Vol. 6 No. 6 h"qyz zekeq crend leg zay
SUPPLEMENT Unique Issues Of zekeq bg
1. Reciting epiigdy On zekeq bg;2. Tracing The Origin Of The Two Customs As To When To Recite zepryed.
We are fortunate to be living in the year 2008 when finding a alel, an bexz` and themipin rax` to purchase is relatively easy. So is building a dkeq. Those of us who hadparents who survived the Holocaust and related to us how life was before World War IIspoke of different circumstances, particularly if they lived in shtetls. In those cases, theconcern before zekeq was not whether everyone in the town would have a set of the rax` mipin but whether the whole town would have at least one set of the mipin rax`. Thatsuch a concern was not unusual can be seen from the following question posed by theixhie xefgn who lived in he 1200’s: what if the town had no set of mipin rax`, do thosewho come to synagogue still perform zetwd on zekeq:
azky lr :aiyd jke :r"p epiax l`yp bgd zeni lk ly swid lre-aty oniq ixhie xefgn
yi mixne` yie .swid oi` alel oi` m`y mixne`e oiwleg yiy .bgd zeni lk ly swid lr
ixack izeaiyde .mipy dnk z`f lr izl`yp xak ip` .ievn alel oi`y t"r` swid
daxr heaigc oizipznn sqei ax azezi` ikc izincy .da izibye .swid yi mixne`d
.zg` swid 'n`c i`na oia .dlihpa e`l daxr xn`c `da oia .azezi` `zlin `lek`
swid eze` did daxrac 'irnye .sqei ax ayedy ixg` izxn`e .alela iriay ly raye
dray `pci`d dil 'icar `lc opax xen`c daxr `l` .swid oiipirl alel xkfed `l `nl`
opra `l .epilr lhed daeg `l mei lka oitiwn ep`y swidy izinic jkitl .ycwnl xkf
oi` ixdy exhet `le eaiign `l alele .`nlra `bdpn `l` .'f daxrl .ycwnl xkf opira`ly 'nel yie .eletltn izcnly ig` ly egek xyii dzr la` :swida alel ycwnl xkf
`dn sqei ax azez` ik .`id `zxefgnc ixaqw .swid alela mipey`xd ebidpd mpgl
`zlin la` .dlihpac dpin 'irnye .azez` dlihpa `le dtiwfa daxr 'n`c `d` 'zipzn
.did alela swidde .iniiw dizkeca xfrl` 'x 'n` oke .alela 'ipznc swid 'n`c izixg`
xkf 'f lk ea siwdl ebidpd .dray ycwnl xkf alel zeyrl daeg epilr lhedy oeike
.dpey`xan ia ipxfege mixacd oi`xp oke :swid oi` alel oi` m`e .ycwnl
Translation: Concerning the practice of walking around the Bimah on the days of Succos, the followingquestion was asked of our Rabbi concerning what he wrote about walking around the Bimah on the days
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of Succos that some disagree and say that if the synagogue does not have a Lulav and Esrog, there is nowalking around the Bimah. Others say that there is walking around the Bimah even if there is no Lulavand Esrog in the synagogue. Our Rabbi said: I was asked this question awhile ago and I sided with thosewho said that there is still walking around the Bimah even if a lulav and esrog are not available. But I haveto admit that my position was incorrect. I misinterpreted a Gemara. When the Gemara said that aquestion was asked of Rav Yossef’s position and he could not explain the question away, I thought thatmeant that Rav Yossef position both concerning the fact that the Mitzvah of Arava in the Beis Hamikdashwas not in taking it but in attaching it to the altar and his position that the walking around all seven dayswas with a Lulav and once was with an Arava on Hoshanah Rabbah were both refuted. That would meanthat the walking around was done only once and with an Arava. From that I concluded that none of thewalking around in the Beis Hamikdash was done with an lulav and esrog. And so the walking around thatwe do was not in commemoration of a practice that took place in the Beis Hamikdash and was not anobligation but only a custom. As such, one would not need to be holding a lulav and esrog to walk aroundsince the walking around was not in commemoration of what took place in the Beis Hamikdash. But nowI have to give a Yasher Koach to my brother who taught me through his analysis. It was not for no reasonthat our ancestors started the practice of walking around with a lulav and esrog. They understood theGemara to mean that part of Rav Yossef’s position was refuted; that part in which he held that the Aravawas attached to the altar and was not carried around. The other part of his position was not refuted;namely that the walking around took place while holding the lulav and esrog. That position was in linewith what Rav Eliezer said earlier that the walking around was done with the lulav and esrog. And oncethe taking of the lulav and esrog was meant to commemorate what occurred in the Beis Hamikdash, wehave to conclude that one can walk around only if there is a lulav and esrog available to hold. That soundscorrect to me and I withdraw my previous opinion.
Of all the zeevn that are related to the mibg the zeevn of dkeq and the mipin rax`undoubtedly posed the greatest challenge throughout Jewish history. When we reciteepiigdy during yeciw and upon taking the mipin rax` in our hands, the words: dfd onfashould have a special meaning to us: only by dumb luck are we fortunate to live at a timeand in a location where the zeevn of zekeq bg are easy to fulfill.
Tracing The Origin Of The Two Customs As To When To Recite zepryed.
Two customs are followed as concerns when to recite zepryed. According to fpky` gqep,zepryed should be recited after dxyr dpeny sqen. According to cxtq gqep, zepryedshould be recited after lld. It is not too difficult to make an argument for each position. fpky` gqep recites the zepryed after dxyr dpeny sqen because it is in dpeny sqendxyr that we relate the special zepaxw that were brought in the ycwnd zia on zekeq. We remember the ycwnl xkf zepaxw, so too we make ycwnl xkf zetwd. In gqepcxtq, they are more concerned about the mipin rax` being dyecw iyenyz. Once youhave the mipin rax` in your hands, it is somewhat disrespectful to put them away withoutcompleting all of the activities that require the mipin rax`. For that reason it isappropriate to recite the zepryed after lld.
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It is worth noting that the two customs did not originate recently. The custom followed byfpky` gqep is found in oe`b mxnr ax xcq. The custom followed by cxtq gqep is foundin the xeciq of oe`b dicrq ax:
lk xnel mibdep elld zenewna `pryede-zekeqd bg xcq (qptxd) oe`b mxnr ax xcq
e` `"zia `"tl` `pryed xne` oitqend zltz xeav gily miiqny xg`l .minid zray
xn`i cigi `ed m`e .jelldi eixg` xnel jixv lldd z` xnbyke-oe`b dicrq ax xeciq
`xepde xeabd lecbd jny ornl miaxd jingxa epilr mgxe epidl-` 'd epriyed `p ryed
ercie miax mieb ipirl izrcepe izycwzde izlcbzde `py ck elek mlera ycwzie lcbziy
.mlerd cr m`ype mrxe jzlgp z` jxae jnr z` driyed ,'d ip` ik
mixacd z` mdiptl xne`e `pryed mixne` mde `pryed ofgd mdl gzti xeaiv eid m`e
jxc lr exaegy mixac mdiptl xn` m` oke ,`pryed miper mde ecal xac xac izxkfdy
The zicenlz dictelwivp` quotes a practice found in the Geniza material to recitezepryed twice, once according to each of the above customs:
`ed ,meid mixne` ep`y zepryedd-flwz xeh [zepryed] ,g jxk zicenlz dictelwivp`
mixihtny xg`ly eazky mipe`bdn yi .ycwna `p driyed 'd `p` mixne` eidy jxck
zeaiaq xeavde ecia ealele xeav gily cnere cecl dldz mixne` - dxeza mixewy-
`p driyed `ede ip` xne` jk xg`e `p driyed mixne` mde `p driyed xne`e daizd
`pryed aey mixne`e ,mitiwn sqen zltz xg`e enewnl dxez xtq mixifgne ,ok mipere
dpaz miper mde ,meie mei lk ly epiprn gay ixace `p dgilvde `pryed oke `p driyede
lld xg` cin ,zepryed minrt izy mixne` eidy ,dgnya dkezl eplrde dpxa oeiv
itl miheit mr zekix`a `pryed mixne` mitqend zltz xg`le xvw rahna mixne`
mixne`y mixaeq yiy `l` ,sqen xg`l zepryed mixne`y mixaeq yie .
.zepryed mcew yicw mixne` oi`y yie ,zepryed mixne` jk xg`e u"yd zxfg xg` yicw
.dxezd z`ixw mcew ,lld xg` zepryed xnel mibdep yie
The zicenlz dictelwivp` cites this custom as found on page 255 of volume 2 of Ginzei Schechter.
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