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Boneh

2026-10-22T21:40:24Z

YitzchakSultan1: /* Hanging up Pictures */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed.<Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Baby Products===
{{Playpens and Cribs on Shabbat}}

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Drawers===

# It is permitted to put it or take out a drawer out of a refrigerator on Shabbat since they are frequently removed and put back easily.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref>
# However, a dresser drawer may not be put it or taken out on Shabbat if it is attached to the wall or is larger than 40 seah. However, if the dresser is smaller than 40 seah it is permitted to take out or put back a drawer into the dresser.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref> Other poskim allow even this<ref>Minchat Reuven v. 6 313:11 writes that it is permitted to put back in a drawer to a kitchen cabinet onto the tracks and it isn't boneh. He quotes the Migdanot Eliyahu 2:62 forbade this since it is adding onto a structure attached to the ground and based this on Chazon Ish 52:14 s.v. ktav od. However, he also quoted Tzitz Eliezer 18:35 who was lenient. He explained that a drawer is just like a container within the cabinet and not built into the cabinet. Also, the intent of the one putting in the drawer isn't to build it into the cabinet but rather to have it sit on the tracks to be used easily. See there for details. Minchat Reuven sided with Tzitz Eliezer.</ref>

===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Glasses ===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <ref>Shemirat Shabbat KeHilchata 15:77 </ref>

=== Hair Gel ===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<ref>Yalkut Yosef (315:32, Shabbat v. 2, 5752 edition, pg 527), Avnei Yishfeh 7:35:6, Tiferet 315:7 quoting Kesot Hashulchan 120:30. This is also evident in Magen Avraham 315:2 and Mishna Brurah 315:7. Orchot Shabbat 8:11 permits putting up the picture on the wall even according to the Chazon Ish since it is a fragile connection. </ref> Some forbid.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=160 Chazon Ish O.C. 52:13] forbids putting up curtains on a wall as a design unless they are temporary. In essence he argues with Magen Avraham 315:2.</ref>
===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

=== Mosquito Net ===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

=== Pot Covers ===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<ref>Or Letzion (vol 2, chap 28:5) </ref>

=== Setting up a Mechitza ===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. [https://www.yutorah.org/lectures/details?shiurID=1187338 Rabbi Willig (Binyan Bkelim 4, min 6)] holds that it is permissible to open and close a saltshaker even if you screw it on tightly. The reason is that it is meant to be used by opening and closing it. If the salt runs out it isn’t meant to stay closed. And once it is filled up it isn’t functional to be used open. It is like a canteen that you can screw open and closed since it is functional only when opened and closed. He cited this from Kovetz Halachot of Rav Shmuel Kamenetsky. It isn’t like an adjustable plaster brush that is functional at multiple heights and is forbidden to put together or take apart.
</ref>

===Shelves===

# It is forbidden to put it or take out a shelf of a refrigerator or bookcase that is attached to the ground or bookcase that is larger than 40 seah (3 cubic amot). However, it is permitted to put in or take out a shelf of a small bookcase that is less than 40 seah.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 6)</ref>

===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32, Tiferet 313:30 citing Chazon Ovadia (v. 5 p. 391). Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Table===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:25, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146), Mishnat Chachamim 315:7. Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Or Letzion 2:27:1 (in fnt), Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table.<ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Toilet Paper Roll Holder===
# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used.<ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days).<Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it.<Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.)<ref>Shemirat Shabbat KeHilchata 24:29 </ref>
# It is forbidden to put up a suction cup hook on a wall or in a closet, however, inside a moveable closet that is less than 3 cubic amot that is permitted.<ref>Tiferet 314:9 quoting Or Letzion 2:27:4</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Boneh

2026-10-22T21:15:37Z

YitzchakSultan1: /* Hanging up Pictures */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed.<Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Baby Products===
{{Playpens and Cribs on Shabbat}}

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Drawers===

# It is permitted to put it or take out a drawer out of a refrigerator on Shabbat since they are frequently removed and put back easily.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref>
# However, a dresser drawer may not be put it or taken out on Shabbat if it is attached to the wall or is larger than 40 seah. However, if the dresser is smaller than 40 seah it is permitted to take out or put back a drawer into the dresser.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref> Other poskim allow even this<ref>Minchat Reuven v. 6 313:11 writes that it is permitted to put back in a drawer to a kitchen cabinet onto the tracks and it isn't boneh. He quotes the Migdanot Eliyahu 2:62 forbade this since it is adding onto a structure attached to the ground and based this on Chazon Ish 52:14 s.v. ktav od. However, he also quoted Tzitz Eliezer 18:35 who was lenient. He explained that a drawer is just like a container within the cabinet and not built into the cabinet. Also, the intent of the one putting in the drawer isn't to build it into the cabinet but rather to have it sit on the tracks to be used easily. See there for details. Minchat Reuven sided with Tzitz Eliezer.</ref>

===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Glasses ===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <ref>Shemirat Shabbat KeHilchata 15:77 </ref>

=== Hair Gel ===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<ref>Yalkut Yosef (pg 527), Tiferet 315:7 quoting Kesot Hashulchan 120:30. This is also evident in Magen Avraham 315:2 and Mishna Brurah 315:7. </ref>
===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

=== Mosquito Net ===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

=== Pot Covers ===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<ref>Or Letzion (vol 2, chap 28:5) </ref>

=== Setting up a Mechitza ===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. [https://www.yutorah.org/lectures/details?shiurID=1187338 Rabbi Willig (Binyan Bkelim 4, min 6)] holds that it is permissible to open and close a saltshaker even if you screw it on tightly. The reason is that it is meant to be used by opening and closing it. If the salt runs out it isn’t meant to stay closed. And once it is filled up it isn’t functional to be used open. It is like a canteen that you can screw open and closed since it is functional only when opened and closed. He cited this from Kovetz Halachot of Rav Shmuel Kamenetsky. It isn’t like an adjustable plaster brush that is functional at multiple heights and is forbidden to put together or take apart.
</ref>

===Shelves===

# It is forbidden to put it or take out a shelf of a refrigerator or bookcase that is attached to the ground or bookcase that is larger than 40 seah (3 cubic amot). However, it is permitted to put in or take out a shelf of a small bookcase that is less than 40 seah.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 6)</ref>

===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32, Tiferet 313:30 citing Chazon Ovadia (v. 5 p. 391). Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Table===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:25, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146), Mishnat Chachamim 315:7. Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Or Letzion 2:27:1 (in fnt), Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table.<ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Toilet Paper Roll Holder===
# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used.<ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days).<Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it.<Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.)<ref>Shemirat Shabbat KeHilchata 24:29 </ref>
# It is forbidden to put up a suction cup hook on a wall or in a closet, however, inside a moveable closet that is less than 3 cubic amot that is permitted.<ref>Tiferet 314:9 quoting Or Letzion 2:27:4</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Benefiting from a Violation of Shabbat

2026-10-09T02:48:57Z

YitzchakSultan1: /* Smell, Sight, or Noise */

If a Jew does a melacha on Shabbat there is a rabbinic prohibition to benefit from his actions. Some of the factors that are relevant to the ramifications of that prohibition are whether it was done intentionally, whether the violation of Shabbat was biblical, and for whom it was done. Also, if a non-Jew does a melacha there is a prohibition to benefit from his actions. That is discussed on the [[Amirah Lenochri]] page. Asking, encouraging, or aiding a Jew to do melacha is forbidden and the details are discussed on the [[Amirah Leyisrael]] page. There the idea of asking another Jew to do something which you are stringent not to do but others are lenient is addressed.
==A Non-Observant Jew==
# If a Jew does a melacha intentionally neither him or any other Jew may benefit from his actions on Shabbat. Others may benefit from it immediately after Shabbat but he may not benefit from it forever.<ref>Shulchan Aruch O.C. 318:1</ref> Even those for whom he did the melacha are considered like others for whom it is permitted after Shabbat.<Ref>Magen Avraham 318:2 initially extends the category of the one who did the melacha to include for whom he did the melacha for. The intention was for them to all directly benefit from the melacha, therefore, the penalty applies to them. However, he notes that the Bet Yosef disagrees and holds that only for nullifying something prohibited are those for whom it was nullified considered like the transgressor himself, however, for Shabbat they are not because there's no concern he is going to continually violate Shabbat for others. Therefore, the Mishna Brurah 318:5, Kaf Hachayim on Shulchan Arukh, Orach Chayim 318:12, and Yalkut Yosef 318:6 all permit others to benefit from the violation of Shabbat right after Shabbat.</ref>
# It is permitted to benefit from an action of a non-observant Jew on Shabbat if one doesn't get a direct benefit from the melacha.<ref>Shemirat Shabbat Kehilchata 1:34:7 introduction based on Shulchan Aruch O.C. 257:1</ref>
## If a non-observant Jew turned on a light in the room one doesn't have to leave the room but one shouldn't read by that light if one couldn't read beforehand.<ref>Hilchot Sava (Rav Zecharya Ben Shlomo 5748 p. 179)</ref>
## One doesn't have to leave one's house in order not to benefit from a violation of Shabbat.<ref>Igrot Moshe OC 1:123 writes that if a Jew turned on the heat in the apartment building in violation of Shabbat one doesn't have to leave one's apartment. His reasoning is that since benefiting from a violation of Shabbat is only rabbinic and one can't avoid it, it is permitted to benefit from if there's a need that would prevent a person from avoiding it (see Pesachim 26a with Rashi s.v. ein and Tosfot s.v. vtisbara). Hilchot Sava (Rav Zecharya Ben Shlomo 5748 p. 179) agrees.</ref>
##If it was possible to read and then a Jew turned on the lights so it is easier to read, there is an opinion who permits benefitting from the light, while most poskim forbid it.<ref>Orot Hahalacha 42:11 is lenient. Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:5 is strict. He distinguishes between amirah lnochri and benefitting from a Jew's melacha. Not benefitting from the melacha of a non-Jew is a gezerah that one might ask them to do it for you another time. When it isn't direct benefit it could be permitted. However, benefitting from a Jew's melacha is forbidden as a consequence of the transgression and so it is forbidden to benefit in any manner. Igrot moshe EH 4:62:3 and Orchot Shabbat v. 3 p. 32 are also strict.</ref>
## If someone mistakenly separated in a forbidden way on Shabbat ([[Borer]]) it is permitted to benefit from it since it could have been done in a permitted fashion.<Ref>Orot Hahalacha 42:12</ref>
##One can benefit from an item that was transported through a public domain in a car or train by a Jew if the melacha was done by mistake.<ref>Orot Hahalacha 42:8, Halacha Brurah (Afiya Ubishul Otzrot Yosef 2)</ref>
# One can buy a product of a Jewish company even if it violates Shabbat since the majority of its products are made during the week and if one doesn't know when the products one is buying were made one can rely on majority. Someone who is strict will be blessed.<ref>Yalkut Yosef Haanah Memaaseh Shabbat fnt. 89-91 writes that if the majority of the products of the company are made during the week and one is buying and doesn't know when it was produced one can rely on majority. Even though some say that it isn't considered nullified if at one point a Jew, even a non-frum one, was aware of the difference between the products made on Shabbat and those that weren't (Chazon Ish YD 37:13), Rav Ovadia (Yabia Omer YD 6:24) is lenient.</ref>
# If a Jew turned off the light on Shabbat intentionally it is nonetheless permissible to sleep in that room since one isn't directly benefitting from the transgression of Shabbat.<ref>Mishneh Halachot 6:78, Yalkut Yosef 318:42 (Shabbat 5753 v. 3 p. 73)</ref>
# If a Jew carried a key through the street to open a house or shul it is forbidden to enter that house or shul on Shabbat unless they lock it again and ask a non-Jew to open it.<ref>Igrot Moshe OC 2:77</ref>
# If a Jew drove food to an army base and thereby carried it through a public thoroughfare, some permit benefitting from it on Shabbat since the food is unchanged. Obviously, the army must avoid this since it involves transgression of Shabbat.<ref>Chazon Ovadia v. 4 p. 427 based on the Rabbenu Yonah. He cites Kovetz Teshuvot 2:24:3 and Shevet Halevi 3:35 as supports. See Tzitz Eliezer 13:48:5.</ref>
# If a Jew walked through an electric door on Shabbat one may not follow them since it is considered benefitting from a Jew's transgression of Shabbat.<ref>Byom Hashabbat 32:18 based on Rav Elyashiv's ruling that it is forbidden to benefit from the contents of a bottle if it was opened by a Jew in a forbidden way, unless there was a permitted way to access it as well.</ref>
# Someone who was brought up non-religious and now did teshuva doesn't need to worry about benefitting from everything in his house that he fixed over the years.<ref>Rav Chaim Kanievsky (Derech Sicha v. 2 p. 277), Shevet Halevi 8:62. They explain that if he was a tinok she'nishba (a child brought up among those who don't know about Torah) then he is considered as though he violated Shabbat unintentionally. Even if he isn't a tinok she'nishba, still he might not have been aware of the particular melachot he violated and thought that they were allowed. Also, he can rely on the Gra who paskens like Rabbi Meir.</ref>
==Non-observant Jew==
# If a non-observant Jew violates Shabbat consistently every week there is a large dispute whether others may benefit from the melacha even after Shabbat. For example, if a Jewish restaurant is open every week the food is forbidden for everyone.<ref>Kaf Hachayim on Shulchan Arukh, Orach Chayim 318:12 cites the Ketav Sofer OC 50 who holds that only if someone violates Shabbat once do we say that it is permitted for others, however, if he does it every week then the product is forbidden for everyone even after Shabbat. Yalkut Yosef 318:6 is strict. Har Tzvi OC 180 seems to disagree with the Ketav Sofer.</ref>
#Some poskim are stricter regarding a non-observant Jew who violates Shabbat every week. They forbid benefitting from his melacha for everyone even after Shabbat. According to that view it is forbidden to buy products from a company that runs on Shabbat. Even though he doesn't know if the product he's buying was made on Shabbat or not, he may not rely on a majority since it is considered ''kavuah''. However, he may buy products in at a store. Once it left the company and entered into new hands he may rely on a majority of the products being produced not on Shabbat during the week.<Ref>[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=51974#p=45&fitMode=fitwidth&hlts=&ocr= Rav Nissim Karelitz (Chut Shani v. 2 p. 41)]</ref>
#According to the strict view, poskim offer suggestions as to why it is permissible to use the streets or trains in Israel since the streets were paved and train tracks laid even on Shabbat. However, they are strict not to benefit from a private house that was constructed on Shabbat.<ref>[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=51974#p=51&fitMode=fitwidth&hlts=&ocr= Rav Nissim Karelitz (Chut Shani v. 2 p. 47)] suggests that those who built the streets, trains, and bridges on Shabbat don't have the ability to make it forbidden for the masses. The concept he is referring to is ''ein adam oseir dvar sheino shelo'' (Avoda Zara 53b).</ref>

==Something that is a Dispute==
# One may benefit from the actions of a Jew who does something which is a dispute whether it is permitted on Shabbat.<ref>Mishna Brurah 318:2, Leviat Chen n. 43. Rav Ovadia Yosef in Meor Lyisrael Shabbat 38a asks why we're not strict based on the principle that dvar sheyesh lo matirin is forbidden whenever there is a safek derabbanan. He answers that the Pri Chadash 497:3 writes that we're only strict about a doubt and not if there's dispute in the poskim. Also, he cited the Mordechai beitzah ch. 3 that if there's no chazaka of isur we can be lenient about a doubt. Lastly he cited Zayit Ranan 2:5 who said that there's no dvar sheyesh lo matirin for the penalty of maaseh Shabbat which isn't as serious a regular rabbinic prohibition. Rav Elyashiv (Kovetz Teshuvot 2:24) quotes this Zayit Ranan as well approvingly. Orchot Shabbos v. 3 p. 26 quotes both of Rav Ovadia's answers. Halacha Brurah (318 p. 56) challenges this zayit ranan since it is against the poskim in Rama OC 318:9, YD 102:4, and Mishna Brurah 318:5 who apply dvar sheyesh lo matirin to maaseh Shabbat. He answers that Zayit Ranan could distinguish between a mixture and a safek if the melacha ever happened. </ref>
# If there is a doubt if a forbidden melacha occurred, there is a dispute if he's allowed to benefit from it.<ref>Safek maaseh Shabbos depends on whether maaseh Shabbos is considered a dvar sheyesh lo matirin. Rav Elyashiv (Kovetz Teshuvot 2:24) holds like Zayit Raanan 2:5 who holds that it isn't a dvar sheyesh lo matirin since it is only a penalty and not a formal gezera (decree). However, others disagree with this approach and consider maaseh Shabbos to be like dvar sheyesh lo matirin (see Mishna Brurah 318:5). Orchot Shabbat v. 3 p. 26 quotes two opinions about this question. Chut Shani (Shabbat v. 2 p. 40) is lenient like Rav Elyashiv. </ref>
#If a person mistakenly heated up food on a blech without the conditions of hachzara, such as if they took food from the refrigerator Shabbat morning and put it on the blech, the food is permitted since it is a dispute if that's permitted initially.<ref>Orchot Shabbat v. 3 p. 48 25:52:4, Torat Dovid 3:295</ref>
==Reheating Food==
#After the fact if a person asked a non-Jew to reheat food for him the food is permitted.<ref>Rama 253:1, Mishna Brurah 253:34. Biur Halacha 253:5 s.v. lehachem writes that in a case of need some even allow this initially. [https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=110 Chazon Ish 37:21 s.v. vnireh] forbids.</ref>
==Smell, Sight, or Noise==
# It is forbidden to benefit from something that was produced on Shabbat as a result of a Jew violating Shabbat even if that only entails smelling, seeing, or listening to that production.<ref>Pesachim 26a clarifies that benefitting from something forbidden including smelling, seeing, or listening. Seeing and listening are only rabbinic, while smelling is considered biblical. The gemara applies this principle only to benefitting from hekdesh, sanctified property. Nonetheless, the rishonim apply it to avoda zara and other prohibitions as well. Yabia Omer 6:34 culls a list of these rishonim: Rabbenu Yerucham 17:5, Isur Vheter 39:33, Ran Nedarim 35b, and Shulchan Aruch Y.D. 142:15.</ref> For example, on Shabbat itself it is forbidden to listen to the radio or see a internet or television production that Jews produced on Shabbat.<ref>Yabia Omer OC 6:34</ref> There are other issues involved with listening to the radio or watching the internet or television on Shabbat ([[Zilzul Shabbat]]).
#Similarly, a recording that was created by a Jew on Shabbat is forbidden from benefit.<Ref>Az Nidbaru 6:18, Mishneh Halachot 7:55</ref>

==Sources ==
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Order of Taking the Four Minim

2026-09-25T03:06:52Z

YitzchakSultan1: /* Borrowing without Permission */

[[Image:Lulav.png|300px|right]]
Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one [[lulav]], one [[etrog]], three [[hadasim]] and two [[aravot]].<ref>sukka 34b based on Vayikra 23:40, Sefer Hachinuch Mitzva 324, Shulchan Aruch 651:1 </ref>

==Who is Obligated==
# This mitzva of [[arba minim]] is an obligation on every individual. <ref>Sukka 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>
# Women are exempt from taking the [[arba minim]] because it is a [[mitzvah aseh shehazman grama]]. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref>Mishna [[Sukkah]] 28, Bikurei Yakov 657:5, Shulchan Aruch Orach Chaim 640:1. 
{{Bracha on Mitzvot Aseh Shehazman Grama}} </ref>
# Women do not have to shake the [[lulav]] in all six directions as men do. <ref>Shu"t Rav Pealim 1:12 </ref>
# The obligation for children begins at the age when they can shake the [[lulav]] on their own.<ref>Sukka 42a, Rambam Hilchot sukka 7:19. The Mishna Brurah 657:1 adds even if a child is six years old, the usual age of [[chinuch]], if he cannot shake the [[lulav]] properly, one is not obligated to train him in this mitzva. </ref> When they reach that age, the father has an obligation to buy him a kosher set of [[arba minim]] that will be his own. <ref>Shulchan Aruch 657:1. Beiur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>

==Beracha==
# On the first day of [[Sukkot]] prior to shaking the [[lulav]], we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב and add [[shehecheyanu]]. On the remaining days, including the second day of Yom Tov<ref>Hagahot Maimoniyot Brachot 11:3 writes there's no bracha on lulav the second day since we already did it yesterday but then he concludes that the minhag Ashkenaz was to recite it and the Rabbenu Peretz agreed.</ref>, we don't say [[shehecheyanu]] unless the first day was [[shabbat]], in which case we would say it on the second day. <ref>Shulchan Aruch 662:1-2. </ref>
# If one didn't take the [[four minim]] on the first day, then he says [[shehecheyanu]] the first time that he does. <ref>Mishna Brurah 662:3 </ref>
#The beracha and taking of the [[arba minim]] should be done while standing, but if you sat, you are yotzei bidieved. <ref>Chazon Ovadia p. 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from [[sefirat haomer]]. The halacha regarding [[sefirat haomer]] is in Rambam Hilchot Temidim Umusafim 7:23. Mahari Vayil 191 explicitly states that one should shake the lulav while standing. Lehorot Natan 11:69 concludes that both the bracha and mitzvah should be done standing.</ref>
#Some say that a person should pick up the Etrog first and put it down after putting down the lulav first,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6059&st=&pgnum=189 Ibn Shuiv 94d], Mateh Moshe 928, Magen Avraham 651:8. This is learned from a comparison to Tefillin, that the Etrog comes first in the pasuk like Tefillin shel yad. </ref> however, the halacha does not follow that opinion.<ref>Dagul Mirvava (on Magen Avraham 651:8) based on Rambam, Tosfot 39a, Rosh, and Tur 651:5</ref>

==When to make the Bracha==
===Before Doing the Mitzva (עובר לעשייתן)===
# Since we are supposed to make the beracha before doing the mitzva (''[[over liasiyatan]]'')<ref>Pesachim 7b, Rambam Hilchot [[Lulav]] 7:6 </ref> and since we fulfill the mitzva of [[arba minim]] by simply lifting them together<ref>Sukka 42a </ref> it is preferable to follow one of these methods so that you say the beracha and then do the mitzva. Either
##take the [[Lulav]], [[Hadasim]], and [[Aravot]] in one’s right hand, leave the [[Etrog]] on the Table (out of the box)<ref>As the Rambam says in Hilchot Sukka 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the [[etrog]] you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot [[Sukkah]] 34b s.v. Shetehei who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh [[Sukkah]] 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] in one’s right hand, and [[Etrog]] in one’s left hand while the [[Etrog]] is upside down <ref>Holding the [[etrog]] upside down allows you not to fulfill your obligation until you flip it over because the Gemara Sukka 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Brurah 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] and [[Etrog]] in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref>This works because even if we say mitzvot don't need kavana (argument in [[Rosh Hashana]] 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot [[Shiurim]] [[Sukkah]] 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>and then make the Bracha. <ref>All three suggestions are made by tosafot in sukka 39a "over". Shulchan Aruch O.C. 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet.<ref>Tosfot Pesachim 7b s.v. bidna, Rosh Sukka 3:33, Chayei Adam 148:11, Mishna Brurah 651:27, and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire [[hallel]] and the Aruch Hashulchan 651:14 says that as long as your still holding your [[lulav]] you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>
===In the Sukkah===
# Some have the minhag to shake the lulav after reciting the bracha in the Sukkah before praying Shacharit and then additionally to shake the Lulav during Hallel (without repeating the beracha),<ref>This practice is mentioned by the Mishna Brura 652:4</ref> while most recite the beracha in shul after Chazarat Hashatz of Shacharit, before Hallel.<ref>Shulchan Aruch O.C. 644:1</ref> Some specifically prefer that the bracha be made right before the hallel so that there isn’t an interruption between the bracha and the shaking the lulav in the hallel, one of the primary mitzvot of the lulav.<ref>Nefesh Harav p. 217, Rav Tzvi Pesach Frank in Mikraei Kodesh 2:16</ref> Alternatively, some argue that based on the principle of tadir kodem, giving precedence to the common mitzvah, one must daven Shacharit before shaking the lulav.<ref>Shu"t Igrot Moshe OC 4:99 writes that the practice to do so earlier in the Sukkah is only for very unique individuals who are very careful to carry the lulav everywhere. However, generally it is a violation of tadir kodem. Additionally, Teshuvot Vehanagot 5:216 notes that this was the practice of the Rav Velve Soloveitchik to recite the bracha on lulav before Hallel. Similarly,
[https://www.torahanytime.com/#/lectures?v=67781 Rav Yitzchak Yosef (Motzei Shabbat Haazinu 5779 min. 6)] explains that his father, Rav Ovadia Yosef, never took the lulav to shake it in the Sukkah. Rav Hershel Schachter (cited in Sukkos Packet for Young Israel of Woodmere 5781 p. 6) records that this was also Rav Soloveitchik's practice to shake the lulav in shul before Hallel.</ref>

==Set up of the Arba Minim==
[[File:Sephardi Minim.jpg|thumb|Sephardic setup|right|100px]]
[[File:Four Species.jpg|thumb|Ashkenazic setup|left|200px]]

#The Sephardic custom is to put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle but slightly to the right , and one [[Hadas]] and one [[Aravah]] on the right side. <ref>Magen Avraham 651:4 quoting the Arizal writes that one should put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle together with the [[Lulav]], and one [[Hadas]] and one [[Aravah]] on the right side. The Shaar HaTziyun 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160, [[Sukkot]] p. 75) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah ([[Sukkot]] pg 343) also quotes the Magen Avraham. </ref> However, the Ashkenazic custom is to set up the [[Hadasim]] to the right of the [[Lulav]] and the [[Aravot]] to the left. <ref>Mishna Brurah 651:12, Nitei Gavriel (Arba Minim 40:4). Mishna Brurah there adds that this is true for a lefty as well. </ref>
#It is a mitzva to tie the [[lulav]] together, but if you don't it is still kosher. <ref>Shulchan Aruch 651:1. Mishna Brurah 651:8 explains although we don't hold like the shita of Rabbi Yehuda on sukka 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia [[sukkot]] 340 </ref>
#Sephardim should tie the three together with [[lulav]] leaves in three places using double knots, <ref>Shulchan Aruch 651:1, Chazon Ovadia [[sukkot]] 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer sukka 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of [[lulav]] leaves and not use the handles that they have nowadays. Mishna Brurah 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of [[lulav]] leaves that has holes for the three minim, in addition to the three ties. <ref>Mishna Brurah 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref> this holder is traditionally known as a ''keshetil''.
#The minimum length for the [[lulav]] is four [[Tefachim]], and the minimum length for [[hadasim]] and [[aravot]] is three [[Tefachim]]. There is no maximum length, however, if your [[hadasim]] or [[aravot]] are longer than 3 than your [[lulav]] has to remain at least a [[tefach]] taller so that at least part of it will shake recognizably. <ref>sukka 32b with Ritva, Ran, and Meiri there. Rambam Hilchot sukka 7:8 agrees too. </ref>
#One should make sure to tie it up so that the [[Hadasim]] are above the [[Aravot]]. <ref>Rama 651:1, Mishna Brurah 651:12, Nitei Gavriel 40:8, Chazon Ovadyah ([[Sukkot]] pg 343-4) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref>Yalkut Yosef Moadim page 159 </ref>

==How to Bind the 4 Minim (''Eged'')==

#The halacha follows the opinion that it is not necessary to have the Lulav, Hadasim, and Aravot bound up together, however, it is a mitzvah and proper to do so to make the 4 minim look nicer.<ref>Gemara Sukkah 33a and 36b cites a dispute between Rabbi Yehuda who holds that there is an obligation to bind the 3 minim together and the Rabbis who hold that it is only preferable in order to make the mitzvah nicer. Rambam (Lulav 7:4) and Shulchan Aruch O.C. 651:1 hold like the Rabbis.</ref>
#The Etrog is not tied up with the other 3 minim. It is held in the left hand while the others are held in the right hand.<ref>Rambam (Lulav 7:4), Shulchan Aruch 651:2, Yalkut Yosef 651:2</ref>
#It is proper to bind the Lulav, Hadasim, and Aravot with a double knot.<ref>Shulchan Aruch 651:1</ref> The Ashkenazic minhag is to allow using the kashekel's (woven lulav leaf holders) and consider them to be a binding of the 3 minim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=19746&pgnum=32 Agurah BeOhalecha 33] writes that using a woven lulav holder is valid since it keeps the 4 minim together and the egged doesn't need to be a knot, just something that is tight. Mishna Brurah 651:8 cites the Agura Bohalecha. Aruch Hashulchan 551:7 also allows using a kashekel because it looks nice. Rav Shmuel Kamenetsky (Kovetz Halachot Sukka p. 344) is lenient. Bikkurei Yacov 651:8 writes that lulav rings as a binding is the equivalent of using a lulav kashekel and he's strict to use a double knot. </ref> For Sephardim, it is advised to tie the Lulav, Hadasim, and Aravot and not just use a holder.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.651.11?lang=bi Kaf Hachaim 651:11], Yalkut Yosef 651:3, Chazon Ovadia p. 347, Rav Soloveitchik (Nefesh Harav p. 217). [https://www.hebrewbooks.org/pdfpager.aspx?req=1120&pgnum=245 Bet Dovid 554] writes that a person should not use a woven lulav holder because it is necessary to have an eged that is tied together, such as a double knot. Kaf Hachaim writes that it is proper to be strict. Chazon Ovadia writes that it is proper to follow the Bet Dovid but there is what to rely upon to follow the Agura Bohalecha. Rav Soloveitchik held that the keshekel isn't a double knot and also there's an issue of taaseh v'lo min ha'asuy to take the minim out of the eged and replace them without retying it. (See Rashi and Rabbenu Chananel on Sukka 11a.) </ref>
#If one forgot and didn't tie them before the holiday, one shouldn't tie them with a knot on Yom Tov.<ref>Shulchan Aruch 651:1 writes that one may not tie a knot for the purposes of binding the 3 minim. See, the Chida ([http://www.hebrewbooks.org/pdfpager.aspx?req=33684&st=&pgnum=37 Moreh BeEtzbah n. 291]) seems to say that there's no issue of making knots with lulav leaves. Kaf HaChaim 651:19 rejects this opinion. Yalkut Yosef 651:6 writes that if one didn't tie it before Yom Tov there's what to rely on to tie it with a double knot on Yom Tov.</ref> Rather one should take a string, wrap them up, and tuck in the end of the string.<ref>Tur and Rama 651:1, Yalkut Yosef 651:6</ref>
##If one didn't do so before Yom Tov, it is permitted to peel off a leaf of the Lulav to hold the minim together with a slip knot or winding them together and tucking in the end.<ref>Kaf HaChaim 651:20</ref> The Ashkenazic minhag is to refrain from doing this except in private and in an abnormal fashion.<ref>Shaarei Teshuva 651:3, Piskei Teshuvot 651:3</ref>
##If one forgot to tie the 3 minim before Yom Tov it is permitted to bind them with a pre-made lulav ring.<ref>Bikkurei Yacov 651:8</ref> However, it is forbidden to tie a lulav ring on Yom Tov. <ref>Piskei Teshuvot 651:3</ref>

==How to Hold Them==
[[Image:Rav Mordechai Eliyahu Lulav.jpg|200px|right]]

#We need to hold the [[arba minim]] right side up, "biderech gedeilatan"-the way which they grow.<ref>sukka 45b. Mishna Brurah 652:16 and Chazon Ovadia Hilchot sukka page 340 say you aren't even yotze bidieved. </ref> The species shouldn't be turned downward when shaking in the downward direction, they should always be held upright and the shaking should be towards that direction.<ref>Kaf Hachaim 651:47, Chazon Ovadia p. 341</ref>
#Holding the four species side-wise is incorrect.<ref>Chazon Ovadia p. 341</ref>
#The Etrog should be held together with the other species at the bottom of lulav.<ref>Shaar Hakavaot 103b, Ben Ish Chai (Shana Rishona Haazinu n. 14), Kaf Hachaim 651:48. The [https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjo86Gvo-PdAhVnh-AKHUJeBqUQjRx6BAgBEAU&url=http%3A%2F%2Fwww.tapuz.co.il%2Fblogs%2Fviewentry%2F7357845&psig=AOvVaw0iGAVSyIUH3jMdY6QicO1n&ust=1538415736699429 picture of Rav Mordechai Eliyahu] to the right as well as [https://www.youtube.com/watch?v=r5gFkPxFJf4 this video of Rav Ovadia Yosef (min 1:13)] indicate that this is the correct way to hold the lulav and etrog. However, there is a Chabad minhag to hold the etrog at a slight degree away from the lulav but connected at the bottom (Sefer Haminhagim Chabad p. 66, Piskei Hasiddur dinei lulav fnt. 84).</ref> Most hold that it is fine for the Etrog to be touching the hadasim and aravot and not directly touching the lulav spine.<ref>Nitai Gavriel 54:9 citing the Shaar HaKavanot 103b</ref>
#The minhag is that the spine of the [[lulav]] should be facing towards the person shaking it.<ref>Mishna Brurah 651:47, Chazon Ovadia [[Sukkot]] 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
#One should hold the [[lulav]] ([[aravot]] and [[hadasim]] included) in the right hand and the [[etrog]] in his left hand.<ref>Shulchan Aruch 651:2. Mishna Brurah 15 explains that this is because the [[lulav]], [[aravot]], and [[hadasim]] have three parts of the mitzva while the [[etrog]] is only one. </ref>
#For people whose left hand is the stronger one,
##Sephardim should hold it as if they were right handed and hold the [[lulav]] in the right and [[etrog]] in the left. <ref>Tur 651, Shulchan Aruch 651:3. See Kaf Hachaim 651:38. </ref>
##Ashkenazim should switch it, and hold the [[lulav]] in the left hand and [[etrog]] in the right hand.<ref>Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. see however, Orchos Rabbeinu 2:pg. 288 that the Steipler who was a lefty and Ashkenazi, followed the Shulchan Aruch and not the Rama's ruling. </ref>
#One should hold the [[arba minim]] against each other both for the holding and for the shaking.<ref>Shulchan Aruch 651:11 </ref>
#It is prohibited to have something [[separating]] between your hands and the [[arba minim]]. Therefore, one should remove one's ring and even after the fact if one shook with a ring on some say that one has to shake the lulav again without a bracha.<ref>Beit Yosef 651 says for those who wear [[tefillin]] during [[chol hamoed]] remove it for the [[arba minim]], although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva. Mishna Brurah 651:36 quotes some who hold that if one shook the lulav with a ring one should shake it again after removing the ring without a bracha. See Halichot Shlomo p. 224 holds that a ring isn't a problem since it only covers a minority of the hand and one should hold the lulav even without that area of the hand.</ref> Some Sephardi poskim allow shaking lulav with a ring on if you hold it with the ends of your fingers and not the part of your finger that has the ring.<ref>Kapot Temarim (Sukkah 37a s.v. ktvu od), [https://www.hebrewbooks.org/pdfpager.aspx?req=9249&st=&pgnum=103 Ikrei Hadaat (33:25)], Tiferet 651:36, Halichot Shlomo (p. 224)</ref> It is permitted to wear a cast or a bandage that you can't remove while shaking the lulav.<ref>Halichot Shlomo p. 224, Chazon Ovadia 417-419 </ref>
# One may not use gloves to hold the lulav. Even after the fact one should shake it again after removing the gloves without a bracha. To avoid concerns of catching COVID one should santize one's hands before and after.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 15), Mishna Brurah 651:33</ref>

==Naanuim (Shaking of the Lulav)==

#Sephardim shake the [[lulav]] before [[hallel]] when they first say the bracha and take the [[arba minim]], then in [[hallel]] at the first hodu once, at anna hashem twice, and the second hodu once. <ref>Even though the mishnah in sukka 37b doesn't mention any before [[hallel]], Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia [[sukkot]] 356 both agree to this.</ref>
#In addition to the times that Sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part. Ashkenazim also shake at both of the final two hodus at the end of [[hallel|hallel.]]<ref>Rama 651:8 and Mishna Brurah 41. </ref> (This is typical of Nusach Ashkenaz, while Nusach Sfard typically did not shake at the first of those two).
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref>Mishna Brurah 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>

=== Which direction should he shake the lulav? ===
#Sephardim and Chasidim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.)<ref>Chazon Ovadia 352-353 rules like the Arizal against Shulchan Aruch O.C. 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking.<ref>Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise.<ref>Maharil, Shulchan Aruch O.C. 651:10, Mishna Brurah 651:47. There is a third ordering of directions to shake the lulav that is not common. That is the opinion of Levush 651 that the order is: east, north, west, south, up, down.</ref> You don't have to turn your body to face that direction, you can just shake the [[lulav]] towards that direction while facing forward.<ref>Mishna Brurah 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
# If someone is in a shul that has a minhag to shake in a certain direction he should follow their practice.<ref>Orchot Rabbenu v. 3 p. 91, Chazon Ovadia Sukkah p. 355. Chazon Ovadia quotes all the reasons that it isn't necessary to have one practice in this case but concludes that it is proper to establish one practice for each community.</ref> Some are lenient and don't consider it [[Lo Titgodedu]].<ref>Piskei Teshuvot 651:13 based on Aruch Hashulchan 651:22</ref>

==Borrowing without Permission==

#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away in a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot. However, on the first day (or first two outside of Israel)<ref>Shulchan Aruch O.C. 649:5, Mishna Brurah 649:51, 658:23, Chazon Ovadia p. 285</ref> one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

==After [[Sukkot]]==

#The [[arba minim]] don't retain their holiness after [[sukkot]], but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref>Mishna Brurah 21:6-7, [https://www.ou.org/holidays/sukkot/halacha-lmaaseh-on-arba-minim/ OU.org], [https://www.star-k.org/articles/kashrus-kurrents/4476/shaimos-guidelines/ Star-K]. Although the Shulchan Aruch 21:1, is referring to old [[tzitzit]], Mishna Brurah 21:1 extends it to all items used for a mitzva including a lulav. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref>Rama 21:1 </ref>
#There are several other customs that people have to do with their [[arba minim]]. <ref>Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>

*Burn the [[lulav]] in the oven baking the matzas. <ref>Rama 664:9 </ref>
*Burn the [[lulav]] on erev [[pesach]] with the chametz.
*Make [[etrog]] jelly and eat it on Tu B'shvat.
*Give the pitom of the [[etrog]] to a pregnant women as a [[prayer]] for an easy childbirth. <ref>Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the [[hadasim]] as [[besamim]] for [[Havdalah]]. <ref>Tur 297 and Bach there. </ref>

==Sources==
<references />
[[Category:Holidays]]
[[Category:Sukkot]]

Order of Taking the Four Minim

2026-09-25T03:01:56Z

YitzchakSultan1: /* Borrowing without Permission */

[[Image:Lulav.png|300px|right]]
Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one [[lulav]], one [[etrog]], three [[hadasim]] and two [[aravot]].<ref>sukka 34b based on Vayikra 23:40, Sefer Hachinuch Mitzva 324, Shulchan Aruch 651:1 </ref>

==Who is Obligated==
# This mitzva of [[arba minim]] is an obligation on every individual. <ref>Sukka 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>
# Women are exempt from taking the [[arba minim]] because it is a [[mitzvah aseh shehazman grama]]. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref>Mishna [[Sukkah]] 28, Bikurei Yakov 657:5, Shulchan Aruch Orach Chaim 640:1. 
{{Bracha on Mitzvot Aseh Shehazman Grama}} </ref>
# Women do not have to shake the [[lulav]] in all six directions as men do. <ref>Shu"t Rav Pealim 1:12 </ref>
# The obligation for children begins at the age when they can shake the [[lulav]] on their own.<ref>Sukka 42a, Rambam Hilchot sukka 7:19. The Mishna Brurah 657:1 adds even if a child is six years old, the usual age of [[chinuch]], if he cannot shake the [[lulav]] properly, one is not obligated to train him in this mitzva. </ref> When they reach that age, the father has an obligation to buy him a kosher set of [[arba minim]] that will be his own. <ref>Shulchan Aruch 657:1. Beiur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>

==Beracha==
# On the first day of [[Sukkot]] prior to shaking the [[lulav]], we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב and add [[shehecheyanu]]. On the remaining days, including the second day of Yom Tov<ref>Hagahot Maimoniyot Brachot 11:3 writes there's no bracha on lulav the second day since we already did it yesterday but then he concludes that the minhag Ashkenaz was to recite it and the Rabbenu Peretz agreed.</ref>, we don't say [[shehecheyanu]] unless the first day was [[shabbat]], in which case we would say it on the second day. <ref>Shulchan Aruch 662:1-2. </ref>
# If one didn't take the [[four minim]] on the first day, then he says [[shehecheyanu]] the first time that he does. <ref>Mishna Brurah 662:3 </ref>
#The beracha and taking of the [[arba minim]] should be done while standing, but if you sat, you are yotzei bidieved. <ref>Chazon Ovadia p. 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from [[sefirat haomer]]. The halacha regarding [[sefirat haomer]] is in Rambam Hilchot Temidim Umusafim 7:23. Mahari Vayil 191 explicitly states that one should shake the lulav while standing. Lehorot Natan 11:69 concludes that both the bracha and mitzvah should be done standing.</ref>
#Some say that a person should pick up the Etrog first and put it down after putting down the lulav first,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6059&st=&pgnum=189 Ibn Shuiv 94d], Mateh Moshe 928, Magen Avraham 651:8. This is learned from a comparison to Tefillin, that the Etrog comes first in the pasuk like Tefillin shel yad. </ref> however, the halacha does not follow that opinion.<ref>Dagul Mirvava (on Magen Avraham 651:8) based on Rambam, Tosfot 39a, Rosh, and Tur 651:5</ref>

==When to make the Bracha==
===Before Doing the Mitzva (עובר לעשייתן)===
# Since we are supposed to make the beracha before doing the mitzva (''[[over liasiyatan]]'')<ref>Pesachim 7b, Rambam Hilchot [[Lulav]] 7:6 </ref> and since we fulfill the mitzva of [[arba minim]] by simply lifting them together<ref>Sukka 42a </ref> it is preferable to follow one of these methods so that you say the beracha and then do the mitzva. Either
##take the [[Lulav]], [[Hadasim]], and [[Aravot]] in one’s right hand, leave the [[Etrog]] on the Table (out of the box)<ref>As the Rambam says in Hilchot Sukka 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the [[etrog]] you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot [[Sukkah]] 34b s.v. Shetehei who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh [[Sukkah]] 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] in one’s right hand, and [[Etrog]] in one’s left hand while the [[Etrog]] is upside down <ref>Holding the [[etrog]] upside down allows you not to fulfill your obligation until you flip it over because the Gemara Sukka 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Brurah 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] and [[Etrog]] in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref>This works because even if we say mitzvot don't need kavana (argument in [[Rosh Hashana]] 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot [[Shiurim]] [[Sukkah]] 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>and then make the Bracha. <ref>All three suggestions are made by tosafot in sukka 39a "over". Shulchan Aruch O.C. 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet.<ref>Tosfot Pesachim 7b s.v. bidna, Rosh Sukka 3:33, Chayei Adam 148:11, Mishna Brurah 651:27, and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire [[hallel]] and the Aruch Hashulchan 651:14 says that as long as your still holding your [[lulav]] you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>
===In the Sukkah===
# Some have the minhag to shake the lulav after reciting the bracha in the Sukkah before praying Shacharit and then additionally to shake the Lulav during Hallel (without repeating the beracha),<ref>This practice is mentioned by the Mishna Brura 652:4</ref> while most recite the beracha in shul after Chazarat Hashatz of Shacharit, before Hallel.<ref>Shulchan Aruch O.C. 644:1</ref> Some specifically prefer that the bracha be made right before the hallel so that there isn’t an interruption between the bracha and the shaking the lulav in the hallel, one of the primary mitzvot of the lulav.<ref>Nefesh Harav p. 217, Rav Tzvi Pesach Frank in Mikraei Kodesh 2:16</ref> Alternatively, some argue that based on the principle of tadir kodem, giving precedence to the common mitzvah, one must daven Shacharit before shaking the lulav.<ref>Shu"t Igrot Moshe OC 4:99 writes that the practice to do so earlier in the Sukkah is only for very unique individuals who are very careful to carry the lulav everywhere. However, generally it is a violation of tadir kodem. Additionally, Teshuvot Vehanagot 5:216 notes that this was the practice of the Rav Velve Soloveitchik to recite the bracha on lulav before Hallel. Similarly,
[https://www.torahanytime.com/#/lectures?v=67781 Rav Yitzchak Yosef (Motzei Shabbat Haazinu 5779 min. 6)] explains that his father, Rav Ovadia Yosef, never took the lulav to shake it in the Sukkah. Rav Hershel Schachter (cited in Sukkos Packet for Young Israel of Woodmere 5781 p. 6) records that this was also Rav Soloveitchik's practice to shake the lulav in shul before Hallel.</ref>

==Set up of the Arba Minim==
[[File:Sephardi Minim.jpg|thumb|Sephardic setup|right|100px]]
[[File:Four Species.jpg|thumb|Ashkenazic setup|left|200px]]

#The Sephardic custom is to put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle but slightly to the right , and one [[Hadas]] and one [[Aravah]] on the right side. <ref>Magen Avraham 651:4 quoting the Arizal writes that one should put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle together with the [[Lulav]], and one [[Hadas]] and one [[Aravah]] on the right side. The Shaar HaTziyun 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160, [[Sukkot]] p. 75) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah ([[Sukkot]] pg 343) also quotes the Magen Avraham. </ref> However, the Ashkenazic custom is to set up the [[Hadasim]] to the right of the [[Lulav]] and the [[Aravot]] to the left. <ref>Mishna Brurah 651:12, Nitei Gavriel (Arba Minim 40:4). Mishna Brurah there adds that this is true for a lefty as well. </ref>
#It is a mitzva to tie the [[lulav]] together, but if you don't it is still kosher. <ref>Shulchan Aruch 651:1. Mishna Brurah 651:8 explains although we don't hold like the shita of Rabbi Yehuda on sukka 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia [[sukkot]] 340 </ref>
#Sephardim should tie the three together with [[lulav]] leaves in three places using double knots, <ref>Shulchan Aruch 651:1, Chazon Ovadia [[sukkot]] 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer sukka 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of [[lulav]] leaves and not use the handles that they have nowadays. Mishna Brurah 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of [[lulav]] leaves that has holes for the three minim, in addition to the three ties. <ref>Mishna Brurah 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref> this holder is traditionally known as a ''keshetil''.
#The minimum length for the [[lulav]] is four [[Tefachim]], and the minimum length for [[hadasim]] and [[aravot]] is three [[Tefachim]]. There is no maximum length, however, if your [[hadasim]] or [[aravot]] are longer than 3 than your [[lulav]] has to remain at least a [[tefach]] taller so that at least part of it will shake recognizably. <ref>sukka 32b with Ritva, Ran, and Meiri there. Rambam Hilchot sukka 7:8 agrees too. </ref>
#One should make sure to tie it up so that the [[Hadasim]] are above the [[Aravot]]. <ref>Rama 651:1, Mishna Brurah 651:12, Nitei Gavriel 40:8, Chazon Ovadyah ([[Sukkot]] pg 343-4) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref>Yalkut Yosef Moadim page 159 </ref>

==How to Bind the 4 Minim (''Eged'')==

#The halacha follows the opinion that it is not necessary to have the Lulav, Hadasim, and Aravot bound up together, however, it is a mitzvah and proper to do so to make the 4 minim look nicer.<ref>Gemara Sukkah 33a and 36b cites a dispute between Rabbi Yehuda who holds that there is an obligation to bind the 3 minim together and the Rabbis who hold that it is only preferable in order to make the mitzvah nicer. Rambam (Lulav 7:4) and Shulchan Aruch O.C. 651:1 hold like the Rabbis.</ref>
#The Etrog is not tied up with the other 3 minim. It is held in the left hand while the others are held in the right hand.<ref>Rambam (Lulav 7:4), Shulchan Aruch 651:2, Yalkut Yosef 651:2</ref>
#It is proper to bind the Lulav, Hadasim, and Aravot with a double knot.<ref>Shulchan Aruch 651:1</ref> The Ashkenazic minhag is to allow using the kashekel's (woven lulav leaf holders) and consider them to be a binding of the 3 minim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=19746&pgnum=32 Agurah BeOhalecha 33] writes that using a woven lulav holder is valid since it keeps the 4 minim together and the egged doesn't need to be a knot, just something that is tight. Mishna Brurah 651:8 cites the Agura Bohalecha. Aruch Hashulchan 551:7 also allows using a kashekel because it looks nice. Rav Shmuel Kamenetsky (Kovetz Halachot Sukka p. 344) is lenient. Bikkurei Yacov 651:8 writes that lulav rings as a binding is the equivalent of using a lulav kashekel and he's strict to use a double knot. </ref> For Sephardim, it is advised to tie the Lulav, Hadasim, and Aravot and not just use a holder.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.651.11?lang=bi Kaf Hachaim 651:11], Yalkut Yosef 651:3, Chazon Ovadia p. 347, Rav Soloveitchik (Nefesh Harav p. 217). [https://www.hebrewbooks.org/pdfpager.aspx?req=1120&pgnum=245 Bet Dovid 554] writes that a person should not use a woven lulav holder because it is necessary to have an eged that is tied together, such as a double knot. Kaf Hachaim writes that it is proper to be strict. Chazon Ovadia writes that it is proper to follow the Bet Dovid but there is what to rely upon to follow the Agura Bohalecha. Rav Soloveitchik held that the keshekel isn't a double knot and also there's an issue of taaseh v'lo min ha'asuy to take the minim out of the eged and replace them without retying it. (See Rashi and Rabbenu Chananel on Sukka 11a.) </ref>
#If one forgot and didn't tie them before the holiday, one shouldn't tie them with a knot on Yom Tov.<ref>Shulchan Aruch 651:1 writes that one may not tie a knot for the purposes of binding the 3 minim. See, the Chida ([http://www.hebrewbooks.org/pdfpager.aspx?req=33684&st=&pgnum=37 Moreh BeEtzbah n. 291]) seems to say that there's no issue of making knots with lulav leaves. Kaf HaChaim 651:19 rejects this opinion. Yalkut Yosef 651:6 writes that if one didn't tie it before Yom Tov there's what to rely on to tie it with a double knot on Yom Tov.</ref> Rather one should take a string, wrap them up, and tuck in the end of the string.<ref>Tur and Rama 651:1, Yalkut Yosef 651:6</ref>
##If one didn't do so before Yom Tov, it is permitted to peel off a leaf of the Lulav to hold the minim together with a slip knot or winding them together and tucking in the end.<ref>Kaf HaChaim 651:20</ref> The Ashkenazic minhag is to refrain from doing this except in private and in an abnormal fashion.<ref>Shaarei Teshuva 651:3, Piskei Teshuvot 651:3</ref>
##If one forgot to tie the 3 minim before Yom Tov it is permitted to bind them with a pre-made lulav ring.<ref>Bikkurei Yacov 651:8</ref> However, it is forbidden to tie a lulav ring on Yom Tov. <ref>Piskei Teshuvot 651:3</ref>

==How to Hold Them==
[[Image:Rav Mordechai Eliyahu Lulav.jpg|200px|right]]

#We need to hold the [[arba minim]] right side up, "biderech gedeilatan"-the way which they grow.<ref>sukka 45b. Mishna Brurah 652:16 and Chazon Ovadia Hilchot sukka page 340 say you aren't even yotze bidieved. </ref> The species shouldn't be turned downward when shaking in the downward direction, they should always be held upright and the shaking should be towards that direction.<ref>Kaf Hachaim 651:47, Chazon Ovadia p. 341</ref>
#Holding the four species side-wise is incorrect.<ref>Chazon Ovadia p. 341</ref>
#The Etrog should be held together with the other species at the bottom of lulav.<ref>Shaar Hakavaot 103b, Ben Ish Chai (Shana Rishona Haazinu n. 14), Kaf Hachaim 651:48. The [https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjo86Gvo-PdAhVnh-AKHUJeBqUQjRx6BAgBEAU&url=http%3A%2F%2Fwww.tapuz.co.il%2Fblogs%2Fviewentry%2F7357845&psig=AOvVaw0iGAVSyIUH3jMdY6QicO1n&ust=1538415736699429 picture of Rav Mordechai Eliyahu] to the right as well as [https://www.youtube.com/watch?v=r5gFkPxFJf4 this video of Rav Ovadia Yosef (min 1:13)] indicate that this is the correct way to hold the lulav and etrog. However, there is a Chabad minhag to hold the etrog at a slight degree away from the lulav but connected at the bottom (Sefer Haminhagim Chabad p. 66, Piskei Hasiddur dinei lulav fnt. 84).</ref> Most hold that it is fine for the Etrog to be touching the hadasim and aravot and not directly touching the lulav spine.<ref>Nitai Gavriel 54:9 citing the Shaar HaKavanot 103b</ref>
#The minhag is that the spine of the [[lulav]] should be facing towards the person shaking it.<ref>Mishna Brurah 651:47, Chazon Ovadia [[Sukkot]] 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
#One should hold the [[lulav]] ([[aravot]] and [[hadasim]] included) in the right hand and the [[etrog]] in his left hand.<ref>Shulchan Aruch 651:2. Mishna Brurah 15 explains that this is because the [[lulav]], [[aravot]], and [[hadasim]] have three parts of the mitzva while the [[etrog]] is only one. </ref>
#For people whose left hand is the stronger one,
##Sephardim should hold it as if they were right handed and hold the [[lulav]] in the right and [[etrog]] in the left. <ref>Tur 651, Shulchan Aruch 651:3. See Kaf Hachaim 651:38. </ref>
##Ashkenazim should switch it, and hold the [[lulav]] in the left hand and [[etrog]] in the right hand.<ref>Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. see however, Orchos Rabbeinu 2:pg. 288 that the Steipler who was a lefty and Ashkenazi, followed the Shulchan Aruch and not the Rama's ruling. </ref>
#One should hold the [[arba minim]] against each other both for the holding and for the shaking.<ref>Shulchan Aruch 651:11 </ref>
#It is prohibited to have something [[separating]] between your hands and the [[arba minim]]. Therefore, one should remove one's ring and even after the fact if one shook with a ring on some say that one has to shake the lulav again without a bracha.<ref>Beit Yosef 651 says for those who wear [[tefillin]] during [[chol hamoed]] remove it for the [[arba minim]], although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva. Mishna Brurah 651:36 quotes some who hold that if one shook the lulav with a ring one should shake it again after removing the ring without a bracha. See Halichot Shlomo p. 224 holds that a ring isn't a problem since it only covers a minority of the hand and one should hold the lulav even without that area of the hand.</ref> Some Sephardi poskim allow shaking lulav with a ring on if you hold it with the ends of your fingers and not the part of your finger that has the ring.<ref>Kapot Temarim (Sukkah 37a s.v. ktvu od), [https://www.hebrewbooks.org/pdfpager.aspx?req=9249&st=&pgnum=103 Ikrei Hadaat (33:25)], Tiferet 651:36, Halichot Shlomo (p. 224)</ref> It is permitted to wear a cast or a bandage that you can't remove while shaking the lulav.<ref>Halichot Shlomo p. 224, Chazon Ovadia 417-419 </ref>
# One may not use gloves to hold the lulav. Even after the fact one should shake it again after removing the gloves without a bracha. To avoid concerns of catching COVID one should santize one's hands before and after.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 15), Mishna Brurah 651:33</ref>

==Naanuim (Shaking of the Lulav)==

#Sephardim shake the [[lulav]] before [[hallel]] when they first say the bracha and take the [[arba minim]], then in [[hallel]] at the first hodu once, at anna hashem twice, and the second hodu once. <ref>Even though the mishnah in sukka 37b doesn't mention any before [[hallel]], Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia [[sukkot]] 356 both agree to this.</ref>
#In addition to the times that Sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part. Ashkenazim also shake at both of the final two hodus at the end of [[hallel|hallel.]]<ref>Rama 651:8 and Mishna Brurah 41. </ref> (This is typical of Nusach Ashkenaz, while Nusach Sfard typically did not shake at the first of those two).
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref>Mishna Brurah 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>

=== Which direction should he shake the lulav? ===
#Sephardim and Chasidim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.)<ref>Chazon Ovadia 352-353 rules like the Arizal against Shulchan Aruch O.C. 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking.<ref>Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise.<ref>Maharil, Shulchan Aruch O.C. 651:10, Mishna Brurah 651:47. There is a third ordering of directions to shake the lulav that is not common. That is the opinion of Levush 651 that the order is: east, north, west, south, up, down.</ref> You don't have to turn your body to face that direction, you can just shake the [[lulav]] towards that direction while facing forward.<ref>Mishna Brurah 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
# If someone is in a shul that has a minhag to shake in a certain direction he should follow their practice.<ref>Orchot Rabbenu v. 3 p. 91, Chazon Ovadia Sukkah p. 355. Chazon Ovadia quotes all the reasons that it isn't necessary to have one practice in this case but concludes that it is proper to establish one practice for each community.</ref> Some are lenient and don't consider it [[Lo Titgodedu]].<ref>Piskei Teshuvot 651:13 based on Aruch Hashulchan 651:22</ref>

==Borrowing without Permission==

#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away in a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot. However, on the first day (or first two outside of Israel) one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

==After [[Sukkot]]==

#The [[arba minim]] don't retain their holiness after [[sukkot]], but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref>Mishna Brurah 21:6-7, [https://www.ou.org/holidays/sukkot/halacha-lmaaseh-on-arba-minim/ OU.org], [https://www.star-k.org/articles/kashrus-kurrents/4476/shaimos-guidelines/ Star-K]. Although the Shulchan Aruch 21:1, is referring to old [[tzitzit]], Mishna Brurah 21:1 extends it to all items used for a mitzva including a lulav. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref>Rama 21:1 </ref>
#There are several other customs that people have to do with their [[arba minim]]. <ref>Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>

*Burn the [[lulav]] in the oven baking the matzas. <ref>Rama 664:9 </ref>
*Burn the [[lulav]] on erev [[pesach]] with the chametz.
*Make [[etrog]] jelly and eat it on Tu B'shvat.
*Give the pitom of the [[etrog]] to a pregnant women as a [[prayer]] for an easy childbirth. <ref>Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the [[hadasim]] as [[besamim]] for [[Havdalah]]. <ref>Tur 297 and Bach there. </ref>

==Sources==
<references />
[[Category:Holidays]]
[[Category:Sukkot]]

Mitzvah to Daven

2026-09-22T01:56:47Z

YitzchakSultan1: /* Minyan */

[[Image:Prayer.jpg‎ | 200px | link=Prayer | right]]
==General Obligation==

#Some early authorities consider the mitzvah to pray as a biblical mitzvah based on the verse “ולעבדו בכל לבבכם”<ref>Deuteronomy 11:13/דברים פרק יא פסוק יג</ref> which Chazal explain as a reference to the service of the heart,<ref>Tanit 2a</ref> ולעבדו connoting worship through prayer. [[Tefillah]] is listed as the fifth mitzvah in the Rambam's ספר המצות.<ref>Rambam Tefillah 1:1,ספר המצוות לרמב"ם מצות עשה ה</ref> However, many early authorities argue that the entire obligation is rabbinic and only biblical in times of great distress (בעת צרה). <ref>Ramban on ספר המצות, Mishna Brurah 106:4 </ref>
#One who lengthens his [[prayers]] will merit a longer life.<ref>Sh"t Rivivot Ephraim 1:50:7 says that although the gemara Brachot 54b says this in reference to the amida, it is true for all [[prayers]] </ref>

==Doctors==

#If a doctor is involved with healing a patient and there's an urgent need he shouldn't interrupt to say Shema or Shemona Esrei. However, if he can take a brief break and his involvement isn't critical for that time then he should do so in order to say Shema and Shemona Esrei.<ref>Nishmat Avraham 38:6. Dirshu 93:8 also cites Chut Shani Chol Hamoed v. 1 p. 328 as agreeing.</ref>
#For example, someone who is a doctor healing a Jewish patient and missed the entire period of a Tefillah from the beginning to the end of the time period, since he was dealing with a mitzvah he doesn't need to recite Tashlumin afterwards.<ref>Rav Shlomo Zalman Auerbach cited in Nishmat Avraham 38:6 writes that someone who is healing a Jewish patient is doing a mitzvah and as such he is exempt from Tefillah and if he's involved with that mitzvah from the beginning of the time of the Tefillah to the end then he doesn't even need to recite Tashlumin in accordance with the Derisha YD 341:3. He also cites Rav Zilberstein who explains that even if he doesn't have intention for a mitzvah nonetheless he is practically doing the mitzvah of Hashavat Aveidah and as such the exemption applies.</ref>

==Women==
===Shemona Esrei===
#Women are obligated in reciting [[Shmoneh Esrei]] of [[Shacharit]] and [[Mincha]].<ref>S”A 106:1, Mishna Brurah 106:4. See also Sh”t Yechave Daat 3:7 who writes that women are obligated in one [[Shmoneh Esrei]] a day but if they say three a day it is praiseworthy. [[Tefillah]] KeHilchata (chapter 1 note 17) quotes Rav Ben Tzion Abba Shaul who says that women are obligated in all Tefillot except [[Arvit]]. </ref> It is proper for women to accept the yoke of heaven by saying at least the first pasuk of Shema. <ref>S”A and Rama 70:1, Mishna Brurah 70:5 </ref>
#Women are not obligated in [[Arvit]]. If one wants to say it one should specify that it is done Bli Neder (so that it is not binding after 3 times of performing it). <ref>Mishna Brurah 106:4, [[Tefillah]] KeHilchata 1:11. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) agrees and explains that women are not obligated to say [[Arvit]] since according to the gemara, [[Arvit]] is optional and although men have accepted it upon themselves to say [[Arvit]], making it an obligation for men, the minhag however does not include women and therefore [[Arvit]] is not an obligation for them. </ref>
#Many poskim hold that women are exempt from saying [[Mussaf]].<ref>Mishna Brurah 106:4 quotes the Tzlach (Brachot 26a s.v. VeShel Musafin) who says that women are exempt from [[Mussaf]], while the Magen Giborim disagrees. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) explains that the reason women are exempt, is that [[Mussaf]] is not about asking for mercy, which is the basis for women's obligation to pray (Gemara [[Brachot]] 20b). Additionally, [[Mussaf]] was instituted because of the [[korbanot]] Mussaf and women were not obligated in donating the Machasit HaShekel which was used for communal [[korbanot]] such as the Mussaf [[korbanot]]. </ref>
#A woman who is unable to say [[Shmoneh Esrei]] of [[Shacharit]] should at least say a short [[prayer]] which includes praise, a request, and a thanks of Hashem. <ref>[[Tefillah]] KeHilchata 1:10 based on Magen Avraham 106:2 </ref>
===Sequence of Importance===
#A woman who has limited time for [[Shacharit]] should say parts of [[Tefillah]] according to the order of importance: 1) [[Shmoneh Esrei]] 2) first pasuk of Shema and Emet VeYatsiv before [[Shmoneh Esrei]] 3) Baruch SheAmar, Ashrei, and Yishtabach, 4) Birchot HaShachar, 5) Birkat HaTorah, 6) Birchot [[Kriyat Shema]] and the entire Shema and 7) Pesukei Dezimra. <ref>[[Tefillah]] KeHilchata (chapter 1 note 21). </ref>
===Sephardim===
#According to the Sephardic minhag, women shouldn't recite the bracha of Baruch SheAmer, Yishtabach, or Birchot Kriyat Shema. <ref>Yalkut Yosef (Dinim L'isha V'lbat 8:1-2). [[Tefillah]] KeHilchata (chapter 1 note 21) quotes Rav Ben Tzion Abba Shaul as saying that women may say Pesukei Dezimra and brachot of [[Kriyat Shema]] with [[Shem UMalchut]] and Sh”t Yabia Omer 2:6 holds that these [[brachot]] should be made without [[Shem UMalchut]]. </ref>
#The minhag is that women don't say [[Tachanun]]. <ref>Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5</ref>
#According to Sephardim, a woman who doesn't have time should at least say Birchot Hashachar, Birchot HaTorah, and Shemona Esrei. It is also proper for them to also say Shema. <ref>Yalkut Yosef (Otzar Dinim Lisha Velebat p. 68, 77, 104)</ref>
===Minyan===
# Women are exempt from davening with a minyan.<ref>Shvut Yakov 3:54, Yalkut Yosef 106:3, Leket Halachot 3:577 based on [https://www.hebrewbooks.org/pdfpager.aspx?req=1970&st=&pgnum=27 Teshuva M'ahava 2:229:10], Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61), and Piskei Teshuvot 90:8. Piskei Teshuvot writes that women are exempt from tefillah btzibur. He quotes this from Shvut Yakov 3:54 and Teshuva Mahava 2:229. Though he adds that there is reward for women who do pray in shul with the tzibbur. [https://ph.yhb.org.il/03-20-02/ Rav Eliezer Melamed (Peninei Halacha ch. 20)] explains that since women aren't obligated in mitzvot that are time bound they are exempt from joining the minyan. (Another [https://www.yeshiva.org.il/midrash/3858 link here].) Even though Rav Yakov Ariel (Bohela Shel Torah v. 2 ch. 26 p. 100) wrote that women are obligated in davening in a minyan he later clarified what he meant. He explained ([https://www.toraland.org.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%90%D7%9E%D7%95%D7%A0%D7%94-%D7%95%D7%94%D7%9C%D7%9B%D7%94/%D7%AA%D7%A4%D7%99%D7%9C%D7%94/%D7%97%D7%99%D7%95%D7%91-%D7%A0%D7%A9%D7%99%D7%9D-%D7%91%D7%AA%D7%A4%D7%99%D7%9C%D7%94-%D7%91%D7%9E%D7%A0%D7%99%D7%99%D7%9F/ torahland.org.il]) that women are exempt but it is ideal for women to daven in a minyan. The fact that they are exempt is also evident in the fact that they can't join for the requisite quorum for a minyan (Tosfot Brachot 45b, Shulchan Aruch O.C. 55:1, Mishna Brurah 55:3, Ishei Yisrael 15:6, Tefillah Khilchata 8:27).</ref> Therefore, they shouldn't skip tefillot in order to catch up to the minyan.<ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61) holds that there's no obligation at all for a women to daven with a minyan and therefore she shouldn't skip to catch up with the minyan. Avnei Yishfeh Tehillah 16:6 quotes Rav Shlomo Zalman but also quotes Rav Elyashiv and Rav Shmuel Wosner who disagrees that women can skip pesukei dzimra in order to daven with a minyan since it enhances her davening. Mishna Achrona 70:12 quotes Rav Shlomo Zalman Auerbach (Halichot Shlomo 5:4) as saying that if women are late they shouldn't skip psukei dzimra in order to pray with the tzibbur because they aren't really obligated in tefillah btzibbur. However, he also quotes Rav Chaim Kanievsky (Ishei Yisrael ch. 12 fnt. 48) who says that they should skip in order to pray with the tzibbur. </ref>
# Regarding Kriyat Hatorah some say that women are obligated to listen to kriyat hatorah but the minhag is that women do not listen to kriyat hatorah.<ref>Magen Avraham 282:6, Mishna Brurah 282:13. Avnei Yishfeh Tehillah 16:6 explains that even the Magen Avraham who says that woman are obligated to listen to kriyat hatorah which needs a minyan that is only because it is part of a public reading that she understands and gains from as we find by hakel which includes women. However, davening Shemona Esrei with a congregation is something that since they can't form or contribute to the minyan, chazal never obligated to daven with a minyan.</ref>

==Children==
{{Children and Prayer}}

==Gentiles==

#Gentiles are not obligated in [[Tefillah]] but if they do pray they fulfill a mitzvah, and are considered to be like a person who is not commanded but volunteers to do so. <ref>Sh”t O.C. Igrot Moshe 2:25 writes that non-Jews are not obligated to pray to Hashem but if they do they fulfill a mitzvah and receive reward as someone who is not commanded but nonetheless, volunteers. See Sh"t HaRambam 148 who writes even regarding [[Brit Milah]] that non-Jews can volunteer to perform a mitzvah.</ref>

==Sources==
<references />
[[Category:Prayer]]

Yom Kippur

2026-09-20T15:30:49Z

YitzchakSultan1: /* Hadlakat Nerot of Yom Kippur */

[[Image:Yom_Kippur_Prayers.jpg|200px|right]]
Yom Kippur is on the Tenth of Tishrei. On Yom Kippur, is incumbent upon every Jewish adult to fast<ref>Rambam (Sefer HaMitzvot (Aseh no. 164)</ref> and engage in repentance in order to receive atonement.<ref>Rambam (Teshuva 1:3) writes that the day of Yom Kippur only atones for someone who repents.</ref>

See the [[Yom Kippur That Falls out on Shabbat]] for halachot that relate to that occurrence.
==Erev Yom Kippur==
===Eating on Erev Yom Kippur===

#It is a mitzvah to eat and drink on [[Erev Yom Kippur]] and one should even lessen one's learning and work in order to eat more on [[Erev Yom Kippur]].<ref>Tur and Shulchan Aruch 604:1 (based on gemara [[Berachot]] 8b and [[Rosh Hashana]] 9a), Yalkut Yosef (Kitzur Shulchan Aruch 604:1), Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 448, #21) , Chazon Ovadia Yamim Noraim pg. 230, Ketav Sofer 112, Sh"t Rivivot Ephraim 3:410:2. There are different reasons for the mitzvah to eat on Erev Yom Kippur.

*Rosh Yoma 8:22 writes that this is in order to prepare oneself for the fast. Ritva Rosh Hashana 9a and Tur 604 agree.
*Shibbolei Haleket 307 writes that by eating a lot on the 9th, it makes it harder to fast on the 10th.
*Rabbeinu Yonah (Shaarai Teshuva 4:9) says that the Seudah on Erev Yom Kippur serves as the Seudat Yom Tov for Yom Kippur, which cannot be consumed on Yom Kippur itself.
</ref> It is forbidden to fast on [[Erev Yom Kippur]]. <ref>Rama 604:1, Yalkut Yosef Moadim pg. 74, Beit Yosef 604 </ref>
#This mitzvah primarily applies during the day of [[Erev Yom Kippur]] and not the night of [[Erev Yom Kippur]]. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 604:2), Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #13), Chazon Ovadia Yamim Noraim pg. 230, Aruch Hashulchan 604:5, Moed Likol Chai 16:14 </ref>
#Preferably one should eat at least one bread meal on [[Erev Yom Kippur]]. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 604:3), Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 446, #11) </ref>
#The mitzvah to eat on [[Erev Yom Kippur]] applies to women also. <ref>Minchat Chinuch 313:9, Yalkut Yosef (Moadim pg. 74), Sh"t Yabia Omer 1:37, Chazon Ovadia Yamim Noraim pg. 231, Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 447, #15). Rabbi Akiva Eiger 16 raises a doubt whether women should be obligated. On the one hand, it's a [[mitzvat aseh shehazman grama]], a positive time bound mitzvah, from which women are generally exempt from. On the other hand, it might be linked to the mitzvah to fast, which women are obligated in. The Rashash (Sukkah 28a) writes that according to the Rosh's reason that there is a mitzvah to eat on Erev Yom Kippur in order to make fasting the next day easier, it should also apply to women. Rav Ovadia Yosef (Yechave Daat 1:58) agrees with this logic. He also cites the Sfat Emet's explanation that after a person eats he is in a better mood and it is easier to grant forgiveness and mend relationships; accordingly, it would seem that women also have the mitzvah to eat on Erev Yom Kippur.</ref>
#One should only eat light foods so that he isn't stuffed and prideful during the [[prayers]] of Yom Kippur. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 446, #11), Yalkut Yosef Moadim pg. 86, Chazon Ovadia Yamim Noraim pg. 239, Orchot Chaim Hilchot Erev Yom Hakippurim:8, based on the gemara Yoma 18a </ref>
#If [[Erev Yom Kippur]] is the [[Yahrzeit]] (annual remembrance of the day of the death) of one's parents, one should not fast but rely on the fast of Yom Kippur. <ref>Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #17)</ref>
#Someone who can't fast on Yom Kippur (because of serious health issues) should still eat on [[Erev Yom Kippur]]. <ref>Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #16). 

*Ketav Sofer Siman 112 raises this issue and concludes that one should still eat.
*On the other hand, the Netziv in Haamek Sheela Parashat Vizot Haberacha Sheilta 167:12 says that one would not have the obligation of eating on the 9th if he is not fasting on the 10th.</ref>
#Some say that one should endeavor to continue to eat all day on [[Erev Yom Kippur]], while others say that the mitzvah is to have a nice meal. <ref>[http://www.yutorah.org/lectures/lecture.cfm/782120/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim Rav Hershel Schachter in a shiur on Inyonei Yom Kippur (min 34-6)] mentions that Rav Yisroel Salanter had the minhag of having a sucking candy in his mouth throughout [[Erev Yom Kippur]], so that he would be continuously eating over the day. Conversely, Rav Yosef Dov Soloveitchik held that the primary mitzvah of the day is to have a nice meal.</ref>

===Seudat Hamafseket===

#If one finished eating while it is still daytime, he may continue eating as long as he didn't have in mind that he is going to start the fast. <ref>Yalkut Yosef Moadim pg. 85, Chazon Ovadia Yamim Noraim pg. 255, Tosafot Taanit 30b </ref>

===Pills to ease the Fast===

#It is permissible to take a pill before Yom Kippur which will ease the difficulty of fasting.<ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 448, #20)</ref> However, others write that one should refrain from such pills except for a person who will be in great pain, have a headache, or the like from fasting on Yom Kippur.<ref>Yabia Omer 9:54. For more on this topic, see [http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2726 Halacha Yomit]. Rav Shlomo Zalman Auerbach (Shalmei Moed pg. 494) calls one who is healthy and uses suppositories to ease the fast a naval birshut hatorah, abonimable with permission of the Torah. For longer discussions see Sh"t Igrot Moshe OC 4:121, Sh"t Chelkat Yaakov 2:83 and Minchat Shlomo 1:17</ref>

===Prayers===

#There's is no [[Tachanun]] on [[Erev Yom Kippur]]. <ref>Shulchan Aruch 604:2 and Chazon Ovadia Yamim Noraim pg. 229. Kaf HaChaim 604:18 points out that one does say [[Tachanun]] at [[Mincha]] before [[Erev Yom Kippur]]. </ref>
#Some communities have the custom not to recite Mizmor LeToda (Tehillin 100) in [[Pesukei deZimra]] on [[Erev Yom Kippur]].<ref>Rama 51:5 and 604:1, Maharshal 64. Mor Uketzia 604 questions this Rama </ref> However, aside from [[Moroccans]], the Sephardic custom is to recite it as on a regular weekday.<ref>Pri [[Chadash]] 604, Yalkut Yosef Moadim page 604, Chazon Ovadia Yamim Noraim pg. 229. Magen Avot (Lebhar, ad loc.) notes how Moroccans do not recite Mizmor leTodah on Erev Yom Kippur.</ref>
#The Sephardic custom is to recite Avinu Malkeinu in [[Shacharit]] and [[Mincha]] of [[Erev Yom Kippur]].<ref>Yalkut Yosef Moadim page 75, Chazon Ovadia Yamim Noraim pg. 229.</ref> The custom is also to perform [[Hatarat Nedarim]] immediately following [[Selichot]] or [[Shacharit]] on Erev Yom Kippur<ref>Yalkut Yosef Moadim page 75, Chazon Ovadia Yamim Noraim pg. 229. </ref>

===Kaparot===

#There is an old minhag (tradition) among Sephardim and Ashkenazim to do kapparot during the aseret yimei [[teshuva]] (ten days of [[repentance]]) <ref>*The minhag to perform kaparot appears in many of the early and late rishonim: Sh"t Chemda Genuza Siman 93 in a teshuva to rav natronai gaon, the Machzor Vitri pg. 373, the Or Zarua 2:257, Shibolei Haleket 283, Meiri Chibur Hateshuva pg. 398, and Tur 605:1.
*Shulchan Aruch 605:1 writes that one should stop the minhag to do Kapparot on [[Erev Yom Kippur]]. Mishna Brurah 605:1 explains that the reason for this opinion is that it looks like Darkei Emori (superstitious pagan practice). This is the opinion of the Rashba in his Teshuvot 395 and quoted by Beit Yosef 605 "Yesh mekomot." Pri Chadash 605:1 agrees.
*However, the Rama 605:1 writes that it's an old minhag and one shouldn't refrain from keeping this minhag. Mishna Brurah 605:2 explains that the minhag is justified because it's similar to a korban and it's as though the punishment one deserves is taking place on the chicken. Yalkut Yosef (Moadim pg 75) writes that this practice is the minhag of all of klal yisrael and it should not be stopped. Maamer Mordechai (Rav Mordechai Eliyahu, chapter 42:1) agrees. The Ben Ish Chai Parashat Vayelech:2, Kaf Hachaim 605:8, Chazon Ovadia Yamim Noraim pg. 222, and Yechave Daat 2:71 all record this minhag as well, despite the opposition cited by the Shulchan Aruch. The Arizal quoted in Magen Avraham 605:1 was a strong supporter of the minhag.
*Sh"t Ridbaz 2:740 writes that even the Rashba would agree that it is an acceptable minhag if the chickens are given to poor people afterwards.
*see [http://www.koltorah.org/ravj/kapparot.htm Kol Torah by Rabbi Chaim Jachter] for a more detailed article. [http://www.torahmusings.com/2014/09/kaparot/ Rav Soloveitchik] did not observe this practice.</ref>. Preferably, it should be done on [[Erev Yom Kippur]] in the morning.<ref>Rama 605:1 writes that it is an old minhag to do Kapparot on [[Erev Yom Kippur]]. Mishna Brurah 605:2 agrees but mentions, based on Pri Megadim AA 605:1, that if there's a concern that having everyone do Kapparot on [[Erev Yom Kippur]] in the morning won't give the Shochet enough time to do a proper slaughtering on all the chickens, then one should do Kapparot a day or two earlier because the entire period of Aseret Yamei Teshuva is a time of atonement. Moed Likol Chai 15:47 and Chazon Ovadia Yamim Noraim pg. 223 agree. See also Chazon Ovadia Yamim Noraim pg. 223 for a warning regarding the carelessness that sometimes occurs on Erev Yom Kippur when many people gather to do kapparot. </ref> If one didn't do it before Yom Kippur, one may do it on [[Hoshana Rabba]]. <ref>Nitei Gavriel 10:7 </ref>
#One may do kaparot over a woman who is a niddah. <ref>Chazon Ovadia Yamim Noraim pg. 228, Taharat Habayit 2: pg. 108 </ref>

====What should be used for Kaparot====

#One should take a male chicken for a male, a female chicken for a female, and both a female and male chicken for a pregnant woman. Some take two female chickens and one male chicken for a pregnant woman. <ref>Rama 605:1 writes that one should take a male chicken for a male and a female chicken for a female. Rama 605:1 and Kitzur Shulchan Aruch 131:1 write that one should take a female and male chicken for a pregnant woman. Mishna Brurah 605:3 writes that some have the practice of taking two female chickens and one male chicken for a pregnant woman. Nitei Gavriel 10:2 agrees. The Magen Avraham 605:3 explains the Rama's minhag by saying that even if the mother and the fetus are considered two bodies they can have atonement with one act of kaparot and compares it to [[korbanot]]. However, the Biur HaGra 605 s.v. VeLokchin argues that we pasken Ubar Yerech Imo (a dispute in Gemara Yevamot 78a whether a fetus is considered as the same entity as the mother or not and the halacha, according to the Gra is that the fetus is part of the mother) and so it is sufficient to exempt the mother together with the fetus with one female chicken if the fetus is female.</ref> If one cannot afford additional chickens for the fetus, one is certainly enough. <ref>Chazon Ovadia Yamim Noraim pg. 226 </ref>
##A pregnant woman within 40 days of the pregnancy doesn't need to take a second chicken for Kapparot. <ref>Nitei Gavriel 10:3 </ref>
##A pregnant woman does not need to pick up all the chickens at once but it's sufficient to pick them up one at a time. <ref>Nitei Gavriel 10:4 </ref>
#If one is poor one may use a single chicken for the whole family. <ref>Mishna Brurah 605:3, Nitei Gavriel 10:16, Yalkut Yosef Moadim pg. 75 </ref>
#If one can't get a chicken one should take a goose or other animal which isn't fit for a korban. Some say one may even take a live fish. <ref>Mishna Brurah 605:4, Nitei Gavriel 10:17,19 </ref>
#If one can't even do that then one should take money and circle it around one's head say זה חליפתי תמורתי כפרתי and give it to [[Tzedaka]]. <ref>*Is it proper to do Kapparot with money?
*Ashkenazim: Mishna Brurah 605:1-2 writes that if there's a concern that there'll be too many chickens for the shochet to slaughter properly one may do Kapparot early or take money, circle it around your head, and give it to [[Tzedaka]]. Similarly, Nitei Gavriel 10:17 writes that if one can't get a live animal then one should use money and circle it around one's head say זה חליפתי תמורתי כפרתי and give it to [[Tzedaka]]. see also Chayei Adam 144:4
*Hilchot Chag BeChag (Yamim Noraim, Rav Moshe Karp, pg 276-7) acknowledges (and defends) the minhag to do Kapparot with money, but quotes Rav Elyashiv that in [[Israel]] one should do it with a chicken even if one's parent's minhag was to do it with money.
*Sephardim: Maamer Mordechai (Rav Mordechai Eliyahu, 42:2,4,6) holds that the minhag is to use a chicken unless if one doesn't have a chicken, can't find someone who knows how to slaughter the chicken according to halacha, or finds it difficult (or no time) to clean the chicken and salt it, in which cases one may use money for Kaparot. Maaseh Nissim (vol 1, siman 204) agrees. [Yalkut Yosef in his discussion of Kapparot only discusses how to do it with chickens and doesn't even mention how to do it with money.] However, Sh"t Mayim Chaim 3:22 writes that one should avoid doing Kapparot with chickens and only do it with money. see also Kaf Hachaim 605:11</ref>
#Some say that one should preferably use white chickens. However, many say that one shouldn't make a special effort to get a white chicken. Some say not to use a black chicken. <ref>Rama 605:1 emphasizes using a white chicken. Chazon Ovadia Yamim Noraim pg. 222 agrees. However, the Mishna Brurah 605:4 quotes the achronim who say that one should not make a special effort to get white chickens. Nitei Gavriel 10:9 agrees and adds that one should be sure not to use a black chicken. </ref>
#If a man took a female chicken or a woman took a male chicken one fulfilled one's obligation yet it's preferable to repeat it with the correct gender chicken. <ref>Nitei Gavriel 10:11 </ref>

====Procedure====

#When one takes the chicken and circles it around one's head one should say זה חליפתי זה תמורתי זה כפרתי. <ref>Mishna Brurah 605:3, Kaf Hachayim 605:16, Chazon Ovadia Yamim Noraim pg. 225, Yalkut Yosef Moadim pg. 76 writes that when circling the chicken around one's head one should say זה חליפתי תמורתי כפרתי </ref> For the [http://hebrewbooks.org/pdfpager.aspx?req=6756&st=&pgnum=616&hilite= full hebrew text click here] and for the [http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/320228/jewish/Text-of-Kapparot.htm full english text click here].
#When performing Kaparot a person should think about Teshuva ([[repentance]]) imagining that the 4 types of death sentences that are carried out on the chicken should be happening to me. <ref>Yalkut Yosef (Moadim pg 76) , Mishna Brurah 605:2, Kitzur Shela quoted in Eliya Rabba 605</ref>
#The custom is not to do semichah on the chicken. <ref>Yalkut Yosef Moadim pg. 76, Chazon Ovadia Yamim Noraim pg. 225, Taz 605:3 </ref>
#The minhag is to give the slaughtered chicken to a poor person or to redeem it with money and then give it to a poor person. <ref>Rama 605:1. Mishna Brurah 605:5 writes that if the poor person will be embarrassed to take the chicken because it looks like one put their sins on the chicken then one should redeem it and give the money to the poor but if the poor won't be embarrassed it's preferable to give the chicken to the poor because it requires less effort for the poor person to benefit. Chazon Ovadia Yamim Noraim pg. 225 writes that giving the money is the preferred option based on Maharil pg. 315.</ref>

====Covering the Blood====
''See [[Kisui HaDam]] for more details''
#After the slaughtering the Shochet there is a unique opportunity to perform the mitzvah of Kisui HaDam (covering the blood) by covering the blood of the chicken with dirt that was set aside beforehand. <ref>Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (Yamim Noraim pg 227) </ref>
#Kisui HaDam (covering the blood) should be performed only after the shochet checks his knife to see that it was a proper slaughtering.<ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:18), Chazon Ovadia Yamim Noraim pg. 227 </ref> Before covering the blood, one should make the bracha על כסוי הדם בעפר. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:18), Chazon Ovadia Yamim Noraim pg. 227, Sh"t Yabea Omer YD 6:2 based on Tur and Shulchan Aruch YD 28:2, Chida in Machazik Beracha 28:2, Ben Ish Chai Parashat Vayelech: Halacha 3 </ref>
#Either the Shochet should perform the covering of the blood or if the owner of the chicken is God fearing and wants to perform the mitzvah the shochet is allowed to give him the opportunity and in such a case it's preferable that originally the owner should appoint the shochet as his agent in performing the [[sechita]] (ritual slaughtering). <ref>Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (Yamim Noraim pg 227). Halichot Shlomo 3:7 writes that if one wants to do the covering of the blood one should appoint the shochet to do the ritual slaughtering. </ref>
#The dirt should be designated by verbally stating that this dirt is for covering of the blood of the chicken. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:17), Chazon Ovadia Yamim Noraim pg. 227</ref>
#Dirt should be placed beneath and above the blood of the chicken. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:17) </ref>

===Asking Forgiveness===

#Yom Kippur doesn't grant one forgiveness for one's sins between a man and his fellow until one appeases and receives forgiveness from one's friend. Therefore, it's especially important to appease one's friend on [[Erev Yom Kippur]]. <ref>Shulchan Aruch 606:1 writes that Yom kippur doesn't atone for sins between man and his fellow until one appeases his friend. The Birkei Yosef 606:1 and Pri Megadim MZ 606 write that the special power of Yom Kippur to atone for one's sins between man and Hashem doesn't kick in for him until that person asks forgiveness from anybody who he offended. Mishna Brurah 606:1 explains that during the entire year if one offended one's friend one must appease him and if one was unable to do so one may just wait until tomorrow, however, the day before Yom Kippur one must fix everything in order to be cleansed of all one's sins. </ref>
#If a person did a sin against his will because he was forced to do so, there is no obligation to repent. <ref>Rambam Peirush Hamishnayot Yoma 8:6, Aruch Hashulchan OC 602:7 </ref>
#If one has money which is disputed and can be claimed by someone else even if that other claimant doesn't know one should tell them and then settle the dispute with the local Rabbi. In monetary matters one must not rely on one's own judgement because the Yetzer Hara (evil inclination) fabricates many justifications. <ref>Mishna Brurah 606:1, Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (pg 240) </ref>
#Children have a holy obligation to ask forgiveness from their parents because of Kibbud Av VeEm (respecting one's parents). Similarly, spouses should forgive one another. A student should ask forgiveness from his Rebbe if he lives in the city. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 606:11) </ref>
#It's forbidden to be cruel and not forgive but rather in one's heart one should completely forgive him for the offense. Even if it pained it intently one should not take [[revenge]] or harbor a grudge. <ref>Rama 606:1, Yalkut Yosef (Moadim pg 80), Chazon Ovadyah (pg 243), Aruch Hashulchan 606:2. In Shaar ha-Tziyun 606:8 he writes that one who forgives receives forgiveness from Hashem, measure for measure. Mateh Efrayim 606:4 says that one who in unwilling to forgive is potentially preventing his [[prayers]] from reaching the heavens. Rambam Hilchot Teshuva 2:10 compares one who is unwilling to forgive to the hard-heartened gentiles. </ref> If one forgiving Hashem will forgive his sins, however, if a man is stubborn and doesn't forgive Hashem will act accordingly (Chas VeShalom). <ref>Mishna Brurah 606:8 quoting the gemara [[Rosh Hashana]] 17a </ref>
#If a person who offended his fellow and asks forgiveness the friend shouldn't reject the appeasement unless it is intended for the benefit of the one who did the offense so that he is humbled and doesn't continue by doing that offense. <ref>Rama 606:1 </ref>Nonetheless, if one is not granted forgiveness for the benefit of the offender one must be sure to remove any hate of the offender from one's heart. <ref>Mishna Brurah 606:9 </ref>
#If one suspects that the person asking forgiveness from him will just repeat the wrong that he did to him, he isn't obligated to forgive him. <ref>Mishna Brurah 606:10 </ref>
#If a person spread a bad name about someone else it is permitted not to forgive that person, however, it's preferable to be humble and forgive even in such a case <ref>Rama 606:1, Mishna Brurah 606:11. Aruch ha-Shulchan 606:2 writes that if it isn't possible that some of the people who heard the slander will not hear the retraction, then one is obligated to forgive. </ref> except for a Talmid Chacham who should not forgive easily (in such a case) especially when it's done for the benefit of the offender to change from his ways. <ref>Chazon Ovadyah (pg 243) </ref>
#If one is owed money but the borrower refuses to pay, then the lender doesn't need to forgive him. <ref>Rambam Hilchot [[Teshuvah]] 2:9 </ref>
#If a person said [[Lashon Hara]] about his fellow and it didn't cause any harm there is no need to ask forgiveness from that person, but still must get forgiveness from Hashem. <ref>Chofetz Chaim Hilchot [[Lashon Hara]] 4:12. </ref>
#If a person said [[Lashon Hara]] (evil speech) about his fellow that caused harm and his fellow doesn't know about it some say that one should just ask forgiveness from his fellow in a general way and not spell out that he said [[Lashon Hara]] against him, however, others say that one specify that one did speak [[Lashon Hara]] about him. <ref>Shalmei Moad (pg 56) and Moadim u'Zmanim 1:54 quote Rav Yisrael Salanter who says that if one spoke [[Lashon Hara]] about one's fellow and he doesn't know about it that one should just ask forgiveness in a general way, while the Chafetz Chaim 4:12 argues that one must specify that one spoke [[Lashon Hara]]. This is how he is quoted in the book A Lesson a Day page 28 as well. However, if specifying what the [[Lashon Hara]] was will embarrass the victim, he writes in Mishna Brurah 606:3 that the speaker doesn't need to elaborate about what he said. Yalkut Yosef 606:16 rules like Rav Yisrael Salanter </ref>
#Preferably the asking of forgiveness should be done in person unless there is a better chance of having the person accept your grant if done through a messenger. <ref>Mishna Brurah 606:2 </ref>
#If you are sure that the person that you offended has forgiven you some poskim nevertheless require that you go and humble yourself before them and ask for forgiveness while and other poskim say that you have achieved the desired result and there is no need to go ask specifically. <ref>Devar Yehoshua 5:20 says that's enough while Moadim U'zmanim 1:55 quotes poskim that you still need to ask. see also Pele Yoetz on [[Teshuvah]] and Hirhurei [[Teshuvah]], pg. 123 </ref>
#If one received forgiveness only outwardly but in his heart the person he offended is still upset some poskim say he hasn't fulfilled his obligation of asking for forgiveness. <ref>Rav Elyashiv quoted in Torat ha'adam li'adam 3:page 36, Alei Shur 2: page 240. On the other hand, Rav Reuven Grozovsky quotes the Alter of Kelm in Sefer hazikaron Even Tzion page 542 that one has fulfilled his obligation. </ref>

===Tevilah===

#Some have the practice to dip (Tovel) in the mikvah on [[Erev Yom Kippur]] and it's preferable to do so before [[Mincha]] but some have the practice to do it after Seuda Mafseket as long as one does it before nighttime.<ref>Shulchan Aruch 606:4, Rosh Yoma 8:24, Mishna Brurah 606:17-8. The Maharil (Erev Yom Kippur n. 3) writes that one should dip after Seuda Mafseket in order to dip as close to actual day of Yom Kippur since the dipping is also to encourage Teshuva. He explains even a person who is completely pure, for example a person who dipped on Erev Rosh Hashana and didn't see an emission, should dip on Erev Yom Kippur in order be involved with Teshuva. </ref> Some say that one should does it after 5 halachic hours into the day but if one is unable one may do it after [[Olot HaShachar]] (dawn). <ref>Yalkut Yosef 606:4(1). for more on the proper time see Moed Likol Chai 12:11 </ref>
#Some say that submerging oneself in the mikvah once is sufficient<ref>Rama 606:3</ref> and some say three times. <ref>Mishna Brurah 606:21 writes that if the reason for the tevilah is teshuva one should dip three times.</ref>
#The shaliach tzibbur should make an extra effort to fulfill this minhag <ref>Sh"t Livushei Mordechai OC 19, Sh"t Min Hashamayim 5, Sefer Chassidim 248 </ref>
#No bracha is made for this tevilah. <ref>Tosfot Brachot 22b s.v. veleyt, Shulchan Aruch 606:4, Chazon Ovadia Yamim Noraim pg. 245 </ref>
#Even one who went to the mikveh before rosh hashana and remained pure until erev yom kippur should go back on [[Erev Yom Kippur]]. <ref>Darchei Moshe 606:3 </ref>
#Even if it is going to cause a loss of learning Torah one should nonetheless dip in the mikveh on erev yom kippur.<ref>[https://www.torahanytime.com/#/lectures?v=67437 Rav Yitzchak Yosef (Motzei Shabbat 5779 Vayelech min 13)] explained that his father would go to the mikveh every year on erev yom kippur even though it took some time and caused bitul torah because it is an important minhag.</ref>
#One doesn't have to be concerned for chasisa for the dipping in the mikveh on erev yom kippur.<ref>[https://www.torahanytime.com/#/lectures?v=67437 Rav Yitzchak Yosef (Motzei Shabbat Vayelech 5779 about min 10)]</ref>
#If it's painful for one to dip in the mikvah or one is unable to because of a weakness one may pour 9 Kav of water on one's head. <ref>Rama 606:4, Mishna Brurah 606:22</ref> Taking a shower for the length of time it takes for 9 Kav (about 3.3 gallons) to come out is sufficient. <ref>Yalkut Yosef 606:4(2) (Moadim pg. 82) and Chazon Ovadia Yamim Noraim pg. 245 writes that it's the procedure of pouring 9 Kav on oneself can be with hot water and by taking a shower. He also writes that 9 Kav is about 12.5 liters which is 3.3 gallons. On average this should only take a couple of minutes ([http://askville.amazon.com/gallons-water-average-10-minute-shower/AnswerViewer.do?requestId=2548818 see here]). </ref> For a lengthy discussion of the 9 Kav see here: [[Preparations_for_Davening#Going_to_Mikveh]].
#After going to the mikveh a man doesn't have to be concerned with the Ashkenazic minhag of women not to bathe or take a shower for the rest of the day after they go to the mikveh.<ref>[https://www.kipa.co.il/%D7%A9%D7%90%D7%9C-%D7%90%D7%AA-%D7%94%D7%A8%D7%91/%D7%9E%D7%A7%D7%9C%D7%97%D7%AA-%D7%9C%D7%90%D7%97%D7%A8-%D7%98%D7%91%D7%99%D7%9C%D7%94-%D7%91%D7%9E%D7%A7%D7%95%D7%95%D7%94/ R' Hillel Marzbach on kipa.co.il]</ref>

===Lashes===
There is a custom in many communities to symbolically subject oneself to malkot, lashes, on Erev Yom Kippur.<ref>Machzor Vitri 344; Tur, OC 607; OC 607:6.</ref> This is in order to recall that the punishment for most Torah prohibitions is, indeed, lashes.<ref>Devarim 25:3; Makkot 13a, 22a.</ref> Although nowadays this punishment is no longer administered due to the absence of an authentic beit din, many individuals choose to symbolically receive these lashes as an expression of repentance for sins they committed throughout the year.<ref>Mishna Berura 607:18; Aruch Hashulchan, OC 607:9; Shulchan Aruch Harav, OC 607:11; Kitzur Shulchan Aruch 131:11.</ref> Thirty-nine such symbolic lashes are given just as was done in ancient times. Some authorities teach that these symbolic lashes are not merely in order to trigger feelings of repentance, but rather that they actually serve to provide some measure of atonement for the sins one has committed.<ref>Beit Yosef, OC 607.</ref> The lashes should be given in the synagogue.<ref>Tur, OC 607.</ref> Some have the custom to immerse themselves in a mikva thirty-nine times Erev Yom Kippur in order to recall the thirty-nine lashes that the beit din would administer to condemned sinners.<ref>Kaf Hachaim, OC 606:54.</ref>
There are different customs as to how these symbolic lashes are to be administered. According to one approach, the one administering the lashes recites the verse v’Hu rachum while the one receiving them recites Vidui, the traditional confession. As the v’Hu rachum verse contains thirteen words, the procedure is repeated three times in order to arrive at a total of thirty-nine lashes.<ref>Machzor Vitri 344; Aruch Hashulchan, OC 607:9.</ref> In other communities, the procedure is for both the one administering the lashes and the one receiving them to recite v’Hu rachum together in unison.<ref>Sefer Haminhagim (Chabad).</ref> One may use any strap to administer the malkot; there is no requirement for the strap to conform to or resemble the type of strap that was used in the Beit Hamikdash.<ref>Rema, OC 607:6; Kaf Hachaim, OC 607:46, 48. For more on the symbolism of the strap, see Minhag Yisrael Torah, OC 607:4.</ref> However, as a leather strap is to be preferred,<ref>Shulchan Aruch Harav, OC 607:14.</ref> an ordinary belt is usually used for this purpose. The lashes are given very gently – they should not hurt.<ref>Rema, OC 607:6; Kaf Hachaim, OC 607:47.</ref> It is not customary for women to participate in the malkot custom.<ref>Mekor Chaim 607.</ref>
Some have the custom to perform the malkot before the Mincha service<ref>Aruch Hashulchan, OC 607:9; Sefer Haminhagim (Chabad).</ref> while others do so after Mincha.<ref>Tur, OC 607, Shulchan Aruch Harav, OC 607:11.</ref> So too, some are particular to perform the malkot before the customary Erev Yom Kippur mikva immersion,<ref>Sefer Haminhagim (Chabad).</ref> while others do so afterwards.<ref>Beit Yosef, OC 607; Kol Bo 68.</ref> Ultimately, however, the malkot ritual can be done any time on Erev Yom Kippur.<ref>Kaf Hachaim, OC 607:41.</ref> Some kneel on one knee when receiving the malkot while others merely bend over slightly.<ref>Mateh Ephraim 607:7.</ref> The one receiving the malkot should face north, though it is acceptable to face south, as well.<ref>Mishna Berura 607:21; Kaf Hachaim, OC 607:51.</ref> One who was unable to receive malkot on Erev Yom Kippur may do so at the conclusion of Yom Kippur.<ref>Torah Lishma 150.</ref>
It seems that the malkot custom originated in Ashkenazi communities and later spread to Sephardic ones.<ref>Beit Yosef, OC 607.</ref> In some communities the malkot custom is not observed in deference to the fact that Erev Yom Kippur is actually a yom tov in and of itself and therefore rituals that recall punishment are not in keeping with the spirit of the day.<ref>Kaf Hachaim, OC 607:40; Minhag Yisrael Torah, OC 607:3.</ref> It is also noted that the Arizal did not fully subscribe to this custom, though he did perform it on occasion. When he would give (or receive) malkot, he would only give four lashes corresponding to the four-letter name of God and to the four types of capital punishment that the Torah specifies.<ref>Shulchan Aruch Ha’Arizal, OC 607:1; Kaf Hachaim, OC 607:41; Magen Avraham 607:9; Minhag Yisrael Torah, OC 607:3.</ref> A son is not permitted to administer these lashes to his father nor a student to his rebbe.<ref>Mekor Chaim 607. See also YD 241:2.</ref> However, it is permitted should they specifically request it.<ref>Shevet Hakehati 4:166.</ref>
There is also a custom in some Sephardic communities to symbolically reenact the four types of capital punishments that the beit din would administer in ancient times.<ref>Kaf Hachaim, OC 607:41.</ref> Corresponding to the death penalty of sereifa (burning): a few drops of wax from a burning candle are poured on the recipient’s back. Corresponding to the death penalty of sekila (stoning): a few pebbles are gently thrown at the recipient. Corresponding to hereg (beheading): the individual is dragged on the floor (though the connection to beheading is not readily apparent to this writer). Corresponding to chenek (choking): two individuals appointed for this purpose perform a symbolic choking. A number of passages and prayers are recited while each of the four death penalties is “administered.”

*This section is from [http://rabbienkin.com/product/shut-hashulchani-halachic-insights-and-responsa-vol-5/ Shut Hashulchani by Rabbi Enkin].

===Mincha on Erev Yom Kippur===

#After [[Shmoneh Esrei]] of [[Mincha]] on [[Erev Yom Kippur]] one should say Vidduy as printed in the machzor (siddur) before Elokai Netsor and according Sephardim after Yehiyu LeRatzon and before Elokai Netsor. <ref>Shulchan Aruch 607:1, Mishna Brurah 607:2, Yalkut Yosef 607:1 </ref>
#The Sephardic minhag is to say Avinu Malkenu at [[Mincha]] before Yom Kippur. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 453, #44). Yalkut Yosef Moadim page 75. </ref>
#The Syrian minhag is to wear tefillin during Mincha on erev yom Kippur.<ref>[http://hebrewbooks.org/pdfpager.aspx?req=14391&st=&pgnum=267&hilite= Keter Shem Tov (6:272)], A Treasury of Sephardic Laws and Customs (Dobrisnky, p. 333), cited [http://menachemmendel.net/blog/tefillin-at-minha-on-erev-yom-kippur/ here]</ref>

==The Beginning of Yom Kippur==
===Hadlakat Nerot of Yom Kippur===

#The minhag is to light candles on [[Erev Yom Kippur]] with a bracha.<ref>Shulchan Aruch 610:1 writes that in places where there's a minhag to light candles on [[Erev Yom Kippur]], one should do so, and in places where the minhag is not to light candles on [[Erev Yom Kippur]] one should also follow that practice. Shulchan Aruch 610:2 writes that there is an opinion that says one should make a bracha upon lighting candles on [[Erev Yom Kippur]]. The Rama 610:2 and Yalkut Yosef 610:1 write that the widespread minhag in Klal Yisrael is to light candles on [[Erev Yom Kippur]] with a bracha. Or Letzion 4:11:2 agrees that the minhag is to recite a bracha for candles on Yom Kippur. Though, in the footnote, he writes that Turkish Jews do not. </ref> However, the minhag of the Syrian and Turkish Jews is not to recite the beracha.<ref>[https://itorah.com/power-search-results/6/21024 Rabbi Eli Mansour] </ref> When Yom Kippur falls out on Shabbat, see [[Yom_Kippur_That_Falls_out_on_Shabbat#Lighting_Candles]].
#If a woman only says the bracha of Hadlakat Nerot, under extenuating circumstances a woman may have intention not to accept upon herself Yom Kippur with her lighting of the candles and then she would be allowed to go to shul by car after having lit candles. However, if she is not going to accept upon herself Yom Kippur, then she may not say the [[Shehechiyanu]] bracha because once she says the bracha of [[Shehechiyanu]] she has automatically accepted upon herself Yom Kippur and she may not then ride in a car to shul or the like.<ref>Rav Hershel Schachter in Nefesh HaRav (p. 210). Rabbi Hershel Schachter also explained this in a [http://www.yutorah.org/lectures/lecture.cfm/782120/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim shiur on Inyonei Yom Kippur (min 50-5)]. This is based on the Gemara in Eiruvin 40b which writes that once one said the [[Shehechiyanu]] bracha for Yom Kippur one has automatically accepted Yom Kippur. </ref>
#If a woman is going to recite Shehechiyanu when lighting the candles for Yom Kippur she should be careful not to be wearing leather shoes at the time since the recital of Shehechiyanu is an acceptance of Yom Kippur.<ref>Shemirat Shabbat Kehilchata (Intro ch. 3 n. 8)</ref>
# If Yom Kippur falls out on Shabbat, everyone lights candles on Friday for Shabbat besides for Yom Kippur. If someone has the practice to recite a bracha on lighting Yom Kippur candles when it falls out during the week, when it falls out on Shabbat one should recite the text "נרות של שבת ושל יום הכיפורים".<ref>Levush 610:2, Mateh Efraim 619:4, Mishna Brurah 610:7</ref> Others say that even if one doesn't have a practice to recite the bracha during the week, when it falls out on Shabbat the text for Yom Kippur is inserted.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=7793&st=&pgnum=300 Demesk Eliezer 610:3] writes that the Gra holds that one should insert Yom Kippur into the bracha whether or not one generally has the practice to recite the bracha during the week. Since one is reciting a bracha because of Shabbat, Yom Kippur is added either way. He compares it to Shabbat 24a where the idea of mentioning Chanuka in Mussaf of Shabbat even though Chanuka doesn't generate the obligation of Mussaf.</ref>
# A single man should light Yom Kippur candles with a bracha. Even though the reason for the lighting was for couples the minhag is to treat it like Shabbat.<ref>Rav Elyashiv (Ashrei Ha'ish 3:21:6). Avnei Darech 19:138 quoting Rav Sarya Debilitsky, Mishnat Yosef 10:100, and Divrei Benayahu </ref>

===The mitzvah of accepting Yom Kippur early===

#It is a mitzvah to accept Yom Kippur early in order to add from the week onto Yom Kippur.<ref>Gemara [[Rosh Hashana]] 9a learns from Vayikra 23:32 that there is an obligation to add from the weekday onto Yom Kippur called Tosefet Yom Kippur. (This also appears in Yoma 81b). Shulchan Aruch 263:2 brings this as halacha. </ref>
#It's sufficient to add any amount of time before sunset. However, it's praiseworthy to add 20 or 30 minutes before sunset. (See footnote for background).<ref>*Shulchan Aruch 271:2 and 608:1 rules that there's no minimum requirement of time one needs to add to [[Shabbat]] to fulfill Tosefet [[Shabbat]]. 39 Melachos (vol 1, pg 150) rules like Shulchan Aruch that there's no specific minimum time for Tofeset [[Shabbat]]. Yalkut Yosef 608:2 rules like Shulchan Aruch.
*Mishna Brurah 608:2 regarding Yom Kippur references his comments regarding accepting [[Shabbat]] early. There Mishna Brurah 271:22 quotes the Rosh who argues that a certain amount of time is needed. [Beiur Halacha s.v. Ayzo Zman posits that this period of time should be no longer than 3/4 of a [[mil]] (which is 13.5 minutes).] The Mishna Brurah 271:23 concludes that in order to fulfill the mitzvah of Tofeset [[Shabbat]] (adding onto [[Shabbat]]) one should refrain from work 30 or 20 minutes before sunset. See [[When does Shabbat start?]]. Shemirat Shabbat Kehilchata (new edition, 3:7) rules like Shulchan Aruch but in the footnote (#8) writes that starting 20 or 30 minutes early is praiseworthy.</ref>
#Once one accepted Yom Kippur it is forbidden to eat or do any of the 5 prohibited activities of Yom Kippur.<ref>Shulchan Aruch 608:1, Yalkut Yosef 608:2 </ref>

==Yom Kippur Prayers==
===Nighttime prayers of Yom Kippur===

#If a congregation didn’t say Kol Nidrei until after nightfall of Yom Kippur the congregation may say it.<ref>Rav Avigdor Neventzal in BeYitzchak Yikare on S”A 306:12 because it’s a need for the congregation even though one usually can’t do Hatarat Nedarim on [[Shabbat]] (S”A 341:1). </ref>

===Yom Kippur morning prayers===

#According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]].<ref>Ben Ish Chai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree.<ref>Chazon Ovadyah (Yamim Noraim pg 320), </ref>
#It’s preferable to minimize in piyutim and [[selichot]] in order to start [[Mussaf]] before six and half hours.<ref>S”A 620:1 writes one should minimize piyutim and [[selichot]] in order to finish [[Mussaf]] by the end of the seventh hour. Even though some achronim explain S”A simply that one should start [[Mussaf]] by the beginning of the seventh hour (midday), many achronim say that the term S”A used wasn’t precise and really he means the time of [[Mincha]] which is six and a half hours. That is the opinion of Mishna Brurah 620:2 and Yalkut Yosef (Moadim pg 104). Mishna Brurah 620:1 says that if it is the end of the sixth hour one may skip Avinu Malkenu in order to say [[Mussaf]] by the end of the seventh hour. </ref> However, if one did wait until after six and a half hours one should say [[Mussaf]] first and then [[Mincha]] unless nine and a half hours passed in which case [[Mincha]] should go first.<ref>Mishna Brurah 620:2 rules like the opinion of the Ri quoted by S”A 286:4 (see [[Mussaf]] page for lengthy explanation).</ref>
#Some have the minhag to add Piyutim even during the [[Brachot]] [[Kriyat Shema]], however, it’s preferable not to add Piyutim there.<ref>Kaf HaChaim 620:1 </ref>
#The Minhag is to add Piyutim which are relevant to the purpose of the day. However, one shouldn’t add so many not to delay saying [[Shema]] in its proper time.<ref>Kaf HaChaim 620:1 </ref>
#There’s different minhag as whether to say the first פסוק of Mizmor Shel Yom Ha[[Shabbat]] on [[Yom Tov]] and Yom Kippur. <ref>Kaf HaChaim 620:2 </ref>
#A Talmid Chacham should not separate himself to learn Torah while the congregation is praying or saying [[selichot]]. <ref>Kaf HaChaim 620:3 </ref>
#It’s preferable to say less Piyutim slowly instead of saying many Piyutim quickly. <ref>Kaf HaChaim 620:4 </ref>
#One should sure to say at least ten Vidduy’s (confessions) on Yom Kippur. <ref>Mishna Brurah 620:3 </ref>The Minhag is to count one from [[Mincha]] of [[Erev Yom Kippur]], one from [[Arvit]] of the night, four from the four [[prayers]] during the day and four from the four [[Chazarat HaShatz]]’s. <ref>See Kaf HaChaim 620:5 </ref>
#Some Ashkenazim have the practice to kneel four times including the last paragraph of Hakohanim VeHa'am of LaHashem Chatat.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/885574/rabbi-hershel-schachter/inyonei-yom-kippur-5778-1-tosefes-vidui-letaher-atzmo-baregel-kol-nidrei-seder-haavodah-aleinu-birkas-kohanim-neilah-hadlakas-neiros/ Rav Schachter (Hilchot Yom Kippur, min 46)] citing the practice of Rav Soloveitchik</ref>

===Reciting One Hundred Berachot ([[Meah Berachot]]) on Yom Kippur===

#It’s a mitzvah to smell [[Besamim]] (nice smelling spices) and make the Bracha on them in order to get 100 [[Brachot]] on Yom Kippur. One may make this Bracha several times in the day as long as one had an interruption of thought. <ref>Chazon Ovadyah (Yamim Noraim, pg 283) </ref>
#On [[Yom Kippur]] even though one can't make a hundred [[brachot]] by himself, it's preferable to have in mind to listen to the [[brachot]] made during the chazara of the shaliach tzibbur. Some suggest that there's no obligation to get to a hundred [[brachot]] on [[Yom Kippur]]. <ref>Rav Chizkiyah Dachvash (author of Shtilei Zaytim) in HaMeor (Vol. 61 No. 4 Sivan 5768 pg. 29) suggests from the language of the Rambam that there's no obligation on [[Yom Kippur]]. However, Mishna Brurah 46:14 (quoted by Sh"t Tzitz Eliezer 19:11:3:9) writes that on [[Yom Kippur]] one should have intent to fulfill this mitzvah from the [[brachot]] on the Torah reading and repetition of [[Shmoneh Esrei]]. </ref>
#For other details about making one hundred [[Brachot]] on Yom Kippur, see the [[Making one hundred Brachot daily]] page.

===Mincha===

#Most Sephardic communities recite the Akeidah before Mincha, as, according to the Zohar, the Akeidah took place on Yom Kippur. [[Moroccans]] also recite the piyut of Et Shaare Ratzon during Petichat HaHeichal.<ref>Magen Avot (Orach Chaim 622:1)</ref>
#If Yom Kippur coincides with Shabbat, Sephardim still recite Tzidkatecha and Avinu Malkenu, but Ashenazim do not.<ref>Shulchan Aruch, Orach Chaim 622:3, Magen Avod ad loc.</ref>

===Neilah===
''Neilah is the concluding prayer of public fast days, which, in modern times, is only recited on Yom Kippur. It consists of Ashrei, a silent Amidah, a Chazzarat HaShatz, and various selichot and addenda depending on the community. Birkat Kohanim is recited during the repetition of the Amidah.''
====Timing and Procedure====

#Neilah should be recited approximately 30 minutes before sunset. <ref>Yalkut Yosef, Moadim, page 112 </ref>
#The doors of the hechal should be opened prior to the recitation of neilah. <ref>Darchei Moshe 623:2, Chemdat Yamim, page 98 </ref>

====The Text of Neilah====

#Before neilah, Sephardic congregations recite the piyut "Kel Norah Alilah" with joy and excitement. Afterwards, the [[prayer]] of "Ashre" followed by a chatzi [[Kaddish]] should be recited. <ref>Chazon Ovadia on Yamim Noraim, page 369 </ref>
#As the judgement is about to be sealed in Heaven, we switch any references to being "written" in the book of life (''Kotvenu'') to being "sealed" in it (''Chotmenu''). If one mistakenly said "Kotvenu" instead of the proper nusach of "Chotmenu" during Neilah, one need not go back and repeat anything.<ref>Yalkut Yosef, Moadim, page 113 </ref>
#For Sephardim, the [[Kedusha]] of "Keter" is recited in Neilah, just like in [[Mussaf]].<ref>Yalkut Yosef, Moadim, page 113 </ref>

====Birkat Kohanim====
#The Chazzan should make sure to finish [[Birkat Kohanim]] before sunset; however, if they didn't get to Birkat Kohanim until [[Bein HaShemashot]], [[Birkat Kohanim]] may still be recited until [[Tzeit HaKochavim]].<ref>Yechaveh Da'at 6:40, Chazon Ovadia p. 362, Yabia Omer (vol. 10 Orach Chaim 108:70), Yalkut Yosef (Moadim pg 112), Or Letzion 2:8:13. They all assume that means up until 13.5 minutes after sunset.</ref> Some, especially Ashkenazim, are not as strict regarding Birkat Kohanim at night.<ref>See Magen Avot Orach Chaim Siman 129</ref>
#Kohanim do not do birkat kohanim at night. If a kohen who doesn't know goes up to do birkat kohanim the other kohanim should not join him but rather should leave the room.<ref>Yalkut Yosef (Yamim Noraim 622:8) </ref>

====The Conclusion of Neilah====

#"Hashem Hu HaElokim" is recited seven times.<ref>Shulchan Aruch, Orach Chaim 623:6</ref>
#The congregation should continue to recite [[selichot]] until 20 minutes after sunset and then blow the [[shofar]] so that there is no concern that people will eat immediately afterwards because they think that Yom Kippur has already ended. <ref>Chazon Ovadia, Yamim Noraim, page 376 </ref>

==Prohibitions of Yom Kippur==

#It's forbidden to do any Melacha (lit. work) on Yom Kippur which would be forbidden to do on [[Shabbat]]. <ref>Shulchan Aruch 611:2, Chazon Ovadyah (Yamim Noraim, pg 282) </ref>
#[[Muktzeh]] (moving certain objects) is prohibited on Yom Kippur to the same extent that it is on [[Shabbat]]. Even though Muktzeh is slightly more strict on Yom tov, Yom Kippur it treated like Shabbat for the purposes of Muktzeh. <ref>Shulchan Aruch 611:2, Chazon Ovadyah (Yamim Noraim, pg 282) </ref>
#Carrying is forbidden on Yom Kippur just like Shabbat.<ref>Shulchan Aruch OC 416:4, OC 611:2</ref>
#One should not prepare food on Yom Kippur for after Yom Kippur. <ref>Shulchan Aruch OC 611:2 </ref>

===Eating on Yom Kippur===

#It is absolutely forbidden to eat or drink any amount of food on Yom Kippur.<ref>Shulchan Aruch O.C. 612:1 </ref>
#Everyone is obligated to fast on Yom Kippur, including women who are pregnant or nursing. If there is a serious medical concern, one should consult one’s Rabbi. <ref>Halichot Shlomo (pg 80), Chazon Ovadyah (Yamim Noraim pg 287) </ref>
#It is permissible to swallow one’s saliva on Yom Kippur. <ref>Mishna Brurah 567:13, Chazon Ovadyah (Yamim Noraim pg 310) </ref>
#Someone for whom fasting on Yom Kippur involves a serious health concern, must ask a doctor and Rabbi whether he should eat on Yom Kippur. If the doctor and Rabbi ascertain that a person shouldn’t fast, then he shouldn't fast, even if he thinks that he doesn’t need to eat. In such a case, one may not be strict upon oneself to fast. We are commanded to live by the Torah and not die by it (Chas VeShalom), and all the ways of the Torah are kind and pleasant.<ref>Shulchan Aruch O.C. 618:1, Mishna Brurah 618:5, Chazon Ovadyah (Yamim Noraim pg 287-9) </ref>
#One may not brush one's teeth on Yom Kippur.<ref>The Pitchei Teshuva YD 98:1 quotes Tzemach Tzedek 47, who writes that it is permitted to taste something non-kosher if it isn't edible and is only rabbinically forbidden. Nodeh Beyehuda YD 2:52 seems to agree. Accordingly, since a person doesn't swallow toothpaste, it is similar to tasting food. See article on [https://oukosher.org/blog/consumer-kosher/kashruth-issues-of-toothpaste/#fn118960673450cf4c71832c6 OUKosher.org] and Har Tzvi 95. Regarding Yom Kippur the Mishna Brurah 567:11 clarifies that it is forbidden to taste something and spit it out.</ref>

====Those Who Must Eat====

#In cases when one needs to eat on Yom Kippur (see above), one should eat less than 2/3 of a [[KeBaytzah]], and then wait [[Kedi Achilat Pras]] (according to some this is 9 minutes) before eating again. When it comes to drinks, one should drink less than a Meloh Lugmav, and then wait [[Kedi Achilat Pras]], or at least Kedai Shtiyat [[Revi'it|Revi'it,]] before drinking again. If the doctors assess that this is insufficient (after consultation with a doctor and a Rabbi), then one may eat as much as needed.<ref>Shulchan Aruch 618:7-8, Mishna Brurah 618:21. </ref>
#A person who is a Choleh She'Ein Bo Sakana is permitted to take medicine on Yom Kippur, as long as it doesn’t have a good taste. If one needs to take the medicine with liquid, then one should have mouthwash.<ref>Rav Schachter in [http://www.yutorah.org/lectures/lecture.cfm/763723/Rabbi_Hershel_Schachter/Halachos_of_Yamim_Noraim Halachos of Yamim Noraim] (min 5-7). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 101 writes that a Choleh Shein Bo Sakana can take medicines which aren't edible on Yom Kippur, since it is only a rabbinic restriction to eat inedible food on Yom Kippur. </ref>
#Someone who needs to eat on Yom Kippur (see above) doesn’t need to make [[Kiddish]].<ref>Chazon Ovadyah (Yamim Noraim pg 307), Shemirat Shabbat Kehilchata (Intro ch. 3, n. 12) </ref> If he says Birkat Hamazon, then he should say Yaaleh V'yavo and mention Yom Kippur.<ref>Tashbetz Katan 568 explains that the reason for saying Yaaleh V'yavo in Birkat Hamazon is because Yom Kippur a holiday.</ref>
#Someone who is suffering from a bad headache may swallow an Aspirin capsule alone.<ref>Rivevot Efraim 6:320 (http://www.aish.com/h/hh/yk/guide/Fasting_on_Yom_Kippur.html ) permits taking any bitter medicine. </ref>
#One who has a throat infection, a fever, or a headache, may drink a quantity of water that is "less than the permitted amount" (2 ounces).<ref>Shabbat Shabbaton, 64 </ref>
#A person with a diarrhea condition might theoretically need to eat or drink on Yom Kippur. <ref>[[Shabbat]] Shabbaton, 64 </ref> A rabbi and doctor should be consulted.
#If there is no doctor available to determine the medical situation, one with hepatitis may drink "less than the permitted amount" on Yom Kippur.<ref>Shabbat Shabbaton, 68 </ref>
#Some cancer patients are prohibited to fast on Yom Kippur, while others, who are authorized by a doctor, are permitted to fast.<ref>Shabbat Shabbaton, 74 </ref>
#Some weak, elderly people are prohibited to fast on Yom Kippur.<ref>Shabbat Shabbaton, 76 </ref>
#A pregnant woman who is suffering from bleeding must drink on Yom Kippur.<ref>Shabbat Shabbaton, 81 </ref>
#Children who are below the age of chinuch for fasting may eat cake or candy.<ref>Rav Nissim Karelitz (Chut Shani Yom Kippur p. 167 cited by Dirshu 616:2), Chazon Ovadia (Yamim Noraim p. 338)</ref>
====Surgery before Yom Kippur====

#One must postpone a non-emergency surgery until after Yom Kippur in order to be able to fast on Yom Kippur. <ref>[[Shabbat]] Shabbaton, 43 </ref>

===Washing on Yom Kippur===

#It’s forbidden to wash oneself in hot or cold water on Yom Kippur. Even sticking one’s finger in water is forbidden. <ref>Shulchan Aruch Orach Chaim 613:1 </ref>
#If one got dirty, then it’s permitted to wash that area in order to remove the dirt. <ref>Shulchan Aruch Orach Chaim 613:1, Chazon Ovadyah (Yamim Noraim pg 311) </ref>
#Upon [[waking up]] for [[Netilat Yadayim]], one should wash his hands three times up to the knuckles. <ref>Shulchan Aruch Orach Chaim 613:2 writes that since washing is only forbidden if done for pleasure, it’s permitted to wash one’s hand upon [[waking up]] for [[Netilat Yadayim]]. Mishna Berurah 613:3 writes that one may wash one’s hands three times as usual. Nitei Gavriel 43:2 says that those who have the practice to wash four times may even do so on Yom Kippur. </ref>
#If one goes to the bathroom, then one is allowed to wash one’s hands three times up to the end of the fingers (by the knuckles) <ref>Nitei Gavriel 43:11, Yalkut Yosef (Kitzur Shulchan Aruch 613:2), Chazon Ovadyah (Yamim Noraim pg 310) based on Shulchan Aruch 613:3</ref>
#If one walked into a bathroom but didn’t relieve himself, nor did he touch a part of his body that is usually covered, then he should not wash his hands, but rather rub them on the wall or something similar, unless it bothers his intent in [[prayers]]. However, someone wants to wash one’s hands has what to rely upon. <ref>Nitei Gavriel 43:10 </ref>
#Cohanim who are going to do [[Birkat Cohanim]] should wash their hands until the end of the hand. <ref>Chazon Ovadyah (Yamim Noraim pg 312) </ref>However, some say that that the practice is that a cohen just washes until the knuckles. <ref>Nitei Gavriel 43:8 </ref>
#One may not wash one’s face upon [[waking up]]. However, if one’s face became dirty or if there’s guck around one’s eyes, then one may wet one’s finger and clean the area which became dirty.<ref>Nitei Gavriel 43:3-4 based on Mishna Brurah 613:9</ref>
#There’s no obligation to wash one’s hands prior to praying, as opposed to the rest of the year.<ref>Mishna Brurah 613:5 </ref>
#According to Sephardim, a bride for the first thirty days after her wedding may wash her face.<ref>Shulchan Aruch O.C. 613:10, Chazon Ovadyah (Yamim Noraim pg 312) </ref> Ashkenazim are strict in this regard nowadays.<ref>Mishna Brurah 613:26, Rav Elyashiv (Haarot to Yoma 77b)</ref>

===Anointing on Yom Kippur===

#It is forbidden to anoint even part of one’s body with oil or ointment. It is forbidden to do so even if one just wants to remove a bad smell. <ref>Shulchan AruchA 614:1, Mishna Brurah 614:1, Chazon Ovadyah (Yamim Noraim pg 313). Nitei Gavriel 46:5 writes that this prohibition applies equally to women as well men, and references Minchat [[Chinuch]] 313. </ref>
#It is forbidden to spray oneself with deodorant on Yom Kippur.<ref>Michzeh Eliyahu 2:52:10:37, Nitei Gavriel 46:2, and [http://www.torah.org/advanced/weekly-halacha/5763/devarim.html Rabbi Doniel Neustadt on Torah.org] write that it is forbidden to use deodorant on Yom Kippur. Michzeh Eliyahu says that stick deodorant is sicha which is forbidden even to remove a bad smell, and the spray one is rechisa. Or Yizchak 1:223 agrees. [http://www.theyeshivaworld.com/article.php?p=70599 Rabbi Yissachar Krakowski on yeshivaworld.com] writes that while some are lenient regarding aerosol deodorant, one should avoid it by applying a thick layer on [[Erev Yom Kippur]]. Rav Elyashiv and Rav Nissim Karelitz (cited by Dirshu 613:1) hold that spray deodorant is forbidden on Yom Kippur. Rav Shlomo Aviner (Piskei Shlomo v. 1 p. 320) is quoted as permitting liquid deodorant on Yom Kippur. (Seemingly his reason is that he compares it to rechisa to remove a bad smell and not like sicha.)</ref>
#Using liquid soap isn't considered anointing, but is rather classified as washing. It is therefore permitted to use down liquid soap if one's hands are dirty.<ref>Peninei Halacha (Yamim Noraim p. 219 fnt. 6) allows using liquid hand soap if one's hands are dirty, such as after changing a diaper.
Or Letzion 4:12:5 p. 101 explains that מי סבון is very thin and is therefore more similar to washing than anointing.</ref>

===Wearing leather shoes===
#It’s forbidden to wear leather shoes on Yom Kippur.<ref>Shulchan Aruch O.C. 614:2, Chazon Ovadyah (Yamim Noraim pg 313) </ref> Even if the leather is on the outside of the shoe, it is still forbidden to wear on Yom Kippur.<ref>Chazon Ovadia (Yamim Noraim p. 314) unlike Bet Dovid</ref>
#According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]] and [[Tisha BeAv]].<ref>Ben Ish Hai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree. <ref>Chazon Ovadyah (Yamim Noraim pg 320) </ref>
#Some say that one shouldn't wear shoes which have a raised heel in order to feel the roughness of the ground.<ref>[http://www.yutorah.org/lectures/lecture.cfm/782158/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim_#2 Rav Hershel Schachter in a shiur on Inyonei Yom Kippur (min 47-8)] quotes Rav Soloveitchik as saying that one shouldn't wear shoes which have raised heels so that one feels the roughness of the ground. He based this on the Rambam Shivitat Asor 3:7 who writes that one may wear cloth (non-leather) shoes because one feels the roughness of the ground, implying that non-leather shoes are only permitted if one still feels the roughness of the ground. This is also recorded in Nefesh HaRav (p. 110).</ref>
#Even though it's permissible for a child to wear leather shoes on Yom Kippur, it's better to get them non-leather shoes.<ref>Shulchan Aruch 616:1 writes that children may not wear leather shoes. However, the poskim including Chazon Ovadia (Yamim Noraim p. 340) and Minchat Shlomo 2:60:21 write that today since the children don't go around barefoot it is permitted but better to avoid.</ref>

===Interaction between Husband and Wife===

#It is forbidden for a husband to sleep with his wife on Yom Kippur. Furthermore, it is forbidden for them to sleep in the same bed.<ref>Shulchan Aruch 615:1, Yalkut Yosef 615:1</ref>
#The minhag is that a man may not touch his wife on Yom Kippur.<ref>Shulchan Aruch 615:1, Yalkut Yosef 615:1</ref>
#It is forbidden for a man and wife to hug or kiss on Yom Kippur.<ref>Yalkut Yosef 615:1. Mishnah Berurah 615-1 adds that one should be strict to keep all of the harchakot enumerated in Yoreh Deah 195</ref>
===Wearing Jewelry===
#On Yom Kippur, the minhag is that women don't wear special jewelry that they would typically wear on Shabbat or Yom Tov.<ref>Mishna Brurah 610:4</ref>

==The Conclusion of Yom Kippur==
===Neilah===
See [[Yom_Kippur#Neilah|''Neilah'']] above.

===Havdalah===

#For sephardim, there is no [[Besamim]] bracha in the [[Havdalah]], even if Yom Kippur falls out on Motzei [[Shabbat]].<ref>Shulchan Aruch O.C. 624:3, Rambam [[Shabbat]] 29:28, Chazon Ovadyah (Yamim Noraim pg 384) </ref> Nevertheless, it is proper that after drinking from the wine of [[havdala]] that the beracha on [[besamim]] should be said and then smell the [[besamim]]. <ref>Sh"t Yabia Omer 10: footnotes to Rav Pealim 3:38 </ref>
#For [[havdala]] after Yom Kippur only a candle that was lit from before Yom kippur should be used, and not one that is lit after Yom kippur specifically for [[havdala]]. If there is no candle that was lit from before, the beracha should not be recited. <ref>Shulchan Aruch OC 624:4, Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 378 </ref> However, if Motzaei Yom Kippur falls out on Motzaei [[Shabbat]], you can still recite the beracha on a candle that was lit that night if you don't have one lit from before Yom Kippur. <ref>Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 378 </ref> But the minhag is to be strict and use a candle lit from before Yom Kippur.<ref>Mishna Brurah 624:7</ref>
#One should not eat before [[Havdala]]. However, if someone is very thirsty, they may drink some water.<ref>Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 387, Shoel U'Meishiv 1:129 </ref>
# It is permitted to make havdalah over a yahrzeit candle or a candle with a single wick on Motzei Yom Kippur, though some poskim hold that one should specifically use a havdalah candle with two wicks, lit from a candle that was burning on Yom Kippur.<Ref>Dirshu 624:11 quotes Rav Shlomo Zalman Auerbach (Shulchan Shlomo 298:3:1) that on motzei yom kippur it is unnecessary to use a torch since the main reason for this lighting is because until that point lighting a fire was forbidden. However, they also cite that Eshel Avraham 624:5 and Rav Debilisky argue that a torch should be used just like is done on Motzei Shabbat.</ref>

==Links==

*[[Yom Kippur That Falls out on Shabbat]]
*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/841490/Rabbi_Zvi_Sobolofsky/Various_%D7%94%D7%9C%D7%9B%D7%95%D7%AA_of_%D7%99%D7%95%D7%9D_%D7%9B%D7%A4%D7%95%D7%A8 Various Halachot of Yom Kippur] by Rabbi Zvi Sobolofsky
*[http://www.yutorah.org/lectures/lecture.cfm/841520/Rabbi_Hershel_Schachter/Halachos_of_the_Five_Inuyim_of_Yom_Kippur Halachos of the Five Inuyim of Yom Kippur] by Rabbi Hershel Schachter
*[http://www.theyeshivaworld.com/news/headlines-breaking-stories/70599/hilchos-uminhagei-yom-kippur.html Hilchot Uminhagei Yom Kippur] by Rabbi Yissachar Dov Krakowski

==Sources==
{{Reflist|2}}
{{Holidays}}
[[Category:Fasting]]
[[Category:Holidays]]
[[Category:Yamim Noraim]]
<references />

Yom Kippur

2026-09-20T15:10:12Z

YitzchakSultan1: /* Hadlakat Nerot of Yom Kippur */

[[Image:Yom_Kippur_Prayers.jpg|200px|right]]
Yom Kippur is on the Tenth of Tishrei. On Yom Kippur, is incumbent upon every Jewish adult to fast<ref>Rambam (Sefer HaMitzvot (Aseh no. 164)</ref> and engage in repentance in order to receive atonement.<ref>Rambam (Teshuva 1:3) writes that the day of Yom Kippur only atones for someone who repents.</ref>

See the [[Yom Kippur That Falls out on Shabbat]] for halachot that relate to that occurrence.
==Erev Yom Kippur==
===Eating on Erev Yom Kippur===

#It is a mitzvah to eat and drink on [[Erev Yom Kippur]] and one should even lessen one's learning and work in order to eat more on [[Erev Yom Kippur]].<ref>Tur and Shulchan Aruch 604:1 (based on gemara [[Berachot]] 8b and [[Rosh Hashana]] 9a), Yalkut Yosef (Kitzur Shulchan Aruch 604:1), Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 448, #21) , Chazon Ovadia Yamim Noraim pg. 230, Ketav Sofer 112, Sh"t Rivivot Ephraim 3:410:2. There are different reasons for the mitzvah to eat on Erev Yom Kippur.

*Rosh Yoma 8:22 writes that this is in order to prepare oneself for the fast. Ritva Rosh Hashana 9a and Tur 604 agree.
*Shibbolei Haleket 307 writes that by eating a lot on the 9th, it makes it harder to fast on the 10th.
*Rabbeinu Yonah (Shaarai Teshuva 4:9) says that the Seudah on Erev Yom Kippur serves as the Seudat Yom Tov for Yom Kippur, which cannot be consumed on Yom Kippur itself.
</ref> It is forbidden to fast on [[Erev Yom Kippur]]. <ref>Rama 604:1, Yalkut Yosef Moadim pg. 74, Beit Yosef 604 </ref>
#This mitzvah primarily applies during the day of [[Erev Yom Kippur]] and not the night of [[Erev Yom Kippur]]. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 604:2), Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #13), Chazon Ovadia Yamim Noraim pg. 230, Aruch Hashulchan 604:5, Moed Likol Chai 16:14 </ref>
#Preferably one should eat at least one bread meal on [[Erev Yom Kippur]]. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 604:3), Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 446, #11) </ref>
#The mitzvah to eat on [[Erev Yom Kippur]] applies to women also. <ref>Minchat Chinuch 313:9, Yalkut Yosef (Moadim pg. 74), Sh"t Yabia Omer 1:37, Chazon Ovadia Yamim Noraim pg. 231, Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 447, #15). Rabbi Akiva Eiger 16 raises a doubt whether women should be obligated. On the one hand, it's a [[mitzvat aseh shehazman grama]], a positive time bound mitzvah, from which women are generally exempt from. On the other hand, it might be linked to the mitzvah to fast, which women are obligated in. The Rashash (Sukkah 28a) writes that according to the Rosh's reason that there is a mitzvah to eat on Erev Yom Kippur in order to make fasting the next day easier, it should also apply to women. Rav Ovadia Yosef (Yechave Daat 1:58) agrees with this logic. He also cites the Sfat Emet's explanation that after a person eats he is in a better mood and it is easier to grant forgiveness and mend relationships; accordingly, it would seem that women also have the mitzvah to eat on Erev Yom Kippur.</ref>
#One should only eat light foods so that he isn't stuffed and prideful during the [[prayers]] of Yom Kippur. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 446, #11), Yalkut Yosef Moadim pg. 86, Chazon Ovadia Yamim Noraim pg. 239, Orchot Chaim Hilchot Erev Yom Hakippurim:8, based on the gemara Yoma 18a </ref>
#If [[Erev Yom Kippur]] is the [[Yahrzeit]] (annual remembrance of the day of the death) of one's parents, one should not fast but rely on the fast of Yom Kippur. <ref>Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #17)</ref>
#Someone who can't fast on Yom Kippur (because of serious health issues) should still eat on [[Erev Yom Kippur]]. <ref>Maamar Mordechai (Rav Mordechai Eliyahu, English version pg 447, #16). 

*Ketav Sofer Siman 112 raises this issue and concludes that one should still eat.
*On the other hand, the Netziv in Haamek Sheela Parashat Vizot Haberacha Sheilta 167:12 says that one would not have the obligation of eating on the 9th if he is not fasting on the 10th.</ref>
#Some say that one should endeavor to continue to eat all day on [[Erev Yom Kippur]], while others say that the mitzvah is to have a nice meal. <ref>[http://www.yutorah.org/lectures/lecture.cfm/782120/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim Rav Hershel Schachter in a shiur on Inyonei Yom Kippur (min 34-6)] mentions that Rav Yisroel Salanter had the minhag of having a sucking candy in his mouth throughout [[Erev Yom Kippur]], so that he would be continuously eating over the day. Conversely, Rav Yosef Dov Soloveitchik held that the primary mitzvah of the day is to have a nice meal.</ref>

===Seudat Hamafseket===

#If one finished eating while it is still daytime, he may continue eating as long as he didn't have in mind that he is going to start the fast. <ref>Yalkut Yosef Moadim pg. 85, Chazon Ovadia Yamim Noraim pg. 255, Tosafot Taanit 30b </ref>

===Pills to ease the Fast===

#It is permissible to take a pill before Yom Kippur which will ease the difficulty of fasting.<ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 448, #20)</ref> However, others write that one should refrain from such pills except for a person who will be in great pain, have a headache, or the like from fasting on Yom Kippur.<ref>Yabia Omer 9:54. For more on this topic, see [http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2726 Halacha Yomit]. Rav Shlomo Zalman Auerbach (Shalmei Moed pg. 494) calls one who is healthy and uses suppositories to ease the fast a naval birshut hatorah, abonimable with permission of the Torah. For longer discussions see Sh"t Igrot Moshe OC 4:121, Sh"t Chelkat Yaakov 2:83 and Minchat Shlomo 1:17</ref>

===Prayers===

#There's is no [[Tachanun]] on [[Erev Yom Kippur]]. <ref>Shulchan Aruch 604:2 and Chazon Ovadia Yamim Noraim pg. 229. Kaf HaChaim 604:18 points out that one does say [[Tachanun]] at [[Mincha]] before [[Erev Yom Kippur]]. </ref>
#Some communities have the custom not to recite Mizmor LeToda (Tehillin 100) in [[Pesukei deZimra]] on [[Erev Yom Kippur]].<ref>Rama 51:5 and 604:1, Maharshal 64. Mor Uketzia 604 questions this Rama </ref> However, aside from [[Moroccans]], the Sephardic custom is to recite it as on a regular weekday.<ref>Pri [[Chadash]] 604, Yalkut Yosef Moadim page 604, Chazon Ovadia Yamim Noraim pg. 229. Magen Avot (Lebhar, ad loc.) notes how Moroccans do not recite Mizmor leTodah on Erev Yom Kippur.</ref>
#The Sephardic custom is to recite Avinu Malkeinu in [[Shacharit]] and [[Mincha]] of [[Erev Yom Kippur]].<ref>Yalkut Yosef Moadim page 75, Chazon Ovadia Yamim Noraim pg. 229.</ref> The custom is also to perform [[Hatarat Nedarim]] immediately following [[Selichot]] or [[Shacharit]] on Erev Yom Kippur<ref>Yalkut Yosef Moadim page 75, Chazon Ovadia Yamim Noraim pg. 229. </ref>

===Kaparot===

#There is an old minhag (tradition) among Sephardim and Ashkenazim to do kapparot during the aseret yimei [[teshuva]] (ten days of [[repentance]]) <ref>*The minhag to perform kaparot appears in many of the early and late rishonim: Sh"t Chemda Genuza Siman 93 in a teshuva to rav natronai gaon, the Machzor Vitri pg. 373, the Or Zarua 2:257, Shibolei Haleket 283, Meiri Chibur Hateshuva pg. 398, and Tur 605:1.
*Shulchan Aruch 605:1 writes that one should stop the minhag to do Kapparot on [[Erev Yom Kippur]]. Mishna Brurah 605:1 explains that the reason for this opinion is that it looks like Darkei Emori (superstitious pagan practice). This is the opinion of the Rashba in his Teshuvot 395 and quoted by Beit Yosef 605 "Yesh mekomot." Pri Chadash 605:1 agrees.
*However, the Rama 605:1 writes that it's an old minhag and one shouldn't refrain from keeping this minhag. Mishna Brurah 605:2 explains that the minhag is justified because it's similar to a korban and it's as though the punishment one deserves is taking place on the chicken. Yalkut Yosef (Moadim pg 75) writes that this practice is the minhag of all of klal yisrael and it should not be stopped. Maamer Mordechai (Rav Mordechai Eliyahu, chapter 42:1) agrees. The Ben Ish Chai Parashat Vayelech:2, Kaf Hachaim 605:8, Chazon Ovadia Yamim Noraim pg. 222, and Yechave Daat 2:71 all record this minhag as well, despite the opposition cited by the Shulchan Aruch. The Arizal quoted in Magen Avraham 605:1 was a strong supporter of the minhag.
*Sh"t Ridbaz 2:740 writes that even the Rashba would agree that it is an acceptable minhag if the chickens are given to poor people afterwards.
*see [http://www.koltorah.org/ravj/kapparot.htm Kol Torah by Rabbi Chaim Jachter] for a more detailed article. [http://www.torahmusings.com/2014/09/kaparot/ Rav Soloveitchik] did not observe this practice.</ref>. Preferably, it should be done on [[Erev Yom Kippur]] in the morning.<ref>Rama 605:1 writes that it is an old minhag to do Kapparot on [[Erev Yom Kippur]]. Mishna Brurah 605:2 agrees but mentions, based on Pri Megadim AA 605:1, that if there's a concern that having everyone do Kapparot on [[Erev Yom Kippur]] in the morning won't give the Shochet enough time to do a proper slaughtering on all the chickens, then one should do Kapparot a day or two earlier because the entire period of Aseret Yamei Teshuva is a time of atonement. Moed Likol Chai 15:47 and Chazon Ovadia Yamim Noraim pg. 223 agree. See also Chazon Ovadia Yamim Noraim pg. 223 for a warning regarding the carelessness that sometimes occurs on Erev Yom Kippur when many people gather to do kapparot. </ref> If one didn't do it before Yom Kippur, one may do it on [[Hoshana Rabba]]. <ref>Nitei Gavriel 10:7 </ref>
#One may do kaparot over a woman who is a niddah. <ref>Chazon Ovadia Yamim Noraim pg. 228, Taharat Habayit 2: pg. 108 </ref>

====What should be used for Kaparot====

#One should take a male chicken for a male, a female chicken for a female, and both a female and male chicken for a pregnant woman. Some take two female chickens and one male chicken for a pregnant woman. <ref>Rama 605:1 writes that one should take a male chicken for a male and a female chicken for a female. Rama 605:1 and Kitzur Shulchan Aruch 131:1 write that one should take a female and male chicken for a pregnant woman. Mishna Brurah 605:3 writes that some have the practice of taking two female chickens and one male chicken for a pregnant woman. Nitei Gavriel 10:2 agrees. The Magen Avraham 605:3 explains the Rama's minhag by saying that even if the mother and the fetus are considered two bodies they can have atonement with one act of kaparot and compares it to [[korbanot]]. However, the Biur HaGra 605 s.v. VeLokchin argues that we pasken Ubar Yerech Imo (a dispute in Gemara Yevamot 78a whether a fetus is considered as the same entity as the mother or not and the halacha, according to the Gra is that the fetus is part of the mother) and so it is sufficient to exempt the mother together with the fetus with one female chicken if the fetus is female.</ref> If one cannot afford additional chickens for the fetus, one is certainly enough. <ref>Chazon Ovadia Yamim Noraim pg. 226 </ref>
##A pregnant woman within 40 days of the pregnancy doesn't need to take a second chicken for Kapparot. <ref>Nitei Gavriel 10:3 </ref>
##A pregnant woman does not need to pick up all the chickens at once but it's sufficient to pick them up one at a time. <ref>Nitei Gavriel 10:4 </ref>
#If one is poor one may use a single chicken for the whole family. <ref>Mishna Brurah 605:3, Nitei Gavriel 10:16, Yalkut Yosef Moadim pg. 75 </ref>
#If one can't get a chicken one should take a goose or other animal which isn't fit for a korban. Some say one may even take a live fish. <ref>Mishna Brurah 605:4, Nitei Gavriel 10:17,19 </ref>
#If one can't even do that then one should take money and circle it around one's head say זה חליפתי תמורתי כפרתי and give it to [[Tzedaka]]. <ref>*Is it proper to do Kapparot with money?
*Ashkenazim: Mishna Brurah 605:1-2 writes that if there's a concern that there'll be too many chickens for the shochet to slaughter properly one may do Kapparot early or take money, circle it around your head, and give it to [[Tzedaka]]. Similarly, Nitei Gavriel 10:17 writes that if one can't get a live animal then one should use money and circle it around one's head say זה חליפתי תמורתי כפרתי and give it to [[Tzedaka]]. see also Chayei Adam 144:4
*Hilchot Chag BeChag (Yamim Noraim, Rav Moshe Karp, pg 276-7) acknowledges (and defends) the minhag to do Kapparot with money, but quotes Rav Elyashiv that in [[Israel]] one should do it with a chicken even if one's parent's minhag was to do it with money.
*Sephardim: Maamer Mordechai (Rav Mordechai Eliyahu, 42:2,4,6) holds that the minhag is to use a chicken unless if one doesn't have a chicken, can't find someone who knows how to slaughter the chicken according to halacha, or finds it difficult (or no time) to clean the chicken and salt it, in which cases one may use money for Kaparot. Maaseh Nissim (vol 1, siman 204) agrees. [Yalkut Yosef in his discussion of Kapparot only discusses how to do it with chickens and doesn't even mention how to do it with money.] However, Sh"t Mayim Chaim 3:22 writes that one should avoid doing Kapparot with chickens and only do it with money. see also Kaf Hachaim 605:11</ref>
#Some say that one should preferably use white chickens. However, many say that one shouldn't make a special effort to get a white chicken. Some say not to use a black chicken. <ref>Rama 605:1 emphasizes using a white chicken. Chazon Ovadia Yamim Noraim pg. 222 agrees. However, the Mishna Brurah 605:4 quotes the achronim who say that one should not make a special effort to get white chickens. Nitei Gavriel 10:9 agrees and adds that one should be sure not to use a black chicken. </ref>
#If a man took a female chicken or a woman took a male chicken one fulfilled one's obligation yet it's preferable to repeat it with the correct gender chicken. <ref>Nitei Gavriel 10:11 </ref>

====Procedure====

#When one takes the chicken and circles it around one's head one should say זה חליפתי זה תמורתי זה כפרתי. <ref>Mishna Brurah 605:3, Kaf Hachayim 605:16, Chazon Ovadia Yamim Noraim pg. 225, Yalkut Yosef Moadim pg. 76 writes that when circling the chicken around one's head one should say זה חליפתי תמורתי כפרתי </ref> For the [http://hebrewbooks.org/pdfpager.aspx?req=6756&st=&pgnum=616&hilite= full hebrew text click here] and for the [http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/320228/jewish/Text-of-Kapparot.htm full english text click here].
#When performing Kaparot a person should think about Teshuva ([[repentance]]) imagining that the 4 types of death sentences that are carried out on the chicken should be happening to me. <ref>Yalkut Yosef (Moadim pg 76) , Mishna Brurah 605:2, Kitzur Shela quoted in Eliya Rabba 605</ref>
#The custom is not to do semichah on the chicken. <ref>Yalkut Yosef Moadim pg. 76, Chazon Ovadia Yamim Noraim pg. 225, Taz 605:3 </ref>
#The minhag is to give the slaughtered chicken to a poor person or to redeem it with money and then give it to a poor person. <ref>Rama 605:1. Mishna Brurah 605:5 writes that if the poor person will be embarrassed to take the chicken because it looks like one put their sins on the chicken then one should redeem it and give the money to the poor but if the poor won't be embarrassed it's preferable to give the chicken to the poor because it requires less effort for the poor person to benefit. Chazon Ovadia Yamim Noraim pg. 225 writes that giving the money is the preferred option based on Maharil pg. 315.</ref>

====Covering the Blood====
''See [[Kisui HaDam]] for more details''
#After the slaughtering the Shochet there is a unique opportunity to perform the mitzvah of Kisui HaDam (covering the blood) by covering the blood of the chicken with dirt that was set aside beforehand. <ref>Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (Yamim Noraim pg 227) </ref>
#Kisui HaDam (covering the blood) should be performed only after the shochet checks his knife to see that it was a proper slaughtering.<ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:18), Chazon Ovadia Yamim Noraim pg. 227 </ref> Before covering the blood, one should make the bracha על כסוי הדם בעפר. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:18), Chazon Ovadia Yamim Noraim pg. 227, Sh"t Yabea Omer YD 6:2 based on Tur and Shulchan Aruch YD 28:2, Chida in Machazik Beracha 28:2, Ben Ish Chai Parashat Vayelech: Halacha 3 </ref>
#Either the Shochet should perform the covering of the blood or if the owner of the chicken is God fearing and wants to perform the mitzvah the shochet is allowed to give him the opportunity and in such a case it's preferable that originally the owner should appoint the shochet as his agent in performing the [[sechita]] (ritual slaughtering). <ref>Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (Yamim Noraim pg 227). Halichot Shlomo 3:7 writes that if one wants to do the covering of the blood one should appoint the shochet to do the ritual slaughtering. </ref>
#The dirt should be designated by verbally stating that this dirt is for covering of the blood of the chicken. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:17), Chazon Ovadia Yamim Noraim pg. 227</ref>
#Dirt should be placed beneath and above the blood of the chicken. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 605:17) </ref>

===Asking Forgiveness===

#Yom Kippur doesn't grant one forgiveness for one's sins between a man and his fellow until one appeases and receives forgiveness from one's friend. Therefore, it's especially important to appease one's friend on [[Erev Yom Kippur]]. <ref>Shulchan Aruch 606:1 writes that Yom kippur doesn't atone for sins between man and his fellow until one appeases his friend. The Birkei Yosef 606:1 and Pri Megadim MZ 606 write that the special power of Yom Kippur to atone for one's sins between man and Hashem doesn't kick in for him until that person asks forgiveness from anybody who he offended. Mishna Brurah 606:1 explains that during the entire year if one offended one's friend one must appease him and if one was unable to do so one may just wait until tomorrow, however, the day before Yom Kippur one must fix everything in order to be cleansed of all one's sins. </ref>
#If a person did a sin against his will because he was forced to do so, there is no obligation to repent. <ref>Rambam Peirush Hamishnayot Yoma 8:6, Aruch Hashulchan OC 602:7 </ref>
#If one has money which is disputed and can be claimed by someone else even if that other claimant doesn't know one should tell them and then settle the dispute with the local Rabbi. In monetary matters one must not rely on one's own judgement because the Yetzer Hara (evil inclination) fabricates many justifications. <ref>Mishna Brurah 606:1, Yalkut Yosef (Moadim pg 78), Chazon Ovadyah (pg 240) </ref>
#Children have a holy obligation to ask forgiveness from their parents because of Kibbud Av VeEm (respecting one's parents). Similarly, spouses should forgive one another. A student should ask forgiveness from his Rebbe if he lives in the city. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 606:11) </ref>
#It's forbidden to be cruel and not forgive but rather in one's heart one should completely forgive him for the offense. Even if it pained it intently one should not take [[revenge]] or harbor a grudge. <ref>Rama 606:1, Yalkut Yosef (Moadim pg 80), Chazon Ovadyah (pg 243), Aruch Hashulchan 606:2. In Shaar ha-Tziyun 606:8 he writes that one who forgives receives forgiveness from Hashem, measure for measure. Mateh Efrayim 606:4 says that one who in unwilling to forgive is potentially preventing his [[prayers]] from reaching the heavens. Rambam Hilchot Teshuva 2:10 compares one who is unwilling to forgive to the hard-heartened gentiles. </ref> If one forgiving Hashem will forgive his sins, however, if a man is stubborn and doesn't forgive Hashem will act accordingly (Chas VeShalom). <ref>Mishna Brurah 606:8 quoting the gemara [[Rosh Hashana]] 17a </ref>
#If a person who offended his fellow and asks forgiveness the friend shouldn't reject the appeasement unless it is intended for the benefit of the one who did the offense so that he is humbled and doesn't continue by doing that offense. <ref>Rama 606:1 </ref>Nonetheless, if one is not granted forgiveness for the benefit of the offender one must be sure to remove any hate of the offender from one's heart. <ref>Mishna Brurah 606:9 </ref>
#If one suspects that the person asking forgiveness from him will just repeat the wrong that he did to him, he isn't obligated to forgive him. <ref>Mishna Brurah 606:10 </ref>
#If a person spread a bad name about someone else it is permitted not to forgive that person, however, it's preferable to be humble and forgive even in such a case <ref>Rama 606:1, Mishna Brurah 606:11. Aruch ha-Shulchan 606:2 writes that if it isn't possible that some of the people who heard the slander will not hear the retraction, then one is obligated to forgive. </ref> except for a Talmid Chacham who should not forgive easily (in such a case) especially when it's done for the benefit of the offender to change from his ways. <ref>Chazon Ovadyah (pg 243) </ref>
#If one is owed money but the borrower refuses to pay, then the lender doesn't need to forgive him. <ref>Rambam Hilchot [[Teshuvah]] 2:9 </ref>
#If a person said [[Lashon Hara]] about his fellow and it didn't cause any harm there is no need to ask forgiveness from that person, but still must get forgiveness from Hashem. <ref>Chofetz Chaim Hilchot [[Lashon Hara]] 4:12. </ref>
#If a person said [[Lashon Hara]] (evil speech) about his fellow that caused harm and his fellow doesn't know about it some say that one should just ask forgiveness from his fellow in a general way and not spell out that he said [[Lashon Hara]] against him, however, others say that one specify that one did speak [[Lashon Hara]] about him. <ref>Shalmei Moad (pg 56) and Moadim u'Zmanim 1:54 quote Rav Yisrael Salanter who says that if one spoke [[Lashon Hara]] about one's fellow and he doesn't know about it that one should just ask forgiveness in a general way, while the Chafetz Chaim 4:12 argues that one must specify that one spoke [[Lashon Hara]]. This is how he is quoted in the book A Lesson a Day page 28 as well. However, if specifying what the [[Lashon Hara]] was will embarrass the victim, he writes in Mishna Brurah 606:3 that the speaker doesn't need to elaborate about what he said. Yalkut Yosef 606:16 rules like Rav Yisrael Salanter </ref>
#Preferably the asking of forgiveness should be done in person unless there is a better chance of having the person accept your grant if done through a messenger. <ref>Mishna Brurah 606:2 </ref>
#If you are sure that the person that you offended has forgiven you some poskim nevertheless require that you go and humble yourself before them and ask for forgiveness while and other poskim say that you have achieved the desired result and there is no need to go ask specifically. <ref>Devar Yehoshua 5:20 says that's enough while Moadim U'zmanim 1:55 quotes poskim that you still need to ask. see also Pele Yoetz on [[Teshuvah]] and Hirhurei [[Teshuvah]], pg. 123 </ref>
#If one received forgiveness only outwardly but in his heart the person he offended is still upset some poskim say he hasn't fulfilled his obligation of asking for forgiveness. <ref>Rav Elyashiv quoted in Torat ha'adam li'adam 3:page 36, Alei Shur 2: page 240. On the other hand, Rav Reuven Grozovsky quotes the Alter of Kelm in Sefer hazikaron Even Tzion page 542 that one has fulfilled his obligation. </ref>

===Tevilah===

#Some have the practice to dip (Tovel) in the mikvah on [[Erev Yom Kippur]] and it's preferable to do so before [[Mincha]] but some have the practice to do it after Seuda Mafseket as long as one does it before nighttime.<ref>Shulchan Aruch 606:4, Rosh Yoma 8:24, Mishna Brurah 606:17-8. The Maharil (Erev Yom Kippur n. 3) writes that one should dip after Seuda Mafseket in order to dip as close to actual day of Yom Kippur since the dipping is also to encourage Teshuva. He explains even a person who is completely pure, for example a person who dipped on Erev Rosh Hashana and didn't see an emission, should dip on Erev Yom Kippur in order be involved with Teshuva. </ref> Some say that one should does it after 5 halachic hours into the day but if one is unable one may do it after [[Olot HaShachar]] (dawn). <ref>Yalkut Yosef 606:4(1). for more on the proper time see Moed Likol Chai 12:11 </ref>
#Some say that submerging oneself in the mikvah once is sufficient<ref>Rama 606:3</ref> and some say three times. <ref>Mishna Brurah 606:21 writes that if the reason for the tevilah is teshuva one should dip three times.</ref>
#The shaliach tzibbur should make an extra effort to fulfill this minhag <ref>Sh"t Livushei Mordechai OC 19, Sh"t Min Hashamayim 5, Sefer Chassidim 248 </ref>
#No bracha is made for this tevilah. <ref>Tosfot Brachot 22b s.v. veleyt, Shulchan Aruch 606:4, Chazon Ovadia Yamim Noraim pg. 245 </ref>
#Even one who went to the mikveh before rosh hashana and remained pure until erev yom kippur should go back on [[Erev Yom Kippur]]. <ref>Darchei Moshe 606:3 </ref>
#Even if it is going to cause a loss of learning Torah one should nonetheless dip in the mikveh on erev yom kippur.<ref>[https://www.torahanytime.com/#/lectures?v=67437 Rav Yitzchak Yosef (Motzei Shabbat 5779 Vayelech min 13)] explained that his father would go to the mikveh every year on erev yom kippur even though it took some time and caused bitul torah because it is an important minhag.</ref>
#One doesn't have to be concerned for chasisa for the dipping in the mikveh on erev yom kippur.<ref>[https://www.torahanytime.com/#/lectures?v=67437 Rav Yitzchak Yosef (Motzei Shabbat Vayelech 5779 about min 10)]</ref>
#If it's painful for one to dip in the mikvah or one is unable to because of a weakness one may pour 9 Kav of water on one's head. <ref>Rama 606:4, Mishna Brurah 606:22</ref> Taking a shower for the length of time it takes for 9 Kav (about 3.3 gallons) to come out is sufficient. <ref>Yalkut Yosef 606:4(2) (Moadim pg. 82) and Chazon Ovadia Yamim Noraim pg. 245 writes that it's the procedure of pouring 9 Kav on oneself can be with hot water and by taking a shower. He also writes that 9 Kav is about 12.5 liters which is 3.3 gallons. On average this should only take a couple of minutes ([http://askville.amazon.com/gallons-water-average-10-minute-shower/AnswerViewer.do?requestId=2548818 see here]). </ref> For a lengthy discussion of the 9 Kav see here: [[Preparations_for_Davening#Going_to_Mikveh]].
#After going to the mikveh a man doesn't have to be concerned with the Ashkenazic minhag of women not to bathe or take a shower for the rest of the day after they go to the mikveh.<ref>[https://www.kipa.co.il/%D7%A9%D7%90%D7%9C-%D7%90%D7%AA-%D7%94%D7%A8%D7%91/%D7%9E%D7%A7%D7%9C%D7%97%D7%AA-%D7%9C%D7%90%D7%97%D7%A8-%D7%98%D7%91%D7%99%D7%9C%D7%94-%D7%91%D7%9E%D7%A7%D7%95%D7%95%D7%94/ R' Hillel Marzbach on kipa.co.il]</ref>

===Lashes===
There is a custom in many communities to symbolically subject oneself to malkot, lashes, on Erev Yom Kippur.<ref>Machzor Vitri 344; Tur, OC 607; OC 607:6.</ref> This is in order to recall that the punishment for most Torah prohibitions is, indeed, lashes.<ref>Devarim 25:3; Makkot 13a, 22a.</ref> Although nowadays this punishment is no longer administered due to the absence of an authentic beit din, many individuals choose to symbolically receive these lashes as an expression of repentance for sins they committed throughout the year.<ref>Mishna Berura 607:18; Aruch Hashulchan, OC 607:9; Shulchan Aruch Harav, OC 607:11; Kitzur Shulchan Aruch 131:11.</ref> Thirty-nine such symbolic lashes are given just as was done in ancient times. Some authorities teach that these symbolic lashes are not merely in order to trigger feelings of repentance, but rather that they actually serve to provide some measure of atonement for the sins one has committed.<ref>Beit Yosef, OC 607.</ref> The lashes should be given in the synagogue.<ref>Tur, OC 607.</ref> Some have the custom to immerse themselves in a mikva thirty-nine times Erev Yom Kippur in order to recall the thirty-nine lashes that the beit din would administer to condemned sinners.<ref>Kaf Hachaim, OC 606:54.</ref>
There are different customs as to how these symbolic lashes are to be administered. According to one approach, the one administering the lashes recites the verse v’Hu rachum while the one receiving them recites Vidui, the traditional confession. As the v’Hu rachum verse contains thirteen words, the procedure is repeated three times in order to arrive at a total of thirty-nine lashes.<ref>Machzor Vitri 344; Aruch Hashulchan, OC 607:9.</ref> In other communities, the procedure is for both the one administering the lashes and the one receiving them to recite v’Hu rachum together in unison.<ref>Sefer Haminhagim (Chabad).</ref> One may use any strap to administer the malkot; there is no requirement for the strap to conform to or resemble the type of strap that was used in the Beit Hamikdash.<ref>Rema, OC 607:6; Kaf Hachaim, OC 607:46, 48. For more on the symbolism of the strap, see Minhag Yisrael Torah, OC 607:4.</ref> However, as a leather strap is to be preferred,<ref>Shulchan Aruch Harav, OC 607:14.</ref> an ordinary belt is usually used for this purpose. The lashes are given very gently – they should not hurt.<ref>Rema, OC 607:6; Kaf Hachaim, OC 607:47.</ref> It is not customary for women to participate in the malkot custom.<ref>Mekor Chaim 607.</ref>
Some have the custom to perform the malkot before the Mincha service<ref>Aruch Hashulchan, OC 607:9; Sefer Haminhagim (Chabad).</ref> while others do so after Mincha.<ref>Tur, OC 607, Shulchan Aruch Harav, OC 607:11.</ref> So too, some are particular to perform the malkot before the customary Erev Yom Kippur mikva immersion,<ref>Sefer Haminhagim (Chabad).</ref> while others do so afterwards.<ref>Beit Yosef, OC 607; Kol Bo 68.</ref> Ultimately, however, the malkot ritual can be done any time on Erev Yom Kippur.<ref>Kaf Hachaim, OC 607:41.</ref> Some kneel on one knee when receiving the malkot while others merely bend over slightly.<ref>Mateh Ephraim 607:7.</ref> The one receiving the malkot should face north, though it is acceptable to face south, as well.<ref>Mishna Berura 607:21; Kaf Hachaim, OC 607:51.</ref> One who was unable to receive malkot on Erev Yom Kippur may do so at the conclusion of Yom Kippur.<ref>Torah Lishma 150.</ref>
It seems that the malkot custom originated in Ashkenazi communities and later spread to Sephardic ones.<ref>Beit Yosef, OC 607.</ref> In some communities the malkot custom is not observed in deference to the fact that Erev Yom Kippur is actually a yom tov in and of itself and therefore rituals that recall punishment are not in keeping with the spirit of the day.<ref>Kaf Hachaim, OC 607:40; Minhag Yisrael Torah, OC 607:3.</ref> It is also noted that the Arizal did not fully subscribe to this custom, though he did perform it on occasion. When he would give (or receive) malkot, he would only give four lashes corresponding to the four-letter name of God and to the four types of capital punishment that the Torah specifies.<ref>Shulchan Aruch Ha’Arizal, OC 607:1; Kaf Hachaim, OC 607:41; Magen Avraham 607:9; Minhag Yisrael Torah, OC 607:3.</ref> A son is not permitted to administer these lashes to his father nor a student to his rebbe.<ref>Mekor Chaim 607. See also YD 241:2.</ref> However, it is permitted should they specifically request it.<ref>Shevet Hakehati 4:166.</ref>
There is also a custom in some Sephardic communities to symbolically reenact the four types of capital punishments that the beit din would administer in ancient times.<ref>Kaf Hachaim, OC 607:41.</ref> Corresponding to the death penalty of sereifa (burning): a few drops of wax from a burning candle are poured on the recipient’s back. Corresponding to the death penalty of sekila (stoning): a few pebbles are gently thrown at the recipient. Corresponding to hereg (beheading): the individual is dragged on the floor (though the connection to beheading is not readily apparent to this writer). Corresponding to chenek (choking): two individuals appointed for this purpose perform a symbolic choking. A number of passages and prayers are recited while each of the four death penalties is “administered.”

*This section is from [http://rabbienkin.com/product/shut-hashulchani-halachic-insights-and-responsa-vol-5/ Shut Hashulchani by Rabbi Enkin].

===Mincha on Erev Yom Kippur===

#After [[Shmoneh Esrei]] of [[Mincha]] on [[Erev Yom Kippur]] one should say Vidduy as printed in the machzor (siddur) before Elokai Netsor and according Sephardim after Yehiyu LeRatzon and before Elokai Netsor. <ref>Shulchan Aruch 607:1, Mishna Brurah 607:2, Yalkut Yosef 607:1 </ref>
#The Sephardic minhag is to say Avinu Malkenu at [[Mincha]] before Yom Kippur. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 453, #44). Yalkut Yosef Moadim page 75. </ref>
#The Syrian minhag is to wear tefillin during Mincha on erev yom Kippur.<ref>[http://hebrewbooks.org/pdfpager.aspx?req=14391&st=&pgnum=267&hilite= Keter Shem Tov (6:272)], A Treasury of Sephardic Laws and Customs (Dobrisnky, p. 333), cited [http://menachemmendel.net/blog/tefillin-at-minha-on-erev-yom-kippur/ here]</ref>

==The Beginning of Yom Kippur==
===Hadlakat Nerot of Yom Kippur===

#The minhag is to light candles on [[Erev Yom Kippur]] with a bracha.<ref>Shulchan Aruch 610:1 writes that in places where there's a minhag to light candles on [[Erev Yom Kippur]], one should do so, and in places where the minhag is not to light candles on [[Erev Yom Kippur]] one should also follow that practice. Shulchan Aruch 610:2 writes that there is an opinion that says one should make a bracha upon lighting candles on [[Erev Yom Kippur]]. The Rama 610:2 and Yalkut Yosef 610:1 write that the widespread minhag in Klal Yisrael is to light candles on [[Erev Yom Kippur]] with a bracha. Or Letzion 4:11:2 agrees that the minhag is to recite a bracha for candles on Yom Kippur. Though, in the footnote, he writes that Turkish Jews do not. </ref> However, the minhag of the Syrian and Turkish Jews is not to recite the beracha.<ref>[https://itorah.com/power-search-results/6/21024 Rabbi Eli Mansour] </ref> When Yom Kippur falls out on Shabbat, see [[Yom_Kippur_That_Falls_out_on_Shabbat#Lighting_Candles]].
#If a woman only says the bracha of Hadlakat Nerot, under extenuating circumstances a woman may have intention not to accept upon herself Yom Kippur with her lighting of the candles and then she would be allowed to go to shul by car after having lit candles. However, if she is not going to accept upon herself Yom Kippur, then she may not say the [[Shehechiyanu]] bracha because once she says the bracha of [[Shehechiyanu]] she has automatically accepted upon herself Yom Kippur and she may not then ride in a car to shul or the like.<ref>Rav Hershel Schachter in Nefesh HaRav (p. 210). Rabbi Hershel Schachter also explained this in a [http://www.yutorah.org/lectures/lecture.cfm/782120/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim shiur on Inyonei Yom Kippur (min 50-5)]. This is based on the Gemara in Eiruvin 40b which writes that once one said the [[Shehechiyanu]] bracha for Yom Kippur one has automatically accepted Yom Kippur. </ref>
#If a woman is going to recite Shehechiyanu when lighting the candles for Yom Kippur she should be careful not to be wearing leather shoes at the time since the recital of Shehechiyanu is an acceptance of Yom Kippur.<ref>Shemirat Shabbat Kehilchata (Intro ch. 3 n. 8)</ref>
# If Yom Kippur falls out on Shabbat, everyone lights candles on Friday for Shabbat besides for Yom Kippur. If someone has the practice to recite a bracha on lighting Yom Kippur candles when it falls out during the week, when it falls out on Shabbat one should recite the text "נרות של שבת ושל יום הכיפורים".<ref>Levush 610:2, Mateh Efraim 619:4, Mishna Brurah 610:7</ref> Others say that even if one doesn't have a practice to recite the bracha during the week, when it falls out on Shabbat the text for Yom Kippur is inserted.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=7793&st=&pgnum=300 Demesk Eliezer 610:3] writes that the Gra holds that one should insert Yom Kippur into the bracha whether or not one generally has the practice to recite the bracha during the week. Since one is reciting a bracha because of Shabbat, Yom Kippur is added either way. He compares it to Shabbat 24a where the idea of mentioning Chanuka in Mussaf of Shabbat even though Chanuka doesn't generate the obligation of Mussaf.</ref>
# A single man should light Yom Kippur candles with a bracha. Even though the reason for the lighting was for couples the minhag is to treat it like Shabbat.<ref>Rav Elyashiv (Ashrei Ha'ish 3:21:6)</ref>

===The mitzvah of accepting Yom Kippur early===

#It is a mitzvah to accept Yom Kippur early in order to add from the week onto Yom Kippur.<ref>Gemara [[Rosh Hashana]] 9a learns from Vayikra 23:32 that there is an obligation to add from the weekday onto Yom Kippur called Tosefet Yom Kippur. (This also appears in Yoma 81b). Shulchan Aruch 263:2 brings this as halacha. </ref>
#It's sufficient to add any amount of time before sunset. However, it's praiseworthy to add 20 or 30 minutes before sunset. (See footnote for background).<ref>*Shulchan Aruch 271:2 and 608:1 rules that there's no minimum requirement of time one needs to add to [[Shabbat]] to fulfill Tosefet [[Shabbat]]. 39 Melachos (vol 1, pg 150) rules like Shulchan Aruch that there's no specific minimum time for Tofeset [[Shabbat]]. Yalkut Yosef 608:2 rules like Shulchan Aruch.
*Mishna Brurah 608:2 regarding Yom Kippur references his comments regarding accepting [[Shabbat]] early. There Mishna Brurah 271:22 quotes the Rosh who argues that a certain amount of time is needed. [Beiur Halacha s.v. Ayzo Zman posits that this period of time should be no longer than 3/4 of a [[mil]] (which is 13.5 minutes).] The Mishna Brurah 271:23 concludes that in order to fulfill the mitzvah of Tofeset [[Shabbat]] (adding onto [[Shabbat]]) one should refrain from work 30 or 20 minutes before sunset. See [[When does Shabbat start?]]. Shemirat Shabbat Kehilchata (new edition, 3:7) rules like Shulchan Aruch but in the footnote (#8) writes that starting 20 or 30 minutes early is praiseworthy.</ref>
#Once one accepted Yom Kippur it is forbidden to eat or do any of the 5 prohibited activities of Yom Kippur.<ref>Shulchan Aruch 608:1, Yalkut Yosef 608:2 </ref>

==Yom Kippur Prayers==
===Nighttime prayers of Yom Kippur===

#If a congregation didn’t say Kol Nidrei until after nightfall of Yom Kippur the congregation may say it.<ref>Rav Avigdor Neventzal in BeYitzchak Yikare on S”A 306:12 because it’s a need for the congregation even though one usually can’t do Hatarat Nedarim on [[Shabbat]] (S”A 341:1). </ref>

===Yom Kippur morning prayers===

#According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]].<ref>Ben Ish Chai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree.<ref>Chazon Ovadyah (Yamim Noraim pg 320), </ref>
#It’s preferable to minimize in piyutim and [[selichot]] in order to start [[Mussaf]] before six and half hours.<ref>S”A 620:1 writes one should minimize piyutim and [[selichot]] in order to finish [[Mussaf]] by the end of the seventh hour. Even though some achronim explain S”A simply that one should start [[Mussaf]] by the beginning of the seventh hour (midday), many achronim say that the term S”A used wasn’t precise and really he means the time of [[Mincha]] which is six and a half hours. That is the opinion of Mishna Brurah 620:2 and Yalkut Yosef (Moadim pg 104). Mishna Brurah 620:1 says that if it is the end of the sixth hour one may skip Avinu Malkenu in order to say [[Mussaf]] by the end of the seventh hour. </ref> However, if one did wait until after six and a half hours one should say [[Mussaf]] first and then [[Mincha]] unless nine and a half hours passed in which case [[Mincha]] should go first.<ref>Mishna Brurah 620:2 rules like the opinion of the Ri quoted by S”A 286:4 (see [[Mussaf]] page for lengthy explanation).</ref>
#Some have the minhag to add Piyutim even during the [[Brachot]] [[Kriyat Shema]], however, it’s preferable not to add Piyutim there.<ref>Kaf HaChaim 620:1 </ref>
#The Minhag is to add Piyutim which are relevant to the purpose of the day. However, one shouldn’t add so many not to delay saying [[Shema]] in its proper time.<ref>Kaf HaChaim 620:1 </ref>
#There’s different minhag as whether to say the first פסוק of Mizmor Shel Yom Ha[[Shabbat]] on [[Yom Tov]] and Yom Kippur. <ref>Kaf HaChaim 620:2 </ref>
#A Talmid Chacham should not separate himself to learn Torah while the congregation is praying or saying [[selichot]]. <ref>Kaf HaChaim 620:3 </ref>
#It’s preferable to say less Piyutim slowly instead of saying many Piyutim quickly. <ref>Kaf HaChaim 620:4 </ref>
#One should sure to say at least ten Vidduy’s (confessions) on Yom Kippur. <ref>Mishna Brurah 620:3 </ref>The Minhag is to count one from [[Mincha]] of [[Erev Yom Kippur]], one from [[Arvit]] of the night, four from the four [[prayers]] during the day and four from the four [[Chazarat HaShatz]]’s. <ref>See Kaf HaChaim 620:5 </ref>
#Some Ashkenazim have the practice to kneel four times including the last paragraph of Hakohanim VeHa'am of LaHashem Chatat.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/885574/rabbi-hershel-schachter/inyonei-yom-kippur-5778-1-tosefes-vidui-letaher-atzmo-baregel-kol-nidrei-seder-haavodah-aleinu-birkas-kohanim-neilah-hadlakas-neiros/ Rav Schachter (Hilchot Yom Kippur, min 46)] citing the practice of Rav Soloveitchik</ref>

===Reciting One Hundred Berachot ([[Meah Berachot]]) on Yom Kippur===

#It’s a mitzvah to smell [[Besamim]] (nice smelling spices) and make the Bracha on them in order to get 100 [[Brachot]] on Yom Kippur. One may make this Bracha several times in the day as long as one had an interruption of thought. <ref>Chazon Ovadyah (Yamim Noraim, pg 283) </ref>
#On [[Yom Kippur]] even though one can't make a hundred [[brachot]] by himself, it's preferable to have in mind to listen to the [[brachot]] made during the chazara of the shaliach tzibbur. Some suggest that there's no obligation to get to a hundred [[brachot]] on [[Yom Kippur]]. <ref>Rav Chizkiyah Dachvash (author of Shtilei Zaytim) in HaMeor (Vol. 61 No. 4 Sivan 5768 pg. 29) suggests from the language of the Rambam that there's no obligation on [[Yom Kippur]]. However, Mishna Brurah 46:14 (quoted by Sh"t Tzitz Eliezer 19:11:3:9) writes that on [[Yom Kippur]] one should have intent to fulfill this mitzvah from the [[brachot]] on the Torah reading and repetition of [[Shmoneh Esrei]]. </ref>
#For other details about making one hundred [[Brachot]] on Yom Kippur, see the [[Making one hundred Brachot daily]] page.

===Mincha===

#Most Sephardic communities recite the Akeidah before Mincha, as, according to the Zohar, the Akeidah took place on Yom Kippur. [[Moroccans]] also recite the piyut of Et Shaare Ratzon during Petichat HaHeichal.<ref>Magen Avot (Orach Chaim 622:1)</ref>
#If Yom Kippur coincides with Shabbat, Sephardim still recite Tzidkatecha and Avinu Malkenu, but Ashenazim do not.<ref>Shulchan Aruch, Orach Chaim 622:3, Magen Avod ad loc.</ref>

===Neilah===
''Neilah is the concluding prayer of public fast days, which, in modern times, is only recited on Yom Kippur. It consists of Ashrei, a silent Amidah, a Chazzarat HaShatz, and various selichot and addenda depending on the community. Birkat Kohanim is recited during the repetition of the Amidah.''
====Timing and Procedure====

#Neilah should be recited approximately 30 minutes before sunset. <ref>Yalkut Yosef, Moadim, page 112 </ref>
#The doors of the hechal should be opened prior to the recitation of neilah. <ref>Darchei Moshe 623:2, Chemdat Yamim, page 98 </ref>

====The Text of Neilah====

#Before neilah, Sephardic congregations recite the piyut "Kel Norah Alilah" with joy and excitement. Afterwards, the [[prayer]] of "Ashre" followed by a chatzi [[Kaddish]] should be recited. <ref>Chazon Ovadia on Yamim Noraim, page 369 </ref>
#As the judgement is about to be sealed in Heaven, we switch any references to being "written" in the book of life (''Kotvenu'') to being "sealed" in it (''Chotmenu''). If one mistakenly said "Kotvenu" instead of the proper nusach of "Chotmenu" during Neilah, one need not go back and repeat anything.<ref>Yalkut Yosef, Moadim, page 113 </ref>
#For Sephardim, the [[Kedusha]] of "Keter" is recited in Neilah, just like in [[Mussaf]].<ref>Yalkut Yosef, Moadim, page 113 </ref>

====Birkat Kohanim====
#The Chazzan should make sure to finish [[Birkat Kohanim]] before sunset; however, if they didn't get to Birkat Kohanim until [[Bein HaShemashot]], [[Birkat Kohanim]] may still be recited until [[Tzeit HaKochavim]].<ref>Yechaveh Da'at 6:40, Chazon Ovadia p. 362, Yabia Omer (vol. 10 Orach Chaim 108:70), Yalkut Yosef (Moadim pg 112), Or Letzion 2:8:13. They all assume that means up until 13.5 minutes after sunset.</ref> Some, especially Ashkenazim, are not as strict regarding Birkat Kohanim at night.<ref>See Magen Avot Orach Chaim Siman 129</ref>
#Kohanim do not do birkat kohanim at night. If a kohen who doesn't know goes up to do birkat kohanim the other kohanim should not join him but rather should leave the room.<ref>Yalkut Yosef (Yamim Noraim 622:8) </ref>

====The Conclusion of Neilah====

#"Hashem Hu HaElokim" is recited seven times.<ref>Shulchan Aruch, Orach Chaim 623:6</ref>
#The congregation should continue to recite [[selichot]] until 20 minutes after sunset and then blow the [[shofar]] so that there is no concern that people will eat immediately afterwards because they think that Yom Kippur has already ended. <ref>Chazon Ovadia, Yamim Noraim, page 376 </ref>

==Prohibitions of Yom Kippur==

#It's forbidden to do any Melacha (lit. work) on Yom Kippur which would be forbidden to do on [[Shabbat]]. <ref>Shulchan Aruch 611:2, Chazon Ovadyah (Yamim Noraim, pg 282) </ref>
#[[Muktzeh]] (moving certain objects) is prohibited on Yom Kippur to the same extent that it is on [[Shabbat]]. Even though Muktzeh is slightly more strict on Yom tov, Yom Kippur it treated like Shabbat for the purposes of Muktzeh. <ref>Shulchan Aruch 611:2, Chazon Ovadyah (Yamim Noraim, pg 282) </ref>
#Carrying is forbidden on Yom Kippur just like Shabbat.<ref>Shulchan Aruch OC 416:4, OC 611:2</ref>
#One should not prepare food on Yom Kippur for after Yom Kippur. <ref>Shulchan Aruch OC 611:2 </ref>

===Eating on Yom Kippur===

#It is absolutely forbidden to eat or drink any amount of food on Yom Kippur.<ref>Shulchan Aruch O.C. 612:1 </ref>
#Everyone is obligated to fast on Yom Kippur, including women who are pregnant or nursing. If there is a serious medical concern, one should consult one’s Rabbi. <ref>Halichot Shlomo (pg 80), Chazon Ovadyah (Yamim Noraim pg 287) </ref>
#It is permissible to swallow one’s saliva on Yom Kippur. <ref>Mishna Brurah 567:13, Chazon Ovadyah (Yamim Noraim pg 310) </ref>
#Someone for whom fasting on Yom Kippur involves a serious health concern, must ask a doctor and Rabbi whether he should eat on Yom Kippur. If the doctor and Rabbi ascertain that a person shouldn’t fast, then he shouldn't fast, even if he thinks that he doesn’t need to eat. In such a case, one may not be strict upon oneself to fast. We are commanded to live by the Torah and not die by it (Chas VeShalom), and all the ways of the Torah are kind and pleasant.<ref>Shulchan Aruch O.C. 618:1, Mishna Brurah 618:5, Chazon Ovadyah (Yamim Noraim pg 287-9) </ref>
#One may not brush one's teeth on Yom Kippur.<ref>The Pitchei Teshuva YD 98:1 quotes Tzemach Tzedek 47, who writes that it is permitted to taste something non-kosher if it isn't edible and is only rabbinically forbidden. Nodeh Beyehuda YD 2:52 seems to agree. Accordingly, since a person doesn't swallow toothpaste, it is similar to tasting food. See article on [https://oukosher.org/blog/consumer-kosher/kashruth-issues-of-toothpaste/#fn118960673450cf4c71832c6 OUKosher.org] and Har Tzvi 95. Regarding Yom Kippur the Mishna Brurah 567:11 clarifies that it is forbidden to taste something and spit it out.</ref>

====Those Who Must Eat====

#In cases when one needs to eat on Yom Kippur (see above), one should eat less than 2/3 of a [[KeBaytzah]], and then wait [[Kedi Achilat Pras]] (according to some this is 9 minutes) before eating again. When it comes to drinks, one should drink less than a Meloh Lugmav, and then wait [[Kedi Achilat Pras]], or at least Kedai Shtiyat [[Revi'it|Revi'it,]] before drinking again. If the doctors assess that this is insufficient (after consultation with a doctor and a Rabbi), then one may eat as much as needed.<ref>Shulchan Aruch 618:7-8, Mishna Brurah 618:21. </ref>
#A person who is a Choleh She'Ein Bo Sakana is permitted to take medicine on Yom Kippur, as long as it doesn’t have a good taste. If one needs to take the medicine with liquid, then one should have mouthwash.<ref>Rav Schachter in [http://www.yutorah.org/lectures/lecture.cfm/763723/Rabbi_Hershel_Schachter/Halachos_of_Yamim_Noraim Halachos of Yamim Noraim] (min 5-7). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 101 writes that a Choleh Shein Bo Sakana can take medicines which aren't edible on Yom Kippur, since it is only a rabbinic restriction to eat inedible food on Yom Kippur. </ref>
#Someone who needs to eat on Yom Kippur (see above) doesn’t need to make [[Kiddish]].<ref>Chazon Ovadyah (Yamim Noraim pg 307), Shemirat Shabbat Kehilchata (Intro ch. 3, n. 12) </ref> If he says Birkat Hamazon, then he should say Yaaleh V'yavo and mention Yom Kippur.<ref>Tashbetz Katan 568 explains that the reason for saying Yaaleh V'yavo in Birkat Hamazon is because Yom Kippur a holiday.</ref>
#Someone who is suffering from a bad headache may swallow an Aspirin capsule alone.<ref>Rivevot Efraim 6:320 (http://www.aish.com/h/hh/yk/guide/Fasting_on_Yom_Kippur.html ) permits taking any bitter medicine. </ref>
#One who has a throat infection, a fever, or a headache, may drink a quantity of water that is "less than the permitted amount" (2 ounces).<ref>Shabbat Shabbaton, 64 </ref>
#A person with a diarrhea condition might theoretically need to eat or drink on Yom Kippur. <ref>[[Shabbat]] Shabbaton, 64 </ref> A rabbi and doctor should be consulted.
#If there is no doctor available to determine the medical situation, one with hepatitis may drink "less than the permitted amount" on Yom Kippur.<ref>Shabbat Shabbaton, 68 </ref>
#Some cancer patients are prohibited to fast on Yom Kippur, while others, who are authorized by a doctor, are permitted to fast.<ref>Shabbat Shabbaton, 74 </ref>
#Some weak, elderly people are prohibited to fast on Yom Kippur.<ref>Shabbat Shabbaton, 76 </ref>
#A pregnant woman who is suffering from bleeding must drink on Yom Kippur.<ref>Shabbat Shabbaton, 81 </ref>
#Children who are below the age of chinuch for fasting may eat cake or candy.<ref>Rav Nissim Karelitz (Chut Shani Yom Kippur p. 167 cited by Dirshu 616:2), Chazon Ovadia (Yamim Noraim p. 338)</ref>
====Surgery before Yom Kippur====

#One must postpone a non-emergency surgery until after Yom Kippur in order to be able to fast on Yom Kippur. <ref>[[Shabbat]] Shabbaton, 43 </ref>

===Washing on Yom Kippur===

#It’s forbidden to wash oneself in hot or cold water on Yom Kippur. Even sticking one’s finger in water is forbidden. <ref>Shulchan Aruch Orach Chaim 613:1 </ref>
#If one got dirty, then it’s permitted to wash that area in order to remove the dirt. <ref>Shulchan Aruch Orach Chaim 613:1, Chazon Ovadyah (Yamim Noraim pg 311) </ref>
#Upon [[waking up]] for [[Netilat Yadayim]], one should wash his hands three times up to the knuckles. <ref>Shulchan Aruch Orach Chaim 613:2 writes that since washing is only forbidden if done for pleasure, it’s permitted to wash one’s hand upon [[waking up]] for [[Netilat Yadayim]]. Mishna Berurah 613:3 writes that one may wash one’s hands three times as usual. Nitei Gavriel 43:2 says that those who have the practice to wash four times may even do so on Yom Kippur. </ref>
#If one goes to the bathroom, then one is allowed to wash one’s hands three times up to the end of the fingers (by the knuckles) <ref>Nitei Gavriel 43:11, Yalkut Yosef (Kitzur Shulchan Aruch 613:2), Chazon Ovadyah (Yamim Noraim pg 310) based on Shulchan Aruch 613:3</ref>
#If one walked into a bathroom but didn’t relieve himself, nor did he touch a part of his body that is usually covered, then he should not wash his hands, but rather rub them on the wall or something similar, unless it bothers his intent in [[prayers]]. However, someone wants to wash one’s hands has what to rely upon. <ref>Nitei Gavriel 43:10 </ref>
#Cohanim who are going to do [[Birkat Cohanim]] should wash their hands until the end of the hand. <ref>Chazon Ovadyah (Yamim Noraim pg 312) </ref>However, some say that that the practice is that a cohen just washes until the knuckles. <ref>Nitei Gavriel 43:8 </ref>
#One may not wash one’s face upon [[waking up]]. However, if one’s face became dirty or if there’s guck around one’s eyes, then one may wet one’s finger and clean the area which became dirty.<ref>Nitei Gavriel 43:3-4 based on Mishna Brurah 613:9</ref>
#There’s no obligation to wash one’s hands prior to praying, as opposed to the rest of the year.<ref>Mishna Brurah 613:5 </ref>
#According to Sephardim, a bride for the first thirty days after her wedding may wash her face.<ref>Shulchan Aruch O.C. 613:10, Chazon Ovadyah (Yamim Noraim pg 312) </ref> Ashkenazim are strict in this regard nowadays.<ref>Mishna Brurah 613:26, Rav Elyashiv (Haarot to Yoma 77b)</ref>

===Anointing on Yom Kippur===

#It is forbidden to anoint even part of one’s body with oil or ointment. It is forbidden to do so even if one just wants to remove a bad smell. <ref>Shulchan AruchA 614:1, Mishna Brurah 614:1, Chazon Ovadyah (Yamim Noraim pg 313). Nitei Gavriel 46:5 writes that this prohibition applies equally to women as well men, and references Minchat [[Chinuch]] 313. </ref>
#It is forbidden to spray oneself with deodorant on Yom Kippur.<ref>Michzeh Eliyahu 2:52:10:37, Nitei Gavriel 46:2, and [http://www.torah.org/advanced/weekly-halacha/5763/devarim.html Rabbi Doniel Neustadt on Torah.org] write that it is forbidden to use deodorant on Yom Kippur. Michzeh Eliyahu says that stick deodorant is sicha which is forbidden even to remove a bad smell, and the spray one is rechisa. Or Yizchak 1:223 agrees. [http://www.theyeshivaworld.com/article.php?p=70599 Rabbi Yissachar Krakowski on yeshivaworld.com] writes that while some are lenient regarding aerosol deodorant, one should avoid it by applying a thick layer on [[Erev Yom Kippur]]. Rav Elyashiv and Rav Nissim Karelitz (cited by Dirshu 613:1) hold that spray deodorant is forbidden on Yom Kippur. Rav Shlomo Aviner (Piskei Shlomo v. 1 p. 320) is quoted as permitting liquid deodorant on Yom Kippur. (Seemingly his reason is that he compares it to rechisa to remove a bad smell and not like sicha.)</ref>
#Using liquid soap isn't considered anointing, but is rather classified as washing. It is therefore permitted to use down liquid soap if one's hands are dirty.<ref>Peninei Halacha (Yamim Noraim p. 219 fnt. 6) allows using liquid hand soap if one's hands are dirty, such as after changing a diaper.
Or Letzion 4:12:5 p. 101 explains that מי סבון is very thin and is therefore more similar to washing than anointing.</ref>

===Wearing leather shoes===
#It’s forbidden to wear leather shoes on Yom Kippur.<ref>Shulchan Aruch O.C. 614:2, Chazon Ovadyah (Yamim Noraim pg 313) </ref> Even if the leather is on the outside of the shoe, it is still forbidden to wear on Yom Kippur.<ref>Chazon Ovadia (Yamim Noraim p. 314) unlike Bet Dovid</ref>
#According to some poskim, the beracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]] and [[Tisha BeAv]].<ref>Ben Ish Hai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree. <ref>Chazon Ovadyah (Yamim Noraim pg 320) </ref>
#Some say that one shouldn't wear shoes which have a raised heel in order to feel the roughness of the ground.<ref>[http://www.yutorah.org/lectures/lecture.cfm/782158/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim_#2 Rav Hershel Schachter in a shiur on Inyonei Yom Kippur (min 47-8)] quotes Rav Soloveitchik as saying that one shouldn't wear shoes which have raised heels so that one feels the roughness of the ground. He based this on the Rambam Shivitat Asor 3:7 who writes that one may wear cloth (non-leather) shoes because one feels the roughness of the ground, implying that non-leather shoes are only permitted if one still feels the roughness of the ground. This is also recorded in Nefesh HaRav (p. 110).</ref>
#Even though it's permissible for a child to wear leather shoes on Yom Kippur, it's better to get them non-leather shoes.<ref>Shulchan Aruch 616:1 writes that children may not wear leather shoes. However, the poskim including Chazon Ovadia (Yamim Noraim p. 340) and Minchat Shlomo 2:60:21 write that today since the children don't go around barefoot it is permitted but better to avoid.</ref>

===Interaction between Husband and Wife===

#It is forbidden for a husband to sleep with his wife on Yom Kippur. Furthermore, it is forbidden for them to sleep in the same bed.<ref>Shulchan Aruch 615:1, Yalkut Yosef 615:1</ref>
#The minhag is that a man may not touch his wife on Yom Kippur.<ref>Shulchan Aruch 615:1, Yalkut Yosef 615:1</ref>
#It is forbidden for a man and wife to hug or kiss on Yom Kippur.<ref>Yalkut Yosef 615:1. Mishnah Berurah 615-1 adds that one should be strict to keep all of the harchakot enumerated in Yoreh Deah 195</ref>
===Wearing Jewelry===
#On Yom Kippur, the minhag is that women don't wear special jewelry that they would typically wear on Shabbat or Yom Tov.<ref>Mishna Brurah 610:4</ref>

==The Conclusion of Yom Kippur==
===Neilah===
See [[Yom_Kippur#Neilah|''Neilah'']] above.

===Havdalah===

#For sephardim, there is no [[Besamim]] bracha in the [[Havdalah]], even if Yom Kippur falls out on Motzei [[Shabbat]].<ref>Shulchan Aruch O.C. 624:3, Rambam [[Shabbat]] 29:28, Chazon Ovadyah (Yamim Noraim pg 384) </ref> Nevertheless, it is proper that after drinking from the wine of [[havdala]] that the beracha on [[besamim]] should be said and then smell the [[besamim]]. <ref>Sh"t Yabia Omer 10: footnotes to Rav Pealim 3:38 </ref>
#For [[havdala]] after Yom Kippur only a candle that was lit from before Yom kippur should be used, and not one that is lit after Yom kippur specifically for [[havdala]]. If there is no candle that was lit from before, the beracha should not be recited. <ref>Shulchan Aruch OC 624:4, Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 378 </ref> However, if Motzaei Yom Kippur falls out on Motzaei [[Shabbat]], you can still recite the beracha on a candle that was lit that night if you don't have one lit from before Yom Kippur. <ref>Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 378 </ref> But the minhag is to be strict and use a candle lit from before Yom Kippur.<ref>Mishna Brurah 624:7</ref>
#One should not eat before [[Havdala]]. However, if someone is very thirsty, they may drink some water.<ref>Yalkut Yosef Moadim pg. 116, Chazon Ovadia Yamim Noraim pg. 387, Shoel U'Meishiv 1:129 </ref>
# It is permitted to make havdalah over a yahrzeit candle or a candle with a single wick on Motzei Yom Kippur, though some poskim hold that one should specifically use a havdalah candle with two wicks, lit from a candle that was burning on Yom Kippur.<Ref>Dirshu 624:11 quotes Rav Shlomo Zalman Auerbach (Shulchan Shlomo 298:3:1) that on motzei yom kippur it is unnecessary to use a torch since the main reason for this lighting is because until that point lighting a fire was forbidden. However, they also cite that Eshel Avraham 624:5 and Rav Debilisky argue that a torch should be used just like is done on Motzei Shabbat.</ref>

==Links==

*[[Yom Kippur That Falls out on Shabbat]]
*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/841490/Rabbi_Zvi_Sobolofsky/Various_%D7%94%D7%9C%D7%9B%D7%95%D7%AA_of_%D7%99%D7%95%D7%9D_%D7%9B%D7%A4%D7%95%D7%A8 Various Halachot of Yom Kippur] by Rabbi Zvi Sobolofsky
*[http://www.yutorah.org/lectures/lecture.cfm/841520/Rabbi_Hershel_Schachter/Halachos_of_the_Five_Inuyim_of_Yom_Kippur Halachos of the Five Inuyim of Yom Kippur] by Rabbi Hershel Schachter
*[http://www.theyeshivaworld.com/news/headlines-breaking-stories/70599/hilchos-uminhagei-yom-kippur.html Hilchot Uminhagei Yom Kippur] by Rabbi Yissachar Dov Krakowski

==Sources==
{{Reflist|2}}
{{Holidays}}
[[Category:Fasting]]
[[Category:Holidays]]
[[Category:Yamim Noraim]]
<references />

Tachanun, Ashrei, Aleinu, Shir Shel Yom

2026-09-07T13:30:12Z

YitzchakSultan1: /* Aleinu */

After Shemona Esrei, there are a few more sections to davening including Tachanun, Ashrei, Aleinu, and Shir Shel Yom.
==Tachanun==
===Holidays===

#According to Sephardim there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Pesach]] Sheni (14th of Iyyar), [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until the 12th of Sivan, [[Tisha BeAv]], 15th of Av, [[Erev Rosh Hashana]], [[Erev Yom Kippur]], from the 11th of Tishrei until the 2nd of Cheshvan<ref>Kaf HaChaim (Orach Chaim 131:98, 669:42), Chazon Ovadia (Yamim Noraim, page 394). Rabbi Shmuel Pinchas Gelbard in Rite and Reason: 1050 Jewish Customs and Their Sources pg. 97 collects 3 reasons for not saying tachanun after sukkot:
#Since tachanun is not recited for most of the month because of the holidays, they are not recited during the days following sukkot because it as if most of the month is comprised of holy days.
#The month is suffused with mitzvot
#Throughout history it has been a time of joy: it is a month of forgiveness, Shlomo completed the beit hamikdash etc.</ref>, 8 days of [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). <ref>Yalkut Yosef 131:36</ref>
#According to Ashkenazim, there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until [[Issru Chag]] of [[Shavuot]] (7th of Sivan in Israel and i.e. the 8th of Sivan outside), [[Tisha BeAv]], 15th of Av<ref>see [http://www.aish.com/jl/hol/o/48955491.html Aish.com] for a list of six events which occurred on that date by Rabbi Yisrael Meir Lau </ref>, from [[Yom Kippur]] to [[Issru Chag]] of [[Sukkot]] (24th Tishrei), [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). Also there is no [[Tachanun]] at the [[mincha]] before these days, except that on at [[mincha]] of [[erev Rosh Hashana]] and [[erev Yom Kippur]] there is [[Tachanun]]. <ref>Kitzur Shulchan Aruch 22:8</ref>.
#Some have the practice not to say [[Tachanun]] on the 15th of Iyar as a safek (doubt) for the day of [[Pesach Sheni]], however, the authorities say that this is an incorrect minhag. <ref>Yalkut Yosef 131:37</ref>
#One shouldn't recite Tachanun on Motzei Shabbat until after Chatzot.<ref>Kaf HaChaim 131:14</ref>

===Occasions===

#The following occasions also warrant no [[Tachanun]]:
##[[Wedding]]
##[[Brit Milah]]
##[[Siyum Masechet]]<ref>Sh"t Yabia Omer 4:13 writes that one doesn't say [[Tachanun]] in the [[davening]] right before a siyum just like the mishna in Taanit (31a) says that in they made a holiday on Tu BeAv because certain families finished for the season the mitzvah of chopping wood for the Bet HaMikdash. See also [http://dailyhalacha.com/Display.asp?ClipID=596 Rabbi Mansour on DailyHalacha.com].</ref>
# If there is a chatan the day of his wedding in the shul the entire congregation does not recite tachanun. If a chatan is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the chatan himself does not recite then the selichot.<ref>Likutei Mahariach v. 3 p. 415 and 455</ref> Some say that the chatan should recite selichot on a tanit tzibur.<Ref>Rav Chaim Kanievsky in Yismach Lev v. 1 p. 379</ref>
#If a chatan is in sheva brachot on a tanit tzibur he and the whole congregation should still recite the selichot but not tachanun.<ref>Or Letzion (v. 3 ch. 25 fnt. 1), Aliba Dhilchata v. 98 p. 54 quoting Yishmach Lev Nesuin v. 1 p. 202, [https://www.torahanytime.com/#/lectures?v=154795 Rav Yitzchak Yosef (Motzei Shabbat Balak 5781 min 29)]</ref>
# If there is a one making a brit milah in the shul the entire congregation does not recite tachanun. If he is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the one making the brit does not recite then the selichot.<ref>Likutei Mahariach v. 3 p. 415</ref>

===Women===

#The minhag is that women don't say [[Tachanun]].<ref>Halichot Beitah 7:1, Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5. See Rivevot Ephraim 4:34</ref>

===Night time===

#One shouldn't say [[Tachanun]] at night. If a congregation reached [[Tachanun]] of [[Mincha]] after sunset, they may say [[Tachanun]] during [[Bein HaShemashot]].<ref>Mishna Brurah 131:17, Yalkut Yosef 131:19</ref> But if the congregation doesn't want to, they don't have to and one shouldn't cause a fight about this.<ref>Yalkut Yosef 131:19</ref>

==Lamnase'ach==

#According to Sephardim anytime when one doesn't say Tachanun one also doesn't say Lamnase'ach.<ref>Ben Ish Chai (Ki Tisa n. 17)</ref> According to Ashkenazim one doesn't say Lamnase'ach on Rosh Chodesh, Chanuka, Purim, the 14th and 15th of Adar Aleph, Erev Pesach, Erev Yom Kippur, Tisha B'Av, or in the house of a mourner. <ref>Kitzur Shulchan Aruch 25:2</ref>

==The Kedusha of Yotzer and Uva Letzion==

#The Minhag is to be lenient to say the [[Kedusha]] of Yotzer and Uva Letzion privately without the [[minyan]]. However, it’s proper that when says by oneself one should say it with the Torah reading tune. <ref>There’s a dispute in the Rishonim whether these kedushot are Dvar Shebekedusha that need to be said with a minyan or not. Masechet Soferim 16:12 says that these Kedushot can be said by an individual.

*However the Zohar (Yitro 34a quoted by Bet Yosef) says not to say it without a minyan. Rambam (Kriyat Shema 7:17) writes that an individual should skip it rather than say it without a minyan. However Sh”t Rambam 313 (Bilav Edition) writes that one an individual can say it. So writes Rabben Avraham ben HaRambam (beginning of Maseh Roke’ach) and Rabbenu Yerucham(3:2 pg 24d), and Mahari Avuhav (Tur 59) that the Rambam retracted from his opinion in Yad Chazaka. The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Geonim, Piskei Riaz (Megilah 3:3), and Sh”t Rashba (1:7,5:9), while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), and Ritva Megilah 23b.
*Some Rishonim differentiate between Yotzer which can’t be said by an individual and Kedushat Uva LeTzion which can be said by an individual including Ran (Megilah 13b), Ramban (Lekutim Beginng of Brachot s.v. VaAni Evin S”A 59:3, Rabbenu Yerucham (3:3), and Rivavan ([[Brachot]] 45b). Bet Yosef 59:3 concludes even though the Minhag is to say it privately since there’s no Gemara on the topic one should follow the Zohar as halacha. Nonetheless, as by Vayavor (which is Dvar Shebekesha) one can say it privately with the Torah reading tune (Sh”t Rashba 1:211) so too by concerning Kedushat Yotzer one can say it privately with the Torah reading tune (Sh”t Trumat HaDeshen 8). S”A 59:3 writes that some say an individual can say Kedushat Yotzer and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual. Sh”t Radvaz 4:10 and Biur HaGra 59:5 rule that even saying with the Torah tune isn’t sufficient and an individual should just skip it.
*Ben Ish Chai (Od Yosef Chai Shemot 6-7) writes that the Minhag Bagdad is to say it with the Torah reading tune to satisfy the opinion of the Zohar. Kesher Gudal 10:11, Levush 59:3, Shulchan Aruch HaRav 59:2, Magen Giborim (Aleph HaMagen 59:4), Mishna Brurah 59:11, Halacha Brurah 59:10, Sh”t Yabia Omer O”C 5:7(2). The Minhag nowadays is to say it privately even without the Torah reading tune but it’s preferable to say it with the tune.</ref> If there’s one is praying in a [[minyan]] that already said Kedushat Yotzer (for example one is late) one can be lenient to say it individually even without the Torah reading tune. <ref>Pri [[Chadash]] 59:3 writes that everyone agrees that if one is praying with a [[minyan]] that already said it that one can say it individually. This quoted by Pri Megadim (A”A 59:3) Magen Giborim (Aleph HaMagen 59:3), and Mishna Brurah 59:10. However the Mamer Mordechai 59:6 argues that it seems that all the poskim (including S”A) don’t make this distinction. This quoted by Shalmei Tzibbor pg 91c, Minchat Aharon 13:5, Od Yosef Chai Shemot 7, and Kaf HaChaim 59:21. Halacha Brurah 59:10 writes that since the Minhag is to be lenient in the first place to say it privately even without Torah reading tune, in such a situation one can be lenient. </ref>
#One must sit for Kedushat Yotzer and if one was previously standing one should sit. Ashkenazim hold that it’s preferable to sit but not necessary. <ref>Sh”t Teshuvat HaRambam (Mekisei Nirdamim, Freedman, 33, Bilav 262) writes that it’s improper to stand for Kedushat Yotzer especially when the entire congregation is sitting (he even calls it Lo Tigodedo!). The Zohar (Trumah pg 132b) writes that one should sit for Kedushat Yotzer. This is brought down by Arizal (Shaar Kavanot 2 Chazarat HaAmida 38d), Magen Avraham 59:2, Solet Belulah 59:1, Kesher Gudal 10:10, Shalmei Tzibbor 91c, Siddur 1, Chesed LeAlafim 59:2, Sharei Teshuva 59:3, Ben Ish Chai (Shemot 2). Pri Etz Chaim (Chazarat Amida 4) and Kaf HaChaim 59:20 extend this also to Uva Letzion. Thus, Halacha Brurah 59:11 rules that one must sit even if he was previously standing. However, Sh”t Rama MePano 102 writes that if one was standing and sat for [[Kedusha]] one is making a mistake and if one was sitting and stood for [[Kedusha]] it’s recognized that he’s not wise, implying that one shouldn’t change from the position he is in already. So writes Knesset HaGedolah (who limits the Rama MePano to Kedushat Yotzer), Olot Tamit 59:1, Shulchan Aruch HaRav 59:2, and Machasit Shekel 59:2. Bear Heteiv 59:3 summarizes both the Magen Avraham and Rama MePano. Based on this, Mishna Brurah 59:12 writes that it’s preferable to sit for Kedushat Yotzer. </ref>
#One should kiss his [[Tefillin]] Shel Yad during Kedushat Yotzer. <ref>Ben Ish Chai (Shemot 2) and Halacha Brurah 59:11. </ref>
#The congregation should say it out loud and if an individual says it he should say it quietly. <ref>Ravyah [[Brachot]] 1:66, Hagahot Maimon (Tefilot Kol HaShana 3), Rama 59:3 say that Kedushat Yotzer should be said out loud. Eliyah Raba 59:4 says that this only applies with the congregation but an individual should say it quietly. Sharei Teshuva 59:3 and Mishna Brurah 59:13 quote the Eliyah Raba and Shalmei Tzibbor pg 155a who says that there’s no concern for an individual to say it aloud. Halacha Brurah 59:12 rules like the Eliyah Raba because that distinction is clear in the Ramban (Lekutim beginning of [[Brachot]] s.v. VeAni Evin). </ref>
#When saying Ashrei one should have the proper Kavana (concentration) especially for the pasuk Pote'ach Et Yadecha. <ref>Kitzur Shulchan Aruch 25:1</ref>
#One may not leave shul before the [[Kedusha]] of Uva Letzion. <ref>Kitzur Shulchan Aruch 25:4</ref>
#One should say the aramaic translation of the Kedusha of Uva Letzion quietly. <ref>Kitzur Shulchan Aruch 25:3. Ben Ish Chai (Ki Tisa n. 16) writes that even though there's some kabbalists who say it aloud the minhag of Baghdad is to say it quietly.</ref>

==Aleinu==

#One should say Aleinu standing<ref>Ben Ish Chai (Ki Tissa, 18) </ref> with awe and trepidation.<ref>Kitzur Shulchan Aruch 26:6, Chida in Machzik Bracha 132:2</ref> According to tradition, it was instituted by Yehoshua Ben Nun.<ref>Teshuvat Geonim (Shaarei Teshuva 43), Chida in Machzik Bracha 132:2 and Meam Loez (Yehoshua 6:15)</ref>
#When the congregation is saying Aleinu, one should also say it along with them.<ref>Mishna Brurah 65:9, Ben Ish Chai (Ki Tisa Shana Rishona n. 18), Yalkut Yosef ([[Tefillah]] vol 2, p. 462)</ref>
#One may not leave shul before Aleinu is recited at the end of [[davening]], even if he has personally finished, unless there is a particular need.<ref>Sh"t Rivivot Ephraim 1:43:1 </ref>
#Women are not obligated to recite Aleinu but it is a praiseworthy thing for them to do so.<ref>Yalkut Yosef (Dinim L'isha page 38, 2005 edition p. 132), Machaze Eliyahu 20 and Halichot Bas Yisroel 2:13</ref>
#A Sephardi who is in an Ashkenazic minyan should say Aleinu with the congregation when they say it, then say Shir Shel Yom, Ketoret, and repeat Aleinu afterwards.<ref>Or Letzion (2:7:38 fnt)</ref> However, many poskim hold that this is unnecessary and it is fine for the Sephardi to continue his own tefilla and not say Aleinu with the congregation and just say it when he gets up to it. Though, he should stand if they're all standing.<ref>Yalkut Yosef 132:20, Rav Yaakov Hillel (Vayeshev Hayam 1:5)</ref>

==Shir Shel Yom==

#The Ashkenazic custom is to say Shir Shel Yom after Aleinu.<ref>Kitzur Shulchan Aruch 26:6</ref>

==Sources==
<references />

{{Prayers}}
[[Category:Prayer]]

Tachanun, Ashrei, Aleinu, Shir Shel Yom

2026-09-07T13:17:01Z

YitzchakSultan1: /* Aleinu */

After Shemona Esrei, there are a few more sections to davening including Tachanun, Ashrei, Aleinu, and Shir Shel Yom.
==Tachanun==
===Holidays===

#According to Sephardim there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Pesach]] Sheni (14th of Iyyar), [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until the 12th of Sivan, [[Tisha BeAv]], 15th of Av, [[Erev Rosh Hashana]], [[Erev Yom Kippur]], from the 11th of Tishrei until the 2nd of Cheshvan<ref>Kaf HaChaim (Orach Chaim 131:98, 669:42), Chazon Ovadia (Yamim Noraim, page 394). Rabbi Shmuel Pinchas Gelbard in Rite and Reason: 1050 Jewish Customs and Their Sources pg. 97 collects 3 reasons for not saying tachanun after sukkot:
#Since tachanun is not recited for most of the month because of the holidays, they are not recited during the days following sukkot because it as if most of the month is comprised of holy days.
#The month is suffused with mitzvot
#Throughout history it has been a time of joy: it is a month of forgiveness, Shlomo completed the beit hamikdash etc.</ref>, 8 days of [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). <ref>Yalkut Yosef 131:36</ref>
#According to Ashkenazim, there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until [[Issru Chag]] of [[Shavuot]] (7th of Sivan in Israel and i.e. the 8th of Sivan outside), [[Tisha BeAv]], 15th of Av<ref>see [http://www.aish.com/jl/hol/o/48955491.html Aish.com] for a list of six events which occurred on that date by Rabbi Yisrael Meir Lau </ref>, from [[Yom Kippur]] to [[Issru Chag]] of [[Sukkot]] (24th Tishrei), [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). Also there is no [[Tachanun]] at the [[mincha]] before these days, except that on at [[mincha]] of [[erev Rosh Hashana]] and [[erev Yom Kippur]] there is [[Tachanun]]. <ref>Kitzur Shulchan Aruch 22:8</ref>.
#Some have the practice not to say [[Tachanun]] on the 15th of Iyar as a safek (doubt) for the day of [[Pesach Sheni]], however, the authorities say that this is an incorrect minhag. <ref>Yalkut Yosef 131:37</ref>
#One shouldn't recite Tachanun on Motzei Shabbat until after Chatzot.<ref>Kaf HaChaim 131:14</ref>

===Occasions===

#The following occasions also warrant no [[Tachanun]]:
##[[Wedding]]
##[[Brit Milah]]
##[[Siyum Masechet]]<ref>Sh"t Yabia Omer 4:13 writes that one doesn't say [[Tachanun]] in the [[davening]] right before a siyum just like the mishna in Taanit (31a) says that in they made a holiday on Tu BeAv because certain families finished for the season the mitzvah of chopping wood for the Bet HaMikdash. See also [http://dailyhalacha.com/Display.asp?ClipID=596 Rabbi Mansour on DailyHalacha.com].</ref>
# If there is a chatan the day of his wedding in the shul the entire congregation does not recite tachanun. If a chatan is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the chatan himself does not recite then the selichot.<ref>Likutei Mahariach v. 3 p. 415 and 455</ref> Some say that the chatan should recite selichot on a tanit tzibur.<Ref>Rav Chaim Kanievsky in Yismach Lev v. 1 p. 379</ref>
#If a chatan is in sheva brachot on a tanit tzibur he and the whole congregation should still recite the selichot but not tachanun.<ref>Or Letzion (v. 3 ch. 25 fnt. 1), Aliba Dhilchata v. 98 p. 54 quoting Yishmach Lev Nesuin v. 1 p. 202, [https://www.torahanytime.com/#/lectures?v=154795 Rav Yitzchak Yosef (Motzei Shabbat Balak 5781 min 29)]</ref>
# If there is a one making a brit milah in the shul the entire congregation does not recite tachanun. If he is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the one making the brit does not recite then the selichot.<ref>Likutei Mahariach v. 3 p. 415</ref>

===Women===

#The minhag is that women don't say [[Tachanun]].<ref>Halichot Beitah 7:1, Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5. See Rivevot Ephraim 4:34</ref>

===Night time===

#One shouldn't say [[Tachanun]] at night. If a congregation reached [[Tachanun]] of [[Mincha]] after sunset, they may say [[Tachanun]] during [[Bein HaShemashot]].<ref>Mishna Brurah 131:17, Yalkut Yosef 131:19</ref> But if the congregation doesn't want to, they don't have to and one shouldn't cause a fight about this.<ref>Yalkut Yosef 131:19</ref>

==Lamnase'ach==

#According to Sephardim anytime when one doesn't say Tachanun one also doesn't say Lamnase'ach.<ref>Ben Ish Chai (Ki Tisa n. 17)</ref> According to Ashkenazim one doesn't say Lamnase'ach on Rosh Chodesh, Chanuka, Purim, the 14th and 15th of Adar Aleph, Erev Pesach, Erev Yom Kippur, Tisha B'Av, or in the house of a mourner. <ref>Kitzur Shulchan Aruch 25:2</ref>

==The Kedusha of Yotzer and Uva Letzion==

#The Minhag is to be lenient to say the [[Kedusha]] of Yotzer and Uva Letzion privately without the [[minyan]]. However, it’s proper that when says by oneself one should say it with the Torah reading tune. <ref>There’s a dispute in the Rishonim whether these kedushot are Dvar Shebekedusha that need to be said with a minyan or not. Masechet Soferim 16:12 says that these Kedushot can be said by an individual.

*However the Zohar (Yitro 34a quoted by Bet Yosef) says not to say it without a minyan. Rambam (Kriyat Shema 7:17) writes that an individual should skip it rather than say it without a minyan. However Sh”t Rambam 313 (Bilav Edition) writes that one an individual can say it. So writes Rabben Avraham ben HaRambam (beginning of Maseh Roke’ach) and Rabbenu Yerucham(3:2 pg 24d), and Mahari Avuhav (Tur 59) that the Rambam retracted from his opinion in Yad Chazaka. The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Geonim, Piskei Riaz (Megilah 3:3), and Sh”t Rashba (1:7,5:9), while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), and Ritva Megilah 23b.
*Some Rishonim differentiate between Yotzer which can’t be said by an individual and Kedushat Uva LeTzion which can be said by an individual including Ran (Megilah 13b), Ramban (Lekutim Beginng of Brachot s.v. VaAni Evin S”A 59:3, Rabbenu Yerucham (3:3), and Rivavan ([[Brachot]] 45b). Bet Yosef 59:3 concludes even though the Minhag is to say it privately since there’s no Gemara on the topic one should follow the Zohar as halacha. Nonetheless, as by Vayavor (which is Dvar Shebekesha) one can say it privately with the Torah reading tune (Sh”t Rashba 1:211) so too by concerning Kedushat Yotzer one can say it privately with the Torah reading tune (Sh”t Trumat HaDeshen 8). S”A 59:3 writes that some say an individual can say Kedushat Yotzer and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual. Sh”t Radvaz 4:10 and Biur HaGra 59:5 rule that even saying with the Torah tune isn’t sufficient and an individual should just skip it.
*Ben Ish Chai (Od Yosef Chai Shemot 6-7) writes that the Minhag Bagdad is to say it with the Torah reading tune to satisfy the opinion of the Zohar. Kesher Gudal 10:11, Levush 59:3, Shulchan Aruch HaRav 59:2, Magen Giborim (Aleph HaMagen 59:4), Mishna Brurah 59:11, Halacha Brurah 59:10, Sh”t Yabia Omer O”C 5:7(2). The Minhag nowadays is to say it privately even without the Torah reading tune but it’s preferable to say it with the tune.</ref> If there’s one is praying in a [[minyan]] that already said Kedushat Yotzer (for example one is late) one can be lenient to say it individually even without the Torah reading tune. <ref>Pri [[Chadash]] 59:3 writes that everyone agrees that if one is praying with a [[minyan]] that already said it that one can say it individually. This quoted by Pri Megadim (A”A 59:3) Magen Giborim (Aleph HaMagen 59:3), and Mishna Brurah 59:10. However the Mamer Mordechai 59:6 argues that it seems that all the poskim (including S”A) don’t make this distinction. This quoted by Shalmei Tzibbor pg 91c, Minchat Aharon 13:5, Od Yosef Chai Shemot 7, and Kaf HaChaim 59:21. Halacha Brurah 59:10 writes that since the Minhag is to be lenient in the first place to say it privately even without Torah reading tune, in such a situation one can be lenient. </ref>
#One must sit for Kedushat Yotzer and if one was previously standing one should sit. Ashkenazim hold that it’s preferable to sit but not necessary. <ref>Sh”t Teshuvat HaRambam (Mekisei Nirdamim, Freedman, 33, Bilav 262) writes that it’s improper to stand for Kedushat Yotzer especially when the entire congregation is sitting (he even calls it Lo Tigodedo!). The Zohar (Trumah pg 132b) writes that one should sit for Kedushat Yotzer. This is brought down by Arizal (Shaar Kavanot 2 Chazarat HaAmida 38d), Magen Avraham 59:2, Solet Belulah 59:1, Kesher Gudal 10:10, Shalmei Tzibbor 91c, Siddur 1, Chesed LeAlafim 59:2, Sharei Teshuva 59:3, Ben Ish Chai (Shemot 2). Pri Etz Chaim (Chazarat Amida 4) and Kaf HaChaim 59:20 extend this also to Uva Letzion. Thus, Halacha Brurah 59:11 rules that one must sit even if he was previously standing. However, Sh”t Rama MePano 102 writes that if one was standing and sat for [[Kedusha]] one is making a mistake and if one was sitting and stood for [[Kedusha]] it’s recognized that he’s not wise, implying that one shouldn’t change from the position he is in already. So writes Knesset HaGedolah (who limits the Rama MePano to Kedushat Yotzer), Olot Tamit 59:1, Shulchan Aruch HaRav 59:2, and Machasit Shekel 59:2. Bear Heteiv 59:3 summarizes both the Magen Avraham and Rama MePano. Based on this, Mishna Brurah 59:12 writes that it’s preferable to sit for Kedushat Yotzer. </ref>
#One should kiss his [[Tefillin]] Shel Yad during Kedushat Yotzer. <ref>Ben Ish Chai (Shemot 2) and Halacha Brurah 59:11. </ref>
#The congregation should say it out loud and if an individual says it he should say it quietly. <ref>Ravyah [[Brachot]] 1:66, Hagahot Maimon (Tefilot Kol HaShana 3), Rama 59:3 say that Kedushat Yotzer should be said out loud. Eliyah Raba 59:4 says that this only applies with the congregation but an individual should say it quietly. Sharei Teshuva 59:3 and Mishna Brurah 59:13 quote the Eliyah Raba and Shalmei Tzibbor pg 155a who says that there’s no concern for an individual to say it aloud. Halacha Brurah 59:12 rules like the Eliyah Raba because that distinction is clear in the Ramban (Lekutim beginning of [[Brachot]] s.v. VeAni Evin). </ref>
#When saying Ashrei one should have the proper Kavana (concentration) especially for the pasuk Pote'ach Et Yadecha. <ref>Kitzur Shulchan Aruch 25:1</ref>
#One may not leave shul before the [[Kedusha]] of Uva Letzion. <ref>Kitzur Shulchan Aruch 25:4</ref>
#One should say the aramaic translation of the Kedusha of Uva Letzion quietly. <ref>Kitzur Shulchan Aruch 25:3. Ben Ish Chai (Ki Tisa n. 16) writes that even though there's some kabbalists who say it aloud the minhag of Baghdad is to say it quietly.</ref>

==Aleinu==

#One should say Aleinu standing<ref>Ben Ish Chai (Ki Tissa, 18) </ref> with awe and trepidation.<ref>Kitzur Shulchan Aruch 26:6, Chida in Machzik Bracha 132:2</ref> According to tradition, it was instituted by Yehoshua Ben Nun.<ref>Teshuvat Geonim (Shaarei Teshuva 43), Chida in Machzik Bracha 132:2 and Meam Loez (Yehoshua 6:15)</ref>
#When the congregation is saying Aleinu, one should also say it along with them.<ref>Mishna Brurah 65:9, Ben Ish Chai (Ki Tisa Shana Rishona n. 18), Yalkut Yosef ([[Tefillah]] vol 2, p. 462)</ref>
#One may not leave shul before Aleinu is recited at the end of [[davening]], even if he has personally finished, unless there is a particular need.<ref>Sh"t Rivivot Ephraim 1:43:1 </ref>
#Women are not obligated to recite Aleinu but it is a praiseworthy thing for them to do so.<ref>Yalkut Yosef (Dinim L'isha page 38, 2005 edition p. 132), Machaze Eliyahu 20 and Halichot Bas Yisroel 2:13</ref>

==Shir Shel Yom==

#The Ashkenazic custom is to say Shir Shel Yom after Aleinu.<ref>Kitzur Shulchan Aruch 26:6</ref>

==Sources==
<references />

{{Prayers}}
[[Category:Prayer]]

Tachanun, Ashrei, Aleinu, Shir Shel Yom

2026-09-07T13:08:39Z

YitzchakSultan1: /* Aleinu */

After Shemona Esrei, there are a few more sections to davening including Tachanun, Ashrei, Aleinu, and Shir Shel Yom.
==Tachanun==
===Holidays===

#According to Sephardim there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Pesach]] Sheni (14th of Iyyar), [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until the 12th of Sivan, [[Tisha BeAv]], 15th of Av, [[Erev Rosh Hashana]], [[Erev Yom Kippur]], from the 11th of Tishrei until the 2nd of Cheshvan<ref>Kaf HaChaim (Orach Chaim 131:98, 669:42), Chazon Ovadia (Yamim Noraim, page 394). Rabbi Shmuel Pinchas Gelbard in Rite and Reason: 1050 Jewish Customs and Their Sources pg. 97 collects 3 reasons for not saying tachanun after sukkot:
#Since tachanun is not recited for most of the month because of the holidays, they are not recited during the days following sukkot because it as if most of the month is comprised of holy days.
#The month is suffused with mitzvot
#Throughout history it has been a time of joy: it is a month of forgiveness, Shlomo completed the beit hamikdash etc.</ref>, 8 days of [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). <ref>Yalkut Yosef 131:36</ref>
#According to Ashkenazim, there is no [[Tachanun]] on the following days: [[Rosh Chodesh]], the [[month of Nissan]], [[Lag BaOmer]], [[Rosh Chodesh]] Sivan until [[Issru Chag]] of [[Shavuot]] (7th of Sivan in Israel and i.e. the 8th of Sivan outside), [[Tisha BeAv]], 15th of Av<ref>see [http://www.aish.com/jl/hol/o/48955491.html Aish.com] for a list of six events which occurred on that date by Rabbi Yisrael Meir Lau </ref>, from [[Yom Kippur]] to [[Issru Chag]] of [[Sukkot]] (24th Tishrei), [[Chanuka]], 15th of Shevat, 14th-15th of Adar (and of Adar Sheni). Also there is no [[Tachanun]] at the [[mincha]] before these days, except that on at [[mincha]] of [[erev Rosh Hashana]] and [[erev Yom Kippur]] there is [[Tachanun]]. <ref>Kitzur Shulchan Aruch 22:8</ref>.
#Some have the practice not to say [[Tachanun]] on the 15th of Iyar as a safek (doubt) for the day of [[Pesach Sheni]], however, the authorities say that this is an incorrect minhag. <ref>Yalkut Yosef 131:37</ref>
#One shouldn't recite Tachanun on Motzei Shabbat until after Chatzot.<ref>Kaf HaChaim 131:14</ref>

===Occasions===

#The following occasions also warrant no [[Tachanun]]:
##[[Wedding]]
##[[Brit Milah]]
##[[Siyum Masechet]]<ref>Sh"t Yabia Omer 4:13 writes that one doesn't say [[Tachanun]] in the [[davening]] right before a siyum just like the mishna in Taanit (31a) says that in they made a holiday on Tu BeAv because certain families finished for the season the mitzvah of chopping wood for the Bet HaMikdash. See also [http://dailyhalacha.com/Display.asp?ClipID=596 Rabbi Mansour on DailyHalacha.com].</ref>
# If there is a chatan the day of his wedding in the shul the entire congregation does not recite tachanun. If a chatan is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the chatan himself does not recite then the selichot.<ref>Likutei Mahariach v. 3 p. 415 and 455</ref> Some say that the chatan should recite selichot on a tanit tzibur.<Ref>Rav Chaim Kanievsky in Yismach Lev v. 1 p. 379</ref>
#If a chatan is in sheva brachot on a tanit tzibur he and the whole congregation should still recite the selichot but not tachanun.<ref>Or Letzion (v. 3 ch. 25 fnt. 1), Aliba Dhilchata v. 98 p. 54 quoting Yishmach Lev Nesuin v. 1 p. 202, [https://www.torahanytime.com/#/lectures?v=154795 Rav Yitzchak Yosef (Motzei Shabbat Balak 5781 min 29)]</ref>
# If there is a one making a brit milah in the shul the entire congregation does not recite tachanun. If he is present on a Tanit Tzibur the entire congregation does not recite nefilat apayim but does recite the special selichot for the tanit tzibur, however, the one making the brit does not recite then the selichot.<ref>Likutei Mahariach v. 3 p. 415</ref>

===Women===

#The minhag is that women don't say [[Tachanun]].<ref>Halichot Beitah 7:1, Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5. See Rivevot Ephraim 4:34</ref>

===Night time===

#One shouldn't say [[Tachanun]] at night. If a congregation reached [[Tachanun]] of [[Mincha]] after sunset, they may say [[Tachanun]] during [[Bein HaShemashot]].<ref>Mishna Brurah 131:17, Yalkut Yosef 131:19</ref> But if the congregation doesn't want to, they don't have to and one shouldn't cause a fight about this.<ref>Yalkut Yosef 131:19</ref>

==Lamnase'ach==

#According to Sephardim anytime when one doesn't say Tachanun one also doesn't say Lamnase'ach.<ref>Ben Ish Chai (Ki Tisa n. 17)</ref> According to Ashkenazim one doesn't say Lamnase'ach on Rosh Chodesh, Chanuka, Purim, the 14th and 15th of Adar Aleph, Erev Pesach, Erev Yom Kippur, Tisha B'Av, or in the house of a mourner. <ref>Kitzur Shulchan Aruch 25:2</ref>

==The Kedusha of Yotzer and Uva Letzion==

#The Minhag is to be lenient to say the [[Kedusha]] of Yotzer and Uva Letzion privately without the [[minyan]]. However, it’s proper that when says by oneself one should say it with the Torah reading tune. <ref>There’s a dispute in the Rishonim whether these kedushot are Dvar Shebekedusha that need to be said with a minyan or not. Masechet Soferim 16:12 says that these Kedushot can be said by an individual.

*However the Zohar (Yitro 34a quoted by Bet Yosef) says not to say it without a minyan. Rambam (Kriyat Shema 7:17) writes that an individual should skip it rather than say it without a minyan. However Sh”t Rambam 313 (Bilav Edition) writes that one an individual can say it. So writes Rabben Avraham ben HaRambam (beginning of Maseh Roke’ach) and Rabbenu Yerucham(3:2 pg 24d), and Mahari Avuhav (Tur 59) that the Rambam retracted from his opinion in Yad Chazaka. The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Geonim, Piskei Riaz (Megilah 3:3), and Sh”t Rashba (1:7,5:9), while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), and Ritva Megilah 23b.
*Some Rishonim differentiate between Yotzer which can’t be said by an individual and Kedushat Uva LeTzion which can be said by an individual including Ran (Megilah 13b), Ramban (Lekutim Beginng of Brachot s.v. VaAni Evin S”A 59:3, Rabbenu Yerucham (3:3), and Rivavan ([[Brachot]] 45b). Bet Yosef 59:3 concludes even though the Minhag is to say it privately since there’s no Gemara on the topic one should follow the Zohar as halacha. Nonetheless, as by Vayavor (which is Dvar Shebekesha) one can say it privately with the Torah reading tune (Sh”t Rashba 1:211) so too by concerning Kedushat Yotzer one can say it privately with the Torah reading tune (Sh”t Trumat HaDeshen 8). S”A 59:3 writes that some say an individual can say Kedushat Yotzer and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual. Sh”t Radvaz 4:10 and Biur HaGra 59:5 rule that even saying with the Torah tune isn’t sufficient and an individual should just skip it.
*Ben Ish Chai (Od Yosef Chai Shemot 6-7) writes that the Minhag Bagdad is to say it with the Torah reading tune to satisfy the opinion of the Zohar. Kesher Gudal 10:11, Levush 59:3, Shulchan Aruch HaRav 59:2, Magen Giborim (Aleph HaMagen 59:4), Mishna Brurah 59:11, Halacha Brurah 59:10, Sh”t Yabia Omer O”C 5:7(2). The Minhag nowadays is to say it privately even without the Torah reading tune but it’s preferable to say it with the tune.</ref> If there’s one is praying in a [[minyan]] that already said Kedushat Yotzer (for example one is late) one can be lenient to say it individually even without the Torah reading tune. <ref>Pri [[Chadash]] 59:3 writes that everyone agrees that if one is praying with a [[minyan]] that already said it that one can say it individually. This quoted by Pri Megadim (A”A 59:3) Magen Giborim (Aleph HaMagen 59:3), and Mishna Brurah 59:10. However the Mamer Mordechai 59:6 argues that it seems that all the poskim (including S”A) don’t make this distinction. This quoted by Shalmei Tzibbor pg 91c, Minchat Aharon 13:5, Od Yosef Chai Shemot 7, and Kaf HaChaim 59:21. Halacha Brurah 59:10 writes that since the Minhag is to be lenient in the first place to say it privately even without Torah reading tune, in such a situation one can be lenient. </ref>
#One must sit for Kedushat Yotzer and if one was previously standing one should sit. Ashkenazim hold that it’s preferable to sit but not necessary. <ref>Sh”t Teshuvat HaRambam (Mekisei Nirdamim, Freedman, 33, Bilav 262) writes that it’s improper to stand for Kedushat Yotzer especially when the entire congregation is sitting (he even calls it Lo Tigodedo!). The Zohar (Trumah pg 132b) writes that one should sit for Kedushat Yotzer. This is brought down by Arizal (Shaar Kavanot 2 Chazarat HaAmida 38d), Magen Avraham 59:2, Solet Belulah 59:1, Kesher Gudal 10:10, Shalmei Tzibbor 91c, Siddur 1, Chesed LeAlafim 59:2, Sharei Teshuva 59:3, Ben Ish Chai (Shemot 2). Pri Etz Chaim (Chazarat Amida 4) and Kaf HaChaim 59:20 extend this also to Uva Letzion. Thus, Halacha Brurah 59:11 rules that one must sit even if he was previously standing. However, Sh”t Rama MePano 102 writes that if one was standing and sat for [[Kedusha]] one is making a mistake and if one was sitting and stood for [[Kedusha]] it’s recognized that he’s not wise, implying that one shouldn’t change from the position he is in already. So writes Knesset HaGedolah (who limits the Rama MePano to Kedushat Yotzer), Olot Tamit 59:1, Shulchan Aruch HaRav 59:2, and Machasit Shekel 59:2. Bear Heteiv 59:3 summarizes both the Magen Avraham and Rama MePano. Based on this, Mishna Brurah 59:12 writes that it’s preferable to sit for Kedushat Yotzer. </ref>
#One should kiss his [[Tefillin]] Shel Yad during Kedushat Yotzer. <ref>Ben Ish Chai (Shemot 2) and Halacha Brurah 59:11. </ref>
#The congregation should say it out loud and if an individual says it he should say it quietly. <ref>Ravyah [[Brachot]] 1:66, Hagahot Maimon (Tefilot Kol HaShana 3), Rama 59:3 say that Kedushat Yotzer should be said out loud. Eliyah Raba 59:4 says that this only applies with the congregation but an individual should say it quietly. Sharei Teshuva 59:3 and Mishna Brurah 59:13 quote the Eliyah Raba and Shalmei Tzibbor pg 155a who says that there’s no concern for an individual to say it aloud. Halacha Brurah 59:12 rules like the Eliyah Raba because that distinction is clear in the Ramban (Lekutim beginning of [[Brachot]] s.v. VeAni Evin). </ref>
#When saying Ashrei one should have the proper Kavana (concentration) especially for the pasuk Pote'ach Et Yadecha. <ref>Kitzur Shulchan Aruch 25:1</ref>
#One may not leave shul before the [[Kedusha]] of Uva Letzion. <ref>Kitzur Shulchan Aruch 25:4</ref>
#One should say the aramaic translation of the Kedusha of Uva Letzion quietly. <ref>Kitzur Shulchan Aruch 25:3. Ben Ish Chai (Ki Tisa n. 16) writes that even though there's some kabbalists who say it aloud the minhag of Baghdad is to say it quietly.</ref>

==Aleinu==

#One should say Aleinu standing<ref>Ben Ish Chai (Ki Tissa, 18) </ref> with awe and trepidation.<ref>Kitzur Shulchan Aruch 26:6, Chida in Machzik Bracha 132:2</ref> According to tradition, it was instituted by Yehoshua Ben Nun.<ref>Teshuvat Geonim (Shaarei Teshuva 43), Chida in Machzik Bracha 132:2 and Meam Loez (Yehoshua 6:15)</ref>
#When the congregation is saying Aleinu, one should also say it along with them.<ref>Mishna Brurah 65:9, Ben Ish Chai (Ki Tisa Shana Rishona n. 18), Yalkut Yosef ([[Tefillah]] vol 2, p. 462)</ref>
#One may not leave shul before Aleinu is recited at the end of [[davening]], even if he has personally finished, unless there is a particular need.<ref>Sh"t Rivivot Ephraim 1:43:1 </ref>
#Women are not obligated to recite Aleinu but it is a praiseworthy thing for them to do so.<ref>Yalkut Yosef Dinim L'isha page 38, Machaze Eliyahu 20 and Halichot Bas Yisroel 2:13</ref>

==Shir Shel Yom==

#The Ashkenazic custom is to say Shir Shel Yom after Aleinu.<ref>Kitzur Shulchan Aruch 26:6</ref>

==Sources==
<references />

{{Prayers}}
[[Category:Prayer]]

Rosh Hashana

2026-09-06T16:00:48Z

YitzchakSultan1: /* If Rosh Hashana Falls out on Shabbat */

Rosh Hashana is the Jewish New Year, and is both a holiday as well as a day of Judgement. The period of time between Rosh Hashana and [[Yom Kippur]] is called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs of Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below.

==Customs of Erev Rosh Hashana==
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) Laundering one's clothing for Rosh Hashana. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]].<ref>Shulchan Aruch and Rama OC 581:4</ref>
#The reason for the custom to put on freshly laundered clothing and get a haircut on Erev Rosh Hashana is to show our confidence in Hashem's mercy in our judgement.<ref>Yerushalmi Rosh Hashana 1:3. The Yerushalmi explains that unlike a typical person who is getting ready for judgment, the Jewish people wear fancy, white clothing and get haircuts because we have confidence in God's kindness and the outcome of the decision. </ref>
===Tachanun===
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]]. However, during the [[Selichot]] of Erev Rosh Hashana, which are typically recited at night or at least before [[Netz]] Hachama, we do say the yud gimmel [[middot]] as well as nefilat apayim.<ref>Shulchan Aruch O.C. 581:3, Kaf HaChaim on Shulchan Arukh, OC 581:73, Chazon Ovadia (Yamim Noraim page 46). 
Mishna Brura 581:23 adds based on the Magen Avraham that even if the Selichot continue past Alot Hashachar, since they are typically said before that, you would recite the Tachanun during Selichot. Kaf Hachaim 581:73 agrees. </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]].<ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74, Chazon Ovadia Yamim Noraim pg. 46 </ref>
# We do not blow the [[shofar]] on Erev Rosh Hashana. If the Baal Tokea needs to practice blowing the Shofar in order to prepare for Rosh Hashana, he should do so in a private room.<ref>Yalkut Yosef Moadim page 21 </ref>

===Lashes===
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Rama 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead people themselves, as that would be Avoda Zara. Rather, we hope that Hashem listens to our [[prayers]] and if merciful with us in the merit of these great tzaddikim. Mishna Brurah 581:27, Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 agree. See [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

===Fasting on Erev Rosh Hashana===
{{Fasting_on_Erev_Rosh_Hashana}}

===Dipping in the Mikveh===
# The custom is to immerse in a mikveh on Erev Rosh Hashana in honor of Rosh Hashana.<ref> Rama 581:4 </ref> However, this isn't required according to the law, and therefore a beracha isn't recited and the laws aren't as strict.<ref>Chacham Ovadia Yosef (Chazon Ovadia pg. 57 and Halichot Olam 2: page 225), Moed Likol Chai 12:11 based on the Rosh (Yoma 8:24), who quotes Rav Saadya Gaon as saying that one should recite a beracha on going to the mikveh on Erev Yom Kippur, and then proceeds to strongly disagree and say that a beracha is not recited.
 See Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone to go on Erev Rosh Hashana, he can be lenient, since the Shulchan Aruch only mentions the custom to go on Erev Yom Kippur.</ref> If one cannot make it to a mikveh, then he should try to spill 9 kav (approximately 12 liters) of water over himself, even if in the shower.<ref>Yalkut Yosef (Moadim page 22), Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days of [[niddah]] and single women shouldn't go to the mikveh on Erev Rosh Hashana nor on Erev Yom Kippur.<ref>Chazon Ovadia Yamim Noraim page 59. Although the Magen Avraham O.C. 606:8 does mention a practice of single women to go to the mikveh on Erev Yom Kippur for teshuva. </ref>
#A person should try to go to the mikveh an hour before chatzot (midday) or later on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref>
#If a person was together with his wife on Rosh Hashana night, then he should go to the mikveh again on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref>

===Hatarat Nedarim===
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]]

==Candle Lighting==
See [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
# The bracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel Yom Tov''", without mentioning "''Yom Hazikaron''."<ref>Chazon Ovadia Yamim Noraim pg. 62. He writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't say it. </ref>
# When Rosh Hashana falls out on Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </ref>
# Sephardic women do not recite Shehecheyanu when lighting candles. Instead, they should have in mind to fulfill their obligation when they listen to Shehecheyanu during Kiddush.<ref> Chacham Ovadia Yosef (Chazon Ovadia Yamim Noraim pg. 62 and Shu"t Yechave Daat 3:34), Chesed La'alafim 263:5 </ref> Most Ashkenazi women do recite shehecheyanu when lighting candles.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

==Prayers of Rosh Hashanah==
''Note the relevant practices from [[Aseret Yimei Teshuva]]''

===Beginning Shacharit===

#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, while standing by his seat, begins his tefillah by singing out the ה in the word HaMelech in a melody. Once he completes the word, he approaches the amud and continues the rest of the sentence.<ref>Aruch HaShulchan, Orach Chaim 584:1, Shu"t Menachem Meishiv Siman 91. The sefer Minhag Yisrael Torah explains that this minhag is based on the Gemara (Menachot 29b) which says that Olam HaZeh (this world) was created with the letter ה, as the letter ה has a large gap on the bottom and a smaller gap towards the top. The Gemara explains that this symbolizes that those who wish to descend down a wayward path can do so with ease, while those who wish to repent and elevate themselves will be exalted among their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>

===Behavior During Prayer===

#Some have the minhag to stand slightly hunched over during the Tefillot of [[Rosh HaShana]]. For someone who observe this minhag, he should be careful to stand straight for the beginning and end of each Bracha. <ref>Shulchan Aruch 582:4. Mishna Brurah 582:14 writes that beginning with Baruch Ata Hashem at the end of one beracha, until the start of the next beracha, one should stand straight up, so that it doesn’t appear like one is adding to the bows established by Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <ref>Kitzur Shulchan Aruch 129:2 </ref>
#Some have the minhag to daven slightly out loud during the Tefillot of Rosh Hashana.<ref>Shulchan Aruch 582:9 writes that one may daven out loud during the Tefillot of Rosh Hashana and not worry about bothering others, since everyone has a machzor. Mishna Brurah 582:24 writes that one should not raise his voice too much. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:9) writes that in some [[Moroccan]] communities, one person recites the entire silent [[Shemoneh Esrei]] out loud, and everyone else follows along silently.</ref> However, many authorities discourage this practice. <ref>Kitzur Shulchan Aruch 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur Shulchan Aruch 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana any other way, then one may raise one’s voice slightly.</ref>
#Some poskim encourage crying during the [[prayers]] of Rosh Hashana, while others forbid it. <ref>Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry on Rosh Hashana (based on Nechemiah 8:9-12). He also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul cries on Rosh Hashana. Rav Shternbuch argues that they aren't disagreeing. The Vilna Gaon forbids crying from fear of the day of judgement, and from viewing the day as one of sadness and gloom. The Arizal praises tears that come spontaneously from a longing for Hashem. </ref>

===HaMelech HaKadosh===

#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh on the first night of Rosh Hashana, then one doesn't have to repeat [[Shmoneh Esrei]], as long as he said the [[Yom Tov]] [[Shmoneh Esrei]]. However, if one said the weekday [[Shmoneh Esrei]], then he should repeat [[Shmoneh Esrei]].<ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir (min 43-45:30)] explains the dispute. In Batei Yosef (p. 20), Rav Schachter is quoted as saying safek brachot lhakel and one should not repeat shemona esrei.</ref> Some disagree and hold that one needs to repeat Shemona Esrei if he forgot to say HaMelech HaKadosh on the first night of Rosh Hashana.<ref>Mishna Brurah (Shaar Hatziyun 582:4). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 100 writes that one doesn't fulfill one's obligation since the theme of Malchut is a main theme of Shemona Esrei.</ref>

===Yaaleh Veyavo===

#If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana: During the day one does not have to repeat [[benching]], but at night one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says that one doesn't repeat [[Birkat HaMazon]], and then cites the Eliyah Rabba who thinks that one should repeat it. The Mishna Brurah leaves the matter unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions, and in note 25 concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra, he explained that even if one forgot [[Yaaleh VeYavo]], one fulfills the Deoritta obligation of [[benching]], it's just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Brit Milah===

#If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch, Orach Chaim 584:4. Kaf HaChaim, Orach Chaim 584:28 quotes those who recommend waiting until the Tefillah is over, but Magen Avot ad loc. writes how the Minhag is like Shulchan Aruch.</ref>

===Tzidkatecha===

#If Rosh Hashanah falls out on Shabbat, Sephardim still recite Tzidkatecha at Mincha, but Ashkenazim do not.<ref>Shulchan Aruch and Rama, Orach Chaim 595:1, Magen Avot ad loc.</ref>

=== If Rosh Hashana Falls out on Shabbat ===

# If Rosh Hashana falls out on Shabbat, bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:3 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim (Yamim Noraim 3:3) agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov. Mikrei Kodesh (Rosh Hashana 3:14) writes that bameh madlikin is not recited when Rosh Hashana falls out on Shabbat.</ref>
# Kabbalat Shabbat is recited prior to Achot Ketana, Lamnatzeach Al Hagitit, and Arvit.<ref>Torat Hamoadim (Yamim Noraim 3:3)</ref>
# Lecha Dodi is recited when Rosh Hashana falls out on Shabbat.<ref>Kaf Hachaim 270:5 quoting Bet Dovid 264, Mikraei Kodesh (Rosh Hashana ch. 3 fnt. 31)</ref>
# Some have the practice to recite Shir Hashirim when Rosh Hashana falls out on Shabbat.<ref>Teymanim: Tichlol Ateret Zekenim (Minhag Chaban p. 18), Sidur Knesset Hagedola (Tzibori, p. 9). Mikraei Kodesh (Rosh Hachana ch. 3 fnt. 31) quotes Rav Mordechai Eliyahu as saying that if someone always recites Shir Hashirim on Friday they should do so even when Yom Tov falls out on Shabbat. </ref>
# Some Sephardim say Kabbalat Shabbat as usual starting with Lechu Niranena, while others start with Mizmor Ldovid Havu Lhashem when Rosh Hashana falls out on Shabbat.<ref>Mikraei Kodesh 3:13. Rabbi Harari records the practice of those who start straightaway with Mizmor Ldovid from the Machzorim, such as the Machzor of Rabbi Avraham Hamaway (Syrian). On the other hand, for the practice to recite Kabbalat Shabbat as usual when Rosh Hashana falls out on Shabbat he cites: Kaf Hachaim 262:33 and Rav Mordechai Eliyahu. Moroccans: Machzor Ateret Avot (p. 50) writes that the minhag is to start with Mizmor Ldovid and skip Shir Hashirim and Lechu Niranena when Rosh Hashana falls out on Shabbat. This is also the practice cited in Machzor Abotenu. Ateret Avot 2:16:36 also writes that Moroccan minhag is to skip Lechu Niranena, Shir Hashirim, and Bameh Madlikin. </ref> Ashkenazim hold that if a person always recites Lechu Niranena when Yom Tov falls out on Shabbat he should do so also when Rosh Hashana falls out on Shabbat.<ref>Mateh Efraim 582:2</ref> However, generally, Lechu Niranena is omitted.<ref>Tefilla Kehilchata 23:8 writes that Ashkenazim and Sefard skip Lechu Niranena and Bameh Madlikin when Rosh Hashana falls out on Shabbat, and some Sephardim say and some don't. Rabbi Henkin (Gevurat Eliyahu p. 272) held that Lechu Niranena is omitted but each place should continue their minhag. </ref>

[[File:Shofar.jpg|thumbnail|Shofar]]

==Shofar==
===Mitzvah===

#It is a mitzvah from the Torah to hear the [[Shofar]] on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>

===Text of the Bracha===

#The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], then he fulfills his obligation.<ref>Yalkut Yosef Moadim pg. 36 </ref>

===Shehechiyanu===

#The Ashkenazic minhag is to recite shehechiyanu both days of Rosh Hashana.<ref>Rama 600:3. The Levush 662:2 writes that unlike Lulav where a shehechiyanu is not recited on the second day of Sukkot, Shofar receives a shehechiyanu both days. The reason for this, explains Levush, is that the shehechiyanu recited upon Lulav is valid even if it was made before the holiday since it is recited once the mitzvah is created, such as when the Lulav is bound up. Therefore, even if we consider both days of Rosh Hashana to be a doubt of which day is the primary day, and the first day could be primary, the shehechiyanu recited on the first day is effective. However, by Shofar that isn't relevant since not everyone is a professional to make a shofar and it doesn't have to be done each year. Therefore, the bracha by shofar is upon the blowing of a mitzvah, in which case if there is a doubt which day is primary a bracha should be recited for both.</ref>
#The Sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a Sephardic individual is blowing [[shofar]] for an Ashkenazic congregation on the 2nd day of Rosh Hashana, then one of the Ashkenazi congregants should recite the [[shehecheyanu]]. If the Sephardic [[shofar]] blower recites [[shehecheyanu]], the congregation has nevertheless fulfilled their obligation to say it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>

===Standing for Shofar Blowing===

#The Ashkenazi custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat.<ref>Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient.<ref>Shaar Hatziyun 585:2. </ref> For Sephardim, the congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]], and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36). [https://www.hebrewbooks.org/pdfpager.aspx?req=39102&st=&pgnum=198 Netsiv (Emek Hasheylah Bracha 171:2)] explains that the practice of the Sephardim is to sit for the tekiyot d'meyushav since one doesn't want to fulfill one's obligation with those tekiyot, since the main tekiyot are the ones that are part of the Shemona Esrei (''tekiyot al seder habrachot''). Therefore, they sit in order to demonstrate that they don't want to fulfill their obligation. However, the Baal Tokea stands because he might be fulfilling his obligation either way, as there are those who believe that even if one has negative intent (intent not to fulfill the mitzvah) while performing a mitzvah, he nonetheless fulfills the mitzvah.

The Netziv further explains that the Ashkenazic custom to stand for the tekiyot d'meyushav is based on the concern that people will talk and be mafsik between the beracha on the Shofar and the fulfillment of the Mitzvah. It is therefore best to stand for the tekiyot d'meyushav and be yotzaih with these blowings, so that there isn't a hefsek between the beracha and the fulfillment of the Mitzvah.</ref>
#The 30 tekiot blown after that are referred to as the tekiot dimeumad, because one is required to stand for them. However, if one sat during these tekiot, he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </ref>
#One who is unable to hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing.<ref>Sh"t Haridbaz 4:25 </ref>
#If a person just heard parts of the Chazarat Hashatz of Mussaf that make up the main part of Malchiyot, Zichronot, and Shofarot that would constitute enough of hearing Chazarat Hashatz to be considered as though one heard the shofar blasts in the context of Shemona Esrei (''tekiyot al seder habrachot'').<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=457 Chazon Ish OC 137:5], Minchat Yitzchak 4:48, Yalkut Yosef (Yamim Noraim, 5775 edition, p. 212)</reF> Others hold it is necessary to hear the entire thing.<ref>Griz (Chidushei HaGriz on Shas v. 2, 5732 edition, p. 224, on topic Baal Tosif on Tos R"H 28b), also cited by Mpeninei HaRav p. 164-6 and Moadim Uzmanim 1:8</ref>

===Keeping the Shofar Covered===

#There is a minhag to keep the Shofar covered while it is not being used, including while the berachot on the shofar are being recited.<ref>Bei'ur Heitev Orach Chaim, end of Siman 593, see also Kitzur Shnei Luchot HaBrit, Kaf HaChaim Siman Katan 14. </ref><ref>There are two main reasons for this minhag, one rooted in fundamental Halacha (Torat Nigleh) and one rooted in Kabbalah (Torat Nistar). Shu"t Avnei Nezer (Siman 431), based on the Rambam, states that the main mitzvah is to hear the sound of the Shofar (l'ishmoa kol Shofar), and that one should cover the Shofar during the berachot so that the Shofar does not see its embarrassment that the beracha is on the sound and not on the body of the shofar itself. This is similar to the logic for why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) cites the Rada"l's introduction to the Zohar who explains that the sounding of the Shofar corresponds to the Akeidah, and according the Midrash, Avraham hid Yitzchak so Yitzchak would not injure himself with the knife and become blemished, rendering himself unfit to be slaughtered at the Akeidah. Therefore, covering the Shofar is a remembrance to this aspect of the Akeidah. Finally, the Likutei MaHari'ach posits that one should cover the Shofar so the Satan does not have power over it. </ref> With this said, the Ba'al Tokeah should hold the shofar in his hand under the cover while he is making the berachot. <ref>Kaf HaChaim Siman Katan 14 in the name of the Ben Ish Chai. The sefer Zeh HaShulchan (Siman 593) cites this as the minhag of various Gedolim and Tzaddikim.

See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>

===Talking Between Blows===

#One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref>Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners.<ref>Yalkut Yosef Moadim pg. 40 </ref>
# Some hold that one should not recite vidduy between the first set of shofar blows of תשר"ת and תש"ת or between תש"ת and תר"ת.<ref>Yalkut Yosef (Siman 8 fnt. 31), as opposed to Or Letzion 1:39 who permitted this. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia disagreed based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>

===Unsure if One Fulfilled the Mitzvah===

#If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref>Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161. The Mitzvah of Shofar is from the Torah, thus we apply the principle of safek deoraysa l'chumra, while saying a Beracha is from the Rabbis, and we apply the rule of safek derabanan l'kula </ref>

===Blowing from the Right Side===

#Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling the mitzvah if he doesn't. <ref>Yalkut Yosef Moadim pg. 41 </ref>

===Who is Obligated?===

#Women are exempt from blowing or listening to the shofar. Nonetheless, it is a mitzvah for women to voluntarily hear the shofar. According to Ashkenazim, she can recite the bracha or the one blowing for her can recite the bracha even if he's only blowing for women. According to Sephardim she may not recite a bracha, nor is someone who blows just for women allowed to say the bracha.<ref>Shulchan Aruch and Rama Orach Chaim 589:6. {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
#A child who reached the age of chinuch should hear the shofar being blown. He is also able to fulfill his obligation by blowing himself.<ref>[https://www.torahanytime.com/#/lectures?v=92108 Rav Yitzchak Yosef (Motzei Shabbat Netsavim 5779 min 29)] explained that Rav Elyashiv (Haarot Rosh Hashana and Gittin) wrote that a child who reached chinuch needs to hear the shofar from an adult because the blowing of a child isn't considered the blowing of a mitzvah. However, Rav Yosef argued that it is considered a shofar blast for himself.</ref>

===Borrowing a Shofar without Permission===

#One may borrow a shofar to perform the mitzva without asking permission.<ref>Magen Avraham 586:4, Mishna Brura 586:9, Halachos of Other People's Money pg. 68 </ref> However, if the borrower has a cold, or if he suspects that the owner might be finicky about germs, he should not use it without permission.<ref>Halachos of Other People's Money pg. 68 based on Aruch Hashulchan 14:11</ref>

===If Rosh Hashana Falls out on Shabbat===

#If Rosh Hashana falls out on Shabbat, we do not blow the Shofar.<ref>Shulchan Aruch 588:5 based on Mishna Rosh Hashana 29b </ref> This is a rabbinic decree lest one come to carry the Shofar four cubits in a public domain to learn how to blow it from an expert.<ref>Mishna Brura 588:13 based on Gemara Rosh Hashana 29b. see more on [https://www.chabad.org/library/article_cdo/aid/988699/jewish/Why-No-Shofar-on-Shabbat.htm Chabad.org]</ref>

==Second Day of Rosh Hashana==

# There is a dispute whether we should say Shechiyanu in Kiddush on the second night of Rosh Hashana. The minhag is to have a new fruit or wear a new garment and have that in mind while saying Shehechiyanu.<ref>Shulchan Aruch OC 600:2, [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour ]pg. 10</ref>
# Many poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22, Tiferet Mishna Brurah 600:4 quoting Yechava Daat 7:158 and Divrei Shalom Mizrachi 4:104.</ref> However, others say one can wait until the meal.<ref>Rav Elyashiv (cited by Ashrei Haish 3:14:4 and Dirshu)</ref>

==Simanim (Symbolic Foods)==
===Which Meals===

# There is a custom to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana.<ref>The Gemara (Horayot 12a) says that a person should '''see''' gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement, with the slight difference that a person should '''eat''' these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions of the statement and rules in Shulchan Aruch Orach Chaim 583:1 that a person should '''eat''' these foods as a good omen.</ref> If one is unble to eat one of the foods, then he can simply point to the food and recite the Yehi Ratzon.<ref> Kaf HaChaim 583:6 and Nitei Gavriel 29:24. </ref>
# Some have this minhag only on the first night, but most do both nights.<ref>Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam v. 2 p. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim is only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

===At Which Point in the Meal===

#Some have the custom to eat the Simanim before Hamotzi, while others insist on eating them right after reciting Hamotzi and eating a [[Kezayit]] of bread.<ref>Rav Ovadia (Chazon Ovadyah, Yamim Noraim p. 93) favors eating the Simanim after HaMotzi. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1) writes how the [[Moroccan]] custom is to eat them before HaMotzi. However, he writes that since it's very easy to accidentally eat a [[Kezayit]] and complicate one's situation with respect to a Beracha Acharonah, many Poskim prefer one wait until after HaMotzi, including Shemesh uMagen 3:72. </ref>

===Which Foods===

#The foods used for Simanim include: dates, pomegranates, beets, gourds, black eyed peas, and fish heads.<ref>Horayot 12a, Shulchan Aruch Orach Chaim 583:1, Torat HaMoadim 4:1</ref> Some add apples in honey.<ref>Rama Orach Chaim 583:1</ref>
#There is a minhag to dip the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9. Magen Avot (Orach Chaim 583:1) says that they did this from Rosh Hashanah until the end of Sukkot.</ref> Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the practice of the Chazon Ish and the Steipler Gaon was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey.<ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey, or on the other side. See there also for a difference in minhagim regarding whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>

===Order of Simanim===

#If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised.<ref>Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see Shulchan Aruch Orach Chaim 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1 fn. 472) reports how the [[Moroccan]] custom is to have the apples first and recite HaEtz on them, and that all the Machzorim list the Simanim that way. He argues that it's not an issue of Kedimah, because one doesn't really want to eat both the apple and the dates right now. This, he says, resolves Rav Shlomo Zalman's issue. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates, because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten.</ref>
#Some say that one doesn’t make a HaAdama on vegetables during the meal.<ref>Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that Shulchan Aruch Orach Chaim 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama, one should make the bracha on the food which one prefers first.</ref>

===When to Recite the Yehi Ratzon===

#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. On the other hand, the Magen Avraham argues that there isn't such a strong requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref>. Others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref>
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeLokei Avoteinu, with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Steipler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>

==Sleeping on Rosh Hashana==

#It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better.<ref>Rama (Orach Chaim 583:2), Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33, Magen Avot (Orach Chaim 583:2)</ref>
#After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim.<ref>Mishna Brurah 583:9 writes that some have the minhag to read all of Tehillim on Rosh Hashana. Aliba Dhilchata (v. 103 p 105) quotes this also from Mateh Efraim 598:11 and Chayey Adam 139:1. Rav Chaim Palagi (Moed Lkol chay 12:28) quotes this practice as well and adds that some read it twice. Rabbi Yehuda Azulai (Hamashbir v. 9 p. 109) quotes this practice from Rav Eliyahu Mani and Ben Ish Chai as well. However, Rav Ovadia Yosef (Yechava Daat 3:44 in fnt.) writes that it isn't obligatory upon a talmid chacham and he may learn Torah instead of saying tehillim on Rosh Hashana. </ref> In any event, one shouldn't waste time on this holy day of Rosh Hashana, as wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
#Some poskim advise that it isn't appropriate to have tashmish on Rosh Hashana unless it's Tevilah night.<ref>Knesset Hegedola 581:8, Pri Chadash 581:4, Birkei Yosef 581:18, Machzik Bracha 581:4</ref>

==Minhag of Tashlich==
===Where?===

#The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana.<ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in Jerusalem during his time was to say it. Maaseh Rav 209 writes that the minhag of the Gra and his student Rav Chaim Volozhin was not to do tashlich at all.

Rav Moshe Harari in Mikraei Kodesh (Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref>
#It is preferable for there to be living fish in the body of water. <ref>Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara like fish (see Berachot 20a) and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says that it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water and feed the fish. </ref>

===When===

#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]].<ref>Nitai Gavriel Rosh Hashana 69:1, Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vehanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
#If one didn't get a chance to do it on the first day, one should do it on the second day after [[mussaf]]<ref>Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>
#When the first day of Rosh Hashana falls out on [[Shabbat]], some poskim say to postpone Tashlich, while others say just to say Tashlich then. <ref>Ben Ish Chai (Nitzavim 12) says to say it even on [[Shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv then one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich '' Rabbi Eli Mansour''] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch Ben Chaim. Magen Avot (Orach Chaim 583:1) writes in favor of postponing, as well, especially since people will make mistakes and end up carrying even if there is an Eruv. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>
#If one didn't get to recite tashlich on Rosh Hashana, then it may be recited all of [[Aseret Yemey Teshuva]].<ref>Nitai Gavriel Rosh Hashana 69:16</ref> Some recite tashlich during chol hamoed Sukkot before Hoshana Rabba.<ref>Seder Tashlich Vminhagav p. 26 citing the Kedushat Yisrael of Rav Yisrael Yakov of Chust</ref>
#Tashlich should be recited by day, and can be said past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it should be recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>

===What?===

#The custom is to recite certain pesukim that are printed in the machzorim. <ref>Yalkut Yosef Moadim page 35 </ref>
#Many have the custom of shaking out their pockets as a symbol of throwing away one's sins. <ref>The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>

===Who===

#Many poskim suggest that men and women should avoid being there at the same time, so that it doesn't become an inappropriate, mixed social scene on our day of Judgment.<ref>Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich. Therefore, they say that women shouldn't say tashlich in order to prevent inappropriate mingling between the genders. </ref>
#In some communities, women do not attend Tashlich.<ref>Magen Avot (Orach Chaim 583:1) notes how the Minhag in Morocco and Tunis was for the women not to attend Tashlich. He also quotes Erech HaShulchan as saying that women should not go, but if they do, then the men should not go. Tashlich should not be used as an opportunity to mingle.</ref> Many women have the practice to go.<ref>Nitai Gavriel 69:8 writes that women aren't obligated to say tashlich but the minhag is that they do recite it.</ref>

==Fasting on Rosh Hashana==

#It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though fasting until after Chatzot is usually prohibited on [[Shabbat]] and [[Yom Tov]], on Rosh Hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
#There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]

==Sources==
{{Reflist|30em}}
<references />

{{Holidays}}

[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Rosh Hashana

2026-09-06T15:57:33Z

YitzchakSultan1: /* If Rosh Hashana Falls out on Shabbat */

Rosh Hashana is the Jewish New Year, and is both a holiday as well as a day of Judgement. The period of time between Rosh Hashana and [[Yom Kippur]] is called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs of Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below.

==Customs of Erev Rosh Hashana==
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) Laundering one's clothing for Rosh Hashana. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]].<ref>Shulchan Aruch and Rama OC 581:4</ref>
#The reason for the custom to put on freshly laundered clothing and get a haircut on Erev Rosh Hashana is to show our confidence in Hashem's mercy in our judgement.<ref>Yerushalmi Rosh Hashana 1:3. The Yerushalmi explains that unlike a typical person who is getting ready for judgment, the Jewish people wear fancy, white clothing and get haircuts because we have confidence in God's kindness and the outcome of the decision. </ref>
===Tachanun===
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]]. However, during the [[Selichot]] of Erev Rosh Hashana, which are typically recited at night or at least before [[Netz]] Hachama, we do say the yud gimmel [[middot]] as well as nefilat apayim.<ref>Shulchan Aruch O.C. 581:3, Kaf HaChaim on Shulchan Arukh, OC 581:73, Chazon Ovadia (Yamim Noraim page 46). 
Mishna Brura 581:23 adds based on the Magen Avraham that even if the Selichot continue past Alot Hashachar, since they are typically said before that, you would recite the Tachanun during Selichot. Kaf Hachaim 581:73 agrees. </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]].<ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74, Chazon Ovadia Yamim Noraim pg. 46 </ref>
# We do not blow the [[shofar]] on Erev Rosh Hashana. If the Baal Tokea needs to practice blowing the Shofar in order to prepare for Rosh Hashana, he should do so in a private room.<ref>Yalkut Yosef Moadim page 21 </ref>

===Lashes===
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Rama 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead people themselves, as that would be Avoda Zara. Rather, we hope that Hashem listens to our [[prayers]] and if merciful with us in the merit of these great tzaddikim. Mishna Brurah 581:27, Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 agree. See [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

===Fasting on Erev Rosh Hashana===
{{Fasting_on_Erev_Rosh_Hashana}}

===Dipping in the Mikveh===
# The custom is to immerse in a mikveh on Erev Rosh Hashana in honor of Rosh Hashana.<ref> Rama 581:4 </ref> However, this isn't required according to the law, and therefore a beracha isn't recited and the laws aren't as strict.<ref>Chacham Ovadia Yosef (Chazon Ovadia pg. 57 and Halichot Olam 2: page 225), Moed Likol Chai 12:11 based on the Rosh (Yoma 8:24), who quotes Rav Saadya Gaon as saying that one should recite a beracha on going to the mikveh on Erev Yom Kippur, and then proceeds to strongly disagree and say that a beracha is not recited.
 See Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone to go on Erev Rosh Hashana, he can be lenient, since the Shulchan Aruch only mentions the custom to go on Erev Yom Kippur.</ref> If one cannot make it to a mikveh, then he should try to spill 9 kav (approximately 12 liters) of water over himself, even if in the shower.<ref>Yalkut Yosef (Moadim page 22), Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days of [[niddah]] and single women shouldn't go to the mikveh on Erev Rosh Hashana nor on Erev Yom Kippur.<ref>Chazon Ovadia Yamim Noraim page 59. Although the Magen Avraham O.C. 606:8 does mention a practice of single women to go to the mikveh on Erev Yom Kippur for teshuva. </ref>
#A person should try to go to the mikveh an hour before chatzot (midday) or later on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref>
#If a person was together with his wife on Rosh Hashana night, then he should go to the mikveh again on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref>

===Hatarat Nedarim===
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]]

==Candle Lighting==
See [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
# The bracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel Yom Tov''", without mentioning "''Yom Hazikaron''."<ref>Chazon Ovadia Yamim Noraim pg. 62. He writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't say it. </ref>
# When Rosh Hashana falls out on Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </ref>
# Sephardic women do not recite Shehecheyanu when lighting candles. Instead, they should have in mind to fulfill their obligation when they listen to Shehecheyanu during Kiddush.<ref> Chacham Ovadia Yosef (Chazon Ovadia Yamim Noraim pg. 62 and Shu"t Yechave Daat 3:34), Chesed La'alafim 263:5 </ref> Most Ashkenazi women do recite shehecheyanu when lighting candles.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

==Prayers of Rosh Hashanah==
''Note the relevant practices from [[Aseret Yimei Teshuva]]''

===Beginning Shacharit===

#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, while standing by his seat, begins his tefillah by singing out the ה in the word HaMelech in a melody. Once he completes the word, he approaches the amud and continues the rest of the sentence.<ref>Aruch HaShulchan, Orach Chaim 584:1, Shu"t Menachem Meishiv Siman 91. The sefer Minhag Yisrael Torah explains that this minhag is based on the Gemara (Menachot 29b) which says that Olam HaZeh (this world) was created with the letter ה, as the letter ה has a large gap on the bottom and a smaller gap towards the top. The Gemara explains that this symbolizes that those who wish to descend down a wayward path can do so with ease, while those who wish to repent and elevate themselves will be exalted among their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>

===Behavior During Prayer===

#Some have the minhag to stand slightly hunched over during the Tefillot of [[Rosh HaShana]]. For someone who observe this minhag, he should be careful to stand straight for the beginning and end of each Bracha. <ref>Shulchan Aruch 582:4. Mishna Brurah 582:14 writes that beginning with Baruch Ata Hashem at the end of one beracha, until the start of the next beracha, one should stand straight up, so that it doesn’t appear like one is adding to the bows established by Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <ref>Kitzur Shulchan Aruch 129:2 </ref>
#Some have the minhag to daven slightly out loud during the Tefillot of Rosh Hashana.<ref>Shulchan Aruch 582:9 writes that one may daven out loud during the Tefillot of Rosh Hashana and not worry about bothering others, since everyone has a machzor. Mishna Brurah 582:24 writes that one should not raise his voice too much. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:9) writes that in some [[Moroccan]] communities, one person recites the entire silent [[Shemoneh Esrei]] out loud, and everyone else follows along silently.</ref> However, many authorities discourage this practice. <ref>Kitzur Shulchan Aruch 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur Shulchan Aruch 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana any other way, then one may raise one’s voice slightly.</ref>
#Some poskim encourage crying during the [[prayers]] of Rosh Hashana, while others forbid it. <ref>Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry on Rosh Hashana (based on Nechemiah 8:9-12). He also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul cries on Rosh Hashana. Rav Shternbuch argues that they aren't disagreeing. The Vilna Gaon forbids crying from fear of the day of judgement, and from viewing the day as one of sadness and gloom. The Arizal praises tears that come spontaneously from a longing for Hashem. </ref>

===HaMelech HaKadosh===

#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh on the first night of Rosh Hashana, then one doesn't have to repeat [[Shmoneh Esrei]], as long as he said the [[Yom Tov]] [[Shmoneh Esrei]]. However, if one said the weekday [[Shmoneh Esrei]], then he should repeat [[Shmoneh Esrei]].<ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir (min 43-45:30)] explains the dispute. In Batei Yosef (p. 20), Rav Schachter is quoted as saying safek brachot lhakel and one should not repeat shemona esrei.</ref> Some disagree and hold that one needs to repeat Shemona Esrei if he forgot to say HaMelech HaKadosh on the first night of Rosh Hashana.<ref>Mishna Brurah (Shaar Hatziyun 582:4). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 100 writes that one doesn't fulfill one's obligation since the theme of Malchut is a main theme of Shemona Esrei.</ref>

===Yaaleh Veyavo===

#If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana: During the day one does not have to repeat [[benching]], but at night one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says that one doesn't repeat [[Birkat HaMazon]], and then cites the Eliyah Rabba who thinks that one should repeat it. The Mishna Brurah leaves the matter unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions, and in note 25 concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra, he explained that even if one forgot [[Yaaleh VeYavo]], one fulfills the Deoritta obligation of [[benching]], it's just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Brit Milah===

#If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch, Orach Chaim 584:4. Kaf HaChaim, Orach Chaim 584:28 quotes those who recommend waiting until the Tefillah is over, but Magen Avot ad loc. writes how the Minhag is like Shulchan Aruch.</ref>

===Tzidkatecha===

#If Rosh Hashanah falls out on Shabbat, Sephardim still recite Tzidkatecha at Mincha, but Ashkenazim do not.<ref>Shulchan Aruch and Rama, Orach Chaim 595:1, Magen Avot ad loc.</ref>

=== If Rosh Hashana Falls out on Shabbat ===

# If Rosh Hashana falls out on Shabbat, bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:3 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim (Yamim Noraim 3:3) agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov. Mikrei Kodesh (Rosh Hashana 3:14) writes that bameh madlikin is not recited when Rosh Hashana falls out on Shabbat.</ref>
# Kabbalat Shabbat is recited prior to Achot Ketana, Lamnatzeach Al Hagitit, and Arvit.<ref>Torat Hamoadim (Yamim Noraim 3:3)</ref>
# Lecha Dodi is recited when Rosh Hashana falls out on Shabbat.<ref>Kaf Hachaim 270:5 quoting Bet Dovid 264, Mikraei Kodesh (Rosh Hashana ch. 3 fnt. 31)</ref>
# Some have the practice to recite Shir Hashirim when Rosh Hashana falls out on Shabbat.<ref>Teymanim: Tichlol Ateret Zekenim (Minhag Chaban p. 18), Sidur Knesset Hagedola (Tzibori, p. 9). Mikraei Kodesh (Rosh Hachana ch. 3 fnt. 31) quotes Rav Mordechai Eliyahu as saying that if someone always recites Shir Hashirim on Friday they should do so even when Yom Tov falls out on Shabbat. </ref>
# Some Sephardim say Kabbalat Shabbat as usual starting with Lechu Niranena, while others start with Mizmor Ldovid Havu Lhashem when Rosh Hashana falls out on Shabbat.<ref>Mikraei Kodesh 3:13. Rabbi Harari records the practice of those who start straightaway with Mizmor Ldovid from the Machzorim, such as the Machzor of Rabbi Avraham Hamaway (Syrian). On the other hand, for the practice to recite Kabbalat Shabbat as usual when Rosh Hashana falls out on Shabbat he cites: Kaf Hachaim 262:33 and Rav Mordechai Eliyahu. Moroccans: Machzor Ateret Avot (p. 50) writes that the minhag is to start with Mizmor Ldovid and skip Shir Hashirim and Lechu Niranena when Rosh Hashana falls out on Shabbat. This is also the practice cited in Machzor Abotenu. </ref> Ashkenazim hold that if a person always recites Lechu Niranena when Yom Tov falls out on Shabbat he should do so also when Rosh Hashana falls out on Shabbat.<ref>Mateh Efraim 582:2</ref> However, generally, Lechu Niranena is omitted.<ref>Tefilla Kehilchata 23:8 writes that Ashkenazim and Sefard skip Lechu Niranena and Bameh Madlikin when Rosh Hashana falls out on Shabbat, and some Sephardim say and some don't. Rabbi Henkin (Gevurat Eliyahu p. 272) held that Lechu Niranena is omitted but each place should continue their minhag. </ref>

[[File:Shofar.jpg|thumbnail|Shofar]]

==Shofar==
===Mitzvah===

#It is a mitzvah from the Torah to hear the [[Shofar]] on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>

===Text of the Bracha===

#The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], then he fulfills his obligation.<ref>Yalkut Yosef Moadim pg. 36 </ref>

===Shehechiyanu===

#The Ashkenazic minhag is to recite shehechiyanu both days of Rosh Hashana.<ref>Rama 600:3. The Levush 662:2 writes that unlike Lulav where a shehechiyanu is not recited on the second day of Sukkot, Shofar receives a shehechiyanu both days. The reason for this, explains Levush, is that the shehechiyanu recited upon Lulav is valid even if it was made before the holiday since it is recited once the mitzvah is created, such as when the Lulav is bound up. Therefore, even if we consider both days of Rosh Hashana to be a doubt of which day is the primary day, and the first day could be primary, the shehechiyanu recited on the first day is effective. However, by Shofar that isn't relevant since not everyone is a professional to make a shofar and it doesn't have to be done each year. Therefore, the bracha by shofar is upon the blowing of a mitzvah, in which case if there is a doubt which day is primary a bracha should be recited for both.</ref>
#The Sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a Sephardic individual is blowing [[shofar]] for an Ashkenazic congregation on the 2nd day of Rosh Hashana, then one of the Ashkenazi congregants should recite the [[shehecheyanu]]. If the Sephardic [[shofar]] blower recites [[shehecheyanu]], the congregation has nevertheless fulfilled their obligation to say it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>

===Standing for Shofar Blowing===

#The Ashkenazi custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat.<ref>Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient.<ref>Shaar Hatziyun 585:2. </ref> For Sephardim, the congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]], and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36). [https://www.hebrewbooks.org/pdfpager.aspx?req=39102&st=&pgnum=198 Netsiv (Emek Hasheylah Bracha 171:2)] explains that the practice of the Sephardim is to sit for the tekiyot d'meyushav since one doesn't want to fulfill one's obligation with those tekiyot, since the main tekiyot are the ones that are part of the Shemona Esrei (''tekiyot al seder habrachot''). Therefore, they sit in order to demonstrate that they don't want to fulfill their obligation. However, the Baal Tokea stands because he might be fulfilling his obligation either way, as there are those who believe that even if one has negative intent (intent not to fulfill the mitzvah) while performing a mitzvah, he nonetheless fulfills the mitzvah.

The Netziv further explains that the Ashkenazic custom to stand for the tekiyot d'meyushav is based on the concern that people will talk and be mafsik between the beracha on the Shofar and the fulfillment of the Mitzvah. It is therefore best to stand for the tekiyot d'meyushav and be yotzaih with these blowings, so that there isn't a hefsek between the beracha and the fulfillment of the Mitzvah.</ref>
#The 30 tekiot blown after that are referred to as the tekiot dimeumad, because one is required to stand for them. However, if one sat during these tekiot, he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </ref>
#One who is unable to hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing.<ref>Sh"t Haridbaz 4:25 </ref>
#If a person just heard parts of the Chazarat Hashatz of Mussaf that make up the main part of Malchiyot, Zichronot, and Shofarot that would constitute enough of hearing Chazarat Hashatz to be considered as though one heard the shofar blasts in the context of Shemona Esrei (''tekiyot al seder habrachot'').<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=457 Chazon Ish OC 137:5], Minchat Yitzchak 4:48, Yalkut Yosef (Yamim Noraim, 5775 edition, p. 212)</reF> Others hold it is necessary to hear the entire thing.<ref>Griz (Chidushei HaGriz on Shas v. 2, 5732 edition, p. 224, on topic Baal Tosif on Tos R"H 28b), also cited by Mpeninei HaRav p. 164-6 and Moadim Uzmanim 1:8</ref>

===Keeping the Shofar Covered===

#There is a minhag to keep the Shofar covered while it is not being used, including while the berachot on the shofar are being recited.<ref>Bei'ur Heitev Orach Chaim, end of Siman 593, see also Kitzur Shnei Luchot HaBrit, Kaf HaChaim Siman Katan 14. </ref><ref>There are two main reasons for this minhag, one rooted in fundamental Halacha (Torat Nigleh) and one rooted in Kabbalah (Torat Nistar). Shu"t Avnei Nezer (Siman 431), based on the Rambam, states that the main mitzvah is to hear the sound of the Shofar (l'ishmoa kol Shofar), and that one should cover the Shofar during the berachot so that the Shofar does not see its embarrassment that the beracha is on the sound and not on the body of the shofar itself. This is similar to the logic for why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) cites the Rada"l's introduction to the Zohar who explains that the sounding of the Shofar corresponds to the Akeidah, and according the Midrash, Avraham hid Yitzchak so Yitzchak would not injure himself with the knife and become blemished, rendering himself unfit to be slaughtered at the Akeidah. Therefore, covering the Shofar is a remembrance to this aspect of the Akeidah. Finally, the Likutei MaHari'ach posits that one should cover the Shofar so the Satan does not have power over it. </ref> With this said, the Ba'al Tokeah should hold the shofar in his hand under the cover while he is making the berachot. <ref>Kaf HaChaim Siman Katan 14 in the name of the Ben Ish Chai. The sefer Zeh HaShulchan (Siman 593) cites this as the minhag of various Gedolim and Tzaddikim.

See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>

===Talking Between Blows===

#One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref>Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners.<ref>Yalkut Yosef Moadim pg. 40 </ref>
# Some hold that one should not recite vidduy between the first set of shofar blows of תשר"ת and תש"ת or between תש"ת and תר"ת.<ref>Yalkut Yosef (Siman 8 fnt. 31), as opposed to Or Letzion 1:39 who permitted this. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia disagreed based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>

===Unsure if One Fulfilled the Mitzvah===

#If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref>Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161. The Mitzvah of Shofar is from the Torah, thus we apply the principle of safek deoraysa l'chumra, while saying a Beracha is from the Rabbis, and we apply the rule of safek derabanan l'kula </ref>

===Blowing from the Right Side===

#Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling the mitzvah if he doesn't. <ref>Yalkut Yosef Moadim pg. 41 </ref>

===Who is Obligated?===

#Women are exempt from blowing or listening to the shofar. Nonetheless, it is a mitzvah for women to voluntarily hear the shofar. According to Ashkenazim, she can recite the bracha or the one blowing for her can recite the bracha even if he's only blowing for women. According to Sephardim she may not recite a bracha, nor is someone who blows just for women allowed to say the bracha.<ref>Shulchan Aruch and Rama Orach Chaim 589:6. {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
#A child who reached the age of chinuch should hear the shofar being blown. He is also able to fulfill his obligation by blowing himself.<ref>[https://www.torahanytime.com/#/lectures?v=92108 Rav Yitzchak Yosef (Motzei Shabbat Netsavim 5779 min 29)] explained that Rav Elyashiv (Haarot Rosh Hashana and Gittin) wrote that a child who reached chinuch needs to hear the shofar from an adult because the blowing of a child isn't considered the blowing of a mitzvah. However, Rav Yosef argued that it is considered a shofar blast for himself.</ref>

===Borrowing a Shofar without Permission===

#One may borrow a shofar to perform the mitzva without asking permission.<ref>Magen Avraham 586:4, Mishna Brura 586:9, Halachos of Other People's Money pg. 68 </ref> However, if the borrower has a cold, or if he suspects that the owner might be finicky about germs, he should not use it without permission.<ref>Halachos of Other People's Money pg. 68 based on Aruch Hashulchan 14:11</ref>

===If Rosh Hashana Falls out on Shabbat===

#If Rosh Hashana falls out on Shabbat, we do not blow the Shofar.<ref>Shulchan Aruch 588:5 based on Mishna Rosh Hashana 29b </ref> This is a rabbinic decree lest one come to carry the Shofar four cubits in a public domain to learn how to blow it from an expert.<ref>Mishna Brura 588:13 based on Gemara Rosh Hashana 29b. see more on [https://www.chabad.org/library/article_cdo/aid/988699/jewish/Why-No-Shofar-on-Shabbat.htm Chabad.org]</ref>

==Second Day of Rosh Hashana==

# There is a dispute whether we should say Shechiyanu in Kiddush on the second night of Rosh Hashana. The minhag is to have a new fruit or wear a new garment and have that in mind while saying Shehechiyanu.<ref>Shulchan Aruch OC 600:2, [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour ]pg. 10</ref>
# Many poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22, Tiferet Mishna Brurah 600:4 quoting Yechava Daat 7:158 and Divrei Shalom Mizrachi 4:104.</ref> However, others say one can wait until the meal.<ref>Rav Elyashiv (cited by Ashrei Haish 3:14:4 and Dirshu)</ref>

==Simanim (Symbolic Foods)==
===Which Meals===

# There is a custom to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana.<ref>The Gemara (Horayot 12a) says that a person should '''see''' gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement, with the slight difference that a person should '''eat''' these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions of the statement and rules in Shulchan Aruch Orach Chaim 583:1 that a person should '''eat''' these foods as a good omen.</ref> If one is unble to eat one of the foods, then he can simply point to the food and recite the Yehi Ratzon.<ref> Kaf HaChaim 583:6 and Nitei Gavriel 29:24. </ref>
# Some have this minhag only on the first night, but most do both nights.<ref>Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam v. 2 p. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim is only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

===At Which Point in the Meal===

#Some have the custom to eat the Simanim before Hamotzi, while others insist on eating them right after reciting Hamotzi and eating a [[Kezayit]] of bread.<ref>Rav Ovadia (Chazon Ovadyah, Yamim Noraim p. 93) favors eating the Simanim after HaMotzi. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1) writes how the [[Moroccan]] custom is to eat them before HaMotzi. However, he writes that since it's very easy to accidentally eat a [[Kezayit]] and complicate one's situation with respect to a Beracha Acharonah, many Poskim prefer one wait until after HaMotzi, including Shemesh uMagen 3:72. </ref>

===Which Foods===

#The foods used for Simanim include: dates, pomegranates, beets, gourds, black eyed peas, and fish heads.<ref>Horayot 12a, Shulchan Aruch Orach Chaim 583:1, Torat HaMoadim 4:1</ref> Some add apples in honey.<ref>Rama Orach Chaim 583:1</ref>
#There is a minhag to dip the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9. Magen Avot (Orach Chaim 583:1) says that they did this from Rosh Hashanah until the end of Sukkot.</ref> Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the practice of the Chazon Ish and the Steipler Gaon was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey.<ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey, or on the other side. See there also for a difference in minhagim regarding whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>

===Order of Simanim===

#If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised.<ref>Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see Shulchan Aruch Orach Chaim 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1 fn. 472) reports how the [[Moroccan]] custom is to have the apples first and recite HaEtz on them, and that all the Machzorim list the Simanim that way. He argues that it's not an issue of Kedimah, because one doesn't really want to eat both the apple and the dates right now. This, he says, resolves Rav Shlomo Zalman's issue. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates, because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten.</ref>
#Some say that one doesn’t make a HaAdama on vegetables during the meal.<ref>Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that Shulchan Aruch Orach Chaim 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama, one should make the bracha on the food which one prefers first.</ref>

===When to Recite the Yehi Ratzon===

#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. On the other hand, the Magen Avraham argues that there isn't such a strong requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref>. Others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref>
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeLokei Avoteinu, with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Steipler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>

==Sleeping on Rosh Hashana==

#It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better.<ref>Rama (Orach Chaim 583:2), Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33, Magen Avot (Orach Chaim 583:2)</ref>
#After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim.<ref>Mishna Brurah 583:9 writes that some have the minhag to read all of Tehillim on Rosh Hashana. Aliba Dhilchata (v. 103 p 105) quotes this also from Mateh Efraim 598:11 and Chayey Adam 139:1. Rav Chaim Palagi (Moed Lkol chay 12:28) quotes this practice as well and adds that some read it twice. Rabbi Yehuda Azulai (Hamashbir v. 9 p. 109) quotes this practice from Rav Eliyahu Mani and Ben Ish Chai as well. However, Rav Ovadia Yosef (Yechava Daat 3:44 in fnt.) writes that it isn't obligatory upon a talmid chacham and he may learn Torah instead of saying tehillim on Rosh Hashana. </ref> In any event, one shouldn't waste time on this holy day of Rosh Hashana, as wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
#Some poskim advise that it isn't appropriate to have tashmish on Rosh Hashana unless it's Tevilah night.<ref>Knesset Hegedola 581:8, Pri Chadash 581:4, Birkei Yosef 581:18, Machzik Bracha 581:4</ref>

==Minhag of Tashlich==
===Where?===

#The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana.<ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in Jerusalem during his time was to say it. Maaseh Rav 209 writes that the minhag of the Gra and his student Rav Chaim Volozhin was not to do tashlich at all.

Rav Moshe Harari in Mikraei Kodesh (Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref>
#It is preferable for there to be living fish in the body of water. <ref>Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara like fish (see Berachot 20a) and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says that it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water and feed the fish. </ref>

===When===

#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]].<ref>Nitai Gavriel Rosh Hashana 69:1, Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vehanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
#If one didn't get a chance to do it on the first day, one should do it on the second day after [[mussaf]]<ref>Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>
#When the first day of Rosh Hashana falls out on [[Shabbat]], some poskim say to postpone Tashlich, while others say just to say Tashlich then. <ref>Ben Ish Chai (Nitzavim 12) says to say it even on [[Shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv then one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich '' Rabbi Eli Mansour''] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch Ben Chaim. Magen Avot (Orach Chaim 583:1) writes in favor of postponing, as well, especially since people will make mistakes and end up carrying even if there is an Eruv. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>
#If one didn't get to recite tashlich on Rosh Hashana, then it may be recited all of [[Aseret Yemey Teshuva]].<ref>Nitai Gavriel Rosh Hashana 69:16</ref> Some recite tashlich during chol hamoed Sukkot before Hoshana Rabba.<ref>Seder Tashlich Vminhagav p. 26 citing the Kedushat Yisrael of Rav Yisrael Yakov of Chust</ref>
#Tashlich should be recited by day, and can be said past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it should be recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>

===What?===

#The custom is to recite certain pesukim that are printed in the machzorim. <ref>Yalkut Yosef Moadim page 35 </ref>
#Many have the custom of shaking out their pockets as a symbol of throwing away one's sins. <ref>The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>

===Who===

#Many poskim suggest that men and women should avoid being there at the same time, so that it doesn't become an inappropriate, mixed social scene on our day of Judgment.<ref>Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich. Therefore, they say that women shouldn't say tashlich in order to prevent inappropriate mingling between the genders. </ref>
#In some communities, women do not attend Tashlich.<ref>Magen Avot (Orach Chaim 583:1) notes how the Minhag in Morocco and Tunis was for the women not to attend Tashlich. He also quotes Erech HaShulchan as saying that women should not go, but if they do, then the men should not go. Tashlich should not be used as an opportunity to mingle.</ref> Many women have the practice to go.<ref>Nitai Gavriel 69:8 writes that women aren't obligated to say tashlich but the minhag is that they do recite it.</ref>

==Fasting on Rosh Hashana==

#It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though fasting until after Chatzot is usually prohibited on [[Shabbat]] and [[Yom Tov]], on Rosh Hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
#There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]

==Sources==
{{Reflist|30em}}
<references />

{{Holidays}}

[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Rosh Hashana

2026-09-06T15:56:42Z

YitzchakSultan1: /* If Rosh Hashana Falls out on Shabbat */

Rosh Hashana is the Jewish New Year, and is both a holiday as well as a day of Judgement. The period of time between Rosh Hashana and [[Yom Kippur]] is called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs of Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below.

==Customs of Erev Rosh Hashana==
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) Laundering one's clothing for Rosh Hashana. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]].<ref>Shulchan Aruch and Rama OC 581:4</ref>
#The reason for the custom to put on freshly laundered clothing and get a haircut on Erev Rosh Hashana is to show our confidence in Hashem's mercy in our judgement.<ref>Yerushalmi Rosh Hashana 1:3. The Yerushalmi explains that unlike a typical person who is getting ready for judgment, the Jewish people wear fancy, white clothing and get haircuts because we have confidence in God's kindness and the outcome of the decision. </ref>
===Tachanun===
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]]. However, during the [[Selichot]] of Erev Rosh Hashana, which are typically recited at night or at least before [[Netz]] Hachama, we do say the yud gimmel [[middot]] as well as nefilat apayim.<ref>Shulchan Aruch O.C. 581:3, Kaf HaChaim on Shulchan Arukh, OC 581:73, Chazon Ovadia (Yamim Noraim page 46). 
Mishna Brura 581:23 adds based on the Magen Avraham that even if the Selichot continue past Alot Hashachar, since they are typically said before that, you would recite the Tachanun during Selichot. Kaf Hachaim 581:73 agrees. </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]].<ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74, Chazon Ovadia Yamim Noraim pg. 46 </ref>
# We do not blow the [[shofar]] on Erev Rosh Hashana. If the Baal Tokea needs to practice blowing the Shofar in order to prepare for Rosh Hashana, he should do so in a private room.<ref>Yalkut Yosef Moadim page 21 </ref>

===Lashes===
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Rama 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead people themselves, as that would be Avoda Zara. Rather, we hope that Hashem listens to our [[prayers]] and if merciful with us in the merit of these great tzaddikim. Mishna Brurah 581:27, Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 agree. See [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

===Fasting on Erev Rosh Hashana===
{{Fasting_on_Erev_Rosh_Hashana}}

===Dipping in the Mikveh===
# The custom is to immerse in a mikveh on Erev Rosh Hashana in honor of Rosh Hashana.<ref> Rama 581:4 </ref> However, this isn't required according to the law, and therefore a beracha isn't recited and the laws aren't as strict.<ref>Chacham Ovadia Yosef (Chazon Ovadia pg. 57 and Halichot Olam 2: page 225), Moed Likol Chai 12:11 based on the Rosh (Yoma 8:24), who quotes Rav Saadya Gaon as saying that one should recite a beracha on going to the mikveh on Erev Yom Kippur, and then proceeds to strongly disagree and say that a beracha is not recited.
 See Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone to go on Erev Rosh Hashana, he can be lenient, since the Shulchan Aruch only mentions the custom to go on Erev Yom Kippur.</ref> If one cannot make it to a mikveh, then he should try to spill 9 kav (approximately 12 liters) of water over himself, even if in the shower.<ref>Yalkut Yosef (Moadim page 22), Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days of [[niddah]] and single women shouldn't go to the mikveh on Erev Rosh Hashana nor on Erev Yom Kippur.<ref>Chazon Ovadia Yamim Noraim page 59. Although the Magen Avraham O.C. 606:8 does mention a practice of single women to go to the mikveh on Erev Yom Kippur for teshuva. </ref>
#A person should try to go to the mikveh an hour before chatzot (midday) or later on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref>
#If a person was together with his wife on Rosh Hashana night, then he should go to the mikveh again on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref>

===Hatarat Nedarim===
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]]

==Candle Lighting==
See [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
# The bracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel Yom Tov''", without mentioning "''Yom Hazikaron''."<ref>Chazon Ovadia Yamim Noraim pg. 62. He writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't say it. </ref>
# When Rosh Hashana falls out on Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </ref>
# Sephardic women do not recite Shehecheyanu when lighting candles. Instead, they should have in mind to fulfill their obligation when they listen to Shehecheyanu during Kiddush.<ref> Chacham Ovadia Yosef (Chazon Ovadia Yamim Noraim pg. 62 and Shu"t Yechave Daat 3:34), Chesed La'alafim 263:5 </ref> Most Ashkenazi women do recite shehecheyanu when lighting candles.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

==Prayers of Rosh Hashanah==
''Note the relevant practices from [[Aseret Yimei Teshuva]]''

===Beginning Shacharit===

#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, while standing by his seat, begins his tefillah by singing out the ה in the word HaMelech in a melody. Once he completes the word, he approaches the amud and continues the rest of the sentence.<ref>Aruch HaShulchan, Orach Chaim 584:1, Shu"t Menachem Meishiv Siman 91. The sefer Minhag Yisrael Torah explains that this minhag is based on the Gemara (Menachot 29b) which says that Olam HaZeh (this world) was created with the letter ה, as the letter ה has a large gap on the bottom and a smaller gap towards the top. The Gemara explains that this symbolizes that those who wish to descend down a wayward path can do so with ease, while those who wish to repent and elevate themselves will be exalted among their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>

===Behavior During Prayer===

#Some have the minhag to stand slightly hunched over during the Tefillot of [[Rosh HaShana]]. For someone who observe this minhag, he should be careful to stand straight for the beginning and end of each Bracha. <ref>Shulchan Aruch 582:4. Mishna Brurah 582:14 writes that beginning with Baruch Ata Hashem at the end of one beracha, until the start of the next beracha, one should stand straight up, so that it doesn’t appear like one is adding to the bows established by Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <ref>Kitzur Shulchan Aruch 129:2 </ref>
#Some have the minhag to daven slightly out loud during the Tefillot of Rosh Hashana.<ref>Shulchan Aruch 582:9 writes that one may daven out loud during the Tefillot of Rosh Hashana and not worry about bothering others, since everyone has a machzor. Mishna Brurah 582:24 writes that one should not raise his voice too much. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:9) writes that in some [[Moroccan]] communities, one person recites the entire silent [[Shemoneh Esrei]] out loud, and everyone else follows along silently.</ref> However, many authorities discourage this practice. <ref>Kitzur Shulchan Aruch 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur Shulchan Aruch 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana any other way, then one may raise one’s voice slightly.</ref>
#Some poskim encourage crying during the [[prayers]] of Rosh Hashana, while others forbid it. <ref>Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry on Rosh Hashana (based on Nechemiah 8:9-12). He also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul cries on Rosh Hashana. Rav Shternbuch argues that they aren't disagreeing. The Vilna Gaon forbids crying from fear of the day of judgement, and from viewing the day as one of sadness and gloom. The Arizal praises tears that come spontaneously from a longing for Hashem. </ref>

===HaMelech HaKadosh===

#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh on the first night of Rosh Hashana, then one doesn't have to repeat [[Shmoneh Esrei]], as long as he said the [[Yom Tov]] [[Shmoneh Esrei]]. However, if one said the weekday [[Shmoneh Esrei]], then he should repeat [[Shmoneh Esrei]].<ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir (min 43-45:30)] explains the dispute. In Batei Yosef (p. 20), Rav Schachter is quoted as saying safek brachot lhakel and one should not repeat shemona esrei.</ref> Some disagree and hold that one needs to repeat Shemona Esrei if he forgot to say HaMelech HaKadosh on the first night of Rosh Hashana.<ref>Mishna Brurah (Shaar Hatziyun 582:4). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 100 writes that one doesn't fulfill one's obligation since the theme of Malchut is a main theme of Shemona Esrei.</ref>

===Yaaleh Veyavo===

#If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana: During the day one does not have to repeat [[benching]], but at night one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says that one doesn't repeat [[Birkat HaMazon]], and then cites the Eliyah Rabba who thinks that one should repeat it. The Mishna Brurah leaves the matter unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions, and in note 25 concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra, he explained that even if one forgot [[Yaaleh VeYavo]], one fulfills the Deoritta obligation of [[benching]], it's just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Brit Milah===

#If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch, Orach Chaim 584:4. Kaf HaChaim, Orach Chaim 584:28 quotes those who recommend waiting until the Tefillah is over, but Magen Avot ad loc. writes how the Minhag is like Shulchan Aruch.</ref>

===Tzidkatecha===

#If Rosh Hashanah falls out on Shabbat, Sephardim still recite Tzidkatecha at Mincha, but Ashkenazim do not.<ref>Shulchan Aruch and Rama, Orach Chaim 595:1, Magen Avot ad loc.</ref>

=== If Rosh Hashana Falls out on Shabbat ===

# If Rosh Hashana falls out on Shabbat, bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:3 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim (Yamim Noraim 3:3) agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov. Mikrei Kodesh (Rosh Hashana 3:14) writes that bameh madlikin is not recited when Rosh Hashana falls out on Shabbat.</ref>
# Kabbalat Shabbat is recited prior to Achot Ketana, Lamnatzeach Al Hagitit, and Arvit.<ref>Torat Hamoadim (Yamim Noraim 3:3)</ref>
# Lecha Dodi is recited when Rosh Hashana falls out on Shabbat.<ref>Kaf Hachaim 270:5 quoting Bet Dovid 264, Mikraei Kodesh (Rosh Hashana ch. 3 fnt. 31)</ref>
# Some have the practice to recite Shir Hashirim when Rosh Hashana falls out on Shabbat.<ref>Teymanim: Tichlol Ateret Zekenim (Minhag Chaban p. 18), Sidur Knesset Hagedola (Tzibori, p. 9). Mikraei Kodesh (Rosh Hachana ch. 3 fnt. 31) quotes Rav Mordechai Eliyahu as saying that if someone always recites Shir Hashirim on Friday they should do so even when Yom Tov falls out on Shabbat. </ref>
# Some Sephardim say Kabbalat Shabbat as usual starting with Lechu Niranena, while others start with Mizmor Ldovid Havu Lhashem when Rosh Hashana falls out on Shabbat.<ref>Mikraei Kodesh 3:13. Rabbi Harari records the practice of those who start straightaway with Mizmor Ldovid from the Machzorim, such as the Machzor of Rabbi Avraham Hamaway (Syrian). On the other hand, for the practice to recite Kabbalat Shabbat as usual when Rosh Hashana falls out on Shabbat he cites: Kaf Hachaim 262:33 and Rav Mordechai Eliyahu. Moroccans: Machzor Ateret Avot (p. 50) writes that the minhag is to start with Mizmor Ldovid and skip Shir Hashirim and Lechu Niranena when Rosh Hashana falls out on Shabbat. This is also the practice cited in Machzor Abotenu. </ref> Ashkenazim hold that if a person always recites Lechu Niranena when Yom Tov falls out on Shabbat he should do so also when Rosh Hashana falls out on Shabbat.<ref>Mateh Efraim 582:2</ref> However, generally, Lechu Niranena is omitted.<ref>Tefilla Kehilchata 23:8 writes that Ashkenazim and Sefard skip Lechu Niranena and Bameh Madlikin when Rosh Hashana falls out on Shabbat, and some Sephardim say and some don't. </ref>

[[File:Shofar.jpg|thumbnail|Shofar]]

==Shofar==
===Mitzvah===

#It is a mitzvah from the Torah to hear the [[Shofar]] on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>

===Text of the Bracha===

#The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], then he fulfills his obligation.<ref>Yalkut Yosef Moadim pg. 36 </ref>

===Shehechiyanu===

#The Ashkenazic minhag is to recite shehechiyanu both days of Rosh Hashana.<ref>Rama 600:3. The Levush 662:2 writes that unlike Lulav where a shehechiyanu is not recited on the second day of Sukkot, Shofar receives a shehechiyanu both days. The reason for this, explains Levush, is that the shehechiyanu recited upon Lulav is valid even if it was made before the holiday since it is recited once the mitzvah is created, such as when the Lulav is bound up. Therefore, even if we consider both days of Rosh Hashana to be a doubt of which day is the primary day, and the first day could be primary, the shehechiyanu recited on the first day is effective. However, by Shofar that isn't relevant since not everyone is a professional to make a shofar and it doesn't have to be done each year. Therefore, the bracha by shofar is upon the blowing of a mitzvah, in which case if there is a doubt which day is primary a bracha should be recited for both.</ref>
#The Sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a Sephardic individual is blowing [[shofar]] for an Ashkenazic congregation on the 2nd day of Rosh Hashana, then one of the Ashkenazi congregants should recite the [[shehecheyanu]]. If the Sephardic [[shofar]] blower recites [[shehecheyanu]], the congregation has nevertheless fulfilled their obligation to say it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>

===Standing for Shofar Blowing===

#The Ashkenazi custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat.<ref>Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient.<ref>Shaar Hatziyun 585:2. </ref> For Sephardim, the congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]], and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36). [https://www.hebrewbooks.org/pdfpager.aspx?req=39102&st=&pgnum=198 Netsiv (Emek Hasheylah Bracha 171:2)] explains that the practice of the Sephardim is to sit for the tekiyot d'meyushav since one doesn't want to fulfill one's obligation with those tekiyot, since the main tekiyot are the ones that are part of the Shemona Esrei (''tekiyot al seder habrachot''). Therefore, they sit in order to demonstrate that they don't want to fulfill their obligation. However, the Baal Tokea stands because he might be fulfilling his obligation either way, as there are those who believe that even if one has negative intent (intent not to fulfill the mitzvah) while performing a mitzvah, he nonetheless fulfills the mitzvah.

The Netziv further explains that the Ashkenazic custom to stand for the tekiyot d'meyushav is based on the concern that people will talk and be mafsik between the beracha on the Shofar and the fulfillment of the Mitzvah. It is therefore best to stand for the tekiyot d'meyushav and be yotzaih with these blowings, so that there isn't a hefsek between the beracha and the fulfillment of the Mitzvah.</ref>
#The 30 tekiot blown after that are referred to as the tekiot dimeumad, because one is required to stand for them. However, if one sat during these tekiot, he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </ref>
#One who is unable to hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing.<ref>Sh"t Haridbaz 4:25 </ref>
#If a person just heard parts of the Chazarat Hashatz of Mussaf that make up the main part of Malchiyot, Zichronot, and Shofarot that would constitute enough of hearing Chazarat Hashatz to be considered as though one heard the shofar blasts in the context of Shemona Esrei (''tekiyot al seder habrachot'').<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=457 Chazon Ish OC 137:5], Minchat Yitzchak 4:48, Yalkut Yosef (Yamim Noraim, 5775 edition, p. 212)</reF> Others hold it is necessary to hear the entire thing.<ref>Griz (Chidushei HaGriz on Shas v. 2, 5732 edition, p. 224, on topic Baal Tosif on Tos R"H 28b), also cited by Mpeninei HaRav p. 164-6 and Moadim Uzmanim 1:8</ref>

===Keeping the Shofar Covered===

#There is a minhag to keep the Shofar covered while it is not being used, including while the berachot on the shofar are being recited.<ref>Bei'ur Heitev Orach Chaim, end of Siman 593, see also Kitzur Shnei Luchot HaBrit, Kaf HaChaim Siman Katan 14. </ref><ref>There are two main reasons for this minhag, one rooted in fundamental Halacha (Torat Nigleh) and one rooted in Kabbalah (Torat Nistar). Shu"t Avnei Nezer (Siman 431), based on the Rambam, states that the main mitzvah is to hear the sound of the Shofar (l'ishmoa kol Shofar), and that one should cover the Shofar during the berachot so that the Shofar does not see its embarrassment that the beracha is on the sound and not on the body of the shofar itself. This is similar to the logic for why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) cites the Rada"l's introduction to the Zohar who explains that the sounding of the Shofar corresponds to the Akeidah, and according the Midrash, Avraham hid Yitzchak so Yitzchak would not injure himself with the knife and become blemished, rendering himself unfit to be slaughtered at the Akeidah. Therefore, covering the Shofar is a remembrance to this aspect of the Akeidah. Finally, the Likutei MaHari'ach posits that one should cover the Shofar so the Satan does not have power over it. </ref> With this said, the Ba'al Tokeah should hold the shofar in his hand under the cover while he is making the berachot. <ref>Kaf HaChaim Siman Katan 14 in the name of the Ben Ish Chai. The sefer Zeh HaShulchan (Siman 593) cites this as the minhag of various Gedolim and Tzaddikim.

See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>

===Talking Between Blows===

#One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref>Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners.<ref>Yalkut Yosef Moadim pg. 40 </ref>
# Some hold that one should not recite vidduy between the first set of shofar blows of תשר"ת and תש"ת or between תש"ת and תר"ת.<ref>Yalkut Yosef (Siman 8 fnt. 31), as opposed to Or Letzion 1:39 who permitted this. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia disagreed based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>

===Unsure if One Fulfilled the Mitzvah===

#If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref>Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161. The Mitzvah of Shofar is from the Torah, thus we apply the principle of safek deoraysa l'chumra, while saying a Beracha is from the Rabbis, and we apply the rule of safek derabanan l'kula </ref>

===Blowing from the Right Side===

#Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling the mitzvah if he doesn't. <ref>Yalkut Yosef Moadim pg. 41 </ref>

===Who is Obligated?===

#Women are exempt from blowing or listening to the shofar. Nonetheless, it is a mitzvah for women to voluntarily hear the shofar. According to Ashkenazim, she can recite the bracha or the one blowing for her can recite the bracha even if he's only blowing for women. According to Sephardim she may not recite a bracha, nor is someone who blows just for women allowed to say the bracha.<ref>Shulchan Aruch and Rama Orach Chaim 589:6. {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
#A child who reached the age of chinuch should hear the shofar being blown. He is also able to fulfill his obligation by blowing himself.<ref>[https://www.torahanytime.com/#/lectures?v=92108 Rav Yitzchak Yosef (Motzei Shabbat Netsavim 5779 min 29)] explained that Rav Elyashiv (Haarot Rosh Hashana and Gittin) wrote that a child who reached chinuch needs to hear the shofar from an adult because the blowing of a child isn't considered the blowing of a mitzvah. However, Rav Yosef argued that it is considered a shofar blast for himself.</ref>

===Borrowing a Shofar without Permission===

#One may borrow a shofar to perform the mitzva without asking permission.<ref>Magen Avraham 586:4, Mishna Brura 586:9, Halachos of Other People's Money pg. 68 </ref> However, if the borrower has a cold, or if he suspects that the owner might be finicky about germs, he should not use it without permission.<ref>Halachos of Other People's Money pg. 68 based on Aruch Hashulchan 14:11</ref>

===If Rosh Hashana Falls out on Shabbat===

#If Rosh Hashana falls out on Shabbat, we do not blow the Shofar.<ref>Shulchan Aruch 588:5 based on Mishna Rosh Hashana 29b </ref> This is a rabbinic decree lest one come to carry the Shofar four cubits in a public domain to learn how to blow it from an expert.<ref>Mishna Brura 588:13 based on Gemara Rosh Hashana 29b. see more on [https://www.chabad.org/library/article_cdo/aid/988699/jewish/Why-No-Shofar-on-Shabbat.htm Chabad.org]</ref>

==Second Day of Rosh Hashana==

# There is a dispute whether we should say Shechiyanu in Kiddush on the second night of Rosh Hashana. The minhag is to have a new fruit or wear a new garment and have that in mind while saying Shehechiyanu.<ref>Shulchan Aruch OC 600:2, [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour ]pg. 10</ref>
# Many poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22, Tiferet Mishna Brurah 600:4 quoting Yechava Daat 7:158 and Divrei Shalom Mizrachi 4:104.</ref> However, others say one can wait until the meal.<ref>Rav Elyashiv (cited by Ashrei Haish 3:14:4 and Dirshu)</ref>

==Simanim (Symbolic Foods)==
===Which Meals===

# There is a custom to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana.<ref>The Gemara (Horayot 12a) says that a person should '''see''' gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement, with the slight difference that a person should '''eat''' these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions of the statement and rules in Shulchan Aruch Orach Chaim 583:1 that a person should '''eat''' these foods as a good omen.</ref> If one is unble to eat one of the foods, then he can simply point to the food and recite the Yehi Ratzon.<ref> Kaf HaChaim 583:6 and Nitei Gavriel 29:24. </ref>
# Some have this minhag only on the first night, but most do both nights.<ref>Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam v. 2 p. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim is only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

===At Which Point in the Meal===

#Some have the custom to eat the Simanim before Hamotzi, while others insist on eating them right after reciting Hamotzi and eating a [[Kezayit]] of bread.<ref>Rav Ovadia (Chazon Ovadyah, Yamim Noraim p. 93) favors eating the Simanim after HaMotzi. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1) writes how the [[Moroccan]] custom is to eat them before HaMotzi. However, he writes that since it's very easy to accidentally eat a [[Kezayit]] and complicate one's situation with respect to a Beracha Acharonah, many Poskim prefer one wait until after HaMotzi, including Shemesh uMagen 3:72. </ref>

===Which Foods===

#The foods used for Simanim include: dates, pomegranates, beets, gourds, black eyed peas, and fish heads.<ref>Horayot 12a, Shulchan Aruch Orach Chaim 583:1, Torat HaMoadim 4:1</ref> Some add apples in honey.<ref>Rama Orach Chaim 583:1</ref>
#There is a minhag to dip the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9. Magen Avot (Orach Chaim 583:1) says that they did this from Rosh Hashanah until the end of Sukkot.</ref> Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the practice of the Chazon Ish and the Steipler Gaon was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey.<ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey, or on the other side. See there also for a difference in minhagim regarding whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>

===Order of Simanim===

#If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised.<ref>Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see Shulchan Aruch Orach Chaim 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1 fn. 472) reports how the [[Moroccan]] custom is to have the apples first and recite HaEtz on them, and that all the Machzorim list the Simanim that way. He argues that it's not an issue of Kedimah, because one doesn't really want to eat both the apple and the dates right now. This, he says, resolves Rav Shlomo Zalman's issue. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates, because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten.</ref>
#Some say that one doesn’t make a HaAdama on vegetables during the meal.<ref>Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that Shulchan Aruch Orach Chaim 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama, one should make the bracha on the food which one prefers first.</ref>

===When to Recite the Yehi Ratzon===

#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. On the other hand, the Magen Avraham argues that there isn't such a strong requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref>. Others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref>
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeLokei Avoteinu, with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Steipler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>

==Sleeping on Rosh Hashana==

#It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better.<ref>Rama (Orach Chaim 583:2), Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33, Magen Avot (Orach Chaim 583:2)</ref>
#After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim.<ref>Mishna Brurah 583:9 writes that some have the minhag to read all of Tehillim on Rosh Hashana. Aliba Dhilchata (v. 103 p 105) quotes this also from Mateh Efraim 598:11 and Chayey Adam 139:1. Rav Chaim Palagi (Moed Lkol chay 12:28) quotes this practice as well and adds that some read it twice. Rabbi Yehuda Azulai (Hamashbir v. 9 p. 109) quotes this practice from Rav Eliyahu Mani and Ben Ish Chai as well. However, Rav Ovadia Yosef (Yechava Daat 3:44 in fnt.) writes that it isn't obligatory upon a talmid chacham and he may learn Torah instead of saying tehillim on Rosh Hashana. </ref> In any event, one shouldn't waste time on this holy day of Rosh Hashana, as wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
#Some poskim advise that it isn't appropriate to have tashmish on Rosh Hashana unless it's Tevilah night.<ref>Knesset Hegedola 581:8, Pri Chadash 581:4, Birkei Yosef 581:18, Machzik Bracha 581:4</ref>

==Minhag of Tashlich==
===Where?===

#The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana.<ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in Jerusalem during his time was to say it. Maaseh Rav 209 writes that the minhag of the Gra and his student Rav Chaim Volozhin was not to do tashlich at all.

Rav Moshe Harari in Mikraei Kodesh (Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref>
#It is preferable for there to be living fish in the body of water. <ref>Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara like fish (see Berachot 20a) and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says that it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water and feed the fish. </ref>

===When===

#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]].<ref>Nitai Gavriel Rosh Hashana 69:1, Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vehanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
#If one didn't get a chance to do it on the first day, one should do it on the second day after [[mussaf]]<ref>Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>
#When the first day of Rosh Hashana falls out on [[Shabbat]], some poskim say to postpone Tashlich, while others say just to say Tashlich then. <ref>Ben Ish Chai (Nitzavim 12) says to say it even on [[Shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv then one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich '' Rabbi Eli Mansour''] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch Ben Chaim. Magen Avot (Orach Chaim 583:1) writes in favor of postponing, as well, especially since people will make mistakes and end up carrying even if there is an Eruv. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>
#If one didn't get to recite tashlich on Rosh Hashana, then it may be recited all of [[Aseret Yemey Teshuva]].<ref>Nitai Gavriel Rosh Hashana 69:16</ref> Some recite tashlich during chol hamoed Sukkot before Hoshana Rabba.<ref>Seder Tashlich Vminhagav p. 26 citing the Kedushat Yisrael of Rav Yisrael Yakov of Chust</ref>
#Tashlich should be recited by day, and can be said past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it should be recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>

===What?===

#The custom is to recite certain pesukim that are printed in the machzorim. <ref>Yalkut Yosef Moadim page 35 </ref>
#Many have the custom of shaking out their pockets as a symbol of throwing away one's sins. <ref>The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>

===Who===

#Many poskim suggest that men and women should avoid being there at the same time, so that it doesn't become an inappropriate, mixed social scene on our day of Judgment.<ref>Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich. Therefore, they say that women shouldn't say tashlich in order to prevent inappropriate mingling between the genders. </ref>
#In some communities, women do not attend Tashlich.<ref>Magen Avot (Orach Chaim 583:1) notes how the Minhag in Morocco and Tunis was for the women not to attend Tashlich. He also quotes Erech HaShulchan as saying that women should not go, but if they do, then the men should not go. Tashlich should not be used as an opportunity to mingle.</ref> Many women have the practice to go.<ref>Nitai Gavriel 69:8 writes that women aren't obligated to say tashlich but the minhag is that they do recite it.</ref>

==Fasting on Rosh Hashana==

#It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though fasting until after Chatzot is usually prohibited on [[Shabbat]] and [[Yom Tov]], on Rosh Hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
#There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]

==Sources==
{{Reflist|30em}}
<references />

{{Holidays}}

[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Rosh Hashana

2026-09-06T15:45:45Z

YitzchakSultan1: /* If Rosh Hashana Falls out on Shabbat */

Rosh Hashana is the Jewish New Year, and is both a holiday as well as a day of Judgement. The period of time between Rosh Hashana and [[Yom Kippur]] is called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs of Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below.

==Customs of Erev Rosh Hashana==
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) Laundering one's clothing for Rosh Hashana. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]].<ref>Shulchan Aruch and Rama OC 581:4</ref>
#The reason for the custom to put on freshly laundered clothing and get a haircut on Erev Rosh Hashana is to show our confidence in Hashem's mercy in our judgement.<ref>Yerushalmi Rosh Hashana 1:3. The Yerushalmi explains that unlike a typical person who is getting ready for judgment, the Jewish people wear fancy, white clothing and get haircuts because we have confidence in God's kindness and the outcome of the decision. </ref>
===Tachanun===
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]]. However, during the [[Selichot]] of Erev Rosh Hashana, which are typically recited at night or at least before [[Netz]] Hachama, we do say the yud gimmel [[middot]] as well as nefilat apayim.<ref>Shulchan Aruch O.C. 581:3, Kaf HaChaim on Shulchan Arukh, OC 581:73, Chazon Ovadia (Yamim Noraim page 46). 
Mishna Brura 581:23 adds based on the Magen Avraham that even if the Selichot continue past Alot Hashachar, since they are typically said before that, you would recite the Tachanun during Selichot. Kaf Hachaim 581:73 agrees. </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]].<ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74, Chazon Ovadia Yamim Noraim pg. 46 </ref>
# We do not blow the [[shofar]] on Erev Rosh Hashana. If the Baal Tokea needs to practice blowing the Shofar in order to prepare for Rosh Hashana, he should do so in a private room.<ref>Yalkut Yosef Moadim page 21 </ref>

===Lashes===
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Rama 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead people themselves, as that would be Avoda Zara. Rather, we hope that Hashem listens to our [[prayers]] and if merciful with us in the merit of these great tzaddikim. Mishna Brurah 581:27, Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 agree. See [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

===Fasting on Erev Rosh Hashana===
{{Fasting_on_Erev_Rosh_Hashana}}

===Dipping in the Mikveh===
# The custom is to immerse in a mikveh on Erev Rosh Hashana in honor of Rosh Hashana.<ref> Rama 581:4 </ref> However, this isn't required according to the law, and therefore a beracha isn't recited and the laws aren't as strict.<ref>Chacham Ovadia Yosef (Chazon Ovadia pg. 57 and Halichot Olam 2: page 225), Moed Likol Chai 12:11 based on the Rosh (Yoma 8:24), who quotes Rav Saadya Gaon as saying that one should recite a beracha on going to the mikveh on Erev Yom Kippur, and then proceeds to strongly disagree and say that a beracha is not recited.
 See Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone to go on Erev Rosh Hashana, he can be lenient, since the Shulchan Aruch only mentions the custom to go on Erev Yom Kippur.</ref> If one cannot make it to a mikveh, then he should try to spill 9 kav (approximately 12 liters) of water over himself, even if in the shower.<ref>Yalkut Yosef (Moadim page 22), Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days of [[niddah]] and single women shouldn't go to the mikveh on Erev Rosh Hashana nor on Erev Yom Kippur.<ref>Chazon Ovadia Yamim Noraim page 59. Although the Magen Avraham O.C. 606:8 does mention a practice of single women to go to the mikveh on Erev Yom Kippur for teshuva. </ref>
#A person should try to go to the mikveh an hour before chatzot (midday) or later on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref>
#If a person was together with his wife on Rosh Hashana night, then he should go to the mikveh again on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref>

===Hatarat Nedarim===
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]]

==Candle Lighting==
See [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
# The bracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel Yom Tov''", without mentioning "''Yom Hazikaron''."<ref>Chazon Ovadia Yamim Noraim pg. 62. He writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't say it. </ref>
# When Rosh Hashana falls out on Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </ref>
# Sephardic women do not recite Shehecheyanu when lighting candles. Instead, they should have in mind to fulfill their obligation when they listen to Shehecheyanu during Kiddush.<ref> Chacham Ovadia Yosef (Chazon Ovadia Yamim Noraim pg. 62 and Shu"t Yechave Daat 3:34), Chesed La'alafim 263:5 </ref> Most Ashkenazi women do recite shehecheyanu when lighting candles.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

==Prayers of Rosh Hashanah==
''Note the relevant practices from [[Aseret Yimei Teshuva]]''

===Beginning Shacharit===

#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, while standing by his seat, begins his tefillah by singing out the ה in the word HaMelech in a melody. Once he completes the word, he approaches the amud and continues the rest of the sentence.<ref>Aruch HaShulchan, Orach Chaim 584:1, Shu"t Menachem Meishiv Siman 91. The sefer Minhag Yisrael Torah explains that this minhag is based on the Gemara (Menachot 29b) which says that Olam HaZeh (this world) was created with the letter ה, as the letter ה has a large gap on the bottom and a smaller gap towards the top. The Gemara explains that this symbolizes that those who wish to descend down a wayward path can do so with ease, while those who wish to repent and elevate themselves will be exalted among their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>

===Behavior During Prayer===

#Some have the minhag to stand slightly hunched over during the Tefillot of [[Rosh HaShana]]. For someone who observe this minhag, he should be careful to stand straight for the beginning and end of each Bracha. <ref>Shulchan Aruch 582:4. Mishna Brurah 582:14 writes that beginning with Baruch Ata Hashem at the end of one beracha, until the start of the next beracha, one should stand straight up, so that it doesn’t appear like one is adding to the bows established by Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <ref>Kitzur Shulchan Aruch 129:2 </ref>
#Some have the minhag to daven slightly out loud during the Tefillot of Rosh Hashana.<ref>Shulchan Aruch 582:9 writes that one may daven out loud during the Tefillot of Rosh Hashana and not worry about bothering others, since everyone has a machzor. Mishna Brurah 582:24 writes that one should not raise his voice too much. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:9) writes that in some [[Moroccan]] communities, one person recites the entire silent [[Shemoneh Esrei]] out loud, and everyone else follows along silently.</ref> However, many authorities discourage this practice. <ref>Kitzur Shulchan Aruch 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur Shulchan Aruch 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana any other way, then one may raise one’s voice slightly.</ref>
#Some poskim encourage crying during the [[prayers]] of Rosh Hashana, while others forbid it. <ref>Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry on Rosh Hashana (based on Nechemiah 8:9-12). He also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul cries on Rosh Hashana. Rav Shternbuch argues that they aren't disagreeing. The Vilna Gaon forbids crying from fear of the day of judgement, and from viewing the day as one of sadness and gloom. The Arizal praises tears that come spontaneously from a longing for Hashem. </ref>

===HaMelech HaKadosh===

#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh on the first night of Rosh Hashana, then one doesn't have to repeat [[Shmoneh Esrei]], as long as he said the [[Yom Tov]] [[Shmoneh Esrei]]. However, if one said the weekday [[Shmoneh Esrei]], then he should repeat [[Shmoneh Esrei]].<ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir (min 43-45:30)] explains the dispute. In Batei Yosef (p. 20), Rav Schachter is quoted as saying safek brachot lhakel and one should not repeat shemona esrei.</ref> Some disagree and hold that one needs to repeat Shemona Esrei if he forgot to say HaMelech HaKadosh on the first night of Rosh Hashana.<ref>Mishna Brurah (Shaar Hatziyun 582:4). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 100 writes that one doesn't fulfill one's obligation since the theme of Malchut is a main theme of Shemona Esrei.</ref>

===Yaaleh Veyavo===

#If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana: During the day one does not have to repeat [[benching]], but at night one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says that one doesn't repeat [[Birkat HaMazon]], and then cites the Eliyah Rabba who thinks that one should repeat it. The Mishna Brurah leaves the matter unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions, and in note 25 concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra, he explained that even if one forgot [[Yaaleh VeYavo]], one fulfills the Deoritta obligation of [[benching]], it's just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Brit Milah===

#If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch, Orach Chaim 584:4. Kaf HaChaim, Orach Chaim 584:28 quotes those who recommend waiting until the Tefillah is over, but Magen Avot ad loc. writes how the Minhag is like Shulchan Aruch.</ref>

===Tzidkatecha===

#If Rosh Hashanah falls out on Shabbat, Sephardim still recite Tzidkatecha at Mincha, but Ashkenazim do not.<ref>Shulchan Aruch and Rama, Orach Chaim 595:1, Magen Avot ad loc.</ref>

=== If Rosh Hashana Falls out on Shabbat ===

# If Rosh Hashana falls out on Shabbat, bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:3 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim (Yamim Noraim 3:3) agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov. Mikrei Kodesh (Rosh Hashana 3:14) writes that bameh madlikin is not recited when Rosh Hashana falls out on Shabbat.</ref>
# Kabbalat Shabbat is recited prior to Achot Ketana, Lamnatzeach Al Hagitit, and Arvit.<ref>Torat Hamoadim (Yamim Noraim 3:3)</ref>
# Lecha Dodi is recited when Rosh Hashana falls out on Shabbat.<ref>Kaf Hachaim 270:5 quoting Bet Dovid 264, Mikraei Kodesh (Rosh Hashana ch. 3 fnt. 31)</ref>
# Some have the practice to recite Shir Hashirim when Rosh Hashana falls out on Shabbat.<ref>Teymanim: Tichlol Ateret Zekenim (Minhag Chaban p. 18), Sidur Knesset Hagedola (Tzibori, p. 9). Mikraei Kodesh (Rosh Hachana ch. 3 fnt. 31) quotes Rav Mordechai Eliyahu as saying that if someone always recites Shir Hashirim on Friday they should do so even when Yom Tov falls out on Shabbat. </ref>
# Some Sephardim say Kabbalat Shabbat as usual starting with Lechu Niranena, while others start with Mizmor Ldovid Havu Lhashem when Rosh Hashana falls out on Shabbat.<ref>Mikraei Kodesh 3:13. Rabbi Harari records the practice of those who start straightaway with Mizmor Ldovid from the Machzorim, such as the Machzor of Rabbi Avraham Hamaway (Syrian). On the other hand, for the practice to recite Kabbalat Shabbat as usual when Rosh Hashana falls out on Shabbat he cites: Kaf Hachaim 262:33 and Rav Mordechai Eliyahu. Moroccans: Machzor Ateret Avot (p. 50) writes that the minhag is to start with Mizmor Ldovid and skip Shir Hashirim and Lechu Niranena when Rosh Hashana falls out on Shabbat. This is also the practice cited in Machzor Abotenu. </ref>

[[File:Shofar.jpg|thumbnail|Shofar]]

==Shofar==
===Mitzvah===

#It is a mitzvah from the Torah to hear the [[Shofar]] on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>

===Text of the Bracha===

#The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], then he fulfills his obligation.<ref>Yalkut Yosef Moadim pg. 36 </ref>

===Shehechiyanu===

#The Ashkenazic minhag is to recite shehechiyanu both days of Rosh Hashana.<ref>Rama 600:3. The Levush 662:2 writes that unlike Lulav where a shehechiyanu is not recited on the second day of Sukkot, Shofar receives a shehechiyanu both days. The reason for this, explains Levush, is that the shehechiyanu recited upon Lulav is valid even if it was made before the holiday since it is recited once the mitzvah is created, such as when the Lulav is bound up. Therefore, even if we consider both days of Rosh Hashana to be a doubt of which day is the primary day, and the first day could be primary, the shehechiyanu recited on the first day is effective. However, by Shofar that isn't relevant since not everyone is a professional to make a shofar and it doesn't have to be done each year. Therefore, the bracha by shofar is upon the blowing of a mitzvah, in which case if there is a doubt which day is primary a bracha should be recited for both.</ref>
#The Sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a Sephardic individual is blowing [[shofar]] for an Ashkenazic congregation on the 2nd day of Rosh Hashana, then one of the Ashkenazi congregants should recite the [[shehecheyanu]]. If the Sephardic [[shofar]] blower recites [[shehecheyanu]], the congregation has nevertheless fulfilled their obligation to say it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>

===Standing for Shofar Blowing===

#The Ashkenazi custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat.<ref>Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient.<ref>Shaar Hatziyun 585:2. </ref> For Sephardim, the congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]], and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36). [https://www.hebrewbooks.org/pdfpager.aspx?req=39102&st=&pgnum=198 Netsiv (Emek Hasheylah Bracha 171:2)] explains that the practice of the Sephardim is to sit for the tekiyot d'meyushav since one doesn't want to fulfill one's obligation with those tekiyot, since the main tekiyot are the ones that are part of the Shemona Esrei (''tekiyot al seder habrachot''). Therefore, they sit in order to demonstrate that they don't want to fulfill their obligation. However, the Baal Tokea stands because he might be fulfilling his obligation either way, as there are those who believe that even if one has negative intent (intent not to fulfill the mitzvah) while performing a mitzvah, he nonetheless fulfills the mitzvah.

The Netziv further explains that the Ashkenazic custom to stand for the tekiyot d'meyushav is based on the concern that people will talk and be mafsik between the beracha on the Shofar and the fulfillment of the Mitzvah. It is therefore best to stand for the tekiyot d'meyushav and be yotzaih with these blowings, so that there isn't a hefsek between the beracha and the fulfillment of the Mitzvah.</ref>
#The 30 tekiot blown after that are referred to as the tekiot dimeumad, because one is required to stand for them. However, if one sat during these tekiot, he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </ref>
#One who is unable to hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing.<ref>Sh"t Haridbaz 4:25 </ref>
#If a person just heard parts of the Chazarat Hashatz of Mussaf that make up the main part of Malchiyot, Zichronot, and Shofarot that would constitute enough of hearing Chazarat Hashatz to be considered as though one heard the shofar blasts in the context of Shemona Esrei (''tekiyot al seder habrachot'').<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=457 Chazon Ish OC 137:5], Minchat Yitzchak 4:48, Yalkut Yosef (Yamim Noraim, 5775 edition, p. 212)</reF> Others hold it is necessary to hear the entire thing.<ref>Griz (Chidushei HaGriz on Shas v. 2, 5732 edition, p. 224, on topic Baal Tosif on Tos R"H 28b), also cited by Mpeninei HaRav p. 164-6 and Moadim Uzmanim 1:8</ref>

===Keeping the Shofar Covered===

#There is a minhag to keep the Shofar covered while it is not being used, including while the berachot on the shofar are being recited.<ref>Bei'ur Heitev Orach Chaim, end of Siman 593, see also Kitzur Shnei Luchot HaBrit, Kaf HaChaim Siman Katan 14. </ref><ref>There are two main reasons for this minhag, one rooted in fundamental Halacha (Torat Nigleh) and one rooted in Kabbalah (Torat Nistar). Shu"t Avnei Nezer (Siman 431), based on the Rambam, states that the main mitzvah is to hear the sound of the Shofar (l'ishmoa kol Shofar), and that one should cover the Shofar during the berachot so that the Shofar does not see its embarrassment that the beracha is on the sound and not on the body of the shofar itself. This is similar to the logic for why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) cites the Rada"l's introduction to the Zohar who explains that the sounding of the Shofar corresponds to the Akeidah, and according the Midrash, Avraham hid Yitzchak so Yitzchak would not injure himself with the knife and become blemished, rendering himself unfit to be slaughtered at the Akeidah. Therefore, covering the Shofar is a remembrance to this aspect of the Akeidah. Finally, the Likutei MaHari'ach posits that one should cover the Shofar so the Satan does not have power over it. </ref> With this said, the Ba'al Tokeah should hold the shofar in his hand under the cover while he is making the berachot. <ref>Kaf HaChaim Siman Katan 14 in the name of the Ben Ish Chai. The sefer Zeh HaShulchan (Siman 593) cites this as the minhag of various Gedolim and Tzaddikim.

See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>

===Talking Between Blows===

#One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref>Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners.<ref>Yalkut Yosef Moadim pg. 40 </ref>
# Some hold that one should not recite vidduy between the first set of shofar blows of תשר"ת and תש"ת or between תש"ת and תר"ת.<ref>Yalkut Yosef (Siman 8 fnt. 31), as opposed to Or Letzion 1:39 who permitted this. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia disagreed based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>

===Unsure if One Fulfilled the Mitzvah===

#If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref>Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161. The Mitzvah of Shofar is from the Torah, thus we apply the principle of safek deoraysa l'chumra, while saying a Beracha is from the Rabbis, and we apply the rule of safek derabanan l'kula </ref>

===Blowing from the Right Side===

#Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling the mitzvah if he doesn't. <ref>Yalkut Yosef Moadim pg. 41 </ref>

===Who is Obligated?===

#Women are exempt from blowing or listening to the shofar. Nonetheless, it is a mitzvah for women to voluntarily hear the shofar. According to Ashkenazim, she can recite the bracha or the one blowing for her can recite the bracha even if he's only blowing for women. According to Sephardim she may not recite a bracha, nor is someone who blows just for women allowed to say the bracha.<ref>Shulchan Aruch and Rama Orach Chaim 589:6. {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
#A child who reached the age of chinuch should hear the shofar being blown. He is also able to fulfill his obligation by blowing himself.<ref>[https://www.torahanytime.com/#/lectures?v=92108 Rav Yitzchak Yosef (Motzei Shabbat Netsavim 5779 min 29)] explained that Rav Elyashiv (Haarot Rosh Hashana and Gittin) wrote that a child who reached chinuch needs to hear the shofar from an adult because the blowing of a child isn't considered the blowing of a mitzvah. However, Rav Yosef argued that it is considered a shofar blast for himself.</ref>

===Borrowing a Shofar without Permission===

#One may borrow a shofar to perform the mitzva without asking permission.<ref>Magen Avraham 586:4, Mishna Brura 586:9, Halachos of Other People's Money pg. 68 </ref> However, if the borrower has a cold, or if he suspects that the owner might be finicky about germs, he should not use it without permission.<ref>Halachos of Other People's Money pg. 68 based on Aruch Hashulchan 14:11</ref>

===If Rosh Hashana Falls out on Shabbat===

#If Rosh Hashana falls out on Shabbat, we do not blow the Shofar.<ref>Shulchan Aruch 588:5 based on Mishna Rosh Hashana 29b </ref> This is a rabbinic decree lest one come to carry the Shofar four cubits in a public domain to learn how to blow it from an expert.<ref>Mishna Brura 588:13 based on Gemara Rosh Hashana 29b. see more on [https://www.chabad.org/library/article_cdo/aid/988699/jewish/Why-No-Shofar-on-Shabbat.htm Chabad.org]</ref>

==Second Day of Rosh Hashana==

# There is a dispute whether we should say Shechiyanu in Kiddush on the second night of Rosh Hashana. The minhag is to have a new fruit or wear a new garment and have that in mind while saying Shehechiyanu.<ref>Shulchan Aruch OC 600:2, [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour ]pg. 10</ref>
# Many poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22, Tiferet Mishna Brurah 600:4 quoting Yechava Daat 7:158 and Divrei Shalom Mizrachi 4:104.</ref> However, others say one can wait until the meal.<ref>Rav Elyashiv (cited by Ashrei Haish 3:14:4 and Dirshu)</ref>

==Simanim (Symbolic Foods)==
===Which Meals===

# There is a custom to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana.<ref>The Gemara (Horayot 12a) says that a person should '''see''' gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement, with the slight difference that a person should '''eat''' these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions of the statement and rules in Shulchan Aruch Orach Chaim 583:1 that a person should '''eat''' these foods as a good omen.</ref> If one is unble to eat one of the foods, then he can simply point to the food and recite the Yehi Ratzon.<ref> Kaf HaChaim 583:6 and Nitei Gavriel 29:24. </ref>
# Some have this minhag only on the first night, but most do both nights.<ref>Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam v. 2 p. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim is only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

===At Which Point in the Meal===

#Some have the custom to eat the Simanim before Hamotzi, while others insist on eating them right after reciting Hamotzi and eating a [[Kezayit]] of bread.<ref>Rav Ovadia (Chazon Ovadyah, Yamim Noraim p. 93) favors eating the Simanim after HaMotzi. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1) writes how the [[Moroccan]] custom is to eat them before HaMotzi. However, he writes that since it's very easy to accidentally eat a [[Kezayit]] and complicate one's situation with respect to a Beracha Acharonah, many Poskim prefer one wait until after HaMotzi, including Shemesh uMagen 3:72. </ref>

===Which Foods===

#The foods used for Simanim include: dates, pomegranates, beets, gourds, black eyed peas, and fish heads.<ref>Horayot 12a, Shulchan Aruch Orach Chaim 583:1, Torat HaMoadim 4:1</ref> Some add apples in honey.<ref>Rama Orach Chaim 583:1</ref>
#There is a minhag to dip the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9. Magen Avot (Orach Chaim 583:1) says that they did this from Rosh Hashanah until the end of Sukkot.</ref> Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the practice of the Chazon Ish and the Steipler Gaon was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey.<ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey, or on the other side. See there also for a difference in minhagim regarding whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>

===Order of Simanim===

#If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised.<ref>Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see Shulchan Aruch Orach Chaim 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1 fn. 472) reports how the [[Moroccan]] custom is to have the apples first and recite HaEtz on them, and that all the Machzorim list the Simanim that way. He argues that it's not an issue of Kedimah, because one doesn't really want to eat both the apple and the dates right now. This, he says, resolves Rav Shlomo Zalman's issue. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates, because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten.</ref>
#Some say that one doesn’t make a HaAdama on vegetables during the meal.<ref>Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that Shulchan Aruch Orach Chaim 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama, one should make the bracha on the food which one prefers first.</ref>

===When to Recite the Yehi Ratzon===

#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. On the other hand, the Magen Avraham argues that there isn't such a strong requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref>. Others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref>
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeLokei Avoteinu, with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Steipler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>

==Sleeping on Rosh Hashana==

#It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better.<ref>Rama (Orach Chaim 583:2), Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33, Magen Avot (Orach Chaim 583:2)</ref>
#After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim.<ref>Mishna Brurah 583:9 writes that some have the minhag to read all of Tehillim on Rosh Hashana. Aliba Dhilchata (v. 103 p 105) quotes this also from Mateh Efraim 598:11 and Chayey Adam 139:1. Rav Chaim Palagi (Moed Lkol chay 12:28) quotes this practice as well and adds that some read it twice. Rabbi Yehuda Azulai (Hamashbir v. 9 p. 109) quotes this practice from Rav Eliyahu Mani and Ben Ish Chai as well. However, Rav Ovadia Yosef (Yechava Daat 3:44 in fnt.) writes that it isn't obligatory upon a talmid chacham and he may learn Torah instead of saying tehillim on Rosh Hashana. </ref> In any event, one shouldn't waste time on this holy day of Rosh Hashana, as wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
#Some poskim advise that it isn't appropriate to have tashmish on Rosh Hashana unless it's Tevilah night.<ref>Knesset Hegedola 581:8, Pri Chadash 581:4, Birkei Yosef 581:18, Machzik Bracha 581:4</ref>

==Minhag of Tashlich==
===Where?===

#The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana.<ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in Jerusalem during his time was to say it. Maaseh Rav 209 writes that the minhag of the Gra and his student Rav Chaim Volozhin was not to do tashlich at all.

Rav Moshe Harari in Mikraei Kodesh (Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref>
#It is preferable for there to be living fish in the body of water. <ref>Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara like fish (see Berachot 20a) and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says that it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water and feed the fish. </ref>

===When===

#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]].<ref>Nitai Gavriel Rosh Hashana 69:1, Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vehanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
#If one didn't get a chance to do it on the first day, one should do it on the second day after [[mussaf]]<ref>Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>
#When the first day of Rosh Hashana falls out on [[Shabbat]], some poskim say to postpone Tashlich, while others say just to say Tashlich then. <ref>Ben Ish Chai (Nitzavim 12) says to say it even on [[Shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv then one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich '' Rabbi Eli Mansour''] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch Ben Chaim. Magen Avot (Orach Chaim 583:1) writes in favor of postponing, as well, especially since people will make mistakes and end up carrying even if there is an Eruv. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>
#If one didn't get to recite tashlich on Rosh Hashana, then it may be recited all of [[Aseret Yemey Teshuva]].<ref>Nitai Gavriel Rosh Hashana 69:16</ref> Some recite tashlich during chol hamoed Sukkot before Hoshana Rabba.<ref>Seder Tashlich Vminhagav p. 26 citing the Kedushat Yisrael of Rav Yisrael Yakov of Chust</ref>
#Tashlich should be recited by day, and can be said past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it should be recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>

===What?===

#The custom is to recite certain pesukim that are printed in the machzorim. <ref>Yalkut Yosef Moadim page 35 </ref>
#Many have the custom of shaking out their pockets as a symbol of throwing away one's sins. <ref>The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>

===Who===

#Many poskim suggest that men and women should avoid being there at the same time, so that it doesn't become an inappropriate, mixed social scene on our day of Judgment.<ref>Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich. Therefore, they say that women shouldn't say tashlich in order to prevent inappropriate mingling between the genders. </ref>
#In some communities, women do not attend Tashlich.<ref>Magen Avot (Orach Chaim 583:1) notes how the Minhag in Morocco and Tunis was for the women not to attend Tashlich. He also quotes Erech HaShulchan as saying that women should not go, but if they do, then the men should not go. Tashlich should not be used as an opportunity to mingle.</ref> Many women have the practice to go.<ref>Nitai Gavriel 69:8 writes that women aren't obligated to say tashlich but the minhag is that they do recite it.</ref>

==Fasting on Rosh Hashana==

#It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though fasting until after Chatzot is usually prohibited on [[Shabbat]] and [[Yom Tov]], on Rosh Hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
#There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]

==Sources==
{{Reflist|30em}}
<references />

{{Holidays}}

[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Rosh Hashana

2026-09-06T15:39:57Z

YitzchakSultan1: /* If Rosh Hashana Falls out on Shabbat */

Rosh Hashana is the Jewish New Year, and is both a holiday as well as a day of Judgement. The period of time between Rosh Hashana and [[Yom Kippur]] is called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs of Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below.

==Customs of Erev Rosh Hashana==
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) Laundering one's clothing for Rosh Hashana. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]].<ref>Shulchan Aruch and Rama OC 581:4</ref>
#The reason for the custom to put on freshly laundered clothing and get a haircut on Erev Rosh Hashana is to show our confidence in Hashem's mercy in our judgement.<ref>Yerushalmi Rosh Hashana 1:3. The Yerushalmi explains that unlike a typical person who is getting ready for judgment, the Jewish people wear fancy, white clothing and get haircuts because we have confidence in God's kindness and the outcome of the decision. </ref>
===Tachanun===
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]]. However, during the [[Selichot]] of Erev Rosh Hashana, which are typically recited at night or at least before [[Netz]] Hachama, we do say the yud gimmel [[middot]] as well as nefilat apayim.<ref>Shulchan Aruch O.C. 581:3, Kaf HaChaim on Shulchan Arukh, OC 581:73, Chazon Ovadia (Yamim Noraim page 46). 
Mishna Brura 581:23 adds based on the Magen Avraham that even if the Selichot continue past Alot Hashachar, since they are typically said before that, you would recite the Tachanun during Selichot. Kaf Hachaim 581:73 agrees. </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]].<ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74, Chazon Ovadia Yamim Noraim pg. 46 </ref>
# We do not blow the [[shofar]] on Erev Rosh Hashana. If the Baal Tokea needs to practice blowing the Shofar in order to prepare for Rosh Hashana, he should do so in a private room.<ref>Yalkut Yosef Moadim page 21 </ref>

===Lashes===
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Rama 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead people themselves, as that would be Avoda Zara. Rather, we hope that Hashem listens to our [[prayers]] and if merciful with us in the merit of these great tzaddikim. Mishna Brurah 581:27, Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 agree. See [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

===Fasting on Erev Rosh Hashana===
{{Fasting_on_Erev_Rosh_Hashana}}

===Dipping in the Mikveh===
# The custom is to immerse in a mikveh on Erev Rosh Hashana in honor of Rosh Hashana.<ref> Rama 581:4 </ref> However, this isn't required according to the law, and therefore a beracha isn't recited and the laws aren't as strict.<ref>Chacham Ovadia Yosef (Chazon Ovadia pg. 57 and Halichot Olam 2: page 225), Moed Likol Chai 12:11 based on the Rosh (Yoma 8:24), who quotes Rav Saadya Gaon as saying that one should recite a beracha on going to the mikveh on Erev Yom Kippur, and then proceeds to strongly disagree and say that a beracha is not recited.
 See Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone to go on Erev Rosh Hashana, he can be lenient, since the Shulchan Aruch only mentions the custom to go on Erev Yom Kippur.</ref> If one cannot make it to a mikveh, then he should try to spill 9 kav (approximately 12 liters) of water over himself, even if in the shower.<ref>Yalkut Yosef (Moadim page 22), Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days of [[niddah]] and single women shouldn't go to the mikveh on Erev Rosh Hashana nor on Erev Yom Kippur.<ref>Chazon Ovadia Yamim Noraim page 59. Although the Magen Avraham O.C. 606:8 does mention a practice of single women to go to the mikveh on Erev Yom Kippur for teshuva. </ref>
#A person should try to go to the mikveh an hour before chatzot (midday) or later on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref>
#If a person was together with his wife on Rosh Hashana night, then he should go to the mikveh again on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref>

===Hatarat Nedarim===
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]]

==Candle Lighting==
See [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
# The bracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel Yom Tov''", without mentioning "''Yom Hazikaron''."<ref>Chazon Ovadia Yamim Noraim pg. 62. He writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't say it. </ref>
# When Rosh Hashana falls out on Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </ref>
# Sephardic women do not recite Shehecheyanu when lighting candles. Instead, they should have in mind to fulfill their obligation when they listen to Shehecheyanu during Kiddush.<ref> Chacham Ovadia Yosef (Chazon Ovadia Yamim Noraim pg. 62 and Shu"t Yechave Daat 3:34), Chesed La'alafim 263:5 </ref> Most Ashkenazi women do recite shehecheyanu when lighting candles.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

==Prayers of Rosh Hashanah==
''Note the relevant practices from [[Aseret Yimei Teshuva]]''

===Beginning Shacharit===

#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, while standing by his seat, begins his tefillah by singing out the ה in the word HaMelech in a melody. Once he completes the word, he approaches the amud and continues the rest of the sentence.<ref>Aruch HaShulchan, Orach Chaim 584:1, Shu"t Menachem Meishiv Siman 91. The sefer Minhag Yisrael Torah explains that this minhag is based on the Gemara (Menachot 29b) which says that Olam HaZeh (this world) was created with the letter ה, as the letter ה has a large gap on the bottom and a smaller gap towards the top. The Gemara explains that this symbolizes that those who wish to descend down a wayward path can do so with ease, while those who wish to repent and elevate themselves will be exalted among their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>

===Behavior During Prayer===

#Some have the minhag to stand slightly hunched over during the Tefillot of [[Rosh HaShana]]. For someone who observe this minhag, he should be careful to stand straight for the beginning and end of each Bracha. <ref>Shulchan Aruch 582:4. Mishna Brurah 582:14 writes that beginning with Baruch Ata Hashem at the end of one beracha, until the start of the next beracha, one should stand straight up, so that it doesn’t appear like one is adding to the bows established by Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <ref>Kitzur Shulchan Aruch 129:2 </ref>
#Some have the minhag to daven slightly out loud during the Tefillot of Rosh Hashana.<ref>Shulchan Aruch 582:9 writes that one may daven out loud during the Tefillot of Rosh Hashana and not worry about bothering others, since everyone has a machzor. Mishna Brurah 582:24 writes that one should not raise his voice too much. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:9) writes that in some [[Moroccan]] communities, one person recites the entire silent [[Shemoneh Esrei]] out loud, and everyone else follows along silently.</ref> However, many authorities discourage this practice. <ref>Kitzur Shulchan Aruch 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur Shulchan Aruch 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana any other way, then one may raise one’s voice slightly.</ref>
#Some poskim encourage crying during the [[prayers]] of Rosh Hashana, while others forbid it. <ref>Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry on Rosh Hashana (based on Nechemiah 8:9-12). He also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul cries on Rosh Hashana. Rav Shternbuch argues that they aren't disagreeing. The Vilna Gaon forbids crying from fear of the day of judgement, and from viewing the day as one of sadness and gloom. The Arizal praises tears that come spontaneously from a longing for Hashem. </ref>

===HaMelech HaKadosh===

#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh on the first night of Rosh Hashana, then one doesn't have to repeat [[Shmoneh Esrei]], as long as he said the [[Yom Tov]] [[Shmoneh Esrei]]. However, if one said the weekday [[Shmoneh Esrei]], then he should repeat [[Shmoneh Esrei]].<ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir (min 43-45:30)] explains the dispute. In Batei Yosef (p. 20), Rav Schachter is quoted as saying safek brachot lhakel and one should not repeat shemona esrei.</ref> Some disagree and hold that one needs to repeat Shemona Esrei if he forgot to say HaMelech HaKadosh on the first night of Rosh Hashana.<ref>Mishna Brurah (Shaar Hatziyun 582:4). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 100 writes that one doesn't fulfill one's obligation since the theme of Malchut is a main theme of Shemona Esrei.</ref>

===Yaaleh Veyavo===

#If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana: During the day one does not have to repeat [[benching]], but at night one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says that one doesn't repeat [[Birkat HaMazon]], and then cites the Eliyah Rabba who thinks that one should repeat it. The Mishna Brurah leaves the matter unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions, and in note 25 concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra, he explained that even if one forgot [[Yaaleh VeYavo]], one fulfills the Deoritta obligation of [[benching]], it's just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Brit Milah===

#If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch, Orach Chaim 584:4. Kaf HaChaim, Orach Chaim 584:28 quotes those who recommend waiting until the Tefillah is over, but Magen Avot ad loc. writes how the Minhag is like Shulchan Aruch.</ref>

===Tzidkatecha===

#If Rosh Hashanah falls out on Shabbat, Sephardim still recite Tzidkatecha at Mincha, but Ashkenazim do not.<ref>Shulchan Aruch and Rama, Orach Chaim 595:1, Magen Avot ad loc.</ref>

=== If Rosh Hashana Falls out on Shabbat ===

# If Rosh Hashana falls out on Shabbat, bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:3 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim (Yamim Noraim 3:3) agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov. Mikrei Kodesh (Rosh Hashana 3:14) writes that bameh madlikin is not recited when Rosh Hashana falls out on Shabbat.</ref>
# Kabbalat Shabbat is recited prior to Achot Ketana, Lamnatzeach Al Hagitit, and Arvit.<ref>Torat Hamoadim (Yamim Noraim 3:3)</ref>
# Lecha Dodi is recited when Rosh Hashana falls out on Shabbat.<ref>Kaf Hachaim 270:5 quoting Bet Dovid 264, Mikraei Kodesh (Rosh Hashana ch. 3 fnt. 31)</ref>
# Some have the practice to recite Shir Hashirim when Rosh Hashana falls out on Shabbat.<ref>Teymanim: Tichlol Ateret Zekenim (Minhag Chaban p. 18), Sidur Knesset Hagedola (Tzibori, p. 9). Mikraei Kodesh (Rosh Hachana ch. 3 fnt. 31) quotes Rav Mordechai Eliyahu as saying that if someone always recites Shir Hashirim on Friday they should do so even when Yom Tov falls out on Shabbat. </ref>
# Some Sephardim say Kabbalat Shabbat as usual starting with Lechu Niranena, while others start with Mizmor Ldovid Havu Lhashem when Rosh Hashana falls out on Shabbat.<ref>Mikraei Kodesh 3:13. Rabbi Harari records the practice of those who start straightaway with Mizmor Ldovid from the Machzorim, such as the Machzor of Rabbi Avraham Hamaway (Syrian). On the other hand, for the practice to recite Kabbalat Shabbat as usual when Rosh Hashana falls out on Shabbat he cites: Kaf Hachaim 262:33 and Rav Mordechai Eliyahu. </ref>

[[File:Shofar.jpg|thumbnail|Shofar]]

==Shofar==
===Mitzvah===

#It is a mitzvah from the Torah to hear the [[Shofar]] on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>

===Text of the Bracha===

#The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], then he fulfills his obligation.<ref>Yalkut Yosef Moadim pg. 36 </ref>

===Shehechiyanu===

#The Ashkenazic minhag is to recite shehechiyanu both days of Rosh Hashana.<ref>Rama 600:3. The Levush 662:2 writes that unlike Lulav where a shehechiyanu is not recited on the second day of Sukkot, Shofar receives a shehechiyanu both days. The reason for this, explains Levush, is that the shehechiyanu recited upon Lulav is valid even if it was made before the holiday since it is recited once the mitzvah is created, such as when the Lulav is bound up. Therefore, even if we consider both days of Rosh Hashana to be a doubt of which day is the primary day, and the first day could be primary, the shehechiyanu recited on the first day is effective. However, by Shofar that isn't relevant since not everyone is a professional to make a shofar and it doesn't have to be done each year. Therefore, the bracha by shofar is upon the blowing of a mitzvah, in which case if there is a doubt which day is primary a bracha should be recited for both.</ref>
#The Sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a Sephardic individual is blowing [[shofar]] for an Ashkenazic congregation on the 2nd day of Rosh Hashana, then one of the Ashkenazi congregants should recite the [[shehecheyanu]]. If the Sephardic [[shofar]] blower recites [[shehecheyanu]], the congregation has nevertheless fulfilled their obligation to say it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>

===Standing for Shofar Blowing===

#The Ashkenazi custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat.<ref>Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient.<ref>Shaar Hatziyun 585:2. </ref> For Sephardim, the congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]], and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36). [https://www.hebrewbooks.org/pdfpager.aspx?req=39102&st=&pgnum=198 Netsiv (Emek Hasheylah Bracha 171:2)] explains that the practice of the Sephardim is to sit for the tekiyot d'meyushav since one doesn't want to fulfill one's obligation with those tekiyot, since the main tekiyot are the ones that are part of the Shemona Esrei (''tekiyot al seder habrachot''). Therefore, they sit in order to demonstrate that they don't want to fulfill their obligation. However, the Baal Tokea stands because he might be fulfilling his obligation either way, as there are those who believe that even if one has negative intent (intent not to fulfill the mitzvah) while performing a mitzvah, he nonetheless fulfills the mitzvah.

The Netziv further explains that the Ashkenazic custom to stand for the tekiyot d'meyushav is based on the concern that people will talk and be mafsik between the beracha on the Shofar and the fulfillment of the Mitzvah. It is therefore best to stand for the tekiyot d'meyushav and be yotzaih with these blowings, so that there isn't a hefsek between the beracha and the fulfillment of the Mitzvah.</ref>
#The 30 tekiot blown after that are referred to as the tekiot dimeumad, because one is required to stand for them. However, if one sat during these tekiot, he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </ref>
#One who is unable to hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing.<ref>Sh"t Haridbaz 4:25 </ref>
#If a person just heard parts of the Chazarat Hashatz of Mussaf that make up the main part of Malchiyot, Zichronot, and Shofarot that would constitute enough of hearing Chazarat Hashatz to be considered as though one heard the shofar blasts in the context of Shemona Esrei (''tekiyot al seder habrachot'').<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=457 Chazon Ish OC 137:5], Minchat Yitzchak 4:48, Yalkut Yosef (Yamim Noraim, 5775 edition, p. 212)</reF> Others hold it is necessary to hear the entire thing.<ref>Griz (Chidushei HaGriz on Shas v. 2, 5732 edition, p. 224, on topic Baal Tosif on Tos R"H 28b), also cited by Mpeninei HaRav p. 164-6 and Moadim Uzmanim 1:8</ref>

===Keeping the Shofar Covered===

#There is a minhag to keep the Shofar covered while it is not being used, including while the berachot on the shofar are being recited.<ref>Bei'ur Heitev Orach Chaim, end of Siman 593, see also Kitzur Shnei Luchot HaBrit, Kaf HaChaim Siman Katan 14. </ref><ref>There are two main reasons for this minhag, one rooted in fundamental Halacha (Torat Nigleh) and one rooted in Kabbalah (Torat Nistar). Shu"t Avnei Nezer (Siman 431), based on the Rambam, states that the main mitzvah is to hear the sound of the Shofar (l'ishmoa kol Shofar), and that one should cover the Shofar during the berachot so that the Shofar does not see its embarrassment that the beracha is on the sound and not on the body of the shofar itself. This is similar to the logic for why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) cites the Rada"l's introduction to the Zohar who explains that the sounding of the Shofar corresponds to the Akeidah, and according the Midrash, Avraham hid Yitzchak so Yitzchak would not injure himself with the knife and become blemished, rendering himself unfit to be slaughtered at the Akeidah. Therefore, covering the Shofar is a remembrance to this aspect of the Akeidah. Finally, the Likutei MaHari'ach posits that one should cover the Shofar so the Satan does not have power over it. </ref> With this said, the Ba'al Tokeah should hold the shofar in his hand under the cover while he is making the berachot. <ref>Kaf HaChaim Siman Katan 14 in the name of the Ben Ish Chai. The sefer Zeh HaShulchan (Siman 593) cites this as the minhag of various Gedolim and Tzaddikim.

See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>

===Talking Between Blows===

#One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref>Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners.<ref>Yalkut Yosef Moadim pg. 40 </ref>
# Some hold that one should not recite vidduy between the first set of shofar blows of תשר"ת and תש"ת or between תש"ת and תר"ת.<ref>Yalkut Yosef (Siman 8 fnt. 31), as opposed to Or Letzion 1:39 who permitted this. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia disagreed based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>

===Unsure if One Fulfilled the Mitzvah===

#If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref>Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161. The Mitzvah of Shofar is from the Torah, thus we apply the principle of safek deoraysa l'chumra, while saying a Beracha is from the Rabbis, and we apply the rule of safek derabanan l'kula </ref>

===Blowing from the Right Side===

#Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling the mitzvah if he doesn't. <ref>Yalkut Yosef Moadim pg. 41 </ref>

===Who is Obligated?===

#Women are exempt from blowing or listening to the shofar. Nonetheless, it is a mitzvah for women to voluntarily hear the shofar. According to Ashkenazim, she can recite the bracha or the one blowing for her can recite the bracha even if he's only blowing for women. According to Sephardim she may not recite a bracha, nor is someone who blows just for women allowed to say the bracha.<ref>Shulchan Aruch and Rama Orach Chaim 589:6. {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
#A child who reached the age of chinuch should hear the shofar being blown. He is also able to fulfill his obligation by blowing himself.<ref>[https://www.torahanytime.com/#/lectures?v=92108 Rav Yitzchak Yosef (Motzei Shabbat Netsavim 5779 min 29)] explained that Rav Elyashiv (Haarot Rosh Hashana and Gittin) wrote that a child who reached chinuch needs to hear the shofar from an adult because the blowing of a child isn't considered the blowing of a mitzvah. However, Rav Yosef argued that it is considered a shofar blast for himself.</ref>

===Borrowing a Shofar without Permission===

#One may borrow a shofar to perform the mitzva without asking permission.<ref>Magen Avraham 586:4, Mishna Brura 586:9, Halachos of Other People's Money pg. 68 </ref> However, if the borrower has a cold, or if he suspects that the owner might be finicky about germs, he should not use it without permission.<ref>Halachos of Other People's Money pg. 68 based on Aruch Hashulchan 14:11</ref>

===If Rosh Hashana Falls out on Shabbat===

#If Rosh Hashana falls out on Shabbat, we do not blow the Shofar.<ref>Shulchan Aruch 588:5 based on Mishna Rosh Hashana 29b </ref> This is a rabbinic decree lest one come to carry the Shofar four cubits in a public domain to learn how to blow it from an expert.<ref>Mishna Brura 588:13 based on Gemara Rosh Hashana 29b. see more on [https://www.chabad.org/library/article_cdo/aid/988699/jewish/Why-No-Shofar-on-Shabbat.htm Chabad.org]</ref>

==Second Day of Rosh Hashana==

# There is a dispute whether we should say Shechiyanu in Kiddush on the second night of Rosh Hashana. The minhag is to have a new fruit or wear a new garment and have that in mind while saying Shehechiyanu.<ref>Shulchan Aruch OC 600:2, [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour ]pg. 10</ref>
# Many poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22, Tiferet Mishna Brurah 600:4 quoting Yechava Daat 7:158 and Divrei Shalom Mizrachi 4:104.</ref> However, others say one can wait until the meal.<ref>Rav Elyashiv (cited by Ashrei Haish 3:14:4 and Dirshu)</ref>

==Simanim (Symbolic Foods)==
===Which Meals===

# There is a custom to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana.<ref>The Gemara (Horayot 12a) says that a person should '''see''' gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement, with the slight difference that a person should '''eat''' these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions of the statement and rules in Shulchan Aruch Orach Chaim 583:1 that a person should '''eat''' these foods as a good omen.</ref> If one is unble to eat one of the foods, then he can simply point to the food and recite the Yehi Ratzon.<ref> Kaf HaChaim 583:6 and Nitei Gavriel 29:24. </ref>
# Some have this minhag only on the first night, but most do both nights.<ref>Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam v. 2 p. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim is only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

===At Which Point in the Meal===

#Some have the custom to eat the Simanim before Hamotzi, while others insist on eating them right after reciting Hamotzi and eating a [[Kezayit]] of bread.<ref>Rav Ovadia (Chazon Ovadyah, Yamim Noraim p. 93) favors eating the Simanim after HaMotzi. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1) writes how the [[Moroccan]] custom is to eat them before HaMotzi. However, he writes that since it's very easy to accidentally eat a [[Kezayit]] and complicate one's situation with respect to a Beracha Acharonah, many Poskim prefer one wait until after HaMotzi, including Shemesh uMagen 3:72. </ref>

===Which Foods===

#The foods used for Simanim include: dates, pomegranates, beets, gourds, black eyed peas, and fish heads.<ref>Horayot 12a, Shulchan Aruch Orach Chaim 583:1, Torat HaMoadim 4:1</ref> Some add apples in honey.<ref>Rama Orach Chaim 583:1</ref>
#There is a minhag to dip the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9. Magen Avot (Orach Chaim 583:1) says that they did this from Rosh Hashanah until the end of Sukkot.</ref> Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the practice of the Chazon Ish and the Steipler Gaon was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey.<ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey, or on the other side. See there also for a difference in minhagim regarding whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>

===Order of Simanim===

#If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised.<ref>Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see Shulchan Aruch Orach Chaim 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1 fn. 472) reports how the [[Moroccan]] custom is to have the apples first and recite HaEtz on them, and that all the Machzorim list the Simanim that way. He argues that it's not an issue of Kedimah, because one doesn't really want to eat both the apple and the dates right now. This, he says, resolves Rav Shlomo Zalman's issue. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates, because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten.</ref>
#Some say that one doesn’t make a HaAdama on vegetables during the meal.<ref>Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that Shulchan Aruch Orach Chaim 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama, one should make the bracha on the food which one prefers first.</ref>

===When to Recite the Yehi Ratzon===

#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. On the other hand, the Magen Avraham argues that there isn't such a strong requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref>. Others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref>
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeLokei Avoteinu, with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Steipler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>

==Sleeping on Rosh Hashana==

#It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better.<ref>Rama (Orach Chaim 583:2), Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33, Magen Avot (Orach Chaim 583:2)</ref>
#After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim.<ref>Mishna Brurah 583:9 writes that some have the minhag to read all of Tehillim on Rosh Hashana. Aliba Dhilchata (v. 103 p 105) quotes this also from Mateh Efraim 598:11 and Chayey Adam 139:1. Rav Chaim Palagi (Moed Lkol chay 12:28) quotes this practice as well and adds that some read it twice. Rabbi Yehuda Azulai (Hamashbir v. 9 p. 109) quotes this practice from Rav Eliyahu Mani and Ben Ish Chai as well. However, Rav Ovadia Yosef (Yechava Daat 3:44 in fnt.) writes that it isn't obligatory upon a talmid chacham and he may learn Torah instead of saying tehillim on Rosh Hashana. </ref> In any event, one shouldn't waste time on this holy day of Rosh Hashana, as wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
#Some poskim advise that it isn't appropriate to have tashmish on Rosh Hashana unless it's Tevilah night.<ref>Knesset Hegedola 581:8, Pri Chadash 581:4, Birkei Yosef 581:18, Machzik Bracha 581:4</ref>

==Minhag of Tashlich==
===Where?===

#The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana.<ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in Jerusalem during his time was to say it. Maaseh Rav 209 writes that the minhag of the Gra and his student Rav Chaim Volozhin was not to do tashlich at all.

Rav Moshe Harari in Mikraei Kodesh (Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref>
#It is preferable for there to be living fish in the body of water. <ref>Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara like fish (see Berachot 20a) and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says that it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water and feed the fish. </ref>

===When===

#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]].<ref>Nitai Gavriel Rosh Hashana 69:1, Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vehanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
#If one didn't get a chance to do it on the first day, one should do it on the second day after [[mussaf]]<ref>Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>
#When the first day of Rosh Hashana falls out on [[Shabbat]], some poskim say to postpone Tashlich, while others say just to say Tashlich then. <ref>Ben Ish Chai (Nitzavim 12) says to say it even on [[Shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv then one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich '' Rabbi Eli Mansour''] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch Ben Chaim. Magen Avot (Orach Chaim 583:1) writes in favor of postponing, as well, especially since people will make mistakes and end up carrying even if there is an Eruv. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>
#If one didn't get to recite tashlich on Rosh Hashana, then it may be recited all of [[Aseret Yemey Teshuva]].<ref>Nitai Gavriel Rosh Hashana 69:16</ref> Some recite tashlich during chol hamoed Sukkot before Hoshana Rabba.<ref>Seder Tashlich Vminhagav p. 26 citing the Kedushat Yisrael of Rav Yisrael Yakov of Chust</ref>
#Tashlich should be recited by day, and can be said past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it should be recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>

===What?===

#The custom is to recite certain pesukim that are printed in the machzorim. <ref>Yalkut Yosef Moadim page 35 </ref>
#Many have the custom of shaking out their pockets as a symbol of throwing away one's sins. <ref>The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>

===Who===

#Many poskim suggest that men and women should avoid being there at the same time, so that it doesn't become an inappropriate, mixed social scene on our day of Judgment.<ref>Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich. Therefore, they say that women shouldn't say tashlich in order to prevent inappropriate mingling between the genders. </ref>
#In some communities, women do not attend Tashlich.<ref>Magen Avot (Orach Chaim 583:1) notes how the Minhag in Morocco and Tunis was for the women not to attend Tashlich. He also quotes Erech HaShulchan as saying that women should not go, but if they do, then the men should not go. Tashlich should not be used as an opportunity to mingle.</ref> Many women have the practice to go.<ref>Nitai Gavriel 69:8 writes that women aren't obligated to say tashlich but the minhag is that they do recite it.</ref>

==Fasting on Rosh Hashana==

#It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though fasting until after Chatzot is usually prohibited on [[Shabbat]] and [[Yom Tov]], on Rosh Hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
#There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]

==Sources==
{{Reflist|30em}}
<references />

{{Holidays}}

[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Rosh Hashana

2026-09-06T15:32:42Z

YitzchakSultan1: /* If Rosh Hashana Falls out on Shabbat */

Rosh Hashana is the Jewish New Year, and is both a holiday as well as a day of Judgement. The period of time between Rosh Hashana and [[Yom Kippur]] is called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs of Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below.

==Customs of Erev Rosh Hashana==
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) Laundering one's clothing for Rosh Hashana. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]].<ref>Shulchan Aruch and Rama OC 581:4</ref>
#The reason for the custom to put on freshly laundered clothing and get a haircut on Erev Rosh Hashana is to show our confidence in Hashem's mercy in our judgement.<ref>Yerushalmi Rosh Hashana 1:3. The Yerushalmi explains that unlike a typical person who is getting ready for judgment, the Jewish people wear fancy, white clothing and get haircuts because we have confidence in God's kindness and the outcome of the decision. </ref>
===Tachanun===
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]]. However, during the [[Selichot]] of Erev Rosh Hashana, which are typically recited at night or at least before [[Netz]] Hachama, we do say the yud gimmel [[middot]] as well as nefilat apayim.<ref>Shulchan Aruch O.C. 581:3, Kaf HaChaim on Shulchan Arukh, OC 581:73, Chazon Ovadia (Yamim Noraim page 46). 
Mishna Brura 581:23 adds based on the Magen Avraham that even if the Selichot continue past Alot Hashachar, since they are typically said before that, you would recite the Tachanun during Selichot. Kaf Hachaim 581:73 agrees. </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]].<ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74, Chazon Ovadia Yamim Noraim pg. 46 </ref>
# We do not blow the [[shofar]] on Erev Rosh Hashana. If the Baal Tokea needs to practice blowing the Shofar in order to prepare for Rosh Hashana, he should do so in a private room.<ref>Yalkut Yosef Moadim page 21 </ref>

===Lashes===
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Rama 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead people themselves, as that would be Avoda Zara. Rather, we hope that Hashem listens to our [[prayers]] and if merciful with us in the merit of these great tzaddikim. Mishna Brurah 581:27, Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 agree. See [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

===Fasting on Erev Rosh Hashana===
{{Fasting_on_Erev_Rosh_Hashana}}

===Dipping in the Mikveh===
# The custom is to immerse in a mikveh on Erev Rosh Hashana in honor of Rosh Hashana.<ref> Rama 581:4 </ref> However, this isn't required according to the law, and therefore a beracha isn't recited and the laws aren't as strict.<ref>Chacham Ovadia Yosef (Chazon Ovadia pg. 57 and Halichot Olam 2: page 225), Moed Likol Chai 12:11 based on the Rosh (Yoma 8:24), who quotes Rav Saadya Gaon as saying that one should recite a beracha on going to the mikveh on Erev Yom Kippur, and then proceeds to strongly disagree and say that a beracha is not recited.
 See Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone to go on Erev Rosh Hashana, he can be lenient, since the Shulchan Aruch only mentions the custom to go on Erev Yom Kippur.</ref> If one cannot make it to a mikveh, then he should try to spill 9 kav (approximately 12 liters) of water over himself, even if in the shower.<ref>Yalkut Yosef (Moadim page 22), Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days of [[niddah]] and single women shouldn't go to the mikveh on Erev Rosh Hashana nor on Erev Yom Kippur.<ref>Chazon Ovadia Yamim Noraim page 59. Although the Magen Avraham O.C. 606:8 does mention a practice of single women to go to the mikveh on Erev Yom Kippur for teshuva. </ref>
#A person should try to go to the mikveh an hour before chatzot (midday) or later on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref>
#If a person was together with his wife on Rosh Hashana night, then he should go to the mikveh again on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref>

===Hatarat Nedarim===
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]]

==Candle Lighting==
See [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
# The bracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel Yom Tov''", without mentioning "''Yom Hazikaron''."<ref>Chazon Ovadia Yamim Noraim pg. 62. He writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't say it. </ref>
# When Rosh Hashana falls out on Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </ref>
# Sephardic women do not recite Shehecheyanu when lighting candles. Instead, they should have in mind to fulfill their obligation when they listen to Shehecheyanu during Kiddush.<ref> Chacham Ovadia Yosef (Chazon Ovadia Yamim Noraim pg. 62 and Shu"t Yechave Daat 3:34), Chesed La'alafim 263:5 </ref> Most Ashkenazi women do recite shehecheyanu when lighting candles.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

==Prayers of Rosh Hashanah==
''Note the relevant practices from [[Aseret Yimei Teshuva]]''

===Beginning Shacharit===

#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, while standing by his seat, begins his tefillah by singing out the ה in the word HaMelech in a melody. Once he completes the word, he approaches the amud and continues the rest of the sentence.<ref>Aruch HaShulchan, Orach Chaim 584:1, Shu"t Menachem Meishiv Siman 91. The sefer Minhag Yisrael Torah explains that this minhag is based on the Gemara (Menachot 29b) which says that Olam HaZeh (this world) was created with the letter ה, as the letter ה has a large gap on the bottom and a smaller gap towards the top. The Gemara explains that this symbolizes that those who wish to descend down a wayward path can do so with ease, while those who wish to repent and elevate themselves will be exalted among their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>

===Behavior During Prayer===

#Some have the minhag to stand slightly hunched over during the Tefillot of [[Rosh HaShana]]. For someone who observe this minhag, he should be careful to stand straight for the beginning and end of each Bracha. <ref>Shulchan Aruch 582:4. Mishna Brurah 582:14 writes that beginning with Baruch Ata Hashem at the end of one beracha, until the start of the next beracha, one should stand straight up, so that it doesn’t appear like one is adding to the bows established by Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <ref>Kitzur Shulchan Aruch 129:2 </ref>
#Some have the minhag to daven slightly out loud during the Tefillot of Rosh Hashana.<ref>Shulchan Aruch 582:9 writes that one may daven out loud during the Tefillot of Rosh Hashana and not worry about bothering others, since everyone has a machzor. Mishna Brurah 582:24 writes that one should not raise his voice too much. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:9) writes that in some [[Moroccan]] communities, one person recites the entire silent [[Shemoneh Esrei]] out loud, and everyone else follows along silently.</ref> However, many authorities discourage this practice. <ref>Kitzur Shulchan Aruch 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur Shulchan Aruch 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana any other way, then one may raise one’s voice slightly.</ref>
#Some poskim encourage crying during the [[prayers]] of Rosh Hashana, while others forbid it. <ref>Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry on Rosh Hashana (based on Nechemiah 8:9-12). He also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul cries on Rosh Hashana. Rav Shternbuch argues that they aren't disagreeing. The Vilna Gaon forbids crying from fear of the day of judgement, and from viewing the day as one of sadness and gloom. The Arizal praises tears that come spontaneously from a longing for Hashem. </ref>

===HaMelech HaKadosh===

#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh on the first night of Rosh Hashana, then one doesn't have to repeat [[Shmoneh Esrei]], as long as he said the [[Yom Tov]] [[Shmoneh Esrei]]. However, if one said the weekday [[Shmoneh Esrei]], then he should repeat [[Shmoneh Esrei]].<ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir (min 43-45:30)] explains the dispute. In Batei Yosef (p. 20), Rav Schachter is quoted as saying safek brachot lhakel and one should not repeat shemona esrei.</ref> Some disagree and hold that one needs to repeat Shemona Esrei if he forgot to say HaMelech HaKadosh on the first night of Rosh Hashana.<ref>Mishna Brurah (Shaar Hatziyun 582:4). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 100 writes that one doesn't fulfill one's obligation since the theme of Malchut is a main theme of Shemona Esrei.</ref>

===Yaaleh Veyavo===

#If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana: During the day one does not have to repeat [[benching]], but at night one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says that one doesn't repeat [[Birkat HaMazon]], and then cites the Eliyah Rabba who thinks that one should repeat it. The Mishna Brurah leaves the matter unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions, and in note 25 concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra, he explained that even if one forgot [[Yaaleh VeYavo]], one fulfills the Deoritta obligation of [[benching]], it's just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Brit Milah===

#If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch, Orach Chaim 584:4. Kaf HaChaim, Orach Chaim 584:28 quotes those who recommend waiting until the Tefillah is over, but Magen Avot ad loc. writes how the Minhag is like Shulchan Aruch.</ref>

===Tzidkatecha===

#If Rosh Hashanah falls out on Shabbat, Sephardim still recite Tzidkatecha at Mincha, but Ashkenazim do not.<ref>Shulchan Aruch and Rama, Orach Chaim 595:1, Magen Avot ad loc.</ref>

=== If Rosh Hashana Falls out on Shabbat ===

# If Rosh Hashana falls out on Shabbat, bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:3 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim (Yamim Noraim 3:3) agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov. Mikrei Kodesh (Rosh Hashana 3:14) writes that bameh madlikin is not recited when Rosh Hashana falls out on Shabbat.</ref>
# Kabbalat Shabbat is recited prior to Achot Ketana, Lamnatzeach Al Hagitit, and Arvit.<ref>Torat Hamoadim (Yamim Noraim 3:3)</ref>
# Lecha Dodi is recited when Rosh Hashana falls out on Shabbat.<ref>Kaf Hachaim 270:5 quoting Bet Dovid 264</ref>
# Some have the practice to recite Shir Hashirim when Rosh Hashana falls out on Shabbat.<ref>Teymanim: Tichlol Ateret Zekenim (Minhag Chaban p. 18), Sidur Knesset Hagedola (Tzibori, p. 9)</ref>

[[File:Shofar.jpg|thumbnail|Shofar]]

==Shofar==
===Mitzvah===

#It is a mitzvah from the Torah to hear the [[Shofar]] on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>

===Text of the Bracha===

#The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], then he fulfills his obligation.<ref>Yalkut Yosef Moadim pg. 36 </ref>

===Shehechiyanu===

#The Ashkenazic minhag is to recite shehechiyanu both days of Rosh Hashana.<ref>Rama 600:3. The Levush 662:2 writes that unlike Lulav where a shehechiyanu is not recited on the second day of Sukkot, Shofar receives a shehechiyanu both days. The reason for this, explains Levush, is that the shehechiyanu recited upon Lulav is valid even if it was made before the holiday since it is recited once the mitzvah is created, such as when the Lulav is bound up. Therefore, even if we consider both days of Rosh Hashana to be a doubt of which day is the primary day, and the first day could be primary, the shehechiyanu recited on the first day is effective. However, by Shofar that isn't relevant since not everyone is a professional to make a shofar and it doesn't have to be done each year. Therefore, the bracha by shofar is upon the blowing of a mitzvah, in which case if there is a doubt which day is primary a bracha should be recited for both.</ref>
#The Sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a Sephardic individual is blowing [[shofar]] for an Ashkenazic congregation on the 2nd day of Rosh Hashana, then one of the Ashkenazi congregants should recite the [[shehecheyanu]]. If the Sephardic [[shofar]] blower recites [[shehecheyanu]], the congregation has nevertheless fulfilled their obligation to say it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>

===Standing for Shofar Blowing===

#The Ashkenazi custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat.<ref>Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient.<ref>Shaar Hatziyun 585:2. </ref> For Sephardim, the congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]], and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36). [https://www.hebrewbooks.org/pdfpager.aspx?req=39102&st=&pgnum=198 Netsiv (Emek Hasheylah Bracha 171:2)] explains that the practice of the Sephardim is to sit for the tekiyot d'meyushav since one doesn't want to fulfill one's obligation with those tekiyot, since the main tekiyot are the ones that are part of the Shemona Esrei (''tekiyot al seder habrachot''). Therefore, they sit in order to demonstrate that they don't want to fulfill their obligation. However, the Baal Tokea stands because he might be fulfilling his obligation either way, as there are those who believe that even if one has negative intent (intent not to fulfill the mitzvah) while performing a mitzvah, he nonetheless fulfills the mitzvah.

The Netziv further explains that the Ashkenazic custom to stand for the tekiyot d'meyushav is based on the concern that people will talk and be mafsik between the beracha on the Shofar and the fulfillment of the Mitzvah. It is therefore best to stand for the tekiyot d'meyushav and be yotzaih with these blowings, so that there isn't a hefsek between the beracha and the fulfillment of the Mitzvah.</ref>
#The 30 tekiot blown after that are referred to as the tekiot dimeumad, because one is required to stand for them. However, if one sat during these tekiot, he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </ref>
#One who is unable to hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing.<ref>Sh"t Haridbaz 4:25 </ref>
#If a person just heard parts of the Chazarat Hashatz of Mussaf that make up the main part of Malchiyot, Zichronot, and Shofarot that would constitute enough of hearing Chazarat Hashatz to be considered as though one heard the shofar blasts in the context of Shemona Esrei (''tekiyot al seder habrachot'').<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=457 Chazon Ish OC 137:5], Minchat Yitzchak 4:48, Yalkut Yosef (Yamim Noraim, 5775 edition, p. 212)</reF> Others hold it is necessary to hear the entire thing.<ref>Griz (Chidushei HaGriz on Shas v. 2, 5732 edition, p. 224, on topic Baal Tosif on Tos R"H 28b), also cited by Mpeninei HaRav p. 164-6 and Moadim Uzmanim 1:8</ref>

===Keeping the Shofar Covered===

#There is a minhag to keep the Shofar covered while it is not being used, including while the berachot on the shofar are being recited.<ref>Bei'ur Heitev Orach Chaim, end of Siman 593, see also Kitzur Shnei Luchot HaBrit, Kaf HaChaim Siman Katan 14. </ref><ref>There are two main reasons for this minhag, one rooted in fundamental Halacha (Torat Nigleh) and one rooted in Kabbalah (Torat Nistar). Shu"t Avnei Nezer (Siman 431), based on the Rambam, states that the main mitzvah is to hear the sound of the Shofar (l'ishmoa kol Shofar), and that one should cover the Shofar during the berachot so that the Shofar does not see its embarrassment that the beracha is on the sound and not on the body of the shofar itself. This is similar to the logic for why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) cites the Rada"l's introduction to the Zohar who explains that the sounding of the Shofar corresponds to the Akeidah, and according the Midrash, Avraham hid Yitzchak so Yitzchak would not injure himself with the knife and become blemished, rendering himself unfit to be slaughtered at the Akeidah. Therefore, covering the Shofar is a remembrance to this aspect of the Akeidah. Finally, the Likutei MaHari'ach posits that one should cover the Shofar so the Satan does not have power over it. </ref> With this said, the Ba'al Tokeah should hold the shofar in his hand under the cover while he is making the berachot. <ref>Kaf HaChaim Siman Katan 14 in the name of the Ben Ish Chai. The sefer Zeh HaShulchan (Siman 593) cites this as the minhag of various Gedolim and Tzaddikim.

See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>

===Talking Between Blows===

#One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref>Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners.<ref>Yalkut Yosef Moadim pg. 40 </ref>
# Some hold that one should not recite vidduy between the first set of shofar blows of תשר"ת and תש"ת or between תש"ת and תר"ת.<ref>Yalkut Yosef (Siman 8 fnt. 31), as opposed to Or Letzion 1:39 who permitted this. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia disagreed based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>

===Unsure if One Fulfilled the Mitzvah===

#If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref>Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161. The Mitzvah of Shofar is from the Torah, thus we apply the principle of safek deoraysa l'chumra, while saying a Beracha is from the Rabbis, and we apply the rule of safek derabanan l'kula </ref>

===Blowing from the Right Side===

#Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling the mitzvah if he doesn't. <ref>Yalkut Yosef Moadim pg. 41 </ref>

===Who is Obligated?===

#Women are exempt from blowing or listening to the shofar. Nonetheless, it is a mitzvah for women to voluntarily hear the shofar. According to Ashkenazim, she can recite the bracha or the one blowing for her can recite the bracha even if he's only blowing for women. According to Sephardim she may not recite a bracha, nor is someone who blows just for women allowed to say the bracha.<ref>Shulchan Aruch and Rama Orach Chaim 589:6. {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
#A child who reached the age of chinuch should hear the shofar being blown. He is also able to fulfill his obligation by blowing himself.<ref>[https://www.torahanytime.com/#/lectures?v=92108 Rav Yitzchak Yosef (Motzei Shabbat Netsavim 5779 min 29)] explained that Rav Elyashiv (Haarot Rosh Hashana and Gittin) wrote that a child who reached chinuch needs to hear the shofar from an adult because the blowing of a child isn't considered the blowing of a mitzvah. However, Rav Yosef argued that it is considered a shofar blast for himself.</ref>

===Borrowing a Shofar without Permission===

#One may borrow a shofar to perform the mitzva without asking permission.<ref>Magen Avraham 586:4, Mishna Brura 586:9, Halachos of Other People's Money pg. 68 </ref> However, if the borrower has a cold, or if he suspects that the owner might be finicky about germs, he should not use it without permission.<ref>Halachos of Other People's Money pg. 68 based on Aruch Hashulchan 14:11</ref>

===If Rosh Hashana Falls out on Shabbat===

#If Rosh Hashana falls out on Shabbat, we do not blow the Shofar.<ref>Shulchan Aruch 588:5 based on Mishna Rosh Hashana 29b </ref> This is a rabbinic decree lest one come to carry the Shofar four cubits in a public domain to learn how to blow it from an expert.<ref>Mishna Brura 588:13 based on Gemara Rosh Hashana 29b. see more on [https://www.chabad.org/library/article_cdo/aid/988699/jewish/Why-No-Shofar-on-Shabbat.htm Chabad.org]</ref>

==Second Day of Rosh Hashana==

# There is a dispute whether we should say Shechiyanu in Kiddush on the second night of Rosh Hashana. The minhag is to have a new fruit or wear a new garment and have that in mind while saying Shehechiyanu.<ref>Shulchan Aruch OC 600:2, [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour ]pg. 10</ref>
# Many poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22, Tiferet Mishna Brurah 600:4 quoting Yechava Daat 7:158 and Divrei Shalom Mizrachi 4:104.</ref> However, others say one can wait until the meal.<ref>Rav Elyashiv (cited by Ashrei Haish 3:14:4 and Dirshu)</ref>

==Simanim (Symbolic Foods)==
===Which Meals===

# There is a custom to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana.<ref>The Gemara (Horayot 12a) says that a person should '''see''' gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement, with the slight difference that a person should '''eat''' these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions of the statement and rules in Shulchan Aruch Orach Chaim 583:1 that a person should '''eat''' these foods as a good omen.</ref> If one is unble to eat one of the foods, then he can simply point to the food and recite the Yehi Ratzon.<ref> Kaf HaChaim 583:6 and Nitei Gavriel 29:24. </ref>
# Some have this minhag only on the first night, but most do both nights.<ref>Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam v. 2 p. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim is only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

===At Which Point in the Meal===

#Some have the custom to eat the Simanim before Hamotzi, while others insist on eating them right after reciting Hamotzi and eating a [[Kezayit]] of bread.<ref>Rav Ovadia (Chazon Ovadyah, Yamim Noraim p. 93) favors eating the Simanim after HaMotzi. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1) writes how the [[Moroccan]] custom is to eat them before HaMotzi. However, he writes that since it's very easy to accidentally eat a [[Kezayit]] and complicate one's situation with respect to a Beracha Acharonah, many Poskim prefer one wait until after HaMotzi, including Shemesh uMagen 3:72. </ref>

===Which Foods===

#The foods used for Simanim include: dates, pomegranates, beets, gourds, black eyed peas, and fish heads.<ref>Horayot 12a, Shulchan Aruch Orach Chaim 583:1, Torat HaMoadim 4:1</ref> Some add apples in honey.<ref>Rama Orach Chaim 583:1</ref>
#There is a minhag to dip the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9. Magen Avot (Orach Chaim 583:1) says that they did this from Rosh Hashanah until the end of Sukkot.</ref> Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the practice of the Chazon Ish and the Steipler Gaon was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey.<ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey, or on the other side. See there also for a difference in minhagim regarding whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>

===Order of Simanim===

#If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised.<ref>Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see Shulchan Aruch Orach Chaim 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1 fn. 472) reports how the [[Moroccan]] custom is to have the apples first and recite HaEtz on them, and that all the Machzorim list the Simanim that way. He argues that it's not an issue of Kedimah, because one doesn't really want to eat both the apple and the dates right now. This, he says, resolves Rav Shlomo Zalman's issue. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates, because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten.</ref>
#Some say that one doesn’t make a HaAdama on vegetables during the meal.<ref>Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that Shulchan Aruch Orach Chaim 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama, one should make the bracha on the food which one prefers first.</ref>

===When to Recite the Yehi Ratzon===

#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. On the other hand, the Magen Avraham argues that there isn't such a strong requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref>. Others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref>
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeLokei Avoteinu, with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Steipler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>

==Sleeping on Rosh Hashana==

#It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better.<ref>Rama (Orach Chaim 583:2), Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33, Magen Avot (Orach Chaim 583:2)</ref>
#After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim.<ref>Mishna Brurah 583:9 writes that some have the minhag to read all of Tehillim on Rosh Hashana. Aliba Dhilchata (v. 103 p 105) quotes this also from Mateh Efraim 598:11 and Chayey Adam 139:1. Rav Chaim Palagi (Moed Lkol chay 12:28) quotes this practice as well and adds that some read it twice. Rabbi Yehuda Azulai (Hamashbir v. 9 p. 109) quotes this practice from Rav Eliyahu Mani and Ben Ish Chai as well. However, Rav Ovadia Yosef (Yechava Daat 3:44 in fnt.) writes that it isn't obligatory upon a talmid chacham and he may learn Torah instead of saying tehillim on Rosh Hashana. </ref> In any event, one shouldn't waste time on this holy day of Rosh Hashana, as wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
#Some poskim advise that it isn't appropriate to have tashmish on Rosh Hashana unless it's Tevilah night.<ref>Knesset Hegedola 581:8, Pri Chadash 581:4, Birkei Yosef 581:18, Machzik Bracha 581:4</ref>

==Minhag of Tashlich==
===Where?===

#The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana.<ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in Jerusalem during his time was to say it. Maaseh Rav 209 writes that the minhag of the Gra and his student Rav Chaim Volozhin was not to do tashlich at all.

Rav Moshe Harari in Mikraei Kodesh (Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref>
#It is preferable for there to be living fish in the body of water. <ref>Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara like fish (see Berachot 20a) and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says that it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water and feed the fish. </ref>

===When===

#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]].<ref>Nitai Gavriel Rosh Hashana 69:1, Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vehanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
#If one didn't get a chance to do it on the first day, one should do it on the second day after [[mussaf]]<ref>Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>
#When the first day of Rosh Hashana falls out on [[Shabbat]], some poskim say to postpone Tashlich, while others say just to say Tashlich then. <ref>Ben Ish Chai (Nitzavim 12) says to say it even on [[Shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv then one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich '' Rabbi Eli Mansour''] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch Ben Chaim. Magen Avot (Orach Chaim 583:1) writes in favor of postponing, as well, especially since people will make mistakes and end up carrying even if there is an Eruv. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>
#If one didn't get to recite tashlich on Rosh Hashana, then it may be recited all of [[Aseret Yemey Teshuva]].<ref>Nitai Gavriel Rosh Hashana 69:16</ref> Some recite tashlich during chol hamoed Sukkot before Hoshana Rabba.<ref>Seder Tashlich Vminhagav p. 26 citing the Kedushat Yisrael of Rav Yisrael Yakov of Chust</ref>
#Tashlich should be recited by day, and can be said past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it should be recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>

===What?===

#The custom is to recite certain pesukim that are printed in the machzorim. <ref>Yalkut Yosef Moadim page 35 </ref>
#Many have the custom of shaking out their pockets as a symbol of throwing away one's sins. <ref>The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>

===Who===

#Many poskim suggest that men and women should avoid being there at the same time, so that it doesn't become an inappropriate, mixed social scene on our day of Judgment.<ref>Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich. Therefore, they say that women shouldn't say tashlich in order to prevent inappropriate mingling between the genders. </ref>
#In some communities, women do not attend Tashlich.<ref>Magen Avot (Orach Chaim 583:1) notes how the Minhag in Morocco and Tunis was for the women not to attend Tashlich. He also quotes Erech HaShulchan as saying that women should not go, but if they do, then the men should not go. Tashlich should not be used as an opportunity to mingle.</ref> Many women have the practice to go.<ref>Nitai Gavriel 69:8 writes that women aren't obligated to say tashlich but the minhag is that they do recite it.</ref>

==Fasting on Rosh Hashana==

#It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though fasting until after Chatzot is usually prohibited on [[Shabbat]] and [[Yom Tov]], on Rosh Hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
#There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]

==Sources==
{{Reflist|30em}}
<references />

{{Holidays}}

[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Rosh Hashana

2026-09-06T15:26:43Z

YitzchakSultan1: /* If Rosh Hashana Falls out on Shabbat */

Rosh Hashana is the Jewish New Year, and is both a holiday as well as a day of Judgement. The period of time between Rosh Hashana and [[Yom Kippur]] is called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs of Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below.

==Customs of Erev Rosh Hashana==
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) Laundering one's clothing for Rosh Hashana. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]].<ref>Shulchan Aruch and Rama OC 581:4</ref>
#The reason for the custom to put on freshly laundered clothing and get a haircut on Erev Rosh Hashana is to show our confidence in Hashem's mercy in our judgement.<ref>Yerushalmi Rosh Hashana 1:3. The Yerushalmi explains that unlike a typical person who is getting ready for judgment, the Jewish people wear fancy, white clothing and get haircuts because we have confidence in God's kindness and the outcome of the decision. </ref>
===Tachanun===
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]]. However, during the [[Selichot]] of Erev Rosh Hashana, which are typically recited at night or at least before [[Netz]] Hachama, we do say the yud gimmel [[middot]] as well as nefilat apayim.<ref>Shulchan Aruch O.C. 581:3, Kaf HaChaim on Shulchan Arukh, OC 581:73, Chazon Ovadia (Yamim Noraim page 46). 
Mishna Brura 581:23 adds based on the Magen Avraham that even if the Selichot continue past Alot Hashachar, since they are typically said before that, you would recite the Tachanun during Selichot. Kaf Hachaim 581:73 agrees. </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]].<ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74, Chazon Ovadia Yamim Noraim pg. 46 </ref>
# We do not blow the [[shofar]] on Erev Rosh Hashana. If the Baal Tokea needs to practice blowing the Shofar in order to prepare for Rosh Hashana, he should do so in a private room.<ref>Yalkut Yosef Moadim page 21 </ref>

===Lashes===
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Rama 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead people themselves, as that would be Avoda Zara. Rather, we hope that Hashem listens to our [[prayers]] and if merciful with us in the merit of these great tzaddikim. Mishna Brurah 581:27, Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 agree. See [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

===Fasting on Erev Rosh Hashana===
{{Fasting_on_Erev_Rosh_Hashana}}

===Dipping in the Mikveh===
# The custom is to immerse in a mikveh on Erev Rosh Hashana in honor of Rosh Hashana.<ref> Rama 581:4 </ref> However, this isn't required according to the law, and therefore a beracha isn't recited and the laws aren't as strict.<ref>Chacham Ovadia Yosef (Chazon Ovadia pg. 57 and Halichot Olam 2: page 225), Moed Likol Chai 12:11 based on the Rosh (Yoma 8:24), who quotes Rav Saadya Gaon as saying that one should recite a beracha on going to the mikveh on Erev Yom Kippur, and then proceeds to strongly disagree and say that a beracha is not recited.
 See Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone to go on Erev Rosh Hashana, he can be lenient, since the Shulchan Aruch only mentions the custom to go on Erev Yom Kippur.</ref> If one cannot make it to a mikveh, then he should try to spill 9 kav (approximately 12 liters) of water over himself, even if in the shower.<ref>Yalkut Yosef (Moadim page 22), Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days of [[niddah]] and single women shouldn't go to the mikveh on Erev Rosh Hashana nor on Erev Yom Kippur.<ref>Chazon Ovadia Yamim Noraim page 59. Although the Magen Avraham O.C. 606:8 does mention a practice of single women to go to the mikveh on Erev Yom Kippur for teshuva. </ref>
#A person should try to go to the mikveh an hour before chatzot (midday) or later on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref>
#If a person was together with his wife on Rosh Hashana night, then he should go to the mikveh again on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref>

===Hatarat Nedarim===
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]]

==Candle Lighting==
See [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
# The bracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel Yom Tov''", without mentioning "''Yom Hazikaron''."<ref>Chazon Ovadia Yamim Noraim pg. 62. He writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't say it. </ref>
# When Rosh Hashana falls out on Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </ref>
# Sephardic women do not recite Shehecheyanu when lighting candles. Instead, they should have in mind to fulfill their obligation when they listen to Shehecheyanu during Kiddush.<ref> Chacham Ovadia Yosef (Chazon Ovadia Yamim Noraim pg. 62 and Shu"t Yechave Daat 3:34), Chesed La'alafim 263:5 </ref> Most Ashkenazi women do recite shehecheyanu when lighting candles.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

==Prayers of Rosh Hashanah==
''Note the relevant practices from [[Aseret Yimei Teshuva]]''

===Beginning Shacharit===

#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, while standing by his seat, begins his tefillah by singing out the ה in the word HaMelech in a melody. Once he completes the word, he approaches the amud and continues the rest of the sentence.<ref>Aruch HaShulchan, Orach Chaim 584:1, Shu"t Menachem Meishiv Siman 91. The sefer Minhag Yisrael Torah explains that this minhag is based on the Gemara (Menachot 29b) which says that Olam HaZeh (this world) was created with the letter ה, as the letter ה has a large gap on the bottom and a smaller gap towards the top. The Gemara explains that this symbolizes that those who wish to descend down a wayward path can do so with ease, while those who wish to repent and elevate themselves will be exalted among their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>

===Behavior During Prayer===

#Some have the minhag to stand slightly hunched over during the Tefillot of [[Rosh HaShana]]. For someone who observe this minhag, he should be careful to stand straight for the beginning and end of each Bracha. <ref>Shulchan Aruch 582:4. Mishna Brurah 582:14 writes that beginning with Baruch Ata Hashem at the end of one beracha, until the start of the next beracha, one should stand straight up, so that it doesn’t appear like one is adding to the bows established by Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <ref>Kitzur Shulchan Aruch 129:2 </ref>
#Some have the minhag to daven slightly out loud during the Tefillot of Rosh Hashana.<ref>Shulchan Aruch 582:9 writes that one may daven out loud during the Tefillot of Rosh Hashana and not worry about bothering others, since everyone has a machzor. Mishna Brurah 582:24 writes that one should not raise his voice too much. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:9) writes that in some [[Moroccan]] communities, one person recites the entire silent [[Shemoneh Esrei]] out loud, and everyone else follows along silently.</ref> However, many authorities discourage this practice. <ref>Kitzur Shulchan Aruch 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur Shulchan Aruch 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana any other way, then one may raise one’s voice slightly.</ref>
#Some poskim encourage crying during the [[prayers]] of Rosh Hashana, while others forbid it. <ref>Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry on Rosh Hashana (based on Nechemiah 8:9-12). He also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul cries on Rosh Hashana. Rav Shternbuch argues that they aren't disagreeing. The Vilna Gaon forbids crying from fear of the day of judgement, and from viewing the day as one of sadness and gloom. The Arizal praises tears that come spontaneously from a longing for Hashem. </ref>

===HaMelech HaKadosh===

#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh on the first night of Rosh Hashana, then one doesn't have to repeat [[Shmoneh Esrei]], as long as he said the [[Yom Tov]] [[Shmoneh Esrei]]. However, if one said the weekday [[Shmoneh Esrei]], then he should repeat [[Shmoneh Esrei]].<ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir (min 43-45:30)] explains the dispute. In Batei Yosef (p. 20), Rav Schachter is quoted as saying safek brachot lhakel and one should not repeat shemona esrei.</ref> Some disagree and hold that one needs to repeat Shemona Esrei if he forgot to say HaMelech HaKadosh on the first night of Rosh Hashana.<ref>Mishna Brurah (Shaar Hatziyun 582:4). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 100 writes that one doesn't fulfill one's obligation since the theme of Malchut is a main theme of Shemona Esrei.</ref>

===Yaaleh Veyavo===

#If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana: During the day one does not have to repeat [[benching]], but at night one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says that one doesn't repeat [[Birkat HaMazon]], and then cites the Eliyah Rabba who thinks that one should repeat it. The Mishna Brurah leaves the matter unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions, and in note 25 concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra, he explained that even if one forgot [[Yaaleh VeYavo]], one fulfills the Deoritta obligation of [[benching]], it's just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Brit Milah===

#If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch, Orach Chaim 584:4. Kaf HaChaim, Orach Chaim 584:28 quotes those who recommend waiting until the Tefillah is over, but Magen Avot ad loc. writes how the Minhag is like Shulchan Aruch.</ref>

===Tzidkatecha===

#If Rosh Hashanah falls out on Shabbat, Sephardim still recite Tzidkatecha at Mincha, but Ashkenazim do not.<ref>Shulchan Aruch and Rama, Orach Chaim 595:1, Magen Avot ad loc.</ref>

=== If Rosh Hashana Falls out on Shabbat ===

# If Rosh Hashana falls out on Shabbat, bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:3 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim (Yamim Noraim 3:3) agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov.</ref>
# Kabbalat Shabbat is recited prior to Achot Ketana, Lamnatzeach Al Hagitit, and Arvit.<ref>Torat Hamoadim (Yamim Noraim 3:3)</ref>
# Lecha Dodi is recited when Rosh Hashana falls out on Shabbat.<ref>Kaf Hachaim 270:5 quoting Bet Dovid 264</ref>

[[File:Shofar.jpg|thumbnail|Shofar]]

==Shofar==
===Mitzvah===

#It is a mitzvah from the Torah to hear the [[Shofar]] on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>

===Text of the Bracha===

#The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], then he fulfills his obligation.<ref>Yalkut Yosef Moadim pg. 36 </ref>

===Shehechiyanu===

#The Ashkenazic minhag is to recite shehechiyanu both days of Rosh Hashana.<ref>Rama 600:3. The Levush 662:2 writes that unlike Lulav where a shehechiyanu is not recited on the second day of Sukkot, Shofar receives a shehechiyanu both days. The reason for this, explains Levush, is that the shehechiyanu recited upon Lulav is valid even if it was made before the holiday since it is recited once the mitzvah is created, such as when the Lulav is bound up. Therefore, even if we consider both days of Rosh Hashana to be a doubt of which day is the primary day, and the first day could be primary, the shehechiyanu recited on the first day is effective. However, by Shofar that isn't relevant since not everyone is a professional to make a shofar and it doesn't have to be done each year. Therefore, the bracha by shofar is upon the blowing of a mitzvah, in which case if there is a doubt which day is primary a bracha should be recited for both.</ref>
#The Sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a Sephardic individual is blowing [[shofar]] for an Ashkenazic congregation on the 2nd day of Rosh Hashana, then one of the Ashkenazi congregants should recite the [[shehecheyanu]]. If the Sephardic [[shofar]] blower recites [[shehecheyanu]], the congregation has nevertheless fulfilled their obligation to say it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>

===Standing for Shofar Blowing===

#The Ashkenazi custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat.<ref>Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient.<ref>Shaar Hatziyun 585:2. </ref> For Sephardim, the congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]], and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36). [https://www.hebrewbooks.org/pdfpager.aspx?req=39102&st=&pgnum=198 Netsiv (Emek Hasheylah Bracha 171:2)] explains that the practice of the Sephardim is to sit for the tekiyot d'meyushav since one doesn't want to fulfill one's obligation with those tekiyot, since the main tekiyot are the ones that are part of the Shemona Esrei (''tekiyot al seder habrachot''). Therefore, they sit in order to demonstrate that they don't want to fulfill their obligation. However, the Baal Tokea stands because he might be fulfilling his obligation either way, as there are those who believe that even if one has negative intent (intent not to fulfill the mitzvah) while performing a mitzvah, he nonetheless fulfills the mitzvah.

The Netziv further explains that the Ashkenazic custom to stand for the tekiyot d'meyushav is based on the concern that people will talk and be mafsik between the beracha on the Shofar and the fulfillment of the Mitzvah. It is therefore best to stand for the tekiyot d'meyushav and be yotzaih with these blowings, so that there isn't a hefsek between the beracha and the fulfillment of the Mitzvah.</ref>
#The 30 tekiot blown after that are referred to as the tekiot dimeumad, because one is required to stand for them. However, if one sat during these tekiot, he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </ref>
#One who is unable to hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing.<ref>Sh"t Haridbaz 4:25 </ref>
#If a person just heard parts of the Chazarat Hashatz of Mussaf that make up the main part of Malchiyot, Zichronot, and Shofarot that would constitute enough of hearing Chazarat Hashatz to be considered as though one heard the shofar blasts in the context of Shemona Esrei (''tekiyot al seder habrachot'').<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=457 Chazon Ish OC 137:5], Minchat Yitzchak 4:48, Yalkut Yosef (Yamim Noraim, 5775 edition, p. 212)</reF> Others hold it is necessary to hear the entire thing.<ref>Griz (Chidushei HaGriz on Shas v. 2, 5732 edition, p. 224, on topic Baal Tosif on Tos R"H 28b), also cited by Mpeninei HaRav p. 164-6 and Moadim Uzmanim 1:8</ref>

===Keeping the Shofar Covered===

#There is a minhag to keep the Shofar covered while it is not being used, including while the berachot on the shofar are being recited.<ref>Bei'ur Heitev Orach Chaim, end of Siman 593, see also Kitzur Shnei Luchot HaBrit, Kaf HaChaim Siman Katan 14. </ref><ref>There are two main reasons for this minhag, one rooted in fundamental Halacha (Torat Nigleh) and one rooted in Kabbalah (Torat Nistar). Shu"t Avnei Nezer (Siman 431), based on the Rambam, states that the main mitzvah is to hear the sound of the Shofar (l'ishmoa kol Shofar), and that one should cover the Shofar during the berachot so that the Shofar does not see its embarrassment that the beracha is on the sound and not on the body of the shofar itself. This is similar to the logic for why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) cites the Rada"l's introduction to the Zohar who explains that the sounding of the Shofar corresponds to the Akeidah, and according the Midrash, Avraham hid Yitzchak so Yitzchak would not injure himself with the knife and become blemished, rendering himself unfit to be slaughtered at the Akeidah. Therefore, covering the Shofar is a remembrance to this aspect of the Akeidah. Finally, the Likutei MaHari'ach posits that one should cover the Shofar so the Satan does not have power over it. </ref> With this said, the Ba'al Tokeah should hold the shofar in his hand under the cover while he is making the berachot. <ref>Kaf HaChaim Siman Katan 14 in the name of the Ben Ish Chai. The sefer Zeh HaShulchan (Siman 593) cites this as the minhag of various Gedolim and Tzaddikim.

See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>

===Talking Between Blows===

#One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref>Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners.<ref>Yalkut Yosef Moadim pg. 40 </ref>
# Some hold that one should not recite vidduy between the first set of shofar blows of תשר"ת and תש"ת or between תש"ת and תר"ת.<ref>Yalkut Yosef (Siman 8 fnt. 31), as opposed to Or Letzion 1:39 who permitted this. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia disagreed based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>

===Unsure if One Fulfilled the Mitzvah===

#If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref>Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161. The Mitzvah of Shofar is from the Torah, thus we apply the principle of safek deoraysa l'chumra, while saying a Beracha is from the Rabbis, and we apply the rule of safek derabanan l'kula </ref>

===Blowing from the Right Side===

#Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling the mitzvah if he doesn't. <ref>Yalkut Yosef Moadim pg. 41 </ref>

===Who is Obligated?===

#Women are exempt from blowing or listening to the shofar. Nonetheless, it is a mitzvah for women to voluntarily hear the shofar. According to Ashkenazim, she can recite the bracha or the one blowing for her can recite the bracha even if he's only blowing for women. According to Sephardim she may not recite a bracha, nor is someone who blows just for women allowed to say the bracha.<ref>Shulchan Aruch and Rama Orach Chaim 589:6. {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
#A child who reached the age of chinuch should hear the shofar being blown. He is also able to fulfill his obligation by blowing himself.<ref>[https://www.torahanytime.com/#/lectures?v=92108 Rav Yitzchak Yosef (Motzei Shabbat Netsavim 5779 min 29)] explained that Rav Elyashiv (Haarot Rosh Hashana and Gittin) wrote that a child who reached chinuch needs to hear the shofar from an adult because the blowing of a child isn't considered the blowing of a mitzvah. However, Rav Yosef argued that it is considered a shofar blast for himself.</ref>

===Borrowing a Shofar without Permission===

#One may borrow a shofar to perform the mitzva without asking permission.<ref>Magen Avraham 586:4, Mishna Brura 586:9, Halachos of Other People's Money pg. 68 </ref> However, if the borrower has a cold, or if he suspects that the owner might be finicky about germs, he should not use it without permission.<ref>Halachos of Other People's Money pg. 68 based on Aruch Hashulchan 14:11</ref>

===If Rosh Hashana Falls out on Shabbat===

#If Rosh Hashana falls out on Shabbat, we do not blow the Shofar.<ref>Shulchan Aruch 588:5 based on Mishna Rosh Hashana 29b </ref> This is a rabbinic decree lest one come to carry the Shofar four cubits in a public domain to learn how to blow it from an expert.<ref>Mishna Brura 588:13 based on Gemara Rosh Hashana 29b. see more on [https://www.chabad.org/library/article_cdo/aid/988699/jewish/Why-No-Shofar-on-Shabbat.htm Chabad.org]</ref>

==Second Day of Rosh Hashana==

# There is a dispute whether we should say Shechiyanu in Kiddush on the second night of Rosh Hashana. The minhag is to have a new fruit or wear a new garment and have that in mind while saying Shehechiyanu.<ref>Shulchan Aruch OC 600:2, [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour ]pg. 10</ref>
# Many poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22, Tiferet Mishna Brurah 600:4 quoting Yechava Daat 7:158 and Divrei Shalom Mizrachi 4:104.</ref> However, others say one can wait until the meal.<ref>Rav Elyashiv (cited by Ashrei Haish 3:14:4 and Dirshu)</ref>

==Simanim (Symbolic Foods)==
===Which Meals===

# There is a custom to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana.<ref>The Gemara (Horayot 12a) says that a person should '''see''' gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement, with the slight difference that a person should '''eat''' these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions of the statement and rules in Shulchan Aruch Orach Chaim 583:1 that a person should '''eat''' these foods as a good omen.</ref> If one is unble to eat one of the foods, then he can simply point to the food and recite the Yehi Ratzon.<ref> Kaf HaChaim 583:6 and Nitei Gavriel 29:24. </ref>
# Some have this minhag only on the first night, but most do both nights.<ref>Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam v. 2 p. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim is only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

===At Which Point in the Meal===

#Some have the custom to eat the Simanim before Hamotzi, while others insist on eating them right after reciting Hamotzi and eating a [[Kezayit]] of bread.<ref>Rav Ovadia (Chazon Ovadyah, Yamim Noraim p. 93) favors eating the Simanim after HaMotzi. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1) writes how the [[Moroccan]] custom is to eat them before HaMotzi. However, he writes that since it's very easy to accidentally eat a [[Kezayit]] and complicate one's situation with respect to a Beracha Acharonah, many Poskim prefer one wait until after HaMotzi, including Shemesh uMagen 3:72. </ref>

===Which Foods===

#The foods used for Simanim include: dates, pomegranates, beets, gourds, black eyed peas, and fish heads.<ref>Horayot 12a, Shulchan Aruch Orach Chaim 583:1, Torat HaMoadim 4:1</ref> Some add apples in honey.<ref>Rama Orach Chaim 583:1</ref>
#There is a minhag to dip the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9. Magen Avot (Orach Chaim 583:1) says that they did this from Rosh Hashanah until the end of Sukkot.</ref> Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the practice of the Chazon Ish and the Steipler Gaon was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey.<ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey, or on the other side. See there also for a difference in minhagim regarding whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>

===Order of Simanim===

#If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised.<ref>Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see Shulchan Aruch Orach Chaim 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1 fn. 472) reports how the [[Moroccan]] custom is to have the apples first and recite HaEtz on them, and that all the Machzorim list the Simanim that way. He argues that it's not an issue of Kedimah, because one doesn't really want to eat both the apple and the dates right now. This, he says, resolves Rav Shlomo Zalman's issue. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates, because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten.</ref>
#Some say that one doesn’t make a HaAdama on vegetables during the meal.<ref>Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that Shulchan Aruch Orach Chaim 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama, one should make the bracha on the food which one prefers first.</ref>

===When to Recite the Yehi Ratzon===

#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. On the other hand, the Magen Avraham argues that there isn't such a strong requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref>. Others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref>
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeLokei Avoteinu, with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Steipler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>

==Sleeping on Rosh Hashana==

#It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better.<ref>Rama (Orach Chaim 583:2), Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33, Magen Avot (Orach Chaim 583:2)</ref>
#After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim.<ref>Mishna Brurah 583:9 writes that some have the minhag to read all of Tehillim on Rosh Hashana. Aliba Dhilchata (v. 103 p 105) quotes this also from Mateh Efraim 598:11 and Chayey Adam 139:1. Rav Chaim Palagi (Moed Lkol chay 12:28) quotes this practice as well and adds that some read it twice. Rabbi Yehuda Azulai (Hamashbir v. 9 p. 109) quotes this practice from Rav Eliyahu Mani and Ben Ish Chai as well. However, Rav Ovadia Yosef (Yechava Daat 3:44 in fnt.) writes that it isn't obligatory upon a talmid chacham and he may learn Torah instead of saying tehillim on Rosh Hashana. </ref> In any event, one shouldn't waste time on this holy day of Rosh Hashana, as wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
#Some poskim advise that it isn't appropriate to have tashmish on Rosh Hashana unless it's Tevilah night.<ref>Knesset Hegedola 581:8, Pri Chadash 581:4, Birkei Yosef 581:18, Machzik Bracha 581:4</ref>

==Minhag of Tashlich==
===Where?===

#The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana.<ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in Jerusalem during his time was to say it. Maaseh Rav 209 writes that the minhag of the Gra and his student Rav Chaim Volozhin was not to do tashlich at all.

Rav Moshe Harari in Mikraei Kodesh (Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref>
#It is preferable for there to be living fish in the body of water. <ref>Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara like fish (see Berachot 20a) and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says that it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water and feed the fish. </ref>

===When===

#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]].<ref>Nitai Gavriel Rosh Hashana 69:1, Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vehanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
#If one didn't get a chance to do it on the first day, one should do it on the second day after [[mussaf]]<ref>Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>
#When the first day of Rosh Hashana falls out on [[Shabbat]], some poskim say to postpone Tashlich, while others say just to say Tashlich then. <ref>Ben Ish Chai (Nitzavim 12) says to say it even on [[Shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv then one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich '' Rabbi Eli Mansour''] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch Ben Chaim. Magen Avot (Orach Chaim 583:1) writes in favor of postponing, as well, especially since people will make mistakes and end up carrying even if there is an Eruv. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>
#If one didn't get to recite tashlich on Rosh Hashana, then it may be recited all of [[Aseret Yemey Teshuva]].<ref>Nitai Gavriel Rosh Hashana 69:16</ref> Some recite tashlich during chol hamoed Sukkot before Hoshana Rabba.<ref>Seder Tashlich Vminhagav p. 26 citing the Kedushat Yisrael of Rav Yisrael Yakov of Chust</ref>
#Tashlich should be recited by day, and can be said past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it should be recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>

===What?===

#The custom is to recite certain pesukim that are printed in the machzorim. <ref>Yalkut Yosef Moadim page 35 </ref>
#Many have the custom of shaking out their pockets as a symbol of throwing away one's sins. <ref>The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>

===Who===

#Many poskim suggest that men and women should avoid being there at the same time, so that it doesn't become an inappropriate, mixed social scene on our day of Judgment.<ref>Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich. Therefore, they say that women shouldn't say tashlich in order to prevent inappropriate mingling between the genders. </ref>
#In some communities, women do not attend Tashlich.<ref>Magen Avot (Orach Chaim 583:1) notes how the Minhag in Morocco and Tunis was for the women not to attend Tashlich. He also quotes Erech HaShulchan as saying that women should not go, but if they do, then the men should not go. Tashlich should not be used as an opportunity to mingle.</ref> Many women have the practice to go.<ref>Nitai Gavriel 69:8 writes that women aren't obligated to say tashlich but the minhag is that they do recite it.</ref>

==Fasting on Rosh Hashana==

#It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though fasting until after Chatzot is usually prohibited on [[Shabbat]] and [[Yom Tov]], on Rosh Hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
#There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]

==Sources==
{{Reflist|30em}}
<references />

{{Holidays}}

[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Shabbat Davenings

2026-09-06T15:26:14Z

YitzchakSultan1: /* Bameh Madlikin */

{{Okay}}Shabbat is a time to focus on Hashem and spend more time davening. There are many special prayers unique to this day.
==Friday Afternoon==
# At [[Mincha]] on Friday, there’s no [[Tachanun]] even if one prays [[Mincha]] Gedolah (six and a half hours).<Ref>S”A 267:1, Mishna Brurah 267:1 </ref>
# If one has a meal after midday on Friday should say [[Shir HaMaalot]] and not [[Al Neharot Bavel]].<Ref>Mishna Brurah 267:1 </ref> (But see [[Having a meal on Erev Shabbat]] regarding when this is allowed.)

==Kabbalat Shabbat==

# It is the minhag of klal Yisrael to say certain paragraphs of Tehillim and other tefillot to prepare for Shabbat. This is called Kabbalat Shabbat and an application of the mitzvah of honoring Shabbat.<ref>Rav Schachter [https://www.yutorah.org/sidebar/lecturedata/800878/Shiur-#37Shabboskavod-v'oneg (Shabbat Shiur #37 min 8)] quoting Rav Soloveitchik</ref>

===Shir Hashirim===
# Many Sephardim have the minhag to read the megilla of Shir Hashirim every Friday night.<ref> [http://www.dailyhalacha.com/m/halacha.aspx?id=2504 Rabbi Eli Mansour] see there for potential reasons and importance of reciting shir hashirim on Friday night.</ref>
===Bameh Madlikin===
# The minhag is to say Bemeh Madlikin before [[Arvit]] on Friday night.<ref>Shulchan Aruch O.C .270:1, Kitzur Shulchan Aruch 76:9</ref>
# Bemeh Madlikin isn't said if [[Yom Tov]] falls on Friday or [[Shabbat]] or on [[Shabbat]] [[Chol HaMoed]].<ref>Kitzur Shulchan Aruch 76:9</ref> Sephardim don't say Bemeh Madlikin on [[Shabbat]] [[Chanuka]], and if [[Yom Kippur]] falls out on [[Shabbat]].<ref> Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 76:11)</ref>
# When Yom Tov falls out on Shabbat bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:3 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim 3:3 agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov.</ref>
===Mizmor Shir Lyom Hashabbat===
# The minhag is to say Mizmor Shir Lyom Hashabbat and Hashem Melech at the end of Kabbalat Shabbat.<Ref>Rivevot Efraim 1:188 writes that saying Mizmor Shir Lyom Hashabbat and Hashem Melech isn't found in the sources that describe kabbalat shabbat including Rav Moshe Kardevero, Yosef Ometz, and the Aruch Hashulchan. However, it is in the Siddur Yavetz. Sh"t Rambam (Blau n. 168) records a minhag to recite Mizmor Shir Lyom Hashabbat Friday night and it sounds like it is said before [[Maariv]].</ref>
# If a congregation said kaddish after Mizmor Shir Lyom Hashabbat before Hashem Melech they don't need to say it again after finishing Hashem Melech.<ref>Rivevot Efraim 1:188 explains that once you said kaddish once there is no more establishment to add another one.</ref>
===Lecha Dodi===
# If the entrance isn't to the west one should still turn to the west when one is saying Boyi Kallah, however, if the congregation turns to the door it can make sense since they're doing so for the sake of Shabbat. <ref>Igrot Moshe 3:45</ref>

==Friday Night==
# In the Bracha of Hashkivenu (השכיבנו) on Friday night the Sephardic minhag is that one doesn’t conclude the usual way rather starting from ובצל כנפיך תסתירנו one should add ופרוס סכת שלום עלינו ועל ירושלים עירך ברוך אתה ה' הפורס סכת שלום עלינו ועל כל עמו ישראל ועל ירושלים. <Ref>S”A 267:3 </ref>
# The minhag is to say VeShamru on [[Shabbat]] and VaYidaber Moshe on [[Yom Tov]] after the [[Brachot]] [[Kriyat Shema]] before [[Shmoneh Esrei]]. <ref>Mishna Brurah 267:9 </ref>

===Vayichulu===
The principal sanctification of [[Shabbat]] is consummated with the recitation of the "Vayechulu" passage. Based on mystical considerations, the Vayechulu passage is to be recited no less than three times<ref>Kaf Hachaim 268:33</ref> on Friday night. It is recited twice within the course of the [[Maariv]] [[prayer]] and the again at home as part of the [[Kiddush]].<ref>[[Shabbat]] 119b, Rambam [[Shabbat]] 29:7, Shulchan Aruch OC 268:1</ref> We are taught that one who says Vayechulu on Friday night is considered to be a partner with God in creation.<ref>[[Shabbat]] 119b, See Likutei Maharan II:8</ref> So too, it is in merit of the recitation of Vayechulu that one is provided with the two escorting angels<ref>[[Shabbat]] 119b</ref> and additionally all of one's sins are forgiven.<ref>[[Shabbat]] 119b. The Abudraham suggests that the word ‘asher’ which appears three times in the Vayechulu also appears three times in the portion of the red heifer thereby connecting the two, with the red heifer being the ultimate source of purity and forgiveness from sin. </ref>

So important is this passage, that according to most authorizes, once one has recited Vayechulu one has discharged one's true obligation of reciting [[Kiddush]]. The common custom of reciting the [[Kiddush]] at home over a cup of wine is essentially a rabbinical enactment and not necessarily a pre-requisite for fulfilling the Torah's mitzva of [[Kiddush]].<ref>Rambam [[Shabbat]] 29:6, Magen Avraham 271:1, but see Rabbi Akiva Eiger ad loc.</ref> Some authorities however do not consider [[Kiddush]] properly discharged until it is recited over a cup of wine.<ref>Rashi;[[Berachot]] 25b, Rabbi Akiva Eiger, ad loc.</ref> The recitation of [[Kiddush]] at home, in addition to repetition of Vayechulu, also recalls the exodus from Egypt. There are several authorities who argue that one has not truly fulfilled the mitzva of [[Kiddush]] unless one has made reference to the Exodus in the [[Kiddush]].<ref>Pesachim 117b</ref>

It is interesting to note that it may just be that the only reason Vayechulu is repeated after [[Maariv]] all year long is simply to ensure that it be recited on a [[Yom Tov]] which would coincide with a [[Shabbat]], in which case the Vayechulu would not have been recited as part of the [[Maariv]] Amida.<ref>O.C. 268:7, Tosfot;Pesachim 106a</ref> Similarly, the recitation of Vayechulu at [[Kiddush]] is actually not truly required. Rather, it is recited for the benefit of those present who may not yet have heard or recited Vayechulu as is often the case by women and children who don't normally say the [[Maariv]] [[prayer]].<ref>Ibid. Ta'amei Haminhagim 289</ref>

The Vayechulu that is recited following the [[Maariv]] Amida is to be recited standing, out loud, and in unison with the rest of the congregation.<ref>O.C. 268:7</ref> The purpose of this recitation of Vayechulu is to serve as a form of testimony, proclaiming our belief that God created the world in six days and rested on the seventh. As such, some authorities require it to be recited with at least another person,<ref>Mishna Brurah 268:19</ref> while others call for it to be recited as part of a [[minyan]].<ref>Taz;O.C.268:5</ref> If need be, Vayechulu may be recited while sitting.<ref>Kaf Hachaim 268:36</ref>

Another reason that Vayechulu is recited three times on Friday night is because the word "asher" appears three times. The word "asher" also appears 3 times in reference to the Para Aduma, red heifer. The rabbis derive form here that just as the Para Aduma brings forgiveness and purity, so too does the thrice recitation of Vayechulu.<ref>Kaf Hachaim 268:34</ref>

It is recommended that one not overly prolong one's Amida in order to be able to recite Vayechulu with the congregation.<ref>Beiur Halacha</ref> Other authorities are not too particular about reciting it along with someone else. According to this approach, if one missed the opportunity of saying Vayechulu along with the congregation then it is best recited alone afterwards.<ref>Chazon Ish O.C. 39:10, Kaf Hachaim 268:36</ref> Some authorities rule however that those praying alone should never recite Vayechulu after the Amida.<ref>Taz 268:5</ref>

It is noted that reciting Vayechulu three times on Friday night contains within it deep kabbalistic secrets.<ref>Kaf Hachaim 268:33,35</ref> If one is in the midst of reciting the silent Amida when the congregation about to recite Vayechulu together, one should aim to recite the Vayechulu of one's Amida along with the congregation, if possible.<ref>Halichot Shlomo I 14:5, Tzitz Eliezer 14:24</ref> Talking during the public recitation of Vayechulu is strictly forbidden.<ref>O.C. 268:12, Mishna Brurah 56:1</ref>

===Me'ayn Sheva===
# The blessing of Magen Avot/me'ayn sheva, recited after the amidah on Friday night, is only said in an established shul. An ad hoc minyan in a home does not recite Magen Avot since it was only established to wait for latecomers and in an ad hoc minyan this isn't a concern.<ref>Shabbat 24b, Shulchan Aruch O.C. 268:10, Radvaz 4:18</ref> If a minyan is made in a home every Friday night there is a dispute in the poskim if this is enough to require me'ayn sheva. Some contend that the minyan must also have a Torah scroll present in order to recite Magen Avot. <ref>Shulchan Aruch OC 268:10 writes that since me'ayn sheva was only established because of latecomers, if it isn't an established minyan it isn't said. Taz 268:8 writes that a place which was established to daven there sometimes is considered established for the purposes of me'ayn sheva. Mishna Brurah 268:24 based on the Eliya Rabba writes that it is only considered an established minyan if it is established for a few days and has a sefer torah. Rivivot Ephraim 1:190 . See also [http://eretzhemdah.org/newsletterArticle.asp?lang=en&pageid=48&cat=7&newsletter=440&article=1652 Eretz Hemda]. </ref> Sephardim hold that even if the minyan regularly prays in a certain room, even if it is the lobby of the shul, it isn't considered an established shul in order to recite meeyn sheva. If they establish that permanently it will be used as a shul then they can recite meeyn sheva.<ref>[https://www.torahanytime.com/#/lectures?v=140151 Rav Yitzchak Yosef (Motzei Shabbat Yitro 5781 min 30)]</ref>
# The general minhag is to skip meeyn sheva on Pesach night that falls out on Shabbat since Hashem protects us that night there's no need to recite this bracha which was instituted to delay for those davening later and would be in danger if left alone. Some Moroccans have the practice to recite it even on Pesach night.<ref>Imrei Yosher Sharvit 5:18 p. 177</ref>
# The minhag of the old city of Yerushalayim is to say Magen Avot/me'ayn sheva even at a non-established shul.<ref>Ben Ish Chai (Shana Sheni, Vayera 10) writes that me'ayn sheva can be said even at a temporary shul based on kabbalistic reasons. He writes that this was the minhag of Yerushalayim from the time of the Rashash and he personally extended this minhag to Baghdad. Kaf Hachaim 268:3 quotes this. However, Chazon Ovadia (Aveilut v. 3 p. 41) argues that since it is a question of a [[bracha levatala]] it should only be said in the old city of Yerushalayim which because of its holiness is completely like a shul.</ref>
# If a person made a mistake in Shemona Esrei and needs to repeat Shemona Esrei he can listen to meeyn sheva and that count as his Shemona Esrei.<ref>Shulchan Aruch O.C. 268:13, Machzor Vitri (Arvit Shabbat n. 4, v. 1 p. 172) quoting Teshuvat Rashi, Rav Moshe Goan, and Rav Neturay Goan. Tur 268:13 questions Rav Neturay Goan. Footnote to Machzor Vitri fnt. 10 cites Mangid Shabbat 10, Shibolei Haleket 66, and Avudraham who agree.</ref> One should try not to rely upon this leniency.<Ref>Mishna Brurah 268:28</ref>

==Shacharit==
# The minhag is to have davening later on Shabbat but to be careful not to miss the time for kriyat shema.<ref>Rama OC 281:1, Mishna Brurah 281:1</ref>
# The minhag is to extend davening on Shabbat with zemirot in davening and one shouldn't protest even because of bitul torah but they shouldn't extend so late because it is forbidden to fast past midday.<ref>Rama OC 281:1</ref>
# Nishmat is a special tefillah added to pesukei dzimrah on Shabbat.<ref>Kaf Hachaim 281:8 writes about how nishmat is a very special tefillah. There is a segulah if a person is in danger to take upon himself to say Nishmat before ten people if he is saved from that danger. The gematria of the first letters of the first three words adds up to 78 which is 3 times 26. The gematria of the second and third word add up to 68 which is chayim and a combination of 3 of Hashem's names. It is kabbalistically in place of wearing tefillin on Shabbat and therefore it is important that it is said before shema.</ref>
# In Nishmat, one shouldn't bow when one recites the words "ולך אנחנו מודים" since one shouldn't add to the established institutions of bowing of chazal.<ref>Shulchan Aruch 281:1</ref>
# Some stand for the words of Nishmat Kol Chay since one is accepting part of their additional neshama for Shabbat then.<ref>Kaf Hachaim 51:23</ref>
# If someone forgot to say Nishmat in pesukei dzimrah he doesn't need to make it up after davening.<ref>Mishna Brurah 281:3</ref>
# There are seven aliyot on Shabbat. According to Sephardim it is permitted to add hosafot<ref>Shulchan Aruch 282:1. See Kaf Hachaim 282:10-11 who writes that because of the Tashbetz it is better not to add hosafot but those who do have what to rely upon. Also, adding hosafot after chamishi which just repeat pesukim is preferable and the minhag of Egypt.</ref>, however, Ashkenazim try not to add hosafot.<ref>Mishna Brurah 282:4</ref>
# If there is a double parsha the gabbay should try to arrange that three and a half of the main seven aliyot are from each parsha.<ref>Mishna Brurah 282:5</ref>

==Mussaf==
# If [[Rosh Chodesh]] is coming up in the next week, before [[Mussaf]] the congregation says the bracha for the new moon and announces the [[rosh chodesh]]. <ref> see next note</ref>
# Ashkenazim have the minhag to stand for the announcement and bracha of [[Rosh Chodesh]] on [[Shabbat]] the week before [[Rosh Chodesh]]. <ref> Magen Avraham 417:1, Igrot Moshe 1:142 </ref> However, the Syrian minhag is not to stand for this. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=1352 Rabbi Mansour] on Dailyhalacha.com </ref>
# See [[Mussaf]]

==Mincha==
===V'Ani Tefilati===
# Before taking out the sefer torah, the congregation says the pasuk "VaAni Tefilati".<Ref>Kitzur Shulchan Aruch 76:14</ref>
===Tzidkatcha===
# After [[Shmoneh Esrei]] the minhag is to say "Tzidkatcha Tzedek". If it is a day that had it been a weekday they wouldn't have said [[Tachanun]], they don't say Tzidkatcha at [[mincha]].<ref>Kitzur Shulchan Aruch 76:15</ref>
===Vayinuchu Ba/Bo/Bam===
# In the shemoneh esrei of Shabbat, the practice is to say וינוחו בה on Friday night, וינוחו בו on Shabbat morning, and וינוחו בם in Mincha on Shabbat afternoon.<ref> Sheyarei Knesset Hagedola 268:2, Magen Avraham 268:3, Kitzur Shulchan Aruch 76:3. Aruch Hashulchan 268:14 explains that in the Torah there is a feminine way of referring to evening (ליל) therefore we say "בה" then. Day (יום) is only masculine in the Torah therefore we say "בו". Mincha time which is close to the evening yet is still day we say "בם" which includes both. see also [https://books.google.com/books?id=BskCNUhALp8C&lpg=PP1&pg=PA17#v=onepage&q&f=false The World of Prayer: Commentary and Translation of the Siddur, Volume 1] pg. 17</ref> Some poskim write that if you are going to recite וינוחו בם in Mincha you should say שבתות קדשך so that the plural form is consistent.<ref> Nefesh Harav pg. 165. Chacham Ovadia Yosef (Yechave Daat 5:30) writes that ideally one should use וינוחו בו but if you are going to use וינוחו בם, you must say שבתות קדשך </ref> Others write that you should simply use וינוחו בו during Mincha as well.<ref> Sh"t Yechave Daat 5:30, Yalkut Yosef Shabbat vol. 1 pg. 211 </ref>
===Ashrei and Uva Letsion without Minyan===
#If there is no minyan and it is getting late they can start Ashrei and Uva Letsion without a minyan. Some say that in that situation they shouldn't say וקרא זה אל זה ואמר aloud.<ref>Mesora v. 7 p. 7</ref>
===Kriyat Hatorah after Sunset===
# There is a major dispute among the poskim if it is possible to daven kriyat hatorah after sunset during ben hashemashot.<ref>
* Rivevot Efraim 3:280 says that since most poskim hold like Rabbenu Tam you can be oleh ltorah for Shabbat mincha after sunset. Rav Chaim Kanievsky in Vyichtov Mordechai p. 374 says not to do kriyat hatorah after sunset.
* Nishmat Shabbat 2:477 says that even according to those who usually daven mincha before sunset can do kriyat hatorah after sunset since it isn't part of the takana of davenings. He quotes the Minchat Yitzchak 6:53 in a totally different context as a proof to this concept. Therefore, he says it is better to daven mincha before sunset and kriyat hatorah after sunset. He cites Mekor Chaim (of Chavot Yair 124:2) that in this situation of you should daven mincha before sunset and do kriyat hatorah after sunset. He says that the Eshel Avraham says that you can't do kriyat hatorah after davening shemona esrei but we don't follow that bc he cites a Maharil who says otherwise.
* In Nishmat Shabbat 2:478 he says that it isn't a bracha levatala to do kriyat hatorah in ben hashemashot. He cites the Maharam Shik who says this as well. He says that he asked Rav Yisrael Yakov Fischer and he said not to do kriyat hatorah after sunset, but the Betzel Chachma allowed it. He says that if there's not enough time for both kriyat hatorah and shemona esrei before sunset, it is better to do kriyat hatorah during the day since some say it is a bracha levatala during ben hashemashot and shemona esrei during ben hashemashot is certainly not a bracha levatala, either it is mincha or it is maariv or a nedava. Shaarei Chaim 377:9 says that you can do kriyat hatorah for 30 minutes after sunset based on Rabbenu Tam. He cites Rivevot Efraim 5:290 quoting Rav Debilisky that kriyat hatorah after sunset is a bracha levatala.
* Rav Hershel Schachter (Bet Yitzchak v. 27 p. 6) writes that once Rav Solovetichik and his minyan was locked outside the shul for Shabbat mincha. He told them to daven mincha there. After the shul was opened it was already after sunset and he told them to still do kriyat hatorah after sunset. His logic was that only shemona esrei can't be recited after sunset according to Rabbenu Yonah since it is compared to a korban and the blood of a korban is invalidated at sunset, however, kriyat hatorah can be recited during ben hashemashot. Also, it isn't an issue to do kriyat hatorah after shemona esrei. </ref>

===Which Takes Precedence Kriyat Hatorah or Shemona Esrei If Short on Time?===
#If there is only ten minutes until sunset, it is more important to do Shemona Esrei and Kriyat Hatorah rather than do the opposite.<ref>Rav Shlomo Zalman Auerbach in Shulchan Shlomo 292:1 writes that if there's only ten minutes before sunset and they can either do kriyat hatorah or shemona esrei they should do shemona esrei. He doesn't explain or cite sources. Ishei Yisrael ch. 38 fnt. 91 quotes this from Alehu Lo Yibol. Similarly, Nishmat Shabbat 2:480 favors picking shemona esrei over kriyat hatorah if you have to choose because the Magen Avraham 143:8 quoting the Maharam Lublin writes that kriyat hatorah of shabbat mincha isn't such an obligation, it is just to stop people from wasting time (yoshvei kranot). He quotes Zachor lavraham that the rebbe from Toldot Aharon skipped kriyat hatorah on shabbat mincha altogether in order to say shemona esrei before sunset. Emek Bracha (kriyat hatorah 4) isn't sure about this. Dor Hamelakim 292 v 2 p. 985 quotes Shulchan Shlomo 292:1, Kovetz Halachot Shabbat v. 1 ch. 18, Nishmat Shabbat 292:480, and Piskei Teshuvot 292:3 as holding that Shemona Esrei of mincha takes precedence over kriyat hatorah. Similarly, Ishei Yisrael ch. 38 fnt. 91 quotes Imrei Yosher 2:171 that if there's only time for an individual to hear kriyat hatorah or daven before the end of the zman tefillah he should daven on time and miss hearing kriyat hatorah. However, Avnei Choshen v. 3 p. 447 writes that an individual who can either go to hear kriyat hatorah in a minyan before sunset (and that minyan is going to daven mincha after sunset) or go to daven shemona esrei with a minyan before sunset, it is better to hear kriyat hatorah.</ref> Some poskim opine for doing both kriyat hatorah and shemona esrei and just doing one of them after sunset.<ref>Bear Eliyahu OC 1:34:2 writes that it is better to do kriyat hatorah even if that means doing shemona esrei after sunset. Also, note Dirshu 293:2 quotes Mekor Chaim 124:2 that if there's not enough time for shemona esrei and kriyat hatorah, do shemona esrei first and then kriyat hatorah. </ref>

===Which Takes Precedence Kriyat Hatorah or Seuda Shelishit?===
#If someone can either go to shul to hear kriyat hatorah and miss the time to eat seuda shelishit or eat seuda shelishit and miss kriyat hatorah, it is better to eat seuda shelishit and skip kriyat hatorah.<ref>Vezot Hatorah p. 13 quotes Dinim Vhanhagot Chazon Ish that it is better to skip kriyat hatorah and eat seuda shelishit than to hear kriyat hatorah and skip seuda shelishit.</ref>
===Which Takes Precedence Seuda Shelishit or Mincha?===
# If a person can either daven mincha or eat seuda shelishit before sunset it is better to daven mincha.<Ref> Avnei Yishfeh 15:8 quoting Rav Elyashiv</ref>
#If it is possible to eat something besides bread and daven mincha or eat bread, it is better to eat something besides bread and daven mincha rather than eat bread for seuda shelishit.<Ref> Avnei Yishfeh 15:8 quoting Rav Elyashiv</ref>
===Which Takes Precedence Seuda Shelishit or Minyan?===
# If a person can either go to a minyan for mincha and miss seuda shelishit completely or eat seuda shelishit and miss davening with the minyan, it is better to daven by oneself and eat seuda shelishit.<ref>Divrei Binyahu 22:189 says seuda shelishit is more important than minyan because according to the Kabbalah it is very important meal, and also some poskim say it is a deoritta mitzvah (Levush 291). Most say it is derabbanan (Maharil 94, Kol bo 58, Avudraham, Orchot Chaim, Erech Hashulchan 274:3, and Eliya Rabba 291:1 citing the Rid. Nonetheless it is derabbanan and more important than minyan if there's no choice.</ref>

===Which Takes Precedence Seuda Shelishit after Sunset or Minyan?===
# If it is possible to either daven with a minyan and eat seuda shelishit after sunset within 13.5 minutes it is better to do that rather than miss minyan.<ref>Divrei Binyahu 22:28 writes that it is better to daven with a minyan and start seuda shelishit after sunset within 13.5 than to daven by oneself. His reasons is that Shaar Hatziyun 299:1, Minchat Elazar 1:33, and Yaskil Avdi 8:38:11 allow starting seuda shelishit after sunset during ben hashemashot. For the lechatchila to start before sunset it isn't worth missing a minyan.</ref> Others dispute this point.<ref>Avnei Yishfeh 15:7 quotes Rav Elyashiv as holding that it is better to daven by oneself than to eat seuda shelishit after sunset. In fnt. 11 he adds that it seems that it is also permitted to miss kriyat hatorah for this purpose.</ref> Alternatively, if it is possible to have a quick mezonot for seuda shelishit and then catch a minyan for mincha that is also acceptable.<ref>Divrei Binyahu 22:29 holds that it is better to have seuda shelishit with mezonot rather than miss a minyan for mincha.</ref>

===Which Takes Precedence Eating Seudat Shlishit before Mincha or Davening without a Minyan?===
#If you know that if you go to a minyan for mincha you'll miss seuda shelishit it is better to eat seuda shelishit at home before mincha and then daven with the minyan later rather than daven by oneself and eat seuda shelishit afterwards.<ref>Or Letzion 2:21:7 says that if you know that if you go to a minyan for mincha you'll miss seuda shelishit it is better to eat seuda shelishit at home before mincha and then daven with the minyan later rather than daven by oneself and eat seuda shelishit afterwards. Divrei Binyahu 16:20:16 and 22:29 agrees.</ref>

===Kriyat Hatorah after Shemona Esrei===
# If a minyan already davened shemona esrei it is permissible to do kriyat hatorah afterwards.<ref>Nishmat Shabbat 2:479 paskens that you can do kriyat hatorah after shemona esrei like the Maharil 38, Lev Chaim 2:170, and Teshuva Mahava 1:28 unlike the Eshel Avraham. See Shraga Hameir 3:24. Dirshu 292:2 quotes Lev Chaim 2:170 and Kesot Hashulchan 91:4 that it is possible to switch the order of kriyat hatorah and shemona esrei.</ref> In that case half kaddish is recited after kriyat hatorah.<ref>Mekor Chaim 124:2, Dirshu 292:2 citing Kesot Hashulchan 91:4.</ref>

==Saying the weekday [[Shmoneh Esrei]] by mistake==
# If one made a mistake and began a weekday bracha on [[Shabbat]], one should finish that bracha and then continue from the middle bracha of the [[Shabbat]] Shemona Esrei. <Ref>Gemara Brachot 21a, Shulchan Aruch 268:2, Kitzur Shulchan Aruch 76:16</ref>
# If one made a mistake and said Atta as the first word of [[Atta Chonen]] and then remembers that it is [[Shabbat]], if it is for [[Mariv]] on Friday night or [[Mincha]] on [[Shabbat]] day then one should continue with Kidashta for [[Mariv]] and Echad for [[Mincha]] since those [[brachot]] begin with Atta. If it is [[Shacharit]] and one already said Atta, if one said Atta because one forgot that it was [[Shabbat]] one should finish [[Atta Chonen]] and continue with Yismach, however, if one remembered that it was [[Shabbat]] and by habit said Atta, one should continue with Yismach Moshe. <ref>Kitzur Shulchan Aruch 76:17</ref>
# If one made a mistake and began a weekday Shemona Esrei bracha during [[Mussaf]], one should stop even in middle of the bracha and continue with Tikanta [[Shabbat]].<ref>Shulchan Aruch 268:2, Kaf HaChaim 268:9, Kitzur Shulchan Aruch 76:19. See also [[Mussaf]]. </ref>
# If one made a mistake and said the entire weekday Shemona Esrei, one hasn't fulfilled his [[obligation to pray]] Shemona Esrei of [[Shabbat]], so he has to start from the beginning. <ref>Shulchan Aruch 268:4-5</ref>
# If someone isn't sure if he said a weekday or Shabbat Tefillah after he finished according to Ashkenazim he should repeat Shemona Esrei since he likely didn't say the Shabbat Tefillah since he is accustomed to the weekday Tefillah.<ref>Mishna Brurah 268:9</ref> According to Sephardim he shouldn't repeat it since he might have said it considering the fact that he was aware that it was Shabbat.<ref>Kaf Hachaim 268:19</ref>
==Switching the Shabbat Tefillot==
# If someone switched up the tefillot of Arvit, Shacharit, or Mincha with one another he fulfilled his obligation after the fact. For example, if at Shabbat Mincha he said Yismach Moshe and realized after Shemona Esrei he fulfilled his obligation.<ref>Shulchan Aruch 268:6 based on Shibolei Haleket no. 128</ref>
# If during the time of Mussaf someone said another tefillah of Shabbat by accident one didn't fulfill one's obligation since Mussaf requires mentioning the Korban Mussaf which the other tefillot don't do.<ref>Shulchan Aruch 268:6 based on Shibolei Haleket no. 128. Even though the Shulchan Aruch only quotes this as a minority opinion, Mishna Brurah 268:15 quotes the Achronim who say that it is unanimously accepted. Kaf Hachaim 268:29-30 agrees unlike the Chida. </ref> Ideally he should try to hear the Shaliach Tzibur and fulfill his obligation with him.<ref>Kaf Hachaim 268:29</ref>
# Additionally, if at the time of another tefillah someone accidentally said Mussaf he didn't fulfill his obligation since he mentioned the Mussaf korban it would a lie to consider it another tefillah. However, if at Shacharit he mistakenly said the Mussaf tefillah he did fulfill Mussaf so he should only say Shacharit afterwards and not Mussaf again.<ref>Mishna Brurah 268:17, Yalkut Yosef 268:9</ref> Ideally he should try to hear the Shaliach Tzibur and fulfill his obligation with him.<ref>Kaf Hachaim 268:30, Yalkut Yosef 268:9</ref>

==Personal Requests==
# One should refrain from making any personal requests in [[davening]] on [[Shabbat]] because that is a violation of having [[Kavod and Oneg Shabbat|Oneg Shabbat]] and removing all of one's anxieties on Shabbat.<ref>The Yerushalmi Shabbat 15:3 78b writes that it is forbidden to ask for requests on Shabbat. The Korban Haedah explains that it is because as part of Oneg Shabbat a person should consider that all of his needs are taken care of and making requests shows that isn't the case and it indeed furthers his anxiety. Midrash Vayikra Rabba 34:16 indicates the prohibition of not asking for needs on Shabbat is based on the halacha of Memso Chefsacha, not speaking about one's business on Shabbat. The Yerushalmi is cited by the Ran Shabbat 42b s.v. vedaber and Rosh Brachot 7:22. Shulchan Aruch 188:4 cites a ramification of the Yerushalmi as halacha.</ref>
# If the request is part of the established texts such as the HaRachaman's in [[benching]] it is permitted to recite them on Shabbat.<ref>Yerushalmi Shabbat 15:3 clarifies that reciting the text of Rachem in Birkat Hamazon as one does during the week is permitted since that is the established text of the bracha. This is codified by the Rosh Brachot 7:22 and Shulchan Aruch 188:4. The Mishna Brurah 188:9 extends this to reciting the Harachaman's after Birkat Hamazon.</ref>
# Some say it is permitted to ask for spiritual needs on Shabbat.<ref>Ohel Moed Shabbat 1:4 writes that even though it is forbidden to make requests on Shabbat that is only for matters of business or the like but not for spiritual needs such as Teshuva.</ref>
# Some suggest that this doesn't apply to Yom Tov.<ref>Magen Avraham 128:70</ref>

==If One Forgot to say Mincha on Friday Afternoon==
# If one forgot to say [[Mincha]] on Friday one should say [[Arvit]] on Friday night, two [[Shmoneh Esrei]]s of [[Shabbat]], the first one for [[Arvit]] and the second as a makeup for [[Mincha]] ([[Tashlumin]]).<Ref>S”A 108:9 </ref>
==Mariv on Saturday Night==
See the [[Atta_Chonantanu]] page.
==Singing Zemirot==
See [[The_meals_of_Shabbat#Shabbat_Zemirot|Shabbat Zemirot]]
==Learning on Shabbat==
# People who work during the week should make an extra effort to learn Torah on [[Shabbat]] and [[Yom Tov]]. <ref>Kitzur S”A 77:24 </ref>
==Credits==
Special thanks to Rabbi Ari Enkin for his contribution to the Vayichulu section from his books [[Amot]] Shel Halacha.
==Sources==
<references/>
[[Category:Shabbat]][[Category:Prayer]]
{{Shabbat Table}}

Rosh Hashana

2026-09-06T15:24:51Z

YitzchakSultan1: /* If Rosh Hashana Falls out on Shabbat */

Rosh Hashana is the Jewish New Year, and is both a holiday as well as a day of Judgement. The period of time between Rosh Hashana and [[Yom Kippur]] is called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs of Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below.

==Customs of Erev Rosh Hashana==
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) Laundering one's clothing for Rosh Hashana. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]].<ref>Shulchan Aruch and Rama OC 581:4</ref>
#The reason for the custom to put on freshly laundered clothing and get a haircut on Erev Rosh Hashana is to show our confidence in Hashem's mercy in our judgement.<ref>Yerushalmi Rosh Hashana 1:3. The Yerushalmi explains that unlike a typical person who is getting ready for judgment, the Jewish people wear fancy, white clothing and get haircuts because we have confidence in God's kindness and the outcome of the decision. </ref>
===Tachanun===
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]]. However, during the [[Selichot]] of Erev Rosh Hashana, which are typically recited at night or at least before [[Netz]] Hachama, we do say the yud gimmel [[middot]] as well as nefilat apayim.<ref>Shulchan Aruch O.C. 581:3, Kaf HaChaim on Shulchan Arukh, OC 581:73, Chazon Ovadia (Yamim Noraim page 46). 
Mishna Brura 581:23 adds based on the Magen Avraham that even if the Selichot continue past Alot Hashachar, since they are typically said before that, you would recite the Tachanun during Selichot. Kaf Hachaim 581:73 agrees. </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]].<ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74, Chazon Ovadia Yamim Noraim pg. 46 </ref>
# We do not blow the [[shofar]] on Erev Rosh Hashana. If the Baal Tokea needs to practice blowing the Shofar in order to prepare for Rosh Hashana, he should do so in a private room.<ref>Yalkut Yosef Moadim page 21 </ref>

===Lashes===
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Rama 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead people themselves, as that would be Avoda Zara. Rather, we hope that Hashem listens to our [[prayers]] and if merciful with us in the merit of these great tzaddikim. Mishna Brurah 581:27, Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 agree. See [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

===Fasting on Erev Rosh Hashana===
{{Fasting_on_Erev_Rosh_Hashana}}

===Dipping in the Mikveh===
# The custom is to immerse in a mikveh on Erev Rosh Hashana in honor of Rosh Hashana.<ref> Rama 581:4 </ref> However, this isn't required according to the law, and therefore a beracha isn't recited and the laws aren't as strict.<ref>Chacham Ovadia Yosef (Chazon Ovadia pg. 57 and Halichot Olam 2: page 225), Moed Likol Chai 12:11 based on the Rosh (Yoma 8:24), who quotes Rav Saadya Gaon as saying that one should recite a beracha on going to the mikveh on Erev Yom Kippur, and then proceeds to strongly disagree and say that a beracha is not recited.
 See Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone to go on Erev Rosh Hashana, he can be lenient, since the Shulchan Aruch only mentions the custom to go on Erev Yom Kippur.</ref> If one cannot make it to a mikveh, then he should try to spill 9 kav (approximately 12 liters) of water over himself, even if in the shower.<ref>Yalkut Yosef (Moadim page 22), Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days of [[niddah]] and single women shouldn't go to the mikveh on Erev Rosh Hashana nor on Erev Yom Kippur.<ref>Chazon Ovadia Yamim Noraim page 59. Although the Magen Avraham O.C. 606:8 does mention a practice of single women to go to the mikveh on Erev Yom Kippur for teshuva. </ref>
#A person should try to go to the mikveh an hour before chatzot (midday) or later on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref>
#If a person was together with his wife on Rosh Hashana night, then he should go to the mikveh again on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref>

===Hatarat Nedarim===
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]]

==Candle Lighting==
See [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
# The bracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel Yom Tov''", without mentioning "''Yom Hazikaron''."<ref>Chazon Ovadia Yamim Noraim pg. 62. He writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't say it. </ref>
# When Rosh Hashana falls out on Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </ref>
# Sephardic women do not recite Shehecheyanu when lighting candles. Instead, they should have in mind to fulfill their obligation when they listen to Shehecheyanu during Kiddush.<ref> Chacham Ovadia Yosef (Chazon Ovadia Yamim Noraim pg. 62 and Shu"t Yechave Daat 3:34), Chesed La'alafim 263:5 </ref> Most Ashkenazi women do recite shehecheyanu when lighting candles.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

==Prayers of Rosh Hashanah==
''Note the relevant practices from [[Aseret Yimei Teshuva]]''

===Beginning Shacharit===

#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, while standing by his seat, begins his tefillah by singing out the ה in the word HaMelech in a melody. Once he completes the word, he approaches the amud and continues the rest of the sentence.<ref>Aruch HaShulchan, Orach Chaim 584:1, Shu"t Menachem Meishiv Siman 91. The sefer Minhag Yisrael Torah explains that this minhag is based on the Gemara (Menachot 29b) which says that Olam HaZeh (this world) was created with the letter ה, as the letter ה has a large gap on the bottom and a smaller gap towards the top. The Gemara explains that this symbolizes that those who wish to descend down a wayward path can do so with ease, while those who wish to repent and elevate themselves will be exalted among their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>

===Behavior During Prayer===

#Some have the minhag to stand slightly hunched over during the Tefillot of [[Rosh HaShana]]. For someone who observe this minhag, he should be careful to stand straight for the beginning and end of each Bracha. <ref>Shulchan Aruch 582:4. Mishna Brurah 582:14 writes that beginning with Baruch Ata Hashem at the end of one beracha, until the start of the next beracha, one should stand straight up, so that it doesn’t appear like one is adding to the bows established by Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <ref>Kitzur Shulchan Aruch 129:2 </ref>
#Some have the minhag to daven slightly out loud during the Tefillot of Rosh Hashana.<ref>Shulchan Aruch 582:9 writes that one may daven out loud during the Tefillot of Rosh Hashana and not worry about bothering others, since everyone has a machzor. Mishna Brurah 582:24 writes that one should not raise his voice too much. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:9) writes that in some [[Moroccan]] communities, one person recites the entire silent [[Shemoneh Esrei]] out loud, and everyone else follows along silently.</ref> However, many authorities discourage this practice. <ref>Kitzur Shulchan Aruch 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur Shulchan Aruch 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana any other way, then one may raise one’s voice slightly.</ref>
#Some poskim encourage crying during the [[prayers]] of Rosh Hashana, while others forbid it. <ref>Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry on Rosh Hashana (based on Nechemiah 8:9-12). He also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul cries on Rosh Hashana. Rav Shternbuch argues that they aren't disagreeing. The Vilna Gaon forbids crying from fear of the day of judgement, and from viewing the day as one of sadness and gloom. The Arizal praises tears that come spontaneously from a longing for Hashem. </ref>

===HaMelech HaKadosh===

#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh on the first night of Rosh Hashana, then one doesn't have to repeat [[Shmoneh Esrei]], as long as he said the [[Yom Tov]] [[Shmoneh Esrei]]. However, if one said the weekday [[Shmoneh Esrei]], then he should repeat [[Shmoneh Esrei]].<ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir (min 43-45:30)] explains the dispute. In Batei Yosef (p. 20), Rav Schachter is quoted as saying safek brachot lhakel and one should not repeat shemona esrei.</ref> Some disagree and hold that one needs to repeat Shemona Esrei if he forgot to say HaMelech HaKadosh on the first night of Rosh Hashana.<ref>Mishna Brurah (Shaar Hatziyun 582:4). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 100 writes that one doesn't fulfill one's obligation since the theme of Malchut is a main theme of Shemona Esrei.</ref>

===Yaaleh Veyavo===

#If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana: During the day one does not have to repeat [[benching]], but at night one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says that one doesn't repeat [[Birkat HaMazon]], and then cites the Eliyah Rabba who thinks that one should repeat it. The Mishna Brurah leaves the matter unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions, and in note 25 concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra, he explained that even if one forgot [[Yaaleh VeYavo]], one fulfills the Deoritta obligation of [[benching]], it's just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Brit Milah===

#If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch, Orach Chaim 584:4. Kaf HaChaim, Orach Chaim 584:28 quotes those who recommend waiting until the Tefillah is over, but Magen Avot ad loc. writes how the Minhag is like Shulchan Aruch.</ref>

===Tzidkatecha===

#If Rosh Hashanah falls out on Shabbat, Sephardim still recite Tzidkatecha at Mincha, but Ashkenazim do not.<ref>Shulchan Aruch and Rama, Orach Chaim 595:1, Magen Avot ad loc.</ref>

=== If Rosh Hashana Falls out on Shabbat ===

# If Rosh Hashana falls out on Shabbat, bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:4 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim (Yamim Noraim 3:3) agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov.</ref>
# Kabbalat Shabbat is recited prior to Achot Ketana, Lamnatzeach Al Hagitit, and Arvit.<ref>Torat Hamoadim (Yamim Noraim 3:3)</ref>
# Lecha Dodi is recited when Rosh Hashana falls out on Shabbat.<ref>Kaf Hachaim 270:5 quoting Bet Dovid 264</ref>

[[File:Shofar.jpg|thumbnail|Shofar]]

==Shofar==
===Mitzvah===

#It is a mitzvah from the Torah to hear the [[Shofar]] on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>

===Text of the Bracha===

#The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], then he fulfills his obligation.<ref>Yalkut Yosef Moadim pg. 36 </ref>

===Shehechiyanu===

#The Ashkenazic minhag is to recite shehechiyanu both days of Rosh Hashana.<ref>Rama 600:3. The Levush 662:2 writes that unlike Lulav where a shehechiyanu is not recited on the second day of Sukkot, Shofar receives a shehechiyanu both days. The reason for this, explains Levush, is that the shehechiyanu recited upon Lulav is valid even if it was made before the holiday since it is recited once the mitzvah is created, such as when the Lulav is bound up. Therefore, even if we consider both days of Rosh Hashana to be a doubt of which day is the primary day, and the first day could be primary, the shehechiyanu recited on the first day is effective. However, by Shofar that isn't relevant since not everyone is a professional to make a shofar and it doesn't have to be done each year. Therefore, the bracha by shofar is upon the blowing of a mitzvah, in which case if there is a doubt which day is primary a bracha should be recited for both.</ref>
#The Sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a Sephardic individual is blowing [[shofar]] for an Ashkenazic congregation on the 2nd day of Rosh Hashana, then one of the Ashkenazi congregants should recite the [[shehecheyanu]]. If the Sephardic [[shofar]] blower recites [[shehecheyanu]], the congregation has nevertheless fulfilled their obligation to say it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>

===Standing for Shofar Blowing===

#The Ashkenazi custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat.<ref>Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient.<ref>Shaar Hatziyun 585:2. </ref> For Sephardim, the congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]], and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36). [https://www.hebrewbooks.org/pdfpager.aspx?req=39102&st=&pgnum=198 Netsiv (Emek Hasheylah Bracha 171:2)] explains that the practice of the Sephardim is to sit for the tekiyot d'meyushav since one doesn't want to fulfill one's obligation with those tekiyot, since the main tekiyot are the ones that are part of the Shemona Esrei (''tekiyot al seder habrachot''). Therefore, they sit in order to demonstrate that they don't want to fulfill their obligation. However, the Baal Tokea stands because he might be fulfilling his obligation either way, as there are those who believe that even if one has negative intent (intent not to fulfill the mitzvah) while performing a mitzvah, he nonetheless fulfills the mitzvah.

The Netziv further explains that the Ashkenazic custom to stand for the tekiyot d'meyushav is based on the concern that people will talk and be mafsik between the beracha on the Shofar and the fulfillment of the Mitzvah. It is therefore best to stand for the tekiyot d'meyushav and be yotzaih with these blowings, so that there isn't a hefsek between the beracha and the fulfillment of the Mitzvah.</ref>
#The 30 tekiot blown after that are referred to as the tekiot dimeumad, because one is required to stand for them. However, if one sat during these tekiot, he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </ref>
#One who is unable to hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing.<ref>Sh"t Haridbaz 4:25 </ref>
#If a person just heard parts of the Chazarat Hashatz of Mussaf that make up the main part of Malchiyot, Zichronot, and Shofarot that would constitute enough of hearing Chazarat Hashatz to be considered as though one heard the shofar blasts in the context of Shemona Esrei (''tekiyot al seder habrachot'').<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=457 Chazon Ish OC 137:5], Minchat Yitzchak 4:48, Yalkut Yosef (Yamim Noraim, 5775 edition, p. 212)</reF> Others hold it is necessary to hear the entire thing.<ref>Griz (Chidushei HaGriz on Shas v. 2, 5732 edition, p. 224, on topic Baal Tosif on Tos R"H 28b), also cited by Mpeninei HaRav p. 164-6 and Moadim Uzmanim 1:8</ref>

===Keeping the Shofar Covered===

#There is a minhag to keep the Shofar covered while it is not being used, including while the berachot on the shofar are being recited.<ref>Bei'ur Heitev Orach Chaim, end of Siman 593, see also Kitzur Shnei Luchot HaBrit, Kaf HaChaim Siman Katan 14. </ref><ref>There are two main reasons for this minhag, one rooted in fundamental Halacha (Torat Nigleh) and one rooted in Kabbalah (Torat Nistar). Shu"t Avnei Nezer (Siman 431), based on the Rambam, states that the main mitzvah is to hear the sound of the Shofar (l'ishmoa kol Shofar), and that one should cover the Shofar during the berachot so that the Shofar does not see its embarrassment that the beracha is on the sound and not on the body of the shofar itself. This is similar to the logic for why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) cites the Rada"l's introduction to the Zohar who explains that the sounding of the Shofar corresponds to the Akeidah, and according the Midrash, Avraham hid Yitzchak so Yitzchak would not injure himself with the knife and become blemished, rendering himself unfit to be slaughtered at the Akeidah. Therefore, covering the Shofar is a remembrance to this aspect of the Akeidah. Finally, the Likutei MaHari'ach posits that one should cover the Shofar so the Satan does not have power over it. </ref> With this said, the Ba'al Tokeah should hold the shofar in his hand under the cover while he is making the berachot. <ref>Kaf HaChaim Siman Katan 14 in the name of the Ben Ish Chai. The sefer Zeh HaShulchan (Siman 593) cites this as the minhag of various Gedolim and Tzaddikim.

See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>

===Talking Between Blows===

#One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref>Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners.<ref>Yalkut Yosef Moadim pg. 40 </ref>
# Some hold that one should not recite vidduy between the first set of shofar blows of תשר"ת and תש"ת or between תש"ת and תר"ת.<ref>Yalkut Yosef (Siman 8 fnt. 31), as opposed to Or Letzion 1:39 who permitted this. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia disagreed based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>

===Unsure if One Fulfilled the Mitzvah===

#If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref>Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161. The Mitzvah of Shofar is from the Torah, thus we apply the principle of safek deoraysa l'chumra, while saying a Beracha is from the Rabbis, and we apply the rule of safek derabanan l'kula </ref>

===Blowing from the Right Side===

#Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling the mitzvah if he doesn't. <ref>Yalkut Yosef Moadim pg. 41 </ref>

===Who is Obligated?===

#Women are exempt from blowing or listening to the shofar. Nonetheless, it is a mitzvah for women to voluntarily hear the shofar. According to Ashkenazim, she can recite the bracha or the one blowing for her can recite the bracha even if he's only blowing for women. According to Sephardim she may not recite a bracha, nor is someone who blows just for women allowed to say the bracha.<ref>Shulchan Aruch and Rama Orach Chaim 589:6. {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
#A child who reached the age of chinuch should hear the shofar being blown. He is also able to fulfill his obligation by blowing himself.<ref>[https://www.torahanytime.com/#/lectures?v=92108 Rav Yitzchak Yosef (Motzei Shabbat Netsavim 5779 min 29)] explained that Rav Elyashiv (Haarot Rosh Hashana and Gittin) wrote that a child who reached chinuch needs to hear the shofar from an adult because the blowing of a child isn't considered the blowing of a mitzvah. However, Rav Yosef argued that it is considered a shofar blast for himself.</ref>

===Borrowing a Shofar without Permission===

#One may borrow a shofar to perform the mitzva without asking permission.<ref>Magen Avraham 586:4, Mishna Brura 586:9, Halachos of Other People's Money pg. 68 </ref> However, if the borrower has a cold, or if he suspects that the owner might be finicky about germs, he should not use it without permission.<ref>Halachos of Other People's Money pg. 68 based on Aruch Hashulchan 14:11</ref>

===If Rosh Hashana Falls out on Shabbat===

#If Rosh Hashana falls out on Shabbat, we do not blow the Shofar.<ref>Shulchan Aruch 588:5 based on Mishna Rosh Hashana 29b </ref> This is a rabbinic decree lest one come to carry the Shofar four cubits in a public domain to learn how to blow it from an expert.<ref>Mishna Brura 588:13 based on Gemara Rosh Hashana 29b. see more on [https://www.chabad.org/library/article_cdo/aid/988699/jewish/Why-No-Shofar-on-Shabbat.htm Chabad.org]</ref>

==Second Day of Rosh Hashana==

# There is a dispute whether we should say Shechiyanu in Kiddush on the second night of Rosh Hashana. The minhag is to have a new fruit or wear a new garment and have that in mind while saying Shehechiyanu.<ref>Shulchan Aruch OC 600:2, [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour ]pg. 10</ref>
# Many poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22, Tiferet Mishna Brurah 600:4 quoting Yechava Daat 7:158 and Divrei Shalom Mizrachi 4:104.</ref> However, others say one can wait until the meal.<ref>Rav Elyashiv (cited by Ashrei Haish 3:14:4 and Dirshu)</ref>

==Simanim (Symbolic Foods)==
===Which Meals===

# There is a custom to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana.<ref>The Gemara (Horayot 12a) says that a person should '''see''' gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement, with the slight difference that a person should '''eat''' these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions of the statement and rules in Shulchan Aruch Orach Chaim 583:1 that a person should '''eat''' these foods as a good omen.</ref> If one is unble to eat one of the foods, then he can simply point to the food and recite the Yehi Ratzon.<ref> Kaf HaChaim 583:6 and Nitei Gavriel 29:24. </ref>
# Some have this minhag only on the first night, but most do both nights.<ref>Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam v. 2 p. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim is only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

===At Which Point in the Meal===

#Some have the custom to eat the Simanim before Hamotzi, while others insist on eating them right after reciting Hamotzi and eating a [[Kezayit]] of bread.<ref>Rav Ovadia (Chazon Ovadyah, Yamim Noraim p. 93) favors eating the Simanim after HaMotzi. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1) writes how the [[Moroccan]] custom is to eat them before HaMotzi. However, he writes that since it's very easy to accidentally eat a [[Kezayit]] and complicate one's situation with respect to a Beracha Acharonah, many Poskim prefer one wait until after HaMotzi, including Shemesh uMagen 3:72. </ref>

===Which Foods===

#The foods used for Simanim include: dates, pomegranates, beets, gourds, black eyed peas, and fish heads.<ref>Horayot 12a, Shulchan Aruch Orach Chaim 583:1, Torat HaMoadim 4:1</ref> Some add apples in honey.<ref>Rama Orach Chaim 583:1</ref>
#There is a minhag to dip the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9. Magen Avot (Orach Chaim 583:1) says that they did this from Rosh Hashanah until the end of Sukkot.</ref> Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the practice of the Chazon Ish and the Steipler Gaon was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey.<ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey, or on the other side. See there also for a difference in minhagim regarding whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>

===Order of Simanim===

#If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised.<ref>Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see Shulchan Aruch Orach Chaim 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1 fn. 472) reports how the [[Moroccan]] custom is to have the apples first and recite HaEtz on them, and that all the Machzorim list the Simanim that way. He argues that it's not an issue of Kedimah, because one doesn't really want to eat both the apple and the dates right now. This, he says, resolves Rav Shlomo Zalman's issue. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates, because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten.</ref>
#Some say that one doesn’t make a HaAdama on vegetables during the meal.<ref>Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that Shulchan Aruch Orach Chaim 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama, one should make the bracha on the food which one prefers first.</ref>

===When to Recite the Yehi Ratzon===

#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. On the other hand, the Magen Avraham argues that there isn't such a strong requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref>. Others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref>
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeLokei Avoteinu, with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Steipler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>

==Sleeping on Rosh Hashana==

#It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better.<ref>Rama (Orach Chaim 583:2), Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33, Magen Avot (Orach Chaim 583:2)</ref>
#After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim.<ref>Mishna Brurah 583:9 writes that some have the minhag to read all of Tehillim on Rosh Hashana. Aliba Dhilchata (v. 103 p 105) quotes this also from Mateh Efraim 598:11 and Chayey Adam 139:1. Rav Chaim Palagi (Moed Lkol chay 12:28) quotes this practice as well and adds that some read it twice. Rabbi Yehuda Azulai (Hamashbir v. 9 p. 109) quotes this practice from Rav Eliyahu Mani and Ben Ish Chai as well. However, Rav Ovadia Yosef (Yechava Daat 3:44 in fnt.) writes that it isn't obligatory upon a talmid chacham and he may learn Torah instead of saying tehillim on Rosh Hashana. </ref> In any event, one shouldn't waste time on this holy day of Rosh Hashana, as wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
#Some poskim advise that it isn't appropriate to have tashmish on Rosh Hashana unless it's Tevilah night.<ref>Knesset Hegedola 581:8, Pri Chadash 581:4, Birkei Yosef 581:18, Machzik Bracha 581:4</ref>

==Minhag of Tashlich==
===Where?===

#The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana.<ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in Jerusalem during his time was to say it. Maaseh Rav 209 writes that the minhag of the Gra and his student Rav Chaim Volozhin was not to do tashlich at all.

Rav Moshe Harari in Mikraei Kodesh (Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref>
#It is preferable for there to be living fish in the body of water. <ref>Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara like fish (see Berachot 20a) and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says that it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water and feed the fish. </ref>

===When===

#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]].<ref>Nitai Gavriel Rosh Hashana 69:1, Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vehanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
#If one didn't get a chance to do it on the first day, one should do it on the second day after [[mussaf]]<ref>Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>
#When the first day of Rosh Hashana falls out on [[Shabbat]], some poskim say to postpone Tashlich, while others say just to say Tashlich then. <ref>Ben Ish Chai (Nitzavim 12) says to say it even on [[Shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv then one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich '' Rabbi Eli Mansour''] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch Ben Chaim. Magen Avot (Orach Chaim 583:1) writes in favor of postponing, as well, especially since people will make mistakes and end up carrying even if there is an Eruv. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>
#If one didn't get to recite tashlich on Rosh Hashana, then it may be recited all of [[Aseret Yemey Teshuva]].<ref>Nitai Gavriel Rosh Hashana 69:16</ref> Some recite tashlich during chol hamoed Sukkot before Hoshana Rabba.<ref>Seder Tashlich Vminhagav p. 26 citing the Kedushat Yisrael of Rav Yisrael Yakov of Chust</ref>
#Tashlich should be recited by day, and can be said past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it should be recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>

===What?===

#The custom is to recite certain pesukim that are printed in the machzorim. <ref>Yalkut Yosef Moadim page 35 </ref>
#Many have the custom of shaking out their pockets as a symbol of throwing away one's sins. <ref>The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>

===Who===

#Many poskim suggest that men and women should avoid being there at the same time, so that it doesn't become an inappropriate, mixed social scene on our day of Judgment.<ref>Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich. Therefore, they say that women shouldn't say tashlich in order to prevent inappropriate mingling between the genders. </ref>
#In some communities, women do not attend Tashlich.<ref>Magen Avot (Orach Chaim 583:1) notes how the Minhag in Morocco and Tunis was for the women not to attend Tashlich. He also quotes Erech HaShulchan as saying that women should not go, but if they do, then the men should not go. Tashlich should not be used as an opportunity to mingle.</ref> Many women have the practice to go.<ref>Nitai Gavriel 69:8 writes that women aren't obligated to say tashlich but the minhag is that they do recite it.</ref>

==Fasting on Rosh Hashana==

#It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though fasting until after Chatzot is usually prohibited on [[Shabbat]] and [[Yom Tov]], on Rosh Hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
#There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]

==Sources==
{{Reflist|30em}}
<references />

{{Holidays}}

[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Rosh Hashana

2026-09-06T15:23:00Z

YitzchakSultan1: /* Tzidkatecha */

Rosh Hashana is the Jewish New Year, and is both a holiday as well as a day of Judgement. The period of time between Rosh Hashana and [[Yom Kippur]] is called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs of Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below.

==Customs of Erev Rosh Hashana==
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) Laundering one's clothing for Rosh Hashana. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]].<ref>Shulchan Aruch and Rama OC 581:4</ref>
#The reason for the custom to put on freshly laundered clothing and get a haircut on Erev Rosh Hashana is to show our confidence in Hashem's mercy in our judgement.<ref>Yerushalmi Rosh Hashana 1:3. The Yerushalmi explains that unlike a typical person who is getting ready for judgment, the Jewish people wear fancy, white clothing and get haircuts because we have confidence in God's kindness and the outcome of the decision. </ref>
===Tachanun===
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]]. However, during the [[Selichot]] of Erev Rosh Hashana, which are typically recited at night or at least before [[Netz]] Hachama, we do say the yud gimmel [[middot]] as well as nefilat apayim.<ref>Shulchan Aruch O.C. 581:3, Kaf HaChaim on Shulchan Arukh, OC 581:73, Chazon Ovadia (Yamim Noraim page 46). 
Mishna Brura 581:23 adds based on the Magen Avraham that even if the Selichot continue past Alot Hashachar, since they are typically said before that, you would recite the Tachanun during Selichot. Kaf Hachaim 581:73 agrees. </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]].<ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74, Chazon Ovadia Yamim Noraim pg. 46 </ref>
# We do not blow the [[shofar]] on Erev Rosh Hashana. If the Baal Tokea needs to practice blowing the Shofar in order to prepare for Rosh Hashana, he should do so in a private room.<ref>Yalkut Yosef Moadim page 21 </ref>

===Lashes===
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Rama 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead people themselves, as that would be Avoda Zara. Rather, we hope that Hashem listens to our [[prayers]] and if merciful with us in the merit of these great tzaddikim. Mishna Brurah 581:27, Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 agree. See [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

===Fasting on Erev Rosh Hashana===
{{Fasting_on_Erev_Rosh_Hashana}}

===Dipping in the Mikveh===
# The custom is to immerse in a mikveh on Erev Rosh Hashana in honor of Rosh Hashana.<ref> Rama 581:4 </ref> However, this isn't required according to the law, and therefore a beracha isn't recited and the laws aren't as strict.<ref>Chacham Ovadia Yosef (Chazon Ovadia pg. 57 and Halichot Olam 2: page 225), Moed Likol Chai 12:11 based on the Rosh (Yoma 8:24), who quotes Rav Saadya Gaon as saying that one should recite a beracha on going to the mikveh on Erev Yom Kippur, and then proceeds to strongly disagree and say that a beracha is not recited.
 See Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone to go on Erev Rosh Hashana, he can be lenient, since the Shulchan Aruch only mentions the custom to go on Erev Yom Kippur.</ref> If one cannot make it to a mikveh, then he should try to spill 9 kav (approximately 12 liters) of water over himself, even if in the shower.<ref>Yalkut Yosef (Moadim page 22), Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days of [[niddah]] and single women shouldn't go to the mikveh on Erev Rosh Hashana nor on Erev Yom Kippur.<ref>Chazon Ovadia Yamim Noraim page 59. Although the Magen Avraham O.C. 606:8 does mention a practice of single women to go to the mikveh on Erev Yom Kippur for teshuva. </ref>
#A person should try to go to the mikveh an hour before chatzot (midday) or later on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref>
#If a person was together with his wife on Rosh Hashana night, then he should go to the mikveh again on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref>

===Hatarat Nedarim===
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]]

==Candle Lighting==
See [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
# The bracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel Yom Tov''", without mentioning "''Yom Hazikaron''."<ref>Chazon Ovadia Yamim Noraim pg. 62. He writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't say it. </ref>
# When Rosh Hashana falls out on Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </ref>
# Sephardic women do not recite Shehecheyanu when lighting candles. Instead, they should have in mind to fulfill their obligation when they listen to Shehecheyanu during Kiddush.<ref> Chacham Ovadia Yosef (Chazon Ovadia Yamim Noraim pg. 62 and Shu"t Yechave Daat 3:34), Chesed La'alafim 263:5 </ref> Most Ashkenazi women do recite shehecheyanu when lighting candles.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

==Prayers of Rosh Hashanah==
''Note the relevant practices from [[Aseret Yimei Teshuva]]''

===Beginning Shacharit===

#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, while standing by his seat, begins his tefillah by singing out the ה in the word HaMelech in a melody. Once he completes the word, he approaches the amud and continues the rest of the sentence.<ref>Aruch HaShulchan, Orach Chaim 584:1, Shu"t Menachem Meishiv Siman 91. The sefer Minhag Yisrael Torah explains that this minhag is based on the Gemara (Menachot 29b) which says that Olam HaZeh (this world) was created with the letter ה, as the letter ה has a large gap on the bottom and a smaller gap towards the top. The Gemara explains that this symbolizes that those who wish to descend down a wayward path can do so with ease, while those who wish to repent and elevate themselves will be exalted among their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>

===Behavior During Prayer===

#Some have the minhag to stand slightly hunched over during the Tefillot of [[Rosh HaShana]]. For someone who observe this minhag, he should be careful to stand straight for the beginning and end of each Bracha. <ref>Shulchan Aruch 582:4. Mishna Brurah 582:14 writes that beginning with Baruch Ata Hashem at the end of one beracha, until the start of the next beracha, one should stand straight up, so that it doesn’t appear like one is adding to the bows established by Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <ref>Kitzur Shulchan Aruch 129:2 </ref>
#Some have the minhag to daven slightly out loud during the Tefillot of Rosh Hashana.<ref>Shulchan Aruch 582:9 writes that one may daven out loud during the Tefillot of Rosh Hashana and not worry about bothering others, since everyone has a machzor. Mishna Brurah 582:24 writes that one should not raise his voice too much. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:9) writes that in some [[Moroccan]] communities, one person recites the entire silent [[Shemoneh Esrei]] out loud, and everyone else follows along silently.</ref> However, many authorities discourage this practice. <ref>Kitzur Shulchan Aruch 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur Shulchan Aruch 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana any other way, then one may raise one’s voice slightly.</ref>
#Some poskim encourage crying during the [[prayers]] of Rosh Hashana, while others forbid it. <ref>Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry on Rosh Hashana (based on Nechemiah 8:9-12). He also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul cries on Rosh Hashana. Rav Shternbuch argues that they aren't disagreeing. The Vilna Gaon forbids crying from fear of the day of judgement, and from viewing the day as one of sadness and gloom. The Arizal praises tears that come spontaneously from a longing for Hashem. </ref>

===HaMelech HaKadosh===

#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh on the first night of Rosh Hashana, then one doesn't have to repeat [[Shmoneh Esrei]], as long as he said the [[Yom Tov]] [[Shmoneh Esrei]]. However, if one said the weekday [[Shmoneh Esrei]], then he should repeat [[Shmoneh Esrei]].<ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir (min 43-45:30)] explains the dispute. In Batei Yosef (p. 20), Rav Schachter is quoted as saying safek brachot lhakel and one should not repeat shemona esrei.</ref> Some disagree and hold that one needs to repeat Shemona Esrei if he forgot to say HaMelech HaKadosh on the first night of Rosh Hashana.<ref>Mishna Brurah (Shaar Hatziyun 582:4). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 100 writes that one doesn't fulfill one's obligation since the theme of Malchut is a main theme of Shemona Esrei.</ref>

===Yaaleh Veyavo===

#If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana: During the day one does not have to repeat [[benching]], but at night one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says that one doesn't repeat [[Birkat HaMazon]], and then cites the Eliyah Rabba who thinks that one should repeat it. The Mishna Brurah leaves the matter unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions, and in note 25 concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra, he explained that even if one forgot [[Yaaleh VeYavo]], one fulfills the Deoritta obligation of [[benching]], it's just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Brit Milah===

#If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch, Orach Chaim 584:4. Kaf HaChaim, Orach Chaim 584:28 quotes those who recommend waiting until the Tefillah is over, but Magen Avot ad loc. writes how the Minhag is like Shulchan Aruch.</ref>

===Tzidkatecha===

#If Rosh Hashanah falls out on Shabbat, Sephardim still recite Tzidkatecha at Mincha, but Ashkenazim do not.<ref>Shulchan Aruch and Rama, Orach Chaim 595:1, Magen Avot ad loc.</ref>

=== If Rosh Hashana Falls out on Shabbat ===

# If Rosh Hashana falls out on Shabbat, bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:4 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim (Yamim Noraim 3:3) agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov.</ref>
# Kabbalat Shabbat is recited prior to Achot Ketana, Lamnatzeach Al Hagitit, and Arvit.<ref>Torat Hamoadim (Yamim Noraim 3:3)</ref>

[[File:Shofar.jpg|thumbnail|Shofar]]

==Shofar==
===Mitzvah===

#It is a mitzvah from the Torah to hear the [[Shofar]] on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>

===Text of the Bracha===

#The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], then he fulfills his obligation.<ref>Yalkut Yosef Moadim pg. 36 </ref>

===Shehechiyanu===

#The Ashkenazic minhag is to recite shehechiyanu both days of Rosh Hashana.<ref>Rama 600:3. The Levush 662:2 writes that unlike Lulav where a shehechiyanu is not recited on the second day of Sukkot, Shofar receives a shehechiyanu both days. The reason for this, explains Levush, is that the shehechiyanu recited upon Lulav is valid even if it was made before the holiday since it is recited once the mitzvah is created, such as when the Lulav is bound up. Therefore, even if we consider both days of Rosh Hashana to be a doubt of which day is the primary day, and the first day could be primary, the shehechiyanu recited on the first day is effective. However, by Shofar that isn't relevant since not everyone is a professional to make a shofar and it doesn't have to be done each year. Therefore, the bracha by shofar is upon the blowing of a mitzvah, in which case if there is a doubt which day is primary a bracha should be recited for both.</ref>
#The Sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a Sephardic individual is blowing [[shofar]] for an Ashkenazic congregation on the 2nd day of Rosh Hashana, then one of the Ashkenazi congregants should recite the [[shehecheyanu]]. If the Sephardic [[shofar]] blower recites [[shehecheyanu]], the congregation has nevertheless fulfilled their obligation to say it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>

===Standing for Shofar Blowing===

#The Ashkenazi custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat.<ref>Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient.<ref>Shaar Hatziyun 585:2. </ref> For Sephardim, the congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]], and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36). [https://www.hebrewbooks.org/pdfpager.aspx?req=39102&st=&pgnum=198 Netsiv (Emek Hasheylah Bracha 171:2)] explains that the practice of the Sephardim is to sit for the tekiyot d'meyushav since one doesn't want to fulfill one's obligation with those tekiyot, since the main tekiyot are the ones that are part of the Shemona Esrei (''tekiyot al seder habrachot''). Therefore, they sit in order to demonstrate that they don't want to fulfill their obligation. However, the Baal Tokea stands because he might be fulfilling his obligation either way, as there are those who believe that even if one has negative intent (intent not to fulfill the mitzvah) while performing a mitzvah, he nonetheless fulfills the mitzvah.

The Netziv further explains that the Ashkenazic custom to stand for the tekiyot d'meyushav is based on the concern that people will talk and be mafsik between the beracha on the Shofar and the fulfillment of the Mitzvah. It is therefore best to stand for the tekiyot d'meyushav and be yotzaih with these blowings, so that there isn't a hefsek between the beracha and the fulfillment of the Mitzvah.</ref>
#The 30 tekiot blown after that are referred to as the tekiot dimeumad, because one is required to stand for them. However, if one sat during these tekiot, he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </ref>
#One who is unable to hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing.<ref>Sh"t Haridbaz 4:25 </ref>
#If a person just heard parts of the Chazarat Hashatz of Mussaf that make up the main part of Malchiyot, Zichronot, and Shofarot that would constitute enough of hearing Chazarat Hashatz to be considered as though one heard the shofar blasts in the context of Shemona Esrei (''tekiyot al seder habrachot'').<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=457 Chazon Ish OC 137:5], Minchat Yitzchak 4:48, Yalkut Yosef (Yamim Noraim, 5775 edition, p. 212)</reF> Others hold it is necessary to hear the entire thing.<ref>Griz (Chidushei HaGriz on Shas v. 2, 5732 edition, p. 224, on topic Baal Tosif on Tos R"H 28b), also cited by Mpeninei HaRav p. 164-6 and Moadim Uzmanim 1:8</ref>

===Keeping the Shofar Covered===

#There is a minhag to keep the Shofar covered while it is not being used, including while the berachot on the shofar are being recited.<ref>Bei'ur Heitev Orach Chaim, end of Siman 593, see also Kitzur Shnei Luchot HaBrit, Kaf HaChaim Siman Katan 14. </ref><ref>There are two main reasons for this minhag, one rooted in fundamental Halacha (Torat Nigleh) and one rooted in Kabbalah (Torat Nistar). Shu"t Avnei Nezer (Siman 431), based on the Rambam, states that the main mitzvah is to hear the sound of the Shofar (l'ishmoa kol Shofar), and that one should cover the Shofar during the berachot so that the Shofar does not see its embarrassment that the beracha is on the sound and not on the body of the shofar itself. This is similar to the logic for why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) cites the Rada"l's introduction to the Zohar who explains that the sounding of the Shofar corresponds to the Akeidah, and according the Midrash, Avraham hid Yitzchak so Yitzchak would not injure himself with the knife and become blemished, rendering himself unfit to be slaughtered at the Akeidah. Therefore, covering the Shofar is a remembrance to this aspect of the Akeidah. Finally, the Likutei MaHari'ach posits that one should cover the Shofar so the Satan does not have power over it. </ref> With this said, the Ba'al Tokeah should hold the shofar in his hand under the cover while he is making the berachot. <ref>Kaf HaChaim Siman Katan 14 in the name of the Ben Ish Chai. The sefer Zeh HaShulchan (Siman 593) cites this as the minhag of various Gedolim and Tzaddikim.

See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>

===Talking Between Blows===

#One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref>Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners.<ref>Yalkut Yosef Moadim pg. 40 </ref>
# Some hold that one should not recite vidduy between the first set of shofar blows of תשר"ת and תש"ת or between תש"ת and תר"ת.<ref>Yalkut Yosef (Siman 8 fnt. 31), as opposed to Or Letzion 1:39 who permitted this. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia disagreed based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>

===Unsure if One Fulfilled the Mitzvah===

#If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref>Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161. The Mitzvah of Shofar is from the Torah, thus we apply the principle of safek deoraysa l'chumra, while saying a Beracha is from the Rabbis, and we apply the rule of safek derabanan l'kula </ref>

===Blowing from the Right Side===

#Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling the mitzvah if he doesn't. <ref>Yalkut Yosef Moadim pg. 41 </ref>

===Who is Obligated?===

#Women are exempt from blowing or listening to the shofar. Nonetheless, it is a mitzvah for women to voluntarily hear the shofar. According to Ashkenazim, she can recite the bracha or the one blowing for her can recite the bracha even if he's only blowing for women. According to Sephardim she may not recite a bracha, nor is someone who blows just for women allowed to say the bracha.<ref>Shulchan Aruch and Rama Orach Chaim 589:6. {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
#A child who reached the age of chinuch should hear the shofar being blown. He is also able to fulfill his obligation by blowing himself.<ref>[https://www.torahanytime.com/#/lectures?v=92108 Rav Yitzchak Yosef (Motzei Shabbat Netsavim 5779 min 29)] explained that Rav Elyashiv (Haarot Rosh Hashana and Gittin) wrote that a child who reached chinuch needs to hear the shofar from an adult because the blowing of a child isn't considered the blowing of a mitzvah. However, Rav Yosef argued that it is considered a shofar blast for himself.</ref>

===Borrowing a Shofar without Permission===

#One may borrow a shofar to perform the mitzva without asking permission.<ref>Magen Avraham 586:4, Mishna Brura 586:9, Halachos of Other People's Money pg. 68 </ref> However, if the borrower has a cold, or if he suspects that the owner might be finicky about germs, he should not use it without permission.<ref>Halachos of Other People's Money pg. 68 based on Aruch Hashulchan 14:11</ref>

===If Rosh Hashana Falls out on Shabbat===

#If Rosh Hashana falls out on Shabbat, we do not blow the Shofar.<ref>Shulchan Aruch 588:5 based on Mishna Rosh Hashana 29b </ref> This is a rabbinic decree lest one come to carry the Shofar four cubits in a public domain to learn how to blow it from an expert.<ref>Mishna Brura 588:13 based on Gemara Rosh Hashana 29b. see more on [https://www.chabad.org/library/article_cdo/aid/988699/jewish/Why-No-Shofar-on-Shabbat.htm Chabad.org]</ref>

==Second Day of Rosh Hashana==

# There is a dispute whether we should say Shechiyanu in Kiddush on the second night of Rosh Hashana. The minhag is to have a new fruit or wear a new garment and have that in mind while saying Shehechiyanu.<ref>Shulchan Aruch OC 600:2, [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour ]pg. 10</ref>
# Many poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22, Tiferet Mishna Brurah 600:4 quoting Yechava Daat 7:158 and Divrei Shalom Mizrachi 4:104.</ref> However, others say one can wait until the meal.<ref>Rav Elyashiv (cited by Ashrei Haish 3:14:4 and Dirshu)</ref>

==Simanim (Symbolic Foods)==
===Which Meals===

# There is a custom to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana.<ref>The Gemara (Horayot 12a) says that a person should '''see''' gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement, with the slight difference that a person should '''eat''' these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions of the statement and rules in Shulchan Aruch Orach Chaim 583:1 that a person should '''eat''' these foods as a good omen.</ref> If one is unble to eat one of the foods, then he can simply point to the food and recite the Yehi Ratzon.<ref> Kaf HaChaim 583:6 and Nitei Gavriel 29:24. </ref>
# Some have this minhag only on the first night, but most do both nights.<ref>Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam v. 2 p. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim is only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

===At Which Point in the Meal===

#Some have the custom to eat the Simanim before Hamotzi, while others insist on eating them right after reciting Hamotzi and eating a [[Kezayit]] of bread.<ref>Rav Ovadia (Chazon Ovadyah, Yamim Noraim p. 93) favors eating the Simanim after HaMotzi. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1) writes how the [[Moroccan]] custom is to eat them before HaMotzi. However, he writes that since it's very easy to accidentally eat a [[Kezayit]] and complicate one's situation with respect to a Beracha Acharonah, many Poskim prefer one wait until after HaMotzi, including Shemesh uMagen 3:72. </ref>

===Which Foods===

#The foods used for Simanim include: dates, pomegranates, beets, gourds, black eyed peas, and fish heads.<ref>Horayot 12a, Shulchan Aruch Orach Chaim 583:1, Torat HaMoadim 4:1</ref> Some add apples in honey.<ref>Rama Orach Chaim 583:1</ref>
#There is a minhag to dip the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9. Magen Avot (Orach Chaim 583:1) says that they did this from Rosh Hashanah until the end of Sukkot.</ref> Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the practice of the Chazon Ish and the Steipler Gaon was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey.<ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey, or on the other side. See there also for a difference in minhagim regarding whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>

===Order of Simanim===

#If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised.<ref>Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see Shulchan Aruch Orach Chaim 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1 fn. 472) reports how the [[Moroccan]] custom is to have the apples first and recite HaEtz on them, and that all the Machzorim list the Simanim that way. He argues that it's not an issue of Kedimah, because one doesn't really want to eat both the apple and the dates right now. This, he says, resolves Rav Shlomo Zalman's issue. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates, because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten.</ref>
#Some say that one doesn’t make a HaAdama on vegetables during the meal.<ref>Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that Shulchan Aruch Orach Chaim 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama, one should make the bracha on the food which one prefers first.</ref>

===When to Recite the Yehi Ratzon===

#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. On the other hand, the Magen Avraham argues that there isn't such a strong requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref>. Others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref>
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeLokei Avoteinu, with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Steipler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>

==Sleeping on Rosh Hashana==

#It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better.<ref>Rama (Orach Chaim 583:2), Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33, Magen Avot (Orach Chaim 583:2)</ref>
#After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim.<ref>Mishna Brurah 583:9 writes that some have the minhag to read all of Tehillim on Rosh Hashana. Aliba Dhilchata (v. 103 p 105) quotes this also from Mateh Efraim 598:11 and Chayey Adam 139:1. Rav Chaim Palagi (Moed Lkol chay 12:28) quotes this practice as well and adds that some read it twice. Rabbi Yehuda Azulai (Hamashbir v. 9 p. 109) quotes this practice from Rav Eliyahu Mani and Ben Ish Chai as well. However, Rav Ovadia Yosef (Yechava Daat 3:44 in fnt.) writes that it isn't obligatory upon a talmid chacham and he may learn Torah instead of saying tehillim on Rosh Hashana. </ref> In any event, one shouldn't waste time on this holy day of Rosh Hashana, as wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
#Some poskim advise that it isn't appropriate to have tashmish on Rosh Hashana unless it's Tevilah night.<ref>Knesset Hegedola 581:8, Pri Chadash 581:4, Birkei Yosef 581:18, Machzik Bracha 581:4</ref>

==Minhag of Tashlich==
===Where?===

#The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana.<ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in Jerusalem during his time was to say it. Maaseh Rav 209 writes that the minhag of the Gra and his student Rav Chaim Volozhin was not to do tashlich at all.

Rav Moshe Harari in Mikraei Kodesh (Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref>
#It is preferable for there to be living fish in the body of water. <ref>Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara like fish (see Berachot 20a) and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says that it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water and feed the fish. </ref>

===When===

#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]].<ref>Nitai Gavriel Rosh Hashana 69:1, Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vehanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
#If one didn't get a chance to do it on the first day, one should do it on the second day after [[mussaf]]<ref>Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>
#When the first day of Rosh Hashana falls out on [[Shabbat]], some poskim say to postpone Tashlich, while others say just to say Tashlich then. <ref>Ben Ish Chai (Nitzavim 12) says to say it even on [[Shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv then one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich '' Rabbi Eli Mansour''] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch Ben Chaim. Magen Avot (Orach Chaim 583:1) writes in favor of postponing, as well, especially since people will make mistakes and end up carrying even if there is an Eruv. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>
#If one didn't get to recite tashlich on Rosh Hashana, then it may be recited all of [[Aseret Yemey Teshuva]].<ref>Nitai Gavriel Rosh Hashana 69:16</ref> Some recite tashlich during chol hamoed Sukkot before Hoshana Rabba.<ref>Seder Tashlich Vminhagav p. 26 citing the Kedushat Yisrael of Rav Yisrael Yakov of Chust</ref>
#Tashlich should be recited by day, and can be said past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it should be recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>

===What?===

#The custom is to recite certain pesukim that are printed in the machzorim. <ref>Yalkut Yosef Moadim page 35 </ref>
#Many have the custom of shaking out their pockets as a symbol of throwing away one's sins. <ref>The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>

===Who===

#Many poskim suggest that men and women should avoid being there at the same time, so that it doesn't become an inappropriate, mixed social scene on our day of Judgment.<ref>Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich. Therefore, they say that women shouldn't say tashlich in order to prevent inappropriate mingling between the genders. </ref>
#In some communities, women do not attend Tashlich.<ref>Magen Avot (Orach Chaim 583:1) notes how the Minhag in Morocco and Tunis was for the women not to attend Tashlich. He also quotes Erech HaShulchan as saying that women should not go, but if they do, then the men should not go. Tashlich should not be used as an opportunity to mingle.</ref> Many women have the practice to go.<ref>Nitai Gavriel 69:8 writes that women aren't obligated to say tashlich but the minhag is that they do recite it.</ref>

==Fasting on Rosh Hashana==

#It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though fasting until after Chatzot is usually prohibited on [[Shabbat]] and [[Yom Tov]], on Rosh Hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
#There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]

==Sources==
{{Reflist|30em}}
<references />

{{Holidays}}

[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Shabbat Davenings

2026-09-06T15:19:41Z

YitzchakSultan1: /* Bameh Madlikin */

{{Okay}}Shabbat is a time to focus on Hashem and spend more time davening. There are many special prayers unique to this day.
==Friday Afternoon==
# At [[Mincha]] on Friday, there’s no [[Tachanun]] even if one prays [[Mincha]] Gedolah (six and a half hours).<Ref>S”A 267:1, Mishna Brurah 267:1 </ref>
# If one has a meal after midday on Friday should say [[Shir HaMaalot]] and not [[Al Neharot Bavel]].<Ref>Mishna Brurah 267:1 </ref> (But see [[Having a meal on Erev Shabbat]] regarding when this is allowed.)

==Kabbalat Shabbat==

# It is the minhag of klal Yisrael to say certain paragraphs of Tehillim and other tefillot to prepare for Shabbat. This is called Kabbalat Shabbat and an application of the mitzvah of honoring Shabbat.<ref>Rav Schachter [https://www.yutorah.org/sidebar/lecturedata/800878/Shiur-#37Shabboskavod-v'oneg (Shabbat Shiur #37 min 8)] quoting Rav Soloveitchik</ref>

===Shir Hashirim===
# Many Sephardim have the minhag to read the megilla of Shir Hashirim every Friday night.<ref> [http://www.dailyhalacha.com/m/halacha.aspx?id=2504 Rabbi Eli Mansour] see there for potential reasons and importance of reciting shir hashirim on Friday night.</ref>
===Bameh Madlikin===
# The minhag is to say Bemeh Madlikin before [[Arvit]] on Friday night.<ref>Shulchan Aruch O.C .270:1, Kitzur Shulchan Aruch 76:9</ref>
# Bemeh Madlikin isn't said if [[Yom Tov]] falls on Friday or [[Shabbat]] or on [[Shabbat]] [[Chol HaMoed]].<ref>Kitzur Shulchan Aruch 76:9</ref> Sephardim don't say Bemeh Madlikin on [[Shabbat]] [[Chanuka]], and if [[Yom Kippur]] falls out on [[Shabbat]].<ref> Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 76:11)</ref>
# When Yom Tov falls out on Shabbat bameh madlikin is omitted.<ref>Rama 270:2 writes that we do not recite bameh madlikin when Yom Tov falls out on Shabbat. Mishna Brurah 270:4 explains that we don't distinguish between when Yom Tov is a Friday or Yom Tov is Shabbat itself. Chazon Ovadia (Shabbat v. 1 p. 332) and Torat Hamoadim 3:3 agree. However, Kaf Hachaim 270:12 quotes the Knesset Hagedola that we do recite bameh madlikin when Yom Tov falls out on Shabbat. Even Kaf Chaim concludes this quote by noting that most do not recite it on Shabbat Yom Tov.</ref>
===Mizmor Shir Lyom Hashabbat===
# The minhag is to say Mizmor Shir Lyom Hashabbat and Hashem Melech at the end of Kabbalat Shabbat.<Ref>Rivevot Efraim 1:188 writes that saying Mizmor Shir Lyom Hashabbat and Hashem Melech isn't found in the sources that describe kabbalat shabbat including Rav Moshe Kardevero, Yosef Ometz, and the Aruch Hashulchan. However, it is in the Siddur Yavetz. Sh"t Rambam (Blau n. 168) records a minhag to recite Mizmor Shir Lyom Hashabbat Friday night and it sounds like it is said before [[Maariv]].</ref>
# If a congregation said kaddish after Mizmor Shir Lyom Hashabbat before Hashem Melech they don't need to say it again after finishing Hashem Melech.<ref>Rivevot Efraim 1:188 explains that once you said kaddish once there is no more establishment to add another one.</ref>
===Lecha Dodi===
# If the entrance isn't to the west one should still turn to the west when one is saying Boyi Kallah, however, if the congregation turns to the door it can make sense since they're doing so for the sake of Shabbat. <ref>Igrot Moshe 3:45</ref>

==Friday Night==
# In the Bracha of Hashkivenu (השכיבנו) on Friday night the Sephardic minhag is that one doesn’t conclude the usual way rather starting from ובצל כנפיך תסתירנו one should add ופרוס סכת שלום עלינו ועל ירושלים עירך ברוך אתה ה' הפורס סכת שלום עלינו ועל כל עמו ישראל ועל ירושלים. <Ref>S”A 267:3 </ref>
# The minhag is to say VeShamru on [[Shabbat]] and VaYidaber Moshe on [[Yom Tov]] after the [[Brachot]] [[Kriyat Shema]] before [[Shmoneh Esrei]]. <ref>Mishna Brurah 267:9 </ref>

===Vayichulu===
The principal sanctification of [[Shabbat]] is consummated with the recitation of the "Vayechulu" passage. Based on mystical considerations, the Vayechulu passage is to be recited no less than three times<ref>Kaf Hachaim 268:33</ref> on Friday night. It is recited twice within the course of the [[Maariv]] [[prayer]] and the again at home as part of the [[Kiddush]].<ref>[[Shabbat]] 119b, Rambam [[Shabbat]] 29:7, Shulchan Aruch OC 268:1</ref> We are taught that one who says Vayechulu on Friday night is considered to be a partner with God in creation.<ref>[[Shabbat]] 119b, See Likutei Maharan II:8</ref> So too, it is in merit of the recitation of Vayechulu that one is provided with the two escorting angels<ref>[[Shabbat]] 119b</ref> and additionally all of one's sins are forgiven.<ref>[[Shabbat]] 119b. The Abudraham suggests that the word ‘asher’ which appears three times in the Vayechulu also appears three times in the portion of the red heifer thereby connecting the two, with the red heifer being the ultimate source of purity and forgiveness from sin. </ref>

So important is this passage, that according to most authorizes, once one has recited Vayechulu one has discharged one's true obligation of reciting [[Kiddush]]. The common custom of reciting the [[Kiddush]] at home over a cup of wine is essentially a rabbinical enactment and not necessarily a pre-requisite for fulfilling the Torah's mitzva of [[Kiddush]].<ref>Rambam [[Shabbat]] 29:6, Magen Avraham 271:1, but see Rabbi Akiva Eiger ad loc.</ref> Some authorities however do not consider [[Kiddush]] properly discharged until it is recited over a cup of wine.<ref>Rashi;[[Berachot]] 25b, Rabbi Akiva Eiger, ad loc.</ref> The recitation of [[Kiddush]] at home, in addition to repetition of Vayechulu, also recalls the exodus from Egypt. There are several authorities who argue that one has not truly fulfilled the mitzva of [[Kiddush]] unless one has made reference to the Exodus in the [[Kiddush]].<ref>Pesachim 117b</ref>

It is interesting to note that it may just be that the only reason Vayechulu is repeated after [[Maariv]] all year long is simply to ensure that it be recited on a [[Yom Tov]] which would coincide with a [[Shabbat]], in which case the Vayechulu would not have been recited as part of the [[Maariv]] Amida.<ref>O.C. 268:7, Tosfot;Pesachim 106a</ref> Similarly, the recitation of Vayechulu at [[Kiddush]] is actually not truly required. Rather, it is recited for the benefit of those present who may not yet have heard or recited Vayechulu as is often the case by women and children who don't normally say the [[Maariv]] [[prayer]].<ref>Ibid. Ta'amei Haminhagim 289</ref>

The Vayechulu that is recited following the [[Maariv]] Amida is to be recited standing, out loud, and in unison with the rest of the congregation.<ref>O.C. 268:7</ref> The purpose of this recitation of Vayechulu is to serve as a form of testimony, proclaiming our belief that God created the world in six days and rested on the seventh. As such, some authorities require it to be recited with at least another person,<ref>Mishna Brurah 268:19</ref> while others call for it to be recited as part of a [[minyan]].<ref>Taz;O.C.268:5</ref> If need be, Vayechulu may be recited while sitting.<ref>Kaf Hachaim 268:36</ref>

Another reason that Vayechulu is recited three times on Friday night is because the word "asher" appears three times. The word "asher" also appears 3 times in reference to the Para Aduma, red heifer. The rabbis derive form here that just as the Para Aduma brings forgiveness and purity, so too does the thrice recitation of Vayechulu.<ref>Kaf Hachaim 268:34</ref>

It is recommended that one not overly prolong one's Amida in order to be able to recite Vayechulu with the congregation.<ref>Beiur Halacha</ref> Other authorities are not too particular about reciting it along with someone else. According to this approach, if one missed the opportunity of saying Vayechulu along with the congregation then it is best recited alone afterwards.<ref>Chazon Ish O.C. 39:10, Kaf Hachaim 268:36</ref> Some authorities rule however that those praying alone should never recite Vayechulu after the Amida.<ref>Taz 268:5</ref>

It is noted that reciting Vayechulu three times on Friday night contains within it deep kabbalistic secrets.<ref>Kaf Hachaim 268:33,35</ref> If one is in the midst of reciting the silent Amida when the congregation about to recite Vayechulu together, one should aim to recite the Vayechulu of one's Amida along with the congregation, if possible.<ref>Halichot Shlomo I 14:5, Tzitz Eliezer 14:24</ref> Talking during the public recitation of Vayechulu is strictly forbidden.<ref>O.C. 268:12, Mishna Brurah 56:1</ref>

===Me'ayn Sheva===
# The blessing of Magen Avot/me'ayn sheva, recited after the amidah on Friday night, is only said in an established shul. An ad hoc minyan in a home does not recite Magen Avot since it was only established to wait for latecomers and in an ad hoc minyan this isn't a concern.<ref>Shabbat 24b, Shulchan Aruch O.C. 268:10, Radvaz 4:18</ref> If a minyan is made in a home every Friday night there is a dispute in the poskim if this is enough to require me'ayn sheva. Some contend that the minyan must also have a Torah scroll present in order to recite Magen Avot. <ref>Shulchan Aruch OC 268:10 writes that since me'ayn sheva was only established because of latecomers, if it isn't an established minyan it isn't said. Taz 268:8 writes that a place which was established to daven there sometimes is considered established for the purposes of me'ayn sheva. Mishna Brurah 268:24 based on the Eliya Rabba writes that it is only considered an established minyan if it is established for a few days and has a sefer torah. Rivivot Ephraim 1:190 . See also [http://eretzhemdah.org/newsletterArticle.asp?lang=en&pageid=48&cat=7&newsletter=440&article=1652 Eretz Hemda]. </ref> Sephardim hold that even if the minyan regularly prays in a certain room, even if it is the lobby of the shul, it isn't considered an established shul in order to recite meeyn sheva. If they establish that permanently it will be used as a shul then they can recite meeyn sheva.<ref>[https://www.torahanytime.com/#/lectures?v=140151 Rav Yitzchak Yosef (Motzei Shabbat Yitro 5781 min 30)]</ref>
# The general minhag is to skip meeyn sheva on Pesach night that falls out on Shabbat since Hashem protects us that night there's no need to recite this bracha which was instituted to delay for those davening later and would be in danger if left alone. Some Moroccans have the practice to recite it even on Pesach night.<ref>Imrei Yosher Sharvit 5:18 p. 177</ref>
# The minhag of the old city of Yerushalayim is to say Magen Avot/me'ayn sheva even at a non-established shul.<ref>Ben Ish Chai (Shana Sheni, Vayera 10) writes that me'ayn sheva can be said even at a temporary shul based on kabbalistic reasons. He writes that this was the minhag of Yerushalayim from the time of the Rashash and he personally extended this minhag to Baghdad. Kaf Hachaim 268:3 quotes this. However, Chazon Ovadia (Aveilut v. 3 p. 41) argues that since it is a question of a [[bracha levatala]] it should only be said in the old city of Yerushalayim which because of its holiness is completely like a shul.</ref>
# If a person made a mistake in Shemona Esrei and needs to repeat Shemona Esrei he can listen to meeyn sheva and that count as his Shemona Esrei.<ref>Shulchan Aruch O.C. 268:13, Machzor Vitri (Arvit Shabbat n. 4, v. 1 p. 172) quoting Teshuvat Rashi, Rav Moshe Goan, and Rav Neturay Goan. Tur 268:13 questions Rav Neturay Goan. Footnote to Machzor Vitri fnt. 10 cites Mangid Shabbat 10, Shibolei Haleket 66, and Avudraham who agree.</ref> One should try not to rely upon this leniency.<Ref>Mishna Brurah 268:28</ref>

==Shacharit==
# The minhag is to have davening later on Shabbat but to be careful not to miss the time for kriyat shema.<ref>Rama OC 281:1, Mishna Brurah 281:1</ref>
# The minhag is to extend davening on Shabbat with zemirot in davening and one shouldn't protest even because of bitul torah but they shouldn't extend so late because it is forbidden to fast past midday.<ref>Rama OC 281:1</ref>
# Nishmat is a special tefillah added to pesukei dzimrah on Shabbat.<ref>Kaf Hachaim 281:8 writes about how nishmat is a very special tefillah. There is a segulah if a person is in danger to take upon himself to say Nishmat before ten people if he is saved from that danger. The gematria of the first letters of the first three words adds up to 78 which is 3 times 26. The gematria of the second and third word add up to 68 which is chayim and a combination of 3 of Hashem's names. It is kabbalistically in place of wearing tefillin on Shabbat and therefore it is important that it is said before shema.</ref>
# In Nishmat, one shouldn't bow when one recites the words "ולך אנחנו מודים" since one shouldn't add to the established institutions of bowing of chazal.<ref>Shulchan Aruch 281:1</ref>
# Some stand for the words of Nishmat Kol Chay since one is accepting part of their additional neshama for Shabbat then.<ref>Kaf Hachaim 51:23</ref>
# If someone forgot to say Nishmat in pesukei dzimrah he doesn't need to make it up after davening.<ref>Mishna Brurah 281:3</ref>
# There are seven aliyot on Shabbat. According to Sephardim it is permitted to add hosafot<ref>Shulchan Aruch 282:1. See Kaf Hachaim 282:10-11 who writes that because of the Tashbetz it is better not to add hosafot but those who do have what to rely upon. Also, adding hosafot after chamishi which just repeat pesukim is preferable and the minhag of Egypt.</ref>, however, Ashkenazim try not to add hosafot.<ref>Mishna Brurah 282:4</ref>
# If there is a double parsha the gabbay should try to arrange that three and a half of the main seven aliyot are from each parsha.<ref>Mishna Brurah 282:5</ref>

==Mussaf==
# If [[Rosh Chodesh]] is coming up in the next week, before [[Mussaf]] the congregation says the bracha for the new moon and announces the [[rosh chodesh]]. <ref> see next note</ref>
# Ashkenazim have the minhag to stand for the announcement and bracha of [[Rosh Chodesh]] on [[Shabbat]] the week before [[Rosh Chodesh]]. <ref> Magen Avraham 417:1, Igrot Moshe 1:142 </ref> However, the Syrian minhag is not to stand for this. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=1352 Rabbi Mansour] on Dailyhalacha.com </ref>
# See [[Mussaf]]

==Mincha==
===V'Ani Tefilati===
# Before taking out the sefer torah, the congregation says the pasuk "VaAni Tefilati".<Ref>Kitzur Shulchan Aruch 76:14</ref>
===Tzidkatcha===
# After [[Shmoneh Esrei]] the minhag is to say "Tzidkatcha Tzedek". If it is a day that had it been a weekday they wouldn't have said [[Tachanun]], they don't say Tzidkatcha at [[mincha]].<ref>Kitzur Shulchan Aruch 76:15</ref>
===Vayinuchu Ba/Bo/Bam===
# In the shemoneh esrei of Shabbat, the practice is to say וינוחו בה on Friday night, וינוחו בו on Shabbat morning, and וינוחו בם in Mincha on Shabbat afternoon.<ref> Sheyarei Knesset Hagedola 268:2, Magen Avraham 268:3, Kitzur Shulchan Aruch 76:3. Aruch Hashulchan 268:14 explains that in the Torah there is a feminine way of referring to evening (ליל) therefore we say "בה" then. Day (יום) is only masculine in the Torah therefore we say "בו". Mincha time which is close to the evening yet is still day we say "בם" which includes both. see also [https://books.google.com/books?id=BskCNUhALp8C&lpg=PP1&pg=PA17#v=onepage&q&f=false The World of Prayer: Commentary and Translation of the Siddur, Volume 1] pg. 17</ref> Some poskim write that if you are going to recite וינוחו בם in Mincha you should say שבתות קדשך so that the plural form is consistent.<ref> Nefesh Harav pg. 165. Chacham Ovadia Yosef (Yechave Daat 5:30) writes that ideally one should use וינוחו בו but if you are going to use וינוחו בם, you must say שבתות קדשך </ref> Others write that you should simply use וינוחו בו during Mincha as well.<ref> Sh"t Yechave Daat 5:30, Yalkut Yosef Shabbat vol. 1 pg. 211 </ref>
===Ashrei and Uva Letsion without Minyan===
#If there is no minyan and it is getting late they can start Ashrei and Uva Letsion without a minyan. Some say that in that situation they shouldn't say וקרא זה אל זה ואמר aloud.<ref>Mesora v. 7 p. 7</ref>
===Kriyat Hatorah after Sunset===
# There is a major dispute among the poskim if it is possible to daven kriyat hatorah after sunset during ben hashemashot.<ref>
* Rivevot Efraim 3:280 says that since most poskim hold like Rabbenu Tam you can be oleh ltorah for Shabbat mincha after sunset. Rav Chaim Kanievsky in Vyichtov Mordechai p. 374 says not to do kriyat hatorah after sunset.
* Nishmat Shabbat 2:477 says that even according to those who usually daven mincha before sunset can do kriyat hatorah after sunset since it isn't part of the takana of davenings. He quotes the Minchat Yitzchak 6:53 in a totally different context as a proof to this concept. Therefore, he says it is better to daven mincha before sunset and kriyat hatorah after sunset. He cites Mekor Chaim (of Chavot Yair 124:2) that in this situation of you should daven mincha before sunset and do kriyat hatorah after sunset. He says that the Eshel Avraham says that you can't do kriyat hatorah after davening shemona esrei but we don't follow that bc he cites a Maharil who says otherwise.
* In Nishmat Shabbat 2:478 he says that it isn't a bracha levatala to do kriyat hatorah in ben hashemashot. He cites the Maharam Shik who says this as well. He says that he asked Rav Yisrael Yakov Fischer and he said not to do kriyat hatorah after sunset, but the Betzel Chachma allowed it. He says that if there's not enough time for both kriyat hatorah and shemona esrei before sunset, it is better to do kriyat hatorah during the day since some say it is a bracha levatala during ben hashemashot and shemona esrei during ben hashemashot is certainly not a bracha levatala, either it is mincha or it is maariv or a nedava. Shaarei Chaim 377:9 says that you can do kriyat hatorah for 30 minutes after sunset based on Rabbenu Tam. He cites Rivevot Efraim 5:290 quoting Rav Debilisky that kriyat hatorah after sunset is a bracha levatala.
* Rav Hershel Schachter (Bet Yitzchak v. 27 p. 6) writes that once Rav Solovetichik and his minyan was locked outside the shul for Shabbat mincha. He told them to daven mincha there. After the shul was opened it was already after sunset and he told them to still do kriyat hatorah after sunset. His logic was that only shemona esrei can't be recited after sunset according to Rabbenu Yonah since it is compared to a korban and the blood of a korban is invalidated at sunset, however, kriyat hatorah can be recited during ben hashemashot. Also, it isn't an issue to do kriyat hatorah after shemona esrei. </ref>

===Which Takes Precedence Kriyat Hatorah or Shemona Esrei If Short on Time?===
#If there is only ten minutes until sunset, it is more important to do Shemona Esrei and Kriyat Hatorah rather than do the opposite.<ref>Rav Shlomo Zalman Auerbach in Shulchan Shlomo 292:1 writes that if there's only ten minutes before sunset and they can either do kriyat hatorah or shemona esrei they should do shemona esrei. He doesn't explain or cite sources. Ishei Yisrael ch. 38 fnt. 91 quotes this from Alehu Lo Yibol. Similarly, Nishmat Shabbat 2:480 favors picking shemona esrei over kriyat hatorah if you have to choose because the Magen Avraham 143:8 quoting the Maharam Lublin writes that kriyat hatorah of shabbat mincha isn't such an obligation, it is just to stop people from wasting time (yoshvei kranot). He quotes Zachor lavraham that the rebbe from Toldot Aharon skipped kriyat hatorah on shabbat mincha altogether in order to say shemona esrei before sunset. Emek Bracha (kriyat hatorah 4) isn't sure about this. Dor Hamelakim 292 v 2 p. 985 quotes Shulchan Shlomo 292:1, Kovetz Halachot Shabbat v. 1 ch. 18, Nishmat Shabbat 292:480, and Piskei Teshuvot 292:3 as holding that Shemona Esrei of mincha takes precedence over kriyat hatorah. Similarly, Ishei Yisrael ch. 38 fnt. 91 quotes Imrei Yosher 2:171 that if there's only time for an individual to hear kriyat hatorah or daven before the end of the zman tefillah he should daven on time and miss hearing kriyat hatorah. However, Avnei Choshen v. 3 p. 447 writes that an individual who can either go to hear kriyat hatorah in a minyan before sunset (and that minyan is going to daven mincha after sunset) or go to daven shemona esrei with a minyan before sunset, it is better to hear kriyat hatorah.</ref> Some poskim opine for doing both kriyat hatorah and shemona esrei and just doing one of them after sunset.<ref>Bear Eliyahu OC 1:34:2 writes that it is better to do kriyat hatorah even if that means doing shemona esrei after sunset. Also, note Dirshu 293:2 quotes Mekor Chaim 124:2 that if there's not enough time for shemona esrei and kriyat hatorah, do shemona esrei first and then kriyat hatorah. </ref>

===Which Takes Precedence Kriyat Hatorah or Seuda Shelishit?===
#If someone can either go to shul to hear kriyat hatorah and miss the time to eat seuda shelishit or eat seuda shelishit and miss kriyat hatorah, it is better to eat seuda shelishit and skip kriyat hatorah.<ref>Vezot Hatorah p. 13 quotes Dinim Vhanhagot Chazon Ish that it is better to skip kriyat hatorah and eat seuda shelishit than to hear kriyat hatorah and skip seuda shelishit.</ref>
===Which Takes Precedence Seuda Shelishit or Mincha?===
# If a person can either daven mincha or eat seuda shelishit before sunset it is better to daven mincha.<Ref> Avnei Yishfeh 15:8 quoting Rav Elyashiv</ref>
#If it is possible to eat something besides bread and daven mincha or eat bread, it is better to eat something besides bread and daven mincha rather than eat bread for seuda shelishit.<Ref> Avnei Yishfeh 15:8 quoting Rav Elyashiv</ref>
===Which Takes Precedence Seuda Shelishit or Minyan?===
# If a person can either go to a minyan for mincha and miss seuda shelishit completely or eat seuda shelishit and miss davening with the minyan, it is better to daven by oneself and eat seuda shelishit.<ref>Divrei Binyahu 22:189 says seuda shelishit is more important than minyan because according to the Kabbalah it is very important meal, and also some poskim say it is a deoritta mitzvah (Levush 291). Most say it is derabbanan (Maharil 94, Kol bo 58, Avudraham, Orchot Chaim, Erech Hashulchan 274:3, and Eliya Rabba 291:1 citing the Rid. Nonetheless it is derabbanan and more important than minyan if there's no choice.</ref>

===Which Takes Precedence Seuda Shelishit after Sunset or Minyan?===
# If it is possible to either daven with a minyan and eat seuda shelishit after sunset within 13.5 minutes it is better to do that rather than miss minyan.<ref>Divrei Binyahu 22:28 writes that it is better to daven with a minyan and start seuda shelishit after sunset within 13.5 than to daven by oneself. His reasons is that Shaar Hatziyun 299:1, Minchat Elazar 1:33, and Yaskil Avdi 8:38:11 allow starting seuda shelishit after sunset during ben hashemashot. For the lechatchila to start before sunset it isn't worth missing a minyan.</ref> Others dispute this point.<ref>Avnei Yishfeh 15:7 quotes Rav Elyashiv as holding that it is better to daven by oneself than to eat seuda shelishit after sunset. In fnt. 11 he adds that it seems that it is also permitted to miss kriyat hatorah for this purpose.</ref> Alternatively, if it is possible to have a quick mezonot for seuda shelishit and then catch a minyan for mincha that is also acceptable.<ref>Divrei Binyahu 22:29 holds that it is better to have seuda shelishit with mezonot rather than miss a minyan for mincha.</ref>

===Which Takes Precedence Eating Seudat Shlishit before Mincha or Davening without a Minyan?===
#If you know that if you go to a minyan for mincha you'll miss seuda shelishit it is better to eat seuda shelishit at home before mincha and then daven with the minyan later rather than daven by oneself and eat seuda shelishit afterwards.<ref>Or Letzion 2:21:7 says that if you know that if you go to a minyan for mincha you'll miss seuda shelishit it is better to eat seuda shelishit at home before mincha and then daven with the minyan later rather than daven by oneself and eat seuda shelishit afterwards. Divrei Binyahu 16:20:16 and 22:29 agrees.</ref>

===Kriyat Hatorah after Shemona Esrei===
# If a minyan already davened shemona esrei it is permissible to do kriyat hatorah afterwards.<ref>Nishmat Shabbat 2:479 paskens that you can do kriyat hatorah after shemona esrei like the Maharil 38, Lev Chaim 2:170, and Teshuva Mahava 1:28 unlike the Eshel Avraham. See Shraga Hameir 3:24. Dirshu 292:2 quotes Lev Chaim 2:170 and Kesot Hashulchan 91:4 that it is possible to switch the order of kriyat hatorah and shemona esrei.</ref> In that case half kaddish is recited after kriyat hatorah.<ref>Mekor Chaim 124:2, Dirshu 292:2 citing Kesot Hashulchan 91:4.</ref>

==Saying the weekday [[Shmoneh Esrei]] by mistake==
# If one made a mistake and began a weekday bracha on [[Shabbat]], one should finish that bracha and then continue from the middle bracha of the [[Shabbat]] Shemona Esrei. <Ref>Gemara Brachot 21a, Shulchan Aruch 268:2, Kitzur Shulchan Aruch 76:16</ref>
# If one made a mistake and said Atta as the first word of [[Atta Chonen]] and then remembers that it is [[Shabbat]], if it is for [[Mariv]] on Friday night or [[Mincha]] on [[Shabbat]] day then one should continue with Kidashta for [[Mariv]] and Echad for [[Mincha]] since those [[brachot]] begin with Atta. If it is [[Shacharit]] and one already said Atta, if one said Atta because one forgot that it was [[Shabbat]] one should finish [[Atta Chonen]] and continue with Yismach, however, if one remembered that it was [[Shabbat]] and by habit said Atta, one should continue with Yismach Moshe. <ref>Kitzur Shulchan Aruch 76:17</ref>
# If one made a mistake and began a weekday Shemona Esrei bracha during [[Mussaf]], one should stop even in middle of the bracha and continue with Tikanta [[Shabbat]].<ref>Shulchan Aruch 268:2, Kaf HaChaim 268:9, Kitzur Shulchan Aruch 76:19. See also [[Mussaf]]. </ref>
# If one made a mistake and said the entire weekday Shemona Esrei, one hasn't fulfilled his [[obligation to pray]] Shemona Esrei of [[Shabbat]], so he has to start from the beginning. <ref>Shulchan Aruch 268:4-5</ref>
# If someone isn't sure if he said a weekday or Shabbat Tefillah after he finished according to Ashkenazim he should repeat Shemona Esrei since he likely didn't say the Shabbat Tefillah since he is accustomed to the weekday Tefillah.<ref>Mishna Brurah 268:9</ref> According to Sephardim he shouldn't repeat it since he might have said it considering the fact that he was aware that it was Shabbat.<ref>Kaf Hachaim 268:19</ref>
==Switching the Shabbat Tefillot==
# If someone switched up the tefillot of Arvit, Shacharit, or Mincha with one another he fulfilled his obligation after the fact. For example, if at Shabbat Mincha he said Yismach Moshe and realized after Shemona Esrei he fulfilled his obligation.<ref>Shulchan Aruch 268:6 based on Shibolei Haleket no. 128</ref>
# If during the time of Mussaf someone said another tefillah of Shabbat by accident one didn't fulfill one's obligation since Mussaf requires mentioning the Korban Mussaf which the other tefillot don't do.<ref>Shulchan Aruch 268:6 based on Shibolei Haleket no. 128. Even though the Shulchan Aruch only quotes this as a minority opinion, Mishna Brurah 268:15 quotes the Achronim who say that it is unanimously accepted. Kaf Hachaim 268:29-30 agrees unlike the Chida. </ref> Ideally he should try to hear the Shaliach Tzibur and fulfill his obligation with him.<ref>Kaf Hachaim 268:29</ref>
# Additionally, if at the time of another tefillah someone accidentally said Mussaf he didn't fulfill his obligation since he mentioned the Mussaf korban it would a lie to consider it another tefillah. However, if at Shacharit he mistakenly said the Mussaf tefillah he did fulfill Mussaf so he should only say Shacharit afterwards and not Mussaf again.<ref>Mishna Brurah 268:17, Yalkut Yosef 268:9</ref> Ideally he should try to hear the Shaliach Tzibur and fulfill his obligation with him.<ref>Kaf Hachaim 268:30, Yalkut Yosef 268:9</ref>

==Personal Requests==
# One should refrain from making any personal requests in [[davening]] on [[Shabbat]] because that is a violation of having [[Kavod and Oneg Shabbat|Oneg Shabbat]] and removing all of one's anxieties on Shabbat.<ref>The Yerushalmi Shabbat 15:3 78b writes that it is forbidden to ask for requests on Shabbat. The Korban Haedah explains that it is because as part of Oneg Shabbat a person should consider that all of his needs are taken care of and making requests shows that isn't the case and it indeed furthers his anxiety. Midrash Vayikra Rabba 34:16 indicates the prohibition of not asking for needs on Shabbat is based on the halacha of Memso Chefsacha, not speaking about one's business on Shabbat. The Yerushalmi is cited by the Ran Shabbat 42b s.v. vedaber and Rosh Brachot 7:22. Shulchan Aruch 188:4 cites a ramification of the Yerushalmi as halacha.</ref>
# If the request is part of the established texts such as the HaRachaman's in [[benching]] it is permitted to recite them on Shabbat.<ref>Yerushalmi Shabbat 15:3 clarifies that reciting the text of Rachem in Birkat Hamazon as one does during the week is permitted since that is the established text of the bracha. This is codified by the Rosh Brachot 7:22 and Shulchan Aruch 188:4. The Mishna Brurah 188:9 extends this to reciting the Harachaman's after Birkat Hamazon.</ref>
# Some say it is permitted to ask for spiritual needs on Shabbat.<ref>Ohel Moed Shabbat 1:4 writes that even though it is forbidden to make requests on Shabbat that is only for matters of business or the like but not for spiritual needs such as Teshuva.</ref>
# Some suggest that this doesn't apply to Yom Tov.<ref>Magen Avraham 128:70</ref>

==If One Forgot to say Mincha on Friday Afternoon==
# If one forgot to say [[Mincha]] on Friday one should say [[Arvit]] on Friday night, two [[Shmoneh Esrei]]s of [[Shabbat]], the first one for [[Arvit]] and the second as a makeup for [[Mincha]] ([[Tashlumin]]).<Ref>S”A 108:9 </ref>
==Mariv on Saturday Night==
See the [[Atta_Chonantanu]] page.
==Singing Zemirot==
See [[The_meals_of_Shabbat#Shabbat_Zemirot|Shabbat Zemirot]]
==Learning on Shabbat==
# People who work during the week should make an extra effort to learn Torah on [[Shabbat]] and [[Yom Tov]]. <ref>Kitzur S”A 77:24 </ref>
==Credits==
Special thanks to Rabbi Ari Enkin for his contribution to the Vayichulu section from his books [[Amot]] Shel Halacha.
==Sources==
<references/>
[[Category:Shabbat]][[Category:Prayer]]
{{Shabbat Table}}

Rosh Hashana

2026-09-06T15:10:56Z

YitzchakSultan1: /* Sleeping on Rosh Hashana */

Rosh Hashana is the Jewish New Year, and is both a holiday as well as a day of Judgement. The period of time between Rosh Hashana and [[Yom Kippur]] is called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs of Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below.

==Customs of Erev Rosh Hashana==
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) Laundering one's clothing for Rosh Hashana. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]].<ref>Shulchan Aruch and Rama OC 581:4</ref>
#The reason for the custom to put on freshly laundered clothing and get a haircut on Erev Rosh Hashana is to show our confidence in Hashem's mercy in our judgement.<ref>Yerushalmi Rosh Hashana 1:3. The Yerushalmi explains that unlike a typical person who is getting ready for judgment, the Jewish people wear fancy, white clothing and get haircuts because we have confidence in God's kindness and the outcome of the decision. </ref>
===Tachanun===
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]]. However, during the [[Selichot]] of Erev Rosh Hashana, which are typically recited at night or at least before [[Netz]] Hachama, we do say the yud gimmel [[middot]] as well as nefilat apayim.<ref>Shulchan Aruch O.C. 581:3, Kaf HaChaim on Shulchan Arukh, OC 581:73, Chazon Ovadia (Yamim Noraim page 46). 
Mishna Brura 581:23 adds based on the Magen Avraham that even if the Selichot continue past Alot Hashachar, since they are typically said before that, you would recite the Tachanun during Selichot. Kaf Hachaim 581:73 agrees. </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]].<ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74, Chazon Ovadia Yamim Noraim pg. 46 </ref>
# We do not blow the [[shofar]] on Erev Rosh Hashana. If the Baal Tokea needs to practice blowing the Shofar in order to prepare for Rosh Hashana, he should do so in a private room.<ref>Yalkut Yosef Moadim page 21 </ref>

===Lashes===
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Rama 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead people themselves, as that would be Avoda Zara. Rather, we hope that Hashem listens to our [[prayers]] and if merciful with us in the merit of these great tzaddikim. Mishna Brurah 581:27, Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 agree. See [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

===Fasting on Erev Rosh Hashana===
{{Fasting_on_Erev_Rosh_Hashana}}

===Dipping in the Mikveh===
# The custom is to immerse in a mikveh on Erev Rosh Hashana in honor of Rosh Hashana.<ref> Rama 581:4 </ref> However, this isn't required according to the law, and therefore a beracha isn't recited and the laws aren't as strict.<ref>Chacham Ovadia Yosef (Chazon Ovadia pg. 57 and Halichot Olam 2: page 225), Moed Likol Chai 12:11 based on the Rosh (Yoma 8:24), who quotes Rav Saadya Gaon as saying that one should recite a beracha on going to the mikveh on Erev Yom Kippur, and then proceeds to strongly disagree and say that a beracha is not recited.
 See Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone to go on Erev Rosh Hashana, he can be lenient, since the Shulchan Aruch only mentions the custom to go on Erev Yom Kippur.</ref> If one cannot make it to a mikveh, then he should try to spill 9 kav (approximately 12 liters) of water over himself, even if in the shower.<ref>Yalkut Yosef (Moadim page 22), Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days of [[niddah]] and single women shouldn't go to the mikveh on Erev Rosh Hashana nor on Erev Yom Kippur.<ref>Chazon Ovadia Yamim Noraim page 59. Although the Magen Avraham O.C. 606:8 does mention a practice of single women to go to the mikveh on Erev Yom Kippur for teshuva. </ref>
#A person should try to go to the mikveh an hour before chatzot (midday) or later on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref>
#If a person was together with his wife on Rosh Hashana night, then he should go to the mikveh again on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref>

===Hatarat Nedarim===
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]]

==Candle Lighting==
See [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
# The bracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel Yom Tov''", without mentioning "''Yom Hazikaron''."<ref>Chazon Ovadia Yamim Noraim pg. 62. He writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't say it. </ref>
# When Rosh Hashana falls out on Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </ref>
# Sephardic women do not recite Shehecheyanu when lighting candles. Instead, they should have in mind to fulfill their obligation when they listen to Shehecheyanu during Kiddush.<ref> Chacham Ovadia Yosef (Chazon Ovadia Yamim Noraim pg. 62 and Shu"t Yechave Daat 3:34), Chesed La'alafim 263:5 </ref> Most Ashkenazi women do recite shehecheyanu when lighting candles.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

==Prayers of Rosh Hashanah==
''Note the relevant practices from [[Aseret Yimei Teshuva]]''

===Beginning Shacharit===

#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, while standing by his seat, begins his tefillah by singing out the ה in the word HaMelech in a melody. Once he completes the word, he approaches the amud and continues the rest of the sentence.<ref>Aruch HaShulchan, Orach Chaim 584:1, Shu"t Menachem Meishiv Siman 91. The sefer Minhag Yisrael Torah explains that this minhag is based on the Gemara (Menachot 29b) which says that Olam HaZeh (this world) was created with the letter ה, as the letter ה has a large gap on the bottom and a smaller gap towards the top. The Gemara explains that this symbolizes that those who wish to descend down a wayward path can do so with ease, while those who wish to repent and elevate themselves will be exalted among their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>

===Behavior During Prayer===

#Some have the minhag to stand slightly hunched over during the Tefillot of [[Rosh HaShana]]. For someone who observe this minhag, he should be careful to stand straight for the beginning and end of each Bracha. <ref>Shulchan Aruch 582:4. Mishna Brurah 582:14 writes that beginning with Baruch Ata Hashem at the end of one beracha, until the start of the next beracha, one should stand straight up, so that it doesn’t appear like one is adding to the bows established by Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <ref>Kitzur Shulchan Aruch 129:2 </ref>
#Some have the minhag to daven slightly out loud during the Tefillot of Rosh Hashana.<ref>Shulchan Aruch 582:9 writes that one may daven out loud during the Tefillot of Rosh Hashana and not worry about bothering others, since everyone has a machzor. Mishna Brurah 582:24 writes that one should not raise his voice too much. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 582:9) writes that in some [[Moroccan]] communities, one person recites the entire silent [[Shemoneh Esrei]] out loud, and everyone else follows along silently.</ref> However, many authorities discourage this practice. <ref>Kitzur Shulchan Aruch 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur Shulchan Aruch 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana any other way, then one may raise one’s voice slightly.</ref>
#Some poskim encourage crying during the [[prayers]] of Rosh Hashana, while others forbid it. <ref>Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry on Rosh Hashana (based on Nechemiah 8:9-12). He also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul cries on Rosh Hashana. Rav Shternbuch argues that they aren't disagreeing. The Vilna Gaon forbids crying from fear of the day of judgement, and from viewing the day as one of sadness and gloom. The Arizal praises tears that come spontaneously from a longing for Hashem. </ref>

===HaMelech HaKadosh===

#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh on the first night of Rosh Hashana, then one doesn't have to repeat [[Shmoneh Esrei]], as long as he said the [[Yom Tov]] [[Shmoneh Esrei]]. However, if one said the weekday [[Shmoneh Esrei]], then he should repeat [[Shmoneh Esrei]].<ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir (min 43-45:30)] explains the dispute. In Batei Yosef (p. 20), Rav Schachter is quoted as saying safek brachot lhakel and one should not repeat shemona esrei.</ref> Some disagree and hold that one needs to repeat Shemona Esrei if he forgot to say HaMelech HaKadosh on the first night of Rosh Hashana.<ref>Mishna Brurah (Shaar Hatziyun 582:4). Rav Chaim Pinchas Sheinberg in Moriah Elul 5759 22:10-12 p. 100 writes that one doesn't fulfill one's obligation since the theme of Malchut is a main theme of Shemona Esrei.</ref>

===Yaaleh Veyavo===

#If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana: During the day one does not have to repeat [[benching]], but at night one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says that one doesn't repeat [[Birkat HaMazon]], and then cites the Eliyah Rabba who thinks that one should repeat it. The Mishna Brurah leaves the matter unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions, and in note 25 concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra, he explained that even if one forgot [[Yaaleh VeYavo]], one fulfills the Deoritta obligation of [[benching]], it's just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Brit Milah===

#If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch, Orach Chaim 584:4. Kaf HaChaim, Orach Chaim 584:28 quotes those who recommend waiting until the Tefillah is over, but Magen Avot ad loc. writes how the Minhag is like Shulchan Aruch.</ref>

===Tzidkatecha===

#If Rosh Hashanah falls out on Shabbat, Sephardim still recite Tzidkatecha at Mincha, but Ashkenazim do not.<ref>Shulchan Aruch and Rama, Orach Chaim 595:1, Magen Avot ad loc.</ref>

[[File:Shofar.jpg|thumbnail|Shofar]]

==Shofar==
===Mitzvah===

#It is a mitzvah from the Torah to hear the [[Shofar]] on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>

===Text of the Bracha===

#The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], then he fulfills his obligation.<ref>Yalkut Yosef Moadim pg. 36 </ref>

===Shehechiyanu===

#The Ashkenazic minhag is to recite shehechiyanu both days of Rosh Hashana.<ref>Rama 600:3. The Levush 662:2 writes that unlike Lulav where a shehechiyanu is not recited on the second day of Sukkot, Shofar receives a shehechiyanu both days. The reason for this, explains Levush, is that the shehechiyanu recited upon Lulav is valid even if it was made before the holiday since it is recited once the mitzvah is created, such as when the Lulav is bound up. Therefore, even if we consider both days of Rosh Hashana to be a doubt of which day is the primary day, and the first day could be primary, the shehechiyanu recited on the first day is effective. However, by Shofar that isn't relevant since not everyone is a professional to make a shofar and it doesn't have to be done each year. Therefore, the bracha by shofar is upon the blowing of a mitzvah, in which case if there is a doubt which day is primary a bracha should be recited for both.</ref>
#The Sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]].<ref>Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a Sephardic individual is blowing [[shofar]] for an Ashkenazic congregation on the 2nd day of Rosh Hashana, then one of the Ashkenazi congregants should recite the [[shehecheyanu]]. If the Sephardic [[shofar]] blower recites [[shehecheyanu]], the congregation has nevertheless fulfilled their obligation to say it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>

===Standing for Shofar Blowing===

#The Ashkenazi custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat.<ref>Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient.<ref>Shaar Hatziyun 585:2. </ref> For Sephardim, the congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]], and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36). [https://www.hebrewbooks.org/pdfpager.aspx?req=39102&st=&pgnum=198 Netsiv (Emek Hasheylah Bracha 171:2)] explains that the practice of the Sephardim is to sit for the tekiyot d'meyushav since one doesn't want to fulfill one's obligation with those tekiyot, since the main tekiyot are the ones that are part of the Shemona Esrei (''tekiyot al seder habrachot''). Therefore, they sit in order to demonstrate that they don't want to fulfill their obligation. However, the Baal Tokea stands because he might be fulfilling his obligation either way, as there are those who believe that even if one has negative intent (intent not to fulfill the mitzvah) while performing a mitzvah, he nonetheless fulfills the mitzvah.

The Netziv further explains that the Ashkenazic custom to stand for the tekiyot d'meyushav is based on the concern that people will talk and be mafsik between the beracha on the Shofar and the fulfillment of the Mitzvah. It is therefore best to stand for the tekiyot d'meyushav and be yotzaih with these blowings, so that there isn't a hefsek between the beracha and the fulfillment of the Mitzvah.</ref>
#The 30 tekiot blown after that are referred to as the tekiot dimeumad, because one is required to stand for them. However, if one sat during these tekiot, he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </ref>
#One who is unable to hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing.<ref>Sh"t Haridbaz 4:25 </ref>
#If a person just heard parts of the Chazarat Hashatz of Mussaf that make up the main part of Malchiyot, Zichronot, and Shofarot that would constitute enough of hearing Chazarat Hashatz to be considered as though one heard the shofar blasts in the context of Shemona Esrei (''tekiyot al seder habrachot'').<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=457 Chazon Ish OC 137:5], Minchat Yitzchak 4:48, Yalkut Yosef (Yamim Noraim, 5775 edition, p. 212)</reF> Others hold it is necessary to hear the entire thing.<ref>Griz (Chidushei HaGriz on Shas v. 2, 5732 edition, p. 224, on topic Baal Tosif on Tos R"H 28b), also cited by Mpeninei HaRav p. 164-6 and Moadim Uzmanim 1:8</ref>

===Keeping the Shofar Covered===

#There is a minhag to keep the Shofar covered while it is not being used, including while the berachot on the shofar are being recited.<ref>Bei'ur Heitev Orach Chaim, end of Siman 593, see also Kitzur Shnei Luchot HaBrit, Kaf HaChaim Siman Katan 14. </ref><ref>There are two main reasons for this minhag, one rooted in fundamental Halacha (Torat Nigleh) and one rooted in Kabbalah (Torat Nistar). Shu"t Avnei Nezer (Siman 431), based on the Rambam, states that the main mitzvah is to hear the sound of the Shofar (l'ishmoa kol Shofar), and that one should cover the Shofar during the berachot so that the Shofar does not see its embarrassment that the beracha is on the sound and not on the body of the shofar itself. This is similar to the logic for why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) cites the Rada"l's introduction to the Zohar who explains that the sounding of the Shofar corresponds to the Akeidah, and according the Midrash, Avraham hid Yitzchak so Yitzchak would not injure himself with the knife and become blemished, rendering himself unfit to be slaughtered at the Akeidah. Therefore, covering the Shofar is a remembrance to this aspect of the Akeidah. Finally, the Likutei MaHari'ach posits that one should cover the Shofar so the Satan does not have power over it. </ref> With this said, the Ba'al Tokeah should hold the shofar in his hand under the cover while he is making the berachot. <ref>Kaf HaChaim Siman Katan 14 in the name of the Ben Ish Chai. The sefer Zeh HaShulchan (Siman 593) cites this as the minhag of various Gedolim and Tzaddikim.

See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>

===Talking Between Blows===

#One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref>Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners.<ref>Yalkut Yosef Moadim pg. 40 </ref>
# Some hold that one should not recite vidduy between the first set of shofar blows of תשר"ת and תש"ת or between תש"ת and תר"ת.<ref>Yalkut Yosef (Siman 8 fnt. 31), as opposed to Or Letzion 1:39 who permitted this. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia disagreed based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>

===Unsure if One Fulfilled the Mitzvah===

#If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref>Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161. The Mitzvah of Shofar is from the Torah, thus we apply the principle of safek deoraysa l'chumra, while saying a Beracha is from the Rabbis, and we apply the rule of safek derabanan l'kula </ref>

===Blowing from the Right Side===

#Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling the mitzvah if he doesn't. <ref>Yalkut Yosef Moadim pg. 41 </ref>

===Who is Obligated?===

#Women are exempt from blowing or listening to the shofar. Nonetheless, it is a mitzvah for women to voluntarily hear the shofar. According to Ashkenazim, she can recite the bracha or the one blowing for her can recite the bracha even if he's only blowing for women. According to Sephardim she may not recite a bracha, nor is someone who blows just for women allowed to say the bracha.<ref>Shulchan Aruch and Rama Orach Chaim 589:6. {{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
#A child who reached the age of chinuch should hear the shofar being blown. He is also able to fulfill his obligation by blowing himself.<ref>[https://www.torahanytime.com/#/lectures?v=92108 Rav Yitzchak Yosef (Motzei Shabbat Netsavim 5779 min 29)] explained that Rav Elyashiv (Haarot Rosh Hashana and Gittin) wrote that a child who reached chinuch needs to hear the shofar from an adult because the blowing of a child isn't considered the blowing of a mitzvah. However, Rav Yosef argued that it is considered a shofar blast for himself.</ref>

===Borrowing a Shofar without Permission===

#One may borrow a shofar to perform the mitzva without asking permission.<ref>Magen Avraham 586:4, Mishna Brura 586:9, Halachos of Other People's Money pg. 68 </ref> However, if the borrower has a cold, or if he suspects that the owner might be finicky about germs, he should not use it without permission.<ref>Halachos of Other People's Money pg. 68 based on Aruch Hashulchan 14:11</ref>

===If Rosh Hashana Falls out on Shabbat===

#If Rosh Hashana falls out on Shabbat, we do not blow the Shofar.<ref>Shulchan Aruch 588:5 based on Mishna Rosh Hashana 29b </ref> This is a rabbinic decree lest one come to carry the Shofar four cubits in a public domain to learn how to blow it from an expert.<ref>Mishna Brura 588:13 based on Gemara Rosh Hashana 29b. see more on [https://www.chabad.org/library/article_cdo/aid/988699/jewish/Why-No-Shofar-on-Shabbat.htm Chabad.org]</ref>

==Second Day of Rosh Hashana==

# There is a dispute whether we should say Shechiyanu in Kiddush on the second night of Rosh Hashana. The minhag is to have a new fruit or wear a new garment and have that in mind while saying Shehechiyanu.<ref>Shulchan Aruch OC 600:2, [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour ]pg. 10</ref>
# Many poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22, Tiferet Mishna Brurah 600:4 quoting Yechava Daat 7:158 and Divrei Shalom Mizrachi 4:104.</ref> However, others say one can wait until the meal.<ref>Rav Elyashiv (cited by Ashrei Haish 3:14:4 and Dirshu)</ref>

==Simanim (Symbolic Foods)==
===Which Meals===

# There is a custom to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana.<ref>The Gemara (Horayot 12a) says that a person should '''see''' gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement, with the slight difference that a person should '''eat''' these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions of the statement and rules in Shulchan Aruch Orach Chaim 583:1 that a person should '''eat''' these foods as a good omen.</ref> If one is unble to eat one of the foods, then he can simply point to the food and recite the Yehi Ratzon.<ref> Kaf HaChaim 583:6 and Nitei Gavriel 29:24. </ref>
# Some have this minhag only on the first night, but most do both nights.<ref>Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam v. 2 p. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim is only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

===At Which Point in the Meal===

#Some have the custom to eat the Simanim before Hamotzi, while others insist on eating them right after reciting Hamotzi and eating a [[Kezayit]] of bread.<ref>Rav Ovadia (Chazon Ovadyah, Yamim Noraim p. 93) favors eating the Simanim after HaMotzi. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1) writes how the [[Moroccan]] custom is to eat them before HaMotzi. However, he writes that since it's very easy to accidentally eat a [[Kezayit]] and complicate one's situation with respect to a Beracha Acharonah, many Poskim prefer one wait until after HaMotzi, including Shemesh uMagen 3:72. </ref>

===Which Foods===

#The foods used for Simanim include: dates, pomegranates, beets, gourds, black eyed peas, and fish heads.<ref>Horayot 12a, Shulchan Aruch Orach Chaim 583:1, Torat HaMoadim 4:1</ref> Some add apples in honey.<ref>Rama Orach Chaim 583:1</ref>
#There is a minhag to dip the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9. Magen Avot (Orach Chaim 583:1) says that they did this from Rosh Hashanah until the end of Sukkot.</ref> Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the practice of the Chazon Ish and the Steipler Gaon was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey.<ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey, or on the other side. See there also for a difference in minhagim regarding whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>

===Order of Simanim===

#If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised.<ref>Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see Shulchan Aruch Orach Chaim 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 583:1 fn. 472) reports how the [[Moroccan]] custom is to have the apples first and recite HaEtz on them, and that all the Machzorim list the Simanim that way. He argues that it's not an issue of Kedimah, because one doesn't really want to eat both the apple and the dates right now. This, he says, resolves Rav Shlomo Zalman's issue. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates, because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten.</ref>
#Some say that one doesn’t make a HaAdama on vegetables during the meal.<ref>Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that Shulchan Aruch Orach Chaim 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama, one should make the bracha on the food which one prefers first.</ref>

===When to Recite the Yehi Ratzon===

#Some have the custom to recite the Beracha on the Siman, then the Yehi Ratzon, and then eat.<ref>Magen Avot (Orach Chaim 583:1) notes how this is the [[Morrocan]] Minhag and not an issue of Hefsek, since the Yehi Ratzon is for the purpose of eating.</ref> Others argue that doing so is an unwarranted interruption, so one should instead recite the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat,<ref>Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. On the other hand, the Magen Avraham argues that there isn't such a strong requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref>. Others hold that one should say the Yehi Ratzon prior to the Bracha.<ref>Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a).</ref>
#One may say the Yehi Ratzon’s with Hashem’s name.<ref>Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeLokei Avoteinu, with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Steipler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>

==Sleeping on Rosh Hashana==

#It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better.<ref>Rama (Orach Chaim 583:2), Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33, Magen Avot (Orach Chaim 583:2)</ref>
#After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim.<ref>Mishna Brurah 583:9 writes that some have the minhag to read all of Tehillim on Rosh Hashana. Aliba Dhilchata (v. 103 p 105) quotes this also from Mateh Efraim 598:11 and Chayey Adam 139:1. Rav Chaim Palagi (Moed Lkol chay 12:28) quotes this practice as well and adds that some read it twice. Rabbi Yehuda Azulai (Hamashbir v. 9 p. 109) quotes this practice from Rav Eliyahu Mani and Ben Ish Chai as well. However, Rav Ovadia Yosef (Yechava Daat 3:44 in fnt.) writes that it isn't obligatory upon a talmid chacham and he may learn Torah instead of saying tehillim on Rosh Hashana. </ref> In any event, one shouldn't waste time on this holy day of Rosh Hashana, as wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
#Some poskim advise that it isn't appropriate to have tashmish on Rosh Hashana unless it's Tevilah night.<ref>Knesset Hegedola 581:8, Pri Chadash 581:4, Birkei Yosef 581:18, Machzik Bracha 581:4</ref>

==Minhag of Tashlich==
===Where?===

#The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana.<ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in Jerusalem during his time was to say it. Maaseh Rav 209 writes that the minhag of the Gra and his student Rav Chaim Volozhin was not to do tashlich at all.

Rav Moshe Harari in Mikraei Kodesh (Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref>
#It is preferable for there to be living fish in the body of water. <ref>Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara like fish (see Berachot 20a) and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says that it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water and feed the fish. </ref>

===When===

#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]].<ref>Nitai Gavriel Rosh Hashana 69:1, Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vehanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
#If one didn't get a chance to do it on the first day, one should do it on the second day after [[mussaf]]<ref>Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>
#When the first day of Rosh Hashana falls out on [[Shabbat]], some poskim say to postpone Tashlich, while others say just to say Tashlich then. <ref>Ben Ish Chai (Nitzavim 12) says to say it even on [[Shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv then one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich '' Rabbi Eli Mansour''] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch Ben Chaim. Magen Avot (Orach Chaim 583:1) writes in favor of postponing, as well, especially since people will make mistakes and end up carrying even if there is an Eruv. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>
#If one didn't get to recite tashlich on Rosh Hashana, then it may be recited all of [[Aseret Yemey Teshuva]].<ref>Nitai Gavriel Rosh Hashana 69:16</ref> Some recite tashlich during chol hamoed Sukkot before Hoshana Rabba.<ref>Seder Tashlich Vminhagav p. 26 citing the Kedushat Yisrael of Rav Yisrael Yakov of Chust</ref>
#Tashlich should be recited by day, and can be said past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it should be recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>

===What?===

#The custom is to recite certain pesukim that are printed in the machzorim. <ref>Yalkut Yosef Moadim page 35 </ref>
#Many have the custom of shaking out their pockets as a symbol of throwing away one's sins. <ref>The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>

===Who===

#Many poskim suggest that men and women should avoid being there at the same time, so that it doesn't become an inappropriate, mixed social scene on our day of Judgment.<ref>Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich '' Rabbi Eli Mansour''], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich. Therefore, they say that women shouldn't say tashlich in order to prevent inappropriate mingling between the genders. </ref>
#In some communities, women do not attend Tashlich.<ref>Magen Avot (Orach Chaim 583:1) notes how the Minhag in Morocco and Tunis was for the women not to attend Tashlich. He also quotes Erech HaShulchan as saying that women should not go, but if they do, then the men should not go. Tashlich should not be used as an opportunity to mingle.</ref> Many women have the practice to go.<ref>Nitai Gavriel 69:8 writes that women aren't obligated to say tashlich but the minhag is that they do recite it.</ref>

==Fasting on Rosh Hashana==

#It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though fasting until after Chatzot is usually prohibited on [[Shabbat]] and [[Yom Tov]], on Rosh Hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
#There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Links==

*[http://www.hebrewbooks.org/55401 Yalkut Yosef Hilchot Rosh HaShanah and Yom HaKippurim (Hebrew, 5775)]

==Sources==
{{Reflist|30em}}
<references />

{{Holidays}}

[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Mitzvah to Daven

2026-09-06T14:48:33Z

YitzchakSultan1: /* Minyan */

[[Image:Prayer.jpg‎ | 200px | link=Prayer | right]]
==General Obligation==

#Some early authorities consider the mitzvah to pray as a biblical mitzvah based on the verse “ולעבדו בכל לבבכם”<ref>Deuteronomy 11:13/דברים פרק יא פסוק יג</ref> which Chazal explain as a reference to the service of the heart,<ref>Tanit 2a</ref> ולעבדו connoting worship through prayer. [[Tefillah]] is listed as the fifth mitzvah in the Rambam's ספר המצות.<ref>Rambam Tefillah 1:1,ספר המצוות לרמב"ם מצות עשה ה</ref> However, many early authorities argue that the entire obligation is rabbinic and only biblical in times of great distress (בעת צרה). <ref>Ramban on ספר המצות, Mishna Brurah 106:4 </ref>
#One who lengthens his [[prayers]] will merit a longer life.<ref>Sh"t Rivivot Ephraim 1:50:7 says that although the gemara Brachot 54b says this in reference to the amida, it is true for all [[prayers]] </ref>

==Doctors==

#If a doctor is involved with healing a patient and there's an urgent need he shouldn't interrupt to say Shema or Shemona Esrei. However, if he can take a brief break and his involvement isn't critical for that time then he should do so in order to say Shema and Shemona Esrei.<ref>Nishmat Avraham 38:6. Dirshu 93:8 also cites Chut Shani Chol Hamoed v. 1 p. 328 as agreeing.</ref>
#For example, someone who is a doctor healing a Jewish patient and missed the entire period of a Tefillah from the beginning to the end of the time period, since he was dealing with a mitzvah he doesn't need to recite Tashlumin afterwards.<ref>Rav Shlomo Zalman Auerbach cited in Nishmat Avraham 38:6 writes that someone who is healing a Jewish patient is doing a mitzvah and as such he is exempt from Tefillah and if he's involved with that mitzvah from the beginning of the time of the Tefillah to the end then he doesn't even need to recite Tashlumin in accordance with the Derisha YD 341:3. He also cites Rav Zilberstein who explains that even if he doesn't have intention for a mitzvah nonetheless he is practically doing the mitzvah of Hashavat Aveidah and as such the exemption applies.</ref>

==Women==
===Shemona Esrei===
#Women are obligated in reciting [[Shmoneh Esrei]] of [[Shacharit]] and [[Mincha]].<ref>S”A 106:1, Mishna Brurah 106:4. See also Sh”t Yechave Daat 3:7 who writes that women are obligated in one [[Shmoneh Esrei]] a day but if they say three a day it is praiseworthy. [[Tefillah]] KeHilchata (chapter 1 note 17) quotes Rav Ben Tzion Abba Shaul who says that women are obligated in all Tefillot except [[Arvit]]. </ref> It is proper for women to accept the yoke of heaven by saying at least the first pasuk of Shema. <ref>S”A and Rama 70:1, Mishna Brurah 70:5 </ref>
#Women are not obligated in [[Arvit]]. If one wants to say it one should specify that it is done Bli Neder (so that it is not binding after 3 times of performing it). <ref>Mishna Brurah 106:4, [[Tefillah]] KeHilchata 1:11. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) agrees and explains that women are not obligated to say [[Arvit]] since according to the gemara, [[Arvit]] is optional and although men have accepted it upon themselves to say [[Arvit]], making it an obligation for men, the minhag however does not include women and therefore [[Arvit]] is not an obligation for them. </ref>
#Many poskim hold that women are exempt from saying [[Mussaf]].<ref>Mishna Brurah 106:4 quotes the Tzlach (Brachot 26a s.v. VeShel Musafin) who says that women are exempt from [[Mussaf]], while the Magen Giborim disagrees. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) explains that the reason women are exempt, is that [[Mussaf]] is not about asking for mercy, which is the basis for women's obligation to pray (Gemara [[Brachot]] 20b). Additionally, [[Mussaf]] was instituted because of the [[korbanot]] Mussaf and women were not obligated in donating the Machasit HaShekel which was used for communal [[korbanot]] such as the Mussaf [[korbanot]]. </ref>
#A woman who is unable to say [[Shmoneh Esrei]] of [[Shacharit]] should at least say a short [[prayer]] which includes praise, a request, and a thanks of Hashem. <ref>[[Tefillah]] KeHilchata 1:10 based on Magen Avraham 106:2 </ref>
===Sequence of Importance===
#A woman who has limited time for [[Shacharit]] should say parts of [[Tefillah]] according to the order of importance: 1) [[Shmoneh Esrei]] 2) first pasuk of Shema and Emet VeYatsiv before [[Shmoneh Esrei]] 3) Baruch SheAmar, Ashrei, and Yishtabach, 4) Birchot HaShachar, 5) Birkat HaTorah, 6) Birchot [[Kriyat Shema]] and the entire Shema and 7) Pesukei Dezimra. <ref>[[Tefillah]] KeHilchata (chapter 1 note 21). </ref>
===Sephardim===
#According to the Sephardic minhag, women shouldn't recite the bracha of Baruch SheAmer, Yishtabach, or Birchot Kriyat Shema. <ref>Yalkut Yosef (Dinim L'isha V'lbat 8:1-2). [[Tefillah]] KeHilchata (chapter 1 note 21) quotes Rav Ben Tzion Abba Shaul as saying that women may say Pesukei Dezimra and brachot of [[Kriyat Shema]] with [[Shem UMalchut]] and Sh”t Yabia Omer 2:6 holds that these [[brachot]] should be made without [[Shem UMalchut]]. </ref>
#The minhag is that women don't say [[Tachanun]]. <ref>Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5</ref>
#According to Sephardim, a woman who doesn't have time should at least say Birchot Hashachar, Birchot HaTorah, and Shemona Esrei. It is also proper for them to also say Shema. <ref>Yalkut Yosef (Otzar Dinim Lisha Velebat p. 68, 77, 104)</ref>
===Minyan===
# Women are exempt from davening with a minyan.<ref>Shvut Yakov 3:54, Yalkut Yosef 106:3, Leket Halachot 3:577 based on [https://www.hebrewbooks.org/pdfpager.aspx?req=1970&st=&pgnum=27 Teshuva M'ahava 2:229:10], Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61), and Piskei Teshuvot 90:8. Piskei Teshuvot writes that women are exempt from tefillah btzibur. He quotes this from Shvut Yakov 3:54 and Teshuva Mahava 2:229. Though he adds that there is reward for women who do pray in shul with the tzibbur. [https://ph.yhb.org.il/03-20-02/ Rav Eliezer Melamed (Peninei Halacha ch. 20)] explains that since women aren't obligated in mitzvot that are time bound they are exempt from joining the minyan. (Another [https://www.yeshiva.org.il/midrash/3858 link here].) Even though Rav Yakov Ariel (Bohela Shel Torah v. 2 ch. 26 p. 100) wrote that women are obligated in davening in a minyan he explained himself that he meant that [https://www.toraland.org.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%90%D7%9E%D7%95%D7%A0%D7%94-%D7%95%D7%94%D7%9C%D7%9B%D7%94/%D7%AA%D7%A4%D7%99%D7%9C%D7%94/%D7%97%D7%99%D7%95%D7%91-%D7%A0%D7%A9%D7%99%D7%9D-%D7%91%D7%AA%D7%A4%D7%99%D7%9C%D7%94-%D7%91%D7%9E%D7%A0%D7%99%D7%99%D7%9F/ torahland.org.il] women are exempt but it is ideal for women to daven in a minyan. The fact that they are exempt is also evident in the fact that they can't join for the requisite quorum for a minyan (Tosfot Brachot 45b, Shulchan Aruch O.C. 55:1, Mishna Brurah 55:3, Ishei Yisrael 15:6, Tefillah Khilchata 8:27).</ref> Therefore, they shouldn't skip tefillot in order to catch up to the minyan.<ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61) holds that there's no obligation at all for a women to daven with a minyan and therefore she shouldn't skip to catch up with the minyan. Avnei Yishfeh Tehillah 16:6 quotes Rav Shlomo Zalman but also quotes Rav Elyashiv and Rav Shmuel Wosner who disagrees that women can skip pesukei dzimra in order to daven with a minyan since it enhances her davening. Mishna Achrona 70:12 quotes Rav Shlomo Zalman Auerbach (Halichot Shlomo 5:4) as saying that if women are late they shouldn't skip psukei dzimra in order to pray with the tzibbur because they aren't really obligated in tefillah btzibbur. However, he also quotes Rav Chaim Kanievsky (Ishei Yisrael ch. 12 fnt. 48) who says that they should skip in order to pray with the tzibbur. </ref>
# Regarding Kriyat Hatorah some say that women are obligated to listen to kriyat hatorah but the minhag is that women do not listen to kriyat hatorah.<ref>Magen Avraham 282:6, Mishna Brurah 282:13. Avnei Yishfeh Tehillah 16:6 explains that even the Magen Avraham who says that woman are obligated to listen to kriyat hatorah which needs a minyan that is only because it is part of a public reading that she understands and gains from as we find by hakel which includes women. However, davening Shemona Esrei with a congregation is something that since they can't form or contribute to the minyan, chazal never obligated to daven with a minyan.</ref>

==Children==
{{Children and Prayer}}

==Gentiles==

#Gentiles are not obligated in [[Tefillah]] but if they do pray they fulfill a mitzvah, and are considered to be like a person who is not commanded but volunteers to do so. <ref>Sh”t O.C. Igrot Moshe 2:25 writes that non-Jews are not obligated to pray to Hashem but if they do they fulfill a mitzvah and receive reward as someone who is not commanded but nonetheless, volunteers. See Sh"t HaRambam 148 who writes even regarding [[Brit Milah]] that non-Jews can volunteer to perform a mitzvah.</ref>

==Sources==
<references />
[[Category:Prayer]]

Games on Shabbat

2026-09-04T02:09:38Z

YitzchakSultan1: /* Lego or Tinkertoy */

{{Good}}
[[Image:Board_games.jpg|200px|right]]
The essence of enjoying Shabbat is spiritual and at the same time should be pleasurable for every individual. It is for this reason that adults (anyone above Bar or Bat Mitzvah) should desist from games on Shabbat.<Ref> Shemirat Shabbat KeHilchata 16:1, Children in Halacha (Rabbi Simcha Bunim pg 132), Kaf Hachaim 308:259, Sh"t Az Nidberu 1:13, Yam Shel Shlomo Masechet Beitzah 1:34. See Sh”t Or Letzion 2:42:5 who only permits games for girls under Bat Mitzvah because for adults it’s an issue of [[muktzah]], and for boys under [[Bar Mitzvah]] it’s an issue of getting them involved in something that will cause [[Bitul Torah]]. The Gemara Yerushalmi [[Shabbat]] 15:3 writes that [[Shabbat]] was given for people to learn torah. Ben Ish Chai (Parashat Shemot Halacha 2) writes that the reward for learning torah on [[Shabbat]] is one thousand times greater than during the week. </ref> Children may play games but should be careful with which games they play. For further elaboration of this point, see the [[Talk:Games_on_Shabbat|discussion page]].

===Games Which Are Muktzeh===
# The following items are considered by some to be [[Kli Sh’Melachto LeHeter]] while others consider by others to be [[Kli Sh’Melachto LeIssur]].
## Jigsaw puzzles <ref> Sefer Tiltulei [[Shabbat]] (pg 25 note 24) considers puzzles to be Keli SheMelachto LeIssur as it’s forbidden to put together a puzzle on [[Shabbat]]. Shalmei Yehuda (pg 90) quoting Rav Elyashiv agrees. Shemirat Shabbat KeHilchata 16:23 also forbids doing a puzzle on Shabbat. However, according to those who are lenient regarding building puzzles on Shabbat, such as Sh”t Or Letzion 2:42:6, Sh”t Beer Moshe 6:26, Rav Pinchas Scheinberg (“Children in Halacha” pg 140, and Menuchat Ahava (vol 3, 22:16) under certain conditions, the jigsaw puzzle should be Kli Sh’Melachto LeHeter. </ref>
## lego (toy) <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein writes that since they are designated for children’s use (if the child takes it himself) these are [[Kli Sh’Melachto LeHeter]], and Shalmei Yehuda (pg 90) quotes Rav Elyashiv saying that since primarily the toys are used for building which is forbidden but still it could be given to a child to play with (without putting them together) it’s considered Keli SheMelachato LeIssur. </ref>

==Children Under the age of Bar/Bat Mitzvah==
# Even children as young as 4 or 5 should only play with games or toys which are permissible on [[Shabbat]].<ref> Or Letzion 2:42:5 </ref> Children younger than that though, can use toys that are usually considered muktze.<ref> Tiltulei [[Shabbos]] pg. 22:footnote 2 in the name of Rav Moshe Feinstein. </ref>
# Some poskim permit an adult to move an otherwise [[muktzeh]] toy for a young child, because the child will play with it so it isn't considered [[muktzeh]].<ref> Sh"t Iggerot Moshe 5:22:10, Sh"t Beer Moshe 6:24, Sh"t Yabia Omer 7:39 </ref>
==Noisemakers==
# Items which make noise, such as bells, rattles, and musical instruments, are [[Muktzeh]]. <Ref> Shemirat Shabbat KeHilchata 16:2. Shulchan Shlomo pg. 280 however, permits moving a rattle even if this will make noise </ref>
# It’s permissible for an adult to give a baby a toy that makes noise, such as whistles, rattles, or other noisemakers. <Ref>Shemirat Shabbat KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161-2) </ref> Some say that one shouldn't give such a toy directly to the baby, but should place the toy in front of him, unless the baby won’t take it for himself. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# An adult shouldn't personally use a noisemaker (such as a rattle) to entertain a baby <Ref>Shemirat Shabbat KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161) </ref> unless there’s a necessity (such as to calm down a crying baby,) and even in such, a case it’s preferable for the adult to shake it in an unusual manner. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 135) </ref>
# Children that are above the age of [[chinuch]] (approximately four years old) should be taught not to use these noisemakers on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 133) </ref>
# However, toys whose primary function are not for noise, such as a merry-go-round that clicks as is used, may be used by children on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# A toy that hangs from the crib is not [[muktzeh]] because although it does make noise it can also be used to look at.<ref> Shalmei Yehuda 5:15, [[Shevet Halevi]] 9:78 </ref>

==Playing with Sand==
#Since sand in a sandbox is designed before Shabbat and is not muktzeh, children may play in the sandbox. They should be careful not to pour in water because that would be a violation of losh, kneading. Additionally, it is forbidden to play in moist sand since the holes or towers have some permanence.<ref>Mishna Brurah 498:73, Shemirat Shabbat Kehilchata 16:4</ref>
#Kinetic sand is similar to moist sand and is prohibited on Shabbat since it sticks together, and its formations could last.<ref>[[Asicha_Hilchos_Shabbos_Part_2| Rav Willig (Asicha Shabbos 2 p. 10)]]</ref>
# It’s permissible for children to play with sand that’s fine, dry, and prepared before [[Shabbat]] for this use (as in a [[sandbox]]). One may not add water to the sand on [[Shabbat]] (a violation of [[Losh]].) <Ref> Shemirat Shabbat KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), 39 Melachos (Rabbi Ribiat, vol 2, pg 253). see page on [[Losh]] </ref>
# A child who understands the holiness of [[Shabbat]] should not be let to play with a [[sifting]] toy which sifts out pebbles or dirt from the sand because of the melacha of [[Merakaid]].<ref>39 Melachos (vol 2, pg 516)</ref>

==Clay==
# It’s forbidden to play with clay or plaster on [[Shabbat]]. <Ref> Children in Halacha (pg 140), Sh”t Bear Moshe 6:34, Shemirat Shabbat KeHilchata 16:13 </ref>
==Paper Folding==
# On [[Shabbat]], one should not make a toy out of folded paper such as a boat or a hat.<ref>Shemirat Shabbat KeHilchata 16:21 </ref>
# One may fold paper table napkins on Shabbat.<ref> Sh"t Rivivot Ephraim 1:223:8 </ref>
==Stickers==
# Children who reached the age of chinuch shouldn't play stickers on Shabbat.<ref>The Rambam Shabbat 10:11 explains that sticking two papers together on Shabbat is a biblical prohibition of Tofer. The Shulchan Aruch O.C. 340:14 codifies this prohibition. Therefore, [https://torah.org/torah-portion/weekly-halacha-5761-kisavo/ Rav Doniel Neustadt (Weekly Halacha 5761 Ki Tavo)] writes that if the stickers are firmly placed on a surface that they can last there for 24 hours it may be forbidden. Rav Meir Mazuz in Mekor Neeman 2:352 writes that one shouldn't let children stick stickers on paper on Shabbat. Rivevot Efraim 8:118:6, Yeladim Khalacha p. 108, [https://dinonline.org/2013/06/09/stickers-on-shabbos/ Dinonline.org], [https://www.yeshiva.co/ask/4491 Yeshiva.co], and [https://www.kipa.co.il/%D7%A9%D7%90%D7%9C-%D7%90%D7%AA-%D7%94%D7%A8%D7%91/%D7%9E%D7%93%D7%91%D7%A7%D7%95%D7%AA-%D7%91%D7%A9%D7%91%D7%AA/ Rav Meir Zukerman] agree. See Minchat Asher 2:39 who discusses Tofer regarding identification stickers in a hospital setting. See also Shemirat Shabbat Kehilchata 16:30 who seems to hold that using stickers are forbidden.</ref> If the child did not reach the age of chinuch it is permissible to give the child something which he can use to do a melacha while playing for his own benefit. Therefore, if the child didn't reach chinuch it is fine to give a child a sticker since even if he sticks it onto a surface it is for his own benefit.<ref>Shulchan Aruch Harav 343:10 clarifies that there is no prohibition of giving a child something with which he might do a melacha for his own benefit. This is relevant to a child who didn't reach chinuch. Otherwise, a parent must stop their child from doing any sin (Rama 343:1 and Shulchan Aruch Harav 343:2). Bet Hillel v. 32 p. 72 applies this to giving a child a sticker that it isn't forbidden since the child can do it for his own benefit. Rivevot Efraim 8:118:6 also seems to say this as he allows giving a child a sticker as long as they don't stick it on something.</ref>
# Collecting stickers and exchanging them is totally fine if there are no words on them.<ref>Bet Hillel v. 32 p. 72 explains that there are a few types of stickers. a) If there are no words if they aren't used to stick onto anything and just collected they are a kli shemelachto lheter. b) If there are words on it explaining the picture that it depends if the words are the main thing. If the words just add to the picture then it doesn't affect it, but if the picture is useless without the words then it is a kli shemelachto lisur because it is forbidden to read those words. c) If they are used to stick onto a surface they are a kli shemelachto lisur (Luach Hamuktzeh p. 244).</ref>
# Stickers aren't mutzkeh so it is permitted to give a child a sticker on Shabbat as a prize but you should tell them not to use it on Shabbat.<ref>[http://www.shut-halacha.co.il/question_print.php?id=3518 Rav Ovadia Yosef cited by Maayan Omer 2:59]</ref>

==Clics==
#Some say that it is permitted to let children play Clics if they choose to but the parents shouldn't assist them.<ref>Aliba Dhilchata v. 71 p. 127 notes the ruling of Rav Shlomo Zalman Auerbach (Binyan Shabbat p. 42 and Shulchan Shlomo) and Rav Moshe (Igrot Moshe 5:22:27) who allow a child to build with legos or interlocking blocks that interlock tightly, though a parent shouldn't help them do it. He applies that logic to playing cliks on Shabbat that children who do it don't have to be stopped but the parents shouldn't connect pieces for them.</ref>

==Snow==

=== Making Snowballs or a Snowman ===

# Most poskim hold that it is forbidden to make snowballs or a snowman on Shabbat.<ref>Shemirat Shabbat Kehilchata 16:45</ref> Some poskim say that it is permitted to allow children to make snowballs on Shabbat.<ref>Mayan Omer 13:68 quoting Rav Ovadia Yosef writes that for an adult we would rule stringently, but for a child we would be lenient. [https://www.yutorah.org/lectures/details?shiurID=1187338 Rabbi Willig (Shabbat Shiur 4, at the end)] said that it is permissible for children under bar/bat mitzvah to make snowballs but not adults. </ref>

===Walking===
# One may walk normally on snow without concern that he is causing it to melt.<ref> Shulchan Aruch 320:13, Yalkut Yosef 320:25 </ref> This is true even if your shoes have letters which will be imprinted into the snow.<ref> Yalkut Yosef 320:25, Yabea Omer 5:28, Sh"t Maharam Brisk 1:59, Sh"t Chelkat Yaakov 2:132 </ref>
===Muktzeh===
# Some say that snow isn’t considered [[Muktzeh]], while others believe it is. In any event it is forbidden to make snowballs or a snowman on Shabbat. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 138). Beer Moshe 1:20, Shemirat Shabbat Kehilchita (ch. 16 fnt. 110), and Yalkut Yosef 308:217 rule that snow isn't [[muktzeh]] based on the Gemara Eruvin 46a and Tosfot Beitzah 2a s.v. ka which says that rain is not [[muktzeh]] as nolad because the moisture was in the clouds before the rain fell. Rivivot Ephraim 1:223:1 agrees.
 However, Rav Moshe Feinstein (quoted in The Halachos of Muktza, pg. 165 note 10) stated that snow is [[muktzeh]] because it isn’t normally used for humans or animals to eat and therefore would be like sticks or stones, even if it fell before [[Shabbat]]. He says that if it fell on Shabbat it is additionally nolad. In Iggerot Moshe OC 5:22 he was asked if you can move snow, based on his earlier psak that its [[muktzeh]], and says that it is prohibition because of [[nolad]] and explains what makes it different from rain.
* Rav Elyashiv in Shalmei Yehuda (pg 203) and Shemirat Shabbat KeHilchata consider snow to be non-[[Muktzeh]], while Sh”t Igrot Moshe 5:22(37) and Rav Shlomo Zalman Auerbach in Sefer Tiltulei [[Shabbat]] (pg 13) consider it severe [[Muktzeh]]. Dirshu 338:38 cites the dispute.</ref>

===Shoveling===
# There is a discussion amongst the poskim if one is allowed to shovel snow on [[Shabbat]].<ref> Mishneh Halachot 5:4 says that in a place without an eruv, one can ask a non-Jew to shovel snow because of the danger. Contemporary Questions in Halacha and Hashkofah pg. 137 writes that one should seek a non-Jew to clear the snow but If a non-Jew was not available and the conditions were hazardous getting in and out of the house, as a last resort, there may be room to be lenient and clear a small path. He adds that a Rav should be consulted. [http://en.tvunah.org/2013/12/16/shoveling-snow-on-shabbos/ Rav Osher Weiss] says even a Jew can shovel on a path that needs to be used and certainly one can have a non-Jew shovel for him </ref>
===Salt===
# One may spread salt on icy walkway or stairs on [[Shabbat]] to prevent people from slipping.<ref>39 Melachos (vol 2, pg 368), Yalkut Yosef [[Shabbat]] 3 320:24, [http://en.tvunah.org/2013/12/23/melting-snow-with-salt/ Rav Osher Weiss] </ref>

==Magnets==
[[Image:Kosher Message Board.jpg|250px|right]]
# Magnets are not [[muktzeh]] on [[Shabbat]].<ref> Tiltulei [[Shabbat]] (pg 32) </ref> Some hold that it is permissible to attach things using a magnet and it is not considered tofer.<ref> [http://thehalacha.com/wp-content/uploads/Vol3Issue14.pdf Halachically Speaking] in the name of Rav Yisrael Belsky. Rav Pesach Eliyahu Pollack (Kol Torah v. 92 pp. 49-50) held that it is not tofer to use put together magnets or a magnet onto metal on Shabbat. His reason is that the Yerushalmi says that there's no kore'ah with something that's hard. Similarly, reasons Rabbi Pollack there's no tofer with hard substances. He explains that tofer is about combining two items into one unit and with hard items that doesn't happen. He adds that it is also permitted to use magnets to hold together two papers (between two magnets). He explains that we never find tofer where the force of connection is on the outside of the materials being connected. Rav Nissim Karelitz (Chut Shani Shabbat v. 1 p. 135) also permits using magnets on Shabbat. He explains that the items themselves don't stick together. They are just held together by a magnetic force. </ref> Others disagree and say that it is an issue of [[tofer]].<ref> [http://thehalacha.com/wp-content/uploads/Vol3Issue14.pdf Halachically Speaking] quoting Rav Elyashiv from Sefer Migdal Dovid page 599:footnote 28 </ref>
#Making pictures and words with magnets on a board is a major dispute whether that is considered writing, [[Kotaiv]], and is forbidden or not.<ref>39 Melachos v. 3 p. 951 forbids placing magnets on a board since it is considered like writing. However, [https://dinonline.org/2010/12/26/magnets-on-shabbos/ Rabbi Pfeffer] permits kids using magnets to make a design or drawing. Dor Hamelaktim v. 6 p. 3674 quotes Rav Moshe Feinstein (Mesoret Moshe v. 1 n. 153, Rishumei Aharon 340:3), Rav Shlomo Zalman (Shulchan Shlomo 340:35), and Rav Elyashiv (Shvut Yitzchak v. 13 p. 23) as strict unlike Minchat Ish 22 fnt. 45 as lenient. [[Asicha_Hilchos_Shabbos_Part_2| Rav Mordechai Willig (Asicha Shabbos 2 p. 5)]] permits playing with magnets and even placing letter magnets on a background and it is not considered kotaiv.</ref>

==Marbles==
# Children may play with marbles inside the house (as long as it has flooring and not bare earth) but not outside. <Ref> Shemirat Shabbat KeHilchata 16:5 </ref>
==Playing with a Ball==
===Ball Playing===
# Children may play ball games on paved (asphalt or concrete) ground or on a ping-pong table, both indoors or outside, as long as there’s an appropriate Eruv. <Ref>Shemirat Shabbat KeHilchata 16:6. Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) adds that any game which the ball rolls on the ground may not be played except on pavement; however, other ball games can be played even on grass. Children in Halacha (Rabbi Simcha Bunim, pg 140) says that it’s permissible to play ping-pong. </ref>
# It’s forbidden to get a ball out of a tree whether by hand or using a stick. <Ref>Shemirat Shabbat KeHilchata 16:7, Mishna Brurah 336:3, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) </ref>
# It’s permissible to blow up inflatable balls which had been previously inflated so long as the air is kept in using a plastic or rubber insertion. However, if the opening is usually tied after inflation, the ball is [[Muktzeh]] and can’t be used. <Ref>Shemirat Shabbat KeHilchata 16:8, Binyan [[Shabbos]] pg. 137. Rav Elyashiv (quoted in Shalmei Yehuda pg. 92) however, holds that it is a problem of uvda dichol. see also Sh"t Minchat Yitzchak 6:30 and Sh"t Chelkat Yaakov 3:159 who are stringent as well </ref> Similarly, some permit one to inflate a balloon on [[Shabbat]] for a child. <Ref> Children in Halacha (pg 139) </ref>
# It’s not within the sanctity of [[Shabbat]] to visit a sports game even if there’s no issue of the admissions ticket. <Ref>Shemirat Shabbat KeHilchata 16:9 </ref>
# Some hold that it is forbidden to play soccer on Shabbat because it is usually played outdoors on unpaved ground.<ref>Rav Nevinsal in Byitzchak Yikareh on m"b 308:158 writes that games which are generally played on dirt are forbidden to play on Shabbat because of the gezerah that you'll come to flatten the ground. Therefore, he says that since soccer is played outside on unpaved ground it is forbidden. Shemirat Shabbat Kehilchata 16:6 implies that soccer is forbidden for this reason as well. Menchat Ahava v. 1 p. 333 writes that it is forbidden to kick a soccer ball because they are muktzeh. See Kesot Hashulchan 110:16 who forbids soccer because it is the way of the non-Jews. </ref> Others argue that it isn't forbidden because of the concern that you'll flatten the ground.<ref>Shaalei Tziyon 11 by Rav Dov Eliezerov writes at length about playing soccer on Shabbat. He says that in terms of the concern that you'll fallen the ground there's no concern by soccer because there's no concern that a person is going to get a shovel to fix the ground and even fixing it with you feet is an abnormal play to flatten ground which wouldn't be a biblical violation of Shabbat. He concludes that if the case is that people do flatten the ground when playing soccer it would be forbidden. See there where he forbids soccer on Shabbat because of a concern that people will think that you inflated it on Shabbat. He writes that Rav Tzvi Pesach Frank agreed with him on his entire article and Rav Uziel wasn't sure about whether it is permitted or forbidden. Vayomer Moshe 2:10 cites conflicting oral rulings from Rav Ovadia Yosef whether soccer was technically permitted on Shabbat.</ref>
# Playing basketball is permitted with respect to the concern of flattening the ground.<ref>Byitzchak Yikareh on m"b 308:158 writes that since basketball is played on paved ground there's no concern of flattening the ground.</ref>
#Some hold that an adult should never play games because of Moshav Leytzim.<ref>Mishna Brurah 338:21 citing the Mahara Sason</ref> See the introduction to this page.

===Are Balls and Games Muktzeh?===
# A play-ball according to some Sephardic poskim is [[Muktzeh]],<ref>Shulchan Aruch O.C. 308:45 writes that a ball is muktzeh. It is based on the Shibolei Haleket 121 and Agur 521. Why is a ball muktzeh?
* Gra 308:90 explains that the Yerushalmi holds it is forbidden to play ball and as such balls are muktzeh. This is implied by the Bet Yosef who cited the Yerushalmi as a proof for the prohibition.
* Magen Avraham 308:72 explains that the ball isn’t designated to be non-muktzeh. Pri Megadim E”A 308:72 explains that a child’s intent is insufficient to designate muktzeh to be used. Furthermore, he adds that the child must not have used it once before Shabbat, otherwise it would be non-muktzeh. Machasit Hashekel 308:72 implies a similar approach.
* Mishna Brurah 308:156 argues that it is muktzeh since playing isn’t a reason to make something non-muktzeh. Or Letzion 2:26:8 agrees.
* The Laws of Muktzeh by Rabbi Simcha Bunim Cohen p. 147 writes that the Shibolei Haleket 121 himself that one reason to forbid balls is because there's no reason to play balls and that is considered useless, shelo ltzorech klal, for which even a kli shemelachto lheter is forbidden.
** Does this apply to modern balls?
* Shevut Yitzchak (pg 89) quotes Rav Elyashiv (see also Sefer Orchos Shabbos 19:76 and Dirshu Mishna Brura 308:161 who quote Rav Elyashiv and others who rule leniently even for those who follow the Shulchan Aruch), as saying that even Shulchan Aruch would agree that the modern play-ball is non-[[Muktzeh]]. Similarly, Byitzchak Yikareh 308:45 cites Rav Shlomo Zalman Auerbach that balls today aren't muktzeh even for Sephardim. However, the Mishna Brurah 308:157 implies that the mere fact that one plays with an item as a ball does not give it the status of a kli, which would seem to imply that even if it were manufactured to be a ball it would be prohibited according to the Shulchan Aruch.
* Yalkut Yosef (Kitzur S”A 308:84; authored by Rav Yitzchak Yosef) writes one should follow Shulchan Aruch 308:45 that considers all balls to be [[Muktzeh]]. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=235 Sh”t Or Letzion 2:26:8] writes that a ball is considered [[Muktzah]] for boys and girls above Bar and Bat mitzvah. Other games are generally not [[muktzah]] but should preferably be treated as [[muktzah]] and not moved. Mekor Neeman 414 is also strict.
* Chazon Ovadia (Shabbat v. 3, p. 99; authored by Rav Ovadia Yosef) rules that nowadays since the balls are made to this purpose they aren't [[Muktzeh]].
* Rabbi Hershel Schachter (Gemara Shabbos Shiur 87) explained in shiur that chazal patterned the prohibition of tiltul keilim after the biblical guidelines in hilchos tumah. Consequently, the Shulchan Aruch felt that since a ball is not considered a kli in regards to hilchos tumah it cannot be considered a kli and is therefore muktzah on Shabbos. See Shibolei Haleket who seems to support this point.</ref> while Ashkenazic poskim hold it’s Kli Sh’Melachto LeHeter <ref> For Ashkenazim the Rama 308:45 certainly considers balls to be non-[[Muktzeh]]. Rav Moshe Feinstein quoted by Sefer Tiltulei [[Shabbat]] (pg 22 note 16), Rav Elyashiv in Shalmei Yehuda (pg 91), and Sh"t [[Shevet Halevi]] 9:78 agree.</ref>
# For Sephardim some hold that all games are muktzeh,<ref>Rav Meir Mazuz in Mekor Neeman 414 writes that games and balls are all muktzeh since the fact that you play with them doesn't make them into a kli. For children unless they will listen it is better not to tell them since they won't listen. Menuchat Ahava 1:12:50 writes that balls and toys are muktzeh. Only toys that are specific for children below the age of 2 aren't muktzeh.</ref> while others disagree.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=235 Or Letzion 2:26:8], Chazon Ovadia (Shabbat v. 3, p. 99). Or Letzion writes that balls are muktzeh since they don't have a use and playing isn't a use. Accordingly, perhaps games are also muktzeh. Maybe they aren't since they are clean enough to cover a pot with toys aren't muktzeh. Yet, according to those who say that balls are muktzeh because ball playing is forbidden but it isn't clear that applies to all toys.</ref>
#Some say that electronic toys which are primarily while activating electricity that are for small children (below chinuch) are a kli shemelachto lheter.<ref>Tiltulei Shabbat p. 26 quotes Rav Moshe Feinstein as holding that toys that are designated for children aren’t a kli shemelacho lisur since they can play with the toys and they’re permitted to do so.</ref>

==Bikes==
{{Bike on Shabbat}}

==Swings==
# It’s permissible to climb a swing set, but it is forbidden to climb a tree or ascend a ladder which leans against a tree. (This is a Rabbinic prohibition related to [[Kotzer]]).<Ref> Shemirat Shabbat KeHilchata 16:15 </ref>
# It’s permissible to use a swing suspended from a swing set.<Ref>Children in Halacha (pg 140), Shemirat Shabbat KeHilchata 16:16 </ref>
# Some ''poskim'' permit using a swing suspended from a hook attached to a tree as long as the tree doesn’t shake when used; however, a tire suspended from a tree directly shouldn’t be used. Other ''poskim'' forbid.<ref>Children in Halacha (pg 140), Chazon Ovadia (v. 4 p. 98), and Shemirat Shabbat KeHilchata 16:16 allow using a swing on a hook attached to a tree. Shabbos Home (p. 277, cited by Dor Hamelaktim p. 3513) clarifies that the swing may not be attached to the hook before the hook is attached to the tree. Rather, first the hook should be put into the tree and then the swing. If it was done in the opposite order the swing and hook would be considered one unit and forbidden to use on Shabbat. However, Nishmat Shabbat (336:161 cited by Dor Hamelaktim) argues that the order it was constructed doesn't matter. It depends on whether the hook has an independent function besides for the swing. If not, such as if the small hook is used by the ropes for the swing and is not used for anything else, it is considered one unit and forbidden. Similarly, Rabbi Eider (Hilchot Shabbat p. 78 fnt. 138) quotes Rav Moshe Feinstein as forbidding using a tree swing on Shabbat because the swing, rope, and hook in the tree are all considered one unit. Rabbi Ribiat (Kotzer fnt. 67a) writes this as well that the swing, rope, and pole in the tree are considered one unit and forbidden on Shabbat. It seems that this is not the opinion of Shemirat Shabbat Kehilchata 26:16 who forbids using a tree swing tied directly onto the tree and says that the swing and rope are considered one unit. </ref>
==Toy Car==
# It’s permissible to wind up a spring motorized toy on [[Shabbat]].<ref>Children in Halacha (pg 139), Shemirat Shabbat KeHilchata 16:14. Shemirat Shabbat Kehilchata quotes Rav Shlomo Zalman who explains that winding the toy isn't similar to winding a watch that stopped (Mishna Brurah 338:15) since the watch is meant to work always to tell the time and when it stopped it is broken but a windup toy only works when you wind it. Rabbi Willig ([https://www.yutorah.org/lectures/details?shiurID=1187201 Shabbat Shiur 3: Binyan Bkelim], minute 52) also holds that winding up a toy car or a windup baby swing is allowed.</ref>
# Before [[Shabbat]] one must remove batteries from a battery run toy in order that the child can play with it on [[Shabbat]]. <Ref>Children in Halacha (pg 139) </ref>

==Binoculars and Telescopes==
# It is permissible to use binoculars or a telescope on [[Shabbat]], provided that no electricity or special assembly equipment is used.<ref> Shemirat Shabbat Kehilchita 16:45 </ref>
# One may focus binoculars on [[Shabbat]].<ref> Kaf Hachaim 313:73, Shemirat Shabbat Kehilchita 16:45, Ketzot HaShulchan 119:12 explain that this does not pose a problem of [[boneh]] because it is the regular method of use. see also Sh"t Tzitz Eliezer 6: pg. 296 </ref>
==Jacks==
# Playing five stone (a type of jacks) is permissible and isn’t an issue of [[Muktzeh]]. <Ref>Shemirat Shabbat KeHilchata 16:11, Chazon Ovadia [[Shabbat]] vol. 3 page 103 (as long as it's inside). </ref>
==Photographs==
# It’s permissible to place a photograph into an album unless the photo’s adhere to the page or is stuck into the album even by means of a corner piece. (See page on [[Tofer]].)<Ref> Shemirat Shabbat KeHilchata 16:12 </ref>
==Lego or Tinkertoy==
[[Image:Lego.jpg|200px|right]]
# Many poskim hold that playing with Lego or Tinkertoy is permitted and isn’t considered building (see page on [[Boneh]]) and is permissible.<ref> Shemirat Shabbat KeHilchata 16:18, Sh”t Or Letzion vol 2 (chap 42:5 pg 272), Sh”t Tzitz Eliezer 13:30, Sh”t Be'er Moshe 6:25, Sh”t Yabia Omer 7:39(4), Yechaveh Da'at 2:55, Yalkut Yosef 314:1, Chazon Ovadia ([[Shabbat]] v. 3 pp. 101-103 and v. 5 pp. 293-4), Children in Halacha (Rabbi Simcha Bunim Cohen, pg 135).
*The Shulchan Aruch 314:1 based on the gemara (Shabbos 122b) comes to the conclusion that there is not a prohibition of boneh in regard to keilim. Therefore, in S”A 313:6 he writes one can put together utensils that are made of different parts when the connection is flimsy. However, if one firmly forces one piece into another, there is a torah prohibition. The Magen Avraham (313:12) and Taz (313:7) rule that things whose use is by constantly opening and closing them are not bound by the usual parameters of building. Chacham Ovadia Yosef (Sh”t Yechave Daat 2:55 and Chazon Ovadia Shabbos vol. 3 pg 101) quotes a machloket amongst the poskim if a real building that one intends to take apart in a short period of time constitutes boneh. He concludes that lego is permitted since the building has no permanence and it is taken apart often. Sh”t Or Letzion vol 2 (chap 42:5 pg 272), Sh”t Tzitz Eliezer 13:30 and 31, and Children in Halacha (pg. 135) agree that lego is completely permitted even for an adult.
*The Or Letzion's reasoning is that if one intends to take them apart in a short period of time, then it is considered like something that is usually put together and taken apart and doesn't constitute Boneh. Additionally, they are put together for fun and not in order to build.
*[https://www.yutorah.org/lectures/details?shiurID=1187338 Rabbi Willig (Shabbat Shiur 4, at the end)] allowed Lego for children and even for an adult said that there was what to rely upon to build for temporary use on Shabbat. However, building Lego structures that are meant to last is forbidden on Shabbat.</ref> Others are strict. <Ref> Shemirat Shabbat KeHilchata 16:19 (in the new edition) writes that building blocks which fit together tightly are forbidden and continues to give Lego as an example. Rav Ovadia in Chazon Ovadia [[Shabbat]] v. 3 pg 103 also points out that in the Hashmatot to Shemirat Shabbat KeHilchata, it says that Rav Shlomo Zalman Auerbach retracted his original lenient ruling because of the variety of objects one could build with the same pieces. Similarly, Shalmei Yehuda (pg 90) quotes Rav Elyashiv as saying that lego would be considered building. Sefer Tiltulei [[Shabbat]] (Rabbi Pinchas Bodner, pg 24) quotes Rav Moshe Feinstein as saying that it’s not clear whether the interlocking pieces is forbidden, and therefore the Sefer Tiltulei [[Shabbat]] writes that one shouldn’t give it to a child, but if the child takes it not to object. See also Sh”t Machazeh Eliyahu 69 who raises the issue of [[Kotev]].</ref>
# If a child takes these toys on their own you don't have to stop them.<reF>A Guide to Practical Halacha (Shabbat v. 3 p. 149 n. 6) quoting Rav Moshe Feinstein writes that one should not give children legos, bristle blocks, or tinker toys on Shabbat but if they take it on their own you don't have to stop them.</ref>

==Board games==
# Using dice on [[Shabbat]] is permitted. <Ref>Shemirat Shabbat KeHilchata 16:33 </ref>
===Monopoly===
# It is permitted to play monopoly on [[Shabbat]], while others say that one should refrain. <Ref> Children in Halacha (pg 139) and Sh”t Or Letzion 2:42:5 in the note are lenient, while Shemirat Shabbat KeHilchata 16:32 says that it’s preferable to refrain. </ref>

===Scrabble===
# Some poskim consider Scrabble a kli shemelachto li'isur since it is a game which involves writing down the score.<ref> Sefer Tiltulei [[Shabbat]] pg. 24 </ref>
# It’s forbidden to play a game that one normally writes when playing the game, since we are concerned that one might absent-mindedly write while playing the game. (See the page on [[Kotaiv]].) <Ref> Chaye Adam ([[Shabbat]] 38:11) </ref> Therefore, some say that scrabble shouldn’t be played on [[Shabbat]] because one normally writes when playing the game. <ref>Children in Halacha (Rabbi Simcha Bunim, pg 135), Tiltulei [[Shabbat]] (Halachos of [[Muktzeh]] pg 24), The Shabbos Home (Rabbi Simcha Bunim Cohen, Vol. I, pg 12) </ref>
# However, playing scrabble does not violate the melacha of koseiv according to many poskim, since all you are doing is arranging letters that are already formed, and not writing any new letters<ref>The Shabbos Home (Rav Simcha Bunim Cohen, Vol I, pg. 12)</ref>. However, if the scrabble board has individual squares for each tile, then this may violate koseiv since now you are arranging the letters in a more permanent way<ref>The Magen Avraham (siman 340:10) thinks that there is an isur of koseiv if one attaches pre-formed letters made out of silver to a garment. Based on this, Rav Moshe (Igros Moshe OC 1:135) suggests that maybe one shouldn't use a paginator on shabbos in the shul, but he concludes that simply placing the numbers next to each other - העמדה בעלמא - is not prohibited. Rather, it is only prohibited if there is some connection between the numbers - חיבור הקובען, because then this can be viewed as koseiv or mocheik. Rabbi Bodner (Halachos of Muktza, pg 25) cites in the name of Rav Moshe that one can distinguish between different types of scrabble boards. If the board has individual squares to place each tile, then this might be viewed as a connection - חיבור - such that placing the tiles into these squares would constitute a prohibition of koseiv according to the Magen Avraham. </ref>.

==Card Games==
# It’s permissible to play card games; however, when one is finished, one may not separate the cards in order to put them away as this may constitute [[Borer]].<Ref>Shemirat Shabbat KeHilchata 16:34
* The question is one of [[Borer]], which is only permitted in a situation where one is removing desired pieces from the undesirable pieces, by hand (i.e. without a utensil designated for separating), and for immediate use. When playing Rummy, one takes cards from his hand in order to make a set, which is clearly permissible, as it fulfills all three conditions. However, when dropping cards, it seems to be removing the undesired pieces from the desired elements. Rav Asher Weiss (Minchat Asher on Masechet [[Shabbat]], p. 327) proves that not only are two cards of different number/suit considered one kind and that dropping them from one's hand provides immediate satisfaction in that one's hand is lighter and he's closer to winning, but also that there isn't even any Melacha involved, since Melachot by definition lead up to a greater purpose, which is not true when dropping cards.</ref>

==Puzzles==
# Some poskim permit building puzzles on [[Shabbat]], while others forbid because of [[Kotaiv|''kotev'' (writing)]]. To avoid the issue of [[Borer]] ([[separating]]) one must be careful not to separate pieces that one doesn’t want from those that one wants.<Ref> Sh”t Or Letzion 2:42:6 writes that it’s not considered writing since it’s only for the purposes of a game (and it’s temporary). So too there’s no issue of [[Borer]] since one takes the pieces one wants and uses them immediately. This is also the opinion of Sh”t Beer Moshe 6:26, and Rav Chaim Pinchas Scheinberg quoted in Children in Halacha (pg 140), and Rav Moshe HaLevi in Menuchat Ahava (vol 3, 22:16). [[Asicha_Hilchos_Shabbos_Part_2| Rav Mordechai Willig (Asicha Shabbos 2 p. 6)]] is also lenient. However, Shemirat Shabbat KeHilchata 16:23 forbids if the pieces fit tight together (interlock). Similarly, Shalmei Yehuda (pg 90) quoting Rav Elyashiv and Sefer Tiltulei [[Shabbat]] (pg 25; Rabbi Yisrael Bodner) write that it’s forbidden. </ref>

==Rubik's Cube==
# There is a major discussion if playing with a Rubik's Cube on Shabbat is permitted. Many hold it is permitted, but some disagree based on a number of reasons. Some of the reasons include: [[kotev]], [[mochaik]], [[boneh]], and [[borer]].<reF>Rav Elyashiv (Shvut Yitzchak v. 14 p. 299) forbade playing with a Rubik's Cube on Shabbat since it is similar to drawing an image on Shabbat and arranging the pieces in a formation is considered drawing. He compares it to opening and closing a sefer with words printed on the sides of the pages. Dor Hamelaktim v. 4 p. 2603 quotes Rav Shlomo Miller who forbade Rubik's cubes because of borer since each choice of a color to move is part of a longer algorithm and doesn't create a desired result immediately. Though they quote there the Shemirat Shabbat Kehilchata 16:25 and many others who are lenient.</reF>

==Sources==
<References/>
[[Category:Shabbat]]
[[Category:Muktzeh]]
{{Shabbat Table}}

Boneh

2026-09-04T02:06:59Z

YitzchakSultan1: /* Saltshakers */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed.<Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Baby Products===
{{Playpens and Cribs on Shabbat}}

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Drawers===

# It is permitted to put it or take out a drawer out of a refrigerator on Shabbat since they are frequently removed and put back easily.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref>
# However, a dresser drawer may not be put it or taken out on Shabbat if it is attached to the wall or is larger than 40 seah. However, if the dresser is smaller than 40 seah it is permitted to take out or put back a drawer into the dresser.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref> Other poskim allow even this<ref>Minchat Reuven v. 6 313:11 writes that it is permitted to put back in a drawer to a kitchen cabinet onto the tracks and it isn't boneh. He quotes the Migdanot Eliyahu 2:62 forbade this since it is adding onto a structure attached to the ground and based this on Chazon Ish 52:14 s.v. ktav od. However, he also quoted Tzitz Eliezer 18:35 who was lenient. He explained that a drawer is just like a container within the cabinet and not built into the cabinet. Also, the intent of the one putting in the drawer isn't to build it into the cabinet but rather to have it sit on the tracks to be used easily. See there for details. Minchat Reuven sided with Tzitz Eliezer.</ref>

===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Glasses ===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <ref>Shemirat Shabbat KeHilchata 15:77 </ref>

=== Hair Gel ===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<ref>Yalkut Yosef (pg 527) </ref>
===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

=== Mosquito Net ===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

=== Pot Covers ===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<ref>Or Letzion (vol 2, chap 28:5) </ref>

=== Setting up a Mechitza ===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. [https://www.yutorah.org/lectures/details?shiurID=1187338 Rabbi Willig (Binyan Bkelim 4, min 6)] holds that it is permissible to open and close a saltshaker even if you screw it on tightly. The reason is that it is meant to be used by opening and closing it. If the salt runs out it isn’t meant to stay closed. And once it is filled up it isn’t functional to be used open. It is like a canteen that you can screw open and closed since it is functional only when opened and closed. He cited this from Kovetz Halachot of Rav Shmuel Kamenetsky. It isn’t like an adjustable plaster brush that is functional at multiple heights and is forbidden to put together or take apart.
</ref>

===Shelves===

# It is forbidden to put it or take out a shelf of a refrigerator or bookcase that is attached to the ground or bookcase that is larger than 40 seah (3 cubic amot). However, it is permitted to put in or take out a shelf of a small bookcase that is less than 40 seah.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 6)</ref>

===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32, Tiferet 313:30 citing Chazon Ovadia (v. 5 p. 391). Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Table===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:25, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146), Mishnat Chachamim 315:7. Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Or Letzion 2:27:1 (in fnt), Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table.<ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Toilet Paper Roll Holder===
# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used.<ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days).<Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it.<Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.)<ref>Shemirat Shabbat KeHilchata 24:29 </ref>
# It is forbidden to put up a suction cup hook on a wall or in a closet, however, inside a moveable closet that is less than 3 cubic amot that is permitted.<ref>Tiferet 314:9 quoting Or Letzion 2:27:4</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Boneh

2026-09-03T18:05:22Z

YitzchakSultan1: /* Saltshakers */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed. <Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Baby Products===
{{Playpens and Cribs on Shabbat}}

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Drawers===

# It is permitted to put it or take out a drawer out of a refrigerator on Shabbat since they are frequently removed and put back easily.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref>
# However, a dresser drawer may not be put it or taken out on Shabbat if it is attached to the wall or is larger than 40 seah. However, if the dresser is smaller than 40 seah it is permitted to take out or put back a drawer into the dresser.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref> Other poskim allow even this<ref>Minchat Reuven v. 6 313:11 writes that it is permitted to put back in a drawer to a kitchen cabinet onto the tracks and it isn't boneh. He quotes the Migdanot Eliyahu 2:62 forbade this since it is adding onto a structure attached to the ground and based this on Chazon Ish 52:14 s.v. ktav od. However, he also quoted Tzitz Eliezer 18:35 who was lenient. He explained that a drawer is just like a container within the cabinet and not built into the cabinet. Also, the intent of the one putting in the drawer isn't to build it into the cabinet but rather to have it sit on the tracks to be used easily. See there for details. Minchat Reuven sided with Tzitz Eliezer.</ref>

===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Glasses ===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <ref>Shemirat Shabbat KeHilchata 15:77 </ref>

=== Hair Gel ===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<ref>Yalkut Yosef (pg 527) </ref>
===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

=== Mosquito Net ===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

=== Pot Covers ===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<ref>Or Letzion (vol 2, chap 28:5) </ref>

=== Setting up a Mechitza ===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. Rabbi Willig (Binyan Bkelim 4, min 6) holds that it is permissible to open and close a saltshaker even if you screw it on tightly. The reason is that it is meant to be used by opening and closing it. If the salt runs out it isn’t meant to stay closed. And once it is filled up it isn’t functional to be used open. It is like a canteen that you can screw open and closed since it is functional only when opened and closed. He cited this from Kovetz Halachot of Rav Shmuel Kamenetsky. It isn’t like an adjustable plaster brush that is functional at multiple heights and is forbidden to put together or take apart.

</ref>

===Shelves===

# It is forbidden to put it or take out a shelf of a refrigerator or bookcase that is attached to the ground or bookcase that is larger than 40 seah (3 cubic amot). However, it is permitted to put in or take out a shelf of a small bookcase that is less than 40 seah.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 6)</ref>

===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32, Tiferet 313:30 citing Chazon Ovadia (v. 5 p. 391). Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Table===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:25, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146), Mishnat Chachamim 315:7. Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Or Letzion 2:27:1 (in fnt), Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table.<ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Toilet Paper Roll Holder===
# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used.<ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days).<Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it.<Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.)<ref>Shemirat Shabbat KeHilchata 24:29 </ref>
# It is forbidden to put up a suction cup hook on a wall or in a closet, however, inside a moveable closet that is less than 3 cubic amot that is permitted.<ref>Tiferet 314:9 quoting Or Letzion 2:27:4</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Games on Shabbat

2026-09-03T17:57:23Z

YitzchakSultan1:

{{Good}}
[[Image:Board_games.jpg|200px|right]]
The essence of enjoying Shabbat is spiritual and at the same time should be pleasurable for every individual. It is for this reason that adults (anyone above Bar or Bat Mitzvah) should desist from games on Shabbat.<Ref> Shemirat Shabbat KeHilchata 16:1, Children in Halacha (Rabbi Simcha Bunim pg 132), Kaf Hachaim 308:259, Sh"t Az Nidberu 1:13, Yam Shel Shlomo Masechet Beitzah 1:34. See Sh”t Or Letzion 2:42:5 who only permits games for girls under Bat Mitzvah because for adults it’s an issue of [[muktzah]], and for boys under [[Bar Mitzvah]] it’s an issue of getting them involved in something that will cause [[Bitul Torah]]. The Gemara Yerushalmi [[Shabbat]] 15:3 writes that [[Shabbat]] was given for people to learn torah. Ben Ish Chai (Parashat Shemot Halacha 2) writes that the reward for learning torah on [[Shabbat]] is one thousand times greater than during the week. </ref> Children may play games but should be careful with which games they play. For further elaboration of this point, see the [[Talk:Games_on_Shabbat|discussion page]].

===Games Which Are Muktzeh===
# The following items are considered by some to be [[Kli Sh’Melachto LeHeter]] while others consider by others to be [[Kli Sh’Melachto LeIssur]].
## Jigsaw puzzles <ref> Sefer Tiltulei [[Shabbat]] (pg 25 note 24) considers puzzles to be Keli SheMelachto LeIssur as it’s forbidden to put together a puzzle on [[Shabbat]]. Shalmei Yehuda (pg 90) quoting Rav Elyashiv agrees. Shemirat Shabbat KeHilchata 16:23 also forbids doing a puzzle on Shabbat. However, according to those who are lenient regarding building puzzles on Shabbat, such as Sh”t Or Letzion 2:42:6, Sh”t Beer Moshe 6:26, Rav Pinchas Scheinberg (“Children in Halacha” pg 140, and Menuchat Ahava (vol 3, 22:16) under certain conditions, the jigsaw puzzle should be Kli Sh’Melachto LeHeter. </ref>
## lego (toy) <ref> Sefer Tiltulei [[Shabbat]] (pg 24) in name of Rav Moshe Feinstein writes that since they are designated for children’s use (if the child takes it himself) these are [[Kli Sh’Melachto LeHeter]], and Shalmei Yehuda (pg 90) quotes Rav Elyashiv saying that since primarily the toys are used for building which is forbidden but still it could be given to a child to play with (without putting them together) it’s considered Keli SheMelachato LeIssur. </ref>

==Children Under the age of Bar/Bat Mitzvah==
# Even children as young as 4 or 5 should only play with games or toys which are permissible on [[Shabbat]].<ref> Or Letzion 2:42:5 </ref> Children younger than that though, can use toys that are usually considered muktze.<ref> Tiltulei [[Shabbos]] pg. 22:footnote 2 in the name of Rav Moshe Feinstein. </ref>
# Some poskim permit an adult to move an otherwise [[muktzeh]] toy for a young child, because the child will play with it so it isn't considered [[muktzeh]].<ref> Sh"t Iggerot Moshe 5:22:10, Sh"t Beer Moshe 6:24, Sh"t Yabia Omer 7:39 </ref>
==Noisemakers==
# Items which make noise, such as bells, rattles, and musical instruments, are [[Muktzeh]]. <Ref> Shemirat Shabbat KeHilchata 16:2. Shulchan Shlomo pg. 280 however, permits moving a rattle even if this will make noise </ref>
# It’s permissible for an adult to give a baby a toy that makes noise, such as whistles, rattles, or other noisemakers. <Ref>Shemirat Shabbat KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161-2) </ref> Some say that one shouldn't give such a toy directly to the baby, but should place the toy in front of him, unless the baby won’t take it for himself. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# An adult shouldn't personally use a noisemaker (such as a rattle) to entertain a baby <Ref>Shemirat Shabbat KeHilchata 16:3, 39 Melachos (Rabbi Ribiat, vol 4, pg 1161) </ref> unless there’s a necessity (such as to calm down a crying baby,) and even in such, a case it’s preferable for the adult to shake it in an unusual manner. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 135) </ref>
# Children that are above the age of [[chinuch]] (approximately four years old) should be taught not to use these noisemakers on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 133) </ref>
# However, toys whose primary function are not for noise, such as a merry-go-round that clicks as is used, may be used by children on [[Shabbat]]. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 134) </ref>
# A toy that hangs from the crib is not [[muktzeh]] because although it does make noise it can also be used to look at.<ref> Shalmei Yehuda 5:15, [[Shevet Halevi]] 9:78 </ref>

==Playing with Sand==
#Since sand in a sandbox is designed before Shabbat and is not muktzeh, children may play in the sandbox. They should be careful not to pour in water because that would be a violation of losh, kneading. Additionally, it is forbidden to play in moist sand since the holes or towers have some permanence.<ref>Mishna Brurah 498:73, Shemirat Shabbat Kehilchata 16:4</ref>
#Kinetic sand is similar to moist sand and is prohibited on Shabbat since it sticks together, and its formations could last.<ref>[[Asicha_Hilchos_Shabbos_Part_2| Rav Willig (Asicha Shabbos 2 p. 10)]]</ref>
# It’s permissible for children to play with sand that’s fine, dry, and prepared before [[Shabbat]] for this use (as in a [[sandbox]]). One may not add water to the sand on [[Shabbat]] (a violation of [[Losh]].) <Ref> Shemirat Shabbat KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), 39 Melachos (Rabbi Ribiat, vol 2, pg 253). see page on [[Losh]] </ref>
# A child who understands the holiness of [[Shabbat]] should not be let to play with a [[sifting]] toy which sifts out pebbles or dirt from the sand because of the melacha of [[Merakaid]].<ref>39 Melachos (vol 2, pg 516)</ref>

==Clay==
# It’s forbidden to play with clay or plaster on [[Shabbat]]. <Ref> Children in Halacha (pg 140), Sh”t Bear Moshe 6:34, Shemirat Shabbat KeHilchata 16:13 </ref>
==Paper Folding==
# On [[Shabbat]], one should not make a toy out of folded paper such as a boat or a hat.<ref>Shemirat Shabbat KeHilchata 16:21 </ref>
# One may fold paper table napkins on Shabbat.<ref> Sh"t Rivivot Ephraim 1:223:8 </ref>
==Stickers==
# Children who reached the age of chinuch shouldn't play stickers on Shabbat.<ref>The Rambam Shabbat 10:11 explains that sticking two papers together on Shabbat is a biblical prohibition of Tofer. The Shulchan Aruch O.C. 340:14 codifies this prohibition. Therefore, [https://torah.org/torah-portion/weekly-halacha-5761-kisavo/ Rav Doniel Neustadt (Weekly Halacha 5761 Ki Tavo)] writes that if the stickers are firmly placed on a surface that they can last there for 24 hours it may be forbidden. Rav Meir Mazuz in Mekor Neeman 2:352 writes that one shouldn't let children stick stickers on paper on Shabbat. Rivevot Efraim 8:118:6, Yeladim Khalacha p. 108, [https://dinonline.org/2013/06/09/stickers-on-shabbos/ Dinonline.org], [https://www.yeshiva.co/ask/4491 Yeshiva.co], and [https://www.kipa.co.il/%D7%A9%D7%90%D7%9C-%D7%90%D7%AA-%D7%94%D7%A8%D7%91/%D7%9E%D7%93%D7%91%D7%A7%D7%95%D7%AA-%D7%91%D7%A9%D7%91%D7%AA/ Rav Meir Zukerman] agree. See Minchat Asher 2:39 who discusses Tofer regarding identification stickers in a hospital setting. See also Shemirat Shabbat Kehilchata 16:30 who seems to hold that using stickers are forbidden.</ref> If the child did not reach the age of chinuch it is permissible to give the child something which he can use to do a melacha while playing for his own benefit. Therefore, if the child didn't reach chinuch it is fine to give a child a sticker since even if he sticks it onto a surface it is for his own benefit.<ref>Shulchan Aruch Harav 343:10 clarifies that there is no prohibition of giving a child something with which he might do a melacha for his own benefit. This is relevant to a child who didn't reach chinuch. Otherwise, a parent must stop their child from doing any sin (Rama 343:1 and Shulchan Aruch Harav 343:2). Bet Hillel v. 32 p. 72 applies this to giving a child a sticker that it isn't forbidden since the child can do it for his own benefit. Rivevot Efraim 8:118:6 also seems to say this as he allows giving a child a sticker as long as they don't stick it on something.</ref>
# Collecting stickers and exchanging them is totally fine if there are no words on them.<ref>Bet Hillel v. 32 p. 72 explains that there are a few types of stickers. a) If there are no words if they aren't used to stick onto anything and just collected they are a kli shemelachto lheter. b) If there are words on it explaining the picture that it depends if the words are the main thing. If the words just add to the picture then it doesn't affect it, but if the picture is useless without the words then it is a kli shemelachto lisur because it is forbidden to read those words. c) If they are used to stick onto a surface they are a kli shemelachto lisur (Luach Hamuktzeh p. 244).</ref>
# Stickers aren't mutzkeh so it is permitted to give a child a sticker on Shabbat as a prize but you should tell them not to use it on Shabbat.<ref>[http://www.shut-halacha.co.il/question_print.php?id=3518 Rav Ovadia Yosef cited by Maayan Omer 2:59]</ref>

==Clics==
#Some say that it is permitted to let children play Clics if they choose to but the parents shouldn't assist them.<ref>Aliba Dhilchata v. 71 p. 127 notes the ruling of Rav Shlomo Zalman Auerbach (Binyan Shabbat p. 42 and Shulchan Shlomo) and Rav Moshe (Igrot Moshe 5:22:27) who allow a child to build with legos or interlocking blocks that interlock tightly, though a parent shouldn't help them do it. He applies that logic to playing cliks on Shabbat that children who do it don't have to be stopped but the parents shouldn't connect pieces for them.</ref>

==Snow==

=== Making Snowballs or a Snowman ===

# Most poskim hold that it is forbidden to make snowballs or a snowman on Shabbat.<ref>Shemirat Shabbat Kehilchata 16:45</ref> Some poskim say that it is permitted to allow children to make snowballs on Shabbat.<ref>Mayan Omer 13:68 quoting Rav Ovadia Yosef writes that for an adult we would rule stringently, but for a child we would be lenient.</ref>

===Walking===
# One may walk normally on snow without concern that he is causing it to melt.<ref> Shulchan Aruch 320:13, Yalkut Yosef 320:25 </ref> This is true even if your shoes have letters which will be imprinted into the snow.<ref> Yalkut Yosef 320:25, Yabea Omer 5:28, Sh"t Maharam Brisk 1:59, Sh"t Chelkat Yaakov 2:132 </ref>
===Muktzeh===
# Some say that snow isn’t considered [[Muktzeh]], while others believe it is. In any event it is forbidden to make snowballs or a snowman on Shabbat. <Ref> Children in Halacha (Rabbi Simcha Bunim, pg 138). Beer Moshe 1:20, Shemirat Shabbat Kehilchita (ch. 16 fnt. 110), and Yalkut Yosef 308:217 rule that snow isn't [[muktzeh]] based on the Gemara Eruvin 46a and Tosfot Beitzah 2a s.v. ka which says that rain is not [[muktzeh]] as nolad because the moisture was in the clouds before the rain fell. Rivivot Ephraim 1:223:1 agrees.
 However, Rav Moshe Feinstein (quoted in The Halachos of Muktza, pg. 165 note 10) stated that snow is [[muktzeh]] because it isn’t normally used for humans or animals to eat and therefore would be like sticks or stones, even if it fell before [[Shabbat]]. He says that if it fell on Shabbat it is additionally nolad. In Iggerot Moshe OC 5:22 he was asked if you can move snow, based on his earlier psak that its [[muktzeh]], and says that it is prohibition because of [[nolad]] and explains what makes it different from rain.
* Rav Elyashiv in Shalmei Yehuda (pg 203) and Shemirat Shabbat KeHilchata consider snow to be non-[[Muktzeh]], while Sh”t Igrot Moshe 5:22(37) and Rav Shlomo Zalman Auerbach in Sefer Tiltulei [[Shabbat]] (pg 13) consider it severe [[Muktzeh]]. Dirshu 338:38 cites the dispute.</ref>

===Shoveling===
# There is a discussion amongst the poskim if one is allowed to shovel snow on [[Shabbat]].<ref> Mishneh Halachot 5:4 says that in a place without an eruv, one can ask a non-Jew to shovel snow because of the danger. Contemporary Questions in Halacha and Hashkofah pg. 137 writes that one should seek a non-Jew to clear the snow but If a non-Jew was not available and the conditions were hazardous getting in and out of the house, as a last resort, there may be room to be lenient and clear a small path. He adds that a Rav should be consulted. [http://en.tvunah.org/2013/12/16/shoveling-snow-on-shabbos/ Rav Osher Weiss] says even a Jew can shovel on a path that needs to be used and certainly one can have a non-Jew shovel for him </ref>
===Salt===
# One may spread salt on icy walkway or stairs on [[Shabbat]] to prevent people from slipping.<ref>39 Melachos (vol 2, pg 368), Yalkut Yosef [[Shabbat]] 3 320:24, [http://en.tvunah.org/2013/12/23/melting-snow-with-salt/ Rav Osher Weiss] </ref>

==Magnets==
[[Image:Kosher Message Board.jpg|250px|right]]
# Magnets are not [[muktzeh]] on [[Shabbat]].<ref> Tiltulei [[Shabbat]] (pg 32) </ref> Some hold that it is permissible to attach things using a magnet and it is not considered tofer.<ref> [http://thehalacha.com/wp-content/uploads/Vol3Issue14.pdf Halachically Speaking] in the name of Rav Yisrael Belsky. Rav Pesach Eliyahu Pollack (Kol Torah v. 92 pp. 49-50) held that it is not tofer to use put together magnets or a magnet onto metal on Shabbat. His reason is that the Yerushalmi says that there's no kore'ah with something that's hard. Similarly, reasons Rabbi Pollack there's no tofer with hard substances. He explains that tofer is about combining two items into one unit and with hard items that doesn't happen. He adds that it is also permitted to use magnets to hold together two papers (between two magnets). He explains that we never find tofer where the force of connection is on the outside of the materials being connected. Rav Nissim Karelitz (Chut Shani Shabbat v. 1 p. 135) also permits using magnets on Shabbat. He explains that the items themselves don't stick together. They are just held together by a magnetic force. </ref> Others disagree and say that it is an issue of [[tofer]].<ref> [http://thehalacha.com/wp-content/uploads/Vol3Issue14.pdf Halachically Speaking] quoting Rav Elyashiv from Sefer Migdal Dovid page 599:footnote 28 </ref>
#Making pictures and words with magnets on a board is a major dispute whether that is considered writing, [[Kotaiv]], and is forbidden or not.<ref>39 Melachos v. 3 p. 951 forbids placing magnets on a board since it is considered like writing. However, [https://dinonline.org/2010/12/26/magnets-on-shabbos/ Rabbi Pfeffer] permits kids using magnets to make a design or drawing. Dor Hamelaktim v. 6 p. 3674 quotes Rav Moshe Feinstein (Mesoret Moshe v. 1 n. 153, Rishumei Aharon 340:3), Rav Shlomo Zalman (Shulchan Shlomo 340:35), and Rav Elyashiv (Shvut Yitzchak v. 13 p. 23) as strict unlike Minchat Ish 22 fnt. 45 as lenient. [[Asicha_Hilchos_Shabbos_Part_2| Rav Mordechai Willig (Asicha Shabbos 2 p. 5)]] permits playing with magnets and even placing letter magnets on a background and it is not considered kotaiv.</ref>

==Marbles==
# Children may play with marbles inside the house (as long as it has flooring and not bare earth) but not outside. <Ref> Shemirat Shabbat KeHilchata 16:5 </ref>
==Playing with a Ball==
===Ball Playing===
# Children may play ball games on paved (asphalt or concrete) ground or on a ping-pong table, both indoors or outside, as long as there’s an appropriate Eruv. <Ref>Shemirat Shabbat KeHilchata 16:6. Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) adds that any game which the ball rolls on the ground may not be played except on pavement; however, other ball games can be played even on grass. Children in Halacha (Rabbi Simcha Bunim, pg 140) says that it’s permissible to play ping-pong. </ref>
# It’s forbidden to get a ball out of a tree whether by hand or using a stick. <Ref>Shemirat Shabbat KeHilchata 16:7, Mishna Brurah 336:3, Children in Halacha (Rabbi Simcha Bunim Cohen, pg 137) </ref>
# It’s permissible to blow up inflatable balls which had been previously inflated so long as the air is kept in using a plastic or rubber insertion. However, if the opening is usually tied after inflation, the ball is [[Muktzeh]] and can’t be used. <Ref>Shemirat Shabbat KeHilchata 16:8, Binyan [[Shabbos]] pg. 137. Rav Elyashiv (quoted in Shalmei Yehuda pg. 92) however, holds that it is a problem of uvda dichol. see also Sh"t Minchat Yitzchak 6:30 and Sh"t Chelkat Yaakov 3:159 who are stringent as well </ref> Similarly, some permit one to inflate a balloon on [[Shabbat]] for a child. <Ref> Children in Halacha (pg 139) </ref>
# It’s not within the sanctity of [[Shabbat]] to visit a sports game even if there’s no issue of the admissions ticket. <Ref>Shemirat Shabbat KeHilchata 16:9 </ref>
# Some hold that it is forbidden to play soccer on Shabbat because it is usually played outdoors on unpaved ground.<ref>Rav Nevinsal in Byitzchak Yikareh on m"b 308:158 writes that games which are generally played on dirt are forbidden to play on Shabbat because of the gezerah that you'll come to flatten the ground. Therefore, he says that since soccer is played outside on unpaved ground it is forbidden. Shemirat Shabbat Kehilchata 16:6 implies that soccer is forbidden for this reason as well. Menchat Ahava v. 1 p. 333 writes that it is forbidden to kick a soccer ball because they are muktzeh. See Kesot Hashulchan 110:16 who forbids soccer because it is the way of the non-Jews. </ref> Others argue that it isn't forbidden because of the concern that you'll flatten the ground.<ref>Shaalei Tziyon 11 by Rav Dov Eliezerov writes at length about playing soccer on Shabbat. He says that in terms of the concern that you'll fallen the ground there's no concern by soccer because there's no concern that a person is going to get a shovel to fix the ground and even fixing it with you feet is an abnormal play to flatten ground which wouldn't be a biblical violation of Shabbat. He concludes that if the case is that people do flatten the ground when playing soccer it would be forbidden. See there where he forbids soccer on Shabbat because of a concern that people will think that you inflated it on Shabbat. He writes that Rav Tzvi Pesach Frank agreed with him on his entire article and Rav Uziel wasn't sure about whether it is permitted or forbidden. Vayomer Moshe 2:10 cites conflicting oral rulings from Rav Ovadia Yosef whether soccer was technically permitted on Shabbat.</ref>
# Playing basketball is permitted with respect to the concern of flattening the ground.<ref>Byitzchak Yikareh on m"b 308:158 writes that since basketball is played on paved ground there's no concern of flattening the ground.</ref>
#Some hold that an adult should never play games because of Moshav Leytzim.<ref>Mishna Brurah 338:21 citing the Mahara Sason</ref> See the introduction to this page.

===Are Balls and Games Muktzeh?===
# A play-ball according to some Sephardic poskim is [[Muktzeh]],<ref>Shulchan Aruch O.C. 308:45 writes that a ball is muktzeh. It is based on the Shibolei Haleket 121 and Agur 521. Why is a ball muktzeh?
* Gra 308:90 explains that the Yerushalmi holds it is forbidden to play ball and as such balls are muktzeh. This is implied by the Bet Yosef who cited the Yerushalmi as a proof for the prohibition.
* Magen Avraham 308:72 explains that the ball isn’t designated to be non-muktzeh. Pri Megadim E”A 308:72 explains that a child’s intent is insufficient to designate muktzeh to be used. Furthermore, he adds that the child must not have used it once before Shabbat, otherwise it would be non-muktzeh. Machasit Hashekel 308:72 implies a similar approach.
* Mishna Brurah 308:156 argues that it is muktzeh since playing isn’t a reason to make something non-muktzeh. Or Letzion 2:26:8 agrees.
* The Laws of Muktzeh by Rabbi Simcha Bunim Cohen p. 147 writes that the Shibolei Haleket 121 himself that one reason to forbid balls is because there's no reason to play balls and that is considered useless, shelo ltzorech klal, for which even a kli shemelachto lheter is forbidden.
** Does this apply to modern balls?
* Shevut Yitzchak (pg 89) quotes Rav Elyashiv (see also Sefer Orchos Shabbos 19:76 and Dirshu Mishna Brura 308:161 who quote Rav Elyashiv and others who rule leniently even for those who follow the Shulchan Aruch), as saying that even Shulchan Aruch would agree that the modern play-ball is non-[[Muktzeh]]. Similarly, Byitzchak Yikareh 308:45 cites Rav Shlomo Zalman Auerbach that balls today aren't muktzeh even for Sephardim. However, the Mishna Brurah 308:157 implies that the mere fact that one plays with an item as a ball does not give it the status of a kli, which would seem to imply that even if it were manufactured to be a ball it would be prohibited according to the Shulchan Aruch.
* Yalkut Yosef (Kitzur S”A 308:84; authored by Rav Yitzchak Yosef) writes one should follow Shulchan Aruch 308:45 that considers all balls to be [[Muktzeh]]. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=235 Sh”t Or Letzion 2:26:8] writes that a ball is considered [[Muktzah]] for boys and girls above Bar and Bat mitzvah. Other games are generally not [[muktzah]] but should preferably be treated as [[muktzah]] and not moved. Mekor Neeman 414 is also strict.
* Chazon Ovadia (Shabbat v. 3, p. 99; authored by Rav Ovadia Yosef) rules that nowadays since the balls are made to this purpose they aren't [[Muktzeh]].
* Rabbi Hershel Schachter (Gemara Shabbos Shiur 87) explained in shiur that chazal patterned the prohibition of tiltul keilim after the biblical guidelines in hilchos tumah. Consequently, the Shulchan Aruch felt that since a ball is not considered a kli in regards to hilchos tumah it cannot be considered a kli and is therefore muktzah on Shabbos. See Shibolei Haleket who seems to support this point.</ref> while Ashkenazic poskim hold it’s Kli Sh’Melachto LeHeter <ref> For Ashkenazim the Rama 308:45 certainly considers balls to be non-[[Muktzeh]]. Rav Moshe Feinstein quoted by Sefer Tiltulei [[Shabbat]] (pg 22 note 16), Rav Elyashiv in Shalmei Yehuda (pg 91), and Sh"t [[Shevet Halevi]] 9:78 agree.</ref>
# For Sephardim some hold that all games are muktzeh,<ref>Rav Meir Mazuz in Mekor Neeman 414 writes that games and balls are all muktzeh since the fact that you play with them doesn't make them into a kli. For children unless they will listen it is better not to tell them since they won't listen. Menuchat Ahava 1:12:50 writes that balls and toys are muktzeh. Only toys that are specific for children below the age of 2 aren't muktzeh.</ref> while others disagree.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=235 Or Letzion 2:26:8], Chazon Ovadia (Shabbat v. 3, p. 99). Or Letzion writes that balls are muktzeh since they don't have a use and playing isn't a use. Accordingly, perhaps games are also muktzeh. Maybe they aren't since they are clean enough to cover a pot with toys aren't muktzeh. Yet, according to those who say that balls are muktzeh because ball playing is forbidden but it isn't clear that applies to all toys.</ref>
#Some say that electronic toys which are primarily while activating electricity that are for small children (below chinuch) are a kli shemelachto lheter.<ref>Tiltulei Shabbat p. 26 quotes Rav Moshe Feinstein as holding that toys that are designated for children aren’t a kli shemelacho lisur since they can play with the toys and they’re permitted to do so.</ref>

==Bikes==
{{Bike on Shabbat}}

==Swings==
# It’s permissible to climb a swing set, but it is forbidden to climb a tree or ascend a ladder which leans against a tree. (This is a Rabbinic prohibition related to [[Kotzer]]).<Ref> Shemirat Shabbat KeHilchata 16:15 </ref>
# It’s permissible to use a swing suspended from a swing set.<Ref>Children in Halacha (pg 140), Shemirat Shabbat KeHilchata 16:16 </ref>
# Some ''poskim'' permit using a swing suspended from a hook attached to a tree as long as the tree doesn’t shake when used; however, a tire suspended from a tree directly shouldn’t be used. Other ''poskim'' forbid.<ref>Children in Halacha (pg 140), Chazon Ovadia (v. 4 p. 98), and Shemirat Shabbat KeHilchata 16:16 allow using a swing on a hook attached to a tree. Shabbos Home (p. 277, cited by Dor Hamelaktim p. 3513) clarifies that the swing may not be attached to the hook before the hook is attached to the tree. Rather, first the hook should be put into the tree and then the swing. If it was done in the opposite order the swing and hook would be considered one unit and forbidden to use on Shabbat. However, Nishmat Shabbat (336:161 cited by Dor Hamelaktim) argues that the order it was constructed doesn't matter. It depends on whether the hook has an independent function besides for the swing. If not, such as if the small hook is used by the ropes for the swing and is not used for anything else, it is considered one unit and forbidden. Similarly, Rabbi Eider (Hilchot Shabbat p. 78 fnt. 138) quotes Rav Moshe Feinstein as forbidding using a tree swing on Shabbat because the swing, rope, and hook in the tree are all considered one unit. Rabbi Ribiat (Kotzer fnt. 67a) writes this as well that the swing, rope, and pole in the tree are considered one unit and forbidden on Shabbat. It seems that this is not the opinion of Shemirat Shabbat Kehilchata 26:16 who forbids using a tree swing tied directly onto the tree and says that the swing and rope are considered one unit. </ref>
==Toy Car==
# It’s permissible to wind up a spring motorized toy on [[Shabbat]].<ref>Children in Halacha (pg 139), Shemirat Shabbat KeHilchata 16:14. Shemirat Shabbat Kehilchata quotes Rav Shlomo Zalman who explains that winding the toy isn't similar to winding a watch that stopped (Mishna Brurah 338:15) since the watch is meant to work always to tell the time and when it stopped it is broken but a windup toy only works when you wind it. Rabbi Willig ([https://www.yutorah.org/lectures/details?shiurID=1187201 Shabbat Shiur 3: Binyan Bkelim], minute 52) also holds that winding up a toy car or a windup baby swing is allowed.</ref>
# Before [[Shabbat]] one must remove batteries from a battery run toy in order that the child can play with it on [[Shabbat]]. <Ref>Children in Halacha (pg 139) </ref>

==Binoculars and Telescopes==
# It is permissible to use binoculars or a telescope on [[Shabbat]], provided that no electricity or special assembly equipment is used.<ref> Shemirat Shabbat Kehilchita 16:45 </ref>
# One may focus binoculars on [[Shabbat]].<ref> Kaf Hachaim 313:73, Shemirat Shabbat Kehilchita 16:45, Ketzot HaShulchan 119:12 explain that this does not pose a problem of [[boneh]] because it is the regular method of use. see also Sh"t Tzitz Eliezer 6: pg. 296 </ref>
==Jacks==
# Playing five stone (a type of jacks) is permissible and isn’t an issue of [[Muktzeh]]. <Ref>Shemirat Shabbat KeHilchata 16:11, Chazon Ovadia [[Shabbat]] vol. 3 page 103 (as long as it's inside). </ref>
==Photographs==
# It’s permissible to place a photograph into an album unless the photo’s adhere to the page or is stuck into the album even by means of a corner piece. (See page on [[Tofer]].)<Ref> Shemirat Shabbat KeHilchata 16:12 </ref>
==Lego or Tinkertoy==
[[Image:Lego.jpg|200px|right]]
# Many poskim hold that playing with Lego or Tinkertoy is permitted and isn’t considered building (see page on [[Boneh]]) and is permissible.<Ref> Shemirat Shabbat KeHilchata 16:18, Sh”t Or Letzion vol 2 (chap 42:5 pg 272), Sh”t Tzitz Eliezer 13:30, Sh”t Be'er Moshe 6:25, Sh”t Yabia Omer 7:39(4), Yechaveh Da'at 2:55, Yalkut Yosef 314:1, Chazon Ovadia ([[Shabbat]] v. 3 pp. 101-103 and v. 5 pp. 293-4), Children in Halacha (Rabbi Simcha Bunim Cohen, pg 135).
* The Shulchan Aruch 314:1 based on the gemara (Shabbos 122b) comes to the conclusion that there is not a prohibition of boneh in regard to keilim. Therefore, in S”A 313:6 he writes one can put together utensils that are made of different parts when the connection is flimsy. However, if one firmly forces one piece into another, there is a torah prohibition. The Magen Avraham (313:12) and Taz (313:7) rule that things whose use is by constantly opening and closing them are not bound by the usual parameters of building. Chacham Ovadia Yosef (Sh”t Yechave Daat 2:55 and Chazon Ovadia Shabbos vol. 3 pg 101) quotes a machloket amongst the poskim if a real building that one intends to take apart in a short period of time constitutes boneh. He concludes that lego is permitted since the building has no permanence and it is taken apart often. Sh”t Or Letzion vol 2 (chap 42:5 pg 272), Sh”t Tzitz Eliezer 13:30 and 31, and Children in Halacha (pg. 135) agree that lego is completely permitted even for an adult.
* The Or Letzion's reasoning is that if one intends to take them apart in a short period of time, then it is considered like something that is usually put together and taken apart and doesn't constitute Boneh. Additionally, they are put together for fun and not in order to build. </ref> Others are strict. <Ref> Shemirat Shabbat KeHilchata 16:19 (in the new edition) writes that building blocks which fit together tightly are forbidden and continues to give Lego as an example. Rav Ovadia in Chazon Ovadia [[Shabbat]] v. 3 pg 103 also points out that in the Hashmatot to Shemirat Shabbat KeHilchata, it says that Rav Shlomo Zalman Auerbach retracted his original lenient ruling because of the variety of objects one could build with the same pieces. Similarly, Shalmei Yehuda (pg 90) quotes Rav Elyashiv as saying that lego would be considered building. Sefer Tiltulei [[Shabbat]] (Rabbi Pinchas Bodner, pg 24) quotes Rav Moshe Feinstein as saying that it’s not clear whether the interlocking pieces is forbidden, and therefore the Sefer Tiltulei [[Shabbat]] writes that one shouldn’t give it to a child, but if the child takes it not to object. See also Sh”t Machazeh Eliyahu 69 who raises the issue of [[Kotev]].</ref>
# If a child takes these toys on their own you don't have to stop them.<reF>A Guide to Practical Halacha (Shabbat v. 3 p. 149 n. 6) quoting Rav Moshe Feinstein writes that one should not give children legos, bristle blocks, or tinker toys on Shabbat but if they take it on their own you don't have to stop them.</ref>

==Board games==
# Using dice on [[Shabbat]] is permitted. <Ref>Shemirat Shabbat KeHilchata 16:33 </ref>
===Monopoly===
# It is permitted to play monopoly on [[Shabbat]], while others say that one should refrain. <Ref> Children in Halacha (pg 139) and Sh”t Or Letzion 2:42:5 in the note are lenient, while Shemirat Shabbat KeHilchata 16:32 says that it’s preferable to refrain. </ref>

===Scrabble===
# Some poskim consider Scrabble a kli shemelachto li'isur since it is a game which involves writing down the score.<ref> Sefer Tiltulei [[Shabbat]] pg. 24 </ref>
# It’s forbidden to play a game that one normally writes when playing the game, since we are concerned that one might absent-mindedly write while playing the game. (See the page on [[Kotaiv]].) <Ref> Chaye Adam ([[Shabbat]] 38:11) </ref> Therefore, some say that scrabble shouldn’t be played on [[Shabbat]] because one normally writes when playing the game. <ref>Children in Halacha (Rabbi Simcha Bunim, pg 135), Tiltulei [[Shabbat]] (Halachos of [[Muktzeh]] pg 24), The Shabbos Home (Rabbi Simcha Bunim Cohen, Vol. I, pg 12) </ref>
# However, playing scrabble does not violate the melacha of koseiv according to many poskim, since all you are doing is arranging letters that are already formed, and not writing any new letters<ref>The Shabbos Home (Rav Simcha Bunim Cohen, Vol I, pg. 12)</ref>. However, if the scrabble board has individual squares for each tile, then this may violate koseiv since now you are arranging the letters in a more permanent way<ref>The Magen Avraham (siman 340:10) thinks that there is an isur of koseiv if one attaches pre-formed letters made out of silver to a garment. Based on this, Rav Moshe (Igros Moshe OC 1:135) suggests that maybe one shouldn't use a paginator on shabbos in the shul, but he concludes that simply placing the numbers next to each other - העמדה בעלמא - is not prohibited. Rather, it is only prohibited if there is some connection between the numbers - חיבור הקובען, because then this can be viewed as koseiv or mocheik. Rabbi Bodner (Halachos of Muktza, pg 25) cites in the name of Rav Moshe that one can distinguish between different types of scrabble boards. If the board has individual squares to place each tile, then this might be viewed as a connection - חיבור - such that placing the tiles into these squares would constitute a prohibition of koseiv according to the Magen Avraham. </ref>.

==Card Games==
# It’s permissible to play card games; however, when one is finished, one may not separate the cards in order to put them away as this may constitute [[Borer]].<Ref>Shemirat Shabbat KeHilchata 16:34
* The question is one of [[Borer]], which is only permitted in a situation where one is removing desired pieces from the undesirable pieces, by hand (i.e. without a utensil designated for separating), and for immediate use. When playing Rummy, one takes cards from his hand in order to make a set, which is clearly permissible, as it fulfills all three conditions. However, when dropping cards, it seems to be removing the undesired pieces from the desired elements. Rav Asher Weiss (Minchat Asher on Masechet [[Shabbat]], p. 327) proves that not only are two cards of different number/suit considered one kind and that dropping them from one's hand provides immediate satisfaction in that one's hand is lighter and he's closer to winning, but also that there isn't even any Melacha involved, since Melachot by definition lead up to a greater purpose, which is not true when dropping cards.</ref>

==Puzzles==
# Some poskim permit building puzzles on [[Shabbat]], while others forbid because of [[Kotaiv|''kotev'' (writing)]]. To avoid the issue of [[Borer]] ([[separating]]) one must be careful not to separate pieces that one doesn’t want from those that one wants.<Ref> Sh”t Or Letzion 2:42:6 writes that it’s not considered writing since it’s only for the purposes of a game (and it’s temporary). So too there’s no issue of [[Borer]] since one takes the pieces one wants and uses them immediately. This is also the opinion of Sh”t Beer Moshe 6:26, and Rav Chaim Pinchas Scheinberg quoted in Children in Halacha (pg 140), and Rav Moshe HaLevi in Menuchat Ahava (vol 3, 22:16). [[Asicha_Hilchos_Shabbos_Part_2| Rav Mordechai Willig (Asicha Shabbos 2 p. 6)]] is also lenient. However, Shemirat Shabbat KeHilchata 16:23 forbids if the pieces fit tight together (interlock). Similarly, Shalmei Yehuda (pg 90) quoting Rav Elyashiv and Sefer Tiltulei [[Shabbat]] (pg 25; Rabbi Yisrael Bodner) write that it’s forbidden. </ref>

==Rubik's Cube==
# There is a major discussion if playing with a Rubik's Cube on Shabbat is permitted. Many hold it is permitted, but some disagree based on a number of reasons. Some of the reasons include: [[kotev]], [[mochaik]], [[boneh]], and [[borer]].<reF>Rav Elyashiv (Shvut Yitzchak v. 14 p. 299) forbade playing with a Rubik's Cube on Shabbat since it is similar to drawing an image on Shabbat and arranging the pieces in a formation is considered drawing. He compares it to opening and closing a sefer with words printed on the sides of the pages. Dor Hamelaktim v. 4 p. 2603 quotes Rav Shlomo Miller who forbade Rubik's cubes because of borer since each choice of a color to move is part of a longer algorithm and doesn't create a desired result immediately. Though they quote there the Shemirat Shabbat Kehilchata 16:25 and many others who are lenient.</reF>

==Sources==
<References/>
[[Category:Shabbat]]
[[Category:Muktzeh]]
{{Shabbat Table}}

Amirah LeNochri

2026-08-26T03:26:10Z

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There is a rabbinic<ref>The Gemara Gittin 8b explicitly state that Amirah LeNochri is only a rabbinic prohibition. Additionally, the Ramban Shemot 12:16 writes that even though the Mechilta learns Amirah LeNochri from a pasuk, it is only an asmachta. Rav Hershel Schachter [http://www.yutorah.org/lectures/lecture.cfm/802426/Rabbi_Hershel_Schachter/Shiur_# in a shiur on yutorah.org (Shabbat Shiur #50, min 0-2)] explained that Amirah LeNochri is a rabbinic prohibition that is patterned after (Ke'eyn Deoritta) the din deoritta of Amirah LeGer Toshav, of which Tosfot (Yevamot 48b s.v. Zeh Ger) writes that asking a Ger Toshav to do a melacha on [[Shabbat]] for the benefit of a Jew is a biblical violation of [[Shabbat]].</ref> prohibition to ask a non-Jew to do work for oneself on [[Shabbat]].<ref>One of the earliest sources of this prohibition is the Mishna ([[Shabbat]] 121a) that states that it is forbidden to ask a non-Jew to put out a fire on [[Shabbat]]. Rashi (150a s.v. Amirah) writes that this Mishna is the source for Amirah LeNochri. </ref>
There are four reasons for the Rabbinic prohibition to instruct a non-Jew to perform work for a Jew on [[Shabbat]]: (1) asking a non-Jew to do work will cause a laxity in the observance of [[Shabbat]],<ref>Rambam Shabbat 6:1</ref> (2) Yishayahu the prophet instructs us “[[Daber Davar]]” - that one’s speech on [[Shabbat]] should be different from one’s speech on the weekdays,<ref>Yishayahu 58:13, Rashi Avoda Zara 15a s.v. kiyvan</ref> and (3) instructing a non-Jew is halachically considered a form of שליחות (agency) which attributes the actions of the messenger to the sender<ref>Rashi Shabbat 153a s.v. may</ref>,<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 63-4) </ref> and (4) There is an allusion from the verse כל מלאכה לא יֵעָשֶׂה that work may not be done on the behalf Jews even by non-Jews.<ref>Rashi on Shemot 12:16</ref>
There’s two main sections of Amirah LeNochri, instructing a non-Jew and benefiting from the work of a non-Jew.<ref>Shabbat 122a, Shulchan Aruch O.C. 276:2, 39 Melachos (Rabbi Ribiat; vol 1, pg 64), Shemirat Shabbat KeHilchata 30:1 </ref> See also [[Summary of Amirah LeNochri]].
==Telling a non-Jew to do a forbidden activity==

#It’s forbidden to tell a non-Jew to do any action that one would be forbidden to do himself.<ref>Shemirat Shabbat KeHilchata 30:1. Rambam [[Shabbat]] 6:1, Smag Lavin 65, Tur 325, and Shulchan Aruch O.C. 307:2. See Shulchan Aruch O.C. 307:21 who forbid even if the Jew gets no benefit but it’s a melacha forbidden for a Jew to do. </ref>
#It’s forbidden to tell a non-Jew to do something that is forbidden on [[Shabbat]] whether it is a biblical or Rabbinic prohibition.<ref>Mishna Brurah 253:94, Shemirat Shabbat KeHilchata 30:2. Biur Hagra on Rama 244:5 says even for a Melacha Derabanan. The following rishonim hold that it is forbidden to ask a non-Jew to do derabbanan prohibitions on [[Shabbat]]:

*Tosfot ([[Shabbat]] 121a s.v. Ein) writes that it is forbidden to ask a non-Jew to do a derabbanan prohibition on [[Shabbat]]. He proves his point from two gemaras. 1) The Gemara [[Shabbat]] 150a states that on [[Shabbat]] it is forbidden to ask a non-Jew to hire another non-Jew to work for the Jew. 2) Gemara Eiruvin 67b which quotes Rabba as holding that it is permitted to carry hot water for a baby, who is about to have a [[Brit Milah]], through a courtyard that didn't have an Eruv. This gemara implies that it is only permitted to ask a non-Jew to do a derabbanan prohibition on [[Shabbat]] for a mitzvah or for [[Brit Milah]] in particular, but not in general.
*Tosfot (Gittin 8b) writes that it is only permitted to ask a non-Jew to do a derabbanan prohibition for a mitzvah in the case of [[Brit Milah]], but there's no proof about this being permitted for any other mitzvah. The Ramban ([[Shabbat]] 130b s.v. VeChen Ani) agrees that Amirah LeNochri is only permitted for a derabbanan prohibition in the case of [[Brit Milah]].</ref> However, it is permitted to ask a non-Jew to do something which is only a chumra or minhag for a Jew not to do.<ref>Mishna Brurah 307:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=49108&st=&pgnum=195 Melachim Emunecha 7:3]</ref>
#It’s forbidden to tell a non-Jew to violate a prohibited activity on [[Shabbat]] even if the Jew receives no direct benefit. For example, one may not ask a non-Jew to shut the lights.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 64) </ref>

===Hints which also include a command===

#Just as it’s forbidden to tell a non-Jew to do work on [[Shabbat]] it’s also forbidden to hint using words of command or to make motions that imply a command to do work.<ref>Rama 307:22, Chaye Adam 62:2, Shemirat Shabbat KeHilchata 30:3, 39 Melachos (Rabbi Ribiat; vol 1 pg 71) </ref>
#Example of a hint that do include a command are: “Why didn’t you turn off the light last [[Shabbat]]”, “Do me a favor, there’s not enough light in the room”, “Anyone who turns off the flame won’t lose”, <ref>Shemirat Shabbat KeHilchata 30:5-7 </ref> or “ If you lower the flame, I will reward you for your effort”.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 71) </ref>

===Hints which don’t include a command===

#Some say that it is permissible to hint to a non-Jew to do work on [[Shabbat]] if one uses a hint that doesn’t include a command. Others limit this leniency.<ref>Mishna Brurah 307:76, Shemirat Shabbat KeHilchata 30:3. Rav Hershel Schachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/801713/Rabbi_Hershel_Schachter/Shiur_# yutorah.org (Shabbat Shiur #42, min 68-70)] agrees but uses different terminology (subtle hints are permitted in a case where the benefit is permitted, such as turning off the lights).

*Rav Nissim Karlitz in Chut Shani (v. 3 p. 210) agrees that one may hint to a non-Jew to do melacha with a hint that doesn't include a command, but adds that it has to be a case where it doesn't appear as though one may have commanded the non-Jew on [[Shabbat]], such as if it is an action that is done commonly without the permission of the employer.
*Similarly, Betzel HaChachma 6:65:3 allows a hint which doesn't include a command as long as the non-Jew is not using the Jew's items (otherwise, there is a question of having to protest the non-Jew doing melacha on [[Shabbat]]). See also, Shulchan Aruch HaRav 307:7.
*On the other hand, Rav Shlomo Zalman Auerbach (Minchat Shlomo 2:35:13, or in Bar Ilan's responsa, 2:60:13) writes that he doesn't understand how it would be permitted to hint to a non-Jew to do a melacha on [[Shabbat]]. He explains that it isn't similar to the Mishna Brurah 307:76 who permits hinting, in a way that doesn't include a command, to fix the candle so that it lights better. In that case, the non-Jew simply fixed an existing service but didn't originate anything. He also says that a hint that doesn't include a command is permitted for putting out a fire, since the Jew doesn't benefit from the primary action of the non-Jew. For example, Rav Shlomo Zalman disagrees with the Shemirat Shabbat KeHilchata and forbids saying "it is dim in the room and I can't read" to hint to the non-Jew to turn on the lights.
*Rav Yosef Shalom Elyashiv (cited by Rav Zilberstein in Malachim Emunecha p. 109) agrees that it is forbidden to hint, even if it doesn't include any command, to the non-Jew to a do any melacha. He says that its is only permitted when the non-Jew is only fixing an existing flame but not creating anything new. In fact, Rav Elyashiv even forbids saying "it is light in the room and I can't go to sleep" since the Jew will benefit from the actions of the non-Jew if he turns off the light.
*Rav Shternbuch (Teshuvot VeHanhagot 1:284) distinguishes between activities that are deoritta (Biblically forbidden) and derabbanan and only permits a hint without a command for a derabbanan.
</ref> Regarding benefiting from such work, see further.
#A hint which doesn’t include a command is a statement which only addresses the need for a certain action but doesn’t address the role of the non-Jew in that situation. Examples include: “The alarm is beeping, and we are not permitted to turn it off”, “The lights in the bedroom are on and we are not permitted to shut them”, “It is a shame that the lights are on and electricity is being wasted” <ref>39 Melachos (Rabbi Ribiat; vol 1, pg 70) </ref> “It’s difficult to sleep because of the light in the room”, “It’s a shame that the gas (from a burner) is going to waste”, or “I don’t have enough (ripped) toilet paper”.<ref>Shemirat Shabbat KeHilchata 30:5-6 </ref>
#If there’s light in a room making it possible to read with difficulty, one may hint to the non-Jew “I can’t read because there’s not enough light” or “the room isn’t well lit because there’s only one bulb on”. However, one may not use a hint which includes a command. If the room is totally dark it’s forbidden to benefit from the light that the non-Jew turned on.<ref>Shemirat Shabbat KeHilchata 30:7 </ref>
#It’s permissible to tell a non-Jew “I don’t have enough (ripped) toilet paper”.<ref>Shemirat Shabbat KeHilchata 30:8 </ref>
#It’s permissible to tell a non-Jew “I can’t read the letter” to hint to open the [[mail]].<ref>Shemirat Shabbat KeHilchata 30:10 </ref>

===On His Own Initiative===

#One may tell a non-Jew to do a permissible activity if it is possible to be done in a permissible way, even if it is clear that the non-Jew will do a prohibited activity while doing that task. If the non-Jew has in mind that the Jew will benefit directly from the prohibited activity then it is prohibited.<ref>Shemirat Shabbat KeHilchata 30:24</ref> Some say that this leniency is only applicable if it is reasonable that the non-Jew would do it in the permissible way.<ref>Orchot Shabbat p. 466</ref> For example, if asking a non-Jew to bring up food to the tenth floor will obviously mean that he'll use the elevator and not the stairs; therefore, some permit and some forbid.<ref>Dor Hamelaktim v. 1 p. 57 quotes Rav Elyashiv (Shvut Yitzchak v. 17 p. 52) and Orchot Shabbat 23:53 as strict and Shemirat Shabbat Kehilchata 30:25 as lenient. </ref>
#It’s permissible to ask a non-Jew to wash dishes even if it’s clear that the non-Jew will use hot water to do so unless the non-Jew knows that the Jew will join in washing the dishes after the non-Jew turns on the hot water.<ref>Shemirat Shabbat KeHilchata 30:24, Dor Hamelaktim v. 1 p. 57 citing Rav Moshe Feinstein (Rishumei Aharon 325:7) </ref>
#It’s permissible to ask a non-Jew to carry something up a tall building even if it’s known that the non-Jew will use the elevator.<ref>Shemirat Shabbat KeHilchata 30:25 </ref>
#It’s permissible to ask a non-Jew to get something from a dark room even if it’s clear that he will turn on the lights in order to get that thing.<ref>Shemirat Shabbat KeHilchata 30:26 </ref>

===If the non-Jew asks===

#If one hints to a non-Jew to do a certain action and the non-Jew asks in reply “do you want me to me such and such?”, one may not respond “Yes” because doing so is considered like a command, but rather one should answer “I would appreciate if such an action was done”.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 70-1) </ref>

==Reasons to Permit Amirah LeNochri==
===For a Sick Person===

#It’s permissible to ask a non-Jew to perform any Melacha, even one which is forbidden Deoritta (biblically), for a ill person (someone in the hospital, someone confined to a bed, someone who has a flu, severe toothache, severe earache, or migraine headaches).<ref>The Gemara [[Shabbat]] 129a states that it is permitted to ask a non-Jew to do melacha, even if it is deoritta, for a sick person. Shulchan Aruch 328:17 and Shemirat Shabbat KeHilchata 30:11 codify this as halacha. The 39 Melachos (vol. 1, p. 73-4) gives a few a examples for above halacha: hospital patient, someone confined to bed out of illness, someone with the flu, severe toothache, severe earache, and a migraine.</ref>
#Similarly, on a very cold day, it’s permissible to ask a non-Jew to turn on the heat as everyone is considered ill in the cold.<ref>Shulchan Aruch O.C. 276:5, 39 Melachos (Rabbi Ribiat; vol 1, pg 74) </ref>
#For someone who is ill to the extent that he is suffering discomfort or irritation (a common cold), one may ask a non-Jew to only perform Melacha which is forbidden MeDerabbanan.<ref>Shulchan Aruch O.C. 307:5, 39 Melachos (Rabbi Ribiat; vol 1, pg 74) </ref>
#It’s permissible to tell a non-Jew to do a forbidden activity on [[Shabbat]] for the health of a sick person even if it’s not a sickness that’s life threatening.<ref>Shemirat Shabbat KeHilchata 30:11 </ref>
#One may tell a non-Jew to turn on the light so the sick person can see what he’s doing, or to turn off the light to go to sleep, or going to buy medicine.<ref>Shemirat Shabbat KeHilchata 30:11 </ref>
#In places where it’s cold and one is in pain because of the cold it's permissible to ask a non-Jew to turn the heat. If there are children or older people who are bothered by the cold one may ask a non-Jew to turn on the heat even if it is not freezing.<ref>Shulchan Aruch 276:5, Mishna Brurah 276:40, Shemirat Shabbat KeHilchata 23:26, 30:11, [http://www.dailyhalacha.com/Display.asp?ClipID=591 Rabbi Mansour on dailyhalacha.com]</ref>
#If one set the air conditioning to stay on for [[Shabbat]] and then the weather or the settings changed so that it's now freezing and there's no other way to prevent the cold (such as opening a window) one may ask a non-Jew to turn off the air conditioning.<ref>Sh"t Igrot Moshe OC 3:42, Shemirat Shabbat KeHilchata 30:11, http://www.dailyhalacha.com/Display.asp?ClipID=591 </ref>
#In places where there is a heat wave one may ask a non-Jew to turn on a fan or air conditioning for someone who is suffering from the extreme weather.<ref>Shemirat Shabbat KeHilchata 30:11, Sh"t Minchat Yitzchak 3:23-4, http://www.dailyhalacha.com/Display.asp?ClipID=591 </ref>

===For a Mitzvah===

#For the purpose of a mitzvah, it’s permissible to ask a non-Jew to perform a Melacha only if it is only forbidden MeDeRabbanan.<ref>Gemara Eruvin 67b, Shulchan Aruch 307:5, 39 Melachos (Rabbi Ribiat; vol 1, pg 74-5) </ref> Similarly, to serve unexpected guests it is permitted to ask a non-Jew to do a derabbanan.<ref>Shemirat Shabbat KeHilchata 30:14 </ref>
#For the need of a mitzvah of congregation of people, we rely on the opinion who says that it is permitted to ask a non-Jew to do melacha for the purpose of a mitzvah.<ref>Shemirat Shabbat KeHilchata 30:23, 39 Melachos (Rabbi Ribiat; vol 1, pg 75), Mishna Brurah 276:25. See also the Ramban ([[Shabbat]] 130b) regarding Gittin 8b. </ref>
#Some say that this leniency of permitting Amirah LeNochri for the mitzvah of a congregation only applies to a mitzvah that is to occur on [[Shabbat]], but not for a mitzvah that is to happen after [[Shabbat]]. Others disagree.<ref>Rav Hershel Schachter (Be'ikvei HaTzon p. 57) writes that there is room to debate whether the leniency of permitting Amirah LeNochri for the mitzvah of the multitude is a dispensation of the prohibition, in which case it stands to reason that it is only permitted if the mitzvah occurs on [[Shabbat]], or whether chazal never instituted Amirah LeNochri in such a case, in which case it would be permitted even for a mitzvah that is to happen after [[Shabbat]]. See the Machasit HaShekel 307:8 allows Amirah LeNochri on a derabbanan for a mitzvah of the multitude that is to occur tomorrow, yet, the Taz 655:2 seems to forbid it. Ketav Sofer OC 116 explains the Rambam Shabbat 6:10 as saying that it is permitted to ask a non-Jew to bring a shofar from a tree on Shabbat for Yom Tov on Sunday, however, he isn't certain whether it is permitted since Shulchan Aruch doesn't quote that Rambam. </ref>
#Some say that it is forbidden to ask a non-Jew to violate [[Shabbat]] in order to allow a congregation of people to learn Torah since [[learning Torah]] is supposed to lead to the practical fulfillment of Torah and not its desecration. Others, however, argue that in this regard [[learning Torah]] is no different than any other mitzvah and it is permitted to ask a non-Jew to violate [[Shabbat]] in order to allow a congregation of people to learn Torah on [[Shabbat]].<ref>The Pitchai Teshuva OC 276 quotes Rav Yitzchak Chaver who suggests that just like Torah is unlike other Mitzvot with regards to exempting one who is involved with a mitzvah from performing another mitzvah (osek be'mitzvah patur min hamitzvah) perhaps the same is true for Amirah LeNochri. The reason that [[learning Torah]] doesn't exempt one from performing other mitzvot is because Torah is supposed to practical fulfillment of Torah and mitzvot. Similarly, [[learning Torah]] can't be used as a valid dispensation of the prohibition of Amirah LeNochri for the sake of a mitzvah of the multitude (Mitzvah De'rabbim). The Orchot Chaim 514:7 disagrees and permits Amirah LeNochri for a congregation to learn Torah. 39 Melachos (vol 1, p. 75, n. 284a) quotes Rav Aharon Kotler as also permitting. Rav Hershel Schachter (Be'ikvei HaTzon p. 57) writes that those who disagree with Rav Yitzchak Chaver hold that we don't view the mitzvah of the multitude as a dispensation for Amirah LeNochri, but rather for the mitzvah of the multitude, chazal never introduced a prohibition. If so, there's no distinction between [[learning Torah]] and any other mitzvah. </ref>
#If it is necessary, in order to buy a [[land of Israel]] from non-Jews on [[Shabbat]], it is permissible to have a non-Jew write the document confirming the sale on [[Shabbat]].<ref>Gemara Gittin 8b, Shulchan Aruch 306:11.

Chazon Ovadia Shabbat Vol. 3, Laws of Amira Lenochri, halacha 3. </ref>

===For The Need of Many People===

#In order to prevent widespread transgression it’s permissible to ask a non-Jew to perform a Melacha Deoritta if that is necessary. For example, it is permissible to ask a non-Jew to fix the eruv if it fell on [[Shabbat]] so that many people don’t carry on [[Shabbat]] unintentionally. If the eruv string fell and the non-Jew can retie it with a bow, he should do so. If he can’t tie it with a bow, the non-Jew should tie it with a double knot <ref>Shemirat Shabbat KeHilchata 30:23, 39 Melachos (Rabbi Ribiat; vol 1, pg 75), Mishna Brurah 276:25. See also the Ramban ([[Shabbat]] 130b) regarding Gittin 8b. </ref>
#In order to allow a many people to perform a mitzvah, some poskim permit asking a non-Jew to perform a Melacha Deoritta.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 75) </ref>
#It’s permissible to ask a non-Jew to remove an obstacle for many people even if it involves a Melacha Deoritta if the non-Jew can’t do it with only a Derabbanan.<ref>Shemirat Shabbat KeHilchata 30:23 </ref>

===Great Need===

#In general, it’s forbidden to ask a non-Jew to a Derabbanan prohibition, however, it is permitted for a great need or big loss.<ref>Shulchan Aruch 307:5, Shemirat Shabbat KeHilchata 30:14 </ref>

===To Save Sefarim===

#One may ask a non-Jew to do a forbidden activity on [[Shabbat]] in order to save Sifrei Kodesh, such as asking a non-Jew to extinguish a fire if there are Sefarim in the house.<ref>Shemirat Shabbat KeHilchata 30:12 </ref>

===For a Big Loss===

#If one is about to have a big loss it is permissible to hint (even a hint which uses a command) to a non-Jew to do any forbidden activity on [[Shabbat]] to prevent that loss.<ref>Gemara [[Shabbat]] 121a, Rosh ([[Shabbat]] 16:10) quoting the Behag, Shulchan Aruch O.C. 307:19, Shulchan Aruch O.C. 334:26, Shemirat Shabbat KeHilchata 30:13 </ref>
===A Questionable Prohibition===
#Anything which is a dispute whether it is forbidden for a Jew to do may be done by a non-Jew on Shabbat.<ref>Tiferet Yisrael in Kalkelet Hashabbat (Amira Lnochri 7:5) writes that anything which is a dispute is permitted to be done by a non-Jew. Pri Megadim M"Z 314:11 explains that the Maharshal does not hold of the principle of the Tiferet Yisrael that anything which is a dispute is permitted through a non-Jew. [https://www.hebrewbooks.org/pdfpager.aspx?req=49108&pgnum=193 Melachim Emuncha 7:1] quotes this dispute.</ref>
# If something is a dispute whether it is forbidden from the Torah or rabbis there is a discussion whether it could be permitted for a mitzvah under extenuating circumstances. Each case can be asked to a rabbi. Examples:
## Asking a non-Jew to bring a shofar from beyond the techum, even if it is 12 mil, under extenuating circumstances.<ref>Shaar Hatziyun 586:122 writes that in an extenuating circumstance it is permitted to ask a non-Jew to carry a shofar from beyond the techum even of 12 mil for a mitzvah. Since Tosfot and the majority of poskim hold that all of techum is rabbinic especially on Yom Tov, even though the Rambam and Rif hold techum of 12 mil is biblical it is permitted to ask a non-Jew when it is for a mitzvah and an extenuating circumstance. </ref>
## Asking a non-Jew to carry from a private domain to another private domain through a public domain.<Ref> [https://www.hebrewbooks.org/pdfpager.aspx?req=49108&st=&pgnum=195 Melachim Emuncha ch. 7 fnt. 4] quotes the Shaarei Tziyon 8 based on the Bet Halevi permits asking a non-Jew to carry from one private domain to another through a public domain because it is possible that the non-Jew will not stop in the public domain in which case the carrying will only be rabbinic (even though it is a dispute whether it is biblical). He is holding that carrying in a public domain in a large city is biblical.</ref>
## Asking a non-Jew to fix a Sukkah on Yom Tov if it fell down.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=49108&st=&pgnum=194 Melachim Emuncha ch. 7 fnt. 3] cites the Beer Yitzchak 13:9 who says that one could ask a non-Jew to fix a Sukkah on Yom Tov since building on Yom Tov according to Tosfot is only rabbinic, while according to the Rambam it is biblical however we could add the opinion of the Itur that Amirah Lnochri even for a biblical prohibition is permitted for a mitzvah. Melachim Emuncha notes that Beer Yitzchak didn't simply say that we can ask a non-Jew to do something which is a dispute whether it is biblical or rabbinic for a mitzvah purpose.</ref>

==Telling a Non-Jew on Shabbat to Work After Shabbat==

#It’s forbidden to tell a non-Jew on [[Shabbat]] to do a prohibited activity after [[Shabbat]].<ref>Mishna Brurah 307:9, Shemirat Shabbat KeHilchata 30:2 </ref>
#It’s permissible to hint to a non-Jew on [[Shabbat]] to do work after [[Shabbat]] even using a hint that includes words of command.<ref>S”A 307:7, Rama 307:22, Mishna Brurah 307:28, Shemirat Shabbat KeHilchata 30:3 </ref>
#It’s permissible to tell a non-Jew on [[Shabbat]] “Why didn’t you pick me up in your car last Saturday night?” (using a hint with a command for work after [[Shabbat]]).<ref>Shemirat Shabbat KeHilchata 30:9 </ref>

==Telling a non-Jew before or after Shabbat==

#It’s forbidden to tell a non-Jew before or after [[Shabbat]] to do a prohibited activity on [[Shabbat]].<ref>S”A 307:2, Shemirat Shabbat KeHilchata 30:2 </ref>
#It’s permissible to hint before [[Shabbat]] or after [[Shabbat]] to a non-Jew to do work on [[Shabbat]] even using a hint that includes words of command.<ref>S”A 307:2, Shemirat Shabbat KeHilchata 30:3 </ref>
#Before [[Shabbat]] it’s permissible to tell a non-Jew “Why didn’t you open the [[mail]] last [[Shabbat]]?” (before [[Shabbat]] using a hint with a command for work).<ref>Shemirat Shabbat KeHilchata 30:10 </ref>

==Amirah LeNochri for Certain Melachot==
===Muktzeh===

#One may ask a non-Jew to remove candlesticks (after the candles went out) from the table if the area is needed, and if one stipulated before [[Shabbat]] that the non-Jew would remove the candlesticks one can ask the non-Jew to move them even if there’s no need for the place but there’s at least a need so that the candlesticks don’t get ruined.<ref>Shemirat Shabbat KeHilchata 30:21 </ref>

===Kibbuy===

#If a non-Jew comes to put out a fire, one doesn't need to stop them.<ref>Mishna [[Shabbat]] 121a, Shulchan Aruch 334:25</ref>
#It is permitted to say in front of non-Jews "Anyone who puts out the fire won't lose out." Additionally, it is permitted to call a non-Jew to come over to the fire even if he will certainly put it out when he comes.<ref>Gemara [[Shabbat]] 121a, Rosh 16:10, Shulchan Aruch 334:26</ref>

===Preparing===

#It is forbidden to ask a non-Jew to do an activity on Shabbat that is for after Shabbat even it is with non-melacha activities since a Jew that would certainly be forbidden to do so as it is preparing ([[hachana]]) for after Shabbat. For example, one may not ask a non-Jew to clean dishes on Shabbat for after Shabbat.<ref>Melachim Emuncha (Rabbi Zilberstein, 1:11, p. 40) concludes with many proofs that it is forbidden to do [[hachana]] through amirah lenochri. The 39 Melachos (Rabbi Ribiat, v. 1 fnt. 314) discusses if the entire concept of amirah lenochri only applies to melachot and not to the neglect of positive mitzvot of Shabbat. His conclusion is unclear and seems to be strict. [https://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=205 Mechezeh Eliyahu 63:35 p. 180] cites the Magen Avraham 321:7 who implies clearly that there is amirah lenochri for [[hachana]], while the Eliyah Rabba 252:12 clearly seems to permit it, he also cites a Pri Megadim who seems to be in doubt on the matter, however, his conclusion is that it is forbidden based on numerous Mishna Brurah's unless there is a financial loss. Mishna Brurah 319:62 is clear that there is amira lenochri for hachana. Rabbi Willig (“[https://www.yutorah.org/lectures/details?shiurID=1186389 Hachana from Sukkot to Shemini Asere]t”, min 43) holds that you can’t ask a non-Jew to do hachana as it is still a degradation of Shabbat.</ref>
##Practically, it is forbidden to ask a non-Jewish custodian in shul to clean up from Seudat Shelishit while it is still Shabbat since it is preparing. Similarly, it is forbidden to ask a non-Jewish caterer clean up from an event on Shabbat since it is preparing for after Shabbat. However, if they prefer to do the cleanup on Shabbat as opposed to afterwards it is permitted to let them do so.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/874130/rabbi-yaakov-b-neuburger/amira-lnachri-and-pikuach-nefesh-shiur-6/ Rabbi Neuberger in Amirah Lnachri Shiur 6 (min 32-6)] says that generally it is forbidden because of amirah lenochri on hachana. However, if the non-Jew is working on his own schedule and he prefers to do the cleanup on Shabbat as opposed to after Shabbat that is permitted. Nonetheless, on a regular basis it is a problem to let the non-Jew clean up on Shabbat is a problem since it is a zilzul Shabbat.</ref>

==During [[Bein HaShemashot]]==

#During [[Bein HaShemashot]], between [[Shekiyah]] until close to [[Tzet HaKochavim]], it’s permissible to ask a non-Jew to do any forbidden activity on [[Shabbat]] if there’s a great need, a need for [[Shabbat]], or a need for a mitzvah.<ref>S”A 261:1, Shemirat Shabbat KeHilchata 30:27 </ref>
#Therefore, during [[Bein HaShemashot]], one may ask a non-Jew to turn on the lights in the room where one will have the [[Shabbat]] meals.<ref>Shemirat Shabbat KeHilchata 30:27 </ref>
#Therefore, if one forgot to light [[Shabbat]] candles, one may ask a non-Jew during [[Bein HaShemashot]] to light the candles, however, one shouldn’t make a Bracha on such a lighting.<ref>Shemirat Shabbat KeHilchata 30:27 </ref>

==Different Time Zones==

#Many poskim hold that it is permitted for a Jew who is in a location where it isn't Shabbat to ask a non-Jew who is in a location where it is Shabbat to do melacha for them since we follow the location of the Jew. This is relevant to a Jew in Israel asking a non-Jew in America to do melacha after Shabbat for the next 7 hours. Alternatively, this applies to a Jew in California calling a non-Jew in New York before Shabbat starts in California but it already started in New York. Alternatively, the same applies to a Jew in New York asking a non-Jew in Philippines to do melacha when it is Friday in New York and Shabbat there.<ref>Yalkut Yosef (5752 edition, Shabbat v. 2 p. 243, 307:3:9), [https://www.hebrewbooks.org/pdfpager.aspx?req=49108&pgnum=102 Rav Yitzchak Zilberman (Melachim Umanayich p. 102)] quoting Chelkat Yakov 3:106, Halacha Brurah (Amira Lnochri v. 1 p. 181, 307:31), Yashiv Yitzchak 3:5, Avnei Yakar Shabbat p. 545. Halacha Brurah quotes many poskim who are lenient on this question including Betzel Chachma 4:79, Chazon Ovadia (v. 3 p. 427), Rav Shlomo Zalman Auerbach (Shulchan Shlomo 307:22:2), Or Letzion 1:14, Shevet Halevi 3:172, Yashiv Moshe p. 24 quoting Rav Elyashiv. </ref> However, some disagree and forbid this.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=49108&pgnum=102 Rav Yitzchak Zilberman (Melachim Umanayich p. 102 fnt. 15)] questions this leniency of the Chelkat Yakov. He explains that the fact that the non-Jew is working on Shabbat where the non-Jew is, is still called a desecration of Shabbat (see Shulchan Aruch O.C. 298) and a Jew may not cause that to occur. </ref>
#Some poskim hold that it is permitted for a Jew who is in a location where it is Shabbat to have a non-Jew who is in a location where it is not Shabbat to do melacha for him since it isn't Shabbat where the non-Jew is going to do the melacha. The Jew must make these instructions before it is his Shabbat.<ref>Halacha Brurah (Amira Lnochri v. 1 p. 182, 307:31), Avnei Yakar (Shabbat p. 545), Sh"t Zera Yakov OC 35. Zera Yakov quotes Shraga Hameir 2:65 and Chelkat Yakov 3:27-28 as being lenient. Halacha Brurah quotes Chazon Ovadia v. 3 p. 428, Minchat Shlomo 1:19:3 s.v. umishum, Chelkat Yakov OC 85, and Shraga Hameir 4:112 as lenient on this question.</ref> However, other poskim forbid this since when the melacha is occurring it is Shabbat for the Jew.<ref>Hilchot Chag B'chag (34:2, v. 2 p. 595), [https://www.hebrewbooks.org/pdfpager.aspx?req=49108&pgnum=102 Rav Yitzchak Zilberman (Melachim Umanayich p. 102 fnt. 15)] quotes the Betzel Chachma 3:125 writes that it is proper to be strict about this question.</ref>

==Requesting one non-Jew to tell another==

#Instructing one non-Jew to tell another non-Jew to do a forbidden activity on [[Shabbat]] is a major dispute and many hold that one shouldn't use this leniency unless there’s a mitzvah need, a financial loss, or if it’s done before or after [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 72). Sh"t Chavot Yair 46 says if you tell one non-Jew to tell another one, that is permitted even for torah violations and certainly for violations that are only midirabanan.</ref>
#Some say that it is permitted to ask a non-Jew to ask another non-Jew to do melacha on Shabbat, while others argue.<ref>Chatom Sofer OC 60 relies upon the Chavot Yair only in a case where one asked the non-Jew before Shabbat. Biur Halacha (307:2 s.v. afilu) argues that we shouldn't accept the Chavot Yair nor the Chatom Sofer. </ref>

==Hiring a non-Jew before Shabbat==

#One can hire a goy to do a job for him and the goy can do it when he wants, it’s permitted even if the goy works on [[Shabbat]]. This only if the job is private work, but if it’s work that the public will see and recognize that a Jew hired him it’s forbidden. Additionally the work must not be done in the Jew’s house. <ref>S”A 244:1, Mishna Brurah 244:2 explains that since the Jew doesn’t care when the goy does the work, the goy on his own does it on [[Shabbat]] and the wage was fixed it’s permissible. Mishna Brurah 244:3, and Kaf Hachaim 244:4 explain private as something not recognized as being a work paid for by a Jew. S”A 252:2, Mishna Brurah 252:17 say it’s forbidden for the goy to work in the Jew’s house because then it looks like the goy is working as the agent of the Jew. </ref>
#It is permitted to drop off shirts at the cleaners before [[Shabbat]] if there is a fixed price and one leaves them enough time to clean it without having to do so on [[Shabbat]]. Some say that if the non-Jew will have to work overtime if he doesn't want to work on [[Shabbat]] it is considered if one stipulated that he work on [[Shabbat]], while others say that even if the non-Jew will have to work overtime so as not to work on [[Shabbat]] it is not like one stipulated that the non-Jew work on [[Shabbat]].<ref>*The Mishnah ([[Shabbat]] 17b) records a dispute between Beit Shammai and Beit Hillel regarding whether one may leave clothes at a non-Jewish cleaner before [[Shabbat]]. Beit Shammai forbid, while Beit Hillel permit. The Gemara (19a) records another dispute regarding giving a letter to a non-Jewish mailman before [[Shabbat]], where Beit Hillel permit only if one stipulates a price for the job, while Beit Shammai forbid in all cases. Rashi s.v. Ela explains that once a price is fixed, the non-Jew may deliver it at his own convenience, and if he does so on [[Shabbat]], he is not considered to be doing it for the Jew. Tosfot s.v. Ela and Rambam 6:12 apply the condition of stipulating a price to the case of giving clothes to a cleaner.
*Beit Yosef 252:2 quotes the Smag and other Rishonim who clarify that one may give clothes to a cleaner only if one does not stipulate that it be cleaned on [[Shabbat]]. S”A 252:2 codifies this as halacha. Mishna Brurah 252:16 adds that if one specifies that he wants the clothes to be ready on Motza’ei [[Shabbat]], it is as if one told the non-Jew to clean it on [[Shabbat]].
*The Pri Megadim (M”Z 244:5) writes that if the Jew wants the job to be finished by a certain time that would require the non-Jew to work on [[Shabbat]] unless he would overexert himself and work at night, it is considered as if the Jew stipulated that the non-Jew work on [[Shabbat]]. Similarly, Rav Hershel Schachter (Halachipedia Article 5773 #6) said that if by the nature of the business it is known that they won’t clean it after-hours but will do it on [[Shabbat]], it is as if one stipulated that they do it on [[Shabbat]]. Rav Yosef Shalom Elyashiv (quoted by Sanctity of [[Shabbos]] p. 66), and Rav Chaim Pinchas Sheinburg (quoted by Sanctity of [[Shabbos]] p. 66) agreed.
*Sanctity of [[Shabbos]] (p. 66) infers from Eliyah Rabba 244:12 and Igrot Moshe 4:53 that even if the non-Jew would have to work into the night to complete it before [[Shabbat]], it is not considered as though one stipulated that it be done on [[Shabbat]].</ref>
#If one’s scheduled garbage pickup is on [[Shabbat]], one may allow the sanitation department to pickup one’s garbage on [[Shabbat]].<ref>Rav Mordechai Willig (Am Mordechai p. 214) writes that since the garbage collectors work for the city, one may let non-Jewish garbage collectors pick up his garbage on [[Shabbat]]. The Sanctity of [[Shabbos]] (p. 84) adds that there’s no issue of marit ayin because it is well-known that the Jewish homeowner didn’t arrange for the garbage to be picked up on [[Shabbat]]. 39 Melachos v. 1 p. 86 agrees.</ref>
##If the trash from a construction or the like is collected by a private contractor one must stipulate that the pickup not be on Shabbat but it isn't possible and isn't possible to get another contractor it is permitted.<ref>39 Melachos v. 1 p. 86 writes that it is permitted to have a private contractor remove garbage if you couldn't find another option since it is very uncommon to have a private contractor and it is always done as a contract and not paid for by time. Mishna Brurah 244:13 writes that contracting a non-Jew to take out the garbage is a problem of marit ayin. However, Ben Ish Chai (Shana Sheniya, Trumah, no. 3) and Yalkut Yosef 244:1 permit hiring a contractor to remove garbage in front of one's house for a fixed price as long as one doesn't tell them to do it on Shabbat. Then even if they come on Shabbat that is fine since everyone knows that trash removal is done by contracting for a fixed price and not by hour. Tiferet Mishna Brurah 244:13 cites Nediv Lev 10, Zera Emet 1:31, and Yabia Omer 8:28:9 who agree.</ref>
#It is forbidden to contact a non-Jew to build a house on Shabbat.<ref>Mishna Brurah 144:7 discusses contracting a house on Shabbat if everyone in the town contracts and doesn't hire by the hour. He concludes that some permit but one shouldn't be lenient. Igrot Moshe OC 4:52 writes that because of the rampant desecration of Shabbat we can't be lenient to contract a non-Jew to build a house on Shabbat. Ketav Sofer OC 43 cited by Dirshu 244:6 and Tiferet Mishna Brurah 244:9 agree.</ref> After the fact if someone did contract a house to be built on Shabbat many hold that it is permitted to live in the house.<ref>Shulchan Aruch OC 244:3 writes that it is proper not to benefit from the house built on Shabbat by non-Jews. Igrot Moshe 3:35 writes that after the fact the house is permitted today since it is generally contracted and not paid for by time. Tiferet Mishna Brurah 244:19 cites the Yabia Omer 8:28:13 who holds that whether the house was contracted or paid for by hiring day workers the house is only forbidden as a chumra.</ref>
#It is forbidden to hire a non-Jew to mow the lawn on Shabbat.<ref>39 Melachos v. 1 p. 83 writes that mowing the lawn is a zilzul Shabbat and having the non-Jew do it is also forbidden. Halacha Brurah 244:4 writes that an activity that is done on something attached to the ground at the Jew's house even though it is generally done as as a contract and not day worker one should be strict unless there is an extenuating circumstance. The Chayei Adam 3:10 is strict since there is a concern that you told the non-Jew to work on Shabbat and Mishna Brurah 252:17 accepts this. However, Halacha Brurah thinks many achronim are lenient and it is dependent on a dispute in the rishonim.</ref>
#There is a dispute whether it is permitted to order a taxi before Shabbat to come immediately after Shabbat.<ref>Dor Hamelaktim v. 2 p. 1361 quotes a dispute between Minchat Yitzchak 6:25 and Shemirat Shabbat Kehilchata whether it is permitted to order a taxi for right after Shabbat. It could be forbidden since it is like asking them to drive on Shabbat to be ready for you after Shabbat or it could be permitted since them driving on Shabbat isn't part of the service requested.</ref>

==Leaving Work By a Non-Jew==

#If a Jew has a non-Jewish worker who produces a product or provides a service and is paid a fixed wage for the job and not paid per hour, it's permissible to allow the non-Jewish worker to work on [[Shabbat]]. For example, it’s permissible on the weekday to give a non-Jew clothing to mend, or a car to fix since there was no command to the non-Jew to work on [[Shabbat]], it’s done in private, it's not recognizable as a Jew’s, and there’s a fixed wage.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 77-9) </ref>
#However one shouldn’t give it in on Friday afternoon and is pick it up Saturday night if there’s no time for the goy to fix it before or after [[Shabbat]] because it's tantamount to telling the non-Jew to work on [[Shabbat]]. However if there’s a need, Sephardim are lenient and Ashkenazim are strict.<ref>Mekor Chaim 3:35:4, [[Shabbat]] VeHilchoteha 21:4-5, Mekor HaMayim O”C 4:26; Rav Ovadyah in Sh”t Yechave Daat 3:17 is lenient and Sh”t Divrei Chachamim 17 in name of Rav Eliyashiv and Rav Sheinberg are strict. 39 Melachos (Rabbi Ribiat; vol 1, pg 79) and Shemirat Shabbat KeHilchata 20:28 rule strictly. </ref>
#Nonetheless in cases of need one may send a package on Friday to be sent overnight since it's considered telling one non-Jew to tell another non-Jew to perform a Melacha which is permissible is done before [[Shabbat]].<ref>39 Melachos (Rabbi Ribitat); vol 1, pg 73) based on the leniency of Sh"t Chavot Yair 46 who allows this even on torah violations. </ref>
#If a Jew has a non-Jewish worker who is paid per hour, it's forbidden for the non-Jew to perform Melacha on behalf of the Jew on [[Shabbat]]. For example, one may not allow a non-Jewish employee such as an office secretary to perform office work on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 79) </ref>
#It is forbidden for a shul or yeshiva to hire a non-Jew to do custodial work on [[Shabbat]] unless it is stipulated that the custodian only does non-Melacha activities.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 80) </ref>
#Many poskim forbid ordering a newspaper that is printed and delivered on [[Shabbat]], while some are lenient if most of the subscribers are non-Jewish.<ref>*The Maharam Shick O.C. 123 addresses the question of subscribing to a newspaper that is printed on [[Shabbat]]. He says that although there is a dispute whether or not one may ask one non-Jew to ask another non-Jew to do a melacha on [[Shabbat]], everyone should agree here that it is permitted, since the workers in the printing station don’t know that they are printing for Jews. Nonetheless, he concludes that this is not enough to rely on. Rav Mordechai Willig (Am Mordechai p. 214) writes that the Maharam’s logic would not apply nowadays, because the workers in the printing company know that there are Jews in the city for whom they are printing.
*Rav Moshe Feinstein (quoted by The Sanctity of [[Shabbos]] p. 83), Mishneh Halachot 4:47, and Be’eir Moshe 6:66 agree that ordering a newspaper for [[Shabbat]] is forbidden because of Amirah LeNochri. Rav Hershel Schachter (Halachipedia Article 5773 #6) said it would be forbidden even if one orders a weekly subscription that includes [[Shabbat]].
*In another context, the Maharam Shick (O.C. 324) writes that it is not similar to the case of S”A 276:2 where halacha assumes that the non-Jew’s intent depends on the majority of the people for whom the melacha is done. In our case, every single print is for a specific need, and if the Jew didn’t subscribe, they would print less. Shemirat Shabbat K’hilchata 31:25, however, quotes Rav Shlomo Zalman Auerbach who argues that it is permitted to order a newspaper to be delivered on [[Shabbat]] if most of the subscribers are non-Jews because the additional printing is considered a grama, and perhaps the newspapers printed for Jews are nullified by the majority. Nonetheless, Shemirat Shabbat K’hilchata adds that if a non-Jew brought the newspaper through an area where there is no eruv, one may not read it on [[Shabbat]].
*For more information, see [http://www.yutorah.org/lectures/lecture.cfm/789052/Rabbi_Daniel_Stein/Reading_the_Shabbat_Newspaper_&_Subscribing_to_the_Saturday_Times Rabbi Daniel Stein in a shiur on yutorah.org].</ref>

==Hiring a Non-Jew==

#It’s forbidden before [[Shabbat]] to pay a non-Jew to do work for a Jew if because of the lack of time the non-Jew will have to work on [[Shabbat]] for the Jew.<ref>Shemirat Shabbat KeHilchata 30:28 </ref>
#It’s forbidden to hire an electrician to fix something in the house on [[Shabbat]], because the work is being done in a Jew’s house.<ref>Shemirat Shabbat KeHilchata 30:30 </ref>
#It’s permitted to hire a non-Jew to milk one’s cows on [[Shabbat]] even if one specifies [[Shabbat]] because of the pain it causes the cows if they aren’t milked, however, one should try to milk the cows right before and after [[Shabbat]] in order to minimize this leniency. Additionally, it’s permissible for a Jew to over watch the milking as long as he doesn’t speak with the non-Jew about the wages.<ref>Shemirat Shabbat KeHilchata 30:31 </ref>
#It’s permissible to make a payment on [[Shabbat]] not using money, such as one would could give a piece of cake as a payment, this would be permissible.<ref>Shemirat Shabbat KeHilchata 30:33 </ref>
#One may not have a non-Jew build on a Jew's field or harvest a Jew's field on [[Shabbat]] since doing work on anything which is attached to the ground clearly belongs to the Jewish owner.<ref>S”A 244:1, Mishna Brurah 244:5 </ref>

===A Non-Jewish Maid===

#A non-Jewish day-worker may not do any melacha on [[Shabbat]] on a Jew’s behalf.<ref>The Mishnah ([[Shabbat]] 17b) writes that Beit Hillel permitted leaving clothes at a non-Jewish cleaner before [[Shabbat]]. Tosfot 19a s.v. Ela adds that it is permitted only if one stipulated a price with the non-Jew. The Rashba ([[Shabbat]] 19a s.v. Ha) explains that if a price is fixed, the non-Jewish worker is considered a contractor, hired for a specific job. If the non-Jew is a contractor, he is working at his own convenience, whereas a non-Jewish day-worker is considered like the agent of the Jew.

*The Rambam ([[Shabbat]] 6:12) writes that if one hires a non-Jewish worker to perform a particular task for an extended period of time, it as if one stipulated a price for a particular job as long as the Jew isn’t particular about which days the non-Jew works. The Raavad, however, considers such a worker to be a day-worker.
*While the Beit Yosef 244:5 and Rama 244:5 rule like the Rambam, they clarify that the it is permitted only if the worker is told to do one particular task, but not if he is hired to do every task that the employer wants. The Magen Avraham 244:16 explains that if the non-Jew is hired for every task, it is almost certain that the Jew benefits from the non-Jew working on [[Shabbat]] as it is likely he will be needed for another task after [[Shabbat]]. Thus, Mishna Brurah 244:30 writes that one should protest against those who have maids that do work on [[Shabbat]], because the maid is hired to do all the tasks that the employer chooses. See, however, the Mor Uketziah 244:5 who dismisses the Beit Yosef’s distinction, insisting that as long as the Jew isn’t particular when the non-Jew works, it should be permitted.</ref>
#Some say that a live-in maid who has time off each week and doesn’t have to work on [[Shabbat]] is considered like a contractor and may do melacha for a Jew on [[Shabbat]].<ref>Rabbi Simcha Bunim Cohen (The Sanctity of [[Shabbos]] p. 91, n. 12) quotes Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach, and Rav Chaim Pinchas Sheinberg as saying that maids were considered day-workers in the Mishna Brurah’s day because they could be called upon to work at any time. Nowadays, maids work regular hours and take off some days each week. These Poskim explain that if they do some work on [[Shabbat]], it is simply for their convenience - in order to have free time another day of the week. Thus, today’s live-in maids are considered like contractors and not day-workers. Rav Cohen clarifies (p. 98-9) that this does not apply to a cleaning lady or a part-time help who is hired for a fixed number of hours on [[Shabbat]]. In such a case, the maid is like a day-worker and may be hired only to do activities that a Jew could do himself on [[Shabbat]]. The 39 Melachos (v. 1, p. 82) agrees. </ref> However, if she works in the Jewish employer’s house, she may not do melacha except in her room. Some say that she may do activities that are part of her regular routine.<ref>The Yerushalmi ([[Shabbat]] 1:8) states that it is permitted to hire non-Jewish contractors as long as they don’t do the work in the Jew’s house. Based on the Yerushalmi, the Rashba ([[Shabbat]] 19a s.v. Ha) limits Beit Hillel’s permission to leave clothes at a non-Jewish cleaner to a case where the work is not done in the Jewish employer’s home. Mishna Brurah 252:17 explains that if it is done in the employer’s home, it appears as though the Jew commanded the non-Jew to work on [[Shabbat]]. Shulchan Aruch 252:2 codifies the Rashba as halacha. Shemirat Shabbat Kehilchata 30:35 writes that work that a non-Jewish maid does in her own room is considered as though it was not done in the house of the Jew.

*Rabbi Simcha Bunim Cohen (The Sanctity of [[Shabbos]] p. 91, n. 12) quotes Rav Moshe Feinstein as ruling that the issue of having a non-Jewish contractor work in the Jew’s home applies only to irregular activities, since it appears as if one commanded the non-Jew to do those activities on [[Shabbat]]. There is no concern, however, that a Jew instructed the non-Jew to do activities that are part of his daily routine. Rav Hershel Schachter (oral communication) finds this leniency difficult to accept.
*The Rosh ([[Shabbat]] 16:12) writes that one need not protest if on his own volition, a non-Jew infrequently does melacha for a Jew. However, it is forbidden to let the non-Jew consistently do melacha for a Jew without being instructed, because this constitutes a deceit (Haaramah). S”A 325:13 agrees. Thus, Rabbi Mordechai Willig (“Amira L’Nachri” min 10-12) rules that it is incorrect for shuls to have custodians to turn lights on and off every [[Shabbat]], even if this is done without any explicit command.</ref>
#Additionally, Jews may not benefit from the non-Jew’s work on [[Shabbat]] and the non-Jew may not do activities that degrade the sanctity of [[Shabbat]].<ref>Rabbi Simcha Bunim Cohen (The Sanctity of [[Shabbos]] p. 87-93) writes that even if a live-in maid is a contractor, the Jew may not benefit from melacha that is done on [[Shabbat]], and the maid may not do anything that degrades the sanctity of [[Shabbat]], such as vacuuming (See Rama 252:5). </ref>
#It is forbidden to hire a domestic cleaning person to do Melacha on [[Shabbat]] (as they are paid by the hour) unless it is stipulated that the maid only do non-Melacha activities such as folding (not washing) laundry, washing dishes, clearing a table, and tidying the house (not vacuuming).<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 81) </ref>
#It is permissible to ask a maid to wash dishes even though the maid will use hot water and a sponge as she is doing so for her own convenience and was not included in any request.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 81) </ref>
#Many poskim are lenient regarding a live-in maid as a worker paid by the job and not per hour as long as the maid is told explicitly that she is not required to do them on [[Shabbos]] and may do it beforehand or afterwards. Nonetheless, there's numerous restrictions in order to permit a maid to perform Melacha for Jews on [[Shabbat]] including: not instructing the non-Jew to do Melacha, not having a possibility of maris ayin (appearance of sin), not benefiting directly, and not degrading [[Shabbat]]'s sanctity.<ref>The Sanctity of [[Shabbos]] (Rabbi Simcha Bunim Cohen; chapter 10, pg 87-93) quoting Rav Moshe Feinstein, [[Rabbi Shlomo Zalman Auerbach]], and Rabbi Chaim Pinchas Sheinburg. Rabbi Simcha Bunim Cohen (The Sanctity of [[Shabbos]], p. 87-93) summarizes that the 4 conditions restricting the work, which a non-Jewish live-in maid may do on [[Shabbat]] for a Jewish employer. 1) The Jew must tell the maid that she does not have to do the work on [[Shabbat]] and may do it before or after [[Shabbat]]. Similarly, the Jew may not instruct the non-Jew to do a melacha on [[Shabbat]]. 2) The maid may not do labors that she wouldn’t regularly do unless she does them in her room. 3) The maid may not do activities that degrade the sanctity of [[Shabbat]], such as vacuuming (See Rama 252:5). 4) The Jew may not receive benefit from the non-Jew’s work on [[Shabbat]]. See also 39 Melachos (Rabbi Ribiat; vol 1, pg 82) who quotes this leniency with the a language of "some poskim rule" and concludes that families that avail themselves of non-Jewish domestic help must consult with a Rav on how to conduct themselves with the numerous halachic questions..." </ref>
#In order to avoid maris ayin one may not have a maid do an activity which would not normally be done if there wasn't a specific command such as defrosting a refrigerator, mending a garment, shopping, taking a baby in a carriage, and cleaning the carpets.<ref>The Sanctity of [[Shabbos]] (Rabbi Simcha Bunim Cohen; chapter 10, pg 88-9) </ref>
#It order to avoid degradation of the sanctity of [[Shabbat]] one may not have a maid garden or wash windows.<ref>The Sanctity of [[Shabbos]] (Rabbi Simcha Bunim Cohen; chapter 10, pg 89) </ref>
#According to Ashkenazim, in order to avoid degradation of the sanctity of [[Shabbat]] one may not have a maid use a machine which draws attention due to a loud noise such as a washing machine, dishwasher, dryer, and vacuum cleaner.<ref>The Sanctity of [[Shabbos]] (Rabbi Simcha Bunim Cohen; chapter 10, pg 89) </ref>

==Deriving benefit from work of a non-Jew==

#It’s forbidden to derive direct benefit from work that a non-Jew performed on behalf of a Jew on [[Shabbat]]. This is true even if the non-Jew did it on his own and wasn't commanded.<ref>Shemirat Shabbat KeHilchata 30:1, 4, 39 Melachos (Rabbi Ribiat; vol 1, pg 65).

*The source for the prohibition to derive benefit from the melacha of a non-Jew on behalf of a Jew is the Mishna ([[Shabbat]] 122a). The Mishna states that if a non-Jew lights a candle for a Jew, the Jew may not benefit from it on [[Shabbat]]. This is codified by the Rambam ([[Shabbat]] 6:2), Tur, and Shulchan Aruch 276:1.</ref>
#If the non-Jew does melacha for a Jew, it is forbidden to benefit from it until after the time it would take to perform that melacha after [[Shabbat]]. In this way, one will not benefit from the melacha of the non-Jew.<ref>The Gemara 122a states that if a non-Jew heated up water for Jews, the hot water is forbidden from benefit until after the time it would take to perform that melacha after [[Shabbat]]. Rashi 122a s.v. explains that by waiting until it would have been able to have been heated up after [[Shabbat]], one is avoiding benefitting from the melacha of the non-Jew. This is codified by the Rambam ([[Shabbat]] 6:2) and Shulchan Aruch 326:13.

*The Ran (46a s.v. VeIm) distinguishes between the melacha that a Jew performs on [[Shabbat]] and that of a non-Jew. He writes that if a Jew performs melacha on [[Shabbat]], according to those opinions that it is permitted after [[Shabbat]], it is permitted immediately. If a non-Jew, however, performs melacha on the Jew's behalf, it is forbidden until after the time it would take to perform that task after [[Shabbat]]. He explains that whereas a Jew, whom we do not suspect of violating [[Shabbat]] intentionally, there is a concern that a Jew will become accustomed to the melacha of a non-Jew.</ref>

===If done for personal benefit===

#It’s permissible to benefit from the action of a non-Jew which was done for his own benefit and not for a Jew. For example, if a non-Jew turned on the lights in a room for personal benefit, it’s permissible to ask the non-Jew not to turn it off.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 67) </ref>
#However, it’s forbidden to benefit from an action of a non-Jew where the action was done for a Jew. For example, if a non-Jewish maid boils a pot of hot water for a cup of hot-water, the family members may not benefit from the rest of the hot water in the pot which was probably heated for them.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 68) </ref>

===What Is Considered Direct Benefit?===

#If a non-Jew carried something that otherwise could have been used where it is there is no prohibition to benefit from it after the non-Jew carried it for the Jew.<ref>Rama 325:10</ref>
#It’s permitted to hint to a goy not in a commanding way like “it’s too dark in here”, or “I can’t read with this lighting”. One can benefit from the goy’s action only if beforehand one could have read under that light with difficulty (the room was dimly lit).<ref>Mishna Brurah 307:76, Magen Avraham, and Knesset Hagedolah in name of the Maharmat. Pri Megadim explains that it’s not real benefit since one could have read beforehand anyway and the light is just improved. This is codified in 39 Melachos (Rabbi Ribiat; vol 1 pg 66). </ref>
#If a non-Jew turns on a light (on his own initiative) in a room which was totally dark and one was unable to read, it’s nonetheless forbidden for the Jew to benefit from the light that the non-Jew turned on.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 65) </ref>
#One may benefit from the action of a non-Jew which improved a situation but didn’t altogether make something unusable into something useable. For example, it’s permissible to benefit if a non-Jew tightens an already working but wobbly doorknob, chair, or table.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 67) </ref>
#If, on [[Shabbat]], a non-Jew cleaned clothes which were soiled or stained (on his own initiative) it’s forbidden to benefit from the cleaned clothing on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 65) </ref>
#If, on [[Shabbat]], the fire underneath the blech went out, and the non-Jew relit the fire (on his own initiative) it’s forbidden to benefit from the warmed food on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 65) </ref>
#Removing an obstacle or annoyance is not considered causing direct benefit and so it’s permissible to benefit from the action of a non-Jew who turned off a light or an alarm when one wanted to go to sleep.<ref>39 Melachos (Rabbi Ribiat; vol 1, pg 66) </ref> Additionally it’s permissible to benefit from the act of a non-Jew who turns off the headlights to a car (which were left on).

==Commanding animals to do work==

#Similarly, it’s forbidden to signal to a (trained) animal to a melacha on [[Shabbat]], but it’s permitted to signal before [[Shabbat]] for it to do melacha on [[Shabbat]].<ref>Sh”t Or Letzion O”C 1:23 </ref>

==Related Pages==

*[[Asking another Jew to work on Shabbat]] ([[Amirah LeYisrael]])

==Sources==
<references />
[[Category:Shabbat]]
{{Shabbat Table}}

Hachana

2026-08-26T03:26:01Z

YitzchakSultan1: /* Purim on Motzei Shabbat */

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[[Hachana]] is the prohibition of preparing from one [[Shabbat]] or [[Yom Tov]] to a weekday or to another [[Shabbat]] or [[Yom Tov]].
==General==

#One may not prepare from [[Shabbat]] or [[Yom Tov]] for a weekday, a [[Yom Tov]] for [[Chol HaMoed]], a [[Yom Tov]] for [[Shabbat]], a [[Shabbat]] for [[Yom Tov]], from one day of [[Yom Tov]] for the [[second day of Yom Tov]], or from one [[Shabbat]] for another [[Shabbat]].<ref>Shulchan Aruch O.C. 503:1, Kitzur Shulchan Aruch 101:1, Shemirat Shabbat KeHilchata 28:69.
*The Mishnah ([[Shabbat]] 113a) writes that one may fold clothing on [[Shabbat]]. Rashi (s.v. Afilu) limits this to where one is folding the clothes in order to wear them again that day. Tosfot (s.v. Mekaplin) infers that it would be forbidden to fold clothing that would be needed only after [[Shabbat]]. This is codified by the Rif 41b, Rambam Shabbat 22:22, Rosh 15:2, Tur, and Shulchan Aruch O.C. 302:3. From this and other halachot, the poskim explain that in general there is a Rabbinic prohibition of preparing on [[Shabbat]] for the weekday (See Orchot [[Shabbat]] vol 2, p. 400).
*The Beraisa (cited in [[Shabbat]] 118a) says you can wash dinner and lunch dishes because you need it for the next meal, but you can’t wash dishes from seudat shlishit. Rashi (s.v. shuv) explains that this is because washing the dishes at this point is only being done for their usage on a weekday. See Shulchan Aruch 323:6.
*In explaining the concept of Hachana, the Rambam ([[Shabbat]] 23:7) writes that cleaning dishes that one does not need to use on [[Shabbat]] is considered Metaken, whereas the Raavad argues that it is prohibited because it involves exerting effort for something that is needed during the week. Nonetheless, the Maggid Mishneh and Migdal Oz explain that the Rambam agrees with the Raavad and that his intention was that it is an issue of fixing the dishes for after [[Shabbat]]. Tzitz Eliezer 14:37 writes that this also is the opinion of Rashi. Aruch Hashulchan 302:10-13 however disputes this understanding of the Rambam and instead thinks that the Rambam does not hold of hachana to prepare for after Shabbat unless it fixes something. He uses this as a reason to allow resetting a bed on Shabbat and folding clothing off of the original creases.</ref> It is permitted to prepare on [[Shabbat]] for later on [[Shabbat]], and even for [[Tosefet Shabbat]] (the extension of [[Shabbat]]).<ref>Sh”t Minchat Shlomo Tinyana 36:10 writes that there is no prohibition of preparing from [[Shabbat]] to [[Tosefet Shabbat]] because even [[Tosefet Shabbat]] is called “Yom HaShabbat HaGadol HaZeh” in Birkat Hamazon. Orchot [[Shabbat]] (vol 2, p. 408) agrees. </ref>
===For a Mitzvah===
#It’s forbidden to prepare on [[Shabbat]], even for a Mitzvah, if it is happening after [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:69 </ref>
#Preparation means any action (even speech which isn’t needed for that day), however, if one action is done for both that day and also for after [[Shabbat]] it’s permissible.<ref>Shemirat Shabbat KeHilchata 28:70 </ref>
===Washing Dishes, Folding Clothing, Rolling a Sefer Torah===
#A few examples of what is forbidden under the category of hachana include:
##Washing utensils that won’t be needed on Shabbat,
##Preparing food for after [[Shabbat]],
##Folding clothing,
##Rolling the Sefer HaTorah for the next Torah reading.<ref>Magen Avraham 667:3, Rabbi Akiva Eiger, Shemirat Shabbat KeHilchata 28:71. However, Aruch Hashulchan ([https://he.wikisource.org/wiki/ערוך_השולחן_אורח_חיים_תרסז#סימן_תרסז_סעיף_ב Orach Chaim 667:2]) permits rolling the Sefer Torah on Shabbat to the portion that will be read on a Yom Tov following, provided that the individual reads a few verses of the new Torah reading. This seems to be connected to his own approach in 302:10.</ref>
===[[Erev Pesach That Falls Out on Shabbat]]===
#When Erev [[Pesach]] falls out on [[Shabbat]], one shouldn’t clean the vessels used for Chametz; rather, one should just wipe them with one’s finger or have a non-Jew do it.<ref>Shemirat Shabbat KeHilchata 28:71 </ref>
===Purim on Motzei Shabbat===
#When [[Purim]] falls out on Motzei [[Shabbat]], one may not bring the [[Megillah]] to shul on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:75. Chayey Adam 153:6 holds that in a case of mitzvah it is permissible to bring something from place to place on Shabbat even though his intention is to prepare it for after Shabbat. For example, if you need wine for Yom Tov on Motzei Yom Tov it is permissible to bring the wine from place to place on Shabbat. That’s allowed only if there’s no easy alternative. Rav Willig (Am Mordechai Shabbat p. 178, [https://www.yutorah.org/lectures/details?shiurID=1186389 Hachana from Sukkot to Shemini Aseret, min 33-35]) does not hold like the Chayey Adam.

</ref>
===Making the Beds===
#One may set his bed in order to make the room look presentable. It is forbidden, though, to set a bed in order to sleep on it after [[Shabbat]].<ref>*The Mishnah ([[Shabbat]] 113a) writes that one may set one’s bed on Friday night for [[Shabbat]] day but not on [[Shabbat]] for Motza’ei [[Shabbat]]. The Rif 41b, Rambam 23:7, Rosh 15:2, and Magen Avraham 302:6 codify this rule. Magen Avraham adds that one may set one’s bed so that the room will look presentable because that is considered a need for [[Shabbat]]. Mishna Brurah 302:19, Shemirat Shabbat KeHilchata 28:86, and The 39 Melachos (vol 1, p. 121) agree. The Machzik Bracha 302:2 points out that this is only when people will pass by the area where the beds are, but if the beds are in a separate room which people don’t pass by one may not set the beds. Kaf HaChaim 302:23 agrees.
*Similarly, Magen Avraham 667:3 writes that when taking out tables from the [[Sukkah]] on the last day of [[Sukkot]] one may not set up the table for [[Shemini Aseret]], however, one may stand up the table for Kavod [[Yom Tov]]. Pri Megadim E”A 667:3 explains that the general rule is that if the activity is done so that the house doesn’t look like a wreck it’s permitted, but if not, it’s forbidden.
*Similarly, Sh”t Igrot Moshe 4:74 rules that it is permissible to place one’s dirty dishes from the meal into a dishwasher on [[Shabbat]] even though it makes it easier to start the dishwasher after [[Shabbat]] if one is doing so in order that the dirty dishes don’t make the house look like a mess. He adds that one should just put each dish in the dishwasher as it come to his hand rather than sorting them as usual. Yalkut Yosef (vol 2, p. 221) agrees.</ref>
===Returning Sefarim===
#After using sefarim on [[Shabbat]], one may return them to the shelf.<ref>Shemirat Shabbat KeHilchata 28:89 quotes Rav Shlomo Zalman’s opinion that an action that doesn’t involve any Melacha, isn’t a Tircha (excessive effort), and is usually done without thinking may be done on [[Shabbat]] even if it has an effect for after [[Shabbat]]. For example, he permits bringing a [[Tallit]] home from shul and returning a sefer to the shelf after using it. He adds (chapter 3 note 239) that in a shul, it is proper for each person to return his siddur and chumash to the shelf because if the gabbai has to return all the sefarim, it may involve [[Borer]]. Yalkut Yosef (vol 2, p. 226) agrees. Rabbi Mordechai Willig (Am Mordechai p. 176), however, questions the Shemirat Shabbat KeHilchata’s premise and concludes that one should be strict regarding bringing the [[Tallit]] home. The 39 Melachos (vol 1, p. 116) agrees that returning one or two sefarim is permitted but returning many siddurim and chumashim in shul at the end of [[Shabbat]] is forbidden because it is clearly done as a preparation for after [[Shabbat]]. </ref>
===Sleeping to be Well Rested===
#It’s permissible to go to sleep on [[Shabbat]] in order to be awake after [[Shabbat]], however, one shouldn’t say that one is doing so for that purpose.<ref>Shemirat Shabbat KeHilchata 28:72 </ref>
===Clearing the Table===
#It’s permissible to clear the table even after [[Seudah Shelishit]] so that the room looks presentable unless one knows that will not use that room until the end of [[Shabbat]] (which is common if [[Seudah Shelishit]] finishes late).<ref>Shemirat Shabbat KeHilchata 28:79 </ref>
===Activities that Take No Effort===
#It’s permissible to do an action that isn’t any extra effort and is commonly done without thinking, so long as long one doesn’t say that he is doing so for after [[Shabbat]]. Therefore it’s permissible to take a [[Tallit]] home from Shul, return a sefer to it’s shelf, or return food to the refrigerator.<ref>Shemirat Shabbat KeHilchata 28:81 </ref>
===Avoiding a Loss===
#It’s permissible an action that doesn’t require extra effort if not doing it will lead to a loss. Therefore if one left clothing outside, one may take it inside to protect it from the rain if there’s a fear that it will rot.<ref>Shemirat Shabbat KeHilchata 28:83 </ref>

==Studying Torah and other subjects==

#It’s permissible to learn Torah on [[Shabbat]] even if one is doing so for some need for after [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:84 (in new editions 92), 39 Melachos (vol 4, pg 982), Yalkut Yosef ([[Shabbat]], vol 2, pg 216) </ref>
#Even according to those who permit learning secular subjects on [[Shabbat]] (see [[Permitted and forbidden things to read|Permitted and forbidden things to read on Shabbat]]), many forbid studying for a test during the week.<ref>*Shemirat Shabbat KeHilchata (chap 28, note 206 and in new editions 220) quotes Rav Shlomo Zalman who was in doubt regarding whether it’s considered Hachana to study secular subjects not for the knowledge but only to do well on a test during the week. 39 Melachos (vol 4, pg 982) rules that it’s forbidden because of Hachana.
*Yalkut Yosef ([[Shabbat]], vol 2, pg 216) rules that one may only learn Torah on [[Shabbat]] and the only exception is a medical student who has a test after [[Shabbat]] and is pressured for time to study medicine (except for the study of surgery) on [[Shabbat]]. Though in that one case where it is permissible to learn secular studies on [[Shabbat]] it is only permitted with regards to Hachana.
*However, [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] permits study for a test on [[Shabbat]] if one enjoys the learning and doesn't cause one stress.</ref>
#If you learned something and want to mark where it was you can fold over the paper and it isn't considered hachana.<ref>Shemirat Shabbat Kehilchata 28:16. See [https://judaism.stackexchange.com/questions/11827/is-one-allowed-to-fold-the-corner-of-a-book-on-shabbos Judaism.stackexchange.com]. Yalkut Yosef (Shabbat v. 2 307:12-17 n. 25) permits reading a draft of a Torah article on Shabbat and where there is a mistake folding over the paper. He says that you should only do it if you're planning on learning at the same time as checking it but not if you're only planning on checking it.</ref>

==Washing plates, cups, or utensils==

#One may not wash plates or other utensils that were dirtied unless there is a chance that they will be used later that day. After [[Seudah Shelishit]] one should not wash the plates unless it is clear one will use them on [[Shabbat]]. It is permitted to wash drinking glasses unless the glasses certainly will not be used later that day.<ref>*The Gemara ([[Shabbat]] 118a) quotes a Braita which establishes that that one may wash dishes on Friday night for use on [[Shabbat]] morning, on [[Shabbat]] morning for use on [[Shabbat]] afternoon, and on [[Shabbat]] afternoon for use at [[Mincha]] time, but one may not wash them after [[Mincha]] time. The Braita adds that cups may be washed anytime, because there is no fixed time for drinking. The Rif 44a, Rambam 23:7, and S”A 323:6 cite this Braita.
*The Rosh 16:5 leaves out the case of cleaning on [[Shabbat]] morning for use on [[Shabbat]] afternoon. The Tiferet Shmuel explains that the Rosh left out that phrase because he understood that the Braita followed Rabbi Chidka’s opinion that one should eat 4 meals on [[Shabbat]], and the Rosh emended the Braita according to the halacha that one needs to eat only 3 meals on [[Shabbat]]. However, Tiferet Shmuel wonders why the Rosh didn’t explain the Braita as saying that one may clean the dishes for a voluntary meal in the afternoon. In fact, the Tosfot Rid 118a explains that the Braita is describing a person who wants to eat a voluntary fourth meal. Additionally, the Korban Netanel explains that the Rif 44a agrees with the Tosfot Rid, as the Rif quotes the Tosefeta including all 4 meals. The Me’iri 118a, however, rules that one may clean his dishes only in order to eat one of the 3 obligatory meals of [[Shabbat]] and not in order to eat a fourth meal.
*The Pri Megadim E”A 323:9 implies that the general rule is that if one knows that he will use these dishes again on [[Shabbat]], he may clean them, and if he knows that he will not use them again on [[Shabbat]], he may not clean them. Someone who is unsure if he will use them later may not clean the dishes after [[Seudah Shelishit]], since there is no assumption that he will use them again. Mishna Brurah 323:28, Kaf HaChaim 323:42, and Shemirat Shabbat KeHilchata 12:1 agree. Although Rav Ovadia Yosef in one place (Leviyat Chen p. 103) cites the Me’iri and rejects the Pri Megadim’s ruling that one who is sure that he will have a voluntary meal may clean his dishes, in Yabia Omer 7:37:6 he retracted and agreed with the Mishna Brurah.
*Ketzot HaShulchan 146:16 writes that one may clean dishes that are used for fruit or snacks at anytime as long as it is not clear that he will not use it again, since these utensils are similar to drinking glasses. Shemirat Shabbat KeHilchata 12:1 agrees.
*The Tosefta 13:19 concludes that one may clean ten cups even if he needs only one, because each one is perfectly fit to be used. This is codified by the Magen Avraham (323:8, quoting the Rokei’ach) and Mishna Brurah 323:26. Shemirat Shabbat KeHilchata 12:1, Mishneh Halachot 3:40, and Menuchat Ahava (vol 1, 11:5) apply this leniency both to cups and dishes. See, however, Bnei Tzion 323:9, who argues that this Tosefta was not quoted by the S”A because it was not accepted by the Bavli. He adds that even if applies to cups, it certainly doesn’t apply to dishes.
*Aruch HaShulchan 323:7 writes that if one has sufficient dishes or cups for the rest of [[Shabbat]], it is improper to clean anything. [[Tosfet Shabbat]] 323:8, Kaf HaChaim 323:39, Shevet HaLevi 5:39 and 6:42, Bear Moshe 6:82, Yalkut Yosef (vol 4, p. 21), and Menuchat Ahava (vol 1, 11:4) agree. Mishneh Halachot 3:40 and 6:80, however, permits [[cleaning the dishes]] for a [[Shabbat]] meal even if one has other dishes, because in essence one is cleaning for the purpose of [[Shabbat]] and not for the weekday. Rav Moshe Feinstein (cited in Kol Torah vol 54 p. 18), Rav Nissim Karelitz (cited by Orchot [[Shabbat]] p. 404), and Brit Olam (p. 66) agree.
*Bnei Tzion 323:9 brings a proof to the Aruch HaShulchan from a halacha in regards to folding clothes. The Mishna (113a) writes that one may fold clothes on [[Shabbat]], but the Gemara limits this to a case where one doesn’t have any other clothes. The Raavan (Chap 15) explains that if one were to have other clothes, folding one’s clothes would be considered [[preparing for after Shabbat]]. Similarly, the Biur HaGra also explains that this is the source for Rashi’s claim that one may only fold clothes if one needs to wear them again on [[Shabbat]]. The Ri (Tosfot 113a s.v. Yesh) has a doubt whether a person who has other clothes which aren’t as nice as the ones he wants to fold is allowed to fold his clothes or not. The Mishna Brurah 302:17 and Kaf HaChaim 302:29 rule that it is forbidden to fold clothes even if the other clothes aren’t as nice. Nonetheless in Shaar HaTziyun 302:17 he adds that the clothes which one wouldn’t wear on [[Shabbat]] aren’t considered a valid alternative, which would prevent one from folding one’s clothes.</ref>
#One may not clean plates or utensils that were dirtied unless there’s a chance that they will be used later that day; nonetheless, one doesn’t have to calculate how many of that utensil will be needed; if one will need even one of a certain type of vessel one may clean many of that same type. One may clean cups because they are frequently used even not at the time of a meal unless one knows that one will not use it that day.<ref>Shemirat Shabbat KeHilchata 12:1 </ref>
#After the [[Friday night meal]], one may clean the dishes in order to use them for [[Shabbat]] day meal. However, after [[Seudat Shelishit]] one may not clean the dishes even if one will be using them the next day.<ref>Shemirat Shabbat KeHilchata 12:1 </ref>
#If the dirty pots might become insect infested or may become ruined such as if it is silver, one may let it soak in water even if one doesn’t plan on using them later that day. But one should not clean them.<ref>Shemirat Shabbat KeHilchata 12:2, [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=209 Mechezeh Eliyahu 64:23] </ref>
#If one removed food from a pot and there’s leftovers still on the sides one may soak the pot in water in order to prevent the leftovers from becoming stuck to the pot, however, if the leftovers already dried onto the pot then it’s forbidden to soak it because one is just doing so in order to make cleaning it after [[Shabbat]] easier.<ref>Shemirat Shabbat KeHilchata 12:3, [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=209 Mechezeh Eliyahu 64:23] </ref>
#It is permitted to put dishes directly into a dishwasher on Shabbat and it isn't considered preparing for after Shabbat.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=210 Mechezeh Eliyahu 64:36]</ref>

===Heating water on [[Yom Tov]]===

#One may use hot water in order to clean dishes on [[Yom Tov]] (if those utensils will be used on that day), however, it’s preferable to heat up the water before [[Yom Tov]]. However, dishes that were dirtied before [[Yom Tov]] one shouldn’t heat up water in order to clean those dishes.<ref>Shemirat Shabbat KeHilchata 12:4 </ref>

===Using soap===

#One may use dishwasher soap in cold water, however, one shouldn’t put dishwasher soap into hot water (even a Kli Sheni).<ref>Shemirat Shabbat KeHilchata 12:5 </ref>
#One may use soap in hot water which is in a Kli Sheni but one shouldn’t put soap into a Kli Rishon or have water from a Kli Rishon poured upon it.<ref>Shemirat Shabbat KeHilchata 12:6 </ref>

==Preparing Food for after Shabbat==

#Some poskim permit taking food out of a freezer on Shabbat for a mitzvah meal after Shabbat in the event that it wouldn't be able to be ready after Shabbat unless it was taken out earlier. Additionally, it is only permissible according to these opinions if it is done in a inconspicuous fashion. The same is relevant for preparing from Shabbat to Yom Tov or one day of Yom Tov to another.<ref>[Mechezeh Eliyahu 64:35 http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=210] and Chazon Ovadia Shabbat v. 2 p. 447. Mechezeh Eliyahu adds that if it is an item that will defrost and a puddle of water will pool beneath it then it should be placed in a container with water in it so that the defrosted water is nullified by the water in the container.</ref> Other poskim hold that it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Shulchan Shlomo 290:13 cited by Chazon Ovadia</ref>
#It is permitted to put back leftovers to a refrigerator on Shabbat to prevent them from spoiling.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=209 Mechezeh Eliyahu 64:24]</ref>

==Cooking on Yom Tov for the Next Day==
See [[Cooking_on_Yom_Tov]]

==Other Questions==

#A parent may dress his young children in pajamas even if the children will be going to bed after Shabbat is over if this is the normal time for them to get into pajamas on every other day.<ref>Dinei Chinuch Katan pg. 190. Igrot Moshe OC 4:105:3 writes that it is permitted to put children into pajamas on Shabbat even though they're only going to go to sleep after Havdalah if they generally wear the pajamas for an hour or two before going to sleep. Changing them isn't considered preparing for after Shabbat but a normal activity that is necessary now. Also, if the children are getting changed because their clothing are dirty it is permitted. However, if the intention in changing them is just to save time not to have to do it after Shabbat it is a problem. </ref>

==Sources==
<references />
[[Category:Shabbat]]
{{Shabbat Table}}

Brachot on a Nice Smell

2026-08-21T18:12:30Z

YitzchakSultan1: /* List of Brachot */

Just like it is forbidden to benefit from a food without making a [[Bracha Rishona]], it is also forbidden to benefit from a nice smell before making a bracha.<ref>Kitzur Shulchan Aruch 58:1. The Ramban Brachot 51b s.v. elu explains that chazal established birchot hanehenin for having an enjoyment that is imbibed into the body, such as a food or smell. Other pleasures, such as a nice breeze, shower, or beautiful sight are not enjoyments for a person's body directly and as such there is no institution of a birchat hanehenin for that pleasure.</ref>

==Havdalah==
# The Ashkenaz minhag is to make Boreh Minei [[Besamim]] (בורא מיני בשמים) which is the general Bracha for nice smells at [[Havdalah]] no matter what’s being used for [[besamim]]. However, according to Sephardim, one should make the appropriate Bracha for that [[besamim]]. <Ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19) </ref>
# During the rest of the week, there’s no argument that there’s a distinction between the following categories:
==Boreh Atzei Besamim==
# For tree products the Bracha is Boreh Atzei [[Besamim]]. Halacha includes any plant (above ground) that has a hard stalk, has leaves, and lasts from year to year. <Ref>Vezot HaBracha (pg 174, chapter 19) </ref>
# Examples of tree products that require Atzei [[Besamim]]: Rose, Rosemary, Jasmine, [[Hadas]] (myrtle; not on [[Sukkot]]), honeysuckle (yellow and white flowery vine) <Ref>Vezot HaBracha (pg 174, chapter 19) </ref>
==Boreh Isbei Besamim==
# For shrub products the Bracha is Boreh Isbei [[Besamim]]. Halacha includes any plant that has a soft stalk or doesn’t last from year to year. <Ref>Vezot HaBracha (pg 174, chapter 19) </ref>
# Examples of shrub products that require Boreh Isbei [[Besamim]]: mint, hyacinth, daffodil (certain types). <Ref>Vezot HaBracha (pg 174, chapter 19) </ref>
==HaNoten Rayach Tov BaPerot==
# For edible fruits that give off a strong smell (from the fruit and not from the peel) the Bracha required is HaNoten Rayach Tov BaPerot.<ref> Kitzur Shulchan Aruch 58:2 </ref>
# The major limitation of this category is that one should only make the Bracha for a strong smell and only if the fruit is taken to smell and not to eat. That is, if you pick it up to eat it then one does not recite the bracha, but if one picks it up specifically to smell it one recites the bracha even if one will eat it another time.<Ref>Vezot HaBracha (pg 175, chapter 19) based on Shulchan Aruch O.C. 216:2 and Biur Halacha. He notes, however, that the Chazon Ish OC 35:1 holds that unless one designated the fruit only for smelling one can't recite a bracha of hanoten reyach tov bperiot on that fruit.</ref>
# Examples: [[Etrog]] (not on [[Sukkot]]), quince, apple, and melon. <Ref>Vezot HaBracha (pg 175, chapter 19) </ref>
# One who enjoys the smell of ground coffee is permitted to say "hanoten reah tov baperot" on it. <ref> Hazon Ovadia, Page 330 says that "yesh lo al ma lismoch" </ref>

==Boreh Minei Besamim==
# The general Bracha for nice smells is Boreh Minei [[Besamim]] and is made for non-plant or fruit products, or for items for which there’s an unresolved dispute in the poskim.<ref>Vezot HaBracha (pg 175-7, chapter 19) </ref>
# Examples: cinnamon, cloves (common for [[Havdalah]]), lemon, hot ground coffee beans (taken to smell), mixture of tree and shrub products.<ref>Vezot HaBracha (pg 397, Luach [[Brachot]]).
* Shulchan Aruch 212:2 writes that a fruit that is meant to be eaten the bracha is hanoten reyach tov bpeirot. His examples include cloves and cinnamon. The Shaar Hatziyun 212:12 writes that the Chaye Adam and Derech Chaim question Shulchan Aruch since cloves and cinnamon aren't meant to be eaten. The Shaar Hatziyun only accepts their claim regarding cloves but for cinnamon argues that it should be hanoten reyach tov bpeirot because cinnamon is eaten as a spice in foods. Nonetheless, he adds that it could be better to just make borei mini besamim since that cover it in any case. The Vezot Habracha p. 175 concludes that it is preferable to recite mini besamim for this reason.</ref> However, Sephardim hold that if the cinnamon or cloves were designated for smelling and not eating, such as is common for Havdalah, the bracha would be Boreh Atzi Besamim.<ref>Birkat Hashem 3:12:17. See Shulchan Aruch 216:2.</ref>
# For synthetic smells, as is common in cheap perfumes, some say that the Bracha is Boreh Minei [[Besamim]] and some say that there’s no Bracha on such a smell. <Ref> Vezot HaBracha (pg 182, chapter 19) quotes a dispute between Rav Chaim Pinchas Scheinberg who says that synthetic products have a Bracha, and Rav Shlomo Zalman Auerbach who holds that no Bracha is made. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2622 Rabbi Eli Mansour] quotes Chacham Benzion Abba Shaul (Sh"t Or Litzion volume 2: pg. 137) as well as Chacham Ovadia Yosef (Chazon Ovadia [[Berachot]] pg. 313) that a beracha should be recited. He adds that even though Chacham David Yosef (son of Chacham Ovadia) says that he convinced his father that a beracha shouldn't be recited, nevertheless, one may recite a beracha or use it for [[havdalah]]. The The Radiance of Shabbos p. 132 fnt. 17 quotes Rav Moshe Feinstein as holding that there is no bracha of besamim for perfumes.</ref>

==Bore Shemen Arev==
# One should make a beracha of Bore Shemen Arev on balsam oil<ref> The halacha says that on שמן אפסרמון one should recite Borei Shemen Arev. Mishna Brurah 216:22 translates אפרסמון as צרי and Jastrow translates צרי as balsam</ref> grown in Israel.<ref> Kitzur Shulchan Aruch 58:6 </ref>

==A Mixture of Nice Smells==
# One should make the beracha of Bore Mine Besamim on a mixture of nice smells.<ref> BI"H, VaEtchanan, 8 </ref>

==Scented Fluids==
# One should make the Beracha of Bore Mineh Besamim on scented fluids unless it is clearly rose water.<ref> BI"H, VaEtchanan, 11 </ref>

==After the fact==
# There’s a dispute whether Bracha of [[Shehakol]] covers any Bracha for a nice smell and because of the dispute, after the fact, one may not make another Bracha.<ref>Vezot HaBracha (pg 176, chapter 19) </ref>
# The Bracha of Atzei doesn’t cover the products that require Isbei and the Bracha of Isbei doesn't cover products that require Atzei. <Ref>Kitzur Shulchan Aruch 58:7, Mishna Brurah 216:39, Vezot HaBracha (pg 176, chapter 19) </ref>

==If one’s in doubt==
# If you have a plant which has a nice smell but you personally are in doubt as to whether the Bracha is Atzei or Isbei, if it’s easy to find out the correct Bracha, one should do so, otherwise, one may make Boreh Minei [[Besamim]]. (This is different than foods where there’s an obligation to figure out the appropriate halacha instead of making [[Shehakol]].) <ref>Kitzur Shulchan Aruch 58:7, Vezot HaBracha (pg 176, chapter 19) </ref>
# If one is unsure whether a product has a nice or strong smell, one may smell it to check, and if it has a good smell then make the Bracha and smell it again. <Ref>Vezot HaBracha (pg 180, chapter 19), [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume4%2FIssue11.pdf Halachically Speaking] quoting Ben Ish Chai (VaEtchanan#2), Rav Chaim Kanievsky quoted in Sefer Brachos K'Hilchasan pg. 150 </ref>

==New Smells==
# One should NOT make the beracha of shehecheyanu upon smelling new scents.<ref> BI"H, VaEtchanan, 1; Kitzur Shulchan Aruch 59:18 </ref>

==No Bracha==
# It is forbidden to smell a scent made for Avoda Zara and all the more so it is forbidden to make a beracha on it.<ref> Kitzur Shulchan Aruch 58:14 </ref>
# Certain items have no Bracha including: tavak <ref>Vezot HaBracha (pg 397, Luach [[Brachot]]) </ref>
# No Bracha is made on a smell that was absorbed or rubbed off a nice smelling product, but now there’s no substance of the Basamim existent. Example: perfume bottle, [[etrog]] box, tea leaves.<ref>Vezot HaBracha (pg 180, chapter 19) </ref>
# No Bracha is made of a nice smelling product that was used to remove a bad smell. For example, one does not make a bracha upon smelling the nice smell of an air freshener in a bathroom. <Ref>Vezot HaBracha (pg 179, chapter 19) </ref>
#The beracha of [[shehecheyanu]] is not recited on a fragrance, even those that are renewed each year.<ref> Mishna Brurah 225:16 </ref>

==List of Brachot==
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr> <td> Item </td> <td> Ashkenazim (Vezot HaBracha, Luach [[Brachot]]) </td> <td> Sephardim (Birkat Hashem vol 3) </td>
</tr><tr> <td> Air freshener (if taken to smell) </td> <td> No Bracha </td> <td> Minei Besamim </td></tr><tr> </tr><tr> <td> Black pepper </td> <td> Questionable <ref> The Mishna Brurah 297:1 rules that since there is a dispute among the poskim (whether one should make any bracha on it) one shouldn't make a bracha on it. The Vezot HaBracha (pg 179) agrees and adds that due to this dispute one should refrain from smelling it. </ref></td> <td> Minei [[Besamim]] <ref> Kaf HaChaim 297:5, Rav Moshe HaLevi (Menuchat Ahava (vol 1 9:24) and Birkat Hashem (vol 3, 12:17), Ish Matzliach (commentary on Mishna Brurah 297:1) </ref></td></tr><tr> </tr><tr> <td> Cinnamon </td> <td> Minei Besamim<ref>Mishna Brurah (Shaar Hatziyun 216:10)</ref> </td> <td> Minei Besamim </td></tr><tr> </tr><tr> <td> Cloves </td> <td> Minei [[Besamim]] </td> <td> Atzei [[Besamim]] </td></tr><tr> </tr><tr> <td> Daffodil </td> <td> Isbei Besamim </td> <td> Minei Besamim </td></tr><tr> </tr><tr> <td> Deodorant </td> <td> Dispute </td> <td> Minei [[Besamim]] </td></tr><tr> </tr><tr> <td> Etrog </td> <td> HaNoten Rayach Tov BeParot </td> <td> HaNoten Rayach Tov BeParot </td></tr><tr> </tr><tr> <td> Ground coffee beans </td> <td> Minei [[Besamim]] </td> <td> No Bracha </td></tr><tr> </tr><tr> <td> [[Hadas]] (myrtle) </td> <td> Atzei Besamim </td> <td> Atzei Besamim </td></tr><tr> </tr><tr> <td> Honeysuckle </td> <td> Atzei [[Besamim]] </td> <td> - </td></tr><tr> </tr><tr> <td> Hyacinth </td> <td> Isbei Besamim </td> <td> - </td></tr><tr> </tr><tr> <td> Jasmine </td> <td> Atzei [[Besamim]] </td> <td> - </td></tr><tr> </tr><tr> <td> Lemon </td> <td> Minei Besamim </td> <td> Minei Besamim </td></tr><tr> </tr><tr> <td> Melon </td> <td> HaNoten Rayach Tov BeParot </td> <td> - </td></tr><tr> </tr><tr> <td> Mint </td> <td> Isbei Besamim </td> <td> Isbei Besamim </td></tr><tr> </tr><tr> <td> Orange </td> <td> - </td> <td> Minei [[Besamim]] </td></tr><tr> </tr><tr> <td> Quince </td> <td> HaNoten Rayach Tov BeParot </td> <td> - </td></tr><tr> </tr><tr> <td> Rose </td> <td> Atzei [[Besamim]] </td> <td> Atzei [[Besamim]] </td></tr><tr> </tr><tr> <td> Rosemary </td> <td> Atzei Besamim </td> <td> - </td></tr><tr> </tr><tr> <td> Tavak </td> <td> No Bracha </td> <td> No Bracha </td></tr><tr> </tr><tr> <td> Zatar </td> <td> - </td> <td> Minei Besamim </td></tr><tr> </table>

==Sources==
<references/>
[[Category:Brachot]]

Kiddush

2026-08-20T20:08:21Z

YitzchakSultan1: /* Kiddush at night */

{{Good}}
[[Image:Kiddush Cup.JPG|200px|right]]
Before eating on [[Shabbat]] or [[Yom Tov]], both during the nighttime and daytime, '''Kiddush''' is recited over a cup of wine (preferably). The relevant halachot are detailed below:
==Obligation==

#The mitzvah of Kiddush is a biblical commandment alluded to in the Ten Commandments. The Torah says, "זכור את יום השבת לקדשו" meaning "remember [[Shabbat]] to sanctify it," and one fulfills it by saying the text of [[Kiddish|kiddush]] on Friday night.<ref>Rambam Sefer Hamitzvot Aseh 155, [[Chinuch]] 31, Smag Aseh 29, Sefer Hamitzvot of Rav Saadia Gaon Aseh 33 all count the mitzva to sanctify the [[shabbat]] with words based on this pasuk.

*Rambam (Hilchot [[Shabbat]] 29:1) writes that there is a positive biblical commandment to remember [[Shabbat]] based on the pasuk "זכור את יום השבת לקדשו" (Shemot 20:7). In 29:4, he writes that the primary time for the mitzvah is Friday night. Kitzur Shulchan Aruch 77:1 rules like the opinion of the Rambam. [However, it seems that Tosfot (Nazir 4a s.v. My Hee; first opinion) holds that the mitzvah of [[Kiddish]] is Derabbanan and the pasuk of Zachor is only an asmachta]. Tosafot Pesachim 106a “zochrayhu” states two opinions: 1) the cup of wine is diRabanan; 2) the cup of wine is diorayta, but the drinking is dirabanan.</ref> Many authorities consider Kiddush of [[Yom Tov]] to be Derabbanan, yet it shares all the same halachot of Kiddush of [[Shabbat]].<ref>Mishna Brurah 271:2, Nitei Gavriel ([[Yom Tov]] vol 2, 29:1)</ref> In addition, Chazal instituted that [[Kiddish|kiddush]] be made over a cup of wine.<ref>The Gemara (Pesachim 106a) states that the [[Kiddish|Kiddush]] is supposed to be said over a cup of wine. Tosfot (s.v. Zochrayhu; first opinion) and Rambam (Hilchot [[Shabbat]] 29:6) write that saying [[Kiddish|Kiddush]] over the cup of wine is Derabbanan. Tosfot's second opinion holds saying [[Kiddish|Kiddush]] over a cup of wine is Deoraitah, but drinking it is Derabbanan. </ref>
#Some authorities hold that the biblical obligation is discharged with the [[prayer]] in Shul and that the [[Kiddish|kiddush]] at home is entirely Derabbanan.<ref>Magen Avraham 271:1 writes that since the Rambam and Tosfot hold that the deoraita part of [[Kiddish|Kiddush]] is that it is stated orally, one should be able to fulfill this obligation with one's [[Maariv]] [[prayer]] in Shul. This is quoted as halacha by the Be'er Hetiev 271:2. However, there is a great discussion in the achronim and many argue on the Magen Avraham. Mishna Brurah 271:2 (based on the Tosfet [[Shabbat]] 271:3) argues that since one doesn't have intention to fulfill the obligation of Zachor, the [[prayer]] in shul doesn't fulfill the obligation of [[Kiddish|Kiddush]]. Chatom Sofer (OC 1:17 and 1:21) emphasizes that since a person intends to fulfill the mitzvah properly according to the halacha, it is like one had intent not to fulfill one's biblical mitzvah in davening. The Mishna Brurah (Biur Halacha s.v. miyad) is also bothered with the Magen Avraham given that there is a requirement to mention yetziyat mitzrayim at kiddush, and one does not do that during shemoneh esreh.

There is a dispute whether a women's lighting [[Shabbat]] candles can fulfill [[Kiddish|Kiddush]] deoraita, Sh"t Mishneh Halachot 7:37 holding that it can fulfill the Deoraita obligation, while Sh"t Az Nidabru 12:1 strongly disagrees. </ref>

==Amount to Drink==

#The [[Kiddush]] cup itself must contain the volume of at least a [[reviyis|revi'it]] of wine in order to be valid.
##The amount of a [[Revi'it]] is open to dispute:
##According to Rav Chaim Naeh, 3.2 fluid ounces is sufficient.
##According to Rav Moshe Feinstein, on Friday night (when the obligation of kiddush is biblical), one needs 4.42. During the day, Rav Moshe requires only 3.3 fluid ounces.<ref>Haggadat Kol Dodi, Mishna Brurah 183:9, Shaar HaTziyun 183:14</ref>
#In order to fulfill this obligation, one should drink most of a cup that contains at least a [[reviit|revi'it]]. Most say that one need only drink a Melo Lugmav (lit: a cheekful), which amounts to slightly more than half of a revi'it, but some say that one should preferably drink a [[Revi'it]].<ref>*What is the minimum amount of wine one should drink for [[Kiddish|Kiddush]]? Shulchan Aruch 271:13 writes that for kiddush one must drink a Melo Lugmav, which is a cheekful and is the equivalent of the majority of a [[Revi'it]]. Kitzur Shulchan Aruch 77:9 agrees. Kaf HaChaim 271:83 and Or Letzion (vol 2, 20:22) write that it's preferable to drink a complete [[Reviyit]]. On the other hand, Beiur Halacha 174:6 s.v. VeChen writes that since there's a dispute whether the [[Birkat HaMazon]] will exempt the [[Bracha Achrona]] of the wine, one should preferably drink only a Melo Lugmav and not a [[Reviyit]]. Then he ends off by referencing the Shulchan Aruch's ruling in 190:3 and says that one should have intent that the [[Birkat HaMazon]] will exempt the wine before the meal. Additionally in opposition to the Or Letzion, the Brisker Rav (Chametz Umatzah 7:9 s.v. vhanireh cited by Dirshu 472:35) explains that there's no initial mitzvah to have a full reviyit for every kos shel bracha, but rather it is a unique halacha for the four cups of the seder. Yalkut Yosef ([[Shabbat]] vol 1, p 274) simply writes that one must drink a Melo Lugav and doesn't say it's preferable to drink a [[Reviyit]].
*See also Shulchan Aruch 190:3 who writes that because there is a dispute whether one is obligated to make a [[Bracha Achrona]] for a [[Kezayit]] or a [[Reviyit]] of wine, one shouldn't enter into that dispute and for a Kos Shel Bracha, when one needs to drink more than a Melo Lugmav, one's only option is to drink more than a [[Reviyit]]. Kaf HaChaim 271:84 quotes the Pri Megadim who explains that this doesn't apply to Kiddush before a meal since the [[Birkat HaMazon]] exempts the wine from a [[Bracha Achrona]].
*Mishna Brurah 272:30 rules that the obligation to have most of a [[Revi'it]] applies regardless of which drink you use for kiddush. Rav Tzvi [[Pesach]] Frank in Har Tzvi 1:159, however, says that since the Taz (210:1) holds that one would be obligated to say a beracha acharona on less than a [[Revi'it]] of liquor because less than that already is considered to be significant enough for a beracha acharona, the same would apply for how much you need to drink for [[kiddish|kiddush]]. In regards to [[Bracha Achrona]], Mishna Brurah 190:14 based on the Magen Avraham 190 also writes that there's no difference between wine and other drinks in opposition to the Taz's opinion in that regard as well.</ref>
#For [[Kiddish|kiddush]], the [[Revi'it]] should be considered to be 4.4oz.<ref>Haggadah Kol Dodi (Rabbi Dovid Feinstein, 5730, pg 4) writes that the [[Revi'it]] for kiddush on [[Shabbat]] (using the method of measuring finger-widths) should be 4.42 oz.</ref>

==Kiddush in Shul==

#In the days of the gemara, the Rabbis instituted saying [[Kiddish|kiddush]] in shul for the travelers who would eat and drink in the Shul. Nowadays, when guests don't eat their meals in shul, some say that its proper not to say Kiddush in shul, while others uphold this minhag to say Kiddush in shul on Friday night.<ref>The Gemara Pesachim 100b discusses the custom to recite kiddush on Friday night in shul. The Tur 269 writes that saying Kiddush in shul was only established in order to fulfill the obligation of Kiddush for the guests who would eat their meal in shul. He says that nowadays that guests don't eat their meal in shul one shouldn't say Kiddush in shul. The Beit Yosef 269 quotes the Rabbenu Yonah, Ran, and Rashba who defend this practice of saying Kiddush in shul even if guests don't even their meal in shul. Additionally, the Rambam (Sh"t Harambam 37) writes that this minhag shouldn't be discontinued because all establishments that the rabbis made must remain even if the reason no longer applies. Rashba responsa 1:37 and Maharam Chalavah Pesachim 101a agree. Nonetheless, the Bet Yosef writes that the more proper minhag is not to say Kiddush in Shul. Shulchan Aruch 269:1 rules that some have this practice to say Kiddush in shul, but that it is better not to. Mishna Brurah 269:5 writes that the common minhag is to say Kiddush in shul, and that one shouldn't uproot it. Yalkut Yosef 269:2 writes that if there are some in shul who will not say Kiddush at their homes at all, it is not just justified, but actually encouraged to say Kiddush in shul. If that is not the case, then a shul which doesn't yet have an established minhag shouldn't say kiddush in shul, but if their minhag is to say it then they may continue to do so.

*Sh"t Yachin Uboaz 118 writes that that the Rashbetz wouldn't answer [[amen]] to the kiddush in shul because of the safek beracha livatala.
*See Chazon Ovadia (vol. 2 pg. 1) where he says that a community were everyone can be assumed to do kiddush at home, should not make kiddush in shul, but if this is not the case, then they should make kiddush in shul so that they can at least fulfill their obligation in kiddush mideorayta. He explains that the proper procedure would be to give the wine to a katan to taste to make sure it would not be considered a beracha levatalah. But also mentions that if the chazzan were to drink a reviet, that would also work as this can be considered kiddush bemakom seudah.
</ref>
#This minhag applies to [[Shabbat]] and [[Yom Tov]] except for the first day of [[Yom Tov]] of [[Pesach]] (and second in Chutz LaAretz).<ref>Mishna Brurah 269:5, BeYitchak Yikare adds second day in chutz la'aretz </ref>
#The one making [[Kiddish|kiddush]] in shul shouldn't drink from the wine<ref>Shulchan Aruch 269:1. He explains that since one can only fulfill his obligation of kiddush in the context of a meal - אין קידוש אלא במקום סעודה - the one making kiddush in shul won't be able to fulfill his obligation (since he's not eating in the shul) and thus he shouldn't drink the wine (since there is a prohibition to eat or drink before kiddush).</ref> but rather give it to children to drink.<ref>Shulchan Aruch Orach Chaim 269:1, Magen Avraham 269:1, Mishna Brurah 269:1, Yalkut Yosef 269:2.

In general there is a prohibition of causing a minor to violate a prohibition. This is known as the isur of "ספייה בידיים". See Shulchan Aruch OC:343, as well as gemara shabbat 121a and yevamos 114a. Thus here it should seemingly be problematic to give a katan the wine, just like it is asur for the adult to drink the wine (since it's asur to drink before kiddush and one doesn't fulfill their obligation of kiddush outside the context of a seudah).

The Magen Avraham 269:1 gives several reasons to explain why it is permitted to give the wine to a katan:

(1) Since eating before kiddush is a prohibition implied from a mitzvah, it isn't an issue of feeding something forbidden to children. (Yalkut Mefarshim on Ran Yoma 3a agrees.)

(2) According to the Geonim it is permitted to just have the cup of kiddush without the meal there, and for children that is sufficient to rely upon.

(3) There is no other viable alternative (אי אפשר בעניין אחר).

(4) According to the Rashba and Ran, it is permitted to feed a child a rabbinic prohibition (see Bet Yosef O.C. 343:1). While there may still be a concern in general of דילמא אתי למיסרח (perhaps the child will come to do the wrong thing even when they are older), this latter concern is mitigated if either we are giving them the isur because they need it (צרכו של תינוק), or if it isn't done בקביעות (with permanence; such as here, where it is possible that guests will show up to shul who need to rely upon the kiddush at shul and so they'll drink the wine).

(5) Since the prohibition is only related to time and not intrinsic to the food, it is permitted to feed to children. (Meor Yisrael Yoma 78b agrees.)</ref>
##Some say that the children should be below the age of [[chinuch]] (6 or 7), while others say that it's better to give it a child above that age.<ref>The Magen Avraham cites a debate between the Bach and the Ritva on this question. The Bach thought that one should davka give the wine to a child who is not yet הגיע לחינוך (under the age of instruction), because that way it is less bad that he is drinking before kiddush. However, the Rashbah thought that giving it to such a child would constitute a bracha l'vatala (bracha in vein), since he isn't obligated in kiddush, and so one should davka give the wine to a katan who is הגיע לחינוך. </ref>
##If it is not possible to find a child to drink the wine, an adult should drink it, but should make sure to drink a [[Reviyit]] or more, say a [[Bracha Achrona]], and have intent to fulfill the mitzvah of [[kiddish|kiddush]]. Then he can still recite kiddush at home for his family members.<ref>Mishna Brurah 269:1</ref>
##Some say it is sufficient that the children drink a little bit, and they need not drink a full Revi'it.<ref> Chazon Ovadia Shabbat v. 2 p. 1</ref>
#The minhag is to stand for [[kiddish|kiddush]] in shul.<ref>Rama 269:1 </ref> It is a segulah that one's knees won't feel tired.<ref>Mishna Brurah 269:6</ref>

==Kiddush at night==

#On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not tary in conversation at shul.<ref>Mishna Brurah 271:1, Yalkut Yosef [[Shabbat]] 1 271:1. See also Tur (very beginning of siman 271) who uses the language of ״ימהר לאכול מיד״. Rabbi Meir Mazuz (Mekor Neeman 1:360) writes that some people sit down to learn for 15 minutes after prayers on Friday night, but he disapproves of this practice. Rather a person should go home right away to make kiddush. </ref>
#Kiddush at night is considered greater than the Kiddush of the day.<ref>The Ran on Gemarah Pesachim 106a says that the [[Kiddish|Kiddush]] of the night is Deoraita while that of the day is Derabbanan.</ref> Therefore, if one has two bottles of wine the better bottle should be used for Kiddush at night. (However, the day is considered greater in general and should have the better selection by everything else).<ref>Gemarah Pesachim (105a)</ref>
#The text of [[Kiddish|kiddush]] includes Yom HaShishi, which are pesukim describing [[Shabbat]], and two [[Brachot]], Borei Peri HaGafen, and Mekadesh Ha[[Shabbat]].<ref>Rambam (Hilchot [[Shabbat]] 29:7) writes that the order of [[Kiddish|Kiddush]] is Vayichulu (which are pesukim said based on Minhag), the Borei Pri Hagefen and then Mikadesh Ha[[Shabbat]] (the text of which can be found in Rambam 29:2). </ref>
#When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" - "Vayihi erev vayihi boker" quietly before saying "יום הששי" Yom Hashishi.
##While we generally avoid reciting Pesukim in ways which differ from their presentation in the Torah<ref>Tanit 27b, [[Megillah]] 22a. "כל פסוקא דלא פסקיה משה אנן לא פסקינן".</ref>, nonetheless we only say the second part of this pasuk, and don't say the entire first part quietly<ref>The verse (bereishis 1:31) begins with the phrase: "וַיַּ֤רְא אֱלֹקים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד" - and G-d saw everything He had made, and behold it was very good.</ref>, because Chazal understand the words "טוב מאד" as a reference to death. However, there is debate whether one is allowed to say only part of a pasuk, so some are careful to add the rest of the pasuk ''Vayar Elokim Et Kol Asher Asa Vehini Tov Meod, Veyihi Erev Vayihi Boker Yom Hashishi''.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10. Chatom Sofer OC 1:51 explains the minhag is based on the fact that we want to mention yom hashishi before vayichulu hashamayim since there’s an acrostic of Hashem’s name of the first letter of each of those four words. But since we don’t want to mention only two words from a pasuk since it is meaningless we include a whole phrase. However, we don’t want to say the whole pasuk since the midrash says that there’s a reference to death in the beginning of the pasuk. [http://www.havabooks.co.il/sms.asp?cat=6 Rav Aviner] Nefesh Harav (p. 159) quotes Rav Soloveitchik as having the practice to say the beginning part of the pasuk quietly to himself. He also cites this as the practice of the Steipler (Orchot Rabbenu v. 1 p. 109).</ref>

==Kiddush of the Day==

#The text of [[Kiddish|kiddush]] during the day is just Borei Pri Hagefen.<ref>The Gemara Pesachim 106a states that the primary [[Kiddish|Kiddush]] is at night, but there's also a [[Kiddish|Kiddush]] of the day. Even though it seems to be Deoraitah, as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of [[Kiddish|Kiddush]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish|Kiddush]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 codify this as halacha. </ref>
#However, many have the minhag to say Pesukim before saying the Bracha.<ref>While this is a common practice, there were some poskim who felt that adding pesukim was improper, because it confuses people as to what is truly the "kiddush" and what is just a nice add-on. The essense of kiddush on shabbat day is just borei pri hagafen, and they felt that it was important to highlight that. See Dirshu Mishna Brurah (siman 289 ft. 4) that cites this position from the Chazon Ish and Rav Chaim of Brisk.</ref>
##Some say two paragraphs, "Veshamaru" and "Zachor".<ref>Mishna Brurah (289:2)</ref>
##Others have the minhag to add another paragraph before these, starting with "Im tashiv Mishabbat Raglecha," which are the Pesukim in Yeshaya which discuss the sanctity of shabbat.
##While many have the practice to say just the last phrase of "Zachor", which begins with "Al cen berach", this is potentially problematic because it is not a complete verse.<ref>Mishna Brurah (289:2)</ref>

==Pouring Off==

#A person shouldn’t pour off to the other cups between the kiddush and drinking. However, if he is sick and worried about others drinking from his cup, then he may pour off before drinking, but should make sure to leave at least a reviyit in his cup after the pouring.<ref>*Piskei Teshuvot 271:32 quotes the Mishnat Yosef 4:35 who says that initially one shouldn't pour off before drinking because one should drink from a cup with a reviyit and also so that it shouldn't look like a disgrace to the mitzvah (bizuy mitzvah, see Mishna Brurah 296:4 and Eliya Rabba 271:23). However, if he’s sick he can pour off some and then drink from the cup which still has a reviyit. [https://www.yutorah.org/sidebar/lecture.cfm/898548/rabbi-hershel-schachter/berachos-92-47a-kiddusha-rabba-ii-bracha-al-hakos-ad-sheyitom-hamevarech-answering-amen/ Rav Hershel Schachter (Brachot Shiur 92 min 44)] agreed that one shouldn’t pour off so much that there’s not a reviyit left before you drink. He holds like the Magen Avraham as will be explained.
*Should the cup one drinks from have a reviyit? Tosfot Pesachim 105b s.v. shema writes that one must drink from a cup that has a reviyit and not pour off some of the cup into another cup and drink. Agudah Pesachim 10:84 and Ritva Pesachim 105b s.v. shema agree. Magen Avraham 271:24 rules like Tosfot. Mishna Brurah 271:51 agrees. Shulchan Aruch 271:11 seems not to hold like Tosfot but see Eliya Rabba 271:23 who defends Shulchan Aruch but also accepts Tosfot. Korban Netanel Pesachim 10:200 writes that in fact the Rosh, Rabbenu Yerucham, and Shulchan Aruch disagree with Tosfot and you don’t have to drink from a cup with a reviyit. Netiv Chaim 271:11 agrees. Rabbi Akiva Eiger Pesachim 105b discusses whether the proof of the Korban Netanel is conclusive.</ref>
##Some poskim allow pouring off wine for guests before he drinks from the kiddush cup (as long as one is careful to keep a reviyit in the cup).<ref>Dor Hamelaktim (v. 1 p. 652) quotes Rivevot Efraim 1:194 and Zeh Hashulchan (2:190 s.v. im) as allowing this practice, but notes that Rav Chaim Kanievsky disagreed.</ref>
#The one reciting kiddush doesn't have to pour off into their cups unless their cups are invalid for kiddush (e.g. they drank from them already). In such a case, the one reciting kiddush can pour off from his cup into the others so that they are considered valid for kiddush.<ref>Tosfot Pesachim 106a s.v. gachin, Tosfot Brachot 47a s.v. ein, Rosh Pesachim 10:16, Rosh Brachot 7:15, Shulchan Aruch OC 271:17</ref>

==Listening to Kiddush==
===Should Those Listening Also Drink?===
#Those listening to kiddush don't have to drink to fulfill their obligation, but it is a mitzvah for them to drink.<ref>Eruvin 40b and Pesachim 108b imply that only the one making kiddush needs to drink and no one else, but Pesachim 106a and perhaps 108b imply that everyone listening should drink. The Rosh (Pesachim 10:16) writes that although each person listening to kiddush doesn't need to drink wine to fulfill his obligation, there is nonetheless an added mitzvah to do so. Maharam Chalavah Pesachim 101a holds those listening don't need to drink. Tosfot Pesachim 99b s.v. lo originally assumes that those listening to the kiddush don't need to drink but afterwards questions that assumption. The Rambam Shabbat 29:7 implies that there is an obligation for everyone to drink. Maggid Mishna 29:7 just adds that those listening don't need to drink a melo lugmav. Shulchan Aruch OC 271:14 rules like the Rosh that as long as the one reciting kiddush drinks that is sufficient for everyone to fulfill their obligation, but that it is a mitzvah for them to drink. Mishna Brurah 271:83 agrees.</ref>
##Any amount is sufficient in order to get this mitzvah.<ref>The Levush 271:14 writes that those listening should drink a melo lugmav. However, the Maggid Mishna Shabbat 29:7 writes that those listening only need to drink a bit and not melo lugmav. The Taz 271:17, Eliya Rabba 271:29, and Mishna Brurah 271:71 follow the Maggid Mishna, that even a "טעימה בעלמא" (lit: a taste) is enough to achieve the מצוה מן המובחר (ideal mitzvah).</ref>
#Some say that for daytime kiddush, those listening must drink from the kiddush cup, while others disagree.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/856129/rabbi-hershel-schachter/inyonei-sefiras-haomer-nowadays-women-before-kiddush-beit-din-bein-hashmashos-shomea-keoneh/ Rav Schachter Inyonei Sefirat Haomer 5776 towards the very end] quoted the Torah Temimah, Netsiv (see Haemek Shayla 54:4), and Rav Velve Soloveitchik that one doesn’t fulfill one’s obligation if one doesn’t drink wine at the kiddush of the day specifically since it really is only a birchat hanehenin and not a bracha of a mitzvah. However, in [https://www.yutorah.org/sidebar/lecture.cfm/898548/rabbi-hershel-schachter/berachos-92-47a-kiddusha-rabba-ii-bracha-al-hakos-ad-sheyitom-hamevarech-answering-amen/ Brachot Shiur 92 (min 23)] he quoted that Rav Chaim was upset with this chiddush of the Netsiv and not everyone has to drink at the daytime kiddush. Teshuvot Vehanhagot 3:243 cites this dispute between the Brisker Rav and Rav Chaim. See Teshuvot Vehanhagot 1:264 and Piskei Teshuvot 289 fnt. 24 for more sources.</ref>

=== Waiting to Drink ===
#Those who are listening to the kiddush shouldn't drink until the one making the kiddush drinks.<ref>Gemara Brachot 47a</ref>
#However, if they each have their own cup (see below section) they may drink without waiting.<ref>Yerushalmi Brachot 6:1, Tosfot Brachot 47a s.v. ein, Tosfot Pesachim 106a s.v. gachin, Rashba Brachot 47a s.v. amar, Maharam Chalavah Pesachim 106a s.v. chazyey, Shulchan Aruch 271:16</ref>
===Everyone with their Own Cup===
#Those listening don't need their own cup of wine. They can simply drink from the kiddush cup (see below section) if they want to fulfill the mitzvah of drinking wine at kiddush.<ref>Shulchan Aruch 271:14</ref>
#However, if they do have their own cups that are valid for kiddush, then we view it as if they are all reciting kiddush over their own individual cups, and thus they need not drink from the actual kiddush cup.<ref>Rosh Pesachim 10:16 writes that the wine in each person's cup has to be fixed and not drunk from beforehand in order for them to use it for drinking at kiddush even though they aren't reciting the kiddush. He explains that since they are listening to kiddush and going to drink wine from their own cup it is considered as though they are reciting their own kiddush over their own cup. If so that cup should be valid for kiddush. Tosfot Pesachim 106a s.v. hava, Tosfot Brachot 47a s.v. ein, Rashba Brachot 47a s.v. amar, Tur 182:4, and Ohel Moed 6:6 cited by Bet Yosef 182:2 agree. The Shulchan Aruch O.C. 271:17 accepts the Rosh.
*The Tiferet Shmuel on Rosh Pesachim 10:15:10 seems to have another understanding of the Rosh in which he assumes that those who are listening to the kiddush and have their own cups don't need their cups to be valid for kiddush and may be drunk from beforehand (like the Raah). However, the Divrei Chamudot Pesachim 10:15:36 understood the Rosh as above.</ref>
##Some are more lenient and say that this is true even if their individual cups are not valid for kiddush.<ref>The Raah cited by Bet Yosef 182:4 writes that those listening don't have to have valid cups for kiddush. The Shulchan Aruch O.C. 182:4 cites that opinion as a minority view.</ref>
===Everyone Drinking from the Same Kiddush Cup===
# If the one who made kiddush drank and then gave it to everyone else at the table their drinking is considered like drinking from the ''kos shel bracha'' (Heb. כוס של ברכה; lit. cup of blessing) since it is all one series of drinking and it isn't considered as though the cup is invalidated (Heb. פגום; trans. ''pagum'').<ref>Mishna Brurah 182:24. Shaar Hatziyun 271:89 explains that even though generally speaking, once one drinks from a cup it becomes "פגום" (lit: blemished), and one should not make a bracha on such a cup, nevertheless if they are drinking from the kiddush cup it is viewed as just a continuation of the drinking began by the one who made kiddush, and so it is not considered to be like drinking from a כוס פגום (lit: blemished cup).</ref>

===Requirements for Hearing Kiddush===
# One who hears kiddush must understand the words of the one making the blessing.<ref> Hacham Ovadia (Hazon Ovadia, Volume 2, Page 18) writes that a Sepharadi who does not understand kiddush in an Ashkenazic or Yemenite accent can not fulfill the obligation via shomea ke'one in such a way. </ref>

==The Cup for Kiddush==

#Some authorities say that one may not use a plastic or paper cup for [[Kiddish|kiddush]]. However, many authorities permit them, but agree that it's preferable to use a real cup.<ref>Sh"t Igrot Moshe O"C 3:39 forbids using a plastic or paper cup as they aren't considered a nice cup and it's worse off than a broken cup (which is forbidden by Shulchan Aruch 183:3. Mishna Brurah 183:11 says that even if it is just the base that is cracked one should still be strict.) The Radiance of [[Shabbos]] (page 81 footnote 3) relates how in personal conversation with Rav Moshe he was told that this doesn't depend on the quality of the plastic at all. [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 min 25-30)] agrees with Rav Moshe.

*However, Sh"t Tzitz Eliezer 12:23 differentiates between a cup that would be used for hot liquids and could be reused and one that's ruined after it's first use. Even if one personally doesn't reuse it, it is still considered a kli. This is true for kiddush, [[havdala]], and [[netilat yadayim]]. Sh"t Beer Moshe 5:55 on the other hand, only allows cup that are commonly reused and therefore only permits plastic cups and not paper cups, or small shot glasses because those are rarely reused.
*Sh"t Az Nidabru 6:49 is the most lenient allowing any disposal cup, however, it's still preferable to use a better cup as a hidur mitzvah. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2 p. 56) concur with the lenient opinion. See further: [http://www.yutorah.org/lectures/lecture.cfm/727120/Rabbi_Aryeh_Lebowitz/kiddush_with_disposable_cups Rabbi Aryeh Lebowitz on yutorah.org]. Although many poskim, say that using two plastic cups doesn't help at all, see [http://www.yeshiva.org.il/ask/?id=62394 Rav Dov Lior] for the explanation of that practice, though he writes that he doesn't necessarily think that it helps the issue.</ref> After the fact, one fulfilled one's obligation even if one holds that one shouldn't use a disposable cup.<ref>Mishna Brurah 183:10 writes that the entire concept of having a proper cup for kiddush is important initially (lechatchila) but after the fact (b'dieved) it isn't critical and one still fulfills one's obligation without it. Therefore, [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 min 25-30)] explained that Rav Moshe, who invalidated a disposable cup for kiddush because it is like it is already broken, would agree that if one nevertheless used such a cup one has still fulfilled their obligation.

*Rashba 51a s.v. ha writes that if a person doesn’t have one of the four major rules of a kos shel bracha a person doesn’t fulfill their obligation, the others are enhancements initially. Meiri 51a s.v. asara quote some who said that they are all only critical initially. Mishna Brurah 183:10 implies that we follow the Meiri. Maaseh Rav n. 86 follows the Rashba that it would prevent fulfilling one's obligation.</ref>
#The cup of [[Kiddish|kiddush]] should be rinsed out before being used if it isn't already clean.<ref>The Gemara Brachot 51a establishes that the kos shel bracha should be cleaned on the inside and outside before it is used. Shulchan Aruch OC 183:1 codifies this gemara but adds that it is only necessary if the cup is dirty, but if it is clean then it doesn't need to be rinsed out. Chaye Adam ([[Shabbat]] 6:13) agrees. Mishna Brurah 183:3 writes that it is proper to clean it out unless it is completely clean. </ref>
##According to Kabbalah, even if the cup is clean, one should still rinse it both inside and outside.<ref>Kaf Hachaim 183:4</ref>
#Some say it is a nice practice to surround the kiddush cup with six small cups of wine. The minhag is to not be concerned for this opinion.<ref>Gra in Maaseh Rav n. 174 states that it is nice to have six small cups surrounding the main kiddush cup. His reason is that this is the practice of Itur of the Gemara Brachot 51a and even though the gemara says we don't have that practice the gemara only meant that it isn't critical but it is still a nice practice. Kaf Hachaim 183:3 writes that it isn't our practice since we try to follow the other explanation of Itur is having talmidei chachamim around the table, which isn't always possible but when it is that's the main method to add significance to the kiddush. </ref>
#The kiddush cup should be full.<ref>Gemara Brachot 51a, Shulchan Aruch OC 183:2</ref>
##If a person is afraid of spilling, it is sufficient that it is almost full (e.g. 1/4 inch below the top).<ref>Taz 183:4 writes that the practice of not filling up the cup to the very top is because of a concern that it will spill and make a mess. Kaf Hachaim 183:13 adds to the Taz that it isn't considered not full if it is almost full. Similarly, Rabbenu Yonah 37b s.v. al writes that even if the cup isn't completely full it is considered full for a kos shel bracha. [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 beginning)] quoting Rav Shlomo Zalman Auerbach</ref>

==Eating before Kiddush==

#It is Rabbinically<ref>Mishna Brurah 271:11 writes that the prohibition is only Rabbinic. </ref> forbidden to eat or drink anything, even water,<ref>[[Maggid]] Mishna (Hilchot [[Shabbat]] 29:5) explains that the Rambam holds that drinking water before [[Kiddish|Kiddush]] is permitted, while the Rashba (Sh"t 3:264) forbids it. Hagahot Maimon 29:5 in name of Maharam as well as the Tur 271:4 also forbid. Bet Yosef says that the Rambam is unclear and may hold that even water is forbidden. Shulchan Aruch O.C. 271:4 rules that even water is forbidden. </ref> before making [[Kiddish|kiddush]] once the time for [[Kiddish|kiddush]] has come.<ref>Pesachim 106b records a dispute whether one who tasted food before [[Kiddish|Kiddush]] can still make [[Kiddish|Kiddush]]. Bet Yosef 271:4 understands from there that everyone agrees that initially (lechatchila) it is forbidden to eat or drink before [[Kiddish|Kiddush]]. Rambam (Hilchot [[Shabbat]] 29:5), Tur and Shulchan Aruch 271:4 all rule that it's forbidden to eat before making [[Kiddish|Kiddush]]. </ref> This applies to both the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:13. See Rambam (hilchot shabbat 29:10) who holds that it is forbidden to eat/drink before kiddush shabbat-day, just as Friday night. However, the Ra'avad (hasagot to 29:10) vehemently disagrees ("בחיי ראשי אם מסברא אמרה לא סבר מימיו סברא פחותה מזו"). Shulchan Aruch 289:1 sides with the Rambam. </ref>
##Some explain the reason is because of the general prohibition to eat before performing a time-sensitive mitzvah that one is obligated to perform.<ref>Levush 271:4, Ateret Tzvi 271:3, Mishna Brurah 271:11</ref>
##Others contend that it is based on [[kavod Shabbat]], honoring Shabbat, to refrain from eating before acknowledging and declaring the sanctity of the day.<ref>Aruch Hashulchan 271:12</ref>
##A third suggestion is based on the pasuk: ״וקראת לשבת עונג״ (and you shall call the shabbat a delight)<ref>Yeshaya 58:13</ref>. We understand the phrase "and you shall call the shabbat" to refer to making kiddush, and the phrase "delight" to refer to eating and drinking, and conclude that kiddush must precede "delighting", just as comes first in the pasuk.<ref>Igrot Moshe OC 4:63 s.v. aval af explains based on the Rashbam and Tosfot (Pesachim 101a) that the prohibition to eat before kiddush is built on the idea of וקראת לשבת עונג - במקום קריאה שם תהא עונג - that the meal may only be had where kiddush is recited and not elsewhere or beforehand.</ref>

=== When the Prohibition Begins ===
#Friday night:
##If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making [[Kiddish|kiddush]].<ref>Magen Avraham 271:5 in name of the Bach writes that if one accepted [[Shabbat]] early, it is forbidden to eat before making [[Kiddish|Kiddush]]. Mishna Brurah 271:11 agrees.</ref>
##If one doesn't take [[Shabbat]] upon oneself early, then the prohibition begins once the sun sets.<ref>Magen Avraham 271:5, Mishna Brurah 271:11, and Ben Ish Chai Bereshit 17 write that the prohibition begins at [[Bein HaShemashot]]. </ref>
###Sephardim are lenient until the end of Ben Hashemashot (13.5 minutes after sunset).<ref>[https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 12)] explained that there's many reasons why it is permitted to drink water after accepting Shabbat during Ben Hashemashot.

(1) The acceptance of Shabbat of an individual isn't a full acceptance that would make everything forbidden.

(2) Bein Hashemashot might be like the day, especially since we might follow Rabbi Yose who holds that it is day until the end of Ben Hashemashot.

(3) According to Rabbenu Tam, it is still the day.

(4) He understands the Rambam's shita to be that one can drink anything besides wine before Kiddush.</ref>
#Shabbat day:
##Once one davens shacharit, they are obligated in kiddush, and the prohibition kicks in.<ref>Mishna Brurah 286:7 citing the Magen Avraham and the Bach. Before one davens shacharit, while the prohibition of eating before kiddush has not yet begun, there is a separate prohibition in effect of eating before davening. However, with respect to this latter prohibition, it is permitted to drink water. See Tur siman 289 who cites the practice of his father, the Rosh, who would drink water before davening on shabbat morning. He explains that this is allowed since drinking water before davening is not asur, and the obligation of kiddush does not begin until after shacharit.</ref>

=== Drinking Water ===
#It is forbidden to drink water before kiddush Friday night.<ref>Shulchan Aruch O.C. 271:4. See above section on "eating before kiddush".</ref>
#Rinsing out one's mouth is permitted since one doesn't intend to get benefit from the water.<ref>Magen Avraham 271:5 writes that rinsing out one's mouth is permitted as it isn't called drinking. Bear Hetiev 271:4 and Mishna Brurah 271:13 agree. However, Ben Ish Chai Bereshit 17 is more stringent and only permits if one was fasting and only during [[Bein HaShemashot]]. </ref>
#If one is thirsty, it is permissible to drink water before [[Shacharit]] on [[Shabbat]] day, since the obligation of [[Kiddish|kiddush]] doesn't apply until one prayed.<ref>Tur writes in the name of his father, the Rosh, and Shulchan Aruch 289:1 </ref>

=== Someone who is Sick ===
#Someone who is sick and needs to eat before davening on Shabbat, (according to Ashkenazim) should recite Kiddush before eating, unless they don't need to eat a kezayit of mezonot within a kdei achilat pras.<ref>Mishna Brurah (Biur Halacha 289:1 s.v. chovat) and Igrot Moshe OC 2:26:2 write that someone who is sick and needs to eat before davening on Shabbat should make kiddush first, unless he doesn't need to eat pat haba bekisnin. Piskei Teshuvot 289:8 note 63 writes that the best option is for the sick person not to have a kezayit of pat haba bekisnin within a kedi achilat pras, and that way he won't be obligated to make kiddush.</ref>
##According to Sephardim, it isn't necessary to make kiddush in any event.<ref>Yabia Omer OC 8:31 and Or Letzion 2:20:14 write that someone who is sick and needs to eat before davening on Shabbat does not need to make kiddush. See also Kaf Hachaim 276:28 who is lenient in extenuating circumstances. See Chazon Ovadia (Shabbat v. 2 p. 149) where Rav Ovadia recommends that a sick person who needs to eat bread or pat haba bekisnin before davening should recite kiddush.</ref>
#If someone needs to eat after Shacharit before Mussaf, they should make kiddush first.
##If they don't have wine or another drink (חמרא מדינא) upon which to make kiddush, they still may eat fruit or mezonos foods.<ref>Shemirat Shabbat Kehilchata 52:15. Mishna Brurah 286:9 in the name of the Eliyah Rabah.</ref>

=== Children ===
#It is permitted for children to eat before kiddush both by night and day. This applies even if they have reached the age of chinuch.<ref>Shemirat Shabbat Kehilchata 52:18 is lenient, since the prohibition of eating before kiddush is not a prohibition on the food itself (איסור חפצא) but rather just on the person not to eat at this time (איסור גברא). We can therefore be more lenient with respect to the prohibition of ספייה (abetting a minor in the performance of a prohibition), and since the child needs the food, it is permitted.</ref>

=== Women ===
#A woman who usually davens Shacharit before eating should also do so on Shabbat. She may drink before davening just like men.<ref>Shemirat Shabbat Kehilchata 52:13</ref>
##If she's sick and needs to eat before davening, she does not have to recite kiddush.
#However, if she usually does not daven Shacharit at all, or if she usually davens after she eats (because she relies on the opinion that she only has to recite some request from Hashem in order to fulfill the mitzvah of davening), then she should recite kiddush before eating.<ref>Shemirat Shabbat Kehilchata 52:13</ref>
##In an extenuating circumstance when she's weak and has no wine, she may eat without kiddush.<ref>Shemirat Shabbat Kehilchata 52:13 quoting Minchat Yitzchak 4:28:3, who includes a factor of relying on Maharam Chalavah that women are not obligated in Kiddush during the day.</ref>

==Eating before Mussaf==

#Once the time for [[Mussaf]] (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying [[Mussaf]], however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit.<ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying [[Mussaf]]. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying [[Mussaf]] but it’s permissible to have a snack. The Magen Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more. Kitzur Shulchan Aruch 77:15 agrees. See Rav Mordechai Eliyahu's comment on Kitzur Shulchan Aruch 77:15 where he writes that we only rely on this in situations of pressing need.</ref>
#The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish|kiddush]].<ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref>
#If one does eat before [[Mussaf]] one must first recite [[Kiddish|kiddush]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish|kiddush]].<ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat Shabbat KeHilchata 52:17</ref> It is good practice to repeat kiddush at the bread meal if he recited kiddush the first time before Mussaf.<ref>Shemirat Shabbat Kehilchata 52:16 citing Yabia Omer 5:22:4 relying on the opinion that the mitzvah of Kiddish doesn't apply until after Mussaf.</ref>

==Timing==

#Ideally, one should say Kiddush as soon as one gets home from Shul on Friday night.<ref>Pesachim 106a learns that the primary way to do [[Kiddish|Kiddush]], a remembrance of [[Shabbat]], is with wine on Friday night because that's the beginning of the day (in the Jewish calendar). Shulchan Aruch, O”C 271:1 </ref>
#One can say [[Kiddish|kiddush]] before nightfall if one accepts upon oneself [[Shabbat]] early.<ref>Magen Avraham writes that [[Kiddish|Kiddush]] can be made during the day if one accepts upon oneself [[Shabbat]] early. Many achronim including Kitzur Shulchan Aruch 77:2 and Mishna Brurah 271:11 concur. </ref>
##If one needs to make Kiddush for someone else before Shabbat and one can't accept Shabbat then, some poskim allow making Kiddush then.<ref>Minchat Shlomo 1:3 allowed it non-regularly. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] and Tzitz Eliezer 14:25 allowed it. They cite Rabbi Akiva Eiger who was unsure about this.</ref> See further on the [[Yatzah Motzei]] page.
#If one missed Kiddush on Friday night, it can and should be made up at any point during [[Shabbat]] day, which means that one would recite the longer Friday-night version of Kiddush on [[Shabbat]] day.<ref>The Gemara Pesachim 105a rules that if one missed saying [[Kiddish|Kiddiush]] on Friday night one can make it up through the rest of [[Shabbat]]. Rambam (Hilchot [[Shabbat]] 29:4), Tur and Shulchan Aruch 271:8 rule like this gemara. This is agreed upon by the achronim, including Aruch HaShulchan 271:21, Ben Ish Hai (Bereshit 19), and Hacham Ovadia Yosef, in Halichot Olam. Aruch HaShulchan and Ben Ish Chai write that even if the person ate intentionally, one can and should still make [[Kiddish|Kiddush]] the next day.</ref> Vayichulu is omitted when recited during the day.<ref>Orchot Chayim (Kiddush n. 3), Rama O.C. 271:8, Misna Brurah 271:40, Chaye Adam ([[Shabbat]] 6:2), Aruch HaShulchan 271:21, and Ben Ish Chai (Beresheet 19) hold that we don't say Vayichulu if the [[Kiddish]] is said during the day since Vayichulu was instituted for the incoming of [[Shabbat]]. [This finds it's source in the Magid Mishna (Hilchot [[Shabbat]] 29:4).] </ref>
#If one forgot to say [[Kiddish|kiddush]] on Friday night and only remembered during [[Bein HaShemashot]] of Saturday, one should say [[Kiddish|kiddush]] then with [[Shem UMalchut]].
##However, according to Ashkenazim as long as one davenned any of the [[Shabbat]] [[prayers]], if one needs to make Kiddush during [[Bein HaShemashot]], it should be done without Shem Umalchut.<ref>Ben Ish Chai Bereshit 19 writes that one could argue that according to the Magen Avraham (271:1), once one prayed on [[Shabbat]] the obligation of [[Kiddish|Kiddush]] is only Derabbanan and whenever there is a doubt about a Derabbanan obligation one may be lenient (Safek Derabbanan Lekula). If this was the case, one should say that if it is [[Bein HaShemashot]] one no longer needs to say Kiddush. However, the Ben Ish Chai rejects such an argument because some commentators limit the Magen Avraham to a case where one doesn't have wine or one specifically had Kavana in [[davening]] to fulfill one's obligation. Therefore, the Ben Ish Chai rules that one can still make [[Kiddish|Kiddush]] during [[Bein HaShemashot]] with a Bracha because of the rule Safek Deoraitah LeChumra, just like if there's a doubt concerning [[Birkat HaMazon]]. Halichot Olam (vol 3, pg 25-7) agrees. However, the Mishna Brurah 271:39 (Shaar Hatziyun 47) rules that if one did say Tefillot [[Shabbat]] and it's [[Bein HaShemashot]], one should make the bracha without [[Shem UMalchut]]. See [http://www.dailyhalacha.com/Display.asp?ClipID=1866 Rabbi Mansour on Dailyhalacha.com]. </ref>

==Washing Before or After Kiddush==

#One should make [[Kiddish|kiddush]] before washing for bread.
##However, if one washed by accident with a bracha before making [[Kiddish|kiddush]], then according to Sephardim, one should now make [[Kiddish|kiddush]] on bread and not on wine.<ref>*Tur 271:12 quotes Rav Amram Goan (Siddur vol 2, [[Siman 17]]) who wrote that one should make [[Kiddish|Kiddush]] on wine and then wash for bread. However, if one washed first, one should make [[Kiddish|Kiddush]] on bread in accordance with Rav Bruna in Pesachim 106b ("הנוטל ידיו לא יקדש"). Rambam (Hilchot [[Shabbat]] 29:9-10) and the Ran in explaining the Rif (22a) concur. The Maharam MeRotenburg (quoted by the Tur 271:12) also had the practice to make Kiddush before washing. Shulchan Aruch 271:12 rules that one should make Kiddush and then wash; however, if one washed first, then one should make Kiddush on the bread.
*Kaf HaChaim 271:76 adds that the Arizal (Shaar Kavanot 71c) agrees because the order should be kept as [[Kiddish|Kiddush]] being the completion of [[prayer]] and washing as the start of the meal. Gra 271:12, Maamer Mordechai 271:16, and Yalkut Yosef ([[Shabbat]] vol 1 pg 273) concur with Shulchan Aruch. Therefore, Sephardim shouldn't change from the ruling of Shulchan Aruch even Bedieved. However, the Kaf HaChaim 271:77 argues that Bedieved one should say [[Kiddish|Kiddush]] on wine because one has what to rely on.</ref> However, if one person in the group hasn't yet washed and can perform [[Kiddish|kiddush]] over wine for everyone else (by saying it aloud while they listen), this is preferred.<ref>Menuchat Ahava (vol 1 pg 143) [http://www.dailyhalacha.com/Display.asp?PageIndex=9&ClipID=960 see dailyhalacha] </ref>
##According to Ashkenazim, Bedieved if one washed first, one can make still make [[Kiddish|kiddush]] on wine and then have the bread.<ref>The Rashbam (Pesachim 106b), and Baal HaMoar (Pesachim 21b s.v. Amar Rav Bruna) explain the gemara differently than the Rambam/Ran. Rav Bruna in the gemara holds that if one washed then they can't say kiddush since that would be a hefsek between washing and hamotzi. However, the gemara (according to them) rejects Rav Bruna, and therefore we do not view the kiddush as a hefsek between washing and hamotzi that would be me'akev. Nonetheless, one should ideally not wash before kiddush, because of a different gemara (Brachot 51b) in which Beit Hillel holds that one should first pour the wine and then wash for hamotzi (״מוזגין ואחר כך נוטלין״). According to the Rashbam, then, it comes out that one should lechatchila make kiddush first, but bdieved if one washed first then they can still make kiddush on wine.

Rabbenu Tam (Pesachim 106b s.v. Mekadesh) and the Ri (Pesachim 106b s.v. Zimnin) hold that even Lechatchila one can wash before making [[Kiddish|Kiddush]] on wine. They explain the gemara in brachot 51b to be limited to pouring wine during the week, since that is a big hefsek, but merely making kiddush is not such a hefsek and so can be done after washing before saying hamotzi. Hagahot Maimon 29:100, Sh"t Rashba 1:752, Rokeach (115), and Mordechai (Pesachim 106b; pg 37c) side with Rabbenu Tam and Ri. Such was the minhag of the Rosh (quoted by Tur 271:12) and the minhag of Ashkenaz as writes the Rama 271:12. However, the Beit Yosef points out that it is difficult to understand why someone would specifically wash before kiddush, as even according to Rabbenu Tam it is not preferable to wash first, but merely permitted. The Taz 271:14 and Chaye Adam ([[Shabbat]] 6:12) rule that the Rama is only bedieved. Therefore, Mishna Brurah 271:62 writes that since many achronim side with Shulchan Aruch and one satisfies all opinions that way, one should make [[Kiddish|Kiddush]] first. However, Bedieved one can rely on the Rama to still make [[Kiddish|Kiddush]] on wine if one did in fact wash first. Kaf HaChaim 271:77 adds in the name of the Bach that if one didn't make the bracha on [[Netilat yadayim]] one should make [[Kiddish|Kiddush]] on wine and then rewash so that one doesn't loose the [[Kiddish|Kiddush]] over wine. </ref>
#Some Ashkenazim (specifically German Jews) have the Minhag to wash before making [[Kiddish|kiddush]] over wine, and they have what to rely on.<ref>See previous note. As noted there, this was the practice of the Rosh based on Rabbenu Tam's reading of the various gemaras. Rama O.C. 271:12 writes that such was the absolutely overwhelming Ashkenazi minhag to wash before [[Kiddish]]. Darkei Moshe 271:11 in fact says that he never saw anyone who made kiddush before they washed. The Bet Yosef 271:12 comments that he saw some Sephardim who also had such a practice, but he sternly disagreed based on the Rif and Rambam.

Given that making kiddush satisfies the shitot of all the rishonim, and washing first is only permitted according to Rabbenu Tam, what is the logic of this minhag? The Mishna Brurah (271:61) suggests that since if one makes kiddush on bread they would have to wash first, in order to be consistent the minhag developed to always just wash before kiddush, even when making it on wine. The Eliyah Rabah (s.k. 27) suggests that perhaps the minhag developed because people were concerned that their hands were not properly clean to be able to make kiddush (one shouldn't say shem Hashem with dirty hands), and so they would wash before. </ref>
##If one has this minhag, it is still forbidden to dilute the wine (by adding water) between washing and [[Kiddish|kiddush]], as that would constitute an interruption between washing and the meal.
##Some say that one also shouldn't pour the wine between washing and the meal, as this too constitutes an interruption.<ref>Magen Avraham 271:27 writes that even Rabbenu Tam (Pesachim 106 s.v. Mekadesh) who holds that Lechatchila one can wash before [[Kiddish|Kiddush]], agrees that one cannot dilute the wine after washing. This is based on Bet Hillel ([[Brachot]] 51b) who says that one should make [[Kiddish|Kiddush]] first in the case where one has to dilute the wine, because diluting wine takes precision and is definitely an interruption between washing and hamotzi. Magen Avraham adds that according to the stringent opinion in Shulchan Aruch 166:1 (which is the Tur based on the Yerushalmi) one should be strict not to make any interruption. The Magen Avraham is brought as halacha by the Tosfet [[Shabbat]] 271:34 and Kaf HaChaim 271:78. </ref>
#Some distinguish with respect to the above question between the one making [[Kiddish|kiddush]], who should not wash before, and other members of the family, who may. Others say that there is no difference.<ref>Magen Avraham 271:26 in name of Hagahot Mordechai (it seems that he means Mordechai pg 37b), Bach 271:11 (s.v. VeleInyan) distinguish between the one making [[Kiddish|Kiddush]] (who should not wash before) and the other members of the family (who may wash before, since they aren't saying kiddush and there is thus no hefsek). Mishna Brurah (271:58) cites this as well. Kaf HaChaim 271:79 argues that there's no difference between the one making [[Kiddish|Kiddush]] and the other family members. </ref>

==Eating in the Place One Made Kiddush==

#In the place where one made [[Kiddish|kiddush]], one should make sure to have a meal. This principle is referred to by chazal as ''Kiddush Bimakom Seuda''.<ref>Shmuel in Gemara Pesachim 101a says that one should only say Kiddush in the place where one is going to have a meal. The Rosh (Pesachim 10:5) says that this is based on the pasuk "VeKarata LeShabbat Oneg" (Yishayahu 58:13). Chazal explain that "Kriyah" is a reference to Kiddush, and "Oneg" is a reference to eating the meal. Hence, the pasuk means: in the place of Oneg (i.e. meal) one should have Kriyah (i.e. kiddush). Shulchan Aruch O.C. 273:1 and Kitzur Shulchan Aruch 77:14 codify this as the halacha. See Biur Halacha (273:3 s.v. l'alter) who understands that this drasha is really only an asmachta (hint), and that the requirement that kiddush be made by the meal is only rabbinic. </ref>
##This applies both for the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:14; Shulchan Aruch 289:1</ref>
#One should begin to eat something immediately after [[Kiddish|kiddush]].<ref>Preferably, Rama 273:3 quotes from the Mahari Mulin that one should make one's meal immediately after [[Kiddish|Kiddush]]. This is presumably in order to link the kiddush to the meal as much as possible. Mishna Brurah 273:12 explains that preferably, one should eat one's meal right after [[Kiddish|Kiddush]] without waiting.</ref>
##After the fact, as long as one had intent to eat immediately after kiddush, one doesn't need to make [[Kiddish|kiddush]] again, even if one made a long interruption or a Hesech HaDaat (interruption of thought).<ref>The Rama 273:3 seems to say that lechatchila one needs to either eat right after kiddush, or have had intention to eat right after kiddush. Thus, as long as one made kiddush with intention to eat soon afterwards, then even if some unforeseen circumstance arose that delayed the meal, this would seemingly be ok bedieved. Indeed, Mishna Brurah 273:12, and Piskei Teshuvot 273:3 based on Aruch HaShulchan 263:1, write that one shouldn't make a new [[Kiddish|Kiddush]] even if one had a long break or made a change in place and returned to the place of the [[Kiddish|Kiddush]]. </ref>
##However, if one did not have intent to eat right after kiddush, and then made an interruption of 72 minutes, a new kiddush is needed.<ref>Mishna Brurah 273:14 explaining the Rama that a new kiddush is needed if there was no initial intent to eat immediately, and there was an interruption between kiddush and the meal. Halichot Olam (vol 3, pg 3) defines this interruption as 72 minutes.</ref>
###However, if there is a halachic need to delay the meal that is related to the meal, it is permitted to delay for that reason. For example, kiddush at the seder on Pesach is made much in advance of the meal due to the Maggid section of the Haggadah, but this is acceptable since Maggid is a necessary prerequisite to the meal.<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 (Kol Sinai Tevet 5724 p. 15)] writes that Maggid doesn't make the Kiddush before the meal not adjacent to the meal because the Maggid is necessary for the meal as we need to speak about the Matzah (''Lechem Shonim Alav Devarim Harbeh''). Halichot Shlomo of Rav Shlomo Zalman Auerbach (Moadim v. 2 p. 248 9:14) agrees and explains that the Maggid is intrinsically part of the meal and such was the establishment of chazal. See Rav Chaim Palagi Haggadah regarding how Maggid is an extension of Kiddush (like the Rif cited by Avudraham why there's no bracha on Maggid since Kiddush already fulfills the mitzvah of Maggid).</ref>
#In order to have [[Kiddish|kiddush]] in the place where one eats and that the [[Kiddish|kiddush]] is considered a proper [[Kiddish|kiddush]], one must eat at least a [[kezayit]] of [[mezonot]] or bread, or drink a [[reviyit]] of wine.<ref>Shulchan Aruch O.C. 273:5 writes in name of the Geonim that one can fulfill the obligation to eat in the place of where one makes [[Kiddish|kiddush]] by eating bread or drinking wine. Magen Avraham 273:10 and Mishna Brurah 273:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 273:25 comments that certainly [[mezonot]] fulfills the obligation, as it is more significant than wine. Rabbi Akiva Eiger (on MA 273:11) points out that Magen Avraham 188:9 quotes Rabbenu Yonah (Brachot 36b s.v. birkat) who disagrees with the logic of the Bet Yosef 273:5 in explaining the geonim. Mishna Brurah 273:25 writes in name of Hagahot Rabbi Akiva Eiger and Tosefet [[Shabbat]] that wine doesn't fulfill one's obligation according to many rishonim, and so one should only rely on this in cases of need. Gra (Maaseh Rav 119) and Sh"t Binyan Olam (OC 8) dispute the view of Bet Yosef.

Piskei Teshuvot writes that it seems that there's a dispute between the Magen Avraham 273:11 and the Shaarei Teshuva 289:1 whether one can fulfill this obligation with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 273:25 holds like the Magen Avraham and one can fulfill one's obligation by having any [[mezonot]]. Shemirat Shabbat KeHilchato 52:24, Sh"t Az Nidabru 8:31, Kiddush KeHilchato (pg 195), Sh"t Or Letzion (vol 2, 20:28), and Yalkut Yosef ([[Shabbat]] vol 1 pg 196; Halichot Olam (Vol 3, pg 1)) agree.

There's a discussion in the achronim whether the geonim's shita is that one can simply drink a reviyit of the cup of kiddush, or whether needs to drink an additional reviyit of wine in order to constitute a meal. See Mishna Brurah (273:27) who cites this latter position. See Shaar Hatziyon (273:29) who thinks that regarding kiddush shabbat day one can be lenient, but regarding kiddush Friday night one should be strict, and perhaps not even rely on the geonim at all. </ref>
##Even though theoretically this applies also at night, one should be strict at night not to rely on this and to make sure to have an egg's volume of bread (once one has done this, he may finish his meal in a different location).<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=13 (Kol Sinai Tevet 5724 p. 13)] writes that since some disagree with the geonim, we shouldn't rely on them at night when kiddush is biblical. Mishna Brurah (Shaar Hatziyun 273:29) questions whether or not we should rely on the geonim for the kiddush at night and leaves it unresolved. See also Mishna Brurah (273:25) who cites Rebbe Akiva Eiger as proving that many rishonim disagreed with the geonim, and that therefore one should only rely upon them in a pinch. </ref>
#If someone is reciting kiddush in one room and someone else is hearing the kiddush in another room, if the person listening to the kiddush is going to eat his meal in the room where he currently is when he listens to kiddush, that is considered kiddush in the place of the meal.
##The reason is that the one fulfilling his obligation of kiddush needs to be in the room where he is going to eat his meal and not where the person making kiddush is.<ref>Maharam Chalavah Pesachim 101a explains that they used to make kiddush in shul and people in a nearby room would hear the kiddush and fulfill their obligation and eat there. It is considered kiddush in the place where they're going to eat since they're fulfilling their obligation and they're the ones eating. The location of the one making kiddush doesn't impact that. Tosfot Pesachim 101a s.v. dochlu implies otherwise. Nonetheless, the Bet Yosef 273:6 cites the Rabbenu Yerucham, Smag, and Hagahot Maimoniyot who agreed with Maharam Chalavah. Shulchan Aruch OC 273:6 holds like Maharam Chalavah. Rabbi Akiva Eiger 273:2 explains that those listening to the kiddush are like making kiddush themselves (שומע כעונה), and so the only thing that matters is if they eat in the place where they were when they heard kiddush.</ref>
#Changing locations:
##It is a debate whether changing from one corner of the room to another is considered a new location, such that now the kiddush is not in the same place as the meal.<ref>The Tur (273) cites from Tosfot that moving one from corner to another corner in the same room doesn't constitute a change in location at all. The Bet Yosef cites this as the position of the Rosh (Pesachim 10:5) and the Rambam (hilchot shabbat 29:8). However, the Bet Yosef cites the Ran (daf 20a in the dapei harif) who argues and thinks that even changing from one corner of the room to another is considered a change in location. </ref> Some poskim say that ideally one should have intent during kiddush if they plan on switching locations within the same room,<ref>The Shulchan Aruch (273:1) paskens somewhat ambiguously. He first says that the entire room is viewed as a single location. But then he says that if one made kiddush without intent to switch locations, and then decided to switch, they don't need to repeat kiddush. This latter formulation sounds like it is only ok post-facto (i.e. after kiddush was made), but that if one made kiddush without intent to switch locations, then it would be prohibited at that point to switch locations for the meal, even within the same room. The Magen Avraham (273:1) makes this inference. However, Rebbe Akiva Eiger (on MA) argues and says that the Shulchan Aruch chose this formulation just to show that one doesn't need intent to switch locations from the outset. The Mishna Brurah (273:3) paskens that ideally one should not change locations like the Magen Avraham. However, in the shaar hatziyon (273:4) he seems to agree to Rebbe Akiva Eiger that one can lechatchila change locations within the same room, even if they did not have intent to do so when they made kiddush. See also Biur Halacha (273:1 s.v. v'chen ikar) who holds explicitly like Rebbe Akiva against the Magen Avraham. </ref> while other poskim say that intent is not needed since we hold like the majority view that the whole room is considered a single location.<ref>Rebbe Akiva Eiger on Magen Avraham 273:1. See previous note.

Chazon Ovadia 2 pg. 126 paskens that one should ideally only switch locations within the same room if they have intent for it initially when making kiddush. However, if one did not have intent when they made kiddush, they may still switch locations after the fact.</ref>
##It is a debate whether changing from one room to another in the same house is permitted, if one had express intention to do so from the outset.<ref>The Tur (273) cites from Rabbenu Nisim that if one had intent from the outset (during kiddush) to change locations, then there is no problem of eating the meal in that intended location, even though it isn't where one made kiddush. The Tur cites Tosfot as limiting the din of Rabbenu Nisim to where the second location is in the same house as the first, such as between rooms or between floors. However, if the second location was in a different house entirely, or in a courtyard, then this tnay (lit: stipulation) wouldn't help. The Bet Yosef brings the Ran (daf 20a in the dapei harif) who disagrees entirely with Rabbenu Nisim and thinks that a tnay is never ineffective here, so there would be no permitted way of making kiddush in one room and having the meal in another.</ref> Some poskim permit it<ref>The Shulchan Aruch 273:1 paskens like Tosfot, and the Rama concurs (he adds the phrase "וכן עיקר"). </ref> while others say ideally it should only be done in extenuating circumstances.<ref>Biur Halacha (273:1 s.v. v'chen ikar) suggests that one should refrain from relying upon this tnay except in cases of need. The reason is because the Magen Avraham (273:1) is strict to not even change from one corner of the room to another (when there is no stipulation), so we should at least be strict not to move from room to room to be chosheish (lit: concerned) for the opinion of the Ran. However, the Mishna Brurah is lenient if one can also see the second location from the place where one made kiddush.</ref>
###Rav Ovadya thinks that if one would like to make kiddush in his house, but eat the actual meal in one's yard, one must fulfill two conditions: First, at the time of kiddush he must have intention to eat in the yard. Second, from wherever he is eating in his yard, he must be able to the see the place in house where he made kiddush. After the fact (bedieved), if one didn't have intention when making kiddush to eat in the yard, and ultimately did (as long as he could see the place he made kiddush in) he would have fulfilled his obligation.<ref>Chazon Ovadia 2 - pg. 127 </ref>
#One should try to make kiddush and eat the shabbat meal by the shabbat candles, but if for any reason this would cause an inconvenience (for example, would prefer to eat in the yard etc.), one may make kiddush and eat somewhere else.<ref>Chazon Ovadia vol.2 pg. 145-146 - he says although its considered a "mitzva min hamuvchar" to eat by candles, at the same time, the mitzva of shabbat candles were only given to us to enjoy shabbat, not to bother us...</ref>

==Women==

#The Mitzvah of kiddush is unique in that women are obligated even though it is a [[Mitzvat Aseh She’Hazman Grama]] (positive time-bound mitzvah), based on a Talmudic derivation that since women are obligated by the prohibitions of [[Shabbat]], they are also obligated in the positive commandments of the day.<ref>On [[Berachot]] 20b, Rava says that women are obligated in [[Kiddish|Kiddush]] on a Deoraita level because the torah compares the positive and negative commandments of [[Shabbat]] by interchanging the terms "Zachor" and "Shamor" implying that anyone who is obligated in the negative commands is also obligated in the positive ones. Shulchan Aruch 271:2 and Kitzur Shulchan Aruch 77:4 codify this as the halacha. A woman's obligation applies both at night (Mishna Brurah 271:3) and during the day (Mishna Brurah 289:6). Maharam Chalava pesachim 106a "bayom mai" disagrees and says that women aren't obligated during the day, but we don't pasken this way. </ref>
#Since women are obligated on a biblical level, they should either listen to their husband or hear another adult make [[Kiddish|kiddush]] and answer [[Amen]], or say it themselves.<ref>Since women are obligated in [[Kiddish|Kiddush]] on a biblical level, they can definitely make [[Kiddish|Kiddush]] for themselves. Additionally, since a man is obligated, a women can fulfill her obligation with the man's [[Kiddish|Kiddush]] as they both have a Deoraitah obligation. According to the Magen Avraham that one fulfills the Deoraitah obligation in [[prayer]], if a man and women have both already prayed, they can fulfill each other's obligation since they have equal obligations. However, if the man prayed and the women didn't, then the man is obligated on a Rabbinical level and the women is obligated on a biblical level. If so, asks Rav Yechezkel Landau in Dagul Mirvavah 271:2, perhaps the women can't fulfill her obligation with the man's reading, since he isn't obligated to the same degree that she is. However, perhaps she can still fulfill her obligation through his recitation since men are able to fulfill the obligation of others based on the principle of Kol Yisroel Arevim Zeh LaZeh (the Jewish people are guarantors for one another to fulfill the mitzvot). This second side is not simple though, because the Rosh ([[Brachot]] 3:13, last line) writes that women aren't included in Arevim, and so perhaps a man wouldn't be able to fulfill her obligation based on this principle. The Dagul Mirvava leaves his question unanswered. The Kitzur Shulchan Aruch 77:4 writes that it's preferable that women say the [[kiddish|kiddush]] along with the one making [[Kiddish|kiddush]] so that they are fulfilling their own obligation. However, the Sh"t Rabbi Akiva Eiger 1:7 argues that certainly women are included in Arevim Zeh LaZeh, and explains that the Rosh was only talking about mitzvot that women are exempt from. But here the women is obligated in the mitzvah of kiddush in general, so even a man who has davenned already and only has a rabbinic obligation, can fulfill the biblical obligation of a woman who has not davenned. See also Haga'ot Rebbe Akiva Eiger on Magen Avraham 271:2 who says the same thing. Aruch HaShulchan 271:6 and Chazon Ovadyah ([[Shabbat]] vol 2 pg 24) concur. </ref>
##A minor can't make kiddush for an adult woman, since she is biblically obligated in the mitzvah, whereas the minor is only rabbinically obligated.<ref>Mishna Brurah 271:3</ref>
##A person who is questionably still a minor (i.e. a 13-year-old son whose physical signs of maturity have not been verified) also should not make kiddush for an adult woman.<ref>Mishna Brurah 271:3 explains that even though there is a chazaka (lit: presumption) that a 13-year-old already has simanei gadlus (i.e. 2 pubic hairs), nonetheless we are only willing to rely upon this chazaka with respect to rabbinic laws, but not with respect to biblical laws. Here, since women are biblically obligated in kiddush, they should not rely upon this chazaka and cannot assume that the child is truly a halachic adult. </ref>
#Technically a woman can fulfill the obligation of her husband and family, though it isn't advised.<ref>Shulchan Aruch 271:2 writes that since women are obligated in [[Kiddish|Kiddush]] on a Deoraitah level, they can fulfill the obligation of a man. Even though the Maharshal and Bach argue with this, the Taz, Magen Araham, Gra, Mishna Brurah 271:4 all agree with Shulchan Aruch that a women can fulfill the obligation of a man. Nonetheless, Eliyah Rabbah, Derech Chaim, and Mishna Brurah 271:4 write that it's preferable that a women not fulfill the obligation of men not in her family because it's not entirely appropriate. </ref>

==Children==

#Once a child has reached the age of [[chinuch]], they are required to hear the kiddush on [[Shabbat]]. Therefore in the event that the child did not hear kiddush, an adult may repeat kiddush on his behalf, even though the adult had already fulfilled his own obligation.<ref>Children in Halacha pg. 39 </ref>

==Sitting or Standing for Kiddush==

#Many have the practice to sit for kiddush. However, some have a Minhag to stand for [[Kiddish|kiddush]].<ref>*(1) Sources that one should sit: The Mishnah in Brachot 42a implies that in order to make a bracha on behalf of another, the two parties need to be kove'ah (established). Tosfos 42a s.v. Heseibu explains that even though in the times of the mishnah, keviyut (establishment / permanence) was achieved via reclining, for us this is achieved through sitting down. Tosfot Brachot 43a s.v. Ho'il writes that it is preferable that one should sit for havdala, since one must sit in order to fulfill the boreh pri hagafen bracha on behalf of another. However, the minhag in the times of Tosfot was clearly to stand, so he defends the minhag by suggesting that since everyone is focused on the person making the bracha in order to hear the havdalah, this can be viewed as keviyut with respect to both the havdalah and the boreh pri hagafen. Nonetheless, he concludes that it is preferable to sit. Additionally, the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say [[Kiddish|kiddush]] standing so that one can make the bracha of LeShev BaSukkah before sitting down, implying that during the rest of the year one should say [[Kiddish|kiddush]] sitting.
*(2) Reasons one should sit: Mishna Brurah 271:46 brings the reason of the Kol Bo that one should sit as a part of [[Kiddish|kiddush]] BeMakom Seuda (making [[Kiddish|kiddush]] in the place one will eat), and the reason of the Gra (citing Tosfot; see above) that because sitting represents an established setting and one is able to fulfill the obligation of others only is such a setting. Mishna Brurah extrapolates from the Gra's reasoning that even those listening should preferably sit (not just the one making kiddush), and that if they are moving about during [[Kiddish|kiddush]] then they certainly don't fulfill their obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish|kiddush]] so that one can see the cup (like the Rama writes 271:10 that one should look at the cup) and one's family as one makes [[Kiddish|kiddush]].
*(3) Practices: Shulchan Aruch 271:10 rules that one should stand for Vayichulu, implying that one should sit for the rest of [[Kiddish|kiddush]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish|kiddush]] out of respect for the [[Shabbat]] queen (similar to the reason Ashkenazim stand for [[Havdalah]], see Mishna Brurah 296:27). Lastly, Rama 271:10 writes that one is permitted to stand for the entire [[Kiddish|kiddush]], but that it's preferable to sit. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish|kiddush]] but that preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch. The Aruch Hashulchan (271:24) says a fascinating idea, that really since it isn't clear in the gemara or poskim what the proper practice is, there is in fact no k'peidah (meaning that one can follow any one of the various practices). His language is: "אם צריכים לעשות קידוש מעומד או מיושב - אינו מבואר להדיא לא בגמרא ולא בפוסקים, ומשמע דאין קפידא". </ref>
##Regardless, one should stand for Vayichulu.<ref>Shulchan Aruch 271:10 rules that one should stand for Vayichulu. Mishna Brurah 271:45 explains that the one should stand for Vayichulu because it acts as a testimony that Hashem created the world, which in court would require one to stand. Rama 271:10 writes that the Minhag was to sit for Vayichulu except for the beginning of Vayichulu (during the words of Yom HaShishi Vayichulu HaShamayim because the first letter of those four words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because since one stood while it's said in shul, it can be said seated during [[Kiddish|kiddush]]. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like Shulchan Aruch to stand for Vayichulu. See further Rabbi Lebowitz's article on [download.yutorah.org/2009/1109/735392.pdf yutorah.org].</ref>
#For [[Shabbat]] day, the accepted custom is to sit.<ref>Rav Moshe Shternbuch (Teshuvot V’hanhagot #254) writes that even those who stand for Friday night kiddush should sit for [[Shabbat]] day kiddush, because the reason of standing for the testimony of Vayichulu and then remaining standing for the [[Shabbat]] queen doesn't apply, as there is no Vayichulu nor a [[Shabbat]] queen to greet. </ref>
#For [[Yom Tov]] kiddush, many have the custom to sit,<ref>Sh"t Igrot Moshe 5:16 writes that the only reason to stand the entire [[Kiddish|kiddush]] on [[Shabbat]] is because once one is standing for Vayichulu one can continue standing for the rest of the [[Kiddish|kiddush]]. However, since there's no Vayichulu on [[Yom Tov]], it follows that one should sit according to all opinions. </ref> but some have the practice to stand.<ref>Aruch HaShulchan 271:24, Nitei Gavriel ([[Yom Tov]] vol 2, 29:18)</ref>

==What to Use for Kiddush==

#One should use a full cup<ref>Gemara Brachot 51a, Shulchan Aruch 271:10. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 33-5)] based on Rabbenu Yonah holds that if the cup is two thirds full it is considered full.</ref> of wine for kiddush.
#Grape Juice
##Some say that grape juice is considered equally suitable as wine<ref>Bava batra 97b cites the amora Rava as saying that one can squeeze a cluster of grapes into a cup and make kiddush on it. Shulchan Aruch 272:2 paskens this. It would thus seem like a closed case that one may make kiddush on grape juice. However, it isn't that simple. Perhaps the gemara only permitted wine from freshly squeezed grapes because it can potentially become wine if given time. However, modern grape juice has been processed in a way that it will never be able to become wine, and so perhaps might be unfit for kiddush. See Dirshu Mishna Brurah (272 footnote 11) citing the positions of contemporary poskim on this question. Shevet Halevi and Minchat Yitzchak permit grape juice even lechatchila, whereas Rav Elyashiv holds that one may not make kiddush on modern grape juice since it doesn't have the ability to become wine.

Yachave Daat 2:35 writes that one can use grape juice for kiddush, and Hacham Ovadia's opinion is also found in Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 81. Or Letzion 2:20:18, Yesodei Yeshurun 3:214-215 and Mishneh Halachot 13:38 agree. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 90-2)] quotes Rav Moshe as allowing grape juice for Kiddush but saying it is best to avoid the dispute. An [http://www.torahlab.org/doitright/using_grape_juice_for_kiddush/ article on TorahLab.org] writes that the majority of poskim hold grape juice is fit for Kiddush.</ref>, while others disagree.<ref>Shemirat Shabbat Kehilchata 53:2 citing Rav Shlomo Zalman Auerbach concludes that preferably one shouldn't use grape juice for kiddush. Laws of Brachos p. 316 writes that one shouldn't use grape juice for kiddush.</ref>
##Regarding grape juice from concentrate see [[Grape_Juice_and_Wine#Beracha]].
#Red vs White
##It is better to use red wine for kiddush.<ref>The discussion here revolves around how to understand two gemaras in bava batra. Towards the top of 97b the gemara says that wine which is "borak" is fit bdieved for the mizbeach, and thus fit lechatchila for kiddush. Rashbam there says that this refers to white wine. However, the gemara at the end of the daf asks whether wine which is "chavaryan" is fit for kiddush, and answers with the verse "אל תרא יין כי יתאדם" (lit: do not look at wine when it is red). The context of this verse from sefer mishlei is that Shlomo Hamelech is speaking of the ills of drinking, but the verse implies that red wine is considered better and more respectable. Thus, by answering with this pasuk, the gemara seems to be saying that one should not use white wine for kiddush. How do we resolve these two gemaras? The various approaches in the rishonim will help clarify our question of whether one may use white wine for kiddush.

(1) Rashbam understands that really the latter gemara (regarding חמר חווריין) is asking only with respect to bringing it as a libation on the mizbeach. Thus there is no contradiction at all! The first gemara says that white wine is fit for kiddush, and the second gemara is simply saying that it is preferably not brought as nesachim (which the first gemara agrees to). Thus, white wine would be perfectly acceptable for kiddush.

(2) Ramban disagrees. He thinks that both gemaras are discussing kiddush. They are just talking about two different types of wine. The latter gemara rules that white wine ("חווריין") is not fit for kiddush. The first gemara is either talking about wine which is not as white (see Tosfot s.v. chamar who says something similar), or really the correct girsa is "יין בודק" which refers to wine that is so strong that it is "bodek" (lit: checks) one's entire body. Thus there is no contradiction between the two gemaras since they are just discussing different types of wine. According to the ramban then, white wine would be unfit for kiddush.

The Shulchan Aruch 272:4 cites the position of the Rashbam as the stam (that one may use white wine for kiddush lechatchila), and then cites the Ramban by name as a dissenting view (that even bdieved one is not yotzeh with white wine), but concludes that the minhag accords with the Rashbam. The Mishna Brurah 272:10 writes that even the Rashbam that all things being equal (i.e. the two wines are identical other than their color), it's better to make kiddush on red wine. Furthermore, in 272:12 the Mishna Brurah cites the Elya Rabah that if the wine which is very white, it is proper to be concerned for the shita of the Ramban and not use it for kiddush. Chazon Ovadia (Hilchot Shabbat, Chelek 2, Page 82) says it's preferable to make kiddush on red wine. </ref>
##If only white wine is available, then one may make kiddush on it.<ref>See previous note. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>
##If one does not have enough red wine, it is preferable to use the white wine for Shabbat day as opposed to Friday night.<ref>[http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush Rav Schachter ("Hilchos Shabbos 3" min 73)] quoting Rabbi Akiva Eiger</ref>
#Fit for Mizbeach
##One may only make kiddush on wine that is proper (bdieved) for nisuch on the mizbeach.<ref>Bava batra 97a. Tur siman 272. </ref>
##Malodorous
###Bad-smelling wine is pasul for the mizbeach and therefore may not be used.<ref>Shulchan Aruch 272:1</ref>
###However, it can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
##Mevushal (lit: cooked)<ref>The Tur (272) cites from Rabbenu Shmaya b'shem Rashi that the bracha on cooked wine is shehakol (since cooking it changes it for the worse), and therefore one would not be able to make kiddush on it. However, the Tur then cites that Rabbenu Tam and the Ri and the Rosh all disagree and say that the bracha is still hagafen, and thus one could make kiddush on it. See Tosfot (bava batra 97a s.v. ileimah) who explicitly cites Rashi and rejects him based on the yerushalmi (found both in shkalim and arvei psachim) that one may use cooked wine for the four cups on the seder night, the first of which being kiddush. The debate between all the aforementioned rishonim seems to be whether cooking the wine turns the bracha into shehakol (so can't use it for kiddush), or not (so you could use it for kiddush). The Rambam (hilchot shabbat 29:14), however, has an interesting position. He holds that the bracha on cooked wine is hagafen (see Maggid Mishnah there who makes this point), but still one may not use it for kiddush since it is unfit to be brought as a libation on the mizbeach. </ref>
###Most hold that mevushal wine may be used for kiddush.<ref>Shulchan Aruch 272:8 cites the lenient position as a stam, and then cites the strict position as a yesh omrim. Generally speaking, when the mechaber has a stam v'achar kach yesh omrim, the halacha follows the stam. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115. </ref>
###However, some say that it may not be used.<ref>As mentioned, the Shulchan Aruch 272:8 cites this shita as a yesh omrim. The Rama says that the minhag is to make kiddush on cooked wine, even if one has uncooked wine available, but only if the cooked wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the uncooked wine. The Shar Hatziyon s.k. 31 points one to the Elyah Rabah citing the Agudah, who suggests (as explained by dirshu footnote 21) that even if the cooked wine is superior to the uncooked wine, one should still make kiddush on the uncooked wine provided that it is still good (just not as good as the cooked one). </ref>
##Sweet
###Some say that since this is not fit for the mizbeach, it should not be used for kiddush.<ref>Rambam hilchot shabbat 29:14. Shulchan Aruch cites this as a "yesh omrim" in 272:8. This is essentially the same shita previously discussed regarding cooked wine, as that too is pasul to be brought on the mizbeach, but perhaps still acceptable for kiddush. </ref>
###Others disagree, and say that the rule that kiddush wine must be fit for the mizbeach is actually only meant to exclude malodorous wine and wine that has been left exposed.<ref>The Rashbam (bava batra 97b s.v. ela l'm'utay) understands that even though Rav's meimra sounded like he was excluding all wine for kiddush if it is pasul for the mizbeach, in reality he was really only excluding wine whose psul is a function of its being inferior (e.g. left exposed, smells bad), based on the verse of "הקריבהו נא לפחתך וכו׳" (malachi 1:8). Rambam hilchot shabbat 29:14 cites this position as well, even though he disagrees with it. The Shulchan Aruch 272:8 paskens like this shita as the stam. The Rama says that the minhag is to make kiddush on wine with honey added, even if one has other wine available, but only if the honey-wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the regular wine, in order to be chosheish for the shita of the Rambam where possible.</ref>
####The same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref>
####Sweet wines may be used for kiddush.<ref>Even though Shulchan Aruch O.C. 272:3 rules that sweet wine is acceptable but not ideal, Halacha Brurah (272:15 v. 16 p. 378) allows using sweet wine for kiddush even initially. Yalkut Yosef (Shabbat 1-3, p. 565) agrees based on Shevet Halevi 9:58.</ref>
##Exposed
###One should not make kiddush on wine that has been left open overnight.<ref>Shulchan Aruch 272:1 based on gemara bava batra 97b. Even though nowadays we are no longer concerned for the possibility that a snake came overnight and drank from it, nevertheless we still do not use it for kiddush. Mishna Brurah 272:3 explains that this is because of the principle of הקריבהו נא לפחתך (lit: bring it now to your governor), which basically says that we shouldn't do things for Hashem that wouldn't be befitting to do for a ruler of flesh and blood. It is considered unseemly to give someone of importance a gift of wine that has been left out, and therefore we shouldn't use it for kiddush either. </ref>
####Nevertheless, bdieved one has fulfilled the obligation if one made kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
###It is permissible to use wine that was left open if it was stored in a closet or refrigerator.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
#If wine tastes like wine and smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar and smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref>

===If There's No Wine or Grape Juice===

#Friday night
##If one doesn't have wine, kiddush should be recited on the bread.<ref>The gemara pesachim 106b says that the amora Rav would sometimes make kiddush on bread if it was more appealing to him then, and sometimes he would make kiddush on wine when it was more appealing to him (depending on what he was in the mood for). This gemara seems to clearly indicate that one may kiddush on either wine or bread, and that one can choose which they prefer. Indeed, the Rambam 29:9 understood the gemara this way, and thus holds that one may make kiddush on bread if they were more in the mood for bread (or if they didn't have wine). Similarly, the Rashbam (pesachim 106b) understood the gemara to be saying that Rav would make kiddush on bread when he was hungry and didn't want to wait longer to start the meal. However, tosfot (s.v. mekadesh) cites the shita of Rabbenu Tam, who thinks that one may not make kiddush on bread. His proof is that the gemara 107a indicates that one may not make havdala on bread, and since kiddush is more strict than havdala, certainly one should not be able to make kiddush on bread [the Rashbam presumably would respond that havdala and kiddush are just not comparable; kiddush is in the context of a meal and so it is reasonable that bread would be valid for kiddush even if it isn't valid for havdala]. He therefore understood the gemara about Rav differently. When it states that Rav would be "מקדש אריפתא" (lit: make kiddush on bread), really it means that he would wash before kiddush and then make kiddush on wine and then immediately after kiddush eat the bread (as opposed to only then going to wash). The Rosh (pesachim 10:17) sides with the Rambam / Rashbam against Rabbenu Tam, and states that this was the psak of all the geonim, as well as the common practice.

The Shulchan Aruch 272:9 cites the position of the Rosh and makes no mention of Rabbenu Tam (that bread is invalid for kiddush). Thus, if one has no wine or grape juice for Friday night kiddush, they should make it on bread. The Biur Halacha (s.v. v'im yayin) discusses whether one may rely upon the position of the Rambam that if one simply likes bread better or is more in the mood for it, then one may make kiddush on bread and not wine. He concludes that if one actively dislikes the wine that is available to him, then one may indeed make kiddush on bread lechatchila Friday night. </ref>
###One should keep one's hands on the bread throughout the kiddush.<ref>Magen Avraham 272:7 and Mishna Brurah 272:28 comment that one should put one's hands on the [[challah]]. Rav Avigdor Neventzahl in his commentary on Mishna Brurah (Biyitzchak Yikare 272:28) says that one should actually hold the [[challah]]. </ref>
###Friday night, one shouldn't make kiddush on anything other than wine, grape juice, or bread.<ref>Mishna Brurah 272:27</ref>
#Shabbat day
##If there's no wine available, one should use [[chamar medina]] (lit: wine of that locale) for kiddush.<ref>The Gemara Pesachim 107a presents the opinion of Ravina that it is permissible to use [[chamar medina]] for [[havdalah]], as well as Rav Chisda's opinion that [[chamar medina]] may not be used for kiddush and havdalah. The Rosh Pesachim 10:17 argues that since we follow Ravina for havdalah, we also would allow chamar medina for kiddush. The Rambam Shabbat 29:17, however, holds that for havdalah one could use chamar medina but for kiddush one may not. Shulchan Aruch O.C. 272:9 cites the dispute between the Rosh Pesachim and Rambam and sides with the Rosh. Rama also accepts the ruling of the Rosh. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like Rosh. </ref>
###For a discussion of what constitutes chamar medina, see the [[chamar medina]] page.
##If one doesn't even have [[chamar medina]]<ref>As for the definition of chamar medina, Mishna Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 permits the use of liquor. Rav Avigdor Neventzahl in Biyitzchak Yikare footnote 25 says that according to Rav Shlomo Zalman Auerbach milk is not allowed even in places where it is commonly used like Switzerland. He also says that juice, tea, or coffee maybe permitted but soda is definitely not because it is just like water. Rav Moshe Feinstein in Iggerot Moshe OC 2:75 defines chamar medina as something you would serve to guests who you want to show respect to. Also see [[Shevet Halevi]] 3:26 and 5:32 where Rav Vosner says even where you have wine, chamar medina can be used because in the times of the gemara, wine was far more widespread. Today however, most people do not drink wine so often so other drinks are not inferior to wine for [[Kiddish|kiddush]].</ref>, one should just say hamotzi and eat the bread.<ref>Shulchan Aruch O.C. 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish|kiddush]] during the day (but rather using chamar medina) is explained by Mishna Brurah 272:3 (citing the Rosh pesachim 10:17), that if one were to recite the daytime [[kiddish|kiddush]] over bread, it would be the same procedure as if he wasn't saying kiddush at all. Therefore, to make it apparent that we are actually saying [[kiddish|kiddush]], we say a bracha that wouldn't normally be recited, even if that is a [[shehakol]]. </ref>
##If he doesn't even have bread, one may eat without [[Kiddish|kiddush]].<ref>Shulchan Aruch O.C. 289:2. Mishna Brurah 289:10 explains that even though there is a rabbinic prohibition to eat before making kiddush that applies to both the Friday night and shabbat day kiddush, we do not require one to fast if there is nothing available with which to make kiddush, since this would be mevatel the mitvah of oneg shabbat (lit: enjoying shabbat). </ref>
##If wine is expensive or one likes chamar medina better:
###Ashkenazim
####One may recite kiddush shabbat day on [[chamar medina]] if one likes that better.<ref>Magen Avraham 272:9</ref>
####If wine is expensive, one may use chamar medina for the daytime [[Kiddish|kiddush]].<ref>Mishna Brurah 272:29 </ref>
#####However, one who uses wine is fulfilling a preferred mitzvah.<ref>Mishna Brurah 272:29</ref>
###Sephardim
####One should only use [[chamar medina]] for [[Shabbat]] lunch if wine isn't available in the city and also this [[chamar medina]] is a popular drink in that city.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 124 </ref>
####If wine is expensive but available, then one should still use wine.<ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref>

==Beracha Acharona for Kiddush==

#One should not say a bracha acharona after kiddush (made in the context of the meal), even though a reviit of wine was consumed, because saying birkat hamazon at the end of the seuda covers kiddush.<ref>Shulchan Aruch 272:10. Mishna Brurah 272:37 explains that the cup of kiddush is considered to be included in food that is בא מחמת הסעודה (i.e. part of the meal), and therefore covered by bentching. </ref>

==Mistakes in Kiddush of Yom Tov==

#If someone said Mikadesh Yisrael and didn’t add Ve’hazmanim, he didn’t fulfill his obligation.<ref>The Gemara Pesachim 117b has a dispute between the elders of Pumpedita and Rava in tefillah whether you should say Mikadesh Yisrael or Mikadesh Yisrael Vehazmanim on Yom Tov. In Kiddush everyone agrees that you should recite Mikadesh Yisrael Vehazmanim. Magen Avraham 487:1 writes that if in Kiddush someone only say Mikadesh Yisrael he didn’t fulfill his obligation. Kaf Hachaim 487:17 and Zichron Yonah Avodat Halevim 30:1 agree.</ref>
#If someone said Mikadesh Hashabbat instead of Mikadesh Yisrael Ve’hazmanim, he didn’t fulfill his obligation, unless he fixed it within toch kdei dibbur.<ref>Regarding Tefillah, Shulchan Aruch 487:1 and Mishna Brurah 487:5 hold that the Shabbat conclusion doesn’t fulfill the obligation of the Yom Tov one. Mishna Brurah holds that it can be fixed within a toch kdei dibbur. Magen Avraham 487:2 implies that the same is true of kiddush. Zichron Yonah 30:2 writes so explicitly.</ref>
#If someone said the Yom Tov kiddush for the main text of the bracha (which mentions Yom Tov in the middle), but then concluded with Mikadesh Hashabbat, one doesn’t fulfill his obligation.<ref>Regarding Tefillah, the Magen Avraham 487:2 writes that mentioning Yom Tov in the middle is sufficient even with a wrong conclusion but he seems to retract that opinion. Mishna Brurah 487:4 concludes that one doesn’t fulfill one’s obligation. Zichron Yonah 30:2 applies this to Kiddush.</ref>
#If one forgot to say Shehechiyanu, one can say it afterwards anytime during the Yom Tov, for Pesach and Sukkot until the end of the 7 days.<ref>Eruvin 40b, Mishna Brurah 473:1, Zichron Yonah 30:4</ref>
#Kiddush of Yom Tov that fell out on Shabbat includes both Shabbat and Yom Tov. If one only said the kiddush of Shabbat or Yom Tov one doesn’t fulfill one’s obligation.<ref>Shulchan Aruch 487:1 writes that if one said Shabbat kiddush on Yom Tov one doesn’t fulfill one’s obligation. Zichron Yonah 30:6 writes that if on Shabbat Yom Tov one said either the Shabbat or Yom Tov kiddush separately and not both one didn’t fulfill one’s obligation. Rivevot Efraim 4:117 agrees.</ref>
#If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Shabbat, according to many poskim one fulfilled one’s obligation. If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Yom Tov according to many Ashkenazic poskim one didn’t fulfill one’s obligation but according to Sephardim one did fulfill one’s obligation.<ref>Regarding Tefillah there is a dispute between the Knesset Hagedola who holds that concluding with one of the two conclusions is sufficient and the Pri Chadash who disagrees. Biur Halacha 487:1 makes a compromise and says that if he mentioned Shabbat that is sufficient but if he only mentioned Yom Tov that is insufficient. Kaf Hachaim 487:20 holds that in all cases out of doubt he shouldn’t repeat the bracha. Zichron Yonah 30:7 applies this discussion to Kiddush.</ref>
#If one mentioned Yom Tov in kiddush but not the specific holiday, there’s a dispute if one fulfilled one’s obligation.<ref>Leket Shichacha Vtaut p. 397 writes that the Bet Yehuda 4 holds that one fulfills one's obligation if one mentioned Yom Tov but just didn't mention which Yom Tov it was, but the Mishna Brurah 427:11 holds that one doesn't fulfill one's obligation. Shemirat Shabbat Khilchata v. 2 p. 110 holds like the Mishna Brurah.</ref>

==Questions and Answers==

#Is it permissible to have [[Kiddish|kiddush]] before [[Mussaf]]? [[Kiddush#eatingbeforemussaf|click here]]

==Sources==
{{Reflist|2}}
[[Category:Brachot]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Shabbat]]
[[Category:Sukkot]]
<references />
{{Shabbat Table}}

Birkat Halevana

2026-08-16T14:08:10Z

YitzchakSultan1: /* When It Should Be Said */

{{Done}}[[File:Moon_phases.gif|thumb|Phases of the moon]]
During the beginning of the lunar month the moon is situated between the earth and the sun, thus causing the illuminated side of the moon to face away from the earth. A few days into the new month, the moon makes its appearance gradually until it reaches its fullness, when it then wanes again. Our Sages instituted that upon seeing the moon at its first stages after renewal one is to recite a blessing called '''Birkat Halevana''' (Hebrew: ברכת הלבנה, tran. ''Blessing of The Moon)'', or '''Kiddush Levana''' (Hebrew: ''קידוש לבנה'', trans. ''Sanctification of the Moon).''<ref>Some Ashkenazic greats termed this blessing "Kiddush Halevana, see for instance Maharil (Rosh Chodesh, Siman 9) and Rama 426:2. Rabbi Yosef Qafih (The Guide for the Perplexed, 2:5 fn. 15) however, writes that the name "Birkat Halevana" is more correct as that is what is found in all earlier sources. See Hegyonei Haparsha Shemot (p. 132) who documents that the Or Zaruah (456), Shibolei Haleket (167) and Tur (426) all use the title B''irkat Halevana'', as opposed to the Eshkol (Birchot Hodah 23:3) and Maharil (Rosh Chodesh) who termed it K''iddush Levana''. In explaining the term this latter term, he cites the To'ameha Chaim (37) who brings that Midrash Rabba (Shemos Rabba 15) states that God gave the Jewish people the moon as his betrothal gift, with that he explains that this term highlights the relationship between God and the Jewish people which is comparable to an Halachic marriage, ''[[kiddushin]]''. </ref>

This monthly ritual is performed outdoors at night in the first half of the month, in which this blessing along with a series of additional prayers are recited for the new moon.

The source of this blessing appears in the Talmud (Sanhedrin 42a) where the sages equate one who blesses the new moon on its proper time to one who greets the Divine Presence.<ref>Sanhedrin 42a. See Divrei Yatziv (Orach Chaim 278) for a discussion as to why this blessing is only first introduced here. </ref> The commentators explain that by reciting this blessing of the new moon, one in essence recalls that it is God who created the universe, and this realization in turn is tantamount to experiencing the Divine Presence.<ref>Levush (426:1) explains that this blessing was specifically designated to the moon over other stars or planets because it is the moon that is closest to us on earth, easily enabling us to constantly recognize God's control over the universe. Aruch Hashulchan 426:2 also cites this reason. C.f. Sefer Hachinuch 403 for a similar idea. Alternatively, Hegyonei Haparsha (Shemot p. 133) quotes To'ameha Chayim (Rosh Chodesh n. 8) that the moon is awarded this blessing as an appeasement for its minimization by God at the beginning of creation (See Rashi Beresheet 1:16). </ref>

Another aspect of this ritual is in order for us to internalize a significant lesson that emerges when comparing the history of the Nation of Israel and the cycle of the moon: just as the moon is "reborn" after a period of its decrease and extinction, so too, our nations decline will end and its light will once again radiate in full vibrancy. This ritual in effect instills in our hearts this much-needed message of hope.<ref>Rama 426 citing Rabbeinu Bahya (Parashas Vayeshev) </ref>

==Basics==

#Since this blessing involves greeting the Divine Presence, it is most proper, when possible, for it to be recited while standing. <ref>Gemara Sanhedrin 42a, Shulchan Aruch Orach Chaim 426. The Gemara relates that Mereimar and Mar Zutra in their later years would be supported by their attendants in order to recite this blessing while standing. See Rashi there. </ref> When not feasible (eg. a elderly or sick person), this blessing may be recited in a sitting position.<ref>Ya'alkut Yosef 426:11</ref>
#It is also preferable, when possible, that this blessing not be recited indoors but, rather, outdoors under open skies, as is the way to go greet someone of prominent stature. <ref>Shiltei Ha'giborim (Berachos 189:3), Bach Orach Chaim 426 and Teshuvos HaBach (no. 80)</ref> Preferably one should also not be positioned beneath a roof or overhang.<ref>Rama Orach Chaim 426:4 with Mishnah Brurah (426:21) and Ya'alkut Yosef (426:26). Orchos Rabbenu (v. 1 p. 178) however, brings from the Chazon Ish that this optimal condition is only to refrain from its recital in indoor structures, but, once outside, one may recite the blessing under an overhang. See Responsa Yaskil Avdi (vol. 8 no. 38) and Ya'alkut Yosef (Shabbat vol. 5, pg. 332) for a discussion regarding its recital under a tree branch, and Mishnah Berura Dirshu (42) regarding its recital under an umbrella. </ref> When not feasible, this recommended condition may be waived, provided the moon's illumination is visible indoors to the reciter (eg. through a window or door). <ref>Bach Orach Chaim 426 with Mishnah Berurah (426:21). </ref>
#It is proper to be clothed with dignity while reciting this blessing, as one would dress before greeting someone of prominent stature. Some have the custom to wear special Shabbat garments, even while reciting this blessing during an ordinary weekday. <ref>Tractate Sofrim (20) makes reference to the importance of being well dressed during this ritual. See Hagaos Maimoniyos (Hilchos Berachos 10:16) who relates that his teacher Rabbi Meir of Rothenburg had the custom to wear Shabbos clothes before the recital of this blessing, even if he preformed it during the weekday. Pri Chadash Orach Chaim 426:???? brings this, and suggests that we at the very least be meticulous of wearing the special Shabbos hat. See Mishnah Berurah (426:7) however, who observed that widespread custom is to no longer to be careful in this latter stringency. See also Ya'alkut Yosef Shabbat vol. 5, pg. 318). </ref>
#Since this ritual involves such great allusion the ultimate convalesce of our nation, it is customary to break into frolic dance after its completion. <ref>Meiri Sanhedrin 42a, Darchei Moshe Orach Chaim 426, Rama Orach Chaim 426:2 further analogizes this ritual in effect to a ceremony of ultimate matrimony between God and the Nation of Israel. (Teshuvot Vehanhagot (1:203) quotes Rabbi Betzalel Stern who points out that this is the only place we find the Rama interestingly recommending dancing.) See Shaar Hatziyun (Orach Chaim 426:12) explains that we do not recite this blessing on Friday night because this ritual is accustomed to be coupled with dancing, which is forbidden on Shabbos. </ref>

==When It Should Be Said==
#Birkat Halevana should be recited at night,<ref>[https://he.wikisource.org/wiki/%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%A2%D7%A8%D7%95%D7%9A_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95_%D7%90 Rama (426:1)]. [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber] says this is only a "הדורא בעלמא" (an enhancement of the mitzva), and one would be yotzei during the day as well. However, [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1.341.1?ven=hebrew|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he Teshuvot Radbaz (Volume 1 # 341], [https://www.sefaria.org/Magen_Avraham.426.1?vhe=hebrew|Magen_Avraham&lang=he Magen Avraham 426:1], and [https://www.sefaria.org/Mishnah_Berurah.426.3?vhe=hebrew|On_Your_Way&lang=he Mishnah Berurah 426:3] say (in a difference context of saying kiddush levana when a cloud blocks the moon) hold that you need to benefit from the light of the moon in order to be yotzei. The Radbaz says explicitly that if one says kiddush levana without benefitting from the moon, the bracha is a bracha levatala (a blessing in vain). Seemingly this would apply to saying kiddush levana during the day as well, when there is no benefit from the light of the moon. This also seems to be the opinion of the Sefer Hapardes (by R' Asher ben Chaim, R' Katzenelbogen edition, Shaar 8 Perek 1 Halacha 23 s.v. ומסתברא [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=98&fitMode=fitwidth&hlts=&ocr= pg. 74]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=99&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%94%D7%95%D7%90%20%D7%94%D7%93%D7%99%D7%9F%20%D7%A2%D7%9C%20%D7%94%D7%9C%D7%91%D7%A0%D7%94%20%D7%9B%D7%9E%D7%95%20%D7%A9%D7%9B%D7%AA%D7%91%D7%AA%D7%99 75]) regarding saying kiddush levana at night.</ref> specially after tzet hakochavim.<ref>Mishna Brurah 426:2</ref> It may be recited all night even after chatzot.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_2nd_Year%2C_Vayikra.23?lang=bi Ben Ish Chai (Shana Sheniya n. 23)], [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.426.15?lang=bi Kaf Hachaim 426:15]</ref> Sephardim hold that it may be recited before tzet hakochavim as long as it is after sunset and at a time when it is possible to benefit from the moon's light.<ref>Yalkut Yosef 426:27 quoting Yabia Omer 5:36:3</ref>
#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.

The [https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&st=&pgnum=346 Levana Bechidushah (Rav Aharon Shub) page 320] says that the shiur of 3 days to wait to begin saying kiddush levana is based on the time in Yerushalayim, so practically the time would have to be adjusted to each place. According to this, the calculation is as follows (based on [https://images.shulcloud.com/53/uploads/2-7-25/Shvat5785.pdf Rabbi Mordechai Premock’s calendar]):

Jerusalem Solar Time is 21 minutes later than Jerusalem Standard time (which is the time used for the molad). So after subtracting 21 minutes from Jerusalem Solar Time, the time can be adjusted to the time zone one is currently in. For example, Eastern Standard Time would be 7 hours earlier than Jerusalem Standard Time.

(All of the above calculations do not take Daylight Savings into account. See [https://ezrastorah.org/calendar5783/new_moon.pdf here].)</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It is proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet Sofrim 19:10 (in some versions 20:1) writes that one should say Birkat Halevana specifically on Motzei [[Shabbat]]. However, Rabbenu Yonah ([[Brachot]] 21a) quotes some who say this, rejects it, and concludes that one can say it anytime after three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 426:2 cites the Gemara Yevamot 39a which says that we don’t delay performing [[Mitzvot]]. The Mishna Brurah 426:20 rules that it’s proper to wait until Motzei [[Shabbat]], but there is what to rely on to say it earlier. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>
#If the bracha was said on the first night, one is yotzei bedieved (therefore it may not be repeated)<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, pg. 283.</ref>; some say that in such a case it's preferable to be yotzei the bracha with someone else after 3 days.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, footnote 52, pg. 283, in the name of Rav Sraya Deblitzky in Zeh Hashulchan vol. 2 siman 128. (See further on this point in [https://hebrewbooks.org/pdfpager.aspx?req=19415&st=&pgnum=56 Rav David Arama on Rambam Hilchot Brachot 10:17 הגה"ה s.v. balayla] and [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber]. See also sources mentioned earlier regarding saying kiddush levana at night [Sefer Hapardes by R' Asher ben Chaim, R' Katzenelbogen edition, Shaar 8 Perek 1 Halacha 23 s.v. ומסתברא [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=98&fitMode=fitwidth&hlts=&ocr= pg. 74]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=99&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%94%D7%95%D7%90%20%D7%94%D7%93%D7%99%D7%9F%20%D7%A2%D7%9C%20%D7%94%D7%9C%D7%91%D7%A0%D7%94%20%D7%9B%D7%9E%D7%95%20%D7%A9%D7%9B%D7%AA%D7%91%D7%AA%D7%99 75]] and when the moon is blocked by a cloud [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1.341.1?ven=hebrew|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he [Teshuvot Radbaz (Volume 1 # 341], [https://www.sefaria.org/Magen_Avraham.426.1?vhe=hebrew|Magen_Avraham&lang=he Magen Avraham 426:1], and [https://www.sefaria.org/Mishnah_Berurah.426.3?vhe=hebrew|On_Your_Way&lang=he Mishnah Berurah 426:3]].)</ref>
#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>
# During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama Orach Chaim 426:2, 551:8, Birkei
Yosef 559:8,Kaf Hachaim 551:8:117, [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A8%D7%90%D7%A9%D7%95%D7%A0%D7%94_%D7%93%D7%91%D7%A8%D7%99%D7%9D#%D7%9B%D7%97 Ben Ish Chai (I Devarim §28)]</ref> Some say that it shouldn't be said right after [[Tisha BeAv]], but in the next few days.<ref>Rama, Orach Chaim 426:2, Mishna Brurah 426:10. However, Ish Matzliach footnote 3 ad loc. says that the Minhag in most places is to recite it on Motzaei Tisha B'av 

*Halichot Shlomo (Tefillah ch. 15, n. 22) records Rav Shlomo Zalman's minhag to recite [[Kiddush Levana]] after three full days even during the months of Tishrei and Av. See Aruch Hashulchan Orach Chaim 551:22 and Maaseh Rav 159.</ref>
# One may recite Birkat Halevana until 15 days after the molad, however, on the 16th day one should recite it without [[Shem UMalchut]]. Some say that one may only say it until 14¾ days after the molad.<ref>Shulchan Aruch Orach Chaim 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. Chazon Ovadia, Chanuka p. 349 agrees, unlike the opinion of the Rav Pe'alim. However, the Rama Orach Chaim 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. [https://www.sefaria.org/Biur_Halacha.426.3.1?lang=bi Beiur Halacha s.v. VeLo tet zayin bichlal] writes that if one is in such a situation where half of 29 days, 12 hours, 793 chalakim passed and 15 days have not, there is what to rely on to say the Bracha. Beiur Halacha adds that if it is the 16th day one should say it without [[Shem UMalchut]]. Sh”t Yabia Omer 6:38 agrees with the Beiur Halacha that on the 16th day one should say it without [[Shem UMalchut]]. </ref> A chart of the time of the upcoming molads is printed here (see note for calculation)<ref>Rambam ([[Kiddush]] HaChodesh 6:3) writes that from one Molad (the approximate time when the moon is closest to the sun in the sky and cannot be seen) to the next is 29 days, 12 hours, and 793 chalakim (and there's 1080 chalakim in an hour). The Rambam 6:8 also writes that the time with which to begin to calculate the Molads from the beginning of creation is the 2nd day, 5 hours, and 204 chelakim. To calculate the Molad of [[Rosh Chodesh]] Tishrei 5773, first let us calculate the number of months which passed from creation and then add the appropriate time for each month. Although there are 12 months in a regular year because there are 7 leap years in a 19 year cycle, there is an average of 12.3684 lunar months a year. By Tishrei 5773, 5772 complete years have passed, meaning that 71390 complete months have passed since creation. The chelakim for the molad of Tishrei 5773 should be 1034 (i.e. 204 + (71390 * 793) modulo 1080) which is equal to 57 minutes and 8 chelakim. Making similar calculations leads to conclude that the Molad for Tishrei 5773 is 1am (i.e. 5+12*71390+(204+71930*793-1034)/1080) mod 24 starting from 6pm) Sunday (i.e. 2+1*71390+(909103-37879)/24 mod 7). The other months can then be calculated from that starting point by either adding or subtracting the interval for each month (1 day, 12 hours, 793 chelakim. To confirm these calculations, one can check the [http://www.chabad.org/library/article_cdo/aid/216238/jewish/Molad-Times.htm Chabad.org page of Molad times]. For more explanation of Molad calculation and how the calendar works, see David Pahmer, ''[https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c Cheshbon Zeman Kiddush Levana]'' [https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c (Ohr HaMizrach 51 1-2, pp. 120, Tishrei 5766)] and [https://www.yutorah.org/lectures/lecture.cfm/896300/rabbi-david-pahmer/kiddush-hachodesh/ Kiddush HaChodesh] on YUTorah.

(See the above article in Ohr HaMizrach [https://tablet.otzar.org/#/book/167511/p/125/t/1/fs/0/start/0/end/0/c page 129] where Rav Hershel Schachter is cited by Rabbi Pahmer as agreeing that if one knows the actual time of the full moon, this should be relied on instead of the calculation of 14¾ days after the molad. See more on this point in [https://hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=385 Yeshuos Yaakov at the end of siman 426 in the tshuva of his grandson Rav Tzvi Hirsh Orenstein, daf 4c s.v. Vehinei bechodesh]. See [https://www.timeanddate.com/moon/phases/ here] for actual times of the full moon.)</ref>:
#The strict halacha allows reciting Birkat Halevana on [[Shabbat]] and [[Yom Tov]], but, since the Kabbalists recommend against it, one shouldn't do it unless one is running out of time to recite the Beracha.<ref>The Rashba (responsa 4:48) quotes someone who said that it is forbidden to say Birkat Halevana on Friday night, since it is like travelling out of the [[Techum]] above ten tefachim. The Rashba doesn't understand that opinion and disagrees. He argues that there is no [[Techum]] above ten tefachim, and, also, it is greeting Hashem and not the moon. Therefore, it isn't at all like travelling out of the [[Techum]] and is permissible to be recited on [[Shabbat]]. The Mishna Brurah 426:12 rules that it is permissible to say Kiddush Levana on [[Shabbat]] and [[Yom Tov]] if it is necessary. In the Shaar Hatziyun 426:12 he adds a reason that everyone can agree with. Since it is a mitzvah filled with happiness, a person might come to dance, which is forbidden on [[Shabbat]].</ref>

==Looking at the Moon==

#One should look at the moon prior to reciting the Bracha. Some hold that one should only look at the moon once and not look at it again, whereas others are lenient to allow looking at it anytime during the Seder of Birkat Halevana except during the Bracha itself.<ref>*Shulchan Aruch, Orach Chaim 426:2 writes that one should look at the moon prior to making the Bracha. [https://www.sefaria.org/Magen_Avraham.426.8?lang=bi Magen Avraham 426:8] quotes the Shlah who says that one should only look once and then it’s forbidden to look again (for Kabbalistic reasons). Sheyarei Knesset HaGedolah 426:5 quotes the Sefer Charedim that one may only look at the moon at the time of the Bracha.
On the other hand, the Sefer Charedim 45:5 actually writes that one may not look at the moon just like one may not look at a rainbow (and doesn’t mention anything about the Bracha). Thus, the Birur Halacha (Rabbi Yechiel Zilber, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=121&fitMode=fitwidth&hlts=&ocr= vol 5, pg 121]) explains that the Sefer Charedim probably agrees with the Shlah.

*Morever, Sheyarei Knesset HaGedolah writes that the minhag is look at the moon during the entire Seder, and his point supported by the language of Maasechet Sofrim quoted by the Tur and Shulchan Aruch. Birur Halacha (vol 5, pg 122) writes that if one is looking at the moon in order to recognize Hashem’s wonders then it’s permissible.
*Mishna Brurah 426:13 quotes these three opinions and doesn’t give a ruling. The [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch HaShulchan, Orach Chaim 426:5] writes that the minhag is like the Shlah. Chida in Yosef Ometz 474 and Moreh Etzbah 6:186, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=7849#p=613&fitMode=fitwidth&hlts=&ocr= Chesed LaAlafim 426:4], Kaf HaChaim Palagi 35:4, The [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A9%D7%A0%D7%99%D7%94_%D7%A4%D7%A8%D7%A9%D7%AA_%D7%95%D7%99%D7%A7%D7%A8%D7%90#%D7%90%D7%95%D7%AA_%D7%9B%D7%92 Ben Ish Chai (II Vayikra §23)], Kaf HaChaim Orach Chaim 426:34, Mekor Chaim 426:2, Birkat Eitan (Birkat Halevana pg 207), Yalkut Yosef (Birkat Halevana pg 146), and Ateret Paz (Birkat Halevana pg 65) agree.</ref>
#If one recited Birkat Halevana without looking at the moon but with a tzibbur, one fulfills his obligation after the fact.<ref>Birkat Eitan (Birkat Halevana pg 200), Sefer [[Kiddish]] Levana (2 note 20) in name of Rav Elyashiv, Halichot Shlomo 15:13, [https://beta.hebrewbooks.org/pdfpager.aspx?req=672&st=&pgnum=96 Even Yisrael 426:1], [https://beta.hebrewbooks.org/pdfpager.aspx?req=1415&st=&pgnum=124 Shu"t Shevet HaLevi Y"D 5:125(4)] </ref>

==Explanation of the Text==

#The text of this blessing, as it appears in the Talmud, reads: Blessed are you God.. Who with his utterance created the heavens.. Who renews the months, etc.<ref>Sanhedrin 42a, Shulchan Aruch Orach Chaim 426:1 </ref> In this blessing, we express our recognition of God's awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion, and elation.<ref>Moreh Ba'ezbah 187, [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A9%D7%A0%D7%99%D7%94_%D7%A4%D7%A8%D7%A9%D7%AA_%D7%95%D7%99%D7%A7%D7%A8%D7%90#%D7%90%D7%95%D7%AA_%D7%9B%D7%95 Ben Ish Chai (vol. 2, Vayikra §26)]</ref> It is customary to also recite additional appropriate texts and passages, the "Shalom Aleichem" greeting <ref>Levush (Orach Chaim 426) explains that this greeting is included after the recital of this blessing, for after having greeted the Divine Presence, we then joyously bless one another. [http://www.hebrewbooks.org/pdfpager.aspx?req=1911&pgnum=105 Rav Yosef Meshash in Mayim Chayim 92] adds another reason. We are asking for Shalom for Klal Yisrael, between the parts of Hashem's name, and that the moon should return to its original completeness.</ref> and, for Ashkenazim, the "Aleinu" prayer<ref>Mishnah Berurah 426. We recite this prayer after our greeting of the moon, to declare that this ritual is not to be interpreted as idolatrous heavenly worship, God forbid. </ref>.
#The verse "Just as I dance toward you but cannot touch you, so may none of my enemies be able to touch me for evil" and many that follow in the text are repeated three times in order to give emphasis to these special messages. Upon the recital of this verse, one is to rise on his toes as if in a dance.<ref>Masechet Soferim (19). Dover Shalom (Kiddush Levana) explains that this symbolic exertion to touch the moon is a form of prayer: "Just as we cannot touch the moon, may the exertions of our enemies against us be with no avail". Some write that this rise should specially be of three times, See Yalkut Yosef (426).</ref>
#After mankind's first successful Lunar surface landing in July 20, 1969, there were those who felt that this last mentioned verse should now read:"Just as I dance toward you but '''do not''' touch you", most however argued, explaining that, to us here at earth, the moon is classified as 'unable to be touched'.<ref>Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren's change in the IDF Siddur (pg. 464) also based on text of Masechet Soferim. See, however, Derech Sicha (pg. 629), where Rabbi Chaim Kanievsky explains that even nowadays the moon is deemed 'unable to be touched'. Yalkut Yosef (426:17) writes similarly. </ref>
#Some have written that praying "May I be saved from toothaches" after the recital of this last verse "none of my enemies be able to touch me for evil" is auspicious for being saved from toothaches.<ref>Ta'amei Haminhagim (Inyanei Rosh Chodesh) from the Radziner Rebbe. Some versions of the Ya'avetz's Siddur have this addition as well, in brackets, though. Rabbi Chaim Kanievsky in Derech Sicha (p. 144) concurred with the efficacy of this benevolent charm, as well. He relates that his father, Rabbi Ya'akov Yisrael Kanievsky would recite these additional words also on behalf of others who were suffering from toothaches. See also Yalkut Yosef (Shabbat vol. 5, pg. 329).</ref>
#As was mentioned above, the phases of the moon are equated to the Davidic dynasty, where we are confident that our nation's "diminished" power will soon end and its light will soon illuminate to fullness. It is therefore the custom to recite the verse "David, King of Israel, is alive and enduring".<ref>Rama Orach Chaim 426 </ref> Some communities then follow the recital of this verse with the recital of the word "Amen", three times. One should take care to pause between each [[Amen]] <ref>*Yerushalmi ([[Megillah]] 4:10) teaches that one may not say [[Amen]] [[Amen]] just as the Sages prohibited the recital of "[[Shema]] [[Shema]]". See Ohel Moed ([[Kriyat Shema]] 1:7) who cites this Yerushalmi and rules accordingly. The Beis Yosef (Orach Chaim 61) however challenges this ruling of the Ohel Moed and questions it with many verses which actually contain the words [[Amen]] one after the other. (See Mor U'ketzia (61) where the Yaavetz proves that this Yershalmi actually is against a Bavli which permits such a recital.)
*Pri Chadash (Orach Chaim 61:12) refutes the Beis Yosef's proof: he suggests that those verses are indeed only to be said on condition that pause between the two [[Amen]] words. Kaf Hachaim (Orach Chaim 61:43) and Yabia Omer 10:5 therefore rule that while the recital of Birkat Halevana, a pause should be made between the three "Amen" words.</ref> unless his recital is in private, in which case one is not obligated to pause.<ref>Korban HaEdah (Megillah 4:10)</ref>

==Women==

#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]; see, however, [https://books.google.com/books?id=XDzlvJ5zsfsC&q=change+the+prevailing+custom#v=snippet&q=change%20the%20prevailing%20custom&f=false Halakhic Positions of Rabbi Joseph B. Soloveitchik, by Rabbi Aharon Ziegler, Volume 4, pg 179]). See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] [by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] [by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]].) </ref>
#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon. (See also the words of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=42813#p=532&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%99%D7%9F%20%D7%A6%D7%A8%D7%99%D7%9B%D7%99%D7%9F%20%D7%9C%D7%A7%D7%99%D7%99%D7%9E%D7%94 <nowiki>Derech Hachaim [Dinei Kiddush Levana §7]</nowiki>].)

Rav Moshe Mordechai Karp ([https://tablet.otzar.org/#/book/193174/p/310/t/0.348191252793461861234/fs/XKoz6Cy8KqtzRIKXJV17unW6LXXsKKHJzKOMFkmtJBM3/start/0/end/40/c Hilchos Chag Bechag, Hilchos Rosh Chodesh veKiddush Levana, 13:33]) explains that the even the Shlah agrees that women may say kiddush levana if they wish to, and that the Shlah was only explaining why women don't '''''want''''' to say it. The [https://he.m.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%93 Aruch Hashulchan (426:end of 14)] simply mentions that the minhag is that women don't say kiddush levana and that it seems from the Gemara that women did say a shorter version of kiddush levana. (See further [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%A8%D7%A6%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%A6%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch Hashulchan 196:5] about the related case of women saying havdala.)

[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=680 Levana Bechidushah (Rav Aharon Shub) page 654]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=681 655] discusses whether women may say kiddush levana, and he cites [https://beta.hebrewbooks.org/tursa.aspx?a=oc_x2349 Pri Megadim siman 426 in the beginning of Eshel Avraham] and [https://www.sefaria.org/Machatzit_HaShekel_on_Orach_Chayim.70.1.5?lang=bi Machatzis Hashekel 70:1] that women may not say kiddush levana (who base their ruling upon the words of the Shlah). The Chida in [https://beta.hebrewbooks.org/generic.aspx?download=9191&pgnum=171 Machazik Bracha 426:4] says the same.

[https://hebrewbooks.org/pdfpager.aspx?req=9259&pgnum=384 Yeshuos Yaakov 426:1] and [https://hebrewbooks.org/pdfpager.aspx?req=950&pgnum=64 Shu”t Kesav Sofer Orach Chaim siman 34] also say that women may not say kiddush levana, but for different reasons which are not primarily based on the Shlah.

See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]).</ref> Some suggest that women should attempt to hear the blessing recited by a man who has in mind that the blessing be behalf of them as well.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Kaf HaChaim (Orach Chaim 426:1)], Chazon Ovadia Chanuka page 371 (quoted [https://www.hidabroot.org/question/286925 here]).</ref>

==Blind==

#The authorities dispute whether a blind person is obligated in this blessing or not.<ref>[https://www.sefaria.org/Teshuvot_Maharshal.77.2?lang=bi Responsa Maharshal (no. 77)] explains that this blessing was instituted in recognition of the renewal of the moon, and it, thus, follows that even the blind be obligated. Additionally, even the blind benefit from the moon, for others use its light in escorting them. This is also the opinion of the Mishnah Berurah (426:1). See however [https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (s.v. venehenin)] who cites many who hold that he should not recite this blessing. See Ya'avetz's Siddur (Kiddush Levana) who writes that he should recite the blessing with omitting God's name.</ref> Many suggest that he should listen to another while having in mind to fulfill his obligation.<ref>[https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (426, s.v. venehenin)] </ref>
==Children==
#A child who has reached the age of [[chinuch]] should say this blessing. Some say that this is only preferable but not a full obligation<ref>[https://www.sefaria.org/Mishnah_Berurah.426.1?lang=bi&with=all&lang2=en Mishnah Berurah 426:1].</ref>, while others question this ruling and say that it might be a full obligation.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:31 & footnote 85, pg. 304, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=57762#p=214&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%99%D7%93%D7%95%D7%A9%20%D7%9C%D7%91%D7%A0%D7%94 Chinuch Yisrael vol. 1 2:13 pg. 214].</ref>
==Hebrew Text==
#Ashkenazic text of Birkat Halevana: [https://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8/%D7%A0%D7%95%D7%A1%D7%97_%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%9C%D7%91%D7%A0%D7%94 Wikisource.org].
#Sephardic text of Birkat Halevana: [https://www.sefaria.org/Siddur_Edot_HaMizrach,_Blessing_of_the_Moon Sefaria.org].

==Sources==
<references />

[[Category:Brachot]]
[[Category:Prayer]]

Boneh

2026-08-11T16:59:33Z

YitzchakSultan1: /* Table */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed. <Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Baby Products===
{{Playpens and Cribs on Shabbat}}

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Drawers===

# It is permitted to put it or take out a drawer out of a refrigerator on Shabbat since they are frequently removed and put back easily.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref>
# However, a dresser drawer may not be put it or taken out on Shabbat if it is attached to the wall or is larger than 40 seah. However, if the dresser is smaller than 40 seah it is permitted to take out or put back a drawer into the dresser.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref> Other poskim allow even this<ref>Minchat Reuven v. 6 313:11 writes that it is permitted to put back in a drawer to a kitchen cabinet onto the tracks and it isn't boneh. He quotes the Migdanot Eliyahu 2:62 forbade this since it is adding onto a structure attached to the ground and based this on Chazon Ish 52:14 s.v. ktav od. However, he also quoted Tzitz Eliezer 18:35 who was lenient. He explained that a drawer is just like a container within the cabinet and not built into the cabinet. Also, the intent of the one putting in the drawer isn't to build it into the cabinet but rather to have it sit on the tracks to be used easily. See there for details. Minchat Reuven sided with Tzitz Eliezer.</ref>

===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Glasses ===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <ref>Shemirat Shabbat KeHilchata 15:77 </ref>

=== Hair Gel ===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<ref>Yalkut Yosef (pg 527) </ref>
===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

=== Mosquito Net ===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

=== Pot Covers ===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<ref>Or Letzion (vol 2, chap 28:5) </ref>

=== Setting up a Mechitza ===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>

===Shelves===

# It is forbidden to put it or take out a shelf of a refrigerator or bookcase that is attached to the ground or bookcase that is larger than 40 seah (3 cubic amot). However, it is permitted to put in or take out a shelf of a small bookcase that is less than 40 seah.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 6)</ref>

===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32, Tiferet 313:30 citing Chazon Ovadia (v. 5 p. 391). Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Table===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:25, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146), Mishnat Chachamim 315:7. Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Or Letzion 2:27:1 (in fnt), Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table.<ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Toilet Paper Roll Holder===
# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used.<ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days).<Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it.<Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.)<ref>Shemirat Shabbat KeHilchata 24:29 </ref>
# It is forbidden to put up a suction cup hook on a wall or in a closet, however, inside a moveable closet that is less than 3 cubic amot that is permitted.<ref>Tiferet 314:9 quoting Or Letzion 2:27:4</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Boneh

2026-08-10T22:22:03Z

YitzchakSultan1: /* Drawers */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed. <Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Baby Products===
{{Playpens and Cribs on Shabbat}}

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Drawers===

# It is permitted to put it or take out a drawer out of a refrigerator on Shabbat since they are frequently removed and put back easily.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref>
# However, a dresser drawer may not be put it or taken out on Shabbat if it is attached to the wall or is larger than 40 seah. However, if the dresser is smaller than 40 seah it is permitted to take out or put back a drawer into the dresser.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref> Other poskim allow even this<ref>Minchat Reuven v. 6 313:11 writes that it is permitted to put back in a drawer to a kitchen cabinet onto the tracks and it isn't boneh. He quotes the Migdanot Eliyahu 2:62 forbade this since it is adding onto a structure attached to the ground and based this on Chazon Ish 52:14 s.v. ktav od. However, he also quoted Tzitz Eliezer 18:35 who was lenient. He explained that a drawer is just like a container within the cabinet and not built into the cabinet. Also, the intent of the one putting in the drawer isn't to build it into the cabinet but rather to have it sit on the tracks to be used easily. See there for details. Minchat Reuven sided with Tzitz Eliezer.</ref>

===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Glasses ===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <ref>Shemirat Shabbat KeHilchata 15:77 </ref>

=== Hair Gel ===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<ref>Yalkut Yosef (pg 527) </ref>
===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

=== Mosquito Net ===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

=== Pot Covers ===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<ref>Or Letzion (vol 2, chap 28:5) </ref>

=== Setting up a Mechitza ===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>

===Shelves===

# It is forbidden to put it or take out a shelf of a refrigerator or bookcase that is attached to the ground or bookcase that is larger than 40 seah (3 cubic amot). However, it is permitted to put in or take out a shelf of a small bookcase that is less than 40 seah.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 6)</ref>

===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32, Tiferet 313:30 citing Chazon Ovadia (v. 5 p. 391). Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Table===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:23, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146). Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table.<ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Toilet Paper Roll Holder===
# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used.<ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days).<Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it.<Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.)<ref>Shemirat Shabbat KeHilchata 24:29 </ref>
# It is forbidden to put up a suction cup hook on a wall or in a closet, however, inside a moveable closet that is less than 3 cubic amot that is permitted.<ref>Tiferet 314:9 quoting Or Letzion 2:27:4</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Boneh

2026-08-10T22:11:03Z

YitzchakSultan1: /* Shelves */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed. <Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Baby Products===
{{Playpens and Cribs on Shabbat}}

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Drawers===

# It is permitted to put it or take out a drawer out of a refrigerator on Shabbat since they are frequently removed and put back easily. However, a dresser drawer may not be put it or taken out on Shabbat if it is attached to the wall or is larger than 40 seah. However, if the dresser is smaller than 40 seah it is permitted to take out or put back a drawer into the dresser.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 7)</ref>

===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Glasses ===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <ref>Shemirat Shabbat KeHilchata 15:77 </ref>

=== Hair Gel ===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<ref>Yalkut Yosef (pg 527) </ref>
===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

=== Mosquito Net ===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

=== Pot Covers ===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<ref>Or Letzion (vol 2, chap 28:5) </ref>

=== Setting up a Mechitza ===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>

===Shelves===

# It is forbidden to put it or take out a shelf of a refrigerator or bookcase that is attached to the ground or bookcase that is larger than 40 seah (3 cubic amot). However, it is permitted to put in or take out a shelf of a small bookcase that is less than 40 seah.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 6)</ref>

===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32, Tiferet 313:30 citing Chazon Ovadia (v. 5 p. 391). Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Table===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:23, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146). Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table.<ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Toilet Paper Roll Holder===
# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used.<ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days).<Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it.<Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.)<ref>Shemirat Shabbat KeHilchata 24:29 </ref>
# It is forbidden to put up a suction cup hook on a wall or in a closet, however, inside a moveable closet that is less than 3 cubic amot that is permitted.<ref>Tiferet 314:9 quoting Or Letzion 2:27:4</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Boneh

2026-08-10T22:02:49Z

YitzchakSultan1: /* Table */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed. <Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Table ===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:23, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146). Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table. <ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]]. <Ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used <ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Setting up a Mechitza===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>

===Shelves===

# It is forbidden to put it or take out a shelf of a refrigerator or bookcase that is attached to the ground or bookcase that is larger than 40 seah (3 cubic amot). However, it is permitted to put in or take out a shelf of a small bookcase that is less than 40 seah.<ref>Rabbi Ofir Malka (Halacha Lmaaseh, Boneh Vsoter p. 6)</ref>

===Pot Covers===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<Ref>Or Letzion (vol 2, chap 28:5) </ref>

===Glasses===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <Ref>Shemirat Shabbat KeHilchata 15:77 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<Ref>Yalkut Yosef (pg 527) </ref>
===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<Ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<Ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32, Tiferet 313:30 citing Chazon Ovadia (v. 5 p. 391). Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

=== Toilet Paper Roll ===

# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
{{Playpens and Cribs on Shabbat}}

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <Ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Mosquito Net===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Hair Gel===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days).<Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it.<Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.)<ref>Shemirat Shabbat KeHilchata 24:29 </ref>
# It is forbidden to put up a suction cup hook on a wall or in a closet, however, inside a moveable closet that is less than 3 cubic amot that is permitted.<ref>Tiferet 314:9 quoting Or Letzion 2:27:4</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Boneh

2026-08-10T21:54:38Z

YitzchakSultan1: /* Curtains */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed. <Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Table ===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:23, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146). Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table. <ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]]. <Ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used <ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Setting up a Mechitza===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>

===Pot Covers===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<Ref>Or Letzion (vol 2, chap 28:5) </ref>

===Glasses===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <Ref>Shemirat Shabbat KeHilchata 15:77 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<Ref>Yalkut Yosef (pg 527) </ref>
===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<Ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<Ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32, Tiferet 313:30 citing Chazon Ovadia (v. 5 p. 391). Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

=== Toilet Paper Roll ===

# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
{{Playpens and Cribs on Shabbat}}

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <Ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Mosquito Net===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Hair Gel===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days).<Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it.<Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.)<ref>Shemirat Shabbat KeHilchata 24:29 </ref>
# It is forbidden to put up a suction cup hook on a wall or in a closet, however, inside a moveable closet that is less than 3 cubic amot that is permitted.<ref>Tiferet 314:9 quoting Or Letzion 2:27:4</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Boneh

2026-08-10T21:51:41Z

YitzchakSultan1: /* Shtender */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed. <Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Table ===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:23, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146). Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table. <ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]]. <Ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used <ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Setting up a Mechitza===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>

===Pot Covers===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<Ref>Or Letzion (vol 2, chap 28:5) </ref>

===Glasses===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <Ref>Shemirat Shabbat KeHilchata 15:77 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<Ref>Yalkut Yosef (pg 527) </ref>
===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<Ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<Ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32, Tiferet 313:30 citing Chazon Ovadia (v. 5 p. 391). Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

=== Toilet Paper Roll ===

# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
{{Playpens and Cribs on Shabbat}}

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <Ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Mosquito Net===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Hair Gel===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days). <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it <Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.) <ref>Shemirat Shabbat KeHilchata 24:29 </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Boneh

2026-08-10T21:50:33Z

YitzchakSultan1: /* Practical Examples of Building */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed. <Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Table ===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:23, Rivivot Ephraim 1:222:3, Tiferet 313:25 quoting Menuchat Ahava 3:23:34, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146). Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently and it isn't done tightly.<ref>Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table. <ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]]. <Ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used <ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Setting up a Mechitza===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>

===Pot Covers===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<Ref>Or Letzion (vol 2, chap 28:5) </ref>

===Glasses===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <Ref>Shemirat Shabbat KeHilchata 15:77 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<Ref>Yalkut Yosef (pg 527) </ref>
===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<Ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<Ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32. Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

=== Toilet Paper Roll ===

# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
{{Playpens and Cribs on Shabbat}}

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <Ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Mosquito Net===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Hair Gel===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days). <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it <Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.) <ref>Shemirat Shabbat KeHilchata 24:29 </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Template:Playpens and Cribs on Shabbat

2026-08-10T21:49:47Z

YitzchakSultan1:

===Playpen===
# Some sat that it is permitted to set up a baby’s play pen only if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed. However, if the parts fit tightly or it isn’t opened and closed frequently it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<ref>Or Letzion (vol 2, 27:1). Tiferet 313:25 </ref> However, some permit it if it is used frequently.<Ref>Shemirat [[Shabbat]] KeHilchata 24:23 </ref>
# It is forbidden to cover a play pen with a blanket to protect it from the sun or bugs. However if the blanket was spread over the pen from before [[Shabbat]] at least a [[tefach]] in width (not including the part which was rolled up) then one may spread it out fully on [[Shabbat]]. One should make sure not to remove the blanket totally rather leave at least a [[Tefach]] spread out.<ref>Shemirat [[Shabbat]] KeHilchata 24:9 </ref>
#As long as there are no screws, bolts (etc.) one may set up and dismantle a playpen, pac-n-play or carriage.<ref>Be'er Moshe 3:85</ref> For carriages that come with a separate bassinet (i.e. BabyJogger, Bugaboo, Rock Star etc.), one may switch them back and forth without any Halachic concerns as long as no screws are being used. One would also be allowed to add another seat to a carriage (i.e. Phil & Ted), providing that this is done on an "everyday basis", as it would then be considered the "usual mode of use"<ref>Rabbi Heshy Kahn (What's Doing, Greater Connecticut, 3/3/11) heard from R' Plutchok Shlita</ref>.

===Baby Basket===
# It is permitted to adjust the height of a baby’s basket if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed. However, if the parts fit tightly or it isn’t opened and closed frequently it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined. <Ref>Or Letzion (vol 2, 27:1) </ref>
===Beds===
# It is permitted to spread a bed sheet even if it hangs over the side of the bed.<Ref>Mishna Brurah 315:31, Shemirat [[Shabbat]] KeHilchata 24:25 </ref>
# It is forbidden to put together a crib on [[Shabbat]].<ref>Shemirat [[Shabbat]] KeHilchata 24:23 </ref>

Boneh

2026-08-10T21:48:22Z

YitzchakSultan1: /* Practical Examples of Building */

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed. <Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>

=== Table ===
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:23, Rivivot Ephraim 1:222:3, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146). Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]]. Some poskim only allow adding a leaf to the table if it is put in and taken out frequently.<ref>Tiferet 313:25</ref>
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table. <ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]]. <Ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used <ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Setting up a Mechitza===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>

===Pot Covers===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<Ref>Or Letzion (vol 2, chap 28:5) </ref>

===Glasses===
# Some poskim permit a glasses lenses to be replaced by a non-professional,<ref>Yalkut Yosef (pg 512) </ref> while others forbid. <Ref>Shemirat Shabbat KeHilchata 15:77 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall.<Ref>Yalkut Yosef (pg 527) </ref>
===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes.<Ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<Ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32. Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

=== Stroller ===

# It is permitted to change the insert of a stroller from the insert for laying down to the insert for sitting up if this is down frequently.<ref>Tiferet 313:25 quoting Or Letzion 2:27:2. This assumes that to change the insert it isn't necessary to use external pegs but just hooks that are always attached. </ref>

=== Toilet Paper Roll ===

# Using an object as it is normally used is permitted, just like opening and closing a door is permitted and not considered building onto the house. For this reason, it is permitted to replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5). Tiferet 313:12 quotes from Orchot Shabbat 1:8:11 that Rav Shlomo Zalman Auerbach allowed this but Rav Elyashiv forbade replacing a metal spring loaded toilet paper roll holder. </ref>
{{Playpens and Cribs on Shabbat}}

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <Ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Mosquito Net===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Hair Gel===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days). <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it <Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.) <ref>Shemirat Shabbat KeHilchata 24:29 </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Tevilat Keilim

2026-08-06T17:32:19Z

YitzchakSultan1: /* Which Vessels require Tevilah? */

[[Image:pots.jpg|right|300px]]
The Torah commands us to immerse metal<Ref> Gold, silver, copper, iron, tin, and lead are all types of metal. </ref> utensils that are purchased or otherwise acquired from a non-Jew in a mikva prior to their first use.<ref> Bamidbar 31:23; Rashi, Avodah Zara 75b </ref> This mitzva is referred to as "[[Tevilat Keilim]]", the immersion of utensils.

The mitzva of tevilat keilim is often compared to the conversion of a Gentile to Judaism - just as a conversion to Judaism requires immersion in a mikva, so too a utensil which "converts" from Gentile to Jewish ownership requires immersion, as well.<Ref>Rashba (Yevamot 47b) and Issur veHetter HeAroch (Shaar 58 Ot 76) citing Yerushalmi Avoda Zara 5:16</ref> One is not required to immerse utensils which one borrows from a non-Jew.<Ref>Shulchan Aruch Y.D. 120:8, Kitzur Shulchan Aruch 37:5 </ref>As we will see, the mitzva of tevilat keilim generally applies only to metal and glass utensils.

==Basics==
# Utensils used for a meal that are bought from a non-Jew require Tevilah (immersion in a kosher mikveh or mayan that are 40 seah).<ref>Shulchan Aruch Yoreh Deah 120:1, Gemara Avoda Zara 75b. Even for a mayan 40 seah is necessary as Shulchan Aruch notes. Shach 201:42 agrees. </ref>
# It is actually a matter of dispute amongst the authorities whether the mitzva of tevilat keilim has the status of a Torah commandment<ref>Rabbenu Tam (Tosfot Yoma 78a), Rashba (Torat Habayit Ha'aroch 125b) </ref> or a rabbinical one.<Ref> Ramban on Parashat Bamidbar 31:23. See Yabia Omer Y.D. 2:9 for a list of both opinions. </ref>Nevertheless, most halachic authorities treat tevilat keilim as a biblical mitzva for all intents and purposes. <Ref> Aruch Hashulchan Y.D. 120:4, Sh”t Yechave Daat 4:44 </ref> All poskim agree that glass is only rabbinic.<ref> Pri Chadash 120:3 </ref>
# A non-kosher utensil should first be kashered prior to immersing it. <ref> Shulchan Aruch YD 121:2, Kitzur Shulchan Aruch 37:4 </ref>

==Procedure of Tevilah==
# One must immerse the entire vessel at one time and not half at a time. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur Shulchan Aruch Yoreh Deah 120:5) </ref>
# One must make sure to remove all stickers, labels, and rust. <Ref>Yalkut Yosef YD 120:6, Kitzur Shulchan Aruch 37:10 </ref>
# The utensil is immersed once, ensuring that it is completely covered by the water of the mikva. <ref> Kitzur Shulchan Aruch 37:10 </ref>
# One should hold the vessel loosely. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur Shulchan Aruch Yoreh Deah 120:5) </ref>
# One should remove a knife from the case before immersion. <Ref>Yalkut Yosef YD 120:6 </ref>
# Ideally, a person should loosen his grasp of the kli for a second so that it leaves his grip for a moment. If a person is worried about it falling and breaking or getting lost, it is advisable to do the tevilat kelim over a basket. If that’s not possible such as with a large fragile kli, one should 1) first hold onto the kli with both hands, 2) remove one hand momentarily and then grasp it again, 3) remove the other hand and grasp it again.<ref>The Chelkat Binyamin 120:26 writes that there’s 4 opinions about whether holding onto the kelim poses as a chasisa:
* The Rama 120:2 and Levush 120:2 hold that as long as the hand was wet with mikveh water and wasn’t removed from the mikveh and then took hold of the kli it is an effective tevilah. However, if the hand was wet with regular tap water or mikveh water but was then removed from the mikveh and then took hold of the kli the tevilah is ineffective.
* The Gra holds that whether the hand was wet by mikveh water or other water the tevilah is effective.
* The Taz holes that if the hand was wet with mikveh water and didn’t leave the mikveh it is an effective tevilah even if she grabbed tightly. If the hand was wet with non-mikveh water or mikveh water but was removed from the mikveh and then it holds onto the kli tightly the tevilah is ineffective.
* The Mahari Bruna holds that even if the hand was wetted with mikveh water and didn’t leave the mikveh if it is holding tightly the tevilah is ineffective. The halacha follows the Rama but one should be strict for the Taz unless it is an extenuating circumstance.</ref>
==Accidental Tevilah==
# An object which falls into a mikveh accidentally does not need to be immersed again. <ref> Shulchan Aruch 198:48 </ref>
==Who Can Perform the Tevilah==
# A child under [[Bar Mitzvah]] can only do Tevilah in the presence of an adult. In such a case he can even make the Bracha. <Ref>Shulchan Aruch Y.D. 120:14, Kitzur Shulchan Aruch 37:12, Yalkut Yosef YD 120:25, Sh”t Yabia Omer 2:9(8). The reason for this is established by the Trumat Hadeshen that either no intention is necessary for Tevilat Keilim since it isn't similar to purification from impurity and also it is possible to teach a child to have the correct intention. </ref>

==Shabbat and Yom Tov==
# According to Sephardim, it is permitted to do tevilat keilim on Shabbat or Yom Tov but initially one should give it to a non-Jew and then borrow it back and at that point it won't be obligated in tevilat keilim<ref> The gemara Beitzah 18a provides four reasons why it is forbidden to do tevilah of a tameh kli on Shabbat or Yom Tov. These include: a person might come to carry in a public domain, if it is clothing one might squeeze it out, one might delay all of one's tevilah until then, and it looks like fixing the kli. The Rif (Beitzah 10a) only records the reasons of squeezing and delaying and the Rambam (Yom Tov 4:17) only the reason of delaying. The Rosh (Beitzah 2:3) writes that according to the Rif it would emerge that it is permitted to perform tevilat keilim on Shabbat. However, the Rosh argues that we should follow the other reasons that gemara gave and so it would be forbidden to do tevilat keilim on Shabbat. Shulchan Aruch 323:7 rules like the Rif and Rambam that it is permitted but initially one should give it a non-Jew and then borrow it back from him, at which point there's no obligation of tevilat keilim.</ref>, but after Shabbat or Yom Tov one should do tevilat keilim on it without a bracha.<ref>Mishna Brurah 323:36, Kitzur Shulchan Aruch 37:13</ref> According to Ashkenazim, one shouldn't do tevilat keilim on Shabbat or Yom Tov. Rather one should give it to a non-Jew and borrow it back. If it is a vessel that one could use to draw water one could use it to draw water from the mikveh and that is effective for tevilat keilim and doesn't appear as tevilat keilim.<ref> The Rama 323:7 writes that one should do it in a way that appears that you're only drawing water from the mikveh. Kitzur Shulchan Aruch 37:13 writes that in general it is forbidden to do tevilat keilim on Shabbat or Yom Tov but rather should give it to a non-Jew and borrow it back. </ref>
# According to most poskim, Tevilat Kelim doesn't need kavana. Therefore, if a vessel fell into the mikveh it doesn't need to be toveled again.<ref>The Trumat Hadeshen 257 writes that a katan can have kavana for tevilat kelim and also tevilat kelim is chulin and doesn't need kavana, it is just a mitzvah unlike niddah (where the Rama 198:48 requires kavana initially). Rashba in teshuva 3:255 is clearly compares niddah and tevilat kelim, but in his conclusion he cites the Rambam who holds that even for Niddah kavana isn't necessary. Radvaz 1:34 thinks that the Rashba agrees with the Rambam. He explains that the general topic of mitzvot needing kavana isn’t relevant here since tevila and shechita are matirin and not mitzvot. Both the Shach YD 120:20 and Taz 198:17 write that we accept the Truamt Hadeshen and kavan isn't necessary for tevilat kelim. However, the Gra 120:38 sides with the Bach who thinks that initially you need kavana just like niddah (based on the comparison of the Rashba).</ref>
# It is unclear whether or not one who converts to Judaism is required to immerse the utensils he already owns. <ref>Sh"t Shevet HaLevi 4:92, 6:245(2) holds that a convert is required to immerse his vessels. Sh”t Yabia Omer YD 8:7 writes that seemingly the convert wouldn’t be obligated to immerse the utensils and quotes the Sefer Devarim Achadim (Rav Eliyahu Kalskin Siman 196), Shem MeShmuel (Parshat Matot), Sh”t Nezer HaKodesh 17 who agree. Yabia Omer concludes that one should immerse metal vessels without a Bracha and one wouldn’t need to immerse glass vessels. See Tzitz Eliezer 8:19-20, 22:49.</ref>

==Beracha==
# For one vessel the Bracha is Al Tevilat Kli and for multiple vessels the Bracha is Al [[Tevilat Kelim]].<ref>Shulchan Aruch Y.D. 120:3</ref> After the fact, if one switched Kli for Kelim or the opposite one has fulfilled one’s obligation.<Ref>Pri Chadash 120:11, Bear Heitiv 120:4, Chelkat Binyamin 120:31, Yalkut Yosef YD 120:7 </ref> Some say that there's a minhag to always recite the text Al Tevilat Kelim.<ref>Chelkat Binyamin 120:31 quoting Knesset Hagedola, Aruch Hashulchan, and Chachmat Adam. He writes that this is also the opinion of the Mordechai, Ritva, and Meiri a"z 75b.</ref>
# If someone is going to be tovel a pot and a cover one should say Al Tevilat Kelim.<ref>Chelkat Binyamin (Biurim 120:3 s.v. shenayim) has a doubt about being tovel a pot and a cover if that's considered one kli or multiple kelim since they function together. He concludes that there's no issue to just say tevilat kelim since many hold to say that even for one kli.</ref>

==Which Vessels require Tevilah?==
# While the immersion of metal utensils is required by Torah law, glass utensils must be immersed only by rabbinic enactment. Glass was incorporated into the mitzva of tevilat keilim because glass and metal share a common characteristic - they are both materials which can be melted and reconstructed when needed. <ref> Pri Chadash 120:3, Aruch Hashulchan Y.D. 120:25 </ref>
# Metal, glass, crystal, pyrex, and duralux require Tevilah. However, plastic, nylon, earthenware, and vessels covered in earthenware do not require Tevilah. <Ref>Sh”t Yabia Omer 4:8, Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-3) </ref>
# Some say that porcelain requires Tevilah.<ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:6) explains that even though some poskim held that it wasn’t obligated that was only because they were discussing porcelain which was ceramic not covered with glass, however, nowadays the common porcelain is covered with glass and must require Tevilah. Sh”t Yabia Omer 4:8 writes that porcelain doesn’t require tevilah. </ref> Some say it does not need tevila.<ref>[https://www.koltorah.org/halachah//tevilat-keilim-part-ii-by-rabbi-howard-jachter Rav Jachter] quoting Rav Hershel Schachter because the glass coating is very thin. </ref> According to Sepharadim, porcelain does not require tevila if it isn't coated with glass, however, today it is coated with glass and needs tevila.<ref> Halichot Olam 7, 257, Yalkut Yosef YD 120:2 </ref>
# Plastic or wood cutting boards do not need Tevilah, but those who are strict and do Tevilah for it will be blessed.<Ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-4) </ref>
# Earthenware dishes or fine china that have a glass glaze must have tevilat keilim.<Ref>Yalkut Yosef Y.D. 120:2-3 holds that it requires tevila with a bracha. See Igrot Moshe Y.D. 2:46 who in the context of kashrut and absorption of meat and milk writes that the glass glaze on china is insignificant and doesn't make it like glass.</ref>
# Anything used to improve the food that is ready to eat needs tevila include a metal noodle strainer.<ref>[https://www.crcweb.org/Tevillas%20Keilim%20(Jan%202019).pdf CRC]</ref> However, a utensil that only prepares ingredients that are not edible after that stage of the cooking require tevila without a bracha, such as a metal flour sifter.<ref>Rama Y.D. 120:5, Tevilat Kelim 11:150, [https://www.kof-k.org/articles/040108090413W-3%20Tevilas%20Keilim.pdf Kof-K]</ref>
# Similarly, jars, bottles, or metal containers which are used only to store food and not used for food preparation or consumption should be immersed without a blessing. Utensils which are only used indirectly with food, such as bottle or can openers, and the like, do not require immersion.<Ref> Shach Y.D. 120:11, Kitzur Shulchan Aruch 37:8-9, [[Shevet Halevi]] 6:245:4 </ref>
# Common custom is not to require the immersion of plastic utensils<ref> Melamed Lehoil 2:48 </ref> even though some authorities argue that the similarities between glass and plastic would require it.<ref> Tzitz Eliezer 7:37, 8:26, Chelkat Yaakov 2:163, Yabia Omer Y.D. 4:8 </ref>
# Utensils which one is certain that they contain no glass or metal components need not be immersed. <Ref> Kitzur Shulchan Aruch 37:3 </ref>
# Corelle dishes are halachically similar to glass dishes and should be immersed. According to most poskim they are immersed with a bracha.<ref>[http://www.star-k.org/tevilas%20list.pdf Star K] and [http://www.oukosher.org/index.php/passover/article/tevilat_keilim/ OU] write that corelle dishes require tevilah with a bracha. [http://www.kashrut.com/articles/tevilas_keilim/ Rabbi Binyamin Forst] and [http://www.torah.org/advanced/weekly-halacha/5762/vayera.html Rabbi Doniel Neustadt] agree. [http://www.torahlab.org/doitright/dipping_your_dishes/ Rabbi Tzvi Haber of Los Angeles]writes that the obligation to immerse corelle is questionable and so one should dip it without a bracha.
* [https://www.koltorah.org/halachah//tevilat-keilim-part-ii-by-rabbi-howard-jachter Rabbi Jachter] quotes Rav Teitz and Rav Mordechai Willig as holding that corelle should have tevilah without a bracha. He also cites Ohelei Yeshurun p. 74 that Rav Moshe is quoted as holding that corelle strictly don't need tevilah but should have it without a bracha.</ref>
# One should immerse the kos shel eliyahu used for the seder night without a beracha.<ref> [http://doseofhalacha.blogspot.com/2018/03/tovel-seder-plate-and-kos-shel-eliyahu.html Rav Osher Weiss (Minchat Asher 3:62)], [https://judaism.stackexchange.com/questions/80639/does-one-have-to-tovel-the-cup-of-eliyahu Rav Zilberstein] in Chashukei Chemed (A"Z 75b)</ref>
#Regarding a seder plate if the food directly touches the seder plate it requires tevila and if not it doesn't.<ref>[https://yeshiva-university.zoom.us/rec/play/uMB7I-D--j83ToDAtgSDUaJ7W9Xueqis0nRK-6FfmUm0VSMBZ1qjYLIbZbHenouY882eTH8fEnI5K7DA?startTime=1585587811000&_x_zm_rtaid=5PWyeRatQdGWZ2q1UH7K6w.1585657713810.05dafc99f0c11cb46ffb1a63ddd87e47&_x_zm_rhtaid=904 Rav Willig (min 1)] based on Sefer Tevilat Kelim p. 236. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 93 n. 30) held that a seder plate doesn't need tevila.</ref>
#Tongs used to do tevilat kelim don't themselves need tevilat kelim.<ref>[https://yeshiva-university.zoom.us/rec/play/uMB7I-D--j83ToDAtgSDUaJ7W9Xueqis0nRK-6FfmUm0VSMBZ1qjYLIbZbHenouY882eTH8fEnI5K7DA?startTime=1585587811000&_x_zm_rtaid=5PWyeRatQdGWZ2q1UH7K6w.1585657713810.05dafc99f0c11cb46ffb1a63ddd87e47&_x_zm_rhtaid=904 Rav Willig (min 1)]</ref>
# A mixer should have tevila without a bracha since it is usually used to mix foods which aren't ready to eat immediately.<ref>Rama Y.D. 120:5 writes that a shechita knife should have tevila without a bracha since it is generally used for shechita and prepare raw meat at which point the food is still not ready to be eaten. An article on [https://oukosher.org/blog/consumer-kosher/tevilas-keilim-a-primer/ OUkosher.org] compares a mixer to this case.</ref>
# A pocketknife requires tevilah.<ref> Halichot Olan, 7, Page 274 </ref>
# An ice tray, ice maker, or ice cream maker needs tevila if it is made out of metal or glass.<ref>Al Tevilat Kelim p. 121 fnt. 72 quoting Rav Shlomo Zalman Auerbach (Tevilat Kelim p. 237, Minchat Shlomo 2:66:8) and Kashrut Hashulchan p. 202. </ref>
# According to Sephardim, a pan that is coated with teflon does not require tevila. Ashkenazim, however, hold that it requires tevila, some say with a bracha and some say without a bracha.<ref>Horah Brurah (Biur Halacha Haaruch 120:5)</ref>

===A Utensil following its Repair===
# A utensil which was sent to be fixed by a non-Jew does not require tevila. <ref> Halichot Olam, 7, page 268 </ref>

===Disposable Utensils===
# The mitzva of tevilat keilim only requires one to immerse those utensils which are intended to be used in food preparation or consumption. Most poskim hold that disposable utensils, such as aluminum pans, need not be immersed<ref> Rambam Keilim 7:5, Igrot Moshe Y.D. 3:23, Minchat Yitzchak 5:32. Or Hahalacha 120:27 writes that this is the majority of poskim.</ref> even if he decides to use it a number of times should do so.<ref>Or Letzion 1:24 writes that disposable containers that you decide to use more than once doesn't need tevilah since it is considered as though the Jew made it into a utensil.</ref> Others argue that disposable aluminum pans require Tevilat Keilim.<ref>Chazon Ovadia (Shabbat v. 2 p. 56) writes that disposable aluminum pans require tevilat kelimim since they are considered a real kli even though they are disposable. Even if they don't have tumah they still require tevilat kelim since it doesn't depend on tumah as the Mahari Asad writes. Biography Pear Hadar p. 230 by Rav Eliyahu Abittan writes that Rav Ovadia regularly ruled this way. [https://www.torahanytime.com/#/lectures?v=145037 Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781 min 5)] said that his father was lenient on disposable pans and even though he wrote they needed tevila he meant it is a stringency.</ref>
# This discussion is also relevant to food packages that are made out of glass or metal, such as a can of soda or wine. Even according to those who are strict generally about disposable utensils, there are only reasons to be lenient to leave the food in the packages.<ref>Rav Ovadia Yosef in Yabia Omer YD 7:9:3 is strict generally regarding disposable utensils, nonetheless, he is lenient to use the packages made of metal or glass for storage. For example, liquor that comes in a glass bottle or a can of nuts which are made by non-Jews doesn't require tevilah immediately since one is only passively using the utensil (Maharil Diskin Kuntres Achron 136 s.v. vda). Furthermore, some say that one has intention not to buy the container but only the food inside (Mishna Halachot 4:107). Or Hahalacha 120:27 quotes this and agrees.</ref>
# There is no leniency to use any utensil one time before tevilah.<Ref>Rama Y.D. 120:8, Yachava Daat 4:44, Avnei Darech 9:105</ref>

===Tevilat Kelim on Snapple Bottles===
[[Image:snapple.png|100px|right]]
# One of the most famous practical issues of tevilat kelim is glass bottles like Snapple. This seems to be a big issue as it is a vessel that we drink from (so it is klei [[Seudah]]), so it should require tevilah. Some think that one use would be allowed even without tevilah, but that seems to be made up. So just because we are richer than we used to be and throw out (or recycle of course) this perfectly good glass bottle, should that exempt us from tevilas keilim?
# Rav Hershel Schachter (Ten Minute Halacha - Practical Tevilas Keilim Issues by Rabbi Aryeh Lebowitz, min. 8) says that in fact it is forbidden to drink from these bottles. Rather, when you open the bottle, you must pour the contents into another vessel before drinking. On the other hand, Rav Moshe (Igrot Moshe YD 2:40) writes that it is not an issue to drink from the Snapple bottle since the Jew who opens it is considered the one who created the vessel and then it would not require tevilah. Chacham Ben-Zion Abba Shaul (Or Litzion OC 1:24) agrees. Alternatively, R' Yechiel Yaakov Weinberg (Sridei Esh YD 2:29) suggests a different solution. He says when you buy the Snapple, just have in mind not to acquire the bottle and then you have no issue as you do not own the vessel and you can drink from the bottle. Rav Menashe Klein (Mishne Halachot 4:107) writes that it is permissible since one doesn’t have in mind to acquire the bottle because nobody wants to buy something prohibited. For a similar idea, see Yabia Omer 7:9:3.

===Tevilat Kelim on Aluminum Pans===
[[Image:Aluminum Pans.jpg|250px|left]]
# The Gemara (Avoda Zara 75b) learns from the pesukim by the war with Midyan that when one buys utensils from a non-Jew he must immerse them in a mikveh before using them. Metal utensils are obligated in [[Tevilat Kelim]].<ref> Shulchan Aruch YD 120:1</ref> Though aluminum is scientifically a metal, there is a discussion in the poskim whether aluminum is considered a metal according to the Torah.<ref>See Rav Yacov Kamenetsky in Emet LeYacov (YD 120:1). He concludes that you should dip without a beracha.</ref> Our minhag is to be strict in this regard.<ref>Rav Hershel Schachter in a shiur on yutorah.org “Hilchos Tevilas Keilim”, Igrot Moshe YD 3:22</ref>
# Regarding aluminum tins, which are commonly used once and then disposed of, there is room for discussion. Rav Moshe Feinstein (Igrot Moshe YD 3:23) proves from the Rishonim that utensils which don’t last for an extended period of time, such as a vessel made from a pumpkin, don’t accept tumah. He assumes that since temporary vessels don’t qualify as a vessel for tumah, it must not also with regards to tevilat kelim. Seemingly, this applies to aluminum pans.<ref>An article on [http://oukosher.org/passover/articles/immersing-ourselves-in-tevilat-keilim/ ou.org] writes that aluminum pans are exempt according to Rav Moshe. Mishneh Halachot 7:111 fundamentally agrees with Rav Moshe but writes that aluminum pans are obligated since it could be reused many times.</ref> Nonetheless, he adds, that vessels which could last a long time but are disposed of because they are cheap would certainly be obligated in tevilat kelim, even for a single use. Some, however, argue that even such vessels don’t qualify as a vessel.<ref>Chelkat Yacov YD 46, OC 152:2, Minchat Yitzchak 5:32</ref> See above [[#Disposable_Utensils]] for general disposable utensils.
====Disposable Grills====
# Some hold that disposable grills don't need tevilat kelim.<ref>Avnei Darech 9:105 writes that since the way people generally use the dispoable grills is to use it once and then throw it out because it is difficult to clean it is considered a utensil that can only be used once and is exempt from tevilat kelim. He is relying upon the leniency of Rav Moshe Feinstein in Igrot Moshe YD 3:23 regarding tin pans and expands upon it. He adds that if the way of the world changes and it is easy to clean and people do reuse them then it would require tevilah.</ref> Others hold that they are obligated in tevilat kelim.<ref>Rav Yisrael Belsky (Shulchan Halevi 1:24:33:5) holds that disposable grills made from strong metal need tevilah without a bracha. Also, in Avnei Darech he copies a letter he received from the author of Sh"t Michkarei Aretz who disagreed with him and holds that disposable grills which are sturdy and can be reused need tevilah. Since the reason that they're not reused is just for convenience makes it obligated in tevilat kelim.</ref>

=== Attached to the Ground ===

# Items that are attached to the ground and meant be attached are exempt from tevilat kelim. For example, a metal faucet for a sink is exempt.<ref>Rama Y.D. 120:7 writes that a metal spigot of a wooden barrel is obligated in tevilat kelim if you can't get out wine without it, but patur if you could get the water without it and so it isn't doing anything. Shach 120:15 explains that it is exempt because it isn't maamid and batel. Tevilat Kelim Kehilchata 21:68 p. 260 writes that a stainless steel sink should have tevilat kelim if majority of its use is for drinking or washing food, but exempt if majority of its use is for washing dishes or non-food purposes. However, earlier (9:9 p. 87) he clarifies that a faucet or filter attached to the ground is not chayav in tevilat kelim because it isn't a kli.

Similarly, Psakim Uteshuvot (son of Piskei Teshuvot) 120:17 writes that a metal faucet is patur from tevilat kelim if it is attached to the ground. Rav Nissim Karelitz (Chut Shani p. 22) writes that a sink faucet is exempt from tevilat kelim because it is an extension of the pipes.</ref>

==Electric appliances==
# Modern-day electrical appliances present the mitzva of tevilat keilim with its biggest challenge. This is, of course, because water can damage electrical appliances or even cause harm to those who use the item following the immersion. There are differing approaches among the halachic authorities as to how one should to proceed with such items. Some authorities are of the opinion that anything which must be plugged into the wall in order to be used is halachically considered as if it were attached to the ground and anything which is attached to the ground is exempt from tevilat keilim. <Ref> Chelkat Yaakov 1:126 </ref> Most authorities, however, reject this comparison and require even electrical items to be immersed just like all others. While some of these authorities require the entire item to be immersed along with all its electrical components, others say that only the actual components which come in direct contact with food need be immersed. <Ref> Igrot Moshe Y.D. 1:57-58, Chelkat Yaakov 3:43 </ref>
===Hot Water Urn===
# A metal hot water urn does require tevilah with a Bracha.<ref>[http://www.star-k.org/cons-appr-tvilaskelim.htm Star-K Tevilas Kelim Guidelines], [http://www.kof-k.org/articles/040108090413W-3%20Tevilas%20Keilim.pdf Kof-K article], [http://www.yeshiva.org.il/midrash/shiur.asp?id=5354 Rabbi Mordechai Eliyahu]</ref> If its impossible to tovel it, one may give it to a non-Jew as a present on condition that he lend it back to you and it will not be obligated in [[Tevilat Kelim]].<ref>[http://www.yeshiva.org.il/midrash/shiur.asp?id=5354 Rabbi Mordechai Eliyahu] explains that if its impossible to do tevilat kelim on a hot water urn or the like one may give it to a non-Jew on condition that they lend it back to you and then it will not require [[Tevilat Kelim]].</ref>
===Toaster===
# According to many authorities a toaster requires Tevilah with a bracha.<ref>Mishneh Halachot 9:162, Bear Moshe 4:100, Teshuvot VeHanhagot 1:450, Sefer [[Tevilat Kelim]] 11:52 quoting Rav Shlomo Zalman and Rav Wosner, Bayit HaYehudi 39:6, [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.kof-k.org%2Farticles%2F040108090413W-3%2520Tevilas%2520Keilim.pdf Kof-K] quoting Rav Yacov Kamenetsky that such is the minhag </ref> However, some argue that it doesn't require Tevilah.<ref> Sh"t Igrot Moshe YD 3:24 </ref> Sephardim hold that that it requires but should be done without a bracha.<ref>http://halachayomit.co.il/QuestionDetails.aspx?ID=160 which is based on the opinions of Rav Ovadyah Yosef</ref>
# If the toaster will break by being dipped in the mikvah one should either bring it to an Jewish expert mechanic who will take it apart (to the point that no everyone would know how to fix it) and put it back together or to give it to a non-Jew and then borrow it from him.<ref>http://halachayomit.co.il/QuestionDetails.aspx?ID=160, http://www.moreshet.co.il/web/shut/shut2.asp?id=118646</ref>

===Sandwich Maker===
# A sandwich-maker needs to be Toveled.<ref> Rabbi B. Forst http://www.kashrut.com/articles/tevilas_keilim/ . [http://www.dinonline.org/2012/05/04/tevilas-keilim-for-electronic-appliances/ din-online] points out that it is possible to tovel a sandwich maker if you leave it to dry for 24 hours. </ref>
===Blender===
# A blender needs Tevilah with a bracha.<ref>Bayit HaYehudi 39:6, [[Tevilat Kelim]] 11:14, Mishneh Halachot 2:32 </ref>
===Microwave===
# Some say that a microwave (glass) tray which does not touch food doesn't require Tevilah, and if it does touch food then it requires Tevilah.<ref>[https://docs.google.com/viewer?url=http%3A%2F%2Fwww.kof-k.org%2Farticles%2F040108090413W-3%2520Tevilas%2520Keilim.pdf Kof-K]. Also, Ach Tov Vchesed YD p. 32 writes that if the microwave plate majority of the time doesn't touch the food directly it doesn't need tevilah.</ref> However, some say that one should dip it without a bracha in all cases.<Ref>[http://www.star-k.org/cons-appr-tvilaskelim.htm Star-K] </ref>
===Keurig Machine===
# A Keurig machine according to many poskim does not require tevila. It is preferable to sell it to a non-Jew and borrow it back to avoid any issue.<ref>[https://oukosher.org/halacha-yomis/does-a-keurig-coffee-maker-require-tevila/ OU Halacha Yomi] explains that Rav Schachter holds a keurig machine doesn't require tevila because it would break if it were to be toveled. Rav Belsky holds that there are other reasons to exempt it from tevila but it is better to sell it to a non-Jew to avoid any issue.</ref>
# For the reusable K-Kup coffee filters see discussion page.

==Avoiding Tevila==
#A person should not make his utensils ownerless to avoid the mitzvah of tevilat kelim. In an extenuating circumstance some poskim allow making it ownerless in front of 3 people to use it without tevila. When a person reacquires it he should do tevila with a bracha.<ref>Tevilat Kelim 3:8 and 4:19. In ch. 3 fnt. 14 he cites Rav Shlomo Zalman Auerbach and Mishna Halachot 4:107 that in extenuating circumstance it is permitted to make it ownerless and use it without tevila. [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 1)] applied this solution during covid and the mikvah's were closed.</ref>
# One can avoid the requirement to immerse a utensil by having it disassembled and reassembled professionally by a Jew. <ref> Teshuvot VeHanhagot 1:450; Ach Tov VaHessed, Year 5783, page 205, Rav Elyashiv (Melechet Shmuel p. 174) is quoted as also holding that it needs to be broken to the extent that it would require a professional to fix it in order to be exempt from tevilat kelim, assuming that a Jew fixed it. Melechet Shmuel compares this to the Pri Chadash 33 who says that if the kli of a non-Jew is melted down and remade that isn't obligated in tevilat kelim because that is considered a new kli. </ref>
# If an item is too big or will be ruined by immersion then one can avoid the requirement to immerse a utensil by giving the utensil to a non-Jew as a gift with a formal acquisition procedure in front of witnesses and then borrowing it back. <ref> Shulchan Aruch 323:7, Shulchan Aruch 120:16; Horaa Berura 100:77; Ach Tov VaHessed, Year 5783, page 205 </ref>
# In extenuating circumstances, one can purchase an item which requires immersion but only intend to buy its use and not the item itself, as a result, the person is considered a borrower and may wait until the opportunity to immerse arises. <ref> Yehave Daat, 4, Page 234 </ref>

==A Convert’s Obligation in Tevilat Kelim==
# There is a mitzvah to dip in a mikveh food utensils that one buys from a non-Jew called [[Tevilat Kelim]]. An interesting case arises when a non-Jew converts to Judaism. Are his pots, pans, and silverware considered as though they were acquired from a non-Jew, requiring [[Tevilat Kelim]]? Or, perhaps the mitzvah only applies when buying utensils and not when the utensils remain in the same domain.
# While there is a minority opinion that the convert does not have to do tevilat kelim because he isn't acquiring them from a non-Jew, he is just keeping his utensils and they become holy when he converts,<ref>Rav Ovadia Yosef (Yabia Omer YD 7:8) entertains the possibility of exempting a convert from [[Tevilat Kelim]] because this situation isn’t similar to the original story of Bnei Yisrael acquiring utensils from Midyan in which the utensils changed domains and not that the owners have undergone a transformation. He concludes that for glass one can rely on this idea and for metal the convert must do tevilat kelim. Interestingly, the Sochachover Rebbe (cited by Shem Mshmuel 5678 s.v. vheneh) argued that the convert’s undergoing of conversion is sufficient to also convert his utensils and exempt them from any obligation of [[Tevilat Kelim]].</ref> however, most hold that the utensils require tevilat kelim. Due to the dispute one should do tevilat kelim without a bracha.<ref>Rav Wosner in Shevet HaLevi (4:92:2 and 6:245:2) disagrees and says that even though the form of [[acquisition]] isn’t identical to the original story, the fundamental transfer from a secular domain to one of [[kedusha]] is applicable to a convert and is obligated in tevilat kelim with a bracha. Rabbi Aryeh Leib Grossnass (Lev Aryeh Siman 25) recommends doing tevilat kelim without a bracha because of the dispute. Teshuvot Vehanagot 1:449 agrees. Tzitz Eliezer 8:19 agrees to do it without a bracha, even though fundamentally he agrees with the Shevet Halevi.</ref>

==If One Didn't Immerse a Utensil==
# It is permissible to have utensils in one's home which have not been immersed yet as we are not worried that they will be used before being immersed. <ref> Halichot Olam, 7, page 268 </ref>
# A utensil may not be used, even once, before it is immersed in a mikva.<Ref> Rema Y.D. 120:8, Rambam Hilchot Maachalot Asurot 17:3. While the Chatam Sofer YD 114 writes that this prohibition is from the Torah, the Yeshuot Yaakov 120:1 holds this is only dirabanan. </ref>
# One, who for whatever reason, is unable to immerse a utensil which is urgently needed should give the item to a Gentile as a gift and then borrow it back from him. <Ref> Rama Y.D. 120:16 </ref>
# If foods were placed upon or served with utensils which were not immersed in a mikva, it does not render the food non-kosher,<ref> Yerushalmi Avoda Zara 5:15 and Tosafot and Rosh (Avoda Zara 75b), as well as Ramban, Rashba and Ran there, Rema Y.D. 120:16, Beiur Halacha 323 </ref>though one should not eat off such utensils.<Ref> Igrot Moshe 3:22, Shu"t Yechave Daat 4:44 </ref> However, some are lenient to eat in a restaurant where the utensils are not dipped.<ref> Darkei Teshuva 120:70, Shu"t Yechave Daat 4:44. This is based on Beit Yosef 120:8, where he writes that if somebody buys utensils for business purposes, and then lends them out to someone who will be using them for eating, the borrower need not dip them, and the Pri Chadash 120:22 and Aruch Hashulchan 120:43 agree with the Shulchan Aruch on that, even though other acharonim (including the Shach and Taz) disagree.
* Regarding the restaurant owner himself, Rav Shlomo kluger (tuv taam vidaat 3:23) says that a restaurant owner doesn't need to dip, unless most of his customers will be Jewish. Yechave Daat 4:44 is lenient on this as well, even if most of the customers are Jewish, even for metal utensils.</ref>
# Kosher food which was cooked in utensils which were not immersed in a mikva but is then served on dishes that were (or disposable dishes) may be eaten without hesitation.<Ref> Rama Y.D. 120:16, Igrot Moshe Y.D. 2:41 </ref>
# A guest in a home whose owner did not do tevilat kelim should not eat off the utensils but can pour the food onto plastic or paper utensils and eat the food.<ref>Sefer Tevilat Kelim 3:10 citing many poskim who hold that a guest using the utensils is like someone borrowing them and using them without tevilah.</ref>
===Unsure if Toveled a Kli===
# One who is unsure if a utensil was toveled already or not should tovel it again without a bracha. Some say that it isn't necessary to tovel glass utensils in this situation, while others are strict.<ref>Sefer Tevilat Kelim 4:20 based on the Maharsham 4:48 and Ben Ish Chai (Shana Sheniya Matot). They are strict since the initial status is that they required tevila and we're strict for safek derabbanan when there's a chezat isur. However, he also notes Aruch Hashulchan 120:13 and Bet Hillel 120:2 who are lenient and don't consider tevilat kelim chezkat isur since it is really a mitzvah to do tevila. He cites Yabia Omer 2:9:10 who is lenient for glass in cases of doubt unlike Kaf Hachaim 323:47.</ref>
# One who is unsure whether or not one's utensils were purchased from a Jewish owned company should immerse them without reciting the accompanying blessing.<Ref> Sefer Tevilat Kelim 4:20 based on Erech Hashulchan YD 120 and Yeshuot Yakov 120:3 are strict even for glass since one shouldn't initially rely upon safek derabbanan lkula. He also cites the Pri Chadash (cited by Pitchei Teshuva 120:11), Pri Toar 120:1, and Maharsham 4:48 who are lenient since it there isn't a chezkat isur and safek dvar sheyesh lo matirin doesn't apply if there isn't a chezkat isur. Igrot Moshe Y.D. 2:40 writes that for metal utensils certainly in a case of doubt they need tevila, for glass there is room to be lenient if it would involve excessive effort. However, one should investigate to determine if they need tevila. Also, even for metal one should investigate to see if they need tevila with a bracha. See also Igrot Moshe Y.D. 3:21.</ref>

===If a Pot Got Mixed up with Others===
# If one has utensils that a majority of them had tevilat kelim and one that didn't have tevilat kelim got mixed in and it isn't discernible which didn't have tevilah, one should do tevilat kelim on all of them. If it would be a major exertion of effort ask one's rabbi as there might be what to rely on.<ref>The Teshurat Shay 2:104 writes that if a store bought utensils made by Jews and also utensils made by non-Jews and the majority are from the Jews then still the utensils need tevilat kelim. His reasoning is that it is a dvar sheyesh lo matirin since they can be put in the mikveh (similar to Shulchan Aruch YD 102:3). Even though the Maharshal Chullin 8:86 says that there's no dvar sheyesh lo matirin if an action is necessary that is qualified by the fact that nedarim are a dvar sheyesh lo matirin. Since nullifying a neder is a mitzvah it is a dvar sheyesh lo matirin even though it is an action. So too, to dip utensils in the mikveh is a mitzvah. Anyway, the Maharshal is against the Rashba Torat Habayit Haaruch 12b and Torat Habayit Hakatzar 8a, Shulchan Aruch 102:2, and Shach 102:8. [http://www.hebrewbooks.org/pdfpager.aspx?req=37782&st=&pgnum=263 Ruach Chaim YD 122:1] comes to the same conclusion. Halichot Olam v. 7 p. 276 and Darkei Teshuva 122:36 quote these poskim. Yabia Omer 2:9:3. (See Mayan Omer v. 4 p. 404 who quotes Rav Ovadia that it was only glass then one wouldn't need to actually dip it in a mikveh. In the footnote he discusses it potentially not being a dvar sheyesh lo matirin in light of the Tzlach Pesach 9b.) Nonetheless, it wouldn't be considered a dvar sheyesh lo matirin if it would cost a lot of money to do the tevilat kelim (Shulchan Aruch 102:3). Additionally, in general, Badei Hashulchan 102:33 quotes the Pri Chadash and Chayei Adam that if someone would require a great deal of effort to do it wouldn't be considered a dvar sheyesh lo matirin.</ref> No bracha should be recited.<ref>Har Tzvi 93, Shevet Halevi 4:93. See however, Divrei Dovid 2:23 who argues that one should recite a bracha since we don't accept the Tzlach we hold that it is a dvar sheyesh lo matirin and as such it isn't batel and requires tevilah.</ref>
# If a utensil from a Jew is mixed into a majority of utensils from non-Jews there is an obligation to do tevilat kelim with a bracha. If one is only doing the tevilat kelim on one of the utensils at one time one wouldn't recite a bracha.<ref>Teshurat Shay 2:104 writes that if the majority of the utensils are from non-Jews there is an obligation to do tevilat kelim on all of the utensils. He adds that there’s no bracha for the one which was originally from a Jew since we don’t follow rov for brachot (Zachor Lavraham OC 3:60 s.v. eych). Also, since it is a dvar sheyesh lo matirin bitul is ineffective (see Magen Avraham 513:13 quoting the Maharshal). However, there is still a bracha for the ones that are from a non-Jew.</ref>
===Lifnei Iver===
#There is a discussion if selling a kli which doesn't have tevila to someone you know won't do tevila is forbidden because of lifnei iver.<Ref>Is it lifnei iver to sell a kli to another Jew that you know isn’t going to tovel it? Rav Shlomo Zalman (Minchat Shlomo 1:35:2) writes that it depends if there’s an isur derabbanan to use a kli that doesn’t have tevila or just it is a bitul mitzvah. If it is just a bitul mitvzah, then there’s no lifnei iver, since it isn’t a chefsa of isur. He compares this to Ritva (bm 5b and az 6b) who writes about giving an animal to a goy before their holiday or an animal to a shepherd since they don’t have to use it for an isur and they were going to do the aveira anyway it isn't lifnei iver. However, if it is an isur to use without tevila then there’s lifnei iver. In Minchat Shlomo 2:68, he was asked about Ritva Sukkah 10b who writes that there’s lifnei iver even for a mitzvah aseh. Rav Shlomo Zalman answers that he's only lenient if it is transferred to the other person's domain like by selling it to him and also only if it is possible he won't violate the halacha.</ref>

==Bodies of Water Fit for Immersing In==
# One shouldn't dip utensils in snow. If there's no other available options one may dip glass utensils in a mikveh.<ref>Mordechai quotes the Rabbenu Shemaryahu who says that one may dip in a mikveh of snow even if it didn't melt. However, Rabbenu Eliezer argued. Bet Yosef YD 201:30 defended Rabbenu Shemaryahu but concludes that for biblical halachot one shouldn't dip a utensil in snow. Pitchei Teshuva YD 120:4 cites the Chachmat Adam who writes that for an extenuating circumstances we can rely on the Rabbenu Shemaryahu to dip utensils in snow that isn't melted. [http://www.toratemetfreeware.com/online/f_01599.html#HtmpReportNum0004_L2 Hilchot Taharat Kelim 5:7] agrees if the snow is collected in a pit.</ref>
==Links==
# [https://www.star-k.org/articles/kosher-lists/1170/tevilas-keilim-guidelines/ Tevilas Keilim Guidelines by the Star-K]
# [https://oukosher.org/blog/consumer-kosher/tevilas-keilim-a-primer/ Tevilas Keilim: A Primer] by the OU
# [http://www.yutorah.org/sidebar/lecture.cfm/788205/rabbi-hershel-schachter/hilchos-tevilas-keilim/ Hilchos Tevilas Keilim] by Rav Hershel Schachter
# Taharat HaKelim ([http://www.ateret4u.com/online/f_01599.html Kitzur], [https://www.otzar.org/wotzar/Book.aspx?52538& Full]) by רב משה פרזיס

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Kohanim Not Becoming Tameh

2026-08-04T21:58:18Z

YitzchakSultan1: /* Air Travel */

Tumat Kohanim (Hebrew: טומאת כהנים; trans. impurity of priests) refers to the law that a Kohen (Hebrew: כהן; trans. priest) may not become impure by coming in contact with a corpse as the Torah (Hebrew: תורה; trans. Bible) states "לנפש לא יטמא בעמיו" - "A Kohen may not make himself impure by being in contact with a soul".<ref>Vayikra 21:1</ref>
==Relatives==
# A kohen may become impure to seven categories of his relatives that the Torah specifies. These include his
##father,
##mother,
##brother,
##unmarried sister,
##son,
##daughter, and
##wife.<ref>Vayikra 21:2-3, Shulchan Aruch Y.D. 273:3</ref>
# A kohen may only become impure to these relatives before the burial is complete with the closing of the coffin.<ref>Rosh (Hilchot Tumah n. 7) like Rabbi Tarfon, Shulchan Aruch Y.D. 273:6</ref>
# Before and during the burial a kohen may become impure for his relatives, whether his involvement is necessary for the burial or not. Ashkenazim hold that it is proper to be strict to only become impure for the sake and need of the burial or to bring the deceased shrouds and a coffin.<reF>Rosh (Hilchot Tumah n. 7) holds that before the closing of the coffin at the end of the burial the kohen may become tameh whether he is needed or not. Trumat Hadeshen n. 283 notes that this seems to be the opinion of the Rambam Avel 2:8 as well. However, Tosfot Pesachim 9a s.v. bshifchato holds that it is forbidden for a kohen to become tameh unless it is necessary for the burial. See Rabbenu Peretz Pesachim 9a s.v. maaseh who omits this reason of Tosfot. Trumat Hadeshen concludes that it is proper to be strict. This is also the position of the Rama Y.D. 373:5. The Shulchan Aruch Y.D. 373:5 accepts the Rosh.</ref>
==What Kind of Tumah==
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref>
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deoritta says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref>
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref>
##A kohen may not come into contact with the amputated limb of a person [including even if it was amputated from his own body].<ref>Pitchei Teshuvah Y.D. 369:2 quoting from Noda Beyehuda Tinyana Y.D. 209</ref>
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Rambam Hilchot Avel 3:3 rules a gentile does not give off Tumat Ohel, and hence it is permitted to step on the grave of non-Jew. However, Tosfot Bava Metzia 114 rules that gentiles give off tumat Ohel. See Birkeiy Yosef 372; Aruch Hashulchan 372:5. Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref>
#Some allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient. Tosfot (Nazir 54b s.v. ta shema) quotes two opinions on this matter. </ref> Others are strict.<ref>Shach Y.D. 369:3</ref>
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided, but strictly it is permitted.<ref>Rama Y.D. 370:1. Shach 370:4 quotes the Bach who is strict.</ref>
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref>
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref>
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref>
# A kohen may enter a non-Jew's house.<ref>Mishna Ohalot 18:7 establishes that we're concerned about a corposed buried beneath the floor of a non-Jew's house as long as they have lived there for 40 days or more. This is quoted in Gemara Pesachim 9a and codified by the Rambam Tumat Meyt 11:9. Tosfot Pesachim 9a quotes a Tosefta that it doesn't apply in the diaspora. Erech Lechem YD 372:2 codifies this. Rash Ohalot 18:7 writes that there's no tumah in the non-Jew's houses in the diaspora since anyway there's a tumah in all of diaspora. Mayan Omer 5:23 quotes Rav Ovadia Yosef as holding that the entire halacha of non-Jewish homes being tameh doesn't apply today without any explanation. R' Yehuda Naki in the footnote suggests that since we have flooring and not dirt floors we're not worried about a corpse being buried under the ground. Mayan Omer 6:5:17 cites this from the Drashta Vchakarta v. 5 p. 410 supporting this point. Similarly, Taharat Kohanim pp. 99-100 cites Rav Nissim Karelitz who thought that the entire halacha is about whenever there's a real concern but if there's no concern then it is permitted. Factors to consider are that it is unlikely in places where they have flooring and in some places it is abnormal to bury under a house.</ref>

==Blocking Tumah of Corpse==

#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref>
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref>
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary.
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref>
#If something that would usually block tumah is flying through the air (''ohel zaruk''), it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref>

==Alerting a Kohen of Tumah==

#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref>

==Minor Kohen==

#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref>
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref>
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn. Rav Schachter (Ikvay Hatzon Siman 35:4) quotes Achiezer 3:65:5-6 that tahara belua is not enough to help the kohen. As the prohibition upon a kohen is not simply not to become tamay, but not to come close to a corpse.
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref>

==Exceptions==

#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref>
##For non-relatives, a kohen may stand outside the funeral home if the body is found inside.<ref>Rama 371:5</ref> The kohen may join the procession staying four [[Amot|''amot'']] away and avoiding being under the same roof as the corpse.<ref>Shulchan Aruch Y.D. 371:5</ref>
##The kohen can only become tamay for the sake of his relative until the burial is completed.<ref>Shulchan Aruch Y.D. 373:6</ref>
##If the deceased relative is not whole<ref>Nitei Gavriel 130:29 quotes some who consider an internal organ as an incomplete body and others who say it is still considered complete. Shut Maharam Shick Y.D. 359, Igrot Moshe Y.D. 251, and Tzitz Eliezer 9:48 are lenient as an internal limb missing doesn't effect the appearance of the relative. Chazon Ish Y,D, 210, Shevet HaLevi 3:161 and 6:244, and Mishna Halachot 3:191 are strict</ref> (i.e. missing a limb) some prohibit the kohen from becoming tamey,<ref>Shulchan Aruch Y.D. 373:9</ref> others limit this to a body part that went missing after death.<ref>Yeish Omrim in Shulchan Aruch Y.D. 373:9. Shach Y.D. 373:14 says that if it happens at the time of death, it would be prohibited for the kohen to become tamay to this relative.

Nitei Gavriel 130:28:44 says when necessary can rely on this lenient opinion. </ref>
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. Nitei Gavriel 130:24 allows the kohen to be in the same room as the corpse of a relative during the eulogies. </ref>
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref>
#A kohen who is presently touching a corpse can come into contact with another corpse (''mosif tumah al tumato''). Nonetheless, this does not permit a kohen who is already tameh but not actually touching the corpse to continue to become tameh.<ref>Rambam Hilchot Nezeirut 5:17, Chazon Ovadia (Avelut v. 2 p. 81). The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, seemingly there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse. Rav Schachter (B'ikvey Hatzon Siman 35:3) says the Raavad only means that one can continue to come into contact with a corpse that day as there is no delay in the purification process. Rav Ovadia Yosef (Yechava Daat 4:58) also dismisses the argument to be lenient nowadays based on the Raavad since we do not follow the Raavad and also Raavad might only mean on a Torah level but in practice it is still forbidden.</ref>
#It is forbidden for a kohen to become tameh to the corpse of a tzadik.<ref>Rav Ovadia Yosef (Yechava Daat 4:58)</ref>

==Air Travel==

#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347. Rav Moshe holds that the ohel zaruk of the plane causes the tumah of the corpse to spread throughout the plane and also doesn't block the tumah from spreading from the bottom part of the plane to the top. </ref> Other authorities are lenient,<ref>Rav Shlomo Amar (Shema Shlomo, YD 6:18:5, 6:20:62), Rav Ovadia Yosef (Chazon Ovadia Avelut v. 2 p. 52).
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) holds that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (B'Ikvey Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane while flying would be considered an[[#Blocking Tumah of Corpse| ohel zaruk]] and would not block tumah.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref>
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12, Rav Ovadia Yosef (Chazon Ovadia Avelut v. 2 p. 39-50. c.f. Yabia Omer YD 10:52).

Rav Schachter (B'Ikvey Hatzon Siman 35:1) notes that once the plane is above the clouds, there is no issue of flying over a grave as the language of chazal (Mishna Ohalot Perek 9) is that tumat meit goes up until the sky. Once you are above the clouds, there is no issue as you are out of range of the tumah. Even when the plane is below the clouds, Rav Schachter (Ikvay Hatzon Siman 35:11) suggests there is no prohibition. He explains that the problem isn't the tumah per-say, but coming close to a corpse. When one is flying on a plane, and there is a corpse below, even though the kohen may become tamay, he did not come close to the corpse, so it is permitted. This idea is seen in Avhiezer 3:65:5-6 and Rav Elchanan Wasserman (Kovetz Shearim 2:41).</ref>

==Medical School==

#A kohen is not allowed to attend medical school.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that in medical school you are faced with being in the same room and often forced to touch a cadaver which is a problem for kohanim. He rejects the idea that kohanim nowadays are tamay, so there is no issue to continue to come into contact with a corpse. Additionally, a life threatening situation requires one to help in anyway that he can, but does not require him to go and learn medicine, so that he can help in the future. Plus, there are many other doctors and there is no need for the kohen to become a doctor.

Rav Schachter (Ikvay Hatzon 35:10 and Peninay HaRav 256) quotes those that suggest a kohen can go to medical school using the following idea. A kohen can hold onto a metal object that came into contact with a corpse, and while still holding onto this object, he can touch a corpse. He suggests that this would be permitted as it is mosif tumah al tumato. Rav Schachter rejects this as the issue is not becoming tamay, but coming close to a corpse. The reason a kohen can touch the metal is that it is not coming close to a corpse, so of course it doesn't allow him to touch a corpse. </ref>

==Links==

#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]
#See [https://shulchanaruchharav.com/halacha/chapter-9-kohen-attending-a-funeral-or-burial/#_ftn27 article by Rabbi Yaakov Goldstein]

==Sources==
<references />
[[Category:Ritual Practices]]

Birkat HaGomel

2026-08-04T15:30:52Z

YitzchakSultan1: /* One Who Traveled at Sea */

In the times of the Beit Hamikdash, a person who survived a potentially life-threatening situation brought a Korban Todah, a Thanksgiving Offering, to express his gratitude to Hashem.<ref>Vayikra 7:12</ref> Nowadays, when the Beit Hamikdash no longer stands and offerings cannot be brought on the altar, we substitute a public proclamation of gratitude to Hashem for an offering. A survivor from a life endangering situation as defined by the Gemara recites Birkat hagomel in gratitude.

==bracha==
[[File:Hagomel.jpg|center|500px]]

==Obligation==

#Some say that Birkat hagomel is non-obligatory and only optional, however, others argue that it's an absolute obligation. Nonetheless, all agree that given the opportunity, one should be careful to make this bracha properly.<ref>The source of Birkat HaGomel is the Gemara [[Brachot]] 54b which states that one who has completed a sea voyage, traveled through the desert, has been sick and healed, or was imprisoned and freed should thank Hashem in the form of Birkat HaGomel all based on the pasuk “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4,5, and 26). According to the Magen Avraham (OC 219:1), Birkat Hagomel, like the Korban Todah, is non obligatory but rather optional. The Peri Megadim (OC 219:1) argues that it is obligatory. Nevertheless, all poskim (Chasam Sofer O.C. 51, Minchas Yitzchok 4:11-9) urge one to be careful to fulfill this mitzvah given the opportunity. </ref>

===Women===

#The Ashkenazic minhag is that women don’t make hagomel <ref>Mishna Brurah 219:3, Sh"t Halachot Ketanot 2:161, Aruch Hashulchan 219:6, Sh"t Beer Moshe 4:22. see also Sh"t Teshuvot Vihanhagot 4:53. See also Iggerot Mosh 5:14 where argues with those who claim that she should say it in front of ten women and instead suggests saying it in front of one person. If she is married, it should be her husband. </ref> Sephardic women, however, do recite hagomel.<ref>Yalkut Yosef 219:7 (and [[Brachot]] p. 572), Sh"t Yechave Daat 4:14-15, Sh"t Yabia Omer 8:23:15, [http://halachayomit.co.il/EnglishDisplayRead.asp?readID=1833 HalachaYomit.co.il] write that women do recite Hagomel. Kaf Hachaim 219:3 writes that it should only be recited in front of ten male relatives and adds that if there aren't ten men, it should be recited without shem umalchut. See also [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A8%D7%90%D7%A9%D7%95%D7%A0%D7%94_%D7%A2%D7%A7%D7%91#%D7%94 Ben Ish Chai Shana Rishona Parashat Ekev §5] </ref> A woman who has the custom to recite it should wait seven days after giving birth to do so.<ref>Kaf Hachaim 219:7 </ref>
#In a shul a woman can recite it from the women's section since it is under the same roof.<ref>Rav Ovadia Yosef in Yabia Omer OC 8:15:15 explains that although the women's section is usually a separate domain because of a partition that is ten tefachim tall and the minyan isn't in her presence, nonetheless, she can recite the bracha relying on the opinion of the Rabbenu Peretz (Hagahot Smak Eruvin 72) that it is considered one room since the mechitza doesn't reach the ceiling.</ref>
#According to Ashkenazim, if a women who gave birth happens to be in front of a [[minyan]] some say that she may say hagomel.<ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo 23:4 and Vezot HaBracha (pg 158). Torat HaYoledet 62:5 writes that the minhag of Yerushalayim is that a woman who gave birth recites hagomel in front of ten men, however, some have the minhag not to say hagomel since it requires a public declaration in front of a minyan.</ref>

===Children===

#According to many, a child is not required to recite this bracha until he reaches the age of Bar Mitzvah.<ref>Mishna Brurah 219:3, Yalkut Yosef 219:3. Rav Simcha Bunim Cohen (Children in Halacha page 23)</ref> Some say that even a child should say this bracha if he reaches the age of ''chinuch''.<ref>Reb Akiva Eiger O.C. 219 quotes one opinion that a child should make this bracha. Ben Ish Chay Parshat Eikev Shana 1 Halacha 4 also says one should make this bracha. If there is no common custom, then in deference to those who argue, he recommends saying the bracha without the Name of God.</ref>

==Events that Obligate One to Recite Birkat hagomel==

#The four people who are obligated to make the bracha are
##Someone who was freed from jail
##Someone who was sick and was healed
##Someone who traveled at sea
##Someone who traveled in the desert.<ref>The Gemara ([[Brachot]] 54b) states that the four people who are obligated to say the Bracha of HaGomel are one who was freed from jail, one who was sick and was healed, one who travel at sea, and one who traveled in the desert. The Gemara learns it from the pasuk in tehillim “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4-5, 26). The acronym for this in hebrew is Chayim. The Rambam ([[Brachot]] 10:8), S”A 219:1, and Kitzur Shulchan Aruch 61:1 codify this as halacha. </ref>
#Some say that anyone who was in near mortal danger such as someone saved from a wall collapsing, a lion attack, a goring ox, or a band of thieves at night, must make a bracha. The ashkenazic minhag follows this opinion.<ref>S”A 219:9 quotes this opinion. Magen Avraham 219:10 and Mishna Brurah 219:32 write that the Ashkenazic minhag follows this opinion.</ref> For specific situations, see a posek.<ref>See also Piskei Teshuvot 218, Halichot Shlomo 23:1 </ref>
#Someone who was in danger because he was shot at but they missed, according to Ashkenazim, recites hagomel.<ref>Piskei Teshuvot 218:10 s.v. vchen</ref> Similarly, a soldier returning from war should recite hagomel, according to Ashkenazim.<ref>Piskei Teshuvot 218:10:2 s.v. vchen</ref>
#One who has been saved from multiple forms of danger only recites the bracha once.<ref>Mishna Brurah 219:3 </ref>

===Released from Jail===

#The Minhag Ashkenaz is not to make Birkat hagomel for being let out of jail nowadays because of the lack of danger involved in staying in jail.<ref>Beiur Halacha 219 s.v. Chavush </ref> Nonetheless the Sephardic minhag is to make it for being let out of jail even if there was no danger in staying in jail.<ref>Kaf HaChaim 219:11, Piskei Teshuvot 219:6, Hazon Ovadia, Page 358 </ref>

===Recovering from Sickness===

#For sickness that’s of potential mortal danger, Birkat hagomel is required when healed. According to Ashkenazim, for sickness that’s non-mortal but confines a person to bed for 3 days or more requires a brachat hagomel when healed.<ref>Rama 219:8 Mishna Brurah 219:28. This is the opinion that the Tur 219 quotes from the Raavad. </ref> According to Sephardim, for any sickness which confines a person to bed for any amount of time requires Birkat hagomel when healed.<ref>Taz 219:5, Yalkut Yosef ([[Brachot]] pg 583 and 758), Hazon Ovadia, Page 371. This is the opinion that the Tur 219 quotes from Rambam. </ref>
#A person who donated an organ does not say Birkat hagomel with Hashem's name after healing from the surgery, however, one may say it without Hashem's name.<ref>Sh"t Tzitz Eliezer 10:23 </ref>

===One Who Traveled at Sea===

#Sephardim hold that one who swims in the sea, even the Sea of Galilee, which is near a residential area, and even if there is a lifeguard present, recites Birkat hagomel.<ref>Hazon Ovadia, Page 363 </ref> However, Ashkenazim hold that no bracha is recited.<ref>Ashrei Ha'ish 40:14</ref>
#Someone who went in a boat to travel from one place to another, whether it was for work or a vacation, must recite hagomel, even if it was in a cruise or another large ship. However, if the boat ride was for less than 72 minutes or was close to shore so that he could see the shore the entire time he does not recite hagomel.<ref>Halacha Brurah 219:24</ref> However, others disagree and hold that one does recite hagomel for a short trip in the water, and even for swimming in the sea.<ref>Halacha Brurah 219:24 writes that hagomel is not recited for going into the sea unless he traveled for at least 72 minutes and was 72 minutes from shore. However, Hacham Ovadia (Chazon Ovadia pp. 361-3) and Yalkut Yosef 219:34 disagree and require hagomel even for going swimming in the Kinneret near the shore. They don't require that the trip in the water be far from shore. </ref>

=== Flying in an Airplane ===

# Many poskim hold that a person who flies an airplane over the ocean should recite hagomel.<ref>Rav Elyashiv (Ashrei Ha'ish 40:15), Tzitz Eliezer 11:14</ref> Some say that the recites hagomel even if he flew over the ground and not an ocean.<ref>Rav Moshe Feinstein (Practical Halachos v. 2 p. 234, cited by Rabbi Cohen)</ref>

===Traveling From City to City===

#Ashkenazim hold that no bracha is made for traveling from city to city unless there’s a lot of wild animals or thieves. However, Sephardim hold that any travel from city to city obligates a bracha if the trip was a Parsah (72 minutes).<ref>S”A 219:7, Yalkut Yosef 219:17, Hazon Ovadia, Page 364. Ramban [[Berachot]] 54b says that one has to say hagomel for traveling the minimum distance, regardless of the extent of the danger involved because the Yerushalmi in [[Berachot]] 4:4 says all roads are assumed to be dangerous. Meiri on [[Berachot]] 54b quotes an opinion with which he himself disagrees that claims that it is only recited if one encountered serious danger during the traveling. Talmidei Rabbeinu Yona on the Dapei HaRif 43a on [[Berachot]] quote the custom of the French rabbis saying that one should only recite it when they travel on a dangerous road even if they don't encounter any trouble and this is quoted in Shulchan Aruch 219:7 as the practice of the germans and french. </ref>
#Some say not to make brachat hagomel for traveling on an airplane since it’s considered safe, however, many hold that hagomel is required and such is the minhag.<ref>*Vezot HaBracha pg 158 quotes Rav Shlomo Zalman (Halichot Shlomo [[Tefilla]] 23:5) and Rav Moshe Feinstein (Iggerot Moshe 2:59) as requiring a Bracha, and Minchat Yitzchak (2:47) as arguing. The Minchat Yitzchak's logic is that hagomel is only recited on dangers that are not taken on willingly. Sh"t Igrot Moshe 2:59, Sh"t Yechave Daat 2:26, and Halichot Shlomo ([[Tefillah]] 23:5) hold that one should make Birkat Hagomel for traveling in an airplane. Rav Elyashiv (Ashrei Ha'ish 40:15) holds that hagomel is only recited for flying over an ocean, but not flying over land. [http://www.dailyhalacha.com/displayRead.asp?readID=2132 Rabbi Mansour on Dailyhalacha.com] concludes that for Sephardim one must travel 72 minutes in order to make a Birkat Hagomel and this is the ruling of Rav Ovadia Yosef in Yabia Omer 1:14 and Yechave Daat 2:26 and Rav Shmuel Pinchasi in Kuntres Vichol Hachaim page 34. Chacham Bentzion Abba Shaul in Or Litzion 2:14:43 says that this is only true with commercial flights where the passengers do not know each other, but in an army plane, helicopter or private plane where the passengers do know each other hagomel would not be recited.
*[http://www.koltorah.org/ravj/Reciting%20Birkat%20Hagomel%20on%20Airplane%20Travel.htm Rabbi Jachter] quotes that Rabbi Joseph B. Soloveitchik's practice was only to recite it after airplane travel, if a serious incident occurred but that he said that whoever perceives airplane travel as dangerous should recite hagomel even if nothing happened. Tzitz Eliezer 11:14 rules that for a flight that travels over bodies of water it should be recited but not over a flight between cities within one country.</ref>
#If a person was in a near car accident and was saved doesn't need to make a hagomel.<ref>Teshuvot Vehanhagot 2:136 says that if you avoided a car accident you don't make a hagomel. See also 2:148. Rav Elyashiv (Ashrei Ha'ish 40:20) agrees.</ref>
#If a person was in a car accident and was saved he should recite hagomel.<ref>Rav Moshe (Mesoret Moshe v. 3 p. 58)</ref> According to Sephardim, he should not recite hagomel.<ref>Yalkut Yosef 219:28</ref>

==When hagomel is Recited==

#Preferably, hagomel should be said within 3 days of the event. If it can’t be done within 3 days it should be said within 30 days, and if it can’t be said in 30 says it should be said whenever one wants.<ref>S”A 219:6, Mishna Brurah 219:20, Kitzur Shulchan Aruch 61:2. See Piskei Teshuvot 219:4 who writes there’s a minhag who are lenient to wait until [[Shabbat]] to say HaGomel at the Torah. </ref>
#It’s preferable to say birkat hagomel within 3 days even if one will not be able to say it at a [[Kriyat HaTorah|Kriyat Hatorah]] (in front of the Torah) rather than wait to say it later at a [[Kriyat HaTorah|Kriyat Hatorah]].<ref>Magen Avraham 219:6, Mishna Brurah 219:20 </ref>

==Procedure of Birkat hagomel==

#The bracha of hagomel was established to be said before a [[minyan]], preferably with two Talmediei Chachamim, and if there’s no [[minyan]] available one may not make hagomel but rather should wait to find one.<ref>Rambam ([[Brachot]] 10:8), S”A 219:3, Beiur Halacha s.v. VeYesh Omerim, Shoneh Halachot 219:2, Piskei Teshuvot 219:15, Kitzur Shulchan Aruch 61:2 based on the pasuk in tehillim 107:32, Hazon Ovadia Page 342. Mishna Brurah 219:6 allows the one reciting the beracha to be included in the ten. See [[Halachot_Related_to_Coronavirus#Birkat_HaGomel]] regarding reciting HaGomel with a "Zoom Minyan"</ref>
#The minhag is to say hagomel after [[Kriyat HaTorah]] in front of the Torah.<ref>Mishna Brurah 219:2 </ref>
#The one reciting birkat hagomel should recite it while standing.<ref>Sh"t Rivivot Ephraim 1:156:2 </ref>
#Those who hear the Birchat hagomel being made should answer "שגמלך טוב הוא יגמלך סלה", which means "Hashem who bestowed upon you this good, should continue to bestow upon you other good tidings".<ref>Rambam ([[Brachot]] 10:8)</ref>

==Children and Birkat hagomel==

#One who is not bar/bat hinuch and recovers form an illness should recite birkat hagomel after keriat hatorah. <ref>Hazon Ovadia, Page 349 </ref>

==Listening to someone else say hagomel==

#Someone who listens to someone else make hagomel has fulfilled the obligation if one heard the entire bracha. However, if the one making the hagomel wasn’t obligated in the bracha, someone who’s listening doesn’t fulfill the obligation unless one answers [[Amen]].<ref>S”A 219:4,5 </ref>
#Some are in doubt whether someone can fulfill the obligation of the person listening if the listener and the one making the bracha have different reasons for obligation of the hagomel. Rather, only someone who is obligated in hagomel for the same reason should fulfill someone else’s obligation.<ref>Hagahot Rabbi Akiva Eiger 219:5 leaves this question in doubt. Therefore, this situation should be avoided (see Piskei Teshuvot 219 note 90). </ref> However, some argue that anyone who’s obligated in hagomel can fulfill the obligation of someone else.<ref>Yalkut Yosef (Otzer Dinim LeIsha pg 162-4) </ref>

==Sources==
<references />
[[Category:Brachot]]
[[Category:Prayer]]

Four Parshiot

2026-07-29T22:34:26Z

YitzchakSultan1: /* Parshat Zachor */

==Introduction==

#In the [[month of Adar]] there are 4 Parshiot that are read after the weekly פרשה each [[Shabbat]]. The maftir on the first [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Shekalim. The maftir on the second [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Zachor. The maftir on the third [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Parah. The maftir on the four [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat HaChodesh.<ref>S”A 685:1, Mishna Brurah 685:1. Although most poskim hold that the obligation for shkalim and hachodesh are midirabanan there is the opinion of the Elya Rabba 685 in the name of the Rashba [[Brachot]] 13a who maintains that all 4 Parshiyot are biblical obligations </ref>
#Parshat Shekalim is to remember the mitzvah to donate half-shkalim in the time of the Bet HaMikdash. Parshat Zachor is to remember the mitzvah of detstroying Amalek in proximity to the story of [[purim]]. Parshat Parah is in commemoration of the parah adumah done before the inauguration of Mishkan and serves as a [[prayer]] to be purified by Hashem. Parshat HaChodesh is to sanctify the new moon of Nissan (which is the beginning of the year in some respects) even though isn’t the primary sanctification of the moon.<ref>Mishna Brurah 685:1 </ref>
#If one missed reading the פרשה of the week there’s no make up.<ref>Mishna Brurah 685:2 </ref>

==Calenders of Adar==
Here are the four possible permutations of how Adar could turn out on the calendar.
<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td>Sunday</td>
<td>Monday</td>
<td>Tuesday</td>
<td>Wednesday</td>
<td>Thursday</td>
<td>Friday</td>
<td>Saturday</td>
</tr><tr>
<td> 25</td>
<td> 26</td>
<td> 27</td>
<td> 28</td>
<td> 29</td>
<td> 30</td>
<td>1 [[Rosh Chodesh]] Adar, Shekalim
</td>
</tr><tr>
<td>2</td>
<td>3</td>
<td>4</td>
<td>5</td>
<td>6</td>
<td>7</td>
<td>8 Zachor</td>
</tr><tr>
<td>9</td>
<td>10</td>
<td>11</td>
<td>12</td>
<td>13</td>
<td>14</td>
<td>15</td>
</tr><tr>
<td>16</td>
<td>17</td>
<td>18</td>
<td>19</td>
<td>20</td>
<td>21</td>
<td>22 Parah</td>
</tr><tr>
<td>23</td>
<td>24</td>
<td>25</td>
<td>26</td>
<td>27</td>
<td>28</td> <td>29 HaChodesh</td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 Shekalim </td>
</tr><tr>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 </td>
<td> 30 </td>
<td> 1 Rosh Chodesh Adar </td>
<td> 2 </td>
</tr><tr>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
<td> 6 </td>
<td> 7 </td>
<td> 8 </td>
<td> 9 Zachor </td>
</tr><tr>
<td> 10 </td>
<td> 11 </td>
<td> 12 </td>
<td> 13 </td>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
</tr><tr>
<td> 17 </td>
<td> 18 </td>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 Parah </td>
</tr><tr>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 </td>
<td> 1 Rosh Chodesh Nissan, HaChodesh </td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 Shekalim </td>
</tr><tr>
<td> 28 </td>
<td> 29 </td>
<td> 30 </td>
<td> 1 Rosh Chodesh Adar </td>
<td> 2 </td>
<td> 3 </td>
<td> 4 </td>
</tr><tr>
<td> 5 </td>
<td> 6 </td>
<td> 7 </td>
<td> 8 </td>
<td> 9 </td>
<td> 10 </td>
<td> 11 Zachor </td>
</tr><tr>
<td> 12 </td>
<td> 13 </td>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
<td> 17 </td>
<td> 18 Parah </td>
</tr><tr>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 HaChodesh </td>
</tr><tr>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 </td>
<td> 1 Rosh Chodesh Nissan </td>
<td> 2 </td>
<td> 3 </td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> 23 </td>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 Shekalim </td>
</tr><tr>
<td> 30 </td>
<td> 1 </td>
<td> 2 </td>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
<td> 6 </td>
</tr><tr>
<td> 7 </td>
<td> 8 </td>
<td> 9 </td>
<td> 10 </td>
<td> 11 </td>
<td> 12 </td>
<td> 13 Zachor </td>
</tr><tr>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
<td> 17 </td>
<td> 18 </td>
<td> 19 </td>
<td> 20 Parah </td>
</tr><tr>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 HaChodesh </td>
</tr><tr>
<td> 28 </td>
<td> 29 </td>
<td> 1 Rosh Chodesh Nissan </td>
<td> 2 </td>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
</tr><tr>
</table>
<ref>Shulchan Aruch O.C. 685:1-6 </ref>

==Parashat Shekalim==
On the [[Shabbat]] before [[Rosh Chodesh]] Adar (Adar Bet in a Leap Year) we read the beginning of Parashat Ki Tisa for maftir because in the times of the Beit Hamikdash they would announce the obligation of machatzit hashekel.<ref>Yalkut Yosef Moadim page 256 from Gemara Megilla 13b and 19a. see also Yerushalmi Megilla 1:5 where a connection is drawn between the half shekel and [[Purim]]. </ref>

#For haftara we read vayichrot yehoyada, Melachim Bet Chapter 12, because there is discussion about the collection of shkalim.<ref>Tur and Shulchan Aruch 685:5, gemara Megilla 29b, Chazon Ovadia [[Purim]] page 1, Yalkut Yosef Moadim page 256. </ref>
#In places where they have the custom to allow a child to go up to the torah for maftir of shkalim or hachodesh, one need not stop them because they have on whom to rely as long as the child knows who he is blessing and he is at least 6 years old.<ref>Yalkut Yosef Moadim page 271, Birkei Yosef 284:2, Petach Hadvir 282:11. Sh"t Rivash 25 though says not to allow a child to go up for the aliya. </ref>
#If the congregation forgot to read Parashat Shkalim and instead read the regular maftir, as long as it is still during the morning, even if they didn't remember until after [[Mussaf]] they should take out the torah and read Parashat Shkalim and say the [[berachot]] before and after.<ref>Sh"t Ginat Vradim Klal 1:35-36,Sh"t Perach Shoshan Klal 1:8, Sh"t Mishpatei Uziel OC 15 </ref> The haftara should be read without the [[berachot]].<ref>Yalkut Yosef Moadim page 268, Chazon Ovadia [[Purim]] page 21 </ref>

==Parshat Zachor==

#Hearing Parshat Zachor is a biblical mitzvah.<ref>S”A 685:7, Terumat Hadeshen 108, Rambam in Sefer Hamitzvot Mitzva 189, Smag Mitzva 116 and Smak Mitzva 147. Chazon Ovadia [[Purim]] page 11 explains that although it is from the Torah no blessing is recited because Hashem isn't pleased with the downfall of the wicked. </ref> It is read the week before [[Purim]].<ref>Yalkut Yosef Moadim page 258. Rashi Megilla 29a explains that this is because we want to read about amalek right before we read about Haman. </ref>
#The mitzvah is to express this commemoration verbally and so the reader and those listening should intent to fulfill the obligation.<ref>Mishna Brurah 685:14 </ref>
#If one can’t make it to hear Parshat Zachor in a [[minyan]] one should read it with the Trup from a Sefer.<ref>Rama 685:7 </ref>
#Some say that the word Zecher (with Segol) and some say Zaycher (with Tzeyreh) and so it’s proper to read it twice.<ref>Mishna Brurah 685:18 </ref> Some say that one should read the entire פסוק twice<ref>Moadim UZmanim (vol 2, siman 167), Piskei Teshuvot 685:9 </ref> while others say it’s enough to read the words Zecher Amalek or Timcheh Et Zecher Amalek a second time.<ref>Kesot HaShulchan 88:22 in the notes, Kitzur S”A 88:22, Piskei Teshuvot 685:9, Sh”t Igrot Moshe 8:20:32 (pg 67). Piskei Shemuot (pg 40) quotes Rav Shlomo Zalman as saying that either minhag is acceptable. Piskei Shemuot (39-40) quotes Rav Chaim Kanievsky as saying it’s enough to repeat a few words. </ref>
#When reading the פרשה of Zachor in Ki Tetse during the year the minhag is to read it Zaycher (with Tzeyreh).<ref>Piskei Teshuvot 685:9 </ref>
#An Ashkenazi shouldn’t hear Parshat Zachor from a Sephardic Baal Koreh and a Sephardi shouldn’t hear the Parshat Zachor from an Ashkenazic Baal Koreh,<ref>Piskei Teshuvot 685:10, Sh"t Binyan Shlomo 54, Piskei Shemuot quoting Rav Shlomo Zalman and Rav Elyashiv </ref> some say that this is only preferable but after the fact one has fulfilled one’s obligation.<ref>Rav Nassim Karlitz quoted in Piskei Shemuot (pg 41). Yalkut Yosef ([[Kriyat HaTorah]] pg 111 and Moadim pg 260) and Sh”t Yabia Omer 6:11 write that it’s proper for a Sephardi to hear it from a Sephardi. </ref>, and some say that it may be read in a different pronunciation than his own.<ref>Moadei Yeshurun, Laws of Purim, Section 1, #10 (page [https://tablet.otzar.org/#/book/618950/p/65/t/0.90545388596628951234/fs/0/start/0/end/0/c 47]), footnote 17 (page [https://tablet.otzar.org/#/book/618950/p/82/t/0.90545388596628951234/fs/0/start/0/end/0/c 64]-[https://tablet.otzar.org/#/book/618950/p/83/t/0.90545388596628951234/fs/0/start/0/end/0/c 65]), in the name of Rav Moshe Feinstein. (See further [https://hebrewbooks.org/pdfpager.aspx?req=919&st=&pgnum=299&hilite= Igrot Moshe Orach Chaim 3:5], [https://hebrewbooks.org/pdfpager.aspx?req=920&st=&pgnum=42 4:23 s.v. uleinyan], [https://hebrewbooks.org/pdfpager.aspx?req=920&st=&pgnum=118&hilite= 4:65], [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=178 Even Haezer 4:108 s.v. baal korei]; it seems from R' Moshe Feinstein's tshuvot that although he was generally concerned that the baal korei should read like the pronunciation of the community he is reading for, he was not concerned that an '''''individual''''' should listen to kriat hatorah in his own pronunciation-- see especially [https://hebrewbooks.org/pdfpager.aspx?req=920&st=&pgnum=42 Igrot Moshe Orach Chaim 4:23 s.v. uleinyan] on this point. And he clearly holds that any pronunciation is sufficient even for a biblical mitzvah like chalitzah-- see [https://hebrewbooks.org/pdfpager.aspx?req=919&st=&pgnum=299&hilite= Igrot Moshe Orach Chaim 3:5]. And in [https://beta.hebrewbooks.org/pdfpager.aspx?req=922&st=&pgnum=111 Igrot Moshe Orach Chaim 5:20:32 (end)] he says that there's no difference in the halacha of pronouncing words properly for kriat hatorah between Parshat Zachor and the rest of the year.)</ref>
#Some say that one should hear the same dialect of Hebrew one speaks and the minhag is to be concerned for this<ref>Piskei Teshuvot 685:10. Piskei Shemuot (pg 41) quotes Rav Shlomo Zalman saying that it’s not kavod tzibbur to read parshat zachor several times in different dialects. </ref> (but see previous halacha for other opinions on this matter).
#It’s important that one understands the general point and one fulfills one’s obligation even if one doesn’t understand every word.<ref>Rav Elyashiv quoted in Piskei Shemuot (pg 34) </ref>
#Some say that if one misses one word one has not fulfilled one’s obligation <ref>Piskei Teshuvot 685:10, Mikrei Kodesh [[Purim]] Siman 7 </ref> while others hold that as long as one heard the main point of destroying amalek one has fulfilled one’s obligation.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 18:2)</ref>
#Some say that the congregation should read along as the Baal Koreh reads Parshat Zachor, while others argue that one should listen quietly and such is the widespread minhag.<ref>Sh”t Minchat Elazar 2:1 says that everyone should read it along with the Baal Koreh, while Sh”t Yechave Daat 3:53 (as well as Yalkut Yosef Moadim page 259 Meor Yisrael on Megilla 18a, and CHazon Ovadia [[Purim]] page 4) and Sh”t Meishiv Dvar OC 47 hold that everyone should listen quietly. Piskei Teshuvot 685:7 writes that the minhag is like the second opinion. </ref>
#If afterwards it’s found out that the Sefer Torah used for Parshat Zachor was pasul one doesn’t have to reread it.<ref>Halichot Shlomo (Moadim vol 2, 18:4) </ref>
#Someone who has already fulfilled his obligation can still read Zachor again for a different tzibbur.<ref>Chazon Ovadia [[Purim]] page 5. </ref>

===Women===

#There are many different views as to whether women are obligated to hear parashat zachor in shul or not.<ref>The Sefer Hachinuch Mitzvah 603 posits that since the mitzva of zachor is related to the mitzva to destroy amalek, the mitzva is limited to men who go to war and will fight Amalek. Thus, Torat Chessed 1:37, Arugot Habosem 205, and Divrei Chaim 2:14 accept a minhag of women not to go to shul to hear Parshat Zachor. Rav Moshe Feinstein (quoted in Kovietz Halachos, page 13) agrees. On the other hand, the Binyan Tziyon 2:8, however, quotes Rav Nosson Adler as having held that women are obligated to hear Parshat Zachor. The Yeshuot Malko OC 50, Maharil Diskin (Kuntres Acharon) 5:101, Minchat Elazar 2:1-5, and Chazon Nachum 85 agree. [https://hebrewbooks.org/pdfpager.aspx?req=46446&st=&pgnum=154 Nitei Gavriel (Purim p. 154)] writes that the current minhag is women do go to shul to hear Parshat Zachor. See Sh”t Yechave Daat 1:84. </ref>
#Some poskim writes that a woman may fulfill her obligation of listening to Parshat Zachor by reading it from a Chumash.<ref>[https://hebrewbooks.org/pdfpager.aspx?req=46446&st=&pgnum=154 Nitei Gavriel (Purim p. 154)]</ref>
#Some poskim permit taking out a sefer torah special for the women to fulfill their obligation but without a beracha.<ref>Yalkut Yosef Kriat Hatorah page 136, Chazon Ovadia [[Purim]] page 9, Minchat Yitzchak 9:68. See however, Mikraei Kodesh ([[Purim]], 5), Rav Moshe Feinstein quoted in Moadei Yeshurun on [[Purim]] page 47, Kovetz Halachot page 15, Kinyan Torah 7:53, Shraga hameir 6:116, and Rav Elyashiv quoted in Halichot Bat Yisrael page 296 who say that there should be a [[minyan]] of men for the reading. </ref>

===Children===

#Children who reached the age of [[Chinuch]] should be brought to shul in order to hear Parshat Zachor.<ref>[https://hebrewbooks.org/pdfpager.aspx?req=46446&st=&pgnum=156 Nitei Gavriel (Purim p. 156)]</ref>
===Mi Kamocha===
# There is a minhag to recite a piyut of Mi Kamocha after Shacharit on the week of Parshat Zachor.<ref>Chida in Tov Ayin 18:35 writes that it isn't appropriate to recite this piyut during Pesukei Dzimrah within Nishmat rather it should be said after Shacharit.</ref>

==Parshat Parah==

#Some say Parshat Parah is a biblical mitzvah and some it’s a rabbinic mitzvah.<ref>S”A 685:7, Mishna Brurah 685:14 </ref>

==Links==
[http://www.hebrewbooks.org/56811 Yalkut Yosef Hilchot Purim (Hebrew 5773)]
==Sources==
{{reflist|30em}}
[[Category:Prayer]]
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Purim]]
<references />

Etrog

2026-07-28T18:15:44Z

YitzchakSultan1: /* General laws */

==General laws==
[[Image:EtrogChotam.png|200px|right]]
# It is important to buy an etrog that has a reliable hechsher (certification that it is not grafted) in order to be sure that is not grafted.<ref>The Rama (Responsa 226) writes that an etrog that is the product of an etrog tree grafted with a lemon tree is invalid because it no longer qualifies as an etrog. The Levush (649:4) writes likewise but for a different reason. He asserts that a grafted etrog is invalid since it was created in violation of kilayim (grafting trees of different species) even if a non-Jew did it. The Shevut Yaakov (1:36) disagrees with the Levush’s reasoning, since we hold that non-Jews are not obligated in the laws of kilayim. The Shevut Yaakov quotes a story in which the Shach permitted making a bracha upon a grafted etrog, but he adds that the Shach later retracted. In sum, almost all poskim consider a grafted etrog to be invalid, including the Magen Avraham (648:23), Taz (648:3), and Chazon Ovadia (p. 223). Rabbi Zvi Sobolofsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]” min. 3) advised getting an etrog with a reliable hechsher in order to make sure that it is not grafted. </ref>
# An etrog must be at least the size of an egg.<ref> See Mishna ([[Sukkah]] 34b), Rambam (7:8), and Shulchan Aruch (648:22). </ref> If the etrog is longer than an egg but not as wide as an egg, but its total volume is more than that of an egg, it is still kosher.<ref> Chazon Ovadia [[Sukkot]] pg. 275, Yalkut Yosef Moadim pg. 154 </ref>
# If the pitom falls off or the stem on the bottom of the etrog is completely removed, the etrog is invalid.<ref> The Mishna (34b) establishes that if the pitom fell off an etrog, the etrog is invalid, but if the oketz fell off, it is valid. The Gemara (35b) explains that the pitom is the rod-like protrusion (“buchanto”). Rashi (s.v. Tani) cites a dispute between his teachers about how to explain what the pitom and oketz are. Rabbeinu Yaakov explained pitom as the protrusion on top of the etrog and the oketz as the thick stem on the bottom. Rabbeinu Yitzchak, however, explained that oketz refers to the outer part of the thick stem on the bottom, while pitom refers to the inner part of that stem, meaning that the etrog would be invalid only if the stem on the bottom is totally removed, even the part that penetrates the etrog. Rashi sides with Rabbeinu Yaakov.
* The Rabbeinu Chananeil (36a) explains that the Gemara was not explaining the Mishna at all but rather adding another potential disqualification. According to his view, the pitom is on the top of the etrog and “buchanto” is on bottom. He adds that the oketz is the outer part of the stem on bottom, and if that is removed, the etrog remains valid. The Rif (17b) and Rambam (8:7) agree. The Rosh (3:16) writes that the minhag was to follow Rabbeinu Chananeil. Shulchan Aruch (648:7-8) concurs. Mishna Brurah (648:31) writes that if the bud on top of the pitom falls off, one should avoid using the etrog unless it is the nicest one available.
* The Rosh adds that if the etrog grew without a pitom in the first place, it is valid. Rama (648:7) codifies this. Mishna Brurah (648:32) explains that the reason an etrog without a pitom is invalid is either because its lacking or is not “haddar.” Accordingly, if an etrog grew that way initially, it is valid. </ref>
# Some poskim invalidate an etrog that has black dots found on its chotam, while others deem it valid.<ref>The Mishna (34b) explains that an etrog upon which there is a protruding growth (“chazazit”) that covers the majority of the etrog is invalid. The Gemara (35b) adds that if the growth is found in two or three separate places, it invalidates the etrog, since it appears “spotted.” Additionally, the Gemara states, if the growth is found on the chotam, it invalidates the etrog regardless of its size. The Rosh (3:20) writes that a discoloration of white or black has the same status as a growth. Therefore, the Tur and Shulchan Aruch (648:12) write that a discoloration of any size on the chotam would invalidate the etrog.
*What is the chotam? Rashi (35b s.v. Ubechotmo) explains that the line at which the etrog begins to slope inwards is the chotam. See Halachos of the Four Minim (p. 10) for a diagram. The Rosh explains that the Rif holds that the chotam is the entire slope up to its pitom. The Beit Yosef (648:12) writes that the minhag was to be strict for both Rashi and the Rif. The Beiur Halacha (648 s.v. Mimakom) explains that the Rif, and by implication Shulchan Aruch, agree that the pitom itself is included in the chotam.
*The Pituchei Arbaat HaMinim (p. 266-7) discusses black dots that are caused by bug sprays that farmers use. He suggests two reasons to be lenient. First, he argues (based on the Terumat Hadeshen responsa 99) that since these black dots are part of the normal appearance of the etrog, they do not present a problem. Furthermore, the black dots are external to the etrog. Nonetheless, he concludes that one should be strict unless the dot can be removed. Similarly, Rav Dovid Miller (“Hilchot Arba Minim”) and Halachos of the Four Species (p. 22) say that a black dot on the upper part of the etrog invalidates it.
*Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the [https://www.hebrewbooks.org/pdfpager.aspx?req=7847&pgnum=33 Chaim Ubracha (p. 33 note 87)], who writes that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. [https://www.yutorah.org/lectures/details?shiurid=1173669 Rabbi Willig (Sukkah Shiur 88, min 31-34]; see also shiur 82 and 84 where this is clarified) accepted this opinion as well that the black dots on the market today are from pesticides and dirt and are valid. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully.</ref>
# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>
# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52, Rabbi Ido Elba (v. 71 p. 120). Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim. However, Rabbi Eytan Wexler (Otzar Hayirchon v. 70 pp. 246-259) argues that light green is pasul. Rabbi Ido Elba (v. 71 p. 84) defends the position that light green is valid. He quotes there Rabbi Chagi Kirshenbaum (expert etrog seller) who said that all etrogim will turn yellow unless it was dark green that is close to the color black, in which case it won't turn yellow, at least partially. </ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b. Rabbi Alba (Yirchon Haotzar v. 71 p. 100) quotes the Sadeh Lderech (6:5 inyan etrog) as also holding that green is a pasul of hadar. Chazon Ish 148:3 tries to dispute the Mishkenot Yakov but at the end accepts that the Ritva and Ran could be a proof to the Mishkenot Yakov. Possibly a difference between the two is that according to Mishkenot Yakov a spot of dark green on the chotam is invalid, but according to Chazon Ish seemingly this isn't an issue.</ref> It is possible to turn most etrogim to yellow by leaving them with apples but care should be taken when doing this.<ref>It is possible to ripen most etrogim to make them turn yellow. Rabbi Elba (Otzar Yirchon v. 71 p. 108) quotes Moadim Uzmanim and Rabbi Mordechai Eliyahu as advising not to put the etrogim in with the apples until 4 days after it was picked, leave the etrog in a closed container with the apples for no more than 24 hours, and the apples shouldn't be left next to the stem of the etrog. </ref>
# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.
* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.
* Tower-like: Tiferet Yisrael (Yachin [[Sukkah]] 3:6) writes that ideally, the etrog should be like a tower, meaning thick at the bottom and thin on top. Nitei Gavriel (p. 140) and Arbaat Haminim Lamedharim (p. 252) agree.
* Symmetrical: Tiferet Yisrael (Yachin Sukkah 3:6) writes that ideally, the pitom should be lined up with the oketz. [[Kashrut]] Arbaat Haminim (p. 8) agrees. Arbaat Haminim Lamehadrin (p. 177) cites Rav Nissim Karelitz, who says that this criterion is met if the pitom and oketz are approximately lined up. Chazon Ovadia p. 279 cites the Ramban's comments to the Raavad's Hilchot Lulav that the invalidation of a bent lulav doesn't apply to a etrog; therefore, a bent etrog is valid.
* Aesthetic beauty: Chazon Ovadia (p. 278) quotes the Maamar Mordechai, who asserts that besides for the properties that Chazal specified, the beauty of an etrog depends on the subjective view of the individual. Accordingly, Rabbi Mordechai Willig (quoted by Rabbi Eliakim Koenigsberg [http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 44-6) would ask his wife to pick the nicest-looking etrog from amongst the valid etrogim.</ref>
===Placing the Etrog in Wool===
# Some hold that it is permitted to place an etrog on top of a tallit even if they will make the tallit smell nice if one doesn’t intend for that result, while others hold it is forbidden. However, putting the etrog back into the wool it was in before hand is permitted since that wool already smelled nice.<ref>The Maharil (Etrog no. 15) held that it is forbidden to place an etrog on top of a clothing on Yom Tov since it will create a nice smell in the clothing which is molid. He explained though that it is permitted to put the etrog back into a cloth or wool that it was sitting in before Yom Tov since it already smelled nice beforehand. The Magen Avraham 511:11, Mishna Brurah 511:26, and Aruch Hashulchan 511:12 quote the second halacha. The Maharshal (Yam Shel Shlomo Beitzah 2:34) argues that there's no prohibition of molid in clothing if one's intention isn't to create the smell. A pesik reisha is only forbidden for a melacha but not for molid. The Ginat Veradim OC 3:16 agrees. Yabia Omer 4:34:30 quotes many who are lenient and Yalkut Yosef (Shabbat v. 3, Molid no. 3) holds that way. However, the Magen Avraham 658:2 agrees with the Maharil that it is forbidden if it is unintentional. Mishna Brurah 658:7 agrees with the Magen Avraham unless it is an extenuating circumstance.</ref>

==Grafted Etrog==
# A grafted Etrog is pasul whether it was grafted with lemon, promerance, or any other fruit. <Ref>The overwhelming consensus of Achronim hold that a grafted Etrog is unfit all days of [[Sukkot]] and one may not make a Bracha on it. These Achronim include Magen Avraham 648:23, Taz 648:3, S”A HaRav 648:31, Mishna Brurah 648:65, Chazon Ovadyah [[Sukkot]] (pg 223).</ref>
# The signs given by the Achronim to distinguish a grafted etrog from a real one are not to be relied upon nowadays when it’s possible to graft an etrog and make it look very much like an etrog. <Ref> The Sh”t Rama 126 brings 3 signs that distinguish a real etrog from a grafted one: 1) The real etrog have many small bumps while grafted ones are smooth, 2)the real etrog has a stem (o’ketz; opposite the pitom) that’s indented, while grafted ones have stems that protrude from the fruit, and 3) the peel of an etrog is very thick and the fleshy-fruit part is small and dry, while grafted ones have a thin peel with a large and juicy flesh part. However, the Sh”t Chatom Sofer 207 questions the reliability of the signs. So writes the Sh”t Shenot Chaim 270, Mishna Brurah 648:65, Chazon Ovadyah [[Sukkot]] (pg 223). Nonetheless, Mishna Brurah 648:65 writes that one may rely on the signs for using the etrog on the second day. </ref>
# Rather one should not buy an Etrog except from a trustworthy seller and can testify that the Etrog isn’t grafted. <Ref>Mishna Brurah 648:65, Chazon Ovadyah [[Sukkot]] (pg 223) </ref>
# Even if the Etrog is only in doubt one may not make a Bracha on the Etrog. <Ref> Chazon Ovadyah [[Sukkot]] (pg 228-232), Sh”t Mishneh Halachot 6:117 </ref>
# If one has an etrog that’s safek if it’s grafted and an etrog that’s not as hadar (“beautiful”), one should make the Bracha on the true etrog first and after shaking the minim with it, one should take the one that’s a safek grafted. <Ref> The Achronim quote the story of when the Grach (Rav Chaim Soloveitchik) had an etrog that was safek grafted and one that’s surely non-grated but not as hadar. The made the Bracha on the safek grafted one so that he could fulfill his mitzvah with the more hadar etrog, rather than use the true etrog and once he fulfills the mitzvah he would no longer be able to fulfill the mitzvah of hadar. However, the Mikrei Kodesh ([[Sukkot]] 2:9) and Chazon Ovadyah [[Sukkot]] (pg 244) argue that shaking the safek kasher one first would be a safek [[hefsek]] between the bracha and shaking on the true etrog and so one should take the true etrog first. </ref>
===From Israel, Morocco, and Chazon Ish===
#Many say that the etrogim from Eretz Yisrael have a good mesorah.<ref>Avnei Nezer CM 415 the Etrogim from Eretz Yisrael are the best because there were religious Jews living there the entire time of the exile, but because they’re difficult to get, we use Korfu. Taharat Haetrogim p. 298 cites this.</ref> However, some claim that the etrogim from Eretz Yisrael have no mesora since religious Jews didn’t live there for many years before and after the Ramban.<ref> Taharat Haetrogim p. 299 quoting Sod Yesharim p. 356, Horat Heter p. 5. He also cites a testimony from R’ Yakov of Karaz that the minhag Yerushalayim was to use Korfu etrogim.</ref> However, others uphold the mesora of the etrogim from Israel.<ref>Taharat Haetrogim p. 300 quoting Rav Meir Auerbach author of Imrei Binah (Nefesh Chaya OC 4). He also cites Rav Chaim Nissim Abulafia supporting those etrogim. </ref>
#Moroccan etrogim have a long tradition of being authentic.<ref>Rav Meir Mazuz (in a letter printed in Pri Etz Hadar), Hegid Mordchai 13, Yishrei Lev, Simchat Kohen 1:13-14 cited by Taharat Haetrogim p. 342. Among Ashkenazim those who supported the Moroccan etrogim include: Rav Shlomo Kluger (Yalkut Pri etz Hadar p. 34) and Rav Yakov Etlinger (Tochacha Megula and Bikurei Yakov end of 648) cited by Taharat Haetrogim p. 344 where he disapproved of the Korfu etrogim in favor of the Moroccan etrogim. Aruch Hashulchan 648:28 writes that we can’t rely on the simanim since some of the Korfu etrogim have the simanim and many hold that they are grafted by those from Israel and Morocco don’t all have simanim. Brisker Rav (cited by Taharat Haetrogim p. 349) tried to get Moroccan etrogim. The Satmer Rav (cited by Tahraat Haetrogim p. 350) supported Moroccan etrogim. </ref>
#Chazon Ish etrogim are from trees of Shechem. Rev Chaim Braverman with the support of Rav Yehoshua Leib Diskin authenticated the trees in Shechem as authentic etrog trees. Years later the Chazon Ish went to Shechem and picked one that he felt looked authentic. Afterwards he distributed the seeds and one successfully grew in the yard of Rav Michel Yehuda Lefkowitz.<ref>[https://mishpacha.com/the-one-true-esrog/ Mishpacha Magazine]</ref>

==A Dry Etrog==
# An Etrog which is so dry that it doesn't have any moisture is invalid. <Ref>S”A 648:1 writes that a dry Etrog which has no moisture is invalid.</ref>
# It is possible to check if an Etrog is invalid by piercing it with a needle with a string attached and if there's moisture on the string the Etrog is not considered dry. In order that this procedure not make the Etrog invalid because of a hole, one should pierce the thick part of the Etrog without piercing the Etrog completely through and through, others suggest that one should pierce it along the length of the Etrog.<ref> The S”A 648:1 writes that one could check whether an Etrog is considered dry by piercing it with a needle that has a string attached and if the string comes out moist the Etrog is considered moist. The Mishna Brurah 648:3 quotes a dispute regarding how to do this procedure without invalidating the Etrog by having a hole in it. Some say that one should make a hole in the thick part of the Etrog so that its not a hole through and through. Others say that one should make a hole along the length of the Etrog, along the Uketz-Chotam axis. </ref>
# An Etrog from the previous [[Sukkot]] is considered a dry Etrog which is invalid. Some say, however, that if an Etrog from a previous year was left closed in a moist and cool area it is possible to be moist and valid for the mitzvah.<ref> The Rama 648:1 writes that an Etrog from a previous Etrog is invalid as an dry Etrog. Mishna Brurah (Shaar HaTziyun 648:8) quotes the Raavad who holds that there's no time limit for an Etrog, rather it all depends on the moisture of the Etrog. He quotes the Bikkurei Yacov who saw an Etrog from a previous year which was moist since it was kept in a closed, moist, and cool place.</ref>
==A Punctured Etrog==
[[Image:EtrogCrosssection.png|250px|right]]
# A hole of any size invalidates the etrog. Many poskim hold that it is not an issue if only a piece of the outermost peel is removed, while some say that it is acceptable even if a piece of the thin yellow peel is removed.<ref> The Mishna (34b), according to Rashi, states that an etrog that is punctured and lacking even a little bit is invalid. If, however, it is punctured but not lacking, it remains valid. The Gemara (36a) limits the leniency of the Mishna to where the hole does not penetrate all the way through the etrog and the hole is not the size of an issar coin. The Rosh (3:18) agrees with Rashi. Rabbeinu Chananeil, though, maintains that the Gemara’s limitation was regarding the stringency of the Mishna. Thus, in his view, the Gemara means that an etrog that is punctured and lacking is invalid only if the hole goes all the way through or is at least the size of an issar coin.
* The Rambam (8:7, as understood by the Beit Yosef 648:2) explains the Mishna as meaning if an etrog is punctured or lacking it is invalid, unlike Rashi. For all practical purposes, though, the Rambam agrees with Rashi, because he explains the Gemara as referring to the first case, like Rabbeinu Chananeil, thus limiting the stringency of the Mishna to where the hole goes all the way through or is the size of an issar coin. Though the Rif (17b) is not clear, the Beit Yosef suggests that he agrees with the Rambam.
* The Gemara (35b), according to the explanation of the Rabbeinu Chananeil and Rosh (3:17), establishes that an etrog that is peeled in its majority is invalid, while an etrog that has only a minority peeled is valid. The Ran (17a s.v. Niklaf) explains that the Gemara is discussing a case where the outermost peel (which is thin like frost) is removed. If, however, the thin yellow peel is removed, the etrog would be invalid, as it is an etrog that is lacking. The Rambam (8:7, as understood by the Bach) agrees that it is valid only if none of the thin yellow peel was removed. The Rashba (Responsa 1:58), however, says that it is invalid only if part of the thick white section is removed (see the Machon Yerushalayim edition of the Tur 648 note 13). Chazon Ovadia p. 269 adopts the Rashba's view.
* The Bach concludes that the view of the Ran should be normative. Shaar Hatziyun (648:27) elaborates upon the Bach (see also Beiur Halacha 645:2). The Chazon Ish (147:1), however, claims that there never was a dispute and everyone really subscribes to the view of the Rashba. See Mishna Brurah (648:26), who discusses the status of an etrog if the area where the outermost peel was removed became discolored.
* The Terumat Hadeshen (Responsa 99) writes that if a hole was made while the etrog was growing but the flesh and peel subsequently grew over it, it is valid. Rama (648:2) agrees. Chazon Ovadia p. 269 cites the Rashash Sukkah 36a who permits a hole that isn't noticeable.</ref>
# An Etrog which is punctured through and through is invalid. Some say that it is valid as long as no part of the flesh of the Etrog is lacking. Only in extenuating circumstances may one rely on the second opinion.<ref>S”A 648:2 writes that an Etrog which is punctured completely is invalid, however, some say that it is valid as long as it isn't lacking. Mishna Brurah 648:9 writes that we hold like the second opinion in extenuating circumstances. </ref>
# An Etrog which is punctured up until the inner chamber where the seeds are but doesn't go through completely, some say it is invalid and others argue.<ref>S”A 648:3. Mishna Brurah 648:23 writes that one should be strict not to use an Etrog which is punctured up until the inner chamber, unless it isn't possible to find another Etrog, in which case one may be lenient especially if the Etrog isn't lacking.</ref>
# If any of the flesh of the Etrog is lacking, it is invalid. Others, however, say that an Etrog which is lacking is only invalid if it is punctured completely and is lacking, or it is lacking at least the area of an Isur (a coin at the time of the gemara). In extenuating circumstances one may rely upon the second opinion.<ref>Shulchan Aruch O.C. 648:2. The Rama rules that in extenuating circumstances one may rely upon the second opinion. </ref> If the outermost peel, which acts like a thin ice-frosting on the Etrog, is lacking the Etrog is still valid.<ref>Beiur Halacha 648:2 s.v. VeIm, Chazon Ovadia p. 269 </ref>
# If the flesh of the Etrog deteriorated but the inner chamber in which the seeds are is intact, the Etrog is valid.<ref>Shulchan Aruch O.C. 648:4</ref>

==Etrog without Pitom==
# An etrog whose pitom falls off is not valid to be used for the mitzva of daled minim, see footnote.<ref> Mishna [[Sukkah]] 34b. For the following discussion see [http://en.wikipedia.org/wiki/File:Etrog_diagram.jpg Diagram of Etrog].

* Rashi quotes Ri Bar Yakar who holds that if the pitom on top of the etrog falls off it is invalid. However, the Rabbi Yitzchak Halevi argued that this is valid and the Mishna was discussing if the stem on the bottom of the etrog fell off.

* Rabbenu Tam also holds that if the pitom fell off it is invalid. However, Ramban (Hilchot Lulav) argues that if the pitom falls off it is valid and pitom in the Mishna is describing the bottom of the etrog.

* Rav Hai Goan (Otzar Hageonim Teshuvot Sukka 34b), Rabbenu Chananel (35b-36a), Rif (17b), Rambam (Hilchot Lulav 8:7), and Rosh (Sukka 3:16) hold that if the pitom falls off it is invalid. The halacha is that if the pitom falls off it is invalid as codified by Shulchan Aruch and Rama O.C. 648:7.

Shulchan Aruch Orach Chaim 648:7 rules like the Rabbeinu Tam Tosafot [[Sukkah]] 35a and Rambam Hilchot [[Lulav]] 8:7 that as long as the dad is intact, the etrog is still valid. However, the Rif [[Sukkah]] 17b according to the Ran (ibid. s.v. "Gemara") says that if the shoshanta falls off, the etrog is invalid. Rama 638:7 says that one should preferably be stringent and follow the opinion of the Rif, that if the shoshanta falls off the etrog is invalid. However, Mishna Brurah 648:31 explains that the Rama only refers to a case where one has a choice of purchasing two equivalent etrogim, but one has a broken shoshanta but if the etrog with the broken shoshanta is a nicer etrog, one should purchase that one. The Levush 648:8 disagrees and says that the etrog is invalidated if any part of the dad breaks off. Mishna Brurah 648:30 quotes the opinions of Taz 648:11 that the etrog is invalidated only if the entire dad is broken off and the Magen Avraham 648:9 that if any part of the dad remains protruding from the etrog it is still valid, but does not rule conclusively on the matter. Rashi [[Sukkah]] 35b "Nitla" quotes an opinion that the pitom refers to the bottom of the etrog and therefore if what we usually call the oketz falls off the etrog would be invalid. </ref>
## If just the shoshanta fell off it is valid and a bracha may be recited upon such an etrog.<ref>Shulchan Aruch and Rama 648:7, Levush 648:8, Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Aruch Hashulchan 648:24, Biur Halacha 648:7 s.v. miyhu. Ran 17b understands that Rif would invalidate an etrog even if just the shoshanta fell off, however, Bet Yosef argues with the Ran and holds that it is valid if just the shoshanta fell off. Accordingly, the Rif is inline with the opinion of Rambam 8:7 that it is only invalid if the stem together with the shoshanta falls off, as the Maggid Mishna writes. Biur Halacha notes that according to the Rabbenu Chananel 35b who indicates like the view of Rambam, is a proof that Bet Yosef is correct in understanding the Rif, since Rif is often like the opinion of Rabbenu Chananel. </ref> If possible a person should get an etrog with a shoshanta intact.<ref>Rama 648:7. Taz 648:12 writes that if a person has a choice between an etrog with a shoshanta and isn't so mehudar (beautiful) or one without a shoshanta but is mehudar, he should pick the more mehudar one. Shulchan Aruch Harav 648:17, Aruch Hashulchan 648:26, and Mishna Brurah 648:31 agree.</ref>
## If part of the stem of the shoshanta fell off, it is valid according to most poskim,<ref>Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref> but some poskim are strict and invalidate such an etrog.<ref>Bet Yosef 648:7 s.v. ktav, Levush 648:8</ref>
## If the stem completely fell off to the point that it is flush with the skin of the etrog it is kosher according to some poskim,<ref>Taz 648:11 and Mishna Brurah 648:29</ref> while others hold it is invalid.<ref>Bet Yosef (648:7 s.v. ktav), Levush 648:8, Magen Avraham 648:9, Shulchan Aruch Harav 648:17</ref>
## If the stem fell off and left a hole in the etrog, so that there is a cavity in the skin of the etrog on top, it is invalid.<ref>Taz 648:11, Magen Avraham 648:9, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref>
# If an etrog grew without a pitom it is completely kosher.<ref> Rosh [[Sukkah]] 3:16, Rabbenu Yerucham (Toldot Adam Vchavah 8:3), Ramban (Hilchot Lulav), Orchot Chaim, Raavad, Ritva, Rama OC 648:7, Mabit 3:49, Radvaz 4:1182, Shulchan Aruch Harav 648:17, Mishna Brurah 648:32. Mishna Brurah 648:32 explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>
## Some poskim hold that this only applies if the etrog without a pitom completely and from the very beginning never had one, but if it had one and it fell off while it was growing it is invalid.<ref>Rabbi Meir Brandsdorfer ([https://www.hebrewbooks.org/pdfpager.aspx?req=21532&pgnum=69 Kaneh Bosem 2:28])</ref> However, most poskim disagree and hold that this is too is valid since that's the natural way for it to grow and fall off in the process of growing.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 191, 10:18), Shevet Halevi 1:177, Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148). Rav Auerbach holds that this is completely valid and has no questions about it at all. However, Shevet Halevi is hesitant and only writes that it is valid in order to justify the minhag of those who buy such etrogim. [https://www.yutorah.org/lectures/details?shiurID=1170600 Rabbi Willig (Sukka Shiur 80, min 49)] said that he tries to get a pitom-less etrog. </ref>
## Practically, today the etrogim we have without a pitom (pitom-less etrogim) are ones that had a pitom while it was small and fell off while it was growing and none actually grow without any pitom at all.<ref>Dr. Shomron ([https://en.toraland.org.il/beit-midrash/articles/around-the-jewish-year/sukkot/sukkot-the-etrogs-pitom/ Machon Torat Haaretz])</ref>
# Nonetheless, all poskim agree that ideally a person should not buy an etrog with no pitom.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 192 fnt 70), Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148) in the name of the Chazon Ish</ref>
# According to some poskim, this invalidation only applies for the first day of [[sukkot|Sukkot]] since that is the only time that the mitzvah is from the Torah.<ref> Rama 649:5. Tosafot [[Sukkah]] 29b "Bainan" writes that an incomplete etrog is valid from the second day onward but an etrog which lacks hadar is invalid throughout [[Sukkot]]. Rambam Hilchot [[Lulav]] 8:9 disagrees saying that an etrog that lacks even hadar is valid from the second day onward. Shulchan Aruch Orach Chaim 649:5 rules like the Rambam but the Rama there rules like Tosafot. Therefore, according to Shulchan Aruch an etrog which lost its pitom is kosher after the first day. However, according to the Rama it would be a problem if it's a problem of hadar. Rabbeinu Yerucham Sefer Adam 8:3 says that an etrog whose pitom broke is similar to an incomplete etrog and is valid starting on the second day. However, Rav Avraham of Prague cited in Darkei Moshe 649:5 says that an etrog whose pitom broke lacks hadar and is therefore invalid throughout [[Sukkot]]. Levush 648:8 also writes that it is invalid because of hadar. Rama rules like Rabbeinu Yerucham, and therefore according to him it would be mutar to use an etrog with a broken pitom after the first day. However, the Magen Avraham 649:17 rules like the Rav Avraham of Prague since the [[Maggid]] Mishneh Hilchot [[Lulav]] 8:7 rules that way and therefore an etrog with a broken pitom would be invalid even after the first day. (Maggid Mishna holds that a stem that falls off of the bottom of the etrog is only invalid because it is lacking, but if the pitom falls off it is invalid because it isn't hadar, beautiful.) Mishna Brurah 649:36 concludes based on the Elia Rabba 649:15 that even if Rav Avraham of Prague and the Magen Avraham are correct, you can rely on the aforementioned Rambam that lacking hadar is still permitted for after the first day, but he adds that one shouldn't recite a beracha on such an etrog unless it's something that would be permitted to recite a beracha on the first day as well. </ref>
==Trumot and Maaserot==
# [[Trumot and Maaserot]] must be taken off for the Etrog be to be used for the mitzvah, otherwise the Etrog is pasul for all seven days of [[Sukkot]].<Ref> Rambam (Hilchot Sukkat 8:9), Kolbo (Siman 72), Eliyah Rabba 649:4, Pri Megadim A”A 649:20, Bikkurei Yacov 649:29, S”A HaRav 649:15, Mishna Brurah 649:45, Natai Gavriel 36:2, Chazon Ovadyah [[Sukkot]] (pg 248) </ref> Therefore, one must be careful in finding a reliable seller.<Ref>Kaf HaChaim 649:41, Natai Gavriel 36:2 </ref>
# If one cut an etrog from a non-Jew’s field in [[Israel]] that etrog should not be used unless one forgot to take off [[Trumot and Maaserot]] and it’s already [[Yom Tov]] (when it’s forbidden to take off trumot and maaserot).<Ref> Chazon Ovadyah (pg 246) </ref>

==Stolen==
# Any of the [[four minim]] that are stolen are unfit all 7 days of [[Sukkot]].<Ref> S”A 649:1, Nitei Gavriel 44:1</ref>
# Any of the [[four minim]] that are borrowed are unfit for the first day of [[Sukkot]]. <Ref> S”A 658:3 </ref>
# One of the [[four minim]] that are borrowed is fit the shakings of [[hallel]] and hoshanot but not the first shaking of the [[lulav]] on the first day of [[Sukkot]]. <Ref> Mikrei Kodesh pg 78, Natai Gavriel 44:3 in name of Rabbi Moshe Soloveitchik. </ref>
# One shouldn’t cut any of the [[four minim]] from the field of a non-Jew (even with his permission) but rather one should allow the non-Jew to cut it himself and give it to you. <Ref>Rama 649:1 based on the Rashba; even though, the Kaf HaChaim 649:21 quotes the Smag and Radvaz who say that nowadays there’s no need to be strict in this matter, nonetheless, the Kaf HaChaim concludes like other achronim that it’s preferable to be strict for the Rashba. </ref> This is only preferable, however, after the fact, the minim are fit for the mitzvah and one may make a Bracha on it. <Ref> Mishna Brurah 649:10, Kaf HaChaim 649:23 quotes the Get Mekushar who says that one shouldn’t make a Bracha in such a case and concludes that one may make a Bracha as times have changed (see there). </ref>

==Eating the Etrog==
#It’s forbidden to eat an Etrog all the days of [[Sukkot]] and if one does take a bite out of the Etrog it’s unfit.<ref> Rama 649:5 </ref>
#In [[Israel]], it's permissible to eat the Etrog on [[Shemini Aseret]], and in Chutz LeAretz (outside [[Israel]]) one may eat it on the ninth day of [[Sukkot]].<ref> Chazon Ovadyah ([[Sukkot]] pg 444) </ref>
# Regarding biting off the Pitom as a segulah for an easy pregnancy, see [[Pregnancy and Labor]].
==Shemita Etrog==
# Some permit taking the Shemita etrogim outside Israel for the mitzvah.<ref>Igrot Moshe OC 5:42 writes that those who take etrogim out of Israel to be used for a mitzvah have what to rely upon since Tosfot holds it is permitted since it isn't meant to be eaten. he adds that if they're doing so because of a heter mechira it isn't necessary to protest. Yalkut Yosef (Mitzvot Hateluyot Baretz v. 1 p. 457 20:16) writes that if it is a heter mechira etrog it can be removed from Israel to be used for a mitzvah. Chazon Ovadia (Sukkot p. 289) agrees. Halichot Shlomo (Moadim v. 1 p. 200 10:30) writes that Rav Shlomo Zalman Auerbach recommended not exporting Shemita etrogim from Israel for the mitzvah.</ref>
# It is permitted to buy and use a Shemita Etrog<ref>Igrot Moshe OC 1:186 and 5:42 explains that a heter mechira etrog is not forbidden to be eaten and so it can be used for the mitzvah. He adds that Rabbenu Tam's opinion that food that was guarded improperly is forbidden to be eaten is a minority view. Tzitz Eliezer 6:39 agrees. He also proves that this was the final opinion of the Chazon Ish (Shemita 10:6, 9:17) as well. Chazon Ovadia p. 285 agrees. However, Mishneh Halachot 12:247 writes that one should only use an otzar bet din etrog and not a heter mechira etrog. If one only has a heter mechira etrog one shouldn't recite a bracha on it. [https://www.yutorah.org/sidebar/lecture.cfm/841575/rabbi-hershel-schachter/hilchos-succah-arba-minim/ Rav Schachter (Hilchos Arba Minim min 60-63)] quotes that the Satmer Rebbe was strict not to use Shemita Etrogim, while Rav Soloveitchik held it was permitted. Rav Avraham Bronshpiegel (Beis Yitzchak 5741 p. 40) quotes that Rav Soloveitchik was lenient even according to Rabbenu Tam since that is only a halacha with respect to Shemita but the etrog doesn't intrinsically become a forbidden food. [https://www.torahmusings.com/2007/09/shemitah-guidelines-for-diaspora-5768/ Torahmusing.com] quotes a number of responsa on the topic in favor of using shemita etrogim for the mitzvah. Or Letzion 4:35:10 advises against using an etrog that was protected in shemita.</ref> together with the other daled minim.<ref>Sukkah 39a, Igrot Moshe OC 5:42. See, however, Halichot Shlomo (Moadim v. 1 p. 199 10:29) who questions this solution.</ref>
# After using an Etrog that grew in Shemita, some say that it is best to return the etrogim to Israel or eat them before the time of the Biur.<ref>Mishneh Halachot 12:247 writes that after yom tov he says that one should try to return it to Israel if possible, otherwise it should be eaten before the time of biur. Nitai Gavriel (Daled Minim p. 296 62:6) quotes a few achronim (Rav Wosner, Rav Karelitz) who specifically wrote that the etrogim should be sent back to Israel or eaten in the diaspora before the time of the Biur. Or Letzion 4:35:11 writes that it is proper to return the </ref> Others hold that they can be left to rot wherever they are.<ref>Igrot Moshe OC 5:42 writes that the conclusion of Pesachim 52b is that shemita fruit can have biur anywhere. Minchat Yitzchak 3:92 writes that a shemita etrog shouldn't be actively destroyed until it is certain that the time came for biur, instead it should be left to rot.</ref>

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Sukkot]]

Brit Milah on Tisha B'av

2026-07-22T22:25:29Z

YitzchakSultan1: /* Hagefen */

== Timing ==

# A Brit Milah that falls out on Tisha B'av should be performed after Kinot. Some wait until after Kinot.<ref>Yalkut Yosef (Arba Taniyot p. 539)</ref>

== Brachot ==

=== Hagefen ===

# The cup of wine or grape juice is given to the mother to drink since she is exempt from fasting on Tisha B'av since she gave birth just 7 days prior. There shouldn't be a break between the hagefen and the drinking.<ref>Chazon Ovadia (Arba Taniyot p. 120), Yalkut Yosef (Arba Taniyot p. 81)</ref> Many Ashkenazic poskim hold that the mother should fast unless she says that she's very sick and needs to eat.<ref>Mishna Brurah 554:9, 559:29</ref>
# If the mother wasn't there or didn't hear the bracha, the should give the wine to a child that is older than 6 years old but younger than bar mitzvah.<ref>Yalkut Yosef (Arba Taniyot p. 539)</ref>

=== Besamim ===

# Besamim is not recited at a Brit Milah performed on Tisha B'av.<ref>Yalkut Yosef (Arba Taniyot p. 82)</ref>

=== Naming ===

# Some name the baby "Menachem" when the Brit Milah is performed on Tisha B'av.<ref>Yalkut Yosef (Arba Taniyot p. 541)</ref>

== Clothing ==

# The father and mother of the baby as well as the sandak and mohel should wear Shabbat clothing for a Brit Milah, even though it falls out on Tisha B'av. If after the brit they continue with Kinot or Iyov or Yirmiya they should change back out of their Shabbat clothing.<ref>Yalkut Yosef (Arba Taniyot p. 336) </ref>
# The father, mother, mohel, and sandak should not wear leather shoes.<ref>Yalkut Yosef (Arba Taniyot p. 539)</ref> If Tisha B'av fell out on Shabbat and was delayed to Sunday there is a discussion in the poskim if they need to refrain from leather shoes, but in conclusion they should be strict.<ref>Yalkut Yosef (Arba Taniyot p. 541)</ref>
# The father, mohel, and sandak may not shave or take a haircut on or before Tisha B'av even though the Brit Milah is performed on Tisha B'av.<ref>Yalkut Yosef (Arba Taniyot p. 543)</ref>

== Eating ==

# The father, mother, sandak, and mohel may not eat on Tisha B'av even though the Brit was that day.<ref>Yalkut Yosef (Arba Taniyot p. 546)</ref> It is only permissible for them to eat if Tisha B'av was delayed, meaning it fell out on Shabbat and is delayed to Sunday.<ref>Yalkut Yosef (Arba Taniyot p. 540)</ref>

== Brit Yitzchak and Learning Torah ==

# The Zohar reading should be done Tisha B'av night with the Zohar on Eicha.<ref>Ner Tzion p. 293. Avnei Derech 15:117 writes that if a Brit Milah falls out on Tisha B'av the brit yitzchak learning the night of Tisha B'av is done with the Zohar on Eicha. He quotes this from Mishnat Yehoshua Cheylo Milah 4:13, Lzecher Dovid 3:53, Ish Matzliach (Sidur Ltisha B'av), and Mikarei Kodesh (Taniyot 9:41). Mayan Omer 18:1:82 quotes Rav Ovadia Yosef that a Brit Yitzchak on Tisha B'av should be done the night of Tisha B'av with the type of learning that is permissible on Tisha B'av. </ref> Alternatively, it could be done the night before.<ref>Ohalei Shem (p. 127). Rabbi Ron Abuchasera (Sh"t Horat Shaah 1:5 p. 603) writes that the Brit Yitzchak can be done on Tisha B'av night with the Zohar that is found in the Chok Lyakov for Tisha B'av. Alternatively, he writes that it can be done the night before (the 8th of Av) as usual.</ref>
# The father, mother, sandak, and mohel should not learn Torah on Tisha B'av as usual, even though the Brit Milah was on Tisha B'av.<ref>Yalkut Yosef (Arba Taniyot p. 539)</ref>

== Sources ==

Fast Days

2026-07-20T17:00:39Z

YitzchakSultan1: /* Recitation of Aneinu */

[[Image:Destruction_temple.jpg|200px|right]]
All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), Asara B'Tevet (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av).<ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam Hilchot Taaniyot 5:1 </ref>

The 3 minor fast day of Tzom Gedalya, Asara B'Tevet, and Shiva Asar B'Tamuz all mourn different aspects of the destruction of the Beit HaMikdash. There is a dispute whether nowadays these fasts are considered a binding communal practice or derived from the words of prophets.<ref>The Gemara Rosh Hashana 18b states based on the pasuk in Zecharya that if there's no Beit HaMikdash and persecution then these are fast days, if there's a Beit HaMikdash then they're holidays, however, if there's no Beit HaMikdash and no persecution these are dependent on the will of the people. The Maggid Mishna (Taniyot 5:5) writes that today it is only a minhag and will remain an obligation until the third Beit HaMikdash is built. The Tosfot (Megilah 5b s.v. verachatz) seems to agree. Regarding the communal practice changing see the Rashba (Rosh Hashana 18b s.v. ein shemad) who seems to assume that this communal practice could potentially change. See further on the [[minhag]] page. On the other hand, the Ramban (Torat HaAdam, Shaar HaAvelut, Inyan Aveilut Yeshana) who writes that today it was accepted as a obligation and today there is persecution in at least a segment of Israel, so it is a obligatory because of the words of the Navi. Tur 550 seems to agree.
*Levush 550:1, Magen Avraham 550:1, and Mishna Brurah 550:1 hold that primarily the minor fasts today are obligatory as communal practices when there isn't persecution. It is noteworthy that the Aruch Hashulchan 549:5 writes that it is obligatory today from the words of the Navi.</ref>

==Tzom Gedalya==
# [[Tzom Gedalya]] is observed on the 3rd of Tishri.<ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2. </ref>
# [[Tzom Gedalya]] commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile.<ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:2 </ref>
# If someone knows is very sick and they can only fast on Tzom Gedalya or on Yom Kippur, many poskim hold that in that case, he should break Tzom Gedalya rather than break Yom Kippur.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo p. 41), Kovetz Halachot Rav Shmuel Kamenetsky (Rosh Hashana 21:3). Sdei Chemed (Asifat Dinim, Maarechet Yom Hakippurim n. 10, p. 72) quotes Ohel Moshe 15 who discusses this question. He starts by comparing this to the dispute between the Radvaz and Chacham Tzvi regarding a person who can get out of jail for one day. There is a dispute if he leave the first day he can or wait until Purim or Yom Hakipurim.</ref>

==Asara B'Tevet==
# Asara B'Tevet commemorates the tragedy of Nevuchadnezzar laying siege to Yerushalayim.<ref> Rambam (Taniyot 5:2), Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 4)</ref>
===On a Friday===
# Asara B'Tevet is the only fast that can fall out on a Friday.<ref> Magen Avraham 550:4, Aruch Hashulchan 550:2, Mishna Brura 550:10 </ref>
# Even if Asara B'Tevet falls out on a Friday one should fast until [[tzet hakovachim]] even though the fast would continue into the beginning of [[Shabbat]].<ref> Shulchan Aruch and Rama O.C. 249:4, Yabea Omer 6:31, Rav Tzvi Rimon (Sulamot Sh"t Asar Btevet Shchal BShabbat). Aruch Hashulchan 549:2 quotes the Avudarham that even if Asara B'Tevet fell out on [[shabbat]], which can no longer happen because of the way the calendar is set (Magen Vraham 550:4-5), we would have to fast. Chatam Sofer in his sefer torat moshe on the torah pg. 346 explains that this is similar to the concept of fasting for a bad dream (taanit chalom), that every year on Asara B'Tevet we are judged if we will merit to see the beit hamikdash rebuilt. </ref>
# It is permitted to recite [[Kabbalat Shabbat]] and [[Arvit]] earlier than usual so that people can begin [[kiddush]] at home at tzet hakochavim.<ref> Nitei Gavriel [[Chanuka]] 63:6: notes 9-10. In 63:7 he adds that some poskim are even more lenient with the time of tzet hakochavim than they usually are. Rama 249:4 quotes an opinion that if you pray early and finish [[Mariv/Arvit|Arvit]] before [[Tzet HaKochavim]] you should eat, but then says that nevertheless on a public fast one should fast until [[Tzet HaKochavim]] and on a private fast, eat after [[davening]]. </ref>
# All the normal [[Shabbat]] preparations such as showering and [[shaving]] should be done normally, even for those who normally wouldn't shave or shower on a fast because of the kavod [[shabbat]] obligation.<ref>Mishna Brura 550:6, Baer Heitev 550:2, Rav Tzvi Rimon (Sulamot Sh"t Asar Btevet Shchal BShabbat), [http://torahmusings.com/2013/12/asara-btevet-when-on-a-friday/#fnref-19639-9 Rabbi Ari Enkin] </ref>
# If Asara B'Tevet falls out on friday, [[Shacharit]] is prayed as usual. For [[Mincha]], the Torah and Haftara are read, aneinu is recited during the [[Amida]]. [[Tachanun]] and avinu malkenu are not said.<ref>Mishna Brura 603:3, Aruch Hashulchan 550:2. see Aruch Hashulchan there about a custom that existed to omit torah reading. for a lengthier discussion see [http://www.yutorah.org/lectures/lecture.cfm/801757/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Asara_B-Teves_on_Erev_Shabbos Asara B'Teves on Erev Shabbos] by Rabbi Aryeh Lebowitz </ref>
# One should try to say [[mincha]] earlier on Asara B'Tevet that falls out on a Friday.<ref> Minhagei Eretz Yisrael 27:28, Nitei Gavriel 62:3 says that it is not proper to pray mournful [[prayers]] while dressed in [[Shabbat]] clothing so one should [[prayer]] earlier. He adds in the name of the Dvar Yehoshua 3:63 it is also good to distance the mournful [[prayers]] as far as possible from the [[Shabbat]]. </ref>
# Those who wear [[tefillin]] during [[mincha]] on a fast day, should recite [[mincha]] early on Friday so as not to have his [[tefillin]] on too close to [[Shabbat]].<ref> Nitei Gavriel [[Chanuka]] 62:4 </ref>
# If [[Asara B'Tevet]] falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow.<ref>Shemirat Shabbat KeHilchata 42:61 based on Shulchan Aruch O.C. 567:1, Mishna Brurah 567:6, Kaf Hachaim 567:10 </ref>

==Shiva Asar BeTamuz==
# [[Shiva Asar BeTamuz]] commemorates 5 things: 1) The Luchot were broken. 2) The Korban Tamid in the First Bet Hamikdash was abolished. 3) In the Second Bet Hamikdash destruction, the city of Jerusalem was breached. 4) The Torah was burned by Apostomus. 5) An idol was put in the Bet Hamikdash.<ref> Mishna Taanit 26b, Rambam Taaniyot 5:2, Shibbolei Haleket 263, Chayei Adam 133:4, Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:4, Aruch Hashulchan 549:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 1), Yalkut Yosef Moadim page 527, Halachos of the Three Weeks page 1. </ref>
# The fast of [[Shiva Asar BeTamuz]] is observed on the seventeenth of Tamuz and not the ninth of Tamuz.<ref>Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz which was when the wall of Yerushalyim was broken by the second Bet HaMikdash. This codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:2, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref>
# It is better to daven inside by oneself than daven outside if one is afraid that because of the heat he won't be able to fast or dehydrate.<ref>[https://www.yutorah.org/lectures/lecture.cfm/962615/rabbi-hershel-schachter/piskei-corona-42-shiva-asar-btamuz/ Rav Hershel Schachter (Piskei Corona #42)]</ref>

==Taanit Esther==
see [[Tanit Ester]] page

==Who Fasts==
# Everybody is obligated to fasts on these public fast days.<ref> Rambam Hilchot Taanit 1:4, Shulchan Aruch 550:1, Chayei Adam 133:6, Chacham Ovadia Yosef (in Yabia Omer 1:33 and Chazon Ovadia Arba Taaniyot pg. 43), Mishna Brurah 550:1, Aruch Hashulchan 459:5, Kitzur Shulchan Aruch 121:11. </ref>
# Even rabbis or teachers whose fasting may cause their learning to be of lower quality should fast on these fast days including [[Taanit Esther]].<ref> Yabia Omer 2:28:7 and Chazon Ovadia Arba Taaniyot pg. 43</ref> Certainly workers must fast as well.<ref>Chazon Ovadia Arba Taaniyot pg. 43</ref>
# Anyone who isn't fasting for whatever reason should try to eat in private.<ref> Matei Ephraim 602:22, Shaare Ephraim 1:10, Minchas Elazar 3:3, Teshuvot Vihanhagot 2:265, Minhag Yisroel Torah 550:page 31, Nitei Gavriel (Bein Hametzarim) 1:page 64:footnote 22. </ref>
# Anybody who doesn't fast because they are exempt does not need a [[hatarat nedarim]], but if it isn't too hard to do one, then praiseworthy is somebody who does.<ref> Yabia Omer 2:30: 5-8 </ref>

===Pregnant or Nursing Women===
# A pregnant woman need not fast on these fasts except for [[Tisha BeAv]].<ref> Rama Orach Chaim 550:1, Shulchan Aruch Orach Chaim 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35. 
The gemara in Pesachim 54b says that pregnant women and nursing women are required to fast on [[Yom Kippur]] and Tisha B'Av, implying that they are not required to fast on the other fast days. Hagahot Maimoniot Taaniot 5:1 says that this is because the other fasts are optional in nature. Yechave Daat 1:35 says that this begins from the end of the first trimester whether she feels the pain or not, unless she is having pains earlier in which case her exemption would start earlier. Mishna Brurah 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain. </ref> According to Ashkenazim, this is only true if the pregnant woman is having pain or they are weak, however, according to Sephardim, this is true even if the woman isn't in pain.<ref>Rama 550:1 writes that pregnant or nursing woman are exempt from the three fast days (except [[Tisha BeAv]]) only if they are in a lot of pain. Then he adds even if they're not in a lot of pain they're not obligated to fast but rather that is the minhag unless they are in pain. Mishna Brurah 550:5 writes that if the woman is weak she doesn't have to be strict to fast. Shulchan Aruch O.C. 554:5, however, seems to say that pregnant and nursing women are exempt whether or not they are in pain. Yalkut Yosef 550:9-10 rules that in general pregnant and nursing women are exempt from fasting on the three minor fasts besides for [[Tisha BeAv]].</ref> Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. <Ref>Shulchan Aruch 554:5, Mishna Brurah 550:5</ref>
# A nursing woman is exempt from fasting on the fasts except for [[Tisha BeAv]]. Some say this includes a women who has finished nursing as long as she is within 24 months of the birth, and some say this only includes somebody who is actually nursing the baby.<ref> In Yechave Daat 1:35, Rav Ovadia Yosef concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should try to fast. Or litzion 3:25:7 disagrees and says in that case she would only be exempt within thirty days of giving birth. This is also the ruling of Eishel Avraham Butchatch 550:1 </ref>
# A pregnant or nursing woman who does not need to fast, does not need to make up the fast on a different day.<ref> Sh"t Yechave Daat 1:35 </ref>

===Sick===
# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast.<ref> Mishna Brurah 550:4, Yalkut Yosef Moadim page 531, Sh"t Yechave Daat 1:35, Aruch Hashulchan 550:6, Teshuvot Vihanhagot 4:123. </ref>
# Old, sick people who suffer a lot from fasting are exempt from these fasts, including [[Tisha BeAv]].<ref> Yalkut Yosef Moadim page 532 </ref>
# If one is sick and does not fast he need not make up his fast on a different day.<ref> Sh"t Yechave Daat 1:35, Kaf Hachaim 686:22, 550:4, Nitai Gavriel Purim 25:4. See Mishna Brurah 686:5 who writes that someone whose eye's hurt needs to make up the fast of Ester since it was never established for that day specifically. Maharsham 4:120 writes that it seems that it is only necessary to fast a makeup fast for the fast of Ester but since the Eliya Rabba 550:1 said that you need to make up all fast days we should follow that.</ref>

===Children===
# One need not train his children to fast, even at the age of 12 for boys or eleven for girls.<ref> Mishna Brurah 550:5 and Beiur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Brurah 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source.<ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>
===Baalei Simcha===
# A bride and groom within the seven days of his wedding, the father of a baby boy, a sandak, and a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat|Shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day.<ref> Magen Avraham 550:6, Eliya Rabba 559:25, Chida in Birkei Yosef 549:2, Kitzur Shulchan Aruch 121:7, Aruch Hashulchan 550:2, Mishna Brurah 559:35 (and 550:12), Kaf Hachaim 549:9, Yabia Omer 1:34:11, 5:40, Rivevot Efraim 6:290, Halacha Lmaaseh (Chanuka Upurim of Chabad Halacha 12:8), Rav Yehuda Ayash (cited by Chida), Pri Haadama (cited by Kaf Hachaim), and Ketunot Yosef (cited by Kaf Hachaim). Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. Rivevot Efraim cites Maaseh Eliyahu who quotes Rabbi Abdullah Some'ach who said that a chatan does not have to fast asara b'tevet if he doesn't want to if he's still within his days of sheva brachot. R' Eliyahu Mani in Maaseh Eliyahu concludes that he should fast, which is also the conclusion of Rivevot Efraim. Bet Dovid cited by Kaf Hachaim holds that the chatan is exempt, but Kaf Hachaim concludes from the achronim that this is not the halacha. There is [https://jewishvues.com/articles/fasting-during-sheva-brachos/ some article online] that concludes that a chatan can rely on whichever opinion they want but it seems to misquote the Gra and Rama. Either way, the Magen Avraham (as understood by Kaf Hachaim), Chida, Kitzur Shulchan Aruch, Aruch Hashulchan, Mishna Brurah, Kaf Hachaim, and Rav Ovadia all hold that a chatan must fast minor fasts, and it isn't appropriate to follow a sideline minority view in this matter. </ref>

==When does the Fast Start?==
# Communal fasts which do not start at night only begin at [[Olot HaShachar]].<ref>Shulchan Aruch 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a. </ref>
# If one went to sleep at night and wakes up before [[Olot HaShachar]] one may not eat unless one stipulated before going to sleep that one didn’t begin the fast and one would eat and drink before [[Olot HaShachar]]. <Ref> S”A 564:1 writes that if one doesn't go to sleep one may continue to eat until Olot HaSachar and if one went to sleep one may still eat if one made a stipulation that one will continue to eat after he wakes up before [[Olot HaShachar]] (according to the explanation of Mishna Brurah 564:4). This is based on the gemara taanit 12a which says that although the fast the fast begins at amud hashachar if one goes to sleep than the fast begins then. The Yerushalmi Taanit 1:4 allows for this stipulation before going to sleep that you intend to eat before amud hashachar. Rama 564:1 comments that one doesn't need to make a stipulation for drinks. However, Mishna Brurah 564:6 writes that the achronim say it's preferable to make a stipulation for both foods and drinks. </ref> However, the Zohar is strict even such a case and one should only be lenient regarding drinks or if it's difficult to fast without eating before [[Olot HaShachar]].<ref> Even though the Shulchan Aruch 564:1 makes no mention of the Zohar, the Mishna Brurah 564:28 and Yalkut Yosef (Tefilah, vol 1, pg 126, 89:43, and 550:3) quote the Zohar which is strict regarding eating after one slept before [[Olot HaShachar]], however, the Zohar isn't strict about drinking. Yalkut Yosef adds that if it's difficult for one to fast if one doesn't eat before [[Olot HaShachar]] one may do so (after stipulating before going to sleep). See Sh”t Yabia Omer 5:22(5), Piskei Teshuvot 564:1 and 89:21. </ref> If one didn't make a stipulation before going to sleep and one woke up before [[Olot HaShachar]], one is permitted to drink before [[Olot HaShachar]]. <reF> Mishna Brurah 564:6 as well as Kaf HaChaim 564:10 both say that if you for some reason did not make this stipulation before you went to sleep and you woke up before dawn thirsty you are permitted to drink. Shevet hakehasi 1:180 says that one who didn't know this halachah and ate in the morning without having made the stipulation the night before, may still recite aneinu. </ref>

===Eating Before the Fast===
# Some poskim say that one should avoid eating too much before a fast, as this may make him feel the fasting less. <Ref> Eliya Rabbah 563:1, Kaf Hachayim 549:11 </ref>

==When does the Fast End?==
# Any fast which one didn’t complete until [[Tzet HaKochavim]] is considered as though one didn't fast. <Ref> S”A 562:1, Mordechai Taanis 631, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that to be considered a fast a person needs to wait until the sun completes to set. Rabbeinu Yona quoted by the Rosh [[Shabbat]] 2:23 says from this gemara that the fast concludes at sunset. However, the Rosh himself in Taanit 1:12 says that the gemara is referring to the completion of the setting of the sun, namely tzet kavochavim. This is the source of the Shulchan Aruch 562:1. Aruch Hashulchan 562:9 and the Gra 562:2 say that since there are some rishonim who follow Rabbeinu Yona anyone who is lenient and relies on them should not be rebuked for it. See Aruch Hashulchan there who thinks this is also the opinion of the Rambam.
* The Gemara Pesachim 54b implies that only Tisha B'Av is treated like Yom Kippur and it is forbidden to eat during Ben Hashemashot, however, it would be permitted to eat during the Ben Hashemashot. See the Avnei Nezer OC 429 for a fascinating explanation as to why that conclusion is correct. The Shaar HaTziyun 562:1 writes that even for the minor fast days we wait until the tzet hakochavim because we're concerned about the opinion of Rabbi Yose that Ben Hashemashot only begins after the Ben Hashemashot of Rabbi Yehuda ends. He notes from the Korban Netanel that we can't be lenient both to allow eating during Ben Hashemashot and also to follow the Ben Hashemashot of Rabbi Yehuda. </ref>
# Some poskim allow somebody who ends [[Shabbat]] according to the time of Rabbeinu Tam, to be lenient and end these rabbinic fasts according to the time of the Gra, <ref> Yalkut Yosef 293:4, Shearim Metzuyanim Bihalacha 123:4, Nitei Gavriel Bein Hamitzarim page 57 </ref> while other say he should wait <ref> Yisroel V’hazemanim 1:pages 573-578, Nitei Gavriel bein hamitzarim page 58. </ref>
==Prayer==
===Birkat Kohanim===
# A kohen who is not fasting, should not go up for [[birkat kohanim]] during [[mincha]].<ref> Yalkut Yosef Moadim page 551 </ref>
# If [[mincha]] went past sunset, [[birkat kohanim]] may still be recited within thirteen and a half minutes but not after that.<ref> Yechave Daat 6:40 </ref>
===Tefillin in Mincha===
# Some Sephardim had the minhag to wear [[tefillin]] on fast days at [[Mincha]] so as to complete 100 [[Brachot]], however this minhag isn’t very widespread. <Ref> Sh”t Yechave Daat 2:67. [http://www.dailyhalacha.com/m/halacha.aspx?id=1095 Rabbi Eli Mansour] writes that this is in fact the minhag of the Syrians in Brooklyn. see [http://askrabbimaroof.blogspot.com/2006/10/tefillin-at-minha-on-fast-days.html Rabbi Maroof] for two additional reasons for this custom </ref>
===Avinu Malkenu===
# Many have the custom to recite Avinu Malkeinu on public fast days. One can even say Avinu Malkeinu when davening without a minyan.<ref> Ishei Yisroel 45:45 </ref>
===Recitation of Aneinu===
# The addition of aneinu is recited by the sephardim during [[Shacharit]] and [[Mincha|Mincha,]]<ref> Shulchan Aruch O.C. 565:3 writes that we recite anenu on a fast at shacharit and mincha because even if you don't end up finishing the fast because you get sick from fasting, it is still a public fast day. Yalkut Yosef 550:27 agrees. Yalkut Yosef (Moadim page 536) adds that one recites aneinu at night on tisha b’av. </ref> and for the Ashkenazim only in [[mincha]].<ref> Mishna Brurah 557:3, Rama 565:3. Mishna Brurah 568:10 says that you should even say aneinu if you daven [[Mincha]] gedola because even if you end up eating you at least fasted until [[chatzot]]. </ref>
# One who isn't fasting doesn't recite aneinu.<ref> [[Shevet Halevi]] (5:60:4, p. 61), Halichot Shlomo (Moadim v. 2 p. 402, fnt. 25), Yalkut Yosef (550:27 and 38). </ref> Someone who is not fasting should not be the shaliach tzibur.<ref>Shulchan Aruch O.C. 566:5. Mishna Brurah 566:18 adds that if there is no one else, he should do it and say Aneinu in shomea tefilla with the words ביום צום התענית הזה. </ref> A child who is not fasting still recites aneinu for [[chinuch]] purposes.<ref> Shevet halevi 8:131 </ref>
# The individual inserts this paragraph in the beracha of shomea [[tefilla]], and finishes as usual, and the chazzan during chazarat hashatz says it as a beracha on its own between the [[berachot]] of goel and rofe.<ref> Yalkut Yosef Moadim page 536-537 based on Shulchan Aruch 566:1 </ref>
# If one forgot to recite aneinu, and already said baruch atta Hashem to conclude the beracha of shomea [[tefilla]], he shouldn't say lamdeini chukecha there or insert it right after the beracha, but instead should say it after elokai nitzor and yihyu liratzon and say it without any beracha.<ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur Shulchan Aruch 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28 </ref>
# If someone is reciting his silent shmoneh esrei along with the chazzan's chazzarat hashatz, he should say aneinu in shomea [[tefilla]], and not with the chazzan saying it between goel and rofe.<ref> Yalkut Yosef Moadim page 537, Yabia Omer 2:34:6,Beiur Halacha 565:1 </ref>
# For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting.<ref> Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for [[Taanit Esther]] it is preferable to get 10 people fasting but if not, the beracha should still be recited. </ref> These 6 all have to be people who haven't prayed yet.<ref> Yalkut Yosef page 542 </ref>
# If one forgot to say Aneinu in "Shomea Tefila" one should recite it in "Elokai Netzor." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# If the shaliach tzibur forgot to say Aneinu in the [[Chazarat Hashatz]] he should recite it in "Shomea Tefila." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# One shouldn't skip Aneinu in Shemona Esrei to say it after Shemona Esrei so that one can answer kedusha.<ref>Chesed Lalafim 109 writes that one shouldn't skip aneinu in shemona esrei in order to catch answering kedusha with the congregation. Yabia Omer OC 2:34 and 9:66 discusses this topic at great length and agrees with the Chesed Lalafim. See the explanation of this on the [[Al Hanissim]] page regarding skipping Al Hanissim.</ref>

===Reading the Torah===
# On all rabbinic public fast days, we read Shemot 32:11-14 and 34:1-10, both in the morning and the afternoon, except Tisha B'Av morning.<ref> Shulchan Aruch 566:1, Yalkut Yosef Moadim page 545. </ref>
# According to Ashkenazim, on the fasts other than Tisha B'av the Haftara of Isaiah 55:6-56:8 is read during [[mincha]] but not [[shacharit]].<ref> Rama 566:1. The basis for the haftorah at mincha on a fast day is from the gemara Tanit 12b discussing a fast for a drought and codified by the Rambam Taniyot 1:17. However, the Masechet Sofrim 17:5 writes that there were different minhagim whether or not to say a haftorah of Dirshu Hashem at mincha on a fast day or no haftorah. Bet Yosef 575:2 points out that the Rambam Tefillah 13:18 implies that there is no haftorah for a fast day besides for Tisha B'av or a fast for a drought and that the minhag of Sephardim was not to say a haftorah. Yalkut Yosef Moadim page 545 as well as Yechave Daat 5:40 say that the custom of the sephardim is not to say a haftorah except on tisha b'av where even sephardim have a haftara for [[shacharit]] and [[mincha]]. </ref> If a Sephardi is asked to go up he should try and refuse, unless he has already been called by name, in which case he should go up and say the [[berachot]].<ref> Yalkut Yosef Moadim page 546 </ref>
# Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him.<ref> Mishna Brurah 566:3, Shaare Ephraim 8:107 </ref>
# On a weekday other than a Monday and Thursday, somebody who is not fasting may not receive an aliya to the torah.<ref> Maharik 9:5, Shulchan Aruch O.C. 566:6, Mishna Brurah 566:19, Aruch Hashulchan 566:11, Rivevot Ephraim 3:338:2. Taz 566:7 explains that he can't take the aliya since that kriyat hatorah isn't relevant to him. The Halichot Shlomo Moadim 2:13:footnote 10 says if one ate a small amount of food he may still receive an aliya on a fast day. </ref> On a Monday or Thursday at Shacharit, since there is torah reading anyway, some poskim permit it.<ref> Magen Avraham 566:8 writes that one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Brurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast. </ref>
# The torah can be read even if there are only six men fasting.<ref> Sh"t Yechave Daat 1:79 </ref>

==Other Halachot of Fast Days==
# On all of these rabbinic fasts besides for tisha b'av one is permitted to wash, anoint, wear leather, and have relations.<ref> Shulchan Aruch 550:2, Yalkut Yosef Moadim page 530, Aruch Hashulchan 550:2. This is unlike the Ramban in Torat HaAdam (Chavel edition, page 244) who says that all of these fast days last from sunset the night before, and all the activities that are forbidden on tisha b'av are forbidden on these as well. The Shla Taanit 43b says the only reason not everybody accepted this is because it is something that is too hard for all of the congregation to hold, but on a personal level each person should make an effort to refrain from this. Mishna Brurah 550:6 and Kaf Hachayim 550:10 quote this as well but notes that one should continue to wear leather shoes so as not to publicize it too much. </ref>
# On the day of a Taanis one should refrain from unnecessarily touching foods, lest one inadvertently eat during the fast.<ref> Piskei Teshuvot 589:1 citing Pri Megadim 612 citing Taz 612:8 </ref>
# One should be careful to control his [[anger]] on a fast day.<ref> Baer Heitiv 568:22, Kaf Hachayim 549:11, Mishna Brurah 558:50. </ref>
# On the [[Shabbat]] prior to Asara B'Tevet and [[Shiva]] Asar bitammuz, we announce the day of the fast prior to saying [[Mussaf]].<ref> Yalkut Yosef Moadim page 530 </ref>
# A restaurant or store owner should preferably refrain from giving out food unless it is known that it is for sick people or for after the fast, and even if there are other places where people can access food.<ref> Yechave Daat 3:67. see Chazon Ovadia Arba Taaniyot pg. 37 where he writes that one who leaves it open doesn't violate lifnei iver, but it is still best to post a clear sign that today is a fast day and nobody should be eating. Beer Moshe 8:95 permits leaving a canteen or soda machine open in a camp for those who aren't fasting, and Shevet Hakehati 4:155:1 permits leaving a store open for those not fasting. </ref>
===Medicine===
# Prescribed [[medications]] may be taken if it doesn't have a taste. If one has difficulty swallowing the pills, and a person is taking the pills because of a sickness for which the doctor prescribed these pills, it is permitted to swallow the pills with a minimal amount of water, the amount needed to swallow them, even on Tisha B'av.<ref> Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46) and Halichot Shlomo Moadim pg. 67. Nitei Gavriel (Ben Hametzarim v. 1 p. 54 3:4 fnt. 8) quotes the Debrisiner Rav who permitted it if the person couldn't swallow it without the water, though the Nitai Gavriel disagrees. Chazon Ovadia Arba Taaniyot pg. 30 permits somebody who cannot swallow a pill to use a tiny bit of water to help him, even for somebody suffering from a headache.</ref>
# Somebody suffering from a headache may swallow a pill that doesn't have a pleasant taste.<ref> Chazon Ovadia Arba Taaniyot pg. 30 </ref> If the required pill has a pleasant taste, one can wrap the pill in paper or the like and swallow it that way<ref> Chazon Ovadia Arba Taaniyot pg. 31 </ref>
# Some poskim permit taking caffeine suppositories during the fast, to avoid caffeine related headaches.<ref> Maharsham (1:123, page 178), Chelkat Yaakov 2:83, Contemporary Halachic Problems (v. 2, p. 26). </ref>

===If One Made a Bracha by Accident===
# According to Sephardim, if one made a Bracha by accident and then realized that it was a fast day, one should eat a very small amount just enough that one can taste it and continue on fasting.<ref>Birkei Yosef 568, Sh”t Yabia Omer Y”D 2:5(6), O”C 4:41 and 10:41, Chazon Ovadia Arba Taaniyot pg. 22, Yalkut Yosef (Kitzur S”A 550:26 and [[Tefilla]] 1:89) writes that since according to the Rambam and others beracha livatala is a diorayta prohibition, if one accidentally recited a beracha, he is better off tasting a little bit to avoid that prohibition. see however Kaf Hachaim 568:16 who argues</ref> According to Ashkenazim, one shouldn't taste anything but just say Baruch Shem. <Ref> Daat Torah (of the Maharsham) 568:1, Sh”t Mishneh Halachot 7:80, Sh”t Shevet Sofer O”C 25, [http://www.yeshiva.org.il/midrash/shiur.asp?id=411#7a Peninei Halacha (Rabbi Elazar Melamed)], Halachos of [[Brachos]] (Rabbi Bodner, pg 207, note 39), and Piskei Teshuvot 568:2 rule that one shouldn’t eat it but rather say Baruch Shem. Teshuvot VeHanhagot 1:329 writes that one should taste it, not swallow, and then spit it out. [http://www.yeshiva.org.il/midrash/printShiur.aspx/1762 Rav Mordechai Eliyahu] quotes the differing opinions and doesn't give a ruling. </ref>

===If One Ate or Drank Inadvertently===
# If one ate by mistake on a fast day he should nevertheless continue fasting afterwards.<ref> Shulchan Aruch 568:1, Chazon Ovadia Arba Taaniyot pg. 22. Mishna Brurah 568:1 says this also applies if you ate on purpose. Mishna Brurah 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. Shevet Halevi 5:60 explains that this is only true for someone who began the fast and ate accidentally and not someone who is exempt from fasting. Yabia Omer YD 1:14:8 says you can only recite aneinu if you have eaten less than a [[kezayit]]. However, see Chazon Ovadia Arba Taaniyot pg. 22 where he says you can continue to recite anenu as long as you haven't eaten a kotevet, which is slightly bigger than a kezayit</ref>
# If one ate by mistake, he doesn't need to fast another day to make up for it.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Terumat Hadeshen 156 </ref>

===Chewing Gum===
# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever.<ref> Chazon Ovadia Arba Taaniyot pg. 29, Yalkut Yosef Moadim 535, [http://www.dailyhalacha.com/m/halacha.aspx?id=2506 Rabbi Eli Mansour]</ref>

===Smoking===
# It’s permissible to smoke on a fast day except on [[Tisha BeAv]] (disregarding whether it’s permissible to smoke because of the health issue). In truth though, it is really proper to avoid at all times since it has become clear that it is extremely damaging to one's health<Ref> Sh”t Yechave Daat 5:39, Sh”t Yabia Omer 1:33, Chazon Ovadia Arba Taaniyot pg. 32. He adds that if it is extremely urgent, one may be lenient on [[Tisha BeAv]] after midday in private. see [[Hygiene_%26_Health#Smoking|Smoking]] </ref>

===Tasting Food===
# According to Sephardim, on a fast day besides [[Tisha BeAv]] and [[Yom Kippur]] one may taste food (to see if it is seasoned correctly) up to a [[Revi'it]], as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s seasoned well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Revi'it]] as long as one spits it all out, except for [[Tisha BeAv]] and [[Yom Kippur]] when it’s forbidden. Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. Rama 567:1 writes, based on Terumat Hadeshen 158, that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. </ref>
# Preferably one should be strict when making sure to have less than a [[Revi'it]] to consider this [[Revi'it]] to include anything one tasted the whole day, however, the strict law is that one only has to make sure to have less than a [[Revi'it]] each time one tastes. <Ref> S”A 567:2 quotes a dispute whether one is allowed to taste up to a [[Revi'it]] and the [[Revi'it]] is a combination of anything one tasted the whole day or that one may taste up to a [[Revi'it]] many times if at each time it is less than a [[Revi'it]] (according to the explanation of Mishna Brurah 567:7 and 9). Kaf HaChaim 567:12 rules that the halacha follows the second opinion but preferably one should be strict for the first opinion as well. Mishna Brurah 567:8 also implies this. </ref>
====Tasting Food on Friday====
# In general, it’s a mitzvah to taste the [[Shabbat]] food before [[Shabbat]] to know if tastes right ([[Preparing_for_Shabbat#Tasting_the_food_in_preparation_of_Shabbat|Tasting food in preparation of Shabbat]]). However, on Friday of [[Shabbat]] Chazon, one shouldn’t taste the food. <Ref>Shemirat Shabbat KeHilchata 42:61 </ref>

===Travel===
# Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination, whether this makes it longer or shorter.<ref> Iggerot Moshe 3:96, [http://www.dailyhalacha.com/displayRead.asp?readID=2183 Rabbi Eli Mansour in the names of Rav Moshe and Chacham Ovadia Yosef], Vilechitcha Baderech page 59:1. This applies even if on [[Tisha BeAv]] his fast will last less than 24 hours. However, Sh"t Yaskil Avdi 8:38 says that although the public fast ends according to the time of his place of arrival, an individual has a personal obligation to fast twenty hours on [[Tisha BeAv]] and that he should continue fasting into the tenth of Av to complete his 24 hours. </ref>

===Washing oneself and Swimming===
# It is permissible to wash with hot water or anoint oneself on a fast day. However, there is a righteous practice to be strict not to wash oneself in hot water or anoint oneself on a fast day. <Ref> Shulchan Aruch 550:2 writes that on all fast days other than Tisha B'av and Yom Kippur, one is permitted to wash, anoint, wear leather, and have marital relations. However, Mishna Brurah 550:6, Shaar HaTziyun 550:8, Kaf Hachayim 550:13 write based on earlier acharonim that a baal nefesh should be strict not to wash with hot water. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. see however Chazon Ovadia Arba Taaniyot pg. 21-22 who writes that one need not be strict for this since Shulchan Aruch is lenient. </ref> However, all agree that it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Shaar Hatziyun 550:8</ref>
## If [[Asara B'Tevet]] falls out on Friday, one shouldn’t be strict. Rather, one should wash oneself in hot water because of Kavod [[Shabbat]].<Ref>Mishna Brurah 550:6, Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>
# One shouldn’t go swimming in a pool or ocean on a fast day. <ref> Piskei Teshuvot 550:6, Rivevot Ephraim 1:363:1 and 3:368, [https://tablet.otzar.org/#/b/618950/p/133/t/1752414330224/fs/0/start/0/end/0/c/1752415877585 Moadei Yeshurun page 108]. [https://hebrewbooks.org/pdfpager.aspx?req=888&st=&pgnum=116&hilite= Shu”t Be’er Moshe 3:77] says that halachically it’s permitted but maybe it’s worthwhile to be stringent even though it’s not halachically required. [https://hebrewbooks.org/pdfpager.aspx?req=46439&st=&pgnum=75&hilite= Nitei Gavriel (Hilchot Bein Hametzarim vol 1, 8:6, page 75)] allows children to swim. </ref> One is permitted to swim the night before a fast.<ref> Rav Moshe Feinstein quoted in [https://tablet.otzar.org/#/b/618950/p/133/t/1752414330224/fs/0/start/0/end/0/c/1752415877585 Moadei Yeshurun 1:page 108] and [https://tablet.otzar.org/#/b/618950/p/133/t/1752414330224/fs/0/start/0/end/0/c/1752415877585 page 117 footnote 27] </ref>

===Brushing One’s Teeth===
# On the other fast days a person who would be distressed by not rinsing out his mouth can do so but not on Tisha B'av.<ref>Halachos of the Three Weeks by Rabbi Eider p. 19</ref>
# According to Ashkenazim, one shouldn't brush one's teeth on a fast day unless one will be in pain by not brushing, such as someone who brushes daily. Since Tisha B'Av is more severe, one shouldn't brush one's teeth on Tisha B'Av unless not brushing will cause oneself major pain.<ref>Piskei Teshuvot 567:1 and Sh”t Minchat Yitzchak 4:109 hold that brushing teeth has the same status as rinsing one's teeth. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/815334/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_a_Fast_Day Rabbi Aryeh Lebowitz] explained that someone who usually brushes and not brushing a whole day will cause one pain is allowed to brush on a minor fast day. Furthermore, based on Rav Schachter's opinion that all toothpaste is kosher since it isn't a food, Rabbi Lebowitz posits that one can certainly make the argument that brushing one's teeth is more lenient than rinsing one's mouth and is permitted on a fast day.</ref> According to Sephardim, those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water but they should bend over while rinsing so as not to swallow the water. <Ref>
* Chazon Ovadyah (Arba Taniyot pg 28) rules that those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. [http://www.dailyhalacha.com/Display.asp?ClipDate=3/8/2009 Rabbi Mansour on DailyHalacha.com] agrees but adds that one shouldn't even gargle.
* Yalkut Yosef (Moadim pg 534) writes that for all fast days besides [[Tisha BeAv]] one if it will be difficult for one not to brush one is allowed to brush one's teeth as long as one doesn't put a [[Revi'it]] of water in one's mouth at a time and ensures that one doesn't swallow any water.
* Sh”t Minchat Yitzchak 4:109:2 rules that someone who has bad breath on [[Tisha BeAv]] may brush his teeth without water in order to pray with a clean mouth. Beer Moshe 8:94 agrees. </ref>
# According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain, and on [[Yom Kippur]] one must be strict. According to Sephardim, for all fasts besides [[Tisha BeAv]] and [[Yom Kippur]], in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water as long as one is careful to spit it out completely. <Ref>
* S”A 567:3 writes that it’s improper to rinse one’s mouth on a fast day. Magen Avraham 567:6 writes that this is only according to the Rama who says not to taste food on any fast day, however, according to S”A who allows tasting on fast days besides for [[Tisha BeAv]] and [[Yom Kippur]] it is only improper if one rinses one’s mouth with more than a [[Reviyit]]. However, Kaf HaChaim 567:13 quotes the Nahar Shalom, Bigdei Yesha, and Maamer Mordechai who differentiate between tasting and rinsing and so Kaf HaChaim concludes that one shouldn’t rinse even with less than a [[Reviyit]]. Yet, Chazon Ovadyah (Arba Taniyot pg 27-8) rules like the Magen Avraham that for Sephardim in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water. Even though regarding brushing one’s teeth (pg 28) he adds that one should bend over according to the stringency of the Chaye Adam, regarding rinsing with less than a [[Revi'it]] it seems that one doesn’t have to bend over and such is the language of the summary (pg 515).
* Chaye Adam 132:20 writes that if one is in great pain one may rinse one’s mouth even on Tish BeAv if one is careful to bend one’s head downward so that one doesn’t come to swallow anything but one may not do so on [[Yom Kippur]]. Kaf Hachaim 567:14 quotes this. Mishna Brurah 567:11 differentiates saying that all fasts days one may rinse one’s mouth if one is in pain and by [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain and on [[Yom Kippur]] one must be strict. Sh”t Minchat Yitzchak 4:109(1) agrees with Mishna Brurah that for most fasts one may rinse if one is in pain and for [[Tisha BeAv]] one may only rinse if one is in great pain. </ref>
# One may swallow saliva that accumulates in one’s mouth. <Ref> Mishna Brurah 567:13 </ref> Some say that if it’s easy one should be strict and spit it out. <Ref> Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59 </ref> While others say that the minhag is to be lenient altogether. <Ref> Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4 </ref>

===Making a [[Shehecheyanu]]===
# It’s permitted to make a [[Shehecheyanu]] on a fast day. <Ref> Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209 </ref>

===Taking a Haircut===
# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <ref> Rav Chaim Palagi in [https://hebrewbooks.org/pdfpager.aspx?req=37782&st=&pgnum=174&hilite Ruach Chaim 566:4] is strict. Or Letzion and Piskei Teshuvot 550:8 agree. However, Yalkut Yosef and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14506#p=256&fitMode=fitwidth&hlts=&ocr= Tzitz Eliezer 7:49:11:7] are lenient, but Yalkut Yosef still says it’s preferable not to. </ref>

===Giving [[Tzedaka]]===
# It’s customary to give [[Tzedaka]] at [[Mincha]] on a fast day, the value of the amount of food one would have eaten that day. <Ref> Mishna Brurah 566:12, Chazon Ovadia Arba Taaniyot pg. 42. Gemara Berachot 6b writes that the reward for a fast day is from the tzedaka that one gives. 
* Meil Tzedaka (435) writes in the name of Rabbi Yehuda Hachassid that תענית (fast day) and תת עני (give to the poor) have the same letters because the fast is only complete if you give tzedaka. </ref>

===Doing Teshuva===
# The primary purpose of the Fast days is to inspire a person to do Teshuva and remember his sins and the sins of our fathers which caused the tragedy which is being commemorated to occur. Thus, a person should should make time on a fast day to think about one's actions and do Teshuva. Those people who take walks and do other activities which are a waste of time when they are fasting have missed a major point of the fast. Nonetheless, one may not exempt oneself with only doing Teshuva because fasting on these days is a Mitzvah MeDivrei HaNevim. <Ref>Mishna Brurah 549:1</ref>

==Individual Fast Days==
# It is possible for an individual to take upon themselves to fast for a day and it will serve for an atonement and merit. Fasting for the purpose of teshuva or receiving atonement is an important mitzvah.<ref>The Gemara Brachot 17a records that Rav Sheshet would pray before Hashem that today when there's no Bet Hamikdash He should accept our fasts as though they were korbanot since by fasting a person loses a slight amount of his flesh and blood in order to attain atonement. Gemara Brachot 6b indicates that fasting is certainly a mitvzah, yet giving charity is a crucial element of the fast day.</ref>
# Nonetheless, a talmid chacham who is dedicated to learning shouldn't accept upon himself to fast because it'll cause him to learn less.<ref>Gemara Tanit 11b, Shulchan Aruch 571:2. Mishna Brurah 571:3 clarifies that this applies only to a talmid chacham who is completely involved in learning and it even applies nowadays to such a person. Mishna Brurah 571:4 adds that if a talmid chacham has certain sins for which he needs to fast in order to do teshuva it is permitted to fast.</ref> A teacher is like a talmid chacham for this purpose and may not fast individual fasts.<ref>Shulchan Aruch 571:2</ref>
# If a person does fast an individual fast he may not publicize it to others in order to receive honor.<ref>Shulchan Aruch 565:6</ref>
# If a person wants to fast he must accept it upon himself the day before.<ref>Shulchan Aruch 562:5</ref> The minhag is to accept the fast day at mincha the day before.<ref>Shulchan Aruch 562:6</ref>
# On a personal fast day, one is permitted to rinse out his mouth, even with more than a Reviit of water since he plans to spit it out. <Ref> Chazon Ovadia Arba Taaniyot pg. 27 </ref>

=== Kriyat Hatorah of a Fast Day ===
# If there's a minyan of people fasting they can read Vayichal at mincha.<ref>Rama 566:2</ref>
# At shacharit, if there's a minyan fasting, they can read Vayichal. If it is a Monday or Thursday, according to Ashkenazim they should read the regular kriyat hatorah.<ref>Rama 566:2, Mishna Brurah 556:8. Mishna Brurah notes that after the fact, if they started Vayichal they don't have to read it again. </ref> However, according to Sephardim they should read Vayichal even at shacharit.<ref>Chazon Ovadia (Arba Taniyot p. 113). However, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.566.17.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi&with=all&lang2=en Kaf Hachaim 556:9] accepts Rama that they should read the regular parsha.</ref>

===Individual Partial Fast Days===
# For an individual fast day, a person needs to fast until [[Tzet HaKochavim]].<ref>Tanit 12a, Shulchan Aruch 562:1</ref>
# A fast of hours (Tanit Shaot) is only effective if a person didn't eat in the morning and then decided not to eat the rest of the day. In such a case he can recite Anenu at mincha. Some poskim hold that a fast of hours only is effective if one accepted to fast partially from the previous day. Either he can accept to fast in the morning and then if he changes his mind to complete the day or he can accept to fast in the afternoon and then if he changes his mind and ends up not eating in the morning that is a fast of hours for anenu.<ref>The Gemara Tanit 11b establishes that a fast of hours counts as a fast in order to recite anenu. However, Rav Chisda explains that it is only a fast of hours if one didn't eat until that day. Therefore, Rashi explains the case of a fast of hours is where one happen to fast until midday and then after he midday he decided to fast the rest of the day. The Rambam (Taniyot 1:13) learns that the gemara is saying that one can have a fast of hours for the end of the day even if ate in the morning. The Rashba (responsa) writes that the Rambam retracted. Shulchan Aruch 562:1 accepts Rashi as the primary opinion. However, the secondary opinion he quotes is the Rosh (Tanit 1:12) who explains that it is always necessary to accept the fast of hours a day in advance for it to count.</ref>
# According to Ashkenazim it is possible to accept upon oneself to fast a partial fast and break it before the night. If someone accepted a partial fast he can break the fast after Plag Mincha and if he is weak he can break it after Mincha Gedola.<ref>Rav Chisda in Tanit 12a says that it is only a fast if a person completes it upon the night. This is understood by most rishonim (Rashi s.v. ha, Rambam (Taniyot 1:13, Raavad ad loc., Rosh Tanit 1:12) that it doesn't even count as a fast of hours if one eats before the night. However, the Mordechai (Tanit no. 625) and Hagahot Ashri (Tanit 1:12) argues that Rav Chisda only meant that if one accepted to fast for the whole day then it is ineffective if one ate before night, but it is possible to accept just to fast part of the day. The Shulchan Aruch 562:2 quotes this opinion as some say and the Rama 562:2 accepts it so that an individual can recite anenu in shema kolenu but not to change any bracha. Magen Avraham 562:5 writes that minimally the fast has to go from the morning until after Plag Mincha even if one didn't actually daven arvit yet, however, the Eliya Rabba 559:26 and Machasit Hashekel 562:5 hold that it is sufficient if he fasts until mincha gedola. Mishna Brurah 562:10 quotes the Eliya Rabba for someone who is weak.</ref>

==Related Pages==
* [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]])

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/713315/Rabbi_Zvi_Sobolofsky/The_four_fast_days The Four Fast Days] by Rabbi Zvi Sobolofsky
* [http://www.yutorah.org/lectures/lecture.cfm/714001/Rabbi_Daniel_Z_Feldman/Fasts Fasts] by Rabbi Daniel Feldman
==Sources==
<references/>
{{Holidays}}
[[Category:Fasting]]
[[Category:Holidays]]

Nine Days

2026-07-19T15:26:32Z

YitzchakSultan1: /* Undergarments */

[[Image:Titus.jpg|right|250px]]
The '''Nine Days''' is the period of time from the beginning of the month of Av until [[Tisha BeAv]], during which we observe a number of practices of [[mourning]] to commemorate the destruction of the Beit HaMikdash. While many of the laws below apply to the entire period of the Nine Days, some of them only apply during the week in which Tisha BaAv falls out (Shevua SheChal Bo). Additionally, these practices are very similar but generally more stringent than those that are observed during the [[Three Weeks]].
==Business==
#From the beginning of the month of Av one should reduce one’s involvement in activities of happiness. <ref>Shulchan Aruch Orach Chaim 551:1</ref>
#If one has a lawsuit with a non-Jew, one should delay it until the [[month of Elul]] or at least until after [[Tisha BeAv]]. <ref>Shulchan Aruch Orach Chaim 551:1, Mishna Brurah 551:2</ref> Similarly, if one must have a surgery and it can be delayed, one should try to delay it until after [[Tisha BeAv]].<ref>Yalkut Yosef (Moadim p. 557)</ref>
#During the Nine Days, one should refrain from buying materials that are needed for a wedding.<ref>Mishna Brurah 551:11 </ref> Some authorities are lenient if the groom has not yet fulfilled the mitzvah of Pru Urevu and one will not be able to prepare for the wedding after [[Tisha BeAv]], either because the wedding is right after [[Tisha BeAv]], or if there is a concern that the price of the wedding needs will become expensive after [[Tisha BeAv]].<ref>Yalkut Yosef (Moadim p. 558) </ref>
#The minhag is to be lenient to allow one to conduct one’s regular business during the [[Nine days]]. <ref>Mishna Brurah 551:11, Yalkut Yosef (Moadim p. 559) </ref>
#One may not build houses or buildings for business purposes during the Nine Days. However, one may hire a non-Jew before the Nine Days with a fixed sum for the entire project and then, he may work during the Nine Days and even on [[Tisha BeAv]]. <ref>Shulchan Aruch Orach Chaim 551:2, Mishna Brurah 511:12 </ref>
#If a wall is going to fall, even if there isn’t a concern of danger but only a concern of loss, one may restore it during the Nine Days. <ref>Shulchan Aruch Orach Chaim 551:2, Mishna Brurah 551:13 </ref>
==Buying and Gifting==
#If there is a need, one may buy furniture if it is going to be delivered after the [[nine days]].<ref>Halichot Shlomo (p. 426, 14:22)</ref>
#One shouldn't buy important items such as furniture or appliances during the [[nine days]] since it brings a person a lot of pleasure.<ref>Guidelines of the [[Three Weeks]] by Rabbi Elozor Barclay (p. 47) citing Igrot Moshe 3:80 and MeBeyt Levi p. 8 n. 4</ref>
#Some Ashkenazim have the practice not to give gifts during the nine days unless there is a need<ref>Nitai Gavriel Ben Hametzarim 1:18:4</ref> but for a mitzvah such as for a bar mitzvah boy it is permitted.<ref>Nitai Gavriel Ben Hametzarim 1:18:6</ref>
#It is permitted to buy new sefarim during the nine days since we don't make a shehechiyanu upon new sefarim, and it is necessary for the need of a mitzvah.<ref>Halichot Emet 13:16 quoting Shalmei Moed</ref>

==Taking Haircuts and Shaving==

#The Sephardic minhag is not to take a haircut during the week in which Tisha BaAv falls out (Shevua SheChal Bo)<ref>Shulchan Aruch Orach Chaim 551:3, Yalkut Yosef (Shevua SheChal Bo #1)</ref>, while the Ashkenazic minhag is not to take a haircut during the entire [[Three Weeks]], which includes the Nine Days. <ref>Rama Orach Chaim 551:3 </ref>
#[[Shaving]] one’s beard or mustache is forbidden just like it is forbidden to take a haircut. <ref>Shulchan Aruch Orach Chaim 551:12 </ref> If one moustache interferes with one’s eating, one may cut it. <ref>Shulchan Aruch Orach Chaim 551:13 </ref>
#It is permitted to comb and style one's hair during the [[Three Weeks]] and Nine Days and one doesn't have to worry that one will pull out hairs. <ref>Eliya Rabba 551:7, Shaare Teshuva 551:12, Mishna Brurah 551:20, Aruch Hashulchan 551:15, Sh"t Yechave Daat 6:35 </ref>
#A married woman or one of marriageable age may shave her legs even during the Nine Days <ref>Kitzur Hilchos Bein HaMetzarim pg. 4:5 in the name of Rav Moshe Feinstein </ref>
#If [[Tisha BeAv]] falls out on [[Shabbat]] and is pushed off until Sunday, according to Sephardim, it's proper not to take a hair cut the week prior to [[Shabbat Chazon]]. However, in regards to [[shaving]], if one shaves regularly and it's difficult not to shave, one may shave during the week before [[Shabbat Chazon]], especially if one is doing so for [[Kavod Shabbat]]. <ref>Yalkut Yosef (Shevua SheChal Bo #11), Yechave Daat 3:39</ref>
==Building and Planting==
# A person may not build or plant things that are related to simcha during the nine days.<ref>Shulchan Aruch O.C. 551:2</ref>
# It is forbidden to plaster or paint one's house during the nine days.<ref>Shulchan Aruch Orach Chaim 551:2 forbids plastering or doing tizyur, decorating one's house. Regarding painting one's house, Mikrei Kodesh 4:5 quotes the poskim who forbid this including Yalkut Yosef Moadim p. 559, Torat Hamoadim 5:19, and Kovetz Mbet Levi Av 5758 p. 23. Though he also quotes Rav Mordechai Eliyahu as originally having permitted painting a plain color but later he retracted.</ref>
# It is a dispute if it is permitted to put wallpaper on one's walls during the nine days.<ref>Mikrei Kodesh 4:5. See Igrot Moshe 3:82.</ref>
# It is permitted to fix up one's house, such as to fix a door or fill in a hole.<ref>Mikrei Kodesh 4:5 quoting Rav Mordechai Eliyahu</ref>
# One may hire a contractor to make necessary repairs to his home during the three weeks. <ref>Piskei Teshuvot 551:8, even though construction for joy is not done as per Shulchan Aruch Orach Chaim 551:2, based on a gemara Yevamot 43a and Tosafot s.v. "milisa." </ref>
#A non-Jewish contractor is allowed to continue building a house during the three weeks and even on [[Tisha BeAv]] if he has already begun to build for a Jew <ref>Chazon Ovadia Taaniyot page 329. </ref>
#If a wall may collapse and cause monetary loss, one is allowed to build it even if this causes joy. <ref>Mishna Brurah 551:13 </ref>
# If necessary, one may move into a house during the nine days i.<Ref>Chazon Ovadia - Arba Taaniyot pg. 169 </ref>

===For a Mitzva===
# One is permitted to build, renovate, and paint for the sake of a mitzva, such as building a shul or yeshiva.<ref>Mishna Brurah 551:12, Kaf Hachayim 551:25. Aruch Hashulchan 551:7 says anything for the public is considered for a mitzva and is permissible. </ref>

==Laundry==
===Ashkenazim and Sephardim===
#The Sephardic custom is only not to do laundry during the week of [[Tisha BeAv]].<ref>Shulchan Aruch Orach Chaim 551:3 based on gemara in taanit 26b. </ref> Ashkenazic custom is to refrain already from [[Rosh Chodesh]] Av.<ref>Rama Orach Chaim 551:3. </ref>
#Ashkenazim don't wear freshly laundered clothing during the nine days even if they were laundered beforehand. Sephardim don't wear freshly laundered clothing the week of Tisha BeAv.<ref>Shulchan Aruch and Rama Orach Chaim 551:3, Yechave Daat 1:39 </ref>
#A person should prepare in advance of the nine days clothing that are not freshly laundered to be worn every day until and including Tisha BeAv. The way to prepare the clothing is to wear the clothing for an hour or two and then change it and put it aside until the nine days.<ref>Kaf HaChayim on Shulchan Arukh, Orach Chayim 551:91, Betzel Hachachma 4:138. Avnei Derech 9:71 writes that all the poskim write that a person should prepare non-laundered clothing for the nine days (Ashkenazim) or shevua shechal bo (Sephardim). </ref> The point is that the clothing should appear worn and not freshly laundered. Therefore, for a suit, it must be worn at least for two hours to be considered already worn. However, for a shirt it is sufficient to wear it for a few minutes.<ref>Shoshat Yisrael (5:2 p. 60) quoting Rav Shlomo Miller</ref>
#If a person didn't prepare clothing beforehand he could put on a lot of deodorant and wear it.<ref>Or Letzion 3:27:1</ref>

=== Putting Laundered Clothing on the Floor ===
#If a person didn't prepare non-laundered clothing for the nine days some poskim hold that it is acceptable to put the clothing on the floor for some time so that they don't appear newly laundered and then wear them.<ref>Chazon Ovadia (Arba Taniyot p. 232) writes that if a person forgot to prepare non-laundered garments for the shevua shechal bo he is allowed to put them on the floor for an hour so that they're not considered newly laundered. He quotes this from the Lechem Hapanim 376 quoting Maharash Mlublin. He also quotes this from Hararei Kedem 93:11, Bet Dovid Bistritz 389:1. Yalkut Yosef (p. 308) agrees. Rav Shmuel Kamenetsky (Kovetz Halachot Ben Hametzarim p. 156) relies on this leniency for the nine days. He writes that the clothing should be put on the floor for some time, however, they should be put on a floor that he considers not to be clean. However, putting them on a floor was just cleaned or on a carpet doesn't help. Minchat Yitzchak 10:44 quotes this Lechem Hapanim and relies on it for sheets in a hotel. Rav Elyashiv (Ashrei Haish 3:69:49 p. 471) allows putting freshly laundered clothing on the floor so that they get a little dirty and then wear them in the extreme circumstance that his clothing got so dirty that he can't wear his outside. Shemirat Shabbat Kehilchata (v. 2 ch. 65 fnt. 30) quotes Rav Shlomo Zalman that the minhag is for a mourner to wear undershirts and socks by first putting them on the ground. </ref> However, many poskim hold that this is not a solution and would only work if by being put on the floor they end up getting very dirty.<ref>Or Letzion 3:27:1, Shoshat Yisrael (p. 60), Dirshu 551:40 quoting Rav Chaim Kanievsky. Rabbi Meir Brandsdorfer (Piskei Bosem 17:14) writes that putting the newly laundered clothing on the floor doesn't work for shevua shechal bo which is from the gemara. One should only rely on it for undergarments and also only if those undergarments are very dirty already. [https://www.hebrewbooks.org/pdfpager.aspx?req=46451&st=&pgnum=21 Nitai Gavriel (Ben Hametzarim v. 2 pp. 21-22)] writes that this solution of putting clothing on the floor only works when people had dirt floors and putting clothing on the floor meant it actually got dirty. Also, it was only a solution for a mourner who didn't have time to prepare and not for the nine days when a person should prepare. Piskei Teshuvot (siman 551 fnt. 178) quotes Minchat Yitzchak as allowing the solution of putting the newly laundered item on the floor regarding sheets in a hotel. However, he also quotes Shevet Halevi 11:135, Rav Shlomo Zalman (Halichot Shlomo ch. 14 fnt 45) and Rav Yakov Yisrael Fischer (Halichot Even Yisrael n. 6) that this solution of putting the freshly laundered clothing on the floor doesn't work for the nine days. </ref>
#Some say that one could put them on the floor and then step on them so that they get dirty.<ref>NIshmat Yisrael p. 267 writes that nowadays the solution of putting clothing on the floor doesn't work unless he steps on the clothing after he puts them on the floor.</ref>
#Someone who is really fastidious and can't wear his already worn clothing may rely on this solution of putting the clothing on the floor, but not everyone can just say that he is fastidious as Hashem really knows what is in a person's heart.<ref>Shevet Halevi 11:135. Generally speaking, a person should not rely on this solution (Kovetz Mbet Levi, Tisha Yamim p. 8). Hilchot Chag Bchag 4:27 writes that a person who is fastidious (''istanis'') may rely on this solution of putting clothing on the floor, but if the floor is clean he should step on the clothing as well.</ref>
#A soldier who doesn't have non-laundered clothing prepared can put his clothing on the floor and wear them.<ref>Avnei Derech 9:71</ref>

===Shabbat Chazon===
====Meat on Erev Shabbat Chazon====
#A person shouldn't taste the Shabbos meat dishes before Shabbat on Erev Shabbat Chazon. He can taste it to see if it needs more spices and then spit it out.<Ref>Laws of Daily Living The Three Weeks p. 63</ref>
#If one accepts early Shabbat on Shabbat Chazon one can eat meat and drink wine even before sunset.<Ref>Laws of Daily Living The Three Weeks p. 63</ref>
#Children can eat meat on Erev Shabbat Chazon as part of their "Shabbat meal" even if it is before Shabbat if it is difficult for them to stay up.<Ref>Laws of Daily Living The Three Weeks p. 63</ref>
{{Clothing for Shabbat Chazon}}

===Preparing Non-Laundered Clothing===
{{Preparing Non-Laundered Clothing on Shabbat Chazon}}

===Undergarments===
#Many poskim hold that it is permitted to wear freshly laundered undergarments which are designed to absorb sweat such as undershirts and socks during the nine days.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:12), Rav Efraim Greenblatt (Rivevot Efraim 3:340), Rav Shmuel Kamenetsky (Kovetz Halachot 11:23), and Rav Ovadia Yosef ([http://halachayomit.co.il/EnglishDisplayRead.asp?readID=2087 Rav Ovadia Yosef on halachayomit.co.il] quoting Chazon Ovadia pg. 229). Rav Ovadia holds that it is better if possible to prepare non-laundered clothing from before. [https://www.yutorah.org/sidebar/lecturedata/1007438/NCSY-Kollel-Halacha-Shiur-6:-Halachos-of-the-Nine-Days Rav Schachter (Halachos of the Nine Days)] holds that freshly laundered underwear is permissible to wear, and possibly even shirts as well since people change them every day. </ref> Others are strict.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=3319 Rabbi Eli Mansour] in the name of the Ben Ish Chai, Chacham Bentzion Abba Shaul (Or Letzion 3, p. 248) and the English Yalkut Yosef (pg. 207). Dirshu 551:40 quotes Minchat Yitzchak 10:44 who is also strict. The Three Weeks (p. 84) writes that if possible a person should be strict not to wear laundered undergarments.</ref> According to this strict view, there is a dispute if it is permitted to throw the freshly laundered undergarments on the floor so that they get a little dirty before wearing them.<ref>Dirshu 551:40 quotes Rav Nissim Karelitz (Kara Alay Moed ch. 4 fnt. 9) as permitting this and Rav Chaim Kanievsky (Kara Alay Moed ch. 4 fnt. 20) and Or Letzion forbidding it.</ref>
#Many poskim permit even laundering undergarments during the nine days if they are very dirty and he doesn't have others to wear.<ref>Dirshu 551:40 quoting Or Letzion 3:27:1. Similarly, Shoneh Halachot (Torat Hamoadim 551 fnt. 62 p. 135) quotes that Rav Chaim Kanievsky allowed laundering undergarments that were so sweaty that they couldn't be worn otherwise. Rav Shlomo Miller (Shoshanat Yisrael 4:25) allowed laundering undergarments during the nine days if he doesn't have enough. It is preferable to launder it with just water. However, Rav Tukachinsky (Halichot Ben Hametzarim p. 46 5:51) disagreed.</ref>

===Ironing and Dry Cleaning===

# It is forbidden to iron clothing during the nine days according to Ashkenazim.<ref>Shulchan Aruch O.C. 551:3 forbids גיהוץ (lit. ironing; transl. giyhutz) which the Aruch translates as ironing with a smooth stone. Hilchot Chag Bchag (Ben Hametzarim p. 45) writes that ironing a crease is giyhutz and forbidden during the nine days.</ref>
# Dry cleaning is included in the prohibition of laundry.<ref>Hilchot Chag Bchag (Ben Hametzarim p. 45), Dirshu 551:38 quoting Igrot Moshe 3:79 and Or Letzion 3:27:1</ref>

===Doing it for Afterwards, Asking a Non-Jew===
#One shouldn't do laundry even if he doesn't plan on wearing the clothes until afterwards, as this distracts him from his [[mourning]]. He also should not give it to a non-Jew to do for him.<ref>Shulchan Aruch and Rama Orach Chaim 551:3 and Mishna Brurah 551:34. [http://www.yutorah.org/lectures/lecture.cfm/746977/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Laundry_During_the_Nine_Days Rabbi Aryeh Lebowitz] at about 9:45 also says allowing a non-jewish housekeeper to do your laundry is prohibited even though this doesn't really distract you from [[mourning]]. </ref> Some poskim permit giving a non-Jew your clothing to launder if you specify that they do it after Tisha B'av.<ref>Mishna Brurah 551:34 citing the Eliya Rabba who argues with the Rama. The Eliya Rabba compares it to Chol Hamoed where this is permitted (Shulchan Aruch 543:3). Rabbi Eider (Halachos Of The Three Weeks p. 8) is strict.</ref>

===For Non-Jews===
#A Jewish laundromat that would have no money otherwise may wash non-Jews' clothing during this time.<ref>Mishna Brurah 551:43 </ref>

===Tisha B'av Pushed Off===
#If [[Tisha BeAv]] falls out on [[Shabbat]] and is pushed off until Sunday, according to most Sephardim, one may launder clothing and wear laundered clothing the week prior to [[Shabbat Chazon]]. However, Ashkenazim don't wear laundered clothing the entire Nine Days in any event.<ref>Yalkut Yosef (Shevua SheChal Bo #11), Yechave Daat 3:39</ref>

===Sheitel===
#A wig/sheitel is considered an article of clothing for the purposes of laundry during the [[nine days]] and therefore one should not wash it or have it set professionally during the [[nine days]]. However, one may curl or set the wig at home, provided that they are not professionals.<ref>Piskei Teshuvot 551:20. Nitei Gavriel 21:5:footnote 8 permits fixing or cutting a wig until the [[nine days]].</ref>

===Shining Shoes===
#One is permitted to shine their shoes for Kavod of [[Shabbat]] even during the week of Tisha B'av.<ref>Iggerot Moshe 3:80, Yabia Omer OC 3:31 </ref> If the paint started to fall off the shoes it is permitted to repaint them black to wear Shabbat clothing on Shabbat.<ref>Igrot Moshe 3:80</ref>

===Children's Clothing===
#According to Ashkenazim, it is permissible to wash children's clothing even the week of Tisha B'av.<ref>Shulchan Aruch O.C. 551:14 is strict about laundering children's clothing during the week of Tisha B'av, but the Rama is lenient. Rabbi Eider (Halachos Of The Three Weeks p. 9) follows the Rama. Ben Ish Chai (Devarim n. 6) and Kaf Hachaim 551:179 write that Sephardim who are lenient to launder children's clothing the week of Tisha B'av shouldn't be protested but it should only be for children three years old and younger. Yalkut Yosef (Mdinei Yemey Tisha B'av n. 13) also writes that the minhag is to be lenient with laundering children's clothing the week of Tisha B'av.</ref> This applies to any children that commonly dirty their clothing.<ref>Rabbi Eider (Halachos Of The Three Weeks p. 9) quotes Rav Moshe Feinstein as holding that it is permitted to launder children's clothing even if they aren't in diapers but constantly soil their clothing with dirt and the like.</ref>
#Even if one is doing children's laundry in a laundry machine one may not add other clothing to the load.<ref>Piskei Teshuvot 551:45 quotes the Shraga Hameir 6:162 who writes that adding more clothing to a load during the Nine Days is forbidden since it distracts one from mourning properly.</ref>
#One should wash the children's clothing in private.<ref>Mishna Brurah 551:83</ref>

===Towel and Sheets===
#A fresh towel may be used during the Nine Days if the towel one was using became soiled.<ref>Kitzur Hilchos Bein Hametzarim p. 10:9. Yalkut Yosef (Mdinei Yemey Tisha B'av n. 13) writes that Sephardim shouldn't launder towels or hand towels during the week of Tisha B'av. </ref>
#Bed sheets may not be changed during the Nine Days <ref>Mishna Berura 551:33 </ref> unless they are soiled. However, if a guest arrives during the Nine Days then one may place clean sheets on the bed.<ref>Shu”t Tzitz Eliezer 13:61</ref>
#In hospitals, it is permitted to clean the linens and clothing because this is done to keep clean for health reasons and not for pleasure. In hotels and motels they can change the linens for new guests because people are disgusted by using what others have already used.<ref>Tzitz Eliezer 13:61 </ref>
#A clean tablecloth can be used on Shabbos during the Nine Days.<ref>Taz OC 551:4</ref>
#A fresh handkerchief may be used only if the old one is dirty and unusable.<ref>Shu”t Rivevos Ephraim OC 2:555</ref>
===Wearing Shabbat Clothing===
# The minhag is not to wear Shabbat clothing during the nine days.<ref>Rama 551:1</ref>
# If there is a brit milah during the nine days, the father of the baby, the mohel, the sandak, and some say the grandfather may wear Shabbat clothing. Everyone else should not.<ref>Rama 551:1, Shaarei Teshuva 551:1, Shaarei Teshuva 551:1, [https://www.hebrewbooks.org/pdfpager.aspx?req=46439&pgnum=192 Nitai Gavriel Ben Hametzarim v. 1 p. 192], Piskei Teshuvot 551:3</ref>
# If someone was traveling and they only have their Shabbat clothing he may continue to wear it even during the week.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46439&pgnum=190 Nitai Gavriel Ben Hametzarim v. 1 p. 190] either because it is considered an extenuating circumstance or because once they wear it during the week before the nine days it indicates that the clothing aren't specifically designated for Shabbat.</ref>

==Eating Meat and Drinking Wine==
===When Does the Minhag Apply?===
#The Ashkenazic and Sephardic custom is to refrain from meat, poultry, and wine during the [[nine days]].<ref>The Gemara Baba Batra 60b quotes the opinion of Rabbi Yishmael Ben Elisha that after the destruction of the Beit HaMikdash, it would have been appropriate for the rabbis to ban eating meat and drinking wine in order to properly mourn. However, since most of the congregation would not be able to abide by this, the rabbis never made it. Biur HaGra OC 551:9 writes that this is the source for refraining from eating meat and drinking wine prior to Tisha B'Av, that although it is impossible to ban eating meat and drinking wine throughout the year, it is possible to refrain from meat and wine for a short period of time. The Gemara in Taanit 30a discuss the prohibition of eating meat during the [[seudat hamafseket]] prior to [[tisha b'av]]. Rambam Hilchot Taaniot 5:6 says that the custom is to extend the prohibition beyond that meal. He says that some don't eat meat during the week of tisha b'av, and some don't eat from [[Rosh Chodesh]] av and onward. Shulchan Aruch Orach Chaim 551:9 writes that there are three customs about not eating meat and drinking wine; some refrain only for the week on [[Tisha BeAv]], some refrain for the [[nine days]] (from [[Rosh Chodesh]] Av), some refrain for the whole three weeks.</ref> Ashkenazim include [[Rosh Chodesh]] in this prohibition,<ref>Mishna Brurah 551:58 writes that the Ashkenazic custom is not to eat meat or drink wine for the [[nine days]] including [[Rosh Chodesh]] Av but excluding [[Shabbat]] (Mishna Brurah 551:59). The Three Weeks (by Rabbi Simcha Bunim Cohen p. 50) and [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt] agree.</ref> while Sephardim are lenient regarding the day of [[Rosh Chodesh]] itself and some Sephardim are strict.<ref>Chida ([https://www.hebrewbooks.org/pdfpager.aspx?req=52606&pgnum=42 Moreh Be'etzbah 233]), Sh"t Yechave Daat 1:41, Moed Likol Chai 9:15, [http://www.doresh-tzion.co.il/QAShowAnswer.aspx?qaid=97492 Rav Bentzion Mussafi], and Kaf Hachayim 551:125 write that the Sephardic custom is to refrain from eating meat and wine during the [[nine days]], but on [[Rosh Chodesh]] the minhag is to be lenient. However, they add that some are strict. See also Chazon Ovadyah (Arba Taniyot pg 169), [http://www.dailyhalacha.com/displayRead.asp?readID=2184 Rabbi Mansour on dailyhalacha.com], and Halachot and History of The [[Three Weeks]] (by Rabbi Shlomo Churba, pg 37) who all write that the Sephardic custom is not to eat meat, poultry or wine in the [[nine days]]. </ref>

===Cooked with Meat or Meat Equipment===
#One should refrain from eating food cooked with meat.<ref>Although Shulchan Aruch O.C. 551:10 says that some allow you to eat foods cooked with meat, Mishna Brura 551:63 and Kaf Hachaim 551:142 say that the custom is to refrain from doing so. Ish Matzliach footnotes to Mishna Brura 551:10:note 4 agrees.</ref> Nevertheless, one is permitted to eat food that was cooked in meat pots, as long as no meat was cooked with it, and one cannot taste the taste of the meat in his food. <ref>Mishna Brurah 551:63, Kaf Hachayim 551:142, Orchot Chaim 31, Nitei Gavriel 38:5. Shaar Hatziyun 551:68 writes that even if a small piece of meat that will not be tasted fell into a dish, it may still be eaten. </ref>
# Parve food which looks like meat may be eaten during the Nine Days.<ref>Nitei Gavriel 38:6, Rav Mordechai Eliyahu (Maamar Mordechai - Lemoadim Uleyamim 25:37 and [https://www.yeshiva.co/midrash/3808 yeshiva.co]) </ref>
===Cooking with Wine or Meat Flavor===
# If wine is mixed into a sauce it is nullified one in six parts, therefore if there is less than 16% it is permitted to consume during the nine days.<ref>[https://www.torahanytime.com/#/lectures?v=155681 Rav Shmuel Fuerst (Halachos of The 3 Weeks 5781, min 28)]</ref>
#If meat fell into a food and is nullified one in sixty the food may be consumed during the nine days.<ref>Mishna Brurah 551:63</ref>

===Liquors===
#Although the custom is not to drink wine during the nine days, one may drink beer, whiskey, liquor, cognac and arak. <ref>Ohr Letzion 3:26:8, [http://www.dailyhalacha.com/m/halacha.aspx?id=2730 Drinking Liquor, Beer and Cognac During the Nine Days] by Rabbi Eli Mansour, Ish Matzliach footnotes to Mishna Brura 551:9:note 5 </ref>

===Grape Juice===
# Although one posek allowed it,<ref>Or Yitzchak 1:415 (at the end)</ref> the consensus view and practice is not to allow drinking grape juice during the nine days.<ref> Rav Moshe Feinstein (Mesores Moshe vol. 1, pg. 174 s.v. mitz, Sheilat Aharon 1:67), Rav Elyashiv (Ashrei Haish 3:69:31), Rav Chaim Kanievsky (Moadei Hagrach 1:317), Or Letzion 3:26:8, Chazon Ovadia (Arba Taaniyot pg. 176), Rivevot Efraim (8:177), Kra Alay Moed 5:1. See Shu”t Minchas Shlomo (vol. 1, 64), and Moadei Yeshurun (pg. 130). See also [http://hirhurim.blogspot.com/2009/08/grape-juice-during-nine-days.html Grape Juice during nine days ] by Rabbi Gil Student. Rabbi Mazuz (Mekor Neeman 1:644) writes that there are those were those allow wine and grape juice during the nine days but nowadays we don't need to have wine during the week and so one should refrain and if one has to, one should drink grape juice or something else.</ref>

===Accidentally Made a Bracha on Meat or Wine===
#If, by mistake, one recited a blessing over meat or wine, he should taste a bit so that his blessing will not have been in vain.<ref>Sdei Chemed (Bein ha-Metzarim 1:4), Yabea Omer 2: YD 5. See also the topic of mistakenly making a Bracha on food on a fast day at [[Fast_Days#Other_Halachas_of_fast_days]]. </ref>

===Tasting on Erev Shabbat===
#One may taste the meat food on [[Erev Shabbat]] during the [[nine days]] but should try not to swallow any meat ingredients.<ref>Shemirat Shabbat Kihilchita 42:61 since the Magen Avraham 250:1 quotes the Arizal that this is part of the mitzva of [[kavod shabbat]] to taste the food to make sure it tastes good. </ref>

===Shabbat and Leftovers===
#One may eat meat on [[Shabbat]] during the Nine Days.<ref>Shulchan Aruch Orach Chaim 552:10</ref> If one began a meal ([[seudat shelishit]]) on [[Shabbat]] and it continued into the night, one may continue to have meat, however, some are strict in this situation.<ref>Nitei Gavriel 38:4</ref>
#One should not refrain from eating meat on Shabbat during the nine days, or even if Tisha B'av falls out on Shabbat and is pushed off until Sunday, one should eat meat on that Shabbat.<ref>Mishna Brura 551:59 </ref>
#Some poskim allow eating meat leftovers on motzaei [[shabbat]] even during the [[nine days]] while some poskim say that it's prohibited. <ref>Shaare Teshuva 551:11 quotes the Birkei Yosef allowing one to eat leftover meat for melave malka but concludes himself that this is not the custom. See [http://www.dailyhalacha.com/m/halacha.aspx?id=950 Rabbi Mansour on Dailyhalacha.com] who quotes Rav Chayim Palachi in moed likol chai who says it is permissible and Chacham Bentzion Abba Shaul who says it is definitely preferable not to, especially if that is not that person's usual practice. Chelkat Yaakov 3:21 and Iggerot Moshe OC 4:21:4 both forbid it even for somebody who would usually eat it. [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Rabbi Daniel Neustadt on Torah.org] agrees. </ref>
#Some say that there is what to rely on to have meat leftovers from [[Shabbat]] during the [[nine days]], while others forbid.<ref>Chazon Ovadyah (Arba Taniyot pg 177) writes that there is what to rely on, as does the Torat Moadim 5:46. Birkei Yosef 551:6 says that in order to encourage proper for fulfillment of the meal itself we allow the leftovers to be eaten later. However, the [http://www.torah.org/advanced/weekly-halacha/5762/devarim.html Weekly Halacha by Rabbi Neustadt] quotes Sh"t Igrot Moshe 4:21(4) who forbids (see there). Aruch Hashulchan 551:24 also forbids it, also see Piskei Teshuvot 551:34. Kaf Hachayim 551:144 says that for melave malka one is permitted to eat meat leftovers as long as he doesn't prepare extra for [[shabbat]] with the intention of having leftovers. [http://www.dailyhalacha.com/displayRead.asp?readID=950 Rabbi Eli Mansour] quotes that Rav Chaim Palachi allows this while Chacham Benzion Abba Shaul says it's better not to. Rabbi Mansour also says that for the remainder of the week kids can eat it lechatchila and if adults eat it one cannot rebuke them. Piskei Teshuvot 551:34 says there are some poskim who permit eating meat for melave malka for someone who usually eats meat for [[melave malka]]. </ref>

===Havdalah===
#Since the minhag is not to drink wine, a question arises as to what we should do with [[Havdalah]]. For Sephardim, one is permitted to use wine and drink it as usual,<ref>Shulchan Aruch Orach Chaim 551:10. Yalkut Yosef page 574 adds that one may drink the entire cup. </ref> while for Ashkenazim there are several possibilities. Some poskim hold that they should use grape juice, while others hold that they should use wine. Everyone agrees that the cup need to be drunk. Some prefer giving it to a child who reached chinuch but doesn't fully understanding mourning the bet hamikdash, while others hold that it should be given to an adult.<ref>The Aruch HaShulchan 551:26 says some people have the Minhag to drink beer or another drink that qualifies as Chamar Medina. The Eshel Avraham 551 and the Chazon Ish (quoted in Imrei Yosher, pg. 4) says that those who say [[Havdalah]] every week over wine or grape juice should do the same during the Nine Days as well. [https://www.torahanytime.com/#/lectures?a=155681 Rav Shmuel Fuerst (Three Weeks and Nine Days, min. 26)] ruled to use wine as usual like Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach. Rav Moshe Harari in his Mikraei Kodesh 1:14 say it is preferable to use grape juice as this doesn't cause any joy, and Rav Moshe Karp in Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 says that in this situation an adult can drink it lechatchila. Rama Orach Chaim 551:10 says to preferably give it to a child. Mishna Brurah 551:70 says that it should be a minor above the age of [[chinuch]] but doesn't fully comprehend the concept of [[mourning]] the destruction of the beit hamikdash. Rav Moshe Feinstein quoted in Moadei Yeshurun page 154 says the adults should drink the [[Havdalah]] wine. Darkei Moshe 551:9 says in the name of the Maharil that this can be done lechatchila. See piskei teshuvot 551:35 and Hilchot UMinhagei Ben HaMetsarim chapter 4 note 74 for more poskim who say this. </ref>

===Birkat Hamazon over Wine===
#Even somebody who normally uses a cup of wine for [[Birkat HaMazon]], should not during the [[nine days]] except for on [[Shabbat]].<ref>Rama Orach Chaim 551:10 with Mishna Brurah 551:69, Kaf Hachayim 551:152, Ohr Letzion 3:26:8 </ref>

===Stores or Restaurants Selling Meat or Wine===
#Although the custom is not to eat meat or drink wine during the [[nine days]], stores that sell meat or wine may continue to sell meat or wine because someone who is permitted to eat it, such as a sick person or for a seudat mitzvah may need it.<ref>Iggerot Moshe 4:112 </ref> One is permitted to leave his meat restaurant open during the [[nine days]], because the people who are eating meat during the [[nine days]], without the availability of kosher meat, may go to a non-kosher restaurant but he should preferably serve only chicken. <ref>Yechave Daat 3:38. For more on whether a meat restaurant may remain open, see [http://www.koltorah.org/ravj/Restaurants%20Serving%20Meat%20During%20the%20Nine%20Days.htm Rabbi Chaim Jachter: Restaurants Serving Meat During the Nine Days] </ref>

===Buying Meat or Wine on Sale===
#One is permitted to buy meat and wine during the [[Nine days]] for use after the [[Nine days]] if there is a sale, or he won't have time afterwards.<ref>Iggerot Moshe 4:112 </ref>

===For Health Reasons===
#One who needs to eat meat for health reasons such as a child, pregnant woman, nursing woman, or an elderly or sick person is permitted to eat meat, but if he can eat chicken that is preferable. <ref>Mishna Brurah 551:64. Yechave Daat 1:41 adds that if they do, they are not required to make a [[hatarat nedarim]]. </ref>

===Children or Someone Sick===
# One who needs to eat meat for health reasons such as a child, a pregnant woman, a nursing woman, or an elderly or sick person is permitted to eat meat, but if he can eat chicken that is preferable. <ref>Mishna Brurah 551:64. Yechave Daat 1:41 adds that if they do, they are not required to make a [[hatarat nedarim]]. </ref>
# According to Ashkenazim, it is preferable not to even feed children (who understand what we are mourning) meat during the [[nine days]], but if you do you may have on who to rely.<ref>Magen Avraham 551:31 says you can give a child (who is below the age of Chinuch, meaning who doesn't yet understand why we mourn) meat even during the week of [[Tisha BeAv]] because we never had the minhag for kids to mourn. However, a child at the age of Chinuch or above should not be given meat. Mishna Brurah 551:70 and Shaar Hatziyun 551:76 say that although there is no requirement for the child to mourn for the beit hamikdash, the prohibition of feeding children prohibited items discussed in SA OC 343 extends to things that are only prohibited by custom and therefore one shouldn't feed meat to his kids unless for health reasons. The reason that the Rama permitted [[Havdalah]] wine for children, was that it is for a mitzva.
*Iggerot Moshe 4:21:4 says even to feed the children meat on Friday afternoon before [[shabbat]] would not be allowed unless they usually eat their [[Friday night meal]] at that hour.
*[https://www.yutorah.org/lectures/lecture.cfm/890440/rabbi-hershel-schachter/are-children-obligated-in-observances-that-commemorate-the-destruction-of-the-beis-hamikdash-/ Rav Hershel Schachter] explains that although normally a child is not obligated to observe practices of a mourner, even when he reaches the age of chinuch, the practice of not eating meat is not a function of mourning (as a mourner during shiva is allowed to eat meat and drink wine.) Instead, it is part of the obligation to mourn and remember the Beit Hamikdash. (See Gemara Baba Batra 60b). Children do not have an obligation to observe the laws of mourning, but they do have an obligation to remember the beit hamidkash. Therefore they refrain from eating meat and drinking wine during the nine days once they have reached the age of chinuch.
*Rabbi Eider (The Halachos Of The Three Weeks p. 7) writes that generally the minhag not to eat meat even applies to children. But if it is hard to feed a child dairy and he is used to eating meat every day he can continue to eat meat in the Nine Days.
*Aruch Hashulchan 551:26 as well says there is room to be lenient, especially in a case where it is a weak child who can gain a lot from eating the meat.</ref> Sepharadim however, allow it.<ref>Chazon Ovadia Arba Taaniyot pg. 190 allows feeding meat to children until the year before Bar/Bat Mitzva. Rabbi David Yosef in torat hamoadim Siman 5 page 190 agrees. Ohr Letzion 3: pg. 245 3:26:6 allows it until Bar Mitzva. See Yalkut Yosef Chinuch p. 279 where he says that for a child who is even a little bit weak can eat meat during the nine days. He cites Yabia Omer YD 3:3 and 4:4. </ref> A baby less than 3 years old can have meat during the nine days.<ref>The Three Weeks p. 52</ref>
# It is permitted to give children meat for their Firday night Shabbat meal even if it is earlier than plag mincha.<ref>[https://www.torahanytime.com/#/lectures?a=155681 Rav Shmuel Fuerst (Three Weeks and Nine Days, min 29-30)] quoting Rav Moshe Feinstein</ref>

===Brit Milah and Seudat Mitzva===
#One may eat meat at a meal for a mitzvah such as the meal of a [[Brit Milah]] and this includes the relatives and friend invited to the meal however, it doesn’t include those who just walk in to eat.<ref>Chazon Ovadyah (Arba Taniyot pg 196-7). Rama Orach Chaim 551:10 allows eating meat for a seudat mitzva, and the Taz there explains that only someone would normally be invited to this seuda, may partake in this meat seuda during this time. If the [[Brit Milah]] is scheduled to be performed before the [[nine days]], even if it has already been postponed, Shaare Teshuva 551:10 says you cannot postpone any further to allow eating meat, and one who does this is considered someone who breaches fences. </ref>
#One may eat meat a meal held for a [[Bar Mitzvah]] only if it’s held the day that the son becomes 13. <ref>Chazon Ovadyah (Arba Taniyot pg 200), Halichot Shlomo (Moadim vol 2 pg 415), Yad Yitzchak 3:230, Yad Efrayim 551:31, Divrei Yatziv 2:238. Divrei Yatziv actually says that if the bar-mitzva boy says words of torah, even if it's not the actual day that he turns 13 they can nevertheless eat meat. Even though this is not mentioned by the Rama Orach Chaim 551:10 as one of the meals you can eat meat for, Magen Avraham 225:4 says that a bar mitzva meal is a seudat mitzva, because just like siyum on a masechet is the celebration of the culmination of a mitzva, so too a bar mitzva is celebrating culminating the mitzva of [[chinuch]]. </ref>

===Siyum===
{{Siyum_During_the_Nine_Days}}

==Showering, Bathing, and Swimming==
===Ashkenazim===
#The Ashkenazic minhag is not to go swimming even in cold water in the Nine Days.<ref>Sh"t Teshuvot VeHanhagot 2:263, Piskei Teshuvot 551:46</ref> Some Poskim agree that it is permitted to go swimming for exercise, but not for fun.<ref>
[http://www.yutorah.org/lectures/lecture.cfm/735559/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Three_Weeks Rabbi Ayreh Lebowitz], Moadei Yeshurun (pg 128) quoting Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach in Halichot Shlomo (Moadim, vol 2, chap 14, note 7), MeBayit Levi (vol 13, pg 22, note 5) quoting Rav Wosner, Sh"t Rivevot Ephraim 3:333, 4:135:14, 6:285:2, and Shevet HaKehati 1:169:4. [http://books.google.com/books?id=k2lV5wQwwj0C&lpg=PA34&ots=yg-xJtgt00&dq=swimming%20during%20the%20three%20weeks&pg=PA12#v=onepage&q=swimming%20during%20the%20three%20weeks&f=false Rabbi Eider] quotes Rav Moshe Feinstein (Iggerot Moshe Even Haezer 4:84) as holding that even during the [[nine days]] if one is sweating or dirty and wants to wash off it is permissible to dip in the pool for a short time. Shaarim Mitzuyanim Bihalacha (kuntres acharon 122:12) is lenient with children swimming in private area during the [[nine days]], but not in public, like camps.</ref>
# The Ashkenazic minhag is to avoid pleasure bathing all nine days.<ref>Rama Orach Chaim 551:16</ref> The Sephardi minhag is only to refrain from bathing in warm water during the week which Tisha BeAv falls out.<ref>Yalkut Yosef 551:13. Shulchan Aruch O.C. 551:16 writes that the practice in some places is to refrain from bathing during the week which Tisha BeAv falls out and some places have the practice not to bathe during the entire Nine Days.</ref>
#If someone is sweaty or dirty it is permitted to shower during the nine days to clean off and not for pleasure.<ref>Aruch Hashulchan 551:37 writes that it is permitted for someone who is dirty to bathe normally since he is doing so for cleanliness and not pleasure. Igrot Moshe EH 4:84:4 writes similarly that someone sweaty on a hot day can shower during the nine days.</ref> Some say that it should only be done with cold water and only with part of the body at a time.<ref>See Shevet Halevi 7:77 who rules that someone sweaty can shower in cold water with part of the body at a time but he adds that it is up to a God-fearing person when to be lenient about this. Vayivarech Dovid 1:74 permits showering to remove sweat even with soap.</ref>
#On Friday before Shabbat Chazon some permit someone who always takes a shower on Friday to take a shower before Shabbat. See sources on the [[Shabbat Chazon]] page.
===Sephardim===
# The Sephardic minhag, however, is to refrain from swimming in cold water only during the week in which [[Tisha BeAv]] falls (Shevua SheChal Bo).<ref>Yalkut Yosef (Shevua SheChal Bo #14) writes that strictly speaking the Sephardic minhag would allow swimming in cold water during Shevua SheChal Bo, however, because of danger it's proper to refrain from it. This is the position of Rav Ovadya Yosef in Sh"t Yechave Daat 1:38. [http://www.dailyhalacha.com/displayRead.asp?readID=2181 Rabbi Mansour on dailyhalacha.com] however, writes that swimming during Shevua SheChal Bo is forbidden because of bathing. See also Or Letzion 3:25:5 and [http://www.moroccanhalacha.com/flying-and-swimming-during-ben-hametzarim/ Magen Avot].</ref>
#According to Sephardim, it is permitted to shower or bathe during the Nine Days and refrain from showers and baths during the week that Tisha BeAv falls out.<ref>Rabbi Nacson's Laws of Three Weeks p. 24 quoting Chazon Ovadia p. 238</ref>
#If it is very hot and he is very uncomfortable because of the sweat it is permitted to shower in cold water even during the week that Tisha BeAv falls out.<ref>Rabbi Nacson's Laws of Three Weeks p. 24 quoting Chazon Ovadia p. 238</ref>

==Cutting Nails==
#Cutting nails is permitted during the three weeks up until the week in which [[Tisha BeAv]] falls out. <ref>Mishnah Brurah 551:20 based on the Taz 551:13, Kitzur Shulchan Aruch Orach Chaim 122:5. Magen Avraham 551:13 permits cutting nails even during the week of. </ref>
#Even according to those who prohibit cutting nails during the week of [[Tisha BeAv]] permit cutting nails on the friday preceding [[Tisha BeAv]], if [[Tisha BeAv]] falls on [[shabbat]]. <ref>Mishna Brurah 551:20 </ref> According to some Poskim only one who cuts his nails every Friday for [[shabbat]] may cut his nails on the friday preceding [[Tisha BeAv]]. <ref>Eliya Rabbah 551, Yad Efraim 551, Kaf Hachaim 551:48, Piskei Teshuvot 551:19 </ref>
#A mohel is permitted to cut his nails in order to perform a [[Brit Milah]]. <ref>Kaf Hachaim 551:49 </ref>
#A women going to the mikveh may cut her nails. <ref>Mishna Brurah 551:20 </ref>

==Weddings==
See [[Three_Weeks#Weddings|Weddings during the Three Weeks]]

#Even if the man has not yet fulfilled the mitzvah of [[Pru Urevu]] the minhag is not to get married during the Nine Days including [[Rosh Chodesh]].<ref>Yalkut Yosef (Moadim p. 560) </ref>

==Trips and Pleasurable activities==

#While there is general agreement that one shouldn't take a pleasure trip during the [[nine days]], some say that even though it is inappropriate, strictly speaking it is permitted. <ref>Rivevot Efraim 1:374 quotes one gadol who said that it was forbidden to take pleasurable trips during the [[nine days]]. Afterwards, he writes that this is hard to understand and isn't included in the prohibition of binyan shel simcha. However, he concludes that it is good to be stringent since perhaps this is not the proper time for tiyulim.</ref>
#It is permitted to have one's grass cut during the [[nine days]], however, one should refrain from doing so on [[Tisha BeAv]].<ref>Rivevot Efraim 1:374 quoting Rav Moshe Bick, Rav Chaim Pinchas Scheinberg, and Rav Munk writes that it is permitted to cut one's grass during the [[nine days]], but on [[Tisha BeAv]] itself one should be strict not to.</ref>

==Buying or Wearing New Clothing==

#There is a restriction on buying new items which would warrant a Shehechiyanu during the entire [[Three Weeks]] ( [[Three_Weeks#Saying_Shehecheyanu]]).
#In the Nine Days in particular, it is forbidden to buy new clothes even if there is no Shehechiyanu.<ref>Rama Orach Chaim 551:7 </ref> This practice applies to Ashkenazim and also Sephardim.<ref>The Rama Orach Chaim 551:7 writes that since it is forbidden to mend a garment during the nine days, certainly it is forbidden to buy a new garment then. The Kaf Hachaim 551:21 explains that according to Shulchan Aruch this is permitted. Shulchan Aruch Orach Chaim 551:2 only forbids buying items during the nine days if it leads to happiness such as buying an item for a wedding, but not in general. This also seems to be the opinion of the Ben Ish Chai (Shana Rishona, Devarim no. 2). See, however, Shulchan Aruch Orach Chaim 554:22. Mikraei Kodesh (Ben Hametzarim 13:2) quotes Rav Mordechai Eliyahu as being strict about buying garments during the nine days and Rav Ovadia Yosef as being lenient. Yet, Chazon Ovadia (Ben Hametzarim p. 208) seems to accept the custom that one should be strict not to buy new garments during the nine days. Or Letzion 3:26:2 is strict.</ref>
#It is forbidden to buy new clothing during the nine days even if he is only going to wear them after Tisha B'av.<ref>The Mishna Brurah 551:49 writes that it's forbidden to buy new clothes even if one will only wear them after [[Tisha BeAv]]. Kaf HaChaim 551:103 agrees.</ref>
#The Ashkenazic minhag is not to wear new clothing during the Nine Days includes Shabbat of the Nine Days. Sephardim don't wear new clothing the week of Tisha B'av.<ref>*Rabbenu Shevet (quoted by the Mordechai Taanit 633) writes that one may not fix or wear new clothes during the week in which [[Tisha BeAv]] falls and adds that it is proper to be strict about this during the [[Nine Days]]. He bases this on the Yerushalmi (Pesachim 4:1) which says that it is a proper minhag not to sew from the beginning of Av. Bet Yosef 551:6 explains that although the Yerushalmi said not to sew during the [[Nine Days]], that's only a minhag, however, there is only an actual prohibition during the week in which [[Tisha BeAv]] falls out. Shulchan Aruch O.C. 551:6 rules that it is forbidden to wear new clothes during the week in which [[Tisha BeAv]] falls out and the Rama adds that the Ashkenazic minhag is to be strict about this starting from [[Rosh Chodesh]] Av (during the entire [[Nine Days]]).
*Magen Avraham 551:7 and Mishna Brurah 551:9 write that it is forbidden to wear new garments during the Nine Days including Shabbat. Even though the Biur Halacha 551:6 s.v. kelim says it is permitted to wear a new undershirt on Shabbat Chazon, the Piskei Teshuvot 551:26 quotes Rav Sraya Deblitzky in his sefer Tisha Bav Shechal Byom Eched who is bothered by the seeming contradiction in the Mishna Brurah.</ref>

==The Week Tisha B'av Falls Out==

#Sephardim may not cut their hair, shave, do laundry, or wear newly laundered clothing the week of Tisha B'av.<ref>Mishna Tanit 26b, Rambam Taniyot 5:6, Shulchan Aruch O.C. 551:3</ref> Ashkenazim are strict about hair cutting and shaving for all Three Weeks and laundry for all Nine Days.<ref>Rama Orach Chaim 551:4</ref>
#If Tisha B'av falls out on Shabbat and is pushed off until Sunday, according to Sephardim the practices of the weeks before Tisha B'av do not apply that year.<ref>Rabbi Ba in Yerushalmi Tanit 4:6 explains that if Tisha B'av falls out on Shabbat and the fast is delayed until Sunday the restrictions of the week of Tisha B'av don't apply. The Rosh (Tanit 4:32) and Ran (Tanit 9b s.v. yerushalmi) accept the Yerushalmi. However, the Smag (Asin Derabbanan 3) writes the minhag is to forbid the entire week of Tisha B'av even when it falls out on Shabbat. Hagahot Maimiyot (Taniyot 5:5), Smak 96, and Kol Bo (Feldheim 5769 Edition, 62 s.v. vkesat, fnt. 148) agree. Shulchan Aruch O.C. 551:4 rules like the Yerushalmi. Rama is strict because either way Ashkenazim don't launder clothing or wear laundered clothing for all Nine Days and don't cut their hair all Three Weeks.</ref>
==Haftorot==
#When Rosh Chodesh Av falls out on Shabbat, the minhag is to read the haftorah חזון ישיעיהו (Yishayahu 1).<ref>In the rishonim there are three possible haftorot.
*The Gemara Megillah 31b writes that we should recite the haftorah of Chazon Yishayahu when Rosh Chodesh Av is on Shabbat.
*Tosfot Megillah 31b s.v. rosh explains that today we don't do that because we have the practice like the pesikta to read the three haftorot of destruction between shiva asar btamuz and tisha bav: Divrei Yirmiyahu, Shimu Dvar Hashem, and Chazon Yishyahu. Darkei Moshe 425:1 quotes this practice from the Avudraham, Mordechai (Megillah n. 821), and Minhagim (R' Tirna, Minhag Chodesh Av p. 77). Rama O.C. 425:1 writes that the minhag is to read Shimu Dvar Hashem (Yirmiyahu 2:4) when Rosh Chodesh Av is on Shabbat, as part of the three haftorah's of destruction (Heb. ג' דפרענותא; trans. gimmel d'paranuta). Kaf Hachayim 425:14 and Yalkut Yosef 425:2 agree with the minhag to read Shimu Dvar Hashem. Yalkut Yosef writes that it is proper to add the first and last pasuk of Hashamayim Kisiy. See Yachava Daat 3:42 and 4:35.
*Tosfot Pesachim 40b s.v. aval writes that the minhag is to read the haftorah of hashamayim kisiy, the regular haftorah for [[Rosh Chodesh]]. Trumat Hadeshen 19 says that in a place where there is no established minhag they should read hashamayim kisiy because it is tadir. Rama 425:1 codifies this opinion if there's no minhag. Gra 425:8 disagrees and always prefer Shimu. He claims that Tosfot Pesachim 40b s.v. aval is a scribal error, though the same text is found in Tosfot Shantz Pesachim 40b s.v. aval. (See Tosfot Harosh Pesachim 40b s.v. aval which is unclear since it isn't clear what his text in the pesikta was.) Mishna Brurah 425:8 and Kaf Hachayim 425:16 codify the Gra.</ref>

==Links==

*Article on [http://www.yutorah.org/lectures/lecture.cfm/711706/Rabbi_Josh_Flug/The_Laws_Of_Bein_HaMetzarim The Laws Of Bein HaMetzarim] by Rabbi Josh Flug
*[http://www.yutorah.org/lectures/lecture.cfm/796035/Rabbi_Hershel_Schachter/Halachos_of_the_Nine_Days_and_Rosh_Chodesh Halachos of the Nine Days and Rosh Chodesh] by Rabbi Hershel Schachter
*[http://www.yutorah.org/lectures/lecture.cfm/735779/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Nine_Days Halachos of the Nine Days] by Rabbi Aryeh Lebowitz

==Sources==
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[[Category:Holidays]]
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