Chapter 44: The High Holiday Davening[1]

1. Selichos:

*See our corresponding Sefer “The laws & Customs of Rosh Hashanah” for the full details of this subject!

1. General rule:

Elul: Selichos is said starting from the Sunday [Motzei Shabbos, immediately after midnight], of the week of, or the week prior to Rosh Hashanah. Being we need to say at least four days of Selichos before Rosh Hashanah, and we always start on Motzei Shabbos, therefore when Rosh Hashanah falls on Monday or Tuesday we begin saying Selichos from the Motzei Shabbos of the previous week. However when Rosh Hashanah falls between Thursday-Saturday we begin to saying it from the Motzei Shabbos before Rosh Hashanah.

Aseres Yimei Teshuvah: The Chabad custom is to only say Selichos before Rosh Hashanah, while during Aseres Yimei Teshuva Selichos is not said. This is with exception to Tzom Gedalia in which the typical fast day Selichos is recited.

Chasan: If there is a Chasan present by the Minyan, Selichos is recited without the confession prayer [of Ashamnu] and without Nefilas Apayim. Practically, the Chasan is to be asked to leave the Shul in order to allow Ashamnu to be recited, although he himself is to omit it.

Baal Bris: If Selichos is being recited prior to Alos and a Baal Bris is present, then the Selichos is recited regularly, together with the confession prayers. If Selichos is being recited after the time of Alos then it is disputed as to whether the confession prayer is recited, although the remainder of the Selichos is recited according to all. This dispute applies also when Selichos is being recited past sunrise.

Niggun of Daled Bavos: The days of Selichos were one of the auspicious times that Chassidim would sing the Niggun of Daled Bavos.

When: Selichos is to be said by “Ashmuras Haboker” [which corresponds to the last three hours of nightfall]. Practically, the custom today is to say Selichos before Shacharis, after Alos Hashachar. The custom of the Rebbe was to recite Selichos in the morning much time after Ashmuras Haboker and sunrise.

Motzei Shabbos: On the first night of Selichos, which is Motzei Shabbos, the custom is to begin Selichos immediately after midnight. On Motzei Shabbos, Selichos is said while still wearing one’s Shabbos clothing.

Farbrengen: It is customary to hold a Chassidic gathering on Motzei Shabbos in the hours prior to Selichos.

Nighttime: According to Kabala it is forbidden to recite Selichos at night [prior to midnight].

After Shacharis: If one could not say Selichos in the morning before Shacharis it may be said throughout the entire day, such as prior to Mincha.

Concentration: Selichos must be recited slowly and with concentration. It is better to recite a lesser amount of supplications, but with proper concentration, then a larger amount without concentration. Those that are accustomed to hastily recite the conclusion of Selichos are to nullify their custom.

Mikveh: One is to try to immerse in a Mikveh before Selichos. One who was unable to do so is [not to delay reciting Selichos with a Minyan and is rather] to immerse in a Mikveh after Selichos, before Davening.

 

1. The 13 Attributes of mercy:

How to recite: It is forbidden to recite the thirteen attributes without proper concentration. It is to be recited slowly and carefully. It is to be recited aloud. Some are accustomed to count the Midos with their fingers. Some are accustomed to picture each letter of each word in their mind while reciting it. One is to make a break between the words Vayikra Besheim and Hashem, and between the two names of Hashem Hashem.]

The custom is to stand while reciting it. One is not to lean while reciting it unless he is old or sick. One is to recite the 13 attributes with his back slightly arched forward.

Minyan: The 13 attributes may only be read together with the Minyan. Some write that this applies also for the entire paragraph of “Keil Melech Yosheiv.” If one is behind the Minyan and the congregation has reached the 13 attributes of mercy the custom is to stop and read the 13 attributes together with the congregation, as is the law by Kaddish and Kedusha. This applies for everyone in the Shul, even if one is not part of the Minyan for Selichos. Nevertheless, if one is in the midst of prayer, and is in an area that he cannot make an interval, then he is not to say it. If one is Davening with a Minyan and the congregation has already recited the 13 attributes of mercy he may not recite it when he reaches that point, as the 13 attributes of mercy may only be recited together with the actual Minyan. It is permitted to recite the thirteen attributes in the Torah reading tune even if one is reciting it alone. Nevertheless, many are accustomed to avoiding doing so and they thus completely omit it when a Minyan is not present. Practically, the recorded Chabad custom is not to say it.

1. The Seder of Selichos:

The Nussach and Seder of the Selichos according to Chabad custom was arranged by the Rebbe based on a directive of the Rebbe Rayatz. The Chabad Nussach of Selichos follows the Nussach of the Machzor Kol Bo and in general is similar to the custom of Lita, Risan and Zamut. The order of Selichos is similar to the order of Davening. First one recites a psalm of praise [Ashreiy] which is followed by half Kaddish. The Selichos are then begun which corresponds to Shemoneh Esrei. The Chazan recites aloud the end of the first paragraph starting from the words “Haneshama Lach.” At the conclusion one recites Kaddish Tiskabel which corresponds to the Kaddish recited after Shemoneh Esrei.

Nefilas Apayim: It is not our custom to perform Nefilas Apayim during Selichos.

Shema Koleinu: The custom is to open the ark and stand for the recital of Shema Koleinu. It is recited verse after verse with the congregation repeating after the Chazan. It is said in this format until the verse of Al Taazveinu.

Kaddish Tiskabel: The Chazan recites the full Kaddish Tiskabel at the conclusion of Selichos. This applies even if the Minyan plans to Daven Shacharis immediately afterwards.

Learning Torah: One is to learn Torah prior to saying Selichos. The content to be learned is matters which pertain to practical Halacha. Likewise, one is to study the Mamar of “Lecha Havayah Hatzedaka” [printed in the beginning of the Selichos] or at the very least its beginning and end. On the first night of Selichos this to be learned prior to midnight.

Charity: One is to give charity prior to Selichos. On the 1st night of Selichos this is to be done only after midnight.

Third day of Selichos: The third day of Selichos is an auspicious occasion and should be utilized appropriately.

Stand: The custom is to stand while reciting Selichos. This especially applies when the ark is open, when the thirteen attributes are recited [and upon saying Ashamnu]. Nevertheless, if it is difficult for one to stand, then he may be seated with exception to when the thirteen attributes [and Ashamnu] is recited.

1. A Minyan:

The congregation is to delay beginning Ashreiy until a Minyan has gathered, in order to be able to say the Kaddish before Selichos. If they cannot wait for a Minyan to arrive then they are to recite Ashreiy, omit Kaddish and begin Lecha Havaya Hatzedaka.

Selichos without a Minyan: If one is saying Selichos without a Minyan, he is to omit the 13 attributes of mercy. One is to omit the words starting from Vayaavor. Some write that one is to also omit the entire paragraph of “Keil Melech Yosheiv”. It is not our custom in such a case to recite the 13 attributes of mercy in the tune of the Torah reading. One is to omit the Aramaic parts said within Selichos. One does not omit the verse of “Uzechor Hayom Bris Shlosh Esrei” upon saying Selichos without a Minyan.

Minyan arrived in middle: If a congregation did not have a minyan when Selichos began and later they achieved a Minyan, they are to stop to say Kaddish upon the arrival of the Minyan.

Lost Minyan in middle: If the congregation began Selichos with a Minyan and upon finishing they no longer have a Minyan, they are nevertheless to say Kaddish with Tiskabel so long as there are at least six people which have remained.

1. Tallis:

The Chazan is to recite Selichos with a Tallis. This applies even if a Bochur is the Chazan for Selichos.

Blessing: If it is still before the allowable time to say a blessing over a Tallis, the Chazan should borrow a Tallis from another person and wear it without a blessing. Thus on the first night of Selichos, which is recited at night, the Chazan should have another person bring a Tallis to Shul and he should borrow it from him. He should not use the Shul’s Tallis. If the only Tallis available is the Tallis of the Shul or a Tallis that he owns then he is to wear it without a blessing. If the time of Alos arrives in the midst of Selichos then the Chazan is to stop and recite a blessing over the Tallis, shaking the fringes of the Tallis prior to reciting the blessing. When saying Selichos during the day, the Chazan is to recite a blessing over the Tallis prior to wearing it. If however the Chazan borrows the Tallis from another person he is not required to recite a blessing. If however one borrows the Tallis of the Shul then a blessing is to be recited.

1. Avel

An Avel that is within Shiva may not leave his home to recite Selichos with the Minyan. The above however is with exception to Erev Rosh Hashanah. At the house of an Avel, Selichos is recited without the confession prayer [of Ashamnu] and without Nefilas Apayim.

2. Rosh Hashanah & Aseres Yimei Teshuvah

*See our corresponding Sefer “The laws & Customs of Rosh Hashanah” for the full details of this subject! Only those laws that are unique to the Aseres Yimei Teshuvah Davening will be covered in this section. For all the general Davening laws applicable to Yom Tov, see Halacha 1!

1. Changes in the prayers applicable to Aseres Yimei Teshuva [Halacha 2-3]:

Saying Shir Hamaalos in Shacharis: It is customary to recite the psalm of Shir Hamaalos Mimamakim between Yishtabach and Barchu throughout the ten days of repentance. The purpose of reciting this psalm during Aseres Yimei Teshuvah is to sweeten the Gevuros. Each day one is to intend to sweeten the specific Gevura of that day. It is not the Chabad custom to open the ark when the psalm is recited, and we do not repeat each verse after the Chazan. If the Chazan forgot to say Shir Hamaalos and already began Kaddish then he is to finish the Kaddish and continue straight with Yotzer Or. The psalm of Shir Hamaalos is to be omitted. If one is holding in middle of Pesukei Dezimra he may say Shir Hamaalos together with the congregation. Furthermore, upon reaching Yishtabach he may repeat Shir Hamaalos, prior to Yotzer Or.

Oseh Hashalom: At the conclusion of Kaddish one says “Oseh Hashalom” in place of “Oseh Shalom”.

Ulieila: It is not the Chabad custom to add the word “Ulieila” in Kaddish of Aseres Yimei Teshuvah [with exception to the Kaddish said during Neila in which we say Lieila Ulieila Mikol Birchasa].

 

1. Changes in the Amidah applicable to the ten days of repentance:

Hamelech Hakadosh: In Shemoneh Esrei of Aseres Yimei Teshuvah the third blessing concludes with the words “Hamelech Hakadosh” in place of “Hakel Hakadosh.” This begins from the first night of Rosh Hashanah until the end of the ten days of repentance. If one did not say Hamelech Hakadosh, or is in doubt if he said it, then if he already began the next blessing, he must repeat Shemoneh Esrei. If he has not yet begun the next blessing, then if he has not passed the amount of time it takes to say “Shalom Alecha Rebbe” then he may say Hamelech Hakadosh and continue. If however he remembered only after this amount of time already passed, then he must repeat from the beginning of Shemoneh Esrei. If the Chazan forgot to say Hamelech Hakadosh he is required to repeat from the beginning of Shemoneh Esrei, just as is the law for an individual. In such a case Kedusha is to be repeated.

Mieiyn Sheva: On Shabbos Teshuvah, as well as when Rosh Hashanah and Yom Kippur fall on Shabbos, the Chazan recites in the blessing of Mieiyn Sheva recited [after Shemoneh Esrei of Maariv] on Friday night, Hamelech Hakadosh in place of Hakeil Hakadosh. Likewise, when the congregation customarily recites the paragraph of Magen Avos they say the words Hamelech Hakadosh in place of Hakeil Hakadosh.

Hamelech Hamishpat: In Shemoneh Esrei of Aseres Yimei Teshuvah the tenth blessing of Hashiva Shofteinu concludes with the words “Hamelech Hamishpat” in place of “Melech Ohave Tzedaka Umishpat.” This emphasizes that Hashem is the King who is currently in judgment at this time. If one did not conclude with ‘Hamelech Hamishpat’, or is in doubt as to how he concluded, then if he already began the next blessing, he is to continue Shemoneh Esrei and is not to go back to the blessing of Hashiva. In such a case it is proper to repeat Shemoneh Esrei from the beginning as a Toras Nidava after he concludes his prayers. If he remembered prior to beginning the next blessing, then if the amount of time to say “Shalom Alecha Rebbe” has not passed since he concluded the blessing, he is to correct himself and say “Hamelech Hamishpat.” He is then to continue regularly from there. If however this amount of time has already passed, then he is not to correct himself and is rather to continue Shemoneh Esrei as usual. After he concludes his Shemoneh Esrei it is proper to repeat Shemoneh Esrei as a Toras Nidava, as stated above.

Hamelech Hakodesh and Hamelech Hamishpat versus Melech Hakadosh and Melech Hamishpat: One must recite Hamelech Hakadosh and Hamelech Hamishpat with the letter Hei. If one did not do so then some Poskim rule one does not fulfill his obligation. However, most Poskim conclude one does fulfill his obligation and so is the final ruling.

Zachreinu; Mi Chamocha; Ukesov; Ubisefer: The Geonim instituted that throughout Aseres Yimei Teshuvah one is to add the following prayers: Zachreinu Lechayim in the blessing of Avos [1st blessing], Mi Chamocha in the blessing of Gevuros [2nd blessing], Ukesov in the blessing of Hodaah [2nd to last blessing], and Ubisefer in the blessing of Sim Shalom. If one forgot to say any of the above additions, then if he already said Hashem’s name in that closing blessing, such as he said Baruch Ata Hashem in “Mechayeh Hameisim,” then he is to continue with the prayer. [In such a case, some Poskim rule that one is to say the omitted part at the conclusion of the Amidah after saying the second Yehi Ratzon.] If one remembered to say it prior to saying Hashem’s name in the concluding blessing [even if he already said Baruch Ata, but not Hashem], he is to say it in the area that he remembers and then continue from where he left off. When the Chazan repeats Shemoneh Esrei, the Chabad custom is that the congregation recites aloud the verses of Ukesov and Ubisefer but not Zachreinu or Mi Chamocha. This applies equally on Shabbos and Yom Tov.

Oseh Hashalom: At the conclusion of Shemoneh Esrei, after Elokaiy Netzor, one says “Oseh Hashalom” in place of “Oseh Shalom.” However, in Birchas Hamazon, the Nussach is Oseh Shalom and not Hashalom.

1. Laws relating to Shemoneh Esrei of Rosh Hashanah [applies to night and day]

Bowing throughout the Amidah: Some have the custom to pray Shemoneh Esrei of Rosh Hashanah and Yom Kippur in a bowing position. Practically today most people are no longer accustomed to pray with a bent posture, and so is the Chabad custom.

Skipped Vichein Ten Pachdecha: If one did not recite Vichein Ten Pachdecha and already concluded “Hamelech Hakadosh” he is to continue with the remainder of Shemoneh Esrei. If he remembered after reciting Hashem’s name in the blessing [Baruch Ata Hashem] he is to conclude the blessing with Hamelech Hakadosh and is not to recite Lamdeini Chukecha. He is then to continue with Ata Vechartanu. In such a case he can choose to say the Nussach of Vichein Ten Pachdecha at the end of Shemoneh Esrei, prior to the second Yehi Ratzon.

1. The night prayer of Rosh Hashanah:

Maariv: The course of the Maariv prayer until Shemoneh Esrei follows the normal Maariv dialect of a weeknight. One however begins from Shir Hamaalos and not from Vehu Rachum. For Shemoneh Esrei one Davens the special Rosh Hashanah dialect which includes the paragraphs of Vichein Ten Pachdecha. In Shemoneh Esrei one must remember to add the following statements: Zachreinu, Mi Chamocha, Vichein Ten Pachdecha, Hamelech Hakadosh, Ukesov, Ubesefer, Oseh Hashalom.

Lidavid Mizmor: After Shemoneh Esrei of the evening services of Rosh Hashanah one says the psalm of Ledavid Mizmor LaHashem (Psalm 24) with intense concentration. It is recited prior to Kaddish Tiskabel and not directly prior to Aleinu. The Rebbe Rashab stated that the concentration applied while reciting the psalm of Ledavid creates the vessel that contains the blessing of one’s physical needs of the entire year.

Wishing each other a good year: It is customary after the conclusion of Maariv on the first night of Rosh Hashanah to wish one’s friend “Lishana Tovah Techasev Vesechasem”, in the singular form. This can be said likewise at the conclusion of Maariv of the second night of Rosh Hashanah. From after midday of the second day of Rosh Hashanah and onwards, we no longer bless each other with the word “Techasev” being the writing of the decree has already been finalized. The custom is rather to say Gemar Chasima Tova. A woman is to be told “Leshanah Tovah Tichtiviy Vitichtimi…” in the female tense. When blessing many people at the same time one is to say “Lishana Tovah Techaseivu Vesechaseimu” in the plural.

Rosh Hashanah that falls on Friday evening: When [the first night of] Rosh Hashanah falls on Friday evening one begins the Maariv prayer from Mizmor Ledavid [psalm 29], omitting all the Psalms from Lechu Neranina until Mizmor Ledavid. One recites the entire dialect from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi; Mizmor Shir, Kegavna. In Lecha Dodi the normal dialect of Berina is recited. After Shemoneh Esrei one recites Vayechulu, and Meiyn Sheva. Following the recital of Meiyn Sheva one recites Ledavid Mizmor and then Kaddish with Tiskabel. This Kaddish is then followed by “Mizmor Ledavid Hashem Roiy” as is usually recited on Friday night. One then recites half Kaddish, Barchu and Aleinu. In Mieiyn Sheva the Chazan recites Hamelech Hakadosh in place of Hakeil Hakadosh. [Likewise, when the congregation customarily recites the paragraph of Magen Avos they say the words Hamelech Hakadosh in place of Hakeil Hakadosh.] The Chazan however concludes only with the blessing of Shabbos [i.e. Mikadeish Hashabbos] even if Rosh Hashanah or Yom Kippur falls on Shabbos.]

 

1. Shacharis-The Morning Prayers:

The laws below apply to both the first and second day of Rosh Hashanah.

May one eat prior to Shacharis? It is forbidden to eat a meal prior to hearing Shofar. Even those which generally eat before prayer during the year so they have strength to pray, may not eat a meal prior to hearing Shofar on Rosh Hashanah. This applies equally to both days of Rosh Hashanah. Many Poskim rule that one may not eat even a snack prior to hearing Shofar unless one is weak or sick. Practically many are accustomed to fast and not eat or drink anything until one hears Shofar. There is no prohibition in doing so even if one will only be able to eat after midday. However, some say that even according to the Chabad custom one may drink prior to Davening. It is customary for women not to eat at all until they hear Shofar. However, from the letter of the law women are allowed to eat up to 55 grams of Mezonos, unlimited amount of fruit and vegetables, and unlimited number of beverages. This certainly applies to a woman who is pregnant, nursing or feels weak.

Mikveh: It is customary to immerse in a Mikveh prior to Shacharis even if one already immersed on Erev Rosh Hashanah. This especially applies to the Baal Tokeia and Chazan.

Bringing children to Shul: It is a custom of Jewry to place great effort that every child be present in Shul for some time on Rosh Hashanah. Based on his age, he is to be present for the prayers, blessings, Tekias Shofar, answering Amen. The children perform this with joy until it affects even the adults.

Adon Olam: The following guarantee was made by Rav Yehuda Hachassid; Rav Haiy Gaon and Rav Sherira Gaon: One who concentrates while reciting the opening paragraph of Adon Olam I guarantee that his prayers will be heard and the Satan will not prosecute against his prayers. He will not have any Satan [prosecute] during his prayers of Rosh Hashanah and Yom Kippur and his enemies will fall before him.

Hamelech: The custom is to have the Chazan of Shacharis switch the Chazan of Pesukei Dezimra starting from the word Hamelech. The word Hamelech is recited by the Chazan in the slow traditional tune, lengthening the verbalization of the word. [Each person is to read all the words quietly to himself.]

Shir Hamaalos: Shir Hamaalos Mimamakim is recited between Yishtabach and Kaddish. See Halacha 2 for further details on this subject.

Leaving the Tallis over one’s head for the duration of prayer: The Rebbe did not remove his Tallis from over his head for the entire duration of the prayers.

Standing when the ark is open: From the letter of the law one is not required to stand when the ark is open, however the custom of the world is to stand out of respect. Nevertheless, if it is difficult for one to stand he may be seated.

Standing at the end of each blessing: In certain years the Rebbe was accustomed to slightly lift himself towards the conclusion of each blessing of Chazaras Hashatz and by the recital of Ukesov and Ubisefer. However, in the later years the Rebbe remained sitting throughout the repetition, including the concluding blessings.

Niggun by Kaddish Tiskabel: It is customary to sing a hymn when reciting the Kaddish Tiskabel which follows the Chazan’s repetition. This shows that we trust that our prayers have been accepted before Hashem and we will be blessed with a good year.

Halel/הלל: The Halel prayer is not recited on Rosh Hashanah or Yom Kippur. Those that say Tehillim on a daily basis and have reached the psalms of Halel on Rosh Hashanah and Yom Kippur as part of their regular cycle are permitted to recite these psalms as usual. However, those that are not saying the Tehillim as part of any cycle may not specifically recite the psalms of Halel in Tehillim.

Avinu Malkeinu/אבינו מלכנו: Avinu Malkeinu is recited on Rosh Hashanah after each Shacharis and Mincha Shemoneh Esrei. The custom is to open the ark prior to its recital. The custom is to stand during its recital. We omit on Rosh Hashanah all stanzas that mention sin such as Chet or Avon and the like.] When saying the stanza of א”מ קרע רוע גזר דיננו the words רוע גזר are read in one breath. Avinu Malkeinu is omitted on Shabbos. Thus Avinu Malkeinu is omitted on Shabbos Shuva and on Rosh Hashanah that coincides with Shabbos. In addition to the above Avinu Malkeinu is also omitted by Mincha of Erev Shabbos.

The Torah Reading: When the Ark is opened to remove the Torah scrolls the 13 attributes [i.e. passage of Hashem Hashem] is recited three times prior to Berich Shmei. This applies even when [the first day of] Rosh Hashanah falls on Shabbos. After the recital of Hashem Hashem one recites the prayer of Ribono Shel Olam one time. Likewise, the verse of Veani Sefilasi, which is recited after the Ribono Shel Olam is only recited one time. This is then followed by the prayer of Berich Shmei. Two Torah scrolls are removed from the Ark. The scrolls are to be rolled to their proper places prior to Davening. Doing so is not to be delayed until Kerias Hatorah. If only one scroll is available, then the two portions are to be read from the same scroll. On the first day of Rosh Hashanah one reads from the first Torah scroll the portion starting with “And Hashem remembered Sarah” up until the section of the Akeida. This portion is read because [it discusses the remembrance of G-d’s promise to Sarah that she will have a child and] it was on Rosh Hashanah that she was remembered [by Hashem and conceived]. Five men are called up for an Aliyah by the Torah reading of the first Torah scroll. When Rosh Hashanah coincides with Shabbos seven men are called up to the reading of the first Torah scroll. The Aliyas are to be given to married men of stature out of respect for the day. Some communities have a custom to give one of the five Aliyos to the Baal Tokeia. Other communities are accustomed in addition to the above to also give an Aliya to the Chazan of Musaf. It is proper for every G-d fearing Jew to try to get an Aliyah during the High Holidays. If the Aliyas are sold then he should try to purchase an Aliyah in accordance to the amount that he can afford. Nevertheless, one must beware from this leading towards strife and discord as one should not fight over any Mitzvah and one who compromises to the other person is also meritorious. This applies even if one desires to get an Aliyah on behalf of a deceased relative, as the compromise serves as an even greater merit. It is a known custom amongst all Israel to read the Torah on Rosh Hashanah in a special tune of the Yamim Noraim. This is also the Chabad custom. Nevertheless, in Lubavitch the custom was to read the Maftir from the second scroll in the regular reading tune and not with the tune of the High Holidays. The custom is for the person who receives the Aliyah to recite the blessings of Birchas Hatorah in the hymn of the Rosh Hashanah reading. The same applies to reading the Mi Shebeirach. One should not swerve from this custom. Nevertheless, the blessings of the Maftir and Haftorah are said in the regular tune according to the Chabad custom. After the above reading and recital of half Kaddish the Maftir is read from the second Torah from the portion of Pinchas “Ubechodesh Hashevi”. This portion discusses the sacrifices of Rosh Hashanah that were brought on Rosh Hashanah in the Temple. The Haftorah is read from the beginning of Sefer Shmuel until the words “Vayerem Keren Meshicho”. The reason it is read is because it discusses the events of Chana’s pregnancy as also Chana conceived on Rosh Hashanah. The Torah scroll is left out throughout the Shofar blowing and is thus only returned before Musaf. The prevalent custom amongst Anash is that the Sefer Torah is placed on the Bimah during the Shofar blowing, however in 770 the custom is for it to be held.

Mi Shebeirach: Some Poskim write that one should not recite the words “Lekavod Yom Hadin” being that these are days of mercy. Practically the Chabad custom is to say “Lekavod Yom Hadin”. Upon saying a Mi Shebeirach for the sick it is not necessary to say “Shabbos Hi Melizok” or “Yom Tov Hi Melizok” as today is the day of judgment.

Reading on the Second day of Rosh Hashanah: Two Torah scrolls are removed from the ark. One reads the portion of the Akeida from the first Torah scroll, starting with “And Elokim tested Avraham” up until the end of the Parsha. This portion is read in order to remind [Hashem] of the Akeida of Yitzchak. The person who reads the Haftorah reads for Maftir [from the second scroll] the same portion of the Torah that was read yesterday [the first day of Rosh Hashanah]. The Haftorah is read from Yerimia, starting from the words “Ko Amar etc” until the words “Haben Yakir etc”. The reason for why we read this Haftorah is because it is an obligation to awaken the memory on Rosh Hashanah, and in this Haftorah it states “Zechor Ezkerenu Od Al Kein Hamu Meiay”.

1. Shofar Blowing:

The Shofar is blown for the first time after the Torah reading. This set of blows is referred to as Tekios Meyushav. One fulfills his Biblical obligation of hearing Shofar with hearing this set of blows.

1. The Musaf Prayer:

Yizkor: Yizkor is not recited on Rosh Hashanah, neither on the first or the second day. Nevertheless, the Chabad Rabbeim were accustomed to reciting Yizkor in silence on the second day of Rosh Hashanah. Each person may decide whether to follow this custom on Rosh Hashanah.

The prayer of Hineni Heani: The Chazan of Musaf recites the prayer of Hineni Heani prior to reciting the half Kaddish that is recited prior to the silent prayer of Musaf. Only the Chazan is to recite this prayer and not the congregation. This prayer is said with intense concentration from the depths of the heart, and with great accompany of tears. One is not to lengthen a great amount in this prayer in order to diminish the interval made between the Ashrei and Kaddish that follows. In some years the Rebbe said Tehillim during this point. After the recital of this prayer the Chazan then recites four verses beginning with the word “Yadati”.

The nine blessings of Musaf-Malchiyos; Zichronos and Shofros: On Rosh Hashanah the Sages instituted to recite nine blessings within Musaf of both days of Rosh Hashanah. The three middle blessings are called מלכיות/זכרונות/שופרות Kingship/Remembrance/Shofar. The purpose of this blessing is for one to advocate his acceptance of the yoke of Heaven. This is then followed by the blessing of Zichronos/Remembrance, in which one recites verses of remembrance in order to advocate a good remembrance of us before G-d. This [good remembrance] is accomplished through the Shofar. Therefore, afterwards we recite the blessing of Shofros which includes the verses of Shofros. One is to bow when he says Aleinu in Musaf of his silent prayer.

One who is praying Musaf without a Congregation: One who is Davening alone is not to Daven Musaf of Rosh Hashanah until three hours have passed into the day. However, regarding Shacharis of Rosh Hashanah one may Daven within the first three hours of the day even if he is Davening alone. Furthermore, it is a Mitzvah Min Hamuvchar to pray at the same time as the congregation is praying in Shul.

Chazaras Hashatz: One is to listen to the parts of the repetition that are obligatory and is not to do anything else in the interim. Regarding the Piyutim and verses of Malchiyos, Zichronos and Shofros, it is forbidden for one to learn Torah verbally during this time. This applies even prior to Chazaras Hashatz. One may however think words of any part of Torah without limit. One may even verbally learn matters of Torah that relate to the Tekios. Some also permit one to say Tehillim during this time.

Unesaneh Tokef: It is customary to stand for the recital of Unesaneh Tokef and so was the Rebbe’s custom.

Bowing on the floor by the Chazan’s repetition: The custom is to bow on the ground in the paragraph of Aleinu Lishabeiach that is said within the Chazan’s repetition. One bows by the words “Veanachnu Korim”. The congregation and Chazan all bow when the above words are recited. It is forbidden for the Chazan to move his feet during the repetition and walk backwards in order to perform the bowing. One is to protest against those that do so. The custom therefore is for the Chazan to begin Shemoneh Esrei with enough of a distance from the Amud that he will be able to bow on the ground without moving his feet. One bows on the floor by the above words even when Rosh Hashanah coincides with Shabbos. One bows the same way he bows on Yom Kippur, placing one’s forehead to the ground [i.e. Nefilas Apayim]. [There are two methods of performing the above bowing: a) The widespread custom is to kneel to the ground, resting his body on his knees and down, and bow his head to the floor until his forehead touches the ground. b) One prostrates himself completely on the ground to the point that his entire body lies flat on the floor. Some write that this later custom should not be seen as a directive for the public. Practically the widespread custom is like the first method.] It is forbidden for a person to bow his head onto a stone floor, in a way that his head directly touches the stone. This applies even if he is merely kneeling on the ground and is not prostrating his entire body. Thus if the floor in Shul is made of stone it is forbidden to directly touch one’s face to the ground and one is to place an interval between [his head] and the ground. Any material can serve as a valid interval, whether a towel, tissue, paper, plastic bag, grass and the like. The interval is only required to be placed between the head and the ground and is not required to be placed under the knees or other body parts. If the interval is placed only between the knees and the ground and not between the face and the ground, it is invalid. If the floor is made of wood or other non-stone material, one may bow onto the floor without any interval, having his forehead directly touch the ground, and so is the Chabad custom. However, if one fully prostrates himself on the floor with spreading his hands and feet then he requires an interval between his face and the ground even if the floor is made of wood or other non-stone materials.

Women do not bow by Aleinu. By Aleinu we open the Aron until the words “Velo Sam Chelkeinu Bahem”. The Aron is then momentarily closed and reopened by the words Veanachnu Korim. The congregation is to read Aleinu together with the Chazan.

Rejoicing at the conclusion of the prayers: At the conclusion of prayers one is to leave the shul in happy spirits, having faith that G-D heard our pleas.

1. Mincha:

Mincha is recited prior to Tashlich.

Saying Tzidkascha Tzedek by Mincha of Shabbos R”H: When [the first day of] Rosh Hashanah falls on Shabbos we are accustomed to omit the recitation of Tzidkascha from the Mincha prayer of Shabbos.

Mincha Erev Shabbos: When the 2nd day of R”H coincides with Erev Shabbos, Avinu Malkeinu is omitted by Mincha.

Veani Sefilasi: When Rosh Hashanah coincides with Shabbos the verse of Veani Sefilasi is recited by Mincha of Shabbos as is usually done.

 

1. Tashlich:

It is customary to go on Rosh Hashanah to a river [or well or spring] to recite Tashlich.

When is it recited? Tashlich is recited after Mincha, on the first day of Rosh Hashanah, prior to sunset. Although the custom is to say Tashlich after Mincha, if one assesses that he will not have time to go after Mincha then he should go beforehand. Likewise, if one is unable to return from the river at night then he may recite Tashlich before Mincha while there remains time in the day to return. The custom is to allow saying Tashlich up until Tzeis Hakochavim if one did not do so beforehand. If the first day of Rosh Hashanah falls on Shabbos some Poskim rule that Tashlich is recited on the second day of Rosh Hashanah which is Sunday. Other Poskim rule one is to recite Tashlich on Shabbos. Practically the Chabad custom is to recite Tashlich on the second day of Rosh Hashanah. It is to be performed after Mincha [prior to sunset] on Sunday. Many women are accustomed to reciting Tashlich. Nevertheless, they are not to go to an area where there are men, as this can lead to promiscuity and sin. Some Poskim denounce the custom of women saying Tashlich due to this reason.

Where is it recited? Tashlich is to be recited near a river that contains live fish. It is best to be recited near a river that is outside the city. In a case that a river, well, or spring is not available in one’s area, then some are accustomed to walk to an area from which they can see a river, sea or other body of water, even if it is very far. In Yerushalayim some were accustomed to reciting Tashlich near the opening of a water pit, even if it is currently dry of water. If this too is not available then one may go to any body of water, even an open faucet. It is forbidden to feed fish on Yom Tov [unless they are in an aquarium and dependent on humans for their food]. 

Shaking ones Tallis Katan: At the conclusion of Tashlich one shakes the ends of his Tallis Katan. [Some emphasize that one is to shake the Tallis specifically over the body of water.]

 

1. Motzei R”H:

Shemoneh Esrei: In Shemoneh Esrei one must remember to add the following statements: Zachreinu; Mi Kamocha; Hamelech Hakadosh; Hamelech Hamishpat; Ukesov; Ubesefer, Oseh Hashalom.

Veata Chonantanu: On Motzei Rosh Hashanah one needs to recite Havdala [Ata Chonantanu] in the blessing of Chonen Hadaas, just like on Motzei Shabbos.

 

3. Yom Kippur:

*See our corresponding Sefer “The laws & Customs of Yom Kippur” for the full details of this subject! Only those laws that are unique to the Yom Kippur Davening will be covered in this section. For all the general Davening laws applicable to Shabbos and Yom Tov, see Chapter 38 and 39 Halacha 1!

1. The Confession Prayer:

One recites the confession prayer after Sim Shalom of each Amidah prayer of Yom Kippur [with exception to Neilah in which it is not said]. One also recites the confession prayer at Mincha of Erev Yom Kippur. Upon the approach twilight of the start of Yom Kippur one is to say the confession prayer.

The confession within the Chazans repetition: The Chazan recites the confession prayer within the repetition of the Amidah as opposed to after its conclusion. When the Chazan says the confession prayer, the congregation says the prayer together with him.

How to say the confession: One is to stand throughout reciting the confession prayer. He is not to lean on an item in a way that if the item were to be removed it would cause him to lose his balance and fall. It is proper to bend one’s back upon saying the confession in order to say it with great humility. Upon confessing, one is to hit his heart [each time he recites a particular sin]. Others are accustomed to hit their chest.

How to achieve atonement: The day of Yom Kippur only atones for the sins of a person which believes in the day of Yom Kippur and repents.

1. Mincha Erev Yom Kippur:

Shabbos clothing: One is to come to shul for Mincha wearing Shabbos clothing.

Placing Tzedaka onto plates: Prior to Mincha one is to place coins of charity onto plates which are set up in Shul.

When is it prayed? Mincha is prayed in the early the afternoon with extreme concentration, arousing Teshuvah from the depths of the heart.

The confession prayer: One recites the confession prayer at the conclusion of Shemoneh Esrei of Mincha. [If one forgot to say it during Shemoneh Esrei he may say it after Shemoneh Esrei.]

Hodu and Patach Eliyahu: When Erev Yom Kippur falls on Erev Shabbos one recites Hodu and Patach Eliyahu prior to Mincha.

 

1. Kol Nidrei and Maariv:

Wearing a Kittel and Tallis: Married men wear a Kittel [and a Tallis Gadol] throughout the prayers of Yom Kippur.  A Chasan who wore a Kittel at his wedding does not wear a Kittel on the first Yom Kippur thereafter.

Confession: One should be stringent to confess upon the approach of Bein Hashmashos. [Practically, being that Kol Nidrei is said at this time, one should say this confession prior to Kol Nidrei.]

Saying Tehillim prior to Kol Nidrei: Before the chazzan begins Kol Nidrei it is the custom to recite nine chapters of Tehillim (chapter 115-123) as printed in Chabad Machzorim.

Removal of ban against sinners: Prior to Kol Nidrei the leader of the congregation, together with two other people remove all excommunications and bans that were placed upon any of the worshipers in order for all Jews to be able to pray together with the congregation. This holds importance not only for those that were banned but also for the congregation itself, being that any fast-which sinners do not partake in is not an appeasing fast, as is learnt from the incense offering which included also a foul-smelling spice.

Kol Nidrei-Conditioning one’s future vows: Kol Nidrei is not the annulment of one’s previous vows, but rather is the placing of a condition on all ones future vows, that they will be nullified. [In Hataras Nedarim however we do both; we nullify the previous vows and stipulate the future vows.] The custom is to begin saying Kol Nidrei while still day [before sunset] and in the presence of another two people which stand beside the Chazan which recited it.  Three Sifrei Torah are removed from the Ark prior to Kol Nidrei.  The congregation is to recite Kol Nidrei quietly together with the Chazan. It however should be said by each congregant loud enough for the people around him to hear. Kol Nidrei is repeated three times, with the Chazan raising his voice louder for each time it is said. This is done in order for awe and fear to be installed into the listeners. The saying of Kol Nidrei is to be drawn out with melody until nighttime, in order to Daven the evening prayer at its proper time [and not beforehand]. The chazzan should only sing melodies that the congregation is accustomed to, in order not to confuse them.

Blessing Shehechiyanu: One who has not said the blessing of Shehechiyanu by candle lighting is to say the blessing prior to the evening prayer. Ideally, it is best for the congregation to listen to the chazzans blessing and fulfill the obligation through him, being that it is more beloved to a King when His commands are fulfilled in public unity. Nevertheless, the custom is for every individual to say the blessing, being that the Chazan does not have anyone else in mind when saying his blessing. When saying the blessing one must beware to finish the blessing prior to the Chazan in order to answer Amen for his blessing. [Nevertheless, it is implied that one should say the blessing together with the Chazan and simply finish before he does rather than say it afterwards.] 

Saying Boruch Shem… aloud: Throughout Yom Kippur one says Boruch Sheim Kevod Malchuso… out loud in the Shema prayer. Some write this custom is not relevant to women as they cannot emulate the angels.

The evening prayer when Yom Kippur falls on Shabbos: The evening prayer begins from Mizmor Ledavid. The previous psalms starting from Lechu Neranena are omitted. At the conclusion of Shemoneh Esrei the prayer of Vayichulu and Meiyn Sheva is recited. Avinu Malkeinu is omitted on Shabbos. Avinu Malkeinu is recited after Neilah even when Yom Kippur falls on Shabbos.

Saying Tehillim at the conclusion of the evening prayer: At the conclusion of Maariv it is accustomed for the congregation to recite the entire book of Tehillim.

 

1. Shacharis:

The morning blessings: One does not recite the blessing of “Sheasa Li Kol Tzarki” on the ninth of Av or Yom Kippur. [One only resume’s saying it the next day.] 

The reading of the Torah: Two Sifrei Torah are removed from the Ark for the Yom Kippur Torah reading of Shacharis. In the first scroll, the section speaking of the death of the sons of Aharon, as well as the Yom Kippur service, is read. This is found in the beginning of Parshas Acharei Mos. Maftir is read from the second Sefer Torah. The section in Parshas Pinchas discussing the sacrifices offered on Yom Kippur is read. The Haftorah is read from Isaiah from the section of “Solu Solu” as it discusses repentance and fasting. A total of six men are called up for an Aliyah in the first Torah scroll, unless Yom Kippur falls on Shabbos, in which case seven people are called up. One person is called up to read the Maftir. Some have a custom to give an Aliyah to the Chazan of Musaf.

Being distressed from the deaths of Aharon’s sons: One who is distressed over the death of Aharon’s sons and is brought to tears over their death is forgiven for his sins, and receives protection that his children will not die in his lifetime.

Halel/הלל: The Halel prayer is not recited on Yom Kippur.

1. Musaf:

The recitation of the Avodah of the Kohen Gadol: The Avodah of the Kohen Gadol is recited in the Chazans repetition of the Musaf prayer. In times of the Temple the Kohen Gadol would say G-d’s name in its written form a total of ten times. It was said three times by each of the three confession prayers of the Kohen Gadol, and one time in the lottery made for the scapegoat. When the above parts are recited by the congregation the name of G-d is not pronounced in its general form (ADO-NOY) as done throughout the year, but rather is simply read as “Hashem”. This is done to emphasize that these were the names that the Kohen Gadol would explicitly pronounce. The only exception to this is by the words “Lifneiy Hashem Titharu” in which Hashem’s name is pronounced regularly as is done throughout the year. Even a Torah scholar which desires to spend his time learning rather than recite the extra prayers and supplications must join the congregation in its recital.

Bowing on the floor by the Chazan’s repetition: The custom is to bow on the ground in the paragraph of Aleinu Lishabeiach and “Hakohanim Veham” that is said within the Chazzan’s repetition. One bows by the words “Veanachnu Korim”. The congregation and Chazan all bow when the above words are recited. It is forbidden for the Chazan to move his feet during the repetition and walk backwards in order to perform the bowing. One is to protest those that do so. The custom therefore is for the Chazan to begin Shemoneh Esrei with enough of a distance from the Amud that he will be able to bow on the ground without moving his feet. One bows on the floor by the above words even when Yom Kippur coincides with Shabbos. One places his forehead to the ground [i.e. Nefilas Apayim]. [There are two methods of performing the above bowing: a) The widespread custom is to kneel to the ground, resting his body on his knees and down, and bow his head to the floor until his forehead touches the ground. b) One prostrates himself completely on the ground to the point that his entire body lies flat on the floor. Some write that this later custom should not be a directive for the public. Practically the widespread custom is like the first method.] It is forbidden for a person to bow his head onto a stone floor, in a way that his head directly touches the stone. This applies even if he is merely kneeling on the ground and is not prostrating his entire body. Thus, if the floor in Shul is made of stone it is forbidden to directly touch one’s face to the ground and one is to place an interval between [his head] and the ground. [Any material can serve as a valid interval, whether a towel, tissue, paper, plastic bag, grass and the like. The interval is only required to be placed between the head and the ground and is not required to be placed under the knees or other body parts. If the interval is placed only between the knees and the ground and not between the face and the ground it is invalid.] If the floor is made of wood or other non-stone material, one may bow onto the floor without any interval, having his forehead directly touch the ground, and so is the Chabad custom. However, if one fully prostrates himself on the floor with spreading his hands and feet then he requires an interval [between his face and the ground] even if the floor is made of wood or other non-stone materials.

Are women to bow by Aleinu? The custom is not to do so. Possibly this is due to reasons of modesty.

Ein Kelokeinu: The prayer of Ein Kelokeinu [and Ketores] is not recited after Musaf as is usually common.

1. Mincha:

Ashreiy and Uva Letziyon: Ashreiy and Uva Letziyon are not recited prior to Mincha, and are rather recited prior to Neilah.

Veani Sefilasy: Is not recited even when Yom Kippur falls on Shabbos being that its content is not relevant at this time.

Kerias Hatorah: The section of Arayos is read from Parshas Achareiy Mos, in order so one who has transgressed such a sin should properly repent over it.

In what Niggun is the Torah to be read in? The regular tune for Kerias Hatorah.

Haftorah: The Haftorah of Maftir Yona is read after the Mincha Torah reading being that it discusses the power of repentance and the fact that one cannot run away from Hashem. The custom is to only say the first three blessings after the Haftorah while the fourth blessing of “Al Hatorah Veal Haavoda is omitted.

Tzidkascha: The custom is to omit the prayer of Tzidkascha after Mincha [and so rules Admur in the Siddur].

Birchas Kohanim: The Kohanim do not recite the priestly blessing during Mincha although the Chazan does recite “Elokeinu Velokei Avoseinu”.

Beginning Neilah on time: One is to begin Neilah at its proper time, as will be explained next. If needed, one is to skip Avinu Malkeinu [after Mincha] in order to begin Neilah on time.

1. Neilah:

When to begin and end Neilah: One is to begin Davening Neilah close to the beginning of sunset and end Neilah close to Tzeis Hakochavim. Nevertheless, the custom [in many communities] is to end Neilah past nightfall, and those which follow this custom are not to be protested. In any event those which end late should start Neilah with much time left in the day.

Opening the Aron: The Aron remains open throughout the entire Neilah until after the Tekiah in Kaddish.

Must one stand throughout Neilah? From the letter of the law one is not required to stand when the ark is open, however the custom of the world is to stand out of respect. Nevertheless, if it is difficult for one to stand, he may be seated.

Nesias Kappayim-Birchas Kohanim in Neilah: According to the Chabad custom Kohanim do not recite the priestly blessing during Neilah even if the Chazan finishes Neilah prior to night. [For background and other opinions see footnote] The Chazan is to recite the priestly blessing of “Elokeinu”, as is usually done when there are no Kohanim available, even if the prayer extends past nightfall.

Avinu Malkeinu: Avinu Malkeinu is recited after Neilah even when Yom Kippur falls on Shabbos.

The conclusion of Neilah: At conclusion of Neilah the congregation repeats the Posuk of “Shema” after the Chazan [with intense concentration visualizing actually giving up one’s life for the sake of Heaven]. Hashem Hu Haelokim is recited seven times in order to escort the Divine presence which was with us throughout the prayer and is now being elevated above to heavens.

Kaddish Shalem; Napoleon’s march; Blowing the Shofar: Kaddish is recited after the recitation of Hashem Hu Elokim. Prior to Tiskabel the congregation sings Napoleon’s march, which is then followed a blast of the Shofar. 

Lieila Ulieila: It is not the Chabad custom to add the word “Ulieila” in Kaddish of Aseres Yimei Teshuvah [with exception to the Kaddish said during Neilah in which we say Lieila Ulieila Mikol Birchasa].

How many blows are to be blown? One is to blow one Tekiah after the singing of Napoleon’s match, prior to Tiskabel.

Must one wait until after night to blow the Shofar: It is permitted to blow the Shofar past sunset during Bein Hashmashos. [Practically however some calendars write to wait 20 minutes after sunset. Some claim that in Beis Chayeinu the Rebbe accustomed to delay the blow until after Tzeis.] According to all one may blow after nightfall, before Havdala. [Thus, it is permitted to blow more than one blow at this time if need be.]

The nine remaining Chapters of Tehillim: At the conclusion of Neilah, the remaining nine chapters of Tehillim are read.

1. Maariv:

Wear Kittel and Tallis: One Davens Maariv and recites Havdala while still wearing his Kittel and Tallis. The Tallis is removed from one’s head and is rather placed to rest on the shoulders. One wears a hat on his head in its place.

Washing hands after Maariv: Immediately after Maariv, one is to wash his hands three times as is done in the morning upon awakening. No blessing is recited during this washing. [This washing is to also be done by the Kohanim which already fully washed their hands prior to Nesias Kapayim.]

After Shul greetings: One is to greet his friend with saying “Gut Yom Tov” being that Motzei Yom Kippur is a Yom Tov.

Kiddush Levana: After Maariv and Havdala one recites Kiddush Levana while still wearing a Gartel. When reciting Kiddush Levana on Motzei Yom Kippur one does not need to eat prior to saying it as one is already in a joyous mood. However, one should wash his face and change his shoes prior to doing so.

Wishing each other a Gut Yom Tov prior to leaving Shul: Upon leaving Shul on Motzei Yom Kippur one is to greet his friend with the customary Shabbos and Yom greeting, [saying “Gut Yom Tov”]. 

1. Days between Yom Kippur and Sukkos:

Wake up early for Shul: On the day after Yom Kippur one is to awaken early for Davening.

Tachanun: The days between Yom Kippur and Sukkos are days of joy, commemorating the sanctification of the tabernacle. Due to this Tachanun is not recited. From after Yom Kippur until the beginning of the month of Cheshvan Tachanun is omitted.

[1] See Shulchan Aruch 581-624; Ishei Yisrael 45-46