{"id":56886,"date":"2024-10-22T19:48:04","date_gmt":"2024-10-22T19:48:04","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=56886"},"modified":"2024-10-22T19:48:04","modified_gmt":"2024-10-22T19:48:04","slug":"halacha-according-to-the-sephardic-practice-simchat-torah-and-shemini-atzeret","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-simchat-torah-and-shemini-atzeret\/","title":{"rendered":"Halacha According to the Sephardic Practice: Simchat Torah and Shemini Atzeret"},"content":{"rendered":"

From the book series Laws of the Holidays<\/a><\/em><\/strong> by Rabbi Yonatan Nacson; used with permission.<\/p>\n

<\/a><\/a><\/a>Sitting in the Sukkah on the Seventh Day of Sukkot<\/h2>\n
    \n
  1. One may not take down his sukkah on Hoshana Rabbah. However, one may remove his valuables and necessary furniture for Yom Tov<\/em> after Minchah<\/em> Ketanah<\/em>.[1]<\/a><\/li>\n
  2. One who will need to eat in his sukkah on Shemini Atzeret should remove four tefachim<\/em> by four tefachim<\/em> of schach<\/em>. While this does not invalidate the sukkah, it serves as enough of a reminder that one is not sitting in the sukkah in order to fulfill a mitzvah.[2]<\/a><\/li>\n
  3. After the chag<\/em>, one may sleep and eat in the sukkah even if he did not remove any of the schach<\/em>.[3]<\/a><\/li>\n
  4. Before leaving the sukkah for the last time before Simchat Torah, it is customary to recite:<\/li>\n<\/ol>\n

    \u05d9\u05d4\u05d9 \u05e8\u05e6\u05d5\u05df \u05e9\u05e0\u05d6\u05db\u05d4 \u05dc\u05d9\u05e9\u05d1 \u05d1\u05e1\u05db\u05d4 \u05e9\u05dc \u05dc\u05d5\u05d9\u05ea\u05df.[4]<\/a><\/p>\n

    <\/a><\/a><\/a>Using the Sukkah and Its Decorations on Shemini Atzeret<\/h2>\n
      \n
    1. The sukkah and its decorations may not be used on Shemini Atzeret. Even if Shabbat is on motzaei<\/em> Yom Tov<\/em>, one may not use the sukkah or its decorations until motzaei<\/em> Shabbat<\/em>.[5]<\/a><\/li>\n
    2. If one is afraid that the decorations will get damaged or stolen if he leaves them in the sukkah on Shemini Atzeret and Simchat Torah, he may remove them on Hoshana Rabbah.[6]<\/a><\/li>\n<\/ol>\n

      <\/a><\/a><\/a>Tefillot for Shemini Atzeret<\/h2>\n
        \n
      1. If one remembers on Shemini Atzeret night that he forgot to recite Yaaleh VeYavo<\/em> during the last Minchah<\/em> of Chol HaMoed, he does not have to repeat the Amidah<\/em> that night, since one does not gain by reciting the Amidah<\/em> The poskim<\/em> dispute whether one has fulfilled his obligation of reciting Minchah<\/em> on Chol HaMoed without Yaaleh VeYavo<\/em>, and even according to those poskim<\/em> who hold that one did not fulfill his obligation, a tefillah<\/em> nedavah<\/em> would normally be required. However, there is no way fix this mistake, since one may not recite a tefillah<\/em> nedavah<\/em> on Yom Tov<\/em>.[7]<\/a><\/li>\n
      2. On Shemini Atzeret night, chapter 12 of Tehillim<\/em> (LaMenatze\u2019ach al HaSheminit<\/em>) is recited before Arvit<\/em>.[8]<\/a><\/li>\n
      3. Throughout Shemini Atzeret, one should recite et yom Shemini chag haAtzeret hazeh <\/em>during the Amidah<\/em>.[9]<\/a> If one accidentally said et yom chag haSukkot hazeh<\/em>, he must return to the beginning of the berachah<\/em> of Atah Bachartanu<\/em>, even if he realized his mistake during the berachah<\/em> of Retzeh<\/em>. However, if one already finished the Amidah<\/em> and has moved his feet, he must recite the Amidah <\/em>[10]<\/a> The same is true for a ben chutz laAretz<\/em> on both days of Yom Tov<\/em>.[11]<\/a><\/li>\n
      4. One must repeat Kiddush on Shemini Atzeret if he accidentally recited the Kiddush for Sukkot.[12]<\/a><\/li>\n
      5. If one is unsure if he recited VeHasi\u2019enu<\/em> after Yaaleh VeYavo<\/em>, or if he continued with veAtah berachamecha harabim<\/em> like one regularly would during Chol HaMoed or Rosh Chodesh, he should go back to the beginning of VeHasienu<\/em>. If one has already finished the Amidah<\/em>, he must recite it again.[13]<\/a><\/li>\n
      6. Even those who regularly stand during the Kaddish before Barechu<\/em> on Friday night do not have to stand during Kaddish on the night of Shemini Atzeret.[14]<\/a><\/li>\n<\/ol>\n

        <\/a><\/a><\/a>Kiddush for Shemini Atzeret<\/h2>\n
          \n
        1. One should not recite Kiddush for Shemini Atzeret until tzet hakochavim<\/em>.[15]<\/a><\/li>\n
        2. During Kiddush, Shehecheyanu<\/em> is recited because Shemini Atzeret is considered its own holiday, separate from Sukkot.[16]<\/a><\/li>\n
        3. A ben chutz laAretz<\/em> must eat in the sukkah on Shemini Atzeret without reciting a Lishev BaSukkah<\/em>.[17]<\/a><\/li>\n
        4. If a ben chutz laAretz<\/em> who is in Eretz Yisrael for Shemini Atzeret will feel lonely and uncomfortable sitting in the sukkah by himself while his host, who is a ben Eretz Yisrael<\/em>, sits inside the house, or if it will be an inconvenience for one\u2019s host to come outside to the sukkah to bring his guest food, then even a ben chutz laAretz<\/em> may eat indoors along with his host on Shemini Atzeret.[18]<\/a><\/li>\n
        5. If a ben Eretz Yisrael<\/em> is in chutz laAretz<\/em> during Shemini Atzeret, he must eat in the sukkah along with the bnei<\/em> chutz laAretz<\/em> unless he is alone in a place where bnei chutz laAretz<\/em> will not see him.[19]<\/a><\/li>\n<\/ol>\n

          <\/a><\/a><\/a>Keriat HaTorah on Shemini Atzeret<\/h2>\n
            \n
          1. The Ashkenazic custom is to read the Torah both on the night of Simchat Torah as well as during the day. However, the custom for Sephardim is only to read the Torah during the day. Therefore, a Sephardi should not receive an aliyah<\/em> at night if he is praying with an Ashkenazic minyan.[20]<\/a><\/li>\n
          2. During Shacharit<\/em> for bnei Eretz Yisrael<\/em>, three sifrei Torah<\/em> are taken out. The first sefer Torah<\/em> is used to read from the beginning of parashat<\/em> Vezot<\/em> Haberachah<\/em> until the end of the Torah. The second sefer Torah<\/em> is used to read from the beginning of parashat<\/em> Bereshit<\/em> until asher bara E-lohim laasot<\/em>. The third sefer Torah<\/em> is used to read part of parashat<\/em> Pinchas<\/em> (Bamidbar<\/em> 29:35). The haftarah is then read from Vayehi acharei mot Moshe<\/em> (Yehoshua<\/em> 1:1).[21]<\/a><\/li>\n
          3. For bnei chutz laAretz<\/em>, only two sifrei Torah<\/em> are taken out. From the first sefer Torah<\/em>, the parashah<\/em> of Kol HaBechor<\/em> (Devarim<\/em> 15:19) is read with only five aliyot<\/em>. If the first day of Yom Tov<\/em> is on Shabbat, seven aliyot <\/em>are called up to the Torah, and the parashah<\/em> begins with Aser te\u2019aser<\/em> (Devarim<\/em> 14:22). For Maftir<\/em>, part of parashat<\/em> Pinchas<\/em> (Bamidbar<\/em> 29:35) is read, and the haftarah is read from Melachim<\/em> I<\/em> (8:54\u201367).[22]<\/a><\/li>\n
          4. On Simchat Torah, many aliyot<\/em> are generally distributed. Therefore, it is customary to repeat the aliyah<\/em> of U\u2019leAsher Amar<\/em> (Devarim<\/em> 33:24) so that that everyone may receive an aliyah<\/em>.[23]<\/a><\/li>\n
          5. If there are many people in the congregation, many sifrei Torah<\/em> may be taken out and read from in different spots in the synagogue so that everyone may receive an aliyah<\/em> more quickly. However, one should make sure that there are at least ten people at each Torah reading.[24]<\/a><\/li>\n
          6. It is customary in many communities to give an aliyah<\/em> to all of the children together, while spreading a tallit over them. One of the children recites the berachah<\/em>, and reads from the Torah on behalf of all of them. After the aliyah<\/em>, the rabbi or chazzan of the community blesses the children with the pasuk \u201cHaMalach HaGoel Oti\u2026<\/em>\u201d (Bereshit<\/em> 48:16), and also adds the pesukim of Birkat HaKohanim<\/em>.[25]<\/a><\/li>\n
          7. On Simchat Torah<\/em> it is permissible to spread a tallit<\/em> over the heads of the children who get an Aliyah<\/em> or the Chattan Torah<\/em>.[26]<\/a><\/li>\n
          8. There are three \u201cchatanim<\/em>\u201d on Simchat Torah, chatan me\u2019onah<\/em>, chatan Torah<\/em>, and chatan Bereshit<\/em>. Chatan me\u2019onah<\/em> reads from Devarim<\/em> 33:27-29.[27]<\/a> Chatan Torah<\/em> is the aliyah<\/em> before the person who is called up for the aliyah<\/em> in which the end of parashat<\/em> Vezot<\/em> Haberachah<\/em> is read is called chatan Torah<\/em>. The one who is called up for the aliyah<\/em> in which Bereshit<\/em> is read is called chatan Bereshit<\/em>. Many congregations customarily auction off these aliyot<\/em>. However, these aliyot<\/em> should primarily be given to upstanding individuals who are involved in the community, or to talmidei<\/em> chachamim<\/em>.[28]<\/a><\/li>\n
          9. The nicest sefer Torah<\/em> should be used for reading Vezot Haberachah<\/em> since many berachot<\/em> will be recited over it, and it is the Torah that the chatan Torah<\/em> receives an aliyah<\/em>, which is the most respected aliyah<\/em> of the day.[29]<\/a><\/li>\n
          10. Even an avel<\/em> may be chatan Torah<\/em>.[30]<\/a><\/li>\n
          11. One who is not married is permitted to receive chatan Torah<\/em>.[31]<\/a><\/li>\n
          12. Two brothers or a father and son may receive the aliyot<\/em> of chatan<\/em> Torah<\/em> and chatan Bereshit<\/em>, even though two brothers or a father and son may not normally receive two adjacent aliyot<\/em>.[32]<\/a> Similarly, two kohanim<\/em> or two leviim<\/em> may receive the aliyot<\/em> of chatan Torah<\/em> and chatan Bereshit<\/em>. Even a third kohen<\/em> or levi<\/em> may receive Maftir<\/em>.[33]<\/a><\/li>\n
          13. Chatan Torah<\/em> and chatan Bereshit<\/em> should not receive any aliyot <\/em> However, if they did, they may still receive the aliyot <\/em>of the chatan Torah<\/em> or chatan Bereshit<\/em>. If a kohen<\/em> will receive the aliyah<\/em> of chatan<\/em> Torah<\/em>, and there are no other kohanim<\/em> in the synagogue, he may lechatchilah <\/em>receive both aliyot<\/em> of Kohen<\/em> and chatan Torah<\/em>.[34]<\/a><\/li>\n
          14. A ben Eretz Yisrael<\/em> may not receive an aliyah<\/em> on Yom Tov<\/em> sheni<\/em> (Simchat Torah) in a chutz laAretz<\/em>[35]<\/a><\/li>\n
          15. A ben chutz laAretz<\/em> may receive an aliyah<\/em>, even Chatan<\/em> Torah<\/em>, on his first day of Yom Tov<\/em> (Shemini Atzeret) in Eretz Yisrael.[36]<\/a><\/li>\n
          16. After completing parashat<\/em> Vezot<\/em> Haberachah<\/em>, some communities have the custom to recite Hadran alach Orayta kaddishta<\/em>.[37]<\/a> Similarly, before starting parashat<\/em> Bereshit<\/em>, some communities have the custom to recite the words basimana tava<\/em>.[38]<\/a> However, these customs should be avoided so that one should not make an interruption between reading the end and the beginning of the Torah. Therefore, the chatan Bereshit<\/em> should immediately begin reciting the berachah<\/em> upon the Torah after the chatan Torah<\/em> has finished his berachah upon his aliyah<\/em>.[39]<\/a><\/li>\n
          17. After Bereshit<\/em> is read, Kaddish is recited.[40]<\/a> Another Kaddish is recited after Maftir<\/em>.[41]<\/a><\/li>\n<\/ol>\n

            <\/a><\/a><\/a>Tikkun Hageshem<\/h2>\n
              \n
            1. After the sifrei<\/em> Torah<\/em> are put away, the chazzan begins to recite Tikkun HaGeshem<\/em>, to commence the recitation of mashiv haruach umorid hageshem<\/em> during the Mussaf Amidah<\/em>.[42]<\/a><\/li>\n
            2. If one forgot to say mashiv haruach<\/em> and said morid hatal<\/em>, he does not have to repeat the Amidah<\/em>. However, if one did not yet say Hashem\u2019s Name in the berachah<\/em> of Mechayeh HaMetim<\/em>, he should return to mashiv<\/em> haruach<\/em>.[43]<\/a><\/li>\n<\/ol>\n

              <\/a><\/a><\/a>Minchah<\/h2>\n
                \n
              1. During Minchah<\/em> of Shemini Atzeret that occurs on Shabbat, bnei Eretz Yisrael<\/em> read from parashat<\/em> Bereshit<\/em>, and bnei chutz laAretz<\/em> read from parashat<\/em> Vezot<\/em> Haberachah<\/em>.[44]<\/a><\/li>\n<\/ol>\n

                <\/a><\/a><\/a>Hakafot<\/h2>\n
                  \n
                1. On the night of Simchat Torah, after praying Arvit<\/em>, it is customary to sing, dance, and circle the bimah<\/em> seven times with sifrei<\/em> Torah<\/em> in honor of completing the Torah.[45]<\/a><\/li>\n
                2. Even though dancing and clapping are generally forbidden on Shabbat and Yom Tov<\/em>, one may dance and clap on Simchat Torah, even when it is on Shabbat, since Simchat Torah is an exception to the general rule.[46]<\/a><\/li>\n
                3. The hakafot<\/em> should be done counter-clockwise (starting from the east, to north, west, and then south).[47]<\/a><\/li>\n
                4. One may not play music on Simchat Torah. Similarly, one may not shake the rimonim<\/em> on the sefer Torah<\/em> to hear them jingle.[48]<\/a><\/li>\n
                5. Throughout the hakafot<\/em>, someone should be holding the sefer Torah<\/em>.[49]<\/a><\/li>\n
                6. It is customary to dance with the sifrei Torah<\/em> in the streets.[50]<\/a><\/li>\n
                7. During the hakafot<\/em>, if one is too tired to stand, for example, if he is ill or elderly, then he may sit between hakafot<\/em>. However, if he is able, he should stand during the hakafot<\/em> and while the sifrei Torah<\/em> are being put away.[51]<\/a><\/li>\n
                8. A sefer Torah <\/em>should not be given to a minor or one who may possibly drop it.[52]<\/a><\/li>\n
                9. An avel<\/em> may circle the bimah<\/em> for the hakafot<\/em>, but he should not dance.[53]<\/a><\/li>\n<\/ol>\n
                    \n
                  1. Some communities in chutz laAretz<\/em> have the custom to do hakafot<\/em> on both Shemini Atzeret and Simchat Torah.[54]<\/a><\/li>\n
                  2. Many communities have the custom to do hakafot<\/em> after Minchah<\/em> and on motzaei<\/em> Simchat Torah<\/em>.[55<\/a><\/li>\n<\/ol>\n

                    <\/a><\/a><\/a>Tachanun during Tishrei<\/h2>\n
                      \n
                    1. Many congregations have the custom to refrain from reciting Tachanun<\/em> from after Yom Kippur until the second of Cheshvan.[56]<\/a><\/li>\n<\/ol>\n

                      [1]<\/a>. Shulchan Aruch<\/em> 666:1; Mishnah Berurah<\/em> 666:2; Kaf HaChayim<\/em> 666:2.<\/p>\n

                      [2]<\/a>. Shulchan Aruch<\/em> 666:1; Shaar HaTziyun<\/em> 666:2; Birkei Yosef<\/em> 666:2; Yalkut Yosef<\/em>, Kitzur Shulchan Aruch <\/em>666:2. See Ben Ish Chai<\/em>, Vezot<\/em> Haberachah<\/em> 1:16, which states that simply spreading a tarp over the schach<\/em> does not invalidate the sukkah since it is difficult to tell when eating in the sukkah that one is sitting in a pasul<\/em> sukkah.<\/p>\n

                      [3]<\/a>. Yabia Omer<\/em> 9:62; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 481.<\/p>\n

                      [4]<\/a>. Rama<\/em> 567:1.<\/p>\n

                      [5]<\/a>. Shulchan Aruch<\/em> 667:1; Kaf HaChayim<\/em> 667:6.<\/p>\n

                      [6]<\/a>. Chazon Ovadia<\/em>, Sukkot<\/em>, p. 92.<\/p>\n

                      [7]<\/a>. See Yabia Omer<\/em>, vol. 4, O<\/em>.C<\/em>. \u00a751, which discusses this subject at length; and Yalkut Yosef<\/em>, Sukkah<\/em>, pages 743\u2013752.<\/p>\n

                      [8]<\/a>. Sofrim<\/em> 19:2; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 451.<\/p>\n

                      [9]<\/a>. See Mishnah Berurah<\/em> 668:3\u20134 regarding saying chag<\/em> Shemini Atzeret<\/em> \u2014 it cites several poskim<\/em> who argue with the Rama<\/em> 668:1, which states that one should not call Shemini Atzeret a chag<\/em>. See also Birkei Yosef<\/em> 668:1; Moed LeChol Chai <\/em>25:4; Kaf HaChayim<\/em> 668:4; Ben Ish Chai<\/em>, Vezot<\/em> Haberachah<\/em> 1:12; and Chazon Ovadia<\/em>, Sukkot<\/em>, p. 451, which state that the Sephardic custom is to say \u05e9\u05de\u05d9\u05e0\u05d9 \u05d7\u05d2<\/strong> \u05d4\u05e2\u05e6\u05e8\u05ea \u05d4\u05d6\u05d4.<\/p>\n

                      [10]<\/a>. Birkei Yosef<\/em> 668:2; Chayim Shaal<\/em>, vol. 1, 74:10; Yosef Ometz<\/em> 668:8; Moed LeChol Chai <\/em>25:3; Yafeh LaLev<\/em> 668:2; Sdei Chemed<\/em>, Yom Tov<\/em> 2:2; Yabia Omer<\/em> 4:51 & 10:49; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 451; Igrot Moshe<\/em>, O<\/em>.C<\/em>. 3:97. This is unlike Halichot Shlomo<\/em>, Sukkot<\/em>, p. 243 and Tzitz Eliezer<\/em>, vol. 10, 28:2. See also Rav Pe\u2019alim<\/em> 4:6 and Ben Ish Chai<\/em>, Vezot<\/em> Haberachah<\/em> 1:12. Chazon Ovadia<\/em>, Sukkot<\/em>, p. 451 adds that one should also stipulate that if he is not obligated to repeat the Amidah<\/em>, he is doing so as a tefillah<\/em> nedavah<\/em>.<\/p>\n

                      [11]<\/a>. See Kaf HaChayim<\/em> 668:3, which states that if a ben chutz laAretz<\/em> made a mistake and accidentally said chag haSukkot<\/em>, he does not have to repeat the Amidah<\/em>. However, Chazon Ovadia<\/em>, Sukkot<\/em>, p. 454 says that since we have an established calendar, even a ben chutz laAretz<\/em> must repeat the Amidah<\/em>, since we are no longer uncertain regarding which days are chag<\/em>. See also Ohr LeTzion<\/em>, vol. 4, 40:1.<\/p>\n

                      [12]<\/a>. Chazon Ovadia<\/em>, Sukkot<\/em>, p. 451.<\/p>\n

                      [13]<\/a>. Chazon Ovadia<\/em>, Sukkot<\/em>, p. 454.<\/p>\n

                      [14]<\/a>. See Chazon Ovadia<\/em>, Sukkot<\/em>, p. 456, in the footnotes, which cites the sefer<\/em> Bet<\/em> HaSho\u2019evah<\/em>, which states that according to the Siddur HaAri<\/em>, one does not have to stand during the Kaddish before Barechu<\/em> on Yom Tov<\/em> night.<\/p>\n

                      [15]<\/a>. Moed LeChol Chai <\/em>25:65; Birkei Yosef<\/em> 668:5; Ben Ish Chai<\/em>, Vezot<\/em> Haberachah<\/em> 1:13; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 469.<\/p>\n

                      [16]<\/a>. Shulchan Aruch<\/em> 668:1; Mishnah Berurah<\/em> 668:8.<\/p>\n

                      [17]<\/a>. Shulchan Aruch<\/em> 668:1; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 479.<\/p>\n

                      [18]<\/a>. Yechaveh Daat<\/em> 2:76; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 479; Yalkut Yosef<\/em>, Arbaat HaMinim<\/em>, p. 906; Yom Tov<\/em>, p. 132; Ohr LeTzion<\/em>, vol. 3, 23:11; Yom Tov<\/em> Sheni<\/em> KeHilchato<\/em> 2:14, in footnotes; Halichot Shlomo<\/em>, Sukkot<\/em> 12:18; Shalmei<\/em> Moed<\/em>, p. 179; Kovetz<\/em> Halachot<\/em>, Sukkot<\/em>, p. 233; Minchat Yitzchak<\/em>, vol. 9, 54:2, p. 66.<\/p>\n

                      [19]<\/a>. Birkei Yosef<\/em> 668:4.<\/p>\n

                      [20]<\/a>. Teshuvot HaRishon LeTzion<\/em>, vol. 1, p. 218; Yalkut Yosef<\/em>, Arbaat HaMinim<\/em>, pp. 864\u2013866; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 457.<\/p>\n

                      [21]<\/a>. Shulchan Aruch<\/em> 668:2.<\/p>\n

                      [22]<\/a>. Shulchan Aruch<\/em> 668:2; Kaf HaChayim<\/em> 668:25. The Ashkenazic custom is always to begin from Aser taaser<\/em>. See Mishnah Berurah<\/em> 668:12.<\/p>\n

                      [23]<\/a>. Chazon Ovadia<\/em>, Sukkot<\/em>, p. 469.<\/p>\n

                      [24]<\/a>. Chazon Ovadia<\/em>, Sukkot<\/em>, p. 471.<\/p>\n

                      [25]<\/a> See Shalmei Tzibbur<\/em> 17:3. Sukkat Tzion<\/em>, p. 376 brings sources that report that this custom dates back more than 500 years. See also Chazon Ovadia, Sukkot<\/em>, p. 478, and Yalkut Yosef, Arbaat HaMinim<\/em>, p. 878.<\/p>\n

                      [26]<\/a> Chazon Ovadia, Shabbat<\/em>, vol. 5, p.297; ibid., Sukkot<\/em>, p. 478; Yabia Omer<\/em> 7:55; Halichot Olam<\/em>, vol. 4, p. 5.<\/p>\n

                      [27]<\/a> See Sukkat Tzion<\/em>, p. 378, for Kabbalistic reasons for chatan me\u2019onah<\/em>.<\/p>\n

                      [28]<\/a>. Rama<\/em> 669:1; Mishnah Berurah<\/em> 669:1\u20132; Kaf HaChayim<\/em> 669:10. Chazon Ovadia<\/em>, Sukkot<\/em>, p. 472 adds that even if the person is a baal<\/em> teshuvah<\/em>, he may receive the aliyah<\/em> of Chatan Torah<\/em>, since he is no different from any other religious person, especially if he is a talmid chacham<\/em>.<\/p>\n

                      [29]<\/a> Sukkat Tzion<\/em>, p. 369.<\/p>\n

                      [30]<\/a>. See Chazon Ovadia<\/em>, Sukkot<\/em>, p. 473, which permits an avel<\/em> to be chatan Torah<\/em>, but he should not sing too much or make a large meal in honor of receiving this aliyah<\/em>.<\/p>\n

                      [31]<\/a> Yaskil Avdi<\/em> 7:41.<\/p>\n

                      [32]<\/a>. Yechaveh Daat<\/em> 3:50; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 474; Halachah Berurah<\/em>, vol. 7, p. 214.<\/p>\n

                      [33]<\/a>. Levush<\/em> 135:10; Magen Avraham<\/em> 135:16; Pri Megadim<\/em>, Eshel Avraham<\/em> 135:16; Chayei Adam<\/em> 31:21; Mishnah Berurah<\/em> 135:36; Kaf HaChayim<\/em> 135:61; Yaskil Avdi<\/em> 8:30; Yechaveh Daat<\/em> 3:50; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 476; Halachah Berurah<\/em>, vol. 7, p. 117.<\/p>\n

                      [34]<\/a>. Chayim Shaal<\/em>, vol. 2, 38:72; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 477.<\/p>\n

                      [35]<\/a>. Chayim Shaal<\/em> 1:13; LeDavid Emet<\/em> \u00a730; Moed LeChol Chai <\/em>25:27; Yabia Omer<\/em>, vol. 9, 53:2; ibid., siman <\/em>65; ibid. 81:23; ibid., vol. 10, siman <\/em>50; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 483.<\/p>\n

                      [36]<\/a>. Moed LeChol Chai <\/em>25:27; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 484; Yabia Omer<\/em> 11:70.<\/p>\n

                      [37]<\/a>. Kaf HaChayim<\/em> 669:6.<\/p>\n

                      [38]<\/a>. Rav Pe\u2019alim<\/em>, vol. 3, O<\/em>.C<\/em>. \u00a742.<\/p>\n

                      [39]<\/a>. Moed LeChol Chai<\/em> 25:25; Yabia Omer<\/em>, vol. 10, \u00a755, \u201cHe\u2019arot al Rav Pe\u2019alim<\/em>\u201d 3:33; 11:71; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 470.<\/p>\n

                      [40]<\/a> Some people have the custom that only the chatan Torah<\/em> recites Kaddish<\/em> (see Sukkat Tzion<\/em>, p. 387). I had the merit of receiving chatan Bereshit<\/em> along with Chacham David Yosef who had received chatan Torah<\/em>, and he instructed me to recite kaddish<\/em> along with him. This custom is also cited by Ki Ba Moed<\/em>, p. 279. See also Yalkut Yosef, Arbaat HaMinim<\/em>, p. 891, who brings both customs.<\/p>\n

                      [41]<\/a>. Kaf HaChayim<\/em> 668:16; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 470.<\/p>\n

                      [42]<\/a>. Shulchan Aruch<\/em> 668:2. See Chazon Ovadia<\/em>, Sukkot<\/em>, p. 485.<\/p>\n

                      [43]<\/a>. Shulchan Aruch<\/em> 114:5; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 485, in the footnotes.<\/p>\n

                      [44]<\/a>. Birkei Yosef<\/em> 668:8.<\/p>\n

                      [45]<\/a>. Rama<\/em> 669:1. See also Chazon Ovadia<\/em>, Sukkot<\/em>, p. 464, which cites Rambam<\/em>, Lulav<\/em> 8:15, who writes that one should not refrain from dancing and feeling joy on Simchat Torah, even if dancing is seemingly below one\u2019s stature. See also Lev David<\/em> \u00a732 and Moed LeChol Chai<\/em> 25:40, which discuss the importance of being happy on Simchat Torah. Shalmei Tzibbur<\/em>, p. 294b even says that one who is especially careful to be joyous on Simchat Torah will be blessed that his offspring will become great Torah scholars. Chacham David Yosef related to me that his grandfather, Rabbi Yaakov Ovadia, was known to dance very fervently on Simchat Torah, and it was in this merit that he merited to have Chacham Ovadia Yosef.<\/p>\n

                      [46]<\/a>. Rama<\/em> 669:1; Mishnah Berurah<\/em> 669:5; Shaar HaTziyun<\/em> 669:5; Yabia Omer<\/em>, vol. 7, 56:6; Chazon Ovadia<\/em>, Sukkot<\/em>, pages 456\u2013457. See also Ben Ish Chai<\/em>, Vezot<\/em> Haberachah<\/em> 1:18, which states that when clapping, one should clap his right hand over his left hand.<\/p>\n

                      [47]<\/a> Sukkat Tzion<\/em>, p. 356.<\/p>\n

                      [48]<\/a>. Mishnah Berurah<\/em> 339:8; Mishpetei Uziel<\/em> 1:13; Yechaveh Daat<\/em> 3:49; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 458.<\/p>\n

                      [49]<\/a>. Chida in Tziporen Shamir<\/em> \u00a712; Lev Chayim <\/em>\u00a7122, in the name of the Rashash; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 459. See also Sukkat Tzion<\/em>, p. 349, who says that some people have the custom that someone stands by the bimah and holds the sefer Torah<\/em>, while the congregation dances around the bimah, and others have the custom that someone holds the sefer Torah<\/em> and circles the bimah along with everyone. Each community should do as their custom.<\/p>\n

                      [50]<\/a>. Birkei Yosef<\/em> 135:13; Lev Chayim<\/em> 2:21; Yaskil Avdi<\/em>, vol. 5, siman <\/em>9; ibid., vol. 6, Hashmatot<\/em>, p. 294, 4; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 460; Yabia Omer<\/em> 4:15 & 7:56; Halachah Berurah<\/em>, vol. 7, p. 129. This is unlike the view of Kaf HaChayim<\/em> 135:77, which is stringent and states that one should not take the sifrei Torah<\/em> outside.<\/p>\n

                      [51]<\/a>. Aruch HaShulchan<\/em> 282:5; BaTzel HaChochmah<\/em> 5:139; Halichot Shlomo<\/em>, Sukkot<\/em> 12:9, p. 243; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 465; Ohr LeTzion<\/em>, vol. 4, 40:2.<\/p>\n

                      [52]<\/a>. Chazon Ovadia<\/em>, Sukkot<\/em>, p. 463; Halichot Shlomo<\/em>, Sukkot<\/em> 12:10, p. 245; Ohr LeTzion<\/em>, vol. 4, 40:2, end of the footnote.<\/p>\n

                      [53]<\/a>. Chazon Ovadia<\/em>, Sukkot<\/em>, p. 467; ibid., Avelut<\/em>, vol. 2, p. 365; Halichot Shlomo<\/em>, Sukkot<\/em> 12:11; Shalmei Moed<\/em>, p. 166.<\/p>\n

                      [54]<\/a>. Chida in Tuv Ayin<\/em> \u00a714 writes that in chutz laAretz<\/em>, one should only do hakafot<\/em> on Yom Tov<\/em> sheni<\/em>. However, Ben Ish Chai<\/em>, Vezot Haberachah<\/em> 1:17 states that those who have the custom to do hakafot<\/em> on both days may continue their custom. See also Kaf HaChayim<\/em> 668:33; Halichot Olam<\/em>, vol. 2, p. 305; and Chazon Ovadia<\/em>, Sukkot<\/em>, p. 482.<\/p>\n

                      [55]<\/a>. LeDavid Emet<\/em> 26:6 in the name of the Rashash<\/em>; Moed LeChol Chai<\/em> 25:37; Kaf HaChayim<\/em> 669:30. See also Sukkat Tzion<\/em>, p. 396, who reports that Rabbenu Yosef Chaim (the Ben Ish Chai<\/em>) would dance more during the hakafot<\/em> of Minchah<\/em> than any other time throughout Simchat Torah.<\/p>\n

                      [56]<\/a>. See Shulchan Aruch<\/em>, O<\/em>.C<\/em>. 131:7, which seems to imply that Tachanun<\/em> is recited after Sukkot. However, Chayim Shaal<\/em> 2:35; Kesher Gudal<\/em> 19:17; Yafeh LaLev<\/em> 131:17; Kaf HaChayim<\/em> 131:98; Chazon Ovadia<\/em>, Sukkot<\/em>, p. 487; and Halachah Berurah<\/em>, vol. 7, p. 47 state that it is customary in many communities, especially in Eretz Yisrael, to refrain from reciting Tachanun<\/em> until after Rosh Chodesh Cheshvan. The Aruch HaShulchan<\/em> 131:12 says that the Ashkenazic custom, however, is to recite Tachanun<\/em> beginning from the day after isru chag<\/em> of Sukkot.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      From the book series Laws of the Holidays by Rabbi Yonatan Nacson; used with permission. Sitting in the Sukkah on the Seventh Day of Sukkot One may not take down his sukkah on Hoshana Rabbah. However, one may remove his valuables and necessary furniture for Yom Tov after Minchah Ketanah.[1] One who will need to […]<\/p>\n","protected":false},"author":134111,"featured_media":56888,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[342,343],"tags":[],"class_list":["post-56886","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-shmini-atzeret","category-simchat-torah"],"yoast_head":"\nHalacha According to the Sephardic Practice: Simchat Torah and Shemini Atzeret - Jewish Holidays<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-simchat-torah-and-shemini-atzeret\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Halacha According to the Sephardic Practice: Simchat Torah and Shemini Atzeret - Jewish Holidays\" \/>\n<meta property=\"og:description\" content=\"From the book series Laws of the Holidays by Rabbi Yonatan Nacson; used with permission. 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