tishrei guide 5780 / 2019 contents · there is also a custom to recite a further extra ten chapters...

Tishrei Guide 5780 / 2019

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CONTENTS

Rabbi’s Message Page 2

Rosh Hashanah Page 4

Aseret Yemay Teshuvah Page 24

Yom Kippur Page 25

Sukkot 2

Simchat Torah Page 39

Candle-lighting Blessings Page 41

Calendar Page 43


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Rabbi’s Message

In preparing this year’s Rosh Hashana message, I decided to take a look at previous years and was astounded at the fact that not much has changed. Over the years I have tried to give perspective on the uncertainties and challenges facing the world, our country and our community. In truth, I could easily do a simple copy and paste for this year, for not much has really changed.

Our anxieties over the economy remain the same. Our disquiet over the political landscape is as pronounced as before, and

the global turmoil seems unchanged by the passage of time. Concerns about the Rand, talk of immigration, the future of our community, same old same old.

Which begs the question, what did we accomplish with all our worrying over the past number of years (and likely more than that)? Were our greatest fears realised? Not that I am aware of. Did our fear change the reality on the ground? Again, not that I am aware of. It would therefore appear that our fears were unrealised and unproductive to say the least.

Rabbi Levi Yitzchak of Barditchev (1740 – 1809) provides a fascinating insight into one of the more frequent statements in our prayers over the Days of Awe. “Uvechein ten pachdecha Hashem Elokaynu al kol ma’asecha”, and so, Hashem our G-d, place your fear (awe) on all of Your creations. Why, asks Reb Levi Yitzchak, do we pray for Hashem to place the fear of G-d on us?

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He provides a beautiful interpretation. Over the course of the year we are filled with various fears. Financial fear, will we make month’s end; will we keep our job and so on? We have political fears, can the ruling party avoid self-implosion; what will the consequences of Brexit be and so on? Our lives are filled with a plethora of fears. Yet generally, none or few of these fears truly actualise. Yet in their wake, the fear of Heaven falls by the wayside.

The fear of what kind of Jewish home will I portray to my children and grandchildren, falls by the wayside. The fear of whether our children will marry Jewish or whether we will have Jewish grandchildren, falls by the wayside. As we reflect on a year that was we note that the fears we had did not actualise, yet all too often the fears we ignored become realities.

Consequently, on the Yamim Noraim, we ask Hashem to give us the appropriate “fears”, the correct concerns. We should be concerned with how well our Yiddishkeit is progressing, we should have a fear and concern that our Yiddishkeit is being whittled down, perhaps a mere reflection of what our parent’s or grandparent’s homes were like. These are the fears and concerns we should be fostering for it is only these fears we can actually address. It is only these fears which we can master rather than be its victim.

This High Holy Day period, let us pray to Hashem that the fears and concerns we have be valuable ones, determinable ones, solvable ones, so that these fears are averted and a good spiritual and material year is had by all.

Wishing you a Ktiva Vechatima Tova.

Rabbi Gidon and Aviva Fox and family

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ROsH HasHaNa

PRePaRaTiON FOR ROsH HasHaNa

Commencing with the first day of the month of Ellul, we recite Psalm 27 since it addresses, inter alia, the ideas of Rosh Hashana, Yom Kippur and Sukkot. At this time we also commence sounding the shofar on every weekday. The idea is to confuse the Sattan. By way of explanation, when we commence sounding the Shofar, the Sattan, who is essentially the prosecuting angel, thinks that it is Rosh Hashana and presents before the supernal court. He is naturally dismissed with “a flea in his ear” for coming too soon. This scene repeats itself on a number of occasions until the Sattan finally fails to attend the court. We hope in this way that when we do sound the shofar on Rosh Hashana, the Sattan will again believe it is literally a false alarm, and will not attend.

Another beautiful explanation of this enigmatic principle of “confusing the Sattan”, gives a different interpretation entirely. Since the Sattan is an “old hand” at this, he has been at thousands of Rosh Hashonas, surely he has caught on to the idea by now. Therefore, the idea is that when the Sattan seen how the Jews cherish Mitzvot, like the Mitzvah of Shofar, he finds himself unable to prosecute them. Therefore, it is our passion for mitzvot that “confounds” the prosecution, rather than some ploy or trick.

The significance, in general, of the month of Ellul and its connection to Rosh Hashana and Yom Kippur can best be understood given the following information:

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Moshe ascended Mount Sinai in order to receive the first set of Ten Commandments. He descended forty days later, on the seventeenth of Tammuz at which point he saw the Jews worshiping the golden calf and broke the tablets. This day is marked to this very day as a day of fasting.

The following day, on the eighteenth of Tammuz, Moshe ascended the mountain a second time, for a further forty days, to beseech Hashem not to annihilate the Jews as punishment for their sin. On the twenty ninth of Av Moshe descended the mountain having achieved a more beneficent attitude from Hashem.

The following day, on the first of Ellul, Moshe ascended the mountain a third time for forty days. At this point Moshe received the second set of Tablets and descended on the fortieth day, Yom Kippur, with the proclamation from Hashem “Salachti Kidvarecha” I have forgiven as you have stated.

However, we do not sound the shofar on the eve of Rosh Hashana, in order to make a distinction between the customary shofar sounds of Ellul and the obligatory sounds of Rosh Hashana.

During the month of Ellul it is customary to conclude all correspondence with the blessing “Ketiva vechatima tov”, may you be inscribed and sealed in the “good” books (of life and so on).


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It is also customary to have one’s Tefillin and Mezuzot checked. One of the ideas behind this is that just as we are checking our Tefillin and Mezuzot for any faults, so too must we inspect and check ourselves for any faults and fix them accordingly.

During this month it is also customary to increase in the giving of Tzeddaka, charity, as it says “Tzedakka tazil mimavet”Tzeddaka will save from death (and any other form of negativity). The idea also is that if we take time to consider other people and show concern for them, Hashem will reciprocate and treat us in a similar fashion.

It is also customary to increase in the recitation of Tehillim by adding an extra three chapters each day over and above the regular Tehillim recited. Such that on the first day we recite the first three Psalms, the second day we recite the second three and so on. On Yom Kippur itself we add an extra thirty six Psalms, thereby concluding the entire book during this period.

There is also a custom to recite a further extra ten chapters every day, thus concluding the entire Psalms twice during the month of Ellul. There are 150 Psalms in Tehillim. By completing it twice, we say 300 extra Psalms which has the same numerical value as the word Kapper which means atone.

There is also a custom to visit the burial sites of Tzaddikim righteous people, before Rosh Hashana. The purpose of this is to implore Hashem to forgive us for our misdeeds, in the merit of the deceased Tzaddikim. We can also ask them to put in a good word for us on the day of judgement.

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There is also a custom to purchase a new knife and to sharpen existing ones before Rosh Hashana, symbolising that we want Hashem to cut us a good year as far as prosperity is concerned. This is due to the declaration we make over Rosh Hashana, that Hashem is “chotech chayim lechol chai” – He cuts life for all the living. Another reason for this custom is based on the verse which says “Poteach et yadecha” – You open up Your hand (and sate all the living creatures) – which refers to one’s livelihood. The last letters of these three Hebrew words make the word “chatach” which means to cut.

Every Shabbat preceding the New Month (Rosh Chodesh), we bless the incoming month. This is knows as Shabbat Mevarchim, the Shabbat of blessing (the new month). However, for the month of Tishrei one does not do this. A number of reasons are suggested. Firstly, it is stated, that Hashem Himself blesses the month of Tishrei. The second is in order not to inform the Sattan, essentially a prosecuting angel, of when Rosh Hashana is. As in any case, if the one side is not present at a trial, they immediately forfeit the case. We are hoping to achieve the same outcome on Rosh Hashana and be guaranteed a good and healthy year.

We commence saying Selichot on the Motzei Shabbat prior to Rosh Hashana (unless Rosh Hashana falls out on Monday or Tuesday, in which case it is recited on the previous Motzei Shabbat. The reason is that we require a

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minimum of four days in which to recite selichot. One reason for this is that there are those who have a custom to fast during the Aseret Yemay Teshuva, the ten days of repentance. However, of these ten days there are four when it is prohibited to fast. These are the two days of Rosh Hashana, the intermediary Shabbat and the eve of Yom Kippur. This creates a deficit of four days which is made up through the minimum of four days of selichot.)

Selichot, which means forgiveness, is recited for all subsequent days in the morning until Erev (the eve of ) Yom Kippur.

Commencing on the 25th of Elul, the day which marks the first day of the six days of creation, it is customary to learn the section in Bereishit, Genesis, which discusses the creation of the world. On the 25th one studies day one of creation, on the 26th day two and so on until the sixth day which discusses the creation of man.

eReV (THe eVe OF ) ROsH HasHaNa

On Erev Rosh Hashana, it is customary to recite the annulment of vows following Shacharit.

The one annulling his vows stands in front of three people, the Beth Din, who are seated, and proclaims the annulment.

It is imperative that one understands what is being said. It must therefore be read in whichever language the individual understands.

One must ensure that one has a new fruit prepared, for use on the

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second night of Rosh Hashana as will be explained.

It is customary to pay any outstanding donations or debts on Erev Rosh Hashana.

When the coming year is a Shmita year (the seventh in a seven year cycle – during which one may not work the land of Israel and all debts are annulled) and according to others, when the

preceding year was the Shmita year, one must write a Pruzbul – a document which ensures that the debts are not annulled. This is an innovation of Hillel which ensures that Jews do not refrain from lending money to other Jews for fear of forfeiture of the debt. This document is available through the Rabbi’s office.

One should cut one’s hair and nails in preparation for the Yamim Noraim, the High Holy Days. One should have one’s hair cut prior to midday.

It is customary for men to go to the Mikva on Erev Rosh Hashana.

One must light a yahrtzeit candle to have an existing flame from which to light the candles on the second night of Rosh Hashana as

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well as the Shabbat candles on Friday when Rosh Hashana flows into Shabbat.

On years when Rosh Hashana (and Sukkot or indeed any festival) falls on Thursday and Friday and goes straight into Shabbat, one must make an Eruv Tavshilin on Wednesday prior to Yom Tov. The purpose of this is to allow us to prepare on Friday which is Yom Tov for the sake of Shabbat. It must be noted, that all foods prepared must be edible prior to the onset of Shabbat.

eRUV TaVsHiLLiN

A fundamental difference between Yom Tov observance and Shabbat observance is the permissibility of ochel nefesh, food preparation which is permitted on Yom Tov while cooking is prohibited on Shabbat. The Torah permits us to cook, bake, and prepare food on Yom Tov itself, in order to eat the prepared food on that day of Yom Tov. One is not permitted to prepare from the first day of Yom Tov for the second day of Yom Tov or for Shabbat and certainly not for after Yom Tov. This prohibition of hachana, of preparing from one day of Yom Tov to the next, presents a problem when the second day of Yom Tov falls out on Shabbat or when Shabbat follows a two day sequence of Yomim Tovim.

To deal with this issue our Rabbis instituted a procedure known as Eruv Tavshilin. The process of Eruv Tavshilin works in the following manner. On Erev Yom Tov, the head of the household, or his designate, should set aside a challah (which will then be used to make Hamotzi at one of the Shabbat meals), and a cooked item

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such as meat, fish, or eggs (i.e. a food that is eaten along with the challah). Each item should be an appropriate size (not too small like a token act). (It is a good idea to wrap the bread and fish, meat or egg in aluminium foil to easily keep them apart from the rest of the foods in your home.) He or she should then recite the blessing and the proclamation (see below), both found in the Artscroll Siddur on page 654. This proclamation states that the cooked and baked items should permit us to continue baking, cooking, lighting a flame from an existing fire and do all the necessary preparations from Yom Tov proper to Shabbat. It is now viewed as though meal preparations for Shabbat have already begun prior to the onset of Yom Tov. Shabbat meal preparations may therefore continue on Friday which is both Yom Tov and Erev Shabbat.

Once done, the eruv covers all household members and guests.

The foods set aside for the eruv should be saved and should be eaten on Shabbat.

NOTE: The Eruv Tavshilin allows you to cook on Friday only for Shabbat, it does not allow you to cook from one day of the Yom Tov to the next (ie: Thursday for Friday). Furthermore, the food

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should be prepared early-on during the day of Friday such that the food could, in theory, be eaten on Friday should the need arise. It is permissible to cook only from a pre-existing flame (to this end most people light a Yahrtzeit candle on Wednesday before sunset or leave the stove on throughout Yom Tov).Ba-Ruch A-Tah Ado-Nai E-Lo-He-Nu Me-Lech Ha-Olam Asher Kid-E-Sha-Nu Be-Mitz-Vo-Tav Vetzi-Va-Nu Al Mitzvat Eruv.

Then recite: “Through this Eruv, may we be permitted to bake, cook, insulate, kindle flame, prepare and do anything necessary on Yom Tov for the sake of Shabbat (for ourselves and all the Jews who live in this city).“

ROsH HasHaNa

It is customary not to wear red clothes on Rosh Hashana or Yom Kippur as red is seen as the colour of Divine judgement.

From Rosh Hashana until Hosha’na Rabba (the final day of Sukkot) it is customary to use round Challas. One reason for this is that a circle has no beginning or end. So too the Jewish people’s faith in G-d is an absolute reality that has no beginning and no end. It is in the merit of this faith that we ask for a good and sweet year.

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Once a woman has recited the shehcheyanu bracha on lighting the candles, she may no longer do any of the activities prohibited on Yom Tov, even if she did not intend to accept Yom Tov upon herself.

On the second night of Yom Tov one must not light the candles prior to the time indicated. Since the first day of Yom Tov does not conclude until this time, lighting beforehand would be considered preparing on the first day for the second, which is prohibited.

During the Ten Days of Repentance we make certain additions to the Shemoneh Esre the silent Amida. They can be found both in Siddurim as well as in Machzorim.

After Davening on the first night of Rosh Hashana the following customary wishes are expressed:

To men: Leshana tova tekatev vetechatem (may you be inscribed and sealed for a good year)

To women: Leshana tova tekatevi vetechatemi (as above)

In plural (some say it in the singular even when addressing the public): Leshana tova tekatevu vetechatemu

ROsH HasHaNa MeaL

We make hamotzi over round Challas and dip the bread into honey for a sweet year. A circle has no beginning and no end. For this

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reason, we use round Challas at this time of year as it highlights that our love for Hashem similarly has no beginning and no end. It is advisable also to dip the bread into salt as is customary throughout the year. This can be done either before the honey, or on the other side of the bread.

Following the Hamotzi we eat apple dipped in honey. One reason for using apple as opposed to any other fruit is that most fruit trees first grow their leaves and then the buds. The apple tree is different, first the buds sprout and then the leaves. This is symbolic of the Jewish nation who, at the giving of the Torah, accepted prior to inquiring the content of what they were embracing, an act whose order was different to that of the other nations of the world who were offered the Torah.

Prior to eating the apple we recite the bracha: “Baruch attah ado-nai elo-haynu melech ha’olam borray pri ha’etz”. When reciting this brahca one should have in mind any fruit that grows on a tree that one may eat during dessert.

Immediately following the bracha we make the following declaration: Yehi ratzon shetechadesh alaynu shana tova umetuka (May it be Your will that You renew for us a good and sweet year).

The apple is then eaten. It should be noted that some have the custom of saying the above declaration only after having made the

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bracha and eaten some of the apple.It is customary not to have sour or sharp foods on Rosh Hashana such as chrein, as we would not like to have a “sharp” and perhaps distasteful year. It is also customary to eat tzimmes on Rosh Hashana and other sweet foods. One reason, apart from it being sweet, is that tzimmes is made with carrots, which in Yiddish is Merren, which can also mean more. We thereby are requesting that our merits be more, Mer, than our negative deeds. There are many other different foods whose names denote a particular blessing we seek. However, the full list has been omitted in this compilation.

It is customary not to eat nuts on Rosh Hashana. One reason is that they tend to aggravate the throat and can disturb the davening. Another reason is that the Hebrew word for nuts has the same numerical value as sin.

It is customary to eat the head of a fish indicating that we wish to be a head rather than a tail. Fish are also significant as they are plentiful and are always surrounded by water and protected from the evil eye. Also fish have their eyes open at all times. We too pray that Hashem’s eyes always be open and watchful over us. Furthermore, the word Rosh, which means head, is the acronym for three words “Ratzon Avinu Shebashamayim” – the will of our Father in heaven. We are thus stating that we wish to fulfil the Divine wish.

OTHeR CUsTOMaRY FOODs FOR ROsH HasHaNa

The foods mentioned by the Talmud all are omens because the

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food itself symbolizes good or because their names connote or sound similar to words that indicate some sort of positive idea. Some have a custom to utter these words are in the liturgy which is said upon eating the food, known by its first two words “Yehi Ratzon...” “May it be your will....”

The first food that the Talmud mentions is gourds, or “K’ra.” The word “K’ra” sounds both like

the word for “read/proclaim” and the word for “tear.” When we eat the gourd, there are two possible “Yehi Ratzons” that can be said. The first goes “Yehi Ratzon milfanecha... sheyikaru’u lifanecha zechuyo’seinu” “May it be your will Hashem that our merits be read / proclaimed before you.” The other is”...sheyikora g’zar de’nainu.” “...that the decree of our sentence should be torn up.” There are varying customs as to this Yehi Ratzon, and a prevalent custom is to recite both endings together in one Yehi Ratzon.

The second food mentioned is “Rubia,” or fenugreek. The word “Rubia” sounds like the word “yirbu,” the word for “increase.” We therefore say a Yehi Ratzon that contains the request “may...our merits increase.”

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“Yehi Ratzon Mil’fa’necha, Ad-noi El-heinu Vei’l-hai Avosainu She’yir’bu ze’chuyo’sainu.” “May it be your will, Hashem our G-d and the G-d of our forefathers that our merits increase.

The word for the third food, “Karsi,” leeks or cabbage, sounds like the word “kares,” “to cut off/destroy.” We therefore say a Yehi Ratzon that asks “may... our enemies be destroyed.” “Yehi Ratzon Mil’fa’necha, Ad-noi El-heinu Vei’l-hai Avosainu She’yikar’su son’ainu.” “May it be your will, Hashem our G-d and the G-d of our forefathers that our enemies be decimated.

The word for the fourth food, “Silka” or beets, sounds like the “siluk,” meaning “removal.” We therefore say a Yehi Ratzon that requests “may our adversaries be removed.” “Yehi Ratzon Mil’fa’necha, Ad-noi El-heinu Vei’l-hai Avosainu She’yistalku

oy’vainu.” “May it be your will, Hashem our G-d and the G-d of our forefathers that our adversaries be removed.

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The word for the fifth and final food “Tamri” or dates, sounds like the word “sheyitamu,” “that they be consumed.” Hence, we sat a Yehi Ratzon that implores “may... our enemies be consumed.” “Yehi Ratzon Mil’fa’necha, Ad-noi El-heinu Vei’l-hai Avosainu She’yitamu son’ainu.” “May it be your will, Hashem our G-d and the G-d of our forefathers that our enemies be consumed.

For gourd: “Yehi Ratzon Mil’fa’necha, Ad-noi El-heinu Vei’l-hai Avosainu She’yikora g’zar de’nainu v’yikaru l’fanecha zechu’yosainu.” “May it be your will, Hashem our G-d and the G-d of our forefathers that the decree of our sentence be torn up and may our merits be proclaimed before you.

For Pomegranate: “Yehi Ratzon Mil’fa’necha, Ad-noi El-heinu Vei’l-hai Avosainu she’nirbeh ze’chu’yos k’rimon.” “May it be your will, Hashem our G-d and the G-d of our forefathers that our merits increase like (the seeds of ) a pomegranate.

For Fish: “Yehi Ratzon Mil’fa’necha, Ad-noi El-heinu Vei’l-hai Avosainu She’nif ’reh v’nir’beh ki’dagim” “May it be your will, Hashem our G-d and the G-d of our forefathers that we be fruitful and multiply like fish” and “Yehi Ratzon Mil’fa’necha, Ad-noi El-heinu Vei’l-hai Avosainu Shenihiye lerosh vello lezanav” “May it be your will, Hashem our G-d and the G-d of our forefathers that we be as the head and not as the tail.”

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ROsH HasHaNa DaY

The main Mitzvah of Rosh Hashana is the sounding of the Shofar.

It is customary to hear 100 shofar sounds on Rosh Hashana.

One should make every effort to be in shul for the sounding of the shofar, at the very least for the initial 30 sounds which are heard.

There is a general principle which states that one should hasten to perform a mitzvah as soon as possible. This being the case, it would seem more appropriate that we sound the shofar first thing in the morning of Rosh Hashana. Why then, do we only do so prior to Mussaf.

The answer given is that on one occasion, when the Jews found themselves living amongst hostile enemies, they sounded the shofar first thing in the morning. When the enemies heard this, they interpreted the sounds as a battle cry and trumpet. Immediately they attacked the Jews and killed many. Consequently, it was instituted that the shofar be sound before Mussaf, after the Jews had already davened Shacharit. When the enemies would see that the Jews are steeped in prayer, following which they sound this horn, they would realise that it was of religious, rather than political significance.

During the mussaf prayer it is customary to prostrate oneself during

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the Alaynu prayer. This is repeated on numerous occasions on Yom Kippur and will be dealt with in greater detail there.

It is customary not to sleep during the day on Rosh Hashana rather to utilise the day in the recitation of Tehillim, Psalms.

TasHLiCH

On the first day of Rosh Hashana, following Mincha, we do the Tashlich service. It is customary to go to a source of water for this service. Tashlich means to cast away and we symbolically cast away our sins. Many have a custom of throwing bread to the fish. This may only be done if the fish belong to you and you are responsible to feed them, otherwise it is prohibited to feed them on Yom Tov. The other custom is to symbolically empty one’s pockets to the fish as a sign of casting away one’s sins. The significance of fish is the same as that mentioned previously. If one was unable to perform this ceremony on the first day of Rosh Hashana it may be done on the second day or throughout the ten days of repentance.

The reason we go to a source of water is related to the binding of Yitzchak. On that occasion, the Medrash informs us that the Sattan was seeking to prevent Avraham from completing his mission. Therefore, when Avraham had to cross the river, the Sattan raised the waters until they reached Avraham’s neck. At that point Avraham said “Hoshia Hashem ki va’oo mayim ad nafesh” – Save me Hashem for the waters had come until my soul (namely until the point of taking my life). We are thus reminding Hashem, yet again, of this episode and requesting that in its merit we should

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have a good year.

Originally, it stated that one would go to a water source outside the city. The reason for specifically going outside the city dates back to the middle ages, when there was the Black Plague. The Jews were largely spared from its effects, though not entirely, sparking an anti-Semitic campaign stating that the Jews had cursed the water which was causing everyone, except the Jews, to die.

It was therefore felt that if Tashlich, which is said by a water source, were noticed by others, it would be used as ammunition to validate this ludicrous claim. The Rabbis therefore insisted that it be performed outside of the city.

The real reason the Jews were spared the Black Plague was simply hygiene. The plague was caused because of a lack of bathing and sanitary conditions. However, the Jew, if for no other reason than religious rite, was always careful about cleanliness. We have to wash our hands after going to the bathroom as well as before we eat. We always bathed at least before Shabbat and were prohibited from having garbage of faeces in the house as it would restrict us from learning or saying words of Torah. As a result the Jewish home was always clean, thus sparing the Jews from the Plague.

seCOND DaY ROsH HasHaNa

For the second night of Rosh Hashana it is customary to have a new fruit on the table. Ideally one should try and obtain one of the seven fruits of Israel for this purpose (i.e. pomegranate, figs,

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dates or grapes). This is for the purpose of making the bracha of shehecheyanu. The two days of Rosh Hashana are seen as one long day spanning 48 hours. Thus there is a concern that we may not be required to recite the shehecheyanu on the second day, since it was already said the previous day which is, in fact, the same day. To avoid any questions regarding the saying of this bracha, a new fruit is eaten. However, the main bracha is actually pertaining to Rosh Hashana and one should not consider it primarily for the new fruit. Therefore, if one did not manage to acquire a new fruit, one still recites the bracha of Shehecheyanu.

LigHTiNg CaNDLes

Women who light candles should do any of the following:1. If they light at the earliest time

permitted (long before Kiddush will be said) they should wear a new garment never worn before and also have that garment in mind when saying the shehecheyanu blessing.

2. Alternatively they should light candles immediately prior to Kiddush and also have in mind the new fruit they are about to eat. If done in this fashion, one should not speak until the fruit has been eaten.

In the absence of either of the above, the Shehecheyanu bracha

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should still be recited. It should be noted that women who have already recited the bracha of Shehecheyanu at the time of lighting candles, should not answer Amen when their husbands make that bracha at Kiddush.

During Kiddush, one should gaze at the new fruit when reciting the bracha of shehecheyanu.After Kiddush all present immediately make the bracha over the new fruit and eat some.

HaVDaLa

Following every Shabbat, a special prayer is said highlighting the distinction between Shabbat and the rest of the weeks. This is called Havdala. On Motzei Shabbat (that is not Yom Tov) it includes, besides a bracha over wine, a bracha over spices (such as cloves). The reason for this is that on Shabbat we receive an extra G-dly soul. It departs from us on Motzei Shabbat leaving us bereft. Whenever one is on the verge of fainting, we bring them back with smelling salts. The symbolism of the spices is that it revives us from the faint sensation we have when the extra soul departs. However, when Shabbat goes in to Yom Tov, we do not make the bracha on

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the bessamim. We also make a bracha on fire, as fire is prohibited on Shabbat. However, we do not actually light a Havdala candle. Instead, when we make the Bracha, we simply look at the already burning candles that are on the table and were lit in honour of Yom Tov,.On Motzei Yom Tov, the same prayer is recited with the exclusion of the spices and candle.

THe FasT OF geDaLiaH

The day following Rosh Hashana is the fast of Gedaliah. On years when Rosh Hashana flows into Shabbat it is postponed to two days after Rosh Hashana since it is forbidden to fast on Shabbat. It is a day long fast and marks the assassination of Gedaliah the son of Achikam which marked the final end of the First Temple era and that period of Jewish self determination and sovereignty.

aseReT YeMaY TesHUVa

During the days between Rosh Hashana and Yom Kippur, known as the Aseret Yemay Teshuva, the ten days of repentance, it is customary to adopt certain Jewish legal stringencies, even if just for this period. The one stringency mentioned in the Code of Jewish Law is to purchase all baked goods only from a Jewish bakery. This would include breads, cakes, biscuits and the like.

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YOM KiPPUR

eReV YOM KiPPUR

There is a custom to do Kapparot on the eve of Yom Kippur. Kapparot can be done with chickens, fish or money.

The idea of Kapparot is similar to that explained by Nachmanedes in reference to the sacrifices in the times of the Temple. He explains that in truth, all that is happening to the animal should be happening to the individual. It is only out of the beneficence of Hashem that He allows us to do Teshuva and return from our deviant paths. The same focus should be placed on the custom of Kapparot, regardless of which method is employed.

There is a custom to give Lekach, sweet honey cake, on the eve of Yom Kippur. Apart from the obvious connotation of a sweet year, there is also the concept that if, G-d forbid, it has been decreed on the individual that he would have to beg during the coming year, he fulfils that decree by asking for the cake and need not beg at any point during the year.

One should pay any debts or pledges to charity or the shul that one has made, prior to Yom Kippur.

Men are obligated to go to the Mikvah on the eve of Yom Kippur. This should be done after midday and ideally before Mincha. Some women also have the custom of going to Mikvah prior to Yom Kippur. The reason for this custom is analogous to when a person

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converts and becomes Jewish. Conversion is a new beginning for an individual. So too Yom Kippur, we obtain a new identity. Instead of being burdened by sin, through Teshuva, returning to Hashem, we become new people.

There is a Biblical obligation to eat on the Eve of Yom Kippur. One should commence this meal some time before midday.

One should in fact eat two meals on the Eve of Yom Kippur, the aforementioned and a second known as Seuda Hamafseket (see later). At both meals one should eat bread.It is customary to lay the table as one would in honour of Shabbat, though one does not have to have Challot.

It is customary to have both fish and chicken at the first meal. There is also a custom to have Kreplach on Erev Yom Kippur. There is a generally accepted custom not to eat meat (such as lamb or beef ) on Erev Yom Kippur, only chicken.

asKiNg FORgiVeNess FROM ONe’s FeLLOW

Yom Kippur serves to atone for sins committed by man against G-d. For sins, between man and his fellow however, one needs to appease the person to whom one has done an injustice or slighted them and ask them for forgiveness.

It should be noted that one is only obliged to appease ones fellow on three different occasions. If, having tried on three occasions, the other refuses to forgive, then one no longer has to attempt to do so.

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One should also ask for forgiveness from one’s spouse.

MiNCHa ON eReV YOM KiPPUR

It is customary to don Yom Tov clothes prior to Mincha. Prior to Mincha it is customary to give and receive 39 symbolic lashes, which were given in days gone by for the commitment of certain crimes or transgressions. Mincha is said prior to eating the Seuda Hamafsekket mentioned above. At the conclusion of Shemone Esre we add the confession, Viduy, that we recite over the duration of Yom Kippur. Women are also obligated to recite Viduy prior to the onset of Yom Kippur.

seUDa HaMaFseKKeT

Immediately following Mincha one eats the seuda hamafsekket. As mentioned, the table is adorned for Yom Tov. We eat bread dipped in honey, and chicken. It is customary that at this meal one does not eat fish. One is allowed to eat and drink up until candle lighting time.

It is customary to bless one’s children before going to shul. It is the same blessing as is done on a regular Friday night.

YOM KiPPUR CaNDLes

It is customary to light a number of Yahrtzeit candles on Yom Kippur. If one has lost a parent or both G-d forbid, one lights a candle in their memory. One also lights a candle which is termed

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the Ner Chaim, living light. This is lit in every household, even where both parents are still alive. It is also appropriate to light a further candle which shall be used for Havdalla following Yom Kippur as will be discussed in greater detail later on.

Women light candles for Yom Kippur as they do for Shabbat and Yom Tov. The appropriate bracha is made followed by Shehecheyanu. However, if the woman intends on driving to shul, then Shehecheyanu should be omitted and recited at shul after Kol Nidrei with everyone else. It must be noted, that in such a case, when lighting candles the woman must make a condition that with the lighting of the candles, she is not automatically accepting upon herself Yom Tov. However, Yom Tov automatically commences ten minutes after the candles have been lit. The reason being that the recitation of the bracha of Shehecheyanu is an unequivocal acceptance of Yom Tov, thus rendering driving prohibited until after Yom Kippur.Should any candles accidentally go out during Yom Kippur, it is customary to relight them after Yom Kippur and let them burn until the end.

ReMOViNg sHOes aND gOiNg TO sHUL

Before going to shul one removes one’s leather shoes since it is prohibited to wear leather shoes on Yom Kippur. Many takkies are also not allowed to be worn as they include leather heels or toes or the like. Even little children should not wear leather shoes. (The

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other four prohibited activities specific to Yom Kippur [and the Ninth of Av] are: no bathing, no eating or drinking, no perfume etc. no marital relations.) Many have the custom to wear white on Yom Kippur, and men wear a pure white kittel on Yom Kippur. This is in order to appear to be like angels, free of sin. One should not wear golden jewellery on Yom Kippur. The reason for this is that Yom Kippur was given to us in order to atone for the sin of the Golden Calf, a sin which was caused due to the abundance of gold available at the time. It is therefore inappropriate to atone for the sin of “gold” while adorned with gold. Indeed, the Kohen Gadol, the High Priest who entered the Holy of Holies in the Temple only on Yom Kippur, did so without his four extra garments which contained gold, for the very same reason.

KOL NiDRei

Kol Nidrei night is the one night in the year when we wear a tallit. The tallit should be put on prior to sunset.

It is customary to greet one’s fellow with the blessing “gmar Chatima Tova” may you have a good concluding signature (to the book of life).

It is customary for each individual to recite the confession prior to the commencement of Kol Nidrei. Throughout Yom Kippur when

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viduy, confession, is said, it is done while slightly bent over in a form of submission.

THe aVODa – HigH PRiesT’s seRViCe

As mentioned earlier in relation to Rosh Hashana, Yom Kippur is the one day in the year (besides Rosh Hashana) where we are allowed, and indeed supposed to, bow down. On Yom Kippur this is done during Alaynu as well as during the Avodah, the section that articulates the service of the Kohen Gadol, the High Priest on Yom Kippur. On a number of occasions the High Priest would proclaim the ineffable name of G-d. When he did so, upon hearing the name, the Jews present would bow down. This we do as well when we recount that event. It is interesting to note that this was in fact one of the miracles present in the Temple. Even though the people stood in the courtyard “packed like sardines” there was always ample room for everyone to bow down. The reason we bow down today is because the rabbis wanted us to remember what would transpire in the days of old when we had a Temple and thereby also ensure that we know what to do in times to come when yet again we will be blessed with the Temple. This concept is known as a zecher Lamikdash.

CONCLUDiNg OF YOM KiPPUR

At the conclusion of Yom Kippur, we davven Ma’ariv whilst still wearing our tallit. It is customary to recite Kiddush Levana, blessing of the moon, following Ma’ariv. It is customary to greet each other with the blessing of “Shana Tova” as well as good Yom Tov.

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To mark the conclusion of Yom Kippur, we make Havdala. We do so over a cup of wine as well as a candle. We use a candle for, like Shabbat, we are not allowed to utilise fire on Yom Kippur. This is dissimilar to any other Yom Tov when one is allowed to use fire, given the appropriate methods.To be able to make a bracha over the candle, one is obligated to use a candle that has been burning since prior to Yom Kippur. This has been mentioned previously when discussing the candles we light in honour of Yom Kippur.

If Yom Kippur falls on a Shabbat, ideally one should use a candle as per above. However, in the event that one is not available, one may kindle a new candle as one would on a regular Motzei Shabbat.

As we are aware, Havdalla should be recited not over a single flame but a number of wicks together. To this end one should bring a second candle near the aforementioned one so that it may be considered a torch rather than simply a candle.

Following the fast one should wash one’s hands as one does in the morning, three times on each hand alternately. The reason for this is that on Yom Kippur one may only wash until one’s knuckles while we are supposed to wash until the wrist. The reason we do not wash fully is part of the prohibition against bathing on Yom Kippur. Therefore, as soon as we may wash, we do so in the proper fashion. One should also rinse out one’s mouth.

It is customary to commence building the Sukka on Motzei Yom Kippur, or at the very least, to start discussing the building of the

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Sukka. This is so that one may go straight from the performance of one Mitzvah, Yom Kippur, to the performance of another, the building of a Sukka.

sUKKOT

MaKiNg THe sUKKa

There are numerous reasons for the festival of Sukkot. One is to remind us of the manner in which the Jews left Egypt, dwelling in temporary huts throughout their journeys. Furthermore, the schach reminds us of the Clouds of Glory which travelled with the Jewish people, protecting us against enemies and the perils of the desert. So too, the sukka serves as a protection for the Jewish people.

It is a mitzvah for each person themselves to have their own sukka (where possible). The mitzvah of sukka requires it to be our house for the week of Sukkot. Just as one lives in one’s own home throughout the year, so too must one live in one’s own sukka.

It is also a mitzvah for each individual to involve themselves personally in the making of their sukka and certainly in the placing of the schach (as will be explained later).

There are many laws pertaining to the building of a sukka, many of which are beyond the scope of this booklet. Both Rabbi Medalie and I would be delighted to come to your home and assist you in ensuring that your sukka meets these requirements. Please contact

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the office to arrange this. Building and having a sukka is a wonderful mitzvah and indeed extremely fun especially for children and grandchildren.

sOMe LaWs PeRTaiNiNg TO a sUKKa

A sukka may not be built under a tree. Nor may it be built under a roof. The general principle is that the sukka should be under the sky. If a small part of the sukka is under an overhang or an awning it may still be acceptable.

The walls of a sukka must be such that they are able to withstand a regular forced wind. If the walls are made of canvas they should be firmly secured so at not to flap (overly violently) in a regular wind.

A sukka should have at least three walls, and ideally four.

One should first erect the walls of the sukka and only thereafter place the schach. This includes not just the frame of the walls, but the actual wall itself (such as the material which is tied to

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the frame).

In South Africa, where we have household and garden help, it is noteworthy that one should both be involved oneself in the actual building of the sukka and especially the placing of the schach.

The schach of the sukka must be in such a manner that the shade in the sukka is greater than the sunlight being allowed in.

Schach should not be laid upon metal but rather on wood or plastic. Schach that is unable to withstand a regular wind needs to be fastened to ensure that it does not fly away. It is not kosher otherwise. To this end one can fasten it by tying it down (loosely) using a material that could, in and of itself, be used for schach. Today when one purchases the permanent schach, which presents the greatest concern in this regard, it comes with appropriate ties.

The decorations that are customary to be placed in the sukka may not be touched on Shabbat or Yom Tov.

eReV (THe eVe OF) sUKKOT

If Erev Sukkot falls out on a Wednesday, one has to make an Eruv Tavshillin (see page 10).

If one has the four species and they have not been bound together, it is customary to do it in the sukka before the onset of Yom Tov.

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biNDiNg THe LULaV

The four species reflect four types of Jews, those who are filled with the study of Torah and consider that to be of primary importance. There are those who consider the performance of Mitzvot as primary. Those who are imbued with both while those devoid of both.

The Mitzvah of Lulav can only be fulfilled if all four species are held together. Anything separating one from the other invalidates the mitzvah.

The same is true with regard the Jewish people. To be sure we are all different and doubtless have people falling into all of the abovementioned categories. Yet the overriding principle must be Jewish unity. In the absence of unity we are not a complete people.

It is customary to bind the Lulav together with the myrtle and the willow on the eve of Sukkot. There are various customs as to how it is done. The custom of Ashkenaz is to place the three Haddasim, myrtles, on the right of the spine of the Lulav as it faces you and the Aravot, willow, on the left of the spine.

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sUKKOT

Women light the candles in the sukka.

The first two nights of Sukkot, one is obligated to eat bread in the sukka. Thus, if someone does not have a sukka available, efforts should be made to at least have bread in a sukka. To this end, challah will be available in the shul sukka on the first two nights of Sukkot following the services.

The sukka is supposed to become our home for the duration of Sukkot. Learning, eating and even simple leisurely discussions should be done in the sukka. Many even sleep in the sukka. One should bear in mind that the sukka, being a mitzvah is a place of sanctity and inappropriate behaviour and the like should not be undertaken in the sukka.

Women are not obliged to sit in the sukka. However, if they choose to, they too may make the bracha over sitting in the sukka.

KiDDUsH

On the first night of Sukkot, we first make the bracha of Leshev Basukka (to sit in the sukka) followed by Shehecheyanu. The order of brachot is reversed on the second night of Sukkot.

(The bracha of Leshev Basukka (to sit in the sukka) is only recited upon eating bread or cake.)

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THe MiTZVaH OF LULaV

In order to fulfil the mitzvah of Lulav on the first day, one must own the four species oneself. To do so, one who does not own their own is lent a set. In truth they are given it as a gift with a precondition that it be returned. Thus, for the time of doing the mitzvah they in fact own the four species. For this reason, one should not give the four species to a child until all adults have already performed the mitzvah. The reason is that a child has the authority to acquire the four species but is not entitled to give it back, which in reality means giving something away which belongs to him.

Many have the custom of doing the mitzvah first thing in the morning in the sukka. In part this is to show how precious the mitzvah is for us and that we do not want to do anything, certainly not eat which is prohibited, before performing this mitzvah.

Others have a custom to do the mitzvah preceding Hallel and also do it in the sukka. According to this custom one should not speak until after the conclusion of Hallel, as the bracha also applies to the usage of the four species for Hallel.

ORDeR OF DOiNg THe MiTZVaH

The lulav together with the attached myrtle and willow are held in the right hand (or left hand for a left handed person). The spine of the lulav is to be facing the individual.

There are two customs as to how the process occurs:

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1. Take the lulav in the right hand. In the left hand hold the etrog with the stem facing upward toward the sky. Following the blessing the etrog is turned around so that the stem is now facing down toward the ground and all four are shaken together. (At no point may the lulav be pointed down toward the ground.)

2. One holds the lulav as above without holding the etrog. Following the blessing one then takes the etrog and does the shaking of the four species as required.

The Bracha of Shehecheyanu is only recited on the first occasion that the mitzvah is performed.

There are varying customs as to how the four species should be shaken. The two prominent ones are:

1. Facing east one shakes three times forward (east), then south, west then north followed by up and down.

2. Facing east one shakes three times south, north, east, up, down and then west.

siMCHaT beiT HasHOeVa

In the times of the Beit Hamikdash, the Temple in Jerusalem, the festivities of the Simchat Beit Hashoeva. When sacrifices were offered in the Holy Temple, there was also a special pouring of wine and oil at the altar. On Sukkot there was also a special ceremony entailing the pouring of water. As Sukkot is the festival when we pray for the crops of the forthcoming year, water plays a central

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role in these prayers.

The water was drawn the night beforehand from the Shiloach spring, and this was done with great joy and happiness, with singing and dancing. This was called “Simchat Beit Hashoeva” -- the “joy of the drawing.” Today’s Simchat Beit Hashoeva is a commemoration of that one, and a fulfillment of the Mitzvah to rejoice on the holiday of Sukkot. Many celebrations are entertained during the intermediary days of Sukkot.

eVe OF HOsHaNa Rabba

There is a custom to remain awake throughout the night and for Tehillim, Psalms, to be recited. There is also a custom to say a special “Tikkun”.

siMCHaT TORaH

sHeMiNi aTZeReT aND siMCHaT TORaH

The last two days of Sukkot are in fact not Sukkot but rather a special festival in its own right. This is known as Shemini Atzeret and Simchat Torah at which we rejoice at having concluded the Torah and, more importantly, the fact that we start to learn afresh.

Nonetheless, it is still customary to eat in the sukka on Shemini Atzeret, although we do not make a bracha doing so.

Due to the celebratory nature of Simchat Torah, we do not recite

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Yizkor on that day. It is rather recited on the preceding day of Shemini Atzeret. This, despite the fact that in the Diaspora we always say Yizkor on the second, not the first, day of Yom Tov.

Another difference on this day is that the Kohanim bless us during Shacharit, not as regularly during Mussaf. The reason is that if the kohain has said a little lechaim, he is not allowed to bless the people and, to be quite frank, we do not want to take any chances.

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CaNDLe-LigHTiNg bLessiNgs

blessing 1: 4, 11, 18 & 25 October

ברוך אתה ד’ א-לקינו מלך העולם, אשר קדשנו במצותיו, וצונו להדליק נר של שבת.

Boruch ato Adonoy Elohaynu melech ho-olam, asher kid’shonu b’mitzvosov, v’tzivonu l’hadlik nayr shel Shabos.

Blessed are You, Hashem, our God, King of the universe, Who sanctified us with His commandments, and has commanded us to kindle the light of the Sabbath.

blessing 2: 29, 30 September & 13, 14, 20, 21 October

ברוך אתה ד’ א-לקינו מלך העולם, אשר קדשנו במצותיו, וצונו להדליק נר של יום טוב.

Boruch ato Adonoy Elohaynu melech ho-olam, asher kid’shonu b’mitzvosov, v’tzivonu l’hadlik nayr shel Yom Tov.

Blessed are You, Hashem, our God, King of the universe, Who sanctified us with His commandments, and has commanded us to kindle the light of the Festival.

blessing 3: 29, 30 September & 8, 13, 14, 20, 21 October

ברוך אתה ד’ א-לקינו מלך העולם, שהחינו וקימנו והגיענו לזמן הזה.Boruch ato Adonoy Elohaynu melech ho-olam, shehecheyanu v’kiyemanu v’higiyanu lazman hazeh.

Blessed are you, Hashem, our God, King of the universe, Who has kept us alive, sustained us, and brought us to this season.

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blessing 4: 8 October

ברוך אתה ד’ א-לקינו מלך העולם, אשר קדשנו במצותיו, וצונו להדליק נר של יום הכפורים.

Boruch ato Adonoy Elohaynu melech ho-olam, asher kid’shonu b’mitzvosov, v’tzivonu l’hadlik nayr shel Yom Hakipurim.

Blessed are You, Hashem, our God, King of the universe, Who sanctified us with His commandments, and has commanded us to kindle the light of Yom Kippur.

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Calendar guide

The secular dates appear on the top left and the Hebrew dates on the top right of each square.

The blessing numbers that appear beneath the candle-lighting times, refer to the candle-lighting blessings found on pages 41 and 42.

All times according to horizon at Pretoria, South Africa.

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SundayMonday

TuesdayWednesday

ThursdayFriday

Shabbat

23

34

45

56

Candles 5:50pm (not later)

Blessing 1 Havdalah 6:43pm

VayelechShabbat Shuva

67

78

89

910

1011

1112

1213

Ha'azinu

1314

Fast of GedaliahBegins 4:38amSelichot 6:30amEnds 6:25pm

1415

1516

1617

1718

1819

Erev Yom Kippur

Kaparot (Johannesburg)Selichot 6:30amM

ikvah for men

1920


Blessings 4 & 3Havdalah 6:45pm

Yom Kippur

Yizkor

2021

2122

2223

2324

Erev Succot

2425

Candles 5:54pmBlessings 2 & 3

Candles 6:48pm (not before*)

Blessings 2 & 3

Sukkot 1Lulav & Etrog

2526

Sukkot 2Lulav & Etrog

2627

Havdalah 6:48pm

Havdalah 6:50pm

Shabbat Chol Hamoed 4

No Lulav & EtrogChol Ham

oed 1Lulav & Etrog

Chol Hamoed 2

Lulav & EtrogChol Ham

oed 3Lulav & Etrog

Hoshanah RabahLulav & Etrog



Blessings 2 & 3

Shmini Atzeret

YizkorPrayer for Rain

Simchat Torah

Isru Chag

Selichot 6:30amSelichot 6:30am

Selichot 8:00amSelichot 6:30am

2929

301

12

Erev Rosh HashanahSelichot 8:00amAnnulm

ent of vows



Blessings 2 & 3

Rosh Hashanah 1ShofarTashlich

Rosh Hashanah 2Shofar

Havdalah 6:41pm


Blessing 1

Havdalah 6:55pm

BereishitShabbat M

evarchim


Blessing 1


Blessing 1 Havdalah 6:46pm

Havdalah 6:52pm

September - O

ctober 2019

Elul 5779 - Tishrei 5780

*Light Candles from a pre-existing �am

e


44

Tishrei guide 5780 / 2019

Compiled by Rabbi Gidon FoxDesign, layout & typesetting by Rabbi Levi Medalie

Pretoria Hebrew Congregation

246 Schroder Street,Groenkloof,

Pretoria,0181

Tel: 012-460-7991Fax: 012-460-5911

Email: [email protected]

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