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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 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 that the custom is 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>The custom of wearing freshly laundered clothing on Rosh Hashana and taking a haircut on Erev Rosh Hashana is based on the 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]] 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> | |||
===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> | |||
#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> | |||
===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. | |||
#The custom is to dip in a mikveh on | <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 | # 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> | ||
#A person should try to do to the mikveh an hour before chatzot (midday) or after on Erev Rosh Hashana.<Ref>Mishna Brurah 581:26</ref> | |||
#If a person was together with his wife Rosh Hashana night he should go again to the mikveh on Rosh Hashana morning.<ref>Mishna Brurah 581:26</ref> | |||
===Hatarat Nedarim=== | ===Hatarat Nedarim=== | ||
See [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim - Yamim Noraim]] | |||
#The | ==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 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> | |||
# 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=== | ||
#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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===HaMelech HaKadosh=== | ===HaMelech HaKadosh=== | ||
#If one forgot to switch from Atta Kadosh to HaMelech HaKadosh the first night of Rosh Hashana one doesn't have to repeat [[Shmoneh Esrei]] as long as one said the [[Yom Tov]] [[Shmoneh Esrei]], however, if one said the weekday [[Shmoneh Esrei]] or on the day of Rosh Hashana or the second night of Rosh Hashana one should repeat [[Shmoneh Esrei]]. <ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170 | #If one forgot to switch from Atta Kadosh to HaMelech HaKadosh the first night of Rosh Hashana one doesn't have to repeat [[Shmoneh Esrei]] as long as one said the [[Yom Tov]] [[Shmoneh Esrei]], however, if one said the weekday [[Shmoneh Esrei]] or on the day of Rosh Hashana or the second night of Rosh Hashana one 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.<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=== | ===Yaaleh Veyavo=== | ||
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===Text of the Bracha=== | ===Text of the Bracha=== | ||
#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> | ||
===Shehechiyanu=== | ===Shehechiyanu=== | ||
#The | #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 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]] anyway, the congregation has nevertheless fulfilled their obligation of reciting it.<ref>Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref> | ||
===Standing for Shofar Blowing=== | ===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) </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> | ||
#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=== | ===Keeping the Shofar Covered=== | ||
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===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 | # 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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===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 | #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 | #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== | ||
