Hoshana Rabba (the last day of Sukkot) is the day on which the judgment of Rosh HaShana and Yom Kippur is considered final. The Talmud says that on Sukkot we are judged for water upon which the entire food chain depends.[1] This is symbolized by the water libations which took place on the Holy Altar in the Holy Temple on every day of Sukkot.[2] Many of the Hoshanot prayers also discuss this judgment of water. In addition, the mitzvah of the four species represents the judgment for water since these species are especially dependent on water.[3] Since Hoshana Rabba is the last day of Sukkot, this judgment is finalized today.[4]

In addition, Hoshana Rabba was a day that more (private) sacrifices were brought than on any other day of the year. This was because Hoshana Rabba, as the last day of Sukkot, was the final day of the year for bringing the sacrifices one had pledged during the year without transgressing the prohibition of delaying the fulfillment of one’s vows. (If one vowed to bring a sacrifice and delayed doing so past a full cycle of the three holidays of Pesach, Shavuot and Sukkot (in that order), he would transgress the prohibition of delaying a sacrifice.)[5] For the sin of not fulfilling one’s vows, rain is withheld, says the Talmud.[6] For this reason, when bringing their sacrifices, the Jews would tie the animals with willow branches and say: “Master of the World, we have not withheld our vows to you. So please do not withhold from us. Just as these willows grow on water, so grant us water.”

In addition, the Zohar says that “On the seventh day of Sukkot, the judgment of the world is finalized, and the edicts are sent forth from the King… On Hoshana Rabba the idolatrous nations come to the end of their blessings and enter into judgment while Israel comes to the end of its judgments and enter into its blessings. For on the next day (Shemini Atzeret), they rejoice privately with the King and receive blessings from Him for the entire year and obtain any request which they make.”[7]

The Torah study, extensive prayers and Hoshanot of this day reflect this judgment.

The name “Hoshana Rabbah” is given to this day because of the additional aravot/willows that were waved in the Bait HaMikdash and which we still wave on this day. (The aravot are referred to as hoshanot because we pray “hoshana” [save us] with the aravot.)[8]

In addition, hoshana (הושע נא) can be translated as “save 51.” This alludes to the fact that this is the 51st day that we are praying for salvation (since Rosh Chodesh Elul).[9]

Torah Study

The Lubavitcher Rebbe mentioned that there was an ancient custom for the Gabboim (shul attendants) to give out apples in Shul on this night during the saying of Tehillim.[17] One should eat his apple in the Sukkah (after finishing Tehillim) and dip them in honey before doing so.

Some men have the custom to immerse in the Mikvah before dawn. The Rebbe Rashab would do this. Some say that it is preferable to immerse before nightfall in order to study in a state of purity.[18]

It is best for couples to refrain from relations on this night. If it is the Mikvah night, it is permissible.[19]

Hoshanot, The Mitzvah of the Day

It is proper to give extra Tzedakah on this day to sweeten the judgments just as the striking of the aravot sweetens the five levels of judgment.[67]

Hoshana Rabba Meal

It is customary to eat a festive meal in the Sukkah during the day of Hoshana Rabbah.[68] The meal should be eaten in the morning or early afternoon but not in the late afternoon as this would diminish one’s appetite for the evening Yom Tov meal. No Kiddush is recited.

After reciting Hamotzi, one should dip the bread into honey.[69] According to Chabad custom, this is the last “honey dip” of this season. It is not necessary to have lechem mishnah (two loaves of challah) at this meal.

Ashkenazim have a custom to eat kreplach (pockets of dough and meat) at this meal.

The reason for this custom is that on Yom tov days we eat meat. On days that are semi Yom Tov – Purim, Erev Yom Kippur and Hoshanah Rabbah we eat a Yom Tov meal but work is not forbidden. , On those days it is customary to eat meat that is covered with dough (kreplach).[70] In addition, the meat symbolizes (Divine) judgment and the dough (Divine) kindness. Thus the covering of the meat with dough represents the tempering of the judgments with kindness.[71]

According to Chabad custom, the last time one recites LeDavid Hashem ohri (Psalm 27) in this holiday season, is during mincha of Hoshanah Rabbah. In some communities, this psalm is recited on Shmini Atzeret as well.

This holiday is called (Shmini) Atzeret to indicate that the Divine Presence asks us (so to speak) to remain behind and celebrate for one more day with G-d (Atzor means to stop). The holiday of Shavuot is also called Atzeret, indicating that Shmini Atzeret is considered equal to the day of the giving of the Torah.[72]

Candle-lighting time is 6:27 p.m. (Miami time)

One who accepts Shmini Atzeret early should not begin his meal until nightfall. The reason for this is that technically it is still Sukkot and during Sukkot one must make a bracha before eating in the Sukkah. In fact, however, he has accepted Shmini Atzeret upon himself and on Shmini Atzeret we do not make a bracha on the Sukkah (see below). We therefore avoid this situation by not eating until nightfall.[73]

If one mistakenly said “Chag HaSukkot Hazeh” instead of “Shmini Atzeret HaChag Hazeh” in the Amidah or in Kiddush he should go back and correct that mistake. If one realized their mistake after they already completed the Amidah or the Kiddush, there is an argument as to whether they should repeat the Amidah (or Kiddush) or not.[74] In practice, in this case, if possible, it is best to listen to the Chazan’s repetition of the Amidah (or to someone else reciting Kiddush) with the intention of fulfilling their obligation.[75]

If one will be eating in the Sukkah (see below), the candles should be lit in, or visible from, the Sukkah.

The following two brachot should be recited: L’hadlik Ner Shel Yom Tov and Shehechiyanu.

It is customary for those who recite Yizkor to light a 24 (or 48) – hour candle in memory of their departed relatives. One candle is sufficient even if one is reciting Yizkor for more than one person. No beracha (blessing) is recited over this candle.

Even those who (thank G-d) do not have to say Yizkor should light a 24 or 48-hour candle to ensure that they have a flame with which to light the candles on the eve of Simchat Torah.

After Ma’ariv, the custom in many Chassidic communities is to do Hakafot (Siddur pg. 383) and dance with the Torah.[76]

In the words of the Alter Rebbe in his siddur: “It is an ancient custom of the pious to make Hakafot on the eve of Shmini Atzeret just as on Simchat Torah – to carry the Torah Scrolls in procession around the bimah seven times with great joy, to dance and sing before them [the Torah Scrolls], to go around (the bimah) with them with great rejoicing…

The reason for this custom seems to be that since Simchat Torah is celebrated in Israel on the eve of Shmini Atzeret, so the Jews outside of Israel participate in their rejoicing by making Hakafot as well.[77]

In non-Chassidic communities, there are no Hakafot on this night.

In some Chassidic communities, there are Hakafot on the day of Shmini Atzeret as well.[78] This is not the Chabad custom.

In Israel, Simchat Torah is celebrated on Shmini Atzeret.[79]

It is best to refrain from marital relations on this night (unless it is mikvah night). The same applies to the night of Simchat Torah.[80]

The Lubavitcher Rebbe wrote: “My revered father-in-law, the Previous Rebbe, citing his father, the Rebbe Rashab, earnestly taught that the 48 hours of Shmini Atzeret and Simchat Torah should be dearly cherished, for at each moment one can draw bucketsful and barrelsful of treasures both material and spiritual, all of which is accomplished through dancing.”[81]

In or Out of the Sukkah?

According to most Halachic authorities, it is proper to eat in the Sukkah on Shmini Atzeret, as one does on Sukkot, albeit without the bracha of leisheiv basukah. The reason for this is that outside of Israel, every day of Yom Tov is treated as if it might be the previous day. We cannot, however, say the bracha of leisheiv basukah since it is actually the holiday of Shmini Atzeret when one is not obligated to eat in the Sukkah (by Torah law).[82]

Regarding one who sleeps in the Sukkah on Sukkot, some say that one should not sleep in the Sukkah on Shmini Atzeret as this would demean the holiday of Shmini Atzeret, while others say that one should sleep in the Sukkah on Shmini Atzeret.[83]

In Israel, one need not eat in the Sukkah at all on Shmini Atzeret.

The Chabad custom is to not dip the challah in honey on Shmini Atzeret and Simchat Torah, rather, one should dip the challah in salt as usual.

Shacharit of Yom Tov should be followed by complete Hallel.

We do not shake the Lulav on this day since it is muktzah on Yom Tov.[89] (On the first days when it is an actual mitzvah, it is not muktzah. But since the eighth day is not actually Sukkot, we do not shake it since it is muktzah, despite the fact that we eat in the Sukkah as explained above.)

Ashkenazim begin the Torah reading begins with Aser Te’aser (“Tithe, you shall surely tithe”) since this is the season of separating the tithes.[90]  Sefardim begin with Kol HaBechor (unless Shmini Atzeret coincides with Shabbat in which case they, too, begin with Aser Te’aser in order to complete the seven aliyot).[91]

Yizkor

In keeping with the law of reviewing each parsha with the Aramaic translation, (shnayim mikrah ve’echad targum), one should read the Torah portion of Vezot HaBracha (twice with the translation of Onkelus) on Shmini Atzeret afternoon or Simchat Torah morning before the Torah reading is completed. Some say that this reading should be done on Hoshana Rabbah, or on the evening of Simchat Torah. In Israel, where Shmini Atzeret and Simchat Torah are combined into one day, this reading should be done on Hoshanah Rabbah.

Certainly, one may not do this reading before Hoshana Rabba.

If one missed this reading before Simchat Torah, one can do it on the night following Simchat Torah.[105]

One may not prepare for the second day of Yom Tov before 7:197 p.m.

Simchat Torah
Monday night and Tuesday, Oct. 24 and 25 / 23 Tishrei

Candle-lighting time is not before 7:19 p.m. and should be done using a pre-existing flame.

One should recite two brachot: L’hadlik Ner Shel Yom Tov and Shehechiyanu.

After Maariv (and Kiddush) we have Hakafot with celebration and dancing.

The Lubavitcher Rebbe encouraged his Chassidim to visit shuls in other communities on the night of Simchat Torah in order to add to add joy in these places.

Hakafot

Some have a custom to leave a lit candle in the Aron Kodesh (holy ark) when all the Torah scrolls are removed. This is based on the verse “For a mitzvah is a lamp, and the Torah is light.”[106] Others question this practice. The Chabad custom is not to do this.[107]

Technically, if necessary, one may do the hakafot without a minyan.[108]

It is customary to recite various significant Torah verses beginning with “atah horeita” before beginning the hakafot. The Chabad custom is to recite these verses three times.

In some communities, the Aron Kodesh (holy ark) is opened during the atah horeita when the verse vayhi binso’ah is recited. This is not the Chabad custom.[109]

The custom in the shul of the Lubavitcher Rebbe (770 Eastern parkway) in the “later years” was to repeat the Atah Horaisah verses three times.

Dancing

It is customary in many communities in Israel to make a “second Hakafot” on the night after Shmini Atzeret although the Yom Tov is already finished in Israel at that time.[121] The reason for this custom, which is based on the teachings of the Arizal, is to share in the joy of the Jews outside of Israel.

Kiddush (Siddur Page 329)

The procedure of the kiddush of Simchat Torah is as follows:
1. Borei Pri Hagafen
2. Bracha of Kiddush for Yom Tov
3. Bracha of Shehechiyanu

When saying the blessing of Shehechiyanu on Simchat Torah, one should bear in mind that the blessing is not only on the holiday but also on the Torah itself.[122]

For this reason, some say that it is best for every man to make his own Kiddush on the night of Simchat Torah rather than listen to the Kiddush said by someone else.[123]

“It is known to all that when reciting the verse of Shema Yisrael before going to sleep on Simchat Torah, one should accept on himself to be completely devoted to spreading Torah with self-sacrifice of his body, spirit and soul. In fact, this must become the very essence of his being.”[124]

Simchat Torah Day
Tuesday, Oct. 25 / 23 Tishrei

It is customary in many communities (including Chabad) that the Kohanim give their blessing in Shacharit of Simchat Torah instead of Musaf. The reason for this is that many people make kiddush before Hakafot and drink alcohol. This may invalidate a kohen from reciting the priestly blessing.

In some communities the Birkat Kohanim is recited during Musaf as usual. In such a community, the Kohanim should make sure not to drink alcohol before this blessing.

On the day of Simchat Torah, the Chabad custom is to recite all seven Hakafot while circling the Bimah three and a half times. Following this, all join in dancing with the Torah.

Following the Hakafot, all men and boys over Bar Mitzvah should be called to the Torah. This is done by repeating the Torah reading as many times as necessary. In some communities it is customary to call several people up to one aliyah. In such communities it is proper that at least the first five aliyot be given to one person each.[126]

If there are many Kohanim and/or Levyim, one may call them up for the fourth or fifth Aliyah.

When repeating the reading in order to give everyone an Aliyah, if the kohanim already received aliyot they need not leave the room when giving the first Aliyah (of the later rounds) to a non Kohen. The Gabbai should simply call the Levi or Yisrael and say “Af Al Pi Sheyesh Kohen – Even though there is a Kohen present.”[127]

A special Aliyah is reserved for all of the children. It is called Kol Hane’arim (all the children). In many communities, it is the final Aliyah before the Chatan Torah.[128] It is customary in some communities to spread a Talit over the children’s heads while they receive this Aliyah and to read the verse of Hamalach hago’el after the Aliyah. Although this concept is correct on a spiritual level, it is not the Chabad custom.[129]

The Previous Lubavitcher Rebbe instituted that, on a daily basis, one should study a portion of the weekly parsha, a daily section of Tanya, and recite a section of Tehillim. This is called Chitas (an acronym of Chumash, Tehillim and Tanya). On Simchat Torah one should complete the Torah portion of Vezot HaBracha and begin the portion of Bereishit up until the portion of that day (i.e., the third reading – Shlishi, when Simchat Torah is on a Tuesday.)

The Lubavitcher Rebbe would lead a farbrengen starting on Yom Tov after Mincha and continuing on into the night. This was to draw the holiness of the Yom Tov into the rest of the year. It was customary at this farbrengen to sing all of the songs of the holy Rabbeim. The Rebbe would encourage everyone to wash and eat bread at these farbrengens.

Yom Tov ends at 7:18.

Havdala does not include a candle or Besamim (spices).

We do not say Tachanun for the duration of this month.

The Chabad Rabbe’im would say, “The way one establishes oneself on Shabbat Bereishit  is how his entire year will go.”[141]

The Shabbat is called Shabbat Bereishit as it indicates a new beginning. Even if in the past we were deficient in one area or another, from this Shabbat we turn over a new leaf and begin to implement the good resolutions we accepted over the recent holidays.[142]

The Previous Lubavitcher Rebbe said that on Shabbat Bereishit, one can still “sneak in” and do teshuvah. On Rosh HaShana it (the decree) is written, on Yom Kippur it is sealed, on Hoshana Rabbah the “notes of life” are brought out (to be distributed) but, until Shabbat Bereishit, they are still in the chamber (and can be altered).[143]

As we bless the month of Cheshvan on this Shabbat, all of the customs of Shabbat Mevarchim should be observed.

Shabbat ends at 7:16.

In many communities, including Chabad, it is customary for the Gabbai to give a bang on the bima and announce: “VeYa’akov Halach Ledarko” (And Yaakov went on his way[144] ) at the end of Simchat Torah and Shabbat Bereishit services. This indicates that the Yom Tov season has finished and that it is now time to actualize one’s resolutions and “go” in the way of Torah and mitzvot.[145]

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