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Yom Kippur 1 Sukkot 5778

Pull-Apart SectionWebsite Version

Dear ttidbits.com user,

These 56 pages have been re-organized from the way they are presented in thehard-copy Torah Tidbits.

Rather than being 14 separate sheets of paper, each of which stands alone (exceptfor the three VIDUI sheets that make a 12-page VIDUI booklet) -- this file runs allthe Yom Kippur and Sukkot features page after page and you can decide to printout what you want.

Also included is the 4 pages for Rosh Chodesh Benching

The Torah Tidbits team wishes you and your families

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zextk xcqKAPAROT

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

KAPAROT is often misunderstood. It is NOT a shortcut to atonement. For real atonement, wemust approach HaShem with sincere repentance, mitzvot and good deeds, prayer and fasting.KAPAROT is a sobering reminder of the frailty of life, an inspiration to T'SHUVA, AND a way ofinvolving us in G'MILUT CHASADIM before YK.

Ideally, "do" Kaparot on Erev Yom Kippur in the morning. The text on this page is meant forthose who use money for tzedaka rather than chickens. Those who use chickens (or fish) canfind the standard text in a Machzor or Siddur.

Many people use a multiple of CHAI, such as 1.80, 3.60, 5.40... 18.00å, etc. Some suggest thatthe amount taken for KAPAROT should at least be the cost of a chicken (20-30å). The moneyshould ideally be given to TZEDAKA before Yom Kippur. Shuls provide collection plates atMincha on Erev Yom Kippur for that purpose.

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

,mc ¨ i¥p §A

:l¤f §x ©aE i ¦p¢r i ¥xi ¦q£ z ¤en §l ©v §e K ¤Wg i ¥a §WFi mildzi:fw

:w ¥Y©p §i m ¤di ¥zFx §qFnE z ¤en §l ©v §e K ¤Wg ¥n m ¥ i ¦vFi mildzci:fw

c©r Eri ¦B©I ©e mW §t©p a¥r ©z §Y l ¤kŸ lM :EP ©r §z ¦i m ¤di ¥zŸpF£r ¥nE mr §W ¦R K ¤x ¤C ¦n mi ¦l ¦e¡Fxa §C g©l §W ¦i :m¥ri ¦WFi m ¤di ¥zFw ªv §O ¦n m ¤dl x ©S ©A 'd l ¤ Ew£r§f ¦I ©e :z ¤en i ¥x£r ©W

:mc ¨ i¥p §a ¦l eizF` §l §t ¦p §e FC §q ©g 'd©l EcFi :mzFzi ¦g §X ¦n h¥N ©ni ¦e m ¥ R §x ¦i §e

mildz`k-fi:fw

:Fx §Wi mc ¨ §l ci ¦B ©d §l s¤l ¨ i ¦P ¦n cg ¤ ui ¦l ¥n K ¨ §l ©n eilr W¥i m ¦ :x ¤tŸk i ¦z`vn z ©gW z ¤c ¤x ¥n Ed¥rc §R x ¤n ŸI ©e EP¤P ªg §i ©e

aei`ck-bk:bl

Next, wave your hand with the money in a circles over your head while saying thefirst 3 word-pairs below, then finish the statement. Repeat a second and third time.

i ¦zti ¦l£g d¤f ,i ¦zxEn §Y d¤f ,i ¦zxR ©M d¤f,dwc §v ¦l K¥l¥i s ¤q ¤M ©d d¤f ,.mFlW §lE mi ¦M ªx£ mi ¦aFh mi ¦I ©g §l K¥l ¥ §e q¥pM ¤ i ¦p£ ©e

d zkxamipade zepamixetikd mei z`xwl mi ¦dŸl'¡ K ¥ni ¦U §i.d ¨ ¥l §e l ¥gx dw §a ¦x dxU §M

mi ¦dŸl'¡ L §ni ¦U §i.d ¤W©p §n ¦k §e m ¦ix §t ¤ §M

.L «¤x §n §W¦i§e 'd L§k ¤xa§i.‚«¤Pªgi¦e Li «¤l ¥ eipR 'd x ¥ i

.mFlW L §l m ¥Ui§e Li «¤l ¥ eipR 'd `U¦i o ¥Y¦I ¤W ,m ¦i ©nX ©A ¤W Epi ¦a ¨ i¥p §t ¦N ¦n oFvx i ¦di ¦eL §A ¦l §A|K ¥A ¦l §AFza£d ©

l©r 'd z © §x ¦i d¤i §d ¦z §e ,Fz ¨ §x ¦i §eLi¤pR|K ¦i©pR lM Li ¤ni|K ¦i ©niŸN ¤W `h¡g ¤z|i ¦ h ¤g ¤z i ¦di ¦e ,L §w §W ¤g|K ¥w §W ¤g .zFe §v ¦nE dxFz §A Li¤pi¥r|K ¦i©pi¥r

,Ehi ¦A©i g ©kŸp §lLi ¦R|Ki ¦R ,zFn §kg x ¥A ©c §i L §A ¦l §e|K ¥A ¦l §e,zFni ¥ d¤B §d¤i Li ¤ci|K ¦i ©ci ,zŸe §v ¦n §a Ew §q©r©i Li¤l §b ©x|K ¦i ©l §b ©xoFv §x zFŸy£r©l EvExi Li ¦a ¨|Ki ¦a ¨ o ¤Y ¦i .m ¦i ©nX ©A ¤W L §l|KlzFI ¦pw §c ¦v §e mi ¦wi ¦C ©v zFpaE mi ¦pA

i ¦di ¦e ,m ¤di ¥n §i lM zFe §v ¦n §aE dxFY ©A mi ¦w §qFrL §xFw §n|K ¥xFw §n,KExA oi ¦n §f©i §eL §l|Kl L §zqp §x ©R|K ¥zqp §x ©RFci z ©g ©Y ¦n g ©e ¤x §aE z ©g©p §aE x ¥Y ¤d §A

dqp §x ©R ,mce xUA z©p §Y ©n i ¥c §i l©r Ÿl §e dag §xdd¤i §d ¦Y ¤W|i ¦d §Y ¤WiEpR|diEp §R ,m ¥X ©d z ©cFa£r©l a ¥zM ¦z §e|i ¦a ¥zM ¦z §e m ¥zg ¥z §e|i ¦n ¥zg ¥z §emi¦I ©g §l

,l ¥ x §U ¦i i ¥wi ¦C ©v lM KFz §A mi ¦M ªx£ ©e mi ¦aFh:o ¥n ¨May it be G-d's will to instill in your heart love and reverence for Him, and that thefear of G-d should be on your face all the days of your life so that you will not sin;and that your yearnings shall be for Torah and Mitzvot. May your eyes gazetowards truth, your mouth shall speak wisely, and your heart meditate with awe,may your hands be occupied with mitzvot, may your legs run to do G-d's will. MayHe give you righteous children who will be immersed in Torah and Mitzvot alltheir lives, and may the source of your posterity be blessed. May He arrange yourlivelihood in a permissible way, with contentment and benefit from His generousHand, and not through the gifts of others; a livelihood that will allow you the timeto serve G-d. May you be inscribed and sealed for a good and long life, among all

the righteous of Israel - AMEIN.

xetik mei-zayl zexp zwlcdCandle lighting for Shabbat-Yom Kippur

Friday, September 29th '17Yom Kippur candle lighting times are on page 3 of the main part of Torah Tidbits

BEFORE LIGHTING SHABBAT-YOM KIPPUR CANDLES... It is customary to lightmemorial candles for one's departed parents before lighting Yom Kippur candles. Anadditional 24-hr. candle is lit "for the living". This candle also provides the "Flame thatRested" (NEIR SHESHAVAT) for Havdala. See Havdala page.

Candles are lit in the "usual" Shabbat candles manner: light them, cover your eyes, makethe brachot, then open your eyes and "benefit" from the light. When a woman lightsShabbat-Yom Kippur candles, she accepts upon herself ALL the restrictions of Shabbat

and of Yom Kippur - full Fast Day rules...

If there is a compelling reason to do so, a woman may make a T'NAI (mental/verbalcondition) that she is not yet taking upon herself Shabbat or Yom Kippur with thelighting. In such a case, she should NOT say Epi¡g ¤d ¤W with lighting (she DOES sayL'HADLIK), but waits until shul to say it with the congregation, after Kol Nidrei

right before (the abridged) Kabbalat Shabbat.

EpW §C ¦w x ¤W£ ,mlFrd K¤l ¤n Epi ¥dŸl'¡ 'd dY © KExA.mi ¦xER ¦M ©d mFi l ¤W §e zA ©W l ¤W x¥p wi ¦l §c ©d §l EpE ¦v §e ,eizF §v ¦n §A.d¤G ©d o ©n§G ©l Epri ¦B ¦d §e Epn §I ¦w §e Epi¡g ¤d ¤W ,mlFrd K¤l ¤n Epi ¥dŸl'¡ 'd dY © KExAAlthough it is not required, the common practice for women to say Epi¡g ¤d ¤W at candlelighting (so too on Yom Tov). A woman who does say Epi¡g ¤d ¤W at candle lighting, does not

repeat it in shul. She should, of course, say AMEIN when Chazan and congregation say it.

z ¤ §e i©pA z ¤ §e i ¦Wi ¦ z ¤ §e) i ¦zF` o¥pFg §Y ¤W ,i ©zFa£ i ¥dŸl'` ¥e i ©dŸl'¡ 'd Li¤pt §N ¦n oFvx i ¦d §imi ¦aFh mi¦I ©g l ¥ x §U ¦i lk §lE Epl o ¥Y ¦z §e ,i ©aFx §w lM z ¤ §e (i ¦O ¦ z ¤ §e i ¦a ¨ z ¤ §e i ©zFp §A,mi ¦n£g ©x §e drEW §i z ©C ªw §t ¦l Ep ¥c §w §t ¦z §e ,dkx §aE daFh oFx §k ¦f §a Ep ¥x §M §f ¦z §e ,mi ¦kEx£ ©el ¥C©b §l i ¦p ¥M©f §e .Epi¥pi ¥A L §zpi ¦k §W o ¥M §W ©z §e ,Epi ¥YA mi ¦l §W ©z §e ,zFlFc §B zFkx §A Ep ¥k §xa §zE,W ¤cŸw r ©x¤f ,z ¤n¡ i ¥W§p © ,mi ¦dŸl'¡ i ¥ §x ¦i ,'d i ¥a£dF` ,mi ¦pFa §pE mi ¦nk ©g mi ¦pa i¥p §aE mi ¦pAz ©cFa£r z ¤k`¤l §n lk §aE ,mi ¦aFh mi ¦U£r ©n §aE dxFz §A mlFrd z ¤ mi ¦xi ¦ §nE ,mi ¦w ¥a §C 'd ©Ad ¨ ¥l §e l ¥gx dw §a ¦x §e dxU zEk §f ¦A ,z ŸG ©d z¥rA i ¦zP ¦g §Y z ¤ r ©n §W `P ¨ .` ¥xFA ©d

.o ¥n ¨ .dr ¥WE ¦p §e Li¤pR x ¥ d §e ,c¤re mlFr §l d ¤A §k ¦i ŸN ¤W Ep ¥x¥p x ¥ d §e ,Epi ¥zFO ¦

Since we will not be eating to the light of the candles, one should try to benefit fromthe candles in some way (without touching them, of course) upon returning homefrom shul. It is also good to have in mind at candle lighting, the various lights weleave on (or set to go on) around the house, which are part of the mitzva of

HADLAKAT NEIROT.

yixyliem

xetik meie zay i`venl dlcad HAVDALAMotza"Sh, September 30th '17 • 7:02pm (J'lem)

Yom Kippur Havdala times for other locations on page 3 of main section

Since Yom Kippur is Shabbat this year, full havdala is said. However, it is still the custom touse a NEIR SHESHAVAT - a candle that was lit before, and remained lit the entire YK - tolight the havdala candle, rather than striking a match, as usual. (less crucial than other years)

:drEWi ¦l i ¦l i ¦d §i ©e ,'d D'i zx §n ¦f §e i ¦Gr i ¦M ,cg §t ¤ Ÿl §e g ©h §a ¤ ,i ¦zrEW §i l' ¥ d¥P ¦d:dl ¤Q L«¤zk §x ¦a L §O©r l©r drEW §i ©d 'd©l :drEW §i ©d i¥p §i ©r ©O ¦n oFUU §A m ¦i«©n m ¤Y §a © §WE©g«¥hŸA mc ¨ i ¥x §y © zF`a' §v 'd :dl«¤q aŸw£r©i i ¥dŸl'¡ Epl aB §U ¦n Ep«O ¦r zF`a' §v 'ddg §n ¦U §e dxF` dz §id mi ¦cEd§I ©l :Ep«¥ §xw mFi §a Ep«¥p£r©i K¤l«¤O ©d dri «¦WFd 'd :KA

xwi ¦e oFUU §e -EpN d¤i §d ¦Y o¥M.:`x §w ¤ 'd m ¥W §aE .`V ¤ zFrEW §i qFM

...i ¦x §a ©q:o ¤tB ©d i ¦x §R ` ¥xFA ,mlFrd K¤l ¤n Epi ¥dŸl'¡ 'd dY © KExA:mi ¦nU §a i¥pi ¦n ` ¥xFA ,mlFrd K¤l«¤n Epi«¥dŸl'¡ ,'d dY © KExA:W ¥ d i ¥xF` §n ` ¥xFA ,mlFrd K¤l ¤n Epi ¥dŸl'¡ 'd dY © KExA

oi ¥A .lŸg §l W ¤cŸw oi ¥A li ¦C §a ©O ©d ,mlFrd K¤l ¤n Epi ¥dŸl'¡ 'd dY © KExAi ¥n §i z ¤W ¥W §l i ¦ri ¦a §X ©d mFi oi ¥A .mi ¦O©rl l ¥ x §U ¦i oi ¥A .K ¤Wg §l xF`

:lŸg §l W ¤cŸw oi ¥A li ¦C §a ©n ©d .'d dY © KExA :d ¤U£r ©O ©dIf the Havdala-maker drank a sufficient amount of wine for an "after bracha" (which isdesirable to do), then he says this after-bracha:daFh dC §n ¤g u ¤x ¤ l©r §e d ¤cV ©d z ©aEp §Y l©r §e ,o ¤t¤B ©d i ¦x §R l©r §e o ¤t¤B ©d l©r ,mlFrd K¤l ¤n Epi ¥dŸl'¡ 'd dY © KExAl©r §e ,L ¤O©r l ¥ x §U ¦i l©r Epi ¥dŸl'¡ 'd `p m ¤g ©x .DaEH ¦n ©rŸA §U ¦l §e Di §x ¦R ¦n lŸk¡ ¤l Epi ¥zFa£ ©l Y §l ©g §p ¦d §e zi ¦vx ¤W ,dag §xE,Epi ¥ni §a dx ¥d §n ¦A W ¤cŸT ©d xi ¦r m ¦i ©lWEx §i d¥p §aE .L¤lki ¥d l©r §e ,L£g ©A§f ¦n l©r §e ,L ¤cFa §M o ©M §Wn oFI ¦v l©r §e ,L ¤xi ¦r m ¦i ©lWEx §i'd dY © i ¦M .dx¢dh §aE dX ªc §w ¦A di¤lr L §k ¤xa §pE ,DaEH ¦n r ©A §U¦p §e ,Di §x ¦R ¦n l ©k Ÿp §e ,Dpi §p ¦a §A Ep ¥g §O ©U §e ,DkFz §l Ep¥l£r ©d §e

.Dp §t©b i ¦x §R l©r §e u ¤x ¨ d l©r ,'d dY © KExA .Dp §t©b i ¦x §R l©r §e u ¤x ¨ d l©r L §N d ¤cFp §e ,lŸM©l ai ¦h ¥nE aFh

Many have the custom of saying Kiddush L'vana on Motza'ei Yom Kippur (not necessary tobreak the fast first). Followers of Minhag Yerushalayim will have said KL the previous week.

Some have the custom to omit the following bracha in the morning of YK and to say it after thefast when one puts on leather shoes (or at least when one is permitted to wear them). The bracha"...Who provides all my needs" is considered to refer to "good footwear".

.i ¦M §xv lM i ¦l dU«r ¤W ,mlFrd K¤l ¤n Epi ¥dŸl'¡ 'd dY © KExA

The SHIR SHEL YOM of Shabbat (T'hilim 92) supersedes that of Yom Kippur (T'hilim 32) when YK is Shabbat.

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iecieVidui

OU Israel Center Torah Tidbits 1246 Vidui page 1 of 12

When you finish the main body of theAmida - with melya l`xyi enr z` jxand- Mincha of Erev Yom Kippur, andMaariv, Shacharit, Musaf, Mincha ofYom Kippur (and Ne'ila - see further),you can put your Machzor down anduse this VIDUI 12-pager to finish theAmida. The text has been supple-

mented by English meanings (rather than translations) to help focus yourKAVANA while saying this important part of the Yom Kippur davening.

Added to each word of the ASHAMNU part of VIDUI are other sins associated withthe same letter of the Alef-Bet, which the CHAYEI ADAM and other sourcesrecommend be on one's mind, in one's heart, (even from one's lips), during VIDUI.The alphabetical ASHAMNU list does not mean that there are only 24 sins or kindsof sin; rather, it is meant to convey that we - as individuals and as a community -have sinned "from ALEF to TAV", or, as we say in English, "from A to Z".

The letter GIMMEL, for example, stands for GAZALNU = We have stolen. First, youwill notice that the meaning of “we have stolen” has been explained as more thanjust stealing money or robbing banks. It includes G’NEIVAT DA’AT (misleading,deceiving, others), GEZEL SHEINA (stealing someone’s sleep - something thatreally can never be repaid), stealing (wasting) time (that of others and even yourown). But GIMMEL also stands for - We have: been arrogant (GA’AVA), revealedsecrets (GILINU SODOT), and other sins with the letter GIMMEL. Just because aparticular sin is not singled out on the alphabetical ASHAMNU list or in thedouble-Alef-Bet list of the AL CHEITs, does not mean that it should not be part ofverbal VIDUI. And there is a lot of flexibility as to which letter a sin is assigned.KIBALNU LASHON HARA, we have accepted Lashon Hara as true, could have beenLASHON HARA KIBALNU, which would find it on the LAMED list rather than KUF. Itdoesn't matter. The idea is "the entire gamut of sin". In an old Peanuts comic strip,Lucy "helpfully" prepared a list of Charlie Brown's shortcomings for him. She tellshim that she alphabetized them for his convenience. This is what Chazal havedone with VIDUI.

This presentation will hopefully be of help towards a more meaningful VIDUI.

VIDUI is NOT just tapping the left side of your chest with your fist as you rattle offthe ABCs of sin. It should be taken seriously - and slowly - as a verbalization ofone's thoughts, feelings, and intentions of T'shuva. Sometimes, this verbalizationfollows the T'shuva process that has already taken place in one's heart and withone's improved actions. Sometimes, the VIDUI is the starting point - that whichcalls your attention to areas of behavior and thought that need improvement.Either way - BOTH ways, VIDUI is an essential part of the T'shuva process.Verbalization is often that which allows one to focus on personal shortcomingsand embark on the road to repentance and/or to firm up one's resolve to repent.


Remember, T'shuva is one of thegreatest gifts from G-d to His people(us). It is the expression of His DivineMercy and Love. If He did not want us tostraighten ourselves out, He wouldsimply punish us without giving us asecond (and third and fourth and fifth...)chance to repent. Our motivations forT'shuva should be fear AND love of G-d.The challenge is awesome, but it isalways possible for one to change forthe better. Step by step. Never bediscouraged by what seems to be tooformidable a task. Be encouraged by thefact that this is what G-d wants of us -not to punish us, but for us to return toHim in strengthened faith, in betterperformance of mitzvot - qualitativelyand quantitatively, and to more carefullyavoid the pitfalls of sin - against G-d andin our interaction and conduct with ourfellow human beings and Jews - parents,children, spouses, family, friends,colleagues, strangers.

REMINDER: Interpersonalsins - intentional orinadvertent - requireforgiveness from the injuredparty AND from G-d (usuallyin that order).The pasuk YIH-YU L'RATZON (YL) isT'hilim 19:15 and appears twice insiddurim and machzorim at the end ofeach Amida, once right after z` jxandmelya l`xyi enr, which is the end of theAmida and then again right before onetakes three steps back to conclude the"full" Amida, with the addition of ,idl'`xevp and, in our case of Yom Kippurdavening, the whole VIDUI section. Thesituation is best understood by sayingthat the "original" Amida was "just" theset of brachot,

3 brachot of praise and description atthe beginning, 3 brachot of thanks andacknowledgement at the end, and 13, 1,or 3 middle brachot. Then, our Sagesappended other passages to the Amida,in essence extending the Amida until weclose it with YL and then take our stepsback. Some say YL in both places, inother words, before and after VIDUI. Ifthis is your minhag, then continue to doso (or ask your Rav). There is a strongargument for the other opinion, namelyto say it only at the end (right beforetaking the steps back), which makesVIDUI more a part of the Amida than anappendix to it. However, if one needs to"interrupt" VIDUI for K'dusha, Kaddish, orthe like, then you should say YLwherever you are up to, join thecongregation in K'dusha, saying the 3main K'dusha p'sukim, or respond toKaddish, etc. and then continue sayingVIDUI. YL is then said again at the end. Inother words, this second opinion is tosay YL only once, unless necessary, asexplained.

(.i ¦l£ Fb §e i ¦xEv 'd ,Li«¤pt §l i ¦A ¦l oFi §b ¤d §e i ¦t i ¥x §n ¦ oFvx §l Ei §d ¦i)

In this first passage of VIDUI, we ask ofG-d that our prayers come before Himand that He not ignore them. We alsosay that we are not chutzpadik orstubborn enough to claim that we arefree of sin, but the fact is that we (andour ancestors) have sinned. This simplestatement is the first step of VIDUI: wehave sinned.

Li«¤pt §l ŸaY ,Epi«¥zFa£ i ¥dŸl|` ¥e Epi«¥dŸl|¡oi ¥ ¤W ,Ep«¥zP ¦g §Y ¦n m©N©r §z ¦Y l © §e ,Ep«¥zN ¦t §Y'd Li«¤pt §l x ©nFl ,s ¤x «Ÿr i ¥W §wE mi ¦pt i¥G ©r Ep ¨Ep §g«©p£ mi ¦wi ¦C ©v ,Epi ¥«zFa£ i ¥dŸl|` ¥e Epi«¥dŸl|¡(Epi«¥zFa£ ©e) Ep §g«©p£ la£ ,Ep`«hg Ÿl §e

.Ep`«hg

Ep §n «©W ¨

Ep §c«©bA

Ep §l«©fB

i ¦t «Ÿc Ep §x«©A ¦C

Epi «¦e¡r ¤d

Ep §r «©W §x ¦d §e


For each of the following 24 "terms of sin", one symbolically strikes the left side of his/herchest with the right fist. Before or after saying the word itself, sight-read (or say) the Englishtext and allow your mind and heart to really become part of the VIDUI process by backingup your words. Don't hesitate to actually say more than the text - in any language - addingpersonal prayers, thoughts, and feelings. TALK TO G-D. This is a special time to do that.(Don't worry about being slower than others; just find a good place to stand whereyou will not inconvenience others - so you won't have an additional sin to repent.)

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

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

We have become guilty... of a whole variety of sins. What we have done was not necessarily to rebel against G-d, but we nonetheless are devastated by our behaviorWe have eaten - forbidden foods, questionable foods, without brachot, without good manners and concern for others; there is something lacking in our faith in G-d (even just sometimes); we don't always say Amen properly, we have a cruel streak...

We have betrayed G-d by not doing His mitzvot properly and by sinning in a way that is disloyal to G-d; we have betrayed family & friendsWe have wasted prayer and Torah study time; we were not careful with Milk & Meat; we relied on ourselves sometimes to the exclusion of trusting in G-d; we have said "sloppy" brachot; we have belittled parents, teachers, scholars, friends; we have wasted time...

We have stolen - things, time, other’s sleep, ideas; we have deceived...We have been arrogant; wrongly took credit for something; harmed or annoyed others; not raised our children properly; have not been strict enough about sexual behavior; have not repaid kindnesses properly...

We have slandered G-d (by questioning His justice and kindness) and people. We have said one thing and meant something else.We have gossiped, defamed, used vulgarities, spoken disrespectfully, shouted - misused the power of speech; not given people the benefit of the doubt...

We have caused perversion, corrupted othersWe have entertained improper thoughts - during davening, Torah learning, or in general; we have davened without kavana; burdened others; encroached on another's "space"; looked at indecent pictures, literature, etc.

And we have caused wickedness; caused others to sinWe have neglected to be properly respectful of G-d; showed lack of concern for the possessions of others; said we're sorry without trying to mean it; fomented dissent; joined with others and wasted time on nonsense...

Ep §c«©f

Ep §q«©ng

x ¤w«¤W Ep §l«©th

rx Ep §v«©ri

Ep §a«©G ¦M

Ep §v«©l

Ep §c «©xnEp §v«© ¦p

Ep §x «©xq

Epi «¦er

Ep §r «©WR


We have sinned intentionally, and then have rationalized our behavior (making T'shuva all the more difficult)We have taken G-d's Name in vain; been careless about ritual washing of our hands; been disrespectful to our parents; we 'ate like pigs'; threw food, mingled immodestly...

We have extorted; we have taken advantage of those weaker than us; we have pressured others to give in to us We have caused Chilul HaShem; we have falsely flattered others; thought bad thoughts; unjustly suspected others of wrongdoing; desecrated the Shabbat; not paid our debts; desired (in an unhealthy, unkosher manner) the possessions of others...

We have "attached" ourselves to falsehood; lying has become a part of our lives; we have accused others falsely; compounded lies by lying more; hung out with the wrong crowdWe have given erroneous opinions and advice; defiled ourselves and others; handled Muktza on Shabbat or Yom Tov; belittled Good and chosen Bad...

We have given evil counsel; we have abused the trust of others; advised others in ways that are not in their best interestWe have secluded ourselves improperly with members of the opposite sex; joined othersin time-wasting activities; knowingly sinned; lacked proper reverence and awe for G-d...

We have been deceitful; made intentionally misleading statements; false promises; have not tried hard enough to keep our promisesWe have made HaShem angry at us; been ungrateful; intended to harm others (even if we didn't); wasted time; delayed paying wages; called others derogatory nicknames...

We have clowned around about matters that we should have treated seriously; we have ridiculed good people; we've joked about things, whichprevents us from proper T'shuva because we don't take things seriously enoughWe have - not learned Torah properly; worn Shaatnez; not been kind & charitable; not been meticulous about mitzvot & halacha; not been scrupulous in our dealings with others...

We have rebelled; defied G-d's will; sinned because of incomplete faithWe have held others back from doing mitzvot; not behaved properly in business...

We have angered G-d (so to speak) by disregarding His mitzvot, etc.We violated promises and vows; took revenge and bore grudges; benefited from this world without brachot; were lazy in Torah learning and service of HaShem...

We have turned away, ignored our responsibilities to G-d (and fellows)We have turned from Jewish customs; contradicted our parents or Torah authorities; dealt with contraband; forgiven others in word, but not in our hearts...

We have been perverse and have sinned because of perverted reasoning; we have deliberately sinned to gratify our desiresWe have been falsely modest; a burden to our spouse; we were insensitive to orphans & widows; we have violated (minor) prohibitions...

We have acted wantonly; denied the validity of (some) mitzvot; we basically believe in G-d & Torah, but have disregarded a specific mitzvaWe have rejected the Yoke of Heaven; we were afraid to reproach someone; we turned our hearts to idleness; we opened someone else's mail; we lacked fear of sin...

Ep §x «©xv

s ¤x «Ÿr Epi «¦X ¦w

Ep §r «©Wx

Ep §z«©g ¦W

Ep §a«©r ¦Y

Epi«¦rYEp §r«Y §r ¦Y


We have persecuted others; caused suffering; been callous to othersWe have distressed our family members; we put our needs before G-d's...

We have been stubborn; we have refused to see G-d's Hand inlife; we have ignored or denied that what happens in this world is not chance, but G-d's WillWe have been jealous of others; been stingy with Tzedaka; read improper books; listened to and accepted Lashon HaRa; not been careful with Kri'at Sh'ma...

We have been wicked; done sins that are particularly identified with wickedness, such as hitting others, stealing, planning to sinWe have pursued honor; quarreled for no good reason; ran after temptations...

We have corrupted our character; been arrogant; extremely angry; vulgar - sins which affect one's characterWe have - lied; forgotten G-d and our commitment to Him; were silent when we should have objected; gloated over another's misfortune; hated others; squandered physical & spiritual energies...

We have been abominable; have become loathsome to G-d; immorality; idolatry; haughtiness; angerWe have desired sinful things; belittled the Torah; we did not take the opportunity to repent; were not careful with our T'filin; were sloppy with davening...

We have strayed; drifted further away from G-d rather than getting closer to Him

You have let us go astray (we lost the merit to have Your help);we have misused freedom of choice for ourselves and others

In summary... We have veered from Yourmitzvot and good rules, and that hasn't beenworth it at all. We acknowledge that Yourjudgments against us are just, because You acttruthfully and we have brought evil uponourselves. (Nonetheless, please forgive us...)

Li«¤hR §W ¦O ¦nE Li«¤zF §v ¦O ¦n Ep §x«©qdY © §e .Ep«l de «W Ÿl §e ,mi ¦aFH ©di ¦M ,Epi«¥lr `A ©d lM l©r wi ¦C ©v

.Ep §r «W §x ¦d Ep §g«©p£ ©e zi «¦Ur z ¤n¡

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

zFxY §q ¦P ©d lM Ÿl£d ,mi ¦wg §W o ¥kFW Li«¤pt §l x ¥R ©q §p d ©nE ,mFxn a ¥WFi Li«¤pt §l x ©n Ÿp d ©nlM U¥tFg dY © .ig lM i ¥x §z ¦q zFnEl£r ©z §e ,mlFr i¥fx ©r «¥cFi dY © . ©r «¥cFi dY © zFl §B ¦P ©d §e

.Li«¤pi ¥r c¤b«¤P ¦n xY §q ¦p oi ¥ §e ,‚ ¤O ¦n ml §r¤p xaC oi ¥ .a¥le zFil §M o ¥gFaE ,o ¤h«a i ¥x §c ©gTherefore, may it be Your will that You forgive, pardon, and atone our many sins...

,Epi«¥z ŸH ©g lM l©r Ep«l g ©l §q ¦Y ¤W ,Epi«¥zFa£ i ¥dŸl'` ¥e Epi«¥dŸl'¡ 'd ,Li«¤pt §N ¦n oFvx i ¦d §i o ¥k §aE.Epi«¥rW §R lM l©r Ep«lÎx ¤R ©k §zE ,Epi«¥zFpF£r lM l©r Ep«l l ©g §n ¦z §e

T'shuva includes: recognition of sin, stopping sinful behavior, regretfor having sinned, commitment not to continue to sin... and VIDUI


After summarizing, we once again use an alphabetical format (this time, a doublealphabetical arrangement) to enumerate a multitude of sins. And once again, the custom is

to strike the heart (left side of the chest) for each AL CHEIT...

For the sin that we have sinned before You... (repeated for each)accidentally (or under duress) and willingly - even when wedon't mean to sin, we still must repent, for it indicates a lack in us thatwe sinned. How much more so, when it is intentional

Li¤«pt §l Ep`«hg ¤W ` §h ¥g l©r

,oFvx §aE q¤p «Ÿ §A

through hardness of the heart - refusing to admit that we might bewrong often results in sin. We have to be more humble...

Li«¤pt §l Ep`«hg ¤W ` §h ¥g l©r §e

.a¥N ©d uEO ¦ §Athrough ignorance - lack of Torah learning results in doing the wrongthing. Rather than plead ignorance, we must strive for greaterknowledge


,z©r «c i ¦l §a ¦Awith words - many sins, especially related to misuse of the power ofspeech, such as flippant oaths, cursing, gossip. We must be more carefulof what emerges from our lips...

Li¤«pt §l Ep`«hg ¤W ` §h ¥g l©r §e

.m ¦i «zt §U iEH ¦a §Ain public or in private - sins in public are potential Chilul HaShem;sins in private often indicate fear of what others will think, but adisregard for what G-d thinks. Negative either way.


.x ¤z«Q ©aE iElB ©Athrough immorality - this includes a wide variety of sins and includesthe sins themselves as well as that which a person does that causes lustand leads to the more serious sins...


,zFix£r iEN ¦b §Awith harsh speech - generally, this refers to misuse of the power ofspeech in all forms; specifically, it refers to speaking harshly to someoneand unjustly hurting his/her feelings.


.d ¤R xEA ¦c §Awith knowledge and deceit - refers to using our knowledge in order to deceive and take advantage of others. Also includes deceiving ourselves.


,dn §x ¦n §aE z©r «©c §Athrough thoughts - this includes fantasizing about sin; such thoughtsare the root of sin and also interfere with Torah learning and davening."I was ONLY thinking about..." is no excuse.


.a¥N ©d xFd §x ©d §A

through wronging a fellow - deceiving, taking advantage of a friend,etc.; also refers to unfair treatment in business


, ©r «¥x z © «pFd §Aby insincere confession - T'shuva must be "in your mouth and in your heart, to do..." Let our words motivate us to sincere repentanceand let our sincere repentance be accompanied by proper VIDUI (VIDUI can start or 'cap' the T'shuva process)


.d ¤R iEC ¦e §A

in immoral gatherings - being part of a group whose conversationsare improper can easily lead one astray. "But everyone else was there!" is not a reason or excuse


,zEp §f z ©ci ¦r §e ¦A

willfully and carelessly - even when we did not mean to sin, we have what to repent - we should have been more careful, etc.


.dbb §W ¦aE oFcf §Aby belittling parents (incl. in-laws!) and teachers - this is not onlysomething we do or say, but even something we think. It all is wrongand it threatens the strength of the Chain of Tradition.

Li¤«pt §l Ep`«hg ¤W ` §h ¥g l©r §e,mi ¦xFnE mi ¦xFd lEf §l ¦f §A


by exercising power - it is wrong to use one's power to intimidateothers; one must not arrogantly act superior over others.


,ci w¤f «Ÿg §Athrough desecration of G-d's Name - includes major ChilulHaShem as well as relatively minor acts which cause a lowering of the respect for G-d or Torah in the eyes of others.


.m ¥X ©d lEN ¦g §Athrough foolish speech - "why do we say stupid things?" One has to repent this too, since speech is such a precious & powerfulfeature of humans. And, foolish speech often leads to action.


.d ¤R zEW §t ¦h §Athrough impure lips - this is one of several references to improperspeech; in this case, the subject is vulgar language and cursing.


,m ¦i «zt §U z © §n ªh §A

with the Evil Inclination - we sometimes fail to fight our Yeitzer HaRa - rather flirt with it, then give in to it and follow it.


,rxd x¤v«¥i §Aknowingly and unknowingly - we want to repent even sins that weare unaware of having done. Also, sins against others who may or maynot know what we've said about or done to them.

Li¤«pt §l Ep`«hg ¤W ` §h ¥g l©r §e.mi ¦r §cFi Ÿl §aE mi ¦r §cFi §A

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

.Ep«lÎx ¤R ©M ,Ep«l l ©g §n ,Ep«l g©l §q ,zFgi ¦l §q ©DF «l|¡ ,mN ªM l©r §eFor all of these sins, G-d of Forgiveness, forgive us, pardon us, atone for us.

(These are different levels of forgiveness - commentators disagree concerning the terminology. Basically, we askG-d to forgive what we've done, not to punish us for it, not to even hold a sin against us, and to completely erase it,as if we never did it. Some suggest that S'LACH is to forgive, but not necessarily to forget. M'CHAL is more - maybelike forgiven & forgotten.)

by yielding to bribery - monetary bribery as well as flattery withulterior motives are insidious to honest dealings among people. Briberyand flattery can blind one and cause a multitude of sinsin their wakes.


.c ©g «ŸW z ©R ©k §A

through denial and false promises - we have not been honest,neither with G-d nor with our fellow human beings. Remember: this need not be a chronic condition, we must repent eventhe minor instances of dishonestly. "I'm basically honest, but..." Notgood either.


,afk §aE W ©g«©k §A

with Lashon HaRa - another misuse of the power of speech. A particularly serious sin because it often results in permanent damageto a person's reputation, even when groundless. "But it's true" is not an acceptable excuse for Lashon HaRa. Neither is "I was only joking".


.rxd oFW §l ¦A

through fooling around - not taking someone's reproach of usseriously, laughing it off, will impede T'shuva. Ridiculing others, jokingat someone else's expense are serious offenses.


,oFvl §A


in business - business ethics and proper behavior in the market placeare just as much a part of Halacha as is fasting on Yom Kippur orkeeping Shabbat. Extra warning: these kinds of sin often involve ChilulHaShem and are often disregarded by many


,oY ©n §aE `V ©n §A

with food & drink - one should not pat himself on the back forkeeping kosher; one needs to carefully answer the question: "Am I ascareful and as strict as I ought to be?" Included in this sin are not makingbrachot properly, sloppy benching, careless washing for meals, poortable manners, gluttony, stinginess with guests...


.d ¤Y §W ¦n §aE lk£ ©n §A

through interest and extortion - taking or paying interest onpersonal loans is forbidden. Besides the sin, it causes one to becomehard-hearted.


,zi ¦A §x ©n §aE K ¤W«¤p §Athrough haughtiness - arrogance is a particularly reprehensiblecharacter trait. We must repent sins that result from it as well as work onridding ourselves of this negative characteristic.


.oFxB z©I ¦h §p ¦Awith prying eyes - this includes looking at forbidden things, invasionof privacy of others, expressing disapproval of others with a raised eyebrow


.o ¦i«r xET ¦U §Awith idle chatter - yet another expression of the misuse of speech.Here it can refer to davening and benching without kavana, as well aspointless and time-wasting conversation.


,Epi«¥zFz §t ¦U ©gi «¦U §A

with haughty eyes - looking down at others. This is parallel to the earlier reference to haughtiness, a particularly negative trait.


,zFnx m ¦i«©pi¥r §A

with brazenness - acting without shame and a bit of naturalembarrassment is a contributory factor to a host of other sins


.g ©v«¥n zEG ©r §A

.Ep«lÎx ¤R ©M ,Ep«l l ©g §n ,Ep«l g©l §q ,zFgi ¦l §q ©DF «l'¡ ,mN ªM l©r §ein throwing off the Yoke - we exist to learn Torah, performmitzvot, and be good people. Many sins come from shirking ourresponsibilities.


,lŸr z ©wi «¦x §t ¦A

in judgment - refers to sins of unfair judgment, in the formalcourtroom as well as in everyday life. It even refers to judging G-d.

Li«¤pt §l Ep`«hg ¤W ` §h ¥g l©r §e

.zEli ¦l §t ¦A

through entrapping a fellow - taking advantage of others,manipulating people for our own purposes


, ©r «¥x z©I ¦c §v ¦Athrough a begrudging eye - being jealous and stingy. Finding excuses for not giving Tzedaka or being generous withothers. Not helping others.


.o ¦i«r zExv §Athrough lightheadedness - we are often frivolous. This isespecially inappropriate in shul and when learning Torah ordavening.


,W Ÿx zEN ©w §Awith stubbornness - refusing to recognize that we might bewrong. Not learning from experience. Not taking constructivecriticism. This is a major obstacle to T'shuva, and we must repentthis in order to repent other things too.


.s ¤x «Ÿr zEi §W ©w §A


enthusiastically - One must examine his wrongdoings and see if there is the added sin of doing them with a smile or with "licking one's lips".

Li¤«pt §l Ep`«hg ¤W ` §h ¥g l©r,r ©xd §l m ¦i«©l §b ©x z ©vi ¦x §A

by gossiping - The prohibition includes Lashon HaRa and characterassassination, but also includes telling tales with no intention to hurt anyone. It is all too frequent that people get hurt from plain gossip.


.zEli ¦k §x ¦A

through vain oaths - swearing falsely or frivolously can damagethe underpinnings of interpersonal relationships as well as being aserious lack of respect to G-d. One has to be extremely careful in thisregard.


,` §eW z©rE «a §W ¦A

through baseless hatred - do you hate a person when you shouldreally be hating the wrong things that he does?. This distinction iscrucial for the proper growth and development of Klal Yisrael.


.mP ¦g z © §p ¦U §A

in matters of "giving a hand" - we have been callous towards the needs of others. Also, we have sometimes joined with others in evil.


,ciÎz ¤nE «U §z ¦Athrough confusion - this refers to a diminished faith in G-d causedby not seeing G-d's hand in everything and by doubting the validityof the Torah and the authority of halacha.


.aa¥l oFd §n ¦z §A

.Ep«lÎx ¤R ©M ,Ep«l l ©g §n ,Ep«l g©l §q ,zFgi ¦l §q ©DF «l'¡ ,mN ªM l©r §eAfter enumerating different kinds of sins, we ask for forgiveness of sins according to punishment & style:

For sins which wouldrequire a sacrifice in theBeit HaMikdash, then forthose which one getscorporal or capitalpunishment from BeitDin or penalties fromHeaven.Then we mention sins ofcommission andomission, sins we knowabout and those of whichwe - but not G-d - areunaware

.dlFr m ¤di¥l£r mi ¦aI ©g Ep«¨ ¤W mi ¦ h£g l©r §e.z`H ©g m ¤di¥l£r mi ¦aI ©g Ep«¨ ¤W mi ¦ h£g l©r §e

.c ¥xFi §e d¤lFr oA §xw m ¤di¥l£r mi ¦aI ©g Ep«¨ ¤W mi ¦ h£g l©r §e.iElY mW ¨ §e i` ©C ©e mW ¨ m ¤di¥l£r mi ¦aI ©g Ep«¨ ¤W mi ¦ h£g l©r §e

.zEc §x ©n z ©M ©n m ¤di¥l£r mi ¦aI ©g Ep«¨ ¤W mi ¦ h£g l©r §e.mi ¦rA §x © zEw §l ©n m ¤di¥l£r mi ¦aI ©g Ep«¨ ¤W mi ¦ h£g l©r §e

.m ¦i «nW i ¥ci ¦A dzi ¦n m ¤di¥l£r mi ¦aI ©g Ep«¨ ¤W mi ¦ h£g l©r §e.i ¦xi ¦x£r ©e z ¥xM m ¤di¥l£r mi ¦aI ©g Ep«¨ ¤W mi ¦ h£g l©r §e

,oi ¦c zi ¥A zFzi ¦n r ©A §x © m ¤di¥l£r mi ¦aI ©g Ep«¨ ¤W mi ¦ h£g l©r §emEw DA W¥I ¤W oi ¥A ,d ¤U£r ©z Ÿl z ©e §v ¦n l©r §e d ¥U£r z ©e §v ¦n l©r .w¤p«¤g §e b ¤x«¤d ,dt ¥x §U dli ¦w §qm ¦iEl §B ©d z ¤ .Ep«l m ¦iEl §B mpi ¥ ¤W z ¤ §e Ep«l m ¦iEl §B ©d z ¤ .d ¥U£r mEw DA oi ¥ ¤W oi ¥aE ,d ¥U£rm ¦iEl §B m ¥d Li«¤pt §l ,Ep«l m ¦iEl §B mpi ¥ ¤W z ¤ §e ;m ¤di¥l£r L §l Fpi «¦cFd §e ,Li«¤pt §l mEp §x ©n£ xa §M Ep«l

:x ©n¡ ¤P ¤W xaC ©M ,mi ¦rEci ¦em ½lFrÎc©r ÆEpi¥pa §lE Ep³l zºŸl§b¦P©d§e Epi®¥dŸl| ¡ ' d «©l zŸ ½xY §q¦P©d:z Ÿ«G©d d ¬xFY©d i ¥x§a ¦CÎlMÎz ¤ zF ¾U£r«©li ¥h §a ¦W §l ol¢gnE l ¥ x §U ¦i §l og §lq dY © i ¦M

.dY«¨ `N ¤ ©g«¥lFq §e l ¥gFn K¤l«¤n Ep«l oi ¥ Li «¤cr §l ©A ¦nE ,xFce xFC lk §A oEx ªW §i


G-d, before I was born, I was nothing. Now that I have been born, it's as if Ihadn't been... (This is not just saying humble things, it is a realization - perhaps that comes from the exhaustive list of sins andour realization of what we are guilty of - that we truly don't have the right to ask for G-d's forgiveness, but wemust ask, otherwise we are totally lost.)

May it be Your will... that I shall not sin anymore, and what I have sinned beforeYou, please, in Your abundant mercy, wipe off my slate, but NOT withdifficulties and hardships...(This is a lot to ask for, but it is being asked of the One with the infinite capacity to forgive... and of the One Whohas and wants - so to speak - a special, unique relationship with Bnei Yisrael...)

i ¦p£ xtr ;i ¦Y §x«©vFp Ÿl EN ¦ §M i ¦Y §x ©vFp ¤W eW §k ©r §e ,i` ©c §k i ¦pi ¥ i ¦Y §x«©vFp Ÿl ¤W c©r ,i ©dŸl|¡oFvx i ¦d §i .dO ¦l §kE dWEa `¥ln i ¦l §k ¦M Li«¤pt §l i ¦p£ i ¥x£d ;i ¦zzi ¦n §A x ¤nŸ «ge l ©w ,iI ©g §Aw ¥xn Li«¤pt §l i ¦z` ¨«hg ¤X d ©nE ;cFr `h¡g ¤ ŸN ¤W ,i ©zFa£ i ¥dŸl|` ¥e i ©dŸl|¡ 'd ,Li«¤pt §N ¦n

.mi ¦rx m ¦il¢ge mi ¦xEQ ¦i i ¥c §i l ©r Ÿl la£ ,mi ¦A ©xd Li«¤n£g ©x §AThe Amida of Yom Kippur concludes with the same passages as every Amida throughout the year does. But justbecause we say these words all the time, does not mean that we should not invest in them a special KAVANA forYom Kippur, which will hopefully have a positive affect on these same words when we continue to say thembeyond Yom Kippur.

HaShem, prevent me from speaking improperly... Open my heart to your Torah andmitzvot... nullify the bad thoughts others have against me...

xtr ¤M i ¦W §t©p §e ,mŸC ¦z i ¦W §t©p i ©l §l ©w §n ¦l §e :dn §x ¦n x ¥A ©C ¦n i ©zt §UE .rx ¥n i ¦pFW §l xFv §p ,i ©dŸl|¡,drx i ©lr mi ¦a §WFg ©d lk §e .i ¦W §t©p sFC §x ¦Y Li«¤zF §v ¦n §aE ,L«¤zxFz §A i ¦A ¦l g ©z §R .d¤i §d ¦Y lŸM ©ld ¥U£r ,L«¤pi ¦n §i o ©r ©n §l d ¥U£r ,L«¤n §W o©r ©n §l d ¥U£r .mY §a ©W£g ©n l ¥w §l ©w §e mzv£r x ¥td dx ¥d §n

.i ¦p«¥p£r ©e L §pi ¦n §i dri «¦WFd ,Li «¤ci ¦c §i oEv §lg¥i o ©r«©n ©l .L«¤zxFY o©r ©n §l d ¥U£r .L«¤zX ªc §w o ©r ©n §l

In addition to the pasuk for your name (if that is your custom), use this point,right before you conclude the Amida to talk some more to G-d.

.i ¦l£ Fb §e i ¦xEv 'd ,Li«¤pt §l i ¦A ¦l oFi §b ¤d §e i ¦t i ¥x §n ¦ oFvx §l Ei §d ¦i

Take your three steps back

.o ¥n ¨ :Ex §n ¦ §e l ¥ x §U ¦i lM l©r §e ,Epi¥lr mFlW d ¤U£r©i `Ed ,einFx §n ¦A mFlX ©d d ¤UŸr

dx ¥d §n ¦A WC §w ¦O ©d zi ¥A d¤pA ¦i ¤W ,Epi«¥zFa£ i ¥dŸl'` ¥e Epi«¥dŸl'¡ 'd ,Li«¤pt §l ¦n oFvx i ¦d §i.zFI ¦pFn §c ©w mi ¦pW §kE mlFr i ¥ni ¦M d ¨ §x ¦i §A L §ca£r©p mW §e ,L«¤zxFz §A Ep «¥w §l ¤g o ¥z §e ,Epi«¥ni §a

.zFI ¦pFn §c ©w mi ¦pW §kE mlFr i ¥ni ¦M m ¦i«lWExi ¦e dcEd §i z ©g §p ¦n 'd©l da §xr §e

This ends your VIDUI and AMIDA


You extend Your hand tosinners and reach out toaccept those who doT’shuva...You have taught us to sayVIDUI (and to do T’shuva) forall our sins, so that we wouldstop doing wrong and Youwould accept us as truerepenters... as You promised.There is no limit to thekorbanot that we wouldhave to bring because of oursins...And You know that we areheaded to the grave,therefore You haveabundantly forgiven us.What are we? What is ourlives? What is our virtue? ...What can we say before You,HaShem... all the mightypeople are like nothingbefore You, and people ofrepute are as if they don’texist, wise people arewithout wisdom, andintelligent people withoutunderstanding... for most oftheir deeds and their livesare worthless before You;Humans are not far aboveanimals, for all is vanity.Yet You had originallysingled out human beings tostand before You...You gave us Yom Kippurwith love, as the culminationof forgiveness, so that wemay stop our wrongdoings,return to You, to do Your willwith a full heart.

Vidui for Ne’ilaBegin back on VIDUI page 2 and continues through 2/3 of page 5, until it says

For NE’ILA, go to VIDUI page 11 etc. (and then come back here)

What can we say to You, G-d; You know everything; nothing is hidden before You...

lM Ÿl£d ,mi ¦wg §W o ¥kFW Li«¤pt §l x ¥R ©q §p d ©nE ,mFxn a ¥WFi Li«¤pt §l x ©n Ÿp d ©n. ©r «¥cFi dY © zFl §B ¦P ©d §e zFxY §q ¦P ©d

l ¥A ©w §l dhEW §t L §pi ¦ni ¦e .mi ¦r §WFR©l ci o ¥zFp dY © .mi ¦aW

lM l©r Li¤pt §l zFC ©e §z ¦d §l Epi ¥dŸl'¡ 'd Ep ¥c §O©l §Y ©eEp¥l §A ©w §zE .Epi ¥ci w ¤Wr ¥n l ©C §g¤p o ©r ©n §l .Epi ¥zFpF£ro©r ©n §l .mi ¦gFgi ¦p §kE mi ¦X ¦ §M Li¤pt §l dn¥l §W daEW §z ¦A

.Y §x ©n ¨ x ¤W£ Li ¤xa §C

i ¥gFgi ¦p §l xR §q ¦n oi ¥ §e Epi ¥zFaFg i ¥X ¦ §l u ¥w oi ¥ .Ep ¥zn §W ©

Kki ¦t §l dr¥lFz §e dO ¦x Ep ¥zi ¦x£g © ¤W ©r ¥cFi dY © §e .Ep ¥zgi ¦l §q zi ¥A §x ¦d

d ©n Ep ¥w §c ¦S d ©n Ep ¥C §q ©g d ¤n Epi¥I ©g d ¤n Ep ¨ dn .Ep ¥zxEa §B d ©n Ep ¥gŸM d ©n Ep ¥zrEW §i

Ÿl£d Epi ¥zFa£ i ¥dŸl'` ¥e Epi ¥dŸl'¡ 'd Li¤pt §l x ©n ŸP d ©nEid Ÿl §M m ¥X ©d i ¥W§p © §e Li¤pt §l o ¦i © §M mi ¦xFA ¦B ©d lMaŸx i ¦M l ¥M §U ©d i ¦l §a ¦M mi ¦pFa §pE rC ©n i ¦l §a ¦M mi ¦nk£g ©ex ©zFnE .Li¤pt §l l ¤a ¤d m ¤di¥I ©g i ¥ni ¦e EdŸY m ¤di ¥U£r ©n

:l ¤ad lŸM ©d i ¦M o ¦i ¨ dn ¥d §A ©d o ¦n mc ¨ d

.Li¤pt §l cŸn£r©l Ed ¥xi ¦M ©Y ©e W Ÿx ¥n WFp¡ Y §l ©C §a ¦d dY ©:Kl o ¤Y¦I d ©n w ©C §v ¦i m ¦ §e .lr §t ¦Y d ©n L §l x ©n Ÿi i ¦n i ¦M

(mFv) mFi z ¤ da£d © §A Epi ¥dŸl'¡ 'd Epl o ¤Y ¦Y ©eEpi ¥zFpF£r lM l©r dgi ¦l §qE dli ¦g §nE u ¥w d¤G ©d mi ¦x ªR ¦M ©dzFU£r©l Li¤l ¥ aEWp §e Epi ¥ci w ¤Wr ¥n l ©C §g¤p o ©r ©n §l

:m¥lW aa¥l §A L §pFv §x i ¥T ªg


And You with Your greatmercy, have mercy on us,because You don't want theworld's destruction as it says:Seek out G-d when He is tobe found; call to Him whenHe is near. And it says: Letthe wicked abandon theirevil ways... let him return toG-d Who will be kind tohim... for He is abundantlyforgiving.And You, G-d of Forgiveness,are gracious and merciful,slow to anger, very kind andtrue... You want the T'shuvaof the sinner and do notwant his death, as it says...And it also says: Return,return from your waywardpath; why should you die,"House of Israel"And it says: What, I shouldwant a wicked person to die?Let him repent and live.And it says: For I do not wantthe death of the wicked ones- rather their return... andthey should live.For You are the Forgiver ofIsrael and the Pardoner ofthe tribes of Yeshurun, in allgenerations, and withoutYou there is no king whoforgives and pardons.

On the one hand... In Hilchot T'shuva, the Rambam presents the mitzva of VIDUI asthe culmination of the T'shuva process. "If a person sins... WHEN he does T'shuva, hemust verbally confess..." In 2:2, Rambam speaks of the sinner abandoning his sinand firmly resolving in his heart never to do that sin again, and regretting hishaving sinned... and then to verbally express that T'shuva with VIDUI. On the otherhand... In the pasuk of the Torah (that might be) referring to T'shuva, we findB'FICHA - in your mouth - before heart and action. VIDUI will often trigger T'shuva.

uŸR §g ©z Ÿl i ¦M Epi¥lr m ¥g ©x mi ¦A ©xd Li ¤n£g ©x §A dY © §eF` §vO ¦d §A 'd EW §x ¦C x ©n¡ ¤P ¤W .mlFr z ©zg §W ©d §A

:aFxw FzFi §d ¦A Ed ª x §w

eizFa §W §g ©n o ¤e ¨ Wi ¦ §e FM §x ©C rWx aŸf£r©i x ©n¡ ¤p §ed ¤A §x©i i ¦M Epi ¥dŸl'¡ l ¤ §e Ed ¥n£g ©xi ¦e 'd l ¤ aŸWi §e

: ©gŸl §q ¦la ©x §e m ¦i ©R © K ¤x ¤ mEg ©x §e oEP ©g zFgi ¦l §q ©DFl'¡ dY © §ez ©aEW §z ¦A dY © d ¤vFx §e ai ¦hi ¥d §l d ¤A §x ©nE z ¤n¡ ¤e c ¤q ¤gxŸn¡ x ©n¡ ¤P ¤W mzzi ¦n §A u ¥tg dY © oi ¥ §e mi ¦rW §xzFn §A uŸR §g ¤ m ¦ ' ¤d ipŸc'£ m ª §p i ¦p ¨ i ©g m ¤di¥l£

:dig §e FM §x ©C ¦n rWx aEW §A m ¦ i ¦M rWxd

EzEnz dOl §e mi ¦rxd m ¤ki ¥k §x ©C ¦n EaEW EaEW x ©n¡ ¤p §e:l ¥ x §U ¦i zi ¥A

' ¤d ipŸc'£ m ª §p rWx zFn uŸR §g ¤ uŸtg ¤d x ©n¡ ¤p §e:dig §e eikx §C ¦n FaEW §A `Fl£d

' ¤d ipŸc'£ m ª §p z ¥O ©d zFn §A uŸR §g ¤ Ÿl i ¦M x ©n¡ ¤p §e:Ei §g ¦e Eai ¦Wd §e

lk §a oEx ªW §i i ¥h §a ¦W §l ol¢gnE l ¥ x §U ¦i §l og §lq dY © i ¦M©g¥lFq §e l ¥gFn K¤l ¤n Epl oi ¥ Li ¤cr §l ©A ¦nE xFce xFC

:dY ¨ `N ¤

Go to VIDUI p.10to finish your N'eila Vidui & Amida

Seder N'tilat LulavEven though LULAV is only one of the Four Species - it is the mostprominent; it is named in the B'RACHA and the mitzva is referred to asN'TILAT LULAV (Okay, it's also called BENCHING ETROG).

[Remember: L&E are not taken on the Shabbat during Sukkot]

The mitzva of the Four Species [L&E] is done while STANDING.

To the right, you will find an optional introductory passage to say beforeperforming the mitzva of L&E. This can be said before taking L&E in hand,or while holding the Lulav-Hadasim-Aravot “bundle” (AGUDA) in yourright hand and the ETROG in your left, but not yet joining them. Or byholding the ETROG pitma pointing down until after the bracha/brachot.[Or holding everything and having specific KAVANA to not (yet) fulfill themitzva.]

The mitzva of L&E is to take the Four Species in hand together. Therefore,one gets ready to do the mitzva by holding the Lulav “bundle” in the righthand and the Etrog in the left, but does not hold them together, andpreferably has specifically in mind NOT to fulfill the mitzva YET; then saysthe bracha (AND epiigdy the first time as well), and THEN holds the L&ETOGETHER and UPRIGHT with the intention of fulfilling the mitzva.

After the bracha/brachot and the joining of the L&E, the mitzva is done,but the custom is to wave the L&E in six directions. Keep the L&E upright;hold them close to the chest and then extend your hands forward. Withthe L&E in front of you, gently shake them. Bring your hands back to yourchest. Repeat in the same direction two more times.

Now do the same thing three times to the right.

Then three times behind you. Try not to turn too much in the direction ofthe NA’ANU’IM (waving); rather face front as best as possible and movethe L&E in the different directions.

Then to the left three times. Up three times. Down three times.Extend, shake, retract. Three times in each of the six directions.

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

(mipin 'c) alel zlihp xcqInstructions and comments on the page to the left

xcd u¥r i ¦x §t ¦A ,i ©zFa£ i ¥dŸl'` ¥e i ©dŸl'¡ 'd ,Li«¤pt §N ¦n oFvx i ¦d §iL §n ¦W zFI ¦zF` ,l ©gp i ¥a §x©r §e zFar u¥r s©p£r ©e mi ¦xn §Y zFR ©k §eKi ¥ r ©ci¥l §e ,i ¦ci §A mi ¦cg£ ©l Eid §e ,cg ¤ l ¤ cg ¤ a ¥xw §Y cg ªi §O ©d©ri ¦R §W ©Y mzF` i ¦rEp£r©p §aE ,il ¥ z ¤W¤B ¦n E` §xi ¦i §e ,i ©lr `x §w ¦p L §n ¦W.Epi ¥dŸl'¡ zi ¥A oFk §n ¦l ,oFi §x ¦R © d ¥e §p ¦l oFi §l¤r z©r ©C ¦n zFkx §A r ©t ¤WEN«¦ §M ,El ¥ mi ¦pi ¦n drA §x © z ©e §v ¦n Li«¤pt §l daEW£g ` ¥d §zEm ¦iEl §Y ©d zF §v ¦n b"©i §x ©z §e di ¤WxW §e di«¤hx §R lk §A di «¦Y §n©I ¦w`Ed Ki ¦x §A `W §c ªw §c `n §W `c£g©i §l i ¦zpE ©k i ¦M .DAd"e §A d"i m ¥W `c£g©i §l ,Eni ¦g §xE Eli ¦g §c ¦A ,D ¥Y §pi ¦k §WE

.o ¥n ¨ .l ¥ x §U ¦i lM m ¥W §A ,mi ¦l §W `cEg ¦i §A.o ¥n ¨ §e o ¥n ¨ ,mlFr §l 'd KExA

'd dY © KExA,mlFrd K¤l«¤n Epi ¥«dŸl'¡

Ep «W §C ¦w x ¤W£Ep«E ¦v §e ,eizF §v ¦n §A

.alEl z©li ¦h §p l©rFirst time only'd dY © KExA

,mlFrd K¤l«¤n Epi«¥dŸl'¡.d¤G ©d o ©n§G ©l Ep«ri ¦B ¦d §e Ep«n §I ¦w §e Ep«i¡g ¤d ¤W

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

,mlFrd K¤l«¤n Epi«¥dŸl'¡ 'd dY © KExA,eizF §v ¦n §A Ep «W §C ¦w x ¤W£

.aFh mFi l ¤W x¥p wi ¦l §c ©d §l Ep«E ¦v §e,mlFrd K¤l«¤n Epi«¥dŸl'¡ 'd dY © KExA.d¤G ©d o ©n§G ©l Ep«ri ¦B ¦d §e Ep«n §I ¦w §e Ep«i¡g ¤d ¤W

,mlFrd K¤l«¤n Epi«¥dŸl'¡ 'd dY © KExA,eizF §v ¦n §A Ep «W §C ¦w x ¤W£

.zA ©W l ¤W x¥p wi ¦l §c ©d §l Ep«E ¦v §ei ¦Wi ¦ z ¤ §e) i ¦zF` o¥pFg §Y ¤W ,i ©zFa£ i ¥dŸl'` ¥e i ©dŸl'¡ 'd Li¤pt §N ¦n oFvx i ¦d §ilk §lE Epl o ¥Y ¦z §e ,i ©aFx §w lM z ¤ §e (i ¦O ¦ z ¤ §e i ¦a ¨ z ¤ §e i ©zFp §A z ¤ §e i©pA z ¤ §eEp ¥c §w §t ¦z §e ,dkx §aE daFh oFx §k ¦f §a Ep ¥x §M §f ¦z §e ,mi ¦kEx£ ©e mi ¦aFh mi ¦I ©g l ¥ x §U ¦i,Epi ¥YA mi ¦l §W ©z §e ,zFlFc §B zFkx §A Ep ¥k §xa §zE ,mi ¦n£g ©x §e drEW §i z ©C ªw §t ¦l,mi ¦pFa §pE mi ¦nk ©g mi ¦pa i¥p §aE mi ¦pA l ¥C©b §l i ¦p ¥M©f §e .Epi¥pi ¥A L §zpi ¦k §W o ¥M §W ©z §emi ¦xi ¦ §nE ,mi ¦w ¥a §C 'd ©A ,W ¤cŸw r ©x¤f ,z ¤n¡ i ¥W§p © ,mi ¦dŸl'¡ i ¥ §x ¦i ,'d i ¥a£dF``P ¨ .` ¥xFA ©d z ©cFa£r z ¤k`¤l §n lk §aE ,mi ¦aFh mi ¦U£r ©n §aE dxFz §A mlFrd z ¤,Epi ¥zFO ¦ d ¨ ¥l §e l ¥gx dw §a ¦x §e dxU zEk §f ¦A ,z ŸG ©d z¥rA i ¦zP ¦g §Y z ¤ r ©n §W

.o ¥n ¨ .dr ¥WE ¦p §e Li¤pR x ¥ d §e ,c¤re mlFr §l d ¤A §k ¦i ŸN ¤W Ep ¥x¥p x ¥ d §e

Candle lighting First Day Sukkot Shab. Chol HaMoed Simchat Torah B'reishit (m)

and Havdala timessee notes below

candlesW Oct 4

havdalaTh Oct 5

candlesOct 6

havdalaOct 7

candlesW Oct 11

havdalaTh Oct 12

candlesOct 13

havdalaOct 14

Yerushalayim/Maale Adumim 5:45 6:56 5:42 6:53 5:36 6:47 5:34 6:45Aza area (Netivot, et al) 6:02 6:58 6:00 6:56 5:54 6:50 5:52 6:48Gush Etzion 6:00 6:56 5:58 6:53 5:51 6:47 5:49 6:45Raanana/TM/Herzliya/KS 6:01 6:57 5:59 6:55 5:52 6:49 5:50 6:46Beit Shemesh/RBS 6:01 6:57 5:58 6:54 5:52 6:48 5:50 6:46Netanya 6:01 6:57 5:58 6:54 5:52 6:48 5:50 6:46Modi'in/Chashmona'im 6:00 6:56 5:58 6:54 5:52 6:48 5:49 6:46Rehovot 6:01 6:57 5:59 6:55 5:53 6:49 5:50 6:46Be'er Sheva/Otniel 6:00 6:57 5:57 6:55 5:51 6:49 5:49 6:47Petach Tikva 5:45 6:57 5:42 6:54 5:36 6:48 5:34 6:46Ginot Shomron 6:00 6:56 5:58 6:54 5:51 6:48 5:49 6:45Gush Shiloh 5:59 6:55 5:57 6:53 5:51 6:47 5:48 6:44Haifa/Zichron 5:51 6:56 5:48 6:44 5:42 6:48 5:39 6:45Kiryat Arba & Hevron 6:00 6:56 5:58 6:54 5:52 6:48 5:49 6:45Giv'at Ze'ev 6:00 6:56 5:57 6:53 5:51 6:47 5:49 6:45Ashkelon 6:02 6:58 6:00 6:56 5:54 6:50 5:51 6:48Tzfat / Bik'at HaYarden 5:49 6:54 5:46 6:52 5:40 6:46 5:37 6:43Yad Binyamin 6:01 6:57 5:59 6:55 5:53 6:49 5:50 6:46Tel Aviv 5:59 6:57 5:57 6:55 5:51 6:49 5:48 6:47

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

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

HAVDALA: Motza'ei Chag - THU Oct 5thWine & havdala brachot only; no p'sukim, spices, or candle

Motza'Sh Chol HaMoed, Oct 7thFull Havdala as for every Motza'ei Shabbat

Motza'ei Chag, THU Oct 12thWine & havdala brachot only; no p'sukim, spices, or candle

Motza'Sh Chol HaMoed, Oct 7thFull Havdala as for every Motza'ei Shabbat

See other side of this sheet for Havdala times:drEWi ¦l i ¦l i ¦d §i ©e ,'d D'i zx §n ¦f §e i ¦Gr i ¦M ,cg §t ¤ Ÿl §e g ©h §a ¤ ,i ¦zrEW §i l' ¥ d¥P ¦d:dl ¤Q L«¤zk §x ¦a L §O©r l©r drEW §i ©d 'd©l :drEW §i ©d i¥p §i ©r ©O ¦n oFUU §A m ¦i«©n m ¤Y §a © §WE©g«¥hŸA mc ¨ i ¥x §y © zF`a' §v 'd :dl«¤q aŸw£r©i i ¥dŸl'¡ Epl aB §U ¦n Ep«O ¦r zF`a' §v 'ddg §n ¦U §e dxF` dz §id mi ¦cEd§I ©l :Ep«¥ §xw mFi §a Ep«¥p£r©i K¤l«¤O ©d dri «¦WFd 'd :KA

- xwi ¦e oFUU §e.EpN d¤i §d ¦Y o¥M:`x §w ¤ 'd m ¥W §aE .`V ¤ zFrEW §i qFM

.i ©zFA ©x §e opA ©x §e opxn i ¦x §a ©q

.o ¤t«B ©d i ¦x §R ` ¥xFA ,mlFrd K¤l«¤n Epi«¥dŸl'¡ 'd dY © KExA

Û:mi ¦nU §a i¥pi ¦n ` ¥xFA ,mlFrd K¤l«¤n Epi«¥dŸl'¡ ,'d dY © KExA

Û:W ¥ d i ¥xF` §n ` ¥xFA ,mlFrd K¤l«¤n Epi«¥dŸl'¡ ,'d dY © KExA

W ¤c «Ÿw oi ¥A li ¦c §a ©O ©d ,mlFrd K¤l«¤n Epi«¥dŸl'¡ ,'d dY © KExA,i ¦ri ¦a §W ©d mFi oi ¥A ,mi ¦O©rl l ¥ x §U ¦i oi ¥A ,K ¤W «g §l xF` oi ¥A ,lFg §l:lFg §l W ¤c «Ÿw oi ¥a li ¦c §a ©O ©d ,'d dY © KExA :d ¤U£r ©O ©d i ¥n §i z ¤W«¥W §lBecause of a question as to whether Havdala alone warrants a Sukka-bracha, it issuggested that one follows Havdala (reasonably soon thereafter) with a significantmezonot-snack or a meal. Say the Sukka bracha following Havdala, with the meal orsnack (or, at least the sleeping in the Sukka later that night) in mind.

.dM ªQ ©A a ¥Wi¥l Ep«E ¦v §e eizF §v ¦n §A Ep «W §C ¦w x ¤W£ ,mlFrd K¤l«¤n Epi«¥dŸl'¡ 'd dY © KExAIf you had only the Havdala wine, or you also had mezonot, say the AFTER-BRACHA(to the left). If you have a HaMotzi meal after Havdala, use the full Birkat HaMazon,and the wine of havdala is included in the Benching.

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

Thereafter, you might say B, F, G, and the day’s USHPIZIN or just B or just G + USHPIZIN.

B :Fn §W K ©xA §z ¦i ` ¥xFA ©d i ¦p«©E ¦v x ¤W£ ©M dM ªq z ©e §v ¦n m¥I ©w §l oOªf §nE okEn i ¦pi ¥x£d bn-an:bk `xwie

i¦M ¼m¤ki¥zŸ «xŸc Er §c«¥i »o ©r »©n §l :zŸ «M ªQ©A E a §W«¥i l ½¥ x §U¦i§A Ægx§f ¤ «dÎlM mi®¦ni z ©r§a ¦W E a §W«¥Y zŸ¬M ªQ©A(:m«¤ki¥d «Ÿl' ¡ ' ¬d i¦p £) m¦i ®x§v ¦n u ¤x ´¤¥n mzF` i ¬¦i¦vF «d§A l ½¥ x §U¦i i¥p §AÎz ¤ Æi ¦Y§a ¸©WFd zF ÀM ªQ©a

Coi ¦fi ¦R §WE` Eai ¦Y Eai ¦Y .oi ¦Wi ¦C ©w oi ¦fi ¦R §WE` Eai ¦Y Eai ¦Y ,oi ¦ Ni ¦r oi ¦fi ¦R §WE` Eai ¦Y Eai ¦Y ,l ¥ x §U ¦i §C oFdi ¥w §lEg d ¨ M©f §e ,`pw §lEg d ¨ M©f .Èd Ki ¦x §A `W §cEw §c `N ¦v §A Eai ¦Y ,`zEp §ni ¥d §n ¦C,D ¥Y §pi ¦k §WE Èd Ki ¦x §A `W §cEw cEg ¦i m ¥W §l .Fzl£g©p l¤a«¤g aŸw£r©i ,FO©r 'd w¤l ¥g i ¦M :ai ¦z §k ¦C

d"e §A d"i m ¥W `c£g©i §l)pronounced HAVAYA(,ml §r¤p §e xi ¦nh Èd ©d i ¥c §i l©r mi ¦l §W `cEg ¦i §A .l ¥ x §U ¦i lM m ¥W §A

D.Ed¥p §pFM Epi «¥ci d ¥U£r ©nE ,Epi«¥lr dp §pFM Epi «¥ci d ¥U£r ©nE ,Epi«¥lr Epi«¥dŸl'¡ 'd m©r «Ÿp i ¦di ¦e

E Epi«¥lr UFx §t ¦z §e ,Epi«¥pi ¥A L §zpi ¦k §W d ¤x §W ©Y ¤W ,i ©zFa£ i ¥dŸl'` ¥e i ©dŸl'¡ 'd ,Li«¤pt §N ¦n oFvx i ¦d §i,D ¥Y §pi ¦k §WE Èd Ki ¦x §A `W §cEw §c `n §W `c£g©i §l oi ¦n§I ©w §n Ep ¨ ¤W dM ªq z ©e §v ¦n zEk§f ¦A L«¤nFl §W z ©M ªq

d"e §A d"i m ¥W `c£g©i §l ,Eni ¦g §xE Eli ¦g §c ¦A)pronounced HAVAYA(lM m ¥W §A ,mi ¦l §W `cEg ¦i §A x ¤W«¤p §M dl §r«n §l ¦n Epi «¥W`x l©r iEhp ,xFdH ©d §e WFcT ©d L §cFa §M ei ¦f ¦n Ep«zF` si ¦T ©d §lE ,l ¥ x §U ¦i

L §C §a©r §l mi ¦I ©g ©d r ©t«¤W r ©R §Wªi mX ¦nE :FP ¦w xi ¦ri )your name ben/bat mother's name( .L«¤zn£.cFc §p i ¦Y §w«©g §x ¦d EN «¦ §M z Ÿf §A i ¦l a ¥Wg¥i dvE «x ¨ Li«¤zF §v ¦n K ¤x «¤c §e dvE «g ©d i ¦zi ¥A ¦n i ¦z`¥v zEk§f ¦aE,`zEp §ni ¥d §n ¦C oi ¦fi ¦R §WE` ,oi ¦ Ni ¦r oi ¦fi ¦R §WE` ¥nE .i ¦p «¥x£d ©h i ¦z`H ©g ¥nE ,i ¦pF£r ¥n i ¦p«¥q §A ©M a ¤x«¤d §eo ¥Y ¦z §e .mi ¦pn¡ ¤P ©d mni ¥nE mn §g©l o ¥Y mi ¦ ¥n §v m©B mi ¦a¥r §xl §e .zFkx §A a ©x zFa ªX ©w Li«¤p §f ¨ dpi«¤i §d ¦Y,xhO ¦nE m ¤x«¤G ¦n zFq£g©l §e mlFrd o ¦n i ¦zxi ¦h¦§R z¥r §A Li«¤tp §M l¥v x ¤z«¥q §A zFq£g©l §e z¤a«¤Wl zEk§f i ¦llk §A di «¦Y §n©I ¦w EN «¦ §M m¥I ©w §n i ¦p£ ¤W Ef dM ªq z ©e §v ¦n daEW£g ` ¥d §zE .mi ¦g ©R mi ¦rW §x l©r xi ¦h §n ©z i ¦Ma ¥Wi¥l Ep«¥M©f §zE .dni ¦z£g ©d Ep«l ai ¦hi ¥z §e .DA m ¦iEl §Y ©d zF §v ¦n lk §e di«¤ p §zE di ««¤wEC §w ¦c §e di«¤hx §R

.o ¥n ¨ §e o ¥n ¨ ,mlFr §l 'd KExA .L«¤z ¨ §x ¦i §aE L §zcFa£r ©A ,W ¤c «Ÿw z ©n §c © ,dnc£ d l©r mi ¦A ©x mi ¦ni

FEli «¦ §M ,Ef dM ªq z ©ai ¦W §i z ©e §v ¦n Li¤pt §l aEWg ` ¥d §i ¤W Li¤pt §N ¦n oFvx i ¦d §i ,mi ¦nlFrd lM oFA ¦x zFpE ©M ©d lk §A i ¦Y §p ©E ¦M EN «¦ §kE ,DA m ¦iEl §Y ©d zF §v ¦n b"©i §x ©z §e di «¤wEC §w ¦c §e di«¤hx §R lk §A di «¦Y §n©I ¦w

.dlFc §B ©d z¤q«¤p §k i ¥W §p © Da Ep §E ¦M ¤W

G.c ¦ec §e s ¥qFi oŸx£d © d ¤yŸn aŸw£r©i wg §v ¦i mdx §a © :oi ¦ N ¦r oi ¦fi ¦R §W ª i ¦zC ªr §q ¦l o ¥O©f£ G is a general invitation to all seven USHPIZIN (spiritual guests). It is followed by the specificinviation to the day’s “special guest”, along with the other six guests (see next).

There are two opinions as to the order of the Ushpizin. Some put them in (almost) chronologicalorder: Avraham, Yitzchak, Yaakov, Yosef, Moshe, Aharon, David. Others, based on Kabalisticconsiderations list them as we have, with Moshe and Aharon before Yosef.

G is repeated on the Ushpizin chart that follows for your convenience. (Don’t say it twice.)

Fourth night/day of Sukkot(Chol HaMoed)

d ¤WŸn KP ¦n Ehn §Ai ¦ N ¦r i ¦fi ¦R §W ª

Third night/day of Sukkot (Chol HaMoed)

i ¦ N ¦r i ¦fi ¦R §W ª aŸw£r©i KP ¦n Ehn §AKO ¦r §e i ¦O ¦r Ea §z¥i §c,i ¥ N ¦r i¥fi ¦R §W ª lM

d ¤yŸn wg §v ¦i mdx §a ©.c ¦ec §e s ¥qFi oŸx£d ©

First night/day of Sukkot (Yom Tov)

i ¦ N ¦r i ¦fi ¦R §W ª mdx §a © KP ¦n Ehn §A KO ¦r §e i ¦O ¦r Ea §z¥i §c ,i ¥ N ¦r i¥fi ¦R §W ª lM d ¤yŸn aŸw£r©i wg §v ¦i.c ¦ec §e s ¥qFi oŸx£d ©

Second night/day of Sukkot (Chol HaMoed)

i ¦ N ¦r i ¦fi ¦R §W ª wg §v ¦i KP ¦n Ehn §AKO ¦r §e i ¦O ¦r Ea §z¥i §c,i ¥ N ¦r i¥fi ¦R §W ª lM d ¤yŸn aŸw£r©i mdx §a ©.c ¦ec §e s ¥qFi oŸx£d ©

KO ¦r §e i ¦O ¦r Ea §z¥i §c,i ¥ N ¦r i¥fi ¦R §W ª lM

aŸw£r©i wg §v ¦i mdx §a ©.c ¦ec §e s ¥qFi oŸx£d ©

.c ¦ec §e s ¥qFi oŸx£d © d ¤yŸn aŸw£r©i wg §v ¦i mdx §a © :oi ¦ N ¦r oi ¦fi ¦R §W ª i ¦zC ªr §q ¦l o ¥O©f£

Seventh night/day of Sukkot (Hoshana Rabba)

i ¦ N ¦r i ¦fi ¦R §W ª c ¦ec KP ¦n Ehn §A,i ¥ N ¦r i¥fi ¦R §W ª lM KO ¦r §e i ¦O ¦r Ea §z¥i §c.s ¥qFi §e oŸx£d © d ¤yŸn aŸw£r©i wg §v ¦i mdx §a ©

Sixth night/day of Sukkot (Chol HaMoed)

i ¦ N ¦r i ¦fi ¦R §W ª s ¥qFi KP ¦n Ehn §AKO ¦r §e i ¦O ¦r Ea §z¥i §c,i ¥ N ¦r i¥fi ¦R §W ª lM

aŸw£r©i wg §v ¦i mdx §a ©.c ¦ec §e oŸx£d © d ¤yŸn

Fifth night/day of Sukkot (Chol HaMoed)

oŸx £d © KP ¦n Ehn §Ai ¦ N ¦r i ¦fi ¦R §W ª

,i ¥ N ¦r i¥fi ¦R §W ª lM KO ¦r §e i ¦O ¦r Ea §z¥i §c.c ¦ec §e s ¥qFi d ¤yŸn aŸw£r©i wg §v ¦i mdx §a ©

On Hoshana Rabba, late afternoon,when leaving the Sukka,

before Simchat Torah, say:

,Epi ¥zFa£ i ¥dŸl'` ¥e Epi ¥dŸl'¡ 'd ,Li¤pt §N ¦n oFvx i ¦d §i,Ff dM ªq §A i ¦Y §a ©Wi §e i ¦Y §n©I ¦T ¤W m ¥W §M

d ¨ A ©d dpW §l d ¤M§f ¤ o ¥M .ozi §e ¦l l ¤W FxFr z ©M ªq §A a ¥Wi¥l

diEp §A ©d m ¦ilWExi ¦A d ¨ A ©d dpW §l

d zkxamipade zepaaeh meie zayl mi ¦dŸl'¡ K ¥ni ¦U §i.d ¨ ¥l §e l ¥gx dw §a ¦x dxU §M

mi ¦dŸl'¡ L §ni ¦U §i.d ¤W©p §n ¦k §e m ¦ix §t ¤ §M

.‚«¤Pªgi¦e Li «¤l ¥ eipR 'd x ¥ i .L «¤x §n §W¦i§e 'd L§k ¤xa§i.mFlW L §l m ¥Ui§e Li «¤l ¥ eipR 'd `U¦i

Kiddush for the first night of Sukkoti ©zFA ©x §e opA ©x §e opxn i ¦x §a ©q

,mlFrd K¤l«¤n Epi«¥dŸl'¡ ii dY © KExA.o ¤t«B ©d i ¦x §R ` ¥xFA

lM ¦n Ep«A x ©g«A x ¤W£ ,mlFrd K¤l«¤n Epi«¥dŸl'¡ ii dY © KExAii Ep«l o ¤Y ¦Y ©e .eizŸe §v ¦n §A Ep «W §C ¦w §e ,oFWl lM ¦n Ep«n §nFx §e mr,oFUU §l mi ¦P ©n§fE mi ¦B ©g ,dg §n ¦U §l mi ¦c£rFn da£d © §A Epi«¥dŸl'¡x ¤k«¥f ,W ¤cŸ«w `x §w ¦n Ep«¥zg §n ¦U o ©n§f ,d¤G ©d zFM ªQ ©d b ©g mFi z ¤lM ¦n Y §W «©C ¦w Ep«zF` §e Y §x«©ga Ep«a i ¦M .m ¦i «x §v ¦n z © i ¦vi ¦l.Ep«Y §l ©g §p ¦d oFUU §aE dg §n ¦U §A L«¤W §cw i ¥c£rFnE ,mi ¦O©rd

.mi ¦P ©n§G ©d §e l ¥ x §U ¦i W ¥C ©w §n ,ii dY © KExA

,mlFrd K¤l«¤n Epi«¥dŸl'¡ ii dY © KExA.dM ªQ ©A a ¥Wi¥l Ep«E ¦v §e eizŸe §v ¦n §A Ep «W §C ¦w x ¤W£

,mlFrd K¤l«¤n Epi«¥dŸl'¡ ii dY © KExA.d¤G ©d o ©n§G ©l Ep«ri ¦B ¦d §e Ep«n §I ¦w §e Ep«i¡g ¤d ¤W

Daytime Kiddush for Yom Tov(that is not on Shabbat)

Some say both p'sukim and some say just one or the other

:m «c £rF «n §A mz Ÿ E ¬ §x §w ¦YÎx ¤W £ W ¤c Ÿ®w i¥ x §w ¦n ' ½d i ´¥c £rF «n d¤N ¥µ:l«¥ x §U ¦i i¥p §AÎl ¤ ' ®d i¥c £r Ÿ «nÎz ¤ d ½¤W Ÿn x´¥A ©c §i ©e

i ©zFA ©x §e opA ©x §e opxn i ¦x §a ©q

.o ¤t«B ©d i ¦x §R ` ¥xFA ,mlFrd K¤l«¤n Epi«¥dŸl'¡ ii dY © KExA

The Sukka bracha is not for Simchat Torah (obviously, we hope)


Kiddush for Leil Simchat Torahi ©zFA ©x §e opA ©x §e opxn i ¦x §a ©q

.o ¤t«B ©d i ¦x §R ` ¥xFA ,mlFrd K¤l«¤n Epi«¥dŸl'¡ ii dY © KExA

mr lM ¦n Ep«A x ©g«A x ¤W£ ,mlFrd K¤l«¤n Epi«¥dŸl'¡ ii dY © KExAEpi«¥dŸl'¡ ii Ep«l o ¤Y ¦Y ©e .eizŸe §v ¦n §A Ep «W §C ¦w §e ,oFWl lM ¦n Ep«n §nFx §emFi z ¤ ,oFUU §l mi ¦P ©n§fE mi ¦B ©g ,dg §n ¦U §l mi ¦c£rFn da£d © §Ax ¤k«¥f ,W ¤cŸ«w `x §w ¦n Ep«¥zg §n ¦U o ©n§f ,d¤G ©d z ¤x¤v©rd b ©g i ¦pi ¦n §X ©d,mi ¦O©rd lM ¦n Y §W «©C ¦w Ep«zF` §e Y §x«©ga Ep«a i ¦M .m ¦i «x §v ¦n z © i ¦vi ¦l,ii dY © KExA .Ep«Y §l ©g §p ¦d oFUU §aE dg §n ¦U §A L«¤W §cw i ¥c£rFnE

.mi ¦P ©n§G ©d §e l ¥ x §U ¦i W ¥C ©w §n

.d¤G ©d o ©n§G ©l Ep«ri ¦B ¦d §e Ep«n §I ¦w §e Ep«i¡g ¤d ¤W ,mlFrd K¤l«¤n Epi«¥dŸl'¡ ii dY © KExA

Kiddush for Leil Shabbat Chol HaMoed[...cŸ ® §n aF hÎd¥P¦d§e d ½Ur x ´¤W £ÎlMÎz ¤ Æmi¦dŸl‡ ¡ `§x³©I©e]

x¤wŸ aÎi¦d§i«©e a ¤x ¬¤rÎi¦d§i«©e¬i mF©d:i «¦X ¦X

©e E ²Nªk§i©d :m « a§vÎlk§e u ¤x d§e m¦i¬©nX

d®Ur x ¤W £ F Y§k`©l §n i ½¦ri¦a §X©d mFI©A Æmi¦dŸl‡ ¡ l³©k§i©e :d «Ur x¬¤W £ F Y§k`©l §nÎlM ¦n i ½¦ri¦a §X©d mFI©A ÆzŸA §W¦I©e

F ®zŸ W¥C©w§i©e i ½¦ri¦a §X©d mFiÎz ¤ Æmi¦dŸl‡ ¡ K ¤x³a§i©e:zF «U£r«©l mi¦dŸl‡ ¡ ` ¬xAÎx ¤W £ F ½Y§k`©l §nÎlM ¦n Æz©aW F ³a i¦M

:i ©zFA ©x §e opA ©x §e opxn i ¦x §a ©q

:o ¤tB ©d i ¦x §R ` ¥xFA mlFrd K¤l ¤n Epi ¥dŸl‡¡ ‡d dY © KExA

.mlFrd K¤l ¤n Epi ¥dŸl‡¡ ‡d dY © KExA.Epa dvx §e eizF §v ¦n §A EpW §C ¦w x ¤W£

.Epli ¦g §p ¦d oFvx §aE da£d © §A FW §cw z ©A ©W §e.zi ¦W` ¥x §a d ¥U£r ©n §l oFxM ¦f

W ¤cŸw i ¥ x §w ¦n §l dN ¦g §Y mFi `Ed i ¦M.m ¦ix §v ¦n z © i ¦vi ¦l x ¤k¥f

mi ¦O©rd lM ¦n Y §W ©C ¦w EpzF` §e Y §x ©ga Epa i ¦M:EpY §l ©g §p ¦d oFvx §aE da£d © §A L §W §cw z ©A ©W §e

:zA ©X ©d W ¥C ©w §n .‡d dY © KExA


Kiddush for Shabbat Chol HaMoed day

b¤pŸ Àr z ¹A ©X ©l z` ¸xw§e i ®¦W §cw mFi §A Li¤vt£g zF ¬U£r L ½¤l§b ©x ÆzA ©X ¦n ai ³¦WYÎm¦ :x«aC x¬¥A ©c§e L§v§t¤g `F ¬v §O ¦n Li ½¤kx §C zFU £r «¥n ÆFY §c©A¦k§e c ½Aªk §n ‡Æd WF ³c§w ¦l

Æz ©l£g«©p Li À¦Y §l©k £«©d§e u ¤x ® [i¥z¢nÁ] izenaÎl©r Li¦Y§a©M §x¦d§e ‡ ½dÎl©r Æb©P ©r §z¦Y f À:x«¥A ¦C ‡ d i¬¦R i²¦M Li ½¦a ¨ aŸw £r«©i

z²A ©X©dÎz ¤ zFU £r «©l z®A ©X©dÎz ¤ l ¥x §U¦iÎi«¥p §a E ¬x §n «W§eè¦d zF ¬ l ½¥ x §U¦i i¥p §A Æoi¥aE iÀ¦pi¥A :m «lFr zi ¬¦x§A mzŸxŸ «c §lu ¤x ½ dÎz ¤§e m¦i ©nX©dÎz ¤ ‡Æd d³Ur mi À¦ni z ¤W ¥WÎi¦M m®lŸr §l

:W«©tP¦I©e z©aW i ½¦ri¦a §X©d ÆmFI©aE

zi ¦Ur§e cŸ ½a £r«©Y Æmi ¦ni z ¤W³¥W :F «W §C©w §l zA ©X©d mF¬iÎz ¤ xF ²kfLi®¤dŸl‡ ¡ ‡d «©l zA ©W i ½¦ri¦a §X©d ÆmFi§e :L«¤Y§k` ©l §nÎlMÆL §z «n £«©e ³L §C§a©r L À¤Y¦aE L§p¦aE | dÝ © d ¹k`l §nÎlk d ¤U£r«©zÎ Ÿl‡ ¹d d ¸Ur Ámi ¦niÎz ¤W «¥W i¦M :Li «¤xr §W¦A x¬¤W £ L §x«¥b§e L ½¤Y §n¤d§aEg©pI©e m ½AÎx ¤W £ÎlMÎz ¤§e ÆmI©dÎz ¤ u ¤x À dÎz ¤§e m¦i ©nX©dÎz ¤

:Ed «¥W §C©w§i«©e zA ©X©d mF¬iÎz ¤ ‡ ²d K ©x¥A o À¥MÎl©r i ®¦ri¦a §X©d mFI©A

i ©zFA ©x §e opA ©x §e opxn i ¦x §a ©q

,mlFrd K¤l«¤n Epi«¥dŸl'¡ ii dY © KExA.o ¤t«B ©d i ¦x §R ` ¥xFA


General Note: Much of the material in this Sukkot Pull Apart section isavailable in siddurim, machzorim, and some benchers. We offer it to you aspart of Torah Tidbits because of the convenience in using these pages inshul and in your sukka, compared with siddurim, machzorim...

siq`d bg oekxaz ¤ 'd aEW §A zFl£r ©O ©d xi ¦Wf ¨ :mi ¦n §lŸg §M Epi«¦id oFI ¦v z ©ai ¦Wf ¨ dP ¦x Ep«¥pFW §lE Epi «¦R wFg §U `¥lO ¦izFU£r©l 'd li ¦C §b ¦d m ¦iFB ©a Ex §n ŸiEp«O ¦r zFU£r©l 'd li ¦C §b ¦d :d¤N«¥ m ¦rz ¤ 'd daEW :mi ¦g ¥n §U Epi«¦idmi ¦r §xŸG ©d :a¤b«¤P ©A mi ¦wi ¦t£ ©M Ep«¥zi ¦a §WK¥l¥i KFld :Ex «Ÿv §w ¦i dP ¦x §A dr §n ¦c §AŸai ŸA r ©x«G ©d K ¤W«¤n ` ¥UŸp dŸkaE

:eizŸO ªl£ ` ¥UŸp dP ¦x §a

!K ¥xa §p i ©zFA ©x

Ûc©r §e dY ©r ¥n KxŸa §n 'd m ¥W i ¦d §i.mlFr

c©r §e dY ©r ¥n KxŸa §n 'd m ¥W i ¦d §i.mlFr

,i ©zFA ©x §e opA ©x §e opxn zEU §x ¦A.FN ¤X ¦n Ep §l«©k ¨ ¤W (Epi«¥dŸl'¡ ) K ¥xa §p

ÛFN ¤X ¦n Ep §l«©k ¨ ¤W (Epi«¥dŸl'¡ ) KExA.Epi«¦ig FaEh §aE

FN ¤X ¦n Ep §l«©k ¨ ¤W (Epi«¥dŸl'¡ ) KExA .Epi«¦ig FaEh §aE:Fn §W KExaE Èd KExA

K¤l ¤n Epi ¥dŸl‡¡ ,‡d dY © KExAFN ªM mlFrd z ¤ oG ©d ,mlFrdmi ¦n£g ©x §aE c ¤q«¤g §A o ¥g §A FaEh §Ai ¦M xUa lk §l m ¤g«¤l o ¥zFp ÈdlFcB ©d FaEh §aE .FC §q ©g mlFr §l

x ©q §g¤i l © §e ,Ep«l x ©q«g Ÿl ci ¦nYxEa£r ©A .c¤re mlFr §l oFfn Ep«lof l‡ ¥ Èd i ¦M ,lFcB ©d Fn §W,lŸM©l ai ¦h ¥nE lŸM©l q¥p §x ©t §nEeizFI ¦x §A lŸk §l oFfn oi ¦k ¥nEoG ©d ,‡d dY © KExA .`xA x ¤W£

:lŸM ©d z ¤

l©r Epi«¥dŸl'¡ 'd L §N d ¤cFpu ¤x«¤ ,Epi«¥zFa£ ©l Y §l«©g §p ¦d ¤Wl©r §e ,dag §xE daFh dC §n ¤gu ¤x«¤ ¥n Epi«¥dŸl'¡ 'd Ep«z` ¥vFd ¤W,mi ¦ca£r zi ¥A ¦n Ep«zi ¦c §tE mi «©x §v ¦n,Ep «¥xU §a ¦A Y §n«©zg ¤W L §zi ¦x §A l©r §el©r §e ,Ep«Y §c ©O ¦N ¤W L §zxFY l©r §eo ¥g mi¦I ©g l©r §e Ep«z §r ©cFd ¤W Li «¤T ªgz©li ¦k£ l©r §e ,Ep«Y §p©pFg ¤W c ¤q«¤geEp«zF` q¥p §x ©t §nE of dY © W oFfnlk §aE z¥r lk §aE mFi lk §A ,ci ¦nYEpi ¥dŸl‡¡ ‡d lŸM ©d l©r §e :drWmi ¦k §xa §nE Kl mi ¦cFn Ep §g©p£i ©g lM i ¦t §A L §n ¦W K ©xA §z ¦i ,KzF`

aEzM ©M .c¤re mlFr §l ci ¦nYz ¤ Y§k ©x¥aE Y§r«aU§e Y §l©k ¨ §edaŸH©d u ¤x « d l©r Li«¤dŸl' ¡ 'd

.Kl o©zp x ¤W £l©r §e u ¤x ¨ d l©r ,‡d dY © KExA

:oFfO ©d

l ¥ x §U ¦i l©r Epi«¥dŸl'¡ 'd `pÎm ¤g ©xl©r §e L «¤xi ¦r m ¦i«©lWEx §i l©r §e L«¤O©rzEk §l ©n l©r §e L «¤cFa §M o ©M §W ¦n oFI ¦vz ¦i«©A ©d l©r §e L«¤gi ¦W §n c ¦eC zi ¥AL §n ¦W `x §w ¦P ¤W WFcT ©d §e lFcB ©dEp«¥r §x Epi «¦a ¨ Epi«¥dŸl'¡ .eilr

Ep«¥pEf Ep«¥q §p §x ©R Ep«¥l §M §l ©k §e Ep«¥gi ¦e §x ©d §edx ¥d §n Epi«¥dŸl'¡ 'd Ep«l g ©e §x ©d §eEp«¥ki ¦x §v ©Y l © `p §e ,Epi«¥zFxv lM ¦nz©p §Y ©n i ¥ci ¦l Ÿl Epi«¥dŸl'¡ 'd.mz ¨ e §l ©d i ¥ci ¦l Ÿl §e mce xUAdgEz §R ©d d ¨ ¥l §O ©d L §ci §l m ¦ i ¦MWFa¥p ŸN ¤W dag §xd §e dWFc §T ©d

:c¤re mlFr §l m¥lM ¦p Ÿl §e

:zaylEpi ¥dŸl‡¡ ‡d Ep ¥vi ¦l£g ©d §e d¥v §x .i ¦ri ¦a §X ©d mFi z ©e §v ¦n §aE Li ¤zF §v ¦n §AmFi i ¦M .d¤G ©d WFcT ©d §e lFcB ©d zA ©X ©dzA §W ¦l ,Li«¤pt §l Èd yFcw §e lFcB d¤fL«¤pFv §x z ©e §v ¦n §M da£d © §A FA ©gE «pl §e FAŸN ¤W ,Epi«¥dŸl'¡ 'd Ep«l ©gi«¦pd L §pFv §x ¦aE

mFi §A dgp£ ©e oFbi §e dxv ` ¥d §zz ©ng¤p §A Epi«¥dŸl'¡ 'd Ep«¥ §x ©d §e .Ep«¥zgEp §nxi ¦r m ¦i«©lWEx §i o©i §p ¦a §aE ,L «¤xi ¦r oFI ¦vzFrEW §i ©d l©r«©A Èd dY © i ¦M ,L«¤W §cw

:zFng¤P ©d l©r«©aE

d¤l£r©i ,Epi«¥zFa£ i ¥dŸl'` ¥e Epi«¥dŸl'¡d ¤vx¥i §e d ¤ x¥i §e ©ri«¦B©i §e Ÿai §eEp¥pFx §k ¦f x ¥kG ¦i §e c ¥wR ¦i §e r ©nX ¦i §e,Epi«¥zFa£ oFx §k ¦f §e ,Ep«¥pFC §w ¦tE

,L ¤C §a©r ceC o ¤A ©gi «¦Wn oFx §k ¦f §e,L «¤W §cw xi ¦r m ¦i«©lWEx §i oFx §k ¦f §el ¥ x §U ¦i zi ¥A L §O©r lM oFx §k ¦f §eo ¥g §l daFh §l dhi¥l §t ¦l ,Li«¤pt §lmi¦I ©g §l ,mi ¦n£g ©x §lE c ¤q«¤g §lE.d¤G ©d zFM ªQ ©d b ©g mFi §A mFlW §lE[.d¤G ©d z ¤x¤v£rd b ©g i ¦pi ¦n §X ©d mFi §A].daFh §l FA Epi«¥dŸl'¡ 'd Ep «¥x §kfEp«¥ri ¦WFd §e .dkx §a ¦l Fa Ep «¥c §wtEdrEW §i x ©a §c ¦aE ,mi¦I ©g §l Fam ¥g ©x §e ,Ep«¥Pg §e qEg ,mi ¦n£g ©x §eLi«¤l ¥ i ¦M ,Ep«¥ri ¦WFd §e Epi«¥lrmEg ©x §e oEP ©g K¤l«¤n l' ¥ i ¦M ,Epi«¥pi¥r

:dY«¨

W ¤c «ŸT ©d xi ¦r m ¦i«©lWEx §i d¥p §aEdY © KExA .Epi«¥ni §a dx ¥d §n ¦A.m ¦i«lWEx §i ein£g ©x §A d¥pFA ,'d

o ¥n Ömitting R'TZEI from the benching for thetwo main Shabbat meals - or YA'ALEHV'YAVO from the two main Yom Tov meals -requires one to repeat the benching. ForSeuda Shlishit and any other meals onShabbat or Yom Tov, one does not repeatthe benching. For any Chol HaMoed meal,one does NOT repeat the benching if Ya'aleh

V'yavo was omitted.

If the omission of either R'tzei, YaalehV'yavo, or both is "discovered" before sayingG-d's name in the end of the bracha BONEIB'RACHAMAV YERUSHALAYIM - just go back

and say it/them.

Once G-d's name is said, finish the brachaand then say the appropriate special brachain lieu of the omitted passage(s), below...

These brachot may only be said after BONEIB'RACHAMAV YERUSHALAYIM (AMEIN) andbefore beginning the HATOV V'HAMEITIVbracha.

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

o ©zp x ¤W£ mlFrd K¤l«¤n Epi«¥dŸl'¡ 'd dY © KExAzF` §l ,da£d © §A l ¥ x §U ¦i FO©r §l dgEp §n ¦l zFzA ©W

[.zA ©X ©d W ¥C ©w §n 'd dY © KExA] .zi ¦x §a ¦l §e

In lieu of YAALEH V’YAVO - two main YomTov meals, finish bracha with bracketedending; other meals, don’t say [ending]:

mi ¦ni o ©zp x ¤W£ mlFrd K¤l«¤n Epi«¥dŸl'¡ 'd dY © KExAb ©g mFi z ¤ ,dg §n ¦U §lE oFUU §l l ¥ x §U ¦i FO©r §l mi ¦aFh

.d¤G ©d zFM ªq ©d(.d¤G ©d z ¤x¤v£rd b ©g i ¦pi ¦n §X ©d mFi z ¤ )[.mi ¦P ©n §G ©d §e l ¥ x §U ¦i W ¥C ©w §n 'd dY © KExA]

In lieu of YAALEH V’YAVO, for any CholHaMoed meal:

o ©zp x ¤W£ mlFrd K¤l«¤n Epi«¥dŸl'¡ 'd dY © KExAb ©g mFi z ¤ ,dg §n ¦U §lE oFUU §l l ¥ x §U ¦i FO©r §l mi ¦c£rFn

.d¤G ©d zFM ªq ©d

In lieu of R’TZEI & YA’ALEH V’YAVO:

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Mention in the “compensatory” brachot onlythat which you forgot, Shabbat or Sukkot, as thecase may be.

BETTER YET, don't forget R’TZEI and/orYAALEH V’YAVO in the first place.

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g"ryz'd zpyl dxez zgnye zekql meid ly xiy(`"xbd ibdpn) milyexi bdpn itl

According to MINHAG YERUSHALAYIM, which is largely based on the opinions ofthe Vilna Gaon, the regular Psalms of the Day are not said during Sukkot (andother Holidays), but rather there are special Psalms for each day of the CHAG.Although the Psalm for the Chag replaces the regular Psalm of the day, the Psalmfor Shabbat supersedes that of Chag.

NOTE: Many, but by no means all, Ashkenazi shuls in Jerusalem follow MinhagYerushalayim, and some individuals/communities outside of Jerusalem haveaccepted Minhag Yerushalayim. Also, there are many shuls that follow some, butnot all, of the minhagim of the GR"A, so don't be confused by inconsistencies.

Here is the set of T'hilim chapters for Sukkot this year. Even if you (and/or yourshul) say the regular SHIR SHEL HAYOM, you might want to add the specialPsalms of the day (or at least know what they are).

First day of Sukkot - THURSDAY, 15 Tishrei, OCT 5

er lFcB l ¥ x §U ¦i §A mi ¦dŸl'¡ dcEdi ¦A rcFp :xi ¦W sq ¨ §l xFn§f ¦n zŸpi ¦b §p ¦A ©g ¥S©p §n©lo¥bn z ¤WwÎi ¥t §W ¦x x ©A ¦W dOW :oFI ¦v §a FzpFr §nE FM ªq m¥lW §a i ¦d §i ©e :Fn §Wa¥l i ¥xi ¦A © | El §lFY §W ¤ :s ¤xhÎi ¥x §x ©d ¥n xi ¦C © dY © xF`p :dl ¤q dng §l ¦nE a ¤x ¤g §emC §x ¦p aŸw£r©i i ¥dŸl'¡ L §zx£r©B ¦n :m ¤di ¥c §i l ¦i ©gÎi ¥W §p © Îlk E` §vnÎ Ÿl §e mzp §W EnpY §r ©n §W ¦d m ¦i ©nX ¦n :L ¤R © f ¨ ¥n Li¤pt §l cŸn£r©iÎi ¦nE dY © `xFp | dY © :qEqe a ¤k ¤x §e:dl ¤q u ¤x ¤ Îi ¥e §p ©rÎlM ©ri ¦WFd §l mi ¦dŸl'¡ hR §W ¦O©lÎmEw §A :dhwW §e d ¨ §xi u ¤x ¤ oi ¦Cm ¤ki ¥dŸl'¡ 'd©l En §N ©W §e Ex §c ¦p :xŸB §g ©Y zŸn ¥g zi ¦x ¥ §W J ¤cFY mc ¨ z ©n£gÎi ¦M

:u ¤x ¨ Îi ¥k §l ©n §l `xFp mi ¦ci ¦b §p ©gEx xŸv §a ¦i :`xFO©l i ©W Eli ¦aŸi eiai ¦a §qÎlM

Second day of Sukkot - FRIDAY, 16 Tishrei, OCT 6

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:mFlX ©a FO©r z ¤ K ¥xa §i 'd o ¥Y ¦i FO©r §l fŸr 'd :mlFr §l

Shabbat Chol HaMoed Sukkot - 17 Tishrei, OCT 7This is the regular Shabbat chapter, which supersedes that of Chag

av ci ¦B ©d §l :oFi §l¤r L §n ¦W §l x ¥O©f §lE 'd©l zFcŸd §l aFh :zA ©X ©d mFi §l xi ¦W xFn§f ¦noFiB ¦d i¥l£r l¤ap i¥l£r ©e xFŸyr i¥l£r :zFli¥N ©A L §zpEn¡ ¤e L ¤C §q ©g x ¤wŸA ©AcŸ §n 'd LiŸ¤y£r ©n El §cB d ©n :o¥P ©x£ Li ¤ci iŸ¥y£r ©n §A L¤l¢rt §A 'd i ¦p ©Y §g ©OŸ ¦y i ¦M :xFP ¦k §Ami ¦rW §x ©gŸx §t ¦A :z Ÿf z ¤ oi ¦ai Ÿl li ¦q §kE rc¥i Ÿl x©r ©A Wi ¦ :Li ¤zŸa §W §g ©n Ew §nri ¦M :'d mlŸr §l mFxn dY © §e :c©r i ¥c£r mc §nX ¦d §l o ¤e ¨ i¥l£rŸR lM Evi ¦vI ©e aŸ¤y¥r Fn §Mi ¦p §x ©w mi ¥ §x ¦M m ¤xY ©e :o ¤e ¨ i¥l£rŸR lM Ec §xR §z ¦i Ec ¥a Ÿi Li ¤a §iŸ d¥P ¦d i ¦M 'd Li ¤a §iŸ d¥P ¦d:ip §f ¨ dp §r ©n §W ¦Y mi ¦r ¥x §n i ©lr mi ¦nT ©A ixEW §A i ¦pi¥r h¥A ©Y ©e :op£r ©x o ¤n ¤W §A i ¦zŸN ©AEpi ¥dŸl'¡ zFx §v ©g §A 'd zi ¥a §A mi ¦lEz §W :d¤BŸ §y ¦i oFpa §N ©A f ¤x ¤ §M gx §t ¦i xnY ©M wi ¦C ©vi ¦xEv 'd xWi i ¦M ci ¦B ©d §l :Ei §d ¦i mi ¦P©p£r ©x §e mi ¦p ¥W §C daiŸ¥y §A oEaEp §i cFr :Egi ¦x §t©i

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Fourth day of Sukkot - SUNDAY, 18 Tishrei, OCT 8

p:F Ÿa §n c©r W ¤n ¤W g ©x§f ¦O ¦n u ¤x ¨ `x §w¦I ©e x¤A ¦C 'd mi ¦dŸl'¡ l' ¥ sq ¨ §l xFn§f ¦nl ¥k ŸY eipt §l W ¥ W ©x¡g¤i l © §e Epi ¥dŸl'¡ Ÿai : ©ri ¦tFd mi ¦dŸl'¡ i ¦tŸi l©l §k ¦n oFI ¦S ¦ni ¦l Et §q ¦ :FO©r oi ¦cl u ¤x ¨ d l ¤ §e lr ¥n m ¦i ©nX ©d l ¤ `x §w ¦i :cŸ §n dx£rŸ §y ¦p eiai ¦a §qE:dl ¤q `Ed h ¥tŸW mi ¦dŸl'¡ i ¦M Fw §c ¦v m ¦i ©nW Eci ¦B©I ©e :g ©af i¥l£r i ¦zi ¦x §a i ¥z §xŸM ici ¦q£gLi ¤ga §f l©r Ÿl :i ¦kŸp ¨ Li ¤dŸl'¡ mi ¦dŸl'¡ KA dci ¦r ¨ §e l ¥ xŸ §y ¦i dx ¥A ©c£ ©e i ¦O©r dr §n ¦Wi ¦M :mi ¦cEY©r Li ¤zŸ §l §k ¦O ¦n xt L §zi ¥A ¦n g ©T ¤ Ÿl :ci ¦nz i ¦C §b¤p §l Li ¤zŸlFr §e L ¤gi ¦kF`:i ¦cO ¦r i ©cŸy fi ¦f §e mi ¦xd sFr lM i ¦Y §r ©ci :s¤l ¨ i ¥x §x ©d §A zFn ¥d §A x©ri Fz §i ©g lk i ¦lmi ¦cEY©r m ©c §e mi ¦xi ¦A © xŸ©y §A l ©kF` ©d :D ¨Ÿl §nE l¥a ¥z i ¦l i ¦M Kl x ©nŸ Ÿl a©r §x ¤ m ¦L §v¤N ©g£ dxv mFi §A i ¦p ¥ x §wE :Li ¤xc §p oFi §l¤r §l m¥N ©W §e dcFY mi ¦dŸl'`¥l g ©a§f :d ¤Y §W ¤:Li ¦t i¥l£r i ¦zi ¦x §a `V ¦Y ©e iT ªg x ¥R ©q §l L §N d ©n mi ¦dŸl'¡ x ©n ¨ rWxl §e :i ¦p ¥c §A ©k §zEm ¦r §e FO ¦r u ¤x ¦Y ©e aP©b zi ¦ x m ¦ :Li ¤x£g © i ©xa §C K¥l §W ©Y ©e xqEn z`¥pŸy dY © §eLi ¦g ¨ §A a ¥W ¥Y :dn §x ¦n ci ¦n §v ©Y L §pFW §lE drx §a Y §g©lW Li ¦R :L ¤w §l ¤g mi ¦t£ p §nLFnk d¤i §d ¤ zFi¡d zi ¦O ¦C i ¦Y §W ©x¡g ¤d §e ziŸ ¦yr d¤N ¥ :i ¦tŸC o ¤Y ¦Y L §O ¦ o ¤a §A x¥A ©c §z:li ¦S ©n oi ¥ §e sŸx §h ¤ o ¤R ©DFl'¡ i ¥g §kŸW z Ÿf `p Epi ¦A :Li¤pi¥r §l dk §x¤r ¤ §e L£gi ¦kF`

:mi ¦dŸl'¡ r ©W¥i §A EP ¤ §x © K ¤x ¤C mŸy §e i ¦p §pc §A ©k §i dcFY ©g ¥aŸf

Fifth day of Sukkot - MONDAY, 19 Tishrei, OCT 9This is the second part of the regular Wednesday Psalm

cvbk-fh miweqt 'd i¥lEl :o ¤e ¨ i¥l£rŸR m ¦r i ¦l a¥S©i §z ¦i i ¦n mi ¦r ¥x §n m ¦r i ¦l mEwi i ¦n'd L §C §q ©g i ¦l §b ©x dhn i ¦Y §x ©n ¨ m ¦ :i ¦W §t©p dnEc dp §kW h©r §n ¦M i ¦N dzx §f¤rx¥vŸi zFE ©d ` ¥Q ¦M L §x §ag §i ©d :i ¦W §t©p Er §W©r ©W §i Li ¤nEg §p ©Y i ¦A §x ¦w §A i ©R©r §xŸ©y aŸx §A :i ¦p ¥cr §q ¦ii ©dŸl'` ¥e aBŸ §y ¦n §l i ¦l 'd i ¦d §i ©e :Eri ¦W §x©i i ¦wp mc §e wi ¦C ©v W¤t¤p l©r ECFbi :wŸg i¥l£r lnr

:Epi ¥dŸl'¡ 'd m ¥zi ¦n §v©i m ¥zi ¦n §v©i mzrx §aE mpF` z ¤ m ¤di¥l£r a ¤WI ©e :i ¦q §g ©n xEv §l

Sixth day of Sukkot - TUESDAY, 20 Tishrei, OCT 10This is the first part of the regular Wednesday Psalm

cveh-` miweqt a ¥Wd u ¤x ¨ d h ¥tŸW Ÿ¥yP ¦d :r©i ¦tFd zFnw §p l' ¥ 'd zFnw §p l' ¥Eri ¦A©i :EfŸl£r©i mi ¦rW §x i ©zn c©r 'd mi ¦rW §x i ©zn c©r :mi ¦ ¥B l©r lEn §Bx¥b §e dpn §l © :EP ©r §i L §zl£g©p §e E` §M ©c §i 'd L §O©r :o ¤e ¨ i¥l£rŸR lM Ex §O © §z ¦i wzr Ex §A ©c §iEpi ¦A :aŸw£r©i i ¥dŸl'¡ oi ¦ai Ÿl §e D'I d ¤ §x ¦i Ÿl Ex §n ŸI ©e :Eg ¥S ©x §i mi ¦nFzi ¦e EbŸx£d©iŸl£d o ¦i ©r x¥vŸi m ¦ rn §W ¦i Ÿl£d o¤fŸ r ©hŸp£d :Eli ¦MŸ §y ©Y i ©zn mi ¦li ¦q §kE mrA mi ¦x£rŸA

i ¦M mc ¨ zFa §W §g ©n ©r ¥cŸi 'd :z©rC mc ¨ c ¥O©l §n ©d ©gi ¦kFi Ÿl£d m ¦iFB x ¥qŸi£d :hi ¦A©iFl hi ¦w §W ©d §l :EP ¤c §O©l §z L §zxFY ¦nE D'I EP ¤x §Q©i §Y x ¤W£ x¤a¤B ©d i ¥x §W © :l¤ad dO ¥dc©r i ¦M :aŸf£r©i Ÿl Fzl£g©p §e FO©r 'd WH ¦i Ÿl i ¦M :z ©gW rWxl d ¤xM ¦i c©r rx i ¥ni ¦n

:a¥l i ¥x §W ¦i lM eix£g © §e hR §W ¦n aEWi w ¤c ¤v

Hoshana Rabba - WEDNESDAY, 21 Tishrei, OCT 11This is also the regular Thursday Psalm and that of both days of RH

`t i ¥dŸl'`¥l Eri ¦xd Ep¥GEr mi ¦dŸl'`¥l Epi ¦p §x ©d :sq ¨ §l zi ¦Y ¦B ©d l©r ©g ¥S©p §n©lxtFW W ¤cŸg ©a Er §w ¦Y :l¤ap m ¦r mi ¦rp xFP ¦M sŸz Ep §zE dx §n ¦f E Ÿ §y :aŸw£r©is ¥qFdi ¦A zEc¥r :aŸw£r©i i ¥dŸl'`¥l hR §W ¦n `Ed l ¥ xŸ §y ¦i §l wŸg i ¦M :Ep¥B ©g mFi §l d ¤q ¥M ©AFn §k ¦W l¤a ¥Q ¦n i ¦zFxi ¦q£d :rn §W ¤ i ¦Y §r ©ci Ÿl z ©tŸ §y m ¦ix §v ¦n u ¤x ¤ l©r Fz`¥v §A FnŸyi ¥n l©r L §pg §a ¤ m©r ©x x ¤z ¥q §A L §p¤r ¤ ‚ ¤v §N ©g£ e z`xw dxS ©A :dp §xŸa£r ©Y cEC ¦n eiR ©Ml ¥ L §a d¤i §d ¦i Ÿl :i ¦l r ©n §W ¦Y m ¦ l ¥ xŸ §y ¦i KA dci ¦r ¨ §e i ¦O©r r ©n §W :dl ¤q dai ¦x §na ¤g §x ©d m ¦ix §v ¦n u ¤x ¤ ¥n L §l©r ©O ©d Li ¤dŸl'¡ 'd i ¦kŸp ¨ :xk¥p l ¥ §l d ¤e£g ©Y §W ¦z Ÿl §e xfEd ¥g §N ©W£ e :i ¦l da ¨ Ÿl l ¥ xŸ §y ¦i §e i ¦lFw §l i ¦O©r r ©nW Ÿl §e :Ed ¥ §l ©n£ ©e Li ¦R:Ek¥N ©d §i i ©kx §c ¦A l ¥ xŸ §y ¦i i ¦l ©r ¥nŸW i ¦O©r El :m ¤di ¥zFv£rFn §A Ek §l¥i mA ¦l zExi ¦x §W ¦Ai ¦di ¦e Fl EW£g ©k §i 'd i ¥ §pŸ©y §n :i ¦ci ai ¦W ¨ m ¤di ¥xv l©r §e ©ri ¦p §k © m ¤di ¥a §iF` h©r §n ¦M

:L¤ri ¦AŸ §y © W ©a §C xES ¦nE dH ¦g a¤l ¥g ¥n Ed¥li ¦k£ ©I ©e :mlFr §l mY ¦r

After the Psalm of the Day (either or both), we say L'DAVID (Psalm 27), as we havebeen doing since the first of Elul. It is said until and including Hoshana Rabba.

(GR"A minhag does not include this Psalm)

fk ,mi ¦r ¥x §n i ©lr aŸx §w §A :cg §t ¤ i ¦O ¦n i©I ©g fFrn 'd ,`xi ¦ i ¦O ¦n i ¦r §W ¦i §e i ¦xF` 'd ,c ¦ec §l`xi ¦i Ÿl d¤p£g ©n i ©lr d¤p£g ©Y m ¦ :El«tp §e El §Wk dO«¥d i ¦l i ©a §iŸ §e i ©xv i ¦xU §A z ¤ lŸk¡ ¤lW¥T£a © DzF` ,'d z ¥ ¥n i ¦Y §l«© W z ©g © : ©g«¥hFa i ¦p © z Ÿf §A dng §l ¦n i ©lr mEwY m ¦ ,i ¦A ¦lmFi §A dŸM ªq §A i ¦p«¥p §R §v ¦i i ¦M :Flki ¥d §A x ¥T ©a §lE 'd m©r «Ÿp §A zFf£g©l i©I ©g i ¥n §i lM ,'d zi ¥a §A i ¦Y §a ¦Wi ©zFai ¦a §q i ©a §iŸ l ©r ,i ¦W Ÿx mExi dY ©r §e :i ¦p«¥n §nFx §i xEv §A Fl¢d ¨ x ¤z«¥q §A i ¦p «¥x ¦Y §q©i ,drxi ¦p«¥pg §e ,`x §w ¤ i ¦lFw 'd r ©n §W :'d ©l dx §O©f£ ©e dxi «¦W ¨ ,drEx §z i ¥g §a ¦f Fld ¨ §a dg §A §f ¤ §eh ©Y l © ,i ¦P«¤O ¦n Li«¤pR x ¥Y §q ©Y l © :W¥T ©a£ 'd Ki«¤pR z ¤ ,ipt EW §T ©A ,i ¦A ¦l x ©n ¨ L §l :i ¦p«¥p£r §ei ¦O ¦ §e i ¦a ¨ i ¦M :i ¦r §W ¦i i ¥dŸl'¡ i ¦p«¥a §f ©r ©Y l © §e i ¦p «¥W §H ¦Y l © ,zi«¦id i ¦zx §f¤r ,L «¤C §a©r s © §Ai ¦p«¥p §Y ¦Y l © :ix §xŸW o ©r«©n §l ,xFWi ¦n g ©x «Ÿ §A i ¦p«¥g §pE ,L«¤M §x ©c 'd i ¦p «¥xFd :i ¦p«¥t §q © ©i 'd ©e ,i ¦pE «af£ru ¤x«¤ §A 'd aEh §A zF` §x ¦l ,i ¦Y §p«©n¡ ¤d `¥lEl :qng ©g«¥ti ¦e x ¤w«¤W i ¥c«¥r i ¦a En «w i ¦M ,ixv W¤t«¤p §A

:'d l ¤ d ¥E ©w §e L«¤A ¦l u ¥n£ ©i §e w©f£g ,'d l ¤ d ¥E ©w :mi ¦I ©g

Simchat Torah - THURSDAY, 22 Tishrei, OCT 12

ai EQ ©tÎi ¦M ci ¦qg x ©nbÎi ¦M 'd dri ¦WFd :c ¦ec §l xFn§f ¦n zi ¦pi ¦n §X ©dÎl©r ©g ¥S©p §n©la¥le a¥l §A zFwl£g z ©t §U Ed¥r ¥xÎz ¤ Wi ¦ Ex §A ©c §i | ` §eW :mc ¨ i¥p §A ¦n mi ¦pEn¡| Ex §n ¨ x ¤W£ :zFlŸc §B z ¤x¤A ©c §n oFWl zFwl£g i ¥z §t ¦UÎlM 'd z ¥x §k©i :Ex¥A ©c §idY©r mi ¦pFi §a ¤ z ©w §p © ¥n mi¦I ¦p£r cŸX ¦n :Epl oFc ¨ i ¦n EpY ¦ Epi ¥zt §U xi ¦A §b©p Ep¥pŸW §l ¦lsExv s ¤q ¤M zFxŸd §h zFxn£ 'd zFx£n ¦ :Fl ©gi ¦ti r ©W¥i §A zi ¦W ¨ 'd x ©n Ÿi mEw ¨:mlFr §l Ef xFC ©dÎo ¦n | EP ¤x §S ¦Y m ¥x §n §W ¦Y 'd dY © :m ¦izr §a ¦W wTªf §n u ¤x ¨ l li ¦l£r ©A

:mc ¨ i¥p §a ¦l zENªf m ªx §M oEkN ©d §z ¦i mi ¦rW §x ai ¦aq

PLEASE NOTEUsually, we introduce the Psalm of the Day with"Today is the so-and-so day 'in the Shabbat'..."

This is a fulfillment of ZACHOR ET YOM HASHABBAT L'KAD'SHO.

Minhag Yerushalayim misses out on this during Chag.Therefore, one should say aloud (right after the special Psalm)

HAYOM YOM so-and-so B'SHABBAT

zepryedHOSHANOT • Except on Shabbat, a Torah is taken fromthe Aron to the Bima, the Aron remainsopen. These 4 lines are said responsively,everyone in his place, on each day

.`p §r ©WFd ,Epi«¥dŸl'¡ L §p ©r ©n §l ,`p §r ©WFd.`p §r ©WFd ,Ep«¥ §xFA L §p ©r ©n §l ,`p §r ©WFd.`p §r ©WFd ,Ep«¥l£ FB L §p ©r ©n §l ,`p §r ©WFd

.`p §r ©WFd ,Ep «¥W §xFC L §p ©r ©n §l ,`p §r ©WFd

Then the day's Hoshanot are said aspeople make one circuit around the shulwith Lulav & Etrog in hand. Each phraseis preceded and followed by `p §r ©WFd

On Hoshana Rabba (HR), 7 hakafot aremade; after each one, the phrase at thebottom of each box is said.

First day (THU) & First Hakafa of HR

KY ¦n£ o ©r«©n §lÛ Kzi ¦x §A o ©r«©n §l ÛKl §cB o ©r«©n §l KY §x © §t ¦z §eÛ KzC o ©r«©n §l Û KcFd o ©r«©n §l Ûo ©r«©n §l

KcEr ¦eÛ Kx §k ¦f o ©r«©n §l Û KC §q ©g o ©r«©n §l Ûo ©r«©n §l KaEhÛ KcEg ¦i o ©r«©n §l Û KcFa §M o ©r«©n §l Ûo ©r«©n §l

KcEO ¦lÛ KzEk §l ©n o ©r«©n §l Û Kg §v ¦p o ©r«©n §l Ûo ©r«©n §l KcFqÛ KG ªr o ©r«©n §l Û Kx ¥ §R o ©r«©n §l Ûo ©r«©n §l

Kzw §c ¦vÛ KzX ªc §w o ©r«©n §l ÛLi«¤n£g ©x o ©r«©n §l mi ¦A ©xdÛ Kzpi ¦k §W o ©r«©n §l ÛKzN ¦d §Y o ©r«©n §l

.d¤pA ¦i c ¤q«¤g mlFr i ¦Y §x«©n ¨ i ¦M

Second day (FRI) & 2nd Hakafa of HR dI ¦z §W o ¤a«¤Û dxi ¦g §A ©d zi ¥A Û op §x ¨ o ¤x «ŸB Ûxi ¦a §C

rp §v ªO ©dÛ dI ¦xFO ©d x ©d Û d ¤ x¥i x ©d §e ÛlEa§f L«¤Y §x © §t ¦YÛ c ¦ec dpg Û oFpa §N ©d aFh ÛsFp d ¥t §i

u ¤x«¨ d lM UFU §nÛ i ¦t «Ÿi z©li«¦l §M Û w ¤c«¤S ©d z©pi ¦l Û L«¤Y §a ¦W §l oFknÛ op£ ©W d ¤ep Û m¥lW z ©M ªq Û mi ¦ha §W z©I ¦l ©rÛ z ©x §w ¦i z©P ¦R Û z¤p«¤I ªv §n ©d oFI ¦v Û mi ¦Wc ¢T ©d W ¤c ««ŸwÛ da£d © sEvx ÛL «¤cFa §M z©pi ¦k §W

Û.zFI ¦R §l ©Y l ¥Y

.L«¤pi ¦n §i mExY L §ci fŸrY ,dxEa §B m ¦r ©rF «x §f L §l

This year, only the third Hakafa of HR

dnFg i ¦p£ mF`Û dO ©g ©M dxA Û dxEq §e dlFB Ûxnz §l dz §nC Û Li«¤lr dbEx£d ©dÛo Ÿv §M z ¤a«¤W¡g¤p §e

dg §a ¦h Û di«¤qi ¦r §k ©n oi ¥A diEx §fÛdwEa §cE dwEa£g KAÛ KN ªr z¤p«¤rFh Û Kc£g©i §l dci ¦g §i ÛdWEa §M

dlFB ©A Û Kz ¨ §x ¦i z ¤c«¤nFlÛ i ¦g«¤l z ©hE «x §n ÛdpEz§p mi ¦M ©n §lÛ Kl §a ¦q z¤l«¤aFq Û dx£rŸq dI ¦p£r Ûz©iEc §R dI ¦aFh Û o Ÿv mi ¦Wcw Û aŸw£r©i zFN ¦d §wÛmi ¦nEW §x L«¤n §W ¦AÛ `p §r ©WFd mi ¦b£ FW Û.Li«¤lr mi ¦kEn §Y

.mdx §a © §l c ¤q«¤g ,aŸw£r©i §l z ¤n¡ o ¥Y ¦Y

Sixth day (TUE) • 4th Hakafa of HR

©ri «¦WFO ©d oFc ¨ Û ©ri «¦WFd §l oi ¥ L §Y §l ¦A Û xFA ¦Bri «¦WFd §l a © §e Û ©ri «¦WFd §i i ¦l §e i ¦zFN ©C Û l' ¥ d

©ri «¦WFO ©d Û ©ri «¦WFnE li ¦S ©nE Û ©ri «¦WFY Li «¤w£rFfÛ ©ri ¦WFd Li«¤kFg Û ©ri«¦A §U ©Y Li«¤ l §h Û lEa §i

©ri«¦R §W ©d §l Û ©ri «¦WFz §e ` ¥U §c ©Y ©gi «¦U lM Û `i¥b §l©ri «¦W §x ©Y l ©A Û ©ri «¦WFz §e wi ¦Y §n ©Y mi ¦cb §n Û

©ri«¦Q ©d §l mi ¦ i ¦U §p Û ©ri«¦pd §l mi ¦xi ¦r §U Û mi ¦pp£r©ri«¦p §n ©d §N ¦n Û ©ri«¦A §U ©nE ci ©g«¥zFR Û Li«¤ ¥n §v

©ri«¦A §U ©Y Û ©ri «¦WFY Li«¤ §xFw Û ©ri «¦WFY Li«¤nEg §xÛ ©ri «¦UFd Li «¤x£gFW Û . ©ri «¦W ¦FY Li«¤ni ¦n §Y

.g©v«¤p L §pi ¦ni ¦A zFn ¦r §p

Always, only the fifth Hakafa of HR

dn ¥d §aE mc ¨ Û dnW §pE ©gE «x §e xUA Û ci ¦Bdn §xw §e m¤v«¤r §e Û dn §w ¦x §e m¤l«¤v §e zEn §C Û cFd

dnC l ¤a«¤d©l Û dn §c ¦p zFn ¥d §A ©M l ©W §n ¦p §e Û ei ¦fdnFw §e x © «Ÿz §e Û dnc£ i¥p §R WEC ¦g Û z©ri ¦h

dO ©W §p i ¥v£r Û dnw §e mi ¦aw §i Û dn §w ¦W §e mi ¦nx §MÛ dnI ªq §n ©d l ¥a ¥z §l Û dn §O ©q §l fŸr zFx §h ¦n Û

dn§I ©w §l dI ¦W §p Û dn §nFw §l mi ¦gi ¦U Û mi ¦pc£rdn §vr §l Û dni«¦v£rd §l mi ¦gx §R Û mi ¦gn §vdn §Wb §l Û dn §xf §l mi ¦xw Û dn §N ©U §l mi ¦ai ¦a §x Û

dn«¥nFx §l dI ¦z §W Û dni ¦l §A l©r diEl §Y

,u ¤x«¨ d lk §A L §n ¦W xi ¦C © dn Epi«¥pŸc£ 'd.m ¦i«nX ©d l©r L §cFd dp §Y x ¤W£

Always, only the sixth Hakafa of HR

x ¤x«¤ ¥n dnc£Û z¤l«¤M ©W §O ¦n dn ¥d §A Û mfB ¦n o ¤x «ŸB Û z ¤w«¤N ©C ¦n obCÛ dx ¥ §O ¦n oFd Û dnEd §O ¦n l ¤k «Ÿ §e Û

l ¤W«¤P ¦n z¦i«©f Û abg ¥n dH ¦g Û i ©aFB ¦n s ¤x«¤h Û w¤l¤I ¦n a ¤w¤iÛ z©r«©lFY ¦n m ¤x«¤M Û d ¤A §x © ¥n W¤w«¤l Û l ©vl §S ¦n c¤b«¤n Û

dld ¤A ¦n W¤t«¤pÛ mr §lQ ¦n r ©a «U Û zEN ©C ¦n mi ¦xc£r Û oFtC ¦X ¦n zFx¥RÛ zEzi ¦n §S ¦n o Ÿv Û dll §T ¦n xi ¦vw Û

oFfx ¥n aŸxÛ oFnP ¦S ¦n z¤l «ŸA ¦W Ûli ¦qg ¥n d ¨ Ea §Y

.eiU£r ©n lk §A ci ¦qg §e ,eikx §C lk §A 'd wi ¦C ©v

Always, only the 7th Hakafa of HR

W¥ a ©d«©l §A w ©x §f ¦P ©d ozi ¥ o ©r«©n §l Û o ¥A o©r«©n §lW ¥ e mi ¦v¥r l©r c ©w¡r¤P ©d Û m ¦r w ©a¡ ¤P ©d xFA ¦B o©r«©n §l

W ¥ x ©U Û W¥ o©p£r ©e xF` §A zi «¦gp mi ¦lb §C o©r«©n §l ÛW¥ i ¥k£ §l ©n §M dN ©r §z ¦p §e mFxO©l dl£rŸd o©r«©n §l Û

W¥ i¥N ¤ ¤x ¤ §A o¤b«¤q §M Kl Èd §e o©r«©n §l Û c¤a«¤f o ©r«©n §lW ¥ ¥n zFpEz §P ©d zFx §A ¦C Û zFri ¦x §i iER ¦g o©r«©n §l

W ¥ o©p£r ©e Û W¥ A eilr Y §c «©xi x ©d q ¤k«¤h o©r«©n §l ÛW¥ i ¥n §X ¦n Y §a«©d ¨ x ¤W£ z ¦i«©A zEci ¦c §i o ©r«©n §l Û

W¥ d dr §wW c©r D ©nM o©r«©n §l Û g©wl o©r«©n §lW ¥ oFx£g xi ¦q ¥d §e W ¥ z ©Y §g ©n Û `¥P ©w §n o©r«©n §l

W ¥ A dlFc §b d ¨ §p ¦w Û i¥p §a © Ec §xi §e Fci sp o ©r«©n §lW ¥ Û W¥ li ¦l §M alg d¥l §h mU o©r«©n §l Û o©r«©n §l

W ¥ a dS ©x §z ¦p §e o ¤x «ŸB ©A c ©nr Û dxf£rA l¥N ¦R o©r«©n §lW ¥ d dc §xi §e Û a¤k «¤x §A dN ©r §z ¦p§¦e dlr xi ¦v o©r«©n §l

W ¥ i ¥qE «q §e Û W¥ A mi ¦kl §W ªn mi ¦WFc §w o©r«©n §l ÛW¥ i ¥x£d«©p §e fg oa §a ¦x FA ¦x o©r«©n §l Û zFn §n ¦W o©r«©n §l

W ¥ a dtEx §V ©d L §xi ¦r Û i ¥tEN © zFc §lFY o©r«©n §lW ¥ xFI ¦k §M mi ¦UY dcEd §i

g©v«¥P ©d §e z ¤x«¤ §t ¦Y ©d §e dxEa §B ©d §e dN ªc §B ©d 'd L §l

dkl §n ©O ©d 'd L §l ,u ¤x«¨ aE m ¦i«©nX ©A lŸk i ¦M cFd ©d §e.W Ÿx §l lŸk §l ` ¥V©p §z ¦O ©d §e

d¤i §d ¦i Èd ©d mFI ©A ,u ¤x«¨ d lM l ©r K¤l«¤n §l 'd did §e.cg ¤ Fn §WE cg ¤ 'd

:xŸn`¥l aEzM L §zxFz §aE

.cg ¤ 'd Epi«¥dŸl' ¡ 'd l ¥ x §U¦i r ©n §W.c¤re mlFr §l FzEk §l ©n cFa §M m ¥W KExA

At this point on Hoshana Rabba, theHakafot are done and the rest is said atyour place - and with your own Machzoror Siddur.We decided to put the Hoshanot inorder for the 7 Hakafot of HoshanaRabba. That caused them to be out oforder for the first 6 days of Sukkot. You will note that some of the Hoshanotare said both on one of the first 6 days ofSukkot, as well as on Hoshana Rabba,while others are said either on one of thefirst 6 days or on Hoshana Rabba, butnot both.The ones that are said on the first 6 daysare so labeled, and should be easy tofind.

For your information... Because of the LOAD”U ROSH rule of our fixed Calendar, neitherthe first day of Rosh Hashana nor the first dayof Sukkot (nor Simchat Torah) can fall on aSunday, Wednesday, or Friday. Hence, thereare four possible days of the week on whichSukkot can begin. Each possibility produces aslightly different order and arrangement ofHoshanot. This sheet is made for 5778 andother years like it - namely, when RH is Th-F.

Here and on the top of the next page arethe Hoshanot for the other two days ofChol HaMoed, not said on HoshanaRabba set.

Fourth day (SUN) • not said on HR

i ¦rEW jFx¡r ¤ Û i ¦r §e ©W zi ¥a §A Û i ¦r §W ¦R mFS©a i ¦zi«¦N ¦BÛ i ¦ri ¦WFd §l FA Li «¦Y §W ©x §C Û i ¦r §e ©W lFw §l dai «¦W §w ©d Û

i ¦ri ¦WFd §e dnE «w §e Û i ¦ri ¦WFn m ¥g ©x §e xFk §f Û o ¥M i ©gi ¦r §W §r ©W §Y Û i ¦r §W w¤p«¤ §A aFh Û i ¦ri ¦WFn Wi ¦gi Û

i ¦ri ¦W §x ©n d¥N ©M Û i ¦ri ¦W §x ©Y cFr l ©a §l Û i ¥dŸl'¡ x ¥d ©ni ¦r §W ¦i Û i ¦ri ¦WFd §l g©v«¤p Û i ¦r §W ¦x oF£r `p Ù Û

i ¦r §W ¦R l©r xFa£r Û i ¦ri ¦WFd §l `p d¥p §R Û wi ¦C ©v xEvi ¦ri ¦WFn Û i ¦r §e ©W `p l ¥A ©w Û i ¦r §W ¦i o ¤x «¤w m ¥nFx Û

i ¦ri ¦WFn i ©C' ©W Û i ¦ri ¦WFz §e ©ri «¦tFY

Hoshanot are commemorative of the Hakafotaround the Mizbei'ach in the Mikdash on thedays of Sukkot. Therefore, we can suggestthat our Hoshanot combine a Korban-likepractice with prayer, as expressed in thispasuk in Hallel:

:` «x§w ¤ 'd m¥W§aE d®cFY g©a¤f g©A§f ¤†ÎL «§l"To You I will sacrifice a ThanksgivingOffering, and in G-d's name I will call."Gimatriya of this pauk is 1176 - the same as:

.`p §r ©WFd ,Epi«¥dŸl'¡ L §p ©r ©n §l ,`p §r ©WFd

Fifth day (MON) • not said on HR

zFrWFn §l l' ¥ Û zFr ªa §W r ©A §x © §A Û zFr §e ©W §A mi ¦WBÛ zFrEW K ¤x«¤r i ¥w §tFC Û zFr ªW£r ©W i¥bFd Û mzŸci ¦g §e

zFr §W §r ©Y §W ¦n Û zFr §W ©d §l mi ¦w£rŸf Û zFrEW §i i ¥kFg ÛzFr §W KA mi ¦lEt §h Û zFrW oi ¦a i¥r §cFi Û Li«¤r §xFM

zFr §e ©W §A Û zFrEn §W oi ¦ad §l Û zFrn §W ¦p Li«¦R ¦n ÛzFrEW §Y o ¥zFp Û zFrn §W ©n zFxEt §q Û zEc¥r

zFri ¦n §W ©n Û zFrEW §i l¥rFR Û zFrWFp wi ¦C ©v ÛzFrEW §Y z©i §x ¦w Û zF` ªW §Y W¤b «¤x Û zFrW WŸlW Û

zFrEW §z ¦l Wi ¦gY

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

.`P dri «¦WFd Fde i ¦p£

.`p §r ©WFd o ¥M ,KO ©r r ©W«¥i §l L §z`¥v §A ,KO ¦r cEl §A mi ¦l ¥ Y §r «©WFd §M.`p §r ©WFd o ¥M ,mi ¦dŸl'¡ r ©W«¥i §l mi ¦WEx §C ,mi ¦dŸl'` ¥e iFB Y §r «©WFd §M.`p §r ©WFd o ¥M ,zFà §v i ¥k£ §l ©n mO ¦r §e ,zFà §v oFn£d Y §r «©WFd §M

.`p §r ©WFd o ¥M ,mi ¦ci ¦a£r ©n mci §A oEP ©g ,mi ¦ca£r zi ¥A ¦n mi ¦M©f Y §r «©WFd §M.`p §r ©WFd o ¥M ,mi ¦xi ¦a£r ©n mO ¦r L §xw §i ,mi ¦xf §B lEv §A mi ¦rEa §h Y §r «©WFd §M

.`p §r ©WFd o ¥M ,r ©W«E ¦i ©e z¤p¤I ªv §n DgFb §l ,r ©WF «I ©e z ¤x «¤xFW §n dP ©M Y §r «©WFd §M.`p §r ©WFd o ¥M ,m ¤k §Y ¦ i ¦z`¥vEd §e aEwp ,m ¤k §z ¤ i ¦z`¥vFd §e x ©n£ ©n Y §r «©WFd §M

.`p §r ©WFd o ¥M , ©g«¥A §f ¦n si ¦T ©d §l dax£r i ¥q §nFr , ©g«¥A §f ¦n i ¥a §aFq Y §r «©WFd §M.`p §r ©WFd o ¥M ,r ©WFp §e s © oFx£g ©A z ¤W«¤l §R x¥r ¦v ,r ©W §t ªd §M oFx ¨ i ¥ §l ¦R Y §r «©WFd §M

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HOSHANOTfor Shabbat

No Hakafa is made on Shabbat nor is a Torah takenfrom the Aron and brought to the Bima, as is doneduring the week. The Aron is opened and we say...

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PRE-HAKAFOT P'SUKIMRead responsively on Simchat Torah evening and day

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Leil Hoshana Rabba ProgramTuesday night Chol HaMoed SukkotOctober 10th at the OU Israel Center

7:30pm MAARIV

7:45pm Rabbi Sholom GoldDear Ushpizin: What say you now?

8:45pm Rabbi Sam ShorSukkot and Simchat Torah - Secure and Surrounded with Simcha

9:30pm Tisch - Rabbi Shimshon NadelRefreshments in the Sukka

10:45pm Rabbi Aharon Adler - Hakafot:the circular motion of the Torah

11:45pm Rabbi Shai FinkelsteinThe etymological meaning ofSukkot in Tanach

Aravot (Hoshanot) available for sale

SUKKOTReadings

OU Israel Center Torah Tidbits 1246 Sukkot readings • page 1 of 4

First day of SukkotTwo Torahs...In the first Torah...

we read from Parshat Emor, Vayikra 23,the portion of the Festivals. We actuallystart the reading several p'sukim earlierwith the mitzvot of not taking an animalfrom its mother to use it as a korbanbefore it is 8 days old. And theprohibition of slaughtering an animal andits offspring on the same day. Thissecond mitzva applies to korbanot and topersonal use of animals for food. Thefirst mitzva is specifically for korbanot(but its spirit belongs to "regular" animalstoo).

Next, the Torah teaches us the mitzvot ofKiddush HaShem and its opposite.

Perhaps we can understand why Chazal"backed us up" these 8 p'sukim, ratherthan leaving us just with the portion ofthe cycle of the Chagim. First of all, onChag there are many animals used bothfor Korbanot and for the dinner table.The two mitzvot included in this openingportion of the Torah reading serve as areminder that we have rules andregulations that go along with our

commandments and permission to usethe animals for our own purposes. The"reminder" of Kiddush HaShem & ChilulHaShem, serves us well to focus ourSIMCHA in the proper direction and notallow ourselves to get carried away byimproper joyful behavior. The final pasukbefore the presentation of the Chagimreminds us that all the Holidays arecommemorative of the Exodus fromEgypt. Now, we are ready to continue withthe reading about the Holidays them-selves.

The Torah continues with Shabbat,followed by Pesach, the Omer, Shavuot,Rosh HaShana, Yom Kippur, and Sukkot.This 52-pasuk portion is read for 5people, the number of Aliyot on Yom Tov.

The straightforward (P'SHAT) readingof the presentation of the cycle of theHolidays is that it begins with Shabbat.We acknowledge this in the regularFriday night Kiddush when we refer toShabbat as RISHON HU L'MIKRA'EIKODESH, the first of the days calledSacred, meaning the days whose sanctityis accompanied by a prohibition ofMelacha.

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

Speak to the people of Israel... these areMy Holidays (which will be detailedshortly). On six of them, there are someMelachot that may be done, but on theseventh of the Holidays, no manner ofMelacha is permitted, it is a SHABBATSHABBATON. Rosh HaShana, first dayof Sukkot, Shmini Atzeret, 1st and 7th


'x p"rldix` l`tx x"a diryil"f

In loving memory of

Sidney Gasner z"l(zekeq n"deg) ixyz 'k

May the learning from this issueof TT be in his memory

day of Pesach, and Shavuot are the 6holy days on which some Melacha ispermitted. But on Yom Kippur... nomelacha at all, it is Shabbat Shabbaton...

In the second Torah...

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

Haftara...

for the first day of Sukkot comes fromZecharya and contains the famousprophecy of the time in the future whenother nations will recognize the One G-dand those nations that persecuted Israelwill be severely punished. There is auniversal message of Sukkot in thatpeople from other nations will also bechallenged with the mitzva of Sukka. Theuniversal nature of Sukkot can also beseen by the 70 bulls of the Musafs of theseven days, which correspond to the 70nations of the ancient world (thatdescend from No'ach). So too, the factthat the world is judged for rainfall onSukkot gives the holiday a universalflavor, since rain is not just for the Jewishpeople.

Chol HaMoedFriday (day 2), [Shabbat Chol HaMoed istreated seperately after this section]Sunday (day 4), Monday (day 5), Tuesday(day 6), and Wednesday (day 7, HoshanaRabba), is the "same" Torah readingformat (not the same p'sukim). OneTorah is taken out (as opposed to CholHaMoed Pesach when two Torahs areused each day). Four people are called to

the Torah and the same set of p'sukim isread for each of the Aliyot. Each Aliyaconsists of three p'sukim, comes fromParshat Pinchas, and deals with theMusaf offering of each day.

(In Chutz LaAretz, the Chol HaMoedreading is a bit different, reflecting theconcept of S'FEIKA D'YOMA, doubt as tothe actual date of a given day...)

There is no haftara on Chol HaMoed(except on Shabbat). Our Sages did notwant to burden the people who had towork (hopefully in a permitted way)during Chol HaMoed with extrashul-time.

Shabbat Chol HaMoed

KOHELET is read on ShabbatChol HaMoed Sukkot. It is read beforethe reading of the Torah. When Koheletis read from a parchment megila(common in Yerushalayim), brachot arerecited on the reading. No brachot aresaid if it is read from a printed book. Themegila, written by Shlomo HaMelech inhis later years, takes a serious look at theLife we all live, and his conclusions boildown to there being nothing of real valuein this World. Except to be G-d-fearing.Kohelet provides a sobering balance to


potentially inappropriate levity of theChag and hopefully focuses our joy in theproper direction.

Two Torahs...In the first Torah...

Seven people are called to the Torah forthe reading from Parshat Ki Tisa, speci-fically Sh'mot 33:12-34:26, a total of 38p'sukim. It is the portion following the sinof the golden calf, after Moshe pleads onbehalf of the People, after G-d agrees toforgive the People, and after Moshesmashes (or drops) the Luchot, destroysthe Eigel, and castigates the people (andkills the 3000 primary violators). MosheRabeinu asks for a greater knowledgeand intimacy with G-d. G-d gives Moshe agreater glimpse of His Essence than Hehad previously shown Moshe, but only aglimpse. Then G-d commands Moshe tocut a new set of Luchot, which He willengrave as He had previously done withthe first set. Then we read about the 13Divine Attributes, which is followed by asummary of the SHALOSH REGALIM.The portion ends with the prohibition ofeating meat & milk mixtures.


MAFTIR is read from a second Torah,from Parshat Pinchas. It is a 5-pasukpresentation of the Korban Musaf of thethird day of Sukkot.

Haftara...

comes from Yechezkeil (38:18-39:16), atotal of 21 p'sukim. Yechezkel describes abattle in the end of time (before thecoming of the Mashiach) when armies

hostile to the Jewish People will attackand be thwarted by G-d. The defeat ofwhat has become known as GOGUMAGOG, will result in the worldwideacknowledgment of the greatness of theG-d of Israel as the One G-d. There is atradition that this war will occur onSukkot, hence its choice as the haftara.Sukkot shares the universal message ofG-d in the world.

MINCHA on Shabbat Chol HaMoedwe read the first part of the upcomingregularly scheduled sedra - V'ZOTHABRACHA. Usually, there is at least aweek until we get to read the full sedra,sometimes two or three weeks. This time,the Shabbat afternoon preview is lessthan a week before we read the wholesedra.

Simchat TorahThe Torah's name for the 8th day ofSukkot which is really its own separateHoliday, is SHMINI ATZERET. That'swhat we call it in the Amida and in YaalehV'yavo. In Chutz LaAretz where two daysare observed, the second day of ShminiAtzeret took on the name of SimchatTorah. Both days are called ShminiAtzeret in Kiddush & davening. In Israelwhere only one day of Yom Tov isobserved, the one day carries both names,but in Kiddush and davening it is alwayscalled only Shmini Atzeret.

On the night of Simchat Torah, afterHAKAFOT (see special sheet in thePull-Apart section), we read the beginningof V'ZOT HAB'RACHA. Some call threepeople, some call five. This is the onlynight of the year that we read from theTorah, after joyously dancing with the


Torahs and making Hakafot around theBima. It reflects the joy and love we feeltowards the Torah on this day of itscelebration. The Old Minhag Yeru-shalayim (GR"A) is not to read the Torahon Simchat Torah night.

Three Torahs...In the first Torah...

On Simchat Torah morning, afterHakafot, we read the sedra of V'ZotHaBracha. This is the only "ParshatHaShavua" that is not read on Shabbat(except in Eretz Yisrael when SimchatTorah can fall on Shabbat). Five peopleare called to the Torah, as on all YamimTovim. The sedra, however, is notcompleted with these 5 Aliyot.

(In most shuls,) these five portions areread over and over again, many times,often with several Torahs being readsimultaneously at different locations inshul. This allows all men to receive anAliya in a shorter period of time than itwould take if reading from one Torahonly. Of course, all of this depends on thesize of the K'hila.

There is a custom that the last Aliyabefore Chatan Torah is given to one ofthe oldest men in shul, and with him, allyoung boys (who cannot take their ownAliya) are invited to share this KOLHA'NE'ARIM Aliya.

Chatan TorahFollowing this, the Chatan Torah is calledfor the last Aliya in the Torah. A chupa isoften made over the Bima by four tallguys with a talit, as we complete the

reading of the Torah. After V'zotHaBracha (Sefer D'varim and the wholeTorah) is completed, the Torah is lifted,closed, and "dressed" and a second Torahis read from.


Chatan B'reishitThis time, the honor of the Aliya goes tothe Chatan B'reishit for whom will beread the beginning of the Torah. Wenever finish with the Torah. We begin itas soon as we get to the end. This is the“real” reason for our great joy. Wecelebrate, not the conclusion of theTorah, but the wonderful feeling ofbeginning again and of being the peopleto whom the Torah was given and forwhom the Torah is our way of life. Againa chupa is made for this Aliya.

The whole first chapter of B'reishit isread, plus the first four p'sukim of the2nd chapter, which describes the firstShabbat.

In the third Torah...

Maftir, read from a third Torah, comesfrom Parshat Pinchas and presents theMusaf of Shmini Atzeret.

Haftara of Simchat Torah picks upwhere the Torah left off - with thebeginning of the Book of Yehoshua. Asidefrom it being the natural choice forHaftara of V'zot HaBracha because it isits continuation, it also contains G-d'sencouragement to Yehoshua to cling tothe Torah and immerse himself in it dayand night. This portion is particularlysuited for Simchat Torah.

Sunday Chol HaMoed • 18 TishreiOctober 8th • 7:30am

OU Israel Center TT 1246 • page one • Rosh Chodesh Benching 5778

ycegd zkxa g"ryz'd zpylRosh Chodesh Benching is commemorative of the practice in the time of theSanhedrin (past AND future) of proclaiming Rosh Chodesh based on thetestimony of eye-witnesses who had seen the “first visibility of the lunarcrescent”. We pray for a good month, announce the Molad (the instant of thenew moon - based on average calculation), and announce the day(s) of theupcoming Rosh Chodesh.

This introductory passage is modified for monthly use from a prayer composedby RAV, related to us in the Gemara (B'rachot 16:), originally intended by itscomposer for daily recital.

(Some say the words in parentheses - here and on page 4)

,Epi«¥zFa£ i ¥dŸl|` ¥e Epi«¥dŸl|¡ 'd Li«¤pt §N ¦n oFvx i ¦d §i,dkx §a ¦l §e daFh §l d¤G ©d W ¤c «Ÿg ©d z ¤ Epi«¥lr W ¥C ©g §Y ¤Wl ¤W mi¦I ©g ,mFlW l ¤W mi¦I ©g ,mi ¦M ªx£ mi ¦I ©g Ep«l o ¤Y ¦z §el ¤W mi ¦i ©g ,dqp §x ©R l ¤W mi ¦i ©g ,dkx §A l ¤W mi¦I ©g ,daFhz © §x ¦i §e m ¦i«©nW z © §x ¦i m ¤dA W¥I ¤W mi¦I ©g ,zFnv£r uEN ¦gx ¤W «Ÿr l ¤W mi¦I ©g ,dO ¦l §kE dWEA m ¤dA oi ¥ ¤W mi¦I ©g :` §h ¥g,m ¦i«©nW z © §x ¦i §e dxFY z ©a£d © Ep«a ` ¥d §Y ¤y mi¦I ©g ,cFak §e

,daFh §l Ep«¥A ¦l zFl£ §W ¦n 'd `¥l ©n §i ¤W mi¦I ©g)some adda ©x z©N ¦t §Y zEk§f ¦A or (mi ¦A ©x:dl«¤q o ¥n ¨

May it be Your will, HaShem our God and God of our fathers, torenew for us this (coming) month for good and for blessing. Andgive us long life, a life of peace, of good, a life of blessing, a life ofsustenance, a life of health, a life marked by the fear of Heaven andthe dread of sin, a life free from shame and reproach, a life ofprosperity and honor, a life in which the love of the Torah and thefear of Heaven will be in us, a life in which the desires of our heart

shall be fulfilled for good. AMEIN.

OU Israel Center TT 1246 • page two • Rosh Chodesh Benching 5778

The Tradition is to announce the Molad in "Jerusalem Time" (which deviates fromIsrael Standard Time (a.k.a. Cairo time) by an average of 21 minutes during WinterTime and 39 minutes during Summer Time). Below you will find the wording for theannouncement of the Molad. (Exact wording may vary depending upon who isannouncing the molad and where he gets the words from.) This announced moladshould not be changed for time zones or daylight savings time. (The other times onpage 4 - "Israel Time" and "Actual Molad" SHOULD be adjusted for your local time.)

The gabbai announces the molad and the KAHAL follows with MI SHE'ASA NISIM

oeygxn.d ¥x §U¤rÎmi ¥Y §W i ¥x£g © mi ¦wl ©g xUrÎdr §a ¦W §e zFw ©c d ¥x §U¤rÎmi ¥Y §W ,i ¦X §X ©d mFI ©A d¤i §d ¦i c©lFO ©d

elqk.dl §i ©N ©d zFv£g i ¥x£g © zFw ©c r ©a ¤W §e mi ¦Wi ¦n£g ,W ¤cFw zA ©W i ¥ vFn §A d¤i §d ¦i c©lFO ©d

zah.m¦Ix¢dv ©A z ©g © i ¥x£g © cg ¤ w¤l ¥g §e zFw ©c z ©g © §e mi ¦rA §x © ,i ¦p ¥W mFi §A d¤i §d ¦i c©lFO ©d

hay.dl §i ©N ©A m ¦i ©Y §W i ¥x£g © mi ¦wl ©g i¥p §WE zFw ©c W ¥ng §e mi ¦x §U¤r ,i ¦ri ¦a §x mFi §A d¤i §d ¦i c©lFO ©d

xc`.m¦Ix¢dv ©A WŸlW i ¥x£g © mi ¦wl ©g dWŸl §WE zFw ©c r ©W ¥Y ,i ¦Wi ¦n£g mFi §A d¤i §d ¦i c©lFO ©d

oqip.dli ©l ©A WŸlW i ¥x£g © mi ¦wl ©g drA §x © §e zFw ©c WŸlW §e mi ¦Wi ¦n£g ,À ©d W ¤cFw zA ©W §A d¤i §d ¦i c©lFO ©d

xii`.m¦Ix¢dv ©A rA §x © i ¥x£g © mi ¦wl ©g dWi ¦n£g ©e zFw ©c r ©a ¤W §e mi ¦WŸl §W ,oFW` ¦x mFi §A d¤i §d ¦i c©lFO ©d

oeiq.x ¤wFA ©A W ¥ng i ¥x£g © mi ¦wl ©g dW ¦W §e zFw ©c z ©g © §e mi ¦x §U¤r ,i ¦Wi ¦l §W mFi §A d¤i §d ¦i c©lFO ©d

fenz.a ¤x¤rA W ¥W i ¥x£g © mi ¦wl ©g dr §a ¦W §e zFw ©c W ¥ng ,i ¦ri ¦a §x mFi §A d¤i §d ¦i c©lFO ©d

a`.x ¤wFA ©A W ¥W i ¥x£g © mi ¦wl ©g dpFn §WE zFw ©c r ©W ¥z §e mi ¦rA §x © ,i ¦X §X ©d mFI ©A d¤i §d ¦i c©lFO ©d

lel`.r ©a ¤W i ¥x£g © mi ¦wl ©g dr §W ¦z §e zFw ©c WŸlW §e mi ¦WŸl §W ,À ©d W ¤cFw zA ©W z`¥v §A d¤i §d ¦i c©lFO ©d

In some shuls, the chazan takes the Torah into his arms at this point; in other shuls, he takes it right before announcing Rosh Chodesh (next page)

zEc §a©r ¥n mzF` l © b §e ,Epi«¥zFa£ ©l mi ¦Q ¦p dUr ¤W i ¦nEpi«¥gC ¦p u ¥A ©wi ¦e ,aFxw §A Ep«zF` l © §b ¦i Èd ,zEx ¥g §l:o ¥n ¨ x ©n Ÿp §e ,l ¥ x §U ¦i lM mi ¦x ¥a£g .u ¤x«¨ d zFt §p ©M r ©A §x © ¥nHe Who performed miracles for our ancestors, and redeemed themfrom slavery to freedom, may He speedily redeem us, and gatherour exiles from the four corners of the earth; all Israel is united in

fellowship; and let us say, AMEIN.

OU Israel Center TT 1246 • page three • Rosh Chodesh Benching 5778

The chazan, holding a Sefer Torah, announces Rosh Chodesh; the congregationrepeats the announcement after him and then says Y'CHAD'SHEIHU (p.4)

mFi §aE i ¦W ¦X ©d mFi ©A d¤i §d ¦i oe §W ¤g §x ©n y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d W ¤cFw zA ©W

zyxt zayziy`xa24 Tishrei

OCT 14 '17

oFW` ¦x mFi §A xgn d¤i §d ¦i e¥l §q ¦M y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d

zyxt zayzeclez29 Marcheshvan

NOV 18 '17

i ¦Wi ¦l §W mFi §aE i ¦p ¥W mFi §A d¤i §d ¦i z¥a ¥h y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d

zyxt zayuwn dkªpg28 Kislev

DEC 16 '17

i ¦ri ¦a §x mFi §A d¤i §d ¦i ha §W y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d

zyxt zay`xè26 Tevet

JAN 13 '18

i ¦W ¦W mFi §aE i ¦Wi ¦n£g mFi §A d¤i §d ¦i xc © y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d

t"y mihtynmilwy25 Sh'vat

FEB 10 '18

W ¤cFw zA ©W mFi §A d¤i §d ¦i oqi ¦p y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d

t"yicwt-ldwie dxt23 Adar

MAR 10 '18

i ¦p ¥W mFi §aE oFW` ¦x mFi xgn d¤i §d ¦i xii ¦ y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d

t"yrxvn-rixfz29 Nissan

Shmini in Chu"l APR 14 '18

i ¦Wi ¦l §W mFi §A d¤i §d ¦i oei ¦q y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d

zyxt zayizŸwªga27 Iyar

B-B in Chu"l MAY 12 '18

i ¦Wi ¦n£g mFi §aE i ¦ri ¦a §x mFi §A d¤i §d ¦i fEO ©Y y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d

zyxt zaygly26 SivanJUN 9 '18

i ¦W ¦W mFi §A d¤i §d ¦i a ¨ m ¥g©p §n y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d

zyxt zayqgpit24 Tammuz

JUL 7 '18

Fzx¢gn §lE W ¤cFw zA ©W mFi §A d¤i §d ¦i lEl¡ y ¤cŸg W Ÿx:daFh §l l ¥ x §U ¦i lM l©r §e Epi«¥lr À ©d oFW` ¦x mFi §A

zyxt zayawr23 Menachem Av

AUG 4 '18

OU Israel Center TT 1246 • page four • Rosh Chodesh Benching 5778

,l ¥ x §U ¦i zi ¥A FO©r lM l©r §e Epi«¥lr ,`Ed KExA WFcT ©d Ed«¥W §C ©g §i.dg §n ¦U §lE oFUU §l ,dkx §a ¦l §e daFh §l ,m ¥d ¤W mFwn lk §A

dqp §x ©t §l ,dng¤p §lE drEWi ¦l(daFh) mi ¦I ©g §l ,dlM §l ©k §lE (mi ¦aFh)

mi ¦nW §b ¦l §e) ,zFaFh zFxFU §a ¦l §e zFaFh zFrEn §W ¦l ,mFlW §lE:o ¥n ¨ x ©n Ÿp §e ,daFx §w dlE` §b ¦l §e ,dn¥l §W d ¨ Et §x ¦l §e (mY ¦r §A

May HaKadosh Baruch Hu (G-d) renew it (this month) for us and for all His people,the house of Israel, wherever they may be, for good and blessing, for joy andhappiness, for salvation and consolation, for livelihood and economicwellbeing, for life and peace, for good news, (for rain in its season,) for goodhealth (lit. complete healing), and for the Ge'ula soon -- and let us say, AMEIN.

Generally, AV HARACHAMIM is not said when we bench Rosh Chodesh, so continuewith ASHREI (in your siddur). During the OMER (m'vorchim for IYAR and SIVAN) we DOsay AV HARACHAMIM (even if there is a person present who would usually "knock out"AV HARACHAMIM. And even if there is a BRIT MILA in the shul on that day.) When webench Rosh Chodesh Menachem Av, some say AV HARACHAMIM, some don't say it. Theopinion of the GR"A is not to say AV HARACHAMIM when we bench Rosh Chodesh(even during the Omer), except for Shabbat M’vorchim Menachem Av, when we say it.

astronomical (actual) molad Rambam notation Israel time (S=summer) molad (based on avg.) month

Not announced - determines that RH 5778 is THU (and Fri) W 23h 28m 16p ixyz

Th Oct 19 10:12pm S blx:gi 'e Fri 12:52pm S Fri 12h 12m 17p oeygxn

Sh Nov 18 1:42pm ekxzz:e '` Sun 12:36am Su 0h 57m 0p elqk

M Dec 18 8:30am hlyz:hi 'a Mon 1:20pm Mo 13h 41m 1p zah

W Jan 17 4:17am apz:g 'c Wed 2:04am W 2h 25m 2p hay

Th Feb 15 11:05pm dqw:`k 'd Thu 2:48pm Th 15h 9m 3p xc`

Sh Mar 17 3:11pm gpwzz:h 'f Sha 3:32am Sh 3h 53m 4p oqip

M Apr 16 4:57am S `rxz:ak '` Sun 5:16pm S Su 16h 37m 5p xii`

Tu May 15 2:47pm S cty:`i 'b Tue 6:00am S Tu 5h 21m 6p oeiq

W Jun 13 10:43pm S fv: 'd Wed 6:44pm S W 18h 5m 7p fenz

F Jul 13 5:47am S vzz:ai 'e Fri 7:28am S F 6h 49m 8p a`

Sh Aug 11 12:57pm S bxz:` '` Sha 8:13pm S Sh 19h 33m 9p lel`Not announced - determines that RH 5779 w/b MON (and Tue)Straight rule w/o D'CHIYOT - i.e. RH is the day of the molad of Tishrei M 8h 17m 10p ixyz

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