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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.
Rosh Hashana is the Jewish New Year which is both a holiday as well as a day of Judgement. Following Rosh Hashana until [[Yom Kippur]], there is a period called Aseret Yemei Teshuva, the Ten Days of Repentance. The laws and customs for 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). <br>
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.
<br> 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==
==Shofar==
===Mitzvah===
# It is a mitzvah from the Torah to hear the Shofar blows on Rosh Hashana. <ref>Yalkut Yosef 583:1</ref>
 
# The congregation should stand while the Baal Tokeh 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</ref>
#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 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>
# Some poskim hold that the new fruit should be tasted after kiddush before the Netilat Yadayim and Hamotzei.<ref>Machasit Hashekel 600:22</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>
==Simanim==
#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>
# There is a minhag to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana. Some have this minhag only the first night. <ref> The Gemara (Horiyot 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 text that a person should eat these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions and rules in S”A 583:1 that a person should eat these foods as a good omen. Kaf HaChaim 583:6 writes that if one can’t eat a certain food, he may just look at it and say the Yehi Ratzon nonetheless. Nitai Gavriel 29:24 agrees.
#Some avoid eating walnuts (אגוז) on Rosh Hashanah, as אגוז is the same Gematria as חטא (sin).<ref>Rama Orach Chaim 583:2</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, and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim only on the first night of Rosh Hashana. </ref>
#Some avoid spicy or sharp foods on Rosh Hashana.<ref>Magen Avot (Orach Chaim 583:2)</ref>
# 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. 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, Nitai 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 S”A 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.
 
* 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 S”A 211:4). Ben Ish Chai (Nitzavim #4) and Nitai 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. 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>
===Order of Simanim===
# Some say that one should say the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat, while others hold that one should say the Yehi Ratzon prior to the Bracha. <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. The Magen Avraham, however, argues that it’s not such a 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.
 
* 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 (ibid.) 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>
#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>
# 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 VeiyLokei Avoneitu with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitai 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 Stiepler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </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>
# These fruits and vegetables include: dates, promegrantes, beets, gourd, black eyed peas, fish head, and apple. <ref>Torat HaMoadim 4:1</ref>
 
# One should eat these fruits and vegetables in the meal after having eaten a kezayit of bread. <ref>Chazon Ovadyah (yamim Noraim p. 93)</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==
==Sleeping on Rosh Hashana==
 
# It's a proper minhag not to sleep on Rosh Hashana. For someone who has a headache should sleep a little after midday in order to perform the mitzvot and prayers better. <ref>Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39 </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 and wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33)</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>
#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==
==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). 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 Berura 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 his times in Jerusalem 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, but 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> The minhag is to say it after mincha <ref> Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vihanhagot 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>
 
# It is preferable for there to be living fish in the body of water. <ref> Mishna Berura 583:8. Mishna Berura elaborates that this is symbolic of our wish to be immune to the ayin hara and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says 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. </ref>  
#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
# Many have the custom of shaking out their pockets as a symbol of throwing at one's sins. <ref> The Mateh Efraim 598:4 and Kitzur S"A 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>  
 
# 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] </ref> 
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>
===Shabbat===
#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 first day of rosh hashana falls out on Shabbat, some poskim say to postpone it, while others say just to say tashlich then. <ref> Ben Ish Chai Parashat Netzavim: 12 says to say it even on shabbat. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. 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. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </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==
==Fasting on Rosh Hashana==
# It's forbidden to fast on Rosh Hashana. <ref>S"A 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 usually on [[Shabbat]] and [[Yom Tov]] one shouldn't fast until after chatzot 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>
==Prayers of Rosh Hashanah==
# If one forgot to switch from Atta Kadosh to HaMelech HaKadosh the first night of Rosh Hashana one doesn't have to repeat [[Shemoneh Esrei]] as long as one said the [[Yom Tov]] [[Shemoneh Esrei]], however, if one said the weekday [[Shemoneh Esrei]] or on the day of Rosh Hashana or the second night of Rosh Hashana one should repeat [[Shemoneh 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) </ref>
==Yaaleh Veyavo==
# If one forgot [[Yaaleh VeYavo]] in Benching on Rosh Hashana during the day one does not have to repeat benching, but during the nighttime one must repeat benching. <ref>Mishna Brurah 188:19 quotes the Magan Avraham 188:7 who says one doesn't repeat Birkat HaMazon and the Eliyah Rabba who argues and the Mishna Brurah leaves it unresolved. Shemirat [[Shabbat]] Kehilchata 57:7(4) quotes both opinions and in note 25 he 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 just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>
==Customs of Erev Rosh Hashana==
# There are five main customs observed on Erev Rosh Hashana: 1) Laundering one's clothing. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving tzedaka. <ref> Shulchan Aruch, Siman 581:4  </ref>
===Fasting on Erev Rosh Hashana===
# Some have a custom to fast on Erev Rosh Hashana. <ref> This custom is quoted in SA 581:2. The Rama there says there is no need to finish the fast. [http://www.dailyhalacha.com/Display.asp?ClipDate=9/15/2009 Rabbi Eli Mansour] says that one shouldn't eat until kiddush at night. </ref>
# Women do not fast on Erev Rosh Hashana. <ref> Mishna Berura 581:16 writes that women also fast, but [http://www.theyeshivaworld.com/article.php?p=69877 Rabbi Yissachar Dov Krakowski] says this isn't the custom. </ref>
# One who is still fasting at mincha, should recite aneinu during mincha, <ref> Mishna Berura 562:7 says this is true even if you do not plan on finishing the fast. For sephardim, the Kaf Hachayim 562:8 says if you do not plan on finishing the fast to recite aneinu during elokay nitzor. </ref> For the chazzan, if he doesn't plan on finishing the fast, he shouldn't recite aneinu in the chazarat hashatz at all. <ref> Beiur Halachah 562:1 "aval." </ref>
# One doesn't need to have to accept this fast upon himself during mincha the day before. <ref> Mishna Berura 581:16, [http://www.theyeshivaworld.com/article.php?p=69877 Rabbi Yissachar Dov Krakowski]. This is also the ruling of [http://www.dailyhalacha.com/Display.asp?ClipDate=9/15/2009 Rabbi Eli Mansour] However, [http://revach.net/halacha/tshuvos/Rav-Elyashiv-On-Fasting-Erev-Rosh-Hashana/1020 Revach.net] quotes Rav Elyashiv as saying that if you don't fast every year, you should accept it during mincha the day before. </ref>
==Aseret Yemei Teshuva==
'''Changes in Shemona Esreh'''
# During the Aseret Yemei Teshuva, the conclusion of the Bracha HaEl HaKadosh is switched to HaMelech HaKadosh. <Ref>S”A 582:1, Kitzur S”A 129:3 </ref> If one forgot to say HaMelech HaKadosh and remembered within Toch Kedi Dibbur (2-3 seconds), then one should say HaMelech HaKadosh right then. <Ref>S”A 582:2, Kitzur S”A 129:3 </ref> If one remembered only afterwards one must start from the beginning of [[Shemoneh Esrei]]. If one is unsure, it is assumed that one forgot. <Ref>S”A 582:1, Kitzur S”A 129:3 </ref>
# The conclusion of the Bracha Melech Ohev Tzedaka UMishpat is changed to HaMelech HaMishpat. According to Ashkenazim, if one forgot, one doesn’t go back to the beginning of Shemona Esreh. <Ref>Rama 118:1, Mishna Brurah 582:9 </ref> According to Sephardim, if one forgot and remembered within Toch Kedi Dibbur (2-3 seconds) then one should say HaMelech HaKadosh right then. If one remembered afterwards, some say that one should return to the Bracha of Hashiva, however, if one finished [[Shemoneh Esrei]] one must start from the beginning of [[Shemoneh Esrei]]. If one is unsure, it’s the same as if one forgot. <Ref>S”A 582:2. Chazon Ovadyah (Yamim Noraim pg 193) writes that this is the halacha and we don't say Safek Brachot LeHakel however it is more correct to stipulate: if I'm obligated to repeat [[Shemoneh Esrei]] then I'm praying for my obligation, and if the halacha is that I don't have to repeat my prayer should be considered a voluntary prayer.</ref>However, some say that if one remembered after Toch Kedi Dibbur one need not repeat anything. <ref>Rav Mordechai Eliyahu in Maamer Mordechai (Aseret Yami Teshuva #19) based on Ben Ish Chai (Nitsavim #19). </ref>
# Three other additions to [[Shemoneh Esrei]] are the lines of Zachrenu LeChaim, Mi Kamocha, Ketov BeSefer Chaim, and UveSefer Chaim. One may not skip UveSefer Chaim in order to catch Kedusha with the congregation. <ref>Chazon Ovadyah (Yamim Noraim pg 205) </ref>
# On Friday night, the words HaEl HaKadosh are changed to HaMelech HaKadosh in the Bracha Mein Sheva that the Sheliach Tzibbur says. <Ref> S”A 582:3 </ref>If he forgets and remembers before the end of the Bracha he goes back to HaEl HaKadosh, if he remembers after concluding the Bracha, he doesn't repeat it. <Ref> Mishna Brurah 582:11 writes that if he remembers before the end of the Bracha he goes back, however, after he finishes the Bracha, there’s a dispute in the achronim. However, the Kitzur S”A 129:4 writes that unless he remembers within Toch Kedi Dibbur he doesn’t go back. </ref>
'''Changes in Kaddish'''
# The Ashkenazic minhag during the ten days between Rosh Hashana and [[Yom Kippur]] (Aseret Yemei Teshuva) is to say LeElah UleElah MeKol Birchata (in Kaddish) instead of LeElah Min Kol Birchata. <Ref>Kitzur S”A 129:1 writes to say LeElah LeElah MeKol Birchata. Mishna Brurah 56:2, 582:16 agrees but adds a vav as follows LeElah ULeElah. Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:1 writes that the Sephardic minhag is not to change this for Aseret Yemei Teshuva. </ref>
'''Other practices during Prayers'''
# Some have the minhag to stand bent slightly (hunched over slightly) during the Tefillot of Rosh HaShana and if one does so, one should make sure to stand straight for the end and beginning of each Bracha. <Ref>S”A 582:4 writes that those who have the minhag to stand bent over for Tefillot on Rosh Hashanah should stand straight at the end of the Bracha. Mishna Brurah 582:14 writes that starting from Baruch Atta Hashem through the beginning of the next Bracha one should stand erect so that it doesn’t appear like one is adding the established bows of Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <Ref>Kitzur S”A 129:2 </ref>
# Some have the minhag to daven slightly out loud during Tefillot of Rosh Hashana. <Ref>S”A 582:9 writes that one may daven out loud during Tefillot of Rosh Hashana and not worry about bothering others Davening since everyone has a machzor. Mishna Brurah 582:24 writes not to raise one’s voice too much. </ref> However, many authorities discourage this practice. <Ref> Kitzur S”A 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana another way one may raise one’s voice slightly.</ref>


#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>
==References==
#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>
<References/>
 
==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]]

Revision as of 13:47, 16 September 2012

Rosh Hashana is the Jewish New Year which is both a holiday as well as a day of Judgement. Following Rosh Hashana until Yom Kippur, there is a period called Aseret Yemei Teshuva, the Ten Days of Repentance. The laws and customs for Rosh Hashana and Aseret Yemei Teshuva are outlined below:

Shofar

  1. It is a mitzvah from the Torah to hear the Shofar blows on Rosh Hashana. [1]
  2. The congregation should stand while the Baal Tokeh 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.[2]

Simanim

  1. There is a minhag to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana. Some have this minhag only the first night. [3]
  2. 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. Some say that one doesn’t make a HaAdama on vegetables during the meal. [4]
  3. Some say that one should say the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat, while others hold that one should say the Yehi Ratzon prior to the Bracha. [5]
  4. One may say the Yehi Ratzon’s with Hashem’s name.[6]
  5. These fruits and vegetables include: dates, promegrantes, beets, gourd, black eyed peas, fish head, and apple. [7]
  6. One should eat these fruits and vegetables in the meal after having eaten a kezayit of bread. [8]

Sleeping on Rosh Hashana

  1. It's a proper minhag not to sleep on Rosh Hashana. For someone who has a headache should sleep a little after midday in order to perform the mitzvot and prayers better. [9]
  2. 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 and wasting one's time on Rosh Hashana is like sleeping.[10]

Minhag of Tashlich

  1. The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana. [11] The minhag is to say it after mincha [12]
  2. It is preferable for there to be living fish in the body of water. [13]
  3. Many have the custom of shaking out their pockets as a symbol of throwing at one's sins. [14]
  4. 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. [15]

Shabbat

  1. When the first day of rosh hashana falls out on Shabbat, some poskim say to postpone it, while others say just to say tashlich then. [16]

Fasting on Rosh Hashana

  1. It's forbidden to fast on Rosh Hashana. [17] Nonetheless, it's permissible to allow prayers to extend past chatzot (halachic midday) and fast until the afternoon. [18]

Prayers of Rosh Hashanah

  1. If one forgot to switch from Atta Kadosh to HaMelech HaKadosh the first night of Rosh Hashana one doesn't have to repeat Shemoneh Esrei as long as one said the Yom Tov Shemoneh Esrei, however, if one said the weekday Shemoneh Esrei or on the day of Rosh Hashana or the second night of Rosh Hashana one should repeat Shemoneh Esrei. [19]

Yaaleh Veyavo

  1. If one forgot Yaaleh VeYavo in Benching on Rosh Hashana during the day one does not have to repeat benching, but during the nighttime one must repeat benching. [20]

Customs of Erev Rosh Hashana

  1. There are five main customs observed on Erev Rosh Hashana: 1) Laundering one's clothing. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving tzedaka. [21]

Fasting on Erev Rosh Hashana

  1. Some have a custom to fast on Erev Rosh Hashana. [22]
  2. Women do not fast on Erev Rosh Hashana. [23]
  3. One who is still fasting at mincha, should recite aneinu during mincha, [24] For the chazzan, if he doesn't plan on finishing the fast, he shouldn't recite aneinu in the chazarat hashatz at all. [25]
  4. One doesn't need to have to accept this fast upon himself during mincha the day before. [26]

Aseret Yemei Teshuva

Changes in Shemona Esreh

  1. During the Aseret Yemei Teshuva, the conclusion of the Bracha HaEl HaKadosh is switched to HaMelech HaKadosh. [27] If one forgot to say HaMelech HaKadosh and remembered within Toch Kedi Dibbur (2-3 seconds), then one should say HaMelech HaKadosh right then. [28] If one remembered only afterwards one must start from the beginning of Shemoneh Esrei. If one is unsure, it is assumed that one forgot. [29]
  2. The conclusion of the Bracha Melech Ohev Tzedaka UMishpat is changed to HaMelech HaMishpat. According to Ashkenazim, if one forgot, one doesn’t go back to the beginning of Shemona Esreh. [30] According to Sephardim, if one forgot and remembered within Toch Kedi Dibbur (2-3 seconds) then one should say HaMelech HaKadosh right then. If one remembered afterwards, some say that one should return to the Bracha of Hashiva, however, if one finished Shemoneh Esrei one must start from the beginning of Shemoneh Esrei. If one is unsure, it’s the same as if one forgot. [31]However, some say that if one remembered after Toch Kedi Dibbur one need not repeat anything. [32]
  3. Three other additions to Shemoneh Esrei are the lines of Zachrenu LeChaim, Mi Kamocha, Ketov BeSefer Chaim, and UveSefer Chaim. One may not skip UveSefer Chaim in order to catch Kedusha with the congregation. [33]
  4. On Friday night, the words HaEl HaKadosh are changed to HaMelech HaKadosh in the Bracha Mein Sheva that the Sheliach Tzibbur says. [34]If he forgets and remembers before the end of the Bracha he goes back to HaEl HaKadosh, if he remembers after concluding the Bracha, he doesn't repeat it. [35]

Changes in Kaddish

  1. The Ashkenazic minhag during the ten days between Rosh Hashana and Yom Kippur (Aseret Yemei Teshuva) is to say LeElah UleElah MeKol Birchata (in Kaddish) instead of LeElah Min Kol Birchata. [36]

Other practices during Prayers

  1. Some have the minhag to stand bent slightly (hunched over slightly) during the Tefillot of Rosh HaShana and if one does so, one should make sure to stand straight for the end and beginning of each Bracha. [37] Some say it’s preferable to stand straight for the Tefillot. [38]
  2. Some have the minhag to daven slightly out loud during Tefillot of Rosh Hashana. [39] However, many authorities discourage this practice. [40]

References

  1. Yalkut Yosef 583:1
  2. Yalkut Yosef 583:3
  3. The Gemara (Horiyot 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 text that a person should eat these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions and rules in S”A 583:1 that a person should eat these foods as a good omen. Kaf HaChaim 583:6 writes that if one can’t eat a certain food, he may just look at it and say the Yehi Ratzon nonetheless. Nitai Gavriel 29:24 agrees.
    • 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, and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim only on the first night of Rosh Hashana.
  4. 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, Nitai 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 S”A 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.
    • 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 S”A 211:4). Ben Ish Chai (Nitzavim #4) and Nitai 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. 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.
  5. 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. The Magen Avraham, however, argues that it’s not such a 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.
    • 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 (ibid.) 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).
  6. Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeiyLokei Avoneitu with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitai 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 Stiepler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name.
  7. Torat HaMoadim 4:1
  8. Chazon Ovadyah (yamim Noraim p. 93)
  9. Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39
  10. Yalkut Yosef (Moadim p. 33)
  11. Chazon Ovadyah (Yamim Noraim, pg 186). 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 Berura 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 his times in Jerusalem 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, but 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.
  12. Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vihanhagot 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.
  13. Mishna Berura 583:8. Mishna Berura elaborates that this is symbolic of our wish to be immune to the ayin hara and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says 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.
  14. The Mateh Efraim 598:4 and Kitzur S"A 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. 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.
  15. Aruch Hashulchan 583:4 and Elef Hamagen 583:7, Rabbi Eli Mansour
  16. Ben Ish Chai Parashat Netzavim: 12 says to say it even on shabbat. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. 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. Rabbi Eli Mansour says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch ben Chaim. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter.
  17. S"A 597:1, Chazon Ovadyah (Yamim Noraim, pg 180)
  18. Mishna Brurah 597:2 writes that even though usually on Shabbat and Yom Tov one shouldn't fast until after chatzot on rosh hashana it's permissible to allow the davening to extend past chatzot. 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.
  19. Chaye Adam 24:10, Sh"t Igrot Moshe 1:170, Rabbi Hershel Schachter in a shuir (min 43-45:30)
  20. Mishna Brurah 188:19 quotes the Magan Avraham 188:7 who says one doesn't repeat Birkat HaMazon and the Eliyah Rabba who argues and the Mishna Brurah leaves it unresolved. Shemirat Shabbat Kehilchata 57:7(4) quotes both opinions and in note 25 he concludes that one doesn't have to repeat benching because it's a Safek Brachot LeHakel. Similarly, 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 just that one didn't fulfill the din derabbanan to have a meal for Yom Tov.
  21. Shulchan Aruch, Siman 581:4
  22. This custom is quoted in SA 581:2. The Rama there says there is no need to finish the fast. Rabbi Eli Mansour says that one shouldn't eat until kiddush at night.
  23. Mishna Berura 581:16 writes that women also fast, but Rabbi Yissachar Dov Krakowski says this isn't the custom.
  24. Mishna Berura 562:7 says this is true even if you do not plan on finishing the fast. For sephardim, the Kaf Hachayim 562:8 says if you do not plan on finishing the fast to recite aneinu during elokay nitzor.
  25. Beiur Halachah 562:1 "aval."
  26. Mishna Berura 581:16, Rabbi Yissachar Dov Krakowski. This is also the ruling of Rabbi Eli Mansour However, Revach.net quotes Rav Elyashiv as saying that if you don't fast every year, you should accept it during mincha the day before.
  27. S”A 582:1, Kitzur S”A 129:3
  28. S”A 582:2, Kitzur S”A 129:3
  29. S”A 582:1, Kitzur S”A 129:3
  30. Rama 118:1, Mishna Brurah 582:9
  31. S”A 582:2. Chazon Ovadyah (Yamim Noraim pg 193) writes that this is the halacha and we don't say Safek Brachot LeHakel however it is more correct to stipulate: if I'm obligated to repeat Shemoneh Esrei then I'm praying for my obligation, and if the halacha is that I don't have to repeat my prayer should be considered a voluntary prayer.
  32. Rav Mordechai Eliyahu in Maamer Mordechai (Aseret Yami Teshuva #19) based on Ben Ish Chai (Nitsavim #19).
  33. Chazon Ovadyah (Yamim Noraim pg 205)
  34. S”A 582:3
  35. Mishna Brurah 582:11 writes that if he remembers before the end of the Bracha he goes back, however, after he finishes the Bracha, there’s a dispute in the achronim. However, the Kitzur S”A 129:4 writes that unless he remembers within Toch Kedi Dibbur he doesn’t go back.
  36. Kitzur S”A 129:1 writes to say LeElah LeElah MeKol Birchata. Mishna Brurah 56:2, 582:16 agrees but adds a vav as follows LeElah ULeElah. Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:1 writes that the Sephardic minhag is not to change this for Aseret Yemei Teshuva.
  37. S”A 582:4 writes that those who have the minhag to stand bent over for Tefillot on Rosh Hashanah should stand straight at the end of the Bracha. Mishna Brurah 582:14 writes that starting from Baruch Atta Hashem through the beginning of the next Bracha one should stand erect so that it doesn’t appear like one is adding the established bows of Chazal.
  38. Kitzur S”A 129:2
  39. S”A 582:9 writes that one may daven out loud during Tefillot of Rosh Hashana and not worry about bothering others Davening since everyone has a machzor. Mishna Brurah 582:24 writes not to raise one’s voice too much.
  40. Kitzur S”A 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana another way one may raise one’s voice slightly.