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Rosh Hashana: Difference between revisions
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===Hatarat Nedarim=== | ===Hatarat Nedarim=== | ||
# The custom is to do hatarat nedarim on erev rosh hashana and erev yom kippur. <ref> Kaf Hachayim 581:12, Yalkut Yosef Moadim page 22, | # The custom is to do hatarat nedarim on erev rosh hashana and erev yom kippur. <ref> Kaf Hachayim 581:12, Yalkut Yosef Moadim page 22, Yabia Omer OC 2:30, Chazon Ovadia Yamim Noraim page 42 </ref> | ||
==Candle lighting== | ==Candle lighting== | ||
# The beracha on candle lighting for Rosh Hashana is lihadlik ner shol yom tov, without mention of Yom Hazikaron. <ref> Chazon Ovadia Yamim Noraim pg. 62. see there where 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 do say it. </ref> | # The beracha on candle lighting for Rosh Hashana is lihadlik ner shol yom tov, without mention of Yom Hazikaron. <ref> Chazon Ovadia Yamim Noraim pg. 62. see there where 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 do say it. </ref> | ||
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# It is a mitzvah from the Torah to hear the Shofar blows on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref> | # It is a mitzvah from the Torah to hear the Shofar blows on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref> | ||
# The proper beracha is lishmoa kol shofar. However, if one recited litkoa shofar or al tekiat shofar, he fulfills his obligation. <ref> Yalkut Yosef Moadim pg. 36 </ref> | # The proper beracha is lishmoa kol shofar. However, if one recited litkoa shofar or al tekiat shofar, he fulfills his obligation. <ref> Yalkut Yosef Moadim pg. 36 </ref> | ||
# The sephardic custom is that on the first day of Rosh Hashana, the beracha of shehecheyanu is recited after lishmoa kol shofar. <ref> Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is Shabbat and therefore we do not blow the shofar, shehecheyanu is recited on the second day after lishmoa kol shofar. <ref> Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a sephardic person is blowing shofar for an ashkenaz congregation on the 2nd day of Rosh Hashana, then one of the ashkenaz congregants should recite the shehecheyanu. If the sephardic shofar blower, recites shehecheyanu anyway, the congregation has nevertheless fulfilled their obligation of reciting it. <ref> Yalkut Yosef pg. 36, Sh"t | # 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 person is blowing shofar for an ashkenaz congregation on the 2nd day of Rosh Hashana, then one of the ashkenaz congregants should recite the shehecheyanu. If the sephardic shofar blower, recites shehecheyanu anyway, the congregation has nevertheless fulfilled their obligation of reciting it. <ref> Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref> | ||
# 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) </ref> | # 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) </ref> | ||
# One who couldn't go 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> | # One who couldn't go 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> | ||
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# 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 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> | # 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 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> | ||
# The custom is to recite certain pesukim that are printed in the books. <ref> Yalkut Yosef Moadim page 35 </ref> | # The custom is to recite certain pesukim that are printed in the books. <ref> Yalkut Yosef Moadim page 35 </ref> | ||
# In the event that the first day of Rosh Hashana falls out on Shabbat there is a dispute among the poskim if one should still recite tashlich that day. <ref> Yalkut Yosef Moadim page 35, Sh"t | # In the event that the first day of Rosh Hashana falls out on Shabbat there is a dispute among the poskim if one should still recite tashlich that day. <ref> 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 however, 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. </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> | # 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> | ||
# 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 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> | ||
