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==Customs of Erev Rosh Hashana==
==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 and Rama OC 581:4. <br>
'''Fresh Clothing and Haircuts'''
This is based on the Yerushalmi Rosh Hashana 1:3 writes 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]] for [[Shacharit]] or [[Mincha]], even though during [[Selichot]] which are said by night or at least before [[Netz]] Hachama we do recite the yud gimmel [[middot]] and the 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 and if one needs to practice blowing for the holiday, he should do so in a private room. <ref>Yalkut Yosef Moadim page 21 </ref>


#[[Tachanun]] is not recited on [[Erev Rosh Hashana]] for [[Shacharit]] or [[Mincha]], even though during [[selichot]] which are said by night or at least before [[Netz]] Hachama we do recite the yud gimmel [[middot]] and the nefilat apayim.<ref>Chazon Ovadia (Yamim Noraim page 46), Shulchan Aruch O.C. 581:3, Kaf HaChayim on Shulchan Arukh, Orach Chayim.581.73.1 </ref>
===Lashes===
#On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]]. <ref>Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74 </ref>
# 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>
#We do not blow the [[shofar]] on erev rosh hashana and if one needs to practice blowing for the holiday, he should do so in a private room. <ref>Yalkut Yosef Moadim page 21 </ref>
#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 OC 581:4  </ref>
#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===
===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, 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>
#Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref>Shulchan Aruch 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead person 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 as well as the Sefer Ikarim 4:35 write likewise. </ref>


===Fasting on Erev Rosh Hashana===
===Fasting on Erev Rosh Hashana===
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===Dipping in the Mikveh===
===Dipping in the Mikveh===
 
# 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>
#The custom is to dip in a mikveh on erev rosh hashana in honor of rosh hashana, however this isn't required according to the law and therefore a beracha isn't recited and the laws aren't as strict. <ref>Halichot Olam 2: page 225, Moed Likol Chai 12:11. see also Rama 581:4. </ref> If one cannot make it to a mikveh, he should try to spill 9 kav (approximately 12 liters) of water even if in the shower. <ref>Yalkut Yosef Moadim page 22, Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
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 from [[niddah]] shouldn't go to the mikveh on erev Rosh Hashana or erev yom kippur. <ref>Chazon Ovadia Yamim Noraim page 59 </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>


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


#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==
 
see [[Hadlakat_Nerot_of_Yom_Tov|Hadlakat Nerot of Yom Tov]]
==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>
 
# When Rosh Hashana falls out on a Friday night, the beracha for candle lighting is Lehadlik Ner shel Shabbat ViYom Tov.<ref> Chazon Ovadia Yamim Noraim pg. 62 </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>
# 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>


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


=== '''Beginning Shacharit''' ===
===Beginning Shacharit===


# There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, standing at 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 on reciting the word HaMelech before approaching the amud.  
#There is a well known minhag that the [[Shaliach Tzibur]] for Shacharit, standing at 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 on reciting the word HaMelech before approaching the amud.  


The sefer Minhag Yisrael Torah explains the minhag to sing the ה in a melody comes from the Gemara in Mesechet Menachot (daf 29) that Olam HaZeh (this world) was created with the letter  ה as it is a letter with a large gap on the bottom and a smaller gap towards the top. 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 amongst their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>
The sefer Minhag Yisrael Torah explains the minhag to sing the ה in a melody comes from the Gemara in Mesechet Menachot (daf 29) that Olam HaZeh (this world) was created with the letter  ה as it is a letter with a large gap on the bottom and a smaller gap towards the top. 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 amongst their peers. Similarly, the Shaliach Tzibur should request in his tefillot that Hashem should create an opening to receive our Teshuva.</ref>
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===Standing for Shofar Blowing===
===Standing for Shofar Blowing===


#The 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>
#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'meumad 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 one blowing stands because he might fulfill his obligation either way according to those who hold that having negative intent doesn't help to fulfill a mitzvah. The Ashkenazic custom he explains is based on the concern that there will be talking and so it is in our best interest to fulfill one's obligation when those tekiyot immediately following the bracha.</ref>
#The 30 tekiot after that are referred to as the tekiot dimeumad because one is required to stand for those. However, if one sat during these tekiot he has nevertheless fulfilled his obligation. <ref>Mishna Brurah 592:2 </ref>
#The 30 tekiot after that are referred to as the tekiot dimeumad because one is required to stand for those. However, if one sat during these tekiot he has nevertheless fulfilled his obligation.<ref>Mishna Brurah 592:2 </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>
#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- 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.
 
See also Siddur Yaivet"z, Elef HaMagen Siman Katan 7.</ref>


===Talking Between Blows===
===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>
#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) unlike Or Letzion 1:39 who permitted. Or Letzion is based on Tosfot Pesachim 115a and Mishna Brurah 475:26. However, Rav Ovadia argued based on Ramban, Rashbatz, and Ran who seem to disagree with Tosfot.</ref>


===Unsure if One Fulfilled the Mitzvah===
===Unsure if One Fulfilled the Mitzvah===
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==Second Day of Rosh Hashana==
==Second Day of Rosh Hashana==


#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</ref>
# 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>
# 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)==
==Simanim (Symbolic Foods)==
===Which Meals===
===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 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. 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>
# 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>
# 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 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 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===
===At Which Point in the Meal===
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===Which Foods===
===Which Foods===


#These fruits and vegetables include: dates, pomegrantes, 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>
#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>
#There is a minhag of dipping 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 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 Chazon Ish and Stiepler's practice 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 whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#There is a minhag of dipping 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 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 Chazon Ish and Stiepler's practice 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 whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
#Some avoid eating walnuts ("Egoz") on Rosh Hashanah, as אגוז is the same Gemtria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
#Some avoid eating walnuts ("Egoz") on Rosh Hashanah, as אגוז is the same Gemtria as חטא (sin).<ref>Rama Orach Chaim 583:2</ref>
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===When to Recite the Yehi Ratzon===
===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. 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.</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>
#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 VeiyLokei 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 Stiepler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </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==
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===When===
===When===


#The minhag is to recite Tashlich on the first day of Rosh Hashana after [[mincha]]<ref>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>
#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 still 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>
#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 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. 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, and 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>
#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 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. 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, and 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 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 even past sunset until nightfall.<ref>Mateh Efraim 598:4, Nitai Gavriel 69:9. Mishna Brurah 583:8 implies that it is recited before sunset. Kovetz Halachot of Rav Shmuel Kamenetsky (Yamim Noraim p. 259) writes that it is permissible to recite at night.</ref>


===What?===
===What?===
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===Who===
===Who===


#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>
#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==
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