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Shemini Aseret: Difference between revisions
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Shemini Aseret is a holiday following Sukkot and has a completely independent nature from the holiday of Sukkot. <ref> Gemara [[Rosh Hashana]] 4b and [[Sukkah]] 48a </ref> | |||
==Prayer on Shemini Aseret== | |||
== | |||
# It is customary to recite Tehillim 12 which begins "Lamnatzeach al hashiminit" on the night of Shemini Aseret. <ref> Chazon Ovadia [[Sukkot]] p 451 </ref> | # It is customary to recite Tehillim 12 which begins "Lamnatzeach al hashiminit" on the night of Shemini Aseret. <ref> Chazon Ovadia [[Sukkot]] p 451 </ref> | ||
# Because Shemini Aseret is a separate holiday, if during the Shemini Aseret [[prayers]], a person mistakenly said in the "ata bichartanu" section "et yom chag hasukkot hazeh" instead of "et yom shemini chag aseret zeh", and he continued praying the proper [[yom tov]] [[prayer]], and did not realize his error until the middle of the beracha of "ritzeh", or even after "sim shalom", or even in the middle of "elokay netzor", one must return to "ata bichartanu" and correct one's mistake. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref> | # Because Shemini Aseret is a separate holiday, if during the Shemini Aseret [[prayers]], a person mistakenly said in the "ata bichartanu" section "et yom chag hasukkot hazeh" instead of "et yom shemini chag aseret zeh", and he continued praying the proper [[yom tov]] [[prayer]], and did not realize his error until the middle of the beracha of "ritzeh", or even after "sim shalom", or even in the middle of "elokay netzor", one must return to "ata bichartanu" and correct one's mistake. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref> | ||
# If one finished the amidah and stepped back, one must return to the beginning of the amidah and start over. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref> | # If one finished the amidah and stepped back, one must return to the beginning of the amidah and start over. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref> | ||
# If one is unsure as to | # If one is unsure as to whether he said the correct version of the amida, one should ideally stipulate the following: "if I am obligated to repeat the amidah over again, then I am doing so as I am supposed to. And if I am not obligated to, then this repetition of the amidah should be considered a "voluntary [[prayer]]". | ||
# It makes no difference for our purposes if one actually knew it was Shemini Aseret and just mistakenly said the wrong words, or if the cause of his error was that he did not know that it was Shemini Aseret. In all of these cases if he did not mention Shemini Aseret correctly, he must repeat the amidah. <ref> Chazon Ovadia [[Sukkot]] 451-454. See there where Hacham Ovadia quotes many who agree with him among them Maran Hachida, Rav Chaim Palaggi, Ma'amar Mordechai, Maharsham in the name of Rav Akiva Eiger, S'deh Chemed, Shoel Umeshiv, and Rav Moshe Feinstein, and some who disagree, among them the Kaf Hachaim Sofer, Chayeh Adam, Bet Yehudah Ayash, Rav Shlomo Zalman Auerbach, and the Tzitz Eliezer, but it seems from there that majority of the Acharonim say like this, for both | # It makes no difference for our purposes if one actually knew it was Shemini Aseret and just mistakenly said the wrong words, or if the cause of his error was that he did not know that it was Shemini Aseret. In all of these cases if he did not mention Shemini Aseret correctly, he must repeat the amidah. <ref> Chazon Ovadia [[Sukkot]] 451-454. See there where Hacham Ovadia quotes many who agree with him among them Maran Hachida, Rav Chaim Palaggi, Ma'amar Mordechai, Maharsham in the name of Rav Akiva Eiger, S'deh Chemed, Shoel Umeshiv, and Rav Moshe Feinstein, and some who disagree, among them the Kaf Hachaim Sofer, Chayeh Adam, Bet Yehudah Ayash, Rav Shlomo Zalman Auerbach, and the Tzitz Eliezer, but it seems from there that majority of the Acharonim say like this, for both Sephardim and Ashkenazim. </ref> | ||
===Torah Reading=== | |||
# On Shemini Aseret outside Israel the Torah reading is Kol Bechor in Parshat Reah. If Shemini Aseret falls out on [[Shabbat]], the torah reading begins from Asar Taaser. <ref>The gemara [[Megillah]] 31a writes that the torah reading for Shemini Aseret is Kol Bechor. S"A 668:1 codifies this halacha. Kaf HaChaim 668:17 explains that we read Kol Bechor because it includes a hidden reference to Shemini Aseret in the words VeHayita Ach Samech which chazal explain to mean that Shemini Aseret is included in the Simcha of [[Sukkot]]. </ref> | |||
==Eating and sleeping in the Sukkah== | ==Eating and sleeping in the Sukkah== | ||
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# Regarding [[sleeping in the Sukkah]] on the eighth day of [[Sukkot]] (Shemini Aseret), there’s a dispute in the achronim. The Ashkenazim minhag is not to sleep in the [[Sukkah]], while Sephardim hold that one must sleep in the [[Sukkah]]. <Ref> Darkei Moshe 668:2 writes that there’s room to be lenient regarding sleeping outside the [[Sukkah]]. Kitzur S"A 138:5 writes that while the minhag is to be lenient about sleeping in the [[sukkah]], it's proper to be strict. Mishna Brurah 668:6 brings the opinion of the Gra who holds that one must sleep in the [[Sukkah]] on the eighth day but concludes that the minhag is to be lenient not to sleep in the [[Sukkah]]. However, the Bet Yosef 668 writes that sleeping is no different than [[eating in the Sukkah]]. Therefore, Chazon Ovadyah [[Sukkot]] (pg 479) rules that Sephardim must sleep in the [[Sukkah]] like any other night of [[Sukkot]]. </ref> | # Regarding [[sleeping in the Sukkah]] on the eighth day of [[Sukkot]] (Shemini Aseret), there’s a dispute in the achronim. The Ashkenazim minhag is not to sleep in the [[Sukkah]], while Sephardim hold that one must sleep in the [[Sukkah]]. <Ref> Darkei Moshe 668:2 writes that there’s room to be lenient regarding sleeping outside the [[Sukkah]]. Kitzur S"A 138:5 writes that while the minhag is to be lenient about sleeping in the [[sukkah]], it's proper to be strict. Mishna Brurah 668:6 brings the opinion of the Gra who holds that one must sleep in the [[Sukkah]] on the eighth day but concludes that the minhag is to be lenient not to sleep in the [[Sukkah]]. However, the Bet Yosef 668 writes that sleeping is no different than [[eating in the Sukkah]]. Therefore, Chazon Ovadyah [[Sukkot]] (pg 479) rules that Sephardim must sleep in the [[Sukkah]] like any other night of [[Sukkot]]. </ref> | ||
===An American in Israel=== | ===An American in Israel=== | ||
# A Jew from outside Israel who is visiting Israel for [[Sukkot]] should not eat in the [[Sukkah]] if it’s difficult to sit alone in the [[Sukkah]]. <Ref> | # A Jew from outside Israel who is visiting Israel for [[Sukkot]] should not eat in the [[Sukkah]] if it’s difficult to sit alone in the [[Sukkah]]. <Ref> Nitai Gavriel (Hilchot Arbah Minim Sh”t 8), Sh”t Minchat Yitzchak 9:54, [[Rabbi Shlomo Zalman Auerbach]] in Sh”t Minchat Shlomo 1:19, [[Rabbi Ovadyah Yosef]] in Chazon Ovadyah [[Sukkot]] (pg 480-1), Ot Hei LeOlam (vol 2 pg 87c; quoted by Sdei Chemed [[Sukkah]] 1)</ref> However, if he is alone anyway, such as if he’s in a hotel, Sephardim holds that he should eat in the [[Sukkah]], while Ashkenazim hold that in Israel one doesn't sit in the [[Sukkah]] on Shemini Aseret. <Ref> Chazon Ovadyah [[Sukkot]] (pg 480-1) writes explicitly that if it’s not difficult to eat in the [[Sukkah]] such as one is staying by himself then he should sit in the [[Sukkah]]. However, Sh”t Minchat Shlomo 1:19 exempts such a person in all circumstances. So writes the Piskei Teshuvot 668:2 in name of Sh”t Minchat Yitzchak and Sh”t Minchat Shlomo. </ref> | ||
===In Israel=== | ===In Israel=== | ||
# In Israel one does not eat or sleep in the [[Sukkah]] on Shemini Aseret (as it is no longer [[Sukkot]]). <ref>S"A 666:1, nitei Gavriel ([[Sukkot]] 81:4) </ref> | # In Israel one does not eat or sleep in the [[Sukkah]] on Shemini Aseret (as it is no longer [[Sukkot]]). <ref>S"A 666:1, nitei Gavriel ([[Sukkot]] 81:4) </ref> | ||
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# Because Shemini Aseret is an independent holiday, the beracha of [[Shehecheyanu]] must be recited at [[kiddush]]. <ref> Chazon Ovadia [[Sukkot]] p 451 quoting Masechet Sofrim </ref> | # Because Shemini Aseret is an independent holiday, the beracha of [[Shehecheyanu]] must be recited at [[kiddush]]. <ref> Chazon Ovadia [[Sukkot]] p 451 quoting Masechet Sofrim </ref> | ||
# If someone mistakenly said the [[kiddush]] for [[Sukkot]] instead of the [[kiddush]] for Shemini Aseret, he must return and repeat the [[kiddush]]. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref> | # If someone mistakenly said the [[kiddush]] for [[Sukkot]] instead of the [[kiddush]] for Shemini Aseret, he must return and repeat the [[kiddush]]. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref> | ||
# Many poskim say that one shouldn't start the meal until it is certainly nightfall (i.e. [[Tzet HaKochavim]]). However, after the fact, if one did start the meal before one should not make the bracha of Leshev BaSukkah if one is [[eating in the Sukkah]]. <ref>Magan Avraham 668:3 quotes the Maharshal who writes that one shouldn't make [[Kiddish]] on Shemini Aseret until it is nightfall so as not to enter into a situation where there is a doubt if one will be able to make the bracha of Leshev BeSukkah. Many achronim including the Levush 668:1, Chaye Adam 153:5, Kitzur S"A 138:4, Aruch HaShulchan 668:6, Kaf HaChaim 668:10, Mishna Brurah 668:7, Nitei Gavriel 85:4, and Chazon Ovadyah (p. 669) agree. Chazon Ovadyah writes that there is even more reason for this law in Israel. [The term that the Magen Avraham uses, "Ad SheTechshach" in context clearly means certain nighttime which is after [[Tzet HaKochavim]]. This term is also used in the Mishna ( | # Many poskim say that one shouldn't start the meal until it is certainly nightfall (i.e. [[Tzet HaKochavim]]). However, after the fact, if one did start the meal before one should not make the bracha of Leshev BaSukkah if one is [[eating in the Sukkah]]. <ref>Magan Avraham 668:3 quotes the Maharshal who writes that one shouldn't make [[Kiddish]] on Shemini Aseret until it is nightfall so as not to enter into a situation where there is a doubt if one will be able to make the bracha of Leshev BeSukkah. Many achronim including the Levush 668:1, Chaye Adam 153:5, Kitzur S"A 138:4, Aruch HaShulchan 668:6, Kaf HaChaim 668:10, Mishna Brurah 668:7, Nitei Gavriel 85:4, and Chazon Ovadyah (p. 669) agree. Chazon Ovadyah writes that there is even more reason for this law in Israel. [The term that the Magen Avraham uses, "Ad SheTechshach" in context clearly means certain nighttime which is after [[Tzet HaKochavim]]. This term is also used in the Mishna (Pesachim 99b) and there the Mishna Brurah 472:5 explains it to mean [[Tzet HaCochavim]].]</ref> | ||
# Similarly, one should not make [[Kiddush]] on the night of [[Simchat Torah]] before certain nightfall (i.e. [[Tzet HaCochavim]]). <Ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref> | # Similarly, one should not make [[Kiddush]] on the night of [[Simchat Torah]] before certain nightfall (i.e. [[Tzet HaCochavim]]). <Ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref> | ||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
