Shulchan Aruch: Chapter 621 - Order of the Torah Reading and [the Laws Relating to] a Circumcision on Yom Kippur

The above heading relates only to subsections 1-6; most of the present section deals with Mussaf, the Avodah, and related subjects.

Five aliyos are apportioned on all other festivals; the superior holiness of Yom Kippur is marked by an additional aliyah. (This term means both the honor of being called to the Reading of the Torah, and the passage read for each such individual.) Mateh Ephraim advises that one should endeavor to receive an aliyah in the course of the High Holidays (in the original, Yamim Nora’im — lit., “Days of Awe”).

In earlier ages, each congregant honored with an aliyah to the Torah would read his passage from the scroll himself. See sec. 584, footnote 14.

I.e., Vayikra 16:1-34, as specified in Megillah 30b.

Lit., “the one who concludes”; i.e., the additional (in this case, the seventh) congregant, for whom a brief passage concerning the festival is now read from the second Torah scroll. He will then be honored with the reading of the Haftarah, which is a passage from the Prophets whose theme is related to that day’s Torah reading.

I.e., Bamidbar 29:7-11, which describes the Mussaf offerings brought on Yom Kippur. This passage is always read, regardless of whether Yom Kippur falls on Shabbos or on a weekday.

I.e., Yeshayahu 57:14-58:14, as specified in Megillah 31a.

As mentioned in the notes to sec. 582:11, in his Siddur the Alter Rebbe chooses the version, U’dvarcha malkeinu emes (“And Your word, our King, is true”).

Since the Haftorah is not a request for forgiveness, it is not appropriate in this blessing to praise G‑d as “the King Who forgives...” (Kol-Bo).

In practice, the version chosen by the Alter Rebbe in his Siddur — originating in the Rokeiach and found in all the Siddurim that follow the teachings of the AriZal as well as in many Ashkenazic Siddurim — combines the text of both versions, incorporating references to “the King Who forgives.”

In his Shulchan Aruch (621:2), R. Yosef Caro writes that the circumcision should precede the recitation of Ashrei, so that it will follow directly after the Reading of the Torah (Rokeiach sec. 217). The Rama holds that the circumcision should follow Ashrei and the return of the Torah scrolls to the Ark. In this instance, Magen Avraham (621:2), Eliyah Rabbah (591:2), and other Ashkenazic authorities suggest following the position of R. Yosef Caro. (Eliyah Rabbah explains that this sequence averts a pause between Ashrei and the subsequent Kaddish.) In practice, this is the prevailing custom throughout the Jewish world.

Either because of the weather (see sec. 131:6) or because there is no eruv (Mishnah Berurah 621:8).

If the circumcision is held outside the synagogue, the Rebbe in Likkutei Sichos (Vol. 19, p. 458) recommends that a chapter of Tehillim be recited before the Half-Kaddish that precedes Mussaf, for Kaddish may be recited only immediately after a psalm or other prayer. (See sec. 54:4 in Vol. 1 of the present work.

I.e., a child other than the infant being circumcised.

See Eruvin 40b.

In the original, kos shel berachah.

Sec. 559 in the Alter Rebbe’s Shulchan Aruch is not extant. The Shulchan Aruch of R. Yosef Caro (sec. 559:7) speaks of circumstances in which the wine is given to a child, and Magen Avraham explains in a gloss (on sec. 559:9) that there is no need to be concerned about the child’s possible mistake in future years, because not every year does a circumcision take place on Tishah BeAv.

As stated in Luach Colel Chabad, this is the practice followed at present.

In sec. 269:3, the Alter Rebbe discusses the practice of reciting Kiddush on Friday night in the synagogue, despite the fact that the person reciting it will not partake of a meal there. To avoid the halachic difficulties involved, he writes that the wine should be given to a child — but only to a child mature enough to be trained in the recitation of blessings.

The reason for this proviso, as the Alter Rebbe writes in sec. 273:6, is that one may recite Kiddush on behalf of others, even though he is not fulfilling his own obligation for Kiddush at that time. Why? The Jewish people share bonds of mutual responsibility (areivus — lit., “guarantorship”). Hence, when one individual has not fulfilled a particular mitzvah, every other Jew — even one who has already fulfilled the mitzvah — is responsible that this fellow Jew fulfill it. (Cf. Rashi on Rosh HaShanah 29a, s.v. Af-al-pi.) Accordingly, if the listener does not know how to recite the blessing himself, one may recite the blessing on his behalf. (See sec. 187:23 above.)

When there is no obligation to train a child due to his present immaturity, the guarantorship obviously does not apply. In such a case, not only is there no license to recite such a blessing, but to do so would be considered reciting a blessing in vain.

Yechezkel 16:6 (Siddur Tehillat HaShem, p. 411).

In the original, Seder HaAvodah.

In the original, Kohen Gadol.

Yoma 39b.

In the original, Shem HaMeforash (lit., “the explicit name”), i.e., the name י-ה-ו-ה which the Kohen Gadol would pronounce as it is written (“explicitly”) only in the course of the service in the Beis HaMikdash on that day. In the prayers, and when one is quoting a complete Biblical verse, this name is pronounced A-donai (lit., “my L‑rd”). At all other times, out of reverence, it is merely alluded to as HaShem (lit., “the name”).

The above explanation of the term Shem HaMeforash conveys the Alter Rebbe’s understanding of it, following Rambam (Hilchos Tefillah 14:10, et al.); hence his choice of the word kiksavo (“as it is written”). Other authorities understand the term Shem HaMeforash differently in this context (see the Reshimos of the Rebbe, Booklet #41).

Vayikra 16:30.

Lit., “the name.”

In the original, kinui; i.e., a mere appellation, as distinct from an actual name.

Vayikra 16:9.

In his Siddur, following the AriZal, the Alter Rebbe does not write laHaShem (“for HaShem”). The phrase is therefore pronounced laA-donai chatas.

See Machzor for Yom Kippur Annotated Edition, p. 252.

This extensive plain, lying between the mountains of central Eretz Yisrael and the coast, was prone to flooding when there were heavy rains (see Talmud Yerushalmi, Yoma 5:2, and Korban HaEdah there).

This prayer is included in the description of the Avodah that appears in the machzorim that follow Nussach Ashkenaz, but, despite its mention above, is not included by the Alter Rebbe in his Siddur.

This seeming ambivalence accords with the pattern whereby the Alter Rebbe’s Shulchan Aruch is geared to the Ashkenazic prayer rite (Nussach Ashkenaz), whereas his Siddur follows Nussach HaAriZal. The latter is a variant of the Sephardic prayer rite (Nussach Sephard). These terms are defined and clarified in sec. 582, footnote 16 above.

This phrase, too, is included in the version of the Avodah that appears in Nussach Ashkenaz, but is not included by the Alter Rebbe in his Siddur. Obviously, this request was not made by the High Priest when praying in the Beis HaMikdash.

As taught in the Kabbalah, the Four-Letter name of G‑d expresses the quality of mercy, while the name Elokim expresses the quality of judgment.

When prostrating themselves, it was the practice of the Rebbes to kneel on the floor, bend forward, support themselves on the hands as well, and touch the floor with their foreheads. (See also: Megillah 22b; Otzar Minhagei Chabad, p. 132, #320-321.)

In synagogues with stone floors, one should place a cloth between his face and the floor, for prostrating oneself on a stone floor outside the Beis HaMikdash violates a Scriptural prohibition. Sefer HaMinhagim: The Book of Chabad-Lubavitch Customs (p. 120) cites the Shulchan Aruch of R. Yosef Caro, Orach Chayim, end of sec. 131, and speaks of “a floor of stone or of similar material.” Some other sources do not restrict this prohibition to stone flooring. (See, e.g.: Mishnah Berurah, gloss #5 to Orach Chayim, sec. 621:4; Kitzur Shulchan Aruch, sec. 133:23.)

In his Siddur, the Alter Rebbe notes that the second time this passage appears, at the description of the drawing of lots for the goats, we do not prostrate ourselves (Machzor for Yom Kippur Annotated Edition, p. 249).

Today, in many synagogues, the lectern has a retractable shelf on which the sheliach tzibbur places his machzor when repeating Shemoneh Esreh, and which is pushed in when the time comes for him to prostrate himself. Alternatively, he is provided with an additional, movable lectern for the repetition of Shemoneh Esreh.

Yoma 36b.

Their names are mentioned in the prayer called Hazkaras Neshamos, which is commonly known by its initial word as Yizkor (“May [G‑d] remember...”). See Machzor for Yom Kippur Annotated Edition, pp. 210-11.

Who would not give himself.

Zohar, Vol. III, p. 57b. Mateh Ephraim explains the connection between Yom Kippur and Aharon’s sons as follows: We should calculate that if G‑d punished Aharon’s sons, who were on such a high spiritual level, we should surely make a reckoning of our own spiritual standing and repent accordingly.

On a positive note, Chassidus observes that Vayikra 16:1 prefaces the commandments concerning the Yom Kippur sacrificial worship with the words, “G‑d spoke to Moshe after the death of Aharon’s two sons, when they came close before G‑d, and died.” Aharon’s sons died because their Divine service was impelled only by ratzo, the rapturous desire of the soul to run forward and cleave to its Source, without being grounded by shov, the soul’s sober determination to return and fulfill its mission in the physical body and material world. On Yom Kippur, paralleling this dual dynamic, we tap these same intense spiritual energies, but focus them on maintaining our worldly framework. (See Likkutei Sichos, Vol. 3, p. 987ff.; Vol. 32, p. 98ff.)

In addition to its formal meaning, referring to a positive or prohibitive commandment, this term sometimes signifies a praiseworthy action.

The Aramaic name of this tractate means “the day,” i.e., the day par excellence. Its subjects include the sacrificial offerings of Yom Kippur.

The Rebbe writes that he has not seen this practice being widely observed. (See Otzar Minhagei Chabad, p. 232.)