Rosh Hashana: Difference between revisions

# 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>

# 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, but rather that Hashem perform kindness and listen to our [[prayers]] thanks to the merit of these great tzaddikim. Mishna Brurah 581:27 and Chazon Ovadia Yamim Noraim pg. 52, as well as the Sefer Ikarim 4:35 write likewise. see [https://torah.org/torah-portion/weekly-halacha-5771-terumah/ Rabbi Doniel Neustadt] for a lengthy discussion</ref>

# The custom is to dip 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 who says to recite a beracha on going to the mikveh on Erev Yom Kippur and argues strongly. <br>

see Chazon Ovadia pg. 59 in the note where he writes that if it is difficult for someone on Erev Rosh Hashana, 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, 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 or 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>

==Candle Lighting==

# The beracha on candle lighting for Rosh Hashana is "''Baruch Attah... LeHadlik Ner Shel 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>

# 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 ashkenaz women do recite shehecheyanu with candle lighting.<ref> see [https://www.torahmusings.com/2014/10/yom-tov-candles-women-shehecheyanu/ Rabbi Ari Enkin] </ref>

===Beginning Shacharit===

#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- a similar logic as to why one covers the Challah from the beginning Kiddush on Shabbat until HaMotzei. The Elef HaMagen (Siman Katan 7) explains in the name of the Rada"l's introduction to the Zohar that the sounding of the Shofar corresponds to the Akeidah, when, 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 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.  

# In Kiddush of the second day of Rosh Hashana one should recite Shehechiyanu. Since it is a dispute whether we should include Shechiyanu it is proper 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>

# 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 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 Shulchan Aruch Orach Chaim 583:1 that a person should eat these foods as a good omen.</ref> If one cannot, for whatever reason, eat one of the foods, he can simply point to the food and recite the Yehi Ratzon.<ref> 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. Nitei Gavriel 29:24 agrees.</ref>

# Some have this minhag only 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 2:[g. 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 only on the first night of Rosh Hashana. Magen Avot (Orach Chaim 583:1 fn. 479) notes both traditions.</ref>

#These fruits and vegetables include: dates, pomegranates, beets, gourd, black eyed peas, and fish head.<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>

#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. 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. [https://itorah.com/pdf/halachot-on-the-holiday-of-rosh-hashana/3 Rabbi Eli Mansour] writes this as well. </ref> while 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>