Sukkot The Festival The Festival Day

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Sukkot The Festival

The Festival Day

On the first morning of Sukkot, some people rise a bit early to fulfill the mitzva of the four species in their own sukka before leaving for the synagogue, as an expression of love for the mitzva. Others have the custom to recite the blessing on the four species in the synagogue, just before reciting the Hallel. If the first day of Sukkot falls on Shabbat, the mitzva of taking the four species is not observed until the following day.

The congregation recites the festival morning Amida prayer, which can be found in most prayer books, even if the festival falls on Shabbat.

After the prayer leader has finished his repetition of the Amida prayer of the morning service, each member of the congregation picks up his set of the four species. One who did not recite the blessing over the four species at home should do so now. Afterward, everyone recites the full Hallel while holding the four species.

During the recitation of Hallel, there are several times that the four species are waved:

(1) After the prayer leader recites each of the four verses: “Give thanks to the Lord, for He is good, for His kindness is forever”; “Let Israel now say: His kindness is forever”; “Let the house of Aaron now say: His kindness is forever”; and “Let those who fear the Lord now say: His kindness is forever” (Psalms 118:1–4), the congregation responds to each verse with: “Give thanks to the Lord, for He is good, for His kindness is forever.” While it is customary to wave the four species while reciting this verse, there are various customs concerning the details of this waving. Some perform the waving only upon the first recitation. Some do it during all four repetitions of the verse. There are also two customs with regard to the prayer leader. According to one custom, he waves his lulav only when he recites the first verse: Give thanks to the Lord, etc.” whereas according to a different custom he also waves it at the second verse (“Let Israel now say ...”), but not for the third and fourth verses. One who is praying alone at home conducts the waving of the four species as though he were the prayer leader.

(2) The second occasion that one waves the four species is upon reciting: “Lord, save us, we beseech You!” (Psalms 118:25). Both the prayer leader and the congregation wave their lulavim during both recitations of this verse.

(3) The third instance is at the end of Hallel, when one recites the following verse twice: “Give thanks to the Lord, for He is good, for His kindness is forever” (Psalms 118:25). Upon each of these two recitations, both the prayer leader and the entire congregation wave the four species.

Further reading: With regard to the number of wavings and the manner of their performance, see p. 195.

Since one fulfills the mitzva through any manner of waving, everyone should do it in accordance with the custom of his family and/or congregation.

Another prayer, which is accompanied by a special ceremony and is recited on every day of Sukkot, is Hoshanot. The text of this prayer includes a host of supplications and requests, all of which open with the word Hoshana (“Please save”) and which deal, among other matters, with livelihood and well-being. This custom was established as a reminder of a similar ritual that was held in the Temple, during which the priests would circle the altar with lulavim and pray for salvation and success in the year that has just begun.

In most communities, especially those who follow the customs of the Arizal, the Hoshanot ceremony is conducted immediately after the recitation of Hallel. Some communities perform the Hoshanot after the additional prayer service [Musaf].

On each of the days of Sukkot (except for the seventh day, called Hoshana Rabba, on which there is a slightly different procedure that will be explained below), a Torah scroll is taken from the ark and placed on the reading desk [bima], or held by one of the worshippers next to the bima, while the congregation walks around the bima once, counterclockwise. During these circuits, one holds in his hand the four species and recites the text of a liturgical poem, which changes from day to day.

After circling the bima, another prayer is recited, which begins with the phrase: Ani vahu (according to some versions: vaho) hoshia na. This prayer mentions various episodes of redemption in Jewish history, as we request that just as our nation was redeemed in those times, so may God redeem us now.

The practice of Ashkenazim is that anyone who does not have a set of four species, and likewise someone who is in mourning, does not encircle the bima during the Hoshanot, but recites the prayer while standing in his place.

At the end of the prayer, the Torah scroll is returned to the ark, and then Kaddish is recited. In some congregations the psalm of the day is recited after Kaddish.

On Shabbat the congregation does not circle the bima, though a Hoshana prayer is recited. In some congregations no Hoshana prayer is recited on Shabbat.

After Hallel and Hoshanot, two Torah scrolls are taken from the ark for the reading of the Torah. Five men are called up for the reading from the first scroll; if Sukkot falls on a Shabbat, seven are called up. The second scroll is used for the reading of the concluding section [maftir].

From the first scroll, a section of the book of Leviticus (22:26–23:44) is read, which details the commandments and laws of the three pilgrimage festivals, with special focus on Sukkot and its commandments of dwelling in the sukka and taking the four species. From the second scroll the maftir (Numbers 29:12–16) is read; it consists of a few verses detailing the sacrifices that were offered in the Temple on Sukkot.

Afterward, the haftara (reading from the Prophets) is read from the book of Zechariah (14:1–21), which describes the great war that will occur at the end of days, before the arrival of the redemption, after which all the nations will come on Sukkot to prostrate themselves before God in the Temple.

Following the reading of the Torah, the congregation recites the festival Musaf prayer service. When the festival falls on Shabbat, one mentions the Shabbat sacrifices in this additional prayer, as indicated in the prayer books.

After the prayer service, one goes home to eat the festival meal in the sukka. Before the meal, Kiddush is recited.

For Ashkenazim:

There are different customs as to which verses to recite in the Kiddush. The following is the fullest text, which is recited according to some customs.

אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי. וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ אֲדֹנָי מְכֻבָּד. וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר. אָז תִּתְעַנַּג עַל אֲדֹנָי, וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ. וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ, כִּי פִּי אֲדֹנָי דִּבֵּר.

Im tashiv miShabbat raglekha asot ĥafatzekha beyom kodshi, vekarata laShabbat oneg likdosh Adonai mekhubad, vekhibadto me’asot derakhekha mimetzo ĥeftzekha vedaber davar, az titanag al Adonai, vehirkavtikha al bamotei aretz, veha’akhaltikha naĥalat Ya’akov avikha, ki pi Adonai diber.

וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת, לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם. בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל, אוֹת הִיא לְעֹלָם, כִּי שֵׁשֶׁת יָמִים עָשָׂה אֲדֹנָי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ.

Veshameru venei Yisrael et haShabbat, la’asot et haShabbat ledorotam berit olam. Beini uvein benei Yisrael ot hi le’olam, ki sheshet yamim asa Adonai et hashamayim ve’et ha’aretz, uvayom hashevi’i shavat vayinafash.

זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַאדֹנָי אֱלֹהֶיךָ, לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ, עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ. כִּי שֵׁשֶׁת יָמִים עָשָׂה אֲדֹנָי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם, וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי.

Zakhor et yom haShabbat lekadesho. Sheshet yamim ta’avod ve’asita kol melakhtekha. Veyom hashevi’i Shabbat ladonai Elohekha. Lo ta’aseh khol melakha, ata uvinkha uvitekha, avdekha va’amtekha uvhemtekha, vegerekha asher bisharekha. Ki sheshet yamim asa Adonai et hashamayim ve’et ha’aretz, et hayam ve’et kol asher bam, vayanaĥ bayom hashevi’i.

עַל כֵּן בֵּרַךְ אֲדֹנָי אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ.

Al ken berakh Adonai et yom haShabbat vaykadeshehu.

אם חל ביום חול מתחילים כאן:

On a weekday, one starts here:

אֵלֶּה מוֹעֲדֵי אֲדֹנָי, מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם. וַיְדַבֵּר מֹשֶׁה אֶת מוֹעֲדֵי אֲדֹנָי אֶל בְּנֵי יִשְׂרָאֵל.

Eleh mo’adei Adonai, mikra’ei kodesh, asher tikre’u otam bemo’adam. Vaydaber Moshe et mo’adei Adonai el benei Yisrael.

סַבְרִי מָרָנָן וְרַבָּנָן וְרַבּוֹתַי.

Savri meranan verabanan verabotai:

בָּרוּךְ אַתָּה אֲדֹנָי, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן.

Barukh ata Adonai, Eloheinu, melekh ha’olam, boreh peri hagafen.

בָּרוּךְ אַתָּה אֲדֹנָי, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לֵישֵׁב בַּסֻּכָּה.

Barukh ata Adonai, Eloheinu, melekh ha’olam, asher kideshanu bemitzvotav, vetzivanu leishev basukka.

On Shabbat, one starts here:

“If you restrain your walking because of the Sabbath, pursuing your needs on the day of My holiness and you call the Sabbath a delight and the Lord’s sacred, honored, and you honor it by refraining from doing your business, from seeking your needs and from speaking of matters, then you will delight in the Lord and I will mount you onto the heights of the earth and I will feed you the inheritance of Jacob your forefather, for the mouth of the Lord has spoken” (Isaiah 58:13–14). “The children of Israel shall keep the Sabbath, to observe the Sabbath for their generations an eternal covenant. Between Me and the children of Israel, it is a sign forever. For in six days the Lord made the heaven and the earth and on the seventh day, He rested and was invigorated” (Exodus 31:16–17). “Remember the Sabbath day, to keep it holy. Six days you shall work and perform all your labor. The seventh day is Sabbath for the Lord your God; you shall not perform any labor, you, and your son, and your daughter, your slave, and your maidservant, and your animal, and your stranger who is within your gates, because in six days the Lord made the heavens and the earth, the sea and everything that is in them and He rested on the seventh day; therefore, the Lord blessed the Sabbath day and He sanctified it” (Exodus 20:8–11).

On a weekday, one starts here:

“These are the appointed times of the Lord, holy convocations, that you shall proclaim at their appointed time” (Leviticus 23:4). “And Moses spoke to the children of Israel the appointed times of the Lord” (Leviticus 23:44).

“Attention, masters, rabbis, teachers:

“Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine.

“Blessed are You, Lord our God, King of the universe, who sanctified us through His commandments, and commanded us to reside in the sukka.”

For Sephardim:

מִזְמוֹר לְדָוִד, אֲדֹנָי רֹעִי לֹא אֶחְסָר. בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי, עַל מֵי מְנֻחוֹת יְנַהֲלֵנִי. נַפְשִׁי יְשׁוֹבֵב, יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ. גַּם כִּי אֵלֵךְ בְּגֵיא צַלְמָוֶת, לֹא אִירָא רָע כִּי אַתָּה עִמָּדִי, שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ הֵמָּה יְנַחֲמֻנִי. תַּעֲרֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צֹרְרָי, דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה. אַךְ טוֹב וָחֶסֶד יִרְדְּפוּנִי כָּל יְמֵי חַיָּי, וְשַׁבְתִּי בְּבֵית אֲדֹנָי לְאֹרֶךְ יָמִים.

Mizmor LeDavid: Adonai ro’i lo eĥsar. Binot deshe yarbitzeni, al mei menuĥot yenahaleni. Nafshi yeshovev, yanĥeni vema’agelei tzedek lema’an shemo. Gam ki elekh begei tzalmavet lo ira ra, ki ata imadi, shivtekha umishantekha hema yenaĥamuni. Ta’arokh lefanai shulĥan neged tzorerai. Dishanta vashemen roshi, kosi revaya. Akh tov vaĥesed yirdefuni kol yemei ĥayay, veshavti beveit Adonai le’orekh yamim.

אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי, וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ אֲדֹנָי מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר. אָז תִּתְעַנַּג עַל אֲדֹנָי וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ, וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי אֲדֹנָי דִּבֵּר.

וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת, לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם. בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִיא לְעֹלָם, כִּי שֵׁשֶׁת יָמִים עָשָׂה אֲדֹנָי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ.

Veshameru venei Yisrael et HaShabbat, la’asot et HaShabbat ledorotam berit olam. Beini uvein benei Yisrael ot hi le’olam, ki Sheshet yamim asa Adonai et hashamayim ve’et ha’aretz, uvayom hashevi’i shavat vayinafash.

אם חל ביום חול מתחילים כאן:

On a weekday, one starts here:

אֵלֶּה מוֹעֲדֵי אֲדֹנָי, מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם. וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי אֲדֹנָי, אֶל בְּנֵי יִשְׂרָאֵל. שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל זְכוּרְךָ אֶת פְּנֵי אֲדֹנָי אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר, בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת, וְלֹא יֵרָאֶה אֶת פְּנֵי אֲדֹנָי רֵיקָם. אִישׁ כְּמַתְּנַת יָדוֹ, כְּבִרְכַּת אֲדֹנָי אֱלֹהֶיךָ אֲשֶׁר נָתַן לָךְ.

Eleh mo’adei Adonai, mikra’ei kodesh, asher tikre’u otam bemo’adam. Vaydaber Moshe et mo’adei Adonai el benei Yisrael. Shalosh pe’amim bashana yera’e khol zekhurekha et penei Adonai Elohekha bamakom asher yivĥar: Beĥag hamatzot uvĥag hashavuot uvĥag hasukkot. Velo yera’e et penei Adonai reikam. Ish kematnat yado, kevirkat Adonai Elohekha asher natan lakh.

(בשבת: עַל כֵּן בֵּרַךְ אֲדֹנָי אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ)

On Shabbat, add: Al ken berakh Adonai et yom haShabbat vaykadeshehu.

סַבְרִי מָרָנָן.

Continue: Savri meranan.

השומעים עונים: לְחַיִּים!

Those listening answer: Leĥayim.

בָּרוּךְ אַתָּה אֲדֹנָי, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגֶּפֶן.

Continue: Barukh ata Adonai, Eloheinu, melekh ha’olam, boreh peri hagefen.

Barukh ata Adonai, Eloheinu, melekh ha’olam, asher kideshanu bemitzvotav, vetzivanu leishev basukka.

On Shabbat, one starts here:

“A psalm by David. The Lord is my shepherd; I lack nothing. He has me lie down in green pastures; He leads me beside still waters. He restores my soul; He leads me in paths of righteousness for His name’s sake. Even when I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me. You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup is full. May only goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever” (Psalms 23).

“The children of Israel shall keep the Sabbath, to observe the Sabbath for their generations an eternal covenant. Between Me and the children of Israel, it is a sign forever. For in six days the Lord made the heaven and the earth and on the seventh day, He rested and was invigorated” (Exodus 31:16–17).

On a weekday, one starts here:

“Three times in the year all your males shall appear before the Lord your God in the place that He shall choose: On the Festival of Unleavened Bread, and on the Festival of Weeks, and on the Festival of Tabernacles, and they shall not appear before the Lord empty-handed. Each man according to the gift of his hand, in accordance with the blessing of the Lord your God that He gave you” (Deuteronomy 16:16–17).

(On Shabbat add: “Therefore, the Lord blessed the Sabbath day and He sanctified it” (Exodus 20:11).)

“Attention, masters.”

The listeners respond: “To life!”

“Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine.”

“Blessed are You, Lord our God, King of the universe, who sanctified us through His commandments, and commanded us to reside in the sukka.”

After Kiddush, everyone washes his hands and the meal begins with bread.

At this meal too, some have the custom to dip the bread in honey.

In the afternoon, the festival afternoon prayer service is recited. When the festival occurs on Shabbat, references to Shabbat are inserted in the prayers.

In Israel, where only the first day of Sukkot is a festival day [yom tov], at the conclusion of the first day, one recites Havdala over a cup of wine in the sukka. The wording of this Havdala is similar to that of the Havdala of a Saturday night, but without the blessing over the candle and the spices. In many communities, the introductory verses before Havdala are also not recited.

One recites the blessing: “…who creates the fruit of the vine,” over the wine, followed by the blessing of: “…who separates between the sacred and the secular,” and finally: “…to reside in the sukka.”

When the first day of Sukkot falls on Shabbat, the Havdala at the conclusion of the Shabbat and festival is the same as on every Saturday night, with the addition of the blessing: “…to reside in the sukka.”