Laws and Customs of Rosh HaShana 5772

[Rabbi Aryeh Citron]

Laws and Customs of Rosh HaShana 5772

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Pease note: Siddur pages are correct for the Chabad Siddur or Machzor --  annotated edition.

Times in the article are taken from Chabad.org and are correct for Miami Beach, Fl. Times for other locations are given below

Shabbat Parshat Nitzavim Vayelech, the 25^th of Elul, Sep 24^th

This day was the first day of creation 5772 years ago. Some commemorate this by (privately) reading the section in the Torah regarding the first day of creation (Gen. 1, 1-5). On Sunday they recite the section regarding the second day of creation (ibid, 6-8) and so on and so forth.

Chabad Chassidim observe the customs of Shabbat Mevarchim (saying the entire Tehillim and participating in a Farbrengen) on this day although we do not bless the new month (see footnote).[1]

Selichot 26^th – 29^th of Elul / Sep. 25^th – 28^{th  [2]}

• Ashkenazim begin saying Selichot on Motzei Shabbat^[3] Parshat Nitzavim Vayelech, the evening of the 26^th of Elul.^[4]
• Selichot should be recited after chatzot (midway through the night) – 1:20 a.m.
• The Chazan should wear a Talit for Selichot.
• Selichot should be recited while standing. One who is unable to stand for the entire Selichot should at least stand for Kel Melech, the thirteen midot and Shema Koleinu.
• If one is in a Shul where Selichot are recited before chatzot, he should not recite the Selichot but should wait until the right time, even if it means he will have to recite them without a minyan.
• One who did not recite the Selichot at Chatzot should recite them in the (early) morning.
• One who is saying Selichot without a minyan should omit the thirteen attributes of Mercy (Hashem, Hashem etc.) and the paragraphs that are in Aramaic.

Sefardim say Selichot during the entire month of Elul (with the exception of Rosh Chodesh and Shabbat).^[5]

From Monday, the 27^th of Elul (Sep. 26^th), through Erev Rosh HaShana, Selichot should be recited in the early morning. Traditionally, the time to begin reciting Selichot is before dawn or at least before sunrise. One may recite Selichot later in the morning, but they should be recited before the normal time for morning prayers.

If one rises before dawn, one may recite all of the morning blessings besides hanotein lasechvi vinah. That bracha should be recited after dawn. It is preferable to wash one’s hands again in the manner of negel vasser (6 times alternately) after dawn.

Erev Rosh Hashana^[6]

Wednesday, Sep. 28^th - Elul 29

• No Tachnun (confessional prayer) is recited on Erev Rosh Hashana^[7], but it is said in the morning Selichot as well as in Mincha of the preceding day. This is because the Selichot are traditionally recited before daybreak so it is not yet “Erev Rosh Hashana.”^[8]

 

• One should not blow the Shofar on this day. This is in order to differentiate between the obligatory blowing of the Shofar on Rosh Hashana and the customary blowing during the month of Elul. This is also to confuse the Satan so that he should think that the judgment of Rosh Hashana has passed.^[9] (This means that the Satan will think that we are already deemed meritorious by G-d and no longer need judgment.^[10])
• It is preferable that even a Ba’al Toke’ah  (one who blows the Shofar for a community) not practice on this day. If he needs to practice, he may do so in private.^[11]
• The Chazzan (leader of the prayers) and the Ba’al Toke’ah should distance themselves from any (spiritual) impurity for three days before Rosh HaShana. The Chazzan should review the meaning of the prayers and, if possible, their mystical meanings. This is a good practice for non Chazzanim as well. See below regarding the Ba’al Toke’ah.
• If the Shul does not have a fixed Chazzan, they should preferably appoint one who is G-d-fearing, married with children, at least 25 or 30 years old and who is involved in communal affairs.

 

Fasting

Some have a custom to fast on this day as an aid to Teshuvah before the great judgment day.^[12]

The Annulment of the Vows

·         After Shacharit (morning prayers), men recite Hatarat Nedarim -- the Annulment of the Vows (page 358 in the new Chabad Siddur).^[13] It is preferable to have 11 (adult^[14] Jewish) men for this ceremony (i.e., one man does it in front of 10 people).^[15] This is

 

 in case one made a vow in a dream. Such a vow must be annulled in front of 10 people. If this is difficult, one may do the Hatarat Nedarim with four people (i.e., one man does it in front of three men).^[16]

·         A relative may participate in annulling the vows of a relative.^[17]

·         If one does not understand Hebrew, he should recite the Hatarat Nedarim in the language he understands.^[18] One who did not

 

 do this after Shacharit may do so later on in the

 

 day.  One who did not do this on Erev Rosh Hashana may do it any time before Yom Kippur.

·         It is not customary for women to do this annulment of vows.^[19] If a woman has a specific vow that she wishes to annul, she may

 

 do so with a bait din (a court of three Jewish

 men) that includes a Torah scholar who is familiar with these laws (see below). Or she may send her husband to annul them on her behalf (on Erev Rosh HaShana or on any day).^[20]

·         Children up until Bar or bat Mitzvah need not do the annulment of the vows.^[21]

·         The general annulment only works for vows which were forgotten. One who wishes to annul a specific vow must inform one of the members of this court (who is familiar with the laws of annulling vows) as to what the vow was.^[22] If according to the rules of annulling vows, this vow may be nullified,^[23] the bait din may do so. This may also be done on

 

 any (week)day with a bait din consisting of three Jewish adult males that includes a Torah scholar who is familiar with these laws.

Visiting the Graves of a Tzadik

·         Many have a custom to visit the graves of tzadikim (righteous men) on this day.^[24] This is in order to pray in that holy area. The

 

 prayers uttered in such a holy space are more readily accepted. In addition, it is customary to ask that the holy souls of the righteous intercede on our behalf in Heaven.^[25]

·         It is customary not to eat before visiting the graves of tzadikim. Drinking is acceptable^[26].

·         For more information of this topic, go to: http://www.yeshivahcollege.com/www.yeshivahcollege.com/Home/Entries/2010/6/4_Parsha_Halacha__Visiting_the_Graves_of_Tzadikim.html

Haircuts and Bathing

• It is customary to take a haircut (if necessary) and bathe on Erev Rosh HaShana.^[27] This is to show that we are confident that the Almighty will find us meritorious in judgment.^[28]
• We wear our Shabbat garments in honor of Rosh Hashana, confident that Hashem will bless all of us with a good and sweet year.^[29] Some have a custom not to wear clothes that are as nice as regular Shabbat and Yom Tov clothes.^[30]
• It is proper for men to immerse in a Mikvah on this day. This in order to ensure that one is in a state of purity on this holiday.^[31] For this

 purpose one may even use a swimming pool or other man-made body of water. It is preferable to shut off the filter during immersion. If one does not have access to a mikvah or pool, one should take a thorough shower for three or four minutes in lieu of immersion.^[32]

Eiruv Tavshillin^[33]

Whenever Yom Tov immediately precedes a Shabbat, it is necessary to make an Eiruv Tavshillin in order to permit one to cook on Friday for Shabbat. The Eiruv Tavshillin consists of a cooked dish and (a loaf of) bread (or a roll) that is set aside before Yom Tov. The reason the sages enacted this eiruv is that it is forbidden to cook on Yom Tov for the next day. Although the sages permitted this in order for people to have food for Shabbos, they wanted people to realize that this is only permissible for Shabbat and not under normal circumstances. By setting this food aside on Erev Yom Tov, one has already started to cook for Shabbat before Yom Tov. It is therefore understood that the only reason we may cook on Yom Tov for Shabbat is because we started to cook before Yom Tov. Whereas, in a case when Yom Tov is followed by a weekday (in which case preparing in advance is unnecessary as one is able to cook on a weekday), people will realize that cooking on Yom Tov is forbidden.

• It is best that the cooked dish be from an important dish such as meat or fish. It may also consist of any cooked dish such as an egg or cooked beans. It must be at least the size of an olive.
• The bread should be at least the size of an egg. Many people are accustomed to using a complete loaf. One should use this bread as Lechem Mishna (double loaf) for the Shabbat meals.
• The two foods should be set aside before Yom Tov. A bracha should be said followed by the text of the eiruv. These can be found on page 327 of the new Chabad siddur. If one doesn’t understand the Aramaic of this text, one should say it in a language that one understands.
• The rabbi of each community should do this eiruv on behalf of all of the members of his community or city. In order to do this, he should give it to someone else to pick up and thus acquire it on behalf of the community before the Rabbi says the bracha and text of the eiruv.
•  Many have the custom of doing this even if they are not the rabbi of the community. 
• The “rabbi’s eiruv” only helps for a person who completely forgot about the mitzvah of eiruv, one who didn’t know about the mitzvah of eiruv or one who was unable to make the eiruv for reasons beyond his control. If, however, he knew about the mitzvah of Eiruv Tavshilin, and simply forgot to make it as a result of his own procrastination, he is not “covered” by the rabbis eiruv and must behave as follows:
• He should give all the ingredients that are needed for cooking to a friend or neighbor who did make an eiruv. That friend should pick them up and then proceed to cook them for the one who didn’t make the eiruv. This may also be done in the home of the one who forgot.
• The same law applies to one who made an eiruv but it was accidentally consumed before he cooked for Shabbat.
• For this reason, one should make sure not to eat the eiruv on Yom Tov but rather to save it for Shabbat.
• If only the bread was eaten, but (an olive’s size) of the cooked dish is still intact, one may cook for Shabbat as usual.
• If one forgot to make an Eiruv Tavshilin on Erev Yom Tov (Wed.), one may not make it on the first day of Yom Tov (as is permissible on other Yamim Tovim that occur on a Thursday and Friday), because the Yom Tov of Rosh HaShana is considered like one long day in this regard.
• Even with an Eiruv Tavshillin, one must cook the food for Shabbat at a time that ensures the food is cooked and edible before Shabbat begins. 

Tzedakah

• One should ensure that the poor members of one’s community have the necessary means to purchase/prepare food for Yom Tov.^[34]

 

Mincha

If one did not recite Hatarat Nedarim (annulment of vows) after Shacharit, one should recite it after Mincha.

This is the last prayer of the year. It is important to pray this prayer with concentration. It is written in the sefarim (holy books) that one can fix all prayers that were recited without concentration (kavana) by reciting them with concentration anytime that year. Thus, this Mincha is a very special opportunity.^[35]

 

First Night of Rosh Hashanah

Wednesday night, 1^st of Tishrei, Sep. 28^th 

Candle-lighting time is 6:53 p.m.

• One may light after dark as well but must make sure to light from a pre-existing flame.
• The two Brachot are Baruch…L’hadlik Ner Shel  Shabbat VeShel Yom Hazikaron followed by the Shehechiyonu blessing.
• One who will need a pre-existing flame from which to light the candles on the second night and Friday afternoon, should light a 48-hour candle at this time.

No Smoking Zone

Even if one smokes during the year (this is strongly discouraged by doctors and rabbis alike), during Rosh HaShana it is proper not to smoke.^[36]

Maariv

• It is customary to say Tehillim before Maariv. In addition, one should recite Tehillim diligently during the 48 hours of Rosh Hashana.^[37]
• After the Amidah we recite Psalm 24 (LeDovid Mizmor). Saying this prayer with concentration is a Segulah (spiritually propitious act) for Parnassah (ample livelihood) throughout the year. One may also recite this prayer at home anytime during this night.^[38]

Special Insertions in Prayer^[39]

Throughout the Aseret Yemai Teshuva (Ten Days of Repentance – days between Rosh Hashana and Yom Kippur) various insertions are added in the Amidah (standing prayer recited quietly).

These are:

• Zochreinu lechayim etc. (page 46 for shacharit), 
• Mi Chamocha… (page 46 for shachrit),
• HaMelech Hakadosh (pg 47 for shachrit),
• HaMelech Hamishpat (page 49 for shachrit),
• Uchtov  etc.(page 52 for shacharit),
• Uvesefer etc. (pg. 53 for shacharit)
• and HaShalom instead of Shalom (page 54 for shacharit).
• (Please note that the page numbers are for the weekday Shacharit (morning prayers), but the same changes are made in the mincha and ma’ariv (afternoon and evening) prayers as well as on Shabbat.)

In addition, on Friday night the Chazan should say Hamelech Hakadosh in the mini repetition of the Amidah (page 172).

In Cases of Mistake

See the footnote below as to what to do if one forgot to say any of these.^[40]

Unsure

One who made a mistake and is in the middle of the Amidah but does not know the law may walk and find a sefer (book) which will clarify the law. Some permit even asking a Rav (Halachic expert) in the middle of the Amidah.^[41]

During the Repetition

·         During the repetition of the Amidah, the community should say the additions of Uchtov and Uvesefer out loud before the Chazzan says them.^[42]

Shir Hama’alot Mima’amakim

·         During these days we also add Shir Hama’alot Mima’amakim (psalm 131) after Yishtabach of Shacharit (page 38 in the siddur).^[43] If one is not holding with the minyan, he may skip ahead in order to say this with the minyan. If he wishes, he may also repeat it in its proper place.^[44]

Prayers^[45]

During these judgment days, one should take care to recite every word of prayer clearly and not garble the words.

According to the Arizal, when one is moved to tears during the prayers on the High Holidays, it is a sign that he is being judged at that time. Therefore, one should pray with great Kavana (concentration) at that time. If one doesn’t cry at all in these days, it is a sign that their Neshama (soul) is blemished.^[46]

Kittel^[47]

·         Some have a custom to wear a kittel (white garment which resembles a shroud) for the Rosh HaShana prayers.

·         In some communities only the Chazzan and Ba’al Toke’ah wear a kittel.

·         The Chabad custom is that neither the Chazzan nor Ba’al Toke’ah wear a kittel.^[48]

Greetings

After Maariv it is customary that we greet one another in the following way:

• To a man one should  say: L’shana Tova Tikatev Vetaichatem
• To a woman we say: L’shana Tova Tikatvi Vetaichatmi
• The Chabad custom is to say this greeting in the singular even to a group of people.^[49]
• Others have the custom to greet a group (of men or of men and women) by saying: L’shana Tova Tekataivu Veteichataimu

These greetings shouldn’t be given after midday (chatzot) of the (second)^[50] day of Yom Tov because by then the “inscribing” of Rosh HaShana has been completed.^[51]

The Meal

• It is customary to use round Challot for Rosh Hashana.^[52] (Some continue with this custom through Hoshana Rabbah, the last day of Sukkot.) 
•  
• Following Hamotzi, one should dip the Challah in honey.  It is customary to dip the Challah in honey during all of the Rosh Hashana meals as well as on Erev Yom Kippur, the night after Yom Kippur, the Yamim Tovim of Sukkot and Hoshana Rabbah.^[53]

Simanim (Signs)^[54]

During the meal of the first night of Rosh HaShana, it is customary to eat various foods that symbolize good things for the coming year.

• Apple dipped in honey
• At the beginning of the meal,^[55]  one should take a piece of apple, dip it into honey, recite the Bracha - Borei Pri Haetz, recite the Ye’hi Ratzon and then eat it. 
• This is the Chabad custom.
•  Some have a custom to say the bracha, eat a little of the apple, then say the Ye’hi Ratzon and then eat some more.
• The Chabad custom is to eat the apple first although it is not one of the fruits of Israel (see below).
• Pomegranate
• So that we should have many merits like pomegranate seeds.
• One should say She’hechiyanu before eating the pomegranate if it is the first time of the season that one is eating it. Alternately, one can place the pomegranate on the table before making kiddush and have in mind that the She’hechiyanu of kiddush also “counts” for the pomegranate
• Fish head
• So we should be a head and not a tail and so we should be fruitful and multiply like fish.
• Some eat the head of a ram to invoke the merit of the Akeidah – the binding of Isaac.
• Carrots
• The word for carrots in Yiddish is Merrin which also means “to multiply.”
• Leeks
• In Hebrew the word for leeks is Karti, indicating that our enemies should be cut off.
• Dates
• In order that our enemies be finished – tam similar to tamar.
• Beets
• Indicating that our enemies should be removed – selek.
• Pumpkin
• The word for pumpkin in Hebrew is kra, indicating that our bad decrees should be ripped up and our merits should be read in front of Hashem.

Sefardim also eat black-eyed peas.^[56]

The Brachot (Blessings)

The Chabad custom is to make the bracha on the apple even though it is not one of the species of Israel.^[57]

The custom in many communities (Sefardic amongst them) is to make the bracha of Ha’Etz on the date (or the pomegranate if one does not have a date) since these fruits are from the seven species.^[58]

One need not make the bracha of Ha’adama on cooked vegetables (e.g., pumpkin and leeks) as these are foods that are normally eaten during the meal and are “covered” by the HaMotzie blessing on the challa.^[59]

Prayers on the Foods

• There are particular prayers that accompany each food and are printed in the Machzor.
• According to the Shela, the main objective in eating these foods is that the person should be inspired when reciting these prayers.^[60]
• If one does not like any of these foods, he can recite these prayers while simply looking at the foods.^[61] In fact, the Talmud says that one should “see” these things on Rosh HaShana.^[62]
• Chabad custom is not to recite these prayers, with the exception of the yehi ratzon on the apple.^[63] (It would seem that one should have these intentions “in their mind.”)

The Second Night

Some have the custom to have the above symbolic foods on the second night of Rosh HaShana as well. This is the Sefardic custom.^[64]

The Chabad custom is to only eat these foods on the first night.

No Anger

The Mishna Berurah says that in addition to all of the above “signs” for a good year, it is obvious that one should refrain from being angry during these days. Rather one should be glad in their heart and trust in G-d together with (doing) teshuvah (repentance) and mitzvot.

Off the Menu

It is customary not to eat sour or bitter foods, e.g., pickles or horseradish on Rosh HaShana.  This symbolizes that we shouldn’t have a “sour” year.

It is also customary not to eat nuts. The Gematriyah  (numerical value) of Egoz /nut  is 17, the same numerical value as Chet/sin (not counting the “alef” which is not vocalized). Also, eating nuts adds to one’s saliva etc. and thus may disturb one’s concentration in prayer.

 Some continue with these customs through Hoshana Rabbah.

Ya’ale Veyavo

• If one forgot to add Ya’ale Veyavo (the holiday insertion) when saying Birkat HaMazon (Grace after Meals) after a night meal, one should repeat the Birkat HaMazon. If one forgot to recite Ya’ale Veyavo during the Birkat HaMazon after a day meal, one need not repeat the Birkat HaMazon.
• Near the conclusion of the Birkat HaMazon, after Mimarom (Siddur pg. 93) we add the Harachaman for Yom Tov, and Rosh Hashana.^[65]

It is best for one to refrain from marital relations on both nights of Rosh HaShana. If it is the Mikvah night, it is permissible.

 The First Day of Rosh Hashana

Thursday, September 29^th - Tishrei 1st

o   It is best to rise before dawn on Rosh Hashana (dawn is at 6:04 a.m.) or at least before sunrise (Sunrise is at: 7:12 a.m.). ^[66]

Torah Reading ^[67]

We read about the birth of Isaac on this day as Sarah was “remembered” by G-d and conceived Isaac on this day. The Hafotorah is regarding the birth of the prophet Samuel for the same reason.

Some communities have the custom of giving an aliyah to the Ba’al Toke’ah and Chazzan for Musaf. This does not apply if they are being paid for their services.

Shofar-Blowing^[68]

•   It is best not to eat or drink before hearing the Shofar blowing.^[69] (One may drink water before davening. It is good to do so because it is not proper to “fast” until after Chatzot on a Yom Tov. Some are particular not to even drink water.^[70] Others say that one may even have a snack. If eating after Shacharit, one must first make Kiddush.)

o   The one chosen to blow the Shofar (Ba’al Toke’ah) should be a righteous man. He should review the Halachic and (if possible) the Kabbalistic aspects of blowing the Shofar^[71]

 

beforehand (see below). In addition, the Ba’al Makri (the one who points [or reads] to the Ba’al Toke’ah as to what sound to blow) should be righteous man who should also be fluent in the laws and meanings of the blowing of the Shofar.^[72] 

 

•   The entire congregation should listen to the Brachot and the blowing of the Shofar and should bear in mind that they want to fulfill the Mitzvah. They should not say Boruch Hu Uvaruch Shemo. The Brachot of the Shofar apply also to the Shofar-blowing during the Amidah and the repetition of the Amidah, so it is proper not to talk until the end of Shofar-blowing at the conclusion of Musaf (unless it is necessary for the Davening or the Shofar-blowing).

• While the Shofar blower pauses in between the three sets of notes, one should think thoughts of Teshuvah. (It is not Chabad custom to articulate any words at this time.)
• Since the Satan is “confused” by this Shofar blowing, these confessionary thoughts can go up to Hashem without any intercessor.[73]
• The Chassidic and Sefardic custom is to blow the Shofar during the silent Amidah.
• The custom in some Ashkenazim communities is to not blow during the silent Amidah.^[74]
• When blowing during Musaf, there are various customs as to which notes to blow. Every community should follow their custom.
• The total number of blasts should equal at least 100.
• If one is in the middle of the Amidah while the Shofar is being blown, one should stop and listen.
• One who is praying Musaf without a Minyan should not interrupt to blow the Shofar.
• At the end of Musaf it is customary to blow an additional 30 Shofar blasts. One who came late and missed (some) of the other blasts should especially pay attention at this time.
• The Sefardic custom if to blow a long Teruah at the end of the prayers in order to confuse the Satan.[75]
• Ashkenazim simply extend the final Tekiah note (both in the set before Musaf and at the end of davening) for a long time. This is called a Tekiah Gedolah.
• One may not blow extra Shofar blasts on Rosh Hashana as it is similar to playing an instrument. However, one need not stop a child who is blowing extra shofar blasts.

More Laws of the Shofar-Blowing^[76]

• It is customary to keep the shofar covered during the blessings of the shofar as well as whenever one is not actually blowing it.[77]
• The tekiah (long sound) should be as long as the middle sound of that set., i.e. for the first set it should be as long as a shevarim and teruah combined (about six seconds), for the second and third set, it should be as long as a shevarim or a teruah (approximately three seconds).
• Each of the shevarim should last for approximately one second.
• One must take a breath in between each complete note.
• One should not take a breath in the middle of a note (e.g. shevarim or teruah).
• There is an argument as to whether one should breathe in between the shevarim and the teruah or not.  The custom in some places is to take a quick breath in between.
• In a place that does not have a specific custom, it is better to do the shevarim teruah in the first group of tekiot (before Musaf) with a breath in between and the tekiot during Musaf without a breath in between. Nevertheless, one should make a short pause in between. Thus, between both sets of shofar blasts, one fulfills all of the opinions.
• The Ashkenaz custom is for the community to stand for all of the tekiot. The Sefardic custom is for the community to sit for the first 30 blasts. According to all opinions, the community should stand while the brachot are being recited.

 

As Rosh Hashana and Yom Kippur are days of judgment, Hallel is not recited.

Blowing Shofar for Others

The Lubavitcher Rebbe encouraged those that are able to blow the Shofar to seek out Jews who did not hear the Shofar and blow for them.

• When blowing for those who were not in Shul, it is sufficient to blow the first 30 sounds that are sounded in Shul after the bracha.
• If a man is blowing for other men who do not know how to say a bracha, he may say a bracha for them even if he already heard (or blew) the shofar.
• If a man who already heard the shofar is blowing for women, he should have one of the women say the bracha, as he may not say it for them.^[78]
• According to the Sefardic custom, women should not make this bracha. If the man who is blowing for them has already fulfilled the mitzvah, he should blow for them without a bracha.
• A child who knows how to blow the Shofar may blow the Shofar for other children.

In the Afternoon^[79]

o   Some have a custom to study the Mishna of Rosh Hashana during the Rosh Hashana meals.

o    It is proper not to nap during the days of Rosh Hashana. One should rather occupy oneself with reciting Tehillim and studying Torah.

o   Some say that one may nap after midday. It is certainly better to nap than to waste time.^[80]

Tashlich^[81]

• In the afternoon (after Mincha but before sunset), it is customary to go to a river or lake in which there are live fish and say Tashlich (pg  200 in the Machzor).
• There are several reasons for this custom:
• Water represents Divine kindness.
• The water recalls the merit of the Akeidah (binding of Isaac) before which Abraham had to wade through a deep river.
• Fish represent the ever-open eye of G-d.
• We pray to multiply like fish and that the “evil eye” not affect us just as it does not affect fish.
• Those unable to do Tashlich on Rosh Hashana may do so up until Yom Kippur. (Some have the custom of specifically doing Tashlich on the day before Erev Yom Kippur.[82])
• When doing Tashlich on Yom Tov, one should not feed the fish as one may not feed wild animals on Yom Tov. (Click on http://www.chabad.org/library/article_cdo/aid/1008420/jewish/Feeding-Animals.htm for more information)

 

Second night of Rosh Hashana

Thursday night, September 29^th  / 2nd of Tishrei

 Candle-lighting time is not before 7:44 p.m. The candles must be lit from a pre-existing flame.

The Blessing of She’hechiyanu^[83]

There is a doubt as to whether this blessing should be recited on the second night. In certain regards, the two days of Rosh HaShana are considered as one long day and in other regards they are considered separate.[84] For this reason one should prepare a new fruit or new garment in order to be able to say this bracha without any question.

• One should bring a new fruit to the table before candle-lighting. This is in order for the women who are lighting the candles to say the blessing of Shehechiyonu.
• The Brachot of Lehadlik Ner Shel Yom Hazikaron and Shehechiyonu should be recited.
• When the man makes the Shehechiyonu blessing in kiddush, he should also have in mind a new fruit (which should be in front of him) or a new article of clothing (that he is wearing).
• The Chabad custom is to eat a kezayit (1 oz) of the new fruit following Kiddush and make a Bracha Achrona (after-Bracha) on the fruit before washing for bread.
• If one does not have a new fruit or garment, one should still recite Shehechiyanu.
• A man who lights candles shouldn’t recite Shehechiyanu during candle-lighting but rather during Kiddush.

Second Day of Rosh Hashana

Friday Sep. 30^th, 2^nd of Tishrei

The order of the prayers is similar to the first day.

One must cook the food for Shabbat at a time that ensures the food is cooked and edible before Shabbat begins.  (See above regarding the Laws of Eiruv Tavshillin)

Farbrengen

The Lubavitcher Rebbe would lead a farbrengen (Chassidic gathering) which would begin on Rosh HaShana and would continue on into the night. This is in order to draw the holiness of the Yom Tov into the rest of the year. During this farbrengen, the assembled would sing the songs associated with the Baal Shem Tov, The Magid of Mezritch and all of the Chabad Rebbes. Even in years when Shabbat immediately followed Rosh Hashana (such as 1983 and 1984), this farbrengen would take place on Friday afternoon and continue on into Shabbat. In addition, the Rebbe would have another farbrengen on Shabbat afternoon.

Shabbat Teshuvah

Friday night Sep. 30^th, 3^rd of Tishrei

Candle-lighting is at 6:51 pm

One should light from a pre-existing flame.

In general, the festival of Shabbat was given to Israel as a time for Torah study and prayer, and one should always take care not to pass the time idly or in inappropriate conversation. This is especially true on Shabbat Shuvah during which one should be careful to concentrate entirely on Torah, prayer, and reflection on repentance, thereby attaining forgiveness for whatever unfitting behavior may have marred other Sabbaths.^[85]

It is customary amongst Jewish communities around the world that the Rav of the community says a Shabbat Teshuvah Derasha (speech) on this Shabbat.

Although this speech may contain other components, the main objective is that it should inspire the community to reflect upon their deeds, better their ways and do teshuvah.^[86]

Shabbat ends at 7:42 pm

Havdala

 The Havdala at the end of Shabbat should include a candle and besamim (spices) as usual. One should not eat or drink until after Havdala.

The Ten Days of Repentance^[87]

Shabbat, Oct. 1^st    – Tishrei 3^rd  to Friday Oct. 7^th - Tishrei 9^th

• During these days one should spend time doing Teshuva and correcting anything that needs to be corrected. One should be careful to try to keep the highest standard of the Mitzvot in these days. For example, even if one is not normally careful to eat Pat yisrael or Chalav Yisrael, they should be particular in these days.
•  Throughout the Aseret Yemai Teshuva / Ten Days of Repentance (with the exception of Shabbat and Erev Yom Kippur and when tachanun is not said), Avinu Malkeinu (Siddur pg. 454) is recited during Shacharit and Mincha.
• In many communities (not Chabad) Selichot are recited in the early morning.

Tzom Gedalyah^[88]

Sunday Oct. 2^nd / Tishrei 4^th

We fast on this day to commemorate the assassination of Gedalyah, the governor of the Jews after the destruction of the first Temple. Although he was actually killed on the first day of Rosh Hashana, the fast was established on the third of Tishrei as it is best not to fast on Rosh Hashana. Since the 3^rd of Tishrei is on Shabbat this year, the fast is postponed by one day. The fast begins at dawn (6:05 am). One who intends to wake up early and eat must have this intention before going to sleep. Otherwise, it is forbidden to eat.

All healthy men and women are obligated to fast. Pregnant and nursing women and people who are ill are not obligated. If in doubt, consult a Rabbi.

Shacharit

Selichot and Avinu Malkeinu (Siddur pg. 454) are recited and the Torah is read.

The Chazzan adds Aneinu in the repetition of the Amidah (page 48). Three people who are fasting should called to the Torah.

Mincha

Before the Amidah, the Torah is read. Three people who are fasting should be called to the Torah. The third person also reads the Haftorah. In the Amidah, those who are fasting say the paragraph beginning Aneinu in the Shma Koleinu blessing (Siddur pg. 108). If one forgets this paragraph the Amidah is not repeated. We recite Tachnun and Avinu Malkeinu. In Avinu Malkeinu we say “chadesh” and “katveinu” (as during the ten days of repentance), and not “bareich” and “zachreinu” (as during the other fast days).

The fast concludes at 7:30 p.m.

Monday night and Tuesday, Oct. 4^th and 5^th / 6^th of Tishrei

Yahrtzeit of the Rebbe’s Mother

On this day in the year 1964, Rebbetzin Chana Schneersohn, wife of the renowned Kabbalist and Torah activist behind the Iron curtain, Rabbi Levi Yitzchak Schneersohn, and mother of the Lubavitcher Rebbe, passed away. For more information about this great lady, click here: http://www.chabad.org/library/article_cdo/aid/133640/jewish/Rebbetzin-Chana-Schneerson.htm

The Laws of Yom Kippur and Sukkot will come in a later e-mail with Hashem’s help

Yom Tov Times at a Glance

Miami

Eve of First day Rosh Hashana, Wednesday, September 28^th  

Light Candles at: 6:53 pm

First Day of Rosh HaShanah, Thursday Sep, 29^th

Alot Hashachar (dawn) 6:04 am

Earliest Tallit 6:27 am

Netz Hachamah (sunrise) 7:12 am

Chatzot (midday) 1:10 pm

Eve of Second day Rosh Hashana, Thursday, Sep 29^th  

Light Candles: 7:44 pm

Second day Rosh Hashana, Friday, September 30^th  

Alot Hashachar (dawn) 6:05 am

Earliest Tallit 6:27 am

Netz Hachamah (sunrise) 7:12 am

Chatzot (midday) 1:10 pm

Light Candles: 6:51 pm

Shabbat, October 1^st

Shabbat Ends: 7:42 pm

Tzom Gedalia, Sunday Oct 2^nd

Fast Begins  6:05 am 

Fast Ends  7:30 pm

New York

Eve of First day Rosh Hashana, Wednesday, September 28^th  

Light Candles at: 6:26 pm

First Day of Rosh Hashana, Thursday Sep, 29^th

Alot Hashachar (dawn)  5:29 am

First Tallit: 5:57 am

Netz Hachamah (sunrise) 6:50 am

Chatzot (midday)  12:45 pm

Eve of Second day Rosh Hashana, Thursday, Sep 29^th  

Light Candles after: 7:23 pm

Second day Rosh Hashana, Friday, September 30^th  

Alot Hashachar (dawn)  5:31 am

First Tallit: 5:58 am

Netz Hachamah (sunrise) 6:51 am

Chatzot (midday)  12:46 pm

Light Candles at: 6:23 pm

Shabbat, October 1^st

Shabbat Ends: 7:20 pm

Tzom Gedalia, Sunday Oct 2^nd

Fast Begins  5:33 am 

Fast Ends  7:04 pm

Los Angeles

Eve of First day Rosh Hashana, Wednesday, September 28^th 

Light Candles at: 6:25 pm

First Day of Rosh Hashana, Thursday Sep, 29^th

Alot Hashachar (dawn) 5:33 am 

Earliest Tallit  5:57 am 

Netz Hachamah (sunrise)  6:47 am

Chatzot (midday)  12:44 pm

Eve of Second day Rosh Hashana, Thursday, Sep 29^th  

Light Candles after: 7:18 pm  

Second day Rosh Hashana, Friday, September 30^th 

Alot Hashachar (daw) 5:33 am

Earliest Tallit 5:58 am

Netz Hachamah (sunrise) 6:47 am

Chatzot (midday)  12:43 pm

Light Candles at: 7:13 pm 

Shabbat, October 1^st

Shabbat Ends: 7:15 pm

Tzom Gedalia, Sunday Oct 2^nd

Fast Begins  5:35 am

Fast Ends  7:02 pm

Jerusalem

Eve of First day Rosh Hashana, Wednesday, September 28^th 

Light Candles at: 5:49 pm

First Day of Rosh HaShanah, Thursday Sep, 29^th

Alot Hashachar (dawn) 5:20 am 

Earliest Tallit  5:44 am 

Netz Hachamah (sunrise)  6:32 am

Chatzot 12:30 pm

 Eve of Second day Rosh Hashana, Thursday, Sep 29^th  

Light Candles after: 7:04 pm  

Second day Rosh Hashana, Friday, September 30^th 

Alot Hashachar (dawn) 5:20 am 

Earliest Tallit  5:44 am 

Netz Hachamah (sunrise)  6:32 am

Chatzot (midday)  12:29 pm

Light Candles at: 5:47 pm 

Shabbat, October 1^st

Shabbat Ends: 7:02 pm

Tzom Gedalia, Sunday Oct 2^nd

Fast Begins  4:22 am 

Fast Ends  5:48 pm

Melbourne, Australia

Eve of First day Rosh Hashana, Wednesday, September 28^th 

Light Candles at: 6:03 pm

First Day of Rosh Hashana, Thursday Sep, 29^th

Alot Hashachar (dawn) 4:41 am 

Earliest Tallit  5:07 am 

Netz Hachamah (sunrise)  5:59 am

Chatzot (midday)  12:10 pm

Eve of Second day Rosh Hashana, Thursday, Sep 29^th  

Light Candles after: 7:01 pm  

Second day Rosh Hashana, Friday, September 30^th 

Alot Hashachar (dawn) 4:39 am 

Earliest Tallit  5:06 am 

Netz Hachamah (sunrise)  5:58 am

Chatzot (midday)  12:10 pm

Light Candles at: 6:04 pm 

Shabbat, October 1^st

Shabbat Ends: 7:03 pm

Tzom Gedalia, Sunday Oct 2^nd

Fast Begins  5:36 am 

Fast Ends  7:50 pm

---

[1] From HaYom Yom, 25^th of Elul “The Alter Rebbe related: When I was in Mezritch I heard from my Rebbe, the Maggid, in the name of the Baal Shem Tov: The seventh month (Tishrei), first of the months of the year, is blessed by G-d Himself, on Shabbat Mevarchim - last Shabbat in the month of Elul. With this power Israel blesses the other months eleven times a year.

It is written, Atem nitzavim hayom, ‘You stand this day.’ This day refers to Rosh Hashana which is the day of Judgment (as it is written, ‘The day came,’ which Targum renders, the day of the great judgment came). Yet you remain standing firmly upright (nitzavim), meaning - you will be vindicated in judgment. 

On the Shabbat preceding Rosh Hashana, the last Shabbat in Elul, we read the parsha of Atem nitzavim, which is G-d's blessing on the Shabbat-of-blessing the seventh month (Shabbat mevarchim). That seventh month (Tishrei) is itself sated - and in turn satiates all Israel - with an abundance of good for the duration of the (coming) year.”

[2] O.C. 581 and Mateh Efrayim

[3] Ashkenazim always begin saying Selichot on Motzei Shabbat as this is an auspicious time.

[4] If Rosh HaShana begins on either a Wednesday night or a Shabbat, Selichot are recited from the Motzei Shabbat prior to Rosh HaShana. If Rosh HaShana begins on a Sunday or Monday night, Selichot are recited from the previous Motzei Shabbat (Rama 581, 1). This is because there need to be at least four days of Selichot just as a sacrifice needed to be inspected for four days before being sacrificed. In addition, it was customary for people to fast during the Ten Days of Repentance. Since there are four days on which one may not fast (two days of Rosh HaShana, Shabbat Teshuvah, and Erev Yom Kippur), they would fast before Rosh HaShana for four days.

[5] O.C. ibid, 1

[6] O.C. 581 and Mateh Efrayim

[7] Like every other Erev Yom Tov

[8] O.C. 581 and Mishna Berurah there 22

[9] O.C. Ibid and Mishna Berurah 24

[10] Likutei Sichot 24, 222

[11] Mishna Berurah ibid

[12] O.C. ibid 2

[13] Mateh Efrayim 581, 49

[14] See Responsa of Rabbi Akiva Eiger (quoted in Pitchei Teshuva) that the definition of an adult for this purpose is to be 13 years old and have signs of physical maturity. (It would seem that if one is doing the annulment with 10 men, he need not be strict in this regard.)

[15] Siddur of the Alter Rebbe

[16] Chayei Adam 138, 8

[17] Y.D. 228, 3 When doing a regular annulment of a vow, a husband may not be on the bait din which annuls his wife’s vows.

[18] Chayei Adam ibid

[19] See Teshuvot Vehanhagot vol. 1, O.C. 338 

[20] See Y.D. 234, 56 and Shach 71

[21] She’arim HaMetzuyanim BeHalacha 128, 24

[22] Elef Hamagen 581, 101

[23] See Y.D. 228

[24] O.C. Ramah 4

[25] Mateh Efrayim ibid 50

[26] See Shevach HaMoadim pg. 11

[27] O.C. ibid 4

[28] Mishna Berurah ibid 25

[29] Mateh Efrayim ibid 55

[30] Mishna Berurah ibid

[31] O.C.

[32] See O.C. 88

[33] Shulchan Aruch HaRav Siman 527

[34] Likutei Sichot 14, 369 This is based on a verse in Nechemiah which states that on Rosh HaShana, Nechemiah said: "Go, eat fat foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our L-rd, and do not be sad, for the joy of the L-rd is your strength." “ (Nechemiah, 8, 10)

[35] Mateh Efrayim ibid 57

[36] Ibid 599, 1, Sefer HaMinhagim Chabad

[37] Ibid, in the name of the Previous Rebbe

[38] Mateh Efrayim, ibid, 23

[39] Shulchan Aruch HaRav, 582 

[40] Ha-kel Hakadosh

·         If one mistakenly said Ha-kel Hakadosh instead of Hamelech Hakadosh:

o    If one realized immediately (within 2 seconds), then the person can immediately correct it by saying Hamelech Hakadosh.

o    If one did not realize the mistake right away, or already began the following Bracha, he must repeat the Amidah from the beginning. This also applies if one realized the mistake after completing the Amidah.

·         If one is unsure as to whether or not he said HaMelech HaKadosh or not, he must repeat the Amidah.

·         If the Chazzan forgets to say HaMelech HaKadosh in the Friday night mini Amidah repetition, if he realized before he completed the bracha (Mekadesh HaShabbat), he should go back and correct it. If he realized only after completing the bracha, he should not repeat it (Ketzeh Hamateh, 582, 12).

• Uvchen ten pachdecho

·         If one forgot to add the insertion Uvchen ten pachdecho etc. on Rosh Hashana and Yom Kippur, if they at least finished the bracha with the words HaMelech Hakadosh, they need not to repeat the Amidah.

• HaMelech HaMishpat

 

·         If one forgot and said Melech Ohev Tzedaka Umishpat instead of HaMelech HaMishpat; if one realized immediately (within 2 seconds), then one can immediately correct it by saying HaMelech HaMishpat.

·         If one did not realize the mistake right away, or already began the following Bracha one should complete the Amidah. It is considered praiseworthy (although not mandatory) to then repeat the Amidah in order to recite that bracha properly. (One should have in mind that this is not an obligatory prayer but is rather a “volunteer” prayer.)

Other Insertions

·         If one omitted any of the other insertions, they need not repeat the Amidah. However, if he realized his omission before saying the name of G-d at the end of that bracha, he should go back, add that insertion, and continue from where he previously had reached.

 

[41] Elef HaMagen 13, on Mateh Efrayim, 582

[42] Many have the custom that the community also recites Zochreinu and Mi Chamocha out loud.

 This is not the Chabad custom. This is because the later insertions are prayers for a “good life” and these insertions only mention “life.”

[43] Mateh Efrayim, 584, 9

[44] Elef LaMateh, 2 on ibid

[45] Shulchan Aruch HaRav 582

[46] Tamei HaMinhagim, pg. 309

[47] Mate  Efrayim, 582, 3

[48] Sefer HaMinhagim

[49] Ibid

[50] Some say that this greeting should only be given until midday of the first day. The Taz (582, 4) says it may be said until midday of the second day. In the Siddur, the Alter Rebbe writes that this greeting is given on the first night of Rosh HaShana.

[51] Shulchan Aruch HaRav 582, 17

[52] I have heard that the round circle which has no end signifies a long life, and also that it resembles a crown since we coronate G-d as our King on Rosh Hashana.

[53] Sefer HaMinhagim Chabad. It is clear from this quote that the Chabad custom is to use salt and not honey on Shabbat Teshuvah and Shabbat Chol HaMoed.

Many have the custom of using honey on these days as well.

[54] Shulchan Aruch HaRav, 583 See also Meiri on Horiyot 12a

[55] (Siddur pg. 277, Machzor page 39)

Some eat these foods before HaMotzie, but the prevalent custom is to eat these after HaMotzie.

[56] In addition, I heard that some eat spinach and fenugreek.

[57] Sefer HaMinhagim

[58] Kaf HaChayim, 583, 25

[59] Ibid, 12

[60] Ibid, 5

[61] Ibid, 6

[62] Horiyot 12a

[63] Sefer HaMinhagim

[64] See Sha’arei Teshuvah, ibid, 1

[65] For Yom Tov: Hu Yanichilaynu L’yom Shekulo Tov and for Rosh Hashana: Horachamon Hu Yechadesh Aleinu Et Hashana Hazot Letova Velivracha.

[66] Mateh Efrayim, 584, 1

[67] Shulchan Aruch HaRav, 584

[68] Ibid, 585 - 592

[69] See Sha’arei Teshuva 584, 3, Mateh Efrayim, 588, 2

[70] See Ketzeh HaMateh, 588, 5

[71] See Sefer HaMinhagim that the Rebbe Rashab would instruct the Baal Toke’ah to study the maamar of Lehavin Inyan Tekiat Shofar, printed on page 488 of the Siddur Im Dach.

[72] O.C. 585, 3, Mateh Efrayim 585, 2

[73] Ta’amei HaMinhagim, page 317 See there that Rabbi Akiva Eiger explains that when the Satan sees that we love Hashem so much that we do extra mitzvot (i.e., we blow the shofar more than we are obligated to blow, see Rashi D.H. Kdei on Rosh 16b) he is afraid to mention our sins since one who does teshuvah out of love has their sins transformed to mitzvot.

[74] Mishna Berurah, 592, 1

[75]O.C. 596

[76] Shulchan Aruch HaRav 585, and 590

[77] See Kaf HaChayim, 585, 14

[78] Shulchan Aruch HaRav 589, 2

[79] Ibid, 583, 8

[80] Ibid, 8

[81] Ibid, 584, 7

[82] Likutei Maharich I have heard that some do Tashlich up until Hoshana Rabba, but I have not found a source for this.

[83] Shulchan Aruch HaRav, 600

[84] See Ketzeh Hamateh, 590, 25 for the deeper meaning of the two days of Rosh Hashana being considered one day.

[85] The Book of Our Heritage

[86] Mateh Efrayim, 602, 41

[87] Shulchan Aruch HaRav, 603

[88] O.C. 550