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Fungibility — Wed, 30 Sep 2026 16:33:38 GMT

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Shabbat Candles

NachiScheiner — Fri, 25 Sep 2026 16:57:28 GMT

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	* Rav Moshe Feinstein (Igrot Moshe 5:20) suggests another possibility. Perhaps there's an obligation to light candles even though we have electric lights because maybe the electricity will go out. However, others hold that one must turn off the electric lights before lighting as is mentioned below.		* Rav Moshe Feinstein (Igrot Moshe 5:20) suggests another possibility. Perhaps there's an obligation to light candles even though we have electric lights because maybe the electricity will go out. However, others hold that one must turn off the electric lights before lighting as is mentioned below.
	* [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 50-57)] explained that one can light in a room with the electric lights already on but it is better to turn them off. He said that he never heard his father tell his mother to turn off the electric lights before lighting.</ref> Therefore, some say that one should turn off the electric lights, turn them back on for the sake of Shabbat, light the regular candles, and then say the bracha.<ref>Such was Rav Moshe Feinstein's practice as cited by Radiance of Shabbos (p. 20). Rav Ovadia in Chazon Ovadia Shabbat v. 1 p. 216 recommends this practice.</ref> Others say to turn off the lights, light the regular candles, and then turn on the electric lights. <ref>Rav Soloveitchik (cited in Nefesh HaRav p. 156), Shemirat Shabbat KeHilchata 43:34</ref>		* [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 50-57)] explained that one can light in a room with the electric lights already on but it is better to turn them off. He said that he never heard his father tell his mother to turn off the electric lights before lighting.</ref> Therefore, some say that one should turn off the electric lights, turn them back on for the sake of Shabbat, light the regular candles, and then say the bracha.<ref>Such was Rav Moshe Feinstein's practice as cited by Radiance of Shabbos (p. 20). Rav Ovadia in Chazon Ovadia Shabbat v. 1 p. 216 recommends this practice.</ref> Others say to turn off the lights, light the regular candles, and then turn on the electric lights. <ref>Rav Soloveitchik (cited in Nefesh HaRav p. 156), Shemirat Shabbat KeHilchata 43:34</ref>
	# The primary place to light Shabbat candles in the room that one is going to eat. However, it is possible to light in other rooms of the house that one is going to use.<ref>Aruch Hashulchan ~~273~~:2 explains that it is part of kavod to light where one is eating and oneg to light in the other rooms so that one doesn't stumble. Divrei Yatziv 120:4 argues that the primary place to light is in the place where one eats. It seems that Magen Avraham ~~273~~:1, Mishna Brurah ~~273~~:2 and 45, and Shulchan Aurch Harav ~~273~~:9 agree with the Aruch Hashulchan that there is a mitzvah to light primarily in the place of eating and secondarily everywhere else and it is possible to make a bracha on any room if there's a reason one can't light in the place of eating. Teshuvot Vehanhagot 2:157 holds that it is possible to make a bracha upon the light in the hallway. Chovat Hadar (Hadlakat Nerot Shabbat ch. 1 fnt. 46) writes that it is possible to light in a bedroom if a guest or married child has a private bedroom for them. This is implied by Shulchan Aruch O.C. 273:7. However, Shevet Halevi 3:24 argues on the Rav Poalim 2:51 who takes this position and instead argues that one can only recite a bracha upon lighting in the dining room where one will eat.</ref>		# The primary place to light Shabbat candles in the room that one is going to eat. However, it is possible to light in other rooms of the house that one is going to use.<ref>Aruch Hashulchan 263:2 explains that it is part of kavod to light where one is eating and oneg to light in the other rooms so that one doesn't stumble. Divrei Yatziv 120:4 argues that the primary place to light is in the place where one eats. It seems that Magen Avraham 263:1, Mishna Brurah 263:2 and 45, and Shulchan Aurch Harav 263:9 agree with the Aruch Hashulchan that there is a mitzvah to light primarily in the place of eating and secondarily everywhere else and it is possible to make a bracha on any room if there's a reason one can't light in the place of eating. Teshuvot Vehanhagot 2:157 holds that it is possible to make a bracha upon the light in the hallway. Chovat Hadar (Hadlakat Nerot Shabbat ch. 1 fnt. 46) writes that it is possible to light in a bedroom if a guest or married child has a private bedroom for them. This is implied by Shulchan Aruch O.C. 273:7. However, Shevet Halevi 3:24 argues on the Rav Poalim 2:51 who takes this position and instead argues that one can only recite a bracha upon lighting in the dining room where one will eat.</ref>
	# One should light in the place that one is going to recite kiddush. If one lit and then changed one's mind that one doesn't want to eat there because it is very bothersome to eat there for some reason it is permitted to eat there even though one lit somewhere else.<ref>Shulchan Aruch O.C. 273:7 quotes two opinions whether it is necessary to make kiddush where one lit Shabbat candles. The Mordechai (Pesachim 101a s.v. ada'azlitu) writes that one can't recite kiddush except in front of the Shabbat candles. However, the Rosh Pesachim 10:5 disagrees and holds that kiddush can certainly be recited even if there's no Shabbat candles there. Shulchan Aruch states that if one lit inside but the house is too hot and one wants to eat outside it is permitted to do so. Mishna Brurah 273:32 advises only following the lenient opinion if it is really bothersome to make kiddish in the place of the candles.</ref>		# One should light in the place that one is going to recite kiddush. If one lit and then changed one's mind that one doesn't want to eat there because it is very bothersome to eat there for some reason it is permitted to eat there even though one lit somewhere else.<ref>Shulchan Aruch O.C. 273:7 quotes two opinions whether it is necessary to make kiddush where one lit Shabbat candles. The Mordechai (Pesachim 101a s.v. ada'azlitu) writes that one can't recite kiddush except in front of the Shabbat candles. However, the Rosh Pesachim 10:5 disagrees and holds that kiddush can certainly be recited even if there's no Shabbat candles there. Shulchan Aruch states that if one lit inside but the house is too hot and one wants to eat outside it is permitted to do so. Mishna Brurah 273:32 advises only following the lenient opinion if it is really bothersome to make kiddish in the place of the candles.</ref>

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	==Time to light candles==		==Time to light candles==
	# One should light [[Shabbat]] candles a "short hour" before [[Shekiyah]] each place according to its minhag. If there's no minhag in that place, one should light a half hour before [[shekiyah]] or at least 20 minutes. <ref> Mishna Brurah 261:23 writes that one should stop doing melacha a half hour or at least 20 minutes before Melacha. Shemirat Shabbat KeHilchata 43:11 writes that this amount of time is when one should light candles. See Shemirat Shabbat KeHilchata (43 note 57) where he discusses the minhag in Yerushalim to light 40 minutes before [[Shekiyah]].</ref>		# One should light [[Shabbat]] candles a "short hour" before [[Shekiyah]] each place according to its minhag. If there's no minhag in that place, one should light a half hour before [[shekiyah]] or at least 20 minutes. <ref> Mishna Brurah 261:23 writes that one should stop doing melacha a half hour or at least 20 minutes before Melacha. Shemirat Shabbat KeHilchata 43:11 writes that this amount of time is when one should light candles. See Shemirat Shabbat KeHilchata (43 note 57) where he discusses the minhag in Yerushalim to light 40 minutes before [[Shekiyah]].</ref>
	~~# a half an hour before tzeis hakochovim should the shabbos candles be lit <ref>kitzur shulchan aruch chapter 75</ref>~~
	# One should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. <ref> How early can one light [[Shabbat]] candles? The Rosh ([[Brachot]] 4:6) writes that the earliest time to light [[Shabbat]] candles is Plag [[Mincha]] (ten and three quarter hours). The Tur 267:2 writes that this is also the opinion of Tosfot and the Bet Yosef 263:4 writes that this is the opinion of the Rabbenu Yonah and Mordechai. Shulchan Aruch 263:4 rules that one should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. </ref>		# One should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. <ref> How early can one light [[Shabbat]] candles? The Rosh ([[Brachot]] 4:6) writes that the earliest time to light [[Shabbat]] candles is Plag [[Mincha]] (ten and three quarter hours). The Tur 267:2 writes that this is also the opinion of Tosfot and the Bet Yosef 263:4 writes that this is the opinion of the Rabbenu Yonah and Mordechai. Shulchan Aruch 263:4 rules that one should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. </ref>

Order of Taking the Four Minim

YitzchakSultan1 — Fri, 25 Sep 2026 03:06:52 GMT

Borrowing without Permission

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	==Borrowing without Permission==		==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 n 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>		#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>		#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>		#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>

Non-muktzeh Items

Dlhanon — Tue, 22 Sep 2026 18:12:30 GMT

Rules

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	# It’s permissible to move or touch a Kli Sh’Melachto LeHeter item for any purpose. However, even Kli Sh’Melachto LeHeter may not be moved for no purpose at all.<Ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1; S”A 308:4 rules that a Kli Sh’Melachto LeHeter may be moved even for purposes that serve the vessel itself such as to prevent it from breaking or being stolen. Tiltulei [[Shabbat]] (pg 18) explains that this type of purposes includes any purpose for the movement (as is evident by the inverse case). However, concludes S”A, it’s forbidden to move Kli Sh’Melachto LeHeter for no purpose. Kitzur Shulchan Aruch 85:8 agrees. The gemara (Shabbos 123b) quotes a tosefta discussing the historical development of the prohibition of tiltul keilim. The gemara explains that virtually all keilim were included in the initial prohibition and these keilim could not be moved even litzorech gufo or litzorech mikomo. However, as time went on, chazal ultimately permitted movement of a kli shemilachto li’isur litzorech gufo or litzorech mikomo and a kli shemilachto liheter even meichama l’tzeil (see gemara there for a dissenting opinion not accepted lihalacha.) <br/> The Beis Yosef (308:4) quotes the Maggid Mishna (shabbos 25:3) who infers from the Rambam that while a kli shemilachto liheter is the most lenient type of kli, it may not be moved shelo ltzarich klal. The Maggid Mishna explains that this emerges from the gemara, as the gemara’s phraseology “meichama ltzeil” seems to limit the permissibility to cases that protect the item. <br/> A further proof that a kli shemilachto liheter cannot be moved shelo litzorech klal is brought from the gemara’s conclusion on 124a that the shelves containing the lechem hapanim could not be moved in order to freshen the bread since the bread will not become stale in the interim if these shelves are not handled. This indicates that one needs a sufficient tzorech in order to move a kli shemilachto liheter (see Chiddushei haRan 124a and Ridvaz on Rambam Tmidim Umusafim 5:11.) Shitah Lran 123b s.v. mah li and 126b s.v. ki are lenient to move a kli shemelachto lheter for no purpose. Ran meyuchas Lritva 123b and Ritva 123b forbid it.<br/> The Mishna Brurah 308:23 records a lenient opinion that allows the movement of silverware and the like which are constantly handled, as these keilim were never included in the prohibition of tiltul keilim. This leniency is based on Tosfos 123b d’h miktzoa who considers it untenable that chazal would have ever prohibited moving such everyday items. The Mishna Brurah admits that the Rambam seems to prohibit even such movement (see Shaar Hatzion 21.) <br/> The Dirshu Mishna Brurah’s footnote 29 quotes some poskim who permit those who move items out of nervous habit or to help concentrate while learning to do so on Shabbos, as this is considered a tzorech. See also Aruch Hashulchan 308:15 who rules that any movement which a person performs intentionally must have some purpose and is therefore permitted. </ref> However, foods and seforim may be moved even without purpose as these items are not muktzah at all. Hacham Ovadia clarifies that foods which are prohibited to eat on shabbat are also prohibited to handle (tiltul). <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 22 </ref>		# It’s permissible to move or touch a Kli Sh’Melachto LeHeter item for any purpose. However, even Kli Sh’Melachto LeHeter may not be moved for no purpose at all.<Ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1; S”A 308:4 rules that a Kli Sh’Melachto LeHeter may be moved even for purposes that serve the vessel itself such as to prevent it from breaking or being stolen. Tiltulei [[Shabbat]] (pg 18) explains that this type of purposes includes any purpose for the movement (as is evident by the inverse case). However, concludes S”A, it’s forbidden to move Kli Sh’Melachto LeHeter for no purpose. Kitzur Shulchan Aruch 85:8 agrees. The gemara (Shabbos 123b) quotes a tosefta discussing the historical development of the prohibition of tiltul keilim. The gemara explains that virtually all keilim were included in the initial prohibition and these keilim could not be moved even litzorech gufo or litzorech mikomo. However, as time went on, chazal ultimately permitted movement of a kli shemilachto li’isur litzorech gufo or litzorech mikomo and a kli shemilachto liheter even meichama l’tzeil (see gemara there for a dissenting opinion not accepted lihalacha.) <br/> The Beis Yosef (308:4) quotes the Maggid Mishna (shabbos 25:3) who infers from the Rambam that while a kli shemilachto liheter is the most lenient type of kli, it may not be moved shelo ltzarich klal. The Maggid Mishna explains that this emerges from the gemara, as the gemara’s phraseology “meichama ltzeil” seems to limit the permissibility to cases that protect the item. <br/> A further proof that a kli shemilachto liheter cannot be moved shelo litzorech klal is brought from the gemara’s conclusion on 124a that the shelves containing the lechem hapanim could not be moved in order to freshen the bread since the bread will not become stale in the interim if these shelves are not handled. This indicates that one needs a sufficient tzorech in order to move a kli shemilachto liheter (see Chiddushei haRan 124a and Ridvaz on Rambam Tmidim Umusafim 5:11.) Shitah Lran 123b s.v. mah li and 126b s.v. ki are lenient to move a kli shemelachto lheter for no purpose. Ran meyuchas Lritva 123b and Ritva 123b forbid it.<br/> The Mishna Brurah 308:23 records a lenient opinion that allows the movement of silverware and the like which are constantly handled, as these keilim were never included in the prohibition of tiltul keilim. This leniency is based on Tosfos 123b d’h miktzoa who considers it untenable that chazal would have ever prohibited moving such everyday items. The Mishna Brurah admits that the Rambam seems to prohibit even such movement (see Shaar Hatzion 21.) <br/> The Dirshu Mishna Brurah’s footnote 29 quotes some poskim who permit those who move items out of nervous habit or to help concentrate while learning to do so on Shabbos, as this is considered a tzorech. See also Aruch Hashulchan 308:15 who rules that any movement which a person performs intentionally must have some purpose and is therefore permitted. </ref> However, foods and seforim may be moved even without purpose as these items are not muktzah at all. Hacham Ovadia clarifies that foods which are prohibited to eat on shabbat are also prohibited to handle (tiltul). <ref> Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 22 </ref>
	# It’s permissible to move a Kli Sh’Melachto LeHeter for purposes that serve the vessel itself such as prevent it from breaking or being stolen. <Ref> Shulchan Aruch O.C. 308:4, Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1 </ref>		# It’s permissible to move a Kli Sh’Melachto LeHeter for purposes that serve the vessel itself such as prevent it from breaking or being stolen. <Ref> Shulchan Aruch O.C. 308:4, Chazon Ovadia, Hilchot Shabbat, Chelek 3, Page 1 </ref>
	# Some say that it's permissible to move a Kli Sh'Melachto LeHeter if one has pleasure in moving it. <ref>Aruch HaShulchan 308:15 writes that moving a kli shemelachto lheter for pleasure is permitted since that is considered a use. Also, Minchat [[Shabbat]] 88:53 says that Kli Sh'Melachto LeHeter may be moved if there's pleasure in moving it. Chazon Ovadyah (vol 3, pg 7) relies on this in regards to silverware where there's another dispute if it's considered like food or like [[Kli SheMelachto LeHeter]]. Yalkut Yosef Shabbat 5773 v. 4 p. 229 agrees with Aruch Hashulchan. See also Avnei Nezer OC 403. However, Ben Ish Chai Miketz n. 1 writes that one should move silverware on the table from place to place for no reason just because someone’s hands are fidgety. Also, Yalkut Yosef ([[Shabbat]] vol 2 pg 457, Sherit Yosef pg 418) was strict regarding silverware for no purpose.</ref> Additionally, many permit it to help them with nervousness.<ref>Rav Nevinsal in Byitzchak Yikareh 308:4 quoting Rav Shlomo Zalman Auerbach</ref>		# Some say that it's permissible to move a Kli Sh'Melachto LeHeter if one has pleasure in moving it. <ref>Aruch HaShulchan 308:15 writes that moving a kli shemelachto lheter for pleasure is permitted since that is considered a use. Also, Minchat [[Shabbat]] 88:53 says that Kli Sh'Melachto LeHeter may be moved if there's pleasure in moving it. Chazon Ovadyah (vol 3, pg 7) relies on this in regards to silverware where there's another dispute if it's considered like food or like [[Kli SheMelachto LeHeter]]. Yalkut Yosef Shabbat 5773 v. 4 p. 229 agrees with Aruch Hashulchan. See also Avnei Nezer OC 403. However, Ben Ish Chai Miketz n. 1 writes that one should not move silverware on the table from place to place for no reason just because someone’s hands are fidgety. Also, Yalkut Yosef ([[Shabbat]] vol 2 pg 457, Sherit Yosef pg 418) was strict regarding silverware for no purpose.</ref> Additionally, many permit it to help them with nervousness.<ref>Rav Nevinsal in Byitzchak Yikareh 308:4 quoting Rav Shlomo Zalman Auerbach</ref>
	# It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. <Ref> Aruch HaShulchan 308:15, Tiltulei [[Shabbat]] (pg 18) </ref>		# It’s forbidden to move a Kli Sh’Melachto LeHeter without any intent as that’s considered moving it for no purpose. <Ref> Aruch HaShulchan 308:15, Tiltulei [[Shabbat]] (pg 18) </ref>
	# It is permitted to move a Kli Shemelachto Lheter so that you can use it later that Shabbat, however, it is forbidden to move a Kli Sh’Melachto LeHeter for a need for after [[Shabbat]] as that’s considered moving it for no purpose (for [[Shabbat]]). <ref>Taz 308:2, Mishna Brurah 308:21 </ref>		# It is permitted to move a Kli Shemelachto Lheter so that you can use it later that Shabbat, however, it is forbidden to move a Kli Sh’Melachto LeHeter for a need for after [[Shabbat]] as that’s considered moving it for no purpose (for [[Shabbat]]). <ref>Taz 308:2, Mishna Brurah 308:21 </ref>

Mitzvah to Daven

YitzchakSultan1 — Tue, 22 Sep 2026 01:56:47 GMT

Minyan

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	#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>		#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===		===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>		# 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>		# 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>

Yom Kippur

YitzchakSultan1 — Sun, 20 Sep 2026 15:30:49 GMT

Hadlakat Nerot of Yom Kippur

User:NoamW

NoamW — Thu, 10 Sep 2026 21:38:20 GMT

User account NoamW was created

Tachanun, Ashrei, Aleinu, Shir Shel Yom

YitzchakSultan1 — Mon, 07 Sep 2026 13:30:12 GMT

Aleinu

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	==Aleinu==		==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>		#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, Yalkut Yosef ([[Tefillah]] vol 2, p. 462)</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>		#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>		#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==		==Shir Shel Yom==

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

	==Sources==		==Sources==

Tachanun, Ashrei, Aleinu, Shir Shel Yom

YitzchakSultan1 — Mon, 07 Sep 2026 13:05:39 GMT

YitzchakSultan1 set 34501 as the approved revision for "Tachanun, Ashrei, Aleinu, Shir Shel Yom"

Rosh Hashana

YitzchakSultan1 — Sun, 06 Sep 2026 16:00:48 GMT

If Rosh Hashana Falls out on Shabbat

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	=== If Rosh Hashana Falls out on Shabbat ===		=== 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>		# 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>		# 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>		# 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]]		[[File:Shofar.jpg\|thumbnail\|Shofar]]

Shabbat Davenings

YitzchakSultan1 — Sun, 06 Sep 2026 15:26:14 GMT

Bameh Madlikin

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	# 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>		# 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>		# 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>		# 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===		===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>		# 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>

Rosh Hashana

YitzchakSultan1 — Sun, 06 Sep 2026 15:24:51 GMT

If Rosh Hashana Falls out on Shabbat

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

Shabbat Davenings

YitzchakSultan1 — Sun, 06 Sep 2026 15:19:41 GMT

Bameh Madlikin

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	===Bameh Madlikin===		===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>		# 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>		# 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===		===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>		# 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>

Rosh Hashana

YitzchakSultan1 — Sun, 06 Sep 2026 15:10:56 GMT

Sleeping on Rosh Hashana

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	#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>		#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. 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>		#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>		#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>

Mitzvah to Daven

YitzchakSultan1 — Sun, 06 Sep 2026 14:48:33 GMT

Minyan

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	#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>		#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===		===Minyan===
	# Women are exempt from davening with a minyan.<ref>Shvut Yakov 3:54, Leket Halachot 3:577 based on [https://www.hebrewbooks.org/pdfpager.aspx?req=1970&st=&pgnum=27 Teshuva M'ahava 2:229:10], ~~and~~ Rav Shlomo Zalman Auerbach in Halichot Shlomo (Tefillah ch. 5 fnt. 4 p. 61). [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.</ref>		# 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>		# 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>

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	#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 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>		# 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===		===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 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.		#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>		*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>		#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==		==Yom Kippur Prayers==
	===Nighttime prayers of Yom Kippur===		===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>		#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===		===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>		#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>		#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>		#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>		#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>		#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>		#A Talmid Chacham should not separate himself to learn Torah while the congregation is praying or saying [[selichot]]. <ref>Kaf HaChaim 620:3 </ref>