## Kitzur Shulchan Arukh Siman 138

###### Kitzur Shulchan Arukh 138:1
[Kitzur Shulchan Arukh 138:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/138:1)

בַּיּוֹם חֲמִישִׁי (ובא"י ביום ששי) שֶׁל חֹל הַמּוֹעֵד, הוּא הוֹשַׁעְנָא רַבָּא, נוֹהֲגִין לִהְיוֹת נֵעוֹרִים בַּלַּיְלָה שֶׁלְּפָנָיו לַעֲסֹק בַּתּוֹרָה, כְּמוֹ שֶׁנִּדְפַּס הַסֵּדֶר, לְפִי שֶבֶּחָג נִדּוֹנִין על הַמַּיִם, שֶׁכָּל חַיֵי הָאָדָם תְּלוּיִים בַּמַּיִם, וְהַיוֹם הוּא יוֹם הָאַחֲרוֹן שֶׁל הֶחָג, וְהַכֹּל הוֹלֵךְ אַחַר הַחִתּוּם. בְּשַׁחֲרִית, מַרְבִּים קְצָת בְנֵרוֹת בְּבֵית הַכְּנֶסֶת כְּמוֹ בְּיוֹם הַכִּפּוּרִים, וּשְּׁלִיחַ הַצִּבּוּר לוֹבֵשׁ אֶת הַקִיטֶל. אוֹמְרִים לַמְנַצֵּחַ כְּמוֹ בְּיוֹם טוֹב, וְאוֹמְרִים גַם מִזְמוֹר לְתוֹדָה, וְאֵין אוֹמְרִים נִשְׁמַת. אוֹמְרִים אֵין כָּמוֹךָ, שְׁמַע יִשְֹרָאֵל, כְּמוֹ בְּיוֹם טוֹב. וּבִקְדֻשַּׁת מוּסָף, נַעֲרִיצְךָ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The fifth (in Eretz Yisrael, the sixth) day of *Chol Hamoed* is *Hoshana Rabbah*. It is customary to stay awake the preceding night and to study Torah, according to the order printed [in the *Tikkun*], because on *Sukkos* we are judged with regard to water, upon which human life depends, and this day is the last day of *Sukkos*, and all depends upon the conclusion [of judgment.] At *Shacharis* additional candles are lit in the synagogue, as on *Yom Kippur*, and the *Chazzan* wears a *kittel*. *Lamenatzei'ach* [for the choirmaster] is said as on Yom Tov, and *Mizmor lesodah* [a psalm of thanksgiving] is also said, but *Nishmas* [the soul] is not said. We say *Ein kamocha* [There is none like you], and *Shema Yisrael*, as on Yom Tov. In the *Kedusha* of *Musaf* we say *Na'aritzecha* [We will revere].


###### Kitzur Shulchan Arukh 138:2
[Kitzur Shulchan Arukh 138:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/138:2)

מִנְהַג נְבִיאִים, שֶׁכָּל אֶחָד יִטּוֹל בְּיוֹם זֶה עֲרָבָה מְיֻחֶדֶת, מִלְּבַד הָעֲרָבָה שֶׁבַּלוּלָב. וְכָל הַפּוֹסֵל בָּעֲרָבָה שֶׁבַּלּוּלָב, פּוֹסֵל גַּם בָּעֲרָבָה זוֹ. לָכֵן לֹא יִקְצְצָהּ הַיִשְֹרָאֵל בְּעַצְמוֹ לְצָרְכּוֹ, (כְּמוֹ שֶׁכָּתַבְתִּי לְעֵיל סִימָן קלו סָעִיף ז), אֶלָּא שֶׁאִם נָשְׁרוּ אֲפִלּוּ רֹב הֶעָלִין, כְּשֵׁרָה. וַאֲפִלּוּ נִשְׁאַר רַק עָלֶה אֶחָד בְּבַד אֶחָד, כְּשֵׁרָה. וּמִכָּל מָקוֹם הִדּוּר מִצְוָה הוּא, שֶיִהְיוּ בָהּ עָלִין הַרְבֵּה, וְהַבַּדִּים אֲרֻכִּים. וְהַמִנְהָג הַיָפֶה, לָקַחַת חֲמִשָׁה בַדִּין, וְאוֹגְדִין אוֹתָם בַּעֲלֵי לוּלָב.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The prophets instituted the custom, that each person should take a special *aravah*, on that day besides the *aravah* in the *lulav* bundle. Whatever disqualifies the *aravah* of the *lulav* [bundle] also disqualifies this *aravah*. Therefore, a Jew should not cut it himself for his own use. (as I have written in ch. 136:7 above); the only difference [of the special *aravah*] is that even if most of the leaves fell off, it is valid. Even if there is only one leaf left on one branch, it is valid. However, the beauty of the mitzvah is enhanced when the *aravah* has many leaves and a long branch. It is a beautiful custom to take five branches [for the special *aravah*] and tie them together with a leaf of a *lulav*.


###### Kitzur Shulchan Arukh 138:3
[Kitzur Shulchan Arukh 138:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/138:3)

אֵין לוֹקְחִין אוֹתָהּ עִם הַלּוּלָב בְּיַחַד, אֶלָּא כְּשֶׁמַּגִּיעִין לְתַעֲנֶה אֱמוּנִים, מַנִּיחִין אֶת הַלּוּלָב וְהָאֶתְרוֹג וְנוֹטְלִין אוֹתָהּ, לְפִי שֶׁאָז מִתְפַּלְּלִין עַל הַמָּיִם. וּלְאַחַר גְמַר הַהוֹשַׁעְנוֹת, מְנַעְנְעִין בָּהּ, וְאַחַר כָּךְ חוֹבְטִין אוֹתָהּ בַּקַּרְקַע חָמֵשׁ פְּעָמִים, וְדַי בָּזֶה, אֲפִלּוּ אִם לֹא נֶחְסְרוּ עָלֶיהָ. וּלְאַחַר הַחֲבָטָה, לֹא יִזְרְקֶנָּה עַל הַקַּרְקַע, מִשּׁוּם בִּזּוּי מִצְוָה. וְטוֹב לְהַצְנִיעָהּ לְהַשְׁלִיכָה בְּתוֹךְ הָאֵשׁ שֶׁאוֹפִין מַצּוֹת, הוֹאִיל וְאִתְעֲבַד בָּהּ חֲדָא מִצְוָה, לִתְעֲבֵד בָּהּ מִצְוָה אַחֲרִיתָא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should not take this *aravah* together with the *lulav*, but when you begin to say *Ta'aneh emunim* [Answer the faithful]¹, but according to *Ari Zal*, this is done after the final, whole *Kaddish*. you put down the *lulav* and the *esrog* and take the *aravah*, for then we pray for water. At the conclusion of the *Hoshanos*, you wave the *aravah* and beat it on the ground five times, and it is sufficient, even if no leaves fall off in the process. After beating the *aravah*, you should not throw it on the floor, because it shows contempt of the mitzvah. It is best to put save it and cast it into the fire of [the oven] when you bake matzos (for Pesach), since it was used for one mitzvah it should be used for another mitzvah.

footnotes:
¹ This is according to Sheloh


###### Kitzur Shulchan Arukh 138:4
[Kitzur Shulchan Arukh 138:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/138:4)

לֵיל שְׁמִינִי עֲצֶרֶת, יֵשׁ לְהַמְתִּין שֶׁלֹּא לְקַדֵּשׁ עַד הַלָּיְלָה. וּמְבָרְכִין בַּקִדּוּשׁ שֶׁהֶחֱיָנוּ, לְפִי שֶׁהוּא רֶגֶל בִּפְנֵי עַצְמוֹ. וְאֵין מְבָרְכִין לֵישֵׁב בַּסֻּכָּה, לְפִי שֶׁבַּתְּפִלָּה וּבַקִּדּוּשׁ אוֹמְרִים, יוֹם הַשְּׁמִינִי חַג הָעֲצֶרֶת הַזֶה. וְאִם הָיוּ מְבָרְכִין לֵישֵׁב בַּסֻּכָּה, הֲוֵי תַּרְתֵּי דְסָתְרֵי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On the night of *Shemini Atzeres* you should wait [and be sure] not to say the *Kiddush* before nightfall. In the *Kiddush* you should say *Shehecheyanu*, because it is a Yom Tov in itself. You should not say *Leisheiv basukkah*, because in the *Shemoneh Esrei* and in the *Kiddush*, we say *Yom hashemini chag ha'atzeres hazeh* [the Eighth Day, this Festival of Assembly], and if you said *Leisheiv basukkah*, you would be contradicting yourself.


###### Kitzur Shulchan Arukh 138:5
[Kitzur Shulchan Arukh 138:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/138:5)

לֵיל שְׁמִינִי עֲצֶרֶת וְכָל הַיוֹם, אוֹכְלִין בַּסֻּכָּה, אֶלָּא שֶׁאֵין מְבָרְכִין, כְּמוֹ שֶכָּתַבְנוּ. וּלְאַחַר הַגְּמָר, אוֹמְרִים יְהִי רָצוֹן וְכוּ'. וּבְעִנְיַן הַשֵּׁנָה בַּסֻּכָּה, יֵשׁ מְקִלִּין, וְכֵן נוֹהֲגִין. אֲבָל הַנָּכוֹן, לְהַחְמִיר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The night of *Shemini Atzeres* and the whole day, you should eat in the *sukkah*, but you should not say the berachah [*Leisheiv basukkah*], as we have mentioned. When you take final leave of the *sukkah* you should say *Yehi ratzon*, [May it be favorable] etc. Regarding sleeping in the *sukkah*, some authorities take a lenient view, and this is the accepted custom; but it is proper to follow the stricter view.


###### Kitzur Shulchan Arukh 138:6
[Kitzur Shulchan Arukh 138:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/138:6)

בַּשְּׁמִינִי סָמוּךְ לַחֲשֵׁכָה, יָכוֹל לְפַנּוֹת אֶת הַכֵּלִים מִן הַסֻּכָּה לְתוֹךְ הַבָּיִת. אֲבָל לֹא יְסַדְּרֵם בַּיוֹם, מִשּׁוּם דַהֲוֵי כְמֵכִין מִיּוֹם טוֹב לַחֲבֵרוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On the eighth day near dark, you may remove the vessels from the *sukkah* into the house; but you should not arrange them in proper order while it is still day,² 667:6) for that is considered preparing on one Yom Tov for another.

footnotes:
² However, if they will cause the house to look unkempt, it is permitted to put them away neatly. (Mishnah Berurah


###### Kitzur Shulchan Arukh 138:7
[Kitzur Shulchan Arukh 138:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/138:7)

יוֹם אַחֲרוֹן שֶל הֶחָג, שֶׁהוּא גַם כֵּן שְׁמִינִי עֲצֶרֶת, נִקְרָא שִׂמְחַת תּוֹרָה, לְפִי שֶׁמְּסַיְמִין בּוֹ אֶת הַתּוֹרָה וּשְׂמֵחִים בָּה. עַרְבִית, לְאַחַר הַתְּפִלָּה, עוֹשִׂין הַקָּפוֹת, וְאַחַר כָּךְ מַכְנִיסִין סִפְרֵי הַתּוֹרָה, וּמְשַׁיְרִין אֶחָד שֶׁקוֹרִין בּוֹ תְּלָתָא גַבְרֵי בְּפָרָשַׁת וְזֹאת הַבְּרָכָה. וְיֵשׁ מְקוֹמוֹת שֶׁנּוֹהֲגִין לִקְרוֹת בְפָרָשַׁת נְדָרִים. אַחַר קְרִיאַת הַתּוֹרָה, אוֹמְרִים חֲצִי קַדִּישׁ, וּמַכְנִיסִין אֶת סִפְרֵי הַתּוֹרָה וְאוֹמְרִים עָלֵינוּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The last day of Yom Tov, which is also *Shemini Atzeres*, is called *Simchas Torah*, because on this day we conclude [the reading of] the Torah, and we rejoice with it. In the evening, after *Maariv*, we make [seven] *Hakafos* [circuits] carrying the *Sifrei Torah* around the *bimah*, after which the *Sifrei Torah* are replaced in the Ark. We leave one *Seifer Torah* from which we read for three people³ from the portion *Vezos haberachah* [This is the blessing], (Deuteronomy 33). In some communities it is customary to read the portions dealing with vows. After the reading of the Torah, the *half-kaddish* is said, the *Seifer Torah* is replaced in the Ark, and *Aleinu* is said.

footnotes:
³ In some communities five people are called to read from the Torah.


###### Kitzur Shulchan Arukh 138:8
[Kitzur Shulchan Arukh 138:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/138:8)

בְּיוֹם שִׂמְחַת תּוֹרָה, נוֹהֲגִין בְּהַרְבֵּה מְקוֹמוֹת, שֶׁהַכֹּהֲנִים נוֹשְׂאִים כַּפֵּיהֶם בִּתְפִלַּת שַׁחֲרִית וְלֹא בַּמּוּסָף, מִֹשּׁוּם דְּבַמּוּסָף יֵשׁ חֲשַׁשׁ שִׁכְרוּת. וְאֵין אוֹמְרִים וְתֵעָרֵב בִּתְפִלַּת שַׁחֲרִית.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On the day of *Simchas Torah* it is the custom in many communities that the *Kohanim* bless the people in the *Shacharis* service and not in *Musaf*, since during *Musaf* the *Kohanim* may be intoxicated. We do not say *Vesei'areiv* [May our entreaties be pleasing] when the *Kohanim* bless the people at *Shacharis* prayers.


###### Kitzur Shulchan Arukh 138:9
[Kitzur Shulchan Arukh 138:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/138:9)

בַּיּוֹם, אַחַר הַהַקָפוֹת, מְשַׁיְרִין שְׁלשָׁה סִפְרֵי תוֹרָה וּמַרְבִּים בִּקְרוּאִים בְּסֵפֶר תּוֹרָה אֶחָד בְּפָרָשַׁת וְזֹאת הַבְּרָכָה כַּמָּה פְעָמִים עַד מְעֹנָה, וּבַסּוֹף קוֹרְאִין כָּל הַנְּעָרִים. וְהַנָּכוֹן, שֶׁהַגָּדוֹל שֶׁבָּהֶם יְבָרֵךְ וְהַשְּׁאָר יִשְׁמָעוּ. וְקוֹרִין לָהֶם פָּסוּק הַמַּלְאָךְ הַגּוֹאֵל וְגוֹ'. אַחַר כָּךְ קוֹרְאִין לַחֲתַן תּוֹרָה, וְקוֹרֵא מִן מְעֹנָה עַד גְּמִירָא. וּבְסֵפֶר הַתּוֹרָה הַשֵׁנִי קוֹרֵא חֲתַן בְּרֵאשִׁית, וְאוֹמְרִים חֲצִי קַדִּישׁ, וְקוֹרִין בַּשְּׁלִישִׁי מַפְטִיר (וְעַיֵּן לְעֵיל סִימָן עט סָעִיף א). וְנוֹהֲגִין בְּהַרְבֵּה מְקוֹמוֹת לְדַקְדֵּק לִקְרוֹת לַחֲתַן תּוֹרָה אָדָם חָשׁוּב. וַאֲפִלּוּ מִי שֶעָלָה כְּבָר בְּפָרָשַׁת וְזֹאת הַבְּרָכָה, מִכָּל מָקוֹם עוֹלֶה לַחֲתַן תּוֹרָה אוֹ לַחֲתַן בְּרֵאשִׁית. בְּמָקוֹם שֶׁאֵין לָהֶם אֶלָּא שְׁנֵי סִפְרֵי תוֹרָה, קוֹרִין בָּרִאשׁוֹן וְזֹאת הַבְּרָכָה, וּבַשֵׁנִי בְּרֵאשִׁית, וְחוֹזְרִין וְלוֹקְחִין אֶת הָרִאשׁוֹן לַמַּפְטִיר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the daytime, after the *Hakafos*, three *Sifrei Torah* are left out, and many people are called up to one *Seifer Torah*, to read the portion *Vezos haberachah* up to *Me'onah* (Deut. 33:27) repeating it many times. At the end, all the young boys are called up. It is proper that a boy who is *bar mitzvah* should say the berachah and that the others should listen.⁴ The verse *Hamalach hagoel* is read for them⁵ this verse is recited over them as an oral blessing, but it is not read. (*Ibid* 669:14) [The angel who delivered me] etc. (Genesis 48:16). After that, the *Chasan Torah* is called up and he reads from *Me'onah* to the end [of the Torah]. In the second *Seifer Torah*, the *Chasan Bereishis* reads. Then *half-kaddish* is said. In the third *Seifer Torah, Maftir* is read. (see chapter 79:1 above) It is the custom in many communities to be mindful to call up an eminent person for *Chasan Torah*. Even a person who was called up already for the reading of *Vezos haberachah*, may still be called up as *Chasan Torah* or as *Chasan Bereishis*. Where there are only two *Sifrei Torah, Vezos haberachah* should be read in one, and *Bereishis* in the other one, and the first *seifer* is taken again for *Maftir*.

footnotes:
⁴ They will be exempt with his berachah.
⁵ According to Levush


###### Kitzur Shulchan Arukh 138:10
[Kitzur Shulchan Arukh 138:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/138:10)

נוֹהֲגִין שֶׁחֲתַן הַתּוֹרָה וַחֲתַן בְּרֵאשִׁית נוֹדְרִין נְדָבוֹת, וְקוֹרִין לְכָל מֵרֵעֵיהֶם וְעוֹשִׂין מִשְׁתֶּה וְשִׂמְחָה לְסִיּוּמָהּ שֶׁל תּוֹרָה וּלְהַתְחָלָתָהּ. דְּאִיתָא בַּמִּדְרָשׁ (תְּחִלַּת קֹהֶלֶת), וַיָבֹא יְרוּשָׁלַיִם וַיַעֲמֹד לִפְנֵי אֲרוֹן בְּרִית ה' וכוֹ' וַיַּעַשׂ מִשְׁתֶּה לְכָל עֲבָדָיו, אָמַר רַבִּי יִצְחָק, מִכָּאן, שֶׁעוֹשִׂין סְעוּדָה לִגְמָרָהּ שֶל תּוֹרָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary for the *Chasan Torah* and the *Chasan Bereishis* to make donations to charity,⁶ and for the support of those who study the Torah. (*Ibid* 669:7) and to invite all their friends to a joyous meal in honor of the completion of the Torah and its beginning. As it is written in the *Midrash*, (At the beginning of *Koheles* [Ecclesiastes], "He came to Jerusalem and he stood in front of the Ark of the Covenant of Hashem" etc. "… and he made a banquet for all his servants." Rabbi Yitzchak said, "From this we can infer, that you should make a festive meal upon the completion of the Torah."

footnotes:
⁶ It is a proper custom for all who are called to the Torah, to contribute for the support of the Beis Hamedrash