̈£̀ p R WEC d ẄEa .K § c̈i i .KN̈ r z¤ .K .`p̈ a ¦ N B ¦ .i § W © a A § ¦ jFx¡ r for Shabbat, a Torah is taken from dr̈i WFd « ¦ Fd £̀ z¦ i « f © .d n̈Ed O § n l k ¤ Ÿ ` « e § .d ẍ ¥̀ O § n ¦ oFd .z¤ w«¤ N C © n ¦ ob̈ C̈ .© r i WFO « ¦ d © l r WFd « ¦ i § i l ¦ § i zFN ¦ C « ¦ l § i¥ev tE i¦of p £̀ HR mF` We is and av Torah is M§ .icE «¤oẅEa£ e§gx.d .Li« l¤.K r̈qi d7oi¥ .x n̈zz̈¦ of lf§.dl̈FB § .d dHR z̈ dp̈Ez§ pv.op̈ g«§day zxgRabba hE ©p¤«Oct. « n.§6) iHakafa ¦Hakafa z ¤.dÏ nFl Third Day CH Second ••g 2nd of Hoshana hakafot are xi aa¦¦ o`Ÿ xxz¤ §¦§`day ¨a¨¤(Tue ¤(TUE) ŸŸB(TUE) ẍi ¦(HR), Az̈A§rdb̈Ex£ AAd©Ac«¤ W o¤o¤ ag̈an«¤̀a«§A¤̀§©C̈h¦ the n̈Ï d©©ito l¥ ¥i¥pthe l§§ r£i¥` .d n̈said §§l ¦¦order ẍẍr n̈ẅ decided put Hoshanot in for Second 2nd HR mi aẅ §¦nn§§ .d Ö.d ©l¥ padŸl'¡ rn̈ n̈mi c̈£̀ WEC g¦ee§§g¦ On dClC§§§ẅEa dW¡ d̈i«¤ ¦`d¨d©`©¨kFA §xxn§©§izi¥ dïEx§ .` .`p̈ r.d §§ opened WFd ©¦©These ¥¥©zzBima, L§ ppz©iwwFfrr©§§©rh¦WWi¦¦nn ©©hAron §§removed ,`p̈ §i¥§MMp§§ WFd the miqqªiªaẅ §,Epi« Ölines W§ v.d r£z© ¦ee.d .d n̈n c̈£̀ i¥R©©§pR§.d WEC Kh z̈Ẍ.K cªÄwħ the open.

4iW§ are responsively, eve h .K .`p̈ r WFd ,Epi« dŸl'¡ ` L§ l ,`p̈ r WFd xi .op̈ ` o x ¤ B « .d ẍi g ¦ zi¥ .dÏ z ¦ W § .d n̈Ï d a ¥ l mi n .d n̈ẅ dp̈Ez§ p .i g« ¦ l ¤ z hE © x « n § .K z̈ ¦ z c«¤ ¤ nFl .dl̈FB A © lFw d äi W « ¦ w § d © .i ri ¦ WFd ¦ l § Li« Y ¦ W § x © C § .i r ¦ W § R ¦ Aron to the the remains Li«¤ kFg .© r WFY « ¦ Li«¤ w£ r .© r i WFnE « ¦ li S ¦ nE © .w¤ l I ¤ n ¦ a¤ w¤ i .i© aFB n ¦ s x«¤ ¤ h .ab̈ g̈ n ¥ d Ḧ g ¦ .l W«¤ ¤ P n zp£̀ §.dl̈FB l dHR z̈n §A© C̈ At of d ẅEa cE § d ẅEa£ g . d̈i«¤ qi r ¦ k § n © oi¥ A dïEx§ f .d g̈ a § h ¦ .` them z© i Ec R § .d ẍ£ r Ÿ q dϦ p r £ .Kl̈ a § q ¦ z¤ l «¤ a Fq .mi M ¦ n © l § this point on Hoshana Rabba, the Hakafot the 7 Hakafot of Rabba.

That caused and held at the Bimah.

One may made; after each one, the phrase at the mF` Always, only said as sixth Hakafa of HR lEa§ f .d ¤̀ ẍ¥ i x d © e § .dÏ xFO ¦ d © x d © .rp̈ v § O ª d © day mi gi ¦ U ¦ .d n̈§ I w © l § dÏ W§ ¦ p .d n̈ O© § q l § fŸ r zFx h § n ¦ d ẄEa M § .K c̈£ g i l d c̈i g§ i .KN̈ r ª z¤ p « r ¤ Fh .K Ä .` xi a ¦ C § .op̈ x ` ¨ o x ¤ Ÿ B « .d ẍi g ¦ A § d © .dÏ z ¦ W § o¤ a « ¤̀ .d n̈Ï q ª n § d © l¥ a z ¥ l § .d n̈ w § W ¦ e § mi n ¦ ẍ M § .d n̈ẅ e § xi a ¦ C § .op̈ x § ` ¨ o x ¤ Ÿ B « .d zi¥ A .dÏ z ¦ W § o¤ a « ¤̀ everyone in his place, on each day .d n̈Ï q ª n § d © l¥ a z ¥ l § .d n̈ w § W ¦ e § mi n ¦ ẍ M § .d n̈ẅ e § Ko¥ z̈p̈i k ¦ W § © h¦ r r ,K W« © say i¥done l§rrM̈§§togi §¦and vW §© lines Öat rare ¦ihome cEl mi l,`p̈ ¦l§ the r« ©iWFd M¦§ .l©vbottom .`p̈ WFd ©©.©z`¥ xFA §§ dÏ ppi«Arr¦©©.dAU§§nn ©©n̈atY©responsively, llO© §§§well.

WFd ©§©.©zFx lEa§ fWFn ¤̀ẍ£each ẍ¥ ixŸq©r£Aec̈£ dbox ©ln§p¥e§r£f dW¤ x«¤an̈E dFq ©nz¤ ¦L U .d n̈§ w©¥̀¥̀out llEa§ §rest W§ ¦.©L§ qLi« .` z© R§c¤bx.d .d r¥w.K .Kl̈ ai¦§¦ .z© q¦W.KN̈ z¤ .mi open.

These 4A said .i ¦ẄEa g.d¤ § i©xgxdϦ .i.dÏ ¦ lg§ WFd e§«l©lrªdFY wvp« «re¤m§.rp̈ .i¤ MrMv¦§aFh eO©§ª.K W©ld§©Ä days lmi rv£ i«rR¦d̈Shabbat, dthe lII§ ,K rpporder ¤̀¥̀ l̈rfŸfŸr rWFd are is said your l̈sFp Sri §i¦ Ec nd¦dp̈Ez§ §xFk§ `©d©izFN ¤xFO ¦ .L«¤ x«¤ f.dl̈FB §§Md.dz̈o¤ g̈a§ a«AC̈¤̀§Ö© .`p̈ WFd ,Ep« xFA L§ ,`p̈ rhŸr§r§place WFd them be a§l,Ep« bit of for first 6¦-h§ n M§¤̀m.aŸ c̈i ¦xFO Fh .` of is said. mi nEW §n«¤p.z¤ ¦n.dÏ w§w«ri .mi ¦©dx©rx« c̈ẅ o`Ÿ .dÏ ¦n Hoshanot as d t ¥ i .oFp ä N § d aFh .c e ¦ c̈ dp̈ g̈ Y x § ` © t § Y ¦ W .d n̈i« ¦ § mi g ¦ ẍ R § .d n̈ vr̈ § l § mi¦ p c̈£ .d n̈ nFw § l § .i g« ¦ l ¤ z hE © x « § .K z̈ ` ¨ § i ¦ z c«¤ ¤ nFl .dl̈FB A © You Except for a Torah is taken from lEa§ f .d ẍ¥ i x © e § ¦ x d © .rp̈ v § O ª d © mi gi ¦ U .d n̈§ w © l § dÏ W§ ¦ .d n̈ O© § q l § zFx h § n ¦ .` .mi M ¦ n © l § lEa§ f .d ¤̀ ẍ¥ i x d © e § d x d © .rp̈ v § O ª d © a of HR mi gi ¦ U ¦ .d n̈§ I w © l § dÏ W§ ¦ p .d n̈ O© § q l § fŸ r zFx h § n ¦ .mf̈B̈ n ¦ o x ¤ Ÿ B « l M «¤ W © O § n ¦ d n̈ d ¥ A § .x ¤ ¤̀ n ¥ d n̈ c̈£̀ .g .mi M ¦ n © l § sFp d t ¥ i § .oFp ä N § d © aFh .c e ¦ c̈ dp̈ g̈ .L«¤ Y x § ` © t § Y ¦ .d n̈i« v£ ¦ r d̈ l § mi g ¦ ẍ R § .d n̈ vr̈ § l § mi¦ p c̈£ r .d n̈ nFw § l § everyone in his place, on each day mi nEW ¦ x § .aŸ w r £ i © zFN d ¦ w § .mi W ¦ c̈ẅ o`Ÿ v .dÏ aFh ¦ and with your own Machzor or Siddur.

Wi gï ¦ .i r ¦ W § w¤ p « ¤̀ A § aFh .i r ¦ W § r § W © Y § o¥ M i g © days of Sukkot. rFh .K rW« §©§in̈i« ©¦i¥©©v£ ,Epi« dŸl'¡ ¥¦§Bima, `l§ R.d r§ẅri©n̈©WFz ©©§ l.d ,`p̈ r¥§rrlŸ§§§rcWFd ©WFd rAron W «WFd §xY©§to l,Ep« A© n̈l `i¥ bFB .©the «¦n e§n̈ U §r« gi © n̈U «¦ § .zENsFp C©c«¤ n¤¦dp̈Ez§ x§pRil¦¤§c̈£ ri.oFp nx¦ .`p̈ a.K ©§M.c U d̈¤ ¦.L«¤ W¤ p §tW .i ¦ .mr̈ lä¤ä.ikEn ©Q̈YdϦ « n§r£i«rl¦ r `c̈¨a.dl̈ ¦mi¦ nFl WFd ¥¥xf̈ £̀Cẍ£̀l§§gR¦FB L§ ,`p̈ WFd ©Y§©©.dn̈WFd .`.` §z© WFd ©z̈« e.u .L«¤ o¥pM£̀vg̈§aFh ¦ the `.`p̈ r.©.d WEx e§l§¥§mi¦ iFB © nFw said the .d Sz©ddimi ©.Li« pr̈.oFp l¦g«kmi §.Kl̈ `¨ w«¤ d̈zz¤ M̈¦Fqof UFU rp̈ ª§mF` dh©¦ ÄdŸl'¡ mi ai ¦WFd alx¦§n̈i« .d mi xrp¦p¦vr̈ §`remains mi .d ẍ£ r¦eN§NtŸ§zq¦d.d §xx«.z¤ q§¤¦idp̈ l¤Cln «¤a©FW .`p̈ r L§ n l ,`p̈ t¥Oday ©ŸdlŸi©§i«hE aFh g̈NAc«¤ xt«¤ §HR §YM§¦YnAn ¦§n¦A©§¦A©l§ You r§mi d̈v£ gmi § ẍ,mi n̈dŸl'` pWb̈ c̈£ .d §§ l§ z¦i«f© .w sFp dEc t§¥iz© ¦.u g̈b£̀ .L«¤ YYob̈ xUFU §.dl̈FB `C̈.mi ©`n©tW .d ¦ rl§ ,Ep« d̈¦ mi l§n̈l § mi .d vr̈ §lAron mi¦ prc̈£ n̈§gg¦¦nFw §n̈lvvM .dÏ ¦¦Oa,mi First (MON) •lpl.i First Hakafa .d n̈Ed n ¦ l ¤ Ÿ ` « ẍ ¥̀ O § n ¦ oFd n i¦ .dÏ aFh .` .w c«¤ ¤ S d © z© p i l ¦ .i t ¦ « z© i« l M § x« ¤ ` ¨ d̈ l M̈ mi ai ¦ a ¦ x .d xf̈ § l § x ¦ ẅ .d n̈ Wb̈ § l § mi .Li« l ¤ r̈ mi kEn ¦ Y § .`p̈ r § WFd © mi¦ b£̀ FW .L«¤ n § .i ri ¦ W ¦ x § Y © cFr l a © l § ri ¦ W ¦ x § n © d¥ N M © .i ri ¦ WFn ¦ decided the inY¦ order for . l¤hx.dl̈FB You note that Hoshanot are z© ixi ẍ£ r.iwMŸqtr£q¦ ªn a¤ x« q¦ `¦¨.L«¤ z¤ Fq .mi .©will rrWFd i«§ ©QThese ¦ ©dn̈i ©ai mi `i ¦W U§ ¦ some pxf̈§ are rL§ iofsaid WFz §responsively, wi §W ©WFd mi cb̈ ¦g©¦ nn̈l§ v§ .dl̈l̈.w T§ l© n¦c«¤ ¦Smi vẅ ¦R§z© S.op̈£̀ n¦pr£i«o`Ÿ .oFt C̈d̈c̈ẅ ¦ lnla«¤al¦§ o`Ÿ R¥ Mn¦aFh as open.

4l©put ,Ep« xFA loFn£ ,`p̈ ©WFd nEW xẄẍ.d §i.zEzi zFN d¦©¦ Mw.Kl̈ wvg̈ § r£dn.u ¦n̈n© l§ said .K ÄA¦§¦ AC̈© We ri¥ ¥¥̀dïEl `YYl§§.©Hoshanot p«p¦n̈«n̈«ä¦ ẅrr©©the ,`p̈ r§lrŸSukkot, §§§Y§caused ©.d .d l©¦ a¦Ato §,Epi« .d nFx ¥¦§n dÏ ¦n§r .d ld̈paFB z© W ¦zFx §¦UFU oFk dw §nn`d©HR tz̈§§ YnA,zF` ¥¥rdŸl'¡ ¤rrSw¤ d©i¦.m¥ «©¤dϦ §n ¦lx§n xone §of .d x¥v ẅ©©edays n̈d lWFd §r« ¤l© d©Ec ll¦§la¦§.aŸ ŸqiŸªc¤ «i¦x«¤ z© lW d̈¤X M̈Y mi ai ¦©mi al ¦§on .d n̈W xf̈§n̈exFC § ,zF` mi xmi .d n̈ Wb̈ §ofz mi n̈© vM The .L«¤ .m ©.i¦ri q« ,aŸ i©lep̈ §¤ d¤rW zḦ.K n¡ ¥¦W«¤ .k̈w ¤z© n.w ¦ IIc«¤ n`z© sWFd ¥.mi gY ¦i`Yn£̀ .l ¤vlYUFU n.dÏ zdYof l§ .mi .`p̈ r§§Hakafot WFd ,Ep« xFC L§mi¦ n l§§ll§§.©.d ,`p̈ o¥ MW ä.`p̈ v.`p̈ § We k.d £̀g«WFd mhis Örrlines ¦dïEl §dl§§the §©miWFd ©n̈n̈ximi¦NgN§§¦r¦UU .L«¤ W as the 7cï Hoshana Rabba.

That cB̈ §a¤ o©z© r`.i© n«x`Ea ©p¨ẍiẄ Kl§M§tr£¦z̈i xhzFN ¦g¤g A¤§llS§.ab̈ o©©wwr§§vz¤ n««¤p©dl.mi §A§lep̈ Ÿ ¦§oẍM̈dŸl¡ r¦oFk n«d©aFh ln§n̈§© The n̈i l§¦in A§ ,Ep« l© .d nFx dÏ zd̈Wb̈ ¦W l§§§ .w¤lIKl̈ z© ¦qmi .m¥ lÜ .op̈£̀ W .L«¤ aoio`Ÿ W l`§PaŸo© said both of first 6p̈£ begin with: oF£ r `p̈ .i ¦ ¦ g© .i W¦ § ¥ x ¥ M ¦ n © l § nEW ¦ § .aŸ w i © d ¦ c̈ẅ v .dÏ ¦ said © zFR ¥ .© r i«¦ p n § © N § n ¦ p r r i«¦ p l § U § .li ¦ g̈ n ¥ d Y § .oFnP̈ ¦ n Ÿ « W ¦ .oFf n ¥ x everyone place, on each day .m d̈ a § ` © l c¤ q« ,aŸ r £ i © l z n¡ ¤ ` Y ¥ Y ¦ .` § w«.`p̈ mi¦ W Wz© c«l© ¤Ÿwr¦« rc¤.m¥ .z¤ IẄ vlª¤ nr̈§z© d©mi v¦YW¤ .z wWFd §©¤ i¦r«.L«¤ PRa¦ab£̀ .mi h.L«¤ ¦ änn̈W § § A¦ said nA§§© h¦ Then l¦l© A§rll© rA§xFA Y ¥ld§for ldÏ § Epi« dÏ z W .d n̈ N©§ U©l§ l§ .l©vo© .m¥ z© M§ `q©ªqn«kEn ª¦oFI .op̈£̀ YY §.K ¦ ¦ŸFW lm§l§xx«¤ peo n̈i A`a¨§Hoshana § W¦ .d ¥n̈« lare § n̈,`p̈ z¦said n̈are N6§ U lppl«¤Ẅ W n̈W .`p̈ rthe §as WFd ©.donlx«¦n̈i ,Ep« l¥out £̀§dïEl L§§¦ xipUn̈«.d§r©CnFx rWpr §¥§¦ŸcWFd ©§r.d l̈z© §Iri b.z¤ n «¤.Li« ¥§l§.op̈£̀ l¤§ C̈rR§rx¦d§x©.z© ©z© FY f.dl̈FB §§UFU .do¤g̈aaFh §§to.d WFd ,`p̈ WFd them be bit as.`p̈ well Rabba, others Hoshanot ,u ¤©day's d̈,Ep« k̈¥̀dïEl LFB n.©Y §of ¦n `¦while ©©nFx £̀©§ i«WFd 'd n«nI©¦¤¦Ÿl© z̈©W o©§l© riHakafa lmi¦ § xFa£ §.i¤`oFk ©MoFk §nW WrSThis wlWFd «§ ¦ .K v`p̈ ªr̈n§Aonly do© ©Mxrd¥ .z ©©wep̈ ¦rn«l©.L«¤ z© Pb£̀ Rn ¦§¦WW .mi h äz§¦W Hos .` vY .dÏ ¦ a«a£ .i ¦c« lc̈Fd § «¤Il¤.d¤ p¦©n RoFI r¦.`p̈ rFW rt¦HR .Li« mi kEn Yv.i§¦.K WFd .L«¤ §e©x§ ¦A¦ peo .©rr ithe WFY «©¦oEP Li« ¤̀ xFw §cä£ rW i«Aorder Y©n Li« ¤̀M© n¦Epi« ¥the v§said .©first A©¦as U § nE © M§ Then day's Hoshanot are as YlW year, the 4th of mi ci m c̈ï A g ,mi ¦ r zi¥ A mi f Ÿ r« ,u x« ¤ ` ¨ d̈ l k̈ A § L n § ¦ xi C ¦ ` © d n̈ p ¥ Ÿ c £̀ 'd .mi M¦ ¦n©.K W c« ¤ Ÿ w « .z¤ p «¤ I v ª n § d © oFI © x w § i ¦ z© P R ¦ .mi h ¦ ä W § l Y ¥ .L cFa « ¤ M § z© p i k ¦ W § .d ä£ d ` © sEv ẍ .mi W ¦ c̈¢ T d §rFh oFk n̈¤̀l§¦ Ärn© people wit W c« ¤ Ÿ w « .z¤ p «¤ I v ª n § d © oFI v ¦ .z z© P R ¦ .mi h ¦ ä W § Hos days of Sukkot. .ei n©nFx k̈n«©.m g̈`iq©l§§k¦legQ̈§©`p̈ ,eik̈ C©U §d«.Kwl`©r£k̈ẍ.dl̈ ¦ vof Th said either on of first or ẍonly c¤ iA©§§sEv l§f¦'d zo©r ¤wi oW¤ Y.K ¥¦t«¤ Y .`p̈ rr§§niWFd ©make ,Epi« ¥lA§ xFC p¦pcFd ©©©Cdp̈ ©Ü£ rAMl.i .mr̈ n ¦o©rq«l¥ rgn«¤©Aẍa©l4th d̈¤ An¡ n`¦ wi pHR year, the x«,Ep« §l© Lrthe nL§ §«L¤W ¦ll `d§©§.©6rn̈Yd,`p̈ n̈WFY Epi« p¥©WFd Ÿ£̀c©shul £̀'don 'd x§ .zEN ¥lẌdŸl'¡ §LAFB d¤ id .K § d̈ci .K §w,aŸ lC© §.mi .m¦ i«¨one §r §idays W£̀ ¤rp§¥r§ŸcWFd Y ¥n¦ r.L cFa «x¤lr¦ c̈£ z© W§c¤ ä£ W¦¦c̈Er c̈¢ Ted¦© with Wrp̈.L«¤ nªW `¨.m¦ k̈¦Ẍ n`§Li Cxi¦n `n Epi« olaCThis ¤äEh mmi ¥o© ea«q§a¦§C̈¦§pW ¦Hakafa xEv The v§aFh d§© A¦ people .`p̈Li«¤ WFd ©,u £̀ddk̈©©circuit r©around ©around make one circuit the shul nRabba, ¦ Y§x«¤,u .©d̈,Ep« r¤`one iln̈n̈d̈UFd «W x£ gxi «xx¦ the Li«¤ nEg g.d ¤ ä£ ,aŸ i©Ak¦ l§ WFn ¤iẍnWFO `¦n««¦©.mi o.zFI Y¥C© i«xf̈ l© rW¦ L§ LA cFd §FW dp̈ Y§,`p̈ W£̀ ¤phrase lx«¤ .LcFa cFa «¤ B.mM§.zEzi p©`i©iknk¦l¦§ W W sEv W ¦©v¦¦ Rc̈¢ `©Ywn¥¦e§ .L xFA¦ .©M§d̈rr¦ẍz© iz© WFd l§§ n¦q«oi¥̀ LdwY`.i.oFt §©r£l§ri ¦sEv .©zX r¦ẍn¡ dYW oFc .dÏ ¦äO isThe p Rc̈¢ ¦TlT§d©Y ©`¨ The mi h¦HR W § An Hoshana but not both. pe l Y ¥ « ¤ p .d ẍ .mi d lof .dl̈FB © You will note that some of the Hoshanot are .dl̈l̈ T § xi vẅ ¦ S o`Ÿ v C̈ zFx ¥ HR with Lulav & Etrog in hand.

Each iY¥Yof xi ¦ a£ ¦ r © m Ö r ¦ L x § ẅ§ i ,mi ¦ B § lEv § mi rEa ¦ h § Ÿ r« § WFd © M § .m¦ i« n̈ Ẍ d © l© r L cFd § dp̈ Y § x W£̀ ¤ so .K l¦ .iBo©ryear, li¦§ WFd .Konly c̈Fa o©rY§4th n«l©¦§ lA§¦ WFn .Kic̈Eg¦ i.zFI rrR¦¦n«©W¦ .`p̈rUnrelated: r§WFd WFd © &day's ,Ep« ¥̀ xFC xFA § l©inr L§ ppcFd ©©Kohelet n©©dp̈ ll§are WFd ©WFd lHR § l§Y© ri ¦.©ln«r© WFz tFY ¦M§the W © d© .io©of .m¦ i«First n̈W Ẍ dHoshanot ©pasuk Lof §r Y,`p̈ §,`p̈ xhas W£̀ ¤r§r the same with Lulav Etrog hand.

Each phrase ¤Yx¦ §n`© W t§ Y¦ a.©r`c̈EO © ieWFO §«¦This xFA¦ .©Hakafa WFO «¦Ci©C©.zFI pl .©ras iW «¦ FY ¦ peo Then said .`p̈ §gimatriya ©the ,Ep« ¥ § L§ r § § © R«oFc ¦LR¦l§llHR Y©Y`©¨li§ is d©mEx ¥̀Ÿsaid d̈«§¦ L.oFnP̈ .©cï re§§ las i§r©fŸWFd «¦ri«oi¥̀ i,d §Lz¤.i iHakafa l¦ri e«§ W¦iB¦Hakafa zFN ¦r.oFf .ri WFd wila id.L«¤ W¦.mi c̈¢TM§¦ d`nA©¨¦ l§ is so said both on one of theon first 6n days of Sukkot, Unrelated: First pasuk of Kohelet has the same Always, only 7th of HR The ones that are said the first 6 days are .zFI § © oFc On `p̈ r § WFd © preceded and followed by .li q ¦ g̈ n ¥ d `Ea ¨ Y S ¦ n ¦ l Ÿ A ẍ n ¥ aŸ x .L«¤ p i n§ ¦ i Ÿ ẍEa§ m r ¦ r © F x§ « f § This year, only the 4th of n«©ll§¥̀ Ÿd̈.KL.©g̈rcï§ v¦ § «pfŸ¦ rŸo©ri§ ,d n«©il¦§ẍEa§ .KB¦z̈Ek n.ri © « fWFd o©«¦rLn«©l§ l§l§ On zyxwvtrqpnlkihgfedcba` as First pasuk same OW«d©UFU `§¨ pI¤ vªis and by nz¤ rc̈Fq ikFg WFO ©r.©mEx wit make one the shul Unrelated: First pasuk Kohelet has the .`p̈ rthe §asUnrelated: WFd ©lon ,Ep« lI¥followed FBL§Rabba, pAr©around nzFn ©nKohelet l§`p̈ ,`p̈ rhas §ŸWFd ©r« ËWFd ioFc npeople § preceded Dg̈Fb § and ,r WF« ©should xp¤iL§ xFW «¤¦ofeasy §to dP̈ MWFd ©© said §the WFd ©same M§ .K.©Li«¤ .L«¤ ¦§¦o©idxFA¦ m«¦r.©¦ r¦C©rl©i§r©WFO .g© ve©£̀zyxwvtrqpnlkihgfedcba` «¤circuit pz ni ¦of r§ ¦ r§pothers as well Hoshana while are a«¦pp`i©in§ en§ WFd «¦§ iWFd §w£ Le§Y§.©irlB§zFN Ai¦mWFnE ¦ Fx§«x§ is p gimatriya as zyxwvtrqpnlkihgfedcba` so labeled, be find.

Fo riBWFY «Ÿ¦Ÿ.©arLLd«i©cï Li«¤ roi¥̀ Ff li ¦oFc nE © `¨ ma zFI R¦¦e©lHR §aFh © Then vri .dÏ ¦Y .L«¤ iare mEx cï fŸrrl§l.K Ÿwoi¥̀ ,d ẍEa§ F«o© f«n«f©o© L©dlrL©§ l§SloFc a ri ««¦¦oFk day's are as Y gimatriya as Hoshanot o¥ A o© r n « © l § .W¥̀ l © A § x§ © f P ¦ d © o z̈i¥̀ r .L«¤ p i n§ ¦ i mEx § fŸ Ÿ ,d ẍEa§ B m r ¦ r © F x§ § o© r n « © l § .K z̈ẅ c § v ¦ o© r n « l ẍ ¥̀ R § o© n « © l § .KG̈ ª n « © l § a ` © e § xFA¦ B .© r i WFd « ¦ L Y § l § A ¦ .© i WFO « ¦ d ` ¨ WFd Hoshana Rabba (HR), 7 hakafot are is p with Lulav & Etrog in hand.

Each phrase zyxwvtrqpnlkihgfedcba` gimatriya as Hakafot (should be) joyous. l§ of n̈ll§§ On For Li«¤ kFg .© r i WFY « ¦ Li«¤ w£ r Ff .© r i WFnE « ¦ li S ¦ nE © .ei Ü£ r n © l k̈ A § ci q ¦ g̈ e § ,eik̈ ẍ C § l k̈ A § 'd wi C© ¦ v said either on one of the first 6 days or on On Hoshana Rabba (HR), 7 hakafot are Fourth Day CH (Sep 24) mad Hoshanot are commemorative of the Fifth day (FRI) • not said on HR LO Fourth CH (Wed Oct. 7) .© r i WFO « ¦ d © l ¥̀ d̈ .© r i WFd « ¦ i § i l ¦ e § i zFN ¦ C © .ri « l § .`p̈ r § WFd © ,Ep« W ¥ xFC § L§ p r © n © l § ,`p̈ r § WFd © l M̈ .© r i« R ¦ W § l § lEa§ i .© r i« A ¦ U Y © Li« ¤̀ l̈ h § .© r i WFd ¦ W W§ A¦ people On OUv¥ ISRAEL CENTER 85 Exc bot make circuit around shul SSz`¥ ¦än¦loFc ©W `O¦« fli e§ preceded aEwp̈ ,m¤information... keach z §one ¤̀butfollowed isaid z`¥ ¦not vboth.

Fd eby § xphrase n£̀ © Hakafa n©©the Ÿat r« §of WFd © HR M§ mr¦ Ao©Fourth mourner one's parent x§ §¦nE ©n«©`.©lr§.©PFifth ¤rid©WFO B¦ l§xl(Wed o©d̈(THU) r¥̀lEa§ c© r.©.ri P¤iẌ d©WFd .c Fourth day d.L«¤ ©Li¦HR `p̈ r§ WFd is and rM̈a¡ .mi gi«Third re§Hakafa ©irl© l¤̀§¦iron .K cªSw¦§ nE Hoshanot are commemorative the (FRI) not HR LO after one, the the «¦ R¦xFA¦ dday ©Afor d̈n«© l§.©Oct. r.W¥̀ i.©n£ WFd ¦7) imi § FfY i©said l¦o©does zFN «¦HR For your Because of the li nE ©§ `¨vEdmade; Always, only as fifth of mi h Hoshana Rabba, lwFourth i«Day W § CH iLi«¤ r••«Li«¤ Aëx¦©irU Li« l̈«¦U h §C©w¡ rz̈of Hakafot around the Mizbei'ach in the nei On made; after each one, the phrase at the bot Li«¤ kFg .©A©raª©(THU) iW WFY «¦`i¥ w£ .©n«the WFnE li ©l§ Exce of .© r i W « ¦ x § Y © l b l § .© r WFz « ¦ e § ` ¥ c § Y © gi © U « ¦ day • Third Hakafa of HR ma not do hakafot he may hold mi WB̈ ¦ .zFr § r A © x § ` © A § .zFr ẄFn l § l' ¥̀ with Lulav & Etrog in hand.

Each phrase .© r i WFd ¦ Then the day's Hoshanot are said as the Hakafot around the Mizbei'ach in the neit Y¥g« ¦© ¦A Y .W¥̀ o© p r £ e © xF` A § z̈i« gp̈ ¦ mi lb̈ ¦ C § o© r n « © l § .W¥̀ x U © HR LO AD”U ROSH rule of our fixed Calendar, «¦f§Tn¦d© lsi § T¦bottom of each box is said.

Li«¤ kFg .© r i WFY « ¦ Li«¤ w£ r Ff .© r i WFnE « ¦ li S ¦ nE © .K z̈N̈ d ¦ Y § o© r n « © l § .K z̈p̈i k ¦ W § Fir .©.ri r i¥c̈¢ WFd F Mikdash on the days of Sukkot.

Therefore, first iof W .© r i W « ¦ x § Y © l A © `i¥ b l § .© r i WFz « ¦ e § ` U ¥ c § Y © gi © U « ¦ as of ma On Rabba (HR), hakafot The ones said first are bottom each is .d ẍEq dl̈FB ÖlEa§ ©though.

ÄA¦ eU .d n̈Fg i¦hHR mF` dpeople © preceded l§ Mikdash dHoshana ẍ£ rci¦ qare nFr §day ,Eag« ©on A©¥said. f§xthe n« earound ¦§ by aÜÄ aFq § r§ 6.d r« §aE WFd © mc̈`¨M§ Always, mi ¦i«Ql¦ M̈W£ a¦ªFd § l.d rg© A©M7th `«©.©d¦ rA§Kẍi«Hakafa ẄFn l§p§ £̀mi m¤ vä «r¤for eof § that Bi¥ .d n̈box Ẅ§circuit pdays gE x7i¥ n̈Ÿ d¥from §are rW i«mi R¦ W §said d©WU§ § .zFrEW ixi§WFz Y©wi Li« ¤̀ Y l̈©.zFr .©rel' iW ¦¥̀An§§ the Torah the Bima, Shabbat, Torah is taken bo HR .©rWB̈ d©ªlee§at l§only §r.©n.©©.zFr p§ ÖlEa§ OYd© oFc `¨© Except `p̈ WFd © days is and followed Firs Fi .zFr b§`i r¤§§ §.zFr wn̈Fg tFC §cb̈ ©¦WFd on the of Sukkot.

Therefore, first make one the shul neither the first of Rosh Hashana nor the ope .d ẍEq dl̈FB ©§¤.©.©rMr̈rimFx .d i¦h§lpr§ £̀nmi mF` .W¥̀.zFr i¥ k£̀ M©.d¤ §i«§W¡ dN̈© rA§l.d z¦ p`i¥ eg© dl̈£ rY§§Y¦ ¦Ÿdinn̈n¤̀§M§`¦Y o© «©Y l.©¦Mr§M̈W£ rW R©¦i¥i¥pW d©ieU§ §¦c¤ .©d rKẍ.©Ö© i«rx«ÄAx«¤i¦l¤ieY U Y ©i¥ Li« l̈z̈ .©d©rle§§z̈ iW WFd ¦gi we can suggest that our Hoshanot combine fall so labeled, and should be easy to find.

Y © ofli gi U bo made; after each one, the phrase at the zFI Rgi ¦©©l'lHR §S¦U Y««¥̀¦©¦nE .© r i« Q d © l § mi `i ¦ ¦ p i WFz « ¦ § wi © cb̈ ¦ n § l o`Ÿ v z¤ a « ¤ g p ¤ .Li« l db̈Ex£ d d © .x n § C̈ ª r © b Fd .zFrEW r ¤ i¥ w tFC § .zFr © A § Ħ q« g ¤ ml̈Fr ¦ x« § n © ` ¨ i W « ¦ x Y l © b l § WFz « ¦ e U ¥ c § © U « ¦ .d n̈ C̈ l¤ a d© «¤ l cFd .d n̈ w § x ¦ e § m¤ l «¤ v e § zEn C § .d n̈ x § ẅ e § First day (MON) • First Hakafa of HR Kl̈ a the Aron to the Bima, the Aron remains ope o¥ A o© r n « © l § .W¥̀ a d« © l © A § w x§ © f P ¦ d © o z̈i¥̀ o© r n « © l § we can suggest that our Hoshanot combine fall cï g« © zFR ¥ .© r i«¦ p n § d N n ¦ mi¦ p p̈£ r .© i«¦ p d̈ l § mi xi ¦ r ¦ U § Day CH (Sun Oct.4) First CH (Sep. 21) First day (MON) • First Hakafa of HR «.©r¦ cb̈ WFd l § first day of Sukkot (nor Simchat Torah) can with Lulav & Etrog in hand.

Each phrase i¥ kFg .zFr W § d © l § mi w£ ¦ r Ÿ f .zFr W § r § Y © W § n ¦ m z̈Ÿ c i g ¦ e § `riFr oFx£ g A © z W« ¤ l ¤ R § x¥ r v ¦ ,r W © t § d ª M § oFx ` ¨ i ¥̀ l § R ¦ Ÿ r« § WFd © M § eve £̀mi mF` F aHoshana Korban-like practice prayer, o`Ÿ z¤ axd§W¡ «¤© ẅEa£ gp¤li«¦NepAg©n¤̀§ .Li« l¤An§¦br̈qil§o¤mi¦ d©A`Ed .xpd̈n̈`el§z̈ lf§rmi na§©§ U C̈h i¦©¦WFd ¦ Ann§§§ On 7with hakafot are as c¤a«¤fi¥ r©§ lzFR i§cE W «¦ .W¥̀ `i¥ «d¦oi¥ Y U «¦ Hen o©ẅEa rv.©.©n«Mg« x¤.U§ bdb̈Ex£ «¤qki.©§pMrWFz Kl̈ n«d©xi lz̈ Kl̈c bottom of§ each said. cï N¤̀§w£ p̈£ ¦§g̈mi eL§cb̈ d.©kFg n«§mi W.©§ Brd¤̀©i¥ l§r§ `i ¦.©p.W¥̀ W Yei«¦©§dïEx§ §§v§Yc© n¦§¦U mYrc©§.d z̈Ÿ ir§¦gi g¦cb̈ d©§ lY§Li« mi ¦ n«mi ¦©©irWFz §r¦§ ¤̀l© n¥w¡ §o© These 4`in are said responsively, n̈Fw ©Rabba «z̈i e§box fis(HR), .d § pHallel zFn d¥ A© § MFriday.

Wl©§ n¦ § pase§ mr¦ woi o©rF a§.d Korban-like practice with prayer, Hen x§§«Ymi fd©li §gi ©a¦ i`.©WFY d.zFr ©i«¥§Qr§Q¦¦ dxFA¦ o© ©d.©U§ l¦d̈i«¤ §¦d̈i«¤ ëÄi§§ WFz v¥ ¦ §Li« rA.©e§lEt r¥W Pi«¤ Adc©¦g̈mi fall on Wednesday, or FO d©¦z̈ `¦¨ open. `p̈ ©(T'hilim is preceded and followed Kl̈ cB̈ o© rra nen ««©© information... lSunday, §§ xeach KKŸzlines xx¦¦ei¦ AA§pasuk o© rrthe nn ««n̈©©inllc¦ §§by .K ŸŸr§ n£̀ ¦WFd o© rrlthe nn««the ©116:17) ra¡ «r¦©rP¤iER xFw rrqiŸi«f.©Ar.©nK¦rr¦¥¦r.zFr U Y nwi .©Y.zFrEW§ U nE ©¦§¦e§¦inn§ § ever For your Because of SW ¦loFc nE ©U expressed the wee i¥ cFi .zFr W § mi h n § C̈ mi xi r ¦ § c © U « d ẅEa cE d ẅEa£ g k n © oi¥ dïEx§ f .d a § h made; after one, phrase at Kl̈ cB̈ § o© l z̈i § o© .K n£̀ ¦ o© © l § i« © l § mi `i ¦ p « ¦ e wi Y ¦ n § © cb̈ ¦ zFri x ¦ i § g ¦ o© r n « © l § .W¥̀ zFpEz§ P d © zFx A § C ¦ o© r n « K day (TUE) Hakafa of HR .©dSecond rao©ẄEa WFY «¦ eni¥©¦rMY ¤̀ .zFr Alb̈ §iCFW Y Li« ¥r¦.W¥̀ §i«¦ppd̈«r¤.©.zFrEW§ i«AU ¦©nEg U §xi ©r¦ÄixU mmi ¦U§e§mp̈£ g© §rz̈ŸNxiic¦WFd W reveryone n©o©rl§ First mEg xic̈Fd ,Ÿ'd g«o©W§ §©rN©m­¥ WW§ a¤C̈our dc̈£̀ ¦.K´¤f(T'hilim w§Calendar, Ÿ WFd ©¤†WEC M¦«§§ .W¥̀oi.zFrEn his on day g« ©cFi ¥Li« i«¦pn§.©ddrLi © c̈i Ni«§ x£ n ¦g¦U mi¦ prp̈£ rn lr§Fh mi ¦nE § wee 116:17) the Hallel § xF` .K gxFw .KN̈ rªl¤̀§i.©nWFY z¤ .K .` ¦ ipni §zFR K«•¦¦¤g§ Ä2nd mi lEt §vxFM mi aẅ ¦ «.K §©ROSH Öin pplace, i¥vpasuk r£.Kof z© rÄiineach ho©Hakafa ¦ zFN §§t§fare (MON) First of Hence, there are possible days .Ka r£cï Aoi §c̈£ §©© .KN̈ o© «¦©rrLi« xLi«¤ HR LO AD”U rule «§¦iªra¦§gcb̈ pos Li«¤ «¦.©§ri©d̈ri©ll§i«¦§xgp̈ ««©©expressed ll§Hoshana nn ««©box l¦four z̈z̈ nn ««.d ©is lg© §§ n̈taken ŸŸ xxi¥§p§of ©©Rr« zzthe ¦¦ ee§§ gl Kl̈ .©.ri :` ¨.K wday ¤̀in.d a•dl̈« E(HR), d®c̈FY a g© A``HR `ÎL ¦.©z̈i« l§p¦ dn©W §mi¦ W r.W¥̀ ¤«h .zFr On .d bottom of each said.

Yri« ¦ ¦inl§§ Except AA¦¦ g̈mi U ©©h cï g« ©§W§zFR ¥.K § dd.zFr ©mi N§ x£ n ¦g¦h p̈£ .©WFY i«¦np§¥pd̈«vr¤§ l§Fh mi ¦ Ur§Ẅ ¦ÄxU §§ poss dLi«¤ MY §WFY gUFd c̈i g§ iez̈ z¤ .K .`p̈ o©rnn § x§ c̈Fd o©Rabba rm­¥ © W§ l§Sukkot § a .K C̈ can o©rr7fixed © g© lhakafot .K t§§ `ÎL .W¥̀.zFrEn ÄẄEa eil̈r̈ Ÿ§.©¦.©`r¨lroi cc̈£ §iixï «ao¦©UFd q¤ k«¤ o©¨§ArpA§x§Y n«ir©¦.©.©rLi« l§ªAzLi« o©W p§.©.dl̈FB r£nEg eo¤ ©xi .K.Kc for Shabbat, ais Torah from o©är of HR ri« §linE U nE ni n ¦ § « ¦ Li « ¤ FW i « ¦ Li«¤ § week on which begin.

Each zFrEW§ .© r i « ¦ Li« ¤̀ xFw § .© r i« A ¦ U © ¤̀ r i« A ¦ nE © :` x§ « ¨ w ¤̀ 'd E d®c̈FY a ´ ¤ f g© A § f ¤† l § « dp̈Ez§ p .i g« ¤ z hE © x « n § .K ` § c«¤ ¤ nFl A © W § a d̈ l § .zFr e § W © r ¤ xFM § .zFr Ẅ xi a ¦ C § .op̈ x x ¤ Ÿ B « .d ẍi g ¦ A d © zi¥ .dÏ z ¦ a « ¤̀ neither the first day of Rosh Hashana nor the .d n̈Ï q ª n § d © l¥ a z ¥ l § .d n̈ w § W ¦ e § mi n ¦ ẍ M § .d n̈ẅ e § and S ¦ nE © .W¥̀ i¥ k£̀ l § n © M § dN̈© r z¦ § p e § mFx Ö© l dl̈£ Ÿ d o© r n « © l § Kl̈ cB̈ § o© r n « © l § K z̈i x ¦ A § o© r n « © l § .K Ÿ n£̀ ¦ o© r n « © l § o©.K rc̈ .` .© r i W « ¦ FY ¦ .K äEh o© r n « © l § .K C̈ q § g © o© r n « © l § .K ẍ k¦ § f o© r n « © l § .K c̈Er e ¦ YlLi«¤ ©hminEg gi ©xi U « ¦ made; after each one, the phrase at the zEa W § ai W ¦ z̈ e § aEW Ÿ ,aŸ w r £ i © i h ¥ a § W ¦ zEa W § Ÿ r« § WFd © M § zFxEt q § .zFrEW Y § o zFp ¥ .zFr n̈ W¦ § p Li« R ¦ n ¦ l' ¥̀ ¦ r ¦ U § .K Ä .`p̈ r § WFd © ,Epi« dŸl'¡ ¥ ` L§ p r © n © l § ,`p̈ r § WFd © "To You I will sacrifice a Thanksgiving .© r i WFY « ¦ Li« ¤̀ xFw § .© r i« A ¦ U § Y © Li« ¤̀ n ¥ v § .© r i« A ¦ U § nE © x § dp̈Ez§ p .i g« ¦ l ¤ z hE © x « n § .K z̈ ` ¨ x § i ¦ z c«¤ ¤ nFl .dl̈FB A © .K äEh o© r n « © l § .K C̈ q § g © o© r n « © l § .K ẍ k¦ § f o© r n « © l § .K c̈Er e ¦ the Aron to the Bima, the Aron remains .W¥̀ i n ¥ X § n Ÿ a« § d © ` ¨ x W£̀ ¤ z¦ i« A © zEci c§ ¦ i o© r n « © l § .K and possibility produces slightly different order Li«¤ nEg First Day CH (Sun .` First day (MON) •adÏ First Hakafa of HR .©.mi rn«© Li«¤ ilv§W «M¦¦OnEg FY ¦dn©¦l§ x§ ma day of Sukkot (nor Simchat Torah) can Li«¤ ni n¦ ¤̀Y.zFrEW §ẍ£ .©ŸqNr¤̀ixUFd «¦d¤© Y Li x£ «xFO ¤Mg§¦ a§FW .©rlx«¤ain̈d©WFY «e¦Fq .zFr Ẅnx§ § first z© i Ec R § .d r dϦ p r £ .Kl̈ q ¦ z¤ n © zFxEt q § § o zFp ¥ .zFr W¦ § p Li« R ¦ £̀mi mF` lEa§ f .d ẍ¥ i e .dÏ d © .rp̈ § ª mi gi ¦ U ¦ .d n̈§ I w © l § W§ ¦ p .d n̈ O© § q l § fŸ r zFx h § n ¦ "To You Io©Oct.4) will sacrifice awill Thanksgiving .Kc .© r i WFd ¦ c¤ a «¤ f o© r n « © l § .W¥̀ i¥ x ¤̀ A § o¤ b q «¤ Kl̈ `Ed § o© r o© r n « © l § .K c̈Fd r n « © l § .K z̈ C̈ o© r n « © l § .K Ÿ x § ` © t § z ¦ e § .K bottom of each box is said. .K c̈EO l ¦ o© r n « © l § .K c̈Fa M § o© r « n © l § .K c̈Eg¦ i o© r n « © l § cb̈ ¦ Offering, and in G-d's name I call."

A§««¦¦W §¦¦A©§nE .zFrEW§ l¥r.©ŸqFR n¦ ¦x£ ©zFn n̈ W ni¦ Y§.W¥̀ r.g© iUFd «W ¤A§g¦ ac© «¦Fq.zFr Fr eW ©UFY .©.©.dl̈FB riLi« v«¦ .zFri «¤pdr̈ ni ¦rlnM̈ z© iEc ẍ£ dϦ pL§ r£ pw§iLi .Kl̈ §nFW q¦ zEc¥ z¤ .mi n©§W lines are said .K c̈EO l¦WFd ri§Sunday, n«© and l4§kFg .K¥̀inc̈Fa M§ L§ o©§name rpn¦n«r © l§n©xresponsively, .K c̈Eg¦ ir o©r« n«© l§is M§ g©wl̈.zFrEW§ and arrangement of Hoshanot.

This sheet o©Li«¤ rRn«§ni ©t¥l§xi.d Ẅ D.©r§ ©p«¤airWFY n«©Li«¤ l§M©¦nEg .K .K.` c̈ fall on a¦o©r .`p̈ r§ These ©o©o©rv£ ,`p̈ § Friday.

WFd ©rr§rn̈WFd ii«z̈ W nam «¦ ln§©FY ¦x§ mad lnC̈§§¦ ©U«¦xl' ¥̀open. ,zFrEW § §Ao©§,zF ¥lz̈Ek §will Offering, I§nFW call."

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WFd o©.`p̈ o©o©rrn̈this ©¥nxf̈ §l£̀§ HaShana .KM§ ẍz̈mi C̈rxRpis§¦n«ẅr o©1176 «n ©«©.d .K §o©`o© ©r©rEach t§n«©mi z©l¦§le§g§¦as: o©.Kr c̈EO ¦ ©when o© §Rosh .Kn«l o© ©©can lr§rn c̈Eg¦ of -.KG̈ the ÄAlways, Ÿpr̈r̈ionly clb¦mi §mi xï o©©AWi p.L«¤ r£of en© WW said HR Her namely, is©n o© rrr.Knnn «««©©©Gimatriya lll§§§ r .K z̈ẅ c©cn§«§©vv¦¦l,Ep« ««©©c̈Fa .K ¥̀ o© n « U § a§W nE i¦W «cb̈ ¦©h on .zFrEW g ¦ Ÿ .zFr WŸl Ẅ zFrEW§ i¦ n§ week .`p̈ .dÏ aFh .Li« l ¤ kEn ¦ Y § .`p̈ r § WFd © mi¦ b£̀ FW n § A ¦ o© r« o© .K z̈ẅ o© r n l § .K ẍ ¥̀ R § o© r n « © .KG̈ r ª o© r n « l § .g© v «¤ p L§ p i ni ¦ ¦ zFn r§ ¦ p .`p̈ r § WFd ,Epi« dŸl'¡ ¥ ` L§ p r © l § ,`p̈ r § WFd © i¥pa§ `©Always, xï§ e§Shabbat, Fcï sp̈.zFrEW ra.op̈£̀ n«© lTorah § as b ¦dfrom `§ ¨of poFk w¦ HR o©rn is taken .`P̈ Fd ëll§§ eN§¦i¦U©pl£̀§ Except only said Hakafa Kl̈ cB̈ o©o©rr x§ ¦po© A§rdŸl'¡ rn«` «l©n̈« §ẍnFx o© rr «n«©WFd Fourth day (THU) •¥` Hakafa wixi z.W¥̀ §W g¦dl̈Fc§ Ÿ.L«¤ .zFr minEg ¦C©¦r¦vÄxU § possibility hpof .K .`p̈ rrll§§§§§ .`p̈ WFd ©©o©rn̈i p.K rrl©©L§ ©§©r©f.Kdifferent l©l©§§ln§o©WFd rr.K§§§of WFd ©ẌẌ§© nHR IivEc l© ¦n¥«r¤rfor Ẅ qo© ªxc¤ ©lw«¦i«fifth dxÄi©ep̈ ¤lzEci Y lY§aE n̈`¨ Here .d ln«nWFd ¦«©l©§©AA¦l§l§,Epi« rKW Yno© .d ¥o©n dÏ .d Hos .KäEh c̈Fq §,Ep« g̈¥dïEl ro©lxL§ ©n § dr̈i .K z̈Ek ©§¦.KW o© ©c©n̈ .K n§«©produces .K©l© C̈.K qz̈i §dŸl'¡ g©v¦ «g§slightly ©Third §L§ k¦ c̈Er o©r ,Epi« pn ©Ÿ§§«r¦,`p̈ ln£̀ §n¦«l©§ znl,`p̈ .W¥̀z© Xe§ § n.m¥ ¦ci¦ld̈Ÿ a«§ .d d©z© `n̈¨Ml§Ẅ§ W£̀ ¤E g¤gE z¦ Ar£©Wi c§ ¦ ia§n̈oW o©d¥¥rẄ n«© WŸl l§ mc̈Ẅ an£ order The o© r n « © .mi x d̈ Li«¤ © r n « l z̈ ª w § Li«¤ § .m ẍ a § ` © q« ,aŸ § z n¡ ¤ ` Y ¦ HR .`p̈ WFd ¥ xFC § p ,`p̈ WFd m¤ B p © x e § ÜÄ .d § .zFr Ẅ .L«¤ n W § A ¦ o© r o© r n « © .mi A ¦ x © d̈ Li«¤ n£ g x © o© r n « l .K z̈ c ª w § Always, fifth Hakafa Hos Aron to the o©rthis n«©W l§ vc«¤Ÿ«point al̈ g̈q«Esaid lRabba, hw«as §e§ r£xxmi©Aron o© r.d nR«©¦n̈Hakafot .W¥̀ Here and on the next page o© nn««©©arrangement ll§§ le¦§ .K.Kdl̈FB c̈Fd n«Ö©nc̈Fa lg© §©l§ Mof .K o© n«©n«©n̈Fg l§l§ This .KŸi¦rªipxsheet §£̀are `o© ©o©rtr§ mF` ¦«©the e§§l§is the The d̈li ẍvlª¦.d a§nM§§Hoshana `only ©n̈dd̈©l§Bima, g¤vwgE §Üi¦ page zDthe n¡ ¤nM̈ `Premains ol§Yd¥o© YaE ¦§ n«© hlof At W.©.©.dl̈FB WŸl HaM rof i«W A«¦¦HR UFY §Ẅ © and m¤ r.W¥̀ ci¦ Ẅ§c¤ poFI © ,aŸ xnext ¥.mi mäc̈W `¨ Alwa ARabba, ©nE .d ẍEq dẍz̈z̈N̈ ẍC̈¥̀rpRħdn¦«r w¤rAlways, « C̈en«§© l.m .z¤ pBon «¤Ithe ¦d¥ .z wllÜÄ z© ¦§n̈of §HR o©rrc̈EO z̈ẅ §lat v§¦ o©.d o©r.K rtop «©of .K o©lr§§.d rn .KG̈ n«z ©n lW o©r .K o© rx«¤n«`©c¨the M§§ W o© ©with .K c̈Eg¦ Hoshanot. only said as fifth Hakafa HR *day 5 on g© wl̈ o© § .W¥̀ dr̈ § Ẅ c© r © r peo .`p̈ r § WFd © ,Ep« ¥̀ xFA § L§ © © l § ,`p̈ r § WFd © .K Y o© r n « © l § .K z̈p̈i k ¦ § r i ¦ hana continue this point a machzor.) .d n̈ l¤ a d© «¤ l cFd .d n̈ w § x ¦ e § m¤ «¤ v e § zEn C § .d x § ẅ e § Li« R ¦ n ¦ HaM ,u d̈ l k̈ A § L n ¦ xi C ¦ ` © d n̈ Epi« p ¥ Ÿ c £̀ 'd Hoshanot for the other two days of Chol open.

These 4rthe are said .Ksaid z̈N̈ d¦ after Yo©§k¦ rare n§ «© neach .Ksaid z̈p̈i kitª¦ wW `l`¨§¨ x§ Then dẍf̈£ rFifth l¥ Nand nBlines «©cFd lonly § .d §responsively, eeyour §ÜÄ ozEn xẍ¤ŸB« .d A©place © §n̈c̈¢ .K o©arr.mi lglday's §§A¦ p¤x.K § and gv¦ ©§lHoshanot o© rn£ n«gdb̈Ex£ ©other fo© o© «l©lz̈§l§.K e§¦l§C̈§ - Hakafa are done rest is YaE vDay «rcFa ¤«year, § CH ci¦ Ẅ§ E8) gE ©ä£ «©ez¦ §at dof ¥gnr̈ mc̈`¨ peo This the HR aE (Thur The following is day's (Shabbat after .d C̈.L d© «¤o© l§ B(Sep .d n̈päTorah w§said xdS̈ ¦4th e4th §qxd¦xxm¤ vpxHakafa §and C.mi §n̈Y©cdof x-Tthe made for .miLi«¤ Mmm¦nEg nc̈c̈©HR o©rc̈Fq n«Fourth ©M§ l§ the d̈C̈.Li« n«©z̈Ek l§rn̈Rabba Ẍ cn o`Ÿ väEh z¤ W¡ «¤nn««©©5779 e©§.K ¤Li«¤ r̈the dr.K ©§ years .x l©like § .Kz̈dc̈Er §as ln Y¥Än̈n̈Fw ¤R§l¦ea§e§Shabbat, M.W¥̀ z© phas i.W¥̀ kn̈26) ¦Oct. W §athe .d sEv W fa of .K o© g̈qẌ pis o© r•lx§Hoshana nL©«Third © .K l§§ dẍafter nW£̀ o© rz̈ «©HR Except taken `¥ Pw©Sixth §This o©m¤ rfor n««r¤©l¤ gpits xi e§x«¤Hakafa W¥̀ zafter §l¦§aE n©W wit day (THU) Hakafa of n¦ CH m¤ vDay ci¦ .d n̈oFx£ Ẅ§ E¦on gE ©own), « dep`¥l§©lisSiddur.

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It is said back at one's seat in shul. .K z̈N̈ d ¦ Y § o© r n « © l § .K z̈p̈i k ¦ W § .d n̈Fw e § x ` © Ÿ z « e § ei¦ f .d n̈ c¦ § p zFn d ¥ A© § M l W © n¦ p .dÏ the Aron to the Bima, the Aron remains .zFI R ¦ l § Y d ẅEa cE § d ẅEa£ g . d̈i«¤ qi r ¦ k § n © oi¥ A dïEx§ f .d g̈ a § h ¦ o© r n « © l § .K z̈ẅ c § v ¦ o© r n « © l § .K ẍ ¥̀ R § o© r n « © l § .KG̈ r ª o© r n « © l § a ` © e § xFA¦ B .© r i WFd « ¦ l § oi¥̀ L Y § l § A ¦ .© r i WFO « ¦ d © oFc isSec p i¥ p a § ` © Ec xï § e § Fcï sp̈ o© r n « © l § .W¥̀ Ä dl̈Fc§ b d `§ ¨ p w ¦ Se dof ¥plaE §W m c̈ ` ¨ z¦ i « f © .d .d n̈ C̈ l¤ a d© «¤ l cFd .d n̈ w § x e § m¤ l «¤ v e § zEn C .d n̈ x § ẅ e § HR ter the .d ẍEq e § dl̈FB .d Ö g© © M d ẍ Ä .d n̈Fg i¦ p £̀ mF` 7th Hakafot of Hoshana Rabba.

It is said back at one's seat in shul. wi C© ¦ v mi aẅ ¦ i § .d Ö W§ © p i¥ v r £ z© r i h ¦ .d n̈ c̈£̀ i¥ p R § WEC g ¦ .KEpi« c̈Fq o©r`n«© &l'd §,Ep« .KlW g̈¤̀v¦ § pasuk pmiino©aŸ rL§ n«©of l§§ r .K z̈Ek lt§ §has n©l¦ r o© rY§ n«©p«same lP©§ g© z§ d¦ We Unrelated: First Kohelet the with Lulav Etrog hand.

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'd o© l § .K c̈Fd o© r n « © l § .K z̈ C̈ o© r n « © l .K Ÿ x § ` © t Then the day's Hoshanot are said as .m d̈ ẍ a § ` © l § c¤ q« g ¤ ,aŸ w r £ i © l § z n¡ ¤ ` o Y ¥ Y ¦ ,u x« ¤ ` ¨ d̈ l k̈ A § L n § W ¦ xi C ¦ ` © d n̈ Epi« p ¥ Ÿ c £̀ 'd sFp d t ¥ i § .oFp ä N § d © aFh .c e ¦ c̈ dp̈ g̈ .L«¤ Y x § ` © t § Y ¦ d n̈ nFw § .K ä .m¦ i« n̈ Ẍ d © l© r L cFd § dp̈ Y § x W£̀ ¤ .i ri ¦ WFd ¦ l § `p̈ d¥ p R § .i r ¦ W § R ¦ l© r xFa£ r .i r ¦ W x ¦ l o x« ¤ lEa§ f« cFa .dr¦ pW ¤̀MM«¤I§§ ẍ¥ .dÏr.z xFO xr§PMdẍẍR©W .rp̈o¥ ª¦TTW di§©r i«A©¦zFx U§ nE ©h§M§n¦ llWi Li«¤ ni n§¦ that .©rtare iYxf̈ «¦¦d©i«Bsaid x£ «¤A iWFY «©6Y¦h Li«¤ xM § § Alwa YY¥¥ gï ««¤.i¤.z¤ .d ä£ dd¦©x©``©©.i W c̈¢ ddg©© n© mThe ones first days are r« .`p̈ §ä£ WFd o¥ ,mi xi a£ Öpeople r¦¦g© L«P¥`Ed xd©§§ẅ§ ,mi lEv rEa ¦K¤.©`p̈c§rdp̈ § 'd Ÿ¤W£̀ r« §l.©§ WFd WFd ©nEg .m¦ Ẍ d©Lion l© Laround cFd §dN̈ dp̈ §the xŸ ¤Lthe W c« vªiinz© §WFd d©pppxii«kk¤̀d¦¦©oFI v¦ aFh wl§§ di©Ar¦¦ sEv ¦©«¦ ,mi .mi äOa£ .L cFa z© W .d sEv Wh¦¦M¦v¦¦§oFc c̈¢ lYw¥ ¦§¤Ÿw.L w¤ AW §e§§§§.`p̈ Wf§.©z© Y.mi §.mi .Kc viL¦Unrelated: eẅ§ zidY©§ x«,mi ¤mFI© ¤̀and § First ¦UFd en̈§§ x«Ẍ d¤lEv ẍEa§ Br§g§M̈ofdthe ©LFW emi §Kohelet ªBn dYh YWFd gi ©¦ n̈U «¦vM§§ pasuk has same a ` © e xFA¦ B .© r « ¦ l oi¥̀ L Y § r i WFO d © ` ¨ r § WFd © is preceded followed by r i W « ¦ FY ¦ make one circuit shul r § WFd © o¥ M xi ¦ r n © m Ö r x i xf̈ ¦ B § A mi rEa ¦ § r« § © M § r« WFd © c£̀ 'd d¤ i d § A ,u ` ¨ d̈ l l© r l «¤ l § 'd dï d̈ e § .K äEh o© r n « © l § .K C̈ q § g © o© r n « © l § .K ẍ k¦ § o© r n « © l § .K c̈Er e ¦ .m¦ i« n̈ d © l© r cFd § § x W£̀ .w c«¤ ¤ S d © z© p i l ¦ .i t ¦ Ÿ i « z© l i« l ¦ M § .u x« ¤ ` ¨ d̈ l M̈ UFU n § mi g .K c̈ o x«¤ ¤ w m nFx ¥ .i r ¦ e § W © `p̈ l¥ A w © .i ri ¦ WFn ¦ wi C© ¦ v xEv sFp dday .oFp äpN§only aFh .c dp̈ g̈ẍ .L«¤ YW xof `HR ©RR¦t¦T§ lHR .dnEg n̈nFw § x§ l§ Unrelated: pasuk Kohelet has the Li«¤ so labeled, and First should be of easy to find.

First •.i.d First of .©rsame iW «¦ FY ¦ .zFI ©© lri M§ (MON) z© W dW `e©¦xec̈§Hakafa c̈¢ This the Hakafa .zFI l§§Yd¦©Y Yz¤ .i ¦Yi¥WFO W ¦ .L x¦ §t¥cFa Y«d©¤©i§o©year, cFr l.©ird©ka©¦c̈Fa l§WFd ri ¦i§ä£ ¦l4th §n ©sEv d¥ Nc̈Eg¦ M,r ©© .mi .i ri ¦ ˧WFd WFn gimatriya as zyxwvtrqpnlkihgfedcba` o©r.L. Unrelated: Firstin pasuk of Kohelet has the same o¥A .Kc mi cb̈ ¦ n § .© r « ¦ l ¥̀ d̈ i « ¦ i ¦ i zFN ¦ C .ri « ¦ l § with Lulav & Etrog hand.

Each phrase r«deer©WFd ©n̈same M § .`p̈ r § WFd © o¥ M W« © i ¦ e © p I ¤ v ª n § D g̈Fb l § ,r WF« © I e © z x ¤ xFW « ¤ n § dP̈ M © Ÿ r« § WFd © M § .c g̈¤̀ Fn WE § c g̈¤̀ 'd .K c̈EO l r n « © l § .K M § o© r « n © l § .K i o© r n « © l § N § U © l § z© I l© ¦ r .m¥ l Ẅ z© M q ª .op̈£̀ W © d ep̈ ¤ .L«¤ Y a § W ¦ l § oFk n̈ d k̈l̈ n § O © d © 'd L l § ,u x« ¤ ` ¨ äE m¦ i« n © Ẍ© A lŸ k i M ¦ cFd d © e § .g© v «¤ p L§ p i ni ¦ A ¦ zFn r§ ¦ p On Hoshana Rabba (HR), 7 hakafot are .K c̈ zyxwvtrqpnlkihgfedcba` gimatriya as Unrelated: First pasuk of Kohelet has the same .i ri ¦ WFz ¦ e § r © i« tFY ¦ .i ri ¦ WFn ¦ i C © W © .i r ¦ W¦ § i c«¤ d© o©rz©n«©pil§l¦ .iKtz̈i ¦ Ÿi« .`p̈ z©li«r§l¦o©WFd Mr§© n«©.u ¨.Kd̈MŸ,r l¦ M̈.zFI ¦ n̈M§ v§ Kl̈.wcB̈ imi W «¦ gFY ©x§x§UFU Ëo©d©RriL¦L¦xSel¦§n©loFc nis§ preceded Dg̈Fb l§ information... ,rand WF« © .g© Ifollowed «¤¦ A¦ byzFn n§Because M©© Ÿofr« § WFd © M§ mr¦ Ha r«micba` WFd ©same zyxwvtrqpnlkihgfedcba` gimatriya as ©©lz¤ §¤ppS`p̈ xLi«¤ §Y.i§.©x«rl¤§rBB¦`o¥ «ld©§§¥nY ve©zyxwvtrqpnlkihgfedcba` «¤pzL§xp¤ixFW ni r§ ¦r§ pWFd oF£.L«¤ rkFg `r.©mEx ÜilB§WFY .irri ¦ LLiWFd WFd §ŸŸo©roi¥̀ g© v© «¤lpẍEa§ `«« ffli n§© `¨pI¤ vªmade; io© cï fŸfŸ¦pAvrr§¦l§lw£ ,d m«§m¦ .©Pirr¦¦R¦n£̀ wo©ra© n e¦¦§.z¤ «¦ª§§oFI L§©wlep̈ Ai¦W¦ ilr «¦¥¦nF©W« xi¦n̈same r¦N§ U §© l§ .K `p̈dP̈ For your the Li«¤ Ff WFnE nE .L«¤ n§ ixFA¦ mEx cï ,d ẍEa§ r§©WFO ©dŸl¡ F.mi gimatriya as c̈Fq g̈ v¦ § r n « .K z̈Ek o© r n « © l dcba` after each one, the phrase at the he W c« ¤Ÿal© w¦« r`ii© n§ plr«¤n«I©Ẅ vª «n¦ŸŸ§.©z© d©.K .z x § i ¦ z© h ¦ ä W § .W`Ÿ x l § lŸ k l § ` V© ¥ p z § O ¦ d © e § o©Arn «© .d U z© I .m¥ M q .op̈£̀ W © d ¤ .L«¤ Y a § W l § oFk n̈ Hak r« WFd © M § .`p̈ r § WFd © o¥ M ,m¤ k Y § ` ¦ i z`¥ ¦ v Ed e § aEwp̈ ,m¤ k z § ¤̀ i z`¥ ¦ v Fd e § x n£̀ © n © Ÿ r« § WFd © M § :xŸ n `¥ l aEzM̈ L z § ẍFz aE § 'd o© r n « © l § .K c̈Fd o© r n « © l § .K z̈ C̈ o© r n « © l § .K Ÿ x § ` © t § z ¦ e § .i ri ¦ WFd ¦ l § `p̈ d¥ p R § .i r ¦ W § R ¦ l© r xFa£ r .i r ¦ W § x ¦ o©rm .W¥̀ o©m pn of the Fifth day (FRI) • not said on HR LO AD”U ROSH rule of our fixed Calendar, Fourth Day CH (Wed Oct. 7) .© r i WFO « ¦ d © l ¥̀ d̈ .© r i WFd « ¦ i § i l ¦ e § i zFN ¦ C © .ri WFd « ¦ l § Always, only said as fifth Hakafa of HR ri« A ¦ U § nE © n§ ¦¤R.z¤ iW mEx Ÿ L cï § fŸ r Ÿ ,d ẍEa§ B m r ¦ r © F x§ « f L l § M̈¥n«©.L«¤ i«cFa ¦z̈ẅ §are l § lEa§ i .© r i« A ¦ U Y © Li« ¤̀ l̈ h § .© r i .`p̈ r § WFd © o¥ M ,m¤ k Y § ` ¦ i z`¥ ¦ v Ed e § aEwp̈ ,m¤ k z § ¤̀ i z`¥ ¦ v Fd e § x n£̀ © n © Ÿ r« § WFd © M § r«edcba` WFd © M§ Hakafot On Hoshana Rabba (HR), 7 hakafot are A bottom of each box is said. o©llFourth rW c § v ¦ o© r n « © l § .K ẍ ¥̀ R § o© r n « © l § .KG̈ r ª o© r n « © l § c«¤lŸ§.©w.L «pri.K p «¤ I v ª n § d © oFI v ¦ .z © x w § i ¦ z© P R ¦ .mi h ¦ ä W § Y « M § z© p i k ¦ W § .d ä£ d ` © sEv ẍ .mi W ¦ c̈¢ T d © o©no rn«© (should joyous.

Except for Shabbat, ad̈Rosh Torah is taken from Always, only said as fifth Hakafa of HR day (THU) •be) Third Hakafa ofc̈Er HRe¦ c£̀ 'd d¤ i d § i ¦ `Ed d © mFI© A ,u x« ¤ ` ¨ l M̈ l© r K¤ l n «¤ l § 'd dï d̈ e § .K äEh o© r n « © l § .K C̈ q § g © o© r n « © l § .K ẍ k¦ § f o© r n « © l § .K in the neither the first day of Hashana nor the o x«¤ ¤ w m nFx ¥ .i r ¦ e § W © `p̈ l¥ A w © .i ri ¦ WFn ¦ wi C© ¦ v xEv Li«¤ kFg .© r i WFY « ¦ Li«¤ w£ r Ff .© r i WFnE « ¦ li S ¦ nE © .W¥̀ i not OU ISRAEL CENTER 85 Li«¤ xM§§ «l¦§ x.L§ Y©cFa A¦©axª©z© WFz «§¦ `©WFd e§ n«© l§`ẍẄFn c.K §,Yl©§g« r« WFd ©©nEg after the phrase the Ami parent does .`p̈ o¥UMM¥ .mi ¥ẌRgi siTTthe dFirst dvvä«är¤̀«¤r¤day ẍ£ nFr g« A©¥the n«¦e§¦§Hakafa i¥ÜÄ aÜÄ aFq Ÿnd©¥d¥r« §§aE WFd WB̈ rlLi«¤ x.©g§r`©ä£ m¤ e§of ci¦ Bi¥ .d Ẅ§one, p,¡,Eg« xn .d n̈at §§WFd 'd Epi« l' 'd ¥̀xAron x¨aFq U¦ i.d rof W «.zFr ¤.milMA§for p`i¥ ik¦bW §§ A©n£ .d dr dªn ©U o©.©rrlmourner nY«i¦©¥W d̈W§one's xiA©§r rsEv Tor ¦T©l' §n of HRM the Bima, remains (Sun Oct.4) (MON) HR .`p̈ ©¦©§ o©l.zFr o¥ ,i§©pg«W©£̀©z̈¦mi.©.io©AA¥rc̈¢ ff§n§«-¦lc©WFd ¦lYw¦«n§¥̀©¦§§i si ¦¦first dmade; ©©First ll.cg̈ §§ Aron dDay ẍ£ rrto qqeach nFr §d§¥n̈Ÿn̈box ©©gE AgE f§xf§g̈¤̀ §§§Torah) §r« ©© mmc̈c̈`¨M`¨M§ § c¤a«¤fTor r«erefore, day Sukkot can m¤ eCH § of ci¦ Bi¥ .d Ẅ§ p•` E§First ©¥said. « el xi¥ n̈Ÿ aE .d ẍEq dl̈FB g© ẍKIPPUR ÄA¦ WFd n̈Fg i¦h.zFI .c g̈¤̀ Fn(nor WE cSimchat 'da .K c̈EO le¦l§TIDBITS ©`i l¦§d©1436 c̈Fa § WFz o© r§.ihold ne«ri ©U §.d .K c̈Eg¦ rrmF` .i©o©i«rmi ri §he ©.©YOM i«Mmay ¦M.K WFn ¦ i C © W ¦ W¦ § l¦do M̈W£ .©hakafot rW R¦ i¥n«W §WFz l.d § .K lEa§ itFY .©d r i« Y © Li« ¤̀ l̈ i ¦ er same not -peÖ the o©r /r HA'AZINU SUKKOT SHMINI ATZERET/SIMCHAT TORAH B'REISHIT ©WFd iW «¦ FY ¦ §74 TORAH bottom each is .© r i« Q d © § ¦ U§ ¦ r i « ¦ § wi Y ¦ n § Y © cb̈ .zFr ª r b Fd .zFrEW K x« ¤ r ¤ i¥ w tFC § .zFr e § W © A § .zFI R ¦ l § Y © .d n̈ C̈ l¤ a d© «¤ l cFd .d n̈ w § x ¦ e § m¤ l «¤ v e § zEn C § .d n̈ x § ẅ e § rx¥ ml̈Fr §cFd cFa mW ħ r« z̈N̈,r d¦ YWFp § © Bo©rmn«r©e¦ §l§ rs .Kz̈p̈iLkl¦§ W§gA© z open. are ombine on r« WFd © msame aE c̈`¨M§ .L«¤ ¦«¦ o© iaxrmEx re§A§.K ©cï W« ¤ cB̈ l¤§.d R.c¤ § n̈These W ©FzEk tx§¦ Ad§.d ªWednesday, Ml§§n̈o©n©rwoFx ¨M§lresponsively, §¦orKEx R¦ ŸCFriday.

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fot are hilim 116:17)

n`ÎL «©¤†l§ l«§ at g© Ao©r§fthe

OT • Hoshanot zepryed OT • zepryed amoed OT • zepryed OT • zepryed amoed

OT • zepryed

HOSHANOT •• HOSHANOT HOSHANOT Hoshanot for Chol Chol Hamoed Hamoed •• HOSHANOT Hoshanot for

HOSHANOT •• HOSHANOT

OT • zepryed

HOSHANOT • zepryed HOSHANOT Hoshanot for Chol Hamoed • zepryed

HOSHANOT • zepryed

Hoshanot

SUKKOT

The Hoshana prayers are recited with the Arba Minim in hand (except for on Shabbat). The Ark is opened and a Torah is removed and held at the Bimah.

One may say Hoshanot at home as well.

No Hakafa is made on Shabbat nor is a Torah taken from the Aron and brought to the Bima, as is done Fifth Day CH (Sep 25) for Shabbat during the week. The Aron is opened and we say...

HOSHANOT

Hoshanot for Shabbat

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Each phrase is preceded and followed by `p̈r§ WFd ©

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`P̈ dr̈iWFd ¦ Fdë i¦p £̀

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TORAH TIDBITS / SHABBAT SHUVA/YOM KIPPUR/SUKKOT/SHMINI ATZERET 5781

OU ISRAEL CENTER

75

expressed in the pasuk in Hallel

:`x§ «¨w ¤̀ 'd m­¥ W§aE d®c̈FY g©a´¤f g©A§f`ÎL ¤† l«§ "To You I will sacrifice a Thanksgiving Offering, and in G-d's name I will call."

Gimatriya of this pauk is 1176 - the same as:

.`p̈r§ WFd © ,Epi«dŸl'¡ ¥ ` L§pr© n© l§ ,`p̈r§ WFd ©

oia¦ i¥rcFi § .zFrW§ KÄ milEt ¦ h§ .zFrEW§i .zFrEnW§ oia¦ d̈l§ .zFre§ W© A§ Li«r¤ xFM § .zFrẄ zFxEtq§ .zFrEWY§ ozFp ¥ .zFrn̈W¦ § p Li«R¦ n¦ .zFrEW§i l¥rFR .zFrin¦ W§ n© zEc¥r .zFrn̈W§ n© .zF`Wª Y§ W¤bx«¤ .zFrEWY§ z©ix§ w¦ .zFrẄFp wiC©¦ v .zFrEWz§ l¦ Wig¦ Ÿ .zFrẄ WŸlẄ

The following is said after each day's Hakafa (Shabbat has its own), and after the 7th Hakafot of Hoshana Rabba. It is said back at one's seat in shul.

.`P̈ dr̈iWFd «¦ Fdë i¦p £̀ .`p̈r§ WFd © o¥M ,KÖ©r rW« © i¥ l§ Lz`¥ § vA§ ,KÖr¦ cElA§ mil¦ ¥̀ Ÿr« § WFd © M§ .`p̈r§ WFd © o¥M ,midŸl'¡ ¦ ` rW« © i¥ l§ miWEx ¦ C§ ,midŸl'` ¦ e¥ iFB Ÿr« § WFd © M§ .`p̈r§ WFd © o¥M ,zF`äv§ i¥k £̀ l§ n© mÖr¦ e§ ,zF`äv§ oFn£d Ÿr« § WFd © M§ .`p̈r§ WFd © o¥M ,mici¦ a£ ¦ rn© mc̈ïA§ oEPg© ,micä£ ¦ r zi¥An¦ miM©¦ f Ÿr« § WFd © M§ .`p̈r§ WFd © o¥M ,mixi¦ a£ ¦ rn© mÖr¦ Lx§ ẅ§i ,mixf̈¦ B§ lEvA§ mirEa ¦ h§ Ÿr« § WFd © M§ .`p̈r§ WFd © o¥M ,rW« © Ëi¦ e© z¤pI¤ vª n§ Dg̈Fbl§ ,rWF« © Ie© zx¤xFW «¤ n§ dP̈M© Ÿr« § WFd © M§ .`p̈r§ WFd © o¥M ,m¤kY§ `¦ iz`¥ ¦ vEde§ aEwp̈ ,m¤kz§ ¤̀ iz`¥ ¦ vFde§ xn£̀ © n© Ÿr« § WFd © M§ .`p̈r§ WFd © o¥M ,g«© A¥ f§ n¦ siT¦ d© l§ däẍ£r i¥qnFr § ,g«© A¥ f§ n¦ i¥aaFq § Ÿr« § WFd © M§ .`p̈r§ WFd © o¥M ,rWFp © e§ s`© oFx£gA© zW« ¤ l¤ R§ x¥rv¦ ,rW© t§ dª M§ oFx`¨ i ¥̀ l§ R¦ Ÿr« § WFd © M§ .`p̈r§ WFd © o¥M ,Ÿg© § NWª mp̈£rn© l§ mEgx© ,Ÿg«§ N© W¦ dl̈«a¤ Ä zFNd¦ w§ Ÿr« § WFd © M§ .`P̈ dr̈iWFd «¦ e§ ,aŸwr£ i© i¥ld¢ `¨ zEaW§ aiW¦ z̈e§ aEWŸ ,aŸwr£ i© ih¥ a§ W¦ zEaW§ Ÿr« § WFd © M§ .`P̈ dr̈iWFd «¦ e§ ,zFrẄFnl§ l' ¥̀ ,zFrEWi§ i¥kFge§ ,zFv§ n¦ ix¥nFW § Ÿr« § WFd © M§

.`P̈ dr̈iWFd «¦ Fdë i¦p £̀ Finish with these lines (On Hoshana Rabba, continue at this point with a machzor.)

xW£̀ ¤ d¤N«¥̀ ixä © c§ Eid¦ § ie§ .ml̈Frd̈ c©r m ¥̀ V© § pe§ m¥rxE§ ,L«¤zl̈£gp© z ¤̀ KxäE ¥ ,L«¤O©r z ¤̀ dr̈iWFd «¦ hR© W§ nE ¦ FCa© § r hR© W§ n¦ zFU£rl© ,dl̈§i«l̈ë mn̈Fi Epi«dŸl'¡ ¥ ` 'd l ¤̀ miaŸ¦ xw§ ,'d i¥pt§ l¦ iY§ ¦ p«P© g© z§ d¦ .cFr oi ¥̀ ,midŸl'¡ ¦ `d̈ `Ed 'd iM¦ ,ux«¤`¨ d̈ iO© ¥ r lM̈ z©rC«© o©rn«© l§ .FnFiA§ mFi x©aC§ ,l ¥̀ ẍU¦ § i FO©r HoshanahRabbah: RabbahPlease (Sept. see 27) your : Please see your for the extensive Hoshana Machzor formachzor the extensive Hoshanot forHoshanot Hoshana for Hoshanah Rabbah which Rabbah. falls on Friday Oct. 9

76

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU -

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RABBI DR. TZVI HERSH WEINREB THE PERSON BY OU Executive Vice President, Emeritus IN THE PARSHA

From Fear to Festivities

and trembling. We actually have asked of the Almighty that he “cast His fear over all of His handiwork, and His awe over all of His creatures.”

Fear and trembling.

Those have been our primary religious emotions during the past several weeks.

Although Rosh Hashanah and Yom Kippur are referred to nowadays as the High Holidays, traditionally they were known as the Days of Awe, Yamim Noraim. Frightful days, fearful days.

During this recent time none of us escaped a sense of insecurity. Recognizing that these days are days of divine judgment, we could not help but wonder as to how we were being judged. We felt vulnerable, insecure, and anxious about what the coming year has in store for us.

And this was as it should be. After all, the central theme of the prayers has been fear

Religious

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The great Danish philosopher Soren Kierkegaard entitled his book about Abraham’s binding of Isaac Fear and Trembling. With his great spiritual acumen, he was able to discern that the central theme of the passage in Genesis which Jews read on Rosh Hashanah was man’s vulnerability in the face of God’s demands.

But now we have emerged from this literally awesome period. Judaism does not want us to remain stuck in these overwhelming emotions of anxiety and uncertainty. And so, our Torah has provided us with the festival of Sukkot, a time not for fear and trembling, not even for a contemplation and soul-searching, but a time for serenity and joy.

May the Torah learned from this issue of Torah Tidbits be ‫ לע“נ‬and in loving memory of

Isaac Cohen ‫ז“ל‬ ‫יצחק בן דוד ז“ל‬

beloved husband, father, grandfather and father-in-law on his 8 7th yahrzeit, ‫כ“ב תשרי‬

Cohen, Eliaz and Aharoni families 78

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU -

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We emerge from what mystics have termed the “dark night of the soul” into the bright light of simcha, of happiness.

But this happiness is not necessarily one of song and dance, and gala celebration.

It is a deeper happiness, a feeling of contentment. It is a happiness which derives from a sense of safety and security, a basic sense of trust.

The central symbol of the holiday of Sukkot is the sukkah, the makeshift and often ramshackle hut in which we dwell, or at least take our meals during the holiday.

What is the meaning of this simple symbol?

And how does it inspire this spiritual attitude of trust?

Rabbi Samson Raphael Hirsch said it best when he wrote:

ce is like a work of a f ar ur t Yo

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“The building of the sukkah teaches you trust in God. You know that whether men live in huts or in palaces, it is only as pilgrims that they dwell. You know that in this pilgrimage God is our protection. The sukkah is a transitory hut that one day will leave us or we will leave it. The walls may fall, the leafy covering may wither in this

May the Torah Learned from this TT be in loving memory of Morris (Zaidie) Galitzer ‫ז"ל‬ ‫לע"נ ר' משה ב"ר חיים ז"ל‬ ‫י"א תשרי‬

Walter Lilie ‫ז"ל‬

‫לע"נ ר' יצחק ב"ר צבי ז"ל‬ ‫כ"ב תשרי‬ Shimon & Chana Galitzer and family OU ISRAEL CENTER

79

storm, but the sheltering love of God is everywhere. You dwell in the most fleeting and transitory dwelling as calmly and securely as if it were your house forever.”

And so this week, we undergo what scientists call a paradigm shift. We experience a different set of religious emotions, emerging from a deeply felt solemnity into a sense of calm security.

And we also redirect our orientation to God. He is no longer the harsh and exacting judge. He is not even the forgiving and compassionate judge. He is now our shelter and protector, the permanent “Rock of Israel”, in the transitory experience we call life.

who may never have enjoyed a sukkah experience.

But we also symbolically summon the “ghost guests”, the ushpizin, our ancestors going back to Abraham and Sarah, whom we invite to join us.

Like no other mitzvah, we immerse ourselves in the sukkah. As Chassidim say, we enter the sukkah with “our boots on”, totally, holding nothing back. We dwell in it to the fullest extent possible, for an entire week.

We are able to effect this shift, and this redirection, by using the symbols that the holiday provides us, chief among them the sukkah.

And we encounter there twin blessings: the companionship of others, and the cherished memories of those who sat in other Sukkot before us, ancestors recent and long gone, who all participated as we do in that protracted pilgrimage known as Jewish history.

What is the secret of the sukkah? How does it work its wonders?

Chag Sameach. A happy, secure, and peaceful holiday to all!

The secret is to enter it respectfully and reflectively, spend as much time as possible enveloped in its shade, and invite into it two types of guests.

Mazal tov to Dr Daniel & Sara Berelowitz on the birth of a granddaughter to their children Yoel and Daniella Sterman Mazal to to the Berelowitz, Sterman and Vishnitzki families

For starters flesh and blood friends and family, with special hospitality for those

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SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

If you are responsible for supplying your neighbor/friend/relative with 1 copy of TT each week……

If you are responsible for distributing 300++ TT each week….

If you are responsible for distributing 600++ TT each week….

If you are responsible for running to other communities, neighborhoods, shuls, homes, the OU Israel Center to pick up your TTs each week….

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Shana Tova, Gmar Chatima Tova, Chag Sameach and Shabbat Shalom from the TT Distribution Team

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81

TORAH 4 TEENS

BY TEENS NCSY ISRAEL Lior Cohen Raanana Chapter Director

(The Time of our Happiness) in our tefillot.

All holidays are a time when we can take a break from work and be together with family, but Sukkot is meant to be joyous for more than just that. The happiness is inherent over the week-long festival.

SukkotThe Perfect Pick Me Up The three pilgrimage festivals, Pesach, Shavuot, and Sukkot, all have a second name which corresponds to their agricultural significance. Additionally, in Divrei Hayamim, Sukkot is simply referred to as “Hachag” (The Holiday). The reason it is referred to in such a simple term is because of how joyous the time is; Sukkot is the epitome of joyous celebration!

During the time when the Beit Hamikdash stood, Sukkot had more Korbanot offered than any other holiday. In the gemara, the fourth perek of Sukka tells us about the festivities associated with the simchat beit hashoeva, celebrations which commenced during special ceremonies where water was brought to the mizbeach. Today we commemorate the ceremonies by having parties with food and songs in our sukkot.

We really get an appreciation for how joy is infused into the essence of the holiday as we refer to Sukkot as “Zman Simchatenu”

82

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU -

Every year has its challenges which hang on us like weights. Whether it is a personal struggle, or something external which affects you, these hardships can wash us down into a sad current. That is why a time like Sukkot is important. Coming off the emotional and spiritual highs of the Yomim Noraim, we can take our arba minim, go into our sukkot, and use everything we have, even the most mundane things to praise Hashem and to rejoice in the wondrous religious experience all week long!

Moshe Domnitch 12th Grade, Efrat While Yom Kippur is the apex of the teshuva process it is not the end.

‫“ומיום הכיפורים עד החג כל ישראל עוסקין במצות זה‬ ‫עוסק בסוכתו וזה בלולבו וביום טוב הראשון של חג כל‬

SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

‫ישראל עומדין לפני הקדוש ברוך הוא ולולביהן ואתרוגיהן‬ ‫לשמו של הקדוש ברוך הוא ואומר להם דזאל אזל מן הבא‬ )Midrash Raba Vayikra ‫נחיל חושבנא” (לז‬ According to the Midrash Raba in Vayikra it is not until Sukkot that we fully achieve forgiveness. This is because teshuva requires action as a proof of sincerity. Sukkot is a time to prove our sincerity by preforming many Mitzvot. Doing Mitzvot and taking action is a fundamental part of the teshuva process.

A crucial part of teshuva is to change your ways. Doing Mitzvot shows we are willing to take the appropriate steps in order to improve ourselves. Sukkot could have been any time of the year since it commemorates our 40 years in the midbar. It is specifically five days after Yom Kippur to give us the opportunity to show the sincerity of our teshuva by being involved in Mitzvot. The first thing we do after Yom Kippur is build a Sukkah.

Teshuva is about becoming close to Hashem again. We are not just confessing the mistakes we made, rather we are returning to the state we were in before those mistakes were made. Teshuva is not a one-time event, it’s a process that carries into the year. By immediately pursuing all the Mitzvot of Sukkot we are bringing the teshuva process into the year. May we all continue to learn and grow from our teshuva.

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83

RABBI NACHMAN (NEIL) WINKLER PROBING BY Faculty, OU Israel Center THE PROPHETS l

C

hazal’s selection of the first chapter in Sefer Yehoshua as the haftara for Shmini Atzeret/Simchat Torah is certainly understandable as it flows quite naturally from the final verses of the Torah that are read on this chag. Additionally, one can sense how the memory of Moshe, who had passed on a mere thirty days earlier, haunts the nation, as do their doubts about their future. For that reason, they turn to their new leader with words of encouragement and the promise to follow him as they had followed Moshe. The choice of the very first perek in Sefer Yehoshua might be meant to remind us that, just as we began the Torah reading cycle immediately after completing it, reinforcing the idea that one never completes a mastery of the text, so too, by starting the Book of Yehoshua, and with it the study of Nevi’im, we are reminded that there is more to Tanach than the Torah alone, and we must study that as well.

are somewhat hesitant regarding the successor. They rightfully wonder: What kind of leader will he be? Will G-d be with him?

Could he bring miracles as his predecessor did? One can argue that they had good reason to doubt Yehoshua. True, he learned in Moshe Rabbeinu’s “kollel” and successfully led the army to victory, but he was one who remained in the background. He was an attendant, an assistant. He “never left the tent” (Shmot 33; 11); he waited for Moshe on Mt. Sinai while Aharon and Chur were given the leadership role. When the people worshipped the golden calf – he was not there. When the nation believed the report of spies- he remained silent, arguing against them only after Calev had silenced them and challenged them. He speaks twice in the Torah-and both times he is corrected by Moshe! The people were right to be concerned!.

Interesting to note as well, is the promise made by the 2 ½ tribes that Israel would follow Yehoshua, provided that “Hashem will be with you,” and their encouragement: “chazak ve’ematz”, to be strong. Certainly not something we would imagine them saying to Moshe. Understandably, the people

And yet, Yehoshua proved to be a remarkable leader, one often underestimated.

Not only does he lead them throughout his life, not only does he successfully defeat the powerful alliances in Canaan, not only does he keep the people unquestionably faithful to G-d, but he does all of this while never hearing a complaint against him or any doubt about his leadership. The same

Mazal Tov to Beth & Dr. Yisrael Gellman and family on the birth of a grandson

Mazal Tov to Avigayil Bass and the entire Bass family on her engagement to Yuval Haruvi of Ofra

84

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU - SUKKOT -

SHMINI ATZERET/SIMCHAT TORAH- B'REISHIT

and culturally, without prejudice. generation that questioned Moshe and complained to him during their final year Secondly, as we saw in Parshat Va’era, in the desert, is one that remained faithful each of our Forefathers was able to tolerate and loyal to Yehoshua throughout. great frustration without losing their faith in the Almighty.

The Talmud (Bava Batra 75a) tells us that the leaders of the generation compared Thirdly, again in Parshat Va’era, each of Joshua to the light of the moon and Moshe them was grateful to the Almighty for the to that of the sun. Yehoshua was only the everyday blessings that most of us take for reflection of his teacher’s light. But perhaps granted. that itself was a secret to his success. One cannot look at time the sun but can stare at the Fourthly, this in last week’s Parshat moon.

Yehoshua more of anKreatur“everyBo, they each was demonstrated man” the people couldofrelate to.been One gefühl,that a deep awareness having who wasby “part of them”; one who grew up created the Almighty. with them and to whom they could relate.

In this week’s Torah portion, two early Moshe was, as our Rabbis say, almost twentieth century spiritual guides brought angelic. A leader to whom it was difficult two additional characteristics of the to get close. “redeemed” individual to our attention.

The Malbim beautifully explains that Rabbi Grodzinski taught that the Hashem told Moshe at the burning bush “redeemed” individual does not ignore the to “Shal n’alecha me’al raglecha,” “Remove prevalence of evil in the world but disdains your shoes from your feet,” while, before it and confronts it wisely and successfully. the battle of Jericho, Joshua told “Shal na’al’cha,” your gifted shoe. us Moshe, And Rabbi remove Ziv, the Alter, with standing on holy removed both the insight that ground, our relationship with shoes and immersed in theYes, divine the Almighty can behimself reciprocal.

He while but one shoe, keepis ourJoshua Savior.removed But we can reciprocate His ing one foot the sacredness salvation by in bringing honor to of Hisheaven name and the other upon the solid ground by acting ethically and honestly, even of in reality. that was the secret to his the facePerhaps of temptation. success.

As we draw ever closer to the Passover And perhaps for uswe as we go from holiday, Chaga lesson HaPesach, now have the holiness theless holidays the mundane learned of ofno thanto six paths to world of real six life.paths to “seeing ourselves redemption, as if we personally were redeemed from Rabbi Winkler's popular Jewish History lecEgypt.” tures can be viewed by visiting the OU Israel

Video archive: https://www.ouisrael.org/ Which of the six will you choose as your video-library path? Or will you try your hand at all six?

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15 85

RABBI SHALOM ROSNER

Rav Kehilla, Nofei HaShemesh Maggid Shiur, Daf Yomi, OU.org Senior Ra"M, Kerem B'Yavneh

Separation Anxiety ‫ביום השמיני עצרת תהיה לכם כל מלאכת עבדה לא‬ )‫לה‬:‫ (במדבר כט‬.‫תעשו‬ The eighth day shall be an atzeres for you; you shall perform no work of labor. (Bamidbar 29:35) The day after the seven-day holiday of Succos is called “atzeres.” What is the meaning of this term? On the pasuk cited above, Rashi explains that the word means “restriction” – on that day, one is restricted from engaging in work. But if that is the meaning, why isn’t every day of Yom Tov called an ”atzeres”? Why is this eighth day, Shemini Atzeres, singled out for this title?

Rashi offers a second explanation, atzru milatzeitz – “They were restrained from leaving.” We are not allowed to leave

Mazal Tov to Yitzy & Shira Russek on the birth of their son Noam Lavi Mazal Tov to:

Great-Grandparents, Rabbi Zev & Rivkah Leff Grandma Ita Rochel Uncle Nachmi and to the entire Hershkowitz, Stern, Russek, Dolinger and Leff Families 86

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU - SUKKOT -

Jerusalem just yet. This is referring to the halakha of ta’un lina – whenever one offers a sacrifice, he must remain near the Beis HaMikdash an additional night.

Rashi then offers a third explanation:

’‫ לפי שכל ימות הרגל הקריבו כנגד ע‬,‫ומדרשו באגדה‬ ‫ בבקשה מכם‬,‫ אמר להם המקום‬,‫ וכשבאין ללכת‬,‫אומות‬ .‫עשו לי סעודה קטנה כדי שאהנה מכם‬ In the Midrash Aggada, it states: During the days of the holiday, the nation sacrificed on behalf of the seventy nations, and when they were ready to leave, the Almighty told them, ”Please make me one additional meal so I can get pleasure from you.”

Throughout Succos, Bnei Yisrael offered seventy sacrifices on behalf of all the non-Jewish nations. Hashem requested that they remain one more day so they and Hashem could rejoice together – alone.

Rashi explains that “atzeres” is a term of endearment, as when children are preparing to leave, and their father holds them back, saying, “Your departure is hard for me.” Hashem added one more day because it is hard for Him, as it were, to take leave of Bnei Yisrael. After Rosh HaShana, Yom Kippur, and Succos celebrations in the Beis HaMikdash, it is difficult for Hashem to see us leave.

The baalei mussar ask how one more day would help. Doesn’t it just prolong the

SHMINI ATZERET/SIMCHAT TORAH- B'REISHIT

agony? If you ask any kindergarten teacher what the best way is for a parent to leave a child there for the day, they will say that the best thing is for the parent to depart as quickly as possible. The longer the parent procrastinates their departure, the more dragged out the process is. The child gets clingy and cries, and this makes the separation much more painful. A parent should simply drop off the child and leave. So why does Hashem prolong the departure?

Rav Yitzhak Mirsky (Hegyononei Halacha vol 3 p78)) suggests that it is hard for Hashem to see us leave because He does not want us to forsake the spiritual level that we have attained over the chaggim.

The Yamin Noraim are a spiritually uplifting time period. How does one more day help us further strengthen our bond and commitment to Torah? Shemini Atzeres is combined with Simchas Torah (in Eretz Yisrael, it is on the same day). By celebrating with the Torah, we attest to the significance of the Torah in our lives. It ensures that we will never “depart” or separate from Hashem as long as we continue to learn and abide by the precepts of the Torah.

On Simhas Torah, we dance with the Torah and encircle the bima. Rabbi Yitzhak Isaac Schorr (cited by Rabbi Yitzhak Mirsky) suggests that dancing around the bima symbolizes the connection of the Jewish people with the study of Torah. By dancing around the bima, we attest to the fact that the Torah is not left in the Aron. We don’t just have scrolls. The place of the Torah is on the bima, on the place of learning, on our shtender. Torah without learning does not connect Bnei Yisrael to HaKadosh

Baruch Hu. We don’t leave our religion in the aron or in the shul. We take it with us, because we celebrate Torah study.

HaKadosh Baruch Hu requests one more day – a day without a shofar, lulav, or succa, a day without an object with which we perform a mitzva. The day is devoted to celebrating the Torah, the very glue that maintains our connection to HaKadosh Baruch Hu throughout the year.

Another possible explanation, suggested by some Hassidic masters, is that predatchem – “your departure” – can also mean “your separation.” It does not refer to the departure of Bnei Yisrael from Hashem after the Yomim Tovim. Rather, it refers to the separation of the Jews from one another. The term used is preidatchem (your separation) rather than preidatenu (our separation – between man and God).

During the chaggim there was a feeling of national unity. Now, Hashem requests one more day where we can all celebrate together. He does not want us to go back home and separate from each other. He does not want rifts between us, so He asks for one more day, where we all dance around the Torah, recognizing that no matter our ideological views, the Torah unifies our nation.

May the addition of Shemini Atzeres enable us to gain strength throughout the year, to overcome our differences, and to celebrate our shared commitment to the Torah!

Mazal Tov to Daniella & Yoel Sterman

upon the birth of their beautiful baby girl- ‫!גאיה רחל‬ OU ISRAEL CENTER

87

SIMCHAT SHMUEL

BY RABBI SAM SHOR

Program Director, OU Israel Center

U

pon the conclusion of the festival of Sukkot, we celebrate the yom tov of Shemini Atzeret. The yom tov of Shemini Atzeret is of course known by another familiar name-Simchat Torah.

On Shemini Atzeret we move from the simcha of sitting in the Sukka and rejoicing with the arba minim to the joy of dancing together with the Sifrei Torah. The Chasidic Masters suggest numerous messages which are represented by the hakafot and dancing of Simchat Torah.

The Baal HaTanya zy’a, noted that a sefer Torah contains 600,000 letters representing the 600,000 souls who stood together to receive the Torah at Sinai. The Sefer Torah represents the unity of Klal Yisrael, and the value and importance of every single member of the Jewish People- if one letter in a Sefer Torah becomes erased or damaged, then the entire Sefer Torah is considered pasul. On Simchat Torah, we all come together to dance with the Sifrei Torah to

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remind us of the value of unity and sanctity of each and every Jew. Reb Yisrael Friedman, the Rizhiner Rebbe zy’a, points to a well known Maamar Chazal to explain this yom tov of Shemini Atzeret and Simchat Torah. The gemara in Masechet Shabbat 31a records the familiar story of the prospective convert who comes before the Sage Hillel and asks him to teach him the entire Torah, al regel achat-while standing on one foot.

Hillel of course famously replied “that which is hateful to you, do not do unto others...”

The Rebbe explained that what the prospective convert was really asking was- tell me all the Torah there is to know about the yom tov of Shemini Atzeret- al regel achat-about the yom tov which is one day long-the holiday that seemingly has no particular mitzvah associated with it. The Rebbe explained that we therefore sing and

SHMINI ATZERET/SIMCHAT TORAH- B'REISHIT

dance and celebrate together, to remind us on this yom tov of Simchat Torah-this regel achat- of Hillel’s eternal message of unity and mutual respect.

Rabbi Kalonymus Kalmish Shapira h’yd, the Rebbe of Piascezna zy’a, offers another beautiful explanation as to why we call this yom tov of Shemini Atzeret by the additional name of Simchat Torah.

In Derech HaMelech, the collection of the Rebbe’s pre-war sermons and teachings, the Rebbe writes: “After the entire period of the yomim noraim and Sukkot, when the Jewish People has expressed both renewed commitment and unity to one another, as well as displayed an invigorated sense of commitment to Hashem and his Torah, we come together and dance with the Sefer Torah, not solely are we b’simcha and rejoicing, but the Torah itself is so to speak b’simcha, the Torah is the proverbial baal simcha that is rejoicing with the Jewish People, and we are basking in the Torah’s joy....”

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May each of us merit to experience and recognize the unity, the sacred value of one another, and to bask in the Torah’s joy as we come together on the regel achat, the yom tov of Simchat Torah.

Unique and exciting Sukkot tour

Thursday, Sept 23, Tour of Zippori and a special meeting with the “new shomrim”

shalompollack613@gmail.com Mazal Tov to Shmuel & Rhonda Sackett and family on the birth of a grandson

OU ISRAEL CENTER

89

TOWARDS MEANINGFUL REBBETZIN ZEMIRA OZAROWSKI TEFILLA BY Director of OU Israel L’Ayla Women’s Initiative

‫לְ דָ וִד ה' א ִֹורי ְוי ְִׁשעִ י‬

S

tarting on Rosh Chodesh Elul, the widespread custom is to recite Mizmor 27 of Tehillim, ‫לדוד ה’ אורי וישעי‬ every day at the end of both Shacharit and Maariv. Since we will continue to recite this Mizmor all the way through Shemini Atzeret, I thought it might be helpful to focus on it this week. The Shulchan Aruch (128:2) explains that the reason we recite this Mizmor during this time period is based on a midrash which says that certain words in this paragraph correlate to the holidays of this time: ‫( ה’ אורי‬Hashem is my light) refers to Rosh Hashana, ‫( וישעי‬and my salvation) refers to Yom Kippur, and ‫( כי יצפנני בסכה‬for He will hide me in His shelter) refers to Sukkot.

What exactly does this mean? This seems like a nice, cute connection, but is there a deeper meaning?

In order to answer this question, we need to look at the Mizmor inside. When one analyzes it, one will note that Dovid Hamelech seems to be having very contradictory emotions that do not flow in a logical order.

Dovid HaMelech starts out seeming very confident. He proclaims triumphantly in ‫ג‬-‫פסוקים א‬:

‫ׂ ִרי ָצ ַרי ְואֹי ְַבי ִלי ֵה ָּמה‬ ‫ב ָש‬-‫ת‬ ְּ ‫ב ִּב ְקרֹב ָע ַלי ְמ ֵר ִעים ֶל ֱאכֹל ֶא‬ ‫תקוּם‬-‫ם‬ ָּ ‫יא‬ ִ ‫ִירא ִל ִּב‬ ָ ‫י‬-‫ת ֲחנֶה ָע ַלי ַמ ֲחנֶה לֹא‬-‫ם‬ ַּ ‫ ג ִא‬.ּ‫ָפלו‬ ָ ‫ָשל ּו ְונ‬ ְׁ‫כ‬ .‫ָע ַלי ִמ ְל ָח ָמה ְּ זֹאת אֲנִי בו ֵֹט ַח‬ “Hashem is my light, who should I be afraid of? My enemies will stumble and fall, even if a camp comes to fight against me, I can trust in Hashem”.

But then in ‫פסוק ד‬, Dovid begins to get a little nervous. He starts to feel like things are going well but how long can it last this way?

-‫י ה'כ ָּל‬-‫ֲב ֵּקׁש ִׁש ְב ִּתי ְּב ֵבית‬ ַ ‫ה' או ָֹת ּה א‬-‫ׁש ַא ְל ִּתי ֵמ ֵאת‬ ָ ‫ד ַא ַחת‬ ‫ֻכֹה‬ ּ ‫ ה ִּכי י ְִצ ְּפנֵנִי ְּבס‬.ֹ‫יכלו‬ ָ ‫ה' ו ְּל ַב ֵּקר ְּב ֵה‬-‫ְמי ַח ּיַי ַלחֲזוֹת ְּבנ ַֹעם‬ ֵ‫י‬ .‫ַס ִּת ֵרנִי ְּב ֵס ֶתר ָאהֳלוֹ ְּבצוּר יְרו ְֹמ ֵמנִי‬ ְ ‫ְּביוֹם ָר ָעה י‬ He cries out to Hashem – ‫שבתי בבית‬....‫אחת שאלתי‬ ’‫ – ה‬please let me stay with You, to always feel your protection. When things get bad, please let me feel your shelter.

By ‫י‬-‫פסוקים ז‬, he really begins calling out in dire straits –

‫ ח ְל ָך ָא ַמר ִל ִּבי ַּב ְּקׁש ּו ָפנָי‬.‫ַענֵנִי‬ ֲ ‫ְח ּנֵנִי ו‬ ָ ‫ה' קו ִֹלי ֶא ְק ָרא ו‬-‫ ז ְׁש ַמע‬. ‫ב ַאף‬-‫ט‬ ְּ ‫ֶיך ִמ ֶּמ ּנִי ַאל ַּת‬ ָ ‫ת ְס ֵּתר ָּפנ‬-‫ל‬ ַּ ‫ ט ַא‬.‫ֲב ֵּקׁש‬ ַ ‫ֶיך ה’ א‬ ָ ‫פנ‬-‫ת‬ ָּ ‫ֶא‬ -‫ י ִּכי‬.‫ִש ִעי‬ ְׁ‫ְבנִי ֱאל ֵֹקי י‬ ֵ ‫ת ַעז‬-‫ל‬ ַּ ‫ְא‬ ַ ‫ׁשנִי ו‬ ֵ ‫ת ְּט‬-‫ל‬ ִּ ‫ִית ַא‬ ָ ‫ְר ִתי ָהי‬ ָ ‫ַע ְב ֶּד ָך ֶעז‬ .‫ַא ְס ֵפנִי‬ ַ ‫ָא ִבי ו ְִא ִּמי ֲעזָבוּנִי וה' י‬ “Hashem listen to me, I am begging you. I am seeking you out. Don’t hide your face from me, don’t leave me. My parents have left me, please take care of me.”

.‫ח ּיַי ִמ ִּמי ֶא ְפ ָחד‬-‫ֹז‬ ַ ‫ירא ה' ָמעו‬ ָ ‫ִש ִעי ִמ ִּמי ִא‬ ְׁ‫א ְל ָדוִד ה' או ִֹרי ְוי‬

What is happening? Why is Dovid HaMelech suddenly faltering? Some commentaries find the order of this composition so strange

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that they even suggest it was two different mizmorim joined together at a later time.

On Rosh Hashana, we coronate Hashem as King; We come out of the Chag and we are on top of the world But one insightful answer to this question is that this is the human condition – our feelings don’t need to go in order. Ein mukdam umeuchar baTorah (or in people’s feelings either!). Yes, it’s nice and neat if we first feel scared and then work through our feelings and come out trusting in Hashem.

But it doesn’t always work that way, we are human and can’t always control our emotions. There are times one feels total ‫בטחון‬ (faith) and then there are times when we feel like we are drowning. And it’s not a contradiction. But what is underlying these emotions is that at all times, there is still a connection to Hashem. Whether one is on top of the world or feels that the world is caving in on him, one must constantly remember Hashem and call out to Him. Rabbi Shaul Yisraeli z”l (founder of Eretz Chemda) explains that during the Yamim Noraim themselves, we also go through different conflicting stages. On Rosh Hashana, we coronate Hashem as King; We come out of the Chag and we are on top of the world. Everything is great ‫!ה’ הוא המלך‬. But then as we go into the ‫עשרת ימי תשובה‬, and we scrutinize and evaluate ourselves and our misdeeds and our middot, we fall into a sense of despair and depression. How silly

we were to think everything was so great.

Hashem is great, but we have sinned. And so we call out to Hashem and say please help us out of this mess!!! And then finally we come to Yom Kippur, where after 24 hours of ‫על‬ ‫’חטא‬s and atonement, we come to a point where we can once again feel hope that we can work on ourselves and rise up.

We end off with the last stage as we complete the Yamim Noraim and move on to Sukkot and then to regular life, where we say to Hashem –‫ישוֹר‬ ׁ ‫ּנְחנִי ְּבא ַֹרח ִמ‬ ֵ ‫הו ֵֹרנִי ה’ ַּד ְר ֶּכ ָך ו‬ ‫ ְל ַמ ַען ׁשו ְֹר ָרי‬- Please show us your ways. We need you to guide us, to show us where we need to get to and how to get there. We need you to help us through all of life’s bumps, through the rollercoaster of life.

In the last ‫ פסוק‬we call out - ‫ֲמץ‬ ֵ ‫ה’ ֲחזַק ְויַא‬-‫ַק ּוֵה ֶאל‬ ’‫ה‬-‫ְק ּוֵה ֶאל‬ ַ ‫ ִל ֶּב ָך ו‬Hope in Hashem, strengthen your heart, and hope in Hashem. This ‫פסוק‬ encapsulates again this fluctuation in our relationship with Hashem – We start off by turning to Hashem with hope but then we falter. So we work on strengthening ourselves, and finally we can turn to Hashem again in hope. This is the reality of the human condition – to have ups and downs, highs and lows, but throughout the most important thing to remember is to continue to call out to Hashem and to connect with Him at whatever stage we are at.

This then is the deeper connection of the paragraph of ’‫ לדוד ה‬to the Elul/Tishrei time period. It’s not just the cute word connection, but a much more profound connection relating to the emotional stages inherent in the current season. Wishing everyone a Shana Tova!

OU ISRAEL CENTER

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THE DAILY BY SIVAN RAHAV-MEIR PORTION

T

his month marks 132 years since the passing of Rabbi Abdallah Somech, among the leaders of Iraqi Jewry in the 19th century. Here is a story about him that appeared on the website "Chakima" and is appropriate for this time period.

Once a man approached him, tearfully related his sins and troubles, and asked the rabbi for his advice. The rabbi asked him for details to clarify his story. The man answered and finally said that he had no hope. The rabbi looked at him and said.

"And...," but the man did not understand his intent. He gazed at the rabbi with an innocent look and said, "Here my story ends."

Rav Somech smiled and said: "And... ," but the man still did not understand.

The rabbi explained: "When does the story end? When you decide to end it. You can talk about sin, but then you can talk about its rectification. When a story appears to be over, it's always possible to add a new

ending. The secret is the word "and" since it opens a new vista and instructs that the story continues.

Sometimes we feel stuck (at work, in marriage, in personal development, with our kids, etc.). We cannot change what happened in the past, but we can always continue and write new chapters, and to change the past into a minimal part of our lives, just one chapter in our much larger story. At a time of distress, the connecting "and" makes it possible not to get stuck in place, but rather to always continue our story.

Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.

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and our next step will be to plant a fruit tree. I never thought of myself as being the agricultural type, but the feeling of settling and planting a portion of Eretz Yisrael, has been truly euphoric. Iy”H, when we plant our tree, and eat the fruits that will grow one day, I think we will be able to truly appreciate that unique Kedusha found in the fruit of Eretz Yisrael!

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on the Weekly Parsha from COVENANT & Thoughts RABBI LORD JONATHAN SACKS ZT"L CONVERSATION

Former Chief Rabbi of the United Hebrew Congregations of the Commonwealth

May the learning of these Divrei Torah be ‫לעילוי נשמת‬ HaRav Ya'akov Zvi ben David Arieh zt"l

‫לעילוי נשמות‬ ‫פנחס בן יעקב אשר וגולדה בת ישראל דוד אייז ע״ה‬ ‫עזריאל בן אריה לייב ומעניה בת יצחק שרטר ע״ה‬ Dedicated by Dr. Robert Sreter DDS., M.S.

Vezot Ha'bracha Staying Young

M

oses did not fade. That is the accolade the Torah gives him at the end of his long and eventful

life:

Moses was a hundred and twenty years old when he died, yet his eyes were undimmed and his natural force unabated. (Deut. 34:7) Somehow Moses defied the law of entropy that states that all systems lose energy over time. The law also applies to people, especially leaders. The kind of leadership Moses undertook – adaptive, getting people to change, persuading them to cease to think and feel like slaves and instead embrace 96

the responsibilities of freedom – is stressful and exhausting. There were times when Moses came close to burnout and despair.

What then was the secret of the undiminished energy of his last years?

The Torah suggests the answer in the very words in which it describes the phenomenon. I used to think that “his eyes were undimmed” and “his natural force unabated” were simply two descriptions, until it dawned on me that the first was an explanation of the second. Why was his energy unabated? Because his eyes were undimmed. He never lost the vision and high ideals of his youth. He was as passionate at the end as he was at the beginning.

His commitment to justice, compassion, liberty and responsibility was unyielding, despite the many disappointments of his forty years as a leader. The moral is clear: If you want to stay young, never compromise your ideals.

I still remember, as clearly as if it happened yesterday, a bruising experience I had almost forty years ago as I was starting my studies to become a Rabbi. Whenever a congregation needed someone to give a sermon or take a service – their own Rabbi was ill, or taking a holiday – I volunteered.

It was often arduous and thankless work. It

TORAH TIDBITS 1436 / YOM KIPPUR - HA'AZINU - SUKKOT - SHMINI ATZERET/SIMCHAT TORAH - B'REISHIT

meant being away from home on Shabbat, preaching to a three-quarters empty synagogue, and more often than not being taken for granted. I once voiced a complaint to the Rabbi of one of these communities whose place I had temporarily taken. “So,” he said, “you are an idealist, are you? Well, let’s see where that gets you.”

I felt sorry for this sad and embittered man.

Perhaps fate had been unkind to him. I never knew why he replied as he did. But somewhere along the road he had accepted defeat. He still went through the motions, but his heart was no longer in what he was doing. Idealism seemed to him an illusion of youth, destined to be shipwrecked on the hard rocks of reality.

My own view was and is that without passion you cannot be a transformative leader. Unless you yourself are inspired you cannot inspire others. Moses never lost the vision of his first encounter with God at the bush that burned but was not consumed. That is how I see Moses: as the man who burned but was not consumed.

So long as that vision stayed with him, as it did until the end of his life, he remained full of energy. You feel that in the sustained power of the book of Devarim, the greatest sequence of speeches in Tanach.

Ideals are what keep the human spirit alive. They did so under some of the most repressive regimes in history: Stalinist Russia, Communist China. Whenever they catch fire in the human heart, they have the power to energise resistance.

So, the rule is: never compromise on your ideals. If you find one way blocked, seek OU ISRAEL CENTER

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SHIUR SPONSORS Wednesday, September 1 - Rabbi Manning’s shiur was sponsored by Miriam Marcus in loving memory of her beloved father, Mordechai ben Yehoshua Zvi z”l on his 57th yahrzeit, 11 Tishrei 5725 Thursday, September 2 - Rabbi Ari Kahn’s shiur was sponsored by Shelley Hirshberg and Helen Raff in loving memory of Tzvi Hirsh ben Yisrael Zev Halevi z”l (our Uncle) on his 11th yahrzeit and Benyamin ben Yisrael Zev Halevi z”l, our beloved Father - beloved by all on his 9th yahrzeit, 28 Elul Thursday, September 9 - Rabbi Avi Herzog’s shiur is sponsored by Marc Chipkin in loving memory of Adam Rabinovitch z”l on his 11th yahrzeit on 5 Tishrei Rabbi Goldin’s Tuesday Morning shiurim have been sponsored by a generous donor Rabbi Manning’s shiurim for the 2021 academic year have been sponsored anonymously in the merit of an aliya neshama for Matisyahu ben Yisrael z”l, Aharon ben Menachem Lev z”l and Eliana bat Yaakov a”h Rabbi Kimche’s shiurim for the 2021 academic year have been sponsored anonymously in the merit of a refuah shelaima for Janet bat Hannah Rabbi Taub’s weekly Parshat HaShavua Shiur is sponsored by The Jewish Legacy Foundation

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Make checks (Israeli only) payable to "The Chesed Fund" and send to

another way. If you find that one approach fails, there may be another. If your efforts do not meet with success, keep trying.

More often than not, success comes just when you are about to believe that you are a failure. So it was with Churchill. So it was with Lincoln. So it was with writers who had their books rejected by publisher after publisher, only to go on to high acclaim. If achievement were easy, we would take no pride in it. Greatness demands persistence.

The great leaders never give up. They keep going, inspired by a vision they refuse to lose.

Looking back on his life, Moses must surely have asked if he had really achieved anything at all. He had led the people for forty years only to be denied the chance of reaching the destination, the promised land itself. He gave them laws they often broke.

He performed miracles yet they continued to complain.

We sense his pent up emotions as he said: “You have been rebellious against the Lord from the day that I knew you.” (Deut 9:24), and “For I know how rebellious and stiffnecked you are. If you have been rebellious against the Lord while I am still alive and with you, how much more will you rebel after I die!” (Deut. 31:27). Yet Moses never gave up or compromised on his ideals. That is why, though he died, his words did not die. Physically old, he remained spiritually young.

ISRAEL CENTER CHESED FUND

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Cynics are lapsed idealists. They began with great expectations. Then they discover that life is not easy, that things do not go we hopedfrom they the would.

Our line efforts hit a as descendant Davidic who would beOur known as are “Sarderailed.

Shalom”,We thedo obstacles. plans Prince of Peace (see Ch. 9; 5-6 the final not receive the recognition ororhonour we verses on the haftarah for parashat Yitro). think we deserve. So we retreat into ourBut tooWe often forgotten is the promselves. blame others forsecond our failures, ise included in this haftarah: “v’nogsayich and we focus on the failings of others. We tzdaka”, righteous rulers. tell ourselves we could have done better.

But when Yishayahu speaks of righteous-

Perhaps we could have done. Why then did ness he does not refer to religiosity that we we not? Because we gave up. Because, at a often define as practicing rituals, studying certain point in time, we stopped growing.

Torah or davening daily.

No. The promise We consoled ourselves for not being great of righteous rulers of “nogsayich tzadaka”, by treating others as small, deriding their does not refer to their relationship with efforts and mocking their ideals.

That isofno the Al-mighty but with their treatment way to live.

Thattoishonesty, a kind trustworthiness of death. others.

It refers and justice. Our promise of a perfect world

As Chief Rabbi I often visited old age demands tzdaka – and it is something we homes, and it today was in one of these that I must demand as well. met Florence. She was 103, going on 104, Youshe see,had thisabout is exactly yet herhow thethe airnavi of abegan young his sefer. For when he condemned Israel woman. She was bright, eager, full of life. for her sins he asks what happened to Her eyes shone with a delight-in-beingYerushalayim that “once was filled with alive. I asked her for the secret of eternal justice, and righteousness once dwelled youth. With a smile she said, “Never be there” and when he closes his message afraid to learn something new.” That was he tells them “Tziyon b’mishpat tipawhen I discovered that if youZion are prepared deh-v’shaveha b’tz’daka”, will be toredeemed learn something new, you 103 through JUSTICE andcan her be peni1 and still young.

If you are not prepared tents through RIGHTEOUSNESS ideal world can only be built through 1 OurThe Talmud (Shabbat 30b) says somejustice and righteousness. thing similar about King David. So long as he kept learning, the angel of death had no And it is up to us to create that world. power over him.

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to learn something new, you can be 23 and already old.

Moses never stopped learning, growing, teaching, leading. In the book of Devarim, delivered at the very end of his life, he rose to an eloquence, a vision, a passion that exceeded anything he had said before. This was a man who never gave up the fight. The Times once interviewed a distinguished member of the Jewish community on his 92nd birthday. The interviewer said, “Most people, when they reach the age of 92, begin to slow down.

You seem to be speeding up. Why?” He replied, “When you get to the age of 92, you see the door begin to close. I have so much to do before the door closes that the older I get, the harder I have to work.”

That too is a recipe for arichut yamim, a long life that does not fade.

Psalm 92, the song of Shabbat, ends with the words, “Planted in the house of the Lord, [the righteous] flourish in the courts of our God. They still bear fruit in old age, they stay fresh and green, proclaiming, ‘The Lord is upright; he is my Rock, and there is no wickedness in Him.’” What is the connection between the righteous bearing fruit in old age, and their belief that “the Lord is upright”? The righteous do not blame God for the evils and suffering of the world. They know that God has planted us as physical beings in a physical universe, with all the pain that involves.

They know it is up to us to do the good we can and encourage others to do more.

They accept responsibility, knowing that for all the trials and torments of human existence, it is still the greatest privilege there is. That is why they bear fruit in old age. They keep the ideals of their youth.

Never compromise your ideals. Never give in to defeat or despair. Never stop journeying merely because the way is long and hard. It always is. Moses’ eyes were undimmed. He did not lose the vision that made him, as a young man, a fighter for justice. He did not become a cynic. He did not become embittered or sad, though he had sufficient reason to be. He knew there were things he would not live to achieve, so he taught the next generation how to achieve them. The result was that his natural energy was unabated. His body was old but his mind and soul stayed young.

Moses, mortal, achieved immortality, and so, by following in his footsteps, can we.

The good we do lives on. The blessings we bring into the lives of others never die.

Covenant and Conversation 5781 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l.These weekly teachings from Rabbi Sacks zt"l are part of the ‘Covenant & Conversation’ series on the weekly Torah reading. Read more on www.rabbisacks.org.

GET FIT WHILE YOU SIT: Exercise for ladies Classes will resume on Oct 3 at the OU Israel Center Sura Faecher 0504153239

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RABBI AARON Editor, Torah Tidbits GOLDSCHEIDER

Moshe’s Last Words

P

arshat Ve’zot HaBracha contains a unique passage unlike any others in the Torah. The Talmud (Bava Batra 15a) says that the final eight pesukim describe events that took place after the lifetime of Moshe.

This being the case, the Talmud asks a remarkable question: Did Moshe write these pesukim or were they written by his student Yehoshua after Moshe’s passing?

Although it is debated by the Sages, we generally assume that Moshe did write this section. Our tradition maintains that Moshe wrote the complete Torah, including the passage at the end which describes his death and burial.

In this vein the Talmud offers a curious description of Moshe’s writing of the final eight verses: “Up to this point, Hashem would dictate and Moshe would say and then write. From this point on, Hashem would dictate and Moshe wrote with tears.”

Rabbi Joseph Soloveitchik explained this statement in the following way: Regarding the rest of the Torah, Hashem dictated the words to Moshe, whereupon Moshe delivered that nevua, or teaching to the people 102

of Israel. After delivering the nevua, Moshe recorded that nevua in writing. In other words, the final eight verses were not delivered as a message to the people because the events described in those pesukim had not yet occurred. The last eight verses skipped this step for the first time ever. These eight pesukim were never taught by Moshe to the people.

The Rav explained the reason why Moshe wrote these verses “with tears” was not in response to the fact that he would soon die; this fate he received with pure faith.

Rather, Moshe cried because this was the first time in his lifetime as teacher, in his role of rabbeinu, that he was compelled not to teach the Torah to others. He was assigned merely to transcribe the words onto a scroll. (Rav Shachter on the Parsha, p. 292-293) The Rav suggested that due to the fact that he did not orally convey these teachings these words lacked the full kedusha at this time. This passage did not attain the status of davar shebikedushah because they were never conveyed as nevuah to the people.

Moshe cried knowing that these pesukim lacked the sanctity compared to the rest of the Torah.

Shabbat afternoon Parsha shiur with Rabbi Chanoch Yeres at 5:00pm in the back garden of the OU Israel Center

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KI TEITZEI B'REISHIT ALIYA-BY-ALIYA SEDRA SUMMARY Rabbi Reuven Tradburks Director of RCA Israel Region The last Parsha of the Torah covers less than a day – the first Parsha in the Torah spans 1000 years.

Parshat B'reishit covers creation, Adam and Eve in the Garden of Eden, Cain’s murder of his brother Abel, and the generations concluding with Noah and the impending destruction of all but Noah and his family.

First Aliya (Ch. 1:1-2:3). The story of creation moves from the inanimate – light, earth, seas – to vegetation, to birds and fish, to animals.

And finally to man. It is a progression, an evolutionary progression, from less sophisticated to the most sophisticated. Man is commanded to be fruitful and multiply, to subdue the world and to rule over the animals.

Chapter 1 and the first aliya end differently. Chapter 1 ends with the end of the Creation, the end of the 6 days of Creation.

The paragraph of Shabbat begins Chapter 2. However, the first aliya ends, not with the end of the 6 days of Creation but with the end of Shabbat. We include Shabbat as part of the Creation story.

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Because where He stops is where we begin.

In ceasing, He was passing the keys over to man. This is a crucial principle of Judaism: on the sixth day G-d said to man “You take over – rule the world and subdue it” and then to prove it, He rested on the seventh, as if to say, “I mean it – you are my partner – take over.”

The Midrash makes that point – the paragraph of V’yachulu ends with “laasot”. It does not end like all the other 6 days – it was evening and it was morning, the seventh day. It says G-d ceased to do. He ceased to do – now it is your turn to do.

Second Aliya (Ch 2:4-20). A more detailed account of the Creation of Man. G-d creates man from dust of the earth and breathes into his nostrils the breath of life. He is placed in the Garden of Eden, full of beautiful trees, to work it. He commands him not to eat of the tree of knowledge or of life. And declares that it is not good for man to be alone; I will make him a partner.

The language of chapter 2 is in striking contrast to chapter 1. This creation of man is more like a novel than a science book.

Personality, morality, humility, emotion.

Chapter 1 is the creation of mankind – chapter 2 is the creation of a person. Adam is created from the adama, the earth, a rather humble beginning. He is created alone. That is not good. He is given a command. There is good and evil. He is to work the garden, not rule it. The animals are brought to him to name.

This is the beginning of man understanding who he is and who he is not. He is created

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in the image of G-d, charged with being a partner by G-d. But he is not G-d Himself.

He is to rule the world, as He Rules. He is to name the animals, as G-d named the day, night, heavens and seas. As He is a Creator, man is to be a creator – a creator of life through children, a creator of vegetation through the garden. On the other hand, it is not good that he is alone – for there is only One who is Alone. G-d is the Commander, he, the commanded. Man is to be G-d like, to be creative, to be a namer of things, to take his place as the guardian of the world.

But how far he goes and how far He goes is the topic of the 3rd aliya.

3rd Aliya (2:20-3:21) Woman is created. The serpent convinces Eve that were she to eat of the forbidden fruit, she would be as G-d, knowing good and evil. She and Adam eat of the fruit and their eyes are opened and cover themselves with fig leaves. They hide from G-d.

All are punished – the serpent will slither, the woman will birth children with pain, and man’s cultivation of the earth will be with sweat.

A richer story of symbolism in Tanach is hard to find. A speaking serpent, the enticement of beauty, hubris, failure, hiding from G-d, blame, consequences.Many and varied are the lessons to be culled from this story.

Man, created in the image of G-d, must aspire to his lofty calling, while remembering he is but the image of, not G-d Himself.

The serpent convinced Eve, and then she Adam, that man may be the determiner of good and evil. That, as G-d cedes to man

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leadership in this world, He likewise cedes to man the role as legislator of good and evil. In that they err. And G-d responds by walking them back a bit in their most creative activities, as if to say; while you are creators, I remain the Creator. Eve, when you create and bear children, the quintessential creative moment of humanity, it will be with labor, a reminder of your earthly origins. And man, when you create from the earth, it will be with sweat. There is only One who Creates with the uttering of a word, with ease. He is the Creator, you, a creator. And He is the Commander of what is good and evil, while you are the commanded.

4th Aliya (3:22 – 4:18). Man is exiled from the Garden of Eden.

Cain and Abel are born. They bring offerings to G-d – Abel’s accepted, Cain’s not. Cain kills Abel. “Am I my brother’s keeper?”. Cain is consigned to wander the earth.

Sin is met with exile. Adam’s sin brings exile from the Garden of Eden. Cain’s sin brings wandering, homelessness. 4:16 explains exile: Cain left from being before G-d. This introduces a pillar concept of man and G-d. Divine disfavor with man results

in distance. Adam was sent away from the Garden. Cain was sent away from being before G-d. Later, the tower of Babel will bring dispersal. Only Avraham will reverse this and journey not away but toward a specific place.

5th Aliya (4:19 – 4:22). A curiously short aliya. Lemech and his wives Ada and Tzila bear children. One is the initiator of animal husbandry, one of the music of strings and wind instruments, and one of the fashioning of copper and iron.

Mankind advances marvelously in creatively mastering the world: the mastery of animals, creative artistic expression of music and advanced productivity of copper and iron. But, while man is to master the world, the brevity of mention is to highlight that of much greater importance is his mastery of himself. The Torah is far more interested in man’s ethical behavior and his relationship with G-d than with his mastery of iron and the creative expression of his music.

6th Aliya (4:23 – 5:24). The generations from Adam through Noah.

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Enosh is described, 4:26, as beginning to profane the name of G-d. Rashi explains that people and things were ascribed Divine qualities. This is the beginning of idolatry. It is erroneous to call Avraham the first monotheist. G-d spoke to Adam and Eve, Cain and Abel brought offerings and He spoke to Cain, and Noah will be instructed by G-d.

Rather, man moved away from G-d, failed in his behavior and became distanced.

Avraham is not the first monotheist; he is the first to be embraced and to be pulled closer by G-d. Early mankind is pushed away; Avraham is brought near.

7th Aliya (5:25 – 6:8). Noah is introduced. G-d is disappointed in man, his lifespan is reduced to 120 years. G-d plans to destroy man, animals, birds. Noah finds favour in His eyes.

The parsha goes from Creation to impending destruction. Though unrecorded, mankind has mitzvoth. G-d has expectations of mankind and these expectations have not been met. Though disappointed, He will not destroy mankind, but will begin anew with Noah.

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