Chapter 5: The Prayers of Rosh Hashanah and Aseres Yimei Teshuvah

Introduction to the prayers of Rosh Hashanah The form of prayer required on Rosh Hashanah One should pray with profound bitterness, having recognition that one is approaching the King with “torn garments”, and thus begging G-d to have mercy and accept him as his servant.[1] Nevertheless, when one accepts the yoke of heaven it must also be done with joy and desire.[2]   What to Daven for:[3] The Rebbe Rashab stated: “On Rosh Hashanah one is to pray with great fervor, accompanied by tears of mercy, that one be successful in amending his character and acting in a Chassidic method.” The Zohar states that those that pray on [Rosh Hashanah and] Yom Kippur merely for physical matters are similar to a dog that screams “give, give” for their food. This is the attribute of the Eirev Rav and the gentiles that they are only able to serve G-d for reward and selfish motivations. Rather a Jew is to arouse himself in Teshuvah out of love for the Shechina and desire for it to leave the exile.[4]   Crying during prayer: The Arizal[5] would cry profusely during the prayers of Rosh Hashanah and Yom Kippur, and so was the custom of the Chabad Rabbeim[6], and the city of Lubvatich.[7] The Arizal said that if one is not drawn to cry during these days [of Rosh Hashanah and Yom Kippur] it is a sign that his soul is incomplete, G-d forbid.[8] This cry that is required is one of passionate longing for G-d. One is however not to cry on Rosh Hashanah due to a loss in physical or even spiritual matters.[9] This however only applies to Tzaddikim Gemurim, however those who still contain evil in their hearts, certainly are to cry over the evil that is in them which prevents them from attaching to G-d.[10] If one is strong hearted and is unable to bring himself to tear than he is at the very least to make a crying sound, and Hashem will hear the attempted cry of his heart.[11] Rosh Hashanah that falls on Shabbos:[12] One is to cry on Rosh Hashanah even if it coincides with Shabbos. Crying without reason:[13] One who is suddenly overcome with an outburst of tears on Rosh Hashanah is a sign that at this moment his soul is being judged before Hashem. The effect of tears:[14] One who cries out of Teshuvah on Rosh Hashanah has the ability to tear the evil decree and write him into the book of Tzaddikim. The Zohar states that crying during prayer is a great Segula for one’s prayer to be accepted above. Wiping the tears over one’s face:[15] It is proper to wipe the tears over one’s face as the sins of a person are written on his forehead [and are hence cleansed by these tears]. May one pray for physical matters on Rosh Hashanah?[16] Yes.[17] One may make requests of physical and spiritual matters on Rosh Hashanah even if it coincides with Shabbos. Tehillim:[18] The main Avoda on Rosh Hashanah is accepting Hashem’s Kingship. This is expressed specifically through the simple words of Tehillim. Thus all Jews, including those that are learned and of great spiritual stature are to spend their time reciting Tehillim.[19] The saying of Tehillim overrides even the learning of Chassidus.[20] The saying of Tehillim adds millions of words into the Sefira of Malchus.[21] The words of Tehillim are to be recited aloud.[22] Reciting Tehillim throughout Rosh Hashanah: Throughout both days of Rosh Hashanah, from an hour before Minchah on the eve of Rosh Hashanah until Maariv at its conclusion, every person should diligently recite Tehillim both at night and by day. He is to intensify his devotion in prayer and supplication from the depths of his heart, and recite Tehillim at every available moment. This was the custom of the Chabad Rabbeim in all generations.[23] Reciting the entire Tehillim twice:[24] Some are accustomed to reciting the entire book of Tehillim twice throughout the two days of Rosh Hashanah. This is in order to read 300 chapters of Tehillim which corresponds to the numerical value of the word Kaparah, atonement. Nevertheless, it is better to recite a smaller amount with concentration than a large amount without focus. Diminish in sleep in order to say Tehillim: One is to diminish his sleep as much as possible during both nights of Rosh Hashanah, hence sleeping less than usual. One is to rather use his time in prayer and recital of Tehillim. Mundane speech: During the two days of Rosh Hashanah, one is to completely abstain from any mundane conversation to the utmost.[25] He is to act as a slave who does not have even one moment free to rest from his master’s work, and like a son that is toiling in effort to greet his father.[26] The Alter Rebbe was accustomed not to speak throughout the entire night of Rosh Hashanah.[27]   The Rebbe’s Custom:[28] The Rebbe reads Tehillim extensively during the two days of Rosh Hashanah. Throughout Rosh Hashanah the Rebbe speaks very little.

 1. Reviewing the prayers:

The Chazan for Rosh Hashanah and Yom Kippur should review the Davening, the meaning of its words, and the Midrashic and Chassidic teachings on the prayers.[29] This especially applies to the Piyutim in Davening.[30] This is to be done every year even if he did so the previous year.[31] He is also to review the laws of prayer in general and especially those that specifically pertain to the Chazan.[32] Every individual is to review the prayers and teach it to his children prior to the Holiday.[33]

The Piyutim:[34] Whoever has the ability is to take out time to learn the meaning of the Piyutim recited during the prayer.

2. Correct punctuation and Nussach:[35]

During the ten days of repentance, which begin from Rosh Hashanah, one must be extra careful in punctuating the words of Davening correctly.[36] Due to this, a number of laws regarding punctuation and Nussach of wording is recorded in Poskim.[37]

 

Changes in the prayers applicable to Aseres Yimei Teshuvah [3-5]

3. Saying Shir Hamaalos in Shacharis:[38]

It is customary to recite the psalm of Shir Hamaalos Mimamakim between Yishtabach and Barchu[39] throughout the ten days of repentance. [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.[40] However in some communities the above customs are followed.[41] The above psalm is to be recited even when praying in private.[42]]

Q&A If the Chazan forgot to recite Shir Hamalos and already began Kaddish, what is to be done?[43] If the Chazan already began Kaddish[44] then he is to finish the Kaddish and continue straight with Yotzer Or. The psalm of Shir Hamaalos is to be omitted. If an individual answered Barchu prior to reciting Shir Hamalos after Yishtabach, what is he to do?[45] If an individual finished Yishtabach as the Minyan was reciting Barchu and he answered Barchu with them, then he is no longer to recite Shir Hamaalos, and is rather to continue straight with Yotzer Or. In such a case, it is proper to recite it after Ledavid Hashem Ori.   If one is holding in middle of Pesukei Dezimra may he say Shir Hamaalos together with the congregation?[46] Yes. Furthermore, upon reaching Yishtabach he may repeat Shir Hamaalos, prior to Yotzer Or.[47] If a certain community was accustomed not to recite Shir Hamalos between Yishtabach and Yotzer, may they change their custom?[48] If majority of the congregation desires to take upon themselves this custom, and they have the consent of the community, then they may do so.

Sparks of Kabala & Chassidus The depths of the soul:[49] Proper Teshuvah: Teshuvah is the expression of the inner depths of the soul. When one does Teshuvah from the most inner part of his heart, this then arouses above a revelation from the most inner aspect of G-dliness. In order to correct spiritual blemishes caused through sin one must tap into the original source, drawing from the “supernal depth.” This is analogous to a river that has become dry: when it is filled from a flowing well-spring, it returns to its former state. This is the meaning of the scriptural verse “from the depths I call to you”: the elicitation is from the “supernal depth.” We draw from this “depth” by calling to G-d from the depth of the innermost soul. This is possible not through speech, but only through crying out. In the continuation “G-d hear my voice,” the phrasing is not literally “my voice,” but rather “in my voice”. This means that G-d should listen and accept what is “in the voice,” its internal aspect, the innermost heart. Two levels of depths:[50] The first depth refers to the cry of the heart which is from the level of Chaya of the soul. This is referred to in “Bechol Libi Derashticha”. However, the level of Mimamakim [plural tense] refers to the depth of this depth which is the cry of the Yechida, the essence of the soul. Building the Sefira of Malchus:[51] This scream from the inner soul, the essence of the soul, reveals G-d’s essential desire to be king over His people, and assists in the building of the Sefira of Malchus.   The ten depths:[52] There are ten levels of depth recorded in Sefer Yetzira. Each day of Aseres Yimei Teshuvah one of these levels of depth is revealed. The word “Omek” [depth] and Gevura share the same Gematria [numerical value] which is 216. This is because each of the ten depths refers to a different level of Gevura. The ten levels correspond to the ten Sefiros, each level corresponding to a Sefira.[53] Thus 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.

4. Kaddish:

Oseh Hashalom:[54]  At the conclusion of Kaddish one says “Oseh Hashalom” in place of “Oseh Shalom”.

Ulieila:[55] 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[56]].

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

A. Hamelech Hakadosh:[57]

In Shemoneh Esrei of Aseres Yimei Teshuvah the third blessing concludes with the words “Hamelech Hakadosh” in place of “Hakel Hakadosh”.[58] This begins from the first night of Rosh Hashanah until the end of the ten days of repentance.

Forgot to say Hamelech Hakadosh: If one did not say Hamelech Hakadosh, or is in doubt if he said it[59], then if he already began the next blessing, he must repeat Shemoneh Esrei.[60] [This applies even by Maariv of the first night of Rosh Hashanah.[61] This applies even if he remembered within Kdei Dibbur of “Shalom Alecha Rebbe”.[62]]

Remembered prior to beginning the next blessing: If he has not yet begun the next blessing, then if he has not passed the amount of time it takes to say Shalom to his Rebbe, [which is the amount of time it takes to say the three words of “Shalom Alecha Rebbe”[63]] then he may say Hamelech Hakadosh and continue.[64] If however he remembered only after this amount of time already passed, then he must repeat from the beginning of Shemoneh Esrei.[65] This applies even if he did not yet begin the next blessings, and certainly applies if he already began the next blessing.[66]

Mieiyn Sheva:[67] 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.] The Chazan however concludes only with the blessing of Shabbos [i.e. Mikadeish Hashabbos] even if Rosh Hashanah or Yom Kippur falls on Shabbos.[68]

 

B. Hamelech Hamishpat:[69]

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 that is currently in judgment at this time.[70]]

Forgot to say Hamelech Hamishpat:[71] 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[72]] as a Toras Nedava after he concludes his prayers.[73] There is no need to novelize anything in one’s Nedava prayer as is always the rule upon repeating a prayer due to doubt.[74]

Remembered prior to beginning the next blessing: 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.[75] If one did not do so then some Poskim[76] rule one does not fulfill his obligation. However, most Poskim[77] conclude one does fulfill his obligation and so is the final ruling. Q&A If one is in doubt as to whether the time of Kdei Dibbur has passed what is he to do?[78] If one fixed himself and recited Hamelech Hakadosh but is in doubt as to whether the time of saying “Shalom Alecha Rebbe” had already passed, then he is to continue with Shemoneh Esrei.   If one remembered after saying the word Hakeil, prior to the word Hakadosh, but the time of Kdei Dibbur has passed, what is he to do?[79] He fulfills his obligation and is to continue with Shemoneh Esrei.   If the Chazan forgot to say Hamelech Hakadosh what is he to do?[80] 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.[81]   If one recited Vichein Ten Pachdecha[82] on Rosh Hashanah but is in doubt whether he concluded Hamelech Hakadosh, must he repeat Shemoneh Esrei?[83] No.[84]   If one remembered by Zachreinu or Mi Chamocha that he needs to conclude with Hamelech Hakadosh and is now in doubt as to how he concluded, does he have to repeat Shemoneh Esrei? Some Poskim[85] rule that he is not to repeat Shemoneh Esrei.[86] Nevertheless if he remembered in middle of Shemoneh Esrei he is to think in his mind from the beginning of Shemoneh Esrei until his current area and then continue verbally from where he left off.[87] [Seemingly, however, according to Admur and other Poskim it is best to repeat the prayer as a Nedava.[88]] Hamelech Hamishpat: All the above is only with regards to Hamelech Hakadosh, however regarding Hamelech Hamishpat we do not assume that one recited it even if he remembered to say Zachreinu in the beginning of Shemoneh Esrei.[89] This applies even if he remembered to say Hamelech Hakadosh.[90] If after Shemoneh Esrei one has doubt as to whether he said Hamelech Hakadosh, does he have to repeat Shemoneh Esrei?[91] If the doubt entered his mind immediately after Shemoneh Esrei, he is to repeat the prayer. This applies even if he knows that at the beginning of Shemoneh Esrei he intended to recite Hamelech Hakadosh. If, however, the doubt entered his mind a while after finishing Shemoneh Esrei then if at the beginning of Shemoneh Esrei he knew that he needs to recite Hamelech Hakadosh, he is not required to repeat Shemoneh Esrei. Forgot Hamelech Hakadosh and only remembered by Mincha Question: [Thursday, 4th Tishreiy, 5782] By Mincha time I remembered that by Shacharis I forgot to recite Hamelech Hakadosh. What should I do? Answer: After Mincha you should Daven an extra Shemoneh Esrei as a Tashlumin for Shacharis.    Sources: See Admur 108:17; M”A 108:16; Elya Raba 116:16; Yad Aaron; Machazik Bracha 108:9; Kesher Gudal 20; Mamar Mordechai 108:12; Ashel Avraham 108:16; Shalmei Tzibur p. 172; Beis Menucha 4; Kaf Hachaim 108:54; Or Letziyon 4:18

If in Meiyn Sheva the Chazan said Hakeil Hakadosh instead of Hamelech Hakadosh must he repeat the Meiyn Sheva?[92] This matter is disputed amongst Poskim.[93] Some Poskim[94] rule if he completed the blessing, then the blessing must be repeated from the beginning.[95] Others[96] rule it is not to be repeated. Practically the Chazan is not to repeat the blessing.[97] Nevertheless if the Chazan remembers prior to saying G-d’s name in the blessing of Mikadeish Hashabbos then he is to go back and say it.[98]

What is the law if one recited Hamelech Hakadosh or Hamelech Hamishpat in Shemoneh Esrei after Aseres Yimei Teshuvah?[99] One who recited Hamelech Hakadosh or Hamelech Hamishpat during Shemoneh Esrei of after Aseres Yimei Teshuvah, fulfills his obligation and is not required to repeat Shemoneh Esrei.

C. Zachreinu; Mi Chamocha; Ukesov; Ubisefer:[100]

The Geonim instituted that throughout Aseres Yimei Teshuvah one is to add the following prayers: Zachreinu[101] Lechayim[102] in the blessing of Avos [1st blessing], Mi Chamocha[103] 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. 

Forgot to recite: 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.[104] [In such a case some Poskim[105] 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[106]], he is to say it in the area that he remembers[107] and then continue from where he left off.[108]

Bowing by Zachreinu and Mi Chamocha: Some have the custom to bow in Shemoneh Esrei of Rosh Hashanah and Yom Kippur upon reciting the words Zachreinu and Mi Chamocha. See Halacha 6A!

Repeating the words Ukesov and Ubesefer during the Chazan’s repetition:[109] When the Chazon 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.   What is the law if one recited Zachrein, Mi Chamocha, Ukesov, Ubesefer in Shemoneh Esrei after Aseres Yimei Teshuvah?[110] If one recited the entire[111] stanza of Zachreinu [Ukesov, or Ubesfer[112]] during Shemoneh Esrei when it is not Aseres Yimei Teshuvah, he is to repeat the Shemoneh Esrei as a Toras Nedava. If he remembered in the midst of the stanza then he is to immediately stop reciting it and return to the beginning of that blessing. If he remembers after completing the blessing, then he is to continue with Shemoneh Esrei and after its conclusion repeat Shemoneh Esrei as a Toras Nedava. If in the stanza of Zachreinu he remembered prior to saying the words “Vekasveinu” he may continue from there and there is no need to repeat Shemoneh Esrei as a Nedava.[113] If one recited Mi Chamocha he may continue Shemoneh as usual and isnot required to repeat Shemoneh Esrei as a Nedava.[114]

Sparks of Kabala Zachreinu: The stanza of Zachreinu contains exactly eleven words.[115] These eleven words correspond to the eleven Sefiros beginning from Keser.[116] It contains 48 letters corresponding to the names “Eh-yeh Havaya” with the Kolel.[117] Upon reciting the words “Melech Chafeitz Bachaim” one is to intend to draw eternal life to our souls. Upon reciting “Vekasveinu Bisefer Hachaim” one is to intend to draw a good and long life to our bodies.[118]   Mi Chamocha & Gilgul Neshamos:[119] On the day of Rosh Hashanah all the souls which require reincarnation into this world [i.e. Gilgul] are judged. This is why the Nussach Mi Chamocha, which is added during Aseres Yimei Teshuvah, contains the words “Zocher Leyitzurav Berachamim Lechaim” [remember your creations with mercy for life] and not “Zocher Osanu” or “Zachreinu” [remember us] as is said by the other added stanzas. The reason is because it includes a request of mercy for the souls that will be returned to bodies in this world. It is also for this reason that this stanza was added in the blessing of Techiyas Hameisim [Mechayeh Meisim-resurrection], as it hints to the future life of the souls requiring a Gilgul.

D. Oseh Hashalom:[120]

At the conclusion of Shemoneh Esrei, after Elokaiy Netzor, one says “Oseh Hashalom” in place of “Oseh Shalom”. [This is likewise stated in Kaddish-see Halacha 4. However, in Birchas Hamazon the Nussach is Oseh Shalom and not Hashalom.[121] Likewise in the last blessing of Shemoneh Esrei, Sim Shalom, the Nussach is not changed.[122]]

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

A. Bowing throughout the Amidah:[123] 

Some[124] have the custom to pray Shemoneh Esrei of Rosh Hashanah and Yom Kippur in a bowing[125] position.[126] Those that follow this custom need to straighten their backs towards the beginning and end of each blessing, prior to saying Baruch Ata Hashem, in order so it not appear one is adding in the number of bows that were instituted by the sages.[127] However by the blessing of Avos and Modim they need to straighten their backs a few words prior to the end of the blessing [i.e. a few words prior to Baruch Ata Hashem[128] by the words Melech Ozer[129]] in order to then properly bow when they reach the concluding blessing.[130]

Zachreinu and Mi Chamocha:[131] Some have the custom to bow in Shemoneh Esrei of Rosh Hashanah and Yom Kippur upon reciting the words Zachreinu and Mi Chamocha [and not throughout the entire prayer]. Those that do so need to straighten their backs towards the end of the blessing, at the conclusion of Zachreinu, prior to saying a few words near Baruch Ata, in order so they can return and bow when they say Baruch Ata.[132] However at the end of Mi Chamocha they are not required to straighten their backs until the words Baruch Ata in which one slightly straightens his posture.[133]

Today’s custom:[134] Due to the weakness of the generation it is better to pray in a straight posture but with a crouched heart with concentration, as Hashem does not desire one with a bent posture that is praying without a heart [i.e. emotion and concentration]. [Thus, practically today most people are no longer accustomed to pray with a bent posture, and so is the Chabad custom.]  Arched head:[135] All the above is with regards to an arched back. However one’s head is proper to be slightly bent even when praying during the year and certainly during the High Holidays.

B.  May one pray Shemoneh Esrei aloud on Rosh Hashanah?[136]

It is customary to pray Shemoneh Esrei aloud on Rosh Hashanah and Yom Kippur.[137] Nevertheless, it is better not to pray aloud if one is able to concentrate [even when praying silently].[138] In any event [even one who chooses to pray aloud] he must beware from raising his voice too loud [during the prayer].[139] [Practically, the custom today is to pray silently just like the rest of the year.]

Summary: Although it is permitted to pray Shemoneh Esrei aloud on Rosh Hashanah and Yom Kippur in order to increase concentration, nevertheless if one is able to concentrate even when praying silently it is best not to pray aloud, and so is the custom today. Q&A May one answer Amen to the blessings of one who is praying aloud?[140] During the rest of the year one is not to answer Amen to the blessings of one who prays Shemoneh Esrei aloud being that he is praying against the rulings of the Sages.[141] However, during Rosh Hashanah and Yom Kippur one may answer Amen being that they are not doing a transgression. Nevertheless, it is best to distance oneself from the person in order not to hear his blessings.

C. The mentioning of Rosh Chodesh in Shemoneh Esrei on Rosh Hashanah?[142]

On Rosh Hashanah one recites “Vatiten Lanu Es Yom Hazikaron Hazeh” and there is no need to mention Rosh Chodesh and say, “Vies Rosh Chodesh Hazeh”. The reason for this is because it is included within the words of “Yom Hazikaron”, as also Rosh Chodesh is called Yom Hazikaron.[143] This is found in the verse “Ubeyom Simchaschem Ubimaoadeichem, Ubiroshei Chodsheichem…Vehayu Lachem Lizikaron[144]”. [Regarding the inclusion of the Rosh Chodesh sacrifices in the Musaf prayer-see Halacha 16F.[145]]

Reason for why we avoid explicitly mentioning Rosh Chodesh:[146]

1. Prevent confusion of the dates of the future Holidays:

One does not explicitly mention Rosh Chodesh in Shemoneh Esrei on the first day of Rosh Hashanah because the sages did not want to differentiate between the prayers of the 1st day and the 2nd day of Rosh Hashanah. Hence if they would have established to mention Rosh Chodesh on the first day it would also have to be mentioned on the second day.[147] However the mentioning of Rosh Chodesh on the second day of Rosh Hashanah could lead to confusion regarding the dates of the future holidays, as people may think that the second day of Rosh Hashanah is in truth the first of the month, as is always the case with the second day of Rosh Chodesh. This will then cause one to celebrate the future holidays [Yom Kippur; Sukkos] on the wrong date [a day later]. Thus, for this reason Rosh Chodesh is not mentioned at all on either day.

2. Confuse heavenly prosecutor:

One does not explicitly mention Rosh Chodesh in Shemoneh Esrei on the first day of Rosh Hashanah because we desire to confuse the Satan [heavenly prosecutor]. We do not want him to know that today is Rosh Chodesh Tishrei (in order so he does not come to prosecute). It is for this reason that we also do not recite the Parsha of Uviroshei Chodsheichem prior to Eizehu Mekoman.[148]

D. Yom Teruah versus Zichron Teruah:[149]

When Rosh Hashanah falls on a weekday, we say the words Yom Teruah in Kiddush and Shemoneh Esrei. When Rosh Hashanah falls on Shabbos, we recite Zichron Teruah [as we do not blow Shofar when Rosh Hashanah falls on Shabbos].

What is the law if on Shabbos Rosh Hashanah one said Yom Teruah or on a regular Rosh Hashanah one said Zichron Teruah?[150] He fulfills his obligation and is not required to go back and repeat the blessing.

 

E. Why do we not mention “Moadim Lesimcha Chagim Uzemanim Lesason” in Shemoneh Esrei?[151]

On Rosh Hashanah and Yom Kippur, we do not mention the phrase of “Moadim Lesimcha Chagim Uzemanim Lesason” as these days were not given to us for purposes of rejoicing and jubilation.[152]

 

F. Why do we not mention “Vehasieinu Es Birkas Moadecha” in Shemoneh Esrei?[153]

On Rosh Hashanah and Yom Kippur we do not mention the phrase of “Vehasieinu Es Birkas Moadecha” as these words were only said regarding the three holidays [Shalosh Regalim], as the verse states “Shalosh Peamim Bashana..Kevirkas Hashem Elokecha..”.

 

Q&A on Shemoneh Esrei of Rosh Hashanah [applies to night and day] If one did not recite Vichein Ten Pachdecha and already concluded “Hamelech Hakadosh” must he repeat Shemoneh Esrei?[154] No. He is to continue with the remainder of Shemoneh Esrei.[155] 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.[156] He is then to continue with Ata Vechartanu.[157] In such a case he can choose to say the Nussach of Vechein Ten Pachdecha at the end of Shemoneh Esrei, prior to the second Yehi Ratzon.[158]   If one concluded the middle blessing of “Mikadesh Yisrael” incorrectly does he fulfill his obligation? Stated Mikadeish Yisrael Vihazmanim: If one mistakenly said Mikadeish Yisrael Vehazmanim” instead of Mikadeish Yisrael Veyom Hazikaron” he does not fulfill his obligation and must repeat the blessing.[159]  If he remembered within Kdei Dibbur then he is to only repeat the last words of “Mikadesh Yisrael Veyom Hazikaron”.[160] If he remembered passed Kdei Dibbur then he is to repeat the concluding blessing.[161] If he remembered after beginning Ritzei then he must return to the beginning of that blessing.[162] If he already concluded Shemoneh Esrei then he must repeat the Davening. Stated Mikadeish Yisrael Veyom Hazikaron:[163] If one mistakenly said “Mikadeish Yisrael Veyom Hazikaron” omitting the words “Melech Al Kol Haaretz”, he nevertheless fulfills his obligation. Mentioning Shabbos:[164] If Rosh Hashanah coincides with Shabbos one must mention Shabbos in the concluding blessing. If he did not mention Shabbos at all in the middle blessing he does not fulfill his obligation [and is to follow the order explained above by Mikadesh Yisrael Vehazmanim]. If he mentioned Shabbos either in the middle of the blessing or in the concluding blessing of “Mikadesh Hashabbos Yisrael…” then he fulfills his obligation. The same law applies regarding if he concluded only with Mikadesh Hashabbos and did not mention Mikadesh Yisrael etc.[165] If one skipped Elokeinu..Meloch in Shemoneh Esrei does he fulfill his obligation?[166] If after saying Yaleh Veyavo he skipped “Elokeinu” and concluded “Baruch…Mikadesh Yisrael Veyom Hazikaron” he nevertheless fulfills his obligation.   If one skipped Ata Vechartanu in Shemoneh Esrei on Rosh Hashanah does he fulfill his obligation?[167] Yes. As he mentions the day of Rosh Hashanah in the other paragraphs, [i.e. Yaleh Veyavo]. If one skipped Yaleh Veyavo in Shemoneh Esrei on Rosh Hashanah does he fulfill his obligation?[168] Yes. As he already mentioned the day in the other paragraphs.

 

The Laws regarding a Chazan for Rosh Hashanah:

See the section on “Elul” Halacha 15J!

*6. Confessing [Viduiy] on Rosh Hashanah:

A. The general rule:[169]

We do not say the confession prayer on Rosh Hashanah. Furthermore, some[170] have the custom to omit the stanza of “Avinu Malkeinu Chatanu Lefanecha” from the Avinu Malkeinu prayer. This is done in order to avoid reciting confessions on Rosh Hashanah in order not to arouse the prosecutor.[171] [Practically, we omit on Rosh Hashanah all stanzas that mention sin such as Chet or Avon and the like.[172]] Similarly, we do not mention Tzidkascha when Rosh Hashanah falls on Shabbos in order not to arouse Divine judgment on a day of judgment.[173]

The Chassidic explanation for why confession is omitted:[174] On Rosh Hashanah we avoid mentioning the confession prayer. This is because the main focus of Rosh Hashanah is the coronation of G-d as our King, as it is on Rosh Hashanah that we accept the yoke of Heaven for the entire coming year. It is for this reason that no confession is made, as confession brings one to a state of remorse and broken heartedness which is a most unwanted atmosphere for the day of the Kings coronation. Rather we must rejoice over the acceptance of G-d to be our King. Now, although certainly one must also repent and have remorse on Rosh Hashanah, as how can there be a coronation if the nation is still in the midst of rebellion, nevertheless this is only a general remorse of one’s lack of discipline in following the Kings commands throughout the past year and a general re-acceptance of the Kings commands. It however is not remorse on each particular sin. A particular confession relates to Yom Kippur which is designated as the day of Teshuvah.

B. Confessing between Tekios:

See Halacha 13I for the full details of this matter!

Although we avoid confessing sins on Rosh Hashanah, and actually omit all mention of sin from the prayer Nussach, nonetheless in between the sets of blowing of Tashrat and Tahsat and Tashat and Tarat in the blows sounded before Musaf, it is an auspicious time to confess one’s sins. The confession is to be done in silent, and according to some Poskim is to be said in one’s mind without verbalization. The Chabad custom in this matter is inconclusive, with contradictory directives recorded in various sources. Practically, based on the talks of the Rebbe and Rebbe Rayatz one should at the very least recite a mental confession in his mind during this time, emphasizing a confession for the sake of Dveikus, attaching ones soul to G-d.

 

The night prayer of Rosh Hashanah [Halachas 7-10]

“One takes leave of the previous year with Mincha of Erev Rosh Hashanah. One greets the new year with Maariv of the first night of Rosh Hashanah”[175]

 

7. Tehillim prior to Maariv:[176]  

Before Maariv on the eve of Rosh Hashanah one is to read Tehillim. [See Introduction of this chapter]

 

The greatness of Maariv on the night of Rosh Hashanah:[177] In Kabala it is explained that the life force of the world which derives from the attribute of Malchus is in a state of withdrawal and renewal on the first night of Rosh Hashanah.   The form of Avoda of Maariv on the 1st night:[178] On the first night of Rosh Hashanah the form of Avoda required from a Jew in his prayer is one of bitterness and broken heartedness over one’s lack of yoke of heaven and lack of faithfulness as a servant of G-d. This is to touch the core of his heart and he is to cry and supplicate before Hashem to accept him as His servant. This is the Avoda of Kabalas Ol Malchus Shamayim which must move his very essence. This Kabalas Ol is accepted above and causes great satisfaction before Hashem, and arouses His will for the Kingship.   The Maariv of the Chassidic Rabbeim:[179] The Chabad Rabbeim placed much emphasis in the evening prayers of the first night of Rosh Hashanah.[180] The Rebbe Rashab would pray Maariv on the first night of Rosh Hashanah for 3-4 hours.[181] He would Daven singing the Niggun of the Alter Rebbe [for Yamim Noraim] with a heart piercing voice. His prayer was accompanied by waves of tears.[182] A crowd of Anash would gather to hear his prayers.[183] The Rebbe Rayatz would Daven Maariv from the beginning of the night until approximately 12:30 at night.[184] At times the prayer would take five hours.[185] This custom dates back to the Alter Rebbe and was accustomed by all the Chabad Rabbeim.[186]   Alter Rebbe did not speak:[187] The Alter Rebbe was accustomed not to speak throughout the entire night of Rosh Hashanah. The Avoda required of the Chassidim:[188] From the above description of the Rabbeim it is understood that each and every Chassid must also exemplify the above intensity and spiritual investment into his Maariv prayer at least on some level.   Avinu Malkeinu: The Chabad custom is to sing the Niggun of Avinu Malkeinu prior to the start of Maariv, as well as prior to all the other prayers on Rosh Hashanah.[189] This custom was initiated by the Rebbe.[190]  It is not sung when Rosh Hashanah falls on Shabbos.[191]

8. Maariv:

The course of the Maariv prayer until Shemoneh Esrei follows the normal Maariv Nussach of a weeknight. One however begins from Shir Hamaalos and not from Vehu Rachum.[192]

A. Shemoneh Esrei:

For Shemoneh Esrei one Davens the special Rosh Hashanah Nussach 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. For the detailed laws relating to these additions see Halacha 5 and Halacha 6!

B. Lidavid Mizmor:[193]

After Shemone 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.[194] 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.[195] [Upon reciting this Psalm one is to intend on that his sustenance will not be lacking throughout the entire year.[196] Some are accustomed to recite this Psalm also after Shacharis on Rosh Hashanah, prior to the last Kaddish.[197] This is not the Chabad custom.[198] Some have the custom to open the Aron upon reciting this Mizmor. This is not the Chabad custom.[199] It is not our custom for the congregation to recite verse after verse following the Chazan.[200]]

 

C. Wishing each other a good year:[201]

It is customary [after the conclusion of Maariv] on the first[202] night of Rosh Hashanah to wish one’s friend[203] “Lishana Tovah Techasev Vesechasem[204]”, [in the singular form[205]]. [This can be said likewise at the conclusion of Maariv of the second night of Rosh Hashanah.[206]] 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.[207] [The custom is rather to say Gmar Chasima Tova.[208]]

Q&A What is the Nussach of the blessing that women are to wish each other?[209] A woman is to be told “Leshanah Tovah Tichtivi Vitichtimi…” in the female tense. What Nussach is to be used when blessing many people at the same time?[210] One is to say “Lishana Tovah Techaseivu Vesechaseimu” in the plural.

Sparks of Chassidus:[211] The Tzemach Tzedek once related: Two angels escort each Jew on the night of Rosh Hashanah. When these angels hear Jews blessing each other “May you be written and sealed for a good year” with a wholesome heart, they give a favorable recommendation and insist on a good and sweet year for that person.

The Rebbe’s custom:[212] The Rebbe would bless the congregation after Maariv of the first night of Rosh Hashanah. After Maariv the Rebbe turned around to the congregation and recited “Gut Yom Tov” three times and then recited “Leshanah Tova Tikaseiv Visichaseim” three times.

 

9. Rosh Hashanah that falls on Friday evening:

Maariv:[213] 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].[214] [One recites the entire Nussach from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi; Mizmor Shir, Kegavna.[215] In Lecha Dodi the normal Nussach of Berina is recited.[216] 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.[217] One then recites half Kaddish, Barchu and Aleinu.[218]]

Mieiyn Sheva:[219] When Rosh Hashanah falls on Shabbos, the Chazan recites Mieiyn Sheva after Shemoneh Esrei of Maariv as is always done on Friday night. Hamelech Hakadosh is to be recited 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.]

Kiddush:[220] When [the first night of] Rosh Hashanah falls on Friday evening, the following passages prior to Kiddush are read in an undertone: shalom aleichim, eishes chayil, mizmor ledavid Hashem ro’i, da hi se’udasa.

Q&A If in Meiyn Sheva the Chazan said Hakeil Hakadosh instead of Hamelech Hakadosh must he repeat the Meiyn Sheva? Practically one is not to repeat the blessing. See Halacha 5B in Q&A for the full details of this subject!   When Rosh Hashnah falls on Shabbos may one ask physical requests of G-d?[221] Yes.[222] One may make requests on physical and spiritual matters on Rosh Hashanah even if it coincides with Shabbos. When saying a Mi Shebeirach for the sick on Shabbos Rosh Hashanah is one to say Shabbos Hi Milizok? Some Poskim[223] write it is not necessary to mention “Shabbos Hi Melizok”.[224] Others[225] however write that it may be said as usual.

10. Rosh Hashanah that falls on Saturday night:[226]

When [the second night[227] of] Rosh Hashanah falls on Motzei Shabbos [i.e. Saturday night], then in the evening prayer of Shemoneh Esrei the paragraph of Vetodieinu/ותודיענו is added prior to the paragraph of ותתן לנו, after the paragraph of Ata Vechartanu.[228]

 

Q&A If one forgot to say Vetodieinu in Shemoneh Esrei what is he to do? Some Poskim[229] rule that once he has begun saying “Vatiten Lanu Hashem” he is not to go back to say Vetodieinu and is rather to continue with Shemoneh Esrei as usual.[230] In such a case he must beware to say Baruch Hamavdil prior to doing any Melacha which is permitted on Yom Tov. Other Poskim[231], however, rule that one who does go back to say it has upon whom to rely so long as he has not yet finished the blessing of Mikadeish Yisrael Vehazmanim.

Kerias Shema Sheal Hamita: The Maggid of Mezritch recited the Kerias Shema Sheal Hamita on the first night of Rosh Hashanah with great concentration and in great length.[232] The Rebbe Rashab once took four hours to recite Kerias Shema Sheal Hamita on this night.[233]

 

Shacharis [Halachas 11-20]

11. Shacharis-The Morning Prayers:[234]

The laws below apply to both the first and second day of Rosh Hashanah.[235]

Avinu Malkeinu: The Chabad custom is to sing the Niggun of Avinu Malkeinu prior to the start of Shacharis.[236] This custom was initiated by the Rebbe.[237]

A. May one eat or drink prior to Shacharis or hearing Shofar, on Rosh Hashanah?[238]

It is forbidden to eat a meal prior to hearing Shofar.[239] [Thus, since Shofar is blown after Shacharis, therefore even those who generally eats before prayer during the year so they have strength to pray, may not eat a meal prior to hearing Shofar on Rosh Hashanah.[240] This applies equally to both days of Rosh Hashanah. Regarding if one may blow the Shofar early before Davening in order to be able to eat, see Q&A that this may be done in a time of need.]

Rosh Hashanah that falls on Shabbos:[241] When Rosh Hashanah falls on Shabbos, in which case the Shofar is not blown, then it is permitted to eat and drink before Davening foods for health purposes, just as is the law regarding the rest of the year. Likewise, if one is hungry and thirsty, and will thus be unable to properly concentrate on the prayer if he does not eat, and he is thus eating for the sake of being able to have concentration. [Thus, according to the Chabad custom to be particular in eating and drinking before a late/long Shacharis for the sake of increasing concentration as is permitted from the letter of the law, when Rosh Hashanah falls on Shabbos one is likewise to be careful in this to eat for the sake of concentration prior to Davening.[242]]

Snacking before hearing Shofar: Some Poskim[243] rule it is only forbidden to eat a meal, however one may eat up to a Kebeitza [55 grams] of Mezonos and have an unlimited amount of fruit and drink. [Based on this, some communities are accustomed to eating after Kerias Hatorah, prior to Tekias Shofar.[244]] Nevertheless many Poskim[245] 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, as explained below, and at least regarding eating one should not be lenient unless it is a time of need, as explained in the Q&A below.

Drinking before Shacharis/Shofar:[246] It is permitted to drink water [and even coffee or tea[247]] prior to Shacharis on Rosh Hashanah even though one has yet to hear Shofar. [Nonetheless, many are accustomed to fast and not eat or drink anything until one hears Shofar, as stated below. There is no set Chabad custom in this matter, and while some are stringent not to even drink prior to Shofar, many vintage Chabad Rabbanim have ruled that one may drink prior to Davening.[248] Certainly one is not to be stringent against drinking if it can lead to dehydration, or if he walked a long distance to Shul.]

Custom of fasting until one hears Shofar: Although from the letter of the law one may drink before hearing Shofar, and according to some even eat a small snack, practically, many are accustomed to fast and not eat or drink anything until one hears Shofar.[249] There is no prohibition in doing so even if one will only end up eating after midday.[250] [See above regarding Chabad custom! Certainly, however one is not to be stringent against drinking if it can lead to dehydration, or if he walked a long distance to Shul.]

 

Summary: One may not eat prior to hearing Shofar although one may drink. However, many are accustomed to fast until they hear Shofar. One may eat and drink for purposes of increasing concentration, prior to Shacharis of Rosh Hashanah that falls on Shabbos. Q&A Is one who is old or weak or sick and thus needs to eat to hear Shofar early in the morning?[251] As explained above, one who is sick or weak may eat up to 55 grams of Mezonos, unlimited amount of fruit and vegetables, and unlimited amount of beverages prior to Shacharis. However, they may not eat a full meal or over 55 grams of Mezonos until they hear Shofar. Thus, if they feel a need to eat a meal, they should hear the Shofar early before Davening and then eat. Furthermore, some Poskim[252] rule that in all cases that one feels he needs to eat, if possible, he should hear Shofar beforehand and only then eat.   May women eat prior to hearing Shofar? It is customary for women not to eat at all until they hear Shofar.[253] 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 amount of beverages.[254] This certainly applies to a woman who is pregnant, nursing or feels weak.[255] However she should not eat a full meal or over 55 grams of Mezonos until she hears Shofar.[256] If however they feel that they require this amount of food to eat then it is completely allowed.[257] Nevertheless, some Poskim[258] rule that in all cases that a woman feels she needs to eat, if possible, she is to hear Shofar beforehand and only then eat.   May one blow Shofar prior to Davening so he be able to eat for the sake of concentration even if he is not old or sick? Initially, it is proper to fulfil the Mitzvah of Shofar at its correct time in Davening, together with the Minyan, and hence one should not blow beforehand unless necessary. Another disadvantage of blowing before Shacharis is that initially one is not to blow Shofar within Zeman Kerias Shema, as explained next.   Blowing within the first three hours of the day:[259] If one is blowing Shofar on Rosh Hashanah without a Minyan in order to fulfill the Mitzvah, he is to beware to delay the blowing of the Shofar until three hours have passed from the beginning of the day, as explained chapter 10 Halacha 6D.[260] [This is commensurate to Sof Zeman Kerias Shema. Nonetheless, those who need to eat before Shacharis due to medical reasons, may blow the Shofar even within Zeman Kerias Shema for this purpose. However, if possible, one should try to delay the blowing until after Sof Zeman Kerias Shema.]

Drinking water during Davening, and after Shacharis during Covid-19 outdoor Rosh Hashanah Minyanim: As stated above, it is permitted to drink before Shacharis. Those who will be Davening outside and need to drink due to the heat, may say a blessing on water or other liquid prior to Baruch Sheamar and periodically drink during Pesukei Dezimra based on that blessing. If one did not say a blessing beforehand, he may say a blessing even during Pesueki Dezimra, in such a case.[261] This especially applies between Yishtabach and Yotzer Or. If after Shacharis one feels a need to drink due to the heat then one is to recite Kiddush and eat a Kezayis of Mezonos, and drink.[262]

B. The length of the morning Prayer:[263]

On Rosh Hashanah we lengthen the Piyutim and prayers until at least midday.[264] When Rosh Hashanah coincides with Shabbos one should not lengthen the prayer past midday.[265] When Rosh Hashanah falls on a weekday, one may lengthen the prayers past midday. However, this only refers to the Piyutim and prayers however one should not lengthen the singing past midday, being that Rosh Hashanah is a holiday.[266]

Customs related to Shacharis Mikveh:[267] 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:[268] 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:[269] 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.[270] The word Hamelech is recited by the Chazan in the slow traditional tune, lengthening the verbalization of the word.[271] Some[272] have the custom to lengthen the letter “Hei” of the word Hamelech. Others[273] have the custom that the Chazan recites the word Hamelech in his place and only afterwards comes to the Amud. Others[274] have the custom to repeat the word Hamelech after the Chazan. The above customs are not the Chabad custom.[275] [Nevertheless each person is to read all the words quietly to himself.]   Shir Hamaalos: Shir Hamaalos Mimamakim is recited between Yishtabach and Kaddish. See Halacha 3 for further details on this subject.   Piyutim:[276] Many are accustomed to reciting Piyutim within Birchas Shema. The Chabad custom is not to recite any Piyutim other than those that are recited during the Chazan’s repetition.[277]   Leaving the Tallis over one’s head for the duration of prayer:[278] The Rebbe did not remove his Tallis from over his head for the entire duration of the prayers.

 

C. Chazaras Hashatz:

When to take three steps back up after Shemoneh Esrei:[279] Although in general when Davening with a Minyan one is to remain in place with his feet aligned in the area that he completed his three steps back, until the Chazan reaches Kedusha, nonetheless, by Shacharis and Musaf of Rosh Hashanah which contain Piyutim, one may take three steps back as soon as the Chazan begins his repetition.

Being Yotzie Shemoneh Esrei with another: Those communities who are accustomed to recite long Piyutim during the Chazan’s repetition are unable to have anyone fulfill their obligation with the Chazan’s repetition, even if they listen to the entire prayer from the Chazan, from beginning to end.[280] One is never able to fulfill the obligation of Shemoneh Esrei through hearing it from another person unless the person is saying it in the presence of another nine people that are listening and answering Amen to his blessings.[281] This applies even if the person reciting the Shemoneh Esrei is Davening in order to fulfill his own personal obligation.[282]

Chazaras Hashatz: 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.[283] Nevertheless, if it is difficult for one to stand, he may be seated.[284] Standing at the end of each blessing:[285] 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.   Reading along with the Chazan by Chazaras Hashatz:[286] Although one is required to listen to each word recited by the Chazan in his repetition of the Amidah, nevertheless on Rosh Hashanah the custom in some communities is to read along together with the Chazan. Nevertheless one may not read along louder than the actual Chazan.[287] In however many communities this custom is not followed and they listen silently to the Chazan’s repetition, with exception to the verses of Malchiyos, Zichronos, Shofros of Musaf which some read along silently together with the Chazan. There is no prohibition in reciting Hashem’s name in these verses as it is like reading verses from the Torah. Those who desire to add in their concentration to the words of the Chazan may however read along with him even for the remainder of the repeptition. Howwever, they may not recite any of Hashem’s names that are part of the prayer. Thus, he may not say Elokeinu Velokei Avoseinu, and is rather to start from the word Yimloch.[288]   What is the law if the Chazan made an invalidating mistake in his private Shemoneh Esrei on Rosh Hashanah, may he rely on his repetition as is the law during the regular year? See Halacha 17A Q&A regarding the law by the Musaf repetition and the same applies for the Shacharis repetition, if the Chazan recites long Piyutim in the Chazarah. Niggun by Kaddish Tiskabel:[289] 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. Some[290] however have the custom to end the hymn upon reciting the words Tiskabel.

 

D. Hallel/הלל:[291]

The Hallel prayer is not recited on Rosh Hashanah or Yom Kippur.[292]

Saying Halel in Tehillim:[293] 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.[294] [However those that are not saying the Tehillim as part of any cycle may not specifically recite the psalms of Halel in Tehillim.[295]]

Summary: On Rosh Hashanah one may not specifically recite the psalms of Hallel in Tehillim. If, however, one is saying a regular cycle of Tehillim he is not required to skip the psalms of Hallel.

E. Avinu Malkeinu/אבינו מלכנו:[296]

Avinu Malkeinu is recited on Rosh Hashanah [after each Shacharis and Mincha Shemoneh Esrei]. [It is recited even if one is not Davening with a Minyan.[297] The custom is to open the ark prior to its recital.[298] The custom is to stand during its recital.[299]]

Omitting part of the Stanzas:[300] [Some opinions[301] say that] Avinu Malkeinu is recited as usual. However, some[302] have the custom to omit the stanza of “Avinu Malkeinu Chatanu Lefanecha”. [Practically we omit on Rosh Hashanah all stanzas that mention sin such as Chet or Avon and the like.[303]]

The Nussach:[304] When saying the stanza of א”מ קרע רוע גזר דיננו the words רוע גזר are read in one breath.[305]

Shabbos:[306] Avinu Malkeinu is omitted on Shabbos.[307] [Thus Avinu Malkeinu is omitted on Shabbos Shuva[308] and on Rosh Hashanah that coincides with Shabbos.]

Mincha Erev Shabbos:[309] [In addition to the above] Avinu Malkeinu is also omitted by Mincha of Erev Shabbos.[310] [Thus Avinu Malkeinu is omitted by Mincha of Erev Shabbos Shuva[311] and by Mincha of the second day of Rosh Hashanah that coincides with Erev Shabbos.]                       

Sparks Of Chassidus: Why do we not confess on Rosh Hashanah?[312] On Rosh Hashanah we avoid mentioning the confession prayer.[313] This is because the main focus of Rosh Hashanah is the coronation of G-d as our King, as it is on Rosh Hashanah that we accept the yoke of Heaven for the entire coming year. It is for this reason that no confession is made, as confession brings one to a state of remorse and broken heartedness which is a most unwanted atmosphere for the day of the Kings coronation. Rather we must rejoice over the acceptance of G-d to be our King. Now, although certainly one must also repent and have remorse on Rosh Hashanah, as how can there be a coronation if the nation is still in the midst of rebellion, nevertheless this is only a general remorse of one’s lack of discipline in following the Kings commands throughout the past year and a general re-acceptance of the Kings commands. It however is not remorse on each particular sin. A particular confession relates to Yom Kippur which is designated as the day of Teshuvah.

F. Davening Shacharis without a Minyan:[314]

Although one who is Davening alone is not to Daven Musaf of Rosh Hashanah until three hours into the day have passed[315] nevertheless one who is Davening Shacharis of Rosh Hashanah without a Minyan may Daven even within the first three hours of the day.[316] [Furthermore, it is a Mitzvah Min Hamuvchar[317] to pray at the same time as the congregation is praying in Shul[318].[319]] This is opposed to Musaf which one is not to Daven within the first three hours of the day. See Halacha 16G for the full details of this subject!

 

12. The Torah Reading:[320]

A. Background:

Moshe Rabbeinu established for the Jewish people that on every Yom Tov one is to read the Torah portion dealing with that Holiday.[321] The Sages of the Mishneh and Gemara chose the exact portion of the Torah that is read on each holiday.[322]

The amount of Aliyos:[323] Moshe instituted that five men be called up for an Aliyah by the Torah reading of the first Torah scroll.[324]

Haftorah:[325] The reading of the Haftorah was instituted by the Anshei Kneses Hagedola.[326] They instituted that one should read from Navi on every holiday from a portion that deals with the holiday events. The Sages of the Mishneh and Gemara chose the exact portion of Navi that is read on each holiday.

The Maftir:[327] [Maftir in truth refers to the reading of the portion from Navi formally known as the Haftorah. It comes from the word Petor which means finish, as the reading is completed with the Haftorah.] However, the person that reads the Maftir from Navi is also required to first read a section from the Torah.[328] In the times of the Sages of the Mishneh and Talmud the Maftir would read from the Torah as part of the five Aliyos that were read from the portion of that Holiday which was read from the first Torah scroll. [There was hence no second scroll taken out from the ark] However, in later generations, the Rabanan Savuraiy established, and so was accustomed by the Geonim which followed them, that the Maftir is to read [from a second scroll] the portion of the Musaf sacrifice written in Parshas Pinchas. This institution was based on the following teaching of the Sages: Avraham stated in front of Hashem “Master of the world when the Temple is not in existence the children of Israel do not have on what to find support. What will be with my children when they sin? Perhaps you will do to them as you did to the generation of the Mabul and Haflaga. Hashem answered “I have already established for them the order of the Karbanos. When the Karbanos are read, I consider it as if they sacrificed the Karban before me and I forgive all of their sins.  [Regarding why the Maftir is read as the sixth Aliyah and is not part of the five Aliyos-see chapter 282/10-13!]

Two Torah scrolls:[329] Being that two different sections of the Torah need to be read on Yom Tov[330], therefore, one is initially required to remove two Torah scrolls; one for the Holiday reading, and the second for the Maftir. It does not suffice to remove only one Torah scroll and then roll it to the Parsha of Musafim [for Maftir].[331]

 

B. Saying Hashem Hashem:[332]

On Rosh Hashanah and Yom Kippur [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.[333] [This applies even when [the first day of] Rosh Hashanah falls on Shabbos. The same applies when Yom Kippur falls on Shabbos.[334]] After the recital of Hashem Hashem one recites the prayer of Ribono Shel Olam[335] [one time[336]]. [Likewise, the verse of Veani Sefilasi, which is recited after the Ribono Shel Olam is only recited one time.[337]] This is then followed by the prayer of Berich Shmei.[338]

How many Torah Scrolls are removed?[339] 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.[340] If only one scroll is available then the two portions are to be read from the same scroll.[341]]

The reading of the first Torah Scroll:[342] [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].[343] [This hints to the idea that we also should be remembered by Hashem for blessing of goodness on this day.[344]]

The Aliyos of the first Torah scroll:[345] 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.[346]

Who is to receive an Aliyah?[347] [The Aliyah’s are to be given to married men of stature out of respect for the day.[348]] Some communities have a custom to give one of the five Aliyos[349] to the Baal Tokeia.[350] Other communities[351] are accustomed in addition to the above to also give an Aliyah to the Chazan of Musaf. The same applies on Yom Kippur.[352] [The above people are considered Chiyuvim in areas that follow this custom. However, this only applies if the Baal Tokeia and Chazan do not take money for their work. However, those Chazanim and Baalei Tokeia that get paid are not considered a Chiyuv at all.[353] Nevertheless some[354] write that it is proper to give them an Aliyah even in such a case. Some Poskim[355] rule that the above law however is only in a case that the Aliyah’s are not sold in the Shul. If, however, the Aliyos are sold then there are no Chiyuvim, even for the Baal Tokeia, Baal Tefila, Baal Yartzite, Sandek etc, and all the Aliyos may be sold to highest bidder. See Q&A for further details.]

Maftir-The Second Torah Scroll:[356] [After the above reading and recital of half Kaddish[357]] 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:[358] 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.[359]

When to return the Torah to the Aron:[360] 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.[361]]

 

C. Reading on the Second day of Rosh Hashanah:[362]

How many scrolls are removed?[363] Two Torah scrolls are removed from the ark.

Reading of first scroll: On the second day of Rosh Hashanah 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.[364]

Maftir: 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].

Haftorah: The Haftorah is read from Yermia, 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”.[365]

General laws and customs Getting an Aliyah: It is proper for every G-d fearing Jew to try to get an Aliyah during the High Holidays. If the Aliyah’s are sold then he should try to purchase an Aliyah in accordance to the amount that he can afford.[366] 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.[367]   Selling the Aliyos: Some Poskim[368] write against the custom of selling the Aliyos on Rosh Hashanah as perhaps an unbefitting person will buy the Aliyah.   May one sell the Aliyahs of Kohen and Levi to the highest bitter? Some Poskim[369] rule it is permitted to sell to the highest bidder even the Aliyah of Kohen and Levi, as the Kohen only receives precedence when the Aliya’s are not being sold. Other Poskim[370], however, forbid doing so. Practically one who desires to do so is to have the Kohanim exit the Shul prior to the Aliyah of Kohen.[371]   The tune of the Torah reading: 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.[372]  The Brachos:[373] 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 as explained above.[374]] Mi Shebeirach: Some Poskim[375] 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”.[376] Mi Shebeirach for the sick: 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.[377]

The following is the Chabad Nussach for Mi Shebeirach:[378]  מי שברך אבותינו אברהם יצחק ויעקב הוא יברך את) פב״פ (בעבור שעלה לתורה לכבוד המקום ולכבוד התורה ולכבוד יום הדין, בשכר זה [הקב״ה [ישמרהו ויצילהו מכל צרה וצוקה ומכל נגע ומחלה, ויכתבהו ויחתמהו לחיים טובים בזה יום הדין, וישלח ברכה והצלחה בכל מעשה ידיו עם כל ישראל אחיו ונאמר אמן. Mistakes in the reading The fourth Aliyah was read until the end of the portion:[379] If the reader accidently read until the end of the Parsha by the Aliyah of Revii [4th Aliyah] then the 5th Aliyah is to read the next portion, which is the portion of the Akeida. If however one already recited Kaddish after the fourth Aliyah then the Maftir from the second scroll is to count as the 5th Aliyah. Read the portion of the Akeida on the first day:[380] If the reader accidently read the Parsha of the Akeida on the first day then if the last Aliyah [5th Aliyah] did not yet recite the after blessing, the reader is to retract to the beginning of the correct portion, from “Vehashem Pakad Es Sarah”. After the correct portion is read the person of the 5th Aliyah recites the after blessing. If however he already said the after blessing and then they remembered that they read the wrong portion then they are to continue with Maftir and the next day are to read the section that was supposed to be read the previous day, from “Vehashem Pakad..” until the end of the Akeida.   Read the portion of the Vehashem Pakad also on the second day:[381] If the reader accidently read the Parsha of Vehashem Pakad also on the second day then if the last Aliyah [5th Aliyah] did not yet recite the after blessing, the reader is to now read the portion of the Akeida. If, however, he already said the after blessing and then they remembered that they read the wrong portion then another person is to be called up for a 6th Aliyah and read the portion of the Akeida. This applies even if Kaddish was already recited, in which case a second Kaddish is recited after the reading. This applies even if Hagba was already performed to the first Torah scroll, in which case they are to read the Akeida from the second scroll and then recite Kaddish and call up the Maftir. Skipped part of the beginning of the portion:[382] If by the first Aliyah the reader accidently began reading from further on in the Parsha, skipping the section dealing with the remembrance of Sarah, then by the next Aliyah he is to start from the beginning and read up until Shelishi.

 

 D. Bringing a Sefer Torah to a private Minyan:[383]

One may not bring a Sefer Torah to people that are incarcerated [or sick[384] and the like and are hence unable to make it to Kerias Hatorah]. This applies even on Rosh Hashanah and Yom Kippur.[385] [This however only applies to a case that there is less than a Minyan of people that need the Sefer Torah.[386] If however there is a Minyan of people that are unable to make it to Kerias Hatorah due to reasons against their will then a Sefer Torah may be brought to that Minyan.[387] If however the Minyan is able to make it to Shul then a Sefer Torah may not be brought to them unless one of the following exceptions apply:]

Setting up an Aron for the Torah:[388] The above prohibition only applies if the Torah scroll is being brought to the Minyan at the time of Kerias Hatorah [and returned after the reading], if however [an ark[389] is prepared for the Torah scroll[390] and] it remains there for a day or two then it is permitted to be brought. [This allowance applies whether it will remain a day or two prior to the reading or after the reading.[391] This allowance applies even if the people are able to come to Shul but they have a justified reason for desiring to make their own Minyan.[392] Nevertheless in all cases it must be brought before Davening and not simply when they reach Kerias Hatorah.[393] Some Poskim[394] rule that in addition to the above conditions [setting up an ark and leaving it for one to two days] one is not to return the Sefer Torah until it is read on three different occasions. Practically the widespread custom is like this opinion in order to show that the Torah was given a set place in the area.[395]]

A Gadol Betorah: [Another exception to the above prohibition is as follows:] If the person that requires the Sefer Torah to be brought to him is a Gadol Betorah, then it is permitted to be brought[396] [even if he is the only person that requires the reading, and even if an area is not prepared for the Sefer Torah[397]]. [Nevertheless, it is disputed whether this is permitted even if the Gadol is able to make it to Shul. Practically if he is able to make it to Shul then an Aron is to be set up by his house to allow the Torah scroll to be brought according to all opinions.[398]]

Summary: It is permitted to bring a Sefer Torah to another area in the following cases: 1. There are ten people that are unable to come to Shul due to reasons beyond their will. 2. There is a Gadol Betorah that is unable to come to Shul due to reasons beyond his will. 3. The Sefer Torah is set up in an ark some time prior to the Keria and remains there for one to two days, [and one reads from the Torah at least on three different occasions].   Q&A May a Sefer Torah be brought from one room to another within the same Shul? Yes.[399] However there are Poskim[400] that are stringent in this matter. May a Sefer Torah be brought to a Chabad house Minyan that is established especially for Rosh Hashanah? Yes. An ark is to be set up for the Sefer Torah and the Sefer Torah is to remain there a day or two. May people make a separate Minyan by Kerias Hatorah in a nearby house, bringing the Sefer Torah with them?[401] It was accustomed by some congregations that when the time of Kerias Hatorah arrived a Minyan within the congregation would take a Sefer Torah with them to a nearby home and read the Torah there in order so everyone can get an Aliyah. The Poskim[402] negate this practice based on the ruling above. Nevertheless, if the Aliyos will be sold and the charity funds will increase as a result then it is permitted to be done.[403] Nevertheless, it is best to set up an Ark for the scroll and leave it there for a day or two.

13. Shofar Blowing:

The Shofar is blown for the first time after the Torah reading.[404] This set of blows is referred to as Tekios Meyushav. One fulfills his Biblical obligation of hearing Shofar with hearing this set of blows.[405] There are various subjects of laws applicable towards Shofar blowing, as elaborated on in the section entitled “Shofar”. In this Halacha only those laws and customs that relate to the blows within the prayer will be brought.

 

Sparks of Chassidus: The blowing of the Shofar on Rosh Hashanah expresses the scream of the essence of the Jewish soul. A deep cry bringing regret for the past and determination for the future.[406] The blowing of the Shofar draws down the Sefira of Malchus for the coming year.[407] This follows the saying of the Sages[408] “One recites Malchiyos in order to crown me as King over you. And with what? With the Shofar”. See Shaar Hachassidus for further details on this Mitzvah and its meaning and accomplishments.

 

A. The spiritual preparation prior to the blowing:[409]

One[410] is to [spiritually] prepare himself prior to blowing Shofar.[411] [This is accomplished by each person thinking of matters that spiritually arouse him, each person on his own level and in accordance to his nature.[412] On a deeper level at this time one is to resolve a general acceptance of the Heavenly yoke for the entire year.[413] The Rabbeim prepared themselves for this occasion through the singing of a Niggun.[414] The Rebbe would sing the Niggun of Gimel Tenuos.[415]]

Making an interval prior to the Shofar blowing:[416] The custom amongst all Israel is to make a slight interval between the Torah reading and Shofar blowing in order to give the Baal Tokeia and congregation time to spiritually prepare themselves as explained above. Kiddush:[417] It is forbidden to eat or drink prior to Tekias Shofar and prior to hearing Kiddush.[418] Nevertheless some Chassidic communities are accustomed to eat after Kerias Hatorah, prior to Tekias Shofar.[419] Some are even lenient to drink at this time without hearing Kiddush.[420] Practically, this is not the Chabad custom, and we rather follow the letter of the law that prohibits eating prior to Shofar and certainly prior to Kiddush. See Halacha 11 A!

B. The verses recited prior to the blowing:[421]

After the above preparation is completed one is then to say the psalm of “Lamnatzeiach Livnei Korach” seven times.[422] [This psalm has the ability to turn the attribute of judgment into mercy.[423]] After the recital of this psalm the Chazan recites a series of verses [spelling out the words [קר”ע שטן with the congregation repeating verse by verse after the Chazan. The Baal Tokeia [and congregation[424]] then recites the Yehi Ratzon prayer recited prior to the blessings over Shofar.

The Makri: The makri does not utter a word, and instead he merely points one by one to the names of the sounds as listed in the Siddur. See the section on Shofar Chapter 10 Halacha 9 for further details on this subject!

  

C. The blessing:

Prior to blowing the Shofar, the Baal Tokeia recites the following blessing while standing: “אקב”ו לשמוע קול שופר”

After reciting this blessing, he is to recite the blessing of Shehechiyanu. The blessing of Shehechiyanu is recited on both the first and second day of Rosh Hashanah.[425] By the Shofar blowing of the second day that does not fall on Shabbos, the Baal Tokeia should initially wear a new garment. The congregation is to have in mind to fulfill their obligation with the blessings and sounds. The congregation answers Amen after each of the two blessings that are recited although does not say Baruch Hu Uvaruch Shemo. See Chapter 10 Halacha 11 for the full details of this subject! The Shofar is to be covered prior to saying the blessings until after the blessings have been completed. [Some however write that the mouth of the Shofar remains revealed.] See Chapter 10 Halacha 10 for the full details of this subject! One is to hold [with his right hand] the covered Shofar while the blessings are recited. The Rebbe’s custom was to simply rest his hand on the cover of the Shofros. After reciting these two blessings [of Leshmoa and Shehechiyanu] the blower is to sound “תשר”ת תש”ת תר”ת” three times each set.

D. Standing:

The custom is to stand throughout Shofar blowing, starting from the blessings until the end of the blows. This applies for both the Baal Tokeia and the congregants. [See chapter 10 Halacha 7 for further details on this subject!]

E. Concentration and Kavanos during Shofar blowing:

One must focus his attention on the sounds during the blows.[426] If one did not do so it is questionable whether he fulfills his obligation of that specific blow in which his mind was drifting.[427] Thus it is proper for one to look inside the Machzor and follow along by each sound. One is to think by each sound how he is fulfilling the will of G-d and giving Him pleasure above. Doing so will help him concentrate and prevent him from allowing his mind to drift.[428] Accordingly one is to beware not to think too deeply while hearing the sounds even of matters that pertain to the Shofar, such as its laws and Kabalistic intents.[429] However a general Kavana of the meaning and effect of Shofar every individual listener must have as one does not fulfill his obligation of the “Kavanos” with the Kavanos of the Baal Tokeia.[430] 

A Segula if the Shofar is not blowing properly: If one is not being successful in blowing the Shofar properly [and he is a good blower and the Shofar is a good Shofar] it is a Segula to turn the Shofar around and whisper into it the paragraph of Vihi Noam. If one is not successful in sounding even the first blow then he may not recite the above Segula, as doing so would be an interval between the blessing and the blowing, and would require a new blessing to be recited. See “Shofar” Chapter 3 Halacha 5!

F. Who holds the Sefer Torah during the Shofar blowing?[431]

The prevalent custom amongst Anash is that the Sefer Torah is placed on the Bimah during the blowing, however in 770 the custom is for it to be held.

G. Not to talk until after Musaf:

Not to talk of irrelevant matters until after Musaf: One may not speak from the time he hears the beginning of Shofar blowing after Kerias Hatorah until after Musaf. However [after the first set of blows-Tekios Meyushav] one may speak of matters relating to the Shofar and Davening. See the section on Shofar Chapter 4 Halacha 3 for the full details of this subject!

The law if one talked between the blows: See the section on Shofar Chapter 3 Halacha 9 for the full details of this subject!

The law if one talked during a blow:  See the section on Shofar Chapter 2 Halacha 11 for the full details of this subject!

Q&A on not speaking until after Davening May one say Asher Yatzar after using the bathroom? Yes.[432] However some Poskim[433] rule that one is to delay the recital of Asher Yatzar until after the blows of Musaf. If one sees lightning or hears thunder prior to the conclusion of Musaf may he say the blessing?[434] Yes. May one say Tehillim or learn Torah during this time? It is forbidden for one to learn Torah verbally until after Musaf. This applies even prior to Chazaras Hashatz. However, it is permitted to think Torah in one’s mind.[435] One may however even verbally learn matters of Torah that relate to the Tekios.[436] Some[437] also permit one to say Tehillim during this time. May one talk after the blowing of Musaf, prior to hearing the extra blows after Musaf? It is proper to refrain from talking unrelated speech until after the finals blows are sounded after Davening.[438] Hence, one is to refrain from talk until after the 30 blows are sounded after Tehillim.[439] However from the letter of the law one is permitted to talk of even unrelated matters once the sounds of Musaf have been completed.[440]

H. Silence:

During the actual blowing of the Shofar, whether of Meyushav [i.e. before Musaf] or Meumad [i.e. during Musaf], it is forbidden for one to [make any noise even to] spit, as one must hear the entire sound from beginning to end, even if the blow is very long.  See the section on Shofar chapter 2 Halacha 11 for the full details of this subject!

 

I. Confessing [Viduiy] during Shofar blowing:[441]

In between the sets of the Shofar blowing[442] [of Meyushav[443]] one is to confess his sins quietly.[444] [Some[445] however write that this ruling applies only to the Baal Tokea. Others[446] conclude that practically it is not the Chabad custom to confess between the Tekios. According to all one must stop confessing as soon as the Tekios resume.[447]]

Sparks of Chassidus:[448] The confession made between Tekios is not for the sake of fulfilling the Mitzvah of Teshuvah, as otherwise we would have a set order of confession said even not during the Tekios, as is done on Yom Kippur[449]; rather it is an expression of the longing of one’s soul to attach to Hashem.[450] This is the loftiest of moments within Rosh Hashanah in general and the blowing of Shofar in particular.[451] One is able to change his entire essence at this time.[452]

Q&A Is one to verbalize his confession or is it to be said only in his mind? One is to verbalize the confession and not say it merely in his mind.[453] However some[454] rule that it is not to be verbalized at all due to an interval. [See footnote for opinion of the Rebbe.[455]] Rav Eli Landa Shlita related to us that it should not be verbalized.

Summary [includes Q&A]: Although we avoid confessing sins on Rosh Hashanah, and actually omit all mention of sin from the prayer Nussach, nonetheless in between the sets of blowing of Tashrat and Tahsat and Tashat and Tarat in the blows sounded before Musaf, it is an auspicious time to confess one’s sins. The confession is to be done in silent, and according to some Poskim is to be said in one’s mind without verbalization. The Chabad custom in this matter is inconclusive, with contradictory directives recorded in various sources. Practically, based on the talks of the Rebbe and Rebbe Rayatz one should at the very least recite a mental confession in his mind during this time, emphasizing a confession for the sake of Dveikus, attaching ones soul to G-d.

J. Yehi Ratzon:

Some Poskim[456] rule one is not to recite the Yehi Ratzon between the Tekios[457] and so is the Chabad custom.[458] However the Yehi Ratzon after the Tekios is recited.[459]

 

K. The verses recited after Shofar blowing:[460]

After the Shofar blowing the Chazzan [for Musaf] begins reciting the verses of “Ashrei Haam Yodei Teruah..”. Some[461] are accustomed to reciting until the words “Tarum Karneinu” [and so is the Chabad custom[462] as well as of many other communities[463]]. Afterwards the Chazan is to begin reciting Ashrei Yoshvei Veisecha. [Practically the Chabad custom is [unlike above but rather] the person which read the verses prior to the Shofar blowing [i.e. the Baal Tokeia] also intones the three verses of “Ashrei Haam”.[464] The congregation then begins ashrei yoshvei veisecha in unison.[465]]

Summary: The Chabad custom is that after the Shofar blowing the Baal Tokeia reads the three verses of “Ashrei Haam”. The congregation then begins ashrei yoshvei veisecha in unison.   Looking at the Baal Tokeia:[466] Based on Kabala one is to stare at the face of the Baal Tokeia after he concludes the Tekios. The Baal Tokeia is to thus face the congregation after he returns to his place after completing the blows.

14. Bris Mila on Rosh Hashanah:

When to make a circumcision:[467] In the event that a Bris Mila falls out on Rosh Hashanah, then if it is planned to take place in Shul, it is to be done after the Torah reading, before the blowing of the Shofar.[468] However if the Bris is planned to take place outside Shul, then it should be done after the prayers have completed[469] [unless the house is near the Shul and it will not cause a great interval[470]]. [When the Bris is taking place in Shul, prior to Tekios, the wine is to be given to a child who has reached the age of Chinuch to drink.[471] The meal however is to take place after the completion of Davening.]

Q&A May one delay the circumcision until after Davening if he desires guests from other shuls to attend? Some Poskim[472] rule that if delaying the Bris will allow a larger participation, it is permitted to delay it, as G-d is glorified within a larger audience. Is the Mohel to clean his lips prior to blowing Shofar if he is also the Baal Tokeia? Some Poskim[473] rule that if the Mohel is also the Baal Tokeia then he is not to clean his lips of the blood in order to mix the Mitzvah of Mila with the Mitzvah of Shofar. Other Poskim[474] however negate this practice under the claim that the blood forms a Chatzitza between the lips and the Shofar. Practically if there remains only a little amount of blood in the mouth and lips it is not a Chatzitza.[475] Nevertheless he should wipe the blood off the external part of his lips out of respect for the Mitzvah.[476]   When is the Mila to take place if Rosh Hashanah falls on Shabbos?[477] Some Poskim[478] rule it is to take place after Ashrei is recited prior to Musaf Shemoneh Esrei. Others[479] rule it is to take place prior to Ashrei. Practically one is to do so prior to Ashrei.[480] Is one to have a full meal in honor of the Bris? Some[481] have the custom to have a small Kiddush with Mezonos after the Bris rather than a large meal in order to prevent any lax activity on the holy day. Many however are accustomed to have a regular Bris meal with bread for the family and close friends.[482]   Naming the child: Some[483] have the custom of naming the child “Yitzchak” when the Bris is taking place on Rosh Hashanah in honor of Yitzchak Avinu who is remembered on this day. Must a Mohel travel to an area without a Minyan and Shofar in order to perform a Bris on Rosh Hashanah? Some Poskim[484] rule the Mohel is not obligated to do so. Others[485] leave this matter in question.

15. Yizkor:

Yizkor is not recited on Rosh Hashanah, neither on the first or the second day.[486] Nevertheless, the Chabad Rabbeim were accustomed to reciting Yizkor in silence on the second day of Rosh Hashanah.[487] Each person may decide whether to follow this custom on Rosh Hashanah.[488]

16. The Musaf Prayer:[489]

The congregation is to Daven the Musaf prayer silently, reciting nine blessings.[490] The Chazan is likewise to Daven with them in order to be fluent in the prayer [that he will say in the repetition].[491] [Regarding if an individual can fulfill his obligation with hearing the repetition from the Chazan-See Halacha 17A.[492]]

 

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.[493] In some years the Rebbe said Tehillim during this point.[494] After the recital of this prayer the Chazan then recites four verses beginning with the word “Yadati”.[495]

 

A. The nine blessings of Musaf-Malchiyos; Zichronois and Shofros:[496]

Although the holiday prayer of Shabbos and Yom Tov typically contains seven blessings, three in beginning, three in the end; and the blessing of Kedushas Hayom in the middle, nevertheless 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.] They instituted that the middle blessing of Kedushas Hayom contain the verses of Malchiyos/Kingship. 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. 

B. The detailed laws of these blessings:

The order of the blessings:[497] The order of the blessings [in the order of Malchiyos; Zichronos; Shofros] is required to be followed in order to validate the prayer. If one changed the order and first said Zichronos or Shofros prior to Malchiyos, or Shofros prior to Zichronos, then he does not fulfill his obligation and [must repeat the prayer].

If one omitted one of the blessings:[498] The three blessings that are recited during Musaf of Rosh Hashanah[499], which are Malchiyos, Zichronos, and Shofros, are all required to be recited for the prayer to be valid. [Thus, if one omitted one of these blessings the prayer must be repeated.]

What to do if one does not know one of the middle blessings:[500] Based on the above, if one does not know all of the three blessings he is not to say anything, even the blessing that he knows.[501] [Some Poskim[502] say that this means that he should not say any of the blessings of Malchiyos, Zichronos and Shofros and rather he is to Daven Shemoneh Esrei with simply saying Kedushas Hayom in the middle as is done by a regular Musaf prayer. However some Poskim[503] leave this matter in question.]

 

C. The verses mentioned in the blessings:[504]

There are a total of ten[505] verses from scripture recited in each one of the blessings of Malchiyos, Zichronos and Shofros. These verses discuss the content of each particular blessing. For example, the verse of “Shema Yisrael Hashem Elokeinu Hashem Echad” is mentioned in the blessing of Kingship, being that it discusses the reign of G-d over the entire world.[506] Of the ten verses, the first three verses are taken from the Bible [תורה], the next three from the Scriptures [כתובים] and the last three from Prophets [נביאים]. The concluding [tenth] verse is recited from Torah.[507]

If one skipped a verse:[508] The mentioning of ten verses is only initially required. However Bedieved, in the event that a verse was skipped, then if one mentioned at least three verses in Malchiyos, three verses in Zichronos and three verses in Shofros he has fulfilled his obligation. If he mentioned less than three verses, then he does not fulfill his obligation.[509]

If one skipped all the verses:[510] If, however, one did not mention any verse at all and rather said “as is written in your Torah, Kesuvim and Nevim”[511] then he has fulfilled his obligation.

Q&A Are women obligated to Daven Musaf on Rosh Hashanah? Some Poskim[512] rule that according to all women are obligated to Daven Musaf on Rosh Hashanah and Yom Kippur as it is a request of mercy of which also women require.   Q&A on mistakes in Musaf If one accidently recited Ritzei after completing the blessing of Malchiyos what is the law?[513] One does not fulfill his obligation.   If one concluded the middle blessing of “Mikadesh Yisrael” incorrectly does he fulfill his obligation? Stated Mikadeish Yisrael Vihazmanim: See Halacha 6 Q&A! Stated Mikadeish Yisrael Veyom Hazikaron:[514] If one mistakenly said “Mikadeish Yisrael Veyom Hazikaron” omitting the words “Melech Al Kol Haaretz”, he nevertheless fulfills his obligation.

Sparks of Chassidus: The meaning of the nine blessings: The Musaf prayer of Rosh Hashanah contains nine blessings in order to draw down the nine Sefiros [Chachmah through Yesod] into the Sefirah of Malchut, for the spiritual service of Rosh Hashanah is the “construction” of Malchus. [Likkutei Torah, Naso 26a]   The meaning of Malchiyos, Zichronos, Shofros: The blessings of Kingship, and Shofar are said in order to reveal the will of G-d to be King over us for the following year.[515] The Remembrance blessing reminds G-d of the covenant that He made with our ancestors. This brings about a connection between us and G-d and thus makes His Kingship over us a possibility, as in order for one to be a King he needs to rule over a nation that can relate to him. For example, a human is not termed a King over the animals which he rules over, rather he is termed a ruler. So too, and even more so, without us having a relation to G-d, Kingship over us is not a possibility. Thus, it is the remembrance of the covenant which makes the Kingship possible.  The Kingship blessing arouses a desire within G-d to be a king. While the Shofar blessings bring that desire into fruition, drawing down the Sefira of Malchus.

D. The Nusschaos of the middle blessings:

See footnote![516]

E. The mentioning of the Rosh Hashanah Sacrifices in Musaf:[517]

One must mention the sacrifices of the holiday within his Musaf prayer.[518] The custom[519] of Ashkenazi[520] Jewry is to mention the verses of the particular Musaf sacrifice of each holiday on that holiday.

If one omitted the sacrifices:[521] If one did not mention the sacrifices in Musaf, then if he said the words “Naaseh Venakriv Lefanecha Kemo Shekasavta Aleinu Besorasecha” he fulfills his obligation. [If, however, he did not recite the verses of the sacrifice and also omitted these words then he must repeat the Musaf prayer.[522]]

Reading the verses from within a Siddur:[523] One is to read the verses of the Musaf sacrifice from within the Siddur. [One is not to recite it from memory.[524]]

Q&A What is the law if one mentioned the wrong Musaf sacrifice in his prayer? If he has not yet concluded the blessing, then he is to retract and recite the correct set of verses. If he has already concluded the blessing [Yom Hazikaron] then if he recited the words “Naaseh Venakriv Lefanecha Kemo Shekasavta Aleinu Besorasecha” some Poskim[525] rule he has fulfilled his obligation and is to continue with his prayer. However other Poskim[526] rule that he does not fulfill his obligation. Practically we rule like the first opinion and one is to continue with the prayer.[527]

F. The mentioning of the Rosh Chodesh sacrifices within Musaf:[528]

One does not mention verses of the Rosh Chodesh Musaf sacrifice on [Musaf of] Rosh Hashanah as they are already included within the wording used for the Rosh Hashanah offerings.[529] This wording is said also on the second day of Rosh Hashanah.[530]

Reason for why we avoid explicitly mentioning Rosh Chodesh:[531] See Halacha 6C for the full discussion on this matter

What is the law if one did not say the correct Nussach and hence Rosh Chodesh was not included? So long as one said the words “Milvad Olas Hachodesh” he fulfills his obligation.[532]  This applies even on the first day of Rosh Hashanah.[533]  However some[534] rule that on the first day of Rosh Hashanah one must repeat the prayer if he said Musaf instead of Musafei. Practically we are lenient as Safek Brachos Lehakel even against majority of the Poskim.[535]

G. One who is praying Musaf without a Minyan/Congregation:[536]

One who is Davening alone is not to Daven Musaf of Rosh Hashanah until three hours have passed into the day.[537] However regarding Shacharis of Rosh Hashanah one may Daven within the first three hours of the day even if he is Davening alone.[538] [Furthermore, it is a Mitzvah Min Hamuvchar[539] to pray at the same time as the congregation is praying in Shul[540].[541]]

17. Chazaras Hashatz:

A. Fulfilling the prayer of Musaf with the Chazan’s repetition:[542]

An individual cannot fulfill his obligation with hearing the repetition from the Chazan.[543] Therefore the custom of all Israel is to Daven Musaf with nine blessings as a silent Shemoneh Esrei prior to the Chazan’s repetition. Furthermore, even the Chazan must first Daven with them.[544]

Q&A What is the law if the Chazan made an invalidating mistake in his private Shemoneh Esrei on Rosh Hashanah, may he rely on his repetition as is the law during the regular year?[545] Some Poskim[546] leave this matter in question even in a case that he will be saying long Piyutim in his repetition.[547] Others[548] however rule that if the Chazan will say long Piyutim in his repetition then he must repeat the private prayer just like every individual. This applies even if he already recited the repetition nevertheless, he must repeat his private prayer.[549] Practically, Safek Brachos Lihakel[550] and hence he may rely on his repetition, and may not repeat Shemoneh Esrei if he already recited the repetition.[551] If one is unable to Daven can he fulfill his obligation with the Chazan’s repetition?[552] In such a case, due to lack of choice, one is to intend to fulfill his obligation with the Chazan’s repetition.

Q&A on Chazaras Hashatz Does one have to listen to the entire Chazarah of the Chazan or may he learn Torah or recite Tehillim? One is to listen to the parts of the repetition that are obligatory and is not to do anything else in the interim.[553] 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.[554] One may even verbally learn matters of Torah that relate to the Tekios.[555] Some[556] also permit one to say Tehillim during this time.

Unesanneh Tokef: The famous Piyyut [liturgical poem] of Unesanneh Tokef for many Jews represents the height of the Rosh Hashanah prayers, and invokes feelings of deep seriousness and emotion that remain etched in one’s memory. The liturgy was composed by Rebbe Amnon of Mainz/Magantza, Germany in the 1100’s. It was first recorded in the Sefer Or Zarua[557], written by the famous Ashkenazi Posek, Rav Yitzchak Ben Moshe [1200’s]. In there he relates a fascinating tale behind the composition of this liturgy by Rav Amnon. The following is a free translation of the Or Zarua: “The following story occurred to Rebbe Amnon the great of Magantza, who was the Gadol Hador at that time. He was wealthy, of great lineage, and had a splendid appearance. The Christian bishops and aristocrats began pressing him to convert to their religion. Although Rebbe Amnon refused, they did not stop their attempts to persuade him to follow their request, and hence after great pressure, Rebbe Amnon requested three days to consider their demand. His true intent was simply to push them off. Upon him leaving the house of the bishop he realized his grave error in giving off the impression that he will consider heresy against G-d. When he arrived home, he did not eat or drink and fell ill. His family and friends came to visit him and comfort him, although he could not be comforted, stating that he will go to purgatory for what he has done. He cried very much and became very saddened. On the third day, while suffering from his anguish, the Bishop sent an entourage to escort him to the palace, although he refused. The Bishop then sent messengers of greater nobility and he still refused. The bishop then sent messengers to forcefully bring Rebbe Amnon to him. When he arrived, the bishop admonished him for not coming on his own on the date that he set to give a response to their request. Rebbe Amnon stated that he will give his own judgment, and that he should have his tongue cut off being that his tongue sinned by stating a lie. His intent was to sanctify Hashem’s name over the way he originally spoke. The bishop however replied that he will not cut the tongue, as the tongue spoke well, but rather the legs which refused to come will be cut, and the rest of the body will be tortured. He proceeded to cut off the fingers of his hands and feet and upon cutting each finger they asked Rebbe Amnon if he wants to convert and Rebbe Amnon would deny their request. When the task was complete the bishop had Rebbe Amnon placed on a table with his dismembered parts and sent home. Shortly after this incident Rosh Hashanah arrived and Rebbe Amnon requested to be brought to Shul together with his salted dismembered limbs and be laid next to the Chazzan. When the Chazan arrived to Kedusha Rebbe Amnon asked him to wait so he can sanctify Hashem’s name. He then loudly recited what became to be the famous prayer of Unesanneh Tokef. At the conclusion of the prayer, while in a state of supplication, Rebbe Amnon passed away. On the third day after his passing, Rebbe Amnon appeared in a dream to Rabbi Klunminus and taught him the Piyyut of Unesanneh Tokef, and commanded him to send it to all the Jewish people throughout the exiles in order so it serve as a testimony and memory of the events, and so was done.” Standing:[558] It is customary to stand for the recital of Unesanneh Tokef and so was the Rebbe’s custom. The reaction of Chassidim during Unesaneh Tokef:[559] One the elder Chasidim recounted: “When I was a fleeing the authorities in Russia, I was forced to wander throughout the country. My wanderings continued for several years, and I had the opportunity to pray on the Days of Awe in different congregations. I was able to notice an interesting difference: In most Shul’s they recite the words “Uteshuvah Utefila Utzedaka” with deep emotion, much more than the other part of the prayer. However, in the synagogues of Chasidim they storm and clamor for the words Veata Melech Hu Chaiy Vekayaam.”

B. 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.[560] One bows by the words “Veanachnu Korim.”[561] [One neals on the floor by the words Korim, and bows by the word Mishtachavim.[562] One begins getting up by the words “Lifnei Melech Malchei Hamelachim.”[563]]

Who?[564] The congregation and Chazan all bow when the above words are recited.

The bowing of the Chazan:[565] 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.

Shabbos R”H:[566] One bows on the floor by the above words even when Rosh Hashanah coincides with Shabbos.

How to bow: One bows the same way he bows on Yom Kippur, placing one’s forehead to the ground [i.e. Nefilas Apayim].[567] [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.[568] b) One prostrates himself completely on the ground to the point that his entire body lies flat on the floor.[569] Some write that this later custom should not be seen as a directive for the public.[570] Practically the widespread custom is like the first method.[571]]

Placing an interval on the ground: It is forbidden for a person to bow his head onto a stone floor, in a way that his head directly touches the stone.[572] This applies even if he is merely kneeling on the ground[573] and is not prostrating his entire body.[574] Thus if the floor in Shul is made of stone it is forbidden to directly touch one’s face[575] to the ground and one is to place an interval between [his head[576]] and the ground.[577] [Any material can serve as a valid interval, whether a towel, tissue, paper, plastic bag, grass[578] 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.[579] If the interval is placed only between the knees and the ground and not between the face and the ground it is invalid.[580]] 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.[581] 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.[582]

Opening the Aron by Aleinu:[583] 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 custom of the Chabad Rebbe’s:[584] The Rebbe Rashab would prostrate himself completely on the ground, supporting his body only on his fingers and toes. The Rebbe Rayatz told the Rebbe that the bowing is to be done in the following way: One first kneels down on the floor resting his body on his knees and toes. One then spreads his arms and rests on his fingers. One lifts himself off his knees and is hence now being supported only by the fingers of his hands and toes. The Rebbe would close his fist, leaving his thumb out of the fist, and rest on his fist and thumb to support himself. Q&A Is one to bow when he says Aleinu in Musaf of his silent prayer?[585] One is to bow slightly, as otherwise it appears like he is not exemplifying the words which he is saying. Are women to bow by Aleinu?[586] The custom is not to do so. Possibly this is due to reasons of modesty. Is the congregation to read Aleinu together with the Chazan?[587] Yes. The congregation reads along silently together with the Chazan   Q&A on separations May one use his Tallis to separate between the floor and his head?[588] If nothing else is available, one may use the Tallis that he is wearing to separate between his head and the floor. May one use his sleeve or other clothing as an interval?[589] Clothing that a person is wearing is not a valid interval as it is nullified to one’s body.[590] Is a separation needed by a marble floor? This matter is disputed in Poskim.[591] Practically one requires an interval.[592] This certainly applies if he is prostrating with spread arms and legs.[593]   Is a separation needed by a cement floor? No.[594] However if one is prostrating with spread arms and legs then an interval is required.[595] Is a separation needed by a rubble floor?[596] Yes.[597]

A Chassidic message The Rebbe Maharash noticed a certain Chassid placing a towel on the floor to prevent his silk clothing from becoming dirty. On Motzei Yom Kippur the Rebbe Maharash told him “We speak so much of Bittul but when it comes to actual practice people forget about it”.[598]

• Regarding the blowing of Shofar in Musaf and its relevant laws-See Chapter 12!

18. Rejoicing at the conclusion of the prayers:[599]

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

*18. The old age custom of learning ones Tehillim with Rashi’s commentary on Rosh Chodesh:[600]

It is an ancient custom on every Rosh Chodesh for one to study one verse from the chapter of Tehillim that corresponds to his age[601], together with the commentary of Rashi, [in a way that he completes its study on the Rosh Chodesh prior to his next birthday]. Seemingly, this custom applies also on the first day of Rosh Hashanah.[602]

19. Blowing Shofar on R”H not for the purpose of fulfilling the Mitzvah:

On Rosh Hashanah one is only allowed to blow the Shofar in order to fulfill the Mitzvah, or for practice for that day. It is forbidden to blow it casually, or for practice for the next day. It is however permitted for children to practice blowing the Shofar on Rosh Hashanah even for no need at all. See Chapter 10 Halacha 24 for the full details of this matter!

20. May one carry his Shofar back home after having used it for the Mitzvah?

It is forbidden to carry the Shofar on R”H for no need in any area that does not have an Eruv and is hence forbidden to carry on Shabbos. If however one originally carried the Shofar to Shul on Yom Tov then if he suspects the Shofar may get lost or stolen if he leaves it in Shul, he may return it home on Yom Tov, even if he has no more need to blow it that day. See Chapter 10 Halacha 25 for the full details of this subject!

21. Mincha:

Mincha is recited prior to Tashlich. See next!

Avinu Malkeinu: The Chabad custom is to sing the Niggun of Avinu Malkeinu prior to the start of Mincha.[603] This custom was initiated by the Rebbe.[604] 

Saying Tzidkascha Tzedek by Mincha of Shabbos R”H:[605] 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:[606] When the 2nd day of R”H coincides with Erev Shabbos, Avinu Malkeinu is omitted by Mincha.[607]

Veani Sefilasi:[608] When Rosh Hashanah coincides with Shabbos the verse of Veani Sefilasi is recited by Mincha of Shabbos as is usually done.

22. Tashlich:[609]

It is customary[610] to go on Rosh Hashanah to a river[611] [or well or spring[612]] to recite Tashlich.[613]

When is it recited? Tashlich is recited after Mincha[614], on the first day of Rosh Hashanah[615], prior to sunset[616].

Where is it recited? Tashlich is to be recited near a river that contains live fish.[617] [See Q&A regarding if a river is not available.] It is best to be recited near a river that is outside the city.[618]

Shaking one’s Tallis Katan:[619] At the conclusion of Tashlich[620] one shakes the ends of his Tallis Katan.[621] [Some[622] emphasize that one is to shake the Tallis specifically over the body of water.]   Carrying the Siddur: On Yom Tov we are not particular against carrying items that have a need for Yom Tov even in an area without an Eruv.[623] Thus we carry the Siddur to say Tashlich. Some of the Rabbeim however were particular against doing so.[624] This is not meant as a directive for the public.[625]

Summary: Tashlich is recited after Mincha, prior to sunset, on the first day of Rosh Hashanah. Tashlich is to be recited near a river, well, or spring that contains live fish. It is best to be recited near a river that is outside the city. 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. Q&A May one recite Tashlich before Mincha in a time of need?[626] 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.   May one say Tashlich after sunset if he did not do so beforehand?[627] Yes. The custom is to allow saying Tashlich up until Tzeis Hakochavim if one did not do so beforehand.

What is one to do if a river, well or spring is not available in one’s 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 [so long as it is within Techum Shabbos].[628] In Yerushalayim, some were accustomed to recite Tashlich near the opening of a water pit, even if it is currently dry of water.[629] If this too is not available then one may go to any body of water, even an open faucet.[630]   May one feed the fish by the river?[631] No. It is forbidden to feed fish on Yom Tov [unless they are in an aquarium and dependent on humans for their food].    If one did not say Tashlich on the first day of Rosh Hashanah when should it be said? Some Poskim[632] rule it is to be said on the second day of Rosh  Hashanah after Mincha, prior to sunset. Others[633] rule it is to be said on the second day, after Musaf. If one was unable to go on the second day then he may go any day throughout Aseres Yimei Teshuvah.[634] Nevertheless, it is best to say it on the day before Erev Yom Kippur which is called “Yom Yud Gimel Middos.”[635] [If one did not say Tashlich before Yom Kippur, seemingly it can be said afterwards, especially prior to Hoshanah Raba.]   When is Tashlich recited if the first day of Rosh Hashanah falls on Shabbos?[636] If the first day of Rosh Hashanah falls on Shabbos some Poskim[637] rule that Tashlich is recited on the second day of Rosh Hashanah which is Sunday.[638] Other Poskim[639] rule one is to recite Tashlich on Shabbos. Practically the Chabad custom is to recite Tashlich on the second day of Rosh Hashanah.[640] It is to be performed after Mincha [prior to sunset] on Sunday.[641] Are women to say Tashlich? Many women are accustomed to reciting Tashlich.[642] Nevertheless they are not to go to an area where there are men as this can lead to promiscuity and sin. Some Poskim[643] denounce the custom of women saying Tashlich due to this reason.

The meaning of Tashlich Commemoration of Akeidas Yitzchak:[644] The Midrash[645] states that when Avraham Avinu traveled to perform Akeidas Yitzchak the Satan created a river to prevent him from performing the Mitzvah. When the water reached his neck Avraham cried “Hoshia Hashem Ki Bau Mayim Ad Nafesh.” [Thus, we visit a river on Rosh Hashanah in order to remind God of Akeidas Yitzchak and have it stand in our merit for the day of judgment. This follows the same reason behind other laws and customs which are fulfilled on Rosh Hashanah and were initiated for the sake of reminding God of Akeidas Yitzchak, such as 1) the preference for using a rams horn for the Shofar blowing[646], and 2) the reading of the portion of Akeidas Yitzchak on the second day of Rosh Hashanah[647], and 3) the covering of the Shofrom during the blessing before the blowing.[648]] The Coronation of Hashem as King:[649] An alternative reason for saying Tashlich is because it is customary to anoint Kings near a river. Hence since on Rosh Hashanah we desire to crown Hashem as our King we go to a river to arouse this coronation. Sparks of Kabala Throwing away sins into the river: The verse[650] states “Vesashlich Bemetzulos Yam Kol Chatasam/And he throws into the depths of the sea all of his sins.” Likewise, in the Siddur Arizal[651] it states that one should go to a well to recite Tashlich in order to discard one’s sins. This can misleadingly be interpreted to mean that by saying Tashlich we rid ourselves of our sins, and is a simple and easy alternative to real Teshuvah. However, in truth, according to the Arizal[652], the saying of Tashlich near a river represents not the throwing of sins into the river [as sins can only be cleansed through true repentance] but rather the throwing of all of one’s Kelipos that were created through sin into the supernal seas, in order to drown them and destroy their damaging capabilities [even after Teshuvah is performed]. The public however confuses this and says that the sins are thrown into the river.[653] It is for this reason that Admur ion his own Siddur which was written according to the teachings of the Arizal completely omits the above reason, and rather brings an alternative reason for Tashlich, in order to negate the above misconception.[654]   The meaning of the water and fish:[655] Water represents Chesed while fish represent the level of “Eina Pikcha”. [This means as follows: The level of Eina Pikcha in the supernal worlds represents mercy, as it refers to that Hashem is constantly guiding us with merciful eyes. Fish do not have eyelids and hence keep their eyes open on a constant basis. This represents the arousal of mercy of the level of Eina Pikcha that is found above.[656]]   Kavanos:[657] While by the river one is to recite the thirteen Middos that are in the verse “Mi Keil Kamocha” which correspond to the thirteen attributes of “Hashem Hashem Keil Rachum etc”. One is to intend by each attribute to one of the attributes of the verse “Hashem Hashem Keil Rachum etc”. However, they should not be verbalized. Afterwards one recites Min Hameitzar etc which correspond to the nine Middos of Hashem Erech Apayim etc”.

 

The Second day of Rosh Hashanah [Halachas 23-26]

23. The two days of Rosh Hashanah:[658]

Although people living in Eretz Yisrael usually only keep a one-day holiday, on Rosh Hashanah everyone keeps two days, even those living in Eretz Yisrael. Furthermore, these two days are considered like one long day and thus carry a number of Halachic stringencies that are not applicable by other Holidays. For a full analysis on this subject see Chapter 7!

24. Saying Shehechiyanu on the second day:[659]

The blessing of Shehechiyanu is recited on both the first and second day of Rosh Hashanah.[660] It is said by [candle lighting or by] Kiddush and the next day by Shofar.[661] Nevertheless initially when saying the blessing of Shehechiyanu on the second night [by candle lighting[662] or] Kiddush, and by the Shofar blowing the next day, one is to wear a new garment that requires Shehechiyanu to be recited while wearing it.[663] Alternatively for Kiddush[664] one may take a new fruit and place it in front of him before Kiddush. Whatever one chooses to use, upon reciting Shehechiyanu he is to intend to include within the blessing also the new fruit or garment.[665] [However, one is not to intend only on the new fruit or garment and is to mainly intend that the Shehechiyanu is being said over the Yom Tov.[666]] If one does not have a new fruit or new garment available, one is nevertheless to say the blessing of Shehechiyanu.[667]

Shehechiyanu by candle lighting: See Halacha 25A for the full details of this subject!

Shehechiyanu by Kiddush: See Chapter 6 Halacha 4 for the full details of this subject!

Shehechiyanu by Shofar: See Chapter 10 Halacha 11B for the full details of this subject!

Q&A On which clothing is the blessing of Shehechiyanu to be recited over?[668] The blessing of Shehechiyanu may only be recited on clothing of importance of which one rejoices over its purchase [such as a new Kapata; Tallis Gadol; suit]. However, an item which is not of importance one may not say Shehechiyanu over it. Thus, the blessing may not be said over new shirts, pants, shoes or undergarments. The custom in these provinces is not to say a blessing over these clothing even if one is a pauper and hence rejoices over purchasing them. [The above law applies throughout the year. Nevertheless regarding the Shehechiyanu of the 2nd day of R”H many are lenient to use a new clothing, such as a shirt or Yarmulke and the like, that one normally does not recite Shehechiyanu on during the year.[669] Some Poskim[670] however rule that one is to wear an important clothing that receives Shehechiyanu even during the year. The Rebbe was seen to use a new scarf or handkerchief as the new clothing for the second day of R”H.[671]]   When is the blessing of Shehechiyanu recited upon buying an important clothing?[672] It is to be recited immediately after the acquisition is completed, which is the time of his joy, so long as the clothing is ready to be worn without further mending. If it does require further mending, then the blessing is to be said immediately after wearing the clothing. In all cases, if one did not say the blessing at the time of the purchase, it is to be said immediately upon wearing the clothing, or any time within the first wearing. [Accordingly, one should not buy a new clothing and then delay the Shehechiyanu until the 2nd day of R”H unless the clothing required mending.[673]] The custom today: [The custom today is to only recite Shehechiyanu at the time of wearing the garment and not at the time of purchase, even if the garment did not require any mending and was hence ready to be worn. This applies for a Tallis Gadol as well as any other garment of which one recites a Shehechiyanu.[674]] May the blessing still be said if one already wore it one time? [675] The blessing may not be said by the second time one is wearing the clothing. If one removed it after the first wearing with intent to re-wear right away, [and he went ahead and re-wore it right away] then the blessing may still be said.   Can one use the new fruit for Shofar or candle lighting? Some Poskim[676] rule a new fruit cannot be used for Shofar or candle lighting as one will not be eating it in close proximity to the blessing of Shehechiyanu.[677] However some Poskim[678] mention the option of using a new fruit even by candle lighting [however not by Shofar]. However, see next Halacha 25A that some of these Poskim rule that in such a case the candles must be lit in close proximity to the meal!

25. The seder for the second day of Rosh Hashanah:

A. Candle Lighting:

When to light?[679] On the second night of Rosh Hashanah the candles are lit after nightfall.[680] [See next regarding if one is to delay the lighting until close to Kiddush. If the second night of Rosh Hashanah falls on Motzei Shabbos some[681] write that it is best for women to Daven Maariv with Vetodieinu prior to lighting candles and doing Melacha. See Halacha 10 and 26!]

Shehechiyanu by candle lighting:[682] On the second night of Rosh Hashanah a woman[683] should wear a new garment [which she has never yet worn[684]] for candle lighting in order to exempt it with the blessing of Shehechiyanu. Alternatively if she does not have new clothing she is to place a new fruit in front of her before lighting candles [and look at it upon saying the blessing of Shehechiyanu[685]] having it in mind within the blessing.[686] The same new fruit that will be used for Kiddush may be used for this purpose[687], and certainly another new fruit may be used.[688] [Some Poskim[689] rule that if she will be using a new fruit then she is to delay the lighting of the candles until right before Kiddush and eat the fruit directly after hearing Kiddush.[690] Other Poskim[691] however rule that there is no necessity to do so and she may light candles while seeing the new fruit, with intent to eat the fruit later on, after Kiddush.[692]]

If she does not have new clothing or a new fruit:[693] If she does not have a new fruit or new garment available, then she is nevertheless to say the blessing of Shehechiyanu by candle lighting.

Q&A If a man is lighting candles when is he to say the blessing of Shehechiyanu, by the lighting or by Kiddush? A man always says the blessing of Shehechiyanu by Kiddush. See “The Laws of Erev R”H” Halacha 18 in Q&A for further details on this matter!   Does a woman who will be making Kiddush say Shehechiyanu by candle lighting or by Kiddush? She is to say the blessing by candle lighting. See “The Laws of Erev R”H” Halacha 18 in Q&A for further details on this matter! If a man is lighting, does he first light the candles and then say the blessing or vice versa? Many Poskim rule that men are to follow the same order as follow women and hence first light the candles and then say the blessing. See “The Laws of Erev R”H” Halacha 18 in Q&A for further details on this matter!

 

B. Maariv:

Tehillim prior to Maariv:[694]  Before Maariv on the eve of Rosh Hashanah one is to read Tehillim. [See Introduction of this chapter]     

Vetodieinu: When the second night of Rosh Hashanah falls on Motzei Shabbos [i.e. Saturday night], then in the evening prayer of Shemoneh Esrei the paragraph of ותודיענו is added prior to the paragraph of ותתן לנו. See the next Halacha for the full details of this subject!

 

C. Kiddush:

Shehechiyanu by Kiddush: One who has not said Shehechiyanu by candle lighting [such as all men who had their wives light the candles] is to say Shehechiyanu by Kiddush. On the second night of Rosh Hashanah one is to place before him a new fruit or wear a new garment and intend to exempt it with the blessing of Shehechiyanu. See the previous Halacha and Chapter 2 Halacha 4 for the full details of this subject!

Yaknaha”z: When the first day of Rosh Hashanah falls on Shabbos one says Yaknaha”z in the order of Kiddush of the second night of Rosh Hashanah just as is done by any Holiday that falls on Motzei Shabbos. See Chapter 6 Halacha 4 for the full details of this subject!

 

D. The Torah Reading:

See Halacha 12 for the full details of this subject!

E. Learning Chassidus towards the end of Rosh Hashanah:[695]

One should learn Chassidus towards the end of Rosh Hashanah until after nightfall in order to fuse the revelations of Rosh Hashanah with the rest of the year through Chassidus.

 

The Rosh Hashanah Farbrengen:[696] The Rebbe would customarily hold a Farbrengen on the 2nd day of Rosh Hashanah, towards evening, which would include a Mamar which mentioned all the Rabbeim and was followed by Kos Shel Bracha. Likewise, the Niggunim of all the Rabbeim were sung during the Farbrengen. In years that the conclusion of Rosh Hashanah coincided with Shabbos see Halacha 28!

26. Second day of R”H that falls on Motzei Shabbos:

Saying Bein Kodesh Lekodesh:[697] When the second day of R”H falls on Motzei Shabbos one may not begin doing any Melacha which is permitted on Yom Tov until he says Havdala, or recites Baruch Hamavdil Bein Kodesh Lekodesh[698], after the conclusion of Shabbos. It is of importance to remind women of this requirement, and have them say Baruch Hamavdil prior to doing any Yom Tov preparations or lighting candles. [Some[699] write that it is best for women to Daven Maariv with Vetodieinu prior to lighting candles and doing Melacha.]

Vetodieinu:[700] When [the second night[701] of] Rosh Hashanah falls on Motzei Shabbos [i.e. Saturday night], then in the evening prayer of Shemoneh Esrei the paragraph of Vetodieinu/ותודיענו is added prior to the paragraph of ותתן לנו.[702]

Yaknaha”z:[703] When the second day of R”H falls on Motzei Shabbos one says Yaknaha”z in the order of Kiddush.[704] The order of the blessings are: 1) Hagafen 2) Kiddush Hayom 3) Ner 4) Havdala 5) Shehechiyanu. In acronym form, this is called Yaknaha”z.

Besamim:[705] When Motzei Shabbos coincides with the second day of R”H the blessing of Besamim is omitted from the order of Havdala “Yaknaha”z”.[706]

Haeish:[707] If one has a candle available one is to recite a blessing over it, after the blessing of “Kiddush” but prior to the blessing of Havdala. [The custom is to say the blessing of Meorei Haeish over the Yom Tov candles that were lit. We do not place the candles together[708], and nor do we place our nails towards them. Rather we simply look at the candles[709] after the blessing and then continue with Yaknaha”z.[710]]

Standing or sitting:[711] [From the letter of the law] one may recite Kiddush of Yaknaha”z in a sitting position.[712] [However the Chabad custom is to stand for Kiddush by all times, whether on Shabbos or Yom Tov.[713]]

The Nussach of the Havdala:[714] The Nussach of the blessing of Havdala recited on Motzei Shabbos which is Yom Tov contains seven stanzas of “Havdalos” and concludes with Bein Kodesh Lekodesh.

If one did not say the correct order above:[715] If one did not say the blessings in the above order, and rather preceded one of the latter blessing to one of the earlier blessings, he has nevertheless fulfilled his obligation and is not to repeat any of the blessings already said. This however is with exception to if one preceded the blessing of Kiddush to the blessing of Hagafen, in which case one must repeat the blessing of Kiddush.[716]

If no wine is available:[717] If one does not have wine available on Motzei Shabbos which is Yom Tov, the custom is to say Havdala [Yaknaha”z] over bread.[718]

Q&A on Motzei Shabbos which is Yom Tov If one recited “Baruch Hamavdil Bein Kodesh Lechol” instead of “Bein Kodesh Lekodesh” on Motzei Shabbos which is Yom Tov may he do Melacha? Some[719] rule that he has fulfilled his obligation, although seemingly he should repeat the correct Nusach.[720] If a woman lit Yom Tov candles on the night of Yom Tov and after saying the blessing remembered that she did not yet say Baruch Hamavdil, what is she to do?[721] Some write she is to think the words in her mind and then light one candle, and then verbalize the Baruch Hamavdil. Afterwards she may light the other candles.   If one forgot to say Vetodieinu in Shemoneh Esrei what is he to do? Some[722] rule once he has begun saying “Vatiten Lanu Hashem” he is not to go back to say Vetodieinu and is rather to continue with Shemoneh Esrei as usual.[723] In such a case he must beware to say Baruch Hamavdil prior to doing any Melacha which is permitted on Yom Tov. Others[724] however rule that one who does go back to say it has upon whom to rely so long as he has not yet finished the blessing of Mikadeish Yisrael Vehazmanim. May women drink from the wine of Kiddush on Motzei Shabbos which is Yom Tov? The custom is to allow women to drink from the wine of Kiddush of which Havdala was said over on Motzei Shabbos that coincides with Yom Tov.[725] This is despite the fact that also Havdala was recited over this wine and in general women do not drink from the leftover Havdala wine.[726]   If during Kiddush of Yaknaha”z one accidently concluded the blessing “Bein Kodesh Lechol” what is he to do?[727] If he remembers right away, within “Kdei Dibur”, he is to correct himself and recite “Bein Kodesh Lekodesh”. If he did not remember within this time, he is to repeat the blessing of Hamavdil. If he already drank the wine, he is to say Havdala again over wine. Regarding if he should repeat the blessing of the wine, this matter is disputed in Poskim.[728]

What is one to do if he forgot to say Havdala in Kiddush of Yom Tov which falls on Motzei Shabbos? He is to say Havdala over wine immediately upon remembering, whether he remembers that night or the next day.[729] If he remembered before the Yom Tov day meal, he is to say Havdala over a cup of wine and then eat the meal. If one remembered only on Sunday night which is also Yom Tov, then he is to say Havdala within Kiddush. If one remembered by Bein Hashmashos on Sunday: If Sunday night is Motzei Yom Tov then he is to wait until then, and when he recites Havdala for Motzei Yom Tov he fulfills Havdala also for Shabbos.[730] If however that night is the second night of Yom Tov then he is to say Havdala by Kiddush of the Yom Tov night meal.

 

27. Motzei R”H:

A. Shemoneh Esrei:

In Shemoneh Esrei one must remember to add the following statements: Zachreinu; Mi Kamocha; Hamelech Hakadosh; Hamelech Hamishpat; Ukesov; Ubesefer, Oseh Hashalom. For further details on the laws relating to Shemoneh Esrei see Halacha 5!

Veata Chonantanu:[731] On Motzei Rosh Hashanah one needs to recite Havdala [Ata Chonantanu] in the blessing of Chonen Hadaas, just like on Motzei Shabbos. [However, when Motzei R”H falls on Friday night it is not recited-see next Halacha!]

Q&A If one forgot Ata Chonantanu in Maariv of Motzei Yom Tov what is the law?[732] It follows the same ruling as one who forgot to say it on Motzei Shabbos. Thus, if he ate or drank [liquids other than water] or did Melacha before saying Hamavdil, he must repeat Shemoneh Esrei.

B. Havdala on Motzei Yom Tov:[733]

*In those years that Motzei Yom Tov is also Motzei Shabbos then the order of Havdalah follows the same order as Motzei Shabbos.

On Motzei Yom Tov, whether it is Motzei Yom Tov to a weekday or Motzei Yom Tov to Chol Hamoed, one is required to recite Havdalah over a cup of wine just like on Motzei Shabbos. However, when Motzei Yom Tov falls on Friday night it is not recited.[734]

Haeish: During Havdala of Motzei Yom Tov we do not say a blessing over fire.[735]

Besamim: During Havdala of Motzei Yom Tov we do not say a blessing over Besamim.[736]

Nussach:[737] The Nussach of Havdala on Motzei R”H that falls on a weekday also contains the words “Bein Yom Hashevi Lesheishes Yimei Hamaaseh”[738], even though it is now in middle of the week [and it thus seems irrelevant to mention this statement].[739] [Thus it follows the same Nussach as any Motzei Shabbos.]

 

Q&A Are the Pesukim of Hinei Keil Yeshuasi recited on Motzei Yom Tov? Yes.[740] Although some[741] have the custom to omit it.   May one who did not say Havdala on Motzei Yom Tov say it the next day?[742] One who did not say Havdala on Motzei Yom Tov is to say Havdala the next day[743] [until sunset[744]], and is not to eat or drink anything, besides for water, until he does so.[745] If one did not say Havdala the next day [prior to sunset] then he may no longer say Havdala[746], and may thus continue eating and drinking as usual.   If one forgot to say Havdala on Motzei Rosh Hashanah and then remembered on Tzom Gedalia, what is he to do?[747] He should say Havdala on Tzom Gedalia and give the wine to drink to a child which has reached the age of Chinuch. Is Vayiten Lecha recited on Motzei Yom Tov? No. Coincides with Shabbos: If Yom Tov falls on Shabbos and Sunday [by Rosh Hashanah even in Eretz Yisrael], then Vayiten Lecha is not recited on Sunday night, which is Motzei Yom Tov.

28. Conclusion of Rosh Hashanah that falls on Friday/Erev Shabbos:

Shnayim Mikra: On Erev Shabbos one is to read Shnayim Mikra after midday before Shabbos.

Heating up the food for Shabbos: One must prepare the food before Shabbos with enough time for the food to be hot and cooked before Shabbos.[748]

Candle lighting: One lights candles for Shabbos from a pre-existing flame at the usual time of candle lighting. It goes without saying that the candles may not be lit after sunset.

Hodu and Patach Eliyahu: Hodu is not said before Mincha[749] although Patach Eliyahu is recited as usual before Mincha.[750] See “The Laws and Customs of Erev Shabbos” chapter 1 Halacha 25

Avinu Malkeinu:[751]  Avinu Malkeinu is omitted by Mincha.

Kabalas Shabbos:[752] When the conclusion of Rosh Hashanah falls on the eve of Shabbos, the evening service begins with מזמור לדוד instead of נרננה לכו. [However, in Lecha Dodi the normal Nussach of Berina is recited.[753] This applies even if one is reciting Kabalas Shabbos prior to the leave of Rosh Hashanah.[754]]

 

Havdala and Ata Chonantanu:[755]

When the second day of R”H falls on Erev Shabbos one does not say Havdala.[756] [Havdala is not recited either in prayer or over a cup of wine. Hence Veata Chonantanu is omitted in Shemoneh Esrei of Friday night, and one does not say Yaknaha”z by Kiddush].

 

When is the Rosh Hashanah Farbrengen to take place?[757] In years that the conclusion of Rosh Hashanah coincided with Shabbos, up until 1984 the Rebbe would hold the Farbrengen as usual on the 2nd day of Rosh Hashanah which was Friday afternoon, entering into Shabbos with Pores Mapeh Umikadesh, although the Kos Shel Bracha would be delayed until Motzei Shabbos.[758] However from 1984 and onwards, due to the Halachic complications, this custom was stopped, and rather the Rebbe would hold the Farbrengen on Shabbos afternoon. The Rebbe would tell all the Chassidim to wash for bread at the start of the Farbrengen.   Performing Pores Mapa Umikadesh and the Nussach of Birchas Hamazon if it was performed: See “The Laws & Customs of Erev Shabbos” Chapter 5 Halacha 1C!

Adding one minute to the conclusion of Rosh Hashanah:[759] The Rebbe Maharash related that in each generation of the Rabbeim they added one more minute to the conclusion of Rosh Hashanah. Thus, by the Tzemach Tzedek, Rosh Hashanah concluded one minute later than it did by the Mittler Rebbe. By the Tzemach Tzedek, Rosh Hashanah concluded four minutes later than by the Baal Shem Tov. By the Mittler Rebbe it concluded three minutes later. By the Alter Rebbe it concluded two minutes later. By the Maggid it concluded one minute later. Every generation adds one minute. This is done in order to draw down Rosh Hashanah to the year.

_________________________________________________

[1] Sefer Hamamarim Kuntreisim 2 p. 323; See also Sefer Hamamarim 1943 p. 42

[2] Yahel Or p. 289

[3] Sefer Hasichos 1944 p. 11

[4] Reishis Chochma Shaar Hateshuvah chapter 1

[5] Shaar Hakavanos 90a “My teacher the Arizal cries profusely during the prayers of R”H even though it is a Yom Tov and certainly during the prayers of Yom Kippur”; Peri Eitz Chaim 25:5; brought in Beir Heiytiv 584:3; Mateh Efraim 582:28; Kaf Hachaim 582:60

Other Opinions: In Maaseh Rav 207 it is written of the Gr”a that one is not to cry on Rosh Hashanah, as the verse in Nechemia [8:9] states “Al Yivku” “Do not mourn or cry. Go eat fatty meats and sweet beverages. Don’t be sad as joy of G-d is your rock.” However see the following footnotes for those that interpret the Gr”a to refer only to a cry of pain.

[6] Toras Menachem 1951 Vol. 2 p. 4; Sefer Hasichos 1947 1^st night R”H “The Alter Rebbe once said that the Avoda on the night of R”H must be accompanied with joy. The Tzemach Tzedek and Reb Nachum then asked the Alter Rebbe “Why is it then that you cry” He replied that it is a cry of joy”; Sefer Hasichos 1941 p. 27 “The Rebbe Rashab’s holy face was soaked with tears”; Hatamim 2 p. 131-132 “The Rebbe Rashab Davens and cries. There isn’t one word he recites that isn’t immersed in a river of tears

[7] Sefer Hasichos 1944 p. 5 “Even the citizens of the town of Lubavitch, men, women and children on the two days of Rosh Hashanah were filled with cries of repentance.”

[8] Shaar Hakavanos 90a; Peri Eitz Chaim 25:5; brought in Beir Heiytiv 584:3; Mateh Efraim 582:28; Kaf Hachaim 582:60; See Birkeiy Yosef Y.D. 394- that one may refrain from crying oin order so the tears do not damage his eyes, as the main thing is a broken heart.

The reason: The reason for this is because on Rosh Hashanah one is to naturally feel the attachment of his soul to its root in G-d, and this feeling is so intense that the body sheds tears out of inability to contain it. Hence one who does not cry shows that his soul is no longer sensitive to its attachment to G-d. Hence the cry which is required is one of passionate longing for G-d. One is however not to cry on Rosh Hashanah due to a loss in physical or even spiritual matters, as explained in sources in next footnote. One who is not brought to tears on Rosh Hashanah shows that he has a hard heart and a cruel personality. [Alef Hamagen 582:47; Piskeiy Teshuvos 584:2]

[9] Likkutei Torah Ki Seitzei “Vehisira Es Simlas Shivya” [p.72]; “Ubachsa Es Aviha” [p.74] [“This cry is not due to Marah Shechorah” “Is similar to the cry of Rebbe Akiva when he said Shir Hashirim” “Is level of Teshuvah Ilaah”]; See Sefer Hasichos 1947 1^st night R”H brought earlier “The Tzemach Tzedek and Reb Nachum asked the Alter Rebbe why he cries and he replied that it is a cry of joy; Shaar Yissachar Tishrei “The cry must be a result of Dveikus in prayer”; The Gr”a in Maaseh Rav 207 rules that one is not to cry on Rosh Hashanah, and it is brought in the name of Rav Chaim Volozhin that the intent of this statement is that one is not to cry due to physical matters or matters of negativity but rather it is to be cries of joy, as requires the Arizal. Thus those Chazanim that bring the congregation to cry over the words “On Rosh Hashanah we are written..” are doing an improper act. [See Piskeiy Teshuvos 584:2 footnote 15; Teshuvos Vehanhagos 268 explains this to be the opinion of Gr”a]

[10] Likkutei Sichos 19 Parshas Haazinu

[11] Alef Hamagen 582:45 in name of Vavei Amudim in name of Shalah; Shiyurei Bracha [source not found]; Sdei Chemed Mareches Rosh Hashanah 2:26 in name of Chida; See Birkeiy Yosef Y.D. 394 that one may refrain from crying oin order so the tears do not damage his eyes, as the main thing is a broken heart.

[12] M”E ibid; implication of Shaar Hakavanos ibid, brought in Kaf Hachaim ibid

[13] Shaar Hakavanos 90a; brought in Beir Heiytiv 584:3; Mateh Efraim 582:28; Kaf Hachaim 582:60

[14] Alef Hamagen 582:44

[15] Totzos Chaim; Reishis Chochmah Shaar Hayirah 9; Kaf Hachaim 582:60

[16] Mateh Efraim 584:25 [regarding an ill person]; Az Nidbaru 14:21; Piskeiy Teshuvos 582:7

[17] Although asking for one’s physical needs is ordinarily forbidden on Shabbos and Yom Tov [See Admur 294:1; 299:15; 188:4; 584:5] nevertheless it is permitted to do so on Rosh Hashanah being that this day was established to be a day of judgment which requires prayer and supplication. [ibid] Vetzaruch Iyun from the ruling in 584:5 regarding Avinu Malkeinu, that it is omitted on Rosh Hashanah due to Bakashas Tzerachav! Some suggest that only a set prayer of request was negated on Shabbos Rosh Hashanah while a private request is not only allowed but is motivated to be done. [Piskeiy Teshuvos 582 footnote 21]

Where in Shmoneh Esrei are the requests to be made? The requests are to be made after the first Yehiyu Leratzon but prior to reciting the second Yehiyu Leratzon. [See Admur 122:1; M”B 12:3]

[18] Igros Kodesh Rebbe Rayatz 10:425; Sefer Hamamarim 1937 p. 310; Sefer Haminhagim p. 117 from a letter of the Rebbe Rayatz in Michtav Tehillim; See Sefer Hasichos 1942 p. 5 regarding not even singing during the meal in order to increase in Tehillim.

[19] Igros Kodesh ibid

[20] Shemuos Usipurim 3 p. 262 “One time on R”H the children of the Tzemach Tzedek asked the Tzemach Tzedek to recite Chassidus while the congregation was reciting Tehillim. The Tzemach Tzedek replied, “The congregation is saying Tehillim and you desire to hear Chassidus it is better to say Tehillim” The sons followed accordingly.”

[21] It once occurred that that the Chassidim gathered by the residence of the Rebbe Rayatz to partake in the words spoken during his Yom Tov meal. The Rebbe Rayatz was not satisfied with this and stated, “During this time you could have added millions of words to the Sefira of Malchus”. The crowd dispersed and began to recite Tehillim. [Sefer Hasichos 1945 p. 10]

[22] Igros Kodesh Rebbe Rayatz 4 p. 17; Sefer Hasichos 1939 p. 291

[23] Sefer Hasichos 1942 p. 21

The Alter Rebbe: The custom of the Rabbeim is to recite Tehillim extensively throughout the days of Rosh Hashanah. This custom dates back to the Alter Rebbe when he was a young lad in which he would recite Tehillim constantly on the first day of Rosh Hashanah for all 24 hours until Maariv of the second night. This custom of Admur was learnt from his father Reb Baruch who followed likewise. When the Alter Rebbe was in Mezritch he noticed that the Maggid would begin saying Tehillim while it was still day of Erev R”H. In this method the Alter Rebbe instructed his children and grandchildren and so was the custom of the Chabad Rabbeim in each generation. [ibid]

[24] Mateh Efraim 598:1

[25] Sefer Haminhagim p. 117 [English]; Igros Kodesh ibid; Sefer Hamamarim ibid; See Otzer Minhagei Chabad p. 88

[26] Igros Kodesh ibid

[27] Sefer Hasichos 1941 p. 26-27

[28] Sefer Haminhagim p. 122 [English]; Hamelech Bemisibo 1 p. 111

[29] Beir Heiytiv 581:7 “Learn the prayers and supplications”; Igros Kodesh 6:324; 11:353 and 416 [brought in Shaarei Halacha Uminhag 1:247; Shulchan Menachem 3:93]; See Mateh Efraim 581:48; 585:2; Darkei Chaim Veshalom 702; M”A 581:9 in name of Shlah “Learn the Kavanos”

[30] Igros Kodesh ibid; Shaareiy Teshuvah 584:3

[31] Rebbe ibid

[32] Igros Kodesh 11:353

[33] Kaf Hachaim 582:26; Mateh Efraim 581:58

[34] Shaareiy Teshuvah 584:3; Kaf Hachaim 584:13

[35] 582:7

[36] The reason: Since these are days of judgment [the words one says, even if his intent is otherwise, have affect, thus] one is to place special care in pronouncing the words with their correct punctuation. However, during the rest of the year, we do not suspect for a mispronunciation as [G-d] follows the person’s intention behind the word. [ibid]

[37] List of words and their correct punctuation, and correct Nussach: Lechaim versus Lachaim [Admur 582:7]; Lechaim Tovim versus Lechaim [582:8]; Mentioning Rosh Chodesh; Yom Teruah versus Zichron Teruah [582:9]; Omitting Moadim Lesimcha; Omitting Vehasieinu; Omitting Ein Anu Yecholim in Musaf [582:10] Udvarcha Emes versus Udvarcha Malkeinu by both Haftorah and Kiddush [582:11; Siddur-Udvarcha Malekinu Emes; Shaar Hakolel 42:11; Poskim in Kaf Hachaim 582:55] Shehashultan with Kamatz versus Shehashilton with Chirik [582:12; Levush; Taz 582:2; Mateh Moshe; Peri Chadash brought in Kaf Hachaim 582:37] Veharisha with Chirik under Shin. [582:13] Vechein Tzaddikim versus Az Tzaddikim [582:14] Yom Teruah Mikra Kodesh and Zichron Teruah Mikra Kodesh versus Beahava Mikra Kodesh. [582:14; Poskim in Kaf Hachaim 582:41] Uvichein Yiskadesh Shimcha-four times Uvichein based on Kabala. [Kaf Hachaim 582:35] Hayom Haras Olam-according to Kabala. [Kaf Hachaim 582:36] Aguda Echas versus Eguda Echas with a Patach or Segol [Mahril; Kneses Hagedola; Peri Chadash; Kaf Hachaim 582:37] Vesikva Tovah Ledorshecha versus Vesikva Tovah [Kaf Hachaim ibid in name of Arizal] Kol Harisha versus Ki Kol Harisha [Mateh Moshe 796; Kaf Hachaim ibid] Beashan Tichleh versus Keashan Tichleh [Mahril; Mateh Moshe; Peri Chadash; Siddur Rashash; Siddur Admur [Beashan]; Shaar Hakolel 42:6; Likkutei Mahrich 63a; M”E 692:14; Darkei Chaim Veshalom 711; Kaf Hachaim 582:37] Saying Beyom Menuchaseinu on Rosh Hashanah that falls on Shabbos [Poskim brought in Kaf Hachaim 582:48] Meloch Al Kol Haolam Kulo versus Meloch Al Haolam Kulo [Poskim brought in Kaf Hachaim 582:50]

Lechaim versus Lachaim Tovim: First one is to mention Lechaim and only afterwards in Ukesov Lechaim should he say Lechaim Tovim as first one asks for a small request and then increases in asking for more. [582:8]

[38] Siddur; Shaar Hakavanos 90; Peri Eitz Chaim Shaar Rosh Hashanah 7 [brought in M”A 54:2 in name of Kesavim]; Degul Merivava 54; M”B 54:4; Mateh Efraim 584:9; 619:37; Ketzei Hamateh 584:17; Beir Heiytiv 603:1; Pesach Dvir 54:2; Minchas Ahron 12:28; Chesed Lealafim 54:1; Kaf Hachaim 54:8; 582:14; Aruch Hashulchan 54:2; Toras Chaim Sofer 54:2; Likkutei Mahrich Seder Rosh Hashanah; Igros Moshe 2:21

Background of the custom: This custom is based on the writings of the Arizal [Peri Eitz Chaim, brought in Shaar Hakolel 6:15]. The custom is mentioned by the Magen Avraham 54:2, although he himself concludes with a question as to whether reciting this psalm during prayer constitutes an interval. Admur in his Shulchan Aruch chapter 54 completely omits this topic even though it was mentioned in the M”A ibid, and Admur in general records the rulings of the M”A. However in the Siddur of Admur the psalm was inserted. The M”B 54:4 writes the exact wording of the M”A and also concludes with the same question regarding an interval. The Degul Merivava 54 answers the question of the M”A ibid by stating that the prohibition of an interval is only applicable regarding matters irrelevant to prayer and not with regards to words of praise. So also answer the Aruch Hashulchan 54:2; Toras Chaim Sofer 54:2 against the question of the M”A. The Kaf Hachaim [54:8] brings Poskim who rule that it is to be said without deterrent, and he plainly rules so in 582:14, and so is the custom.

Other customs: Some communities are not accustomed to reciting Shir Hamalos at all during Aseres Yimei Teshuvah. [See Igros Moshe 2:21] See Kaf Hachaim 54:8 in name of Nachalas Ariel that one who does not know the Kavanos of this Mizmor is not to recite it. In conclusion the Kaf Hachaim negates this ruling.

Hoshana Raba: Some communities are accustomed to reciting Shir Hamaalos also on Hoshana Raba. [See Piskeiy Teshuvos 54 footnote 24 for a list of communities and Tzaddikim who follow this custom] Some argue vehemently against the allowance to do so being that such a custom has no source in the writings of the Arizal and hence is considered an interval. [Siddur Tzelusa Deavraham] It is not the Chabad custom to recite it on Hoshanah Raba.

Custom to recite Hashem Hu Haelokim: Some have the custom to recite “Hashem Hu Haelokim” twice prior to reciting Hashem Melech before Baruch Sheamar. [Siddur Rashash; Siddur Beis Oved] The reason for this is because these days are an atonement for the sin of the golden calf, and it is thus befitting to recite the verse as did Eliyahu Hanavi. [Avodas Hatamid brought in Kaf Hachaim 582:13] Nevertheless in the Siddur Arizal this is not mentioned, and it is likewise not mentioned in the Poskim. [Kaf Hachaim ibid] Practically this custom is omitted from the Siddur of Admur.

[39] All Poskim ibid; The Ketzei Hamateh ibid states that the entire Segula of this psalm is when it is said specifically between Yishtabach and Yotzer Or.

Other opinions: Some are accustomed to reciting the psalm after Shemoneh Esrei prior to Tachanun. However according to all the Poskim above, and the words of the Ketzei Hamateh, it is certainly to only be recited between Yishtabach and Yotzer, especially being one is not allowed to delay Tachanun after Shemoneh Esrei. [Iyunei Halachos 1:1]

[40] Otzer Minhagei Chabad Rosh Hashanah 184

[41] Darkei Chaim Veshalom 709 [regarding repeating verse by verse with the congregation]

[42] See Mateh Efraim 619:32; Ahalecha Beamasecha 37:24; This is unlike the opinion of Teshuvos Vehanhagos 2:41 that says it is not recited when praying without a Minyan.

[43] Ketzei Hamateh 582:17; Toras Chaim Sofer 54:2 [that one may not make an interval between Kaddish and Yotzer]; Piskeiy Teshuvos 54:4 [however see there footnote 29 that the Klozinberger Rebbe had this occure to him one time and he recited the Shir Hamaalos and then repeated the Kaddish]

[44] Regarding what is considered the start of Kaddish-see Ashel Avraham Butchach 55; Piskeiy Teshuvos 55:8 that even if one began the first word it is considered that he began Kaddish with regards to concluding it if there is no longer a Minyan. Vetzaruch Iyun regarding this matter.

[45] Admur 54:3 “Between Borchu and Yotzer Or one is not to make any interval, whether the Chazan or the congregation.”; Rav A”C Naah in Yagdil Torah 17 p. 41; Rav Levi Bistritzky in Siddur Shaar Menachem

[46] Mateh Efraim 619:32; Alef Lamateh 584:2; Vetzaruch Iyun as even to say it between Yishtabach and Yotzer the Poskim are in question, hence how can we allow it to be said in an area that it was never instituted or accustomed to be done even initially. Perhaps however since the custom is accepted based on the ruling that words of praise may be recited during Pesukei Dezimra, therefore here too it is allowed.

[47] Alef Lamateh 584:2; As the entire affect of this Mizmor is specifically when it is said between Yishtabach and Yotzer [Ketzei Hamateh 584:17]

[48] Igros Moshe 2:21

[49] Likkutei Torah, Rosh Hashanah 54c

[50] Mamar Besukos Teishvu 1963

[51] Mamar Besukos Teishvu 1963

[52] Shaar Hakavanos 190; Peri Eitz Chaim Shaar Rosh Hashanah 7; Kaf Hachaim 582:14; Darkei Chaim Veshalom 709

[53] The first Omek/Gevura which is revealed on the first day is Gevura of Keser. The second Omek/Gevura which is revealed on the second day is Gevura of Chochmah. The third Omek/Gevura which is revealed on the third day is Gevura of Bina. The fourth Omek/Gevura which is revealed on the fourth day is Gevura of Daas. The fifth Omek/Gevura which is revealed on the fifth day is Gevura of Chesed. The sixth Omek/Gevura which is revealed on the sixth day is Gevura of Gevura. The seventh Omek/Gevura which is revealed on the seventh day is Gevura of Tiferes. The eighth Omek/Gevura which is revealed on the eighth day is Gevura of Netzach and Hod. The ninth Omek/Gevura which is revealed on the ninth day is Gevura of Yesod. The tenth Omek/Gevura which is revealed on the tenth day is Gevura of Malchus. [Peri Eitz Chaim ibid in name of Rameh]

[54] Siddur Admur; M”E 582:1 and 22; Piskeiy Teshuvos 582:9; not found in earlier sources.

The reason: See Halacha 5D and footnotes there. To note however that this change of dialect in Kaddish is not found in previous sources and thus is disputed against, as explained next.

Other opinions: Some write that according to the Kabalists one is not to change the dialect in Kaddish and is rather to always say Oseh Shalom as is said during the year. The change is only made by the end of Shemoneh Esrei. [Kaf Hachaim 56:38; Alef Hamagen 582:37]

Custom of Sefaradim: The Sefaradim are accustomed to only recite Oseh Hashalom in Kaddish Tiskabel that follows Shemoneh Esrei. They do not recite it by other Kaddeishim. [Moed Lekol Chaiy 13:69; Piskeiy Teshuvos 582:9; See Yalkut Yosef Moadim p. 26]

[55] Siddur Admur [no difference of Nussach is mentioned]; Gloss of Tzemach Tzedek [printed in Shaar Hakolel 4:9]; Piskeiy Hassidur 171; Sefer Haminhagim p. 118 [English]; Kaf Hachaim 582:39 based on Arizal [regarding all Aseres Yimei Teshuvah, however including Neilah] and so is the custom of the Sefaradim [Piskeiy Hassidur ibid]; Shaar Hakolel 4:9 based on Seder Hayom that explicitly says to not say it and Mishnes Chassidim and Siddur Yaakov Kopel that omits it.

The reason: The dialect of Kaddish contains exactly 28 words according to Kabala. Based on this one is not to change the dialect even during Aseres Yimei Teshuvah. [Kaf Hachaim ibid] However the M”E 582:1 writes that when Lieila is repeated the word Min Kol Birchasa is omitted and read as Mikol Birchasa, and hence there remain only 28 words.

Ruling of Admur in Shulchan Aruch: In Shulchan Aruch of Admur 582:16 he rules that one adds “Lieila Lieila” throughout all the Kaddeishim recited during Aseres Yimei Teshuvah.

Other Poskim: The following Poskim write one is to recite Leila Ulieila throughout Aseres Yimei Teshuvah: Levush 582:8; M”A 584:4; Admur ibid; M”B 582:16; M”E 581:1; Siddur Yaavetz; Kitzur SHU”A 129:1; Darkei Chaim Veshalom 706; Luach Eretz Yisrael. All the above Poskim write that one is to repeat “Lieila Lieila”. However, in some Sefarim it says “Lieila Ulieila”. [Likkutei Mahrich; Piskeiy Teshuvos 582:9] The reason for repeating the word Leila is because during Aseres Yimei Teshuvah Hashem sits in judgment and His name is hence glorified before the masses much more than the regular year. Hence, they emphasize that He is very exalted during this time. [Machatzis Hashekel 582:4 in name of Levush ibid] Some Poskim rule it is only to be repeated on Rosh Hashanah and Yom Kippur. [Elya Raba 582]

[56] Sefer Haminhagim p. 125 [English]; Hayom Yom 10^th Tishrei; Kuntrus Hashulchan p. 63 based on Mamar of Rebbe Maharash [Toras Shmuel 1874 p. 284]; See Otzer Minhagei Chabad 262

Other opinions: The Shaar Hakolel 4:9 states that it is not to be repeated at all even during Neilah and that doing so has no source.

[57] 582:1-2; Michaber 582:1

[58] The reason: The reason for this is because during Aseres Yimei Teshuvah G-d shows his Kingship to the world through judging all his creations. [Admur 582:1; Levush]

[59] The reason we are stringent by a doubt: The reason for this is because a person has a Chazaka that he recites his normal tongue. [Beis Yosef; Levush; M”B 582:3]

[60] 582:1

The reason: As the first three blessings are all considered like one blessing. [Admur ibid; Levush]

Other Opinions: Many Rishonim [Ravaya; Igur; Maor; Raavad] hold that from the letter of the law if one recited Hakeil Hakadosh he is not required to repeat Shemoneh Esrei. Some Poskim conclude that although we do not hold their opinion nevertheless it is proper to join their opinion to other cases of doubt and not require one to repeat Shemoneh Esrei. [See Zechor Leavraham 1 “Shin” and 3 Mareches Reish 138; Kaf Hachaim 582:6]

If one recited Hamalech Hakadosh 90x:

Even if one recited “Baruch Ata Hashem Hamelech Hakadosh” 90x to himself prior to Shemoneh Esrei he still must repeat Shemoneh Esrei in case of doubt. The reason for this is because although in a case of doubt we assume one has said whatever statement he commonly says, which is determined by if he said the statement 90x, nevertheless here since one was never allowed to say Hashem’s name in the blessing 90x it is therefore not considered as if he commonly has said the blessing of Hamelech Hakadosh, as when he now recites Hashem’s name in the blessing he returns to his common conclusion of Ha-kel Hakadosh. [582:3; M”A 582:1; Shalmei Tzibur p. 308; Shaareiy Teshuvah 582:1; Elya Raba 582:4; Chayeh Adam 24:10; M”B 582:3; Kaf Hachaim 582:3]

Other Opinions: Some Poskim rule that if one had recited “Baruch Ata Hashem Hamelech Hakadosh” for a total of 90x prior to the current Shemoneh Esrei then he is not required to repeat if he does not remember whether he said it. [Peri Chadash; Birkeiy Yosef 582:3]; M”E 582:7 rules that since there is a doubt one is to repeat the Shemoneh Esrei as a Nedava.

Initially: One is to avoid initially reciting Hamelech Hakadosh 90x in order to avoid the above dispute. [Kaf Hachaim ibid]

[61] Implication of Admur ibid and all the other Poskim which have not differentiated between the nights of Rosh Hashanah and the other days. So rules explicitly: Mayim Chaim 22; Kitzur SHU”A 129 in Peas Hashulchan; M”B in Shaar Hatziyon 582:4; Kaf Hachaim 582:3; Alef Hamagen 582:19; Sdei Chemed Mareches Rosh Hashanah 3; Shoel Umeishiv Rivia 3:125; Beis Halevi 1:42; Hagahos Harashash 582; Chaver Ben Chaim 1:33;

Other Opinions: Some Poskim rule that on the first night of Rosh Hashanah one does not repeat Shemoneh Esrei. [Chayeh Adam 24:10; Binyan Shlomo 2:46; Igros Moshe 1:170] The following is the background of this opinion: The Chayeh Adam 24:10 writes in the name of the Gaon Rav Avli Pasvellor that the first night of Rosh Hashanah is similar to the night of Rosh Chodesh on which the ruling is that one who forgot Yaleh Veyavo does not repeat Shemoneh Esrei. Thus, if on the night of Rosh Hashanah one forgot to say Hamelech Hakadosh he does not repeat Shemoneh Esrei. The reason for this similarity is because the judgment of Rosh Hashanah is dependent on when is Rosh Chodesh, and since Rosh Chodesh is not sanctified at night, similarly the judgment does not begin at night. [Binyan Shlomo ibid; Igros Moshe ibid] All the above Poskim however negate this opinion. However, the Binyan Shlomo and Igros Moshe defend it. Regarding the second night of Rosh Hashanah the Binyan Shlomo ibid leaves this matter in question, although the Igros Moshe ibid rules that one must repeat Shemoneh Esrei.

[62] Mateh Yehuda; Shaareiy Teshuvah 582:2; M”E 582:9; M”B 582:7; Kaf Hachaim 582:10; Misgeres Hashulchan 129:3 that so is implied from Admur

[63] Admur 206:3; Kneses Hagedola 206; Olas Tamid 206:3; M”A 206:4; Elya Raba 206:5; Chesed Lealafim 206:3; Ben Ish Chaiy Balak 3; Kaf Hachaim 206:15; 582:9

Other Opinions: Some Poskim rule that it contains four words “Shalom Aleichem Rebbe Mori”. [Beis Yosef in name of Shivlei Haleket; Levush; Taz 206:3; P”M 487]

[64] Admur 582:2; This applies even if he originally intended to conclude Hakeil Hakadosh due to forgetting that it is Aseres Yimei Teshuvah. [M”A 582:2; P”M 582 A”A” 2; Biur Hagr”a M”E 582:9; M”B 582:8; Kaf Hachaim 582:11]

[65] Admur 582:1

The reason he cannot just repeat the blessing of Ata Kadosh: As the first three blessings are all viewed as one long blessing. [ibid]

[66] Admur 582:1; Michaber 582:2

Other Opinions: Some Poskim rule that so long as one has not begun the first word of the next blessing, he may say Hamelech Hakadosh. [Kaf  Hachaim 582:9; Ashel Avraham Butchach 582 leaves this matter in question] Practically the Poskim negate this opinion. [Yabia Omer 7:51] See Piskeiy Teshuvos 582 footnote 15.

[67] Admur 582:4; 619:10; Michaber 582:3 [regarding Shabbos Teshuvah]; Rama ibid [adds Rosh Hashanah and Yom Kippur]

[68] Seemingly this latter statement is only relevant when Rosh Hashanah or Yom Kippur falls on Shabbos, and hence the novelty is that one does not add Rosh Hashanah or Yom Kippur in the concluding blessing. However on Shabbos Teshuvah there is no reason to think otherwise, that anything else should be added in the concluding blessing other than Shabbos, Upashut.

The reason: The reason why we do not mention Yom Tov [Rosh Hashanah or Yom Kippur] within this blessing of Meiyn Sheva is because its entire reason of being said only relates to Shabbos, as on a regular Yom Tov Meiyn Sheva is not recited. It is recited on Shabbos not due to the holiness of the day [which would thus warrant it to be recited also on Yom Tov] but rather due to Mazikin [damaging forces]. It is thus not similar to the law that requires Shabbos to be mentioned in Niela of Yom Kippur, that although Neilah is never recited on Shabbos and is only recited due to Yom Kippur, nevertheless one is required to mention Shabbos in the Shemoneh Esrei. This is because Yom Kippur obligates four prayers to be recited, which is Shacharis, Musaf, Mincha, and Neilah, and thus one must mention Shabbos in each prayer. However here the blessing of Meiyn Sheva was not instituted due to the holiness of the day [as was Neilah of Yom Kippur] but simply due to the Mazikin. [269:14]

[69] Admur 582:2; 118:1; Michaber 118:1; 582:1; Brachos 12b

[70] Admur 118:1

[71] Admur 582:2

Background: There is a dispute in Rishonim and Poskim regarding if omitting Hamelech Hamishpat requires the repetition of Shemoneh Esrei. Admur ibid records both opinions and states as follows: Some opinions rule that one does not need to repeat Shemoneh Esrei if he mistakenly said Melech Oheiv. [Rama 118:1; Darkei Moshe 582:3; Ravaya; Reb Yechiel [brother of Tur]; Hagahos Maimanis; Rashba; Bach; M”A 582:1; Mateh Moshe; Shlah] The reason for this is because in these words as well the term king:Melech is mentioned. Other opinions [Michaber 582:1; Beis Yosef 582; Rif; Rambam; Rosh; Tosafus; Levush; Peri Chadash 582:1;] however rules one must return to the blessing of Hashiva and say the proper conclusion of Hamelech Hamishpat, and if he has already concluded Shemoneh Esrei he must repeat Shemoneh Esrei from the beginning. Their reasoning is because the normal wording emphasizes Tzedakah more than Mishpat and during Aseres Yimei Teshuvah one is required to mention and focus on Mishpat and not Tzedakah. Practically Admur concludes “Safek Brachos Lihakel” and therefore we do not return to the blessing of Hashiva Shofteinu. Nevertheless, after concluding Shemoneh Esrei one is to pray again as a Tefilas Nedava. [Admur ibid; and so concludes Taz ibid]

Other Opinions: Some Poskim rule one does not fulfill his obligation and must thus repeat Shemoneh Esrei. [Michaber 582:1; Beis Yosef 582; Rif; Rambam; Rosh; Tosafus; Levush; Peri Chadash 582:1; Birkeiy Yosef 118:2; 582:1; Mamar Mordechai 118:2; Shalmei Tzibur 312] Others rule that one fulfills his obligation and there is no need at all to repeat Shemoneh Esrei even as a Nedava. [Rama 118:1; Darkei Moshe 582:3; Ravaya; Reb Yechiel [brother of Tur]; Hagahos Maimanis; Rashba; Bach; M”A 582:1; Mateh Moshe; Shlah] Practically the Poskim conclude that Safek Brachos Lihakel and one is thus not to repeat Shemoneh Esrei. [Kneses Hagedola 582:2; Elya Raba 582:5; Admur ibid; Chayeh Adam 24:16; Kitzur SHU”A 129:3; Ben Ish Chaiy Netzavim 19; Derech Hachaim 2; M”B 118:3; 582:6; Kaf Hachaim 118:2 and 582:8]

Ruling of Sephardim: Some Sephardi Poskim rule that although according to the Michaber one must return to that blessing or repeat Shemoneh Esrei, nevertheless in this instance that there are so many Poskim that argue we apply the rule of Safek Brachos Lihakel even against the ruling of the Michaber. Hence even those of Sephardic Jewry do not repeat Shemoneh Esrei. [Ben Ish Chaiy Netzavim 19; Kaf Hachaim 118:2] Others however rule that the majority of Sephardi Poskim agree with the Michaber and hence the Sefaradim are to follow his ruling and return to Hashiva or repeat Shemoneh Esrei. This applies even during the Chazan’s repetition. [Yabia Omer 2:10; 7:51; Piskeiy Teshuvos 582:1]

[72] Implication in Admur ibid; 107:2

The reason: One cannot repeat the prayer as a Nedava only from the blessing of Hashiva, having it combine with the first half which was valid, as one cannot have the prayer be partially a Nedava and partially an obligation, just like a Karban cannot be half of each. Thus if in if in truth we rule that his first Shemoneh Esrei was valid it ends up that his current blessings from Hashiva are in vain and not a valid Nedava. [107:2]

Other Opinions: Some Poskim rule that one is to only repeat from Hashiva as a Nedava. [Rav Medini in Or Li 30] The Poskim however negate his opinion based on the above. [Yabia Omer 2:10]

[73] Admur ibid; Taz 582:1

The reason: As according to the second opinion he has not fulfilled his obligation. [ibid]

Other opinions: Some Poskim rule that one is not to repeat the prayer as a Nedava being that a Nedava requires a lot of concentration. [Kaf Hachaim 118:2]

[74] Admur ibid and 107:1

[75] Shaar Hakavanos; Elya Raba 582:5; M”B 118:2 in name of Derech Hachaim; Kaf Hachaim 118:2; Admur ibid writes the Hei

[76] Opinion brought in Elya Raba ibid [regarding Hamelech Hamishpat]; Opinions brought in M”B ibid; Shalmei Tzibur 315; see Kaf Hachaim 118:2

[77] Peri Chadash 582:1; Machazik Bracha 582:1; P”M 118 M”Z 2; Derech Hachaim 1; M”B 118:2; Zechor Leavraham 118:2; Piskeiy Teshuvos 582:5

[78] Ashel Avraham Butchach 582

[79] Daas Torah in name of Daas Kedoshim brought in Piskeiy Teshuvos 582:5

[80] Zekan Ahron 206; Shalmei Tzibur p. 306; Zechor Leavraham “Shin”; Shaareiy Teshuvah 582:1; M”E 582:8; Ben Ish Chaiy Netzavim 18; Kaf Hachaim 582:5; Or Letziyon 1:13

Other Opinions: Some Poskim rule that the Chazan is not required to repeat from the beginning of Shemoneh Esrei but is rather to begin from Veata Kadosh. The reason for this is because we do not apply the rule that the first three blessings are considered like one blessing with regards to the Chazan’s repetition. [Yabia Omer 1:8; 7:51 based on Meiri Brachos 34a; However, see Or Letziyon 1:13 that disputed his ruling]

[81] Shaareiy Teshuvah ibid; Zechor Leavraham ibid

[82] Within the Amidah prayer of Rosh Hashanah the prayer of ובכן תן פחדך is added in the third blessing.

[83] Mayim Chaim 22; Chayeh Adam 28:8; M”B 582:4; Kaf Hachaim 582:6; Beis Halevi 1:72; Galya Misechta 1; Alef Hamagen 582:19

Other opinions: The Sdei Chemed [Mareches Rosh Hashanah] rules that one must repeat Shemoneh Esrei even if he recited Vechein Ten Pachdecha. This is proven from the fact that the earlier Poskim did not differentiate in this matter. [See Alef Hamagen ibid]

[84] The reason: As we assume since he remembered to add the additional prayer of Vechein Ten Pachdecha certainly he remembered to conclude with Hamelech Hakadosh which is the conclusion of that blessing.[Chayeh Adam ibid] Alternatively there is a true doubt involved in this case as we cannot assume he said the wrong Nussach being he said Vechein Ten Pachdecha, hence we apply Safek Brachos Lihakel and he does not repeat Shemoneh Esrei. It cannot be repeated as a Nedava as we do not Daven a Nedava on Yom Tov. [Galya Misechta ibid]

[85] Ashel Avraham Butchach 582

[86] The reason: As perhaps since he remembered to add the additional prayer of Mi Chamocha he also remembered to conclude with Hamelech Hakadosh, and hence the matter is a true doubt. [ibid]

[87] As according to some Poskim [P”M 62 M”Z 1] thinking the prayer is valid in a case of “Ones”. This then creates a Safek Sfeka which exempts one from needing to repeat Shemoneh Esrei even as a Nedava. [Ashel Avraham ibid]

[88] As the Peri Chadash 62 and 94 rules that thinking the prayer is invalid even in a case of Ones and he hence in this case there is only one Safek. So is also implied from Admur 62:3 that one does not fulfill his obligation at all through thinking the words, unlike the P”M ibid.

[89] Ashel Avraham ibid; Thus, according to Admur it would be proper to repeat Shemoneh Esrei as a Nedava while according to the Michaber one would be required to repeat Shemoneh Esrei.

[90] Or Li 111; Yabia Omer 7:51-3

[91] M”B 114:38 [regarding Mashiv Haruach and Yaaleh Veayavo]; Piskeiy Teshuvos 582:2

[92] See Kaf Hachaim 582:18; Mateh Efraim 582:5; Alef Lamateh 582:1; Alef Hamagen 582:17; Piskeiy Teshuvos 582:6

[93] M”B 582:10

[94] Kneses Hagedola 582:5; Elya Raba 582:2; Mateh Yehuda; Mateh Efraim 582:5; Shalmei Chagiga in name of Mahariy Iash [brought in Alef Lamateh ibid]; Machazik Bracha 582:3; Shalmei Tzibur 197; Zechor Leavraham 3:143; Shaareiy Teshuvah 582:3; Ben Ish Chaiy Netzavim 18  The reason: The Chida in Machazik Bracha explains that according to Kabala there is a mystical reason behind reciting Meiyn Sheva and hence it must be repeated if not recited properly. [Kaf Hachaim ibid]

[95] If, however, he did not yet complete the blessing then he returns to the words Hamelech Hakadosh and reads from there and onwards. [ibid]

[96] Peri Chadash [brought in Kaf Hachaim ibid]; Gan Melech 149; Siddur Derech Hachaim; Peri Megadim 582 A”A 2 ; Nishmas Adam; Yeshuos Yaakov; Pischeiy Teshuvah in name of Divrei David 55; Alef Hamagen 582:17; Kitzur SHU”A 129:4

The reason: As the entire blessing of Meiyn Sheva is only recited use to Sakana, and hence we do not require its repetition if a mistake was made. [Peri Chadash ibid]

[97] Likkutei Mahrich; Luach Eretz Yisrael; Piskeiy Teshuvos 582:6; The Kaf Hachaim ibid concludes that one who does not repeat the blessing is not to be protested, although it seems he leans like the stringent opinion viewed by the Chida, based on Kabala. See Yabia Omer 2:29.

[98] M”B ibid; M”E ibid; See Peri Chadash ibid that “although if he is still within e protest him and make him return”. Vetzaruch Iyun as to which part of the prayer he is referring to Kdei Dibbur of? The words Hakeil Hakadosh or the concluding blessing.

[99] Olas Tamid 118:2; Bach 582; Kneses Hagedola 108:6; Elya Raba 108-end; Peri Chadash 582:1; Mateh Yehuda; Beir Heiytiv 108:1; Birkeiy Yosef 118:3; Machazik Bracha 582:2;  P”M 118 A”A 1; Beis Oved 118:5; Shaareiy Teshuvah 108:1 [that so is the ruling of most Achronim]; Derech Hachaim 33:46 and 72; Kitzur SHU”A 129:3; Mishneh Berurah 108:1; Ketzos Hashulchan 21:4; Kaf Hachaim 118:3

Other Poskim: Some Poskim rule one is required to repeat Shemoneh Esrei. [Rame in Alfasi Zuta end of Brachos, brought in Machazik Bracha ibid] Other Poskim conclude that it is best to repeat Shemoneh Esrei as a Toras Nedava. [Mamar Mordechai 118:2; Shalmei Tzibur 122; Beir Heiytiv ibid in his understanding of Taz 582:2; Peri Chadash ibid concludes if one repeats Shemoneh Esrei as a Nedava he is blessed. See Shaareiy Teshuvah ibid]

Opinion of Taz: The Beir Heiytiv ibid learns that according to the Taz 582:2 which rules one must repeat Betoras Nedava during Aseres Yimei Teshuvah if he said the wrong Nusach in Hamelech Hamishpat, similarly if one made a mistake during the rest of the year he is to repeat the prayer as a Nedava. However, the Shaareiy Teshuvah ibid negates this suggestion saying the Taz was only stringent by Aseres Yimei Teshuvah when we want to fulfill our obligation according to all.

Opinion of Admur: Admur 582:2 rules like the Taz in 582:2 that during Aseres Yimei Teshuvah one is to repeat the prayer as a Nedava. Thus there is room to learn in his opinion as learns the Beir Heiytiv ibid, that also during the year if the wrong Nussach was recited one is to repeat the prayer as a Toras Nedava. Practically however the Ketzos Hashulchan ibid rules it is not to be recited and that so is implied from Admur 108:18 that only when one has stated a lie must the prayer be repeated. Likewise, the Nesiv Hachaim, which wrote glosses on the Derech Hachaim according to the opinion Admur, does not record any dissenting opinion of Admur in the above. Hiskashrus Yom Kippur likewise writes one is not required to repeat Shemoneh Esrei.

[100] 582:6

[101] Correct pronunciation of Zachreinu and Kasveinu: The word Zachreinu and Kasveinu is stated with a Kamatz under the Zayin [Zachrein; Kasveinu] as this is the form of a request from G-d. It is not stated with a Cholam-Zochreinu/Kosveinu- as this is a mere statement that G-d is our remembrance and not a request. [Levush; Mateh Moshe 796; M”A 582:4; Omitted in Admur in SHU”A, although this is the Nussach in the Siddur]

[102] Correct pronunciation: One is to recite the word Lechaim with a Shva under the Lamed-Lechaim- and not with a patach under the Lamed [Lachaim]. The reason for this is because it sounds like one is saying “Lo Chaim” which means “no life”, and during these days [of Aseres Yimei Teshuvah], which are days of judgment, one must be particular in expressing his requests properly. However, during the rest of the year, we state Lachaim [Vehamideinu Malkeinu Lachaim] with a patach and we do not suspect for a mispronunciation as [G-d] follows the persons intention behind the word. [582:7]

[103] During the week the Nussach is Av Harachaman. However, during Musaf, Mincha of Shabbos and Neilah the Nussach is Av Harachamim. [Siddur Admur; Peri Eitz Chaim Shaar R”H 6; Shaar Hakavanos 96b; Shaar Hakolel 9:7; Kaf Hachaim 582:34; Darkei Chaim Veshalom 710; See Likkutei Mahrich 62b] Rachaman refers to Z”A while Rachamim refers to Ava. [Likkutei Torah R.H. p. 62]

[104] Admur ibid; Michaber 582:5 regarding Zachreinu and Mi Chamocha; Rama ibid regarding Ukesov and Besefer; Rosh Brachos Perek 1; Ramban; Ran; implication of Rambam 2:10; Terumas Hadeshen 144; Levush; Bach; Kaf Hachaim 582:27

One is not to recite it as soon as he remembers and is not to repeat the blessing from the beginning. Doing so is forbidden due to it being a blessing in vain as these additions are merely an institution of the Geonim. [Admur ibid] One is not to conclude the blessing with Lamdeini Chukecha and then repeat it with the added verse. [Ruach Chaim 582:2; Ben Ish Chaiy Netzavim 20; Kaf Hachaim 582:31; see Shaareiy Tziyon 188:18] One is not to recite the verse prior to beginning the next blessing. [Elya Raba 582:11; Kaf Hachaim 582:30; Ben Ish Chaiy Netzavim 20; Yabia Omer 1:22; See M”B 114:32] One is not allowed to be stringent upon himself and repeat the blessing. [Darkei Moshe 582:4; M”A 582:4; Admur ibid] One is not to repeat Shemoneh Esrei even as a Nedava. [Machatzis Hashekel ibid; Kaf Hachaim 582:28]

Other Opinions: Tosafus [Brachos 12b] rules that these additions have the same status as Hakeil Hakadosh and hence if it was omitted one must return to that blessing or repeat Shemoneh Esrei. Practically most Rishonim and Poskim do not rule like this opinion. [See Kaf Hachaim ibid] Some Poskim rule that if one did not yet begin the next blessing he may say the omitted part after concluding the blessing prior to beginning  the next blessing. [Ashel Avraham Butchach 582; Alef Hamagen 582:25] However many Poskim argue on this allowance and hold that doing so is considered an interval of the prayer. Thus one is to continue with the next blessing. [Simple implication from Admur and all other Poskim ibid and so rules Elya Raba 582:11; Kaf Hachaim 582:30; Ben Ish Chaiy Netzavim 20; Yabia Omer 1:22; See M”B 114:32]

[105] Kaf Hachaim 582:27 and 32; Ben Ish Chaiy Netzavim 20 [in name of Torah Leshma] writes that the verse of Zochreinu Lechaim is to be recited in Shomeia Tefila, although on Shabbos and Yom Tov one recites it prior to the second Yehi Ratzon. However, Mi Chamocha is not a request and is hence not to be recited if it was omitted. The verse of Ubisefer is to be recited prior to the second Yehi Ratzon.  The Kaf Hachaim 582:32 concludes that from other Achronim it implies that all the verses may be recited prior to the second Yehi Ratzon.

[106] Kaf Hachaim 582:31

[107] One is not to go back and say it in its original place and then repeat from there. [implication of Admur ibid which states ”Bimakom Shenizkor”; Mateh Efraim 582:10 [regarding Ukesov]; however see M”E 602:8] So rules Admur also in 114:7 [regarding Mashiv Haruach]; However see 294:7 regarding Ata Chonantanu that one is to repeat from Vechoneinu Meitcha.

The reason: The reason for why one is not to go back to the original area is in order so one not repeat G-d’s name. [M”E ibid] To note, however, that this would only explain the stanza of Ukesov [which requires repeating from Vechol Hachaim] and not the other stanzas. Vetzaruch Iyun.

Other Opinions: Some Poskim rule that one may go back to the area of the addition and then continue from there as usual, and not from where he left off. This applies even though he may need to repeat the names of Hashem in that blessing. [M”B 582:16; P”M 114 A”A 8; 582 A”A 4; Ashel Avraham Butchach 582 Tinyana; Sdei Chemed Mareches Rosh Hashanah 3:3; Alef Hamagen 582:26; Kaf Hachaim 582:31] There is no worry of having to repeat Hashem’s name upon going back as one is not saying it as a blessing but simply as a supplication. [ibid]

[108] 582:6

[109] Igros Kodesh 3:5 based on Rebbe Rayatz [brought in Shaareiy Halacha Uminhag 1:241; Shulchan Menachem 3:92]; Bnei Yisaschar Tishrei 2:23; Taamei Haminhagim 603 in name of Rav Sar Shalom of Belz; Mateh Efraim 584:10 [only mentions Ukesov and Bisefer]; See Otzer Minhagei Chabad 189

The reason: The last two stanzas of Ukesov and Ubisefer are requests from G-d and hence are befitting to be said by the congregation. However the stanzas of Mi Chamocha is a statement and not a request. Likewise, the first stanza of Zechor is of lesser quality in comparison to the request the congregation recited in their private prayer of Ukesov and Ubisefer, and is thus not befitting to be said. [Rebbe ibid]

Other customs: Some communities are accustomed to reciting aloud all four stanzas prior to the Chazan. [Likkutei Mahrich 68a; Yalkut Avraham 602; Piskeiy Teshuvos 582:8] Others are accustomed not to repeat any of the verses during the Chazan’s repetition. [custom of Gr”a Maaseh Rav 204] 

[110] Ketzos Hashulchan 21:4; Admur 108:18 regarding Yaleh Veyavo that one is to repeat Shemoneh Esrei as a Nedava

Background of Admur:

Admur ibid records a dispute regarding the law in this case: Some opinions [Michaber 108:12; Orchos Chaim] rule that the [false] mention of the days of other events in Shemoneh Esrei does not invalidate the prayer or that blessing to require the repetition of Shemoneh Esrei or of that blessing. Others [Olas Tamid 108:18; Taz 108:12] however rule that it has the same law as one who spoke in the midst of Shemoneh Esrei, in which the law is that he must repeat that blessing or return to the beginning of Davening, as explained in 114:4. Practically Admur concludes: (Regarding the final Halachic ruling) although we apply the rule of Safek Brachos Lihakel, nevertheless since even if one were to pray the entire day it would be praiseworthy, therefore whenever there is a case of doubt one should simply repeat the prayer as a Toras Nedava, and it is not necessary to novelize anything in his Nedava prayer. [Admur ibid]

Other Poskim: Some Poskim rule one is required to repeat Shemoneh Esrei in all cases that the wrong day is mentioned, and thus one must repeat Shemoneh Esrei if he recited the stanza of Zachreinu until Vechasveinu [and likewise if he recited Ukesov or Ubesefer]. [Derech Hachaim 33:29 brought in Ketzos Hashulchan ibid]

[111] This means that he recited the words

[112] These statements all mention the writing of the decree and are hence similar in law to one who said Ukasveinu. Nonethelss their law is not mentioned explicitly either in the Derech Hachaim or the Ketzos Hashulchan.

[113] Ketzos Hashulchan ibid; Derech Hachaim ibid

The reason: As he did not yet mention any unture events as the term”inscribe” was not recited.

[114] Derech Chaim 33:29 brought in Ketzos Hashulchan 21:4

[115] Siddur Admur; Baal Haturim; Shaar Hakavanos p. 96; Kaf Hachaim 582:33

[116] Siddur Rashash; Kaf Hachaim ibid

[117] Shaar Hakavanos ibid

[118] Siddur Rashash ibid

[119] Shaar Hakavanos p. 97; Kaf Hachaim 582:34

[120] Siddur Admur [omitted in Shulchan Aruch]; Shaar Hakavanos 190; Peri Eitz Chaim Shaar R”H 7; Kaf Hachaim 582:15; M”E 582:1 and 22

The reason: The Gematria of Hashalom is the same as Safriel Hamalach which is the angel which writes the Jews in the book of life during Aseres Yimei Teshuvah. [Peri Eitz Chaim ibid brought in Kaf Hachaim ibid; M”E ibid] In however Hagahos Mordechai [Miseches Rosh Hashanah 720 he states as follows: Safiriel is the Gematria of Oseh and Oseh is the Gematria of Hashalom. Alternatively, this hints to the kindness of Hashem that swerves the judgment to merit in a case that the sins and merits are equal, and the verse states “Maaseh Hatzedaka Shalom”.

[121] Hisvadyos 1984 1:28 [The Rebbe stated that he asked this question to the Rebbe Rayatz, and after a discussion on the matter the Rebbe Rayatz replied that one is not to swerve from the dialect written in the Siddur.] See also Kuntrus Hasiddur [Hakdama] that this question is raised.

[122] Siddur Admur does not change the Nussach of Sim Shalom during Aseres Yimei Teshuvah or Rosh Hashanah. This follows the custom of the Sefaradim brought in Shalah [Tefilas Rosh Hashanah] that one may not change the dialect. The Shaar Hakolel 9:35 states that those that change the dialect of the concluding blessing of Sim Shalom to “Oseh Hashalom” [see custom of Ashkenazim] are changing from the dialect of the Sages and transgress the prohibition of “Lo Sisa” [not to say Hashem’s name in vain]. Likewise, the concluding blessings in Shemoneh Esrei all contain 113 letters corresponding to the 113 words in the prayer of Chana, and they thus swerve from this institution by changing the concluding blessing.

Ashkenazi custom: The widespread custom of Ashkenazi Jewry from the times of the Rishonim is to conclude the blessing of Sim Shalom with “Besefer Chaim….Baruch Ata Hashem Oseh Hashalom”  instead of “Hamevareich Es Amo Yisrael Bashalom”. This is followed through Aseres Yimei Teshuvah. [Artscroll Siddur]

[123] 582:5; 113:1-2; Michaber 582:4; Tur 582 that so is the Ashkenazi custom                                                           

[124] This was the Ashkenazi custom. [Tur; Kaf Hachaim 582:22]

[125] Ideally it is implied that from the word “Keria” that one is to pray with his knees to the floor as did Shlomo and Daniel. However the custom is not to do so and rather we Daven only with an arched back and head. [Bach; M”B 582:13; Kaf Hachaim 582:21]

[126] The reason: As our lives are in judgment on Rosh Hashanah and Yom Kippur. It is thus proper to pray in a manner of fear and trepidation. [Levush 582; Kaf Hachaim 582:21]

[127] The reason: As the Sages instituted to bow only by the beginning and end of the blessing of Avos and in the beginning and end of Modim. [ibid] If one desires to bow by the end or beginning of other blessings he is to be taught not to do so, in order so the institution of the Sages not be abolished. As this can lead to people saying that each person can be stringent to bow wherever he desires and there is no institution of the Sages to bow at all. This will lead to people being lenient and not bow even by Avos and Modim. However in the middle of the blessing it is permitted for him to bow, as there is no worry that this will lead to abolishment of the institution of the Sages being that the Sages did not decree at all to bow in the middle of any blessing. [113:1] Thus those that bow throughout the entire prayer of Rosh Hashanah and Yom Kippur need to straighten their backs in the end and beginning of each blessing in order not to add to the institution of the Sages which only decreed to bow by the beginning of Avos and Hodaah and their end. [113:2]

[128] 113:2

[129] Elya Raba 582:7; Kaf Hachaim 582:23

[130] The reason why even by Avos and Modim they must straighten their backs and cannot remain bowing: The initial bow does not suffice as one is required to bow upon reciting Baruch. Furthermore, it is necessary in order so it be evident that he is now bowing due to the obligation, as the first bow was optional. [113:2] This difference, that by a regular blessing one must straighten by Barcuh while by Avos and Hodaah one must straighten a few words before Baruch, is also brought in the Elya Raba 582:7; Kaf Hachaim 582:23

[131] 113:2

[132] The initial bow does not suffice as one is required to bow upon reciting Baruch. Furthermore, it is necessary in order so it be evident that he is now bowing due to the obligation, as the first bow was optional. [ibid]

[133] The reason: This is done in order not to add in the institution of the Sages which decreed to bow only by Baruch Ata of Avos and Hodaah. [ibid]

[134] Chayeh Adam 139:1; Kitzur SHU”A 129:2; Kaf Hachaim 582:23

[135] Shlah p. 213; Elya Raba 582:7; M”E 582:11; Kaf Hachaim 582:24

[136] Admur 101:3; Michaber 582:9 “Although throughout the rest of the year one prays in silent, on Rosh Hashanah and Yom Kippur the custom is to pray aloud.”

Other Opinions: Some Poskim rule that one is not allowed to pray aloud even on Rosh Hashanah. [Mateh Efraim 582:27]

[137] The reason: This is done in order to teach others [the dialect] of the prayer being that people are not accustomed to these prayers. [Admur ibid; Vetzaruch Iyun how this reason is relevant if everyone has a Machzor which they read from.] Alternatively, this is done in order to help increase one’s concentration being that these days are days of repentance. [Admur ibid; Levush]

Why we do not suspect for disturbance? We do not suspect that praying aloud on these days will disturb others and cause them to make mistakes in their prayer being that their prayer books and Machzorim are held in their hands. [ibid]

[138] Admur ibid; Shlah 214a; Elya Raba 582:20; Peri Chadash [based on Zohar]; Machazik Bracha 582:8 [“based on Zohar and Arizal certainly one must pray silently on Rosh Hashanah and Yom Kippur that they are days of judgment, (as the Zohar states that one who raises his voice in prayer his prayer is not heard above)”]; Maaseh Rav 203; Chayeh Adam 139:2 [every G-d fearing Jew is to Daven silently]; M”E 582:27 [“Best to protest against those that raise their voice”]; Shaareiy Teshuvah 582:8; Aruch Hashulchan 582:14; M”B 101:11; Kaf Hachaim 582:57; Menachem Tziyon Leil Rishon R”H [“The Tur and Beis Yosef were Ohev Yisrael and hence were Melamed Zechus for the simple folk that did not know to Daven silently on Rosh Hashanah, however in truth it is better to Daven silently. Furthermore, the law of a silent prayer is derived from Chana which said her prayer on Rosh Hashanah!”]

Verbalizing the words silently that not even the ear can hear: Some Poskim rule that one is to verbalize the words in such a quiet tone that even his own ears are unable to hear it. [M”E 582:27; Nimukei Orach Chaim 582 based on Tana Dvei Eliyahu 28 [there it states that one who hears his words is testifying false testimony and lacks belief in G-d]; Poskim brought in Kaf Hachaim ibid based on Zohar and Arizal] Practically however the Poskim rule that one is to Daven loud enough for his own ears to hear [Admur 101:2; Alef Hamagen 582:42 in name of Poskim], and the above statement of the Zohar will only take place in the times of Moshiach. [See Torah Or Vayigash 45; Likkutei Sichos 35 p. 192]

[139] Admur ibid; Shlah 214a; Elya Raba 582:20

The reason: As anyone who raises his voice very loud [in prayer] is considered from amongst the false prophets being that it says on them “And they called in a loud voice”. [ibid]

[140] Alef Hamagen 582:43

[141] See Chochmas Shlomo 124 and Mishmeres Shalom 11:1 who leave this matter in question; Yagel Yaakov 42; Shevet Halevi 3:15 and Halichos Shlomo 8:32 [not to answer Amen]; Yabia Omer 8:10 [To answer Amen]

[142] 582:9; Michaber 582:6; Tur; Eiruvin 40a

[143] Although in every prayer on Rosh Chodesh one must explicitly mention Rosh Chodesh in the prayer, nevertheless on the first day of Rosh Hashanah, even though it is always the 1st of the month, no explicit mention of Rosh Chodesh is made as the mentioning of the word Yom Hazikaron includes both Rosh Hashanah and Rosh Chodesh.

Other reasons: The Levush suggests the reason behind the omitting of Rosh Chodesh is in order to avoid the prosecuting angel from knowing the date of the month. Admur in 591:6 [brought next] records this reason of the Levush. The Kaf Hachaim 582:45 writes in the name of the Mateh Yehuda that this is not the main reason as the reason mentioned above [582:9] is taken from the Gemara ibid and there is thus no need to add further reasons to the above. Vetzaruch Iyun as to why Admur felt a necessity to mention these reasons only in 591 and not in 582. However, based on the next footnotes [which is based on the wording in Admur in 591:6-see there] this matter is understood, and the question of the Mateh Yehuda on the Levush falls away, as the Levush is addressing a different point than the Gemara. The Levush is addressing why we don’t explicitly mention Rosh Chodesh in the prayer, while the Gemara only addresses how one still fulfills his obligation. Likewise, Admur in 582:9 is only addressing how we fulfill the obligation, and not why we don’t explicitly mention it, as this matter is brought later on in 591:6 which is its main section. It is for this reason that Admur does not record any of the reasons brought below in 582:9.

[144] In some prints of the Shulchan Aruch it states “Venizkartem”. See glosses on new Shulchan Aruch Harav 582 footnote 52.

[145] The above only explains how the mentioning of the day Rosh Chodesh is included in Shemoneh Esrei, similar to the inclusion of Yaleh Veyavo. It however does not explain how the sacrifices of Rosh Chodesh are included within the wording of the Musaf prayer of Rosh Hashanah. This matter is discussed in Halacha 16F!

[146] Admur 591:6; The previous reason brought from Admur 582:9 only explains how we fulfill our obligation of mentioning Rosh Chodesh in the current Nussach that we read. It however does not explain why we avoid explicitly mentioning Rosh Chodesh and rather suffice with it being included in other words. [see previous footnotes] In Admur 591:6 two reasons are recorded as for why this is avoided. [To note that the question here regarding mentioning the Musafim of Rosh Chodesh in the Davening is applicable also according to the Sephardic custom not to mention the verses of the Karbanos in Musaf, as by Rosh Chodesh even the Sephardim are accustomed to mention the verses.]

Other reasons: The Aruch explains the reason we do not explicitly mention Rosh Chodesh is because the verse states that Rosh Hashanah is the Holiday that the Chodesh is hidden in. Hence one is not to mention Rosh Chodesh explicitly on Rosh Hashanah. [Kaf Hachaim 591:10]

[147] 591:5; The reason for this is because otherwise people would come to belittle the second day of Rosh Hashanah, on the basis that it is the second day of the month and is hence not Rosh Hashanah. It is for this reason that we recite the Karbanos in plural “Musafei” in the Musaf prayer of both days of Rosh Hashanah in order not to differentiate in this matter. [591:5]

[148] Admur 591:6; Tur; M”A 591:1; Machatzis Hashekel; P”M 591 A”A 1

See Admur 48:2 “It is customary in these provinces to mention the verses of the Karban Musaf of Rosh Chodesh together with the Parshas Hatamid in order to publicize that it is Rosh Chodesh.” Practically however, based on Admur in the Siddur these verses are never mentioned together with the Tamid even during the remainder of the year.

Other customs: Some Sephardic communities are accustomed to reciting the verses of Rosh Chodesh before Davening. However, if they do so out loud it is proper to protest them. [P”M 591 M”Z 2]

[149] Admur 582:9; Michaber 582:7

[150] Peri Chadash; Mateh Yehuda; Kisei Eliyahu 582:7; Neve Shalom 582:4; P”M 582 M”Z 3; Machatzis Hashekel 582:6;Shalmei Tzibur p.307b; Zechor Leavraham “Reish”; Shaareiy Teshuvah 582:5; Chayeh Adam 139:4; M”E 582:15; M”B 582:19; Kaf Hachaim 582:47

[151] 582:10; Tur; Levush; Bach

[152] Admur ibid following the explanation in Bach; Thus although the typical festival Amidah prayer of Yom Tov includes the praise of ששון ושמחה [That we rejoice on our Holiday], nevertheless the High Holiday prayers do not include this being these days were not given to us for purposes of rejoicing.

Other reasons: The Levush 582:8 explains the reason is because Rosh Hashanah is not called a Moed, as the term Moed derives from the term “Hisvadus” to gather, as the Jews would gather by the Mikdash to bring their Shelamim and Karban Simcha. However, on Rosh Hashanah and Yom Kippur there is no individual Karbanos brought and hence there is no gathering taking place. Admur does not record this explanation and it is negated by the Bach. [See Kaf Hachaim 582:51]

[153] 582:10; Tur 582

[154] Peri Chadash brought in: Mamar Mordechai 582:6; Shalmei Tzibur 305; Zechor Leavraham 200; Chayeh Adam 28:17; M”E 582:18; Kitzur SHU”A 129:5; M”B 582:17; Kaf Hachaim 582:29; Piskeiy Teshuvos 582:10

[155] The saying of Vichein Ten Pachdecha is only a custom, therefore if one forgot to recite it he may continue with his prayers. [Peri Chadash ibid]

[156] See regarding Zachreinu: Ruach Chaim 582:2; Ben Ish Chaiy Netzavim 20; Kaf Hachaim 582:31; see Shaareiy Tziyon 188:18

[157] One is not to recite the prayer prior to beginning the next blessing. [See regarding Zacreinu: Elya Raba 582:11; Kaf Hachaim 582:30; Ben Ish Chaiy Netzavim 20; Yabia Omer 1:22; See M”B 114:32]

Other Opinions: Regarding Zachreinu some Poskim rule that if one did not yet begin the next blessing, he may say the omitted part after concluding the blessing prior to beginning the next blessing. [Ashel Avraham Butchach 582; Alef Hamagen 582:25] Some write that this applies likewise for Vechein Ten Pachdecha, that if one remembered prior to beginning the next blessing he may say it then. [Mikraei Kodesh Yamim Noraim 71] Others however rule that even according to the Ashel Avraham ibid he would agree that by Vechein Ten Pachdecha, which is only a custom according to all, one may not say it in-between the blessings, and it was only by Zachreinu of which some Rishonim hold is required even Bedieved, that he is lenient. [Lehoros Nasan 5:36]

[158] Piskeiy Teshuvos 582:10

[159] Machzik Bracha 582:5; Shaareiy Teshuvah 582:6; Shalmei Tzibur p. 308b; Mateh Efraim 582:18; Kaf Hachaim 582:43; Piskeiy Teshuvos 582:11

[160] Admur 487:1

[161] Must he repeat from the beginning of the blessing? Some Poskim rule that he is to start from “Baruch…Mikadesh Yisrael..” and is not required to return to the beginning of the blessing. [M”E ibid; Alef Lamateh 582:8; Piskeiy Teshuvos 582:11] However see Admur 487:1 and 3 which rules that once one has delayed past Kdei Dibbur he must return to the beginning of the blessing.

[162] See Admur 487:1 that one must return to “the beginning of the blessing”; Some rule that he is only to return to the words Elokeinu..Meloch Al Haolam. [Piskeiy Teshuvos 582:11 footnote 45 in name of Rav SZ”A]

[163] Mateh Efraim 582:19; Chayeh Adam 12:17; Shalmei Tzibur 308:b; Kaf Hachaim 582:29 and 44 [however what he writes there that the M”E rules it is invalid is inaccurate]; Piskeiy Teshuvos 582:11

[164] Admur 487:3

[165] A dispute on this matter is recorded in Admur: Some Poskim rule if one forgot to mention either Shabbos or Yom Tov by the concluding blessing, he does not fulfill his obligation. However others say that it is similar to saying a weekday prayer on Shabbos:Yom Tov, in which case if one said Yaleh Veyavo, then he fulfills his obligation, thus so too here, if one mentioned Shabbos:Yom Tov in the middle of the blessing, then one has fulfilled his obligation even if he does not mention it by the concluding blessing. Admur concludes that it is proper to suspect for the latter opinion and not repeat the blessing, in order not to enter oneself into a doubt of saying a blessing in vain. [ibid]

[166] Mateh Efraim 582:19

[167] Admur 487:3 “If one skipped Ata Vechartanu but mentioned the day in Yaleh Veyavo…”; See Mateh Efraim 582:18; Alef Hamagen 582:35

If one did not mention Yom Tov:Rosh Hashanah in Shemoneh Esrei: One does not fulfill his obligation. Thus if he accidently Davened the Tefila of a weekday he must repeat Shemoneh Esrei. This applies even by the Maariv prayer. [Beis Yosef 582 in name of Rabbeinu Yonah; Setimas Haposkim in Shulchan Aruch; Machazik Bracha 582:4; Shaareiy Teshuvah 582:6; Kaf Hachaim 582:42]

[168] Alef Hamagen 582:35; Binyan Shlomo 17

[169] Admur 584:2

[170] Beis Yosef 584; M”A 584:2 in name of Zohar; Arizal  in Shaar Hakavanos 90a; Peri Eitz Chaim Shaar Rosh Hashanah 7; brought in Kaf Hachaim 582:16 and Kaf Hachaim 584:4

[171] Admur ibid; M”A 584:2; M”B 584:3

[172] Siddur Admur; Arizal in Shaar Hakavanos 90a; Peri Eitz Chaim Shaar Rosh Hashanah 7; Kaf Hachaim 582:16; Shaareiy Teshuvah 584:2

Ruling of Admur in 584: In 584:2-3 it seems that according to Admur only the stanza of Chatanu Lefanecha is omitted while Selach Umechal is recited. [In 584:2 Admur rules: “One needs to say Selach; Umechal; Mechei; Vihaver Chatoseinu Upeshaeinu as Mechila is greater than Selicha, and Pesha is greater than Chatas, and one must first ask for a minute matter and then add more.” Thus, it seems that even the second opinion in Admur held that sin can be mentioned in the stanzas on Rosh Hashanah. This applies also according to the M”A 584:3. Thus in total there are three customs in this matter: a) Recite everything [Rama] b) Only omit Chatanu. [Beis Yosef] c) Omit every mention of sin. [Arizal] See however Shaareiy Teshuvah 584:2, based on Kneses Hagedola, that those which omit the first stanza but recite the stanzas that contain the word sin are mistaken.

The reason: The Arizal ibid states based on the Zohar that on Rosh Hashanah one is not to mention any sin and hence one is to omit all the stanzas of sin, such as Mechol and Selach Lanu. [Kaf Hachaim ibid]

List of stanzas written by Admur in the Siddur that are to be omitted: “Avinu Malkeinu Chatanu Lefanecha”; “Avinu Malkeinu Selach Umechol Lechol Avonoseinu” “Avinu Malkeinu Michei Vehaver Peshaeinu Mineged Einecha” “Avinu Malkeinu Michok Birachamecha Harabim Kol Shitrei Chovoseinu”; “Avinu Malkeinu Kasveinu Besefer Selicha Umechila”.

[173] Admur 598:1

[174] Likkutei Sichos 9 p. 434; Igros Kodesh 22 p. 510

[175] Sefer Hasichos 5704, p. 41

[176] Sefer Haminhagim P. 118 [English] from a letter of the Rebbe Rayatz

[177] Tanya p. 121 [Epistle 14]; Likkutei Torah Netzavim p. 106; Sefer Hamamarim 1924 p. 12; Likkutei Sichos 9:220

[178] Sefer Hamamarim 1943 p. 42-43

[179] See Otzer Minhagei Chabad p. 72

[180] Sefer Hasichos 1992 p. 13 footnote 19; The main length was in the prayer of Vichein Ten Pachdecha. [Otzer ibid] See Darkei Chaim Veshalom 706 however that states to lengthen in the first three blessings of Shemoneh Esrei.

[181] Likkutei Sippurim p. 201

[182] Sefer Hasichos 1941 p. 27

[183] Hatamim 2 p. 131

[184] Igros Kodesh Rebbe Rayatz 4 p. 7

[185] Igros Kodesh 4 p. 17

[186] See Sefer Hasichos 1992 ibid; Sefer Hasichos 1942 p.2; See Beis Rebbe 1 p. 22 footnote 3; Migdal Oaz p. 93 that the Ragatchover Gaon exclaimed in amazement that the Alter Rebbe, who was a true Gaon and philosopher, lengthened his prayer on the night of Rosh Hashanah. This custom was followed also by the Maggid of Mezritch who would Daven Maariv at night for many hours with much cry accompanied with it.  [Sefer Hasichos 1942 p. 2]

[187] Sefer Hasichos 1941 p. 26-27

[188] Sefer Hasichos 1992 p. 13 footnote 19

[189] Hisvadyos 1984 1 p. 26-27 “The reason for the custom to sing the Niggun of Ainu Malkeinu of the Alter Rebbe prior to each prayer on Rosh Hashanah is in order to mention the merit of our forefathers, the merit of the Alter Rebbe”.

Regarding Maariv: The Rebbe ibid stated in 1984 “Now that we are coming closer to the redemption, in which the Avoda of action is emphasized, there is no place for singing Avinu Malkeinu prior to this prayer being that Avinu Malkeinu is not recited during this prayer. For this reason Avinu Malkeinu was not sung before Maariv.” Nevertheless, there was not one year similar to the next after this Sicha, in some years it was sung before Maariv and in others it was not. In 1992 it was only sung before Maariv on the second day of Rosh Hashanah. [Otzer Minhagei Chabad p. 58]

R”H that falls on Shabbos: Based on the Rebbe’s reasoning when the first day of Rosh Hashanah falls on Shabbos one should not sing the Niggun of Avinu Malkeinu prior to the prayers. Vetzaruch Iyun.

[190] Otzer Minhagei Chabad p. 58

[191] Orchos Menachem p. 68-69; While there is no Halachic prohibition against doing so, the Rebbe was accustomed not to sing get on Shabbos even when Rosh Hashanah fell on Shabbos, and he likewise motioned for the Chassidim not to sing it.

[192] Siddur Admur “On Yom Tov one begins Shir Hamaalos”; Beis Yosef 237 in name of Kol Bo; Zohar p. 130

The saying of Shir Hamaalos is recorded in: Shiltei Giborim Brachos 2a; Elya Raba 237. The reason for its recital is because one may only say Kaddish over a set of verses. [Piskeiy Hasiddur 65] Alternatively it is said in order to recite Shema following words of Torah. [Elya Raba ibid]

[193] Siddur Admur; Siddur Shlah; Peri Eitz Chaim 25:7; Mateh Efraim 582:3; See Otzer Minhagei Chabad 107

Mizmor 81: Some are accustomed after Maariv to recite psalm 81 as many of its verses are connected to Rosh Hashanah. [Yifei Laleiv 5:1; Kaf Hachaim 582:25]

[194] Siddur Admur; Sefer Haminhagim p. [English]; Siddur Shlah; Peri Eitz Chaim 25:7; Otzer Minhagei Chabad 107

The Chabad custom: Although Admur in the Siddur writes to recite the psalm prior to Kaddish Tiskabel, nevertheless the Rebbe Rayatz gave a directive to recite it after Kaddish, prior to Aleinu, on the basis that this was the custom in Lubavitch. This custom is recorded in Hayom Yom p. 92 and Koveitz Lubavitch 5:71. Nevertheless in later years when the Minhagim were printed as part of the Machzor, the Rebbe Rayatz concluded that it is to be recited before Kaddish as is written in the Siddur. [See Otzer ibid]

[195] Sefer Ham’amarim 1927 p. 112; Sichas Chag Hapesach 1987; See also Mateh Efraim ibid “It is a Segula to effect that ones food not be lacking throughout the year”; Leshmoa Ozen p. 145; See Otzer Minhagei Chabad p. 68

[196] Kaf Hachaim 582:17 in name of Arizal in Peri Eitz Chaim 25:7

[197] Kaf Hachaim 582:15

[198] As it is not printed in Siddur Admur.

[199] Otzer Minhagei Chabad 108

[200] Otzer Minhagei Chabad 109; Darkei Chaim Veshalom 606

Other customs: Many have the custom that the congregation repeats verse after verse following the Chazan. This was also the Chabad custom in Eretz Yisrael. [Luach Kolel Chabad]

[201] Siddur Admur; 582:17 [the differences in the two sources will be noted in the footnotes]; Tur 582 that “So is the custom of Ashkenazi communities”; Rama 582:9

[202] Siddur Admur, omitted in 582:17; [See later footnotes regarding saying it on the second night]

[203] In 582:17 the wording is “that each and every person says to his friend”.

[204] In the Siddur Admur includes the word Techaseim and so is the Chabad custom [Sefer Hasichos 1991 Vol. 1 p. 37]

Ruling of Admur in Shulchan Aruch: In 582:17 Admur omits the word “Techaseim”.

Background:

Whether the word “Techasem”, which means to be sealed, is to wished also on the night of Rosh Hashanah is discussed in the Poskim. Some Poskim rule it is not to be recited as even the Tzaddikim are not sealed in the book of life until Yom Kippur. [Asara Mamaros Mamar Chikur Hadin 2:10, brought in M”A 582:8; Levushei Serud ibid; Gra ibid] Others however rule that one is to say Techaseim, as Tzaddikim are sealed on Rosh Hashanah and one is to assume that his friend is a Tzaddik. [Magal Tzedek brought in M”A 582:8; Ran on Rosh Hashanah 16b; Chayeh Adam 139:5; M”E 582:26; Kaf Hachaim 582:63] In the Shulchan Aruch, Admur rules like the first opinion while in the Siddur he rules like the second. The Kaf Hachaim ibid concludes that even if Tzaddikim are only sealed on Yom Kippur it is is still best to already precede the blessing to Rosh Hashanah. The Rebbe’s father in Likkutei Levi Yitzchak [p. 210] writes that the general writing and sealing of the decree takes place on the night of Rosh Hashanah and it is only the details of the decree that are finally sealed on Yom Kippur.

Not to say the opposite order of Tikaseiv Leshanah Tovah: One is not to say the above phrase in the opposite order of Tikaseiv Leshanah Tovah or Tikaseiv Lechaim Tovim as this is the Roshei Teves of תל”ט which represents a curse. [Rav Avraham Azulai brought Birkeiy Yosef 582:13; Kaf Hachaim 582:61] However the Birkeiy Yosef ibid himself writes that this dialect may be said.

Lialter Lechaim Tovim Ulishalom: Some have the custom to conclude the blessing of “Leshanah Tova…” with the words “Lialter Lechaim Tovim Ulishalom”. [Alef Hamagen 582:26; Darkei Chaim Veshalom 706; see Otzer Minhagei Chabad 113]

[205] Sefer Haminhagim p. 118 as is the Nussach in Siddur Admur and 582:17; Likkutei Dibburim p. 43; See Otzer Minhagei Chabad 114 [as opposed to “Tikaseivu Vesecheseimu” in plural]; Regarding saying the words in plural when wishing more than one person-see Q&A!

[206] Taz 582:4 [“Say it also on the second night of Rosh Hashanah”]; Admur 582:17 writes until midday of the second day; Rebbe in Sefer Hasichos 1991 Vol. 1 p. 37 [Brought in Shaar Hamoadim Rosh Hashanah 22: “Perhaps there is room to say this statement also on the second night of Rosh Hashanah”] See Kaf Hachaim 582:64

The reason: As during the times of the Temple when the month was sanctified through testimony at times there were two days of Rosh Chodesh Tishrei, and the second day of Rosh Chodesh would be the first day of Tishrei, which is Rosh Hashanah. Therefore, even today one should bless his friend on the second night. [Taz ibid; Levushei Sereud ibid; See Admur 600:4] The Rebbe ibid brings a letter from his father [Likkutei Levi Yitzchak Igros Kodesh  p. 210] which writes that the general writing and sealing of the decree takes place on the night of Rosh Hashanah and it is only the details of the decree that are finally sealed on Yom Kippur. This general writing and sealing of the decree takes place on the night of Rosh Hashanah even before Tekias Shofar, although its completion in a way of kindness and mercy is accomplished through Tekias Shofar which marks the conclusion of the writing. The Rebbe derives from this, and based on Admur 582:17, that perhaps one can wish his friend a good writing and sealing also on the second night of Rosh Hashanah, as the completion of the writing and sealing is only after Tekias Shofar of the second day.

Other opinions: Some Poskim rule one is not to bless his friend to be written or sealed on the second night of Rosh Hashanah. [Levush 596 [brought in Taz ibid]; Elya Raba 596:2; simple understanding of M”A 582:8 which is going on the Levush] The reason for this is because the Tzaddikim are written on the first day within the first three hours and it is hence improper to bless someone after this time, hence implying he is not a Tzaddik. [Levush ibid] Alternatively since we know the second day is not really the first of Tishrei, and is not the Biblical day of Rosh Hashanah, therefore we do not say it on the second day at all. [Elya Raba ibid]

Ruling of the Siddur: The wording of the Siddur “It is customary on the first night of Rosh Hashanah to wish…” implies that it is not said the second night, as rules the Levush; Elya Raba and M”A ibid. However, the Rebbe ibid explains that Admur was referring to the custom, which is only on the first night, however from the letter of the law he leaves room for it to be said also on the second night.

[207] 582:17

Other opinions: The Levush ibid rules one is not to say it past three hours after the first day. The Elya Raba ibid says one is not to say it on the second day. The M”A ibid brings the Levush and says one may say it until midday. [see previous footnote]

[208] So is the widespread custom and so recited the Rebbe on numerous occasions both orally and in letters. [See Otzer Minhgaei Chabad p. 11-12,182, 195] At times this Nussach was even said after Yom Kippur! [See Otzer p. 258] In letters the Nussach usually was Chasima Vegmar Chasima Tova. [Otzer p. 12] See P”M 582 A”A 8 brought next. Vetzrauch Iyun from Sefer Hasichos 1991 Vol. 1 p. 37 which implies that one is no longer to say bless his friend with the Chasima.

Other Opinions: Some Poskim write one is to say “Leshanah Tova Tichatem” [P”M 582 A”A 8] Others say one is not to mention at all the Chasima as we assume that every Jew is a Tzaddik and has already been sealed on Rosh Hashanah. [Kaf Hachaim 582:65]

[209] P”M 582 A”A 8; Ruach Chaim 582:18; M”E 582:26; M”B 582:25; Kaf Hachaim 582:62;

The Chabad custom: The Rebbe stated the above dialect to a group of female students in the year 1979 and so was printed in one of the earlier publishings of Tehillas Hashem that girls are to be blessed in the above dialect, in female tense. [See Otzer Minhagei Chabad 114]

[210] Otzer Minhagei Chabad 114; This wording [in plural] was used by the Rebbe Rashab and Tzemach Tzedek as brought in Sefer Hasichos 1941 p. 27; 1945 p. 2-3. The Rebbe would also use the plural tense, although there were times it was also said in singular even when speaking to the public. However, in public letters the dialect was in plural.

[211] Sefer Hasichos 5705 p. 1

[212] Otzer Minhagei Chabad 115 [see there regarding the custom of saying it three times]

[213] Siddur Admur regarding Yom Tov; Ketzos Hashulchan 77:2; Shaar Hakolel 17:6 states that this was mistakenly omitted from certain prints of the Siddur; Mateh Efraim 601:11; Sefer Haminhagim p. 36

Ruling of Admur in Shulchan Aruch: In the Shulchan Aruch 619:10, Admur rules that Kabalas Shabbos is not recited, although Mizmor Shir Leyom Hashabbos is recited before Barchu. So also brings M”E 625:41 as the customs of some communities. In the Siddur, however, Admur rules to begin from Mizmor Ledavid, and so is the Chabad custom.

[214] The reason: Some write the reason is because there is a Mitzvah of Simcha on Yom Tov and we hence desire to speed the conclusion of Maariv. [Otzer Minhagei Yeshurun p. 64; See Admur 270:1 regarding Bameh Madlikin that it is omitted on Yom Tov in order to hasten Simchas Yom Tov] Alternatively the reason is because these Psalms contain the words Rina, and on Yom Tov we emphasize the words Simcha. [Ketzos Hashulchan 77 footnote 13] Alternatively the reason is because the first five Mizmorim until Mizmor Ledavid relate to the five weekdays until Erev Shabbos while the psalm of Mizmor Ledavid relates to Erev Shabbos. Hence, we omit the first five Zemiros as it is not proper to relate them to Yom Tov. [Sichas Kodesh 2 p. 121] To note that the Mitzvah of Simcha does not apply on Rosh Hashanah, and hence we recite Berina in Lecha Dodi as a normal Shabbos, thus the only reason that explains why on Rosh Hashanah we omit these Psalms is the last reason mentioned. [Glosses of Rav Raskin on Siddur p. 250]

[215] Shaar Hakolel 17:6; Ketzos Hashulchan 77 footnote 13; Otzer Minhagei Chabad p. 63

Other customs: Some are accustomed to only recite the first and last stanza of Lecha Dodi. [M”E 625:41] Others recite the first two stanzas of Lecha Dodi corresponding to Zachar and Shamor. [Alef Hamagen 625:56] Others recite the entire Lecha Dodi with exception to the stanza of Hisnaari Meiafar Kumi which is omitted. [Peri Megadim] Some are accustomed to omitting Kegavna being that it mentions that all the other days are filled with wrath which is untrue regarding Yom Tov. [Siddur Yaavetz; Likkutei Mahrich Pesach; Alef Lamateh 625:67; Divrei Torah 9:72; Piskeiy Teshuvos 487:3]

[216] Sefer Haminhagim p. 52 [English]; Rebbe in Machzor Chabad; Luach Kolel Chabad [Edited]; Implication of instructions in Siddur Yaavetz; M”E 582:2; See Otzer Minhagei Chabad p. 62; Glosses of Rav Raskin on the Siddur

The reason: The Rebbe [in a footnote on the Machzor ibid] explains that Rosh Hashanah and Yom Kippur are not given for days of rejoicing [see Admur 582:10] and hence we do not change from the normal wording of Berina.

Other Yomim Tovim: By other Yomim Tovim the custom is to interchange the word Berina for Besimcha. [Hagahos Hasiddur of Rebbe Rashab; Ketzos Hashulchan 77:2; Mishnes Chassidim “Leil Yom Tov” 1:2].

Difference between Rina and Simcha: The term Rina denotes a bittersweet joy, a joy that comes as a result of a previous distance. However, Simcha does not have any bitterness mixed with it at all. [Magen Avos Vayishlach’ Ketzos Hashulchan 77 footnote 13] Accordingly it is understood why on Rosh Hashanah we do not recite Besimcha, as there is bitterness involved in the repentance required.

Other customs: Some are accustomed to reciting Besimcha even on Rosh Hashanah. [Minhag Rav Ahron of Belz, brought in Piskeiy Teshuvos 582 footnote 20]

[217] Mateh Efraim 582:2; Otzer Minhagei Chabad p. 63

[218] The above order is written in Piskeiy Hasiddur footnote 40; Otzer Minhagei Chabad p. 69

[219] Admur 582:4; See Halacha 5A for the full details of this Halacha!

[220] Sefer Haminhagim p. 118 [English]; See Otzer Minhagei Chabad Nissan p. 142; See Mateh Efraim and Alef Hamagen 583:1

Original Chabad custom: In the earlier prints of Hayom Yom p. 46 it stated that one does not say Shalom Aleichem or Eishes Chayil at all on Shabbos Yom Tov or Shabbos Chol Hamoed. This was based on an explicit directive of the Rebbe Rayatz that one is not to say it and that so was the custom of the Rebbe Rashab and the Rebbe Maharash, although there were some years in which they said it. [Reshimos 4:12 and 22]

[221] Mateh Efraim 584:25 [regarding an ill person]; Az Nidbaru 14:21; Piskeiy Teshuvos 582:7

[222] Although asking for one’s physical needs is ordinarily forbidden on Shabbos [and Yom Tov] [See Admur 294:1; 299:15; 188:4; 584:5] nevertheless it is permitted to do so on Rosh Hashanah being that the days was established to be a day of judgment which requires prayer and supplication. [ibid] Vetzaruch Iyun from the ruling in 584:5 regarding Avinu Malkeinu, that it is omitted on Rosh Hashanah due to Bakashas Tzerachav! Some suggest that only a set prayer of request was negated on Shabbos Rosh Hashanah while a private request is not only allowed but is motivated to be done. [Piskeiy Teshuvos 582 footnote 21]

Where in Shemoneh Esrei are the requests to be made? The requests are to be made after the first Yehiyu Leratzon but prior to reciting the second Yehiyu Leratzon. [See Admur 122:1; M”B 122:3]

[223] Mateh Efraim 584:25

[224] As Rosh Hashanah is the time to ask for blessings being that it is judgment day.

[225] Likkutei Mahrich Yom Kippur, brought in Piskeiy Teshuvos 582 footnote 21

[226] 599:1; 491:4; Michaber 599:1

[227] As the first night of R”H can never fall on Motzei Shabbos. [See chapter 228:1; Kaf Hachaim 599:1]

[228] The reason: This follows the order of every Holiday that coincides with Motzei Shabbos. Now although we mention celebrating the Holiday in this paragraph and R”H is not a festival and neither is it one of the three Regalim, nevertheless there is no issue with saying it. The reason for this is because one does not intend to say that today is a festival and is simply counting the gifts that Hashem has given us of the holiness of Shabbos, the Honor of Yom Tov and the celebration of the festivals etc. [Admur 599:1; Tur; Levush; Taz 599:1; M”B 599:2; Kaf Hachaim 599:2]

[229] Mateh Efraim 599:7; See also Kaf Hachaim 599:3

[230] His reasoning is because doing so would require the person to repeat Hashem’s name in the blessing of Vatiten Lanu.

[231] Sheivet Halevy 9:23

[232] Sefer Hasichos 1942 p. 2

[233] Likkutei Sippurim 201

[234] Shulchan Aruch 584                       

[235] Admur 601:1

[236] Hisvadyos 1984 1 p. 26-27 “The reason for the custom to sing the Niggun of Ainu Malkeinu of the Alter Rebbe prior to each prayer on Rosh Hashanah is in order to mention the merit of our forefathers, the merit of the Alter Rebbe.”

[237] Otzer Minhagei Chabad p. 58

[238] See Piskeiy Teshuvos 585:2; Hearos Hatemimim Veanash 770 vol. 322 p. 64 for a general overview of this subject; See “Noam” 19 p. 181-188 for an article of Rav Yosef Simcha Ginzberg on this topic.

[239] Mateh Efraim 588:2; Alef Hamagen 581:81; Ashel Avraham Butchach 589:3; Takanos Rav Akiva Eiger that even during the epidemic he ruled to only eat after Tekios Meyushav; See Kaf Hachaim 585:26 for a discussion why this was not explicitly mentioned in Poskim by Shofar; See Piskeiy Teshuvos ibid footnote 10; This prohibition applies before all-time dependent Mitzvos: 1) Regarding Mincha and Maariv: See 232:2; 235:2; 2) Regarding Bedikas Chameitz see: 431:5; 3) Regarding Lulav see: 652:2; 4) Regarding Megillah see: Rama 692:4; M”B 692:15; Kaf Hachaim 692:37.

The reason: As is the case whenever one has a Mitzvah that must be fulfilled by a certain time, that one may not eat a meal until he fulfills the Mitzvah due to fear he may come to forget to perform the Mitzvah.

The law of a Shomer: The general rule regarding eating before Mitzvos is that a Shomer validates one to be able to eat. [see Rama 232:2]; However, this allowance seemingly only applies by Davening and not before Mitzvos. This explains why the allowance of a Shomer is not mentioned in Poskim by the Mitzvah of Megillah, Lulav, Shofar etc.  [See Piskeiy Teshuvos ibid footnote 11; Admur 431:11 Kuntrus Achron 2]

[240] The reason: See previous footnote. This is similar to the custom that even those who eat before Davening do not eat prior to reciting Shema.

[241] See Admur 89:5; Michaber 89:3-4; Rambam Tefila 5:2

[242] Igros Kodesh Rayatz 10:2; Igros Kodesh of Rebbe 14:18; See letters and talks of Rebbe as well as many other sources compiled on this subject in the Kuntrus Tzadik Ochel Lesova Nafsho by Harav Chaim Rappaort

[243] See Alef Hamagen 581:81 [in footnote that all snacking is permitted before a Mitzvah]; Darkei Chaim Veshalom 716 [regarding tea and coffee]; Hisorerus Teshuvah 147; Olas Shmuel 82; Tzitz Eliezer 6:7; 7:32; 8:21; Az Nidbaru 1:10; Kaf Hachaim 585:26 [brings opinions in this matter]; See “Noam” ibid.

[244] Regarding eating between Kerias Hatorah and Tekias Shofar and whether Kiddush is required-see Halacha 13A!

[245] Mateh Efraim 588:2; Kaf Hachaim 585:26; 588:11; Chasam Sofer 7; Takanas Rav Akiva Eiger ibid; Maharsham 1:1; Heishiv Moshe 19; Shaareiy Teshuvah 584:3; Minchas Yitzchak 5:111; Betzeil Hachochmah 4:147; Sheivet Halevy 4:54; Lehoros Nasan 1:29; Piskeiy Teshuvos ibid footnote 15; Regarding the prohibition to snack prior to Megillah reading unless one is weak or sick see: M”A 692:7; Elya Raba 692:11; M”B 692:14; Kaf Hachaim 692:36

[246] See Admur 89:5; Michaber 89:3; Tur 89; See Kitzur SHU”A 141:8 regarding the allowance to drink coffee after the fast on Taanis Esther; We do not find in the Poskim an explicit prohibition against drinking and that one must fast until he hears Shofar; See Darkei Chaim Veshalom 716 that one may drink tea or coffee before Shofar and that so is the custom of some of Anash [Rav Zalmin Shimon Dworkin ruled one may drink before Shofar, and so ruled to me Rav Avraham Osdaba, as well as Rav Tuvia Bloy.]

[247] Darkei Chaim Veshalom 716; See Kaf Hachaim 89:31; Ketzos Hashulchan 11:1; Piskeiy Teshuvos 89 footnote 213 for a list of many Achronim who permit drinking tea and coffee before Davening and that so is the custom

[248] Rav Zalmin Shimon Dworkin, and so is the custom in Tomchei Temimim in 770. [brought in Hiskashrus], and so ruled to me Rav Avraham Osdaba, as well as Rav Tuvia Bloy

[249] Rokeach Hagadol 353, brought in Alef Hamagen 581:81 and 588:2; Beshamayim Rosh 74; Pischeiy Olam 74; see Sdei Chemed Daled Minim 3:22 and so writes Hiskashrus, and Otzer Minhagei Chabad 176, and so is custom of many of Anash.

[250] Ateres Zekeinim 597; M”B 597:2; Kaf Hachaim 597:6; Implication of Rokeach and Alef Hamagen, and so is the practical custom of many of Anash

Background: See 288:1 that it is forbidden to fast until midday on Shabbos, even if one does not intend to do so as a fast. The same applies towards Yom Tov and Chol Hamoed. [M”A 652:4; M”B 652:7 regarding Chol Hamoed Sukkos] Nevertheless the above Poskim ibid rule that on R”H one may fast even past midday.

[251] Mateh Efraim 585:9; Sdei Chemed R”H 2:40; Piskeiy Teshuvos ibid footnote 14; See Ashel Avraham Butchach 689 and Mahadurah Tinyana 592; Ateres Zikeinim 689

[252] Ateres Zikeinim 589; Ashel Avraham Tinyana 592; See Kaf Hachaim 585:25; Olas Shmuel 82, 83, 87

[253] Ashel Avraham Butchach 589 and Mahadurah Tinyana 592; so is implied also from Kitzur SHU”A 129:19; Ateres Zikeinim 589

The reason: Although women are not obligated to hear Shofar, nevertheless since they accepted it upon themselves as an obligation [see Admur 17:3], they are therefore also to follow the ruling of not eating prior to doing the Mitzvah. [Ashel Avraham ibid]

[254] As according to some Poskim even a man is allowed from the letter of the law to eat these foods, and if he is weak according to all it is allowed. Thus, certainly women who are not even obligated in the Mitzvah are allowed. [see Piskeiy Teshuvos 585:2 footnote 26 who uses this logic regarding even slightly weak women]

[255] Piskeiy Teshuvos 585:2 footnote 26

[256] This complies with the ruling of the previously mentioned Poskim that women do not eat prior to Shofar. Thus, if one is able to satiate themselves with other foods which are allowed from the letter of the law, it is better to do so. Furthermore, some Poskim [Ashel Avraham; Ateres Zikeinim ibid] rule that they should hear Shofar early in all cases rather than eat beforehand. Thus, it is certainly best to avoid eating a meal or over 55 grams of Mezonos when avoidable.

[257] Chayeh Adam 141:7; Kitzur SH”A ibid; Ashel Avraham ibid [They do not limit the amount of food that they may eat]; Piskeiy Teshuvos 585:2.

[258] Ateres Zekeinim ibid; Ashel Avraham Tinyana ibid

[259] Admur 591:14; M”A 591:9; M”B 591:15; Kaf Hachaim 591:36

[260] The reason: The reason for this is because within the first three hours of the day G-D does not judge beyond the letter of the law, as during this time He learns His Torah which is called Truth [and thus judges people in accordance to Truth]. There is thus to worry that perhaps the supernal courts will investigate his actions and his prayers [Tekios] will be denied. However, after three hours into the day He judges the entire world and once He sees that the world cannot up stand to His judgment He therefore judges them in a manner of above the letter of the law, and the individuals prayer will not be differed. [ibid]

[261] See our Sefer “Topics in Practical Halacha” Vol. 2 Halacha 9

[262] See our Sefer “The Laws & Customs of Rosh Hashanah” Chapter 5 Halacha 13A!

[263] 584:6; Rama 584:1; Maharil; See Otzer Minhagei Chabad p. 91 for the custom of Chabad Chassidim in the length of the morning prayer and when it would start. In Lubavitch during the times of the Rebbe Rashab the prayers began at 8:00 and concluded at 4:00. [Reshimos Devarim p. 328]

[264] Ibid; Rama 584:1; Mahril; Mateh Moshe 812

[265] Ibid; Rashal Beitza; M”A 584:4; M”B 584:5

[266] Ibid; M”A 584:4; M”B 584:5

Other Opinions: Some Poskim write that even when Rosh Hashanah falls during the week one is not to lengthen the prayers past midday. [Chayeh Adam 139:8; Maaseh Rav 200; brought in Kaf Hachaim 584:12]

[267] Mateh Efraim 584:2; Otzer Minhagei Chabad p. 90

[268] Likkutei Sichos 29 p. 536

[269] Brought in Hiskashrus 947

[270] M”E 584:9; Otzer Minhagei Chabad 183

[271] Otzer ibid

[272] Minhag Yisrael Torah 584

[273] Aruch Hashulchan 584:1; Menachem Meishiv 91

[274] Piskeiy Teshuvos 584:1

[275] See Otzer ibid

[276] See Otzer Minhagei Chabad 185; Piskeiy Teshuvos 584:1

[277] See Admur 68:1 “Whoever has the power to abolish this custom of saying Piyutim during Birchas Shema without causing discord should do so.”; Hakdama of Shaar Hakolel 7 “Admur was stringent in his Siddur not to say the Piyutim”; This was also the custom of the Baal Shem Tov. [Shulchan Hatahor 68:1-2]

[278] See Otzer Minhagei Chabad 87

[279] Admur 123:3; M”A 123:6; Lechem Chamudos Brachos Perek Ein Omdim Ayin Gimel

[280] See 591:3; Halacha 17; Thus, if one made an invalidating mistake he may not rely on the Chazan’s repetition to be Yotzei.

[281] 594:1; Michaber 594:1

Other Opinions: Some Poskim rule that if one does not know how to pray, he can fulfill his obligation with hearing the prayer of another even if there isn’t a Minyan. [Rama 594:1]

[282] The reason: Although in such a case one’s prayer is not considered in vain even if there are not nine people answering Amen, nevertheless the person cannot fulfill his obligation with hearing the prayer of another unless he hears the prayer of a Tzibur, which means that the prayer is being said in front of nine people answering Amen. This is due to the fact that the Sages originally instituted that the repetition of the Chazan be within a congregation for the sake of fulfilling the obligation of those that don’t know how to pray. However, when a congregation is not present then one does not fulfill his obligation, as since prayer is a request of mercy, therefore it is not befitting to say it through an emissary unless he is the emissary of a congregation. [Admur ibid]

[283] Taz 242:13; Siddur Yaavetz; P”M 141 [147] M”Z 3; Beir Moshe 1:23; Custom of Rebbe in the early years. In the later years the Rebbe sat. [Otzer Minhagei Chabad 190]

Other opinions: See Panim Meiros 1:74; Chasam Sofer Choshen Mishpat 73 that one is to stand if he is able to see the Sefer Torah.

[284] Beir Moshe ibid as there is no requirement from the letter of the law to stand while the ark is open.

[285] Otzer Minhagei Chabad 190; Hiskashrus 947

[286] Shaareiy Teshuvah 582:8; Kaf Hachaim 582:59

[287] Beis David 371 and 378 brought in Shalmei Tzibur 309; Shaareiy Teshuvah ibid; Kaf Hachaim ibid

[288] Shaareiy Teshuvah ibid; Kaf Hachaim ibid

[289] Mateh Efraim 584:15; See also 596:1

[290] M”E ibid; Others however sing the hymn also by Tiskabel. [Piskeiy Teshuvos 584 footnote 10]

[291] 584:1; Michaber 584:1; R”H 32a

[292] The reason: As Hashem is sitting in judgment with the books of life and death open before him, and hence how can one say Shira. [ibid] This is because it is improper for one to be in a state of joy when he is being judged and should have a face of awe and trepidation. [Taz 583:1; M”B 584:1] Likewise it is improper to be in joy when others are being written in the book of opposite of life.

[293] Admur ibid; M”A 584:1; Elya Raba 581:1; Chayeh Adam 139:11; M”E 584:19; M”B 584:2; Kaf Hachaim 581:2

[294] As they are not saying the psalms of Halel as hymns of praise but rather as a request and supplication. [ibid]

[295] So is implied from Admur which specifically mentions the allowance of saying Tehillim for one who says it on a daily basis and just happens to reach these psalms on Rosh Hashanah. This implies that to pick out the Halel section in Tehillim is forbidden even if one plans on saying it as part of Tehillim.

[296] 584:2; Rama 584:1

Background of Avinu Malkeinu:

The Gemara in Tanis 25b states that one time a fast was decreed and they were not answered until Rebbe Akiva Davened for the Amud and recited the prayer of Avinu Malkeinu [the stanza of “Ein Lanu Melech Ela Ata” and of “Lemancha Rachem Aleinu”], upon which he was immediately answered. After the affect of this prayer was witnessed more stanzas were added and it was established to recite it during Aseres Yimei Teshuvah. [Beis Yosef in name of Kol Bo; Kaf Hachaim 584:3; See Mateh Moshe 801; Shaar Hakolel 42:12] Some say the reason we recite Avinu Malkeinu is in correspondence to the middle blessings of Shemoneh Esrei that are omitted on Rosh Hashanah. [Levush brought in Kaf Hachaim 584:7]

Repeating the middle stanzas after the Chazan: It is not our custom to repeat the middle stanzas aloud after the Chazan. [Otzer Minhagei Chabad 203; See Shaar Yissachar p. 219 which protests against those which do so being that they only emphasize the stanzas dealing with physical benefit while those dealing with spiritual matters are said in regular tone.] However, there are Poskim which write that the custom is to say it aloud. [Mateh Efraim 602:13; Yalkut Avraham 584; Piskeiy Teshuvos 602:2]

[297] Kitzur Shlah; Shvus Yaakov 3:42; Elya Raba 584:5; Shaareiy Teshuvah 584:2; M”E 584:13; Kaf Hachaim 584:11; Daas Torah 584:1

Other Opinions: Those that are not accustomed to reciting Avinu Malkeinu unless they are with a Minyan have upon what to rely as the source of Avinu Malkeinu is from Rebbe Akiva who said it with a Minyan. [Elya Raba ibid brought in Kaf Hachaim ibid; Daas Torah 584:1]

[298] Mateh Efraim 619:46; Otzer Minhagei Chabad 199 in name of Sefer Haminhagim

[299] Makor Chaim of Chavos Yair 602; Piskeiy Teshuvos 602:2

The reason: As it was established to be recited corresponding to Shemoneh Esrei. [ibid]

[300] 584:2

[301] Darkei Moshe 584:1; Rama 584:1 [custom of Ashkenazim]

The reason: The M”A 584:2 explains that the reason they do not omit Chatanu Lefanecha is because it refers to our forefathers and not to us.

[302] Beis Yosef 584; M”A 584:2 in name of Zohar; Arizal  in Shaar Hakavanos 90a; Peri Eitz Chaim Shaar Rosh Hashanah 7; brought in Kaf Hachaim 582:16 and Kaf Hachaim 584:4

The reason: This is because we do not recite confessions on Rosh Hashanah in order not to arouse the prosecutor. However, we are not particular against reciting verses which mention sin being that it is not said in a way of confession [and the heavenly prosecutor will hence not be aroused]. [Admur ibid; M”A 584:2; M”B 584:3]

During Tekios: Furthermore, even actual confession is not to be refrained from being said between the Tekios, as the heavenly prosecutor is in a state of confusion during that time. It is [thus] proper for one to silently confess between the Tekios while the congregation is reciting the prayer of Yehi Ratzon. [Admur ibid; M”A 584:2; Shlah 214b; Arizal in Shaar Hakavanos 90a; Peri Eitz Chaim Shaar 26:5; Kaf Hachaim 584:6] See Halacha 13H for further details on this matter.

[303] Siddur Admur; Arizal in Shaar Hakavanos 90a; Peri Eitz Chaim Shaar Rosh Hashanah 7; Kaf Hachaim 582:16; Shaareiy Teshuvah 584:2

Ruling of Admur in 584: In 584:2-3 it seems that according to Admur only the stanza of Chatanu Lefanecha is omitted while Selach Umechal is recited. [In 584:2 Admur rules: “One needs to say Selach; Umechal; Mechei; Vihaver Chatoseinu Upeshaeinu as Mechila is greater than Selicha, and Pesha is greater than Chatas, and one must first ask for a minute matter and then add more.” Thus, it seems that even the second opinion in Admur held that sin can be mentioned in the stanzas on Rosh Hashanah. This applies also according to the M”A 584:3. Thus in total there are three customs in this matter: a) Recite everything [Rama] b) Only omit Chatanu. [Beis Yosef] c) Omit every mention of sin. [Arizal] See however Shaareiy Teshuvah 584:2, based on Kneses Hagedola, that those which omit the first stanza but recite the stanzas that contain the word sin are mistaken.

The reason: The Arizal ibid states based on the Zohar that on Rosh Hashanah one is not to mention any sin and hence one is to omit all the stanzas of sin, such as Mechol and Selach Lanu. [Kaf Hachaim ibid]

List of stanzas written by Admur in the Siddur that are to be omitted: “Avinu Malkeinu Chatanu Lefanecha”; “Avinu Malkeinu Selach Umechol Lechol Avonoseinu” “Avinu Malkeinu Michei Vehaver Peshaeinu Mineged Einecha” “Avinu Malkeinu Michok Birachamecha Harabim Kol Shitrei Chovoseinu”; “Avinu Malkeinu Kasveinu Besefer Selicha Umechila”.

[304] 584:4; Taz 622:6

[305] The reason: This implies that only the evil should be torn from the decree, while the mercy that is in the decree is to remain. [ibid]

[306] 584:5; 602:2; Rama 584:1; 602:1; Rivash 512; Kneses Hagedola 584:2; Peri Chadash; Kisei Eliyahu 584:3

Other opinions: Many Poskim rule that Avinu Malkeinu is to be recited even on Shabbos. [Rashbatz 3:186 brought in Beis Yosef; Hatanya; Mateh Yehuda 584; implication of Arizal in Shaar Hakavanos; see Kaf Hachaim 584:8] Based on the Arizal ibid it appears that one is to recite all the stanzas of Avinu Malkeinu, with exception to the one’s that mention sin, even on Shabbos Shuva, and so is the custom of the Beis Keil community in Jerusalem. [Kaf Hachaim 582:16] The Kaf Hachaim 584:8 concludes: It seems that the Ashkenazi custom is to omit it while the Sephardic custom is to say it and for this reason the Michaber omitted this ruling from his Shulchan Aruch. Each community is to follow their custom.

[307] The reason: As it is forbidden to request one’s needs on Shabbos. [ibid; Ran] Alternatively the reason we omit it on Shabbos is because the entire reason that we recite Avinu Malkeinu is in correspondence to the middle blessings of Shemoneh Esrei that are omitted on Rosh Hashanah during the week. [Levush brought in Kaf Hachaim 584:7]

Does this also apply to private requests? Some suggest that only a set prayer of request was negated on Shabbos Rosh Hashanah while a private request is not only allowed but is motivated to be expressed. [Piskeiy Teshuvos 582 footnote 21]

[308] 602:2; Rama 602:1

[309] 584:5; 602:2; Meil Tzedaka; Rivash 512; M”A 584:3; M”E 584:11; M”B 584:4; P”M 584 A”A 6; Kaf Hachaim 584:7

Other opinions: From the Levush it is implied that Avinu Malkeinu is recited on Mincha Erev Shabbos. [Kaf Hachaim ibid]

[310] The reason: From Admur it is implied that this is for the same reason mentioned above, that it is forbidden to make personal requests on Shabbos. Vetzaruch Iyun as it is not yet Shabbos and hence should not carry this prohibition? [See Kaf Hachaim 584:7]

[311] 602:2; P”M 584 A”A 6; Shaareiy Tziyon 584:7; Kaf Hachaim 584:7

[312] Likkutei Sichos 9 p. 434; Igros Kodesh 22 p. 510

[313] Similarly, we do not mention Tzidkascha when Rosh Hashanah falls on Shabbos in order not to arouse Divine judgment on a day of judgment. [598:1]

[314] 591:14 based on Rashi as is understood by the M”A 591:9

Other Opinions: Some Poskim rule that even Shacharis of Rosh Hashanah is to be initially prayed within the first hour of the day, as that is when most communities are Davening. If he did not Daven in the first hour, he is to do so in the second hour. He is however to avoid doing so in the third hour as that is a time that G-d’s wrath is revealed. [M”A 591:9; Elya Raba 591:13; Yeshuos Yaakov; Kaf Hachaim 591:35]

[315] 591:13

The reason: The reason for this is because during the Musaf prayer one recites the blessings of Malchiyos, Zichronos and Shofros, and he is thus to worry that perhaps the supernal courts will investigate his actions and his prayer will be denied. The reason for this worry specifically by the first three hours of the day is because within the first three hours of the day G-D does not judge beyond the letter of the law, as during this time He learns His Torah which is called Truth [and thus judges people in accordance to Truth]. However, after three hours into the day He judges the entire world and once He sees that the world cannot up stand to His judgment, He therefore judges them in a manner of above the letter of the law, and the individuals prayer will not be differed. [ibid]

[316] The reason: As it is merely a praise of Hashem [and not requests from G-d] and hence even if he Davens alone [within the first three hours] they will not investigate his actions. [591:14]  

[317] This is not an obligation but rather a mere extra Mitzvah. Hence if one desires to pray prior to the congregation’s prayer he may do so. [90:11]

[318] The reason: As this is considered an auspicious time above which as result of his prayers are not repelled [90:11], as also when praying simultaneously to a Minyan, even if not in the same building, on it G-d says “I will not repel their prayer”. [591:14] Nevertheless this prayer is not accepted above to the same extent as is prayer of a Minyan within a Shul. [90:11]

[319] 90:11; Kaf Hachaim 591:35

[320] 584:7; Michaber 584:2

[321] Admur 488:5; M”A 135:1; 535; Rambam Tefila 13:8; Mishneh Megillah 31a

The hint in scripture: The above institution is hinted to in the verse “Vayidaber Moshe Es Moadeiy Hashem El Bnei Yisrael”, from which we learn that Moshe established that each Prasha of the Moadim is to be read at its proper time. [Admur ibid]

[322] Admur ibid; Megillah ibid

[323] Admur 282:1; 488:5; M”A 135:1

[324] The reason: The reason behind the different number of Aliyos [Three during the week; Four on Rosh Chodesh; Five on Yom Tov; six on Rosh Hashanah; seven on Shabbos] is based on the levels of holiness that each day contains over the other days. See 282:1 for further details on this matter.

[325] Admur 488:5

[326] Admur ibid; Sefer Hamachria 31 in name of Rabbeinu Tma that it was instituted by Ezra

[327] Admur 488:6

[328] Admur 282:10; 488:6

[329] Admur 488:6; Michaber 144:3

[330] One must read from the Parsha of the Holiday, as per the institution of Moshe Rabbeinu, and one msut also read the Karbanaos from Parshas Pinchas, as per the institution of the Rabanan Savuraiy.

[331] The reason: As one may not roll a Sefer Torah in front of the congregation due to respect of the congregation. [Admnur ibid]

[332] Siddur Admur

[333] It is not customary to recite the words “Vayavor Hashem Al Panav” prior to saying it being that the Hashem Hashem is recited as a prayer and not as a verse in the Torah. [Halichos Olam brought in Piskeiy Teshuvos 584 footnote 16, unlike Mateh Efraim 584:584:16; Otzer Minhagei Chabad 206].

[334] Implication of Admur in Siddur [that by R”H he does not differentiate between the weekday and Shabbos]; Sefer Haminhagim p. 119 [English Edition]; Hayom Yom 10^th Tishrei; Hisvadus 6^th Tishrei 1970; Shaareiy Teshuvah 488:1; Likkutei Mahrich Pesach based on Ramaz; Custom brought in M”E 584:16; Luach Eretz Yisrael; See Otzer Minhagei Chabad 210; Piskeiy Teshuvos 488:3

Other Opinions: Some Poskim write that the 13 attributes are to be omitted when Rosh Hashanah falls on Shabbos. [Hagahos Marsham and Daas Torah 488 in name of Shut Beshamayim Rosh 71 in name of Geonim; M”E 584:16; Shaareiy Efraim 10:65; Darkei Chaim Veshalom 715]

[335] This prayer was established with Ruach Hakodesh by the Arizal. [Piskeiy Teshuvos 584:3; See Kaf Hachaim 134:11; Shaar Hakavanos p. 89] On Rosh Hashanah the words “Umechol Al Kol Avonosaiy” is omitted as we do not mention sin on Rosh Hashanah. [See Siddur Admur; Otzer Minhagei Chabad 205]

[336] Shaareiy Teshuvah 488 [“so is the custom”]; implication of Admur in Siddur [Rav Raskin p. 300]

Other Opinions: According to the Arizal one is to recite the prayer of Ribono Shel Olam three times. [Peri Eitz Chaim Shaar Tefilos R”H]

[337] Implication of Admur in Siddur and so is the Chabad custom

Other customs: Some have the custom to recite the verse of Veani Sefilasi three times. [Peri Eitz Chaim Shaar R”H; Siddur Shlah]

[338] Siddur Admur; Ketzei Hamateh 619:48 [so is custom of world] unlike the custom brought in Shaareiy Efraim 10:5 and Mateh Efraim 619:48

[339] Admur ibid

Background behind removing two Torah scrolls:

Being that it was instituted to read the Maftir from the portion of Pinchas, as explained below in the footnotes the reason behind this institution, therefore two scrolls must be removed from the Ark. It does not suffice to remove one scroll and then roll it to the next portion of Musafim found in Pinchas as we do not roll the Torah scroll in front of the congregation due to respect of the public. [488:6; see 144:3]

[340] See M”B 144:13

[341] Michaber 144:3; Although the scroll will need to be rolled to the proper place of the second reading, after completing the first reading, nevertheless since there is no other scroll available we allow it to be rolled and differ the “respect of the Tzibur”. [ibid; See M”B 144:16]

[342] Admur ibid

The background of Torah reading:

It was established by Moshe Rabbeinu, that on every Yom Tov one is to read the Torah portion dealing with that Holiday. The Sages of the Mishneh and Gemara chose the exact portion of the Torah that is read on each holiday. [see 488:5]

General laws: The general laws of the Torah reading can be found in Chapter 282. The following are the laws discussed there: May one add more Aliyos? [282:1-4]; Who may get an Aliyah? [282:5]

[343] Admur ibid; Levush; M”A 584:2; M”B 584:6 [Rachel and Chana were also remembered on Rosh Hashanah]

[344] Kaf Hachaim 584:15

[345] Admur ibid

The background of the Aliyos:

It was established by Moshe Rabbeinu that on every Yom Tov there should be five people called up to read the Torah portion dealing with that Holiday. [282:1;488:5; M”A 135:1] The reason behind the different number of Aliyos [Three during the week; Four on Rosh Chodesh; Five0 on Yom Tov; six on Rosh Hashanah; seven on Shabbos] is based on the levels of holiness that each day contains over the other days. See 282:1 for further details on this matter.

[346] 584:7

[347] 584:7

[348] M”A 136:1 in name of Mahril; Mateh Efraim 584:20

[349] Can he receive Maftir? Yes. The reason the Rama records “the five Aliyos” is in order to negate giving him a 6^th or 7^th Aliyah in those areas that add more Aliyah’s to the reading. [Shaareiy Efraim 2:15; Ketzei Hamateh 584:34]

[350] Admur 584:8; Rama 584:2 in name of Kol Bo

The reason: As the Torah brings joy to a person and hence the Chazan and Baal Tokeia will be in a joyful mood and not come to make a mistake in the prayer and blowing. [Levush 584]

[351] The community of Pozna. [Levush and M”A 584:6]

[352] Admur ibid; M”A 584:6 ; Levush

[353] Kitzur Shlah; Elya Raba 584:9; Machatzis Hashekel; P”M 584 A”A 6; M”E 584:22; M”B 584:9; Kaf Hachaim 584:24

[354] Alef Hamagen 584:27 based on the reason of the Levush recorded above.

[355] Aruch Hashulchan 584:3; Shaareiy Efraim 2:15 regarding a Baal Yartzite and Sandek

[356] The background of Maftir:

Maftir in truth refers to the reading of the portion from Navi formally known as the Haftorah. It comes from the word Petor which means finish, as the reading is completed with the Haftorah. However, the person that reads the Maftir from Navi is required to first read a section from the Torah. [282:10; 488:6] In the times of the Sages of the Mishneh and Talmud the Maftir would read from the Torah as part of the five Aliyos that were read from the portion of that Holiday which was read from the first Torah scroll. [There was hence no second scroll taken out from the ark] However in later generations the Rabanan Savuraiy established, and so was accustomed by the Geonim which followed them, that the Maftir is to read [from a second scroll] the portion of the Musaf sacrifice written in Parshas Pinchas. [488:6] Regarding why the Maftir is read as the sixth Aliyah and is not part of the five Aliyos-see chapter 282:10-13!

The meaning behind reading specifically the Musaf sacrifice for Maftir: The above institution of the Sages to read the portion of the Karbanos of Musaf was based on the following teaching of the Sages: Avraham stated in front of Hashem “Master of the world when the Temple is not in existence the children of Israel do not have on what to find support. What will be with my children when they sin? Perhaps you will do to them as you did to the generation of the Mabul and Haflaga. Hashem answered “I have already established for them the order of the Karbanos. When the Karbanos are read I consider it as if they sacrificed the Karban before me and I forgive all of their sins. [488:6]

[357] See 282:12 for the reason why Kaddish is recited between the five Aliyos and Maftir.

[358] The background of Haftorah:

The reading of the Haftorah was instituted by the Anshei Kneses Hagedola. They instituted that one should read from Navi on every holiday from a portion that deals with the holiday events. The Sages of the Mishneh and Gemara chose the exact portion of Navi that is read on each holiday. [488:5]

The laws of the Haftorah: Laws that relate to the Haftorah can be found in chapter 284 of the laws of Shabbos. The following are the laws discussed there: Amount of verses to read. [284:1]; The blessings [284:2] Can it be read from a Chumash. [284:4] Having in mind the 100 blessings. [46:1; 284:7] Having a Katan read. [284:8] When to begin the Haftorah. [284:11]

[359] This section is read being it discusses the remembrance of Chana by Hashem and her receiving a blessing for children on Rosh Hashanah. This is similar to the section read in the scroll regarding Sarah.

[360] 590:21; Rama 590:9; Tur 591; Levush 591; Kaf Hachaim 585:9

Other customs: The Rambam [Halacha 10] rules that the Torah scroll is to be returned to the Aron prior to the Shofar blowing. [Kaf Hachaim ibid] Regarding those congregations that are accustomed to all immerse in a Mikveh prior to the blowing and what they are to do with the Sefer Torah in the interim-see Piskeiy Teshuvos 585:1 and Poskim mentioned there!

[361] Otzer Minhagei Chabad 240

[362] Admur 601:1; Michaber 601:1

[363] Admur 584:7

[364] Other reasons: It is also read to remember the ram of Yitzchak as it is for this reason that we blow the Shofar using the horn of a ram. [Ran] Alternatively, the reason is because the Zohar [Vayikra 18] states that Akeidas Yitzchak took place on Rosh Hashanah. However, in Pirkei Derebbe Eliezer it states that the Akeida took place on Yom Kippur. [Mateh Yehuda 584 brought in Kaf Hachaim 584:16] Some explain that the statement in the Zohar is not to be taken literally and it means to say the level of Gevurah, as Gevurah is called Yitzchak. [Machazik Bracha 2; Shalmei Tzibur 272 brought in Kaf Hachaim ibid]

[365] Admur ibid; Beis Yosef in name of Ran; Levush

[366] Mateh Efraim 584:17; M”B 584:8; Kaf Hachaim 584:23

[367] Kaf Hachaim 584:23

[368] Mateh Efraim 584:17; Kaf Hachaim 584:22

[369] Mahrik brought in M”B 135:18; Shulchan Hatahor Komrana 135:8; Shoel Umeishiv 6:29

[370] See Teshuvah Meahava 90; Avnei Tzedek 9; Maharam Brisk 6

[371] Maharam Shick 59; Kaf Hachaim 135:14; Piskeiy Teshuvos 584:4

[372] Rav Yaakov Landau, Rav Nachman Refael Kahn, Rav Mordechai Shusterman, brought in Otzer Minhagei Chabad 215-216

[373] Mateh Efraim 584:18; Otzer Minhagei Chabad 212

[374] So was the Rebbe’s custom when he was called up for Maftir on Rosh Hashanah. [Otzer 220]

[375] Darkei Chaim Veshalom 715

[376] Otzer Minhagei Chabad 213; See Shaar Hakolel 26:5; Nesivos Bisade Hashlichos 1 p. 312

[377] M”E 584:25

[378] Siddur Torah Or and Machzor Chabad; Otzer Minhagei Chabad 214; however, in some later prints of the Chabad Machzorim there are slight differences in Nusach.

[379] Shaareiy Efraim 8:33; brought in M”B 584:8; Kaf Hachaim 584:17; Ruling of Rav in Chasam Sofer 169, brought in Pischeiy Teshuvah

Other Opinions: Some Poskim rule that in such a case one is to always to have the Maftir count as the 5^th Aliyah even if Kaddish was not recited. [Chasam Sofer ibid brought in M”B ibid and Kaf Hachaim ibid]

[380] Shaareiy Efraim 8:34; M”B 584:8; Kaf Hachaim 584:18; Toras Hashlamim 12:1-2

[381] Shaareiy Efraim 8:34; M”B 584:8; Kaf Hachaim 584:18; Toras Hashlamim 12:1-2

[382] Shaareiy Efraim 8:35; Kaf Hachaim 584:19; M”B 602:1

[383] Michaber 135:14; 584:3; based on Yerushalmi brought in Beis Yosef 135 “In all places we say one must go to the Sefer Torah and not have the Sefer Torah come to him”

[384] M”B 135:46; See M”A 135:23 in name of Or Zarua that argues that if the person is unable to make it to Shul for reasons against his will [such as he is sick] then he may have a Sefer Torah brought to him and read before a Minyan. The M”A ibid concludes that one may be lenient by Parshas Zachar. This ruling is recorded in M”B ibid.

[385] Michaber ibid

The reason: Although one desires to read the Torah with ten people on behalf of the prisoners or other people that are unable to hear the reading, and hence merit them with the Mitzvah, nevertheless one may not bring them the Sefer Torah as it is considered a belittlement to the Torah to bring it to others. Rather they are to come to the Torah. [M”B 135:47]

[386] M”B 135:47; Biur Halacha  “Ein Mavin”

The reason: As in such a case they are exempt from Kerias Hatorah, as an individual is not obligated to read the Torah. [Biur Halacha ibid]

[387] M”B 135:47; Biur Halacha  “Ein Mavin”

The reason: As a Minyan is obligated in hearing the Torah and since they are unable to make it to Shul due to reasons beyond their will, then there is no belittlement involved in bringing them a Torah scroll. [Biur Halacha ibid]

[388] Rama 135:14

[389] Any closet suffices to serve as an ark so long as it is respectful and clean of any other items. It does not have to specifically be an ark used for a Torah scroll. [Piskeiy Teshuvos 135:25]

[390] M”A 135:22 [“The main point is that the Torah has a Makom Kavua”]; M”B 135:49 in name of Achronim

[391] M”B 135:49 in name of Achronim

[392] Piskeiy Teshuvos 135:25

The following matters are considered justified reasons: One is sick; incarcerated; old and unable to walk; an Avel; a Minyan that Davens another Nussach etc. [See Piskeiy Teshuvos ibid]

[393] Poskim in Kaf Hachaim 584:26; Piskeiy Teshuvos 135:25

[394] Aruch Hashulchan 135:32; Toras Chaim Sofer 135:16; Igros Moshe 5:2-13; See Kinyan Torah 4:18; See Poskim in Nitei Gavriel 97:2 footnote 5

[395] Aruch Hashulchan ibid; Piskeiy Teshuvos 135:25

[396] Rama 135:14

[397] M”B 135:51

[398] M”B 135:50

[399] Mateh Yehuda 584:3; Ramatz 16; Beis Shlomo 34; Har Tzevi 71; Ashel Avraham Butchach 135 [that so is the custom] and so he rules in Daas Kedoshim 282; Piskeiy Teshuvos 135:23

The reason: As when it is all within the same building there is no belittlement to the Torah scroll when it is maneuvered.

[400] Maaseh Rav 129; Mor Uketzia 135; See Piskeiy Teshuvos ibid footnote 135

[401] M”B 135:48

[402] Elya Raba brought in M”B ibid; Aruch Hashulchan 135:32 [“Although they do so to receive an Aliyah, nevertheless by doing so they are transgressing an Aveira, and of all days on the High Holidays. Therefore, it is proper to protest their actions and decree against them doing so.”]

[403] M”B ibid; not mentioned in Aruch Hashulchan ibid

[404] Siddur Admur; Rambam Shofar 3:10; Maggid Mishneh ibid that so is custom in all world; Mentioned in Admur 584:9; Rama 590:9; Birkeiy Yosef 588:1; Machazik Bracha 588:1; Chaim Sheol 2 10:3 in name of Rashash; Shaareiy Teshuvah 588; Mateh Yehuda; Kisei Eliyahu 588:1; Ruach Chaim 588:1; Kaf Hachaim 588:5; M”E 585:1; See Likkutei Sichos 39 p. 43 footnote 1 that the novelty of Admur stating this in the Siddur is because he is hinting to the reason behind blowing the Shofar at this time which is to remember the sounds that were blown by Matan Torah.

The reason: In order to remember the sound of the Shofar of Matan Torah. [Likkutei Sichos ibid based on Rasag brought in Abudarham] Alternatively the reason is because based on Kabala the Tikkun of the Shofar is only to be done after Shacharis and the reading of the Torah. [Birkeiy Yosef ibid in name of Mekubalim]

Other Customs: Some have the custom to blow the Shofar before Shacharis as was the original custom [see next]. [Birkeiy Yosef 588:1; Mateh Yehuda; Kisei Eliyahu 588:1 write that this was the custom of their time although he negates the custom and says he would not hear the Shofar before Shacharis.

The original custom: The original custom was to blow the Shofar before Shacharis as Zerizin Makdimin Lemitzvos. However, this was nullified due to a decree of the gentile monarchy. [Gemara R”H 32b] Hence they would blow the Shofar during Musaf as by that time the government agents were no longer there to witness. [Rashi ibid] Others however explain that the Gemara means that this change was done due to danger as the gentiles thought that we blew the Shofar as a sign of waging war. It was thus changed to be blown during Musaf as the gentiles will simply think it is part of the regular prayers and not a vouch for war. [Tosafus 32b; Levush 585; Kaf Hachaim 585:5-0]

[405] See the section on Shofar Chapter 3 Halacha 1C!

[406] Hosafos Keser Shem Tov 108

[407] Tanya Igros Kodesh 14 “Through the Shofar and Tefilos a new light is drawn down” “The Or is Nistalek from the night of R”H until after Tekios”.

[408] Gemara R”H 16a

[409] Siddur Admur; See Mateh Efraim 585:1

[410] From the wording in Admur ibid it implies that only the Baal Tokeia is to prepare himself. [Likkutei Sichos 39 footnote 2] However see Mateh Efraim ibid [mentioned by the Rebbe in L.S. ibid] that every person is to do a preparation of Teshuvah prior to the Shofar blowing, however this obligation falls especially on the Baal Tokeia. [M”E 585:2] It is obvious that the Rebbe ibid is not coming to negate the spiritual preparation of each person and is rather explaining that the main intent is on the blower.

[411] Siddur Admur; Mishnas Chassidim 3; See M”E 585:1; Kaf Hachaim 585:10 that the Rav is to give a speech and arouse the congregation in feelings of Teshuvah and remorse after Kerias Hatorah, prior to the blowing. This is not the Chabad custom. [Otzer Minhagei Chabad p. 106]

Preparations mentioned in Mateh Efraim ibid: Many make a great preparation prior to the Tekios, The Baal Tokeia, Makri, and Chazan of Musaf go to immerse in a Mikveh prior to the Tekios, after Kerias Hatorah. The remainder of the congregation uses this time to either look into the Kavanos of the Tekios, or to learn or to say Tehillim. Regarding those congregations that are accustomed to all immerse in a Mikveh prior to the blowing and what they are to do with the Sefer Torah in the interim-see Piskeiy Teshuvos 585:1 and Poskim mentioned there!

Preparations according to Kabala: See Siddur Rashash brought in Kaf Hachaim 585:11 for the Kabalistic unifications and the Lesheim Yichud recited prior to blowing Shofar.

The reason why Admur in the Siddur mentions the obligation of spiritual preparation specifically prior to Tekias Shofar and not by other Mitzvos: As the Mitzvah of Shofar affects ones entire year similar to the Lesheim Yichud recited before Baruch Sheamar which is meant to cover the entire day. [Likkutei Sichos ibid]

[412] Likkutei Sichos 39 Vayeilech [printed in Shulchan Menachem 3:284]; See Sichos Kodesh 1971 1:12 “Some people are aroused through learning Keser Shem Tov, some are aroused through Shulchan Aruch Haarizal, others from Sifrei Poland, Others from Mateh Efraim” [ibid] This is the reason that Admur in the Siddur did not write any particular forms of preparation, as each person is to prepare on his level. [L.S. ibid]

Other opinions: The Shaar Hakolel 43:1 writeS that the intent of Admur in the Siddur is that one is to prepare for the Shofar blowing through reading the Kapitel 7 times. The Rebbe in L.S. ibid questions this understanding and hence writes as above.

[413] Shaareiy Halacha Uminhag 2:242

[414] Hamelech Bemisibo brought in Otzer Minhagei Chabad p. 111; Glosses of Rav Raskin p. 524

[415] Glosses of Rav Raskin p. 524

[416] Piskeiy Teshuvos 585:1; M”E 585:1; See Sdei Chemed R”H 2:31 that some make an interval prior to Kerias Hatorah; See however Otzer Minhagei Chabad p. 106 that in 770 by the Rebbe the custom was not to make any interval

[417] See Piskeiy Teshuvos 585:2 for a general overview of this subject

[418] The prohibition against eating before Shofar: See Halacha 11A for the general prohibition of eating a meal before Shofar. This especially applies in this case as since one has to make Kiddush in order to eat, and Kiddush can only be eaten in place of a meal, some Poskim rule that any amount that one will eat after Kiddush has the status of a meal which is forbidden to be eaten prior to Shofar from the letter of the law. [Beis Yitzchak 2:18; See Mahrsham 1:1 in name of Bashamayim Rosh 74]

The prohibition against eating before Kiddush once one has completed Shemoneh Esrei of Shacharis [even though one has not yet Davened Musaf]: Admur 286:4; Takanos Rav Akiva Eiger in a year of epidemic that they should make Kiddush after Tekios Meyushav; Erech Shaiy 652; Divrei Yoel 1:29; Az Nidbaru 1:10; Sdei Chemed Daled Minim 3:22; Kaf Hachaim 588:11; Mateh Efraim 588:2

[419] The following Poskim mention and defend this custom: Hisorerus Teshuvah 147; Olas Shmuel 82; Tzitz Eliezer 6:7; 7:32; 8:21; Az Nidbaru 1:10; See Kaf Hachaim 588:11; Mateh Efraim 588:2

[420] This custom is mentioned and defended in the following Poskim: Darkei Chaim Veshalom 716; Shut Hadoctor 29:98; Sefer HaChaim p. 146-147; Heishiv Moshe 19; Sdei Chemed 2:31; Beis Yisrael 2; Alef Hamagen 588:2 and Poskim mentioned there; Zichron Yehuda in name of Maharam Eish brought in Ketzie Hamateh ibid; Betzeil Hachochmah  4:147; Piskeiy Teshuvos ibid footnote 19; See Otzer Minhagei Chabad 176

The reason for this leniency: Some Poskim rule that one is never obligated in Kiddush until after Musaf [Levush; Rashal in 286] hence on R”H since the prayers end very late one can rely on their opinion in order to garner some strength. [Piskeiy Teshuvos ibid]

[421] Siddur Admur; See Otzer Minhagei Chabad p. 116-118

[422] Siddur Admur; Mateh Efraim 585:3

Is the entire congregation to recite this psalm or only the Baal Tokeia? The custom is for the entire congregation to recite the Psalm 7 times. [M”E ibid; Rebbe in Hamelech Bemisibo 1:233; Glosses of Rav Raskin p. 524] However from the wording of Admur in the Siddur in implies that only the Baal Tokeia recites it. [Likkutei Sichos 39 Vayeilech footnote 2]

[423] Siddur Rav Yaakov Kopel, brought in Alef Hamagen 585:5; Shaar Hakolel 43:1

[424] Otzer Minhagei Chabad p. 118; However, see Hiskashurs 947 that only the Baal Tokeia recites the Yehi Ratzon

[425] See Halacha 24 for the full details of this subject.

[426] So is evident from the ruling regarding not to bring children below Chinuch to Shul and the prohibition of spitting during Shofar. [See the section on Shofar Chapter 2 Halacha 11 for the full details of this subject!]

[427] Piskeiy Teshuvos 589:6; 587:3 footnote 8; See the following Poskim regarding Megillah: Levushei Serud on M”A 590:15; see also Nimukeiy Orach Chaim 690; Piskeiy Teshuvos 690:4; Eretz Tzevi 1:45; Shearim Hametzuyanim Behalacha 141:13

This commonly occurs to Torah scholars and businessmen that their minds wander to Torah thoughts and business dealings when hearing something read for a long period of time. [Nimukeiy Orach Chaim ibid]

[428] Yesod Veshoresh Havoda 11:3

[429] Piskeiy Teshuvos 589 footnote 28

[430] See Hamelech Bemisibo 1:68; Shulchan Menachem 3:284; Tzafnas Paneiach 3 Geirushin regarding the custom of repeating the ten sons of Haman

[431] Otzer Minhagei Chabad 240

[432] Minchas Yitzchak 3:44; 4:47-48; Sheivet Halevy 5:66; Tzitz Eliezer 11:45; Kinyan Torah 5:56; Piskeiy Teshuvos 592:4

The reason: As it has the same status as Pesukei Dezimra.

[433] Daas Torah 592

The reason: As the time between the two Mitzvos has the same status as Birchas Shema.

[434] Piskeiy Teshuvos ibid; See Admur 66:4; This would apply even if the two sets of blows have a status of Birchas Shema.

[435] Har Tzevi 1:42; Piskeiy Teshuvos 592:4

[436] Leket Yosher from the student of the Terumas Hadeshen p. 128; brought in Minchas Yitzchak 4:48

[437] Yesod Veshoresh Havoda 11; Piskeiy Teshuvos ibid; however perhaps there he is only referring to Chazaras Hashatz of Shacharis, Vetzaruch Iyun; See however Otzer Minhagei Chabad p. 128 that the Rebbe at times would say Tehillim during the Chazan’s recital of Hineni Heani. Seemingly the reason this is not considered an interval is because it is similar to matters relating to prayer which one may even initially speak of during this time.

[438] Chayeh Adam 141:9; Kaf Hachaim 592:17; The Rebbe’s custom was to refrain from talking until after the last Tekios sounded after Davening. Only then would he wish the Kohanim a Yasher Koach. However, in the year 1992 the Rebbe changed from his custom and recited Yasher Koach even before the last blows. [Otzer Minhagei Chabad 340]

The reason: It is proper not to make an interval in order so the blessing cover also these blows.

[439] Kaf Hachaim ibid

[440] 592:7 that the prohibition is only between the Tekios Meyushav and Meumad; 590:19 that these last Tekios don’t even have to be redone if they were invalidated.

[441] Siddur Admur; Admur 584:2; M”A 584:2; Shlah 214b; Arizal in Shaar Hakavanos 90a; Peri Eitz Chaim Shaar 26:5; Kaf Hachaim 584:6; 592:17; Minchas Elazar 1:75; Alef Hamagen 590:46; Mentioned in Sichas 1944 p. 31 and 41-42; See Otzer Minhagei Chabad p. 124-125

Wording in Admur 584:2: “Furthermore even actual confession is not to be refrained from being said between the Tekios, as the heavenly prosecutor is in a state of confusion during that time. It is [thus] proper for one to silently confess between the Tekios while the congregation is reciting the prayer of Yehi Ratzon.”

How is there even time to confess? To note however that in the Nussach in the Siddur the Yehi Ratzon is not recited between the sets, as will be explained next. Nevertheless, there is a little bit of time between the sets, as the Baal Tokeia usually takes a small break. [Shlah 214b]

[442] There are three sets in total, for a total of two confessions recited between the first and second set and the second and third set. [Siddur ibid]

[443] Arizal ibid; One is not to confess by any other time on R”H.

[444] The reason: Although in general we refrain from confessing on Rosh Hashanah, nevertheless between the Tekios one may confess as the heavenly prosecutor is in a state of confusion during that time. [Admur ibid; Arizal ibid] The Peri Eitz Chaim ibid brings a contradiction in this matter in whether one may confess on Rosh Hashanah, and he concludes that one may confess silently. Nevertheless, he says that even the quiet confession he would only say in-between the Tekios when the Satan is in confusion. [Kaf Hachaim 584:6; See Piskeiy Teshuvos 592 footnote 18] The Shlah Hakadosh ibid states that at the time of the confession one is to cry and have sincere regret, asking forgiveness from Hashem.

[445] Otzer Minhagei Chabad 291 in name of Melech Bemisibo; however, from there the matter still remains unclear as the Rebbe concludes that perhaps some are accustomed to do so and so is the implication from the Siddur.

[446] Rav Raskin p. 527

[447] Piskeiy Teshuvos 592 footnote 18; See Chapter 10 Halacha 13

[448] Michtav Klali printed in Likkutei Sichos 4; See Igros Kodesh 23:512; Likkutei Dibburim 99-102

[449] As simply due to that the Satan will not be confused if we confess is not enough of a reason to nullify the Mitzvah of Teshuvah. [ibid]

[450] Meaning that one confesses his sins for the sake of attachment to G-d, and due to a strong passion to attach to him. This is in contrast to normal confession which comes from a feeling of remorse.

[451] Sichas of Rebbe Rayatz brought in Otzer Minhagei Chabad 294

[452] Sichas 1944 p. 31 and 41-42

[453] Arizal brought in Kaf Hachaim 584:6; Minchas Elazar 1:75 that it is to be verbalized; Simple implication of Admur 584:2 and Siddur which rules it is to be said quietly [implying with verbalization]; Or Letziyon 1:39

The reason it is not an interval: It does not constitute an interval being that it is part of the matters of Davening which are allowed to be said in between the blows. [ibid; 592:7]

[454] Alef Hamagen 590:46; Derech Hachaim brought in M”B 592:12; Takanas Rav Akiva Eiger; Mahril Diskin 79 [KU”A]; Yabia Omer 1:36; Kaf Hachaim 592:19 regarding Yehi Ratzon, however seemingly regarding the confession he would agree it is to be verbalized, as he concludes there.

[455] Otzer Minhagei Chabad 292 brings contradictory statements in the name of the Rebbe in two different years of Hamelech Bemisibo. He concludes there based on the Sicha of the Previous Rebbe on the matter of Gaguim that the correct stance is that it should be said only in one’s mind. However, in truth the matter is not clear from the Sicha of the Rebbe Rayatz, as he is merely referring to the feeling behind the confession, and not whether it is to be verbalized or not.

[456] Derech Hachaim; Tosefes Chaim on Chayeh Adam 141:9; M”B 592:12; Takanas Rav Akiva Eiger; Minchas Elazar 1:75; Darkei Chaim Veshalom 724; Maaseh Rav 206; Sefarim mentioned in Igros Kodesh 3:196

Other opinions: Some argue that the Yehi Ratzon is not an interval. [Olas Shmuel 88; Siddur Yaavetz; Shaareiy Tziyon 592:15; Kaf Hachaim 592:17]

[457] The reason: Doing so is an interval between the blessing and the completion of the Mitzvah after Musaf. [Derech Hachaim; Tosefes Chaim on Chayeh Adam ibid; M”B ibid] Alternatively it is because it has no source in the writings of the Arizal. [Minchas Elazar ibid; Sefarim brought in Igros Kodesh 3:196]

[458] Nussach Admur in Siddur; Igros Kodesh 3:196 printed in Shulchan Menachem 3:288

[459] See Otzer Minhagei Chabad 298

[460] Admur 590:21; Rama 590:9

[461] Tur 590 brought in Admur ibid; Abudarham; Siddur Arizal; Elya Raba 591; Kaf Hachaim 590:73

[462] Siddur Admur

[463] Shaareiy Teshuvah 590:9

[464] Sefer Haminhagim p. 119 [English]; Hayom Yom Vol. 2; Sefer Hasichos 1944 p. 3; 1945 p. 3; Otzer Minhagei Chabad p. 126

[465] Sefer Haminhagim p. 119 [English]; This is in contrast to the custom of some that the congregation repeats verse after verse also by Ashrei. [See Otzer ibid]

[466] Igros Kodesh Rebbe Rayatz 3:342; Kuntrus Limud Hachassidus p. 11; See Otzer Minhagei Chabad p. 127 that a) this is a Segula for Chatas Neurim; b) Is a Minhag Kabala and not a Minhag Chabad c) Is mainly to be done by Vekareiv Pezureinu.

[467] Admur 584:9; Michaber 584:4

[468] The reason: We do not delay until after the prayer to do the Bris as Zerizin Makdimim Lemitzvos. Rather it takes place after the Torah reading, prior to the Shofar blowing, in order to proximate the Bris of Avraham to Akeidas Yitzchak, as Hashem remembers Akeidas Yitzchak when the Shofar is blown. [Admur ibid; Levush; Beis Yosef in name of Terumas Hadeshen 266] The Levush explains that due to the Mitzvah of Zerizin Makdimin one is to have the Mila take place before midday and if we delayed the Mila until after Davening it would be delayed past midday. Another reason recorded is because the Shechina resides during the Torah reading and we desire the Shechina to reside also on the child. [Rokeiach 217 brought in Beis Yosef ibid] Another reason is in order not to make an interval between the Tekios of Meumad and Meyushav. [Kaf Hachaim 584:27] Another reason is because the Mitzvah of Mila is Tadir. [Gr”a; M”B 584:11]

[469] Admur ibid; Kneses Hagedola brought in M”A 584:7; M”B 584:11

[470] M”E 584:26; M”B 584:11; Kaf Hachaim 584:28

[471] Piskeiy Teshuvos 584:5 in name of Rav SZ”A

[472] Kneses Hagedola 584; Kaf Hachaim 584:28

[473] Rav Faivesh of Krakow brought in Taz 584:2

[474] Degul Merivava brought in Shaareiy Teshuvah 584:4

[475] See Shaareiy Teshuvah ibid; Kaf Hachaim 584:29

[476] M”E 584:27; M”B 584:12; Kaf Hachaim 584:29

[477] See Kaf Hachaim 584:31

[478] Levush 584; M”A 584:7

[479] Elya Raba 595:2 brought in Shaareiy Teshuvah 584:4

The reason: In order to proximate the Mila to the Torah reading and in order not to make an interval between Ashrei and the Kaddish. [ibid]

[480] Yaavetz in Siddur; Derech Hachaim; Mateh Efraim 584:26; M”B 584:12

[481] Mateh Efraim 596:5

[482] Ketzei Hamateh ibid; Piskeiy Teshuvos 584:5

[483] See Leket Yosher p. 52 that the Terumos Hadeshen told someone to name his child after Yitzchak and not after his grandfather being that he and his grandfather are obligated in the honor of Yitzchak.

[484] Minchas Yitzchak 2:75; Orchos Chaim in name of Nachal Eshkol Mila 40; Piskeiy Teshuvos 584:5

[485] Sdei Chemed R”H 2:47

[486] Shaareiy Efraim 10:31; Nitei Gavriel Aveilus 78:7; Divrei Torah 3:61

[487] Toras Menachem 1989 2:284; 1983 1:56 [brought in Shulchan Menachem 3:94]

[488] Toras Menachem 1983 1:56 [brought in Shulchan Menachem 3:94]

[489] Shulchan Aruch Chapter 591

[490] Admur 591:4; Michaber 591:1

Are the nine blessings recited even by the silent prayer? Yes. [Tur; Rosh; Beis Yosef 591; Michaber 591:1 [“The congregation is to first Daven the nine blessings silently”] Admur 591:4 [same wording as Michaber]; Kaf Hachaim 591:3] The following is the historical background of this matter: The Tur 591 brings a dispute regarding whether the nine blessings are recited by the silent Shemoneh Esrei of the congregation, or only by the Chazzan’s repetition. The Mahritz Geios writes that the two Yeshivos in Bavel received that the congregation is to pray a regular seven blessing Musaf while only the Chazan recites the nine blessings, and that so was the custom of the Geonim, Rav Nutrai Geon and Rav Amram Geon, of which in their times the congregation never Davened a nine blessing Shemoneh Esrei. However, we have received from the great Sages, Baalei Horaah, that even the congregation Davens nine blessings. [Mahritz Geios ibid] The Rosh rules that one must Daven nine blessings and if he Davens seven it is a blessing in vain. [Tur] The Beis Yosef concludes that the custom today in the entire world is like the Rosh and hence he did not feel the need to elaborate on this subject.

[491] Admur 591:4; Michaber 591:1

[492] Regarding one who does not know the dialect of Musaf and is only able to come to Shul for either Musaf or Shofar blowing, he is to come to Shul for Shofar blowing and not Musaf. [See 595:1-2]

[493] Mateh Efraim 590:38

[494] See Otzer Minhagei Chabad p. 128

[495] These verses are recited as a tradition from Rabbeinu Tam. However in previous times it was said before Hamelech in Shacharis. [Sefer Haminhagim p. 132]; The Mateh Efraim ibid states that these verses are recited in order so the Kaddish be said over verses of Torah. 

[496] 591:1; Gemara Rosh Hashanah 32

[497] 593:1; M”A 593:4 based on Ran brought in Beis Yosef; Elya Raba 593; Gra; Chayeh Adam 142:11; M”E 593:5-6; M”B 593:5

Ruling of Rama: The Rama 593:2 states that the order of the blessings does not matter Bedieved. The above Poskim interpret this to refer to the order of the Tekios versus the blessings, meaning if he Davened Musaf before blowing he is Yotzei. However not regarding the order of the blessings within themselves.

Other Opinions: Some Poskim rule that the order of the blessings do not invalidate the prayer Bedieved, although initially the proper order must be followed. [Siddur Yaavetz, brought in Kaf Hachaim 593:8]

[498] 593:2; Michaber 593:1

[499] The Michaber ibid adds also the blessings of Yom Kippur. The Poskim explain that this refers to the Musaf Shemoneh Esrei of Yom Kippur during the Yovel year [in future times] in which the three blessings of Malchiyos, Zichronos and Shofros were added. [M”A 593:3; Elya Raba 593:1; Beis Yosef; Bach; Kaf Hachaim 593:1] Seemingly since this matter has no practical application today it was omitted by Admur.

[500] Admur 593:2; Michaber 593:1

[501] The law by the blessings recited during the regular year:

The above law is in contrast to the blessings recited during the year of which they do not invalidate each other and hence if one does not know all of the blessings he is to say the blessing that he knows. [Admur ibid; 104:4 in parentheses; M”A 593:2 (implication from Michaber and Braisa); Birchas Habayis 40:29; M”B 593:2] This however only applies in a case that one does not know the blessing. If, however, he knows the blessing and skips it then according to all he does not fulfill his obligation. [Admur 104:4; 119:4] Furthermore, even if he recited all the blessings but recited them in the wrong order he does not fulfill his obligation. [69:1; 119:4]

Other opinions: The above ruling that by the regular year Shemoneh Esrei one may say the blessings that he knows and skip the ones that he does not know is questioned by a number of Poskim based on the fact that everyone agrees the blessings must be said in order and if one skipped even one blessing he does not fulfill his obligation. [Nehar Shalom 593:1; Elya Raba 593:2] The M”B 593:2 [elaborated in Biur Halacha “Zo Es Zo”] rules [after quoting the ruling of the M”A ibid] that even according to the M”A it is merely not considered a blessing in vain, and he fulfills the Biblical command of prayer. However, he does not fulfill the Rabbinical obligation of Shemoneh Esrei. [brought in Kaf Hachaim 593:2]  [The practical ramification would be regarding if he must Daven a second time if a Siddur becomes available, and regarding Tashlumin. According to the M”B ibid he would have to Daven again either when a Siddur becomes available [and so rules Birchas Habayis ibid] or as Tashlumin. [See Piskeiy Teshuvos 119:3] However according to Admur ibid it seems clear that he holds one fulfills his obligation even Rabbinically, if he skipped a blessing due to lack of knowledge. One must say that Admur learns that initially the Sages instituted 18 blessings to be said only if he knows the blessings, and whichever blessing he does not know he does not say.

How many blessings may one skip due to lack of knowledge? Vetzaruch Iyun with regards to if one only knows one of the middle blessings or the first or last blessing, is he to say just that blessing? It is implied from the M”B ibid that one is to say even simply one blessing, however he concludes there that it is best to proximate it to another blessing, such as Asher Yatzar. However, the Piskeiy Teshuvos 119 footnote 27 writes that regarding the first and last three blessings one must know all three blessings in order to say one of them. 

[502] Mateh Efraim 593:1; Kaf Hachaim 593:3

[503] P”M 593 A”A 1 leaves this matter in question [he states that it is implied that one may not Daven Shemoneh Esrei at all, and this matter is difficult as the Mahritz Geios rules that the 9 blessings were only instituted for the Chazan’s repetition, and hence very individual is to say seven blessings even initially.] Vetzaruch Iyun as the Tur 593 brings the Rosh that says if one recites seven blessings, he does not fulfill his obligation even Bedieved and hence it seems there is no doubt in this matter and he may not say Musaf, unlike the other Poskim brought above. Vetzaruch Iyun Lemaaseh.

[504] 591:7-8; Michaber and Rama 591:4

Background from Admur ibid:

Must one mention verses of scripture in the blessings? Originally the three blessings of Malchiyos, Zichronos and Shofros were not instituted to have any verses recited within them and rather this was left to the discretion of each person praying. If he decided to say the verses, then he could say it. If he decided to not say any verses then by Malchiyos he simply says “Uliolmei Ad Timloch Bekavod Kakasuv Besorasecha, Vechen Kasuv Bedivrei Kadshecha, Vechen Nemer Al Yidei Avadecha Hanvi’im. Elokeinu Velokei Avoseinu Meloch Al Kol Haolam Kulo etc”. The same order would then be followed by Zichronos and Shofros. All the above was only applicable in prior times. [591:8; see Gemara R”H 32; Tur; Bach 591; unlike Rashi in the Gemara that holds the verses must be said even Bedieved] However in today’s times it is forbidden to initially do so [to not mention the ten verses for each of the three blessings and rather say the blessings alone]. The reason for this is because saying all ten verses has become accepted as an obligation by all Jewry. It is therefore forbidden to change from this custom. [591:8; M”A 593:6] 

How many verses to mention? If one desired to mention a verse [discussing the topic of the blessing] then he would need to initially mention ten verses that relate to the blessing, corresponding to the ten Utterances that were said to create the world. [591:7] Thus if he decided to recite even a single verse of Malchiyos he would need say ten verses that relate to Malchiyos. If he decided to recite even a single verse of Zichronos he would need say ten verses that relate to Zichronos, and if he decided to recite even a single verse of Shofros he would need say ten verses that relate to Shofros. [591:8] However this mentioning of ten verses is only initially required. However Bedieved, in the event that a verse was skipped, then if one mentioned at least three verses in Malchiyos, three verses in Zichronos and three verses in Shofros, saying the first verse from Torah, the second from Kesuvim and the third from Navi, then he has fulfilled his obligation. If he mentioned less than three verses, then he does not fulfill his obligation. [591:7]

Which exact verses to mention? The choosing of the verses that relate to each blessing was not originally codified and hence was given to the discretion of the person praying, with a few rules regarding which verse he may choose. One cannot say verses that mention the punishments of the Jewish people [591:9; Michaber 591:5], although he could mention verses discussing punishments given to the gentiles. [591:9; Tur and Levush] One may not say verses of Zichronos of an individual [591:10; Michaber ibid], such as Zichra Li Elokai Letovah, Zachreiny Hashem Beritzon Amecha. [Admur ibid] Practically however, in the later generations, the exact verses were chosen and written in the Siddurim and being that the custom is to recite these specific verses one may no longer choose a different verse of his desire. [M”E 591:10; Kaf Hachaim 591:28]

[505] The reason: The reason for saying ten verses is because it corresponds to the ten Utterances that were said to create the world. [591:7] Alternatively it corresponds to the ten Halelukas of Shofar recited by David in Tehillim. Alternatively, it corresponds to the ten commandments. [R”H 32a; Levush] Alternatively it corresponds to the Divine name of Mah. [Kaf Hachaim 591:19 in name of Tikkunim]

[506] 591:11; The word Echad refers to kingship, as its intent is to say that Hashem is the One and Only and there is no other comparable to Him, and His sovereignty covers all . It is for this reason that we conclude the last verse of Malchiyos with this verse in order to conclude with a verse from Torah. [ibid]

Saying Baruch Sheim Kevod Malchuso: One does not say Baruch Sheim Kevod Malchuso Leolam Vaed after saying the verse of Shema Yisrael. This applies also by the Shema recited in Kedusha of Musaf. [Kneses Hagedola 2:45; Ikarei Hadaat 30:28; Kaf Hachaim 591:27]

The verses in Shofros: Regarding the verses in Shofros, verses that mention the Teruah or Tekiah are valid. Thus one may say “Yom Teruah Yehiyeh Lachem” and “Usikatem Bachatzotzros”, as although the verse specifics trumpets nevertheless this is meaningless being that it also mentions the word Tekiah. It is for this reason that we conclude the last verse of Shofros with this verse in order to conclude with a verse from Torah. [Admur 591:12; Rosh and Ran brought in Michaber 591:6] However there are opinions that negate this practice of concluding Shofros with this verse. [brought in Michaber ibid]

[507] 591:7

If one concluded with a different verse: If one concluded with a verse from Prophets, and thus said four verses from Prophets he has nevertheless fulfilled his obligation. [591:7; R”H 32b; M”A 591:4; Shulchan Gavoa 591:10; M”E 591:10; M”B 591:9; Kaf Hachaim 591:22]

The reason that the verses of Kesuvim come before the verses of Nevim: There are a number of reasons recorded: 1) The verses of Kesuvim are taken from Tehillim, and Tehillim was written by David which preceded the prophets. [Rosh; Levush; Abudarham p. 101] 2) The verses of Kesuvim are praises of Hashem and have already been fulfilled. The verses of Navi are prophecies which have not yet been fulfilled and are hence recited at the end. [Karban Nesanel on Rosh ibid] 3) As David is a king and he thus is given precedence to the prophets. [Abudarham 101]

[508] 591:7

[509] What is the law if one said three verses but did not say one of each Torah Nevim and Kesuvim? The implication of the Poskim [i.e. Admur ibid] is that he does not fulfill his obligation.

[510] Rama 591:4 [“one fulfills his obligation”]; Admur 591:8 [that originally this was even initially permitted. Thus certainly Bedieved it is valid]

The reason: When one recites “as is written etc” it is considered as if he mentioned all the verses required. [Levushei Serud; M”B 591:10; Kaf Hachaim 591:23]

[511] The Rama ibid only mentions reciting “as is written in your Torah” and so rules the Tur 591, as by saying these words all the verses of all Tanach are included [Levushei Serud 591]. However, Admur ibid mentions the above Nussach of Torah, Kesuvim and Nevim. So rules also Riaz brought in Kneses Hagedola; M”A 591:5; Erech Hashulchan 591:2 in name of many Poskim [brought in Kaf Hachaim 591:24] The reason for this is because we want for it to be considered that we mentioned all of the verses of Torah, Kesuvim and Nevim. [Levushei Serud ibid] To note however that Admur is referring to the Lechatchila method of the original times, while the Rama is referring to Bedieved, as will be explained next.

Practically what is the law if one only said “as is written in your Torah”? According to the Rama and Tur ibid one certainly fulfills his obligation. However according to the M”A ibid it implies that one does not fulfill his obligation [as the M”A ibid comments on the Rama]. However from Admur one cannot infer anything as Admur does not discuss the law of Bedieved, as explained above.

[512] Hisorerus Teshuvah 3:66

[513] Pachad Yitzchak; Ikarei Hadaat 30:34; Kaf Hachaim 591:4

[514] Chayeh Adam 28:17; Shalmei Tzibbur 308b; Alef Hamagen 582:36; Kaf Hachaim 582:44 [The Poskim ibid debate this matter with regards to the blessing of Malchiyos, as the words “Melech Al Kol Haaretz” is integral to that blessing. Nevertheless they conclude one fulfills his obligation.]

[515] The Sages state that Hashem said to the Jewish people “Say before Me verses of Kingship, in order to make Me a king over you.”‘ This means that by reciting verses of kingship we influence G-d to delight in us and desire to be our King. What is the connection between the verses of kingship and making Hashem King over us? This can be compared to a Torah scholar explaining his opinion and citing Torah sources so that that his words be convincing. Similarly, here we ask G-d to desire kingship; and for the request to be accepted, we cite precedents from the Torah-as these verses are introduced in the liturgy itself “And in your Torah it is written, saying”. [Siddur im Dach, p. 238]

[516] Why do we not mention “Ein Anu Yecholim Laalos Veliros Lefanecha” in Musaf Shemoneh Esrei? On Rosh Hashanah and Yom Kippur we do not mention the phrase of “Ein Anu Yecholim Laalos” as the Mitzvah of Reiyah only applies during the Shalosh Regalim. [582:10]

Nussach of the verse “Veakeidas Yitzchak Lezaro: Some are particular to recite “Veakeidas Yitzchak Lezaro Shel Yaakov Hayom Tizkor” in order to exclude Eisav from within the word “Zaro”. [591:12; Mahril; Taz 593:3 in name of Ramak; M”A 591:8] However the old original Nussach is “…Lezaro Tizkor”. There are opinions [Rivash 38; and so rules Michaber 591:7 brought in Admur ibid] that say one may not swerve from this Nussach [and if one does so he is changing the dialect of the Sages and is making a mistake-Michaber ibid]. The reason is because although one says Lezaro Tizkor, Eisav is not included as it states “And to you and your children I will give all these lands” and Eisav was not given anything. From this we see that Eisav was not included within the seed of Yitzchak at all. [Admur ibid; Levush] Furthermore by saying “Shel Yaakov” one is detracting from the blessing as it implies that the merit of Yitzchak does not suffice. [Rivash ibid; Ruach Chaim 591:13; Yifei Laleiv 2:5] Practically the first opinion is the main opinion as during the prayers of the High Holidays one must explicitly mention what he is asking in a way that there is no room for doubt in the request, as was explained in 582:7. [Admur ibid; Taz ibid; Derech Hachaim; M”B 591:12] Many other Poskim however rule like the Michaber ibid. [Implication of Rama in Darkei Moshe 591:1; Yeshuos Yaakov; Shevus Yaakov 3:43; Shieilas Yaavetz 1:144; Shaareiy Teshuvah 591:4; Gra; Chayeh Adam 199:8; M”E 191:11 [that so is custom]; Kaf Hachaim 591:31] Practically in the Siddur Admur writes only Zaro as rules the Michaber and thus is the Chabad custom. Bedieved according to all one fulfills his obligation even if he said the Nussach of Shel Yaakov. [M”A 591:8; Elya Raba 591:12; Shulchan Gavoa 591:16; Chayeh Adam ibid; M”E ibid; M”B 591:12; Kaf Hachaim 591:32]

The Nussach of the blessing of Shofros on Shabbos Rosh Hashanah: See Kaf Hachaim 591:26 for a discussion in Poskim in whether the word “Hayom” is recited. In the Nussach of Admur the word Hayom is omitted even when Rosh Hashanah falls during the week.

Saying Hayom Haras Olam in the silent Shemoneh Esrei: According to the Ashkenazi custom the phrase of Veochila and Hayom Haras Olam is not recited during the private prayer and is rather only recited by the Chazan’s repetition. [Tur 591; Bach 591; See Rama 591:7; Tur; Nussach in Siddur Admur; Shaar Hakolel 43:7] However according to the Rambam and Nussach Sefarad, Hayom Haras Olam is recited even in the private Shemoneh Esrei [even if the Shofar is not sounded]. [Bach ibid; Beis Yosef 591; Kneses Hagedola 591:7; M”E 591:13; See Otzer Minhagei Chabad p. 329] However Veochila is not said by the silent prayer according to all. [Mamar Mordechai 591:8; Kaf Hachaim 591:33] The Chabad custom is not to recite Hayom Haras Olam in the silent prayer even though Tekios are sounded during the silent prayer of Musaf. [Nussach in Siddur Admur] However some Poskim rule that if Tekios are sounded in the silent prayer then even according to Ashkenazi custom “Hayom Haras Olam” is to be recited. [Kaf Hachaim 592:2; 592:7]

Saying Hayom Haras Olam on Shabbos: The paragraph of Hayom Haras Olam is recited even on Shabbos. [Admur 592:6; Rama 592:1; Rashbatz 3:290 and 309; Birkeiy Yosef 591:5; Shaareiy Teshuvah 591:6; Machzor Chabad] However the paragraph of Areshes Sifaseinu is omitted on Shabbos. [Admur ibid; Rama ibid; Machzor Chabad]

Nussach Viein Lefareish Ilum Shemecha: One is to say “Viein Lefareish Ilum Shemecha” and not “Viein Pirush Leilum Shimecha” as in truth there is a Pirush for His hidden name. [591:15; Tashbatz; M”A 591:9; Elya Raba 592:1]

[517] 591:5 and 488:8; Michaber and Rama 591:2

Background of Admur ibid

“One must mention the verses discussing the Musaf sacrifice in every Musaf prayer. This applies to Shabbos, Rosh Chodesh, Yom Tov, Rosh Hashanah and Yom Kippur. The reason for this is because the mentioning of the Karbanos is considered in place of bringing the actual sacrifice. [However one does not need to mention the particular type and number of sacrifices offered on that holiday. Thus] if one mentioned “Naaseh Venakriv Lefanecha Kemo Shekasavta Aleinu Besorasecha” [“the sacrifices that are mentioned in scripture for this holiday”] he fulfills his obligation and is no longer required to mention the particular verses of the sacrifices. For this reason, the custom of Sephardic Jewry is specifically not to mention the verses of the Musaf sacrifice [Michaber ibid; Rabbeinu Yerucham] with exception to Shabbos and Rosh Chodesh, in which case people are familiar with verses and will not come to make a mistake. However by the other Holidays [i.e. all Shalosh Regalim, R”H and Yom Kippur-488:8] one does not say the verses of the Musaf sacrifice as they suspect one may come to make a mistake in the prayer and it will confuse him during his prayer. [Tur; Taz 591:1] Nevertheless, in these countries [Ashkenazi Jewry] they do not suspect for this mistake and they are accustomed to mention the particular Musaf sacrifices even on Yom Tov [of Shalosh Regalim, Rosh Hashanah, and Yom Kippur-488:8].” [Admur 591:5 and 488:8; Rama ibid]

Alternative reason behind Sefaradic custom: Alternatively, the reason the custom of Sephard is to omit the verses by other holidays is because the verses were already read in the Torah as Maftir. However, on Shabbos the verses of the Musaf sacrifice are not read from the Torah. Likewise, on Rosh Chodesh, although the verses are read, they are read together with other verses and hence did not receive their due honor. [Shulchan Gavoa 488:10; Kaf Hachaim 591:7]

[518] The reason: The reason for this is because the mentioning of the Karbanos is considered in place of bringing the actual sacrifice. [ibid]

[519] However, from the letter of the law simply mentioning “the sacrifices that are mentioned in scripture for this holiday” suffices, as explained in the background.

[520] However, Sephardic Jewry only mention the particular sacrifices in Musaf of Shabbos and Rosh Chodesh. [see background]

[521] Admur 591:5; 488:8

Other Opinions: The Tur writes in the name of Rabbeinu Tam that if the particular verses were not recited one does not fulfill his obligation

[522] Implication of Admur ibid;

[523] 488:8

[524] As ruled in 49:1 [Admur there rules that it is forbidden to recite verses of Torah by heart unless the verses are fluent on the lips of the masses.]

[525] Chayeh Adam brought in M”B 488:13

[526] Shoel Umeishiv Mahadurah Daled 2:108; Lehoros Nasan 8:27

[527] M”B 108:38; 488:13; Sheivet Halevy 4:63; Piskeiy Teshuvos 488:2; See Betzeil Hachochmah 2:68; Teshuvos Vehanhagos 1:388

[528] 591:5; Rama 591:2

[529] [The Olah offerings of Rosh Chadash] is included within the words “Milvad Olas Hachodesh etc” as in these words are included all the Olos of Musaf Rosh Chodesh. [Likewise, regarding the Rosh Chodesh Chatas offering] in order to include the goat offering, which is the Chatas of Rosh Chodesh, we say “Ushinei Seirim Lechaper”. [Admur ibid; Rama ibid; This refers to the Chatas of Rosh Hashanah and the Chatas of Rosh Chodesh-Taz 591:2]  Likewise in order to include the Musaf offering of Rosh Chodesh we say “Musafei Yom Hazikaron” in the plural tense, as also Rosh Chodesh is called Zikaron, as explained in 582:9. [Admur ibid; Rama ibid; Michaber 591:3; See M”A 591:2 and Elya Raba 591:5 regarding the seeming repetition of the Rama.] 

[530] Admur ibid; Michaber 591:3

The reason: The wording of “Musafei” and “Ushinei Seirei” is also said on the second day of Rosh Hashanah, which is not Rosh Chodesh. The reason for this is in order to prevent people from belittling the second day of Rosh Hashanah under the claim that it is in truth the second day of the month and is not Rosh Hashanah. [Admur ibid; M”A 591:3; Levushei Serud; P”M 591 A”A 3; M”B 591:6] Alternatively the reason is because at times even in Jerusalem Rosh Hashanah [and Rosh Chodesh Tishrei] was two days, as explained in chapter 201. Therefore, it is proper that we mention the Rosh Chodesh sacrifice also on the second day. [Birkeiy Yosef 593:3; Shaareiy Teshuvah 593:7; Kaf Hachaim 593:17]

Other opinions: Some Poskim rule that on the second day one does not mention the Nussach that includes Rosh Chodesh. [Kol Bo brought in Beis Yosef 591; Mabit 1:46; Halachos Ketanos 2:222]

[531] The Halacha above only explains how we fulfill our obligation of mentioning the Rosh Chodesh sacrifices in the current Nussach that we read. It however does not explain why we avoid explicitly mentioning the Rosh Chodesh sacrifice and rather suffice with it being included in other words. In Admur 591:6 two reasons are recorded as for why this is avoided. [To note that the question here regarding mentioning the Musafim of Rosh Chodesh in the Davening is applicable also according to the Sephardi custom not to mention the verses of the Karbanos in Musaf, as by Rosh Chodesh even the Sefardim are accustomed to mention the verses.]

[532] Derech Hachaim brought in Kaf Hachaim 591:15; Erech Hashulchan 591:1; Ruach Chaim 621:1

[533] Erech Hashulchan ibid; Ruach Chaim ibid

[534] Implication of Halachos Ketanos 2:222; Beis Yehuda 107; See Kaf Hachaim 591:18

[535] Kaf Hachaim ibid

[536] 591:13; Michaber 591:8; Tur 591; Gemara Avoda Zara 4b

[537] The reason: The reason for this is because during the Musaf prayer one recites the blessings of Malchiyos, Zichronos and Shofros, and he is thus to worry that perhaps the supernal courts will investigate his actions and his prayer will be denied. The reason for this worry specifically by the first three hours of the day is because within the first three hours of the day G-D does not judge beyond the letter of the law, as during this time He learns His Torah which is called Truth [and thus judges people in accordance to Truth]. However, after three hours into the day He judges the entire world and once He sees that the world cannot up stand to His judgment, He therefore judges them in a manner of above the letter of the law, and the individual’s prayer will not be differed. [ibid] [Now although one may Daven Shacharis of a weekday within the first three hours due that there is a congregation Davening during this time, and hence his prayer will be accepted with the congregation nevertheless this is not the case for Musaf] as since one can Daven Musaf throughout any time of the day therefore some congregations Daven early while others Daven later. Therefore, one must suspect that perhaps at the time that he is Davening Musaf there is no congregation in the world that is Davening Musaf and his prayer will hence be denied. [591:14]

Musaf of other Holidays: The above law is only regarding Musaf of Rosh Hashanah. However, regarding praying Musaf of other Holidays there is no limitation, as it is merely a story of the sacrifices and hence even if he Davens alone [within the first three hours] they will not investigate his actions. [591:14; Rashi Avoda Zara ibid; Shulchan Gavoa 591:19]                  

[538] 591:4 based on Rashi ibid as is understood by the M”A 591:9

The reason: As it is merely a praise of Hashem [and not requests from G-d] and hence even if he Davens alone [within the first three hours] they will not investigate his actions. [591:14]  

The Shacharis prayer of a weekday: Regarding a regular weekday Shacharis prayer, although the weekday prayer contains personal requests from G-d [to bestow blessing in health, livelihood as well as all matters of life] and there is thus worry that the supernal tribunal will investigate his actions, nevertheless since it is most likely that there is a congregation that is praying at the same time as him, as the time for Shacharis is in the morning, therefore his prayer will be accepted together with the prayer of the congregation, as Hashem never despises the prayer of the public as the verse states “Hen Keil Kabir Lo Yimas”. For this reason, one is to beware in the summer not to Daven Shacharis of the weekday in the first hour of the day, as certainly there is no congregation that is Davening at this time in today’s times. Likewise, in the winter one is not to delay the private prayer more than two hours into the day, as certainly all the communities have already prayed, and an individual must hence beware not to Daven during the third hour. [591:14]

Other Opinions: Some Poskim rule that even Shacharis of Rosh Hashanah is to be initially prayed within the first hour of the day, as that is when most communities are Davening. If he did not Daven in the first hour, he is to do so in the second hour. He is however to avoid doing so in the third hour as that is a time that G-d’s wrath is revealed. [M”A 591:9; Elya Raba 591:13; Yeshuos Yaakov; Kaf Hachaim 591:35]

[539] This is not an obligation but rather a mere extra Mitzvah. Hence if one desires to pray prior to the congregation’s prayer he may do so. [90:11]

[540] The reason: As this is considered an auspicious time above which as result of his prayers are not repelled [90:11], as also when praying simultaneously to a Minyan, even if not in the same building, on it G-d says “I will not repel their prayer”. [591:14] Nevertheless this prayer is not accepted above to the same extent as is prayer of a Minyan within a Shul. [90:11]

[541] 90:11; Kaf Hachaim 591:35

[542] 591:2-4; Regarding the necessity of having nine people answering Amen for the blessing-see 594:1.

Background of Admur ibid:

The letter of the law: Although throughout the year the Chazan’s repetition of the Amidah can only fulfill the obligation of those people who do not know how to pray, while one who knows to pray does not fulfill his obligation [as explained in 124:1] nevertheless by the Musaf prayer of Rosh Hashanah the Chazan can fulfill the obligation for even those which know how to pray. [Raban Gamliel unlike Baal Haiitur, brought in Tur] The reason for this is because the blessings are very long. Nevertheless, this only applies if the person is present in Shul with the Chazan and hears the entire prayer from him from beginning to end. However those that are unable to make it to Shul due to reasons beyond their control, such as those that are not found in the city or the old and sick, then the Chazan exempts them with his prayer even though they did not hear the prayer from him. [591:2; Tur 591]

The law if Piyutim are said in Chazaras Hashatz: Today that the Chazan recites Piyutim in middle of the repetition there is no person [even the sick and old] that fulfills their obligation with the repetition, even if he did not hear the Piyutim. The reason is because [these hymns] take longer to say than the entire prayer and hence the repetition [is completely invalid] and must be repeated [if one were to fulfill his obligation with it] as is ruled in 65:1. Furthermore even if the hymns do not take more time to say than the entire prayer, nevertheless it is [considered an interval within the prayer as] it is initially forbidden to make even a small interval in ones [obligatory] prayer. [591:3; M”A 591:1] This law applies even for the Chazan, that if he did not Daven the private Shemoneh Esrei he does not fulfill his obligation with Chazaras Hashtaz if the Piyutim are longer than the prayer. [M”E 591:1]

The law in an area that does not say Piyutim in Chazaras Hashatz: Even in an area that the Piyutim are not recited in the repetition, nevertheless it is best for every individual to Daven to themselves [and not fulfill their obligation with the Chazan]. The reason for this is because one who desires to fulfill his obligation with the Chazan’s repetition must listen to everything the Chazan is saying, and if he missed even one word which he did not hear from the Chazan then he does not fulfill his obligation, and not every person is able to withhold himself to do so. [591:4; Tur 591]

[543] The reason: Since the Chazan adds hymns to his repetition to the point that the hymns said are longer than the actual prayer, one does not fulfill their obligation with the repetition. Furthermore, one must listen to every word of the Chazan in order to fulfill one’s obligation through his repetition, therefore one does not rely on the chazzans repetition. [Admur ibid brought in background]

[544] 591:4; Rivash 37 brought in Beis Yosef; See Kaf Hachaim 591:5

The reason: In order for the Chazan to be fluent in his repetition, as ruled in 124. [Admur ibid] This implies that the Chazan fulfills his obligation with his repetition. This must refer to a case that the Chazan is not saying long Piyutim in his repetition, otherwise even he does not fulfill his obligation in the repetition, as explained in Admur above, and so rules M”E 591:1; Kaf Hachaim 591:1] See Q&A!

[545] See Admur 126:4 that a Chazan that made a mistake in his private prayer is never to repeat it being that it is a Tircha Detzibura as he is anyways able to rely on his repetition.

[546] Elya Raba 591:3 [states that he must repeat the silent prayer however concludes with Tzaruch Iyun]; P”M 591 A”A Hakdama [brings the Elya Raba ibid that is questionable if may rely on Chazarah]; brought in Kaf Hachaim 591:1; Alef Hamagen 591:1

[547] Seemingly the question is whether the repetition counts as a real Shemoneh Esrei for the Chazan or counts only as a Chazarah Shemoneh Esrei due to the Piyutim. However, one cannot say that the repetition does not carry any validity as otherwise it would be forbidden to say the Piyutim as it causes the Chazarah to be in vain. Hence the question is to what extent is the Chazarah with Piyutim valid.

[548] M”E 591:1; Piskeiy Teshuvos 126:5 [contradicts himself in 591:1]

[549] Piskeiy Teshuvos 126:5 footnote 35

[550] Kaf Hachaim 591:1; Alef Hamagen 591:1; Piskeiy Teshuvos 591:1 [contradicts himself in 126:5]

[551] May the Chazan choose to Daven again prior to his repetition according to all? Seemingly according to all the Chazan may quickly repeat the prayer in silent prior to Chazaras Hashatz and the entire doubt is whether he is obligated to do so, or if he may choose to rely on his repetition, due to Tircha Detzibura. [See wording in P”M ibid that implies this. The reason is because even according to the first opinion above they agree that he has not yet fulfilled his obligation [see 126:4], so what could be wrong with now Davening properly prior to the repetition. It is certainly not a blessing in vain and the phrase of Safek Brachos Lihakel is not applicable to it.] Vetzrauch Iyun Lemaaseh! To note however that according to all one can have another person do Chazaras Hashatz and he can then repeat his private prayer.

[552] Kaf Hachaim 591:1

[553] Admur 124:6; Minchas Yitzchak 4:48; See ibid and Piskeiy Teshuvos 592:1 regarding the novelty of the Griz of Brisk that one must listen to the parts that invalidate the prayer if they are omitted in order to be Yotzei the Tekios of Musaf. However, the Chazon Ish 137:3-5 negates this novelty.

[554] Har Tzevi 1:42; Piskeiy Teshuvos 592:4; See Minchas Yitzchak ibid and 4:47; as one may not make an interval between the sets of Tekios.

[555] Minchas Yitzchak 4:48 in explanation of the Leket Yosher from the student of the Terumas Hadeshen p. 128

[556] Yesod Veshoresh Havoda 11; Piskeiy Teshuvos ibid; however perhaps there he is only referring to Chazaras Hashatz of Shacharis, Vetzaruch Iyun; See however Otzer Minhagei Chabad p. 128 that the Rebbe at times would say Tehillim during the Chazan’s recital of Hineni Heani. Seemingly the reason this is not considered an interval is because it is similar to matters relating to prayer which one may even initially speak of during this time.

[557] Vol. 2:276, end of the laws of Rosh Hashanah

[558] Otzer Minhagei Chabad p. 131; For the order of the recital by the Chazan and congregation-see Hiskashrus 947.

[559] Days of Awe, Days of Joy p. 102

[560] M”A 131:22 [“one kneels and bows on R”H by Aleinu”]; Rama 621:4 and Admur 621:12 [regarding Aleinu recited in Yom Kippur Davening-not mentioned in Shulchan Aruch regarding Rosh Hashanah; Also in Rama 131:8 only Yom Kippur is mentioned]; M”E 591:1; Alef Hamagen 591:2; Machzor Chabad; Shaar Tziyon 131:44 [“Our custom is to bow by Rosh Hashanah just like Yom Kippur]; Otzer Minhagei Chabad 318

[561] M”E 592:1; Machzor ibid

[562] See Reshimos 4:22

[563] Mateh Efraim 591:1

[564] Alef Hamagen 592:2; Machzor Chabad; Otzer Minhagei Chabad 318

Other customs: Many communities are accustomed that only the Chazan bows with his head to the floor by Aleinu. [Daas Torah 591; Likkutei Mahrich]; Seemingly this is a compromise between the two opinions regarding whether one is to prostrate by Aleinu. [See Otzer ibid]

[565] 621:12; Rama 621:4

[566] Machzor Chabad; See Otzer Minhagei Chabad 323

Other customs: The custom on many communities is not to bow or prostrate during Aleinu on R”H or Yom Kippur that coincides with Shabbos. [Ashel Avraham Butchach 621:4; Hagahos Chochmas Shlomo 592; See Divrei Yatziv 2:265]

[567] Rama 621:4 and Admur 621:12 [regarding Aleinu of Yom Kippur]; Alef Hamagen 592:2; 621:16; Shaareiy Tziyon 131:44 [“Our custom is to bow by Rosh Hashanah just like Yom Kippur]; Machzor Chabad; Custom of Chabad Rabbeim as brought in Otzer Minhagei Chabad 319:321 [“The Rebbe Rashab had dust on his forehead after bowing”]

Other Opinions: Some Poskim write that one does not place his forehead to the ground when bowing by Aleinu [of both R”H and Yom Kippur] and this is only done on Yom Kippur by “Kohanim”. [M”A 131:22 “one kneels and bows on R”H by Aleinu however does not place the face to the ground”; M”E 592:1; 621:14; Kaf Hachaim 131:118]

[568] Alef Lamateh 621:15; Kaf Hachaim 131:115 [“on Yom Kippur one does not prostrate his hands and legs”]; See M”A ibid that says on R”H we are “Korim Umishtachavim” and according to our custom we simply add the touching of the head to the ground. This follows the form of bowing mentioned in Admur 131:1 which is called “bowing to the ground without spreading the hands and legs (even if he sits on the ground and bows his head to the floor)”. And “This was the main form of Nefilas Apayim done in previous times” [ibid]

[569] See Admur 131:1 that this is called bowing “with spread arms and legs”; This was the custom of the Gr”a [Maaseh Rav  16-The new print] and was the custom of the Chabad Rabbeim. [Otzer Minhagei Chabad 319:321] However see later footnotes that the Rabbeim would support themselves off the ground using their fists and toes and hence perhaps this is not the true prostrating referred to by Admur ibid.

[570] Piskeiy Teshuvos 591 footnote 11; See Admur 131:1; Rama 131:8

[571] See Poskim ibid

[572] Rama 131:8; Admur 131:1; M”B 131:40

The Biblical prohibition-Prostrating: It is Biblically forbidden for one to prostrate himself on a stone floor with spread hands and legs. One who does so receives lashes. This prohibition is learned from the verse “One may not place stone on the ground for purposes of prostrating”. This was only permitted to be done in the Temple.” [Admur ibid]  Thus there must be two conditions met for it to be Biblically forbidden: 1) That one is bowing with spread arms and legs. 2) That one is doing so on a stone floor. [M”B ibid]

[573] This is referred to as Derech “Keida”. [M”B 131:40]

[574] Admur ibid; M”B ibid; Tur; Beis Yosef

The reason: It is Rabbinically forbidden to bow on a stone floor with one’s face touching the floor even if one does not prostrate himself with spread hands and legs, due to a decree against prostrating in a Biblically forbidden method. [ibid]

[575] Rivash 412 brought in Beis Yosef; Olas Tamid 131:28; M”A 131:20

[576] Elya Raba 131:15 in name of Shlah; M”E 621:14; Kaf Hachaim 131:117; See Rambam Avoda Zara 6:7; Piskeiy Teshuvos 131:27

[577] Rama 131:8 [Place grass between the face and floor]; M”A 131:22 that an interval is valid as rules Rambam. See the following Poskim regarding the two different versions of the Rama here: Taz 131:15; P”M 131 A”A 22; M”B 131:44. See P”M ibid for the reason why an interval is valid.

Does an interval help even when one is prostrating with spread arms and legs? This depends on the two versions of the Rama ibid. Practically we rule like the second version and hence the interval helps, as explained in P”M ibid that when there is a detached interval there is no decree.

[578] Rama ibid

[579] Poskim ibid that only the head must have the interval, and that the entire prohibition is placing the head on the floor; See “A Chassidic message” for a story of the Rebbe Maharash on this matter and how one is not to be particular against getting his clothing dirty.

[580] Pashut from Poskim ibid and so writes Piskeiy Teshuvos 591 footnote 10; 131:27

[581] M”A 131:20 [that cement is permitted]; Admur ibid [“on a stone floor”]; Sefer Haminhagim p. 120 [English edition]; The Rebbe Rashab would bow on a wooden floor and when he would lift his head dust was visibly seen on his forehead.

Other Customs: Although from the letter of the law one is not required to have an interval between the face and the ground by floor materials other than stone, nevertheless many are accustomed to place an interval on the floor even if the floor is made of wood as a stringency so they don’t come to be lenient by a stone floor. [Toras Chaim 131:9; M”E 621:14; Alef Lamateh 621:15; Kaf Hachaim 131:116; Piskeiy Teshuvos 591:3]

[582] Rama 131:8; Rivash ibid; Bach 131; Olas Tamid 131:28; M”B 131:40; Kaf Hachaim 131:111

The reason: It is Rabbinically forbidden to prostrate with spread arms and legs on any material, even not of stone, due to a decree against prostrating on a stone floor which is Biblically forbidden. [Levush; Taz 131:14; M”B ibid] Alternatively the reason is because we suspect that there is a stone floor under the wooden material floor and the wood was simply built over it. [Rivash ibid brought in M”A 131:22; Kaf Hachaim 131:114]

The Rebbe’s custom: The Rebbe had a carpet on his Bima which seemingly served as an interval for when he prostrated. However, from the memoirs recorded of the Rebbe Rashba, who also prostrated on the floor, it is evident that there was no interval between his face and the ground. Likewise, some Poskim rule that a set carpet is not a valid interval. [Levushei Mordechai 23] Vetzaruch Iyun. Perhaps however one can say that in truth the method used by the Rebbe and Rebbe Rashab is not the real prostration referred to here, as they supported themselves off the ground using their fists and toes and did not fully lie on the ground. Hence it did not require an interval on a non-stone floor. However, one who lays flat on the ground without any support is the definition of prostrating that requires an interval on all floors. [Heard from Harav Asher Lemel Hakohen] Vetzaruch Iyun.

[583] Machzor Chabad; Otzer Minhagei Chabad 318

[584] Otzer Minhagei Chabad 319-321

[585] Piskeiy Teshuvos 592 footnote 14

[586] Teshuvos Vehanhagos 2:270; Hiskashrus 947

[587] M”E 592:1

[588] Elya Raba 131:15 in name of Shlah; Mateh Efraim 621:14; Ateres Zekeinim 621; Shaareiy Tziyon 131:44; Kaf Hachaim 131:117

[589] Daas Torah 131; Piskeiy Teshuvos 131:27

[590] The reason however why a Tallis is valid Bedieved is because it is not attached to one’s body like other clothing. [Shevet Hakehasi 2:61]

[591] M”A 131:20 records a dispute on this matter.

[592] Sheivet Halevy 1:23; Piskeiy Teshuvos 131:27

[593] Sheivet Halevy ibid that when fully prostrating, according to all it is forbidden on all floors, as explained in all Poskim ibid.

[594] M”A 131:20 [“As cement is not stone”]

[595] Toras Chaim 131:9; Kaf Hachaim 131:113

[596] Piskeiy Teshuvos 131:27

[597] The reason: As it is made from small rocks and cement.

[598] Rishimos Devarim 2 p. 90 told over by the Chassid Reb Shmuel Gronam Estherman

[599] See 596:1 “After the prayer we go eat and drink and rejoice”; Mateh Efraim 584:15

[600] Sefer Haminhagim p. 69 [English]; Letter of Rebbe Rayatz printed Koveitz Michtavim in Tehillim Yosef Yitzchak, and in Igros Kodesh Rayatz 5:240; Luach Devar Beito; Rivivos Efraim 2:135-13

[601] For example, a thirty-year-old studies Psalm 31

[602] So is implied from the letter of the Rebbe Rayatz who corresponds the saying of 12 verses to the 12 months, hence including Rosh Hashanah in the calculation. Now, although we don’t explicitly mention Rosh Chodesh on Rosh Hashanah in order to confuse the Satan, and due to other reasons [see Admur 591:6], nonetheless, since here Rosh Chodesh is not explicitly mentioned, and it is not part of any specific prayer, therefore there is no reason to avoid fulfilling the custom then.

[603] Hisvadyos 1984 1 p. 26-27 “The reason for the custom to sing the Niggun of Ainu Malkeinu of the Alter Rebbe prior to each prayer on Rosh Hashanah is in order to mention the merit of our forefathers, the merit of the Alter Rebbe.”

[604] Otzer Minhagei Chabad p. 58

[605] 598:1

Background:

Although when a regular Yom Tov falls on Shabbos we omit Tzidkascha by Mincha, nevertheless on R”H that falls on Shabbos we say Tzidkascha being that it is a day of judgment and it is proper to say “Tziduk Hadin” on the day of judgment, and so is the custom of Sefardic Jewry. [Tur; Beis Yosef; Michaber 598:1] However there are opinions [Rama 597:1; Ran; Minhagim] that rule that even on R”H that falls on Shabbos one is to omit Tzidkascha being the verse states “Mishpatecha Tehom Raba” and one is to avoid arousing judgment on the day of judgment. Furthermore, this day is Rosh Chodesh and one does not say Tzidkascha on Rosh Chodesh as explained in chapter 292. Practically the custom is like this opinion in these provinces. [Admur ibid] Practically even amongst Sefardic Jewry some communities are now accustomed to omit it, and each community is to follow their custom. [Kaf Hachaim 598:1]

[606] 584:5; 602:2; Meil Tzedaka; Rivash 512; M”A 584:3; M”E 584:11; M”B 584:4; Shaareiy Tziyon 584:7; P”M 584 A”A 6; Kaf Hachaim 584:7

Other opinions: From the Levush it is implied that Avinu Malkeinu is recited on Mincha Erev Shabbos. [Kaf Hachaim ibid]

[607] The reason: From Admur ibid it is implied that this is because it is forbidden to make personal requests on Shabbos. Vetzaruch Iyun as it is not yet Shabbos and hence should not carry this prohibition? [See Kaf Hachaim 584:7]

[608] Sefer Haminhagim p. 133 [English]; Levush 598; Mateh Efraim 598:3; See Otzer Minhagei Chabad p. 140

[609] See Admur 583:7; Siddur Admur; Rama 583:2 in name of Minhagim; Darkei Moshe 583:2; Toras Haolah of Rama 3:56; Drashos Maharil R”H; Sefer Haminhagim Tirana Rosh Hashanah p. 100; Mateh Moshe 820; Shlah Miseches R”H 214b; M”A 583:5; Shaar Hakavanos 90b; Peri Eitz Chaim 26:5; Mishnes Chassidim 9:14; Shvus Yaakov 3:42; Birkeiy Yosef 583:6; Machazik Bracha 583:4; Yosef Ometz 17:3; Ruach Chaim 583:6; Zechor Leavraham 583; Mateh Efraim 583:4; Shaareiy Teshuvah 583:6; Kitzur SHU”A 129:21; Ben Ish Chaiy Netzavim 12; Torah Leshma 145; Kaf Hachaim 583:30-31; M”B 583:8; Kaf Hachaim 583:30; Yabia Omer 4:47; Piskeiy Teshuvos 583:9; Otzer Minhagei Chabad 346;

Background of the custom: The custom of Tashlich is first cited in the Sefer Maharil [14the century] in the section of Hilchos Rosh Hashanah and the Sefer Haminhagim of Tirna [who lived in that same generation], and is later recorded in numerous Sifrei Minhagim and Poskim of Ashkenazi Jewry.  The custom is not recorded in the Talmud, or earlier Rishonim, such as the Rif and Rambam and Rosh, and is likewise omitted from the rulings of the Michaber in his Shulchan Aruch and surprisingly is also omitted from his encyclopedic commentary Beis Yosef, which was pended on the Tur and compiles teachings from all of the previous Poskim. From all this we can deduce that the custom became propagated sometime in the 13th or early 14th century, which was the time that the Maharil lived. Likewise, one can conclude that this custom originated amongst the communities of Ashkenazi Jewry, and was not followed amongst Sephardic communities until much later on, hence explaining its omission by the Michaber. In fact, when this custom is recorded in the writings of the Arizal, he writes it as an Ashkenazi custom. In his words, “The reason behind the custom that the Ashkenazim are accustomed to go on the first day…”  Nonetheless, as is evident from the writings of the Sephardi Poskim , this tradition became adapted likewise amongst Sephardic community and as can be seen throughout the world today. However, this custom is not followed by all sects of world Jewry, as there are Ashkenazi communities even today who do not perform Tashlich and negate its significance or necessity. So was the ruling of the Gaon of Vilna , and so was testified by the Aruch Hashulchan  to have been the custom of many Ashkenazi communities in his time to not perform Tashlich. Some of the reasons recorded behind the custom are a) to resemble Akeidas Yitzchak [see “The meaning of Tashlich”]; b) To throw the Kelipos into the supernal waters. [See Sparks of Kabala]. The seeing of fish by the river also has significance, although it is secondary to the main purpose of Tashlich. [So is evident from wording in Shlah p. 214 “and consequently one also sees fish”] See Kitzur SHU”A 129:21 where all the reasons are brought.

Wording of Admur in 583:7: It is customary to go [on Rosh Hashanah] to a river which contains live fish as an omen that the evil eye should not have authority over us. It is also an omen for us to be blessed to multiply like fish. At the river one recites the verse “Yashuv Uyirachameinu” and “Vesashlich” etc. [as printed in the Siddur] as well as the verse of “Mi Kel Kamocha”. It is best to go [to recite Tashlich near a river which contains live fish] that is outside of the city. One is to go to recite Tashlich on the first day of Rosh Hashanah, after Mincha, prior to sunset and one is to recite there the verse of “Mi Kel Kamocha”.

Wording of Admur in Siddur: After Mincha on the first day of Rosh Hashanah, prior to sunset, it is proper to go to outside of the city to a well of water or a spring, as water represents Chesed while fish represent the level of “Eina Pikcha”. While there one is to recite the thirteen Middos that are in the verse “Mi Kel Kamocha” which correspond to the thirteen attributes of “Hashem Hashem Keil Rachum etc” One is to intend by each attribute to one of the attributes of the verse “Hashem Hashem Kiel Rachum etc”. However, they should not be verbalized. Afterwards one recites Min Hameitzar etc which correspond to the nine Middos of Hashem Erech Apayim etc”.

The Rebbe’s Tashlich: For an accounting of the Rebbe’s Tashlich see Otzer Minhagei Chabad 351. [In the earlier years the Rebbe went to the Botanical gardens; One year there was a lot of rain; the Rebbe once climbed the fence to get to the lake; Starting from 1968 a pond was built in the courtyard of 770]

[610] Admur 583:7; However in the Rama ibid and Siddur it simply states that one goes. The Shlah [Miseches R”H 214b in gloss] states that this is an old custom.

The Sefaradi custom: Although this custom is sourced in the Ashkenazi Poskim, nevertheless it is followed also by Sefaradim. [so is proven from all the Sefardi Poskim mentioned in the footnotes here that discuss the details of the custom of Tashlich; See Birkeiy Yosef 583:6; Machazik Bracha 583:4; Yosef Ometz 17:3; Ruach Chaim 583:6; Ben Ish Chaiy Netzavim 12; Torah Leshma 145; Kaf Hachaim 583:31 Kaf Hachaim 583:30; Yabia Omer 4:47]

Custom of Gr”a and others: In Maaseh Rav 209 it states that the Gr”a was not accustomed to go near a body of water to recite Tashlich. The Aruch Hashulchan 583:4 records that many are accustomed not to perform Tashlich at all for reasons known to them and he concludes “and so is proper”.

[611] Admur 583:7 [“river” is omitted in Siddur]; Rama ibid; Mahril ibid; M”A 583:5 and Shaar Hakavanos 90b mention both options, a river or well. Vetzrauch Iyun on why Admur omitted this from the Siddur.

[612] Siddur Admur; [omitted from 583:7]; M”A 583:5; Shaar Hakavanos 90b; Peri Eitz Chaim 26:5; Mishnes Chassidim 9:14; Kaf Hachaim 583:30

[613] Source of the word Tashlich: The word Tashlich means to throw and represents the throwing of the sins. [see Sparks of Kabala]

[614] Admur 583:7 and Siddur; M”A 583:5; Shaar Hakavanos 90b; Peri Eitz Chaim 26:5; Mishnes Chassidim 9:14; M”B 583:8; M”E 583:4; Kaf Hachaim 583:30

Other Poskim: Reciting after Mincha is omitted from the Levush; Rama ibid and other Poskim; Minhagei Mahril writes to go after the meal.

[615] 583:7; Siddur; M”B 583:8; Sefarim listed in Otzer Minhagei Chabad 346; The Rama does not write when it is to be said, neither which day or the time of the day.

Other Customs-Tashlich on Yom Shlosh Esrei Middos: Many of the Chassidic communities are accustomed to even initially say Tashlich on the day before Erev Yom Kippur which is referred to as “Yom Shlosh Esrei Middos” and not on Rosh Hashanah. [Likkutei Mahrich 77a; Darkei Chaim Veshalom 741; Shaar Yissachar Shuva Yisrael 22 in name of many Tzaddikim; Piskeiy Teshuvos 583:9; See Otzer Minhagei Chabad p. 145] Some bring a proof for this from the Shemoneh Shearim of Rav Shmuel Vital that his father once said Tashlich and saw a frog in the area of which bystanders threw rocks at it to chase the frog away. Rav Chaim Vital chastised them for doing so being the frog contained an incarnated soul searching for a Tikkun. From the fact they threw stones which are Muktzah hence shows that they did not say Tashlich on Yom Tov. [Shaar Yissachar ibid] [Vetzrauch Iyun as they could have kicked the stones which is allowed.] The simple reason for not saying it on Rosh Hashanah is because there is very little time available after the prayers and the conclusion of the Yom Tov meal. It is therefore delayed until the day of Shlosh Esrei Middos which corresponds to the 13 Middos mentioned in Tashlich. [ibid] This day is also special being that the Temple was inaugurated on that day in the times of Shlomo and it is therefore a day of Teshuvah and Tefila. [Derech Pikudecha Hakdama 8; Shaar Yissachar Tishrei 5:1] Others say it was not said on Rosh Hashanah due to fatigue. [Likkutei Mahrich] In any event this custom was followed by many Tzaddikim, and their Chassidim follow this custom even if they have the ability to say Tashlich on Rosh Hashanah. Nevertheless, if delaying Tashlich will make them miss saying it with a Minyan then they are to say it on Rosh Hashanah. [Shaar Yissachar ibid; See Piskeiy Teshuvos 583 footnote 58] If Yom Kippur falls on Monday then those that follow the above custom say Tashlich on Thursday. [See Piskeiy Teshuvos 583 footnote 60]

The custom of the Rebbe Rayatz: In one year, when the Rebbe Rayatz was visiting N.Y city, he recited Tashlich twice, on Motzei Rosh Hashanah and on Gimel Middos. [Sichas R”H 1931; Igros Kodesh 2:252; Reshimos 4:14; Hamelech Bemisibo 2:20; Otzer p. 145]

[616] Admur 583:7 and Siddur; M”A 583:5; Shaar Hakavanos 90b; Peri Eitz Chaim 26:5; Mishnes Chassidim 9:14; M”B 583:8; M”E 583:4; Kaf Hachaim 583:30

[617] 583:7; Darkei Moshe 583:2; Drashos Mahril; Minhagim; Shlah 214b; M”B 583:8; Kitzur SHU”A 129:21

The ruling in Siddur: Admur in the Siddur does not explicitly write that the water should contain fish. Veztaruch iyun. See glosses of Rav Raskin p. 538.

The significance of fish: The fish serve as an omen that the evil eye should not have authority over us. It is also an omen for us to be blessed to multiply like fish. [Admur ibid; Minhagim; Darkei Moshe 583:2] Alternatively the reason is because we are a parable to live fish that have been suddenly caught in a net and we beg for supplication of mercy. [Mateh Moshe 820; Shlah 214b] Alternatively the fish represent the level of “Eina Pikcha” [Siddur Admur; Shlah 214b; see Kitzur SHU”A 129:21 where all the reasons are brought] The seeing of fish by the river is secondary to the main purpose of Tashlich. [So is evident from wording in Shlah p. 214 “and consequently one also sees fish”]

Other Poskim: The Rama ibid omits the necessity of having fish in the waters. It is likewise omitted from the Kisvei Arizal brought in footnotes.

[618] Siddur Admur; 583:7; M”A 583:5; Elya Raba 596:3; Siddur Yaavetz; M”B 583:8

[619] Sefer Haminhagim p. 120; Hagahos Hasiddur of Rebbe Rashab; Peri Eitz Chaim Shaar Hashofar 5; Mateh Efraim 598:4; Kitzur SH”A 129:21 Likkutei Mahrich; Kaf Hachaim 583:30

The reason: This is done as a mere hint towards the person that he must shake off his sins and have clean garments from now on. [Kitzur SH”A ibid; M”E ibid] Alternatively this is done in order to shake off the Kelipos, as just like he is shaking the dirt off his clothing into the river so too above they will shake the Kelipos off his soul and throw them into the supernal sea. [Kaf Hachaim 583:30]

[620] When to shake the Tallis: In Peri Eitz Chaim ibid it states to shake it upon saying the words “Visashlich Bemetzulos Yam..” However the Siddur Shlah states to shake it at the conclusion of Tashlich and so is our custom. [Rebbe Rashab ibid]

[621] What to shake: In Peri Eitz Chaim ibid it states to shake the ends of the clothing. However, the Siddur Arizal of Rav Shabsi, as well as Siddur Shlah, it states to shake the ends of the Tallis Katan, being it is a clothing of the Shechina. This too is our custom, to shake the ends of the Tallis Katan. [Rebbe Rashab ibid; So rules also Likkutei Mahrich; Piskeiy Teshuvos 583:8]. The following Poskim however mention shaking the clothing and not specifically the Tallis Katan. [Darkei Chaim Veshalom 741; Mateh Efraim 598:4; Kaf Hachaim 583:30]

[622] Kaf Hachaim ibid

[623] See 518:1-4

[624] The Rebbe Rashab and Rebbe Rayatz were particular to never carry on Yom Tov. [See Otzer Minhagei Chabad 359 that the Rebbe Rashab did not carry on R”H and by Tashlich he would give his Siddur and glasses to one of the Bochurim to carry. Likewise, in Reshimos Devarim p. 180] it states that the Rebbe Rayatz once saw a member of Anash carrying his Tallis on Yom Tov and he chastised him for doing so. I also heard from Harav Eli Landau, R.Y. of T.T. Kfar Chabad that his father, Harav Yaakov Landau, would walk to the Mikveh together with the Rebbe Rashab on Yom Tov and the Rebbe Rashab would ask him to carry his towel for him to the Mikveh. Thus, the Rebbe Rashab and Rebbe Rayatz were particular not to carry. However, the Rebbe was accustomed to carry on Yom Tov as was witnessed on various occasions [i.e. removing keys to open door etc].

[625] So is evident from the story of Rav Yaakov Landau with the towel, that the Rebbe Rashab asked him to carry it, and so was the Rebbe’s custom to carry for a need.

[626] Mateh Efraim 598:7; Kaf Hachaim 58:34

[627] Mateh Efraim 598:4; Piskeiy Teshuvos 583:9

[628] Custom of Chasam Sofer recorded in Piskeiy Teshuvos 583 footnote 47

[629] Kaf Hachaim 583:30

The reason: As the main intent of Tashlich is with regards to the supernal sea, and the water below is merely a hint to this matter. [ibid]

[630] Nitei Gavriel 69:6 and so is the custom of many communities in Israel; Directive of Rebbe to Rav Yaakov Yehuda Hecht [Hiskashrus 947]

[631] 324:7; Kaf Hachaim 583:32

[632] Birkeiy Yosef 583:6; Kaf Hachaim 583:33; Mateh Efraim 598:6

[633] Ben Ish Chaiy in Torah Leshmah, brought in Kaf Hachaim ibid

[634] Likkutei Mahrich

[635] Piskeiy Teshuvos 583 footnote 54

[636] For a list of Poskim on this matter see: Piskeiy Teshuvos 583:9; Kaf Hachaim 583:31; Sdei Chemed R”H 2:1; Shaareiy Teshuvah 583:2

[637] Kitzur Shlah; Birkeiy Yosef 583:6 in name of Ramaz; Yosef Ometz 17:3; P“M 583 A”A 5; M”Z 3; M”B 583:8; opinion in Mateh Efraim 598:6; Alef Hamagen 583:11 [that so is the custom]; Yabia Omer 4:47 rules one should say it on Sunday in an area that the Tashlich location is outside the Eruv.

[638] The Reason: We suspect that one may come to carry his Siddur to the river and a river is usually by a public area of which it is forbidden to carry into. [P”M ibid; M”B ibid] There are likewise Kabalistic reasons mentioned as for why Tashlich should not be said on Shabbos. [Alef Hamagen ibid; Piskeiy Teshuvos 584]

[639] Shvus Yaakov 3:42; Implication of Drashos Mahril and Teshuvos Mahril 136; Machazik Bracha 583:4 in name of Mekubal; [however in Yosef Ometz 17:3 the Chida writes it is better not to follow this opinion]; Shaareiy Teshuvah 583:6 [that so is the custom]; M”E 598:5; Ben Ish Chaiy Netzavim 12 [in name of Rashash]; Torah Leshma 145; Ruach Chaim 583:6; Kaf Hachaim 583:31 [Custom of Beis Keil Jerusalem]; Yabia Omer 4:47 rules one should say it on Shabbos only in an area that the Tashlich location is included within the Eruv.

Beware not to carry: Those that are accustomed to recite Tashlich on the first day of Rosh Hashanah even when it falls on Shabbos must beware to avoid transgressing the carrying prohibitions. [M”E ibid]

[640] Sichas 6^th Tishrei 1970 that so was the custom of the Rebbe Rayatz and Rebbe Rashab, although the Alter Rebbe and previous Rabbeim and Chassidim did go on Shabbos.

Opinion of Shulchan Aruch Harav: The Rebbe ibid implies from the wording of Admur in the Siddur [that does not differentiate] that one is to say Tashlich on Shabbos. The Rebbe suggests that in the later generations our custom in Chabad changed due to that people would stumble with carrying on Shabbos.

[641] Birkeiy Yosef ibid; Reshimos 4:9; Otzer p. 146

[642] Zechor Leavraham 583 brought in Piskeiy Teshuvos 583 footnote 51

[643] Aruch Hashulchan 583:4 states that women should not go and in an area that women go then the men are not to go; Alef Hamagen 583:7

[644] Drashos Mahril R”H; Darkei Moshe 583:2; Shlah 214b; Biur Hagr”a 583:11; Kaf Hachaim 583:29

[645] Tanchuma Vayeira 22; Yalkut Shimoni Vayeira 99

[646] See Admur 586:2; Michaber 586:1; Admur 584:9; Michaber 584:4

[647] Admur 601:1; Michaber 601:1

[648] Hagaon Radal brought in Alef Hamagen 585:7; Minchas Elazar 4:36

[649] Kitzur SHU”A 129:21

[650] Micha 7:19

[651] Quoted in Shaar Hakolel 43:15

[652] Shaar Hakavanos 90b; Peri Eitz Chaim 26:5; Kaf Hachaim 583:30

[653] Shaar Hakolel 43:15

[654] Shaar Hakolel ibid

[655] Siddur Admur; Siddur Reb Asher taken from Chemdas Yamim 45

[656] Shlah Hakadosh 214b

[657] Siddur Admur; Shaar Hakavanos 90b; Peri Eitz Chaim 26:5; Kaf Hachaim 583:30

[658] 600:1; Michaber 601:2

[659] 600:5-6; Siddur Admur; Tur 600; Michaber 600:2-3

Background from Admur:

*For a clear understanding of some of the concepts and matters below refer to chapter 3 where the background of the two days of Yom Tov is explained in great length and detail.

First opinion: By a regular Yom Tov in the Diaspora they recite Shehechiyanu in Kiddush on both days. The reason for this is because the entire reason of keeping two days in the Diaspora is because of the doubt of their ancestors as to (on which day the month was sanctified and consequently as to) which day is Yom Tov. Now the ancestors always said Shehechiyanu also on the second day as perhaps the second day is Yom Tov and the previous day was a weekday and hence it was not exempt with the blessing of Shehechiyanu said yesterday. However, on the second night of R”H there are opinions [Geonim; brought in Tur ibid] who say one does not recite Shehechiyanu. Their reason is because the two days of Rosh Hashanah are considered one level of Holiness and like one long day, and thus the second day was included within the blessing of Shehechiyanu recited on the 1st night, and hence why should he repeat the blessing a second time. They apply the same ruling towards the Shehechiyanu of Shofar on the second day that one is not to say Shehechiyanu over the Shofar on the second day as it was already included within the Shehechiyanu of the 1^st day.

Second opinion: Others [Rashi; Rashbam; Rosh; brought in Tur] however rule that one is required to recite a second blessing of Shehechiyanu on the second day both by Kiddush and blowing Shofar. The reason for this is because the entire reason that the two days are considered like one long day is due to the custom of our ancestors, and even our ancestors repeated the Shehechiyanu on the second day. The reason is as follows: In those times the month was sanctified based on testimony and they thus considered both days as one long day as they suspected that perhaps the witnesses came after Mincha and hence the two days are considered like one Holiday and one set of Holiness. Nevertheless, our forefathers would recite the blessing of Shehechiyanu also on the second day, despite the fact that it was all one long stretch of Holiness and one long day. The reason they did so is because even if witnesses were to arrive after Mincha [and hence cause both days to be one long day] nevertheless the main Biblical day of Yom Tov would be on the 2^nd day while the 1^st day would be considered a Rabbinical Yom Tov and is considered like a weekday in comparison to the second day which was set to be the first of the month. Therefore, since even our ancestors recited Shehechiyanu on the 2^nd day also we should recite Shehechiyanu on the second day (even in Eretz Yisrael) just like is done by every Holiday in order not to swerve from the custom of our ancestors. [ibid; In summary: Since even in the times of our ancestors Shehechiyanu was said on both days, being the second day was the Biblical holiday and thus could not be exempt with the blessing said on the first day, therefore we too make a separate blessing on each day, as the entire concept of keeping two days is so we follow the same pattern as our ancestors.] [600:5]

The final ruling: Practically we rule like the second opinion which holds that Shehechiyanu is said also on the second day [by both Kiddush and Shofar]. Nevertheless, initially it is good to avoid the dispute regarding the blessing and hence wear a new garment that requires Shehechiyanu [Admur 600:6; Rama 600:2] or eat a new fruit and have them in mind when reciting the blessing. [600:6; Siddur Admur [“so is the custom”]; Michaber 600:2; Rosh and Maharam Meir of Rothenberg brought in Tur] Nevertheless if one does not have a new clothing and new fruit then nevertheless he is to recite Shehechiyanu as the main opinion follows the second opinion [Admur ibid; Siddur Admur; Michaber ibid; Taz 600:1]

Ruling of Admur in Siddur: In 600:6 Admur writes it is proper to place a new fruit. In the Siddur he writes it is the custom to place a new fruit. Piskeiy Hassidur [178] explains that Admur in the Siddur is following the opinion of the Shaar Hakavanos and Mishnas Chassidim which rules there is no need to have a new fruit placed. He hence writes that it is merely the custom to do so and not that one should do so.

[660] Second opinion in Admur ibid and final ruling of Admur; Michaber 600:2 [regarding Kiddush];

[661] Admur 600:6 [Kiddush] 600:7 [Shofar]; Rama 600:3 based on Hagahos Maimanis; Darkei Moshe 600

Michaber and custom of Sephardim: The Michaber rules there is a difference between the Shehechiyanu of Kiddush and Shofar on the second day. Regarding Kiddush one says Shehechiyanu also on the 2^nd day [600:2] However regarding Shofar one does not repeat Shehechiyanu by Shofar of the second day. [600:3; Beis Yosef 600] Practically this is the custom of Sephardic Jewry, not to say Shehechiyanu by Shofar of the second day. [Admur 600:7; Kaf Hachaim 600:3]

[662] Elya Raba 600:3; Shaareiy Teshuvah 600:1; Mateh Efraim 581:54; Alef Hamagen 581:126; Kaf Hachaim 600:6; Hiskashrus 898; As for why the placing of a new fruit or garment by candle lighting is not mentioned by earlier Poskim see “The Laws of Erev R”H” Halacha 18 in footnotes that the saying of Shehechiyanu by candle lighting is not mentioned in previous Poskim.

[663] Admur 600:6 [Kiddush]; 600:7 [Shofar]; Rama 600:2 [Kiddush; however by Shofar in 600:3 having a new garment is not mentioned-see Kaf Hachaim 600:10]; M”A 600:3 [Shofar]; Hagahos Maimanis; Elya Raba 600:3; M”B 600:3; The option of new clothing is omitted from Siddur regarding Kiddush

Other Opinions: Some rule one is not required to search for a new fruit or garment and Shehechiyanu may be recited even initially. [Birkeiy Yosef 600:2; Maaseh Rav 203; Shaar Hakavanos p. 90; Mishnes Chassidim; brought in Piskeiy Hassidur 178; Kaf Hachaim 600:7; See Kaf Hachaim 600:10 regarding Shofar; However, see Peri Eitz Chaim that one is to search for a new fruit. The Piskeiy Hasiddur says this is a mistake in the wording. The Kaf Hachaim ibid quotes the Peri Eitz Chaim 25:7 that one is not required to search for a new fruit.] The Piskeiy Hassidur [178] explains that Admur in the Siddur holds like the opinion of the Shaar Hakavanos and Mishnas Chassidim and he thus wrote that it is merely the custom to do so and not that one should do so.

What clothing today require Shehechiyanu? See Q&A!

Other Yomim Tovim: It is clearly evident that there is no need to have a new fruit on the second day of other Holidays, and those that are accustomed to do so are mistaken. [M”A 600:2; Elya Raba 600:4; M”B 600:5; Kaf Hachaim 600:8]

[664] Admur 600:6; Michaber ibid

Can one use the new fruit for Shofar or candle lighting? Regarding Kiddush Admur ibid gives both options, however regarding Shofar he only mentions the new clothing. See Q&A for the details of this matter!

[665] Admur ibid

[666] M”E 600:13; Minchas Shlomo 20; Piskeiy Teshuvos 600:2

[667] Admur 600:6 [Kiddush]; 600:7 [Shofar-only Lechatchila]; Michaber 600:2 regarding Kiddush

[668] Seder 12:5; See Mateh Efraim 600:11

[669] So is the custom I witnessed amongst a number of Baalei Tokeia and Moreh Horaas and so was the custom of the Rebbe as brought next.

Source for this custom: The Poskim rule that one may say the Shehechiyanu on the 2^nd night over new grape juice even if one already ate grapes during the year [Shvus Yaakov 3 brought in Shaareiy Teshuvah 600:1; Kaf Hachaim 600:5; Alef Hamagen 600:8 ] The reason for this is because most Poskim rule one is in any event to say Shehechiyanu on the 2^nd night and hence although during the year we don’t say Shehechiyanu over new grape juice, if one already ate grapes during the year, nevertheless in this case one can be lenient. [ibid] Thus we can apply the same logic here that although we don’t normally say Shehechiyanu on non-important clothing during the year, nevertheless on R”H one can be lenient to do so.

[670] Mateh Efraim 600:11; see Mateh Efraim 600:9 that rules one is not to use new grape juice if he already ate new grapes and is hence to take a different fruit.

[671] Otzer Minhagei Chabad 245 regarding the custom of the Rebbe Rashab ; Otzer 247 regarding the Rebbe’s custom

[672] Admur 22:1; Seder 12:4; Michaber 223:4; M”A 600:1; Machatzis Hashekel ibid; M”B 600:3; Kaf Hachaim 600:4; Ketzos Hashulchan 64:2; See Mateh Efraim 600:11

[673] M”E 600:11-12; Machatzis Hashekel 600:1; See previous Q&A that many are lenient to wear a clothing that is not important enough for Shehechiyanu during the year but suffices for the 2^nd night of R”H to avoid the Safek.

[674] Mamar Mordechai 223:5; Chesed Lealafim 223:6; Yeshuos Chochmah 59; Kaf Hachaim 22:6; Piskeiy Teshuvos 22:1 and 223:7

The reason: As a) Perhaps one will decide in the end to return the clothing/Tallis, or sell it, and hence not come to wear it at all. B) Today the custom is to no longer recite a blessing upon seeing the new fruit, due to lack of joy, and it is only said when eating the new fruit, so the same should apply in this case.

[675] Seder 12:4; Ketzos Hashulchan 64:2

[676] Machatzis Hashekel 600:1 based on M”A 600:3 [regarding Shofar]; Admur 600:7 [regarding Shofar] M”E 581:54 [regarding candle lighting] only mention the option of a new clothing.

[677] Thus not only does it not help avoid the Safek Bracha of Shehechiyanu of the 2^nd night, it even enters one to a new Safek which is must he now still say a Shehechiyanu over this fruit. This is dependent on if he truly had joy upon seeing the fruit during the blessing. [Machatzis Hashekel]

Why can’t the Shehechiyanu count for the seeing of the fruit? Ideally the blessing of Shehechiyanu over a fruit is to be said when one sees the fruit and not upon eating it. [See 225:3; Admur in Seder 11:12]. However we are not accustomed to do so during the year even if one has joy from seeing the fruit [ibid]. Looking at the fruit not suffice to remove oneself from the doubt of the 2nd day of R”H, as seemingly one has already seen the new fruit many times prior [when buying it etc] and the blessing should have already been said then, and whether a blessing may be said upon the second time of seeing it is itself a dispute. [Machatzis Hashekel ibid]

[678] Elya Raba 600:3; Shaareiy Teshuvah 600:1; Mateh Efraim 581:54; Alef Hamagen 581:126; Kaf Hachaim 600:6; Hiskashrus 898

The reason: As in truth the blessing of Shehechiyanu over a fruit is to be said when one sees the fruit and not upon eating it. [See 225:3; Admur in Seder 11:12]. Now although we don’t rule this way during the year unless one has joy from seeing the fruit [ibid] nevertheless it suffices to remove oneself from the doubt of the 2nd day of R”H. [Kaf Hachaim ibid] Vetzaruch Iyun as by doing so one enters into another doubt regarding if he must repeat Shehechiyanu later on, when eating the fruit, as writes the Machatzis Hashekel ibid. 

[679] Mateh Efraim 599:10; Hiskashrus 947

[680] As one is not to do an action on the 1^st day of Yom Tov on behalf of the 2^nd day. [Alef Hamagen 625:51]

[681] Mateh Efraim 599:10

[682] Elya Raba 600:3; Shaareiy Teshuvah 600:1; Mateh Efraim 581:54; Alef Hamagen 581:126; Kitzur SHU”A 129:23; Kaf Hachaim 600:6; Hiskashrus 898; See previous Halacha for the full details of this matter

Why was Shehechiyanu by candle lighting not mentioned in Admur and other Poskim? As for why the placing of a new fruit or garment by candle lighting is not mentioned by Poskim in chapter 600, this is because in previous times the custom was not widespread for women to bless Shehechiyanu by candle lighting, and thus we do not find this mentioned anywhere in Poskim. [See Sheilas Yaavetz 107]

[683] However, a man, even when he lights the candles, such as a Bochur in Yeshiva, does not say the blessing of Shehechiyanu at that time but rather delays it until Kiddush. [See Q&A]

[684] Seder 12:4; Ketzos Hashulchan 64:2; See Previous Halacha in Q&A!

[685] Regarding Kiddush: Siddur; second option in 600:6; M”A 60:1; Mateh Moshe 823; M”B 600:4; M”E 600:8

Must she hold the fruit in his hand when saying the blessing of Shehechiyanu? No. [Poskim ibid] In Admur 600:6 regarding the Shehechiyanu wine he gives two options: a) to hold the cup of grape juice in his hand while saying the blessing; b) To look at the grape juice while saying the blessing. So rules also M”B 600:4; In the Siddur Admur simply mentions to look at the fruit.

[686] Poskim ibid give both options even by candle lighting, that she can either have new clothing or a new fruit.

Other Poskim: Some Poskim negate the option of using a new fruit for candle lighting. See previous Halacha in Q&A!

[687] Elya Raba ibid; Shaareiy Teshuvah ibid

[688] Shaareiy Teshuvah ibid

[689] Mateh Efraim 599:9 [“Directly before Kiddush in order to eat the fruit right away”]; Alef Hamagen 581:126; See Machatzis Hashekel 600:1; It however does not help to say the blessing over the fruit if Kiddush will not be taking place directly afterwards, as the interval invalidates the blessing of Shehechiyanu said on the fruit. [ibid; Machatzis Hashekel ibid based on M”A 600:3].

[690] Seemingly in such a case she may not talk until after she eats the fruit after Kiddush, in order not to make an interval.

[691] Implication of Kaf Hachaim 600:6 [“the blessing is on the seeing and not the eating”] and Setimas Haposkim ibid; See Shevach Hamoadim p. 14

[692] The reason: As in truth the blessing of Shehechiyanu over a fruit is to be said when one sees the fruit and not upon eating it. [See 225:3; Admur in Seder 11:12]. Now although we don’t rule this way during the year unless one has joy from seeing the fruit [ibid] nevertheless it suffices to remove oneself from the doubt of the 2nd day of R”H. [Kaf Hachaim ibid] Vetzaruch Iyun as by doing so one enters into another doubt regarding if he must repeat Shehechiyanu later on, when eating the fruit, as writes the Machatzis Hashekel ibid. Hence perhaps if one does so they must hear the blessing of Shehechiyanu form another person prior to eating the fruit. Veztaruch Iyun!

[693] 600:6 [regarding Kiddush]

[694] Sefer Haminhagim P. 118 [English] from a letter of the Rebbe Rayatz

[695] Sefer Haminhagim p. 121 [English]; Sefer Hasichos 1945 p. 10; 1944 p. 11; Igros Kodesh 4:498; Otzer Minhagei Chabad p. 152  

[696] See Otzer Minhagei Chabad p. 147-149

[697] 299:17-18; See “The Laws and Customs of Motzei Shabbos” Halacha 1B!

[698] Other Opinions: The Elya Raba rules it does not suffice on Motzei Shabbos which is Yom Tov to simply say Baruch Hamavdil Bein Kodesh Lekodesh. Rather one must say the entire blessing of Hamavdil without Sheim Umalchus. [Brought in Kaf Hachaim 299:58]

[699] Mateh Efraim 599:10

[700] 599:1; 491:4; Michaber 599:1

[701] As the first night of R”H can never fall on Motzei Shabbos. [See chapter 228; Kaf Hachaim 599:1]

[702] The reason: This follows the order of every Holiday that coincides with Motzei Shabbos. Now although we mention celebrating the Holiday in this paragraph and R”H is not a festival and neither is it one of the three Regalim, nevertheless there is no issue with saying it. The reason for this is because one does not intend to say that today is a festival and is simply counting the gifts that Hashem has given us of the holiness of Shabbos, the Honor of Yom Tov and the celebration of the festivals etc. [Admur ibid; Tur; Levush; Taz 599:1; M”B 599:2; Kaf Hachaim 599:2]

[703] 473:6; 491:4; 599:1 [regarding R”H]

[704] “When [the night of the Seder] falls on Motzei Shabbos one needs to say Havdala after Kiddush, and if he has a candle he is to say a blessing over it after the blessing of “Kiddush” but prior to the blessing of Havdala. After Havdala one is to say the blessing of Shehechiyanu” [473:6]

[705] 473:6

[706] The reason: The reason for this is because the entire purpose of smelling Besamim on Motzei Shabbos is to comfort the soul which is saddened due to the leave of the extra soul it received on Shabbos. On Yom Tov however there is no need for Besamim, as the pleasure of Yom Tov and its joy calms and soothes the soul [from its loss]. [Admur ibid; Vetzaruch Iyun on some of the wording there [not recorded here]]

[707] 491:4                                                

[708] Some suggest this is due to that separating the candles from each other afterwards is similar to extinguishing. [see 502:7; Kitzur Halachos 298 footnote 4]

[709] See Piskeiy Teshuvos 298 footnote 59 for a discussion amongst Poskim in how one is allowed to say the blessing of Haeish over the candle lit in honor of Yom Tov. Simply speaking however, it is allowed being that Shabbos and Yom Tov candles are lit for the use of their light on the table as well as for Shalom Bayis.

Benefiting from light prior to Havdala: It is disputed in Poskim as to whether one may benefit from light prior to reciting Meoreiy Haeish within Havdala. [Stringent: opinion in Kol Bo 41; Beis Yosef 693; 298 Orchos Chaim; Perech Shushan 3:2; Beis Yehuda 107; Mahrkash; Birkeiy Yosef 693:1; Erech Hashulchan 693:2; Yifei Laleiv 2:2 ; Lenient: second opinion in Kol Bo 41; Beis Yosef 298; implication of Rama ibid; Levush ibid; Kneses Hagedola; Chabad custom by night of Purim]. However according to all one may read from a Siddur prior to Havdala as the Nussach is well versed in one’s mouth and there is hence not a lot of benefit involved. [Birkeiy Yosef 599:2; Shaareiy Teshuvah 599:1; M”B 5991; Kaf Hachaim 599:6]

[710] Sefer Haminhagim p. 76 [English]

[711] 473:8

[712] The reason: Although the custom is to stand for Havdala on every Motzei Shabbos out of respect for the King which we are escorting [296:15; See “The Laws and Customs of Motzei Shabbos” Havdala Halacha 4] nevertheless by Havdala of Motzei Shabbos which is Yom Tov, since one is saying the Havdala within Kiddush, it is said in a sitting position just like Kiddush. See 271:19 [ibid]

[713] Sefer Haminhagim [Hebrew] p. 39; English p. 55; Hagada of Rebbe p. 8

[714] 472:9

The middle Nussach of Havdala: The middle Nussach of Havdala on Motzei Shabbos which falls on Yom Tov contains seven sets of “Havdalos” [separations] that Hashem made. The normal Nussach of Motzei Shabbos and Motzei Yom Tov only contains four Havdalos. The following is the Nussach read by Yaknahaz versus the regular Nussach. [The words in Italics are the stanzas that are added to the Yaknahaz Nussach versus the regular Nussach]:

ברוך אתה ה‘, אליקינו מלך העולם המבדיל בין קדש לחול, בין אור לחשך, בין ישראל לעמים, בין יום השביעי לששת ימי המעשה ,בין קדשת שבת לקדשת יום טוב הבדלת, ואת יום השביעי מששת ימי המעשת קדשת, הבדלת וקדשת את עמך ישראל בקדושתך ברוך אתה ה‘ המבדיל בין קדש לקדש.

Background of this Nussach: From the letter of the law one is allowed to recite the regular Havdala of Motzei Shabbos:Yom Tov which contains 4 stanzas of Havdalos and simply switch the words of “Bein Yom Hashevi Lesheishes Yimei Hamaaseh” to the words “Bein Kedushas Shabbos Lekedushas Yom Tov Hivdalta” and then conclude Baruch Ata Hashem…”. The reason for the switch is because one needs to conclude the middle blessing of Havdala with a matter that is similar to the words of the concluding blessings, and hence since we now conclude Bein Kodesh Lekodesh we therefore switch the ending stanza of the Nussach to one that pertains to it. However in the later generations [mentioned in Ran] the custom became to recite a total of seven stanzas of Havdalos, adding the stanza of “Bein Yom Hashevi Lesheishes..” [4^th Havdala] and “Bein Kedushas Shabbos…Yimei Hamaaseh Kidashta” [5^th Havdala as it all counts as one Havdala] and “Hivdalta Vekidashta..” [6^th and 7^th Havdala as it refers to the Kohanim and Leviim being separated from the rest of Klal Yisrael]. The reason for this is because the Sages stated that one may never say less than three Havdala’s within the Havdala of Motzei Shabbos and Yom Tov, and one who desires to add more, may add up to seven Havdalos corresponding to the seven heavens. [This does not include the Havdala of “Bein Yom Hashevi..” which is said at the end to serve as “Meiyin Chasima”.] Now on Motzei Shabbos to Yom Tov, due to the obligations of the day of Yom Tov, it became accustomed to add up to 7 Havdalos in order so one says at least one time seven Havdalos. [Admur ibid]

[715] 473:6 in parentheses

[716] The reason: The reason for this is because [this order is disputed between Beis Shamay and Beis Hillel and] by doing so one followed Beis Shamay over Beis Hillel, and anyone who follows Beis Shamay over Beis Hillel does not fulfill his obligation. [ibid]

[717] 296:11

[718] A dispute in this matter is brought in Admur. Some rule [Geonim; 1^st opinion in Michaber] since one is allowed to say Kiddush over the bread, and Havdala is secondary to Kiddush on this night, he may likewise say Havdala over the bread. Others [Rosh; 2^nd opinion of Michaber] however rule in such a situation it is better to say Kiddush over Chamer Medina than to say it over bread. Practically the custom in these countries is like the former opinion. [ibid] So is the ruling of Rama in our current wording of the Shulchan Aruch, however some prints have written the Rama rules like the latter opinion. [See Kaf Hachaim 296:28]

Other opinions: Michaber, based on Klalei Haposkim, rules like the latter opinion. [Kaf Hachaim 296:27]

[719] Piskeiy Teshuvos 299 footnote 102

[720] Based on M”A 299:9 that one who says Bein Kodesh Lekodesh when he is meant to say Bein Kodesh Lechol is saying a lie.

[721] Sheivet Hakehasy 6:153

[722] Mateh Efraim 599:7; See also Kaf Hachaim 599:3

[723] His reasoning is because doing so would require the person to repeat Hashem’s name in the blessing of Vatiten Lanu.

[724] Sheivet Halevy 9:23

[725] SSH”K 62:16

[726] M”A 296:4 in name of Shlah

[727] Rav SZ”A in Maor Hashabbos 2:28; Piskeiy Teshuvos 296:4

[728] See “The laws and Customs of Motzei Shabbos” Havdala Halacha 3 in Q&A; Kaf Hachaim 296:44; Piskeiy Teshuvos 296 footnote 34

[729] As it is forbidden for him to eat until he says Havdala. [Based on M”B 299:16]

[730] Har Tzevi 1:166

[731] 491:1; 602:2 [Regarding Motzei R”H]

[732] Piskeiy Teshuvos 294:4

[733] Admur 491:1; 602:2; Michaber 601:1 [Regarding Motzei R”H]

[734] Admur 491:4; Havdalah is not recited either in prayer or over a cup of wine. Hence, Veatah Chonantanu is omitted in Shemoneh Esrei of Friday night, and one does not say Yaknahaz by Kiddush.

The reason: The reason for this is because the holiness of Shabbos is greater than that of the holiness of Yom Tov. [Admur ibid]

[735] The reason: As the blessing over a flame was only instituted to be said on Motzei Shabbos and Motzei Yom Kippur in which case fire was prohibited for the entire day and it now returns to be permitted, as explained in 298:1-2. However, on Yom Tov fire was never prohibited when being used for a need on the Holiday. [Admur ibid]

[736] The reason: One is only required to say a blessing over Besamim on Motzei Shabbos as it is done in order to calm the soul which is pained by the leave of the extra soul it received on Shabbos and has now exited from it on Motzei Shabbos. However, on Yom Tov there is no extra soul given at all. [Admur ibid]

Background and analysis:

“At all” so adds Admur in 491:1. This follows the ruling of Tosafus Pesachim 102a; Rashba 3:290; Radbaz 2:620 that there is no extra soul on Yom Tov. However, the Rashbam Pesachim 102b rules there is an extra soul on Yom Tov, and so is the ruling of the Zohar. Vetzaruch Iyun how the above Poskim can go against the Zohar. Perhaps then in truth there are many levels of an extra soul, and on Shabbos one receives a higher level than on Yom Tov. However, Tzaruch Iyun from Admur which states “on Yom Tov there is no extra soul at all”. In truth in the source of Admur from the Magen Avraham and Levush these words “at all” are omitted. Furthermore, in certain prints of the Shulchan Aruch of Admur this entire Halacha is missing. It most probably is the case then that Admur did not write this word and it was written by the copier. [Shaar Hakolel 17:22; Likkutei Sichos 31 Ki Sisa] However the Rebbe in Likkutei Sichos 31 Ki Sisa footnote 15 explains that based on Nigleh there is no extra soul at all on Yom Tov, and it is only based on Kabala that there is an extra soul, hence Admur wrote in his Shulchan Aruch, which follows the rulings of Nigleh, that there is no extra soul “at all”.

Another reason: Regarding the second reason mentioned by the Bach for smelling Besamim, due to the return of the fire of Gihenim, the Mordechai [Pesachim 105] rules that on Yom Tov Gihenim is not subdued, and thus there is no need for Besamim on Motzei Yom Tov. However, Tosafus [Beitza 33b] rules that Gihenim is subdued on Yom Tov and hence the reason for the omission of Besamim is because there is no extra soul.

[737] 491:2

[738] As explained in 296 [ibid; Vetzaruch Iyun as in 296 no mention of this is made. See also 473:9]

[739] The reason: As one is simply stating the order of Havdalos that are written in the Torah “Bein Kodesh Lechol, Bein Or Lechoshech, Bein Yisrael Leamim etc”. [ibid; See also 599 regarding Vetodieinu for a similar ruling]

[740] Peri Megadim 491 M”Z 1; and so is the custom of the Rebbe as was witnessed in public.

[741] Mateh Efraim 601:10; 624:5

[742] For list of opinions on this question see Sdei Chemed Asifas Dinim Mareches Hei 15; Kaf Hachaim 299:24

[743] So rules Kol Bo 59; Rav Akiva Eiger 299:6; Beis Efraim; Mishneh Berura 299:15; Piskeiy Teshuvos 299:4; SSH”K and so infers Sdei Chemed [Asifas Dinim Mareches Heim 15] from Admur 299:8 which allows saying Havdala of Shabbos the next day even if one purposely skipped Havdala at night, thus proving that the next say is not a Din Tashlumin, but rather a continuation of the obligation.

Other Poskim: Many Poskim rule that one may not make up Havdala even the next day, as Safek Brachos Lehakel. [Sdei Chemed himself ibid; Chida in Birkeiy Yosef 491:1; Machazik Bracha 491:1; Chesed Leavraham 491:2; Ben Ish Chaiy Vayeitzei 23 and many other Poskim listed in Sdei Chemed ibid]

[744] However, past sunset, he is to no longer say Havdala as it is now a question whether or not the next day has begun, and many Poskim even hold that Havdala on Motzei Yom Tov may not be made up even the next day. Thus, after sunset one is to be stringent. [So also rules Piskeiy Teshuvos 299:10]

[745] 299:8 regarding Havdala after Shabbos, and the same rule applies to Motzei Yom Tov

[746] So is understood from all the Poskim mentioned in the first footnote which only extend the allowance for the next day.

Other Opinions: The Beis Yehuda 2:28, and other Poskim [brought in Sdei Chemed ibid] rule that one may say Havdala the entire week. We do not rule like this opinion, as brought in Chachma Umusur [see Sdei Chemed] that all the Poskim argued on his ruling. Likewise, the Chida [Birkeiy Yosef 491:1; Machazikei Bracha 491:1] argues against his ruling.

[747] Sdei Chemed Asifas Dinim Hei 15

[748] Due to the Shehiya prohibition, as well as the Biblical prohibition to cook on Yom Tov without enough time for guests to partake from the food on Yom Tov. See “Erev Rosh Hashanah” 14A!

[749] Siddur Admur

[750] Ketzos Hashulchan 77 footnote 3

[751] 584:5; 602:2; Meil Tzedaka; Rivash 512; M”A 584:3; M”E 584:11; M”B 584:4; Shaareiy Tziyon 584:7; P”M 584 A”A 6; Kaf Hachaim 584:7

Other opinions: From the Levush it is implied that Avinu Malkeinu is recited on Mincha Erev Shabbos. [Kaf Hachaim ibid]

[752] Sefer Haminhagim p. 121 [English]; Hayom Yom 3^rd Tishrei; Ketzos Hashulchan 77 footnote 13 [that so is custom of many of Anash]; M”E 601:11.

The reason: As prior to Lecha Dodi the word Shabbos is not mentioned and hence it is still considered a continuation of Yom Tov in which the first five psalms are always omitted. [Ketzos Hashulchan ibid]

Other Opinions: The Shaar Hakolel 17:6 writes that when Shabbos falls on Issru Chag [Motzei Yom Tov] then we start as usual from Lechu Neranena.

[753] M”E ibid

[754] Sefer Haminhagim p. 52 [English] that even when R”H falls on Shabbos we say Verina. See Halacha 9!

Other Yomim Tovim: By a regular Yom Tov if one is reciting Kabalas Shabbos prior to the leave of Yom Tov then he is to recite Besuimcha instead of Berina. [Ketzos Hashulchan 77 footnote 13; See M”E 601:11]

[755] 491:4

[756] The reason: The reason for this is because the holiness of Shabbos is greater than that of the holiness of Yom Tov. [ibid]

[757] See Otzer Minhagei Chabad p. 149

[758] Sefer Haminhagim p. 120-121

[759] Sefer Hasichos 1945 p. 9-10; Otzer Minhagei Chabad p. 152

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