by Rabbi Yair Hoffman

The summer is a time where we can hit the ground running in terms of our knowledge of Elul and the Yomim Tovim.  Below is a study guide to that effect.  It can be used by schools, camps, and shuls.

In addition, this booklet can be used to hold “Game Show like contests.”  If anyone is interested in sponsoring such an event in their community – please contact the author at [email protected]

ELUL

Rav Yitzchok Feigelstock zt”l, the Rosh Yeshiva of the Long Beach Yeshiva, once said that Elul is a time that is most mesugal to become ever closer to Hashem.  They are days of mercy and ratzon where Teshuvah is accepted in an easier fashion. Rav Chatzkel Levenstien zt”l used to relate the very special conduct of Rav Yitzele Peterburger zt”l as the month of Elul approached. He would approach the Aron Kodesh with his hands spread upward to the Heavens and declare with great emotion:  Master of the Universe!  Behold I give praise and thanks that You have bestowed upon us this month! We accept it with love and with joy!  Those gathered would hear his voice and would respond with great emotion and trepidation.

He further said in the name of the Steipler that the reason we still have in our generation a modicum amount of fear of Heaven is only on account of the month of Elul  – for in remains a spark of fear and trepidation before the Creator.  Therefore, we must thank Hashem for this wonderful gift that He has given us in the abundance of His kindness.  Who can imagine how far we would fall without Elul to achieve teshuvah, forgiveness, and atonement.

Rav Nosson Wachtfogel, the Mashgiach of BMG in Lakewood said that the Yetzer HaRah’s main power to knock us out is to have us forget our lofty status – man is truly a prince. When the Yetzer HaRah makes us forget this, we trip up and do things that are unbefitting for a prince. Yoseph HaTzaddik during the period of the greatest test of his life responded to the wife of Potiphar, “I have a connection to the Patriarchs themselves! How can I have anything to do with what you are suggesting?” In this manner – he stood up to his challenge.

This is the way we can approach Elul. Elul can be understood and appreciated as an abbreviation for Ani Ledodi v’dodi Li. With this thought in mind, we can lift ourselves up and come ever closer to Hashem with this truth of I am to my Beloved – Hashem, and my Beloved is to me. When you remember and you feel that you are a ben Melech, a prince – you will act in an entirely different manner.

I just have a kaballah in my hands from all of my Rebbeim that whoever works hard, and exerts effort, and sweats, and does not stop, at the end he will achieve.  There are no yachsanim – people with yichus.  The nature of a person is established based upon his effort and sweat in serving our Creator.  If someone does not work and does not exert effort – he is left with nothing.  “a trapen shveis vart nit farlahren – a drop of sweat never goes to waste.”

SECOND CHANCES

Rosh Chodesh Elul has special significance in regard to “second chances.” On Rosh Chodesh Elul, Moshe went back up Har Sinai to receive the second set of Luchos. The second set replaced the first set of Luchos that was broken because of the collective sins of Klal Yisrael. Moshe Rabbeinu spent 40 days and 40 nights there, returning on the tenth day of Tishrei — Yom Kippur. Since that time, these days have been considered yemei ratzon — days in which a person’s teshuvah is more readily accepted.

We can better prepare ourselves for judgment during this time by fulfilling the mitzvos of teshuvah, tefillah and tzedakah. Each morning during the month of Elul, the shofar is sounded after Shacharis. According to the Gemara in Rosh Hashanah, Moshe Rabbeinu enacted that the shofar be sounded during this time so that Klal Yisrael will not sin again during this time.

This minhag helps us in our teshuvah. Rav Moshe Feinstein, zt”l, rules (Igros Moshe OC IV #21) that if a shul forgot to blow shofar at Shacharis they should do so during Minchah.

From the first of Elul until Shemini Atzeres after Sukkos, we recite “L’David Hashem Ori” twice each day. Nusach Ashkenaz says it in the evenings and at Shacharis; Nusach Sephard says it during Shacharis and during Minchah. The pesukim in this perek Tehillim contain allusions to the Yamim Tovim in Tishrei. It was also the tefillah that David HaMelech wrote to be recited when the Aron would be placed in the Kodesh Kodashim in the Beis HaMikdash—where Hashem is enthroned as Master of all Creation.

Elul is also a time when we can achieve the pinnacle of closeness, dveikus, to our Creator. The letters spelling out the word “Elul” comprise the roshei teivos—initial letters—of Shlomo HaMelech’s words in Shir HaShirim (6:3): “Ani L’Dodi V’Dodi Li – I am my Beloved’s and my Beloved is mine.” This passuk expresses the yearning of the Jewish neshamah for dveikus Bashem.

During Elul, we perform our mitzvos with greater care and devotion. It is proper to set aside time each day to examine our deeds. Many check their mezuzos and tefillin during this month. Another zechus that we can gain during the month of Elul is, in both our oral communications and our written ones, to wish others a kesivah v’chasimah tovah — a good writing and sealing. Done with the correct intent, such a greeting is a fulfillment of the Torah mitzvah of v’ahavta l’rei’acha kamocha.

This may be categorized under “tzedakah,” which doesn’t just mean charity; it means acts of righteousness, especially toward others. This is also alluded to in the passuk in Megillas Esther — “ish l’rei’eihu u’matanos la’evyonim” — where the first letters spell out Elul again. During this time, many have the minhag to recite the entire Tehillim twice before Rosh Hashanah. Since there are 150 perakim, saying it twice will equal 300. The gematria (numerical equivalent) of the letters chaf, pay and reish is 300; in Hebrew, these letters make up the word “kaper,” which means “atone.”

SELICHOS

It is the custom in Klal Yisrael to arise before dawn and recite Selichos—special prayers requesting mercy and forgiveness— during this time. Sephardim recite Selichot during the entire month of Elul; Ashkenazim recite Selichos only beginning on the Motzaei Shabbos before Rosh Hashanah. (The difference in transliteration in the previous sentence was intentional.) During the time of the Geonim, Selichos were only said during the Aseres Yemei Teshuvah.

If Rosh Hashanah falls on a Monday or Tuesday, Selichos begin on the previous Motzaei Shabbos. Rosh Hashanah can never fall on a Sunday, Wednesday or Friday. This rule is summarized as “lo ADU Rosh.” (ADU refers to day alef [Sunday], daled [Wednesday], and vav [Friday]; Rosh, of course, refers to Rosh Hashanah. The shliach tzibbur that is chosen both for Selichos as well as the Yamim Nora’im should have the following six qualities, listed in the following order of preference:

1) Talmid Chacham

2) Yerei Shamayim

3) Thirty years or older

4) Married with children

5) Sweet voice

6) Merutzeh la’kahal – desired by, and acceptable to, the congregation. The baal tefillah for Selichos should also, ideally, be the shliach tzibbur for Shacharis and Minchah. This is to fulfill the principle found in the Jerusalem Talmud (Pesachim 10:5) of “ha’maschil b’mitzvah omrim lo gmor – One who begins a Mitzvah—he is told to take it to completion.”

EREV ROSH HASHANAH

We recite more Selichos on this day than on other days because this day is even more favorable for Hashem forgiving our sins. Many people fast on Erev Rosh Hashanah. Some fast only until Minchah. This fast does not need to be declared on the Minchah before it like other fasts.  After Shacharis, it is important to recite the Hataras Nedarim, the undoing of vows, on Erev Rosh Hashanah so that we enter the New Year without having the sins of unfulfilled vows. This is done before three knowledgeable men. A husband should have his wife and daughter(s) in mind when saying it and should declare this aloud. We do not sound the shofar on this day for two reasons:

1) To differentiate between the voluntary shofar blowing of Elul and the mandatory ones for Rosh Hashanah.

2) To confuse the Satan by not letting him know when Rosh Hashanah occurs, thus preventing him from presenting his charges against us.

[Other things that we do in order to confuse the Satan is not to bentch Rosh Chodesh Tishrei and not to say the words “u’v’roshei chodsheichem takrivu” in the Mussaf of Rosh Hashanah. We do not end the Torah reading cycle on Rosh Hashanah, either.] Many have the custom to visit the graves of tzaddikim on Erev Rosh Hashanah. It is important not to pray to them or to ask them to intercede on our behalf. Rather, we should pray to Hashem that in the merit of the tzaddik we should have a good judgment. It is also a minhag for men to immerse in a mikveh on Erev Rosh Hashanah. The preferred time for this is after the fifth hour of the day (one hour before chatzos). It is the minhag to get a haircut on this day and put on nice clothing to show our confidence that Hashem will have mercy upon us. One should not wear overly festive clothing so as not to forget the impending awe of Yom HaDin.

THE DIFFERENCES IN THE TEFILLAH

One of the most important differences between the Shemoneh Esreh of the Aseres Yemei Teshuvah (including Rosh Hashanah and Yom Kippur) is that in the blessing of HaKel HaKadosh—the third berachah in the Shemoneh Esreh—we change the world “HaKel” to “HaMelech.” This statement is quoted in the Talmud in the name of Rav, the great Sage. The reason we make this change, according to Rashi, is that during this time Hashem demonstrates his Kingship over the entire world by judging all of His creations.

If one is unsure whether HaMelech HaKadosh was said or not, the assumption is that it was not said and the Shemoneh Esreh must be repeated. If HaMelech HaKadosh was not said and one did not yet begin the next berachah, one may say HaMelech HaKadosh and continue the Shemoneh Esreh. This is because the newer version was the one that is considered valid. If, however, more than three seconds had elapsed, the correction did not count and the entire Shemoneh Esreh must be recited again. It is a good idea to insert a tissue or attach a sticky arrow in one’s siddur as a reminder.

On weekdays, when we generally say “Melech ohev tzedakah u’mishpat,” we change this to “HaMelech HaMishpat.” If one erred in regard to HaMelech HaMishpat, one does not have to repeat the Shemoneh Esreh. The Geonim who lived after the time of the Gemara instituted certain additions to be made in the Shemoneh Esreh during the Aseres Yemei Teshuvah — beyond the changes mentioned in the Gemara. They added the recitation of certain phrases: “Zachreinu l’chaim — Remember us for life, O King Who is desirous of life, and write us in the Book of Life” is inserted in the first berachah of the Shemoneh Esreh. “Mi Chamocha” is inserted in the second berachah. “U’chesov l’chaim tovim kol bnei brisecha,” is said in the berachah of Modim, and “B’sefer chaim” is inserted at the end of the 19th berachah of the Shemoneh Esreh.

In the Kaddishes that are recited during the Aseres Yemei Teshuvah, the words “l’eila u’l’eila mikol birchasa” are said instead of “l’eila min kol birchasa.” The Kaddish must contain exactly 28 words, according to the Zohar.

Why?

It is because one of Hashem’s Names, also has 28 words. This is why we combine the two words “min kol” into “mikol” when we add the word “l’eila.” On Friday evenings after the Shemoneh Esreh, we generally say the tefillah of Magen Avos. In this tefillah as well, we replace “HaKel HaKadosh” with “HaMelech HaKadosh.” The poskim have ruled that on the Yamim Nora’im we daven slightly louder than we do during the rest of the year. One must, nonetheless, be careful that this ruling not be a source of machlokes (argument). It is better to daven in a quieter tone if being louder will cause someone to be disturbed or distressed, Heaven forbid. We recite the Avinu Malkeinu on Rosh Hashanah and throughout the Aseres Yemei Teshuvah, a tefillah that was composed by Rabi Akiva. It is recited during Shacharis and Minchah — but it is not recited on Shabbos.  After Maariv on Rosh Hashanah, the chazzan recites each passuk of L’David Mizmor. The congregation repeats each verse after the chazzan. After Maariv, each person extends a greeting to friends and family. The general greeting, as cited by the Chofetz Chaim, is “L’shanah tovah tikaseiv v’seichaseim l’alter, l’chaim tovim u’l’shalom.” This is not said during the daytime, however, because the tzaddikim are inscribed in the morning. We want to treat everyone as if they have already been inscribed—a worthy action that helps both ourselves as well as others. This too, when said with the proper intent, can be a fulfillment of ve’ahavta l’rei’acha kamocha — a Biblical mitzvah.

ROSH HASHANAH

Rosh Hashanah is the day on which the Creation of the world is celebrated. In actuality, however, it is the day that mankind was created (see Talmud Rosh Hashanah 10b). The world was created six days earlier, on the 25th of Elul. It was on this day that Adam HaRishon, the first man, was created. On this day he also sinned. And on this day he was granted amnesty, or forgiveness. Because of this, the day of Rosh Hashanah became the day when all mankind is judged. Rosh Hashanah is referred to in the Torah as “Yom HaZikaron” or as “Yom Teruah”; the name “Rosh Hashanah” is not found in the Torah. “Yom HaZikaron” means “the day of remembrance” and “Yom Teruah” means “the day of sounding the shofar.”  Rosh Hashanah plays a central role in our lives as well as the entire world. It is a day that we mark with intense prayer. What do we pray for? We long for the time when the entire world will recognize Hashem and his Divine Plan for the world. This longing helps change our perspectives. In the evening, right after the Maariv prayers and after we extend greetings to friends and family, we come home and eat the seudah. It is customary to recite the special “Yehi Ratzon” supplications found in the siddur as a good omen and sign for the upcoming year. This is based upon the Talmud that states, “Simana milsa — omens are significant” (Tractate Horayos 12a). Another Gemara (Krisus) tells us to eat certain foods on Rosh Hashanah in order to have these good signs. Some also have the minhag not to eat walnuts (egoz) on Rosh Hashanah.

There are three reasons cited for this:

1) Because it increases phlegm [which will hamper the ability to pray with proper intent]

2) Because it has the same gematria as the word “chait” — sin. The numerical value of egoz is 17 and ches tes is 17.

3) The Chasam Sofer writes that the word “egoz” alludes to the exiles of Israel.

The two days of Rosh Hashanah are also called a “Yoma Arichta — one long day,” a single period of time and holiness. This was an enactment of the Sages out of a concern as to when the witnesses testifying to the new moon would arrive. Because of this status, there is a debate as to whether we recite the blessing of Shehecheyanu on the second night of Rosh Hashanah. To avoid doubt, we try to purchase a new fruit or garment that would require a Shehecheyanu to be recited regardless. In the past decade, the availability of new fruit in the United States has expanded rapidly. It is thus rare to be able to recite a Shehecheyanu on a new fruit. One should therefore rely on the clothing option. If neither is available, a Shehecheyanu is still recited. One should arise in time for davening on Rosh Hashanah. There is a Talmud Yerushalmi that states, “One who sleeps on Rosh Hashanah, his mazal will also sleep.”

SHOFAR

The main special mitzvah of this day is the sounding of the shofar. The Rambam writes that the shofar tells us: “Awaken from your sleep, you sleeper! Think about your deeds. Remember Hashem and go back to Him in teshuvah. Do not be like those who miss everything that is real and important and instead chase after things that are just a shadow. Do not waste your years chasing after vain things that won’t help you. Look to your souls and consider your actions.” It is a positive mitzvah in the Torah to hear the blast of the shofar on account of the verse, “Yom Teruah yihiyeh lachem – a day of blasting it shall be for you.” We also learn from this verse that the mitzvah is during the day. The earliest time one may fulfill this mitzvah is after alos ha’shachar (dawn). Ideally, however, it should be done after sunrise. Nowadays, we blow shofar after Shacharis.

Originally, we blew it during Shacharis because of the principle of “zrizim makdimim l’mitzvos.” Why, then, did we change?

According to the Gemara (Rosh Hashanah 32b), we changed during Roman times because of a decree. According to the Yerushalmi, the enemies thought the shofar was a battle cry, a call for a rebellion — and they killed Jews. Even though this is no longer applicable, the Gemara states that we do not change back.

The Sages enacted that when Rosh Hashanah falls on Shabbos the shofar is not to be blown. They ruled in this manner so that someone will not come to carry a shofar by accident. This is a lesson in how seriously we should be concerned about the issue of carrying on Shabbos: the Sages were so concerned that they repealed a Torah mitzvah! The Gemara tells us that any year in which the shofar is not blown ends up as a calamitous year. What about Shabbos, then?

Rabbi Aharon Kotler explains that the merit of Shabbos observance — in having given up the item that will silence the Satan — will serve to silence him. The Gemara tells us that one set of shofar blasts is to fulfill the mitzvah, while the other set of shofar blasts is to confound or confuse the Satan. Rashi explains that the Satan will be unable to prosecute us when he sees us lovingly perform Hashem’s mitzvah again. Tosafos explains that the Satan is afraid that he will lose his job, thinking that this shofar blast is the one that hails the arrival of the Messianic era.

One may ask, how is it that the Satan can be confounded and confused so easily?

The Taamei HaMinhagim explains that the Satan is concerned that the Jewish people are not just doing teshuvah; he is worried that they are doing teshuvah mei’ahavah — repentance out of love of Hashem. When that happens, all the aveiros that the Jewish people performed are turned into mitzvos. This is what worries and confuses him! Some shuls have the custom to break for Kiddush and a snack before the blowing of the shofar. This is controversial because many authorities forbid eating before any mitzvah of the day.  Because Mussaf ends late, however, many shuls are lenient. Nonetheless, a full meal should not be eaten; people should only eat enough to help them focus further on the mitzvah.

The daytime Kiddush of Rosh Hashanah is the recitation of the verse “Tik’u bachodesh shofar bakeseh leyom chageinu,” etc. Then the berachah of Borei Pri HaGafen is recited on wine. As with any Kiddush, a mezonos must be eaten or one is not permitted to taste anything.

Women are technically exempt from the mitzvah of shofar because it is a time-bound mitzvah. Nonetheless, if they hear the shofar it is counted as the fulfillment of a mitzvah. For this reason Ashkenazic women may recite the blessing. A child is obligated in hearing the shofar by Rabbinic decree. Two blessings are recited on the shofar: “Asher kideshanu b’mitzvosav v’tzivanu lishmoa kol shofar,” and “Shehecheyanu. The berachos should be said while standing. A shofar may only be made from a tahor, or pure, animal. Ideally, a ram’s horn should be used, alluding both to the merit of Akeidas Yitzchak and to the eventual ram’s horn of Mashiach. The word “shofar” means “hollowed tube.” Therefore, a horn which is not naturally hollow but was hollowed-out by man is not called a “shofar.” A deer horn or ox horn is called a “keren” by the Torah and are therefore also invalid, even though they are hollow. If a shofar has a hole or a crack it may have become invalid. The shofar should be presented to a Rav who is proficient in these laws to rule upon it. The shofar blasts are divided into two types:

1) Tekios d’meyushav (the “sitting” blasts — although our custom now is to stand for them, too), which are blown before Mussaf, and

2) Tekios d’me’umad (the “standing” blasts), which are blown during and after Mussaf. There should not be any talking from the time the blessing is recited until the last blast of the shofar. If one did speak but at least one set of blasts had been heard, the blessing does not have to be recited again. The shofar is blown from the shulchan and not the amud. The reason is to remind the Heavenly court of the merit of our Torah study. The shofar is blown from the right side of the mouth. If this is difficult for the baal tekiah, the blower may switch sides. The Torah mentions the word “teruah” three times. The Chachamim derive from here that three teruos must be sounded on Rosh Hashanah. We also have a tradition that each teruah must be preceded and followed by a tekiah. We must therefore hear at least nine different blasts. However, our Sages were unsure as to whether “teruah” means wailing, sobbing, or both. Therefore, we make all types of sounds to ensure that we have fulfilled the mitzvah.

Rav Saadyah Gaon lists ten reasons why the shofar is blown – other than the fact that it is a mitzvah in the Torah. 1) Kings are enthroned with trumpet blasts. We are enthroning Hashem as King of the Universe. 2) The shofar sound is a call for us to do teshuvah. 3) It reminds us of Har Sinai, where a shofar blast was heard throughout the camp. We committed ourselves then to naaseh v’nishma, which we should do now, too. 4] It reminds us of the mussar, the chastisement, of the prophets which is described as “like a shofar” in sefer Yeshaya chapter 58, and likened to a shofar in sefer Yechezkel chapter 33. 5) It reminds us of the destruction of the Beis HaMikdash and arouses us to pray for its rebuilding. 6) It reminds us of Akeidas Yitzchak, and arouses within us thoughts of commitment and self-sacrifice to Hashem — something that will help us in judgment. 7) The sobbing instills yiras Shamayim into us. 8) It reminds us of the final Day of Judgement. 9) It reminds us of Kibbutz Galuyos — when all exiled Jews will return to Eretz Yisroel. 10) It reminds us of Techias HaMeisim.

SHACHARIS

When the shliach tzibbur begins Shacharis after Pesukei D’Zimrah, he sings a long traditional tune while he is still standing at his regular seat. Then he recites the word “HaMelech” aloud and walks up to the amud, where he will continue leading the prayers. The Sefer HaChaim explains that just as a robbery victim overcome by robbers will shout out to police when he sees them, so, too, do we shout out to the King when we are overcome by accusers.  After Shacharis, as mentioned earlier, we recite the Avinu Malkeinu that was composed by Rabi Akiva. The Gemara tells us that Rabi Akiva’s prayer was effective when other prayers were not only because of a remarkable quality that Rabi Akiva possessed: He was maavir al midosav – forgiving toward others. One of the reasons this prayer should be said is to remind us to emulate the qualities of its author.

TORAH READING

The Zohar tells us that when we open the aron in preparation for the reading of the Torah, it is a special eis ratzon—a time of remarkable receptivity for prayers. Normally we say the prayer Brich Shmei during this time. On Rosh Hashanah we add the 13 Middos of compassion as well. We also add the word “v’Nora” in the middle of Echad Elokeinu, Gadol Adoneinu, Kadosh _____ shmo.” The reading on the first day of Rosh Hashanah is the story of the birth of Yitzchak Avinu. One of the reasons we read this section is to highlight the idea that Hashem pays particular attention to answer prayers said in deep anguish and said in earnest. Sarah Imeinu’s tefillos were recited in this manner. Yitzchak was also conceived on Rosh Hashanah. On the second day we read about the Akeidah. MUSSAF The Mussaf tefillah contains three main sections called, “Malchuyos,” “Zichronos,” and “Shofaros.” Each section contains 10 pesukim: 3 from the Torah, 3 from Nevi’im, 3 from Kesuvim, and 1 more from the Torah. The Malchuyos section contains verses that declare Hashem’s Kingship. The Zichronos section contains pesukim that describe how Hashem remembers all our deeds. The Shofaros section contains pesukim that proclaim  Hashem’s glory, the removal of wickedness and the merits of Klal Yisrael. We also have the custom to blast the shofar 100 times over Rosh Hashanah. We do three series of 30 and one last one of 10.

ROSH HASHANAH AFTERNOON

Ideally one should not sleep on Rosh Hashanah afternoon on account of the aforementioned Yerushalmi. If need be, however, one can rely on those authorities who understand the Yerushalmi as referring to times of prayer and the time to hear the shofar. On the afternoon of the first day of Rosh Hashanah, many people have the custom to recite the Tashlich service at a body of water. Ideally, the body of water should contain fish. If the first day of Rosh Hashanah falls on Shabbos, Tashlich is delayed until the afternoon of the second day of Rosh Hashanah. If one is unable to do it then, Tashlich may be said until Hoshana Rabbah.

THE TEN DAYS OF REPENTANCE

Hashem, in His Infinite Kindness, has given us a gift in the Aseres Yemei Teshuvah. How so?

Not everyone, unfortunately, merited to receive a judgment on Rosh Hashanah. Some people have their spiritual report card pushed off. The Talmud Yerushalmi explains that the beinonim (average people) are judged during these ten days of Bein Keseh L’Asor. If the average person successfully repents, s/he is inscribed with the tzaddikim in the Book of Life. Indeed, even when it comes to the resha’im, although they are written down negatively, their fate is not sealed until Yom Kippur and can still be changed. The gift is that everyone receives a second chance.

The phrase “Bein Keseh L’Asor” is used to refer to the days between Rosh Hashanah, when the moon is covered (“Keseh”), to the tenth (“Asor”) of the month—Yom Kippur. These ten days give all people the opportunity to make amends and correct their sins. Hashem comes closer to us and makes it easier to make those changes. The Talmud (Yevamos) understands the verse, “Dirshu Hashem B’himatzo—seek Hashem where He may be found” (Yeshayah 55:6) as referring to the Ten Days of Repentance.

We find that these Ten Days have significance in other places, too. Chazal also tell us that Hashem did not immediately punish Naval, the first husband of Avigayil, for the sins he committed against David HaMelech, and for his tremendous inhospitality. Naval deserved immediate punishment for this mistreatment. But Hashem did not inflict it then. Rather, Hashem gave Naval the opportunity to do teshuvah during the Aseres Yemei Teshuvah. We see here the enormous power that these Ten Days possess. In fact, Midrash Yalkut Shimoni tells us that the Anshei Knesses HaGedolah incorporated the ten verses of Malchuyos, Zichronos, and Shofaros in the Mussaf of Rosh Hashanah to correspond to the Ten Days of Teshuvah; this is how important these days are.

The Shelah HaKadosh explains that each day of the Aseres Yemei Teshuvah is progressively more and more urgent. Action should be taken both in areas of mitzvos bein adam la’Makom and bein adam l’chaveiro, and all three tools — teshuvah, tzedakah and tefillah — should be utilized.  There are seven days that are in between the two days of Rosh Hashanah and the one day of Yom Kippur. The sefarim ha’kedoshim explain that during each of these seven days, Sunday through Shabbos, it is possible to do teshuvah for every day that we sinned throughout the year on that corresponding day. So on Tuesday of the Aseres Yemei Teshuvah, we can atone for every Tuesday of the year, etc.

OUR ROLE

The nation of Israel was given a special role in Hashem’s Master Plan for the world. Up until now, we have only partially fulfilled this Plan of being a nation of priests and bringing knowledge of Hashem to the world. Indeed, the davening on Rosh Hashanah emphasizes the hope and dream of the time when all the nations will form one agudah, or group, to do His Will. The Torah commands us to make sure that we do not forget this special role, and even provided us with special mitzvos to make sure that our role not be lost. The Mishnah in tractate Avodah Zarah tells us that the Rabbis forbade a number of items that were made or owned by the surrounding gentiles. Their concern was the possibility of intermarriage, and of losing the special destiny that G-d has planned for us. One of the items mentioned in the Mishnah is bread produced by gentiles.

ONLY PAS YISRAEL

During the Aseres Yemei Teshuvah, it is our custom not to eat what is called “pas palter”—baker’s bread. This refers to bread or flour items that were baked under non-Jewish ownership. Regular kosher bread, cakes, pretzels, cookies and ice cream  sandwiches are not to be eaten during this time. They may only be eaten if the words “Pas Yisrael” appear on the supervision. There are a few reasons for this stringency. One reason, according to the Tur, is that during these days we try to fulfill all our mitzvos, both Torah and Rabbinic mitzvos, in the most pure and ideal manner possible.

How is Pas Yisrael more ideal?

In the past, the Sages forbade us from eating all bread and mezonos items that were baked by non-Jews. However, this prohibition was partially repealed by the Rabbis because the majority of our people were unable to adhere to this stricter ruling. However, during the Aseres Yemei Teshuvah (and, according to the Mishnah Berurah, on Shabbos, too) we avoid eating pas palter. Another reason for this stringency, according to the Levush, is to serve as a reminder of how unique these days are. A third reason, according to the Chayei Adam, is that we are asking Hashem not to be strict according to the law. Just as we are doing something extra that is not strictly required of us, we ask Hashem not to be strict with us.

TZOM GEDALIAH

Immediately after Rosh Hashanah we observe Tzom Gedaliah. The Gemara (Rosh Hashanah 18b) explains that the death of tzaddikim is likened to the destruction of the Beis HaMikdash itself. Gedaliah was the last hope of the Jewish people to retain some form of autonomy and self-rule. Gedaliah was actually murdered on Rosh Hashanah itself. However, his “yahrtzeit” was pushed off until after Rosh Hashanah in order to observe the day properly. The murder of Gedaliah is particularly vexing because:

1) He was a tzaddik and navi

2) This murder was, R”l, done by a Jew, and

3) Klal Yisrael suffered many additional tzaros because of his death.

Only boys 13 and older and girls 12 and above must fast. Rav Shlomo Zalman Auerbach, zt”l, (Halichos Shlomo) holds that there is no chinuch for fasting on Rabbinic fast days. If a child does wish to fast he must ask the permission of his parents and it must not affect his learning. Nonetheless, those who are not fasting should not have sweets, candy, ice cream or between-meal snacks (see Mishnah Berurah 550:5 and Chayei Adam 133:6).

If Rosh Hashanah falls on a Thursday and Friday, Tzom Gedaliah is pushed off until Sunday. Since it is pushed off, at a bris the father, mohel and sandek may eat after Minchah time. At a pidyon ha’ben, the father and the Kohen may eat after Minchah, too. In the Avinu Malkeinu, there are usually two columns indicating two different versions to recite: one for the Ten Days of Repentance and one for Fast Days. On Tzom Gedaliah, the Aseres Yemei Teshuvah side is recited, not the column for fast days.

FORGOT IT’S A FAST

If someone forgot that it was a fast day and ate, s/he should stop eating as soon as s/he remembered that it is a fast day. We do not say that once s/he ate, the fast is “lost.” If a berachah was made on food and then the person remembered that it was a fast day, s/he should not taste the food but, rather, say, “Baruch Sheim Kevod Malchuso l’olam va’ed.”

A diabetic or other sick person who is told not to fast should make up the fast with charity. The amount should be equivalent to the amount of food one eats in a typical day. If someone has difficulty fasting, but is not sick, that person must still fast. If they do not fast they are poretz geder — breaking a fence. The Mateh Ephraim writes that the verse “And their sin shall be on their bones” (Yechezkel 32:27) applies to them.

TEFILLOS AND ADDITIONS

We must take enormous care to make sure that we add the appropriate additions to the tefillah during the Aseres Yemei Teshuvah. One such addition is the fact that in Shemoneh Esreh we say Oseh ha’shalom bimromav instead of Oseh Shalom Bimromav. The Arizal explains that “ha’shalom” in gematria is equivalent to “Safriel,” the name of the angel in charge of inscribing.

During the Aseres Yemei Teshuvah, we try to be stringent regarding other mitzvos, too, not just pas Yisrael. Some people try to purchase their lulavim and esrogim during this time in order to get more mitzvos. The sefarim say that if someone is not careful to eat glatt kosher all year round but just regular kosher, s/he should keep glatt kosher. For this reason, it would also be appropriate to be stringent in chalav Yisrael during this time—if it is possible. It is not worthwhile, however, to cause a machlokes over a chumrah.

SHABBOS SHUVAH

The Shabbos before Yom Kippur is called Shabbos Shuvah. The Haftarah for this Shabbos is “Shuvah Yisrael.” It is the minhag for the Rav of the community to give a special drashah.  The Midrash tells us that when the Rav sits and teaches Torah, Hashem forgives his people.

EREV YOM KIPPUR

Erev Yom Kippur is a Yom Tov, one where we show happiness and appreciation that Hashem has given us a second chance and for the notion of teshuvah. There is a special mitzvah to eat on this day. The Mishnah Berurah cites the Magen Avraham that eating on Erev Yom Kippur is a Torah mitzvah. The custom is to eat two seudos. Many poskim rule that women are also Biblically obligated in this mitzvah. The seudos should be like the seudos that we serve on Shabbos.

There is a custom in Klal Yisrael to do Kapparos on the day before Yom Kippur. A rooster is taken for a man and a hen is taken for a woman. If a woman is expecting (b’shaah tovah u’mutzlachas!), the custom is to take a rooster and a hen. As was done for the korbanos, one should have in mind that what is being done to the chicken is really what we deserve—except that Hashem forgives us entirely when teshuvah is done. After the chicken is shechted it should be given to the poor.

There are some authorities that question whether Kapparos should be done at all, and suggest that the original source of this custom did not come from Torah-based sources. In order to fulfill this other opinion, some people use money instead of chickens for Kapparos. Many have the custom to immerse in a mikveh on Erev Yom Kippur. Yom Kippur, of course, does not atone for sins between man and his fellow man, until the other party is approached by the offender. If the issue is a monetary one, then forgiveness does not occur until the money is repaid. If  someone stole from the public, then one must do tzarchei rabbim — meet the needs of the public. There is a debate among the Acharonim whether ideally one should personally ask forgiveness or whether a messenger should be sent. The Mishnah Berurah concludes that one should approach the other party by oneself. If this is difficult, or if it would be more effective if a third party were sent, then one should send the third party.

ADDING TO YOM KIPPUR

It is a Torah mitzvah to add on to the day of Yom Kippur, both before it and after it. Women are also obligated in this mitzvah. During the Minchah Shemoneh Esreh of Erev Yom Kippur there is a mitzvah of Vidui — confessing one’s sins. The custom is to daven Minchah prior to the eating of the Seudah HaMafsekes, the final seudah before Yom Kippur begins. Women should also daven Minchah before this meal and should recite the Vidui at Minchah. The opinion of the Ramban is that another Vidui should be recited after the meal as well and before Yom Kippur. The Mishnah Berurah advises that we be stringent and follow this view.

Men say the Tefillah Zakah, while women could recite Ashamnu before Yom Kippur. The table should be covered with a tablecloth, as on Shabbos and on Yom Tov. Yom Tov candles are lit for Yom Kippur just as for other Yamim Tovim. In addition to this, every family should light a candle called the “Ner HaBari.” This candle should be long enough to last the entire Yom Kippur. It will be used for Havdalah on Motzaei Yom Kippur, because a ner she’shavas is required — a flame that lasted over Yom Kippur. In addition, yahrtzeit candles are lit for family members who have passed on. It is a minhag in Klal Yisrael for parents to bless their children, old and young, before leaving for shul on Erev Yom Kippur. This minhag dates back to the times of the Avos.

YOM KIPPUR

One should look at Yom Kippur as an opportunity to become ever closer to HaKadosh Baruch Hu. The fact that we do not wear shoes and do not eat makes us similar to malachim. We must take advantage of this similarity and emulate malachim —entities that are entirely spiritual—during this day, in order to further our bond to Hashem and to develop our dveikus to Him. It is important, as mentioned elsewhere, to perform our teshuvah out of an intense love of Hashem. Doing so allows our aveiros to turn into zechuyos (meritorious actions). Yom Kippur, in regard to all melachah, is like Shabbos and not like Yom Tov. Aside from this, however, there are five inuyim (hardships) that we also undergo on Yom Kippur. We do not eat or drink. This hardship is not only Biblically forbidden, but if one violates it, one incurs a chiyuv kareis (being cut off from the nation). There are four other inuyim that (according to most poskim) are also d’Oraisa. These are prohibitions against bathing, anointing with oil, wearing shoes, and marital  relations. Carrying is also forbidden on Yom Kippur, just as on Shabbos.

What quantity of food does the Torah forbid to be eaten on Yom Kippur?

There is a principle in Halachah called “Chatzi shiur assur min HaTorah – even a minimal amount is forbidden from the Torah. Even though in order to be chayav kareis one must eat the amount of a large date (which is slightly smaller than an egg), this principle tells us that it is forbidden to eat or drink any amount. One may swallow one’s saliva, according to the Mishnah Berurah, although there were some opinions that suggested not doing so.

KOL NIDREI

Prior to the recitation of Kol Nidrei, the sifrei Torah are taken out of the aron kodesh and taken around the shul. People hug and kiss the Torah then.

The Mateh Ephraim explains that people ask forgiveness from the Torah for impinging on its honor in some manner or form throughout the year. The services for Yom Kippur continue with the recitation of Kol Nidrei. The reason for it is because when we stand before Hashem we wish to be free of any stain in order to fulfill the verse in Vayikra (16:30) that discusses Yom Kippur: “Lifnei Hashem tit’haru — before Hashem you shall be pure.” Three people stand before the teivah during this time.

The Levush explains that when Klal Yisrael fought Amalek, both Aharon and Chur stood next to Moshe Rabbeinu because it was a fast. Another reason is because Hataras Nedarim requires three people. The chazzan recites the blessing of Shehecheyanu. The members of the congregation recite it along with him silently. They finish before the chazzan so that they may answer Amen to his blessing. Every Yom Tov requires a Shehecheyanu. Women who lit the candles for Yom Kippur should make sure that they do not recite the Shehecheyanu again.

Between Kol Nidrei and Maariv, the Rabbi often speaks words of mussar. The custom is to stand up straight during the Selichos and tefillos of Yom Kippur whenever it is indicated in the machzor. In explanation for this, the Raavya cites the Pirkei Rabbi Eliezer, chapter 46, which says that the Satan says before Hashem, “On this day Klal Yisrael are like angels, standing tall and straight, without food or water, and without shoes.” When the Shema is recited, the words “Baruch Shem Kevod Malchuso l’olam va’ed” are recited out loud. The Tur explains that Moshe Rabbeinu saw the angels praise Hashem with this expression when he arose to Shamayim to receive the Torah. Since we are like angels on Yom Kippur, we, too, recite it aloud. We daven Shacharis and lein from the Torah.

The Torah reading is from Vayikra, Chapter 16:1–34, where the instructions are given to Moshe and Aharon concerning the exact procedure for the Kohanim’s service on Yom Kippur, which would enable them to achieve atonement for Bnei Yisrael. The portion then details the laws of Yom Kippur. Six people are called to the Torah on Yom Kippur, and a maftir.

Generally a Yom Tov has five aliyos, while Rosh Chodesh has four. During the week there are three people called to the Torah, and on Shabbos there are seven. For the Mussaf Shemoneh Esreh we go through the Avodah of Yom Kippur in the Beis HaMikdash. There are parts in the Mussaf Shemoneh Esreh where it is the custom to bow or  prostrate oneself completely on the floor. However, it is forbidden for Jews to bow on the floor of a building unless it is in the Beis HaMikdash itself. Therefore, the custom is to have a towel or paper towel upon which to rest one’s knees.

During Minchah, we read the parashah of the arayos (Vayikra 18:1-30)and we read Maftir Yonah for the haftarah. We read the section of the arayos whenever there is separation from arayos, there is holiness. We read from Yonah because of the very powerful lesson of Teshuvah in that Sefer. Ne’ilah is a special prayer that we add on Yom Kippur as the gates of Heaven are being locked. At the end of Ne’ilah the chazzan says the passuk of Shema Yisrael once. Baruch Sheim Kvod Malchuso l’olam va’ed is recited three times, and Hashem Hu HaElokim is recited seven times. We blast the shofar with a Tekiah Gedolah — even if it is still bein ha’shemashos, and we do so on Shabbos (Saturday near evening) as well. The shofar blast indicates that the period of judgment has ended and that the Shechinah has arisen upward. Then we recite “L’shanah habaah b’Yerushalayim.”

For Havdalah we recite the berachah Borei Me’orei HaAish — something we do not do for other Yamim Tovim unless they fall on Motzaei Shabbos. This is because fire was created on Motzaei Shabbos. Why, then, do we recite the blessing on Yom Kippur?

We do so because it was forbidden to use fire all of Yom Kippur, unlike Yom Tov when we are able to cook. This is why we need to use a ner she’shavas (a flame that was burning all day). Most authorities hold that a blessing is not recited on the fire if the flame it was received from was not burning all day.

MOTZAEI YOM KIPPUR

On Motzaei Yom Kippur we should be joyous and feel confident and assured that our tefillos were answered positively. The Midrash tells us that a bas kol, a Heavenly voice, emanates on Yom Kippur and says the passuk in Koheles (9:7): “Go out and eat your bread in joy, as Hashem has found your deeds to be favorable.” It is the custom to immediately jump into more mitzvos. We begin constructing the sukkah on that night.

One should arise early to do one’s avodas Hashem on the day after Yom Kippur. The first Beis HaMikdash was dedicated in the days between Yom Kippur and Sukkos.

SUKKOS — A TIME OF ALIYAH L’REGEL

One of the aspects of the Yom Tov of Sukkos is the mitzvah of aliyah l’regel. Three times a year the Jewish nation visited the Beis HaMikdash in Yerushalayim to greet the Presence of the Shechinah. Nowadays, most authorities hold that this mitzvah is not obligatory because, unfortunately, there is no Beis HaMikdash. The Midrash Yalkut Shimoni on Yeshayah explains that in the future Geulah the mitzvah will not only be three times a year, but actually once a month! HASHEM’S LOVE FOR US But there is something else of interest to us in regard to aliyah l’regel. The Gemara (Yuma 54a) tells us that when the Jewish nation would be olei regel, they would open the paroches and reveal the Keruvim smiling and facing each other. Then the Kohanim would declare to the olei regel, “See how much Hashem loves you.”  This is also a thought that we declare before we recite the daily Shema, and one that should be reinforced. When we realize how much Hashem loves us, we look at events in our life differently. We appreciate what we have been given to a greater extent, and we also come to value and understand the hashgachah pratis, the individual attention, that we receive from Hashem. This perspective will, in turn, allow us to fulfill the special avodah of Sukkos: simchah — spiritual joy.

SIMCHAH, THE SPECIAL AVODAH

Each of the Yamim Tovim has its own special avodah, method in which to serve Hashem and become ever closer to Him. The Gemara above tells us that it is reciprocal; Hashem comes ever closer to us on the Yom Tov. When we perform the special avodah of Sukkos, let us have this in mind. Pesach is called Zman Cheruseinu, the time of our freedom. Shavuos is called Zman Mattan Toraseinu, the time when we received our Torah; and Sukkos is called Zman Simchaseinu, the time of our joy. Although all Yamim Tovim are times of simchah, Sukkos is singled out as the one in which Zman Simchaseinu is the essence of the holiday.

Why?

The Nesivos Shalom explains that the Sukkah is a manifestation of “Heviani haMelech chadarav — the King has brought me into His inner room” (Shir HaShirim 1:4). After the Yamim Nora’im, during which Klal Yisrael has been elevated and purified, Hashem has given us the mitzvah of Sukkah. The sukkah’s holiness is a revelation of Hashem’s intense love for His people, a love comparable to the love demonstrated when He was with us in the Beis HaMikdash itself.  This is why Sukkos has an extra dimension of simchah to it. We are a nation whose very essence thrives upon dveikus Bashem — closeness to Hashem. This is our true simchah. Indeed, the Gemara tells us (Sukkah 51b): “One who never witnessed the Simchas Beis HaSho’eivah (the all-night celebration on Sukkos) never saw joy in his [or her] life.” The Gemara cites Rabbi Yehoshua ben Chananyah (Sukkah 53a) whose words bear out that the simchah, the joy, was so captivating that no one slept in a bed on Sukkos.

SEEING ONE’S TEACHER

Another aspect of the avodah on Sukkos, as on the other Regalim, is to see and greet one’s teacher. The Talmud (Rosh Hashanah 16b) tells us, “Chayav adam le’hakbil pnei rabo ba’Regel.” A somewhat fascinating observation can be made. It is a mitzvah on Sukkos to visit one’s teacher. Shluchei mitzvah (people on a mitzvah mission) are technically exempt from the mitzvah of Sukkah (Shulchan Aruch OC 640:7) while on the road. We see how very important it is to visit and develop a bond with one’s Torah teachers! We also see that this is part of the Divine service of the three holidays known as the Regalim. Seeing one’s teacher helps connect one to the chain of Mesorah that connects to our birthright of Sinai. This will further our “cleaving to G-d” — dveikus Bashem — which is one of the themes of the three Regalim. Many people specifically try to see their teacher on Sukkos.

EFFECTS OF THE SUKKAH

Dwelling in the sukkah can make another change within us as well. The Gedolei HaMussar have explained that the sefer Mesillas Yesharim, written by Rav Moshe Chaim Luzzato (the Ramchal), can be learned on many levels. The sefer carries the reader through different levels of spirituality. Each time one  studies it carefully, one rises in that particular trait. Some of the traits that are discussed in sefer Mesillas Yesharim are: zehirus (watchfulness), zerizus (alacrity), kedushah (holiness), and also Ruach HaKodesh (Divine wisdom). Chazal tell us that the sukkah does this as well, to a degree. It can infuse us with a level of Ruach HaKodesh.

THE MITZVAH OF SUKKAH

The mitzvah of Sukkah is that one must dwell in the sukkah for seven days. This is the meaning of the verse “Ba’sukkos teishvu shivas yamim.” Dwelling means eating, drinking, sleeping and performing all our activities there. The Gemara expounds “teishvu k’ein taduru — dwell as you live.” There is also a concept of “mitztaer patur min ha’sukkah — if one is suffering, then one is exempt from the sukkah.” Therefore, if it is raining one is exempt from being in the sukkah. On the first night, however, one should try to make Kiddush in the sukkah when it is not raining. The schach of a sukkah must be under the sky and not under a house or tree.

The Shoel U’Meishiv explains that the fundamental essence of the mitzvah of sukkah is to expand our bitachon, our trust in Hashem. If there are intermediaries of shelter in between, the effect of the sukkah would thus be lost. The schach must have grown from the ground and should not be touching or held up by anything that is mekabel tumah (even susceptible to becoming impure). Thus, it may not be nailed down or even held up by something made of metal.  The sukkah must have walls; this is a halachah that we have learned Halachah l’Moshe MiSinai. The walls must be able to withstand a ruach metzuyah (a normal ordinary wind). If it cannot stand in such a wind, then the sukkah is not kosher — even if it is still up. The minimum size of a sukkah is 7 tefachim (handbreadths) by 7 tefachim. A tefach, according to Rav Moshe Feinstein, is 3.54 inches. The maximum height of a sukkah is twenty amos. An amah is 21.25 inches, according to Rav Feinstein.

WHEN IT RAINS ON THE FIRST NIGHT OF SUKKOS

Generally speaking, the halachah states that one should leave the sukkah and go back into the house when it rains. This may not be true, however, on the first night of Sukkos. Let’s understand why that is, exactly. Pesach celebrates the exodus from Egypt and Sukkos celebrates the immediate aftermath. Yet they are connected even more deeply. The Gemara tells us that many of the halachos that apply to Pesach also apply to Sukkos through the notion of a gzeiras shaveh. A gzeiras shaveh is l’havdil, like a hypertext in computer language -connecting two words in the Torah to each other. The laws of one section of the Torah thus can be connected to and derived from the other section of the Torah.

There is just such a connection between the words “the fifteenth” stated in Pesach and “the fifteenth” stated on Sukkos. Just as there is a mitzvah to eat matzah on the first night of Pesach, there is also a mitzvah to eat a k’zayis of bread on the first night of Sukkos. And we must eat it in the sukkah. It must also be eaten at night.  The question arises as to whether this “back-end circuit” is dealing with a new aspect of the obligation of Sukkos, or is it an extension of the mitzvah of Sukkah that we knew already?

According to the Ran, it is a new obligation, and therefore the general laws of Sukkah don’t apply here. Therefore, even if one is mitztaer, uncomfortable, in the sukkah, one must still eat in the sukkah. According to the Rambam, it is the same obligation of the general laws of Sukkah that is being discussed. The exemption of rain, according to the Rambam, still exists. The Rema (Orach Chaim 639:5) rules like the Ran. The Vilna Gaon rules like the Rambam.

The Mishnah Berurah rules that we must make an effort to wait in order to avoid any doubts. How long should we wait?

Rabbi Abraham Gombiner, author of the Magen Avraham, writes that we should wait until the very last moment, midnight, just like on Pesach! The Mishnah Berurah, however, rules in accordance with other authorities that the waiting time has not been quantified and it depends upon each and every person. Therefore, on the first night of Sukkos, a family should wait approximately one hour to see whether or not the rain will stop. If the rain does not stop, they should go into the sukkah and recite Kiddush with Shehecheyanu but without Leishev BaSukkah.

Everyone should wash and say HaMotzi and eat a k’zayis of challah in the sukkah. They should then continue the meal in the house. If it stops raining, one should enter the sukkah and eat a k’beyah of challah in the sukkah and recite Leishev BaSukkah. Even if the meal has ended, one should wash again and recite HaMotzi and Leishev BaSukkah. One should do this until chatzos at night. On the second night, one may start the meal in the house immediately, without waiting that hour, although the Mishnah Berurah rules that it is also preferable to wait.

Kiddush is said with the Shehecheyanu in the house, with the stipulation in mind that a k’zayis of challah may be eaten in the sukkah at the end of the meal. At the end of the meal, before bentching, one should still go into the sukkah and eat a k’zayis of challah, then one can come back and bentch in the house. While in the sukkah, do not recite a Leishev BaSukkah unless it has stopped raining. Once again the timing is until chatzos. If it stops raining before this time, wash and recite the berachah of Laishev BaSukkah in the sukkah. Why? Because the k’zayis eaten in the rain does not count according to the Rambam; we must try again until chatzos.

Let’s not forget once again that the Sukkah is a manifestation of “Heviani HaMelech chadarav — The King has brought me into His inner room (Shir HaShirim 1:4).” After the Yamim Nora’im, during which Klal Yisrael has been elevated and purified, Hashem has given this mitzvah of Sukkah. The sukkah’s holiness is a revelation of Hashem’s intense love for His people, a love comparable to the love demonstrated when He was with us in the Beis HaMikdash itself. We should therefore make every effort to fulfill this mitzvah in all the details explained above.

ARBAAH MINIM

The arbaah minim are the lulav, the esrog, the aravos and the hadassim. The mitzvah d’Oraisa is to take one’s own arbaah minim in the hand on the first day of Sukkos. Women are not obligated in this mitzvah but receive schar (merit) if they perform it.

 

REQUIREMENT OF LACHEM

It is a little known halachah, but on the first day of Sukkos there is a requirement that the person who is performing the mitzvah of Netilas Lulav should actually be the owner of it. This is because the verse in the Torah states “u’lekachtem lachem.” “Lachem” indicates that they should own it. If a woman wishes to fulfill the mitzvah of Netilas Lulav on the first day of Sukkos she must receive the arbaah minim as a gift from someone else. Merely taking hold of it will not suffice. Rather, the fact that it is a gift should be verbalized. This is even true between a husband and wife and a father and daughter. In other words, when a father or husband gives the arbaah minim to his daughter or wife, he must say that it is a gift.

MATANAH AL MENAS L’HACHZIR

In order to fulfill this mitzvah in a situation where only one set of arbaah minim is purchased, the legal concept called, “Matanah al menas l’hachzir” is used. This essentially means that the owner is gifting it to the person who wishes to perform the mitzvah, but only on condition that it eventually be returned. On the first two days of Sukkos, one should not give arbaah minim to a child because of the following problem: From a halachic perspective a child can receive a gift, but cannot give a gift. This creates a problem, even on the second day of Yom Tov. On the other six days of Sukkos, there is a mitzvah d’Rabbanan to take the arbaah minim. But on those days there is no requirement of “lachem” — to own it — except in chutz laAretz, where the second day of Yom Tov must be just like the first. When the Beis HaMikdash stood, it was also a Torah mitzvah on the other six days to take the arbaah minim in the Beis HaMikdash itself. The Rambam is of the opinion that it was a Torah mitzvah throughout all of Yerushalayim.

NOT MISSING OR DEFECTIVE

If any of the arbaah minim is missing a part of its wholeness, then that item is no longer usable for the first two days of Yom Tov. Some of the issues in regard to the esrog apply on the first two days, while others apply throughout the Yom Tov. For example, if there was an esrog with a pitom, and the pitom fell off but the rest of the esrog was intact, the esrog is unfit for the first two days, but may be used for the rest of Yom Tov.

HADAR REQUIREMENT

There is a mitzvah to beautify all the mitzvos that we perform. This is called “hiddur mitzvah.” On Sukkos, however, the arbaah minim must all be beautified; all must be hadar throughout Chol HaMoed. Chazal, however, were the arbiters of what is called “hadar.” If any of the arbaah minim are dried up or withered, they are no longer considered hadar.

ERUV TAVSHILIN

Whenever Yom Tov comes immediately before Shabbos, an Eruv Tavshilin must be made. An Eruv Tavshilim is a Rabbinic device that allows one to “continue preparing and cooking” for Shabbos on Yom Tov.

One may ask, how could it be that a Rabbinic enactment allows one to get around a Biblical prohibition? The answer is that, technically, it was permitted to cook on Yom Tov for Shabbos. Why was it permitted? There is an argument in the Gemara. Rabbah said that it was permitted because “you never know when guests may drop in and eat.” Rav Chisda said that the Torah made an exception for Shabbos.

The Rabbis, however, forbade cooking on Yom Tov for Shabbos. Why did they forbid it? Either because they were afraid that people would take the best items for Yom Tov and leave nothing significant for Shabbos (Rabbah’s explanation). Or because they were afraid that people would think that you could also cook for another day of the week, too, not just Shabbos (Rav Chisda’s explanation).

There is a difference between the two approaches. According to Rabbah, all the food would have to be cooked before Shabbos. According to Rav Chisda, the food may still be cooking over Shabbos. According to whom do we pasken? Ideally, we should be concerned to make sure the food is all cooked from before Shabbos starts. Post fact, we can rely on the opinion of Rav Chisda.

The Eruv Tavshilin should ideally have one cooked item and one baked item. The custom is to use an egg and a matzah or a challah. It is proper to use these foods at the Shabbos meal. If one inadvertently omitted the egg, the Eruv Tavshilin must be made again. However, if one inadvertently left out the challah or the matzah, the Eruv Tavshilin is valid.

A berachah is recited on the Eruv and the text for the Eruv is recited. It is in Aramaic. If the person performing the Eruv understands Aramaic, then there is no need to recite it in Hebrew or in English. If not, then it should be recited in English. The words mean: With this Eruv, we are permitted to bake, cook, keep warm, kindle fire, prepare and do all that is necessary on the holiday for Shabbos, for ourselves, and for all Jews who live in this city.

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