*As an Amazon Associate I earn from qualifying purchases.
Donate
*As an Amazon Associate I earn from qualifying purchases.
Chapter 3: Erev Rosh Hashanah
Checklist for Erev Rosh Hashanah
|
|
The theme of the day: The night before Erev Rosh Hashanah:[1] The Rebbe Rayatz stated: “The night before Erev Rosh Hashanah was considered the Wacht Nacht[2] of the High Holidays. I do not remember that people went to sleep at a normal hour. Each person began his preparations for Erev R”H which introduces the days of judgment”.
Tehillim, Tefilah, Teshuvah: One is to spend this day learning Torah, doing Mitzvos, and doing Teshuvah.[3] One is to increase in saying Tehillim throughout the day, and repent in order so his prayers of Rosh Hashanah are clean and pure.[4] New Hiddur Mitzvah:[5] It is customary[6] on Erev[7] Rosh Hashanah to accept upon oneself a Mitzvah which one will keep more carefully.[8] One is to accept the new Hiddur with saying “Bli Neder” in order to avoid it becoming a vow.[9]
Asking forgiveness:[10] It is proper to begin doing repentance of sins between man and his fellow, which includes asking for forgiveness, prior to Rosh Hashanah. One should not delay doing so until Erev Yom Kippur. Charity:[11] The Peri Chadash would distribute Mishloach Manos on Erev Rosh Hashanah so the poor are able to eat good foods for the Yom Tov meal.[12] It is likewise customary on every Erev Yom Tov to send all the necessary Yom Tov foods to the poor of one’s city.[13] Those that are accustomed to give charity every single day of the week are to give charity on Erev Rosh Hashanah also on behalf of the two days of Rosh Hashanah.[14] Spending time with one’s spouse:[15] On Erev Rosh Hashanah, close to the entrance of the Holiday, the Rabbeim would spend some time speaking with their wives. The purpose of publicizing this matter is to teach a lesson to each person in the importance of Shalom Bayis, as despite the greatness of the day and the careful use of time by the Rabbeim especially on this day; nonetheless they made time to spend with their spouse. |
1. Fasting on Erev Rosh Hashanah:[16]
Erev Rosh Hashanah is an accustomed fast day [for both men and women[17]].[18] [Many however are no longer accustomed to fast on this day.[19] See footnote for Chabad custom.[20]]
Children:[21] Even children [that are above Bar and Bas Mitzvah[22]] are accustomed to fast.
Is one to accept the fast the Mincha prior?[23] It is not necessary to accept the fast the Mincha beforehand. [If one accepts the fast the Mincha prior then he is obligated to fast until nightfall. For this reason, one should refrain from doing so.[24]]
When does the fast begin?[25] The fast begins from Alos/dawn of Erev Rosh Hashanah.
When does the fast end? One is not to fast the entire day.[26] Many fast until the time of Mincha Gedolah[27], upon which they daven Mincha and then eat.[28] In such a case one says Aneinu in the private Shemoneh Esrei of Mincha [however not during Chazaras Hashatz]. If, however one ate before Mincha, Aneinu is not said.[29] Some Poskim[30] say one may even initially eat prior to Mincha. This especially applies if a Minyan is not currently available, or one is unable to Daven with concentration.[31]
Eating before Alos/dawn:[32] Many are accustomed to eat before dawn of the fast in order to negate the custom of idolaters to fast on the eve of their holidays.[33] One may eat before dawn even if he went to sleep without stipulating to eat upon waking up before dawn. [Nevertheless, some Poskim[34] rule it is a grave prohibition according to Kabala to eat, prior to dawn, after awakening, throughout the entire year, and this prohibition likewise applies prior to a fast. This prohibition applies starting from midnight and onwards after awakening from a standard sleep of 60 breaths.[35] Practically, the custom of Sephardi Jewry is to be stringent.[36] However Ashkenazi Jewry is lenient[37] and so is the Chabad custom.[38] If one did not sleep that night for at least 60 breaths then he may eat according to all up until dawn.[39] Likewise some Poskim[40] rule that if one plans to return to sleep for a second time before Alos then this prohibition does not apply. Likewise, if one is weak or sick, he may eat prior to Alos even according to the Zohar.[41]]
One who is weak or sick:[42] One who is slightly sick should not fast, [rather he should redeem the fast with charity]. [Some[43] write that due to our weak state health one is not to fast at all on Erev Rosh Hashanah and rather is to redeem the fast with charity.]
Seudas Mitzvah:[44] One may participate in a Seudas Mitzvah on Erev Rosh Hashanah. This applies even if one is generally accustomed to fast on Erev Rosh Hashanah. [Nevertheless he is not required to eat if he so chooses[45] unless he is part of the Minyan of ten in which case it is a Mitzvah to eat.[46] Certainly the Baal Bris which is the father, Mohel and Sandek are required to eat and cannot fast.[47] They may eat even prior to the Bris, although the other guests are to fast until the Bris.[48]]
Kerias Hatorah:[49] The congregation does not read the portion of Vayichal from the Torah scroll as this fast is not a public fast.
Fasting for ten days:[50] Those which are meticulous are accustomed to fast for a total of ten days See “Aseres Yimei Teshuvah” Halacha 4 for the full details of this subject!
| Summary:
It is accustomed to fast on Erev Rosh Hashanah until midday. Those which are weak and are unable to fast do not need to do so. Many people today are accustomed to being lenient regarding this fast. |
| Sparks of Kabala:[51]
Although fasting during Aseres Yimei Teshuvah is an act of piety nevertheless the main Tikkun during these days is actually fulfilled through eating. The fasting is only done due to the requirement to achieve atonement for sin. It is therefore written in Sefarim that one must eat bread every night of Aseres Yimei Teshuvah in order to recite the blessing of Birchas Hamazon. |
2. Tachanun:[52]
Tachanun is omitted from Shacharis[53], however in Selichos Tachanun is recited[54] even if one is reciting Selichos after Alos.[55] [By the Mincha prior to Erev Rosh Hashanah [28th of Elul] Tachanun is recited.[56] Likewise in Kerias Shema Sheal Hamita of the night of Erev Rosh Hashanah Tachanun is recited.[57]]
Lamnatzieach:[58] On Erev Rosh Hashanah Lamnatzeiach is omitted from between Ashrei and Uva Letziyon. [However, it is recited after Davening.[59]]
Keil Erech Apayim:[60] Keil Erech Apayim is omitted from Davening on Erev R”H that falls on Monday.
Tefila Ledavid:[61] The Psalm of Tefila Ledavid is omitted on all days that Tachanun is not recited.[62]
3. Blowing Shofar:[63]
One does not blow the Shofar on Erev Rosh Hashanah.[64] This applies beginning from the night of Erev Rosh Hashanah [the night of the 29th of Elul].[65] This applies even when Rosh Hashanah falls on Shabbos.[66] It is forbidden to blow the Shofar, even for practice, in an open area.[67] One is however allowed to practice blowing the Shofar in a closed room.[68] [This applies whether one is learning how to blow or is trying to get used to blowing from a new Shofar.[69] However one may not blow the Shofar for no reason even in a closed room.[70]]
4. Hataras Nedarim:
*For a full digest on the laws and customs of Hataras Nedarim both on Erev Rosh Hashanah and throughout the year, please refer to the “Supplement on Hataras Nedarim” provided in the back of the Sefer.
It is customary to perform Hataras Nedarim on Erev Rosh Hashanah.[71] This is hinted in the verse “Lo Yachel Divaro Kichol/Do not transgress your word” of which its ending letters is an acronym for Elul.[72] The Hataras Nedarim procedure which is performed on Erev Rosh Hashanah incorporates two sections and functions: 1) nullifying one’s previous vows [i.e. Hataras Nedarim] and 2) stipulating on the future vows of the coming year [Modaah].[73]
When is it done?[74] One is to perform Hataras Nedarim [after Shacharis[75]] before midday.[76] [If one did not do so he may perform Hataras Nedarim up until nightfall [Tzeis Hakochavim] of Rosh Hashanah. See Q&A!]
With how many people is it done? It is proper to perform Hataras Nedarim with a group of ten men.[77] [If this is not possible, one is to say Hataras Nedarim in front of three men which are listening and annulling his vow.]
Being an expert in the laws:[78] It is proper for every person to review the laws of vows prior to performing Hataras Nedarim, as there are many vows that cannot be revoked.
|
General Q&A Who is to stand and who is to sit during Hataras Nedarim?[79] The custom today is that the individual requesting the annulment remains standing while the judges remain seated throughout the process.
May one perform Hataras Nedarim after sunset of Erev Rosh Hashanah?[80] One may perform Hataras Nedarim even after sunset, during Bein Hashmashos, up until nightfall [Tzeis Hakochavim]. However, as writes Admur in the Siddur, it is initially to be done before midday. If one did not do Hataras Nedarim on Erev Rosh Hashanah, when is it to be performed?[81] It is to be performed during Aseres Yimei Teshuvah.
Are women to perform Hataras Nedarim?[82] Although women must annul vows just like men, women are not accustomed to performing Hataras Nedarim specifically on Erev Rosh Hashanah, as is performed by men. This is primarily due to reasons of Tznius.[83] Appointing husband as emissary: One’s wife may appoint her husband to nullify the vows for her, having the husband mention this during the annulment.[84] Some[85] write it is proper to do so on Erev Rosh Hashanah in order so the wife also benefits from Hataras Nedarim. In such a case the husband is to tell the tribunal that he is annulling the vows also on behalf of his wife and in return the tribunal is to answer him in plural tense “Hakol Mutarim Lachem.”[86] No other woman may appoint a man as an emissary to nullify vows for her before a court, and rather she must do so herself.[87] See “General laws of revoking vows” for further details of a husband serving as an emissary for his wife. Are children to perform Hataras Nedarim?[88] No. Children do not perform Hataras Nedarim until they reach the age of Bar Mitzvah. May one perform Hataras Nedarim via Zoom or telephone? This matter is debated amongst today’s Rabbanim. Practically, with regards to the general Hataras Nedarim that is done on Erev Rosh Hashanah, one who cannot join a Minyan or three other men for a Beis Din, may do so through Zoom or a phone. Q&A on the reader If one does not understand the paragraph being read should he read it in a different language?[89] Yes. One must read the annulment of vows in a language that he understands. It is invalid if one read the Hebrew Nussach thinking it is some kind of prayer or supplication and did not understand its meaning and purpose. May more than one person at a time read the annulment? It is permitted for the tribunal to annul the vows of multiple individuals simultaneously.[90] Nevertheless initially there should not be more than one person at a time reading the request for annulment. However, in a pressing situation one may allow multiple individuals to read the request simultaneously.[91] In such a case the tribunal is to recite in the Nussach of annulment “Mutar Lachem” in plural.[92] Q&A on the judges of the tribunal Of what age are the members of the tribunal to be?[93] They need to be above Bar Mitzvah and must already have a beard.[94] However some[95] write that regarding the Hataras Nedarim performed on Erev Rosh Hashanah, this is not necessary, and as long as the person annulling the vow is Bar Mitzvah it suffices. May the members of the tribunal who annul the vow be relatives of each other?[96] Yes. They may also be a relative of the person asking for the annulment. May women be part of the tribunal to annul vows?[97] No. May a husband or father be part of the tribunal to annul the vow of his wife or daughter?[98] A husband cannot serve as part of the tribunal of judges to annul the vow of his wife.[99] However a father may serve as part of the tribunal to annul the vows of his daughter. Should one strive that the members of the tribunal who annul his vow have already said their annulment?[100] Some[101] are particular to only have those who already released their vows come along and release the binding of one who is still bound. However, many are not particular in this and on the contrary they are zealous to be the first ones to release their vows.[102] The Rebbe’s custom was not to be particular in this matter.[103] Q&A on the annulment process Must one particularize the vows that he is requesting to revoke? This depends on whether one remembers the vow he is requesting to annul. See the Supplement in the back on Hataras Nedarim Halacha 16 for the full details of this subject! Which vows are allowed to be revoked by the tribunal? Not all vows have the ability to be revoked by the tribunal. Such vows hence remain intact even after performing Hataras Nedarim. Thus a case that one remembers a vow that he made [and thus mentions the vow to a member of the tribunal], the people annulling the vow must know the laws involved in whether such a vow may be annulled and how to do a Pesach and Charata for the vow. See the Supplement in the back on Hataras Nedarim Halacha 18-21 for the full details of this subject! General laws of revoking vows: How is a vow revoked? The person requesting the annulment must regret the vow from the time of its initiation. See the Supplement in the back on Hataras Nedarim Halacha 18 for the full details of this subject! Nidrei Issur: Some Poskim rule one may never revoke a vow that was made regarding a prohibition. See Supplement on Hataras Nedarim Halacha 19 for the full details of this subject! Neder Al Daas Chaveiro: The nullification is only valid for vows he made between him and himself. However, those vows that were sworn to him by another person [Al Daas Chaveiro] cannot be annulled. See Supplement on Hataras Nedarim Halacha 20 for the full details of this subject!
Nidrei Mitzvah-When does a Chumra or custom require Hataras Nedarim? If one performed a Chumra one time with intent to continue doing so forever it has the status of a vow. If he performed the Chumra or custom three times it is considered a vow even if he did not have in mind to do so forever. See the Supplement in the back on Hataras Nedarim Halacha 21 for the full details of this subject! May one appoint an emissary to annul a vow for him before three judges? A person must personally appear before the judges in order to have his vow revoked and he cannot appoint an emissary to do so in his place. The only exception to this rule is regarding one’s wife that one’s wife may appoint her husband to nullify the vows for her, having the husband mention this during the annulment. Nevertheless, in such a case the husband cannot also serve as part of the tribunal of judges to annul the vow. See the Supplement in the back on Hataras Nedarim Halacha 22 for the full details of this subject! Q&A on the Modah-Stipulation Are all one’s future vows invalidated due to the stipulation made by Hataras Nedarim? This depends on whether one remembered his stipulation at the time of the vow. See the Supplement in the back on Hataras Nedarim Halacha 24 for the full details of this subject! |
| Seder Nezifa:[104]
It was instituted to recite Seder Nezifa immediately after reciting Hataras Nedarim and Modaah.[105] However, today many are accustomed not to recite the Seder Nezifa[106] and so is the Chabad custom.[107] |
5. Peruzbal:[108]
*For a full summary of these laws, please refer to the “Supplement on the laws of Peruzbal” provided in the back of the Sefer. For a full digest on the laws and customs of a Peruzbal-refer to our publication “The Laws and Customs of Shemita” Chapter 4!
The Torah commands that at the end of the seventh year cycle one must annul all loans that he is owed by other Jews. The Peruzbal is a process instituted by the Sages which allows a loan to remain active even after the Shemitah year, and thus allows one to collect the debt from the borrower. It is proper for every G-D fearing Jew to be stringent to write a Peruzbal in order to Halachicly secure the collection of any loans he had given.[109] [Practically, every Jew is to initially perform a Peruzbal to guarantee his collections of the loans.[110]]
When?[111] Initially the Peruzbal is to be performed at the end of the sixth year, prior to Rosh Hashanah of the seventh year.[112] [It is a Mitzvah to publicize this matter as it is not well known to the public.[113] It is proper to arrange the performance of the Pruzbal on Erev Rosh Hashanah[114] immediately after Hataras Nedarim.[115]] If one did not do the Peruzbal at the end of the sixth year then he is to perform it anytime throughout the seventh year, up until Rosh Hashanah which is the beginning of the eighth year. [Practically the Chabad custom is to perform the Pruzbal both on Erev Rosh Hashanah of the sixth year and the seventh year.[116] This certainly applies if one made loans within the 7th year and they have not yet been paid.[117]]
How?[118] Before the Shemitah year begins the lender is to gather a valid court of three men and state to them “I hereby hand to you all the debts that are owed to me that [and through doing so] I should be allowed to collect them whenever I desire.” [Alternatively, one is to write and sign a document including the above words and hand it to the tribunal of judges. A Rav can join another two Kosher Jews and prepare the Peruzbal document and then have people place their signature on it.[119]] A Peruzbal is only valid if the borrower possesses some piece of land or an object connected to land.[120] [The Rav or other member of the Beis Din in charge of the Peruzbal document can acquire a piece of their land to all the lenders that have signed, in order for them to then acquire it to the borrower and hence validate the Peruzbal. This is one of the advantages in using a Peruzbal document over doing so orally.[121]]
| Summary:
On Erev Rosh Hashanah of the end of the sixth year of Shemitah [and also of the end of the seventh year of Shemitah] one is to perform a Peruzbal in front of a court of three Jews. It is performed following Hataras Nedarim. One states before the tribunal “I hereby hand to you all the debts that are owed to me that I should be allowed to collect them whenever I desire.” Alternatively, a Beis Din is to write the above Nussach in a document and have the lenders sign their name on it. Q&A May one appoint a messenger to perform the Pruzbal on his behalf in the presence of a valid court?[122] Yes.
Is it proper to write the Peruzbal rather than simply recite the statement to the court? One is not required to write a Peruzbal and saying it orally suffices as stated above[123], and so is the custom of many even initially.[124] Nevertheless there are many Jews that are scrupulous to sign a document which is handed to the Beis Din.[125] The Rebbe encouraged the distribution of Peruzbal documents by a Beis Din. One of the advantageous of doing the Peruzbal through a document of a Beis Din is regarding that if the borrower does not have any land the Beis Din can facilitate the acquiring of land on his behalf.[126] See Halacha 5 for further details on this subject! If one does not have any money that is owed to him by Erev Rosh Hashanah is he still to perform the Pruzbal?[127] If one is not owed money by any person by the time of Erev Rosh Hashanah of the end of the 6th year arrives then one is to specifically lend money to another person in order to merit the Mitzvah of performing a Pruzbal.[128] The Hebrew Nussach:[129] “הריני מוסר לכם כל חובות שיש לי שאגבה אותם כל זמן שארצה” |
Years that the Pruzbal is to be performed on Erev Rosh Hashanah according to Chabad custom to do so at the end of the sixth and also at the end of the seventh
| 2007 | תשסז |
| 2008 | תשסח |
| 2014 | תשעד |
| 2015 | תשעה |
| 2021 | תשפא |
| 2022 | תשפב |
| 2028 | תשפח |
| 2029 | תשפט |
| 2035 | תשצה |
| 2036 | תשצו |
6. Visiting the gravesite of Tzaddikim on Erev Rosh Hashanah:[130]
It is customary of some communities to visit the gravesite [of a Tzaddik[131]] on Erev Rosh Hashanah [after Shacharis[132]] and increase in supplication while there.[133] [The Chabad custom is to visit the gravesite of the Rabbeim on Erev Rosh Hashanah.[134] Those who live nearby go to the Ohel of the [Rebbe] and Rebbe Rayatz in Queens.[135] One is not required to visit a gravesite if it is an area of danger.[136]]
How to pray by the gravesite: At the grave of a Tzaddik, one is to pray to Hashem to answer his prayers in the merit of the Tzaddikim.[137] Likewise one may ask the Tzaddik to intervene on one’s behalf and pray to G-d for the matters which he needs.[138] Some are accustomed to recite the following prayer near the grave “May it be G-d’s will that the resting place of this person be with honor and his merit will stand on my behalf.”[139] It is customary to recite a compilation of Psalm’s and prayers assembled in the booklet entitled “Maanah Lashon” upon visiting a gravesite of a Tzaddik.[140] It is likewise customary to write a Pa”n [see “Erev Rosh Hashanah” Halacha 15] and read it by the Ohel[141], [tearing it upon concluding its reading and placing it near the burial site.] [It is best to read the Pa”n towards the area of the Tzaddik’s holy feet. If there are two Tzaddikim buried there then it is to be read in between the graves by the feet.[142]]
Laws and customs associated with visiting a gravesite:
*Below is provided a short checklist of the laws and customs applicable when visiting a gravesite. For a full summary of the laws and customs applicable upon visiting a graveplease refer to the “Supplement on Visiting a Cemetery” provided in the back of the Sefer. For the full digest of details and sources on these laws-please refer our Sefer “The Laws and Customs of Mourning” Volume 2 Chapter 31!
- One is not to eat any food prior to visiting a grave site. Nevertheless, one is to be particular to drink before visiting.
- One who is impure due to nocturnal emission [Keri], or any release of seed, may not visit a cemetery until he immerses in a Mikveh.
- One who has not visited a cemetery [in thirty days] is to recite the following blessing upon seeing it:
ברוך אתה יי אלקינו מלך העולם אשר יצר אתכם בדין וזן אתכם בדין וכלכל אתכם בדין והמית אתכם בדין ויודע מספר כלכם והוא עתיד להחיותכם ולקיים אתכם בדין: ברוך אתה יי מחייה המתים: [143]
- One is to distribute charity at the gravesite [prior to Davening there].
- At the grave of a Tzaddik one is to pray to Hashem to answer his prayers in the merit of the Tzaddikim. Likewise, one may ask the Tzaddik to intervene on one’s behalf and pray to G-d for the matters which he needs. It is customary to recite a compilation of Psalm’s and prayers assembled in the booklet entitled “Maanah Lashon” upon visiting a gravesite of a Tzaddik.[144] It is likewise customary to write a Pa”n and read it by the Ohel, tearing it upon concluding its reading and placing it near the burial site. It is best to read the Pan towards the area of the Tzaddiks holy feet. If there are two Tzaddikim buried adjacent to each other then it is to be read in between the graves by the feet.
- It is customary to light a candle by the Kever.
- One may not enter a cemetery with Tzitzis that are revealed. Thus, one is to stick his Tzitzis into his pants prior to entering into the cemetery.
- Although it is forbidden to Daven, learn Torah, or wear Tallis and Tefillin, within four Amos of a Kever, nevertheless, the custom is to permit reciting Tehillim and learn Mishnayos near the grave in his memory.
- Many have the custom of encircling the grave. The Rebbe would circle the grave one time prior to leaving.
- As a sign of respect, it is accustomed to remove the shoes prior to entering into the Rebbe’s Ohel.
- Many are accustomed to place a hand on the grave upon praying [see next regarding Hishtatchus]. One is to specifically place his left hand on the grave.
- One is to wash one’s hands three times inconsecutively after leaving the cemetery. One is to wash his hands prior to entering into a house.
- Some are accustomed to throw grass or earth behind their back after leaving a cemetery.
|
Sparks of Kabala The benefits of visiting the resting place of Tzaddikim: One who prays by the gravesite of a person arouses the soul of that person in heaven to ask for mercy on one’s behalf.[145] The dead are made aware of what occurs below by being visited and are saddened to hear of the suffering of those alive.[146] If not for the prayers of the dead on behalf of the alive the world would be unable to exist.[147] The visiting of a gravesite of a Tzaddik assists one to merit to true repentance and saves him from both physical and spiritual suffering. Likewise, the main Tikkun for the sin of Pegam Habris is accomplished through visiting the gravesite of a Tzaddik.[148] |
| The Rebbe’s customs upon visiting the Ohel:[149] Non-leather shoes: The Rebbe would wear non-Leather shoes to the Ohel, similar to the shoes worn on Tishe Beav and Yom Kippur. Knocking on the door: The Rebbe would knock on the door of the Ohel twice prior to entering, symbolizing the asking of permission prior to entering. Maaneh Lashon: Immediately upon entering the Rebbe would begin saying the Maaneh Lashon. Lights candle: As soon as the Rebbe reached the part in the Maaneh Lashon of “Hareini Madlik Halamp” the Rebbe would light a candle. Reading the Pa”n: The Rebbe would read the Pa”n, tearing off any blank area of paper from the Pa”n, and place the Pa”n in the Ohel. Encircling the Ohel: Upon completing the reading of the Pa”n the Rebbe would encircle the Ohel one time. Exiting: Upon exiting the Rebbe would stop by the door and recite the Yehi Ratzon which concludes the Maaneh Lashon. Throwing grass: Prior to entering the car the Rebbe would tear grass from the ground three times and throw it behind him. |
7. Not to eat a meal past the 10th hour:[150]
* The full details of this law are elaborated in the Sefer “The Laws and Customs of Erev Shabbos and Motzei Shabbos” chapter 5 regarding Erev Shabbos, and the same applies for Erev Yom Tov. Refer to there for further details and Q&A on the subject.
The general rule: It is a Mitzvah[151] to refrain from beginning a meal past the 10th Zmaniyos hour of Erev Yom Tov, just as is the law regarding Erev Shabbos.[152] [This is approximately three hours before sunset]. The above is only with regards to a set meal [i.e. 55 grams of bread[153]] however it is permitted to eat a mere snack up until sunset and there is no need to refrain from doing so.[154]
May one eat a meal past the 10th hour if he did not eat prior? If one transgressed or forgot and did not eat prior to the 10th hour, then he may eat a meal past the 10th hour [with exception to Erev Pesach and Erev Sukkos].
A large feast and Seudas Mitzvah:[155]
It is forbidden for one to establish a large feast on Erev Yom Tov, which one is not accustomed to eating during the week, if the feast involves drinking alcoholic beverages. It is forbidden to eat such a feast even on Friday morning.
Seudas Mitzvah:[156] The above prohibition only applies with regards to an optional feast, or a Seudas Mitzvah which is optional in terms of the date in which one must set it for, and it is thus possible for one to delay it to a later date. However, a Seudas Mitzvah which has fallen out to be eaten specifically on Erev Yom Tov may be set on Erev Yom Tov. Nevertheless, even when the date of a Seudas Mitzvah falls on Erev Yom Tov one is to initially begin the meal prior to the 10th hour of the day[157] and he should only invite ten people besides for close relatives and the Baalei Hasimcha. The following is the list of Seudas Mitzvah occasions which may be celebrated on Erev Yom Tov:
Bris Mila [whether it being the 8th day after birth or past the 8th day after birth]; Wedding feast; Pidyon Haben [if it is taking place on its proper time which is the 31st day after birth].
| Summary:
On Erev Rosh Hashanah it is a Mitzvah to refrain from beginning a meal past the 10th hour of the day. Snacks may be eaten throughout the day even past the 10th hour. If one transgressed or forgot and did not eat prior to the 10th hour, then he may eat a meal past the 10th hour. Seudas Mitzvah: It is forbidden to eat a large meal any time on Yom Tov unless it is a Seudas Mitzvah which its date has fallen on Erev Yom Tov. In such a case one is to initially begin the meal prior to the 10th hour of the day and should only invite ten people besides for close relatives and the Baalei Hasimcha. |
8. Baking Challahs:[158]
One is to bake Challahs for Yom Tov which will be used for Lechem Mishneh and is not to buy them at the bakery as is done during the week. This matter of baking one’s own Challah is included in the honoring of Yom Tov. One is not to divert from this custom.[159]
How much is one to bake? One is to bake at least the amount that requires one to remove Challah from the dough.[160]
9. Blood letting-Blood tests and other blood work:[161]It is customary of all Israel, due to a decree of the Sages, not to let blood on any Erev Yom Tov [from daybreak], and one may not swerve from this custom, and it is hence forbidden to do so.[162] However, [with exception to Hoshana Raba] this only applies to real forms of bloodletting that release much blood, however, those forms of bloodletting that do not release much blood, known as Kep Zetzin, may be done on Erev Pesach and Erev Sukkos.[163] [Thus, one may have a blood test, or other form of blood work, done on Erev Yom Tov, with exception to Erev Shavuos and Hoshana Raba, unless it involves a case of danger.[164]]
The night before Yom Tov:[165] It is permitted to let blood on the night before Erev Yom Tov, with exception to Hoshana Raba as will be explained.
*9. Getting a haircut on Erev Rosh Hashanah:[166]
It is a Mitzvah upon a person to get a haircut on Erev Rosh Hashanah in honor of Yom Tov, in order so one does not enter into the holiday looking unrepresentable.
|
Q&A When may one get a haircut on Erev Rosh Hashanah?[167] It is permitted to get a haircut throughout the entire Erev R”H, even past the time of Mincha. This applies even to a professional haircut that is being done by a Jew in exchange for payment. Midday: Some Poskim[168] rule that [despite the above ruling] one is to beware to take a haircut prior to midday. Others[169] however rule that doing so is not required, and so is implied to be the opinion of Admur.[170] Furthermore some[171] rule one is to try to have a haircut specifically past midday so it be recognizable he is doing so in honor of Yom Tov. Even according to the above stringent opinion, if one did not take a haircut prior to midday he may do so afterwards[172], although there are some that are stringent in such a case not to take a haircut.[173] May one get a haircut prior to Davening? It is forbidden to get a haircut prior to Davening. This prohibition begins from Alos Hashachar.[174] However prior to Alos it is permitted.[175] |
| The Kavanos of a Haircut:[176] One is to intend upon getting a haircut that he is removing the powers of severity and is fulfilling the Mitzvah of having Peyos and the Mitzvah of paying a worker for his job on the same day and the Mitzvah of honoring Yom Tov. One can fulfill a total of fourteen Mitzvos when he gets a haircut.[177] |
10. Cutting the nails:[178]
It is a Mitzvah to cut one’s nails on Erev Rosh Hashanah in honor of Yom Tov, just as is the law on Erev Shabbos. [One is to cut his nails prior to immersing.[179]]
11. Bathing on Erev Rosh Hashanah:[180]
It is a Mitzvah to bathe one’s body in hot water on Erev Rosh Hashanah in honor of Yom Tov.
12. Immersing in a Mikveh on Erev Rosh Hashanah:[181]
It is a customary to immerse in a Mikvah on Erev Rosh Hashanah in order to purify oneself from the state of Keri.[182] [Today the custom is to immerse even if one is pure of Keri as purity of the body brings to purity of the soul.[183] This applies even if one is not accustomed to generally immerse in a Mikveh during the year.[184]]
How many times should one immerse?[185] One should immerse three times in the water. [However, based on Kabala one is to immerse eight times.[186]]
If a Mikveh is not available: See the “Supplement on Men immersing in a Mikveh” provided in the back of the Sefer for the full details of this matter!
|
For a full digest on the laws and customs of men immersing in a Mikveh both on Erev Rosh Hashanah and throughout the year- refer to the Supplement on “Men immersing in a Mikveh” provided in the back of the Sefer!
Importance of immersing in a Mikveh on Erev Rosh Hashanah:[187] In preparation for this awesome day one is to immerse in a Mikveh and rid himself of all impurities and foreign thoughts which one acquired throughout the year. If one is obligated to purify himself prior to every holiday, then certainly he is required to do so prior to Rosh Hashanah. Q&A Must one shower and remove Chatzitzas prior to immersion? Although during the regular year one is not required to remove a Chatzitza from his body prior to immersion nevertheless regarding the immersion of Erev Rosh Hashanah and Erev Yom Kippur one is to remove all Chatzitzas from the body. Thus one is to clean his body with hot water, cut his nails, and comb through his head and beard hair prior to immersion, in order to remove any intervals.[188] One is to cut the nails of both his feet and hands on two different days in preparation for this immersion. One is to also brush and floss his teeth.[189]
If one did not cut neither his toe nor hand nails beforehand, may he cut them both on Erev Rosh Hashanah? Some Poskim[190] rule one is to only cut his hand nails while the toenails should be cleaned thoroughly. Others[191] however rule that in such a situation one may cut both nails on the same day even if he is particular about this during the rest of the year.[192]
When on Erev Rosh Hashanah is one to go to Mikveh? One is to only go to Mikveh after midday[193], or at the very least past the 5th hour of the day.[194] If one cannot immerse at that time then he may immerse anytime in the morning.[195] One is to cut his nails prior to immersing.[196] Taking a shower after Mikveh: It is permitted to shower after Mikveh[197], although some are stringent not to do so.[198] Nevertheless, on Erev Shabbos [and Erev Yom Tov] according to all it is better not to do so, in order so one not completely wash off the Mikveh water from his body, as will be explained next.
Drying oneself after Mikveh:[199] Based on the teachings of the Arizal one should not dry the Mikveh water off his body after immersing.[200] Practically we are particular to dry ourselves with a towel after immersion and one who desires to follow the directive of the Arizal is to leave some part of his body not dried.[201] It suffices for one to leave his feet wet in order to fulfill this directive.[202] |
|
Sparks of Kabala The Kavanos while immersing in a Mikveh:[203] One is to immerse eight times in the Mikveh, each time with a different Kavana. The first time one immerses he is to intend that he is immersing in a Mikveh Taharah which is the Gematria of 151 which corresponds to the name Eh-Yeh. This purifies one from his impure state. The second immersion is to rectify one’s bad trait of anger. The third immersion is to rectify the blemishes he created in Sheim Ab. The fourth immersion is to rectify the blemishes he created in Sheim Sag. The fifth immersion is to rectify the blemishes he created in Sheim Mah. The sixth immersion is to rectify the blemishes he created in Sheim Ban. The seventh immersion is to remove the weekday garments of the soul. The eighth immersion is to receive the ray of Yom Tov, of Yom Hazikaron. These Kavanos likewise apply on Erev Yom Kippur. The purification affected by a Mikveh:[204] There is a tradition from the Kabalists that there are four hundred aspects of impurity that reside upon an impure person. In order to remove these 400 aspects of impurity one must immerse in a Mikveh of 40 Seah. The waters represent Chesed and hence have the ability to purify the body. One’s entire body must be immersed in the Mikveh simultaneously as if even one hair is protruding from the water the impurity remains on that hair and then spreads to the rest of the body [upon coming out of the water]. |
13. Yom Tov clothing:
One is to wear clean and fresh clothing for Rosh Hashanah.[205] Some Poskim[206] however write that one should not wear the same level of elegant clothing as he wears on Yom Tov, such as silk clothing.[207] Rather he is to wear clean white colored clothing.[208] [Practically, the custom today is to wear ones regular Yom Tov clothing.[209]]
Kittel: Some have the custom to wear a Kittel on Rosh Hashanah.[210] This is not the Chabad custom.[211]
| Why we wear elegant clothing on a day of judgment:[212]
The reason we wear clean and elegant clothing on Rosh Hashanah is to show that we trust in Hashem that he will perform a miracle on our behalf. In the words of the Midrash:[213] Rebbi Shimon stated: It says in the verse “Who is like your nation?” Rebbe Chanina and Rebbe Yehoshua say: What nation is like the Jewish nation who knows the way G-d acts. The worldly custom is that a man which has a court case [regarding a capital offence] wears black clothing, grows out his beard, and does not cut his nails being that he does not know what the verdict will be. The Jewish people however are not like this. They wear clean white clothing, make themselves look representable, cut their nails, eat, drink, and are merry. This is because they know Hashem will perform a miracle for them. |
14. Eruv Tavshilin:[214]
A. Doing Eruv Tavshilin when the second day of Rosh Hashanah falls on Erev Shabbos:
Whenever the 2nd day of Rosh Hashanah[215] falls on Erev Shabbos one must do Eruv Tavshilin on Erev Rosh Hashanah [Wednesday] in order to be allowed to cook on the 2nd day of Rosh Hashanah for Shabbos.
Cooking on the first day of Yom Tov for Shabbos:[216] It is forbidden to cook foods on the first day of Yom Tov [i.e. Thursday] on behalf of Shabbos even if Eruv Tavshilin was performed. The Eruv Tavshilin only allows one to cook on the second day of Rosh Hashanah [i.e. Friday] on behalf of Shabbos.
Cooking with enough time so the food is ready before Shabbos:[217] Even when Eruv Tavshilin is performed it is only permitted to cook food for Shabbos if there is enough time for the food to be fully cooked and servable to guests on Rosh Hashanah, prior to sunset. It is Biblically forbidden to cook foods if there isn’t enough time left for the food to be served before sunset. Many are unaware of this matter.
B. When?
The Eruv Tavshilin must be performed on Erev Rosh Hashanah.[218] It may be performed any time on Erev Rosh Hashanah. [Initially, it is to be performed on after daybreak on Erev Yom Tov, although in a time of need it may be performed starting from the night of Erev Yom Tov.[219]] If one forgot to perform Eruv Tavshilin on Erev Rosh Hashanah then if it is still prior to nightfall [Tzeis Hakochavim] one may still do the Eruv Tavshilin, even if it is already past sunset.[220] If however one remembered only after nightfall then one may no longer do the Eruv Tavshilin on Rosh Hashanah even through making a Tnaiy.[221]
C. How is it done?
The foods:[222] The owner of the house takes a [whole[223]] loaf of bread the size of a Kebeitza[224] [which is to later be used on Shabbos[225] for the meal[226]] and a Kezayis[227] of a cooked[228] piece of meat or other food[229] which one eats together with bread.[230] Nevertheless, initially it is best to use an honorable food, such as meat or fish.[231]
Being Mizakeh on behalf of others:[232] The custom is to acquire the food to all the other members of the city in order to merit them with the Mitzvah in case someone forgot to do so.[233] This is done through placing the food into the hands of a non-family member[234], or one’s married son[235], or any child above Bar/Bas Mitzvah which supports himself/herself. After the food is placed in their hands, the owner of the house says “I hereby acquire [this food] to all those that want to acquire and rely on this Eiruv.”[236] The person then lifts up the food one Tefach from its current area, hence acquiring it for the townspeople.[237] The owner then takes back the food and recites the blessing of “Al Mitzvas Eiruv”, as explained next. If there is no non-family member or married son available, then one may give it to one’s wife, or one’s child who is over Bar Mitzvah, to lift up one Tefach and acquire the Eiruv to the city members.[238] However, children under the age of Bar Mitzvah which are supported by the household may not be used for this acquisition.
The blessing: One says the following blessing upon making the Eiruv Tavshilin: “…Asher Kidishanu Bemitzvosav Vetzivanu Al Mitzvas Eiruv”. After the blessing, one says in a language that he understands “With this Eiruv it will be permitted for us to bake and cook and insulate foods, and light candles and do all our needs for Yom Tov to Shabbos.”
|
Q&A on what to use for Eiruv Tavshilin May one use frozen cooked meat for the Eiruv Tavshilin?[239] Yes. |
| May one use food that he does not own for the procedure of Eiruv Tavshilin?[240] No. The food used for Eiruv Tavshilin must be owned by him. |
D. If one forgot to perform Eruv Tavshilin:
If one forgot to perform Eruv Tavshilin on Erev Rosh Hashanah and it is already after nightfall [Tzeis Hakochavim] one may no longer do so even through making a Tnaiy, as explained above in B. One is to speak to a Rav in regard to how he may cook food on Erev Shabbos for the sake of Shabbos.
E. What does one do with the Eruv Tavshilin food?[241]
The bread and food used for the Eruv Tavshilin must be put away in a secure area in order so it will not get eaten or destroyed prior to the completion of the Shabbos preparations on Friday. From the letter of the law, once the Shabbos preparations have been completed, one may eat the foods designated for the Eruv Tavshilin. Nevertheless if the bread is whole, and can hence be used for Lechem Mishneh, it is a Mitzvah Min Hamuvchar to delay eating the bread until one of the Shabbos meals.[242] Some have the custom to use the bread as Lechem Mishneh for the first and second Shabbos meal and then eat it only by the third Shabbos meal.[243]
If the food was eaten or lost:[244] If the cooked food was partially eaten or lost prior to completing the Shabbos preparations then it is forbidden to cook or do any more preparation on behalf of Shabbos unless a Kezayis worth of the cooked food remains. If, however, only the bread was eaten or lost then it remains permitted to cook and prepare on Friday for Shabbos.
|
Reminding the public:[245]
In those years that Eruv Tavshilin must be performed it is proper to place signs by the public areas [i.e. Shul; Mikveh; Website] in order to remind the public of this matter. [It is suggested to also announce this in Shul at the conclusion of Shacharis and prior to Mincha.[246]] |
| Summary:
Whenever the 2nd day of Rosh Hashanah falls on Erev Shabbos one performs an Eruv Tavshilin on Erev Rosh Hashanah [Wednesday]. The owner of the house takes a whole loaf/role of bread/Matzah the size of a Kibeiytza [which is to later be used on Shabbos] and a Kezayis of a cooked piece of meat or other food which one eats together with bread. If one has another person to use to acquire the food to him on behalf of the city then the owner is to say: “אני מזכה לכל־מי שרוצה לזכות ולסמוך על ערוב זה”The person who is acquiring the food for the townspeople then lifts the food up one Tefach. The owner then takes back the food and recites the following blessing: [If one does not have another person to use to acquire the food to the townspeople then he is to simply hold the food and begin from here with the following blessing:] ברוך אתה ה’ אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב.After the blessing one says in a language that he understands “With this Eruv it will be permitted for us to bake and cook and insulate foods, and light candles and to do all our needs on Yom Tov for Shabbos”. בדין יהא שרא לנא לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולתקנא ולמעבד כל צרכנא מיומא טבא לשבתא לנא ולכל ישראל הדרים בעיר הזאת |
|
Q&A May one use bread and cooked meat that is frozen for the Eruv Tavshilin?[247] Yes. |
15. Writing a “Pan” Pidyon Nefesh:[248]
On Erev Rosh Hashanah it is the custom of Chassidim to write a Pidyon Nefesh on behalf of oneself and one’s family, and then send it to the Rebbe. [The Pa”n is to be sent to be read at the Ohel or placed into a Sefer of the Rebbe.[249]]
How to write a Pa”n:[250] The custom is to write a Pa”n on a blank piece of paper without lines. One is to be particular to immerse in a Mikveh prior to writing the Pa”n. Married men are accustomed to write the Pa”n while wearing a Gartel.[251] One is to wash his hands prior to writing the Pa”n.[252] [The Rebbe would write the word “Pan” at the head of the Pa”n when writing a Pa”n to the Rebbe Rayatz, and so is the practice of Chassidim.[253] One begins the Pa”n addressing the Rebbe “כ”ק אדמור”.] One begins the letter with the words “אנא לעורר רחמים רבים עלי”.[254] We do not write the words “רחמים רבים ממקור הרחמים” although this was the custom of the Rebbe Rayatz and the Rebbe.[255]
16. Spending time talking with one’s spouse:
On Erev Rosh Hashanah, close to the entrance of the Holiday, the Rabbeim would spend some time speaking with their wives. [See “The Theme of the Day” in the introduction to this section for the full details of this subject!]
17. The last Mincha:[256]
Tehillim:[257] One begins saying Tehillim from one hour before Mincha.
Sincere intent:[258] One is to Daven the Mincha prayer of Erev Rosh Hashanah with intense concentration, slightly lengthening the prayer. This is the last prayer of the year and is the introductory prayer to the Holy day of Rosh Hashanah. For this reason, it is proper to Daven Mincha slightly earlier in the day.
Erev Rosh Hashanah that coincides with Erev Shabbos:[259] When Erev Rosh Hashanah falls on Erev Shabbos one recites the paragraph of Hodu and Patach Eliyahu prior to Mincha as usual. [One does not recite Hodu or Patach Eliyahu prior to Mincha of Erev Rosh Hashanah if it does not fall on Erev Shabbos.[260]]
| A Chassidic perspective:[261]
By the last prayer of the year the Avodah of a person is to make a true and honest accounting of his soul, regarding all the events of the previous year, in regard to both positive and negative commands, and good character traits and fear of Heaven. One is to recognize how G-d has been truly good to him in giving him blessings in so many areas while he himself is truly undeserving and has rebelled and ignored G-d’s commands in spite of the above. He is like a son who his father has shown him much love and kindness and he simply ignores his father and treats him despicably. One is to bring himself to true bitterness over his past ways and make firm resolutions in how to improve himself. Mincha of the Rabbeim:The Maggid of Mezritch Davened Mincha of Erev Rosh Hashanah for many hours, singing a soulful melody and breaking into uncontrollable tears in the process, like one who is parting from his beloved friend. In this method the Alter Rebbe educated his children and grandchildren and so was the custom of the Rabbeim in each generation.[262] In 1951 the Rebbe Davened Mincha for a prolonged time with frightful outbursts of crying. A very stern composition was apparent on the Rebbe’s face throughout the time.[263] |
18. Candle lighting:
The Blessing: One first lights the candles and then says the blessing.[264] The widespread custom of Jewry is to recite the regular wording of “Lehadlik Ner Shel Yom Tov” also when lighting candles on Erev Rosh Hashanah.[265] The Chabad custom, however, is to recite the blessing of “Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bimitzvosav Vetzivanu Lehadlik Neir Shel Yom Hazikaron[266].” This blessing is then followed by the blessing of Shehechiyanu.[267] [Regarding saying this blessing of Shehechiyanu on the second night-see Chapter 5 Halacha 24] When Erev Rosh Hashanah falls on Erev Shabbos one recites “Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bimitzvosav Vetzivanu Lehadlik Neir Shel Shabbos Vishel Yom Hazikaron” and then Shehechiyanu.[268]
When are the candles lit?[269] The custom is to light the candles prior to sunset at the same time that they are lit on Erev Shabbos.[270] [One who did not light the candles prior to sunset is to light the candles at night, on Yom Tov, from a Preexisting flame. It is to be lit, at the very least, prior to the return of the men from Shul.[271]]
For candle lighting of the Second night of Rosh Hashanah – See chapter 5 Halacha 11!
|
Q&A If one who follows Chabad custom accidently said “Lehadlik Ner Shel Yom Tov” does she fulfill her obligation? Yes, as according to the letter of the law, and the custom of the vast majority of world jury, this wording is the precise Nussach that should be said, and hence certainly one fulfills his obligation upon saying it. It is thus forbidden to repeat the blessing. What is the law if one said Shel Shabbos instead of Shel Yom Tov or Shel Yom Hazikaron by the Yom Tov candle lighting?[272] If one accidently said in the blessing “Shel Shabbos” instead of “Shel Yom Tov”, then if one remembers right away, within Kdei Dibbur, she is to correct herself and say Shel Yom Tov/Shel Yom Hazikaron. If one only remembered after Kdei Dibbur, some Poskim[273] rule that she is nevertheless Yotzei.[274] Other Poskim[275], however, rule that it is questionable as to whether she fulfills her obligation of the blessing. Other Poskim[276] rule that she is not Yotzei and must repeat the blessing.[277] Practically, Safek Brachos Lihakel, and she is thus not to repeat the blessing.[278] Nonetheless, if she wants, she may ask her father/husband to light another candle with a blessing and have her in mind to be Yotzei the blessing without doubt. Said only Shel Yom Tov when Rosh Hashanah falls on Shabbos: If by the candle lighting of Rosh Hashanah that falls on Shabbos one accidently said in the blessing only “Shel Yom Tov” and not also “Shel Shabbos”, then if one remembers right away, within Kdei Dibbur, he/she is to correct herself and say Shel Shabbos.[279] If not then it is a dispute if the blessing must be repeated and practically, it is not to be repeated.[280] If a man is lighting candles when is he to say the blessing of Shehechiyanu, by lighting or by Kiddush? A man always says the blessing of Shehechiyanu by Kiddush, even in the event that he is lighting candles.[281] However in such a case he is to light candles directly before Kiddush, hence having the blessing of Shehechiyanu also go on the candle lighting.[282] If however he said the blessing by candle lighting he does not repeat the blessing by Kiddush.[283]
Does a woman who will be saying Kiddush say Shehechiyanu by candle lighting or by Kiddush? She is to say the blessing by candle lighting.[284] If a man is lighting candles does he first light the candles and then say the blessing or vice versa?[285] Some Poskim[286] rule men are to follow the same order as women and hence first light the candles and then say the blessing. Other Poskim[287] however rule that men are to always first say the blessing and then light. [See footnote for opinion of Admur[288]] Preparing a 48-hour candle: It is proper to prepare a 48-hour candle on Erev Rosh Hashanah in order to have a preexisting flame available to use on Yom Tov. Yartzite candle:[289] Those that have a Yartzite on Rosh Hashanah are to light the Yartzite candle before Yom Tov.[290] One who did not do so before Yom Tov may light it on Yom Tov inside an active Shul, in the room where the prayer takes place.[291] However one may not light the candle in one’s home on Yom Tov.[292] However there are opinions[293] which allow lighting it even at home.[294] Teshuvah candle:[295] In the event that Rosh Hashanah falls on Thursday and Erev Shabbos, those that are accustomed to light the Teshuvah candle are preferably to do so from before Yom Tov. However, some[296] write that it is permitted to do so even on Yom Tov. |
19. Accepting Rosh Hashanah early:
Some Poskim[297] rule that one should not accept the holiday of Rosh Hashanah earlier than required, and certainly to not make Kiddush prior to the start of the Holiday[298], in order not to precede the time of judgement and severeities. Practically, however, this ruling is omitted from the Shulchan Aruch, and on the contrary, it remains a Biblical command to accept Rosh Hoshanah early, as applies by every Shabbos and every Holiday.[299] Likewise, one may choose to make Kiddush early, after accepting the Holiday.
________________________________________________________[1] Sefer Hasichos 1940 p. 10
[2] This refers to the night before the Bris in which we guard the child from evil forces.
[3] Kitzur Shulchan Aruch 128:14
[4] Sefer Hasichos 1944 p. 1 in name of Rebbe Rashab; The Rebbe Rayatz instituted for the Temimim that starting from the first day of Selichos one is to recite the entire Tehillim every morning prior to daybreak. [Hakeria Vehakedosha 1941; Otzer Minhagei Chabad 75]
[5] Sefer Haminhagim p. 117 [English]; Likkutei Sichos 2:386; Igros Kodesh 7:204; Sefer Hamamarim 1:132; Sefer Hamamarim 1938 p. 24 and 30; Shemuos Vesippurim 1:94; Sefer Hamamarim 1907 p. 77; Hisvadyos 1990 1:17; See Otzer Minhagei Chabad p. 153-154; Shulchan Menachem 3:113; Chida in Machazik Bracha 603:2 [brought in Kaf Hachaim 603:12] “I witnessed men of stature who would seclude themselves by the days of repentance and jot down on paper the new resolutions they take upon themselves.”
[6] This was the custom of the Rebbe Rashab as recalled by his son the Rebbe Rayatz in the sources ibid
[7] Sefer Haminhagim ibid; However, see other sources quoted above that mention the Hiddur was accepted on Rosh Hashanah itself.
[8] In many of the sources above it states, “One is to accept a Hiddur Mitzvah in positive commands, negative commands and good deeds.” [Likkutei Sichos 2:386; Shemuos Vesippurim ibid]
[9] Hisvadyos 1983 1:34 [brought in Shulchan Menachem 3:113; Shaareiy Halacha Uminhag 5:69]; Machazik Bracha 603:2; Kaf Hachaim 603:12
[10] Kaf Hachaim 581:59; Kitzur SHU”A 128:14
[11] Kaf Hachaim 581:101
[12] This is in play of the verse in Nechemia [8:9] “And they ate fatty foods and drank sweet beverages, and sent presents to those that don’t have.” This verse was said in reference to Rosh Hashanah.
[13] Alef Hamagen 581:120
[14] See Likkutei Sichos 20:450 regarding Shabbos Chanukah and so is written in various letters of the Rebbe; Shaareiy Tzedaka p. 142
[15] Hisvadyos Yud Shvat 1952 [Vol. 20 p. 72]; Sichas Kodesh 1975 1:4; 2nd day Rosh Hashanah 1988; Otzer Minhagei Chabad 72 [p. 56]
[16] 581:2
Background: The Beis Yosef 581 writes in the name of Hagahos Maimanis that in the Pesikta it states it is a Mitzvah to fast on Erev Rosh Hashanah. In the Yerushalmi Taanis 2 it states that Rebbe Yonason would fast every Erev Rosh Hashanah. [Kaf Hachaim 581:70] A support for this fast can be found in the Midrash Tanchuma which states that there is a set of three fasts which gain our forgiveness from Hashem. These three fasts are on Erev Rosh Hashanah; Aseres Yimei Teshuvah and Yom Kippur. On each day Hashem forgives a third of the sins. This is similar to a town that owes taxes to the king and the king approaches the nation for payment. At first the leaders greet the king and he forgives 1:3 of the tax. Then the average citizen greets the king and he forgives another 1:3 of the tax then the entire town greets the king and he forgives the remaining 1:3. Similarly before Rosh Hashanah the leaders fast, by Aseres Yimei Teshuvah the Beinonim fast, and on Yom Kippur everyone fasts. [Tur 581; Levush 581; Kaf Hachaim 581:56] Another reason for fasting is because a person who does Teshuvah one day during the year is considered as if he repented the entire year. Therefore, on the last day of the year we fast and wake up early to add in Selichos. [Chayeh Adam 138:5; Kaf Hachaim ibid]
Malkus: Some have the custom to receive Malkus on Erev Rosh Hashanah while others do so on Erev Yom Kippur. It is however best to do so on Erev Rosh Hashanah as Zerizin Makdimim, as well as one should enter into the Holiday clear of sin. [Yifei Laleiv 2:5; Kaf Hachaim 581:58] The Chabad custom is to do so only on Erev Yom Kippur. [Admur 607:11]
[17] See P”M 581 A”A 9; M”E 581:38; M”B 581:16; Kaf Hachaim 581:57
[18] Siyum Misechta: Some are accustomed even initially to exempt this fast with a Siyum Misechta. [See Piskeiy Teshuvos 581 footnote 130; Alef Lamagen 581:77]
[19] Some write that due to our weak state of health one is not to fast at all on Erev Rosh Hashanah and rather is to redeem the fast with charity. [Halichos Olam 581:48 brought in Shevach Hamoadim footnote 15]
[20] The Chabad custom: The following works which specialize in Chabad customs record this fast day without reservation: Luach Kolel Chabad; Shevach Hamoadim p. 10. The fast is mentioned without mentioning any discrepancy in Chabad custom. However, in Otzer Minhagei Chabad 49 after mentioning the accustomed fast he ascertains that it seems the Rebbe did not fast on Erev Rosh Hashanah based on the fact the Rebbe went to the Ohel on Erev Rosh Hashanah and was always particular to drink prior to going. Likewise, the Rebbe never went to the Ohel on a fast day. Perhaps however one can suggest that it is for this exact reason that the Rebbe went to the Ohel after midday, as he fasted until midday and then had a drink prior to going. Practically I asked Rabbi Leibel Groner as to whether the Rebbe fasted on Erev R”H until midday and he replied to me: “The Rebbe did not fast on Erev R”H until Chatzos”. In Hiskashrus no mention is made of this fast, and in the footnotes he records the statement mentioned in Otzer ibid. In Halichos Olam 581:48 he writes that due to our weak state of health one is not to fast and is rather to redeem the fasts with charity.
Fasting for those that visit the cemetery: Tzaruch Iyun how those which go to Kivrei Tzaddikim on Erev Rosh Hashanah are to act regarding this fast as one is supposed to drink before going to a Kever in order so it not be Doreish El Hameisim. [See Halacha 7 and Supplement provide in the back of the book] Perhaps in such a case one should wake up before Alos and drink and stay up from then until he visits the cemetery, and this is considered as if he drank before going. Vetzaruch Iyun as perhaps one must drink past Alos. On the other hand, a simple advice is to visit the cemetery past midday and fast until midday.
[21] M”A 581:9; Maharil 33
[22] P”M 581 A”A 9; Machatzis Hashekel 581 “Tinokos” in name of Elya Raba; M”E 581:38; M”B 581:16; Kaf Hachaim 581:57
[23] M”B 581:16
Other opinions: The Kaf Hachaim 581:62 writes that it is proper to accept the fast the Mincha prior. One who does so is then required to fast until nightfall.
[24] See Admur 249:12; Piskeiy Teshuvos 581 footnote 127
[25] M”B 581:21
[26] Rama 581:2 regarding the ten fasts; M”A 581:10 regarding the fast of Erev Rosh Hashanah
The reason: As one is required to bring in Yom Tov prior to night [sunset] due to the Mitzvah of Tosefes Yom Tov, [and one may not fast for even one moment on Yom Tov]. [M”A ibid] Alternatively the reason is because one should not enter into Rosh Hashanah while he is oppressed. [M”E 581:38; See Admur 249:12 regarding Erev Shabbos]
Other Opinions: Some Poskim rule one is to fast until nightfall. [Teshuvos Maharil 33; Kneses Hagedola 581:7; Bach 562; Elya Raba 562:20; Conclusion of Kaf Hachaim 581:63]
[27] Machatzis Hashekel on M”A 581:10; brought in M”B 562:10; Piskeiy Teshuvos 581 footnote 128 that so is the custom today.
Other Opinions: Some fast until Plag Hamincha, and Daven Mincha before they break their fast. [Mateh Efraim 581:35; M”B 562:10] This however does not apply if one is weak in which case he may fast until Mincha Gedola. [Mateh Efraim 581:35] Kitzur SH”A [128:14] simply mentions fasting until Mincha.
[28] Machatzis Hashekel on M”A 581:10; Kitzur SH”A 128:14
[29] Machatzis Hashekel ibid; Rama 562:1 and M”A ibid
[30] Sheilas Yaavetz 2:147; Alef Lamagen 581:73; There he writes that it is not necessary to Daven Mincha prior to eating, rather as soon as it is midday he may eat.
[31] Alef Lamagen 581:73 in name of Yesod Veshoresh Havoda; Lekutei Mahrich [Aseres Yimei Teshuvah] in name of Yearos Dvash; Piskeiy Teshuvos 581 footnote 129; There he writes that certainly one should not daven privately before eating if he will be able to Daven with a Minyan later. Rather he should first eat and then Daven later with a Minyan. This applies even though one will no longer be able to say Aneinu in Mincha if he eats beforehand. Likewise, if one will be unable to concentrate on his prayer then he is not Daven prior to eating, as this uproots the entire purpose of fasting. [ibid]
[32] Rama 581:2
[33] Other reasons: The Levush [brought in M”A 581:12] writes the reason why we eat before dawn even if one went to sleep the night before is because it is forbidden to fast on Erev Yom Tov. The M”A ibid questions this reason based on Taanis Bechoros. This reason of the Levush is also recorded in the Elya Raba 581:31. However see Mateh Yehuda; Kaf Hachaim 581:70; See Admur 249:12 “The Laws of Erev Shabbos” Chapter 5 Halacha 2!
[34] M”A 89:14 in name of Tov Haaretz, Rav Chaim Vital and Zohar 2:215; Beir Heiytiv 581:12 in name of Zohar and Kisvei Arizal; Chida in Machazik Bracha 581:5; Birkeiy Yosef 89:1 [Shiyurei Bracha] in name of Mekubbalim; Yosef Ometz 17:2; Mishnas Chassidim Chatzos 7; Or Hachama Zohar ibid; Nitzutzei Oros Zohar ibid; Kaf Hachaim 581:69; 89:28-31]
The reason: As one who eats food past midnight after awakening adds vitality to the Kelipos. [Rebbe ibid] It is however not prohibited due to the prohibition of eating prior to prayer, as this prohibition only begins from Alos. [89:5; Rebbe ibid]
Other Poskim: Some rule that even according to Kabala there is no need to refrain from eating prior to Alos. [Heishiv Moshe 6 based on Siddur Arizal of Rav Shabsi of Rashkov that Rav Chaim Vital ate before Alos; Maharil and Rama ibid]
Opinion of Shulchan Aruch Harav: In Igeres Hateshuvah chapter 3 Admur writes that one may eat prior to three hours before sunrise on a fast day. The Rebbe in Igros Kodesh 3:75 writes that this ruling only was said regarding when the prohibition of eating prior to a fast begins and is not discussing the prohibition of the Zohar, which in certain cases is allowed. Nevertheless a proof can be brought from Admur 89:5 in which Admur rules it is permitted to eat a meal before 30 minutes before Alos and he completely omits this stringency of the M”A ibid brought from the Zohar.
[35] So is evident from M”A ibid; Beir Heiytiv ibid; and other Poskim; Igros Kodesh 3:75
[36] Kaf Hachaim ibid
[37] Shvus Yaakov 3:41 defends the ruling of Rama; Some Poskim write that the current Ashkenazi custom is to only be lenient to allow to drink coffee or tea prior to Alos, although regarding eating food they are careful. [Shaareiy Teshuvah 581:12; M”B 581:21]
[38] See Igros Kodesh 3:75 [brought in Shulchan Menachem 1:44] that so is the ruling of Admur. It is our custom to allow one to eat after Alos before Davening in order to have strength to Daven. Certainly, then one may be lenient to eat before Alos in order to have strength to Daven.
[39] P”M 89 A”A 14; Igros Kodesh 3:75
[40] Ashel Avraham Butchach [Tinyana] 89; See there that he connects the prohibition of the Zohar to the prohibition of eating before Davening.
[41] Nitzutzei Oros Zohar ibid; A”A 89 in name of Shev Yaakov [brought in Igros Kodesh ibid]
[42] M”A 581:12; Elya Raba 581:20; Mateh Efraim 581:38
Does one need to do Hataras Nedarim in such a case? No. [M”A ibid; Degul Merivava Yoreh Deah 214:2; Yabia Omer 2:30] However some Poskim rule that one is to perform Hataras Nedarim if he cannot fast due to weakness. [Kaf Hachaim 568:46; 581:71; 589:34; Ben Ish Chaiy Netzavim 17; see Shach 214:2] Practically the Kaf Hachaim ibid concludes one is to do so if easily attainable.
[43] Halichos Olam 581:48 brought in Shevach Hamoadim footnote 15
[44] Rama ibid
[45] M”A 581:11; Mahril 44; Beis Yosef; Kneses Hagedola, brought in Kaf Hachaim 581:67
[46] Elya Raba 581:37
[47] M”A ibid “those that are relevant to the Bris”. This refers to the Baal Bris which is the father, Sandek and Mohel. [Machatzis Hashekel ibid; M”B 581:19]
[48] M”A ibid
[49] M”A 581:10; Elya Raba 581:34; M”B 581:17; Kaf Hachaim 581:65
[50] Rama 581:2
[51] Ben Ish Chaiy Netzavim 24; Kaf Hachaim 581:60
[52] 581:3; Siddur Admur
[53] The reason: As Tachanun is omitted on every Erev Yom Tov. [Tur; Levush 581 brought in Kaf Hachaim 581:72] To note that by other Holidays we stop saying Tachanun several days prior to the holiday: By Pesach from Rosh Chodesh Nissan; By Shavuos from the 1st of Sivan; By Sukkos from the 11th of Tishrei.
[54] M”A 581:13; Elya Raba 581:33; Levush 581
[55] Luach Kolel Chabad; See previous chapter on “Elul” Halacha 15J
[56] Admur in Siddur “However by the Mincha before Erev Rosh Hashanah..”; Levush 131:6; P”M 581 A”A 13; Kaf Hachaim 581:74; This is evident from the fact that the Poskim rule Selichos is said on that night.
[57] Hiskashrus 896 Just as Tachanun is recited by Selichos.
[58] Admur in Siddur based on Kneses Hagedola 131:3; Peri Chadash 131:1; Mamar Mordechai 131:6 that whenever Tachanun is omitted Lamnatzeiach is omitted; Divrei Nechemia 131:9; Kaf Hachaim 581:78 states that so is the custom of Sefaradim. Certainly, then on Erev Rosh Hashanah, which is Erev Yom Tov, Lamnatzeaich is omitted.
Other Poskim: Some Poskim rule that Lamnatzeaich is recited on Erev Rosh Hashanah being it is a fast day. [Levush; Minhagim; M”E 581:49] See Admur 429:12 which rules like Rama 131:1 that Lamnatzeiach may be recited even on a day that Tachanun is omitted. However, no reference is made to Erev Rosh Hashanah which is Erev Yom Tov.]
[59] Takana of Rebbe Rayatz, recorded in Siddur Tehillas Hashem prior to Musaf Davening of Shabbos.
[60] Siddur Tehillas Hashem [from 1978 and onwards with the Rebbe’s approval] based on Sichas Kodesh 6th Tishrei 1975 that the Rebbe equates Kel Erech Apayim with Lamnatzeiach. See Shulchan Menachem 3:293; Glosses of Rav Raskin p. 165; Hiskashrus 438 p. 17; To note however that the Rebbe himself did recite Kel Erech Apayim even when Tachanun was not recited. [Rav Raskin ibid]
Ruling of Admur: In the Shulchan Aruch [429:12; 602:4] Admur rules that Kel Erech Apayim is recited with exception to Erev Pesach. This follows the ruling of the Hagahos Maimanis. [Some explain that it is for this reason that Admur in 602:4 placed this ruling in parentheses, as it is not brought in previous Poskim in Shulchan Aruch. [Shulchan Menachem ibid footnote 2] Vetzaruch Iyun as it is brought by Admur in 429:12 without parentheses, and is likewise clearly implied from the Rama 429:2] To note that also in the Siddur before Kel Erech Apayim Admur lists a number of days that it is to be omitted on, thus implying it is not always omitted when Tachanun is not said.
Ruling and explanation of Divrei Nechemia: The Divrei Nechemia 131:9 brings three opinions regarding the saying of Keil Erech Apayim: 1) It is only omitted by a day that Halel is recited or a day that has the status of a Yom Tov like Erev Pesach. [This is the opinion of the Rama 429:2] 2) It is omitted on every Erev Yom Tov and on Isru Chag. 3) Every day that Tachanun is omitted so is Lamnatzeiach. [So rules Peri Chadash 131] The Divrei Nechemia concludes that regarding Lamnatzeiach we rule like the third opinion, however regarding Keil Erech Apayim we rule like the opinion that rules it is to be recited.
The reason behind the Rebbe’s ruling: The Rebbe explains that the ruling in the Shulchan Aruch of Admur follows the ruling of the Rama that differentiates between the laws of Tachanun and that of Lamnatzeiach. However according to Admur in the Siddur that rules Lamnatzeiach is always omitted when Tachanun is not said then likewise Kel Erech Apayim is to be omitted in all days that Tachanun is not said. [Sichas Kodesh ibid, printed in Shulchan Menachem ibid] As for the reason why Kel Erech Apayim is omitted this is because it mentions sin, and we do not desire to mention sin on any day that Tachanun is omitted. [See Shaar Hakolel 36:2; Shulchan Menachem ibid footnote 5]
[61] Siddur Admur
[62] The reason: The reason for this is because this Psalm represents supplications and is hence omitted by times of joy. [Shaar Hakolel 11:23 based on Seder Hayom]
[63] Rama 581:3 in name of Minhagim; Hashlama of Reb Nechemia 581:2
[64] The reasons:
- To make a separation between the Tekios of the custom and those Biblically required on Rosh Hashanah. [Levush 581:1; Taz 581:4; M”A 581:14; Hashlama of Reb Nechemia 581:2]
- To confuse the Satan so he think that R”H has already passed. [M”A ibid in name of Minhagim; Elya Raba 581; Hashlama of Reb Nechemia 581:2]
- To be able to say Shehechiyanu on the Shofar on Rosh Hashanah. [Chochmas Shlomo 581; Ashel Avraham 581]
- To show that the next day is Rosh Hashanah. [Chochmas Shlomo 581]
The practical ramification-Blowing at home: The M”A ibid writes that according to the first reason one may blow the Shofar for practice in the privacy of his home. However according to the second reason of the Minhagim one must completely avoid blowing the Shofar at all.
[65] M”A 581:14
[66] M”B 581:24; Kaf Hachaim 581:77
The reason: As by reciting the words “Zichron Teruah” on Shabbos it is considered as if the Shofar was blown. This especially applies due to the fact that in the Mikdash the Shofar was blown. [ibid]
[67] M”A ibid; P”M 581 A”A 14
[68] Elya Raba 581:4 in name of Amrakel; First opinion in M”A 581:14; P”M 581 A”A 14; M”B 581:24; Ben Ish Chaiy Netzavim 2 [“One who needs to practice is to do so in a closed room or in a pit”]; Hashlama of Reb Nechemia 581:2
Other opinions: The M”A ibid writes that according to the reason that this custom is done in order to confuse the Satan, then one may not blow at all. This implies that one may not blow even for practice and even in a closed room. However, from the P”M ibid and M”B ibid it implies that even according to this reason in a closed room it is permitted to blow for practice.
[69] Kaf Hachaim 581:76
[70] So is implied from Poskim ibid to suspect for the second reason of the Minhagim as rules the M”A ibid.
[71] Siddur Admur; Shla”h [beginning of Miseches Yuma]; Peri Eitz Chaim [Shaar Rosh Hashanah] Shach Al Hatorah Matos; Birkeiy Yosef 581:21; Shaareiy Teshuvah 581:1; Kitzur SH”A 128:16; Chayeh Adam 138:8; Kaf Hachaim 581:19 and 99
Reasons mentioned for this custom: The reason why we annul all previous vows is in order to save oneself from retribution during the judgment of Rosh Hashanah, for not keeping a vow. [Chayeh Adam 138:8; Kaf Hachaim 581:99] The custom for stipulating on future vows is based on the Gemara [Nedarim 23a] that one who wants to annul all his vows of the future year, is to perform Hataras Nedarim on Rosh Hashanah. From this spread the custom to say Kol Nidreiy on Erev Yom Kippur, although Zerizin Makdimim and do so already on Erev Rosh Hashanah. [Shla”h beginning of tractate Yuma].
Other customs: Some have the custom to perform Hataras Nedarim forty days before Rosh Hashanah and again 40 days before Yom Kippur. The reason for this is because the Zohar states that one who was excommunicated in the heavenly courts remains in this state for a period of forty days, and his prayers are not accepted above. Therefore, they are careful starting from forty days earlier, to revoke any excommunications, so one’s prayer is accepted above on Rosh Hashanah and Yom Kippur. The Beis Keil community of Jerusalem is accustomed to reciting Hataras Nedarim every Erev Shabbos throughout the entire year. [Kaf Hachaim 581:12] Some recite Hataras Nedarim on Erev Rosh Chodesh Elul. [Mishmeres Shalom 41:1]
[72] Shach Al Hatorah Matos; Birkeiy Yosef ibid; Shaareiy Teshuvah ibid; Kitzur SH”A ibid; Kaf Hachaim ibid
[73] Shlah Hakadosh Miseches Yuma; Alef Lamateh 581:101; The laws of Hataras Nedarim are brought in Yoreh Deah chapter 228; The laws of Modaah are brought in Yoreh Deah 211:2
Why does one have to annul previous vows if he already nullified all of his future vows the previous Rosh Hashanah and by Kol Nidrei? Despite the stipulation, there are vows that nevertheless take effect. Thus, to nullify these vows, we recite Hataras Nedarim. [See Q&A for details] Alternatively, in previous times it was accustomed to perform the stipulation only by Kol Nidrei, and since it is possible that the stipulation then was invalid due to it not being heard by three other people, therefore, one is required to revoke the vows. [See Minchas Yitzchak 9:61; To note that this explanation is not relevant today that we recite the stipulation on Erev Rosh Hashanah during Hataras Nedarim, in which case it is valid according to all. Thus, one must resort to the first explanation brought above.]
Why does one need to say a Modah twice, once by Hataras Nedarim and once by Kol Nidreiy? The Tur 619 writes that the custom is to recite the stipulation on Erev Yom Kippur. The Shlah ibid writes that “Zrizin Makdimim Lemitzvos” and they hence precede the stipulation to Erev Rosh Hashanah. Some say the reason for this is because we suspect that perhaps one will not fulfill his obligation with the stipulation said on Erev Yom Kippur being that it requires another three people to hear him, and that he thus must say it aloud to himself, which may not be fulfilled. [Minchas Yitzchak ibid]
[74] Siddur Admur [not found in the previous sources]
[75] Luach Kolel Chabad; Hiskashrus 947; The Rebbe would recite it while still wearing his Rashi Tefillin. [Otzer Minhagei Chabad 15; so was also the custom of the Munkatcher-Darkei Chaim Veshalom 700] Others however are accustomed to reciting it using Tefillin of Rabbeinu Tam. [Otzer ibid]
[76] The reason: There is no known source for why the vows are to be annulled prior to midday. Some suggest the reason for this is due to Zerizin Makdimim Lemitzvos, as is written regarding Bris Mila [See Pischeiy Teshuvah 262:2] Alternatively, it is because it is not befitting to receive Nezifa after midday when the holiness of Rosh Hashanah has begun. [Glosses of Rav Raskin on Siddur p. 503] To note, however, that practically it is not our custom to recite Seder Nezifa, and hence this reason is not applicable today.
[77] Siddur Admur; Shlah beginning of tractate Yuma; Daas Torah 619:1; Siddur Yaavetz; Mateh Efraim 581:49; Kaf Hachaim 581:20; Darkei Chaim Veshalom 700
The reason: The reason behind requiring ten men is because in order to annul the vow of a dream the nullification must be done in the presence of ten men. [Kaf Hachaim ibid] However, 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. The Rebbe 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]
[78] Chayeh Adam 138:8; Kaf Hachaim 581:99
[79] Shach 228:9
Letter of the law: From the letter of the law, there is no preference in whether the judges sit or stand during the annulment. [228:3] However this only applies when the annulment is taking place due to regret of the person who is requesting the annulment. If, however the person does not regret making the vow to begin with and the judges must find a Pesach [i.e. reason to convince him to regret the vow from the start] then they must be sitting in order to properly contemplate the Pesach. [228:4] The above however is only regarding the tribunal of judges. However, regarding the person requesting the vow there is no preference and he may be seated or standing. The reason for this is because the annulment of vows is not a court case that requires the standing of the litigants. [Shach 228:9; Taz 228:7] Nevertheless the custom is for the judges to always sit and the requester to always stand. The reason for this is because today we are accustomed to always use a Pesach to annul the vow. [Shach ibid] To note that when Hashem asked to revoke His vow, he stood and thus the same should apply to anyone who desires to revoke his vow. [Yad Shaul 22:7 in Yados Nedarim of Rav Natanzon]
[80] Peri Megadim 342 A”A 1
[81] Shlah beginning of Tractate Yuma
[82] Piskeiy Teshuvos 581:18
[83] In Piskeiy Teshuvos ibid he writes that the women rely on Kol Nidrei to revoke their future vows. To note however that not all future vows are revoked with this stipulation, as will be explained later on. Likewise it does not help to revoke any of her previous vows. In any event those women that rely on Kol Nidrei must make sure that they understand the words they are reading, and must read along with the Chazan. Vetzaruch Iyun regarding reading it loud enough for another three people to hear, if this is valid even with other women.
[84] Yoreh Deah 234:56
The reason: Although the law states [228:16] that one cannot be an emissary to annul another person’s vows, nevertheless by one’s wife it is valid as one’s wife is considered like his own body, and hence it is as if she is present in the court room. [Shach 234:70; Taz 234:46]
What vows may the husband be an emissary for on behalf of his wife? A husband may be an emissary to annul any vow of his wife if she appoints him to do so for her. The limitation on the type of vows a husband can revoke is only with regards to Hafara [234:55 and 59]
[85] Piskeiy Teshuvos ibid; Yabia Omer 2:30
[86] Teshuvos Vehanhagos 1:338; Yabia Omer 2:30 that so is said in the Nussach; Piskeiy Teshuvos ibid
[87] 228:16
[88] Piskeiy Teshuvos 581:18; Shearim Hametzuyanim Behalacha 128:24 [“They cannot be Matir their vows”]; Otzer Minhagei Chabad 14 [p. 39] “The custom is not to do so”; However, see Halachos Vehalichos Bar Mitzvah 11:14; Chanoch Lenaar 33
[89] Kitzur SH”A 128:16; Chayeh Adam 138:8; Alef Lamagen 581:102; Kaf Hachaim 581:99
[90] Yoreh Deah 228:2 and 46
[91] Mateh Efraim 581:49
[92] Michaber 228:2
[93] Piskeiy Teshuvos 581:16
[94] Pischeiy Teshuvah Yoreh Deah 228:2; Reb Akiva Eiger 73 and in 228:3; Sheivet Haleivi 4:94
This is based on the general ruling by all Hataras Nedarim that the people annulling the vow must have a beard. The reason they are to have a beard is because by Biblical matters we do not rely on the Chazaka that assumes they have grown two hairs by this time. Hence, we require a beard as a full proof. [Pischeiy Teshuvah ibid; Rav Akiva Eiger ibid]
[95] Teshuvos Vehanhagos brought in Piskeiy Teshuvos ibid. His reasoning is because since one is not particularizing his vow it is therefore not similar to the Biblical annulment which requires people to have a beard.
[96] Yoreh Deah 228:3; Piskeiy Teshuvos 581:16
[97] Rav Akiva Eiger 228:3
[98] 234:57
[99] The reason: As one’s wife is considered like the same body as her husband, and he is hence invalid to revoke her vow. [Shach 234:7]
[100] Piskeiy Teshuvos 581:16; Otzer Minhagei Chabad 9
[101] ibid in name of Rav Shneur Zalman of Lublin, the Toras Chesed.
[102] Kinyan Torah 4:64
[103] Otzer ibid
[104] What is Seder Nezifa? Seder Nezifa is a request from the tribunal to remove all excommunications [Niduiy; Cherem; Shamsa], curses [Arur; Klala], from the person through him receiving a scolding and admonishment for his evil ways and actions. This scolding is recited by the person himself and is the actual meaning of Nezifa. Upon expressing the request to the tribunal of ten, the person is to distance himself from the tribunal, remove his shoes, wash his hands, and sit on the ground like a mourner. He is to place ash on his head and then verbally express admonishment for his evil ways and their affects. The tribunal then replies to him that he is freed from his excommunication and may thus join his brothers. The person then stands up and with a tearful eye recites a prayer of Yehi Ratzon that any curses which he may have said should be abolished. The tribunal replies that all of his curses and excommunications are officially annulled. [Siddur Admur] Those that are receiving the Nezifa are to remove their Tefillin beforehand. [Shaareiy Teshuvah 581:7
[105] Shalah [Yuma]; Admur in Siddur [the Seder Nezifa follows immediately after the Modaah and is to be said in the presence of ten people]
[106] Shaareiy Teshuvah 581:7; Mateh Efraim 581:49 [that many are no longer accustomed to say it]; Chida in Avodas Hakodesh [Tziporen Shamir 206] that so was the custom of the Chassidim in Yerushalayim and of the Rashash.
The reason: As the removal of the Nezifa must be performed by upright and extraordinary individuals
[107] Sefer Haminhagim p. 116 [English] based on directive of Rebbe Rayatz in Likkutei Minhagim Sefer Hamamarim 1949 p. 232; Based on this most of the Seder Nezifa is omitted in prints of Tehillas Hashem and Machzor Chabad. It was also omitted by the Rebbe Rashab in the printing of Tehillas Hashem in Rostov. [Igros Kodesh 5:190] However it was printed in the Siddur Torah Or and is mentioned by Shaar Hakolel 41:4. Rav Refael Nachman Kahn states that it was not recited in Lubavitch. [Otzer Minhagei Chabad 12]
Yehi Ratzon of the Kelalos: It is not our custom to recite the Yehi Ratzon that follows the Seder Nezifa and it is thus omitted from the Nussach in Tehillas Hashem and the Machzor. [Igros Kodesh 5:109 based on directive of Rebbe Rashab and Rebbe Rayatz; in answer to Rav Avraham Chaim Naeh who stated that the custom is to recite the Yehi Ratzon]
The closing response of the dayanim: Our custom is for the tribunal to recite a closing response of removal of any excommunications or curses from the asker. This is recited despite the fact that it comes as a continuation and result of the Seder Nezifa and Yehi Ratzon, of which our custom is to omit. [Igros Kodesh 5:234 in response to a question by Rav Naeh regarding why it is recited if the Yehi Ratzon is omitted]
[108] Tur and Shulchan Aruch Choshen Mishpat Chapter 67; Admur Choshen Mishpat Hilchos Halva 34-40
[109] Admur 35
[110] Likkutei Sichos 24 p. 316 based on Admur 36 that Lechatchila the Pruzbal is to be done at the end of the 6th year, hence implying that every Jew must do so and not just those that are G-d fearing.
[111] Admur 36
[112] Admur ibid; So rules also: Rosh Gittin 4:18; Rabbeinu Yerucham Nesiv 7; Haitur Pruzbal; Tur 67; Kaftor Vaferach 50; Tumim 67:54; Misgeres Hashulchan 180:9; Mahraiy Asad 2:79; Peas Hashulchan 97 that so ruled Gr”a; See Nitei Gavriel Pruzbal 15:2
The reason: As there are opinions [Rosh ibid] which hold that although the seventh year only annuls the loan at the end of the year, as the verse states “At the end of seven years perform an annulment”, nevertheless once the Shemitah year has begun one is no longer allowed to demand payment of the debts. This is based on the verse “Do not demand payment from your friend as it is a Shemitah for Hashem”. From here it is learned that as soon as the year is called Shemitah it is forbidden to demand payment”. Nevertheless, even according to this opinion, there is a difference between the start of the seventh and the end of the seventh as if the borrower gives back the money within the Shemitah year then the lender may accept it and is not required to say “I forgive the loan.” However, after the Shemitah year has passed if the borrower comes to repay the loan the lender s required to tell him “I forgive the loan”. This is learned from the verse “Vizeh Dvar Hashemita….” which implies that one must verbalize with his mouth the nullification of the loan, however this itself must only be done at the end of the seventh year. [Admur ibid]
[113] Likkutei Sichos 7:355; 24:316; Gloss of the Rebbe printed in Sefer Haminhagim p. 197 [English]; Shulchan Menachem 7:44; See Nitei Gavriel Pruzbal p. 15 that he was told by Rav S”Z Aurbach that after receiving the directive of the Rebbe Rav A”C Naah publicized in 1952 to write the Pruzbal on Erev R”H of the end of the 6th year as rules Admur ibid; The Minchas Yitzchak told him that this was the custom of Chabad of Manchester in 1959 and 1956 based on the directive of the Rebbe. The Pnei Menachem of Gur told him that the Rebbe did a great thing by publicizing this matter as when we annul the debts below in this world so too Hashem annuls the debts of the Jewish people in Heaven. See also Sichas Kodesh 1979 3:750.
[114] Although it may be performed on any day prior to the start of the 7th year, nevertheless since the Pruzbal only works for previous loans therefore it is to be done on the last day of the sixth year in order to cover all the loans of that year. If one performed the Pruzbal prior to Erev Rosh Hashanah, then all loans that take place after the Pruzbal was done are not included within the allowance of collecting the debt accomplished by the Pruzbal. [Likkutei Sichos 7:355]
[115] Likkutei Sichos 7:356; 24:316; The Rebbe’s custom was to perform the Pruzbal after Hataras Nedarim.
The reason: Although it is more logical to perform the Pruzbal as close to sunset on Erev R”H as is possible in order to cover any loans that were made that day, nevertheless since people may forget to do so and by Hataras Nedarim there is already a tribunal of three Kosher Jews convened, therefore one should do it at this time. [ibid]
[116] Luach Kolel Chabad; Custom of the Rebbe in 1970 and 1988 which were Erev R”H of the end of the seventh year; Hayom Yom [printing of 1989] “In the end of 1988 the Rebbe requested that people recite the Pruzbal at the end of the seventh year”; See Otzer Minhagei Chabad p. 41; Shevach Hamoadim footnote 11
The reason: The Rebbe stated the reason he made a Pruzbal also by Erev Rosh Hashanah of the end of the seventh year is in order to go according to all opinions. [Hayom Yom ibid] There are opinions that rule that those loans which are given in the seventh year itself also require a Pruzbal in the end of the seventh year even if one already made a Pruzbal in the end of the sixth. [Bach 67; See Nitei Gavriel Pruzbal chapter 15:4] However from the wording in Admur ibid that “if he did not do so by the end of the sixth year then he should do so in the 7th” implies that if one did do the Pruzbal in the 6th year there is no need to do so in the 7th. [See Nitei Gavriel ibid] Perhaps however no inference can be made from here as Admur is referring to even one that did not make any loans in the 7th year that nevertheless Bedieved he can still make a Pruzbal in the seventh year for the loans of the previous years. If however in truth one made a loan in the seventh year then he would be required to make another Pruzbal by the end of the 7th year even if he already made one in the end of the 6th year. So also concludes the Rebbe in Likkutei Sichos 12:256, although he leaves the stringent opinion of the Rosh and Tur with a Tzaruch Iyun as how they would rule regarding loans of the 7th year.
[117] Likkutei Sichos 12:256 in answer to the question of what one is to do if he made loans in the 7th year. See previous footnote!
[118] Admur 34 and 35; Likkutei Sichos 7:355; 24:316; See Q&A!
[119] This method contains numerous advantages over the oral method as explained next regarding acquiring land to the borrower. [Likkutei Sichos 24:316]
[120] Admur 35:”A Pruzbal is only valid if the borrower possesses some piece of land or an object connected to land. It is valid even if the borrower does not actually own the land but possesses it through renting or borrowing it even temporarily [during the time that the lender performs the Pruzbal]. If the borrower does not possess [land or an item attached to the ground] in any way then the lender is to acquire a piece of land it to him through another person [in order for the Pruzbal to be valid]. This acquiring of land to the borrower may be done even not in his presence.”
[121] Likkutei Sichos 24:316
[122] Nitei Gavriel 28:1 and Poskim mentioned in footnote 1; However see there for Poskim that argue; Rav Avraham Chaim Naeh [brought in Yagdil Torah 25 p. 78] writes that he initiated in 1924 that the Beis Din of Jerusalem [Rav Yosef Chaim Zonnenfeld] appoint a Shliach to go around and sign people on a document that states that they are appointing him as their Shliach to give the Pruzbal to the court. This person would then read the Nussach of the Pruzbal on their behalf in front of the court.
[123] As rules Admur 34 and 35; Likkutei Sichos 7:355; 24:316; See Nitei Gavriel p. 299
[124] See Nitei Gavriel p. 299 that so is the custom of many Jerusalem G-d fearing Jews, and so I was told by Harav Asher Lemel Hakohen.
[125] Rav Avraham Chaim Naeh writes to say the Nussach and then have the Beis Din write a document affirming the Pruzbal. [Yagdil Torah 25 p. 78]
[126] Likkutei Sichos 24:316
[127] Likkutei Sichos 24:316-317
[128] This is done out of the preciousness one shows towards performing the Rabbinical Takana of a Pruzbal in general, and in performing the ruling of the Alter Rebbe in particular. [ibid]
[129] Admur 35
[130] Rama 581:4
Source in Gemara for visiting graves of Tzaddikim: The Gemara in Taanis 16a states that on certain fast days one is to visit a gravesite. One of the reasons mentioned is in order so they pray on our behalf. Likewise in the Gemara in Sota 34b it states that Kalev Davened by the gravesite of the forefathers in Chevron.
[131] M”A 581:16 “That one is to be Mishtateiach on Kivrei Tzaddikim”; Kitzur SHU”A 128:13
[132] Kitzur SHU”A 128:13
The Chabad custom: In Lubavitch the custom was to visit the gravesite immediately after Selichos, prior to Davening Shacharis. [Reshimos Devarim 326; Otzer Minhagei Chabad 43] However the Rabbeim, would visit the gravesite only after midday. [ibid]
[133] The reason: The burial grounds of a Tzaddik is holy and pure and due to this one’s prayers are accepted above. [Drashos Mahril; Elya Raba 581:39; M”B 581:27; Kaf Hachaim 581:94] The Sefer Chassidim 450 elaborates on the greatness of visiting the grave of one’s forefathers.
Visiting the gravesite of Reshaim: One is not to visit the grave of a Rasha as doing so causes Mazikim [damaging spirits] to attach to him. [Kaf Hachaim 581:90]
[134] This was the vintage custom practiced in Lubavitch, to visit the gravesite of the Rabbeim on Erev Rosh Hashanah. [Koveitz Lubavitch 5:70] The Rebbe Rashab would travel to the Ohel of his father, the Rebbe Maharash, and the Tzemach Tzedek. The Rebbe Rayatz would visit the Ohel of his father, the Rebbe Rashab, in Rostov. [Otzer Minhagei Chabad 44]
[135] Sefer Haminhagim p. 117 [English] The Rebbe would visit the Ohel of his father in-law the Rebbe Rayatz on Erev Rosh Hashanah after midday. The Rebbe would stay there for many hours until the time of Mincha. While there the Rebbe would read thousands of names that he received from people all over the world to arouse mercy for them on their behalf. [Otzer Minhagei Chabad 47-48]
[136] Drashos Mahril; Elya Raba 581:39; Kaf Hachaim 581:94
[137] Bach Y.D. 217 “One may Daven by the grave of one’s forefathers to be saved from punishment in their merit”; Drashos Maharil; Elya Raba 581:39; Machatzis Hashekel 581:16; M”B 581:27;
Other Opinions: The Ritva writes that one is not to Daven inside a cemetery due to the prohibition of Loeg Larash and rather he is to Daven outside the cemetery. [Machazik Bracha 581:7; Kaf Hachaim 581:91]
[138] Peri Megadim 581:16 based on the prayers found in the Maaneh Lashon; Kaf Hachaim 581:95 and 98 based on Shlah; Minchas Elazar 1:68 [brings many proofs from Midrashim; Talmud; Zohar]; Alef Hamagen 581:113; Minchas Yitzchak 8:53; Piskeiy Teshuvos 581:21; See Maharam Shick 293 for a list of opinions on this matter; See Taanis 16a “So they arouse mercy on our behalf”; Sefer Chassidim 450 “In addition, when asked, the souls in heaven pray on behalf of those alive.”; Zohar Terumah p. 141b; Nitei Gavriel 86:14
Other Opinions: Some Poskim are of the opinion that it is forbidden to ask the Tzaddik to intervene on ones behalf due to Doresh El Hameisim and one may only pray to Hashem in the merit of the Tzaddik. [See Drashos Maharil; Elya Raba 581:39; Levush 579; Machatzis Hashekel 581:16; M”E 581:50; M”B 581:27; Kitzur SHU”A 128:13 which writes one is not to place his focus on the Tzaddik. See also Bach Y.D. 217 “One may Daven by the grave of one’s forefathers to be saved from punishment in their merit”
[139] Elya Raba 224:7; Beir Heiytiv 224:8 in name of Drashos Maharam Minoshtite 490; Kitzur SHU”A 128:13; Kaf Hachaim 224:41; 581:92; Alef Hamagen 581:110; Nitei Gavriel 67:2
[140] Sefer Haminhagim p. 117 [English]
[141] Otzer Minhagei Chabad 48
[142] Hiskashrus 884 based on Reshimos of Rebbe Rayatz regarding the custom of his father in Lubavitch
[143] The following additional Nussach is added in Maaneh Lashon:
אתה גיבור לעולם אדני, מחיה מתים אתה, רב להושיע מכלכל חיים בחסד מחיה מתים ברחמים רבים, סומך נופלים, ורופא חולים, ומתיר אסורים, ומקים אמונתו לישני עפר. מי כמוך בעל גבורות ומי דומה לך, מלך ממית ומחייה ומצמיח ישועה: ונאמן אתה להחיות מתים.
[144] One can download a PDF of the Chabad Maaneh Lashon [Kehos 2000] at: www.hebrewbooks.org:15693
[145] Shlah brought in Alef Lamagen 581:113
[146] Maharahm Shick 293; Alef Lamagen ibid
[147] Midrash Raba Vayikra 36:3; See Minchas Elazar 1:68
[148] Alef Lamagen 581:110
[149] Compiled based on the accounts of the Rebbe’s secretaries; Published in Hiskashrus 884
[150] Admur 529:2
[151] The Rama 592:1 however states that it is forbidden just like on Erev Shabbos. Vetzaruch Iyun Gadol as by Erev Shabbos itself it is only a Mitzvah and not an obligation. The Mishneh Berurah [529:5] thus concludes that this wording is inaccurate, and he really intends to say “a Mitzvah”. To note however that also the Magen Avraham [668:1] rules that it is forbidden to eat past Mincha of Erev Shemini Atzeres. Vetzaruch Iyun
[152] The reason: This is in order so one be able to eat the Yom Tov meal with an appetite, as eating the meal with a proper appetite is included within the Mitzvah of Kavod Yom Tov.
[153] Ketzos Hashulchan 69 footnote 11; See Shiureiy Torah p. 177: 57.6 grams
[154] 249:9 regarding Erev Shabbos
[155] 249:6 regarding Erev Shabbos
[156] 249:6 regarding Erev Shabbos; M”A 581:11 regarding a Bris Mila on Erev Rosh Hashanah.
[157] Admur ibid
Other Opinions: The Mishneh Berurah 249:13 [and so rules Kaf Hachaim 249:14; 581:66] rules that the meal should be eaten in the morning [prior to midday]. He basis this ruling on the ruling of the Rama in 695:2 that when Purim falls on Erev Shabbos one is to start the meal prior to midday. The Ketzos Hashulchan [69 footnote 8] however argues that one cannot learn from the Purim feast laws that all meals of a Seudas Mitzvah are to be eaten prior to midday as there is much greater of a chance of becoming drunk by a Purim meal, and hence it was initially set to be eaten before midday. However other feast of a Seudas Mitzvah can be eaten even initially up to the 10th hour.
[158] 242:12; Rama 242:1; M”E 581:51; Kaf Hachaim 581:100
[159] The reason: The reason behind this custom of baking Challahs on Erev Shabbos is due to the Mitzvah to honor Yom Tov. [Admur ibid] The effort exerted in the kneading and baking for the sake of Yom Tov, rather than buying it from a store, honors Yom Tov. [M”B 242:6] Likewise having fresh and hot home baked bread also honors Yom Tov. [Siddur Yaaveyz; Likkutei Mahrich]
[160] See also Shach Yoreh Deah 324:25 that the women are scrupulous to specifically bake enough to separate Shiur Challah on Erev Shabbos.
[161] Admur 468:22; Rama 468:10; Mahariy Viyal 19
[162] The reason: As on the day of Shavuos, before Matan Torah, a spirit called Tavuach came and said that if the Jewish people do not accept the Torah he will slaughter them, their blood and flesh. Therefore, there is an everlasting danger in every generation to let blood on this day, which is Erev Shavuos, and the sages decreed against doing so on any Erev Yom Tov, due to Erev Shavuos. [Admur 468:22; Shabbos 129b; M”A 468:15; Taz 468:7; Darkei Moshe 468:3; Kol Bo 58 in name of Maharam]
[163] Admur 468:23; M”A ibid in name of Maharil
The reason: As these days are only forbidden in bloodletting due to a mere decree. [Admur ibid]
[164] Nitei Gavriel 8:3 based on Admur 468:23
[165] Admur 468:23; M”A 468:15
[166] Michaber 581:4; Admur 529:2 regarding every Erev Yom Tov; 529:5 that this Mitzvah applies likewise on [Erev] Rosh Hashanah.
[167] Admur 251:4 regarding Erev Shabbos and Erev Yom Tov [see 251:1 that includes Erev Yom Tov in these laws]; Mateh Efraim 625:11 “One may take a haircut throughout the entire day”; See “The Laws and Customs of Erev Shabbos” Chapter 2 for the full details of this subject!
[168] Custom of the Arizal brought in M”A 251:5; Gr”a brought in Aruch Hashulchan 251:3; Kitzur Shulchan Aruch 128:15; Mateh Efraim 581:50; Mateh Efraim 625:11 “It is a Mitzvah Min Hamuvchar…”; Alef Lamagen 581:108 “Is a Mitzvah Min Hamuvchar”; Kaf Hachaim 260:13; 581:80 [proper to be stringent]
[169] Aruch Hashulchan 251:3; Alef Lamagen 581:108 rules that the above ruling to take a haircut prior to midday is a Mitzvah Min Hamuvchar and if one did not do so beforehand then he may do so until Mincha Ketana. [Vetzaruch Iyun Gadol on the wording “Mincha Ketana” as everyone agrees a haircut may be taken the entire day.
[170] 251:4
Background:
The Magen Avraham 251:5 records that the Arizal would not get a haircut past the time of Mincha Gedola [midday], based on Kabalistic reasons. Admur omitted this custom of the Arizal in 251. See Shaareiy Halacha Uminhag 1:130 that the Rebbe concludes regarding the time of cutting nails, which is similar to the time of the cutting of the hair, that he did not receive a directive in how to follow. The Aruch Hashulchan ibid states that the Gra is stringent against allowing haircuts past midday, although this is not the worldly custom.
[171] Based on Aruch Hashulchan 260:6; See also 251:3
[172] Mateh Efraim 625:11 “It is a Mitzvah Min Hamuvchar…”; Alef Lamagen 581:108
[173] Mateh Efraim ibid based on the Arizal who would refrain from cutting his hair after midday.
[174] 70:5
[175] 89:8
[176] Shaar Hamitzvos brought in Kaf Hachaim 232:15; 581:80
[177] Kaf Hachaim 232:15: 7 negative commands relating to the Peyos and beard; One negative command of Bechukoseihem Lo Seliechu; One negative command of Lo Yilbash Gever; One negative command of Lo Savo Alav Hashemesh; One negative command of Lo Salin; One positive command of Beyomo Titen Secharo; If the barber is poor he also fulfills the negative command of Lo Yikra Alecha; One Rabbinical Mitzvah of honoring Shabbos and Yom Tov.
[178] Tur 581 from Midrash; Yerushalmi; Tanya; Elya Raba 581:37; Kaf Hachaim 581:81; Admur 529:2 regarding every Erev Yom Tov; 529:5 that this Mitzvah applies likewise on Erev Rosh Hashanah; Not brought in Michaber 581:4 together with the Mitzvah to get a haircut and wear clean clothing.
[179] See Kaf Hachaim 260:1 and Mateh Efraim 625:13; Shlah 138 that the nails are to be cut prior to Mikveh.
[180] Tur 581; Admur 529:2 regarding every Erev Yom Tov; 529:5 that this Mitzvah applies likewise on Erev Rosh Hashanah; Not brought in Michaber 581:4 together with the Mitzvah to get a haircut and wear clean clothing.
[181] Rama 581:4; See Admur 606:11
[182] Keri refers to the impurity of a man that is caused by emission of seed, whether nocturnally or in the course of cohabitation.
Are women to immerse on Erev Rosh Hashanah? Some Poskim write that also women are to be careful to immerse in a Mikveh on Erev Rosh Hashanah and that even the virgins are to immerse. [Ben Ish Chaiy Netzavim 3; Kaf Hachaim 581:84] They are to clean their body and comb their hair to remove any Chatzitza, however they are not required to shave the parts of their body. [ibid] However some Poskim vehemently oppose unmarried women immersing in a Mikveh as doing so can lead to promiscuity. [Sdei Chemed, brought in Alef Lamagen 606:16] Practically the widespread custom today is that even married women do not immerse on Erev Rosh Hashanah and only do so on Erev Yom Kippur.
[183] Kaf Hachaim 581:82; Seder Hayom
[184] Seder Hayom brought in Shlah p. 213 for the reason recorded below under “The importance…”
[185] Beir Heiytiv 581:16 based on M”A 606:8 where two reasons for immersing are recorded. see also Admur 606:12
[186] Kaf Hachaim 581:83
[187] Seder Hayom brought in Shalah p. 213
[188] Ben Ish Chaiy Netzavim 3; Kaf Hachaim 581:84; This is also required based on the teachings of the Arizal. [Kaf Hachaim 260:4]; M”E 606:8 regarding Erev Yom Kippur
[189] M”E 606:8 regarding Erev Yom Kippur
[190] Mateh Efraim 606:8
[191] Alef Lamagen 606:18
[192] As even during the rest of the year many rule there is no need to avoid cutting both pairs of nails on the same day. Hence certainly on Erev Yom Kippur for the sake of avoiding having a Chatzitza one may do so. [ibid] See “The Laws and Customs of Erev Shabbos” Chapter 1 Halacha 17 Q&A.
[193] The following sources state this regarding Erev Shabbos: Kanfei Yona 1:95; Mishnes Chassidim Yom Hashishi 7:1; Shlah p. 138a last line in name of Kanfei Yona; Likkutei Mahrich 2 p. 7b; See also Likkutei Dibburim 3:568
[194] Mateh Efraim 625:14 in name of Shaar Hakavanos and Peri Eitz Chaim; Chayeh Adam 138:5; Kaf Hachaim 581:82; Alef Lamagen 581:121; Likkutei Mahrich 2 p. 7b in name of Siddur Rav Shabsi
The reason: As from that time and on the radiance of Shabbos begins to shine. [Mateh Efraim 625:14 in name of Shaar Hakavanos and Peri Eitz Chaim]
[195] Mateh Efraim 625:14
[196] See Kaf Hachaim 260:1 and Mateh Efraim 625:13; Shlah 138 that the nails are to be cut prior to Mikveh. To note however of the custom of the Rebbe Maharash which would cut the nails after Mikveh. His reasoning was because at this time the nails are softer. [Story heard from Rav Zalman Shimon Dworkin]
[197] Sheivet Halevy 7:33; Piskeiy Teshuvos 88:8; Even regarding a Nidda the Rama Yoreh Deah 201:75 rules that only some opinions are stringent and so is the custom. However, others argue on Rama and rule doing so is permitted even by a Nidda. [See Gr”a ibid; Darkei Teshuvah 202:332; Lechem Vesimla 122]
[198] Piskeiy Teshuvos 260:1 in name of Sheivet Halevy that so is the custom of the world to avoid doing so despite it being allowed from the letter of the law. See also Tiferes Adam 1:28 which rules one should never shower after Mikveh.
[199] Based on Kaf Hachaim 260:8
[200] As the water is considered holy with the spirit of Shabbos [and Yom Tov] and it is thus proper for the body to absorb it. [ibid] However see Kaf Hachaim 260:8 which writes that this only applies if one did not immerse more than once, otherwise he has already washed away the main Mikveh water. Nevertheless, he concludes that even these second waters of the Mikveh has some holiness and is thus not to be dried.
[201] The holiness of that leftover water from the Mikveh will then subsequently spread to the rest of the body. [Rebbe Shaareiy Halacha Uminhag 1:131]
[202] Shaareiy Halacha Uminhag 1:131
[203] Kaf Hachaim 581:83
[204] Chesed Leavraham Mayaan 2:59
[205] Tur 581 from Midrash; Michaber 581:4; Admur 529:2 regarding that one is obligated in Kavod on Yom Tov just like Shabbos; 529:5 that this includes Rosh Hashanah; Admur 262:3 that one is obligated on Shabbos to wear elegant clothing; 529:7 that one is to wear more elegant clothing on Yom Tov than on Shabbos.
[206] Rashal; Bach 581; Taz 581:5; M”A 597; Elya Raba 581:36; Kaf Hachaim 581:79; M”E 581:55
[207] As one is to have the fear of judgment upon him. [ibid]
[208] Mateh Moshe; Tur 581 from Midrash; Bach brought in Kaf Hachaim ibid
The reason: This is to resemble the dead and arouse on in repentance. [Mateh Moshe] Others write it is to emulate the verse of being white without sin. [Bach]
[209] Shaareiy Teshuvah 581:6; Luach Kolel Chabad; See 529:7 that one is to wear more elegant clothing on Yom Tov than on Shabbos and in 529:5 Admur includes Rosh Hashanah within this matter.
[210] Mateh Moshe brought in Kaf Hachaim ibid; Mateh Efraim 581:55; 584:3 that in some communities the entire community wears a Kittel while in his community only the Chazan wears a Kittel. See Otzer Minhagei Chabad 83; In Admur 610:9 the custom of wearing a Kittel is only brought regarding Yom Kippur.
[211] Sefer Haminhagim p. 118 [English]; Otzer Minhagei Chabad 8
The reason: The reason we do not wear a Kittel on Rosh Hashanah is because Admur in 610:9 writes the reason for wearing it is to emulate angels, and this matter is not relevant on Rosh Hashanah. [Hamelech Bemisibo 1:115; Otzer ibid]
Does the Chazan wear a Kittel? No one in the congregation wears a Kittel; neither the congregation, Chazan or Baal Tokeia. [Otzer ibid] It was once witnessed that the Chazan in the times of the Rebbe Rashab wore a Kittle on Rosh Hashanah and the Rebbe Rashab did not mention anything. The Rebbe however explains that it is not the custom of the Rabbeim to interfere with the matters of the Shul. [Hamelech Bemisibo 1:115]
Clothing of Tzaddikim: The Rebbe would wear on Rosh Hashanah a certain garment that belonged to the Tzemach Tzedek. [See Otzer Minhagei Chabad 86]
[212] Tur 581
[213] Brought in Tur ibid
[214] See Hiskashrus 896
[215] It is not possible for the 1st day of Rosh Hashanah to ever fall on Erev Shabbos. [428:1]
[216] 527:23
[217] 527:8; M”B 527:3; See Aruch Hashulchan 527:3; Piskeiy Teshuvos 527:3 for other opinions in this matter
[218] Initially one may not do the Eruv Tavshilin before Erev Rosh Hashanah. [527:2-see there for a dispute on this matter and that initially we are stringent]
[219] Shevet Halevi 9:129; Rav SZ”A, brought in Yom Tov Kehilchaso 25 footnote 12 p. 496; Rebbe in Sichas 27th Elul 5747 and later reclarified in a Maaneh to the Rabbanim, printed in Koveitz Ohalei Torah Chag Hashavuos 5774 p. 129 [In the Sicha the Rebbe stated that one may do Eiruv Tavshilin also from the night of Erev Yom Tov. The Rebbe later clarified to the Rabbanimin a handwritten response that this is only in a case that one is traveling beforehand, although under normal circumstances it is to be done on Yom Tov day, after daybreak]; See Nitei Gavriel Yom Tov Vol. 2 chapter 81 footnote 18; Yom Tov Kehilchaso 25 footnote 12
The reason: It is questionable whether the night of Erev Yom Tov can be considered a time of preparation for Shabbos, and hence fulfill the second reason behind Eiruv Tavshilin or not. [See Admur 527:2 for the two reasons behind Eiruv Tavshilin and that according to the second reason, it must be performed on Erev Yom Tov itself as only then is he involved in Shabbos preparations and he will come to remember it.] Therefore, initially one should not perform the Eiruv Tavshilin at night although in a time of need, such as if one will be traveling, then it is valid even with a blessing. [Poskim ibid]
Other opinions: Some Poskim rule it may even initially be performed on the night of Erev Yom Tov. [Heard from Rav Yaakov Yosef z”l] Other Poskim rule it may not be done on the night of Erev Yom Tov with a blessing. [See Siach Yitzchak 242; Yisrael Vihazmanim 22; Lehoros Nasan Moadim 3:250-4]
[220] Admur 527:9; Biur Halacha 261 “Mearvin”
The reason: As the time of Bein Hashmashos is doubtful whether it is day or night, and since Eruv Tavshilin is a Rabbinical in junction one may be lenient. [Admur ibid]
[221] Admur 527:22; By a regular Yom Tov that falls on Thursday, Friday one may [Bedieved] make an Eruv Tavshilin on Thursday using a Tnaiy that “if today is Yom Tov tomorrow is a weekday etc.”. [527:21] However on R”H one cannot make an Eruv Tavshilin being that it is all considered one long day. [527:22] See Mateh Efraim 581:56
[222] Siddur Admur; Admur 527:3
[223] The reason: In order to be able to say Lechem Mishneh over it on Shabbos as rules Admur 527:25
[224] 57.6 grams [Shiureiy Torah p. 177]
[225] Siddur Admur
[226] Admur 527:25; “Some are accustomed to use it for Lechem Mishneh for the first and second meal and then eat it by the third meal”; See Likkutei Sichos 16:183
[227] 27 grams [See Shiureiy Torah p. 193]
Other opinions: Some Poskim rule one is to take a Kibeitza of food. [Ashel Avraham Butchach 527:7 based on Tzlach Pesachim]
[228] Admur 527:3; 527:12; It is valid whether it is cooked or roasted. [ibid] If the food is raw it is invalid.
[229] Admur mentions meat, fish or egg. [527:11]
[230] Admur 527:11
[231] Admur in Siddur; Shlah brought in Beir Heiytiv 527:2; See Admur 527:13 regarding negating the use of leftovers
[232] Siddur Admur; 527:17; See also 366:13
[233] Siddur Admur writes this directive to the general public as does the Shlah Miseches Sukkah 246; however, in 527:14 this is only mentioned regarding the Rav and leaders of the city.
[234] This is allowed even if the non-family member is a member of one’s household. [527:17]
[235] This applies even if he is supported by his parents in all matters. [527:17]
[236] Siddur Admur; In 527:17 Admur writes a slightly different wording
The reason: By doing so the owner officially appoints the person holding the food as a messenger to acquire the food. [Admur 527:17]
[237] If however he does not lift it one Tefach then he does not acquire it at all for others as less than a Tefach does not acquire. [ibid] This order [to first say the statement and then have the acquirer lift a Tefach] follows the wording in the Siddur. However, in 527:17 Admur writes the opposite order, to first to lift it up a Tefach and then to say the statement.
[238] Admur 527:17 and 366:13 that there is a dispute amongst Poskim as to whether a wife and children above Bar and Bas Mitzvah may perform the acquisition. Admur ibid concludes that Lechatchila one should not do so although Bedieved if one did so through them it is valid.
[239] Shevet Halevi 9:129-1; Nitei Gavriel Yom Tov 2 88:19; Yom Tov Kehilchaso 25 footnote 133
[240] Admur 527:14 “The Eiruv is to be done in ones house from one’s own food”; Kuntrus Acharon ibid 2
[241] 527:25
[242] The reason: As every item which had one Mitzvah done with it should have an additional Mitzvah performed with it as well. [ibid]
[243] 527:25 “Some are accustomed to use it for Lechem Mishneh for the first and second meal and then eat it by the third meal”; See Likkutei Sichos 16:183
The reason: As it is proper to do many Mitzvos with an item that was already used for a Mitzvah. [ibid]
[244] 527:24
[245] Aruch Hashulchan 527:14
[246] Alef Lamagen 581:131
[247] Nitei Gavriel Yom Tov 2 88:19
[248] Sefer Haminhagim p. 116 [English]; See Otzer Minhagei Chabad p. 41 for: 1) A description of how the Rabbeim accepted the Pa”ns 2) At what times the Pa”ns were accepted. 3) The Pa”n Kelali.
[249] Sefer Haminhagim p. 166 [letter of Rebbe regarding Yud Shevat]
[250] Reply of Rabbi Leibel Groner brought in Hiskashrus 884 footnote 21
[251] Sefer Haminhagim p. 116 [English]
[252] Hiskashrus ibid in name of Rabbi Groner
[253] See Otzer Minhagei Chabad p. 403-409 for copies of Panim written by the Rebbe and the Pan Kelalis written by Chassidim.
[254] Hiskashrus ibid in name of Rabbi Groner
[255] Toras Menachem 1950 p. 39 “One does not need to give the Rebbe an address as to from where he should draw the blessing from…”
[256] The Piyut Achos Ketana: Many have the custom to recite the Piyut Achos Ketana by Mincha of Erev R”H. This is not the Chabad custom. [Otzer Minhagei Chabad p. 56]
[257] Sefer Haminhagim p. 117 [English]; Letter of Rebbe Rayatz printed in Kovetz Michtavim in Tehillim Yosef Yitzchak
[258] Mateh Efraim 581:57; Sicha of Rebbe Rayatz in Sefer Hamamarim 5703 p. 41-43
[259] Shaar Hakolel 17:2; Shevach Hamoadim p. 14; Otzer Minhagei Chabad p. 55
Other Opinions: Some are accustomed not to recite Hodu before Mincha of Erev Rosh Hashanah even if it coincides with Erev Shabbos. [Darkei Chaim Veshalom 704; See Shulchan Hatahor 262:12]
[260] Alef Hamagen 581:135; Otzer Minhagei Chabad p. 57
Other Opinions: Some are accustomed to recite Hodu before Mincha of Erev Rosh Hashanah even if it does not coincide with Erev Shabbos. [Mateh Efraim 581:57]
[261] Sefer Hamamarim 5703 p. 41-43
[262] Sefer Hasichos 1942 p. 2; See Otzer Minhagei Chabad p. 57 for the customs of this Mincha prayer by other Chassidic Rebbe’s
[263] See Otzer Minhagei Chabad p. 54
[264] First candles and then the blessing: Admur 263:8 as rules M”A 263
The reason: This applies even on Yom Tov despite that on Yom Tov extending a flame is permitted, as the Sages did not wish to differentiate between the lightings of Shabbos and Yom Tov. [ibid]
At night: This ruling applies even if one is lighting the candles at night. [Hiskashrus]
Other Opinions: Some Poskim rule that on Erev Yom Tov one is to first recite the blessing and then light the candles. [Mateh Efraim 625:33] Some rule that this especially applies when one is lighting the candles at night as at that time no one would mistakenly think one can also do so on Shabbos. [Mateh Efraim ibid; Alef Lamateh 625:50]
[265] See Admur 263:8; 514:24; Michaber 263:5; Ravayah 199 and 712; Mordechai 273; Hagahos Maimanis Shabbos 5:1; Yerushalmi Perek Haroeih, brought in Rishonim ibid [not found in our Yerushalmi]; Shulchan Menachem 3:84; See next footnote for reason
[266] Sefer Haminhagim p.117 [English]; Likkutei Sichos 14:378; Igros Kodesh 6:125; 3:140; Shulchan Menachem 3:84; See Shaar Hamoadim Rosh Hashanah 10.
The reason: This dialect of the blessing follows the dialect of the blessings of Kiddush and Haftorah of Rosh Hashanah. Although this is not the classical dialect of the Yom Tov blessing for candle lighting, nevertheless this was the custom of Beis Harav. [Igros Kodesh 6:125]
Other Opinions: The world is accustomed to reciting the same blessing as any Yom Tov “Lehadilk Ner Shel Yom Tov.” The reason for this is because there is no difference between the Yom Tov of R”H and the other Holidays, and the only reason we conclude differently in prayer is because it needs to be Meiyn Hachasima. [Letter of 4th MarCheshvan 1976, printed in Shulchan Menachem ibid]
[267] Siddur Tehillas Hashem; Mateh Efraim 581:54; 599:9
The source for reciting Shehechiyanu by Hadlakas Neiros as opposed to Kiddush: The Shulchan Aruch and earlier Poskim never mention that Shehechiyanu is to be recited during candle lighting. Nevertheless, the women are accustomed to do so. Some Poskim negate this custom due to it not having any source in previous Poskim and due to other reasons. [Sheilas Yaavetz 107; Shaareiy Teshuvah 263:4; Birkeiy Yosef 263:1; Chesed Lealafim; Kaf Hachaim 263:40; See however Elya Raba 600:3 that mentions this custom] Nevertheless those women that are accustomed to do so are not to abort their custom, as this tradition dates back to previous generations. [Poskim ibid; Mateh Efraim 581:54; 599:9; Sheilas Yaavetz ibid “My wife herself would say the blessing by candle lighting and I desired to protest against her doing so although I held myself back as it does not contain a blessing in vain and it is a tradition of previous generations.”]
[268] Siddur Tehillas Hashem; Sefer Haminhagim p. 117 [English]
[269] Mateh Efraim 599:11; 625:33; Shevach Hamoadim p. 13 [4:1] in name of Rav Zalman Shimon Dworkin and the Toras Chesed of Lublin; Hakdama of the son of the Derisha to Tur Yoreh Deah 1; See Likkutei Sichos 24 p. 792 footnote 96.
[270] As the Mitzvah of lighting candles begins with the entrance of Yom Tov and it is hence improper for them to delay this Mitzvah. [Alef Lamateh 625:51]
[271] See Alef Lamateh 625:51; In order so they return from Shul with a set table that contains lit candles. [ibid]
[272] See Piskeiy Teshuvos 263:17; Nitei Gavriel Yom Tov 16:2
[273] Maharam Brisk 2:44; Halichos Bas Yisrael 17/11; Piskeiy Teshuvos 263:17; Kitzur Dinei Neshek p. 40; Nitei Gavriel Yom Tov 16:2
[274] The reason: As Yom Tov is also called Shabbos, as the verse states Mimacharas Hashabbos. In addition, the wording of the blessing has no source in Shas. [Poskim ibid]
[275] Hisorerus Teshuvah 1:112
[276] Nachalas Yoel Zev 1:16; Halichos Beisa p. 158
[277] The reason: As Admur rules in 487:1 that one is not Yotzei Shemoneh Esrei if he said Mikadesh Hashabbos, as he changed the dialect of the Sages. [ibid] However, in truth one cannot compare the cases, as we do not find anywhere that the Sages established a dialect for the blessing said over candle lighting, and hence we see that the Chabad custom is to change the wording for candle lighting of Rosh Hashanah!
[278] Nitei Gavriel ibid
[280] Nitei Gavriel 16:1
[281] Mateh Efraim 599:9; Vayagel Yaakov 39; Luach Kolel Chabad; Hiskashrus 896
The reason: As even by women there is no source in Poskim to say the blessing by candle lighting, and it is only because of the time honored custom of women to do so that we allow them to say it then. [See Poskim in previous footnotes] However men who never accepted such a custom certainly are to say the blessing by Kiddush. [Vayagel Yaakov ibid]
[282] Mateh Efraim ibid
[283] Mateh Efraim 619:12; Sefer Haminhagim p. 128 [English]
[284] As this was their accepted custom. However, Piskeiy Teshuvos 518:21 rules that they are to say the blessing by Kiddush. However, after looking in his sources one clearly sees that the cases discussed there are regarding men and not women. Hence seemingly by women the custom should remain as always to say Shehechiyanu by candle lighting.
[285] See 263:8; Piskeiy Teshuvos 263 footnote 168
[286] Derech Hachaim 50:7; Ketzos Hashulchan 74 footnote 19; Customs in new Siddur Tehillas Hashem; Maharam Shick 119; Birchas Habayis 45:4
[287] Aruch Hashulchan 263:13; Toras Yekusiel 61; Ashel Avraham Butchach; Piskeiy Teshuvos 263:18
The reason: As men do not accept Shabbos right away upon lighting. [See 263:7]
[288] Some rule based on Admur [which does not differentiate between men and women] that men follow the same order as women and light before the blessing. [Ketzos Hashulchan 74 footnote 19; Customs in new Siddur Tehillas Hashem; To note the Nesiv Hachaim also did not argue on the ruling of Derech Hachaim ibid] Others however rule that according to [the M”A and] Admur [which states the above custom to first light in Lashon Nikeiva, in contrast to the wording of the Rama] men are to first say the blessing and then light. [Piskeiy Teshuvos ibid] Vetzaruch Iyun on the above Poskim that did not infer differently from Admur as seems clear from his wording and as writes Piskeiy Teshuvos.
[289] See Admur 514:14; Biur Halacha 514 “Ner”; Piskeiy Teshuvos 514:14
[290] Biur Halacha ibid; Piskeiy Teshuvos ibid footnote 70; See SSH”K 13 footnote 27
[291] Biur Halacha ibid; Piskeiy Teshuvos ibid
The reason: As one may light any candle in Shul as it is considered a Neir Shel Mitzvah. [514:14]
Other Opinions: Some Poskim rule one may never light a Yartzite candle on Yom Tov, even in Shul. [Daas Torah 514 in name of Imrei Eish] Some rule one may only do so through a gentile. [Kitzur SHU”A 98:1]
[292] Piskeiy Teshuvos ibid
The reason: As it does not add any light to the house even at night being that we have electricity. Thus, it may not be lit as it is considered a light that serves no purpose which is forbidden to be lit on Yom Tov. [514:13]
[293] Biur Halacha 514 “Neir”
[294] Initially one is to light it near one’s dining room table, thus giving it a use. However, if this is not possible then one may light it in any area as it is considered a Ner Shel Mitzvah. [ibid]
[295] See Hiskashrus 896
[296] Rav Hendel of Migdal Eimek brought in Hiskashrus ibid
[297] Opinion of Mahara Mivina, brought in Teshuvas Maharil 33 “Some do not eat during the day [of Erev Rosh Hashanah] in order not to add from the weekday to the holy on this Yom Tov, being that it is a day of judgement.” ; See Shoel Umeishiv Reviah 3:125; Mahariy Engel Yuma 81b; Shnos Chaim 61; Mikraeiy Kodesh 4
[298] See Maharil ibid “On this reason I have wondered, as one has already accepted the Holiday in prayer, however, perhaps the main accpetnace is by Kiddush which is Biblical.”
[299] M”A 581:10; Maharil ibid in previous footnote questions the stringent opinion; See Admur 608:1; Poskim ibid who discuss this opinion in the Maharil
Leave A Comment?
You must be logged in to post a comment.