{"id":11077,"date":"2001-01-05T00:10:20","date_gmt":"2001-01-04T22:10:20","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=11077"},"modified":"2022-09-14T13:29:06","modified_gmt":"2022-09-14T10:29:06","slug":"13-05-10","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/13-05-10\/","title":{"rendered":"10. The Contemporary Custom of <em>Hakafot<\/em> (<em>Hoshanot<\/em>)"},"content":{"rendered":"<p>Following the destruction of the Temple, Israel adopted the practice of performing <em>hakafot<\/em> in the synagogue to commemorate the Temple. Since this was never formally ordained, we find that different customs emerged in the Geonic era, though by the time of the Rishonim, custom crystallized into the relatively uniform custom that is practiced today.<\/p>\n<p>The Torah scroll is placed on the <em>bima<\/em>, the entire congregation takes their four species in hand, and they circle the <em>bima <\/em>once each day, and seven times on the seventh day. We circle the Torah because after the destruction of the Temple, Torah study is in lieu of the altar, for one who studies the laws of the offerings is considered as having brought them on the altar. The prevailing custom is that one person stands at the <em>bima <\/em>and holds the Torah scroll during the <em>hakafot<\/em> (\u1e24ida; <em>Pri Megadim<\/em>), although some Sephardic communities do not insist on this (<em>Kaf Ha-\u1e25ayim<\/em> 660:6).<\/p>\n<p>Over time, special prayers were composed for recitation during these <em>hakafot<\/em>. The refrain of these prayers is the phrase \u201c<em>hosha na<\/em>\u201d (\u201cplease save\u201d) and the similar phrase \u201c<em>hoshi\u2019a na<\/em>,\u201d which is why these prayers are often called \u201c<em>hoshanot<\/em>.\u201d Depending on custom, these prayers are recited before, during, or after the <em>hakafot<\/em>.<\/p>\n<p>Someone without a <em>lulav<\/em> does not circle the <em>bima<\/em> (Rema 660:2; <em>Birkei Yosef<\/em>; <em>Kaf Ha-\u1e25ayim<\/em> 660:13), so it is customary to have such a person stand at the <em>bima <\/em>and hold the Torah scroll.<\/p>\n<p>The circuits are counterclockwise; that is, if one is facing the <em>bima<\/em>, he turns to his right to begin his circuit (SA 660:1; MB <em>ad loc<\/em>. 3).<\/p>\n<p>Some maintain that during <em>hakafot<\/em> the <em>lulav<\/em> is held in the same way as it is held to perform the mitzva \u2013 with the bundled species in the right hand and the <em>etrog<\/em> in the left, with the two hands close together (<em>Roke\u2019a\u1e25<\/em>; Maharil; <em>Ben Ish \u1e24ai<\/em>). Others say that one who needs to hold his <em>siddur<\/em> in one hand may hold the bundled species and the <em>etrog<\/em> together in the other (<em>Yafeh La-lev<\/em>; <em>Ginat Veradim<\/em>). Both customs are fine.<\/p>\n<p>It is customary to leave the ark open during the <em>hakafot<\/em> (<em>Kitzur Shul\u1e25an Arukh<\/em> 137:11).<\/p>\n<p>Some maintain that if there is no Torah scroll, there are no <em>hakafot<\/em> (<em>Bikurei Yaakov<\/em> 660:2), while others say <em>hakafot<\/em> are done even without a Torah scroll (<em>Ben Ish \u1e24ai<\/em>, Ha\u2019azinu \u00a715).<\/p>\n<p>The custom of Sephardim and <em>\u1e25asidim<\/em> is to perform <em>hakafot<\/em> after the recitation of <em>Hallel<\/em> and before the recitation of <em>Kaddish Titkabel<\/em> (<em>Kaf Ha-\u1e25ayim <\/em>660:4). Some Ashkenazim perform <em>hakafot<\/em> after <em>Musaf<\/em> (<em>Olat Re\u2019iya<\/em>, vol. 2, p. 370).<\/p>\n<p>On Shabbat, <em>hakafot <\/em>are not performed. Some recite the accompanying <em>hoshanot <\/em>prayers anyway, while others do not (SA 660:3; <em>Kaf Ha-\u1e25ayim<\/em> <em>ad loc. <\/em>23).<\/p>\n<p>Some say that a mourner within the year of the death of a parent does not perform <em>hakafot<\/em>, since they were instituted to bring joy (Rema 660:2; MB <em>ad loc<\/em>. 9). Many maintain that a mourner does participate in the <em>hakafot<\/em> (<em>Beit Yosef<\/em>; Arizal; <em>\u1e24ayei Adam <\/em>148:19). This is the custom of all Sephardim and many Ashkenazim (<em>Gesher Ha-\u1e25ayim<\/em> 20:3:60).<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Following the destruction of the Temple, Israel adopted the practice of performing hakafot in the synagogue to commemorate the Temple. Since this was never formally ordained, we find that different customs emerged in the Geonic era, though by the time of the Rishonim, custom crystallized into the relatively uniform custom that is practiced today. The [&hellip;]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[211],"tags":[],"class_list":["post-11077","post","type-post","status-publish","format-standard","hentry","category-13-05"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.1.1 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>10. The Contemporary Custom of Hakafot (Hoshanot) - Peninei Halakha<\/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:\/\/ph.yhb.org.il\/en\/13-05-10\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"10. 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