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Hilkhot-Moadim-Understanding-Laws-Festivals
by Rabbi David Brofsky
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* * * * *
Chapter 16
The Conclusion of Yom
Kippur
The Teki’at Shofar
of Yom Kippur
For
many, the concluding moments of Yom Kippur are the most powerful part of the
day’s prayers – the congregation declares “Shema Yisrael” and “Hashem
Hu HaElokim” in unison, the ḥazan concludes Ne’ila with the festive Kaddish, the shofar is sounded, and all join in
singing “Leshana haba’a biYerushalayim.” The blowing of the shofar stands out – why is the shofar, generally associated with Rosh
HaShana, sounded on Yom Kippur? Furthermore, shouldn’t it be prohibited to
sound the shofar on Yom Kippur,
just as it is prohibited when Rosh HaShana falls on Shabbat? (Rosh HaShana 29b).
We find numerous suggestions regarding the reason for this
practice. Tosafot[i] record
that contemporary Maḥzorim (prayer books) related
this practice to the blowing of the shofar
on Yom Kippur of the Yovel year.[ii] They
reject this suggestion – if the shofar
blowing is really related to the Yovel year, then it should not be blown every
year![iii] Hagahot
Maimoniot adds that according to this reason, one should blow the shofar on Yom Kippur itself, and not
at its conclusion. Alternatively, he suggests that the custom to blow shofar is based upon the Midrash that
teaches that at the conclusion of Yom Kippur, a heavenly voice (bat kol)
proclaims, “Go and eat your food in happiness” (Eccl.
9:7) Similarly, Tosafot explain that the shofar is blown to declare that the
fast has concluded, and therefore children may be fed and the festive meal to
be eaten after the fast should be prepared.[iv]
Others offer different interpretations. Rokeaḥ writes that the blowing of the shofar symbolizes our victory over the “Satan.”[v] Kol
Bo explains that the shofar
is intended to “confuse Satan,” who regains “control” after Yom Kippur.[vi]
Finally, Smag[vii]
writes that the blowing of the shofar
corresponds to the Shekhina’s
ascent through the seven heavens, parallel to each “Hashem Hu HaElokim”
that we declare, as the verse says, “And God ascends with the terua” (Ps. 47:6).
There are two customs cited by the Rishonim[viii]
regarding this shofar blowing –
blowing one long sound, or blowing a set of teki’a-shevarim-terua-teki’a
(tashrat). The Shulḥan Arukh rules that one should blow a tashrat
upon concluding Ne’ila, while Rema records that it is customary to sound
one long blast.[ix]
These customs appear to correspond to the reasons we have suggested. If the
sounding of the shofar
corresponds to the ascent of the Divine Presence or serves as a proclamation
regarding eating or preparing food, then one long sound should suffice.
However, if the blowing of the shofar
parallels the blowing of the shofar
on Yom Kippur of the Yovel year, then a proper set of tashrat should be
blown.
As for the permissibility of blowing the shofar, the Rishonim
explain that blowing the shofar
is a “ḥokhmah” (a skill) and not a melakha (labor), and it is
therefore permitted during twilight (bein hashemashot) of Yom Kippur.[x] While
some question this practice, as generally this leniency only applies before
Shabbat begins, during bein hashemashot, and not as Shabbat ends, it is
customary to blow the shofar
before the fast is completely over. Some explain that one may certainly blow
the shofar twenty minutes after
sheki’a, the time established by the Geonim
as tzeit hakokhavim (the halakhic end of the day).
Kiddush Levana
Birkat
HaLevana,
known as “Kiddush Levana,” may be recited within the first sixteen days
after the appearance of the new moon (the molad). While the Shulḥan
Arukh writes that one should not recite the blessing until at least seven
days have passed since the molad,[xi] the Aḥaronim rule that one may recite this
blessing as early as three full days (i.e., seventy-two hours) after the
appearance of the molad.[xii]
The posekim cite
different opinions regarding whether Kiddush Levana should be recited
before or after Yom Kippur. Rema records that one should not recite Kiddush Levana
until after Yom Kippur.[xiii]
Some explain that one who fears the upcoming judgment cannot recite the Birkat
HaLevana with the appropriate joy and happiness. After Yom Kippur, however,
when one’s sins have been absolved, one should recite the Kiddush Levana.
Many Aḥaronim
disagree. Rabbi Mordekhai Yoffe (1530–1612) explains in his Levush
Malkhut:
The custom is to not to
sanctify the new moon until after Yom Kippur because we are suspended in
judgment and sanctifying requires happiness. I heard from one sage that on the
contrary, it is preferable to sanctify the moon during this time so as to add
this mitzva to one’s merits and perhaps tip the scales in favor of one’s
merits.[xiv]
In
other words, Levush argues that
one should preferably perform the mitzva during the Aseret Yemei
Teshuva in order to “tip the scales” in his favor. Similarly, Rabbi Eliya
Shapira (1660–1712), author of the Eliya Rabba (an important commentary
on the Shulḥan Arukh), wrote in his commentary on Levush, known
as the Eliyahu Zuta:
There is a story of a
person who encountered an idolater at night, and the idolater wished to kill
him. The Jew requested from his captor that he be allowed to perform one mitzva
before his death, whereupon he sanctified the new moon; while jumping up
and down, as is customary, a miracle occurred and the wind picked him up and
took him away to safety. I also heard that one who recites the sanctification
of the moon is guaranteed to survive the month. I cited this to support Levush’s argument that it is better
to sanctify the moon before Yom Kippur so as to ensure that a decree of death
will not be issued against you for the coming year.[xv]
In
Eliya Rabba, he similarly rules that one should preferably recite Kiddush
Levana before Yom Kippur.[xvi] The
Gra concurs.[xvii]
Nevertheless, common practice seems to be to recite Kiddush Levana
after Yom Kippur. The Mateh Efraim suggests eating a bit before reciting
Kiddush Levana, although he acknowledges that one should not separate
from the community if they recite the blessing immediately after the fast.[xviii]
Havdala on Motza’ei Yom
Kippur
On
Motza’ei Yom Kippur, like after Shabbat and Yom Tov, one must recite Havdala both
in one’s Shemoneh Esreh and over wine
(or grape juice). The Rishonim
discuss the differences between the Havdala recited after Yom Kippur and the
Havdala recited after Shabbat. On Motza’ei Shabbat, we recited a blessing over
a fire and over besamim (spices) in addition to the Havdala blessing
recited over a cup of wine (Berakhot 51b). Although
the Mordekhai implies
that one should recite the blessing over besamim on Motza’ei Yom Kippur
as well, in accordance with the custom of Rabbeinu Gershom,[xix]
most Rishonim disagree. It is
therefore customary not to recite the blessing over besamim after
Yom Kippur.
The Gemara explains the reason for the blessing recited over
fire on Motza’ei Shabbat – God intended to give man fire on the sixth
day, but He waited until after the first Sabbath instead:
R. Yossi said:…The Holy
One, Blessed be He, bestowed understanding upon Adam HaRishon…and he took two
stones, rubbed them one upon the other, and fire emerged. (Pesaḥim
54a)
Each
and every Motza’ei Shabbat, we acknowledge God as the one who endowed us with
the ability to create and use fire by reciting the blessing “borei me’orei
ha’esh” (Blessed be He…Who created the lights of the fire).” Since the fire
used for Havdala on Motza’ei Shabbat commemorates both the phenomenon of fire
and its creation by Adam HaRishon after the first Sabbath, one may use a pre-existing
flame that remained lit for the duration of Shabbat – known as a “ner sheshavat”
–
or a newly lit flame – known as an “esh hayotzei min ha’etzim umin ha’avanim”
– for the Havdala flame.[xx]
The Gemara explains that after Yom Kippur, however, one must use
a ner sheshavat (Pesaḥim
54a). The flame used after
Yom Kippur comes to contrast kodesh leḥol – on Yom Kippur, lighting
this fire was prohibited; it is now permitted. What is considered a “ner
sheshavat”? It would seem that a ner sheshavat refers to a fire that
remained lit for the entire duration of Yom Kippur. Rashi, however, explains that “[even] if it was lit in a
permissible manner [on Yom Kippur], such as for a new mother or a sick
person…one may recite the blessing upon it after Yom Kippur.”[xxi]
The Rishonim write
that one may also recite the blessing over a fire that was lit from a pre-existing
flame. Nevertheless, the Maggid Mishna[xxii]
cites Naḥmanides, who writes
that although on Motza’ei Shabbat one may recite the blessing of borei
me’orei ha’esh over a fire lit from a flame which was lit on Shabbat by a
non-Jew,” on Motza’ei Yom Kippur, one may not. The Shulḥan Arukh concurs.[xxiii]
Rabbi Avraham ben Natan HaYarḥi (twelfth century), in his Sefer
HaManhig, records a custom to light extra-long candles before Yom Kippur in
order to recite the Havdala blessing upon them after the fast.[xxiv]
Some Rishonim record
that it was customary to recite the blessing over the candles in the synagogue,
which remained lit for the entire Yom Kippur. Rema cites two opinions regarding
whether one may recite the blessing over these candles, as they were lit for “kavod,”
and not in order to provide light. He concludes that one should preferably
light another candle from that fire, and then combine them and recite the
blessing over both flames, in which case one’s blessing includes both the
original ner sheshavat as well as a flame lit exclusively for light.[xxv] The
Arukh HaShulḥan, however, records that it was customary to recite the
blessing over the candles of the beit knesset, as they are also
generally lit in order to provide light.[xxvi]
May one, bedi’avad, recite the blessing on a flame that
was lit after Yom Kippur, which did not “rest” for the duration of Yom Kippur?
Some Rishonim[xxvii] cite
a view that permits one to recite the blessing over a flame that was lit from a
fire lit after Yom Kippur. The Shibbolei HaLeket cites a similar view in
the name of Rabbi Yehudai Gaon.[xxviii]
The Shulḥan Arukh cites this view,[xxix]
although he seems to reject this opinion further on.[xxx] Some
Aḥaronim rule that in extenuating
circumstances, one may rely upon the opinion cited and recite the blessing of “borei
me’orei ha’esh” on a flame lit from a new fire.[xxxi]
The Mishna Berura,[xxxii] Rabbi
Ovadia Yosef,[xxxiii]
and Rabbi Moshe Feinstein[xxxiv]
write that one should not rely upon this minority opinion, but rather one
should simply recite Havdala over the wine, and recite the blessing of “borei
me’orei ha‘esh” if and when a ner sheshavat becomes available.
Havdala on Motza’ei Yom Kippur on Motza’ei
Shabbat
How
should one perform Havdala when Yom Kippur falls on Shabbat? The
Kol Bo rules that one does not recite the blessing over the besamim
on Motza’ei Yom Kippur, even if Yom Kippur falls on Shabbat.[xxxv] He
explains that one ordinarily smells besamim on Motza’ei Shabbat in order
to comfort oneself upon the loss of the “neshama yeteira,” the “extra soul”
that each Jew possesses on Shabbat.[xxxvi]
One does not experience this “neshama yeteira” on Yom Kippur due to the
fast, so no blessing should be recited on besamim at Havdala. Others,
however, rule that one should say the blessing over besamim when Yom Kippur
falls out on Shabbat.[xxxvii]
The Shulḥan Arukh
rules that one should not recite the blessing over the besamim when Yom
Kippur falls on Shabbat.[xxxviii]
The Aḥaronim, however, disagree, and
rule that one should say the blessing over the besamim.[xxxix]
Although the Mishna Berura writes that one should not instruct the
community to say this berakha,[xl] the Arukh
HaShulḥan records that it is customary to say the blessing.[xli]
Sephardim do not recite this blessing.
Ra’avya writes that one does not need a ner
sheshavat for Havdala of Yom Kippur that falls on Shabbat, as on an
ordinary Motza’ei Shabbat one may recite Havdala upon a new fire.[xlii] The
Mishna Berura writes that while one may certainly use a newly lit fire
for Havdala after a Yom Kippur which fell on Shabbat, it is customary to use a ner
sheshavat.[xliii]
The Aḥaronim discuss
whether one may recite the birkat haner of Havdala over an electric
light. The blessing certainly cannot be recited over a fluorescent light, which
contains no actual “fire.” The glowing filament inside an incandescent light
bulb, however, may possibly be considered to be “esh.”[xliv]
Some nevertheless prohibit using a light bulb for Havdala,[xlv]
while others permit it.[xlvi]
Rabbi Moshe Sternbach rules that according to those who permit using electric
lights for Havdala in general, one may also use an electric light on Motza’ei
Yom Kippur as a ner sheshavat when necessary.[xlvii] Interestingly,
Rabbi Eliezer Waldenberg disagrees, arguing that a filament “fueled” by the
constant flow of electricity does not constitute a ner sheshavat.[xlviii]
While one should generally not eat or drink before Havdala, one
who is thirsty or weak may drink water after the conclusion of the fast even
before hearing Havdala. This is especially pertinent to women whose husbands
may be delayed at the synagogue. Furthermore, they may also make their own
Havdala and then eat or drink regularly.
Rema writes that one should eat and drink on Motza’ei Yom
Kippur, as it is a “minor Yom Tov.”[xlix] Beit
Yosef attributes this to the Midrash cited above, which describes the
heavenly voice that declares upon completion of the fast: “Go your way, eat
your bread with joy, and drink your wine with a merry heart; for God has
already accepted your works” (Eccl. 9:7).
The Geonim,[l] as
well as the Rishonim,[li]
record that it is customary not to recite Viduy
or Taḥanun during the months of
Nisan and Tishrei (after Yom Kippur). Rema writes that Taḥanun is not recited until Sukkot,[lii] although
it is customary to omit Taḥanun until after Rosh Ḥodesh Ḥeshvan.
Finally, Rema records
that “the meticulous should begin building the sukka immediately after
Yom Kippur, in order to go from mitzva to mitzva.”[liii] We
will discuss the mitzva of building the sukka and why the
metituclous begin to buld their sukkot immediately after Yom Kippur in
the next chapter.
[i] Tosafot, Shabbat 114b; this opinion is attributed to R. Hai Gaon in Teshuvot
HaGeonim, Sha’areh Teshuva 67.
[iii] See Sefer
HaIttur, end of Hilkhot Yom
HaKippurim, who suggests that we blow the shofar every year, as the exact
calculation of the Yovel years is unknown.
[xx] See Berakhot 52b–53a.
Interestingly, the Tosefta (Berakhot
5:31) implies that preferably one should use a newly lit flame for
Havdala of Motza’ei Shabbat. One might explain that a new flame better
commemorates the first Motza’ei Shabbat, during which Adam HaRishon lit the
first flame.
[xxi] Rashi, ibid. See also Maimonides, Hilkhot Shabbat 9:27.
[xxv] Rema, Oraḥ Ḥayim 624:5; see also Mishna Berura ibid., 12.
[xxvi] Ostensibly, a
“ner neshama” (“yahrtzeit candle”) lit in memory of a deceased relative
might pose a similar problem. It is customary, however, to recite Havdala over
the ner neshama.
[xlii] Ra’avya, Berakhot 8:141. Me’iri,
Berakhot 53b, and Nimmukei
Yosef, Pesaḥim 54a, citing Ra’a, concur. See also Ritva, Hilkhot Berakhot, 8:23.
[xlvi] R. Chaim Ozer
Grodzinski; R. Eliezer Waldenberg, Tzitz Eliezer 1:20:13; R. Chaim
Solovetichik, et al. For a full treatment of this topic, see R. Howard Jachter’s
and R. Michael Broyde’s “Electrically Produced Fire or Light in Positive
Commandments,” Journal of Halacha &
Contemporary Society, XXI.
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