From the Ravs Desk: Shaalos Veteshuvos on Rosh Hashyanah

Question:

Am I allowed to cut nails on the day before Erev Yom Tov or does this at the same status as Thursday on which we don’t cut nails because it will grow back on the third day which is Shabbos, and hence so too regarding Yom Tov we should avoid cutting nails on the day before Erev Yom Tov being that it will grow back on Yom Tov?

Answer:

One may cut his nails on the day before Erev Yom Tov, although [even aside from the above reason] it is best to initially cut them on Erev Yom Tov itself.

Explanation:

We do not find any source or mention in the original custom of avoiding cutting nails on Thursday to extend this to also avoid cutting nails on the day before Erev Yom Tov. Now, although seemingly the reasons are the same, and just as we should try to avoid having the nails start growing back on Shabbos so too we should try to avoid having them start going back on Yom Tov, nevertheless, this entire concept is a mere custom followed by some, and seemingly a custom was never adapted regarding Yom Tov. Perhaps the reason for this is because there is usually two days of Yom Tov [i.e. Rosh Hashanah in the whole world, and all other holidays throughout the entire diaspora] and it would be belittling to the second day of Yom Tov to avoid cutting the nails the day before Erev Yom Tov, but cut them on Erev Yom Tov, even though it will start growing back on the second day of Yom Tov. Now, since the entire concept of avoiding to cut the nails on Thursday is a mere custom, and is done in order not to belittle the day of Shabbos, it would be inappropriate to adapt this custom regarding Yom Tov, which would automatically lead to a belittlement of the second day of Yom Tov. Whatever the case, the Mateh Efraim explicitly rules that if one needs to do so, then one may cut the nails on the day before Erev Yom Tov.

Sources: See Mateh Efraim 625:13; Shevet Hakehasi 1:105; Piskeiy Teshuvos 260 footnote 51 [writes to forbid]  See regarding cutting nails on Thursday: Admur 260:2; Taz 260:1; M”A 260;  Rashal in his glosses on the Tur; Mateh Moshe 411 in name of Sefer Hagan; Machatziz Hashekel 260:1; M”B 260:6 in name of Elya Raba

Lighting a Teshuvah candle: On the eve of Shabbos Teshuvah, it is customary in the Rebbe’s household to kindle [a twenty-four-hour candle which is known as] a “Teshuvah light.”^[1] [The Rebbe once stated that it is the Chabad custom to light three Teshuvah candles on Erev Shabbos Teshuvah.^[2] When the second day of Rosh Hashanah falls on Erev Shabbos, these candles should be lit on Wednesday, Erev Rosh Hashanah, using a 72 hour candle. They may not be lit on Erev Shabbos unless one plans to make a use of the candles on Shabbos, such as if he needs their light for that night.^[3]]

[1] Sefer Haminhagim p. 122 [English]; Sefer Hasichos 1944 p. 7-8; See Otzer Minhagei Chabad p. 166

[2] Sicha of Vav Tishrei 1982 [unedited]

The reason: This corresponds to the three forms of Teshuvah described by Admur in Likkutei Torah Parshas Balak in the Mamar “Mah Tovu”. [ibid]

[3] See Admur 514:13-14; Biur Halacha 514:5 “Ner”; Kaf Hachaim 514:79; Piskeiy Teshuvos 514:14; Nitei Gavriel 55:2; 88:33

The reason: As it is forbidden to light a Ner Shel Batala on Yom Tov. [Admur 514:13; Michaber 514:5] Likewise, the Eruv Tavshilin does not permit performing non meal related Melachas.

May one eat sour bread?

If the bread is actually sour then it should be avoided.

May I ask a freind to have me in mind when they do the Eruv Tavshilin, or must I do so myself?

You must do it in your personal house with food that you own, and should do so personally or appoint a Shliach in youir house to do so on your behalf. One cannot rely on someone else’s Eruv which he is doing in tehri house, even if he asked them to have him in mind, and if he did so the the eruv is invalid for him.

Sources: Admur 527:14

May one use an egg for the Eruv Tavshilin?^[1]

Yes, and so is the custom of some communities.[2] However, initially, one is not to use an egg but rather a food of significance such as cooked meat or chicken or fish.

[1] See Siddur Admur “Tavshil Chashuv such as meat or fish”; Admur 527:3 and 527:11 [mentions meat, fish or egg]; Beir Heiytiv 527:2 in name of Shelah; Siddur Arizal; Elya Raba 527:5 in name of Shelah; Mateh Efraim 625:38; M”B 527:8; Nitei Gavriel 82:6

[2] See Admur 527:11; Aruch Hashulchan 527:13; Kaf Hachaim 527:21; Nitei Gavriel 82:8;

How many people must be present by Hataras Nedarim, 10 or 11?[1]

The Poskim^[2] rule that it is proper to perform Hataras Nedarim with a group of ten men. Some Poskim[3] understand this to mean that one should have 10 people annul the vow for each individual, hence having a total of 11 in each group. This is done in order to annul the vows of a dream which must be done by ten men. Other Poskim[4], however, imply that a Minyan of ten men suffices in total, with one person asking for the annulment and another nine answering.

[1] See Siddur Admur with glosses of Rav Raskin  p. 503; Yalkut Halachos Utamei Haminhagim Chabad 1p. 130; Nitei Gavriel 17:15

[2] Siddur Admur; Sefer Haminhagim; Hayom Yom 29^th Tishreiy; Shlah beginning of tractate Yuma; Daas Torah 619:1; Siddur Yaavetz; Mateh Efraim 581:49; Kaf Hachaim 581:20; Darkei Chaim Veshalom 700; Otzer Minhagei Chabad p. 36

[3] Kaf Hachaim 581:20; Kitzei Hamateh on M”E ibid; See Sefer Hasichos 5752 p. 1 “To the Eida Sheleima of the Matirim”

[4] See Mateh Efraim ibid “Groups of ten, ten who sit to do”; Heichal Hbesht 8 p. 7 who refers to Brachos 6a; Rav Raskin ibid; See Nitei Gavriel ibid

Opinion of Admur in Siddur: In the Hataras Nedarim of Admur, no mention is made of the vows of dreams, and thus it is difficult to suggest that this is Admur’s reasoning. [Rav Raskin ibid; Nitei Gavriel ibid] The Rebbe rather explains that a Minyan is needed in order to be able to be Mitaken the world prior to Rosh Hashanah. [Likkutei Sichos 4:1332] The difference between the two explanations is that according to the first explanation a Minyan is needed in addition to the person saying the Hatara, while according to the latter explanation the person saying it is joined together with those being Matir for there to be a Minyan. [See Commentary on Siddur by Rav Raskin]