Torah Tidbits Issue 1343 - 12/10/19

ISSUE 1343 OCT 12TH '19

‫י"ג תשרי תש"פ‬

‫פרשת האזינו‬

PARSHAT HA'AZINU

SEVEN SPECIAL GUESTS

By Rebbetzin Shira Smiles page 42

LEIL HOSHANA RABBA Learning program

October 19th See Schedule Pages

‫"פ ִרי ֵעץ ָה ָדר ַּכ ּפֹת‬ ְּ ‫ְּת ָמ ִרים וַ ֲענַ ף ֵעץ‬ "...‫ָעבֹת וְ ַע ְר ֵבי נָ ַחל‬

YERUSHALAYIM IN/OUT TIMES FOR SHABBAT PARSHAT HA'AZINU Candles 5:37PM Havdala 6:48PM Rabbeinu Tam 7:28PM

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PARSHAPIX

PPexplanations on p.106 and at www.ttidbits.com Click on the PPW link

These ParshaPix are for Haazinu & Sukkot

WORD OF THE MONTH To review: LO ADU ROSH means that RH cannot begin on a Sunday, Wednesday, or Friday. That means that the first day of RH can be Monday, Tuesday, Thursday, or Shabbat. When it falls on Monday or Tuesday, there will be a Shabbat between Yom Kippur and Sukkot. When RH begins on Thursday or Shabbat, there will NOT be a Shabbat between YK and Sukkot.

This year, with a Shabbat between YK and Sukkot, we read Haazinu on that Shabbat and split Nitzavim and Vayeilech so Nitzavim could be read on the Shabbat before RH and Vayeilech on Shabbat Shuva (between RH & YK). Next year, 5781, is scheduled to begin on Shabbat, in which case Nitzavim and Vayeilech ae combined for the Shabbat before RH and Haazinu will be Shabbat Shuva (since there is no Shabbat between YK and Sukkot.

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OTHER Z'MANIM

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

JERUSALEM CANDLES

5:37 5:54 5:53 5:52 5:53 5:52 5:53 5:52 5:53 5:37 5:52 5:42 5:51 5:51 5:52 5:52 5:54 5:53 5:40 5:49

HA'AZINU

Yerushalayim / Maale Adumim Aza area (Netivot, S’deirot, Bet 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

RANGES ARE 18 DAYS, WED-SHABBAT 10- 28 TISHREI - (OCT 9-26)

HAVDALA

6:48 6:50 6:49 6:48 6:49 6:49 6:49 6:50 6:49 6:49 6:48 6:48 6:47 6:49 6:48 6:48 6:50 6:49 6:46 6:45

Please note candle lighting and havdala times for 1st day of Sukkot Shabbat Chol Hamoed and Simchat Torah are in the Pull-Out Pages for Sukkot The OU Israel Family wish you and your family and all of Klal Yisrael ‫חג שמח‬

Rabbeinu Tam (J'lem) - 7:28pm

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Earliest Talit & T’filin Sunrise Sof Z’man K’ Sh’ma

(Magen Avraham: 8:56-9:00am)

Sof Z’man T’fila

(Magen Avraham: 10:00-10:02am)

Chatzot(Halachic noon) Mincha Gedola (Earliest Mincha) Plag Mincha Sunset (counting elevation) (based on sea level:6:14-5:55½pm)

5:48-6:00am 6:38-6:50am 9:32-9:36am 10:30-10:32am 12:26½-12:23pm 12:57-12:54pm 5:02-4:47pm 6:19-6:001/2pm

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 | Dr. Simcha Heller, Vaad member | Stuart Hershkowitz, Vaad member | Moshe Kempinski, Vaad member | Sandy Kestenbaum, Vaad member | Ben Wiener, Vaad member | Harvey Wolinetz, Vaad member 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 | Phil Chernofsky, Educational Director and TT editor

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Torah Tidbits and many of the projects of OU Israel are assisted by grants from MISRAD HACHINUCH- Dept of Tarbut Yehudit

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TABLE OF CONTENTS ALIYA BY ALIYA | Phil Chernofsky REPRESSION OF THE SUBLIME | Rabbi Dr. Tzvi Hersh Weinreb

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LET MY TEACHING DROP AS RAIN | Rabbi Lord Jonathan Sacks 24 PROBING THE PROPHETS | Rabbi Nachman Winkler

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THE PROPER TIME FOR SUKKOT | Rabbi Shalom Rosner 38 SEVEN SPECIAL GUESTS | Rebbetzin Shira Smiles

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THE MOST BEAUTIFUL SUKKAH | Rabbi Judah Mischel 48 SUKKOT 5780 PULLOUT

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OU ISRAEL CENTER SCHEDULE 80 SIMCHAT SHMUEL | Rabbi Sam Shor

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TWO TRUE SUKKAH STORIES | Rabbi Aaron Goldscheider

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DIVREI MENACHEM | Menachem Persoff

94

THE TIME AND PLACE FOR NETILAT LULAV | Rabbi Daniel Mann, Eretz Chemda

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SLEEPING IN THE SUKKAH | Rabbi Gideon Weitzman, Machon Puah

102

THE SUPERIORITY OF USING AN ISRAELI ETROG | Rabbi Moshe Bloom 108 HA'AZINU | Rabbi Berel Wein

112

THE SUKKAH: A DIVINE EMBRACE | Rabbi Shimshon Hakohen Nadel 114 THE SUKKAH-HUGGED BY THE ONE ABOVE | Rabbi Ephraim Sprecher

118

LESSONS FROM MY GRANDPARENTS | Sivan Rahav-Meir 124 4

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HA'AZINU

ALIYA-BY-ALIYA SEDRA SUMMARY [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma. X:Y is

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

Perek:Pasuk of the Parsha’s beginning; (Z) is the number of p’sukim in the parsha.

Numbers in [brackets] are the Mitzvacount of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.

KOHEN - FIRST ALIYA 6 P'SUKIM - 32:1-6

MITZVOT The Chinuch does not count any mitzvot in Ha'azinu; Rambam counts one - YAYIN NESECH. This is the only mitzva on Rambam's whole list of 613 mitzvot that the Chinuch does not count. (and the Chinuch counts a different mitzva that is not on the Rambam's list. Both lists have 613, as is Traditional)

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[P>32:1 (43)] Moshe Rabeinu begins his farewell "song" to the People by calling upon the heavens and the earth to be witnesses to what he will be saying. He asks the people (in a very poetic way) to listen well to his words. Moshe tells us that G-d is completely fair and just; it is we who are responsible for "messing things up"

"When I (singluar) call G-d's Name, you (plural, minimum 2) praise G-d for His Greatness." From this pasuk we learn that when three people eat together, one calls to the other two to "bless G-d" - ZIMUN. This pasuk is borrowed from here to introduce the Musaf, Mincha, and Ne'ila Amida. (for Shacharit and Maariv, it is considered to be an interruption between GEULA and T'FILA, because of its later inclusion in the davening.)

LEVI - SECOND ALIYA 6 P'SUKIM - 32:7-12 Moshe asks us again to remember the "early history" of this unique nation of Israel and the special ancestors who established for us our close relationship with G-d.

There is no generation gap in real Jewish life; the older generation teaches the new one, the new generation gains by asking questions of their elders and learning from them.

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G-d structured the world in parallel to the developing nation of Israel, and granted us special protection and guidance - "like an eagle (griffin vulture?) protects its young..."

SDT:

The lessons of Torah are compared to dew, rain showers, and downpours. All water (oft-compared to Torah), but different intensities and speeds. So too Torah, for different people. Some need Torah in small, easily digested doses, or else they "overload". Others can handle a steady stream. Still others can learn Torah with the intensity of a downpour.

The analogy between Torah and water has many levels.

SHLISHI - THIRD ALIYA 6 P'SUKIM - 32:13-18 Notwithstanding the protection and nurturing that G-d provided us in the Wilderness, we rebelled. This happened and continues to happen. Moshe's words can be seen as a description of Dor HaMidbar as well as being a poetic prophecy of the people becoming too complacent in Eretz Yisrael and

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abandoning G-d from their positions of opulence and security.

R'VI'I - FOURTH ALIYA 10 P'SUKIM - 32:19-28 Much of the content of Haazinu is a poetic formulation of ideas previously presented in the book of D'varim.

Moshe tells us that G-d's reaction to our disloyalty is HESTEIR PANIM - the hiding of "G-d's Face", so to speak. He also tell us that there have been several times when G-d had wanted to destroy the People of Israel but did not, so as not to give the nations of the world cause to doubt the power of the "G-d of Israel".

It is striking how similar are the words of reproach and how different the presentation.

CHAMISHI - 5TH ALIYA 11 P'SUKIM - 32:29-39 Our challenge is to contemplate the above and understand the many lessons contained in G-d's (and Moshe's) words.

The bottom line is that although Israel

strays from the proper path, G-d will not abandon us, and He will rally to our side in the face of our enemies. If we would only realize this and appreciate the awesome power of G-d.

SHISHI - SIXTH ALIYA 4 P'SUKIM - 32:40-43 In this concluding portion of the song part of Haazinu, we see G-d's oath and Moshe assurances of G-d's eternal nature and His promise to avenge Israel against the other nations.

SH'VII - SEVENTH ALIYA 9 P'SUKIM - 32:-44-52 [P>32:44 (4)] The Torah goes back to the regular columnar format for this last portion of Haazinu.

Moshe, in front of Yehoshua, tells the people to heed the warning of this SHIRA and to keep the Torah, which in turn, will keep them.

An important point that has been oftrepeated in the book of D'varim is this: We did not receive the Land of Israel with "no strings attached". We must always be worthy of holding on to Eretz Yisrael.

Sometimes that reminder is subtle; sometimes it is heavy-handed. Here it's: Take the Torah seriously, because it is OU ISRAEL CENTER

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the basis upon which we will have a long (everlasting) tenure in the Land.

[P>32:48 (5)] G-d then tells Moshe to ascend Har Aravim-Nevo, see the Land from there, and die there, as Aharon had done earlier (the Torah reiterates the reason that both Moshe and Aharon couldn't enter Eretz Yisrael - namely, the incident when Moshe hit the rock rather than speak to it, missing an opportunity to sanctify G-d's name), rather than enter the Land which the People of Israel will enter.

HAFTARA - 51 P'SUKIM SHMUEL BET 22:1-51 When Haazinu is between Yom Kippur and Sukkot, then this long passage is its haftara. This chapter in Shmuel Bet is known as the Song of David and this is its claim to be matched with the Torah's Song of Haazinu. (It is written with the same unique layout as Haazinu is.) It is a song of thanksgiving to G-d by David, upon being saved from his enemies and from the hands of Sha'ul. Interestingly, it is one of 12

TORAH TIDBITS / HA'AZINU 5780

the are passages from the Navi that does double duty - it is the haftara of the seventh day of Pesach, when the Torah reading contains the Song of the Sea in B'shalach.

(The other time the Song of the Sea is read - Shabbat Parshat B'shalach - the haftara is the other "song" in Navi, the song of Devorah.) In addition to being identified as Songs, these four portions (Shirat HaYam, Haazinu, Shirat D'vorah and Shirat David) are each written in an unusal manner .

Additionally, Rabbi Jacobs z"l (in his "A Haftara Companion) points to a few parallels in the texts of Haazinu and its haftara, e.g. the use of the term TZUR (Rock) for G-d.

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

Repression of the Sublime

I

t was advertised as one symposium at a major psychology conference. It was to be a discussion about memory and forgetfulness. But it turned out to be one of the most intense and instructive days that I have ever witnessed.

The first speaker began by insisting that the fact that we remember things is obvious. What requires explanation, he argued, is why we forget. We are hardwired to recall every event that occurs in our lives. The mechanisms of forgetfulness are a mystery and call for a program of scientific research.

The second speaker took a position

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TORAH TIDBITS / HA'AZINU 5780

diametrically opposed to the first. He believed that it is only natural that we forget. It is one of nature’s wonders, he maintained, that we remember anything at all.

The third speaker took a middle of the road position. For him, the major challenge to the science of the psychology of memory was not why we remember.

Or why we forget. Rather, it was why we remember certain things and forget others. And why we distort even those matters which we do remember, so that our memories are grossly inaccurate and unreliable.

It is the position of this third speaker that has kept my interest over the many years since that conference. Some have memories which are as accurate and as clear as the “flashbulb memories” that psychologists have studied as far back as World War II. For others, the memories

have been partially, and sometimes substantially, repressed and can no longer be recalled. Their powerful and poignant emotional reactions have wrought havoc with the ability to accurately remember the events of that day.

Remembering and forgetting are major themes in our Jewish religious tradition.

We are commanded, for example, to remember the Sabbath, to remember the lessons to be drawn from the life of Miriam, and not to forget the enmity of Amalek. In this week’s Torah portion, Parshat Ha’azinu, there are at least two verses which relate to these themes.

One reads, “Remember the days of yore, understand the years of generation after generation.” (Deuteronomy 32:7) and the other states, “You ignored the Rock who gave birth to you, and forgot God who brought you forth.” (Ibid. 32:18) I have always been intrigued by the notion of forgetting God. Earlier in the book of Deuteronomy, we were admonished to be careful, lest “our hearts become haughty, and we forget the Lord our God.” (Deuteronomy 8:14) I can understand agnostic disbelief, and I can empathize with those who have lost their faith, but I have always found it puzzling to contemplate forgetting God. Either one believes, or one does not believe, but how are we to understand forgetting Him? Many years ago, I came across the writings of a psychologist named Robert Desoille, and it was in those writings that I’ve discovered a concept that helped me OU ISRAEL CENTER

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Condolences to the family of come to grips with the notion of forgetting Rabbi Leib Shmuel Yager z"l God. on his untimely passing the phrase “the an Extremely dedicated &Desoille talentedcoined Mashgiach repression of the sublime.”

He argued OU Israel Kashrut that we have long been familiar with the and the entire OU Israel family

LIFE CYCLES On the 19th yahrzeit of

Lesley Berelowitz d"r

d"r awri za lgx dpail dxe`il epif`d zyxt y"r ,iyy mei xawl dilr Friday, October 11th at 10:00am

The Family

May the Torah learned from this issue of Torah Tidbits be p"rl and in loving memory of

Isaac Cohen l"f l"f cec oa wgvi

beloved husband, father, grandfather and father-in-law on his 6th yahrzeit, ixyz a"k

Cohen, Eliaz and Aharoni families Condolences to the family of

Rabbi Leib Shmuel Yager l"f on his untimely passing An extremely dedicated and talented Mashgiach

milyexie oeiv ila` x`y jeza mkz` mgpi mewnd

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idea that we repress urges and memories that are uncomfortable or unpleasant.

We repress memories of tragedy, we repress impulses which are shameful, or forbidden. It can even be argued that this power of repression is a beneficial one to individuals and society. If individuals would not be able to forget tragedy and loss, they could potentially be forever emotionally paralyzed and unable to move on with their lives. A society whose members act on every hostile impulse, rather than repressing them would be a society which could not endure for very long.

It was Desoille’s insight that just as we repress negative memories, we also repress positive aspirations. We are afraid to excel. There is a pernicious aspect to us that fears superiority and avoids the full expression of our potential. This is especially true in the area of religion and spirituality, where we dare not express the full force of our faith and, in the process, limit our altruistic tendencies.

Perhaps it is the dread of coming too close to the divine. Perhaps it is a false humility that prevents us from asserting our inner spirit. Or perhaps it is simply that we do not wish to appear “holier than thou” to our fellows.

However one understands the reasons for this phenomenon, for me, the concept

of “repression of the sublime” explains the notion of forgetting God. It is as if we have faith in Him but do not have sufficient faith in ourselves to express our faith in Him, in our relationships, and life circumstances. We repress our sublime potential.

There are many impediments to thorough personal change and selfimprovement. Desoille demands that we consider an impediment that never before occurred to us: we are afraid to actualize the inner spiritual potential that we all possess. We are naturally complacent, satisfied with a limited expression of our religious urges. We repress the sublime within us.

As we now have concluded the High Holidays and its truly sublime liturgy, we have allowed our spiritual emotions full range. We have dared to express the religious feelings which welled up within us during the moments of inspiration that we all surely experienced during this sacred season.

Now is the season during which our faith demands that we loosen the bonds of the repression which limits us, take the risks of more fully expressing our religious convictions, and thereby no longer be guilty of “forgetting the God who brought us forth.”

May we be successful in our efforts to free the sublime within us, to act courageously upon our religious convictions, and thereby merit the blessings of the Almighty for a happy and sweet new year.

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on the Weekly Parsha from COVENANT & Thoughts RABBI LORD JONATHAN SACKS Former Chief Rabbi of England CONVERSATION

‫לעילוי נשמות‬ ‫פנחס בן יעקב אשר וגולדה בת ישראל דוד אייז ע״ה‬ ‫עזריאל בן אריה לייב ומעניה בת יצחק שרטר ע״ה‬

Let My Teaching Drop as Rain In the glorious song with which Moshe addresses the congregation, he invites the people to think of the Torah – their covenant with God – as if it were like the rain that waters the ground so that it brings forth its produce: Let my teaching drop as rain, My words descend like dew, Like showers on new grass, Like abundant rain on tender plants.

(Deut. 32:2)

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God’s word is like rain in a dry land. It brings life. It makes things grow. There is much we can do of our own accord: we can plough the earth and plant the seeds.

But in the end our success depends on something beyond our control. If no rain falls, there will be no harvest, whatever preparations we make. So it is with Israel.

It must never be tempted into the hubris of saying: “My power and the strength of my hands have produced this wealth for me” (Deut. 8:17).

The Sages, however, sensed something more in the analogy. This is how Sifrei (a compendium of commentaries on Bamidbar and Devarim dating back to the Mishnaic period) puts it: Let my teaching drop as rain: Just as the rain is one thing, yet it falls on trees, enabling each to produce tasty fruit according to the kind of tree it is – the vine in its way, the olive tree in its way, and the date palm in its way – so the Torah is

one, yet its words yield Scripture, Mishna, laws, and lore. Like showers on new grass: Just as showers fall upon plants and make them grow, some green, some red, some black, some white, so the words of Torah produce teachers, worthy individuals, Sages, the righteous, and the pious.

We cannot discover two persons exactly alike in any moral quality or in external appearance...

There is only one Torah, yet it has multiple effects. It gives rise to different kinds of teaching, different sorts of virtue.

Torah is sometimes seen by its critics as overly prescriptive, as if it sought to make everyone the same. The Midrash argues otherwise. The Torah is compared to rain precisely to emphasise that its most important effect is to make each of us grow into what we could become. We are not all the same, nor does Torah seek uniformity.

As a famous Mishnah puts it: â&#x20AC;&#x153;When a human being makes many coins from

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the same mint, they are all the same. God makes everyone in the same image – His image – yet none is the same as another” (Mishna Sanhedrin 4:5).

This emphasis on difference is a recurring theme in Judaism. For example, when Moshe asks God to appoint his successor, he uses an unusual phrase: “May the Lord, God of the spirits of all mankind, appoint a man over the community” (Num. 27:16). On this, Rashi comments: Why is this expression (“God of the spirits of all mankind”) used? [Moshe] said to him: Lord of the universe, You know each person’s character, and that no two people are alike. Therefore, appoint a leader for them who will bear with each person according to his disposition.

the actions of man. He must complete every shortcoming, remove every excess, and prescribe for the conduct of all, so that the natural variety should be counterbalanced by the uniformity of legislation, so that social order be well established.

The political problem as Maimonides sees it is how to regulate the affairs of human beings in such a way as to respect their individuality while not creating chaos. A similar point emerges from a surprising rabbinic teaching: “Our Rabbis taught: If one sees a crowd of Israelites, one says: Blessed Be He who discerns secrets – because the mind of each is different from that of another, just as the face of each is different from another” (Brachot 58a).

One of the fundamental requirements of a leader in Judaism is that he or she is able to respect the differences between human beings. This is a point emphasised

by Rambam in Guide for the Perplexed:

As if each person, by virtue

Man is, as you know, the highest form in creation, and he therefore includes the largest number of constituent elements. This is why the human race contains so great a variety of individuals that we cannot discover two persons exactly alike in any moral quality or in external appearance.... This great variety and the necessity of social life are essential elements in man’s nature. But the well-being of society demands that there should be a leader able to regulate

aspect of the truth, so that

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of his own uniqueness, were able to guarantee the revelation of one unique some of its facets would never have been revealed if certain people had been absent from mankind.

We would have expected a blessing over a crowd to emphasise its size, its mass: human beings in their collectivity.

A crowd is a group large enough for the individuality of the faces to be lost.

Yet the blessing stresses the opposite â&#x20AC;&#x201C; that each member of a crowd is still an individual with distinctive thoughts, hopes, fears, and aspirations.

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The same was true for the relationship between the Sages. A Mishnah states: When R. Meir died, the composers of fables ceased. When Ben Azzai died, assiduous students ceased. When Ben Zoma died, the expositors ceased. When R. Akiva died, the glory of the Torah ceased.

When R. Chanina died, men of deed ceased. When R. Yose Ketanta died, the pious men ceased. When R. Yochanan b.

Zakai died, the lustre of wisdom ceased....

When Rabbi died, humility and the fear of sin ceased. (Mishnah Sotah 9:15) 1 See Elias Canetti, Crowds and Power (Harmondsworth: Penguin, 1973)

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There was no single template of the Sage. Each had his own distinctive merits, his unique contribution to the collective heritage. In this respect, the Sages were merely continuing the tradition of the Torah itself. There is no single role model of the religious hero or heroine in Tanakh. The patriarchs and matriarchs each had their own unmistakable character.

Moshe, Aharon, and Miriam emerge as different personality types. Kings, priests, and prophets had different roles to play in Israelite society. Even among the prophets, “No two prophesy in the same style,” said the Sages (Sanhedrin 89a). Elijah was zealous, Elisha gentle. Hosea speaks of love, Amos speaks of justice. Isaiah’s visions are simpler and less opaque than those of Ezekiel.

The same applies to even to the revelation at Sinai itself. Each individual heard, in the same words, a different inflection: The voice of the Lord is with power (Ps. 29:4): that is, according to the power of each individual, the young, the old, and the very small ones, each according to their power [of understanding]. God said to Israel, “Do not believe that there are many gods in heaven because you heard many voices. Know that I alone am the Lord your God.”2 According to Maharsha, there are 600,000 interpretations of Torah. Each individual is theoretically capable of 2 Exodus Rabbah 29:1.

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a unique insight into its meaning. The French philosopher Emmanuel Levinas commented: The Revelation has a particular way of producing meaning, which lies in its calling upon the unique within me. It is as if a multiplicity of persons...were the condition for the plenitude of “absolute truth,” as if each person, by virtue of his own uniqueness, were able to guarantee the revelation of one unique aspect of the truth, so that some of its facets would never have been revealed if certain people had been absent from mankind.3 Judaism, in short, emphasises the other side of the maxim E pluribus unum (“Out of the many, one”). It says: “Out of the One, many.”

The miracle of creation is that unity in heaven produces diversity on earth.

Torah is the rain that feeds this diversity, allowing each of us to become what only we can be.

Covenant and Conversation 5780 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l.

These weekly teachings from Rabbi Sacks are part of the ‘Covenant & Conversation’ series on the weekly Torah reading.

Read more on www.rabbisacks.org.

3 Emmanuel Levinas, “Revelation in the Jewish Tradition,” in The Levinas Reader, ed. Sean Hand (Oxford: Wiley-Blackwell, 2001), 190–210.

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

T

he haftarah that we read this Shabbat is one that is not read every year but only when there is a Shabbat between Yom Kippur and Succot, i.e., when Parashat Ha’azinu is not read on Shabbat Shuva. This year, therefore, I have the opportunity to share some thoughts about this not-socommon haftarah, found in the 22nd perek of Sefer Shmuel Bet. This chapter is actually quite unique as it is the only one in all of Tanach that is repeated a second time, as we also find it in Sefer Tehillim, in the 18th perek of the Book of Psalms (with slight variations).

Furthermore, although found in Sefer Shmuel, a book that chronicles the events of that era, it is written in a poetic form and called by Chazal, “Shirat David”, the poem (or song) of David (much as the parasha of Ha’azinu is referred to as “Shirat Moshe”). Interestingly, this song of David, found at the end of Sefer Shmuel, forms a “bookend” to the entire work as the book opens (in the second perek of Shmuel A) with Shirat Chanah, the beautiful song of thanksgiving to

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Hashem offered by Chanah, the mother of Shmuel HaNavi.

The fact that David composes his song of thanksgiving to G-d should not surprise us. He was, after all, the “sweet singer of Israel’,” “n’im zmirot Yisrael”, as he is called in the very first pasuk following this ode (Shmuel B; 23:1). As we know, he also authored the bulk of Sefer Tehillim, a collection of poetic prose in praise and thanks to Hashem.

And it is precisely this point that I find both fascinating and illuminating.

King of Israel is a complicated position. Beside the additional mitzvot incumbent upon the Jewish King, he is also expected to create a delicate balance between being seen by his people as a representative of the Divine but never as His replacement. The people must consider his successes as revelations of Hashem’s guiding hand and not as the king’s military genius. In effect, the King was expected to be a dominant figure and powerful leader but never to take sole credit for his accomplishments.

David HaMelech is considered the ideal Jewish King NOT because he was perfectly sinless but because he was humble enough to confess those sins. He was the ideal king because he succeeded in every military confrontation with the enemy and yet wrote songs of praise and thanksgiving to G-d in recognition of the fact that victory was not his, but was His. It is difficult to point to any other king-or, for that matter, any other political leader throughout history-who embodied these two contradictory qualities.

When, during his lifetime, did David write this song is a discussion between parshanim. While Rashi suggests that David wrote it at the end of his life, after he had overcome all of his enemies, Don Yitzchak Abarbanel feels that he wrote it toward the beginning of his reign, but he sang it throughout his life, whenever he experienced a victory. While we may often think of David’s actions as king, focusing on one event or decision in his life, this haftarah reminds us of his true greatness: a full commitment to G-d and a desire to let people understand that it is HE, Hashem, who guides them and protects them.

Is there any question, therefore, why we will close this haftarah reading-as we do every haftarah reading-with the bracha of “Magen DAVID” and why, each and every day, we pray that Hashem will bring the Mashiach with the words “Et Tzemach DAVID Avdecha”?

We pray to we see the fulfillment of both brachot in our time.

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RABBI SHALOM Kehilla, Nofei HaShemesh ROSNER Rav Maggid Shiur, Daf Yomi, OU.org

The Proper Time for Sukkot ‫ׂ ֶדה‬ ‫ה ָּש‬-‫ן‬ ַ ‫יך ִמ‬ ָׂ ‫מ ֲע ֶש‬-‫ת‬ ַ ‫ ְּב ָא ְס ְּפ ָך ֶא‬,‫ׁשנָה‬ ָּ ‫ְַחג ָה ָא ִסף ְּב ֵצאת ַה‬ )‫טז‬:‫(שמות כג‬ …And the festival of the ingathering at the departure of the year, when you gather in [the products of] your labors from the field. (Shemos 23:16) The Meshech Chochmah asks why isn’t Succot referenced by name in parshas Mishpatim?

Instead, it’s exclusively referred to as chag ha’asif, when we gather in the produce. Why must we wait until Emor to read the name Chag HaSuccot?

In addition, many commentaries are puzzled by the date on which we celebrate Succot. It would have been more logical to celebrate Succot following Pesach and prior to Shavuot, symbolizing the Succot in which we dwelled during the intermittent journey in the desert that transpired between the historical events of Yitziat Mitzrayim (Pesach) and Matan Torah (Shavuot). The Tur (625) suggests that the reason we celebrate Succot in Tishrei instead of Nissan is so that it is clearly recognizable that we are sitting in the 38

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Succah because we were commanded to do so and not for pleasure. If we celebrated the holiday of Succot in the spring, people might postulate that we sit outside because the weather is pleasant and not to fulfill a particular mitzvah. The assumption of this approach seems to point to a Pirsumei Nissa type of idea for the mitzvah of succot too. It must be clear to others what we are doing. It is a mitzvah that has a goal of publicizing Hashem’s kindness to us.

The Gra, though, offers a different, fascinating explanation. In his commentary on Shir Hashirim, the Gra posits that if one does the math, Moshe remained on Har Sinai for a hundred and twenty days — three sets of forty days. The first time he ascended was on the seventh day of Sivan, and he descended on the seventeenth of Tammuz, at which point he broke the Luchot. At this point, chazal tell us that the special protective Anenei Hakavod surrounding the nation disappeared.

Moshe, then, ascended on the eighteenth of Tammuz to ask for forgiveness on behalf of the nation and returned on Erev Rosh Chodesh Elul to inform Bnai Yisrael that they had been forgiven for their transgression of cheit Ha’egel. Moshe’s final ascent on Har Sinai was on Rosh Chodesh Elul, and he returned on Yom Kippur with the second set of Luchos.

At that point, on the following day, Moshe

announced the building of the Mishkan and requested that people donate the requisite items. On the twelfth and thirteenth of the month of Tishrei, contributions and donations were collected for the Mishkan.

On the fourteenth day of Tishrei, they began to build the Mishkan, and on the fifteenth day, the Ananei Hakavod returned. The clouds that had disappeared at the time of the Cheit Ha’Eigel returned with the commencement of the building of the Mishkan. It is no coincidence, then, that we celebrate Succot on the fifteen day of Tishrei, exactly on the date upon which the Ananei Hakavod returned and encircled the nation. According to the Gra, Succot was not moved from the Spring to the Fall, it is at the particular time that the “Succot” (Ananei Hakavod) reappeared in the desert! After all, we hold like Rabbi Eliezer (Sukka 11b) that the sukka is meant to remind is of those special clouds of glory.

(See also -Bach O.C. 625).

The Meshech Chochmah then adds a fascinating suggestion. Perhaps the yom tov of Succot didn’t even exist prior to Chet Ha’Eigel. There was a chag ha’asif, but there may not have been a mitzvah of succah, and that is why the Torah only refers to the time as chag ha’asif, when referencing the chag prior to Chet Ha’egel.

When we sit in our Succahs, we should contemplate not only the Succahs in which we temporarily dwelled during our journey in the desert, but recognize that our Succah symbolizes the Ananei Hakavod that reappeared, which should remind us of the continued hashgachat Hashem in all aspects of our lives.

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M o To Cha ro ur nu cco 24 ka De c

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REBBETZIN SHIRA SMILES Faculty, OU Israel Center

Seven Special Guests

U

shpizin; the special guests that grace our sukkah and lend a mystical aura therein.

How are we supposed to greet these holy visitors? Why do these lofty personages specifically come on Sukkot rather than on any other chag?

There are various customs as to how we ought to distinguish these exalted guests. The Chida notes that one should prepare a special chair with a special covering in honor of the Ushpizin. It is important, he writes, to designate this chair, like designating the kisei of Eliyahu at a brit. Indeed, the Zohar states, one who does not designate such a chair in his sukkah will not merit a visit from the Ushpizin. The Kaf Hachayim notes the custom of lighting a candle in honor of the Ushpizin each

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night. We need to keep in mind, Rabbi Shalom of Belz teaches, that the wives of the Ushpizin grace our sukkah as well and must be accorded the appropriate honor.

After the purification process of the Yamim Noraim we are enhanced with a certain ‘‘hearat panim” that enables us to greet these guests in a state of purity.

The relationship between these noble guests and the elevated season of Tishrei is evident when we consider the great personalities of the Ushpizin and the achievements we have gained throughout the month. Rav Kasba in Vayomer Yehudah suggests that after the purification process of the Yamim Noraim we are enhanced with a certain

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‘hearat panim” that enables us to greet these guests in a state of purity. It is only after the extended period of teshuva that we are worthy to be in their presence.

The Slonimer Rebbe in Netivot Shalom expands this idea further. He explains that the Ushpizin are meant to help us as we rebuild our inner worlds each year.

Each of these individuals mastered one of the seven middos upon which the world is predicated. As we usher in these guests each night of the chag, we are directed to focus upon the corresponding middah, helping us maintain the momentum that we began on Rosh Hashanah. Sukkot, with the help of the Ushpizin, then becomes an opportunity for us to solidify the changes we have made and bolster

Mazal Tov to Dikla and Zvi Itzkowitz on the birth of their son

Matan Yehoshua

Mazal Tov to the grandparents Bracha and Michael Goldenberg, Great grandparents Dvora and Shalom Goldenberg, Great great grandmother, Helda Fischer, Ginot Shomron

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our efforts in self -improvement.

It is the special kedushah of the sukkah itself, Rabbi Michael Rebibo in Minchat Michael suggests, that enables these lofty guests to enter our domain. This exalted level of kedusha is not found in our homes, hence, their visit is specifically relegated to the chag of Sukkot. It is only in the place that the Sefas Emes likens to gan eden on earth, that these holy individuals’ spirit can enter.

On a mystical level, these guests come specifically on the chag that is called Zeman Simchateinu.

Rabbi Eliyahu Cohen in Otzros Hatorah explains, based on the Zohar, that Hashem brings the neshamos of our ancestors from gan eden to celebrate with us when we make a simchah. Likewise, at the time of our uplifted simchah of Sukkot, Hashem brings our Avot to celebrate with us.

Imagine if we were all cognizant of our elevated level as we enter this special place to greet these exalted guests at this time of great simchah, what powerful feelings of connection- with our Creator and with our Forefathers - we could experience.

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RABBI JUDAH OU-NCSY MISCHEL Mashpiah, Executive Director, Camp HASC Dedicated L'Iluy Nishmas HaChaver Shlomo Michael ben Meir z'l

The Most Beautiful Sukkah

“

Reb Motteleh”, Rebbe Mordechai Twersky of Rachmastrivka, was a descendant of the Meor Einayim, also known as the Chernobyler Maggid, a student of the Baal Shem Tov. Reb Motteleh was an Oheiv Yisrael, a lover of the Jewish People. He had the soul of an artist, and was a master coppersmith and woodworker. The Rebbe’s prized possession was a uniquely beautiful wooden Sukkah that he had inherited from his ancestors, and that he himself had adorned with exquisite engravings of the Shivat haMinim / ‘seven species’, various Pesukim, and Tzeirufei Sheimos, mystical formulas and hidden Kabbalisic names of G-d.

In 1906, when the Rebbe embarked on the long, strenuous journey to Eretz Yisrael from Ukraine, he insisted on shlepping the heavy boards. Once he had arrived, Jews from all over 48

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would come to bask in the holiness of the Rebbe’s sukkah, to marvel at the beautiful wood carvings and enjoy the palpable Simchas HaChag in the Rebbe’s presence. One year, however, the Sukkah inexplicably disappeared, and in its place stood simple, thin boards and scraps of wood. The Rebbe said nothing, and no one dared inquire.

In the Spring of 1920, while on the way back from Kotel, the Rebbe was attacked by an Arab mob and died shortly after from his wounds — he was murdered al Kidush Hashem.

Thousands attended his Levaya on Har haZeitim where he was eulogized by both Rav Kook and Rav Yosef Chaim Zonnenfeld.

“Sukkah” is an acronym for Somech V’ozer Kol Hanoflim, a reference to Hashem as the “Supporter and Helper of All who have Fallen” After the funeral, a man from a Moshav in the North stepped forward to share his story. A few years earlier his son fell deathly ill. Doctors were

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at a loss, and the only relief for the boy’s excruciating pain was soaking in hot salt baths. At the time, during World War I, the Land of Israel was under Turkish rule. Firewood in the Holy Land was already scarce, but the Turkish government then confiscated all lumber and stray wood for fuel in the war effort. Barely a stick could be found in all of Jerusalem.

The man came to the Rachmastrivka Rebbe for a Bracha for his ailing son.

Without a moment’s hesitation, the Rebbe instructed his Gabba’im to chop his cherished Sukkah to pieces, and to be burnt to heat the bathwater for the boy. Later, the boy merited a full recovery.

The Chasidim would say that it was not the heat of the fire that saved the boy, but the warmth of the Rebbe’s Ahavas Yisrael, his love and sacrifice for a fellow Jew. ~ Rebbe Tzvi Elimelech of Dinov, the Bnei Yisaschar, said in the name of Rebbe Pinchas of Koretz: the word “Sukkah”

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is an acronym for Somech V’ozer Kol Hanoflim, a reference to Hashem as the “Supporter and Helper of All who have Fallen”. A most appropriate way for us to express the sense of being in Divine embrace of the Sukkah, sheltered in Ananei haKavod, the clouds of Glory, is to emulate Hashem’s ways: to be sensitive “supporters” of our brothers and sisters, and to “help” them fulfil their needs.

There was a Minhag in Galitzia of beautifying the Sukah with lavish and elaborate ornaments. Rebbe Chaim of Tzanz, the Divrei Chaim zy’a, was opposed to this custom on the grounds that it was wasteful and distracted from the real joy of Yom Tov. “The best Noi Sukkah,” he said, “the most beautiful Sukkah decoration, is the joy of knowing we have done our utmost to ensure that those who are lacking have all their Yom Tov needs met.”

May Hashem bless all of Am Yisrael with a joyous Yom Tov, and the fulfilment of all our needs b’Gashmiyus u-v’Ruchniyus!

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Candle lighting and Havdala times see notes below

Yerushalayim/Maale Adumim Aza area (Netivot, et al) Beit Shemesh/RBS Gush Etzion Raanana/TM/Herzliya/KS 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 Kiryat Arba & Hevron Ashkelon Yad Binyamin Tzfat / Bik'at HaYarden Golan

First Day Sukkot

Shab. Chol HaMoed

Simchat Torah

candles Sun Oct 13

havdala Mon Oct 14

candles Oct 18

havdala Oct 19

candles Sun Oct 20

havdala Mon Oct 21

5:35 5:52 5:50 5:50 5:51 5:50 5:50 5:49 5:51 5:35 5:50 5:40 5:49 5:49 5:50 5:50 5:52 5:51 5:37 5:46

6:45 6:48 6:46 6:46 6:47 6:46 6:47 6:47 6:47 6:47 6:46 6:46 6:45 7:12 6:46 6:46 6:48 6:47 6:43 6:43

5:29 5:46 5:45 5:44 5:45 5:44 5:45 5:44 5:45 5:29 5:44 5:34 5:43 5:43 5:44 5:44 5:46 5:45 5:31 5:40

6:40 6:43 6:41 6:40 6:41 6:41 6:41 6:42 6:41 6:41 6:40 6:40 6:39 6:42 7:04 6:39 6:43 6:42 6:38 6:37

5:27 5:44 5:42 5:42 5:42 5:42 5:42 5:42 5:43 5:27 5:41 5:31 5:41 5:41 5:42 5:42 5:44 5:43 5:29 5:38

6:38 6:41 6:39 6:38 6:39 6:39 6:39 6:40 6:39 6:39 6:38 6:38 6:37 6:39 6:38 6:39 6:41 6:39 6:36 6:35

NOTES: For the first night of Yom Tov and for Shabbat Chol HaMoed, the candles should ideally be lit in the Sukka - if it is safe to leave them there. It is not proper to light in the Sukka and then move the candles into the house. If the candles cannot be left in the Sukka, they should be lit in the house (and, if possible, in a spot that can be seen from the Sukka).

Candle lighting for Yom Tov really should be done by saying the brachot first and then lighting, but then the match or helper-candle should be put down on a safe surface and not extinguished by the woman who lit candles. Covering the eyes is not necessary when lighting this way. A woman who prefers to light Yom Tov candles the same way she lights Shabbat candles (light, cover eyes, brachot) may do so, when lighting at "candle lighting time", rather than at night. If one lights at night, which is allowed on Yom Tov that is not Shabbat, then the flame used must be taken from a pre-existing flame (meaning, no striking a match), brachot should be said first and then the candles are lit (without the option of regular Shabbat candles procedure).

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(mipin 'c) alel zlihp xcq

Instructions and comments on the left-hand side of this sheet.

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Upon Entering the Sukka Customs vary as to what texts to say, when. One suggestion is to say all the text on the first night.

Thereafter, you might say B, F, G, and the day’s USHPIZIN or just B or just G + USHPIZIN. bn-an:bk `xwie

:FnW§ KxÄ © z¦ § i `xFA ¥ d© i¦pE«©v¦ xW£̀ ¤ M© dM̈qª ze©v§ n¦ m¥Iw© l§ oÖªfnE § ok̈En i¦pix£ ¥d B

m¤ ¼ ki¥zŸxŸ«c Eŕc«§¥i »o©rn©» l§ :zŸM« Q© ªA Ea­ W«§ ¥i l ¥̀½ x¨U¦ § iA§ Ægx§¨f ¤̀«d̈ÎlM̈ mi®nï ¦ zr§ ´©aW¦ Ea­ W« § Y¥ zŸ¬MQ© ªA (:m«k¤ i¥dŸ l' « `¡ 'd¬ i­¦p £̀) m¦ix§ ®¨vn¦ ux¤`´¤n¥ m­z̈F` i`i¦ ¬¦ vFd« A§ l ¥̀½ x¨U¦ § i i´¥pA§ Îz ¤̀ ÆiY¦ a§ WFd © ¸ zFMÀ Q© ªa i´M¦

EaiY¦ ,`z̈Epni § d¥ n§ C¦ oi¦fiR¦ WE` § EaiY¦ EaiY¦ .oiWi ¦ C¦ w© oi¦fiR¦ WE` § EaiY¦ EaiY¦ ,oi`N̈i ¦ r¦ oi¦fiR¦ WE` § EaiY¦ EaiY¦ C l¤ag«¤ aŸwr£ i© ,FO©r 'd w¤lg¥ iM¦ :aiz¦ k§ C¦ ,l ¥̀ ẍU¦ § iC§ oFdi¥wlEg § d`¨ M̈©fe§ ,`p̈ẅlEg § d`¨ M̈©f .`Ed Kix¦ A§ `ẄcEw § c§ `N̈v¦ A§ l©r mil¦ W§ `c̈Eg¦iA§ (pronounced HAVAYA) d"eA§ d"i mW¥ `c̈£gi© l§ ,DY§ ¥ pik¦ WE § `Ed Kix¦ A§ `ẄcEw § cEg¦i mW¥ l§ .Fzl̈£gp© .l ¥̀ ẍU¦ § i lM̈ mW¥ A§ ,ml̈r¤ § pe§ xin¦ ḧ `Edd© ic¥ i§ .Ed¥pp§ FM Epicï «¥ dU£ ¥ rnE © ,Epi«l¥ r̈ dp̈§pFM Epicï «¥ dU£ ¥ rnE © ,Epi«l¥ r̈ Epi«¥dŸl'¡` 'd m©rŸp« idi ¦ e¦ D

zEk§fA¦ L«nFl ¤ W§ zM© qª Epi«l¥ r̈ UFxt§ z¦ e§ ,Epi«p¥ i¥A Lzp̈i § k¦ W§ dx¤W§ Y© W¤ ,izFa£̀ © idŸl'` ¥ e¥ idŸl'¡ © ` 'd ,Li«p¤ ẗN§ n¦ oFvẍ id§ ¦i E d"eA§ d"i mW¥ `c̈£gi© l§ ,Enig¦ xE§ Elig¦ c§ A¦ ,DY§ ¥ pik¦ WE § `Ed Kix¦ A§ `ẄcEw § c§ `n̈W§ `c̈£gi© l§ oin§ ¦ Iw© n§ Ep`¨ W¤ dM̈qª ze©v§ n¦ l©r iEhp̈ ,xFdḦd© e§ WFcT̈d© LcFa § M§ ei¦fn¦ Ep«z̈F` siT¦ d© lE § ,l ¥̀ ẍU§ i¦ lM̈ mW¥ A§ ,mil¦ W§ `c̈Eg¦iA§ (pronounced HAVAYA) .L«z¤ n̈£̀ (your name ben/bat mother's name) LC§ a© § rl§ mi¦Ig© d© r©tW «¤ r©RWª § i mẌnE ¦ :FPw¦ xirï ¦ xW« ¤ p¤ M§ dl̈r«§ n̈l§ n¦ Epi«W` ¥ ẍ ,i¦pF£rn¥ i¦pq«¥ A§ M© ax«¤d¤ e§ .cFc§p iY¦ w«§ g© x§ d¦ EN«`¦ M§ z`ŸfA§ il¦ aW¥ g̈¥i dv̈Ex« `¨ Li«zF ¤ v§ n¦ Kx¤c«¤e§ dv̈Eg« d© izi¥ ¦ An¦ iz`¥ ¦ v zEk§faE ¦ § d¥ n§ C¦ oi¦fiR¦ WE` § ,oi`N̈i ¦ r¦ oi¦fiR¦ WE` § nE ¥ .i¦px£ «¥dh© iz` ¦ Ḧg© nE ¥ mia¥ ¦ rxl̈ § e§ .zFkẍA§ ax© zFaXª w© Li«p¤ f§ `¨ dp̈i«i¤ d§ Y¦ ,`z̈Epni on¦ iz¦ ẍih¦§ ¦ R z¥rA§ Li«t¤ p̈M§ l¥v xz«¤ q¥ A§ zFq£gl© e§ z¤aWl̈ «¤ zEk§f il¦ oY¥ z¦ e§ .mi¦pn̈¡`P¤ d© mn̈inE ¥ mn̈g© § l oY¥ mi`¦ n¥ v§ m©B EN«`¦ M§ m¥Iw© n§ i¦p £̀ W¤ Ef dM̈qª ze©v§ n¦ däEW£g `d¥ zE § .mig© ¦ R mir¦ Ẅx§ l©r xih¦ n§ z© iM¦ ,xḧÖnE ¦ m¤x«¤Gn¦ zFq£gl© e§ ml̈Frd̈ § d̈iwEC «¤ w§ c¦ e§ d̈i«h¤ ẍR§ lk̈A§ d̈iY«¦ n© § Iw¦ minï ¦ aWi¥ ¥ l Ep«M¥ f© zE § .dn̈iz£ ¦ gd© Ep«l̈ aihi ¦ z¥ e§ .DÄ m¦iElY§ d© zFv§ n¦ lk̈e§ d̈i«¤̀ p̈zE .on¥ `¨ e§ on¥ `¨ ,ml̈Frl§ 'd KExÄ .L«z¤ `¨ x¦§ iaE § Lz§ c̈Fa£rA© ,Wc¤Ÿw« zn© c§ `© ,dn̈c̈£̀ d̈ l©r miA¦ x©

d̈i«Y¦ n© § Iw¦ Eli«`¦ M§ ,Ef dM̈qª z©aiW§ ¦ i z©ev§ n¦ Li¤pẗl§ aEWg̈ `d¥ i§ W¤ Li¤pẗN§ n¦ oFvẍ id¦ i§ ,minl̈Fr ¦ d̈ lM̈ oFAx¦ F iW§ ¥ p`© Dä EpE§ M¦ W¤ zFpËM© d© lk̈A§ iY§ ¦ pE©M¦ EN«`¦ kE § ,DÄ m¦iElY§ d© zFv§ n¦ b"©ix§ z© e§ d̈i«¤wECw§ c¦ e§ d̈i«¤hẍR§ lk̈A§ .dl̈Fc§Bd© z¤q«¤pk§ .ce¦ c̈e§ sqFi ¥ oŸxd£ `© dyŸ ¤ n aŸwr£ i© wg̈v¦ § i md̈ẍa§ `© :oi`N̈ ¦ r¦ oi¦fiR¦ W§ ª̀ iz¦ C̈ªrq§ l¦ oO© ¥ f £̀ G G is

a general invitation to all seven USHPIZIN (spiritual guests). It is followed by the specific inviation to the day’s “special guest”, along with the other six guests (see below and to the right)

First night/day of Sukkot (Yom Tov)

i`N̈ ¦ r¦ ifi ¦ R¦ W§ `ª md̈x¨a§ `© KP̈n¦ Ehn̈A§ ,i ¥̀ N̈r¦ i¥fiR¦ W§ `ª lM̈ KÖr¦ e§ iO¦ r¦ Eaz¥ § ic§ .ce¦c̈e§ sqFi ¥ oŸxd £ `© dyŸ ¤ n aŸwr© £ i wg̈v§ i¦

Second night/day (Chol HaMoed) iO¦ r¦ Eaz¥ § ic§

i`N̈ ¦ r¦ ifi ¦ R¦ W§ `ª wg̈v§ i¦ KP̈n¦ Ehn̈A§

.ce¦c̈e§ sqFi ¥ oŸxd £ `© dyŸ ¤ n aŸwr© £ i md̈x¨a§ `© ,i ¥̀ N̈r¦ i¥fiR¦ W§ `ª lM̈ KÖr¦ e§ 56

TORAH TIDBITS / HA'AZINU 5780

Notes concerning Birkat HaMazon on Yom Tov and Chol HaMoed Omitting R'TZEI from the benching for the two main Shabbat meals - or YA'ALEH V'YAVO from the two main Yom Tov meals - requires one to repeat the benching. For Seuda Shlishit and any other meals on Shabbat or Yom Tov, one does not repeat the benching. For Chol HaMoed meals one does NOT repeat the benching if Ya'aleh V'yavo was omitted.

If the omission of either R'tzei, Yaaleh V'yavo, or both is "discovered" before saying G-d's name in the end of the bracha BONEI B'RACHAMAV YERUSHALAYIM - just go back and say it/them. Once G-d's name is said, finish the bracha and then say the appropriate special bracha in lieu of the omitted passage(s), as below...

These brachot may only be said after BONEI B'RACHAMAV YERUSHALAYIM (amein) and before beginning the HATOV V'HAMEITIV bracha.

In lieu of R’TZEI - two main meals of Shabbat, finish off the bracha with the bracketed ending; for Seuda Shlishit or other meal on Shabbat, don’t say [bracketed] part:

,dä£d`© A§ l ¥̀ ẍU¦ § i FO©rl§ dg̈Epn§ l¦ zFzÄW© ozp̈ © xW£̀ ¤ ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` 'd dŸ`© KExÄ [.zÄX© d© WC© ¥ wn§ 'd dŸ`© KExÄ] .zix¦ a§ l¦ e§ zF`l§ In lieu of YAALEH V’YAVO - two main Yom Tov meals, finish bracha with bracketed ending; other meals, don’t say [ending]: ,dg̈n§ U¦ lE § oFUÜl§ l ¥̀ ẍU¦ § i FO©rl§ miaFh ¦ minï ¦ ozp̈ © xW£̀ ¤ ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` 'd dŸ`© KExÄ [.mi¦Pn§ © Gd© e§ l ¥̀ ẍU¦ § i WC© ¥ wn§ 'd dŸ`© KExÄ] .d¤Gd© zFMqª d© bg© mFi z¤̀ In lieu of YAALEH V’YAVO, for any Chol HaMoed meal: ,dg̈n§ U¦ lE § oFUÜl§ l ¥̀ ẍU¦ § i FO©rl§ mic£ ¦ rFn ozp̈ © xW£̀ ¤ ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` 'd dŸ`© KExÄ .d¤Gd© zFMqª d© bg© mFi z¤̀ In lieu of R’TZEI & YA’ALEH V’YAVO: zF`l§ ,dä£d`© A§ l ¥̀ ẍU¦ § i FO©rl§ dg̈Epn§ l¦ zFzÄW© ozp̈ © xW£̀ ¤ ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` 'd dŸ`© KExÄ ¦ minï ¦ e§ ,zix¦ a§ l¦ e§ .d¤Gd© zFMqª d© bg© mFi z¤̀ ,dg̈n§ U¦ lE § oFUÜl§ l ¥̀ ẍU¦ § i FO©rl§ (mic£ ¦ rFn :n"dega) miaFh .[mi¦Pn§ © Gd© e§ l ¥̀ ẍU¦ § ie§ zÄX© d© WC© ¥ wn§ 'd dŸ`© KExÄ] Mention in the “compensatory” brachot only that which you forgot, Shabbat or Sukkot, as the case may be.

BETTER YET, don't forget R’TZEI and/or YAALEH V’YAVO in the first place OU ISRAEL CENTER

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Kiddush for Leil Shabbat Chol HaMoed [...cŸ`® n§ aFhÎd¥ ­ Pd¦ e§ dܽ r̈ x´¤ W £̀ÎlM̈Îz ¤̀ Æmi¦dŸl‡`¡ `§x³©Ie©]

:m`ä§ «¨ vÎlk̈§e ux¤`d̈§ ­¨ e m¦in ¬© Ẍd © EN² k§ªie© :iX¦« X¦ d© mF¬i x¤wŸaÎi¦ ­ d§i«e© ax¤rÎi¦ ¬¤ d§i«e© d®Ür̈ x´W¤ £̀ FY§ ­ k`l© n§ ir¦½ i¦aX© § d mFÍ©A Æmi¦dŸl‡`¡ l³k© §ie© :dÜ « r̈ x¬¤ W £̀ FY§ ­ k`l© nÎlM̈ § n¦ ir¦½ i¦aX© § d mFÍ©A ÆzŸAW¦ § Ie© FzŸ® ` W­¥ C©w§ie© ir¦½ i¦aX© § d mFíÎz ¤̀ Æmi¦dŸl‡`¡ Kx³ä§ ¤ ie© :zFU« r« £l© mi­d¦Ÿl‡`¡ `xÄÎx ¬¨ W¤ £̀ FY§ ½ k`l© nÎlM̈ § n¦ Æza© Ẅ Fa³ i´M¦ :izFA © x©e§ op̈Äx©e§ op̈ẍn̈ ix¦ a§ q©

:o¤tB̈d© ix¦ R§ `xFA ¥ ml̈Frd̈ K¤ln¤ EpidŸl‡¡ ¥ ` ‡d dŸ`© KExÄ z©AW© e§ .Epä dv̈ẍe§ eiz̈Fv§ n¦ A§ EpẄC§ w¦ xW£̀ ¤ .ml̈Frd̈ K¤ln¤ EpidŸl‡¡ ¥ ` ‡d dŸ`© KExÄ dN̈g¦ Y§ mFi `Ed iM¦ .ziW` ¦ x¥a§ dU£ ¥ rn© l§ oFxM̈¦f .Epl̈ig§ ¦ pd¦ oFvẍaE § dä£d`© A§ FWc§ ẅ miO© ¦ rd̈ lM̈n¦ ŸW§ C© w¦ Epz̈F`e§ Ÿx§ g© ä Epä iM¦ .m¦iẍv§ n¦ z`i © vi ¦ l¦ x¤kf¥ WcŸ¤ w i ¥̀ ẍw§ n¦ l§ © pd¦ oFvẍaE § dä£d`© A§ LW§ c§ ẅ z©AW© e§ :zÄX© d© WC¥ w© n§ .‡d dŸ`© KExÄ :EpŸl§ g§ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ .dM̈Q© ª A aWi¥ ¥ l Ep«Ëv¦ e§ eiz̈Ÿev§ n¦ A§ Ep«ẄC§ w¦ xW£̀ ¤

Kiddush for Shabbat Chol HaMoed day cĽ kªn§ ‡Æd WFc§ ³wl¦ b¤pŸrÀ zA¹̈ X© l© z̈`xẅ§ ¸¨ e iW ®¦ cẅ § mFí§A Li­¤vẗ£g zFU¬ r£ Ll§ ¤½ bx© ÆzÄX© n¦ aiWŸÎm¦ ³¦ ` :x«äC̈ x¬¥Ac§ ©e L§ ­ vt§ g¤ `Fv¬ O§ n¦ Lik¤½ x¨C§ zFÚr« £n¥ ÆFYc© §Ak¦ e§ :x«A¥ C¦ ‡d­ i¬R¦ i²M¦ Lia¦½ `¨ aŸẃr«£©i Æzl£ © g«©p LiY¦À l© § k £̀«d© e§ ux¤`®¨ [i¥zn ¢´Ä] izenaÎl©r Li­Y¦ a§ M© x¦ §de§ ‡dÎl© ½ r Æb©Pr© z¦ § Y f`À̈

iÀ¦pi¥A :m«l̈Fr zix§ ¬¦A m­z̈ŸxŸc« l§ z²ÄX© © dÎz ¤̀ zFŪr« £l© z®ÄX© © dÎz ¤̀ l`­¥x¨U¦ § iÎi«¥pa§ Ex¬n§ Ẅ « e§ m¦in ´© Ẍ©dÎz ¤̀ ‡Æd d³Ür̈ minï ¦À zW´ ¤ WÎi¦ ¥ M m®l̈Ÿrl§ `e­d¦ zF`¬ l ¥̀½ x¨U¦ § i i´¥pA§ Æoi¥aE :Wt«© P̈¦Ie© z­©aẄ ir¦½ i¦aX© § d ÆmFI©aE ux¤`d̈Îz ¨½ ¤̀§e ² ÆmFi§e :L«Y¤ k§ `l© nÎlM̈ § z̈iU ­¦ r̈§e cŸa½ r« £Y© Æminï ¦ zW³¥ ¤ W :FW« C© §wl§ z­ÄX© © d mF¬iÎz ¤̀ xFkf̈ L³ C§ §ar© LY¤À a¦ E ŧpa¦ E | d´Ÿ`© dk` ¹̈ l̈nÎlk̈ § dU¤̧ r« £z© Î`Ÿl Li®¤dŸl‡`¡ ‡d́«l© z­ÄW© ir¦½ i¦aX© §d m¦in ´© Ẍ©dÎz ¤̀ ‡d¹ dܸ r̈ ÁminïÎz ¦ W¤ W «¥ i´M¦ :Lix«¤r̈W¦ § A x¬¤ W £̀ L­ x«§b¥ e§ LY¤½ n¤ § da§ E ÆLz§ n̈ « £̀«e© ‡d² Kx¥ ¯©A oM¥À Îl©r iri¦ ®¦ aX© § d mFÍ©A g©p­Ï©e mÄÎx ½ W¤ £̀ÎlM̈Îz ¤̀§e ÆmÏ©dÎz ¤̀ ux¤`d̈Îz À̈ ¤̀§e :EdW «¥ C© §w§i«e© z­ÄX© © d mF¬iÎz ¤̀

.ot«¤ B̈d© ix¦ R§ `xFA ¥ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ izFA © x©e§ op̈Äx©e§ op̈ẍn̈ ix¦ a§ q© .dM̈Q© ª A aWi¥ ¥ l Ep«Ëv¦ e§ eiz̈Ÿev§ n¦ A§ Ep«ẄC§ w¦ xW£̀ ¤ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ 58

TORAH TIDBITS / HA'AZINU 5780

SUKKOT 'Readings'

First day of Sukkot Two Torahs...

In the first Torah we read from Parshat Emor, Vayikra 23, the portion of the Festivals. We actually start the reading several p'sukim earlier with the mitzvot of not taking an animal from its mother to use it as a korban before it is 8 days old. And the prohibition of slaughtering an animal and its offspring on the same day. This second mitzva applies to korbanot and to "personal" use of animals for food. The first mitzva is specifically for korbanot (but its spirit applies to "regular" animals too).

Next the Torah teaches us the mitzvot of Kiddush HaShem and its opposite.

Perhaps we can understand why Chazal "backed us up" these 8 p'sukim, rather than leaving us just with the portion of the cycle of the Chagim. First of all, on Chag there are many animals used both for Korbanot and for the dinner table.

The two mitzvot included in this opening portion of the Torah reading serve as a reminder that we have rules and regulations that go along with our commandments and permission to use the animals for our own purposes. The "reminder" of Kiddush HaShem & Chilul HaShem, serves us well to focus our SIMCHA in the proper direction and not allow ourselves to get carried away by improper joyful behavior. The final

pasuk before the presentation of the Chagim reminds us that all the Holidays are commemorative of the Exodus from Egypt. Now, we are ready to continue with the reading about the Holidays themselves.

The Torah begins with Shabbat, followed by Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. This 52-pasuk portion is read for 5 people, the number of Aliyot assigned to Yom Tov. The straightforward (P'SHAT) reading of the presentation of the cycle of the Holidays is that it begins with Shabbat.

We acknowledge this in the regular Friday night Kiddush when we refer to Shabbat as RISHON HU L'MIKRA'EI KODESH, the first of the days called Sacred, meaning the days whose sanctity is accompanied by a prohibition of Melacha.

Towards Better Davening & Torah Reading Concerning the phrase L'MIKRA'EI KODESH, because KO-desh is accented MIL-EIL (on the next-to-last syllable), we would expect the accent of L'MIKRA'EI to migrate back and the word to also be MIL-EIL - l'mik-RA-ei.

This is the expected NASOG ACHOR situation. But that doesn't happen here - I don't know why - and the phrase is l'mik-ra-EI KO-desh. It does not flow easily, but that is the way it is accented.

There is another way of understanding the opening p'sukim of PARSHAT HAMO'ADIM, portion of the festivals. (attributed to the GR"A).

Speak to the people of Israel... these OU ISRAEL CENTER

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are My Holidays (which will be detailed shortly). On six of them, there are some Melachot that may be done, but on the seventh of the Holidays, no manner of Melacha is permitted, it is a SHABBAT SHABBATON. Rosh HaShana, first day of Sukkot, Shmini Atzeret, 1st and 7th day of Pesach, and Shavuot are the 6 holy days on which some Melacha is permitted. But on Yom Kippur... no melacha at all, it is Shabbat Shabbaton...

Maftir is read from a second Torah, from Bamidbar 29:12-16, Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the first day of Sukkot.

Haftara of the first day of Sukkot comes from Zecharya and contains the famous prophecy of the time in the future when other nations will recognize the One G-d and those nations that persecuted Israel will be severely punished. There is a universal message of Sukkot in that people from other nations will also be challenged with the mitzva of Sukka. The universal nature of Sukkot can also be seen by the 70 bulls of the Musafs of the seven days, which correspond to the 70 nations of the ancient world (that descend from No'ach). So too, the fact that the world is judged for rainfall on Sukkot gives the holiday a universal flavor, since rain is not just for the Jewish people.

Chol HaMoed Torah reading Tuesday (day 2 of Sukkot), Wednesday (day 3), Thursday (day 4), Friday (day 5), and Sunday (day 7, Hoshana Rabba), all have the same Torah reading format 60

TORAH TIDBITS / HA'AZINU 5780

(not the same p'sukim). [Shabbat Chol HaMoed is treated seperately after this section] One Torah is taken out (as opposed to Chol HaMoed Pesach when two Torahs are used each day). Four people are called to the Torah and the same set of p'sukim is read for each of the Aliyot. Each Aliya consists of three p'sukim, comes from Parshat Pinchas, and deals with the Musaf offering of each day.

(In Chutz LaAretz, the Chol HaMoed reading is a bit different, reflecting the concept of S'FEIKA D'YOMA, doubt as to the actual date of a given day...)

There is no haftara on Chol HaMoed (except on Shabbat). Our Sages did not want to burden the people who had to work (hopefully in a permitted way) during Chol HaMoed with extra shultime.

Shabbat Chol HaMoed KOHELET is read on Shabbat Chol HaMoed Sukkot. It is read before the reading of the Torah. When Kohelet is read from a parchment megila (common in J'lem), brachot are recited on the reading. No brachot are said if it is read from a printed book.

The megila, written by Shlomo HaMelech in his later years, takes a serious look at the Life we all live, and his conclusions boil down to there being nothing of real value in this World - Except to be G-d-fearing.

Kohelet provides a sobering balance to potentially inappropriate levity of the Chag and hopefully focuses our joy in the proper direction.

HOSHANOT for Shabbat

No Hakafa is made on Shabbat nor is a Torah taken from the Aron and brought to the Bima, as is done during the week. The Aron is opened and we say...

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`P̈ dr̈iWFd ¦ Fdë i¦p £̀

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

.z©aäM§ dẍEv§p mF` [Fd] [Fd] .z©aiW ¦ n§ W¤t«¤p zc̈A§ z¤p«¤pFA [Fd] [Fd] .zÄW © zFkl§ d¦ zx«¤ ¤nFB [Fd] [Fd] .zÄW © z`© U§ n© zW¤ xFc «¤ [Fd] [Fd] .zÄW © mEgY§ m¦iR«© l§ `© z©ra«© FTd© [Fd] [Fd] .zÄX © n¦ l¤bx«¤ z©aiW «¦ nE § [Fd] [Fd] .zÄX© © A zn«¤ ¤ Iw© n§ xFnẄe§ xFkf̈ [Fd] [Fd] .zÄW © z`i © A¦ xd¥ n© l§ dẄ«g̈ [Fd] [Fd] .zÄX© © l dẌX¦ n¦ lŸM zg© xFh «© [Fd] [Fd] .zÄW © zFlM§ c©r z¤pY «¤ n§ nE © z¤aWFi «¤ [Fd] [Fd] .zÄX© © l d`¨ xFw § b¤pŸ«rë cFaM̈ [Fd] [Fd] .zÄX© © A z¤t«¤Ng© n§ zEqkE § WEaN§ [Fd] [Fd] .zÄX© © l dp̈ik¦ n§ dY¤ W§ nE ¦ lk̈£̀ n© [Fd] [Fd] .zÄX© © l zn«¤ r¤ p© n§ micb̈ ¦ n§ m©rŸp« [Fd] [Fd] .zÄX© © A zn«¤ ¤ Iw© n§ WŸlẄ zFcErq§ [Fd] [Fd] .zÄX© © A z©rv«© FA zFxM̈k¦ iY¥ W§ l©r [Fd] [Fd] .zÄX© © A zFIXª x§ r©Ax§ `© zh¤ xFR «¤ [Fd] [Fd] .zÄX© © A z¤w«l¤ c§ n© x¥p zw«© l̈c§ d© iEEv¦ [Fd] [Fd] .zÄX© © A zW¤ C«¤ w© n§ mFId© WECw¦ [Fd] [Fd] .zÄV© © A z¤l«¤Nt© n§ r©aW «¤ o¤px«¤ [Fd] [Fd] .zÄX© © A d`¨ xFw § zC̈©a dr̈a§ W¦ [Fd] [Fd] .zÄW © FNMª W¤ mFil§ dP̈«l¤ ig§ ¦ pY© [Fd] [Fd]

`P̈ dr̈iWFd ¦ Fdë i¦p £̀

,'d i¥pt§ l¦ iY§ ¦ p«P© g© z§ d¦ 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 «¦ z©rC«© o©rn«© l§ .FnFiA§ mFi x©aC§ ,l ¥̀ ẍU§ i¦ FO©r h©RW§ nE ¦ FCa© § r h©RW§ n¦ zFU£rl© ,dl̈i§ «l̈ë mn̈Fi Epi«dŸl'¡ ¥ ` 'd l ¤̀ miaFx ¦ w§ .cFr oi ¥̀ ,midŸl'¡ ¦ `d̈ `Ed 'd iM¦ ,ux«¤`¨ d̈ iO© ¥ r lM̈ OU ISRAEL CENTER

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Hoshanot are commemorative of the Hakafot around the Mizbei'ach in the Mikdash on the days of Sukkot. Therefore, we can suggest that our Hoshanot combine a Korban-like practice with prayer, as expressed in the pasuk in Hallel (T'hilim 116:17)

:`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 ©

Fifth day (FRI) • not said on HR

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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.

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.`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¦ ¦ `d̈ `Ed 'd iM¦ ,ux«¤`¨ d̈ iO© ¥ r lM̈ z©rC«© o©rn«© l§ .FnFiA§ mFi x©aC§ ,l ¥̀ ẍU¦ § i FO©r .cFr oi ¥̀ ,midŸl'¡ 62

TORAH TIDBITS / HA'AZINU 5780

.Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,'d `P̈`¨ .`p̈ dg̈il¦ v§ d© ,'d `P̈`¨ .`P̈ dr̈iWFd «¦ ,'d `P̈`¨

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ß

.L«¤zẌcªw§ ix¥kFf § ,d¥pR§ LO© § rl§ ,d ¤̀ B¥ cigï ¦ ß .eiÜ£rn© lk̈A§ ciq¦ g̈e§ ,eik̈ẍC§ lk̈A§ 'd wiC©¦ v ß .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,'d `P̈`¨ .`p̈ dg̈il¦ v§ d© ,'d `P̈`¨ .`P̈ dr̈iWFd «¦ ,'d `P̈`¨

.`P̈ dr̈iWFd «¦ ,`ẍFpe§ WFcẅ .`p̈ dg̈il¦ v§ d© ,oEPg© e§ mEgx© .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,zix¦ A§ d© xnFW ¥ .`p̈ dg̈il¦ v§ d© ,c©rl̈ siT¦ Y© .`P̈ dr̈iWFd «¦ ,mini ¦ n¦ Y§ KnFY ¥ .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,eiÜ£rn© A§ min¦ Ÿ .mitEv ¦ z¤tŸp« e§ W©aC§ n¦ miwEz ¦ nE § ,aẍ fR̈nE ¦ ad̈G̈n¦ mic¦ n̈¡gP¤ d© ß .cFaM̈ xnŸ ¥ ` FlMª ,Flk̈id¥ aE § ,zFxr̈§i sU¡gI¤ e© ,zFlÏ`© l¥lFg§i 'd lFw ß .mFlẌ©a FO©r z ¤̀ Kxä§ ¥ i 'd ,oY¦ ¥ i FO©rl§ fŸr 'd .ml̈Frl§ K¤ln«¤ 'd aW«¤ I¥ e© ,aẄï lEAO© © l 'd .ux«¤`¨ i¥qt§ `© lM̈ FzF` E`xi¦ § ie§ ,midŸl'¡ ¦ ` Ep«k¥ xä§ § iß .zFnEl£rY© r© cFi «¥ ,Ep«z¥ ẅ£rv© rn© WE § ,l¥Aw© Ep«zr̈ ¥ e§ W© ß ,cFdd© e§ g©v«P¥ d© e§ zx«¤ ¤̀ t§ Y¦ d© e§ dẍEaB§ d© e§ dN̈cªB§ d© 'd Ll§ ß .W`Ÿxl§ lŸkl§ `V© ¥ pz§ O¦ d© e§ ,dk̈l̈n§ O© d© 'd Ll§ ,ux«¤`äE ¨ m¦in«© Ẍ©A lŸk iM¦ § i `Edd© mFI©A ,ux«¤`¨ d̈ lM̈ l©r K¤ln«¤ l§ 'd dïd̈e§ ß .cg̈ ¤̀ FnWE § cg̈ ¤̀ 'd d¤id¦ :xŸn`¥l aEzM̈ ,Lz§ ẍFzaE §

.cg̈ ¤̀ 'd ,Epid «¥Ÿ l'` ¡ 'd ,l ¥̀ x¨U§ i¦ rn© W§ .c¤rë ml̈Frl§ FzEkl§ n© cFaM§ mW¥ KExÄ

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.a¥l ig¥ O§ U© n§ ,mix¦ Ẅ§i 'd icET ¥ R¦ ß .xc̈d̈¤A ,'d lFw ß .mN̈Mª miO© ¦ r LEcFi « ,midŸl'¡ ¦ ` miO© ¦ r LEcFi « ß .mx¥n§ Ẅ z©aäM§ ,LcEg¦ § i iW¥ xFC § ,xFAB¦ `p̈ ß .md̈ẍa§ `© l§ c¤qg«¤ .aŸwr£ i© l§ zn¡ ¤ ` oY¥ Y¦ ß .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,'d `P̈`¨ .`p̈ dg̈il¦ v§ d© ,'d `P̈`¨ .`P̈ dr̈iWFd «¦ ,'d `P̈`¨

.`P̈ dr̈iWFd «¦ ,zFaẄ£gn© r© cFi «¥ .`p̈ dg̈il¦ v§ d© ,xF`p̈e§ xiA¦ M© .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,zFwc̈v§ W¥aFl .m¦i«p̈i¥r zxi© `¦ n§ ,dẍÄ 'd ze©v§ n¦ ß .oFpäN§ d© i¥fx§ `© z ¤̀ 'd x¥AW§ © ie© ,mi¦fẍ£̀ x¥aŸW 'd lFw ß .min¦ ¥̀ x§ o¤a FnM§ oFix§ U¦ e§ oFpäl§ ,l¤b«r¥ FnM§ mci ¥ w¦ x©§ Ie© §iß .dl̈«q¤ mg§ ¥ pY© ux«¤`Ä ¨ min¦ ª̀ lE § ,xŸWin¦ miO© ¦ r hŸRW§ z¦ iM¦ ,miO¦ ª̀ l§ Ep§Pxi© e¦ Egn§ U¦ .m¥lnB̈ § cin¦ Ÿ Lz§ ẅc§ v¦ ,mn£ ¥ gx© ,mx£ ¥dh© ,m¥kxÄ § ß .g©v«¤p L§pini ¦ A¦ zFnr§ ¦pß .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,'d `P̈`¨ .`p̈ dg̈il¦ v§ d© ,'d `P̈`¨ .`P̈ dr̈iWFd «¦ ,'d `P̈`¨

.`P̈ dr̈iWFd «¦ ,minl̈Fr ¦ K¤ln«¤ .`p̈ dg̈il¦ v§ d© ,xiC¦ `© e§ xF`p̈ .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,mil¦ tFp § KnFq ¥ .c©rl̈ zc«¤ ¤ nFr ,dẍFdh§ 'd z`© x¦§ i ß .W ¥̀ zFa£dl© a¥vŸg 'd lFw ß .mN̈Mª miO© ¦ r LEcFi « ,midŸl'¡ ¦ ` miO© ¦ r LEcFi « ß .L«¤zc̈£r ld© ¥ p ,LaEh § aŸxA§ ,WFcẅ oiq£ ¦g ß .m¦in̈« Ẍd© l©r LcFd § dp̈Y§ xW£̀ ¤ ,ux«¤`¨ d̈ lk̈A§ Ln§ W¦ xiC¦ `© dn̈ Epi«p¥Ÿc £̀ 'd ß 64

TORAH TIDBITS / HA'AZINU 5780

.`P̈ dr̈iWFd «¦ ,'d `P̈`¨ .`p̈ dg̈il¦ v§ d© ,'d `P̈`¨ .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,'d `P̈`¨ .`P̈ dr̈iWFd «¦ ,zFgExd̈ idŸl'¡ ¥ ` .`P̈ dg̈il¦ v§ d© ,zFaäl§ ogFA ¥ .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,wf̈g̈ l ¥̀ FB .W¤t«p̈ z©aiW «¦ n§ ,dn̈in¦ Y§ 'd zxFY © ß Ee£gY© W§ d¦ ,FnW§ cFaM§ 'd©l Ead̈ .fŸrë cFaM̈ 'd©l Ead̈ ,mil¦ ¥̀ i¥pA§ 'd©l Ead̈ ,ce¦ c̈l§ xFn§fn¦ ß .miA¦ x© m¦in«© l©r 'd ,mir¦ x§ d¦ cFaM̈d© l' ¥̀ ,m¦iÖ« d© l©r 'd lFw .Wc¤Ÿw« zx©c§ d© A§ 'd©l .dl̈«q¤ Ep«Ÿ`¦ eip̈R̈ x ¥̀ ï ,Ep«k¥ xäi § e¦ Ep«P¥ g̈§i midŸl'¡ ¦ ` .xiW¦ xFn§fn¦ zFpib§¦ pA¦ g«© S¥ p© n© §lß .dẍExv§ xiY¦ Y© ,L§pin§ ¦ i z©NcªB§ g© Ÿk« A§ ,`P̈`¨ ß .d¤pĦi c¤qg«¤ ml̈Fr ,iY¦ x«§ n© `¨ iM¦ ß .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,'d `P̈`¨ .`p̈ dg̈il¦ v§ d© ,'d `P̈`¨ .`P̈ dr̈iWFd «¦ ,'d `P̈`¨

.`P̈ dr̈iWFd «¦ ,zFwc̈v§ x¥aFC .`p̈ dg̈il¦ v§ d© ,FWEal§ A¦ xEcd̈ .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,ciq¦ g̈e§ wi¦¦zë .iz«¦ R¤ zni« © M¦ g§ n© ,dp̈n̈¡`p¤ 'd zEc¥r ß .g© ŸM« A© ,'d lFw ß .L«¤zr̈EW§i m¦iFB lk̈A§ ,L«M¤ x§ C© ux«¤`Ä ¨ z©rcl̈ «© ß .`ẍFp ,Epx£ «¥dh© ,Ep«a¥ B§ U© ,LO© § r z©Px¦ l¥Aw© ß .L«p¤ in§ ¦ i mExŸ ,Lcï§ fŸrŸ ,dẍEaB§ mr¦ r© Fx§« f Ll§ ß .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,'d `P̈`¨ .`p̈ dg̈il¦ v§ d© ,'d `P̈`¨ .`P̈ dr̈iWFd «¦ ,'d `P̈`¨

.`P̈ dr̈iWFd «¦ ,xẄïe§ K©f .`p̈ dg̈il¦ v§ d© ,miN¦ C© lnFg ¥ .Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ ,aih¦ nE ¥ aFh OU ISRAEL CENTER

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dxFY ¨ zg© nŸ§ y¦ A§ Egn§ U¦ e§ EUiU «¦

Candle lighting times and texts, Kiddush, Havdala - on other Pull Apart sheets

PRE-HAKAFOT P'SUKIM

Read responsively on Simchat Torah evening and day

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TORAH TIDBITS / HA'AZINU 5780

At this point on Hoshana Rabba, the Hakafot are done and the rest is said at your place and with your own Machzor or Siddur.

We decided to put the Hoshanot in order for the 7 Hakafot of Hoshana Rabba. That caused them to be a bit out of order for the first 6 days of Sukkot.

You will note that some of the Hoshanot are said both on one of the first 6 days of Sukkot, as well as on Hoshana Rabba, while others are said either on one of the first 6 days or on Hoshana Rabba, but not both.

The ones that are said on the first 6 days are so labeled, and should be easy to find.

For your information... Because of the LO AD”U ROSH rule of our fixed Calendar, neither the first day of Rosh Hashana nor the first day of Sukkot (nor Simchat Torah) can fall on a Sunday, Wednesday, or Friday.

Hence, there are four possible days of the week on which Sukkot can begin. Each possibility produces a slightly different order and arrangement of Hoshanot. This sheet is made for 5779 and other years like it namely, when Rosh HaShana is Mon-Tue. Here and on the top of the next page are the Hoshanot for the other two days of Chol HaMoed, not part of the Hoshana Rabba set.

Third day (WED) • not said on HR

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A mourner for one's parent does not do hakafot - he may hold the Torah at the Bima, though.

Always, only said as sixth Hakafa of HR

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.cg̈ ¤̀ 'd Epi«d¥Ÿ l'`¡ 'd l ¥̀ x¨U¦ § i rn© W§ .c¤rë ml̈Frl§ FzEkl§ n© cFaM§ mW¥ KExÄ

OU ISRAEL CENTER

67

HOSHANOT • zepryed

Fourth day (THU) • Third Hakafa of HR

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TORAH TIDBITS / HA'AZINU 5780

Except for Shabbat, a Torah is taken from the Aron to the Bima, the Aron remains open. These 4 lines are said responsively, everyone in his place, on each day

.`p̈r§ WFd © ,Epi«dŸl'¡ ¥ ` L§pr© n© l§ ,`p̈r§ WFd © .`p̈r§ WFd © ,Ep«¥̀ xFA § L§pr© n© l§ ,`p̈r§ WFd © .`p̈r§ WFd © ,Ep«l¥ £̀ FB L§pr© n© l§ ,`p̈r§ WFd © .`p̈r§ WFd © ,Ep«W¥ xFC § L§pr© n© l§ ,`p̈r§ WFd © Then the day's Hoshanot are said as people make one circuit around the shul with Lulav & Etrog in hand. Each phrase © is preceded and followed by `p̈r§ WFd On Hoshana Rabba (HR), 7 hakafot are made; after each one, the phrase at the bottom of each box is said.

First day (MON) • First Hakafa of HR

Kl̈cB̈ § o©rn«© l§ Kz̈ix¦ A§ o©rn«© l§ .KŸn£̀ ¦ o©rn«© l§ o©rn«© l§ .Kc̈Fd o©rn«© l§ .Kz̈C̈ o©rn«© l§ .KŸx§ `© t§ z¦ e§ .KäEh o©rn«© l§ .KC̈q§ g© o©rn«© l§ .Kẍk¦§ f o©rn«© l§ .Kc̈Ere¦ .Kc̈EOl¦ o©rn«© l§ .Kc̈FaM§ o©rn«© l§ .Kc̈Eg¦i o©rn«© l§ .Kc̈Fq o©rn«© l§ .Kg̈v¦ § p o©rn«© l§ .Kz̈Ekl§ n© o©rn«© l§ o©rn«© l§ .Kz̈ẅc§ v¦ o©rn«© l§ .Kẍ ¥̀ R§ o©rn«© l§ .KG̈rª o©rn«© l§ o©rn«© l§ .miA¦ x©d̈ Li«¤n£gx© o©rn«© l§ .Kz̈Ẍcªw§ .Kz̈N̈d¦ Y§ o©rn§ «© l .Kz̈p̈ik¦ W§ .d¤pĦi c¤q«g¤ ml̈Fr iY¦ x«§ n© `¨ iM¦ Second day (TUE) • 2nd Hakafa of HR

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Two Torahs...

We call seven people to the first Torah, reading from Parshat Ki Tisa, specifically Shmot 33:12-34:26, a total of 38 p'sukim. It is the portion following the sin of the golden calf, after Moshe pleads on behalf of the People, after G-d agrees to forgive the People, and after Moshe smashes (or drops) the Luchot, destroys the Eigel, and castigates the people (and kills the 3000 primary violators). Moshe Rabeinu asks for a greater knowledge and intimacy with G-d. G-d gives Moshe a greater glimpes of His Essence than He had previously shown Moshe, but only a glimpse. Then G-d commands Moshe to cut a new set of Luchot, which He will engrave as He had previously done with the first set. Then we read about the 13 Divine Attributes, which is followed by a summary of the SHALOSH REGALIM. The portion ends with the prohibition of eating meat & milk mixtures.

Maftir is read from a second Torah, from Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the sixth day of Sukkot.

Haftara for Shabbat Chol HaMoed comes from Yechezkeil (38:18-39:16), a total of 21 p'sukim. Yechezkel describes a battle in the end of time (before the coming of the Mashiach) when armies hostile to the Jewish People will attack and be thwarted by G-d. The defeat of what has become known as GOG UMAGOG, will result in the worldwide acknowl- edgment of the greatness of the G-d of Israel as the One G-d. There

is a tradition that this war will occur on Sukkot, hence its choice as the haftara.

Sukkot shares the universal message of G-d in the world.

Mincha on Shabbat Chol HaMoed we read the first part of the upcoming regularly scheduled sedra - V'ZOT HABRACHA. Usually, there is at least a week until we get to read the full sedra, sometimes two or three weeks. This time, the Shabbat afternoon preview is only two days before we read the whole sedra.

Simchat Torah The Torah's name for the 8th day of Sukkot which is really its own separate Holiday, is SHMINI ATZERET. That's what we call it in the Amida and in Yaaleh V'yavo. In Chutz LaAretz where two days are observed, the second day of Shmini Atzeret took on the name of Simchat Torah. Both days are called Shmini Atzeret in Kiddush & davening. In Israel where only one day of Yom Tov is observed, the one day carries both names, but in Kiddush and davening it is always called only Shmini Atzeret.

On the night of Simchat Torah, after HAKAFOT (see separate sheet of these Pull-Apart pages), we read the beginning of VZOT HABRACHA. Some call three people, some call five. This is the only night of the year that we read from the Torah, after joyously dancing with the Torahs and making Hakafot around the Bima. It reflects the joy and love we feel towards the Torah on this day of its celebration. The Old OU ISRAEL CENTER

69

Minhag Yerushalayim (GR"A) is not to read the Torah on Simchat Torah night. Most shuls do read it.

chupa is often made over the Bima by four tall guys with a talit, as we complete the reading of the Torah.

[And, just for your knowledge, Shulchan Aruch does mention Torah reading on Leil Simchat Torah, but not from V'zot HaBracha. Rather different Parshiyot are read for each Aliya indicating that this night's reading is not "regular" Torah reading, but rather a "celebration" of Torah on this special Chag.]

After V'zot HaBracha (Sefer D'varim and the whole Torah) is completed, the Torah is lifted, closed, and "dressed" and a second Torah is read from.

Three Torahs...

On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha. This is the only "Parshat HaShavua" that is not read on Shabbat (except in Eretz Yisrael where Simchat Torah can fall on Shabbat). Five people are called to the Torah, as on all Yamim Tovim. The sedra, however, is not completed with these 5 Aliyot.

(In most shuls,) these five portions are read over and over again, many times, often with several Torahs being read simultaneously at different locations in shul. This allows all men to receive an Aliya in a shorter period of time than it would take if reading from one Torah only. Of course, all of this depends on the size of the K'hila.

There is a custom that the last Aliya before Chatan Torah is given to one of the oldest men in shul, and with him, all young boys (who cannot take their own Aliya) are invited to share this KOL HA'NE'ARIM Aliya.

Following this, the Chatan Torah is called for the last Aliya in the Torah. A 70

TORAH TIDBITS / HA'AZINU 5780

This time, the honor of the Aliya goes to the Chatan B'reishit for whom will be read the beginning of the Torah. We never finish with the Torah. We begin it as soon as we get to the end. This is the â&#x20AC;&#x153;realâ&#x20AC;? reason for our great joy. We celebrate, not the conclusion of the Torah, but the wonderful feeling of beginning again and of being the people to whom the Torah was given and for whom the Torah is our way of life. Again a chupa is made for this Aliya.

The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat.

Maftir, read from a third Torah, comes from Parshat Pinchas and presents the Musaf of Shmini Atzeret.

The Haftara for Simchat Torah picks up where the Torah left off - with the beginning of the Book of Yehoshua.

Aside from it being the natural choice for Haftara of V'zot HaBracha because it is its continuation, it also contains G-d's encouragement to Yehoshua to cling to the Torah and immerse himself in it day and night. This portion is particularly suited for Simchat Torah.

Not to be taken seriously: Perhaps people who are 65 years old should have priority for an Aliya on Simchat Torah, because the gimatriya of Simcha Torah matches dpy miyye yng

Daytime Kiddush for Yom Tov(weekday) Some say both p'sukim and some say just one or the other

:mc̈« rF £ n« A§ m­z̈`Ÿ E`¬ x§w§ YÎx ¦ W¤ £̀ Wc¤wŸ ® i­¥̀ x¨w§ n¦ 'd½ i´¥ crF £ n« dN¤ `¥µ Ÿ « ¤̀ dW¤ ½nŸ x´¥Ac©i§e© :l«¥̀ x¨U§ i¦ i­p¥ AÎl § ¤̀ 'd® i­¥ cr£ nÎz izFA © x©e§ op̈Äx©e§ op̈ẍn̈ ix¦ a§ q©

.o¤t«B̈d© ix¦ R§ `xFA ¥ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ The Sukka bracha is not for Simchat Torah (obviously, we hope)

,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ .dM̈Q© ª A aWi¥ ¥ l Ep«Ëv¦ e§ eiz̈Ÿev§ n¦ A§ Ep«ẄC§ w¦ xW£̀ ¤

Kiddush for Leil Simchat Torah izFA © x©e§ op̈Äx©e§ op̈ẍn̈ ix¦ a© §q

.ot¤ «B̈d© ix¦ R§ `xFA ¥ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ mr̈ lM̈n¦ Ep«Ä xg«© Ä xW£̀ ¤ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ Epi«dŸl'¡ ¥ ` ii Ep«l̈ oY¤ Y¦ e© .eiz̈Ÿev§ n¦ A§ Ep«ẄC§ w¦ e§ ,oFWl̈ lM̈n¦ Ep«n̈nFx § e§ i¦pin¦ X§ d© mFi z ¤̀ ,oFUÜl§ mi¦Pn§ © fE miB¦ g© ,dg̈n§ U¦ l§ mic£ ¦ rFn dä£d`© A§ .mi¦ ẍ« v§ n¦ z`i © vi ¦ l¦ xk¤ «f¥ ,WcŸ«¤ w `ẍw§ n¦ Ep«z¥ g̈n§ U¦ on§ © f ,d¤Gd© zx¤¤vr© d̈ bg© dg̈n§ U¦ A§ L«W¤ c§ ẅ ic£ ¥ rFnE ,miO© ¦ rd̈ lM̈n¦ ŸW§ C«© w¦ Ep«z̈F`e§ Ÿx«§ gä © Ep«ä iM¦ .mi¦Pn§ © Gd© e§ l ¥̀ ẍU§ i¦ WC¥ w© n§ ,ii dŸ`© KExÄ .Ep«Ÿl§ g§ © pd¦ oFUÜaE § .d¤Gd© on§ © Gl© Ep«r̈iB¦ d¦ e§ Ep«n̈I§ w¦ e§ Ep«ïg¡ d¤ W¤ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ

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aeh meie zayl 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§

.‚«P¤gi¦ ª e Li«l¤ ¥̀ eip̈R̈ 'd x ¥̀ï .Lx«¤n§ W¦ § ie§ 'd L§kxä§ ¤ i .mFlẄ Ll§ mUï§ ¥ e Li«l¤ ¥̀ eip̈R̈ 'd `ܦi Kiddush for the first night of Sukkot

izFA © x©e§ op̈Äx©e§ op̈ẍn̈ ix¦ a§ q©

,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ .o¤t«B̈d© ix¦ R§ `xFA ¥ mr̈ lM̈n¦ Ep«Ä xg«© Ä xW£̀ ¤ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ ii Ep«l̈ oY¤ Y¦ e© .eiz̈Ÿev§ n¦ A§ Ep«ẄC§ w¦ e§ ,oFWl̈ lM̈n¦ Ep«n̈nFx § e§ ,oFUÜl§ mi¦Pn§ © fE miB¦ g© ,dg̈n§ U¦ l§ mic£ ¦ rFn dä£d`© A§ Epi«dŸl'¡ ¥ ` x¤k«f¥ ,WcŸ«¤ w `ẍw§ n¦ Ep«z¥ g̈n§ U¦ on§ © f ,d¤Gd© zFMQª d© bg© mFi z ¤̀ ,miO© ¦ rd̈ lM̈n¦ ŸW§ C«© w¦ Ep«z̈F`e§ Ÿx«§ gä © Ep«ä iM¦ .m¦iẍ« v§ n¦ z`i © vi ¦ l¦ ,ii dŸ`© KExÄ .Ep«Ÿl§ g§ © pd¦ oFUÜaE § dg̈n§ U¦ A§ L«W¤ c§ ẅ ic£ ¥ rFnE .mi¦Pn§ © Gd© e§ l ¥̀ ẍU¦ § i WC¥ w© n§ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ .dM̈Q© ª A aWi¥ ¥ l Ep«Ëv¦ e§ eiz̈Ÿev§ n¦ A§ Ep«ẄC§ w¦ xW£̀ ¤ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ii dŸ`© KExÄ .d¤Gd© on§ © Gl© Ep«r̈iB¦ d¦ e§ Ep«n̈I§ w¦ e§ Ep«ïg¡ d¤ W¤ 72

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Third night/day of Sukkot (Choled)

i`N̈ ¦ r¦ ifi ¦ R¦ W§ `ª aŸwr© £ i KP̈n¦ Ehn̈A§ .ce¦c̈e§ sqFi ¥ oŸxd £ `© dyŸ ¤ n wg̈v§ i¦ md̈x¨a§ `© ,i ¥̀ N̈r¦ i¥fiR¦ W§ `ª lM̈ KÖr¦ e§ iO¦ r¦ Eaz¥ § ic§

Fourth night/day of Sukkot (Chol HaMoed)

i`N̈ ¦ r¦ ifi ¦ R¦ W§ `ª dWŸ ¤ n KP̈n¦ Ehn̈A§ .ce¦c̈e§ sqFi ¥ oŸxd £ `© aŸwr© £ i wg̈v§ i¦ md̈x¨a§ `© ,i ¥̀ N̈r¦ i¥fiR¦ W§ `ª lM̈ KÖr¦ e§ iO¦ r¦ Eaz¥ § ic§

Fifth night/day of Sukkot (Chol HaMoed)

i`N̈ ¦ r¦ ifi ¦ R¦ W§ `ª oŸxd £ `© KP̈n¦ Ehn̈A§ .ce¦c̈e§ sqFi ¥ dyŸ ¤ n aŸwr© £ i wg̈v§ i¦ md̈x¨a§ `© ,i ¥̀ N̈r¦ i¥fiR¦ W§ `ª lM̈ KÖr¦ e§ iO¦ r¦ Eaz¥ § ic§

Sixth night/day of Sukkot (Chol HaMoed)

i`N̈ ¦ r¦ ifi ¦ R¦ W§ `ª sqFi ¥ KP̈n¦ Ehn̈A§ ,i ¥̀ N̈r¦ i¥fiR¦ W§ `ª lM̈ KÖr¦ e§ iO¦ r¦ Eaz¥ § ic§ .ce¦c̈e§ oŸxd £ `© dyŸ ¤ n aŸwr© £ i wg̈v§ i¦ md̈x¨a§ `©

Seventh night/day of Sukkot (Hoshana Rabba)

i`N̈ ¦ r¦ ifi ¦ R¦ W§ `ª ce¦ c̈ KP̈n¦ Ehn̈A§ ,i ¥̀ N̈r¦ i¥fiR¦ W§ `ª lM̈ KÖr¦ e§ iO¦ r¦ Eaz¥ § ic§ .sqFi ¥ e§ oŸxd £ `© dyŸ ¤ n aŸwr© £ i wg̈v§ i¦ md̈x¨a§ `©

On Hoshana Rabba, when leaving the Sukka before nightfall, say:

,EpizFa ¥ £̀ idŸ¥ l'`e¥ EpidŸ¥ l'` ¡ 'd ,Li¤pẗN§ n¦ oFvx¨ id¦ i§ ,Ff dM̈qª A§ iY¦ a§ Wï © e§ iY¦ n© § IT¦ W ¤ mW ¥ M§ .oz̈ïe§l¦ lW ¤ FxFr zM© qª A§ aWi¥ ¥ l d`¨ Äd© dp̈Ẅl§ dM¤ f§ ¤̀ oM¥

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Seder 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 (Okay, it's also called BENCHING ETROG).

[Remember: L&E are not taken on the Shabbat during Sukkot] The mitzva of the Four Species [L&E] is fulfilled while STANDING. To the right, you will find an optional introductory passage to say before performing the mitzva of L&E. This can be said before taking L&E in hand, or while holding the Lulav-Hadasim-Aravot “bundle” (AGUDA) in your right hand and the ETROG in your left, but not yet joining them. Or by holding the ETROG pitma pointing down until after the bracha/brachot.

[Or holding everything and having specific KAVANA to not (yet) fulfill the mitzva.]

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 epiigdy 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, but 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.

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Candle lighting for Yom Tov and Shabbat Chol HaMoed Shabbat/YomTov in/out times and notes to the left

,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` 'd dŸ`© KExÄ ,eiz̈Fv§ n¦ A§ Ep«ẄC§ w¦ xW£̀ ¤ .aFh mFi lW¤ x¥p wil¦ c§ d© l§ Ep«Ëv¦ e§ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` 'd dŸ`© KExÄ .d¤Gd© on§ © Gl© Ep«r̈iB¦ d¦ e§ Ep«n̈I§ w¦ e§ Ep«ïg¡ d¤ W¤ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` 'd dŸ`© KExÄ ,eiz̈Fv§ n¦ A§ Ep«ẄC§ w¦ xW£̀ ¤ .zÄW© lW¤ x¥p wil¦ c§ d© l§ Ep«Ëv¦ e§ iWi ¦ `¦ z ¤̀ e)§ izF` ¦ o¥pFgY§ W¤ ,izFa£̀ © idŸl'` ¥ e¥ idŸl'¡ © ` 'd Li¤pẗN§ n¦ oFvẍ id¦ i§ lk̈lE § Epl̈ oY¥ z¦ e§ ,iaFx © w§ lM̈ z ¤̀ e§ (iO¦ `¦ z ¤̀ e§ ia¦ `¨ z ¤̀ e§ izFp © A§ z ¤̀ e§ i©pÄ z ¤̀ e§ Epc¥ w§ t§ z¦ e§ ,dk̈ẍaE § däFh oFxk¦§ fa§ Epx¥M§§ fz¦ e§ ,mikEx£̀ ¦ e© miaFh ¦ mi¦Ig© l ¥̀ ẍU§ ¦i § zE § ,min£ ¦ gx©e§ dr̈EWi§ zC© wª t§ l¦ ,EpiY¥ Ä mil¦ W§ z© e§ ,zFlFcB§ zFkẍA§ Epk¥ xä ,mi¦pFa§pE min¦ k̈g© mi¦pä i¥paE § mi¦pÄ lC©¥ bl§ i¦pM© ¥ fe§ .Epi¥pi¥A Lzp̈i § k¦ W§ oM¥ W§ z© e§ mixi¦ `¦ nE § ,miw¥ ¦ aC§ 'dA© ,WcŸ¤ w rx¤©f ,zn¡ ¤ ` iW§ ¥ p`© ,midŸl'¡ ¦ ` i ¥̀ x¦i§ ,'d i¥ad£ F` .`xFA ¥ d© zcFa£ © r zk`¤ ¤ ln§ lk̈aE § ,miaFh ¦ miU£ ¦ rn© aE § dẍFzA§ ml̈Frd̈ z ¤̀ d`¥ ¨ le§ lg¥ ẍ dẅa§ x¦ e§ dẍÜ zEk§fA¦ ,z`ŸGd© z¥rÄ izP̈ ¦ g¦ Y§ z ¤̀ rn© W§ `P̈`¨ ¥ `¦ .on¥ `¨ .dr̈W¥ ˦pe§ Li¤pR̈ x¥̀ d̈e§ ,c¤rë ml̈Frl§ d¤Ak§ ¦i `ŸNW¤ Epx¥¥p x¥̀ d̈e§ ,EpizFO

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HAVDALA

Motza'ei Chag - MON Oct 14th

Wine & havdala brachot only; no p'sukim, spices, or candle

Motza'Sh Chol HaMoed, Oct 19th Full Havdala as for every Motza'ei Shabbat

Motza'ei Chag, MON Oct 21st

Wine & havdala brachot only; no p'sukim, spices, or candle

See other side of this sheet for Havdala times

:dr̈EWil¦ il¦ id§ ¦ ie© ,'d D'ï zẍn¦§ fe§ i¦Gr̈ iM¦ ,cg̈t§ ¤̀ `Ÿle§ gh© a§ ¤̀ ,izr̈EW§ ¦ i l' ¥̀ d¥Pd¦ :dl̈¤Q L«z¤ k̈x§ a¦ LO© § r l©r dr̈EW§id© 'd©l :dr̈EW§id© i¥pi§ r© O© n¦ oFUÜA§ m¦in«© mY¤ a§ `© WE § g«© hŸ ¥ A mc̈`¨ ix¥y§ `© zF`ä'v§ 'd :dl̈«q¤ aŸwr£ i© idŸl'¡ ¥ ` Epl̈ aB̈U§ n¦ Ep«Ör¦ zF`ä'v§ 'd dg̈n§ U¦ e§ dẍF` dz̈§id̈ micEd§ ¦ Il© :Ep«¥̀ x§ ẅ mFia§ Ep«p¥ r£ i© K¤lO«¤ d© dr̈iWFd «¦ 'd :KÄ :`ẍw§ ¤̀ 'd mW¥ aE § .`V̈ ¤̀ zFrEW§i qFM .Ep¨N d¤id§ Y¦ o¥M - xẅie¦ oFUÜe§ .izFA © x©e§ op̈Äx©e§ op̈ẍn̈ ix¦ a© §q

.ot«¤ B̈d© ix¦ R§ `xFA ¥ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` 'd dŸ`© KExÄ :min¦ Üa§ i¥pin¦ `xFA ¥ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ,'d dŸ`© KExÄ Û :W ¥̀ d̈ ixF` ¥ n§ `xFA ¥ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ,'d dŸ`© KExÄ Û Wc¤Ÿw« oi¥A lic¦ a§ O© d© ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` ,'d dŸ`© KExÄ ,iri ¦ a¦ W§ d© mFi oi¥A ,miO© ¦ rl̈ l ¥̀ ẍU§ i¦ oi¥A ,KW¤ g« l§ xF` oi¥A ,lFgl§ :lFgl§ Wc¤Ÿw« oi¥a lic¦ a§ O© d© ,'d dŸ`© KExÄ :dU£ ¤ rO© d© in§ ¥ i zW« ¤ W¥ l§ Because of a question as to whether Havdala alone warrants a Sukka-bracha, it is suggested that one follows Havdala (reasonably soon thereafter) with a significant mezonot-snack or a meal. Say the Sukka bracha following Havdala, with the meal or snack (or, at least the sleeping in the Sukka later that night) in mind.

.dM̈Q© ª A aWi¥ ¥ l Ep«Ëv¦ e§ eiz̈Fv§ n¦ A§ Ep«ẄC§ w¦ xW£̀ ¤ ,ml̈Frd̈ K¤ln«¤ Epi«dŸl'¡ ¥ ` 'd dŸ`© KExÄ If you had only the Havdala wine, or you also had mezonot, say the AFTER-BRACHA (to the left). If you have a HaMotzi meal after Havdala, use the full Birkat HaMazon, and the wine of havdala is included in the Benching (find it on another Pull Apart page).

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SIMCHAT SHMUEL

RABBI SAM SHOR

Program Director, OU Israel Center

I

mmediately following the yom tov 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 represented 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 dance together with thesifrei torah to remind us of the value of unity and sanctity of each and every Jew.

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Reb Yisrael Friedman, the Rizhiner Rebbe zy’a, points to a well known talmudic teaching to explain this yom tov of Shemini Atzeret and Simchat Torah. The gemara in Masechet Shabbat 31a records the well known story of the prospective convert who comes before the Sage Hillel and asks him to teach him the entire Torah, al regel achatwhile standing on 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 asking was- tell me all the Torah there is to know about the yom tov of Shemini Atzeret-al regel achatabout the holiday which is one day long-the holiday that seemingly has no particular mitzva associated with it. The Rebbe explained that we sing and 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 Kalonymous 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....”

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.

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RABBI AARON EDITOR, TORAH TIDBITS GOLDSCHEIDER

Two True Sukkah Stories

to thank you and would like to make a bracha in your sukkah.”

Rabbi Moshe Sofer is a sixth generation direct descendant of the illustrious Chatam Sofer (1762-1839).

T

he famed ‘Erlau Yeshiva’, originally located in Hungary, now sits across the street from our home. For an entire week their spacious sukkah stands at the end of our cul de sac in the Greek Colony neighborhood of Jerusalem.

A year ago, a few days prior to the start of the holiday of Sukkot, a member of the Erlau Yeshiva came by our home with a beautiful tray of fruits thanking us for allowing them to use the street in front of our home for their very large sukkah.

Later during the holiday there was a knock at our door. It was the Rebbe’s shamesh (personal assistant). He came to tell us the following, “The Erlauer Rebbe, Rebbe Moshe Sofer shlit”a, would like to come to your sukkah and thank you personally for your graciousness and understanding.” I said, “I would be more than happy to come to the Rebbe, he certainly does not need to come to me. It would be my greatest honor to visit the Rebbe.” The Rebbe’s shamesh answered, “The Rebbe insists. He wants 88

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Left: Rabbi Moshe Sofer shlit"a, Rebbe of Erlau Right: Chatam Sofer zt"l

After the conclusion of the morning Shabbat Chol Hamoed Sukkot prayers the Rebbe, while still wearing his tallit, dressed in his shining holiday garb and shtreimel, came to our Sukkah. He sat down in our Sukkah surrounded by a couple of his chassidim who escorted him. He made a blessing on a cup of wine. He gave a blessing to my children.

He also gave a blessing to each guest who joined us for lunch. The Rebbe said that he wanted to sit in our sukkah in order to thank us in person. He went on to express his gratitude for our patience and for any imposition that the large Sukkah caused -

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taking away parking spaces on the street, and noise or disruption that may have been a bother to us.

He left us with an up close lesson in kindness, sensitivity and the meaning of hakarat hatov.

While the Rebbe sat with us he told the following story: “My grandfather, a direct descendant of the Chatam Sofer, years ago celebrated a beautiful Sukkot season with his family in Erlau. However, toward the end of Sukkot, with only hours left of the holiday, a major rain and windstorm tore through the town. Their sukkah was destroyed. The walls and schach of the sukkah were strewn everywhere. With only a few hours left of the holiday they could easily have left the sukkah as it wasafter all, the holiday was soon ending.”

“My grandfather turned to his family and said, “Let’s put up the sukkah. Let’s

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put every decoration back exactly as it was before. When the Torah says, ’You shall sit in the sukkah for seven days’, these words are not merely a directive requiring seven days of observance, rather, these words mean that every moment of the holiday is to be precious. Every moment is special. Every second of the seven days must be acknowledged as a blessing. And so it was. My grandfather, together with his family, put each piece back in place.

And with just minutes left before the end of Sukkot they joyfully sat in the sukkah as the festive holiday came to a close.” ‘ The Erlauer Rebbe’s mere presence in our sukkah was exhilarating and touching. He left us with an up close lesson in kindness, sensitivity and the meaning of hakarat hatov. The wonderful story that the Rebbe shared with us illustrates the importance of valuing each moment and being fully engaged in all that we do.

As we build the sukkah this year and celebrate the festival may we be uplifted by the spiritual beauty and blessedness that these joyous days bring in to our lives.

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MENACHEM PERSOFF DIVREI BY Special Projects Consultant, OU Israel Center MENACHEM

I

n Parshat Ha’azinu, Moshe completed his song which impressed upon the people the need to observe the words of the Torah so that through their obedience to Hashem their days would be prolonged upon the land they were about to possess. How poignant and how sad for Moshe who was now bidden to ascend Mount Nevo, where he was to view the Land, only to pass from the world (Devarim 32:48-50).

“To your descendants have I given this land, from the River of Egypt to the Great River, the Euphrates” Later, the narrative continues: “Moshe ascended from the plain of Mo’av to Mount Nevo, to the summit of the cliff

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that faces Yericho” (ibid 34:1). From the top of the mount, Moshe would observe vistas of the entire land that included “the Gilad as far as Dan.” How strange!

For we know that Moshe never entered Eretz Yisrael – yet that very Gilad where he was standing was to be part of the inheritance of the children of Gad and Reuven who were to settle on the east bank of the Yarden.

Indeed, that area of land was part of the broader conception of Eretz Yisrael, as recorded in the divine promise to Avraham, namely, “To your descendants have I given this land, from the River of Egypt to the Great River, the Euphrates” (Bereishit 15:18). Standing within that territory, Moshe was free, as it were, to explore it at random. Thus, while Moshe was privy to behold Eretz Yisrael, in a manner of speaking, he also “entered” Eretz Yisrael, even if, in reality, the Kedushah attached to that piece of land

would apply only after the conquest of the western side of the Yarden by all the tribes in the times of Yehoshua.

In a way, Moshe was of Eretz Yisrael, but never a part of it. Even though Moshe was standing in the Gilad, Hashem, nevertheless, had to show him that territory which was, at that time, in a state of latent potential. Likewise, we today, can but dream of the Promised Land in all its Kedushah and glory. Like Moshe, we have yet to ascend the mountain and there to gain a broader perspective of our destiny and days to come.

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FROM THE VIRTUAL DESK OF THE

RAV DANIEL MANN

OU VEBBE REBBE

The Time and Place for Netilat Lulav Question: Is it better to do netilat lulav (=nl) in the sukka before one goes to shul or during tefilla (before Hallel)?

Answer: The Shulchan Aruch (Orach Chayim 644:1) describes nl as being done before Hallel. One could have claimed that this is due to time concerns. Although b’di’eved one can fulfill nl from alot hashachar, it, like other mitzvot of daytime, should be done after sunrise (ibid. 652:1).

Since it is best to do Shacharit as vatikin, one will be in between Kri’at Shema and Shemoneh Esrei at that point (ibid. 58:1) and cannot stop for other things. However, in 652:1, he explains it positively: the main mitzva of nl is at the time of Hallel. The Mishna Berura (652:4) explains that it is connected to the na’anuim (shaking) done at points within Hallel. (It might therefore be correct not to talk between the beracha on nl and Hallel so that the beracha will go on those na’anuim without interruption (see discussion in Mikraei Kodesh (Frank) Sukkot II:16.)

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Acharonim cite the Arizal as saying that one should make the beracha on an earlier nl before shul. However, different presentations stress different elements of the practice. The Shelah, cited by the Magen Avraham (652:3), mentions specifically that it is done in the sukka, and the Seder Hayom (Seder Netilat Lulav) mentions those who would daven at home to maximize the spiritual power the sukka provides for other elements of the day. We do not have insights into the Kabbalistic connection between sukka and lulav, but Talmudic indications of a connection also exist (see Sukka 36b). The Seder Hayom rejects not going to shul but says that if the tzibbur is going slowly and it is already after sunrise, it is good to get nl in early to be diligent. The Bikurei Yaakov (644:1) prefers the Arizal’s approach, also on the grounds of diligence.

Diligence is a two-edged sword, as several Acharonim raise the issue that more common mitzvot should precede less common ones, and Kri’at Shema and tefilla are more regular than nl. This can be another reason to prefer the Shulchan Aruch’s approach to that of the Arizal (Rav Moshe Feinstein, cited in Az Nidberu IV:48; this is also Rav Ovadia’s minhag – see Chazon Ovadia, Sukkot p. 371-6).

Different ideas are raised to justify the Arizal’s approach, as lulav might have

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.

special sanctity, and doing it in the sukka and/or as early as possible may be worth it.

Some attempt to get the best of both worlds. The Kaf Hachayim (OC 644:3) praises the minhag to have a sukka near shul so people can go to do nl there before Hallel. Ostensibly, those who take the time advantage approach would do best by davening vatikin, as Kri’at Shema is done before it is proper to do nl, and nl will be only a few minutes after its earliest time.

Nobody says that these ideas are required.

Let us put this background into practice.

Most people have a family minhag, which they should continue to keep under normal circumstances. (The various minhagim do not seem to create lo titgodedu problems.). The minhag to do nl in the sukka is not an absolute obligation.

Therefore, if doing so will cause one to be (significantly) late to the minyan he is going to (people should be sensitive to the problems of coming late), he should pass on nl in the sukka. While some time should be given for people to get out their lulav and etrog before Hallel plus a little time for people to perform nl then, it is an unreasonable tircha d’tzibbura to wait for people to go to the shul’s sukka to fulfill the “in sukka during davening” approach.

Of course, if a shul has many people with

that minhag and decide to make that standard, that is the tzibbur’s prerogative.

For those who do nl in the sukka before shul, the Bikuerei Yaakov (ibid.) instructs that one should do birkat haTorah first. Many cogently argue that this is unnecessary, but on the other hand, one does not lose by doing so. While there is some logic to recite Kri’at Shema first (see above), there is also good reason not to, and I did not find any posek to suggest doing so.

Having a dispute?

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

Sleeping in the Sukkah

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hile most people eat in the Succah, many people do not sleep in the Succah. This is somewhat surprising since the mitzvah of sleeping is more essential to the fulfilment of the obligation of Succah than eating. One can eat a small amount outside of the Succah, whereas one cannot even doze outside of the Succah and all sleeping must be done in the Succah. (See Shulchan Aruch, Orach Chayim 639:2) How did the custom, and obligation, to sleep in the Succah become forgotten and largely ignored?

There are a number of answers to this question; in colder climates sleeping in

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the Succah was potentially dangerous and therefore many Ashkenazi communities stopped doing so. Even though many of us have left those frozen countries and live in Israel, where sleeping the Succah is generally not only possible but also pleasant, some still retain the older custom of eating in the Succah but sleeping in their own beds.

Rabbi Moshe Isserlis (see Rema ad loc.) quotes the Mordechai that the cold prevents us sleeping in the Succah. The Rema himself then brings another idea; â&#x20AC;&#x153;it appears to me that the mitzvah of Succah is a man and his household, a man and his wife, in the same way as he lives the rest of the year, and in a place where he cannot sleep with his wife since he does not have a special Succah [just for them] he is exempt. It is best to be strict and be in the Succah with his wife as he lives the rest of the year, if possible they should have their own Succah.â&#x20AC;?

The Rema’s suggestion is that it is not climate based and the same rationale applies equally in Israel as anywhere else in the world. A husband and wife share the same room and this is not usually possible as the men and boys of the household all sleep together in the one Succah. Therefore a married man is exempt from the Succah and can sleep in his own room in order to preserve the regular sleeping arrangements of the entire year.

This is quite an unusual idea that stresses the importance of Shalom Bayit and developing a peaceful and happy relationship between a husband and wife. While the Torah’s mitzvah of sleeping in the Succah is important, the mitzvah of Shalom Bayit is even more important and is an essential part of the joy of the festivals.

Practically many disagree with the Rema’s suggestion and claim that a married man is obligated to sleep in the Succah (see Mishnah Berurah ad loc.) but the concept is an important one.

I leave it to the readers to consider how many other mitzvot are pushed off in the face of Shalom Bayit and what this tells us about the prime importance of this mitzvah.

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Upper-left: Moshe calls upon heaven and earth to witness what he says to the People  musical note is for the song that is Haazinu  rain from cloud is the metaphor for the lessons of Torah  eagle over nest is a symbol of G-d's protection of Bnei Yisrael  apple of the eye = K'ISHON EINO  ask your father and he will tell you  Megila is for Esther = Hester Panim  negated wine is for the prohibition of YAYIN NESECH, according to Rambam, one of Taryag mitzvot from Haazinu  T'nuva logo for reference in the sedra  Yeshurun Synagogue = reference to Yisrael as Yehurun  milk and butter, mentioned in the sedra  Gene Kelly 'singing in the rain' for Moshe's descriptions of the lessons of Torah being like different kinds of rain  That was Haazinu. Now for Sukkot  cow and its calf for the prohibition of OTA V'ET B'NO from the beginning of the Torah reading of the first day of Sukkot  Torah opened towards the end - V'ZOT HAB'RACHA  stork delivering three babies, each one is a Zodiac symbol for cow, goat, and sheep, as in the Torah reading which says that a newborn calf, lamb, or kid cannot be taken from its mother to be used as a korban until the 8th day of its life  seder plate, omer calendar, 106

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Luchot, Lulav & Etrog, Sukka, Scales represent the Holidays presented in the layning of the first day of Sukkot  the negated shofar is for the phrase ZICHRON T'RU'A, which hits at the shofar being just a memory when Rosh HaShana is on Shabbat, and we don't blow it  His T'filin refers to G-d's, in which are written the words ASHRECHA YISRAEL MI CHAMOCHA  Take any pic elements we did not explain herein as a challenge for you and your (grand)children and/or Shabbat (and Chag) guests. ParshaPix should challenge and entertain the whole family.

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TORAH VEHA'ARETZ RABBI MOSHE BLOOM INSTITUTE BY www.toraland.org.il/en

The superiority of using an Israeli etrog

O

ver the past few centuries, most etrogim grew outside the Land of Israel. Upon our return to our land, kosher, ungrafted etrog orchards were planted in Israel. Is it preferable to use an Israeli etrog even though taking the arba minim isn’t a land-dependent mitzvah?

Rabbi Avraham Kook certainly maintained that it is: “Many illustrious giants … and truly righteous individuals would pine to perform the mitzvah of [taking an] etrog grown specifically in the Land of Israel.”

Rabbi Yechiel Epstein (Aruch HaShulchan OC §648:29) goes one step further: We have no heter for the etrogim other than those for which Jews can attest that they have knowledge of their planting from the outset, and can verify that they are not grafted whatsoever. This

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includes the etrogim of our Holy Land: …

G-d fearing Jews supervise the gardens to ensure that they are not be grafted in any way … For this reason, any Jew whose heart has a touch of fear of G-d should take the etrogim of the Land of Israel. And how are we not ashamed and humiliated that we have the ability to perform the mitzvah from the fruit of our Holy Land, but we rather take from the Lands of the Nations? … It is about this that it is stated: “And they have rejected the desirable land” (Tehillim). For this reason, it is important to be exceedingly careful with this matter.

Rabbi Binyamin Zilber concurs: “If I were outside the Land of Israel, I would say the blessing on [an etrog] from the Land of Israel—even not mehudar— rather than an etrog that did not grow in the Holy Land, even if especially mehudar. And I do not need any proofs for this, since it is already etched on my very heart.”

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RABBI BEREL WEIN Rav, Beit Knesset Hanassi, Jerusalem

O

ur great teacher Moshe, in his concluding hymn regarding the future of the Jewish people, calls as his witnessâ&#x20AC;&#x2122;s heaven and earth. These witnesses are, in human terms, eternal and omnipresent. They will always be there to testify that Moshe concluded a binding covenant between God and Israel, and that this covenant is in itself a symbol of eternity and destiny. Heaven and earth in reality represent the physical world and the changing yet seemingly unending nature of the planet that we inhabit. Solomon taught us that all things human are subject to change and subject to new circumstances, but that the earth and its natural forces implanted within it from the moment of original creation always somehow remains the same. One of the lessons that can easily be derived from this is how puny our strength is, in comparison to the forces of nature.

Volcanoes, hurricanes, earthquakes,

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rains and drought are all part of regular occurrences in our lives, and have been so from the beginning of human existence.

To this extent, human beings are always tempting faith, since we are always so vulnerable to these great natural forces that operate beyond our control, and many times even beyond a minimum of our understanding and certainly beyond our abilities to predict when and if they will occur and affect our lives.

It is these words that haunt all of Jewish history and create that feeling of angst Therefore, it is clear that Moshe could not have found better witnesses that would bind us to our covenant than witnesses which cannot be affected by

us, and are not subject to our pressures or influences.

The hymn on this week’s Torah reading has been taught, over the centuries, to Jewish children, and fixed in their memory bank. It is these words that haunt all of Jewish history and create that feeling of angst and uncertainty that so characterizes the Jewish personality especially in our time. The Jewish world today has far more physical riches and ostensible security than it ever has had over the past numerous centuries. Yet, it appears that a sizable portion of the Jewish world is not happy with themselves, with the Jewish people as a whole, with the Jewish state, and, certainly. not with the Jewish religion and its Torah. There is somehow a continuing and gnawing frustration and feeling of dissatisfaction that is present in our society. no matter how great our material blessings and social success are.

And, in my opinion, this lack satisfaction is directly traceable to the words of the hymn that is the centerpiece of this week’s Torah reading. Moshe guaranteed to us that this hymn, like the entire Torah itself. would never be forgotten. And. in fact, could never be eliminated from the Jewish memory bank and psyche. Thus, like the eternity of the witnesses – heaven and earth – to our covenant, this song of destiny is also one of unity, and one that will always be remembered -- even if the memory of it many times is only subconscious. It, therefore, becomes the secret of Jewish survival, and the impetus that guides us forward many times against our own will and conscious knowledge.

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MEDINA & RABBI SHIMSHON HAKOHEN NADEL HALACHA BY Mara D'atra, Kehilat Zichron Yosef, Har Nof

The Sukkah: A Divine Embrace

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he Holiday of Sukkot commemorates the Exodus from Egypt:

“You shall dwell in Sukkot for seven days... So that your generations will know that I caused the Children of Israel to dwell in Sukkot when I took them out of the land of Egypt.” (Vayikra 23:42-43)

Tishrei, which is the beginning of the rain season here in the Land of Israel (Tur, Orach Chayim, 625).

This answer, however, is difficult to understand. If it is supposed to be “recognizable” that we are sitting outside not to enjoy the nice weather but rather to perform a mitzvah, why not have Sukkot in the middle of December or January? Surely then it would be obvious to all that we are not sitting outside for our pleasure!

Whether the Sukkah we sit in represents real huts or

But if Sukkot is connected to the Exodus from Egypt, why not celebrate it in the month of Nisan, along with Pesach? Why not have the Seder in the Sukkah, with Matzah, four cups of wine, four questions, etc?

the Clouds of Glory, which

The Tur explains that we celebrate Sukkot in the Fall so that it is clear to all that our time spent outdoors is specifically for the performance of a Mitzvah. Were Sukkot held in the Spring, onlookers would think we are sitting outside to enjoy the warm weather. Instead, he concludes, we celebrate Sukkot now, in month of

Perhaps there is a deeper reason as to why Sukkot is celebrated this time of year. It is no coincidence that Sukkot is in the month of Tishrei, immediately following Rosh HaShanah and Yom Kippur. On Rosh HaShanah we stand before Hashem in judgment. On Yom Kippur, we are purified; cleansed of sin. The Holiday of Sukkot is the

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protected the Jewish People in the Wilderness

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manifestation of that closeness with Hashem that we have achieved during the days that immediately precede it.

As we sit in the Sukkah, Hashem’s presence, so to speak, surrounds us.

In Chassidic thought, the Sukkah represents Divine love.

Immediately following Yom Kippur, the preparations for the holiday begin: We run around, build the Sukkah, buy the four species and anything else we need for the festival. We are, all of a sudden, surrounded by mitzvot. On Sukkot, we carry the Lulav through the streets, raised like a banner, expressing confidence that we were victorious in judgment just days prior.

And while we are required to rejoice every festival, Sukkot is especially joyous (See Rambam, Hilchot Lulav 8:12-15). In fact, in our liturgy, Sukkot is called the “time of our rejoicing.”

The very Mitzvah of Simchat Yom Tov is found in the context of Sukkot in the Torah. It is the paradigm of joyful celebration; the proverbial “Chag.”

That joy is a result of our closeness with Hashem.

The connection between the Days of Awe and Sukkot is deeply rooted in 116

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our historical experience. Our Sages discuss whether the Sukkah we sit in represents real huts or the Clouds of Glory, which protected the Jewish People in the Wilderness (Sukkah 11b; Torat Kohanim 17:11). After the Sin of the Golden Calf, Hashem’s Clouds of Glory were removed from the Jewish People. But on Yom Kippur, the Jewish People were forgiven and the Clouds of Glory returned. According to the Vilna Gaon, the Holiday of Sukkot commemorates the return of Hashem’s Clouds of Glory and with them, the Divine Presence. (See the Vilna Gaon’s Commentary to Shir HaShirim 1:4. See also Aruch HaShulchan, Orach Chayim 625:5) As we sit in the Sukkah, Hashem’s presence, so to speak, surrounds us.

In Chassidic thought, the Sukkah represents Divine love. The S’fat Emet, the great Gerrer Rebbe, compares the sukkah to a Chuppah, a wedding canopy. It is the canopy under which the Jewish Nation is wed to Hashem, so to speak, expressing our intimate and deep relationship with our Creator.

The Sukkah is also an embrace.

According to our tradition, to be kosher the Sukkah must have at least two walls and a tefach, a handbreadth. According to the Ari HaKadosh the “two walls” and a “handbreadth” can be seen like an arm and hand providing a great big Divine embrace.

And after going through the Days of Judgement, isn’t that all we need?

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BY RABBI EPHRAIM SPRECHER Faculty, OU Israel Center

The Sukkah – Hugged by the One Above!

T

here is a strange and perplexing Midrash, “When Iyov (Job) complained about his unbearable suffering, G-d showed him a Sukkah of 3 walls.” What could be the meaning of this perplexing Midrash?

A Sukkah by definition is a temporary residence. The Halachic rule is that it must have at least three walls or even two walls and a Tefach (a hands breath) that comprises a third wall. (Shulchan Aruch:O.C. 630) However, even though the Sukkah must have a temporary status, it must be fit to be lived in as the Talmud in Sukkah 26a states, “TESHVU K’EIN TADURU”, (“You shall dwell [in the Sukkah] as if it is

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your permanent residence”). This is the reason that should one have discomfort in dwelling in the Sukkah, he is not required to stay there. (Shulchan Aruch: O.C. 640).

The obvious question is how can a Sukkah of three walls be called a comfortable dwelling? Would one live in a house with three walls? The answer is that if a person is truly a believer in the Torah, then to him, even a Sukkah with three walls becomes a comfortable residence, because the Torah considers it to be a dwelling. Because living in the Sukkah is a Mitzvah, one enjoys living in it as much as he enjoys living in his own permanent and beautiful home. It is all a matter of a state of mind.

When G-d showed Iyov (Job) a Sukkah of three walls, G-d meant to say, “Life in this world includes pain and suffering.

Never the less accept the life that I have given you and grin and bear it, because I (G-d) meant it to be this way. Then you will enjoy being close to Me for eternity in Olam Haba.” The lesson of the three

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walled Sukkah is that a person should accept and enjoy his life as G-d sends it even if one experiences pain and suffering.

It is in human nature to become accustomed to and not to appreciate what we have until we are deprived of it. We become entitled and begin to expect that we deserve what we have been given.

Iyov (Job) had it all – wealth, a beautiful and large family and many friends and admirers. Rambam in Moreh Nevuchim states that Iyov (Job) the person NEVER existed! Rambam explains that he is only a parable and metaphor for the Nation of Israel.

Such has been the experience of the Jewish People throughout our tragic history. The Tanach is replete with stories of our nation becoming complacent, sinning, being punished, doing Teshuva and receiving prosperity and success only to return to complacency and sinning once again. We keep forgetting the debt that we owe to G-d and continue the vicious cycle.

Sukkot is a time when we can break out of this vicious cycle, and the Sukkah represents this opportunity. On Sukkot we leave the comfort and stability of our homes and the roofs over our heads that conceal us from the outside world, obscuring our recognition of G-d’s gifts.

We enter a structure that is temporary and unstable, leaving ourselves vulnerable and exposed to the elements.

We construct the Sukkah in such a way that we are bound to notice our own 120

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deficiencies and our reliance on G-d’s protection. The SCHACH, which must come from a natural source and can’t be artificially made, represents G-d’s eternal, continuous protection of us.

Judaism teaches that G-d maintains the world constantly and that nothing exists without Him. Yet all too often, we find ourselves assuming credit for what we have accomplished and assign blame for the errors and failings of others, while forgetting G-d’s role in our lives. When we pray to be inscribed in the Book of Life and Blessings on the High Holy Days that precede Sukkot, we emphasize that everything stems from G-d.

Sukkot brings the message of the High Holy Days to a tangible, perceptible level as we leave the comfort of our permanent homes and enter a temporary and fragile Sukkah. In the Sukkah we are confronted with the realization that we are indebted to G-d for our very existence.

After a week of living in the Sukkah, we can return to our homes, re-JEWvenated with the idea that our permanent dwellings and our daily routines are also under G-d’s protection, but in a more mundane and concealed fashion.

The Sukkah offers us the opportunity to re-connect with G-d and to re-evaluate our relationship with Him, by removing the spiritual barriers that obstruct our day to day lives.

Kabalah teaches that when we enter the Sukkah, we are being Hugged by the One Above!

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THE DAILY SIVAN RAHAV-MEIR PORTION

Lessons From My Grandparents ‫יך ְוַי ֵּג ְד ָך‬ ָ ‫ְזכֹר יְמוֹת עו ָֹלם ִּבינ ּו ְׁשנוֹת ּדוֹר וָדוֹר ְׁש ַאל ָא ִב‬ .‫ֹאמר ּו ָל ְך‬ ְ ‫ֶיך ְוי‬ ָ ‫ְז ֵקנ‬ Remember the days of old; reflect upon the years of generations. Ask your father, and he will tell you; your elders, and they will inform you.

(Deut. 32:7) A dog does not have a grandfather, and a mosquito has no grandmother. People have grandparents.

I once heard Rabbi Yeshayahu Steinberger talk about this concept. When a person becomes a grandparent, a great part of his or her humanity is realized, and part of his or her role in life is fulfilled.

In the animal kingdom, parents have a relationship with their offspring, but a chain of three or more generations is unique to humans. It is especially meaningful when a parent passes on traditions to a child and then on to a grandchild.

In his farewell song of Haazinu, Moses 124

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refers to the theme of intergenerational relationships: “Ask your father, and he will tell you; your elders, and they will inform you.” The curious child wants answers and asks his father: “Ask your father and he will tell you.” The father tells his child to ask his grandfather: “Your elders and they will inform you.” Each generation respects the previous one and relies on it to a certain extent. This idea is particularly relevant to the time of year when we read Parashat Haazinu. As Yom Kippur approaches, people often recall the customs and style of prayer they grew up with and look to continue them.

Our sages also describe the opposite social structure. When they try to describe a society rife with arguments and unruly behavior they use the imagery of “youths who insult their grandparents, elderly people who have to stand up and give their place to youngsters, a son who curses his father, a daughter fights her mother…a son has no fear of his father, etc.”

Moses paints an idyllic picture of family traditions and wisdom being passed down through the generations.

Sivan Rahav Meir is an Israeli journalist and lecturer who is currently an emissary of the World Mizrachi Movement in the United States.

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