Monday, October 09, 2017

The Mysteries of Hoshana Rabbah


By Eliezer Brodt

This article originally appeared last year in Ami Magazine (2016) This version has a many updates and corrections. I hope to revisit this subject shortly.

The sources of our Yomim Tovim are relatively easy to find, as one simply locates the relevant pesukim or Gemara and starts from there. However, one Yom Tov does not have such a starting point: Hoshana Rabbah. Its roots and numerous customs are shrouded in mystery. This article is an attempt to shed a bit of light on some of the early sources and customs behind this special day.[1]

A very early mention is in an anonymous attack against Yiddishkeit apparently written around the year 1500, where we already find Hoshana Rabbah under attack.[1a] At a later date we find in a work which records a debate about Kabbalah, written in 1825 that the origins of Hoshana Rabbah were also dealt with harshly.[1b]

The Name

Today we know this special day as Hoshana Rabbah, but it wasn’t always called by this name. In earlier sources, such as the Mishnah and Gemara, the Yom Tov is never called Hoshana Rabbah but “Yom Aravah” or “Yom Hoshana.” In a recent article, Rabbi Yaakov Stahl traces mentions of these names through numerous Geonim, Paytanim and Rishonim and concludes that the earliest known mention of the name “Hoshana Rabbah” is in the piyyutim of Rav Yosef Avitur, who passed away in 1024. However, it took a long time for the name to become popular.[2]

The Chayei Adam writes that the name Hoshana Rabbah references the many tefillos recited on this day that begin with the word “hoshana.”[3] This idea can be found as early as 1599 in the Seder Hayom. Rav Eliyahu Bachur writes in his Sefer HaTishbi that the aravos we take on Sukkos are called hoshanos because we call out hoshana, a contraction of the words hoshia na (please save), while holding them.[4]


In the fourth perek of Maseches Sukkah (42b-45a), the mishnayos and Gemara discuss the extra aravah that was used in the Beis Hamikdash in addition to the one included in the daled minim. Each day the kohanim would circle the mizbei’ach one time, and on the seventh day they would do so seven times. Rishonim differ as to whether they went around with both the aravah and the daled minim, or with the daled minim alone, as well as if the Yisraelim went around as well.[5]

On the seventh day, they would do chavatah on the ground with the aravos. Rashi (ibid. 44b) understands this to mean shaking the aravos, whereas the Rambam writes that it means to bang them two or three times on the floor or on a utensil[6] without making a brachah, in keeping with a minhag hanevi’im.[7] Since the destruction of the Beis Hamikdash, we go around with daled minim only, and not with the aravah, since it is not mentioned in the Torah.[8] The Rambam writes that nowadays we go around the bimah as a zecher l’Mikdash, where they circled the mizbei’ach.[9]

These mishnayos are the earliest sources for the hakafos we do once each day on Sukkos and seven times on Hoshana Rabbah. There are numerous sources from the Geonim onward about this.

It’s worth mentioning the powerful words of Rav Yosef Hahn Norlingen (1570-1637) in Yosef Ometz, first printed in 1723. He writes that one should make a great effort to go around each day with the lulav, to the extent that it’s worthwhile to spend a lot of money on the daled minim for this aspect of the mitzvah alone. He writes sharply against those who leave early and avoid hakafos and describes how he completed the circuit every day, even when there was a lot of pushing, especially on Hoshana Rabbah when the children pushed a lot.[10] A similar point is made by the anonymous work Chemdas Yomim.[11]

We see from this the great significance of completing a circuit around the bimah each day, which ties into zecher l’Mikdash, a concept that stands behind numerous halachos.[12]

But what else—besides for circling the bimah seven times and banging the aravos—is done differently on Hoshana Rabbah than the other days of Chol Hamoed Sukkos?


Many have the custom to hear Mishneh Torah, or Sefer Devarim, on Hoshana Rabbah night.[14]

Where did this custom originate?

Avudraham writes that in his time, a few people had the custom to read the whole Torah on the night of Hoshana Rabbah in case they didn’t complete shnayim mikra that year. He personally does not endorse this minhag and feels one should make up any missed shnayim mikra over Sukkos, or better yet, during the Aseres Yemei Teshuvah.[15] Tashbetz, a talmid of the Maharam MiRotenburg, is also wary of this custom, giving the strong opinion that it doesn’t help for anything.[16] However, the Shibolei Haleket writes that it is a worthy practice, and the Magen Avraham mentions it as well. The Shibolei Haleket links this custom to the fact that it is the yom hadin for water, and though the Gemara says one should really finish shnayim mikra before Yom Kippur, if one does not, now is a good time.[17]

The anonymous early Italian work Minhag Tov also describes this custom and says he has seen people practice it. His reasoning for it is interesting: on Rosh Hashanah, we are judged for life and death. In case death was decreed upon him, he will have reviewed his learning.[18] Agudas Eizov adds that through learning, one will be reminded to do teshuvah.[19]

Rav Yaakov Emden suggests that the reason for this custom is to remember the king’s Torah reading at Hakhel, but says that this may be a bit farfetched. He also points out that chumash is not generally to be learned at night.[20] However, he concludes “I bend my head to a custom that is already accepted.” However, he is discussing the Mishneh Torah, not the reading of the entire Torah mentioned by the Rishonim.[21] Rabbi Yosef Ginsburg also writes that the custom is to read only the Mishneh Torah.[22] What’s the source for this?

Shulchan Aruch HaArizal, first printed around 1660, writes that on the night of Hoshana Rabbah one should read Mishneh Torah.[23] Basically, the earliest source for the custom is the Arizal.[24]

The minhagim of the Arizal became widespread through various “bestseller” sefarim. [25] To point to just three “bestsellers,” that helped spread this minhag, one was the Tikunei Shabbos, first printed in 1613,[26] and another the Shaarei Tzion by Rav Nassan Hanover, first printed in 1662.[27] These two works saw dozens of editions and were extremely popular and widespread. Both contain a full Hoshana Rabbah learning seder, famously known as the Tikun Leil Hoshana Rabbah. These works inspired other versions based on Kabbalah.[28] A third work that also helped spread this seder was the very popular (and anonymous) Chemdas Yamim, first printed in 1731.

What was farfetched to Rav Yaakov Emden was fact for the Aderes, who writes in his anonymous[29] work on Hakhel that the reason behind the minhag of Mishneh Torah is for a remembrance of Hakhel.[30] Elsewhere, he writes that he himself would lein Mishneh Torah each year in his sukkah from his own sefer Torah.[31]

Rav Charlop did the same.[32] Many gedolim would also say this tikkun. For example, the Chida records this in his autobiography many times.[33] The Chasam Sofer would say tikkun and then go to sleep.[34]

Interestingly, Rabbi Chaim Benveniste (1603-1673) in Shiurei Knesses Hagedolah[35] and others[36] bring down that many have a minhag to say selichos on Hoshana Rabbah night.[37] Others say selichos during the hakafos in the morning and even blow shofar after each circuit of the bimah.[38]

By contrast, in Vilna it appears there were those who said selichos on Hoshana Rabbah night and the Gra wanted to abolish it because of Simchas Yom Tov. It’s even recorded that on Hoshana Rabbah night the Gra was noheg Simchas Beis Hashoeivah like the rest of the nights of Chol Hamoed but he stopped it after one  Hoshana Rabbah night someone died.[39a]


Other early sources, such as Rav Avraham Galante write that one should say the whole Sefer Tehillim on Hoshana Rabbah.[39] Rav Moshe Machir, in his classic Seder Hayom, cites such a custom, as does Rav Yuzpeh Shamash (1604-1678) of Worms[40] and Rav Yosef Hahn Norlingen. The Chasam Sofer would say the whole Sefer Tehillim and go to sleep,[41] as did R’ Shlomo Zalman Auerbach.[41a] Rabbi Hertz Scheir would pay people to say Tehillim the whole night.[42]

Rav Chaim Stein, Rosh Yeshivah of Telz, in his incredible World War II diary chronicling his great mesiras nefesh for whatever mitzvos he was able to do during that time, also writes that he and his friends stayed up saying all of Tehillim.[43]

The Butchasher Rav (1771-1841) gives an additional interesting reason for doing so: because Hoshana Rabbah is the ushpizin night of Dovid Hamelech. Dovid was known not to sleep for longer than sixty horse breadths,[44] and we try to emulate that.[45]


Avudraham also records an elaborate Hoshana Rabbah custom: at night, some wrap themselves in sheets and go out to the shade of the moon. If they find their shadow complete, they are happy; if the head is missing, they assume they will die during the coming year. Depending on the appearance of the shadow, one can tell if other family members will survive the year. (A possible similarity can be found in Maseches Horayos.)

However, the Avudraham concludes not to do it.[47] This custom is found in numerous Rishonim—Ramban, Rav Yehudah Hachasid, Rokei’ach, Rikanati,[48] Tzioni, and Rav Aharon Hakohen Miluneil, to list a few. At the end of a manuscript written by Rav Eliyahu Bachur in 1515, he notes, “I completed this sefer on Hoshana Rabbah, when I saw my head in the shadows of the moon, so I know that I will not die this year.”[49] Rav Chaim Benveniste writes that the purpose of this custom is to do teshuvah, for if one sees that the shadows are not in his favor, he will daven for the decree to be abolished.[50]

Interestingly, Rav Yosef Karo makes no mention of this minhag, but the Rama in Darchei Moshe cites the Avudraham without giving his own opinion about it. However, in his glosses on Shulchan Aruch, he stresses not to do it,[51] writing that we do not understand exactly how to do it and in general it is not advisable to look into the future. Rav Yosef Hahn Norlingen and the Mateh Moshe[52] write the same. (It’s worth pointing out, though, that the Arizal was an adherent of this custom.)[53]

Returning to the previously mentioned minhag, that of reading the whole Torah throughout the night of Hoshana Rabbah, the Agudas Eizov adds that another reason to learn is to amass zechusim so that one’s shadow will be complete on Hoshana Rabbah. What lies behind this unique custom?

There are many more minhagim of Hoshana Rabbah, almost all for the same reason.


The Tur and numerous other Rishonim mention the lighting of candles. Leket Yosher writes that his rebbe, the Terumas Hadeshen, would use in part leftover candles from Yom Kippur.[55] Rav Zalman of St. Goar, in his work Sefer Maharil, writes that he observed his rebbe, the Maharil, doing the same.[56] Rav Isaac Tirna describes the same in his Sefer Minhagim.[57]

Another minhag echoing Rosh Hashanah and Yom Kippur is mentioned by Rav Zalman of St. Goar, who writes that he observed the Maharil wearing a kittel on Hoshana Rabbah.[58] The Rama cites a similar practice in Darchei Moshe and the Mapah. The Magen Avraham does the same, but says that the minhag in Poland is to wear Shabbos clothes, but not a kittel.[59] Rabbi Henkin writes that the minhag is only for the chazan to wear a kittel.[60]

Rav Isaac Tirna in his Sefer Minhaghim,[61] the Rama, Rav Yosef Hahn Norlingen and others bring that some go to the mikvah on the morning of Hoshana Rabbah.[62] Rav Chaim Benveniste writes in Shiurei Knesses Hagedolah that it’s better to do so in the evening. The Mateh Moshe,[63] Rabbi Yuzpeh Shamash (1604-1678) of Worms and others[64] write that it’s one of the five days of the year on which one should wake up early.[65]

The Tur and other Rishonim write that the minhag is to daven as on the morning of a Yom Tov, with a longer Pesukei Dezimrah.[66] However, it is unclear if they mean to include Nishmas. Numerous sources describe that the custom was to say it, such as in the French Work on Minhaghim written between 1360-1390 [66a], In the Zecher Yosef from 1467,[67] the Kabbalistic work Agudas Eizov,[68] Rav Chaim Benveniste’s description of Izmir, Turkey, in Shiurei Knesses Hagedolah, the Kaf Naki’s,[69] description of Morocco, and other descriptions of Italy.[70] However, the Rama says not to say Nishmas.

The Kitzur Shibolei Haleket writes that he heard some say Zachreinu L’chayim. Rav Chaim Benveniste cites others who had such a minhag.The Maharam would say Hamelech Hakadosh and Hamelech Hamishpat,[71] and in some early manuscripts, the tefillah of Unesaneh Tokef includes the words “Ub’Hoshana Rabbah yeichaseimun.”[72]

What is the common denominator of all these minhagim? The answer is simple. Hoshana Rabbah is a day of judgement. The question is, for what?

According to the Gemara (Rosh Hashanah 16a), it is a day of judgment for water. As the Taz[73] and Gra[74] point out, water is one of the most important human needs. The aravah grows by the water, says the Rokeach, so we take it up on this day. Of course it is well-known in Kabbalistic literature that this day marks the chasimah of the din handed down on Rosh Hashanah, but it is clear that sources who were not familiar with the Zohar also knew this. For example, the Manhig writes that the reason for lighting candles as on Yom Kippur, among other minhagim, is because on this day the judgment is sealed.[75] Some manuscripts of the Machzor Vitri write that we say Hashem hu haElokim seven times on Hoshana Rabbah, like we do on Yom Kippur, to symbolize the completion of judgment.[76] Others point to a cryptic line in the Yerushalmi in Rosh Hashanah to claim it as a final day of judgment.[77]

Based on these sources, it makes sense that all the many different minhagim are due to Hoshana Rabbah being a final day of judgment.[78] The question, though, is in the secrecy of it. Why are Rosh Hashanah and Yom Kippur openly discussed by Chazal as a day of judgment, while Hoshana Rabbah goes unmentioned? If it were such an important day, one would expect Chazal to let us in on the secret.[79]

Rav Yaakov Kamenetsky answers[80] this with an interesting idea, similar to one proposed by Rav Shlomo Zalman Auerbach.[81] They explain that Chazal felt that if the concept ever “got out,” it would disrupt simchas Yom Tov. At that time, the secret was only told to special people, but due to yeridas hadoros, it soon became clear that Hoshana Rabbah’s judgment would not affect simchah all that much. So the secret of the day’s tremendous significance was let out to the masses.
It is worth noting a similarly interesting statement from Rav Yehoshua Ibn Shuaib, talmid of the Rashba, that one of the reasons we do not find an open discussion of Rosh Hashanah’s judgment in the Torah is because such concepts are very hard to comprehend and discuss openly.[82]


In a letter in 1488, Rav Ovadiah miBartenura writes that in Italy, on Yom Kippur and Hoshana Rabbah nights, the aron was opened after davening and women would line up to kiss the Torah the whole night.[83] Rav Yehoshua Falk describes a similar practice in Pressburg. He links these customs, once again, to the fact of the final din.[84]


Related to all of this, we find in a 19th-century Lithuanian memoir that white bread for Hoshana Rabbah was baked in the shape of a bird, because on this day, a final decision is made as to who will live or die that year. In folk tradition, this bird would fly to heaven and bring the determination on a scrap of paper.[85]  In Mattersdorf, the challahs of the Yomim Nora’im were baked in a round pan and stamped with a picture of a bird, probably for a similar reason.[86]


After saying the hoshanos, we bang the bundle of aravos on the floor five times. The Chayei Adam[87] writes that children bang it until there are no leaves left, because of their exuberance for the mitzvah.[88] Rav Yair Chaim Bachrach of Worms (1638-1702) writes in the Mekor Chaim that fools bang it until no leaves are left. We bang it a few times, but why?

Rabbi Alexander Moshe Lapidos answers this question,[89] but to illustrate it clearly, some background is helpful. On Rosh Hashanah, we have a custom to eat various fruits and say accompanying tefillos. Numerous Acharonim [90] explain this minhag by pointing to a Ramban[91] that states that when an action is done in this world, it has an effect in shamayim, which in turn causes something to happen down here.[92] For instance, there is a custom among some to keep their hands open when reciting the words “Posei’ach es yadecha,” as though waiting to receive the parnasah.[93] This reasoning is in part what is behind the banging of the aravos.


After we finish banging the aravos, what do we do with them? Many are noheg to place them on top of the aron kodesh, but it is not clear how far back this minhag can be traced, or if it is even permissible to do so.

Interestingly The Chayei Adam writes (153:3) one should burn the Aravos afterwards as does the Aruch Hashulchan (664:6).

The Munkatcher did not hold of throwing it onto the aron kodesh. However the Marsham points to a Malbushei Yom Tov which mentions that they did do so in his time. This work was written by the Tosfos Yom Tov (1579-1654) on the Levush, but was only first printed from manuscript in 1895.[94] However, this piece is already brought down by the Eliyhau Raba who had this work in manuscript and quotes from it often. [94a]

The sefer Tanya Rabbasi by Rav Yechiel HaRofei (1240-1289) records that “The custom we received from our fathers is that after we finish the mitzvah of aravah on Hoshana Rabbah, we take it home with us and put it next to our beds to show the love for mitzvos, and this is a kosher minhag.”[95] It is clear that in his time, the aravos were brought back home. The Mekor Chaim quotes the Tanya Rabbasi as saying that he heard that this practice serves as a protection when traveling.

We find segulos in numerous sefarim relating to saving a piece of the aravos, beginning with Derech Hayashar, written in Krakow in 1646. From there, it is also found in Uber Orach, Sefer Zechirah,[96] and Tzeidah Lederech, first printed in 1760.[97] It became famous in its Sefer Zechirah printing, as Rav Zechariah Simnar’s work was extremely popular in its time.[98] The custom is also found in the Chemdas Yomim.[99] All these sefarim write that one should use some of the candles of Yom Kippur for this practice to work, and that it saves one from robbery. Sefer Zechirah adds that you don’t need to carry the aravah on you for it to work, as long as you know where it is in your house.[100]

Numerous Rishonim and Acharonim advise that the aravos be saved and burned with the chametz,[101] because it is good to do mitzvos with objects already used for a mitzvah. None of these many sources mention throwing the aravos on top of the aron kodesh, even in passing.


One last famous Hoshana Rabbah segulah is the custom of women who are expecting to bite off the pitum of an esrog, daven that the birth not be painful, and then give tzedakah. The earliest source for this can be found in Rav Yaakov MiYanev’s classic Tz’ena Ur’ena.[102] This sefer, first printed around 1622, was reprinted over 200 times,[103] which explains why the minhag is so famous and popular. This practice is also cited by Rav Zechariah Simnar in Sefer Zechirah [104].

The reason for this minhag, as given by the Tz’ena Ur’ena, is because the fruit of the Eitz Hadaas that Chavah gave to Adam was an esrog. This caused the curse of painful childbirth. Since they did not pasel the esrog or eat from it all Sukkos, and do not do so even now that Sukkos is over, the tefillah of women is that they should not suffer because of Chavah’s sin, and instead have an easy labor.

May we all be zocheh to be inscribed in the sefer hachayim.

[1] For useful collections on this topic see; A. Berliner, Kesavim Nivcharim, 2, pp. 100-103; L. Zunz, Minhagei Tefah Upiut BiKhilot Yisrael, pp. 95-96,284- 288; R. Shlomo Y. Zevin, Moadim Bahalachah, pp. 142-149; Encyclopedia Talmudit, 8, pp. 527-535; Daniel Goldshmidt–Yonah Frankel, Machzor Sukkos, pp. 20-22; Daniel Goldshmidt, Mechkarei Tefillah Upiyut, pp. 392- 394; R’ Mordechai Spielman, Tiferes Tzvi, 3 pp.335-349; R’ Betzalel Landau, Machanayim 74 (1963), pp. 30-39; R’ Yechiel Goldhaver, Minhagei Hakehilot 2, pp. 136- 146; R’ Ovadiah Yosef, Chazon Ovadiah (Sukkos), pp. 438-450; R’ Ben Ish Chai, HaModiah (1999), pp. 14-15 [Thanks to R’ Menachem Silber for this source]; R’ Deblitsky, Kitzur Hilchos HaMoadim (Sukkos), pp. 224-237; R’ Tchezner, Sharei Chag HaSukkos, pp. 249-256, 450-458; Rabbi Tuviah Freund, Moadim L’Simchah,1, pp. 422- 451; Pardes Eliezer, Sukkos, pp. 227 and onwards; Luach HaHalachos Uminhaghim, pp. 102-111.I hope to return to all this more extensively in the near future in a hebrew work.
[1a] Bechinas haKabbalah, p. 50. See T. Fishman, Shaking the Pillars of Exile, 1997, p. 140; R' Eliyahu Benamozegh, Tam LiShad, p.12, 29.
[1b] Shadal, Vikuach Al Chochmas Hakabbalah, introduction. On this work see Jordan Penkower, The Dates of Composition of the Zohar, pp.75-116.
[2] Yerushaseinu 9 (2016), pp. 155-201.
[3] 153:2.
[4] Sefer HaTishbi, Erech Hoshana.
[5] See Biur Hagra, 660;1, 664;12; R’ Shimon Horowitz, Biur Marsha (on Sefer Tanya Rabbasi), p. 198; R’ Elyukim Horowitz, Zichron Yerushalayim p. 50.
[6] See R’ Eliyahu Posek, Ki Ha’adam Eitz Hasadeh, p. 136.
[7] Hilchos Lulav 7:22. See also R’ Eliyahu Posek, Ki Ha’adam Eitz Hasadeh, p.136.
[8] See Beis Yosef, 664. See also Rama, 664:7. However the Taz (5) concludes one should hold both as does the Eliyhau Raba (11). See also R’ Henkin in Shut Gevurat Eliyahu, p.299.
[9] Hilchos Lulav 7:23. See R’ Yosef Dubovick, ‘MiTorat Rav Shmuel Ben Chafni Gaon: Inyanei Aravah Beyom Shvi’i Shel Sukkos,’Asifat Chachamim Boyan 12 (2013) pp. 13-22 R. Shlomo Y. Zevin, Moadim Bahalacha, pp. 142-146; Yosef Tabori, Moadei Yisrael Bitkufat HaMishnah V’haTalmud, 2000, pp. 190-194; R’ Shlomo Pick, Ilana D’Chaye Sarah (1986), pp. 51-61; Otzar Mefarshei Hoshanos (Machon Yerushalayim) 2003, pp. 19-34.
[10] Yosef Ometz, Siman 1048.
[11] Chemdas Yomim, 83b.
[12] See the work from the Aderet called Zecher L’mikdash, and Zichron Yerushalayim from R’ Elyakim Horowitz both devoted to this topic. See especially pp. 50-52 in Zichron Yerushalayim.
[13] R’ Yechiel Goldhaver, Minhagei Hakehilot, 2, pp. 136-137. See also R’ Weiss Binah L’itim, Tishrei, pp. 525-527 (staying up); see ibid, 527-530 (on finishing Chumash); Herman Pollack, Jewish Folkways in Germanic Lands (1648-1806), p.173; J. Lauterbach, Rabbinical Essays, pp. 328-329. For a very interesting article connecting this minhag to Coffee, see Elliott Horowitz, “Coffee, Coffeehouses, and the Nocturnal Rituals of Early Modern Jewry,” AJS Review 14:1 (Spring 1989), pp. 17-46; Assaf Nabarro, Tikkun from Lurianic Kabbalah to popular culture, Phd Ben Gurion University 2006, p. 87. See also R’ Aron Felder, Sh’eilot Aron, Siman 16 [Thanks to Menachem Butler for this source].
[14] It’s interesting that R’ Moshe Machir in Seder Hayom brings this minhag and the problems mentioned here for Simchas Torah at night. R’ Dovid Sasso writes in Masot Bavel (p. 197) that in Baghdad they would lein the whole Torah on Shmini Atzeres.
[15] Avudraham, Hoshana Rabbah.
[16] Tashbetz (Schneerson edition), siman 410.
[18] Shibolei Haleket, Siman 371.
[19] Minhag Tov, #76. On the dating of this work see Y. Ta Shema, Collected Writings 3, p. 248.
[20] p. 263
[21] R’ Henkin also raises this issue in Shut Gevurat Eliyahu, p.298
[22] Siddur R’ Yaakov Emden 2, p. 407
[23] Itim LeBinah, p. 220.
[24] The importance of this work was that it was one of the main sources for the Magen Avraham when quoting the Arizal. See Eliezer Brodt, Halachic Commentaries to the Shulchan Aruch on Orach Chayim from Ashkenaz and Poland in the Seventeenth Century, PhD, Bar Ian University) July 2015. pp. 191-198.
[25] See for example Sefer Kavanos HaYashan, Jerusalem 2014, p. 285.
[26] See also R’ Yechiel Goldhaver, Minhagei Hakehilot, 2, pp. 137-142.
[27] On the Significance and editions of this work see Eliezer Brodt, Halachic Commentaries to the Shulchan Aruch on Orach Chayim from Ashkenaz and Poland in the Seventeenth Century, PhD, Bar Ian University) July 2015, pp. 265-266. 29. [See the Appendix here]. See Assaf Nabarro, Tikkun from Lurianic Kabbalah to popular culture, PhD, Ben Gurion University, 2006, pp. 88-121. I hope to deal with this work in an article in the near future, iyH.
[28] See for example E. Landshuth, Amudei Ha’avodah pp. 218-220. See also Yosef Yahalom, Alei Ayin, pp. 130-143.
[29] He even gave a haskamah to his own work. See Yaakov Spiegel, Amudim Betoldot Hasefer Haivri, BiSharei Defus, pp. 35-36.
[30] Zecher L’mikdash, p. 19. See also Seder Eliyahu, Nefesh Dovid, p. 139.
[31] Seder Eliyahu, Nefesh Dovid, p. 139. R’ Moshe Feinstein was against leining from a Sefer Torah for Mishna Torah (Mesorat Moshe 2, p. 151).
[32] R’ Deblitsky, Binu Shnos Dor Vador, p. 63, 70
[33] Meir Benayahu, Ha-Chida, p. 533.
[34] See Zichronos Umesoros al HaChasam Sofer, pp. 205-206; Minhagei Raboseinu V’hilchosam, p. 170.
[35] He brings this from the Arizal, which is one of the only times he quotes him in his sefarim on Orach Chaim.
[36] R’ Yechiel Goldhaver, Minhagei Hakehilot, 2, pp. 138-139.
[37] See Avraham Yari, Toldos Chag Simchas Hatorah, pp. 292-295, about those who thought there was a custom to say Selichos on the night of Simchas Torah, when in reality they got confused and it was really on the night of Hoshana Rabbah. See Kaf Naki, Lud 2014, p. 108 who writes he could not find early sources for this minhag.
[38] See for example R’ Moshe Machir in Seder Hayom; R’ Meir Soloveitchick, Ha-Meir La’aretz, p. 104.
[38a] Aliyot Eliyahu, Maylot HaSulum 13, pp. 32-33.
[39] S. Schechter, Studies in Judaism, Philadelphia 1908, 2, p. 296. About this see Moshe Chalamish, HaKabbalah Betefillah Uminhag, pp. 332-355. See also Meir Benayahu, Dor Echad Ba’aretz, p. 268.
[40] Minhaghim D’Kehal Vermeiza, (1988), pp. 214
[41] See his own testimony in Sefer Zikaron, p.3 about a dream he had.
[41a] Halichos Shlomo (Tishrei), p. 241. See About R’ Moshe Feinstein, in Mesorat Moshe 1, p. 119 that he would “say” Mishnah Torah at night and finish Tehilim during the day. See also Mesorat Moshe 2, p. 151; R’ Henkin in Shut Gevurat Eliyahu, p.298.
[42] Turei Zahav, p. 16 (introduction).
[43] Mi-Telz Ad Telz, p. 276.
[44] See my Bein Kesseh LeAssur, pp. 173-215.
[45] Peninim Yekarim # 8 (printed in back of Da’as Kedoshim on Yoreh Deah, Tel Aviv 1959). Thanks to R’ Yehuda Spitz for this source.
[46] A. Berliner, Kesavim Nivcharim, 2, p. 101; R’ Eliyahu Benamozegh, Tam LiShad, p. 59, 217; Y. Weinstock, B’Maagalei Haniglah V’hanistar, pp. 245-269; Dov Sadan, Gilgul Moadim, pp. 163-178; R’ Lipshitz, Iyunim B’-Rabbeinu Bechaye, pp.327-331; Daniel Sperber, Minhagei Yisrael, 6, pp. 173-182; Daniel Speber, The Jewish Life Cycle, pp. 373-383; Ibid, Sefer Zikaron Heichal Hanefesh, pp. 369-376; Y. Ta-Shema, Ha-Niglah She-Benistar, pp. 30-31,120; R’ Yaakov Stahl, Sefer Gimatriyos, 2, Appendix pp. 866-874; Yisroel Ta-Shema, Kneset Mechkarim 4, p. 234. See this recent post.
[47] Avudraham, Hoshana Rabbah.
[48] He even mentions some trying to do it on a bird. The Mateh Moshe brings this down, but Mekor Chaim comments on this that it’s strange.
[49] About this passage see Y. Weinstock, B’Maagalei Haniglah V’hanistar, p.259; Dov Sadan, Gilgul Moadim, p.165. About R’ Eliyahu Bachur and Kabbalah see my Likutei Eliezer, pp. 71-72.
[50] Shiurei Knesses Hagedolah, 664. See also Sha’arei Tzion from R’ Nassan Hanover, p. 142. [51] See the Gilyon of the Magen Avraham here.
[52] Mateh Moshe, 957 (at the end). See the comments of R’ Chaim Ulma on Yosef Ometz (Mechon Yerushalayim ed.), p. 294.
[53] Sefer Kavanos HaYashan, Jerusalem 2014 pp. 286-287.
[54] See Herman Pollack, Jewish Folkways in Germanic Lands (1648-1806), p. 173; R’ Yechiel Goldhaver, Minhagei Hakehilot, 2, p.96,135.
[55] Leket Yosher,(2010), p. 334.
[56] Maharil, p.381.
[57] p. 125.
[58] Maharil, p. 381. See Yerushaseinu 3 (2009), pp. 90-93 about wearing a Kittel and saying Nishmas.
[59] Magen Avraham, 664;3. See Halichos Shlomo (Tishrei), p. 241 about what R’ Shlomo Zalman Auerach did.
[60] Shut Gevurat Eliyahu, p.298. See also R’ Deblitsky, Kitzur Hilchos HaMoadim (Sukkos), p. 229 Ftnt, 23 from Shar Mayim Rabim, p. 611. See also R’ Nosson Kamentsky, Making of a Godol, p. 131.
[61] p. 125.
[62] See what the Leket Yosher writes about his Rebbe the Terumas Hadeshen, p. 333.
[63] Matteh Moshe, 958.
[64] See for example the early collection of Minhagim in Genuzot 2 (1985), p. 14.
[65] Minhagim D’Kehal Vermeiza, (1988), pp. 214
[66] See Likutei Chaim (talmid of Minchas Chinuch), pp. 329-330. See also R’ Yitzchak Weiss, Shut Siach Yitzchak, Siman 318; Eishel Avraham (Butchatch) 664:1; Orchos Chaim (Spinka), about saying Mizmor Shir L’Yom HaShabbos.
[66 a] See the recent article from R’ Stahl, Yeshrun 37 (2017), p.185 where he printed parts of this manuscript for the first time. See also the additional early source from manuscript in footnote 47.
[67] Manuscript printed by Yaakov Spiegel, Moriah 30 (2011) 10-12 (358-360) p. 18. See also L. Zunz, Minhagei Tefah Upiut B’kehilot Yisrael, p. 285; Nevei Shalom, p. 27a.
[68] p. 264.
[69] Lud 2014, p. 108.
[70] Megilas Sedarim, (2002), p.85
[71] See Tiferes Shmuel end of Brachos (quoted by Da’as Torah, 664:1)
[72] A. Berliner, Kesavim Nivcharim, 2, p. 102. See the manuscript from 1560-1590 in  the recent article from R’ Stahl, Yeshrun 37 (2017), p.187 and Footnote 56.
[73] 664;1.
[74] 664:5. See R’ Dovid Cohen, Zeman Simchaseinu, pp. 87-97
[75] Sefer Hamanhig, 2, pp. 402-403.
[76] Machzor Vitri 3 (Goldsmidt ed,) , p. 876
[77] See Yerushalmi Rosh Hashanah 4:4. See also Yefeh Mareh; Mareh Panim. See R’ Meir Soloveitchik, Ha-Meir La’aretz, p. 104; R’ Zevin (above note 1), p. 147; R’ Reuven Margolis, Nefesh Chayah, 664; R’ Yissachar Tamar, Alei Tamar, Moed 2, pp. 226-227,128-129, 310; Y. Brand in B’Rosh Hashanah Yikaseivun (2003), p. 37-39 [Thanks to R’ Yakov Stahl for this source]. For more sources on it being the Gemar Din see: R’ Yaakov Emden, Shut Sh’eilat Yaavetz, 1, 33 (end); R’ Meir Don Polotzky (letter in back of Toldos HaRama Mifano, p. 87; R’ Eliyahu Posek, Shut Mor Oheles, p. 35a; R’ Dovid Hanazir, Kol HaNevuah, pp. 251-252. See also the recent article of R’ Urile Biner, HaOtzar 8, pp. 155-167; R’ Stahl, Yeshrun 37 (2017), p.184-185 footnote 44; See also his forthcoming work Minhag Avos where he deals with this at length tracing sources for this concept in early Paytanyim.
[78] See R’ Yitzchak Weiss, Shut Siach Yitzchak, Siman 315 who deals with why we say hallel if it’s a Yom Hadin.
[79] See R’ Eliyahu Nissim, Aderet Eliyahu, p. 29-30; R’ Eliyahu Benamozegh, Tam LiShad, pp. 19-21, 5; R’ Schick, Shut Rashban, Siman 252.
[80] Emes LeYaakov, pp.398-399. R’ Yaakov Kamenetsky writes an interesting language about the person who asked this question to him
הרגשתי בקושיא זו קושיא של קנטור כנגד דברי הזוהר
I once speculated that perhaps the reason for this comment was that R’ Yaakov had read the work of Shadal, VeKuach Al Chochomas Kabalah which begins with a debate between two people on Hoshana Rabba debating the origins of the Day and via this lead to a full fledged discussion of the origins of Kabbalah. However I have no evidence for the speculation that R’ Yaakov read or was familiar with this work.
[81] Halichos Shlomo (Tishrei), pp. 241, 428-435 See also Shalmei Moed, pp.169-170.
[82] Drasha L’Rosh Hashanah.
[83] Igrot Eretz Yisrael, p. 106. See also A. Grossman, Chasidus Umorodot, p. 302.
[84] Choshvei Machshavos, p. 71.
[85] Pauline Wengeroff, Memoirs of a Grandmother, 2010, p. 166. See also Herman Pollack, Jewish Folkways in Germanic Lands (1648-1806), p. 276 note 47.
[86] R’ Yechiel Goldhaver, Minhagei Hakehilot, 2, p. 28. See also R’ Yaakov Stahl, Yerushaseinu 9 (2016), p. 177.
[87] 153:3.
[88] See the Sefer Hakundos from 1824 in the 1997 edition, p. 66.
[89] See R’ Hirshevitz, Minhagei Yeshurun, p. 112; Toras Hagaon R’ Alexander Moshe Lapidos, p.430.
[90] See for example R’ Margolis in his Shut Machlos Hamachanayim, pp. 27b-28a
[91] Breishis, 12:6; 48:22
[92] See Daniel Sperber, Minhagei Yisrael, 3, pp. 113-172
[93] R’ Yosef ben Naim, Noheg BiChachmah, pp. 167-168. See Daniel Sperber, Minhagei Yisrael, 3, pp. 113-172.
[94] See Eliyhau Rabbah, 664:11: Darchei Chaim VeSholom, p. 292; Orchos Chaim (Spinka) 664:6; Luach HaHalachos Uminhaghim p. 109 - quoting Shut Marsham, 4:57 who mentions that they did this. See also  R’ Moshe Harari, Mikraei Kodesh, (Daled Minim), 2017 pp. 828-829.
[94a] This was one of many manuscripts used by the Eliyhau Rabba see R’ Tzi Leher, Yeshurn 35 (2106), pp.729-730.
[95] Siman 86, Brought in the Eliyhau Rabbah (13). See this recent article of R’ Yaakov Stal about this Minhag.
[96] p. 270-271.
[97] In 2001 edition p. 7.
[98] Sefer Zechira, p. 271. On this work see my Likutei Eliezer, pp. 13-25.
[99] Chemdas Yomim, p. 90b.
[100] See also R; Chaim Palagi, Ruach Chaim; Yifah LiLev; Segulot Yisroel, Erech Eyen, 61-62; Orchas Chaim (Spinka) 664:8; R’ Eliyahu Posek, Kie Hadem Etz haSudeh, p.139a.
[101] See for example sources brought in the Beis Yosef and Darchei Moshe here. See also my article in Yerushaseinu 2 (2008), p. 219.
[102] Bershis Jerusalem 1975, p. 34.
[103] See Introduction to Old Yiddish Literature, Jean Baumgarten, Oxford 2005, pp. 113-121; C. Shmeruk, Safrut Yiddish BePolin, pp. 147-164.

[104] Sefer Zechirah, p. 241; See also R’ Eliyahu Posek, Ki Ha’adam Eitz Hasadeh, p. 127b, 138b ; Chaim Uberachah, 228. See the extensive article from R’ Daniel Racah, Or Yisrael 41 (2006), pp. 167-188. On eating esrogim see A. Shemesh, Plants, Nourishments and ways of eating in Blessing Literature 1492-2000 (heb.) (2014), pp. 240-243.

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