אחר יום הכיפורים, מנהגים, תפילות, והתחלת הכנות לסוכה

1. Wearing the Talus After Yom Kippur

During Yom Kippur, it is customary to wear a talus—prayer shawl—even at night, which is not the usual practice. Some shuls have the custom to wear a talus at night, but according to Kabbalah, one should not actually put on a talus at night. For Ma'ariv—the evening prayer—after Yom Kippur, the practice is to keep wearing the kittel—white robe—and the talus, but to remove the talus from over the head and leave it draped over the shoulders. The hat is then put on over the kippah, and this becomes like a weekday way of wearing the talus. The talus is not removed entirely, but it is no longer worn in the special manner of Yom Kippur.

2. Custom Regarding Who Leads Ma'ariv After Yom Kippur

There exists a tradition in some communities that after Yom Kippur, only someone who has both parents living should lead Ma'ariv. This may be for a good omen after such a holy day, avoiding appointing someone who has lost a parent. However, the Rebbe states that he does not know of this custom and affirms that it is not practiced in Chabad. As people age, it becomes less likely they have both parents alive, so this custom is not considered binding or necessary according to Chabad tradition.

3. Insertions in Davening After Yom Kippur

During the Ten Days of Repentance (Aseres Yemei Teshuvah), special passages are added into prayers. Sometimes after Yom Kippur, people are still accustomed to saying phrases like “Zochreinu lechayim—Remember us for life.” If one mistakenly says this after Yom Kippur, it does not invalidate the prayer since this phrase is not exclusive to those ten days. However, if one says “Melech chofetz bachayim—King who desires life,” which specifically belongs to those days, then halachically this constitutes an error in prayer and may require repeating that section of davening. The Rebbe clarifies that only certain insertions are problematic if said outside their proper time.

4. Saying Shehecheyanu and Other Blessings After Yom Kippur

After Yom Kippur concludes and forgiveness has been granted, there is a tradition to say “Leshanah haba’ah biYerushalayim—Next year in Jerusalem.” The Rebbe would recite this three times at the end of Yom Kippur services. On Yom Kippur itself, we do not recite the blessing “She’asah li kol tzorki—Who has provided all my needs” in Birkas Hashachar, as this blessing relates to wearing shoes and shoes are not worn on Yom Kippur. When putting on shoes after nightfall, there is a question whether one should say this blessing then. The Rebbe relates that he asked his father-in-law about this and was told to wait until the next morning; thus, even if shoes are put on at night after Yom Kippur ends, one does not say this blessing until the following day.

5. Washing Hands After Yom Kippur

On Yom Kippur morning, hand washing (Netilas Yadayim) is limited only up to where fingers join the palm due to restrictions on washing for pleasure. Therefore, after Yom Kippur ends, there is a tradition to wash hands fully as usual. This applies even for Kohanim who may have washed their hands more thoroughly for their priestly duties during the day—they too should wash again after Yom Kippur because there are additional reasons: firstly because they did not wash fully in the morning as per regular practice, and secondly because there can be spiritual impurity lingering after such an intense day.

6. The Motsi Yom Kippur Meal and Celebration

It is customary after Yom Kippur to have an actual meal—not just light refreshments or cake (mezonos)—but a proper sit-down meal with bread and other foods. Even when feeling weak from fasting or when it was difficult physically for the Rebbe himself, they would still gather for this meal, sing songs (Zmiros) and share words of Torah (Dvar Torah). Thus Motsi Yom Kippur becomes an occasion marked by joy and communal gathering.

7. Beginning Sukkah Preparations Immediately After Yom Kippur

The Shulchan Aruch mentions twice that immediately following Yom Kippur one should begin preparations for building the Sukkah. While most people (including the Rebbe himself) may not be meticulous about physically starting construction right away at night, it is customary at least to speak about or plan for building the Sukkah as soon as possible after Yom Kippur ends. The Rebbe explains two reasons behind this practice: First is “Mitzvah haba’ah leyadcha al tachmitzenah—if a mitzvah comes your way do not delay,” which encourages prompt action when an opportunity arises (the trait of Zrizus—eagerness). Second is going directly from one mitzvah (Yom Kippur) into another (Sukkah), which applies specifically at night immediately following Yom Kippur. The first reason applies primarily during daytime hours—after leaving shul on the day following Yom Kippur—when actual construction can begin with alacrity (Zrizim makdimin lemitzvos). The second reason—transitioning from mitzvah to mitzvah—applies already at night right after Motsi Yom Kippur by discussing or planning Sukkah preparations. These are two distinct obligations observed at different times: immediate transition from mitzvah-to-mitzvah at night and prompt action (“Vayashkim Avraham baboker”—Avraham arose early) beginning with sunrise on the next day.