Chapter 6: The Rosh Hashanah Meals

1. A Mitzvah to eat:[1]

It is forbidden to fast on Rosh Hashanah.[2] It is a Mitzvah to eat, drink and rejoice on Rosh Hashanah.[3] 

Rich meat and sweet beverages:[4] Throughout the meals of Rosh Hashanah the custom is to eat rich meat[5] and drink honey [beverages] and other sweets as an omen that the year should be sweet and rich.[6] [One should however avoid eating the meat of a goat as goats are rooted in Gevura.[7]]

Not to fully satiate oneself:[8] Nevertheless one should not eat to his full capacity in order so he not be led towards frivolous behavior, and so he keep the fear of G-d consciously on his mind.

Q&A Is there a Mitzvah of Simcha on Rosh Hashanah?[9] No. Hence one is not obligated to drink wine, or buy his wife clothing or jewelry on behalf of Rosh Hashanah.   Is one obligated to drink wine on Rosh Hashanah other than for Kiddush? Although there is no obligation to drink wine due to the Mitzvah of Simcha on Rosh Hashanah[10], unlike other Holidays[11], nevertheless due to the Mitzvah of Oneg one is obligated to establish his meal on wine. This means that he is to drink wine in middle of the meal, as is the law by all Holidays.[12] However there are opinions[13] who rule that one is not to drink wine on Rosh Hashanah [other than for Kiddush]. Many Poskim[14] argue on this opinion. Regarding the opinion of the Shulchan Aruch Harav in this matter see footnote.[15]   May one fast until midday on Rosh Hashanah, or must he eat or drink something beforehand?[16] One is allowed to fast until midday on Rosh Hashanah. This normally occurs if one did not eat or drink anything in the morning and the prayers continued until past midday.

Diminishing in certain foods on Rosh Hashanah:[17] The Rashal writes that he received from his grandfather that he refrained from eating fish on R”H in order to diminish his physical pleasure in a specific matter and remember the day of judgment. This would prevent him from coming to lightheaded behavior.

2. When during the day is one to eat the day meal?[18]

The day meal of the first day of Rosh Hashanah is to begin prior to the 10th hour of the day. However, if one has not done so then he is to eat the meal even past the 10th hour. However, the day meal of the second day of Rosh Hashanah may begin even after the 10th hour, with exception to when the 2nd day of Rosh Hashanah falls on Erev Shabbos in which case the day meal is to begin before the 10th hour likewise on the 2nd day.

3. Inviting the needy to one’s meal:[19]

It is an obligation for one to invite orphans, widows and those which are in need to the Yom Tov meals. If one does not do so then it is not considered a meal eaten in honor of the Mitzvah but rather for the satiation of his abdomen.

The meal menu [4-8]

Setting up the table before Yom Tov:[20] The mother of the home is to change her clothing to Yom Tov clothing and light the candles as is done on every other Yom Tov. She is to arrange that the table is set with a nice tablecloth, ready for her husband’s return from Shul. Nevertheless, if one came home and saw that the table was not yet set up, he is not to make a quarrel with his wife over this and get angry, as anger is a very bad omen. Rather he is to judge her favorably and not hold any resentment even in his heart.

4. Kiddush:[21]

Making Kiddush early: Some Poskim[22] rule that one should not make Kiddush prior to the start of the Holiday, in order not to precede the time of judgement and severeities. Practically, however, this ruling is omitted from the Shulchan Aruch, and on the contrary, it remains a Biblical command to accept Rosh Hoshanah early, as applies by every Shabbos and every Holiday.[23] Thus, one may choose to make Kiddush early, after accepting the Holiday.

Standing or sitting?[24] [From the letter of the law] one may recite Kiddush in a sitting position. [However the Chabad custom is to stand for Kiddush by all times, whether on Shabbos or Yom Tov.[25]]

Shehechiyanu: The blessing of Shehechiyanu is recited in Kiddush on both the first and second day of Rosh Hashanah.[26] The blessing of Shehechiyanu is recited during the night Kiddush. It is recited after the completion of Kiddush, prior to drinking the wine.[27] [One who recited the blessing of Shehechiyanu during candle lighting may not to repeat the blessing during Kiddush.[28] See Chapter 3 Halacha 18 for the full details of this matter!] See below regarding having a new fruit on the second night by Shehechiyanu.

Forgot Shehechiyanu:[29] One who forgot to recite the blessing of Shehechiyanu during Kiddush, prior to drinking the wine, is to recite it afterwards, immediately upon remembering. Even if he only remembered the next day, he is to recite Shehechiyanu. It may be recited anywhere upon remembering, even if he is in middle of the marketplace. This law applies to both days of Yom Tov. [If one did not remember to recite Shehechiyanu until the second night of Yom Tov began, then he fulfills his blessing of Shehechiyanu of the first day through the Shehechiyanu recited in Kiddush of the second day.[30] Once the Yom Tov of Rosh Hashana concludes, Shehechiyanu can no longer be recited.[31]]

Yaknaha”z:[32] When the second day of Rosh Hashanah falls on Motzei Shabbos one says Yaknaha”z in the order of Kiddush of the second night. The blessing of Besamim is omitted from the order of Yaknaha”z. 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, and nor do we place our nails towards them. Rather we simply look at the candles after the blessing and then continue with Yaknaha”z. See chapter 5 Halacha 26 for the full details of this matter!

 

Rosh Hashanah that coincides with Shabbos:

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.[33]  

Vayechulu:[34] When Rosh Hashanah falls on Friday evening, the custom is to recite Vayechulu before Kiddush [starting from Yom Hashishi[35]].[36]

Extra words of Shabbos:[37] When Rosh Hashanah falls on Friday evening, one is required to add the extra words that mention Shabbos, in the paragraph of Kiddush, and conclude the blessing of Kiddush with Mikadesh Hashabbos ViYisrael Vihazmanikm.

Forgot to mention Shabbos in Kiddush:[38] If one forgot to add any of the parts for Shabbos in the Kiddush, then he does not fulfill his obligation, and must repeat the Kiddush.[39] Likewise, If one accidentally said the Friday night Shabbos Kiddush and not the Kiddush for Yom Tov, he does not fulfill his obligation and must repeat the correct Kiddush.[40] [If he already drank the cup of wine, then he is to pour a new cup and recite Kiddush again.[41]] However, if he concluded the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, then even if he did not mention Shabbos in the main paragraph the Yom Tov Kiddush, he nevertheless fulfills his obligation.[42] Furthermore, if he mentioned Shabbos anywhere in the main paragraph, then even if he did not conclude the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, he nevertheless fulfills his obligation according to some Poskim, and is hence not to repeat it.[43] This applies whether he concluded with only Mikadesh Hashabbos, or only Mikdesh Yisrael Vihazmanim.[44]

The day Kiddush:[45] By the day Kiddush of Rosh Hashanah one says the verse Tiku and Ki Chok etc. One does not say Eileh Moadei or Askinu. When Rosh Hashanah falls on Shabbos, the following passages are said prior to the verse of Tiku. They are to be said in an undertone: Mizmor Ledavid; Askinu; Veshamru; Im Tashiv; Da Hi; Zechor; Al Kein.

The new fruit-Taking a new fruit by Kiddush of the second night:[46]

By Kiddush of the second night of Rosh Hashanah it is accustomed[47] to place a new fruit[48] in front of the person making Kiddush, or for him to wear a new garment[49], and intend to exempt it with the blessing of Shehechiyanu. Upon him saying the blessing of Shehechiyanu he is to look at the fruit.[50] [Immediately after Kiddush, after drinking the wine but before washing for bread, he is to say the blessing of Haeitz and eat the new fruit.[51] The person who said Kiddush is not to make any interval, even of speech, between Kiddush and eating the new fruit.[52] The Chabad custom is to eat a Kezayis[53] of the new fruit. [See Q&A] One may eat other fruits to accumulate the total of a Kezayis.[54] If he ate a Kezayis he is to recite an after blessing afterwards, prior to washing for the meal.[55] If he did not eat a Kezayis of fruit then an after blessing is not said.[56] The custom is that also the people who listened to the Kiddush eat the new fruit, saying a blessing of Shehechiyanu and then Haeitz over it. See Q&A!]

If one does not have a new fruit or garment:[57] If one does not have a new fruit or new garment available, he is nevertheless to say the blessing of Shehechiyanu in Kiddush.

Should women who already said Shehechiyanu by candle lighting answer Amen to the blessing of Shehechiyanu said by Kiddush?[58] Some Poskim[59] rule that they may not answer Amen after the blessing of Shehechiyanu, due to it being considered an interval between the blessing and the drinking of the wine. Other Poskim[60], however, rule that women are allowed to answer Amen for the blessing of Shehechiyanu, and doing so is not considered an interval.[61] Practically, the custom is like this latter opinion, to answer Amen after the blessing of Shehechiyanu. Q&A on the new fruit How much of the new fruit is one to eat and is an after blessing said? The Chabad custom is to eat a Kezayis of fruit and say an after blessing.[62] Other Poskim[63] however write that there is no measured amount of fruit that one is required to eat. One may choose to eat less than a Kezayis, in which case an after blessing is not recited, or one may choose to eat a Kezayis in which case an after blessing is recited before the meal.[64] If one forgot to recite an after blessing before the meal then he is to recite an after blessing during the meal as soon as he remembers.[65] Are also those who listened to Kiddush to eat the new fruit after Kiddush?[66] The custom is that also the people who listened to the Kiddush eat the new fruit, saying a blessing of Haeitz and Shehechiyanu [see next] over it.[67] One first says the blessing of Shehechiyanu and only afterwards recites the blessing of Haeitz.[68] [This, however, refers only to those who did not say Shehechiyanu during candle lighting over a new fruit, such as men who are being Yotzei Kiddush. Those, however, who recited Shehechiyanu over candle lighting having in mind the new fruit, should not repeat the blessing of Shehechiyanu upon eating the new fruit.] Do the listeners of the Kiddush say Shehechiyanu prior to eating the new fruit? Those who listened to the Kiddush that was said by the leader of the household do not need to say the blessing of Shehechiyanu prior to eating the new fruit[69], [unless they did not have it in mind[70] or they made an interval, such as speaking of unrelated topics in between[71]]. Nevertheless, even if no interval was made, the custom is to say their own blessing of Shehechiyanu over the fruit.[72]   If the leader of the home has a fruit which for him is not new but for a household member is new, who should say Kiddush? Some Poskim[73] rule that the leader of the home may say Kiddush as usual, until the blessing of Shehechiyanu, which is then said aloud by the household member for which to him the fruit is still new.[74] May one use the Rimon as the new fruit for the second night? The Rimon is not to be used as the new fruit being that one is required to eat it on the 1st night as part of the Simanim.[75] Nevertheless, there are those which use it as the new fruit for the 2nd night.[76]

5. Dipping the Challah in honey:[77]

There are those who are accustomed to dip the piece of Challah from Hamotzi into honey.[78] [This is an ancient Ashkenazi custom[79] and is the practical Chabad custom followed today.[80] Today this custom is also followed by segments of Sephardi Jewry.[81]]

When? The Challah is dipped in honey throughout all the meals of Rosh Hashanah, both by night and day.[82] Furthermore, it is customary to dip the Hamotzi bread in honey throughout all the Yomim Tovim[83] [i.e. two days of Sukkos] and Shabbos[84] meals until Hoshanah Raba.[85] It is likewise dipped in honey on Hoshanah Raba[86] and Erev and Motzei Yom Kippur.[87] During the other weekdays however it is not customary to do so.[88] On Shemini Atzeres and Simchas Torah one does not dip the bread of Hamotzi in honey.[89] During Chol Hamoed Sukkos, [and according to some sources, including Shabbos Chol Hamoed[90]], it is not our custom to dip the Challah in the honey.[91]

How many times is one to dip the Challah into the honey?[92] The Rebbe was accustomed to dip the Challah into the honey three times.   Does one also dip the Challah in salt? Is one to also have salt on the table? Some Poskim[93] rule one is to dip the Challah in salt three times, and only afterwards dip it in honey. [In certain years the Rebbe dipped the first piece three times in honey and then a second piece three times in salt.[94] During the Rosh Hashanah Farbrengens the Rebbe was witnessed to dip the first piece in honey and the second piece in salt.[95] Practically the current widespread Chabad custom is to only dip the Challah in honey, although nevertheless one also makes sure to have salt on the table.[96]]

Practical summary: During the Rosh Hashanah meals, after saying the blessing of Hamotzi, one dips the Challah in the honey [three times]. Nevertheless, one should also have salt on the table. It is customary to dip bread in honey throughout all the Yom Tov and Shabbos meals until Simchas Torah, as well as Hoshanah Raba, Erev and Motzei Yom Kippur. During the week it is not customary to do so.

Round Challahs:[97] The ancient custom of Ashkenazi Jewry is to eat round Challahs on Rosh Hashanah. This symbolizes the roundness of a crown and corresponds to the coronation of Hashem on Rosh Hashanah. Alternatively, it is done as a symbol of good omen as all round items do not have a start or finish and hence reflects long life. Likewise, round represents unity. Some[98] write that this applies only on Rosh Hashanah itself, however on Shabbos Shuva one is to return to the accustomed shape of the two Vav’s.

6. Apple dipped in honey:[99]

On the first night of Rosh Hashanah the custom[100] is to eat a sweet[101] apple with honey[102] at the beginning[103] of the meal. A blessing of Haeitz[104] is to be recited prior to eating the apple. [Immediately] after [reciting the blessing of Haeitz, prior to eating the apple[105]], one is to say “Yehi Ratzon Milifanecha Shetichadeish Aleinu Shana Tova Umetuka”.[106] [After concluding the Yehi Ratzon one immediately proceeds to eat the apple.]

Q&A Is the apple to be eaten before or after Hamotzi? Some Poskim[107] rule one is to eat the apple [immediately] after Hamotzi, and so is the Chabad custom.[108] Other Poskim[109] however rule one is to eat the apple after Kiddush, before Hamotzi.   Is one to recite the blessing over the apple first even if there are Shiva Minim on the table? Some Poskim[110] rule one is to first eat the apple dipped in honey even if there are other fruits of the seven Minim on the table.[111] However, other Poskim[112] rule that if there are fruits of the Shiva Minim on the table then their blessing is to be preceded. Practically the Chabad custom is to precede the blessing of the apple even if other fruits of the Shiva Minim are present.[113]   When is the Yehi Ratzon to be recited over the apple? Some Poskim[114] rule one is to recite the Yehi Ratzon only after eating part of the apple.[115] Others[116] however rule that the Yehi Ratzon is to be recited after the blessing, prior to eating the apple. Practically the Chabad custom is to recite the “Yehi Ratzon” after the blessing prior to the eating.[117]   Is the apple to be eaten also during the meal of the second night of Rosh Hashanah? The Chabad custom is to eat the apple only on the first night of Rosh Hashanah. See next Halacha in Q&A for all the opinions on this matter.[118]    When is one to dip the apple in the honey, before or after the blessing?[119] One is to first dip the apple in the honey and only afterwards say the blessing.[120]   Should one cut the apple dipped in honey before the blessing?[121] Seemingly, due to the Mitzvah Min Hamuvchar to recite the blessing of Haeitz on a whole fruit, one is not to cut the apple until after the blessing of Haeitz.[122]   Having in mind to include other fruits in the blessing:[123] Upon reciting the blessing of Haeitz over the apple one should have in mind all the fruits to be eaten during the meal, and not say a separate blessing over them later on.[124] This includes fruits eaten as dessert prior to Birchas Hamazon. One does not recite another blessing over the dessert even if he is eating the dessert in another home, prior to Birchas Hamazon.[125]

Practical Summary: After eating the Challah after Hamotzi, one is to eat a sweet apple dipped in honey, saying first the blessing on the apple and immediately afterwards the “Yehi Ratzon” printed in the Machzor. After saying the Yehi Ratzon one is to eat the apple. One is to first eat the apple even if there are other fruits of the seven Minim on the table. One should have in mind all the fruits to be eaten during the meal, and not say a separate blessing over them later on. This includes fruits eaten as dessert prior to Birchas Hamazon.

Sparks of Kabala The meaning behind the apple: Chakal Tapuchin Kadishin:[126]  The apple represents the “orchard of apples” which is well known in Kabalistic literature.   The three senses:[127]  The significance of the apple is as follows: An apple contains three benefits: Smell; Taste and Sight. These three senses represent the three channels of blessing in Banaiy [children], Chayaiy [Health] and Mezoni [livelihood]. Eating the apple on the night of Rosh Hashanah serves as a good omen to these three channels of blessing.   Sweetens the Gevuros:[128] It is customary to eat an apple after drinking wine in order to prevent the wine from causing damage. Some even initially enter apple into their wine for this reason. Thus, we see that the apple serves as a sweetener to the wine which comes from Gevuros. For this reason, we eat apple on this night in order to sweeten all the severities.   The beginning of the winter:[129] The Zohar states that all the fruits derive from Malchus/Nukva with exception to the apple which derives from Tiferes/Duchra. Now the level of Malchus shines during the summer while the level of Tiferes shines in the winter. Thus, since the beginning of the winter is Tishrei, therefore we eat an apple on the night of Rosh Hashanah.   No Shade:[130] The Midrash[131] states that the apple tree does not give off shade. This means to say that its shade is very minute. In Kabala shade represents a contracted level of Makif revelation. All the fruit trees receive from this level with exception to the apple.[132] The apple is rooted in Tiferes and receives directly from the level of Emes of which there is no shade or contraction. Based on this I heard in the name of Admur [the Tzemach Tzedek] that this is the reason we are accustomed to eat the sweet apple in honey on the first night of Rosh Hashanah, as Tishrei is the seventh month which corresponds to the Tikkun of Emes. In Tishrei Atzmus is revealed without any contraction and through our Teshuvah in this month we reach Atzmus. We thus eat a fruit that is rooted in the level of Emes as a symbol of this matter.   The meaning of Honey:[133] Honey comes from Gevurah.[134] Nevertheless, honey is a sweetened Gevura [Gevura Shebichesed] and thus has the ability to sweeten all other items. It is able to preserve all items preventing them from deteriorating as it compacts the item and prevents its four Yesodos from separating. Furthermore, it has the power to eventually turn the item it is preserving into actual honey. It thus is able to turn the bitter into the sweet in play of the Avoda of Is-hapcha.

7. The Simanim-Foods of significance that are eaten on Rosh Hashanah:[135]

One should be accustomed to eating[136] the following foods on Rosh Hashanah:

• Karti [Leek][137]
• Silka/Tradin [Beets][138]
• Tamri [Dates][139]
• Kara [Squash][140]
• Rubya/Tilsan:[141] The Rubya, which refers to Tilsan, is eaten as it means “many” in Yiddish. [Some[142] say this refers to “Meheren” which is a carrot. Others[143] say this refers to a beet or other red herb substance. Many[144] argue on this opinion. Many[145] consider this the “Lubya” bean, which is the Cowpea legume, and so is the custom of various communities. Others[146] consider this Chilba [Fenugreek]. In modern Hebrew the Rubya refers to the cowpea been while the Tilsan refers to Clover.
• “Many” [carrots]:[147] Similar to the Rubya, all vegetables that are etymologically rooted to the word “many” in others languages are to be eaten by all the inhabitants of the native countries in which that language is spoken, each country according to their language. [Carrots are called “Meheren” in Yiddish. Meheren means more in Yiddish. Thus, the custom of European Jewry is to eat carrots as part of the Simanim in a traditional European dish called “Tzimis”. This especially applies according to those opinions mentioned above who interpret the Rubya as the carrot. This custom is also found amongst Yemenite Jewry.[148]]
• Apple dipped in honey: See previous Halacha!
• Fish:[149] Some [are accustomed to] eat fish to signify that we should multiply like fish. The fish is not to be cooked in vinegar.
• רימון/Pomegranate:[150] Some have the custom to eat [sweet[151]] Rimonim as an omen that we should multiply our merits like the seeds of the Rimon. [Practically this is the widespread custom today.[152] One is to eat a Kezayis of the Rimon. The Rimon is to be eaten after Hamotzi on the first night of Rosh Hashanah. It is best to eat the fruit in the beginning of the meal, rather than the end. When eaten on the first night, as is suggested, if it is a new fruit the blessing of Shehechiyanu is said. However, in such a case the fruit should not be brought to the table until after Kiddush in order so one is able to say a separate blessing of Shehechiyanu over the Rimon without any question.[153]]
• A head of a ram:[154] One is to eat the head of a ram[155] in commemoration of the ram of Yitzchak. If the head of a ram is not available, one should eat from the head of a sheep. If this too is not available one is to eat any other available head [such as the head of a fish or chicken[156]] as an omen that we should be the head and not the tail.[157] Some Poskim[158] write that if there are no heads available of any species one should try to at least eat the meat of a ram in commemoration of Yitzchak.]
• Other Simanim: See footnote for a list of Simanim mentioned in other Poskim.[159]

 

The Chabad custom: According to Chabad custom, we are particular to eat the following Simanim on Rosh Hashanah:[160] 1. Apple dipped in honey 2. Rimon 3. The head of a ram [or fish] Other Simanim: There is no official stance recorded in substantiated Chabad literature regarding the Chabad custom vis a vis the eating of the other Simanim listed in the Shulchan Aruch, other than the Simanim already listed above.[161] Indeed, many families of Anash, including Ziknei Rabbanei Anash, are accustomed to likewise eat the other listed Simanim, such as carrots, squash, and dates.[162] Some however claim that indeed the Chabad tradition is not to be particular to eat any of the Simanim, other than those listed above.[163] Practically, each family is to follow their tradition, and while according to Chabad custom there is no necessary obligation for one to take the other Simanim, certainly those who do so are not to be discouraged from their custom, Chas Veshalom, and it does not contradict the Chabad custom.[164]

 

Saying the Yehi Ratzon:[165]

Upon eating each of the Simanim a particular Yehi Ratzon prayer relating to that food is to be recited.[166] [Practically however the Chabad custom is to only recite the Yehi Ratzon upon eating the apple. It is not recited upon eating any of the other Simanim.[167]]

When is the Yehi Ratzon to be recited, before or after the eating?[168] All the Simanim that require a blessing over them within the meal, such as apples and dates, the request [of Yehi Ratzon] is to be recited after the initial eating of the food as it is forbidden to make an interval between the blessing and the eating.[169] [Practically however the Chabad custom is to recite the Yehi Ratzon prior to the eating as explained in the previous Halacha.]

Summary of the Simanim: Karti [Leek] Silka/Tradin [Beets] Tamri [Dates] Kara [Squash] Rubya/Tilsan: Carrot/Tzimis [Ashkenazim] Lubya bean [Sephardim] Apple dipped in honey Fish Sweet Rimonim Head of a ram   The purpose of the Simanim:[170] The purpose of eating the Simanim is in order to remind the person and arouse within him feelings of repentance for him to request from G-d the matters that the Simanim represent [such as long life, children, no war etc]. Seeing the Simanim:[171] If for whatever reason one is unable to eat the Simanim he should nevertheless bring them to the table, and at least look at them during the meal for a good omen.[172] The order of the Simanim: The Chabad custom is to first eat the apple dipped in honey.[173] [See previous Halacha in Q&A] Others[174] however list the following order: One says the blessing over dates[175] and one then eats: Silka/beets; Karti/Leek; Kara/Squash; Rubya/carrot/cowpea; Rimon; head of ram; apple with honey.

Q&A Is one to recite a blessing over the Simanim eaten during the meal? All the Simanim of fruits [Rimon; apple; dates] are to have a blessing of Haeitz recited over them. A single blessing of Haeitz covers all the fruits.[176] However the Simanim which are vegetables are not to have a blessing recited over them as they are included within the blessing over the meal.[177] Nevertheless some Poskim[178] rule a blessing of Hadama is to be said over those vegetables that are not normal stables of a meal.   When are the Simanim to be eaten? The apple is to be eaten immediately after Hamotzi, in the beginning of the meal.[179]   Are the Simanim eaten also during the meal of the second night of Rosh Hashanah? Many Poskim[180] rule that the Simanim are to be eaten also on the second night of Rosh Hashanah. Others[181] however rule that it is not necessary to eat the Simanim on the second night[182] and so is the widespread custom[183], and so is the Chabad custom.[184] Are the Simanim eaten also during the day meal? Some Poskim[185] write that if available, the Simanim are to be eaten also during the day meal of Rosh Hashanah. [Practically the widespread custom is to only eat the foods by the first night.[186]] Q&A on the Rimon How much of the Rimon is to be eaten?[187] One is to eat a Kezayis of the Rimon. When is the Rimon to be eaten? The Rimon is to be eaten on the first night of Rosh Hashanah.[188] It is to be eaten after washing hands and Hamotzi[189], in the beginning of the meal, rather than the end.[190] Does one say a Shehechiyanu over the Rimon? When eating the Rimon on the first night, as stated above, if the Rimon is a new fruit then the blessing of Shehechiyanu needs to be recited prior to eating it.[191] In such a case the fruit should not be brought to the table until after Kiddush in order so one is able to say a separate blessing of Shehechiyanu over the Rimon without any question.[192] Alternatively one can have in mind to include the Rimon within the Shehechiyanu recited by Kiddush and then eat it right away after Hamotzi [and the apple].[193]

8. Foods that are avoided on Rosh Hashanah:[194]  

Nuts:[195] Some are particular to avoid eating Egozim and Luzim[196] [and all forms of nuts[197]  and peanuts[198]] on Rosh Hashanah.[199]

Sour and pickled foods:[200] The fish [eaten as the Siman] is not to be cooked in vinegar. [Many people avoid eating all pickled or sour foods, such as lemons [pickles and olives[201]] and the like.[202] Likewise all bitter foods are avoided.[203]]

Other foods listed in Poskim that are to be avoided:

• Goat meat.[204]
• Grapes: Some Poskim[205] write one is to avoid eating grapes on Rosh Hashanah. From other Poskim[206] however it is evident that there is no need to refrain from eating sweet grapes. Practically this stringency is not the widespread custom.[207] Some[208] explain that the above stringency only refers to black grapes, while white grapes are specifically to be eaten as a good omen.[209] Others[210] explain the above stringency is only with regards to sour grapes while sweet grapes may be eaten according to all.
• Beans/legumes: All foods that increase phlegm and saliva, such as certain beans and legumes, are to be avoided.[211]
• Garlic: Some are accustomed not to eat garlic on Rosh Hashanah.[212] Others[213] however are not particular in this matter. Each person and community is to follow their custom.
• Fruits: All sour fruits, such as lemons, are avoided as stated above. Some avoid eating [sour] Rimonim, grapes and pears.[214] One is to avoid any fruit that is not yet ripe.[215] Some[216] write one is to avoid eating a large amount of sweet fruits such as apples and citrus as they can cause Keri impurity.

Summary of foods that are avoided: Nuts Pickles Olives Sour grapes Unripe fruits Bitter fruits and vegetables. Q&A May one use the above foods as seasoning for other foods?[217] It is permitted to season one’s food with any of the above ingredients so long as the food will not become bitter or pickled due to the seasoning. Thus, one may season salad with lemon and the like. May one eat cake and cookies that contain nuts?[218] It is permitted to eat cakes, cookies and the like that contain ground nuts within their ingredients even if their taste is slightly felt within the food.[219] This applies even if it contains the Egoz nut.[220] Nevertheless many are accustomed to be stringent to avoid eating any food that contains the Egoz nut in the ingredients as the Egoz is the Gematria of Chet [sin]. Practically one who is stringent is blessed.[221] Eating cookies, cake, and chocolate that contains nuts during Rosh Hashanah Question: I have what many would be considered an addiction to chocolate and I have chocolate every single day. The specific brand of chocolate that I eat all contain hazelnuts to some degree. In previous years from Rosh Hashanah until after Simchas Torah I would simply by the chocolate flavor that doesn’t have nuts in it, however, I recently discovered that all the flavors have hazelnuts in them even the ones which are technically not nut flavored, although they do have a lesser amount of nuts. Bottom line, is there an issue with me eating such chocolate during Rosh Hashanah? Is the issue of eating nuts only when one eats plain nuts or even when it is eaten within a food?   Answer: Practically, it is best to avoid eating all foods that contain nuts throughout Rosh Hashanah, including chocolates, cakes, and cookies that contain such nuts. This especially applies to hazelnuts or walnuts or any other botanical nut [i.e. Egoz]. Nonetheless, those who are lenient have upon whom to rely, and may choose to be lenient if they wish, as this is not forbidden from the letter of the law and is likewise not forbidden due to the custom of avoiding nuts. This allowance and leniency especially applies after Rosh Hashanah, in which many do not even have a custom to avoid eating nuts at all, and so was the accepted custom amongst some vintage Chabad Chassidim.                              Explanation: There is no actual prohibition against eating nuts on Rosh Hashanah, and rather the Shulchan Aruch records it as a mere custom which is only followed by some individuals. Practically, in today’s times the widespread custom is to follow this stringent custom and avoid eating nuts on Rosh Hashanah. There are two reasons recorded for why some avoid eating nuts on Rosh Hashanah: 1) Due to that it increases saliva and phlegm, and causes one to nullify his prayers. 2) Due to that Egozim is the Gematria of sin and hence is avoided. Now, it is unclear according to either reason whether this avoidance would apply even if the nut is found in a mixture. Practically, some write [on a basis that I am not aware of] that in a mixture only the second reason applies as nuts do not increase in saliva and phlegm when eaten in a mixture. Accordingly they write that there is no need to avoid eating foods that contain nuts that are not defined as Egoz, which would include all non-botanical nuts such as peanuts, pecans, cashews, almonds and the like. Likewise, even if it contains the Egoz nut it is not an actual prohibition. Now, according to the above assertion, one may argue that according to the opinion of the Alter Rebbe who completely omits the second reason above for avoiding nuts due to it being numerical value of sin, that he holds that only the first reason applies, and hence one can eat all foods that contain any type of nut in them, including Egoz. Practically, since this entire matter is based on a custom, and the widespread custom today is to avoid all nuts, and to hold of both reasons for its avoidance, therefore I concluded above that it is best to avoid on Rosh Hashanah, even though one who desires to eat it may certainly choose to do so, and so conclude some of todays Poskim. However, after Rosh Hashanah certainly one may be lenient being that the main custom is only to Rosh Hashanah itself and not throughout the period until after Sukas.   Sources: See regarding eating foods that contain nuts: Beir Moshe 3:97; Yad Yitzchak 1:208; Piskeiy Teshuvos 583:7; See regarding the general custom to avoiding eating nuts on Rosh Hashanah and its reasons: Admur 583:6; Rama 583:2 [“Some do not to eat Egozim as it is the Gematria of sin and causes saliva”]; Darkei Moshe 589:3 in name of Mahril; Other opinions: There were some Poskim that did not avoid eating nuts as well as other foods that increase seed. [Darkei Moshe 583:1 in name of Kol Bo; Kaf Hachaim 583:26] See regarding avoiding eating nuts even past Rosh Hashanah: Reb Nosson Adler as well as the Chasam Sofer were not particular against eating nuts after Rosh Hashanah. [See Beir Moshe 3:97; Piskeiy Teshuvos ibid footnote 38] There is no record in Chabad literature of the custom of avoiding sour foods past Rosh Hashanah. Likewise, Rav Eli Landa Shlita, Rosh Hayeshiva of Kefar Chabad, and late son of Rav Yaakov Landa OBM, related to us that in Chabad we only avoid eating sharp foods on Rosh Hashanah. Likewise, see Otzer Minhagei Chabad p. 148 that the Rebbe Rashab ate a very sour new fruit on the second night   Must one avoid eating spicy, sharp and hot foods? There is no need to refrain from eating sharp foods, such as chili peppers, Sechug, Charif and the like.[222] This applies even according to Chabad custom.[223] Nonetheless, some people avoid eating it, and people who have such a custom should abide by it.[224]   Until when are the above foods to be avoided?[225] From the letter of the law, the avoidance of the above foods only applies to the night of Rosh Hashanah.[226] Nonetheless, many have the custom is to avoid eating nuts until after Simchas Torah.[227] Furthermore, many[228] are accustomed to avoiding eating any of the above foods until after Simchas Torah. However, according to Chabad custom, it is not customary to avoid any of the above foods past Rosh Hashanah.[229] Practically, each family should follow their Minhag.

Avoiding anger:[230] One must be very careful not to get angry on Rosh Hashanah, as besides for the great sin of anger, doing so on Rosh Hashanah is a bad omen for the coming year.

Being joyful and happy as a good omen:[231] One is to be happy and rejoice on Rosh Hashanah as a good omen for the coming year. He is to trust in Hashem that his Teshuvah and good deeds will be accepted before Hashem.   Not to smoke:[232] Those people who do smoke throughout the year, including on the festivals, abstain from doing so on Rosh Hashanah. It would be proper for Torah scholars to adhere to this restriction and to influence their acquaintances likewise. This applies even in private.[233]

 After the meal [9-13]

9. Birchas Hamazon:

Yaleh Veyavo:[234] One recites Yaleh Veyavo within Birchas Hamazon on Rosh Hashanah.

Harachaman: By the Harachaman’s one recites the Harachaman for Yom Tov “Harachaman Hu Yanchileinu Leyom Shekulo Tov”.[235] Afterwards one recites the Harachaman for Rosh Hashanah “Harachaman Hu Yechadesh Aleinu Es Hashanah Hazos Letovah Velivracha”.[236] On Shabbos Rosh Hashanah one recites first the Harachaman for Shabbos and then the Harachaman for Yom Tov and then the Harachaman for Rosh Hashanah.[237]

Meiyn Shalosh-Al Hamichya:[238] One adds the following words when reciting the after blessing of Meiyn Shalosh on Rosh Hashanah: “Vezachreinu Letovah Beyom Hazikaron Hazeh”

If one forgot to recite Yaleh Veyavo:

Remembered after beginning the 4th blessing or after completing Birchas Hamazon:[239] If one forgot to say Yaleh Veyavo in Birchas Hamazon and he already finished Birchas Hamazon, or remembered only after he already began the first word “Baruch”[240] of the blessing of Hatov Vehameitiv, then if this occurred on the night of Rosh Hashanah [i.e. the night meal] one is required to repeat Birchas Hamazon.[241] [This applies for both men and women.[242] If one is in doubt if he said it, we assume he did not say it and he must repeat Birchas Hamazon.[243]] If however this occurred during the daytime of Rosh Hashanah [i.e. the day meal] then one has fulfilled his obligation, and Birchas Hamazon is not to be repeated.[244]

Remembered after the blessing of Uvinei Yerushalyim, but prior to beginning Hatov Vehameitiv:[245] All the above refers to a case that one already began the first word “Baruch” of the next blessing. If, however, one remembered to recite Yaleh Veyavo after completing “Uvinei Yerushalyim” but prior to beginning the first word of the next blessing, then in all cases [i.e. whether night or day meal] he is to say the following blessing:

 ברוך אתת ה’ אלקינו מלך העולם אשר נתן ימים טובים לעמו לשראל לזכרון[246]  את יום הזכרון הזה. ברוך אתה ה’  מקדש ישראל ויום הזכרון:

Rosh Hashanah that coincides with Shabbos:[247]

In the event that Rosh Hashanah falls on Shabbos one is to say Ritzei and Yaleh Veyavo. If one forgot to say both Ritzei and Yaleh Veyavo and remembered prior to beginning the word Baruch then he is to say:

ברוך אתת ה’ אלקינו מלך העולם שנתן שבתות למנוחה לעמו לשראל באהבה לאות ולברית וימים טובים לזכרון את יום הזכרון הזה. ברוך אתת ה’ מקדש השבת וישראל ויום הזכרון.

If one forgot to say only Ritzei or only Yaleh Veyavo then he only mentions the additional blessing of the skipped part.[248] If one already said the word “Baruch” or already finished Birchas Hamazon-see Q&A.

 

The Nussach of Birchas Hamazon if one performed Pores Mapa Umikadesh:

See “The Laws & Customs of Erev Shabbos” Chapter 5 Halacha 1C!

 

Summary: By the night meal if one forgot Yaleh Veyavo he must repeat Birchas Hamazon. By the day meal one does not repeat Birchas Hamazon.   General Q&A relating to Yaaleh Veyavo What is one to do in the event that he does know the Nussach of the Bracha mentioned above?[249]  If he does not know how the blessing begins and concludes then in such a case [if this occurred on the night of R”H] he must repeat from the beginning of Birchas Hamazon. [By the day of R”H he is simply to continue with the next blessing.] What is he to do if he remembers to say Yaleh Veyavo in the midst of the Bracha of “Boneh Berachamav Yerushalayim”? If he remembered prior to saying the words “Boneh Berachamav Yerushalyim”[250] some Poskim[251] rule he should end the blessing with Lamdeini Chukecha and then repeat from Yaleh Veyavo.   What is the law if one forgot to say “Vezachreinu Letova” in Meiyn Shalosh [Al Hamichya; Al Hapeiros; Al Hagafen]? One does not have to repeat the after blessing.[252] This applies even when reciting an Al Hagafen after Kiddush.[253] If one remembered prior to reciting the concluding blessing of “Baruch Ata Hashem” some Poskim[254] rule one is to retract and recite the addition.   What is one to do if one is in doubt in whether he said Yaleh Veyavo?[255] We assume that one did not say it. Hence in a case that he would be required to repeat Birchas Hamazon for omitting it [i.e. night of R”H] then in this case as well the same law would apply.   What is the law if on Shabbos R”H one said Ritzei but forgot to say Yaleh Veyavo?[256] If he said Ritzei and forgot Yaleh Veyavo, then if he remembers prior to saying Baruch of the fourth Bracha then he should say the extra Bracha for Rosh Hashanah. If, however, he already recited the word “Baruch” then if this occurred by the night meal of R”H he must repeat Birchas Hamazon, reciting also Ritzei [for a second time]. [If he forgot to say Ritzei this second time it is questionable whether he fulfills his obligation and it is thus best to wash again on a Kezayis of bread and recite Birchas Hamazon.[257]] If this occurred during the day of Rosh Hashanah, he fulfills his obligation as stated above.   What is the law if on Shabbos R”H one forgot to say Ritzei?[258] If one said Yaleh Veyavo but did not say Ritzei, or he omitted both Ritzei and Yaleh Veyavo, then if he remembers after saying “Baruch” of the fourth blessing, or after completing Birchas Hamazon, then he must retract to the beginning of Birchas Hamazon and recite both Ritzei and Yaleh Veyavo. [Seemingly this would apply even by R”H day.[259] However some Poskim[260] rule that one is not to repeat Birchas Hamazon by Rosh Hashanah day.]

Learning Miseches Rosh Hashanah:[261] Based on Kabala one is to study the four chapters of Tractate Rosh Hashanah, prior to doing Mayim Achronim before Birchas Hamazon, of each meal by Rosh Hashanah night and day. One is to intend that each chapter corresponds to one letter of the name Havayah.

Saying Tehillim after the day meal: After eating the day meal, one should return to Shul and say Tehillim.[262] Some have the custom to complete the entire Tehillim.[263] Some have the custom to read the Tehillim together with a Minyan and they do not stop from beginning until end.[264]   Learning all one’s set Shiurim:[265] The Rebbe Rashab would learn all of his set Torah Shiurim [even in Nigleh] on Rosh Hashanah and Yom Kippur.

10. Sleeping on Rosh Hashanah day:[266]

It is customary to avoid[267] sleeping on Rosh Hashanah day[268] in order to prevent ones “Mazel” from sleeping.[269] Nevertheless, one who misuse’s his time is equivalent to one who is sleeping.[270] [One should therefore not overly indulge in eating and drinking, in order so he can use his time wisely.[271]] 

After midday:[272] [According to the above-mentioned reason, seemingly one is to avoid sleeping even after midday.] [However] some[273] have the custom to sleep after midday.[274] [This lenient custom applies on both days of Rosh Hashanah[275], however some[276] limit this leniency to only the second day. Some Poskim[277] rule that this custom is not meant as a public directive, however most Poskim[278] record the custom without any clause. Practically, if one does not feel the need to sleep it is best to avoid doing so on the first day of Rosh Hashanah, even after midday.[279] However, on the second day, there is more room to be lenient.[280] Nevertheless, the above is from a Halachic perspective, however certainly from a spiritual perspective one is to utilize all of his time for saying Tehillim and matters of service of G-d on both days of Rosh Hashanah.[281]]

Summary: One is to avoid sleeping on Rosh Hashanah day [even after midday], although some have the custom to sleep after midday. [Practically, it is best to avoid doing so on the first day of Rosh Hashanah even after midday however on the second day there is more room to be lenient. However, certainly from a spiritual perspective one is to utilize all of his time for saying Tehillim and matters of service of G-d on both days of Rosh Hashanah] Q&A Must one awaken prior to morning on Rosh Hashanah in order to avoid sleeping into the day? Based on the above, one is to awaken prior to Alos and not return to sleep on Rosh Hashanah day.[282] One is especially to avoid sleeping into the first hour of the day which is the first hour that Hashem sits and judges the world.[283] Due to this, it was customary in previous generations for the Shamash to awaken people on Rosh Hashanah about one hour prior to Alos, so they would all be in Shul by the time Alos arrives.[284] Nevertheless, many are lenient today to sleep past Alos, on the basis that the first hour begins from sunrise. Certainly, however, one is to avoid sleeping past sunrise.[285] Even if one is not feeling well, he is to place effort to awaken before morning and if needed to sleep only after midday.[286]   May one sleep during the day if he feels exhausted, tired or not well? One who feels the need to sleep in order to re-energize, may sleep a little before going to shul.[287] Even in such a case, it is best to withhold oneself from sleeping until after midday. This applies even if one has a headache or migraine and the like.[288]

Sparks of Kabala:[289] One is to avoid sleeping during Rosh Hashanah day as Z”a is in a state of sleep at this time [i.e. found in a state of Histalkus Hamochin]. However, after midday one is allowed to sleep as Z”a has already awakened through the Tekios blown in Shul. [The prayer and Tekios of each day of Rosh Hashanah affect the drawing down of the Mochin for that day. There is thus no more fear after the prayers have concluded and one is able to sleep.] Rav Chaim Vital related that he witnessed the Arizal, after midday, lie on his bed and sleep. [Practically, however, as implied from Admur, the widespread custom is not to sleep even after midday.]   One who misuses his time:[290] If one uses his time to learn Torah or pray, he arouses his angel above to pray on his behalf. If, however, he goes to sleep then his angel does not pray for him. The same therefore applies for one who does not use his time properly for learning and prayer, as he does not arouse his angel to pray for him above.

11. Marital relations on Rosh Hashanah:[291]

One is to avoid marital relations on both nights of Rosh Hashanah, in order not to enter into a state of Keri.

Mikveh Night: If the 1st or 2nd night of Rosh Hashanah is the night of Mikvah then one is obligated to have intercourse that night. [One who refrains from doing so is considered as if he is performing a Mitzvah as a result of an Aveira.[292] If a woman delayed going to Mikveh prior to Rosh Hashanah some Poskim[293] rule she is not to immerse on the night of Rosh Hashanah.[294] However, many Poskim[295] rule that she is to immerse.]

Strong desire:[296] Those who feel a strong desire which may prove difficult to withhold are better to have intercourse than to come to doing a sin.

Immersing in a Mikveh the next morning:[297] A man who had marital relations on the night of Rosh Hashanah, such as in the event of Mikveh night or a strong desire, is to immerse in a Mikveh the next morning prior to Shacharis. [In the event that one knows he will be unable to immerse in a Mikveh the next morning he is nevertheless obligated in marital relations if his wife went to Mikveh that night.[298]]

12. Preparing on the 1st day of Yom Tov on behalf of the 2nd day of Yom Tov or Shabbos:

A. Preparing on 1st day on behalf of 2nd day:[299]

It is forbidden to do anything on the 1st day of Yom Tov on behalf of the next day, including on behalf of the 2nd day in the Diaspora.[300] This applies even for the two days of Rosh Hashanah which is considered like one long day.[301] [This applies even in a year that Shabbos falls after Yom Tov and one performed Eruv Tavshilin before Yom Tov.[302]] This prohibition applies even against doing acts of preparation that do not contain any forbidden Melacha at all.[303] [Rather, all the preparations for the 2nd night are to be done after Tzeis Hakochavim/nightfall of the first day.[304] However, some Poskim[305] rule that in a time of need, such as to prevent loss, and for the sake of a Mitzvah, one may be lenient to prepare on the first day of Yom Tov on behalf of the 2nd day, if one completes the preparation with much time left in the day[306], and the preparation does not involve any Melacha normally forbidden to be done on Yom Tov.[307]]

Examples: One must beware not to bring wine on the first day of Yom Tov on behalf of Kiddush of the second night.[308] Likewise, one is not to search in a Sefer Torah on the first day of Yom Tov for the reading of the second day, or for Shabbos, even if one performed Eiruv Tavshilin.[309] Likewise, one may not wash dishes on the first day on behalf of the second day [until after Tzeis Hakochavim].[310] [Likewise, one may not make the beds [or tidy the home] on the first day of Yom Tov on behalf of the next day, unless it is also done for the sake of having a clean home on the first day of Yom Tov.[311] Likewise, one may not set the table or prepare the candles until after Tzeis Hakochavim.]

B. Preparing on 1st day on behalf of Shabbos:[312]

Even in a scenario that Shabbos falls after the 2nd day of Yom Tov, it is forbidden to prepare on the 1st day of Yom Tov, on behalf of Shabbos, even when Eruv Tavshilin has been done. Rather, all preparations for Shabbos are to be done on the 2nd day of Yom Tov.

Cooking with enough time so the food is ready before Shabbos:[313] Even when Eruv Tavshilin is performed, it is only permitted to cook food for Shabbos if there is enough time for the food to be fully cooked and servable to guests on Yom Tov, prior to sunset. It is Biblically forbidden to cook foods if there isn’t enough time left for the food to be served before sunset. Many are unaware of this matter.

Summary: It is forbidden to do anything on the 1st day of Yom Tov on behalf of the 2nd day, or on behalf of Shabbos, even if the action does not involve any forbidden Melacha, and even if one performed Eiruv Tavshilin. This applies until after Tzeis Hakochavim of the first day.   Q&A May one remove food from the freezer on the first day of Yom Tov on behalf of the second night meal? Some Poskim[314] rule it is permitted to remove foods from the freezer on the first day of Yom Tov on behalf of the meal of the second night of Yom Tov.[315] Other Poskim[316], however, rule that it is forbidden to remove the food even in such a case.[317] [See footnote for opinion of Admur in this matter.[318] Practically, it is best to avoid removing the food from the freezer until after Tzeis Hakochavim. This especially applies in light of the fact that the food can be defrosted after nightfall on top of a source of heat, and be ready for the night meal. Nonetheless, if these options are not viable and delaying the removal until Tzeis Hakochavim will cause a real delay to the meal, then one may be lenient to remove the foods from the freezer with much time left in the day of Yom Tov, so it does not appear to others that it is being done for the night.[319]]    May one place drinks in the fridge or freezer on the first day of Yom Tov on behalf of the second day?[320] This follows the same dispute as above. Practically, it is best to avoid doing so unless one plans to taste the cold drinks while it is still the first day of Yom Tov, in which case it is permitted according to all.   When are the Yom Tov candles to be lit on the 2nd night of Yom Tov?[321] On the second night of Yom Tov, the candles are lit after nightfall, and not before sunset of the first day.[322] May one prepare and do Melacha on the night of Yom Tov on behalf of the day meal?[323] Yes.   May one ask a gentile to prepare on the first day of Yom Tov on behalf of the second day?[324] It is permitted to have a gentile perform preparations on the first day of Yom Tov, on behalf of the second day, so long as the action does not involve any Melacha that is generally forbidden on Shabbos. Thus, one may ask a gentile to wash dishes or sweep the floor, or set up the table, on behalf of the second day.

______________________________________________________________

[1] 597:1; Michaber 597:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 137:1-3

[2] Admur ibid; Michaber ibid; Taz 597:1; Levush 597; Bach 597; Biur HaGr”a; Chayeh Adam 139:11; Shaagas Aryeh ibid; Kaf Hachaim 597:3 Other opinions: There are opinions who rule it is a Mitzvah to fast on Rosh Hashanah and Shabbos Teshuvah just like on any other day of Aseres Yimei Teshuvah. However the final ruling is not like this opinion and it is thus forbidden to fast on Rosh Hashanah and Shabbos Teshuvah just like on any other Shabbos and Yom Tov. [Admur ibid] This ruling [that it is a Mitzvah to fast] is recorded in the name of some of the Geonim and is brought in Terumos Hadeshen 278; Tur 597; Beis Yosef 597. The Taz 597:1 however proves that there is no Mitzvah to fast on Rosh Hashanah as the verse describes how Elisha ate on Rosh Hashanah by the house of the Shunamis. However, see Elya Raba 597:1 and Birkeiy Yosef 597:1 which ask on the proof of the Taz ibid. The Shita Mekubetzes [Beitza 2, brought in Kaf Hachaim 597:4] writes in the name of the Ritva “One is allowed to fast [not an obligation] on R”H or Shabbos Teshuvah for the sake of Teshuvah being that it is a day of judgment. On him it says that one who fasts on Shabbos Hashem tears a decree of 70 years. However, this may only be done by men of stature and not by the masses as this can lead them to belittling the Yom Tov of R”H”. The Machazik Bracha 597:1 concludes that practically no person may rely on this and rather he is to fast on the weekdays of Aseres Yimei Teshuvah. Likewise, the Shaagas Aryeh [101-102, brought in Shaareiy Teshuvah 597:1 and Birkeiy Yosef ibid] proves that one must eat on Rosh Hashanah just like any other Holiday and it follows the same laws of Kiddush and Hamotzi as any Holiday. Practically majority of Poskim rule that one may not fast on R”H and hence the ruling follows the majority opinion. [Kaf Hachaim 597:3; So rules: Michaber ibid; Admur ibid; Taz ibid; Levush 597; Bach 597; Biur HaGr”a; Chayeh Adam 139:11; Shaagas Aryeh ibid]

Do those who fast, also fast on the nights of R”H? No. [Piskeiy Hasiddur 115; Shaar Hakolel 34:11 based on Admur in Siddur regarding one who forgot Yaleh Veyavo on the night of R”H; Yifei Laleiv 2:5] However from other Poskim it is evident that they would fast even on the night of R”H. [See Admur 188:10; M”A 188:7; Kaf Hachaim 597:7] See Admur 597:5 that states regarding one who is fasting a Taanis Chalom on R”H “However, it is forbidden to fast on the two night of R”H just like every other Yom Tov..” Veztaruch Iyun if this is going according to the final ruling in 597:1 that one may not fast or even according to the opinion that says one is to fast.

Do those that have fasted one time in the past have to fast every Rosh Hashanah? There are communities that have a tradition that whoever is accustomed to fast on R”H and does not fast one year will not complete his year in this world. [Admur 597:2; Michaber 597:2; Maggid Meisharim brought in Alef Hamagen 597:10] Nevertheless one who is not afraid is not required to fast all of his days and is rather to simply perform Hataras Nedarim like any other Neder. [Admur ibid; Rama ibid; Kol Bo; M”A 597:2 that Maharam Lunza did not fast the next year and nothing evil happened to him; See Alef Hamagen ibid; Ashel Avraham Butchach 597; Chasam Sofer 168] Thus if he fasted three times or one time with intention to fast every year he is to do Hataras Nedarim. [M”B 597:6; M”E 597:8; Derech Hachaim 2]

If one accepted to fast on R”H but did not make a vow, is he obligated to fast? Yes, as there are opinions that say he accepted upon himself to do a Mitzvah. [Admur 597:8; M”A 597:8]

Matters related to those that fast on R”H: 1) Must those that fast spend their entire day learning Torah and Davening? Yes. [597:3; M”A 597:1; M”B 597:3; unlike Darkei Moshe 529:2; See Kaf Hachaim 597:12] 2) May those that fast cook food for others on R”H? No. [597:4] However a wife may cook for her husband even if she is fasting. [M”B 597:3; M”E 597:6; Kaf Hachaim 597:13] 3) Do those that fast recite Aneinu on Rosh Hashanah? No. This is similar to Yom Kippur of which Aneinu is not recited as these are days of judgment and it is thus not applicable to say “Beyom Tzom Taaniseinu”. [597:9; Rama 597:3; M”A 597:8; M”B 597:13] Fasting on Shabbos R”H: See Poskim in Kaf Hachaim 597:15; Piskeiy Teshuvos 597:2; Sdei Chemed Mareches R”H 2:7 [dispute between Lev Chaim and Yifei Laleiv]; Fasting if one is a Baal Bris: See Poskim in Kaf Hachaim 597:16; Being Matir Neder of fasting: See Poskim in Kaf Hachaim 597:17; Fasting on day of Yartzite on R”H: See M”E 597:15.

Taanis Chalom: If one experienced a bad dream, but is in doubt if it is one of the dreams that one fasts for on Shabbos, then he may not fast. [Admur ibid; M”A 597:4] If however one is allowed to fast for the dream on Shabbos then certainly he may fast on Rosh Hashanah. [Kaf Hachaim 597:5 and so is evident from Admur 597:5-7]

If one fasted a Taanis Chalom on R”H must he fast every R”H from now on? Some have a tradition that one must fast from now on, on both days of R”H, if he fasted on the first day. [Hagahos Maimanis brought in Admur 597:5 and so rules Michaber 597:3] See Admur ibid for the reason. Practically one who does not desire to follow this tradition is not required to do so. [Admur 597:6; M”A 597:5 and 597:2 that Maharam Lunza did not fast the next year and nothing evil happened to him; M”E 597:8; M”B 597;3]

If one fasted a Taanis Chalom on R”H must he fast on a weekday as a Tikkun? No, as there are opinions that say one is even initially to fast on R”H. [Admur 597:7; Rama 597:3; Terumos Hadeshen; M”A 597:6; See Poskim in Kaf Hachaim 597:33]

[3] Admur ibid, as explained in 583:4 based on a verse in Nechemia

The reason: The Jews receive atonement when they eat drink and are merry. [Midrash Esther brought in Yifei Laleiv 3:1; Kaf Hachaim 597:2] Alternatively it is done in order so we have strength to fast on Tzom Gedalia. [Yifei Laleiv ibid]

[4] 583:4; Rama 583:1 [“The custom is to eat fatty meat and all types of sweets”]

[5] Admur and Rama ibid explicitly mention fatty meat; Seemingly the novelty is that although on every Yom Tov one is to eat meat as part of the Mitzvah of Oneg [see 243:1 and 529] nevertheless on R”H one is to enhance this meat as it is to be fatty meat.

Other Opinions: The Beis Yosef writes in the Sefer Maggid Meisharim Netzavim in the name of his angelic teacher, the Maggid, that one is to avoid eating meat on R”H. Now although it states in Nechemia that one is to eat fatty foods, that is referring to the general populace, however the spiritually unique individual is to avoid doing so. Furthermore, the term “fatty” used in Nechemia refers not to meat but to butter and dairy fat. [ibid brought in M”A 597:1] To note however that the M”A 597 writes in the name of the Maggid Meisharim that one is not to eat meat on R”H and does not differentiate between individuals, hence implying that this is a directive for all. [See Sdei Chemed Mareches R”H 2]. Practically we do not rule like this opinion, even if one is a spiritually upright individual, and on the contrary he is to be particular to eat meat as writes the Rama and Admur ibid, as well as all the other Achronim. [Yifei Laleiv 2:1; Kaf Hachaim 597:11; Sdei Chemed Mareches R”H 2]

[6] The Reason: As is written in Ezra regarding Rosh Hashanah “Eat fatty [foods] and drink sweet beverages”. [ibid]

[7] Ben Ish Chaiy Netzavim 4; Kaf Hachaim 583:24

[8] 597:1; Michaber 597:1; Maggid Meisharim Netzavim “One is to diminish in other foods and drinks as well”

[9] 529:6 [There is no obligation of Simcha on Rosh Hashanah unlike Yom Tov and Chol Hamoed] 582:10 [We omit Moadim Lesimcha] However see 597:1 “There is a Mitzvah to eat drink and rejoice”. Seemingly however one must conclude that this is not the obligated form of Simcha referred to in 529:6 and is rather a mere feeling of rejoicing.] See M”E 582:2 [regarding not saying Simcha Ubetzahala on R”H that falls on Shabbos]; Rambam Yom Tov 6:27

Other opinions: Many Poskim rule that the Mitzvah of Simcha is applicable equally to Rosh Hashanah. [M”B 597:1; Kaf Hachaim 597:1; Shaagas Aryeh 102; Yifei Laleiv 2:1; Teshuvos Mahril 128; Noda Beyehuda Kama 32; Chasam Sofer 168; See Sdei Chemed Mareches R”H 2] The reason for this is because Rosh Hashanah is included within the term Chag, as the verse states “Bekeseh Leyom Chageinu” and the verse states Vesamachta Bechagecha. Likewise, the verse in Nechemia states that one needs to eat fat meats and sweet beverages. [M”B ibid; Kaf Hachaim ibid] See Sdei Chemed ibid for a full analysis on this subject.

[10] 529:6 as explained in the previous Q&A!

Other opinions: See previous footnote.

[11] 529:6

[12] Admur 529:3-4

[13] M”A 597:1 in name of Maggid Meisharim

Background:

The Beis Yosef writes in the Sefer Maggid Meisharim Netzavim in the name of his angelic teacher, the Maggid, that one is to avoid drinking wine on R”H. Now although it states in Nechemia that one is to drink sweet beverages, that is referring to the general populace, however the spiritually unique individual is to avoid doing so. Furthermore, that is referring to non-alcoholic beverages that are sweet. [ibid] To note however that the M”A 597 writes in the name of the Maggid Meisharim that one is not to eat meat on R”H and does not differentiate between individuals, hence implying that this is a directive for all. [See Sdei Chemed Mareches R”H 2]

[14] We do not rule like this opinion, even if one is a spiritually upright individual and on the contrary, he is to be particular to eat meat as writes the Rama and Admur ibid, as well as all the other Achronim. [Yifei Laleiv 2:1; Kaf Hachaim 597:11; Sdei Chemed Mareches R”H 2]

[15] In 583:4 Admur does not mention wine in his list of drinks. Now, the Magen Avraham 597:1 is of the opinion that one is not to drink wine or eat meat on Rosh Hashanah [other than for Kiddush]. Thus from the fact that Admur rules explicitly that meat is to be eaten [unlike the M”A] but does not make mention of wine, implies that perhaps one is not to drink wine as rules the M”A. Furthermore, Admur actually adds words to the wording of the Rama ibid and gives an example of a sweet drink “med” which perhaps is coming to exclude wine. On the other hand, in 529:4 Admur clearly rules that one is to drink wine during the Yom Tov meals due to the Mitzvah of Oneg. In the next Halacha he then states that the Mitzvah of Oneg applies equally to Rosh Hashanah. Vetzaruch Iyun. Perhaps however one can say that Admur omitted wine being it is regardless an obligation of Oneg on R”H and hence there is no novelty in stating that due to Nechemia one needs to drink wine. [However regarding meat, the novelty is that it is to be fatty] Hence in order to explain the novelty of Nechemia Admur explicitly mentioned a non-alcoholic sweet beverage to show that the obligation applies likewise towards it.

[16] Ateres Zekeinim 597; M”B 597:2; Kaf Hachaim 597:6

[17] Brought in Bach 591; M”A 591; See also Beis Yehuda p. 107; Sdei Chemed Mareches R”H 2

[18] 529:2

[19] 529:11

[20] Ben Ish Chaiy Netzavim 6; Kaf Hachaim 583:1; See Kaf Hachaim 262:21 for a dispute in Kabala regarding whether the husband or wife is to set the table. See “The Laws and Customs of Erev Shabbos” chapter 1 Halacha 13!

[21] 599; Regarding the order of Kiddush followed by many Sefaradim see Ben Ish Chaiy Netzavim 7; Kaf Hachaim 583:2

[22] Opinion of Mahara Mivina, brought in Teshuvas Maharil 33 “Some do not eat during the day [of Erev Rosh Hashanah] in order not to add from the weekday to the holy on this Yom Tov, being that it is a day of judgement.” ; See Maharil ibid “On this reason I have wondered, as one has already accepted the Holiday in prayer, however, perhaps the main accpetnace is by Kiddush which is Biblical.”; See Shoel Umeishiv Reviah 3:125; Mahariy Engel Yuma 81b; Shnos Chaim 61; Mikraeiy Kodesh 4

[23] M”A 581:10; Maharil ibid in previous footnote questions the stringent opinion; See Admur 608:1; Poskim ibid who discuss this opinion in the Maharil

[24] See 271:19; 473:8

[25] Sefer Haminhagim [Hebrew] p. 39; English p. 55; Hagada of Rebbe p. 8

[26] 600:5-6; Siddur Admur; Tur 600; Michaber 600:2-3; See Chapter 5 Halacha 24 for the background of this matter.

[27] Admur 473:2; Michaber 472:1

[28] Mateh Efraim 619:12; Sefer Haminhagim p. 128 [English]

[29] Admur 473:2 regarding Pesach and 643:5 regarding Sukkos; M”A 473:1; Eiruvin 40b; Sukkah 47b

[30] See Admur 473:2 “He is exempt with the Shehechiyanu that he recites over Kiddush of the second night.” This implies that he fulfils his obligation of Shehechiyanu of the first night. Now, although in 473:2 the case erefers to Pesach, in which oine hjas seven days of Tashlumin. Nevertheless, Admur rules that the second day of Yom Tov is part of the tashlumin, and the same would apply here regarding Shavuos.

[31] Pashut! See Admur 473:2 regarding Pesach and 643:5 regarding Sukkos that one can make up the Shehechiyanu throughout the seven days of Pesach/Sukkos. However, Rosh Hashanah does not contain Chol Hamoed as does Pesach and Sukkos, and hence the above law would not extend to Shavuos. See also M”A 473:1; Chok Yaakov 473:1, Beir Heiytiv 473:1; P”M 473 A”A 1; Elya Raba 494:4; P”M 473 A”A 1; M”B 473:1 and in Shaar Hatziyon 473:5; Kaf Hachaim 473:11

[32] 599:1; 491:4 “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”

[33] Hayom Yom 19^th Nissan, p. 46 [in current print]; Sefer Haminhagim p. 118 [English]; See Otzer Minhagei Chabad Nissan p. 142; Mateh Efraim 583:1; Likkutei Maharich 3:40; Kaf Hachaim 583:3; Piskeiy Teshuvos 473:2; Custom of Vizhnitz, Belz, brought in Piskeiy Teshuvos 473 footnote 9

Original Chabad custom: In the earlier prints [1943] 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, but this is not relevant for others. There is a reason of the Baal Shem Tov recorded regarding this matter. [Rebbe in Reshimos Hayoman 4:12 and 22, p. 173; See Hayom Yom Hamevuar p. 419] Practically, the final directive of the Rebbe was to say it quietly, as recorded in the updated printing of Hayom Yom.

[34] Admur 473:5; Michaber 473:1

[35] Siddur Admur; Admur 271:19

[36] The reason: This is said in order to fulfill the obligation of Vayechulu on behalf of one’s children and household who were not present in Shul and thus did not hear it being said by the congregation after the Davening. [Admur ibid]

[37] Siddur Admur; See Admur 487:3 regarding Shemoneh and the same applies regarding Kiddush, as brought in M”A 487:2 that Kiddush is even more severe, and M”B 487:2

[38] See Admur 487:3; M”B 487:2; Piskeiy Teshuvos 473:2; 487:4

[39] Admur 487:3 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush

[40] Admur 487:1 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush

[41] This is not considered as if he is adding to the four cups of wine, as he is obligated to say Kiddush, and has not fulfilled his obligation from the current Kiddush recited. [See Seder Hearuch 52 footnote 15]

[42] Admur 487:3 in parentheses; Rama 487:3; Beis Yosef 487 in name of Orchos Chaim

[43] 2^nd opinion and conclusion of Admur 487:3 [that it is proper to not repeat the blessing due to Safek Brachos Levatala] regarding if did not mention Shabbos in concluding blessing but mentioned in middle of Shemoneh Esrei and the same applies for Kiddush; Kneses Hagedola 487; Chok Yaakov 487:4; M”A 487 regarding if mentioned in conclusion but not in middle

Other opinions: Some Poskim rule that if one did not conclude Mikadesh Hashabbos Viyisrael Vihazmanim, which mentions both Shabbos and Yom Tov, then he does not fulfill his obligation of Shemoneh Esrei [or Kiddush] even if he mentioned Shabbos in middle of the paragraph. [1^st and Stam opinion in Admur ibid; Elya Raba; M”B 487:2;]

[44] Admur ibid; Vetzaruch Iyun if he read the Shabbos Kiddush for the main paragraph, and then concluded Mikadesh Hashabbos Viyisrael Vihazmanim, if he is Yotzei. Seemingly, however, according to the 2nd opinion ibid he would be Yotzei.

[45] Sefer Haminhagim p. 120 [English]; See Otzer Minhagei Chabad p. 139-140

Other opinions: Some write that according to Admur in the Siddur which does not differentiate between R”H and other Holidays one is to recite Eileh Moadeiy also prior to the Kiddush of the day of R”H just like by any other Yom Tov. [Shaar Hakolel 40:18; Kuntrus Hasiddur p. 23; See Mateh Efraim 597:3]

[46] 600:6; Siddur; See Chapter 5 Halacha 24 for the background of this matter.

[47] 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 p. 90 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.

[48] See Q&A that one is not to use the Rimon as the new fruit being that one is required to eat it on the 1^st night as part of the Simanim.

Using grape juice that requires Shehechiyanu: If one has grape juice that requires Shehechiyanu nevertheless it should not be used to make Kiddush unless one does not have wine available, as initially it is a Mitzvah Min Hamuvchar to recite Kiddush over wine. [ibid; 272:2; M”A 600:1]

[49] So is the wording in 600:6. However in the Siddur Admur writes “it is customary to place a new fruit in front of oneself when saying Kiddush” and he makes no mention of wearing a new garment.

[50] Siddur; second option in 600:6; M”A 60:1; Mateh Moshe 823; M”B 600:4; M”E 600:8

Must he 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.

[51] Sefer Haminhagim p. 118 [English]; Sefer Hasichos 1945 p. 4 [“so was custom in Lubavitch”]; Machzor Chabad; Mateh Efraim 600:6; Ashel Avraham Butchach 600; Darkei Chaim Veshalom 707; Machatzis Hashekel 690:1 [regarding not making an interval] See Otzer Minhagei Chabad 147-149 that in 1948 the Rebbe Rayatz questioned whether one is to eat it before or after washing and in conclusion he ate the fruit immediately after Kiddush.

Why is the drinking of the wine not considered an interval between the Shehechiyanu and eating of the fruit? See Ashel Avraham ibid

[52] Piskeiy Teshuvos 600:1; See Ashel Avraham ibid; Machatzis Hashekel ibid

[53] 27 grams [See Shiureiy Torah p. 193]

[54] Sefer Hasichos 1945 p. 4; Otzer 148

[55] M”E 600:10; Otzer Minhagei Chabad  p. 82; See Admur 174:6; Seder 4:13; Ketzos Hashulchan 31:3; See SSH”K 47 footnote 222 regarding having in mind to eat the fruit also during the meal in order to avoid an after blessing. See also Halacha 6 regarding this matter on the first night when eating the apple.

[56] M”E ibid

Avoiding eating a whole fruit: One is to avoid eating a whole fruit that is less than a Kezayis as it is questionable as to whether it requires an after blessing. [Seder 8:9; M”E ibid] Thus those that are eating Rimon as a new fruit are to avoid eating less than a Kezayis of whole Rimon seeds as this enters into doubt regarding the after blessing. [Piskeiy Teshuvos 600:1]

[57] 600:6; See Chapter 5 Halacha 24 for the full background of this matter.

[58] See Piskeiy Teshuvos 473:1; Shevach Hamoadim-Kadesh

[59]  Har Tzevi 1:154; Mikraeiy Kodesh Pesach 2:38; Hagadah Moadim UzmanimBased on Shaareiy Teshuvah 167:11

[60] Shevet Halevi 3:69; Igros Moshe 4:21; 101; Rivivos Ephraim 1:182

[61] The reason: Some Poskim explain that on Sukkos and Pesach, since the Shehechiyanu by Kiddush includes the Mitzvos of that day [Sukkah, Matzah], therefore even women may answer Amen to be Yotzei, as the Shehchiyanu that they said by candle lighting was only on behalf of the holiday. [Shevet Halevi ibid] Other Poskim rule that one should leave the women to follow their custom to answer Amen and that doing so is not considered an interval, as since it is not an interval for the person saying the blessing, so too it is not considered an interval for those being Yotzei with him. [Igros Moshe ibid; Rivivos Ephraim 1:182]

[62] Sefer Hasichos 1945 p. 5; Otzer Minhagei Chabad 147-149 that so was custom of Rebbe Rayatz; Hiskashrus 898 writes that in Lubavitch, and so was the custom of the Rabbeim, they would intentionally eat a Kezayis and then say an after blessing. The Rebbe would eat two dates and then recite an after blessing prior to washing. [Otzer 149]

[63] Mateh Efraim 600:10

[64] M”E ibid

[65] 174:6; Seder 4:12; Ketzos Hashulchan 31:1-3

[66] Mateh Efraim 600:6

[67] The reason: Although from the letter of the law there is no need for any of the listeners to eat from the new fruit being that its entire purpose was to remove the doubtful blessing of Shehechiyanu that was said by the person saying Kiddush, nevertheless the custom is for everyone to eat it as a good omen for the new year. [M”E ibid] Vetzaruch Iyun as to why the blessing of Shehechiyanu of the Mikadesh does not exempt the blessing of Shehechiyanu said oiver the new fruit as well, on behalf of the listerners, that they be allowed to be repat it. Perhaps, however, for the listners the Shehechiyanu only covers the Holiday and does not cover the fruit at all, as they have no need for it to do so. Vetzaruch Iyun.

[68] Seder 11:12 based Halachos Ketanos

Other Poskim: Some Poskim rule one is to first say Haeitz and then Shehechiyanu and so is the custom of many. [Ashel Avraham Butchach 600; See Piskeiy Teshuvos 225:12 for different customs and Poskim regarding this matter.]

[69] Piskeiy Teshuvos 600 footnote 4

[70] See Ashel Avraham Butchach 600

[71] See Machatzis Hashekel 600:1; Ashel Avraham Butchach 600 “They may say the blessing upon eating it even though they heard Shehechiyanu while seeing the fruit by Kiddush”.

[72] Implication of M”E ibid that states the listeners are to say Shehechiyanu and does not mention any differentiation.

[73] Mahril Diskin Kuntrus Achron 81; Mikraeiy Kodesh 4; Piskeiy Teshuvos 600:2

[74] The person saying Kiddush then answers Amen hence being Yotzei the blessing of Shehechiyanu over the holiday. It however does not help for the person saying Kiddush to say Shehechiyanu and have in mind to exempt the household member with the blessing over the fruit as some Poskim rule that the blessing of Shehechiyanu, like all blessings of praise, can only be said for another if the person saying it is also obligated in the blessing. [See P”M 225 A”A 1; Ashel Avraham Butchach 600]

[75] See Halacha 7 and Q&A there!

[76] Moed Lekol Chaiy 12:15; Piskeiy Teshuvos 600:1 [Accordingly they do not eat Rimonim on the 1^st night as part of the Simanim.]

[77] Admur 583:4; M”A 583:1; Levush 583:2; M”B 583:2; See Leket Yosher p. 124 that the Terumos Hadeshen would eat raw honey

[78] The reason: This is done as an omen that the new year will be sweet and good upon us. [Levush 583:2]

Sugar: The Kaf Hachaim 582:4 mentions sugar as an alternative to honey.

Yehi Ratzon: It is not our custom to recite the Yehi Ratzon after dipping the Challah in honey. [Sefer Haminhagim p. 118-English; Alef Hamagen 583:8] However some are accustomed to reciting the Yehi Ratzon after dipping the Challah in honey and then again after dipping the apple in honey. [Mateh Efraim 583:1; Taamei Haminhagim p. 310]

[79] Levush 583:2

[80] See Sefer Haminhagim p. 145 [English]; Mamarim Haketzarim of Admur Hazakein p. 454 has a Mamar titled “To understand the concept of dipping Hamotzi in honey from Rosh Hashanah until after Hoshanah Raba”; See Otzer Minhagei Chabad 130

[81] Kaf Hachaim 583:4

[82] Kaf Hachaim 583:4

[83] Sefer Haminhagim p. 145 [English]; Likkutei Sichos 14 p. 372; Hayom Yom Vol. 2 [See Otzer Minhagei Chabad Sukkos 136 that the Rebbe was witnessed on Sukkos to dip the Challah three times in salt at the end of the meal.]

[84] Likkutei Sichos 14 p. 372; Omittedomitted from Sefer Haminhagim ibid and Hayom Yom ibid; From this statement in Likkutei Sichos ibid it would imply that this includes Shabbos Chol Hamoed Sukkos. However, Shabbos Chol Hamoed Sukkos is explicitly excluded in sources in coming footnotes

[85] Mamarim Haketzarim ibid “Until after Hoshanah Raba”

Other customs: Darkei Chaim Veshalom 707 records until Shemini Atzeres, including Shemini Atzeres, and so is written in Ketzei Hamateh 605:38 and Piskeiy Teshuvos ibid. Some are accustomed to do so until Shabbos Bereishis. [Minhag Chassidim recorded in Piskeiy Teshuvos 583 footnote18]

[86] Sefer Haminhagim p. 145 [English]; Hayom Yom Vol. 2

[87] Likkutei Sichos 14 p. 372; Hayom Yom vol. 2

[88] Ketzei Hamateh 605:38; Piskeiy Teshuvos 583:3 footnote 19; In Likkutei Sichos 14 p. 372 the Rebbe writes “it requires further analysis if this refers to only the meals of Shabbos and Yom Tov or even the meals of the week.” however in Hayom Yom [2^nd year] the Rebbe lists clearly all the days that Challah is dipped in honey, and the weekday is not listed. See Otzer ibid 135

Other Customs: Some are accustomed to dip the Challah in honey even during the weekday meals. [See Piskeiy Teshuvos ibid]

[89] Sefer Haminhagim p. 147 [English] based on Mamarim Haketzarim of Admur Hazakein p. 454

[90] Sefer Haminhagim p. 145 [English] based on Sefer Hasichos 1944 p. 24, and so is implication of Hayom Yom 2^nd year; However in Likkutei Sichos 14 p. 372 it explicitly states that we dip on Shabbos between Rosh Hashanah and Hoshana Raba, which implies that we are to also dip on Shabbos Chol Hamoed Sukkos. Vetzaruch Iyun.

[91] Sefer Haminhagim p. 145 [English]; Hayom Yom 2^nd year; Sefer Hasichos 1944 p. 24; [The Rebbe writes that there is no reason to require dipping in honey during Chol Hamoed, including Shabbos CholCho Hamoed. [The English translation in Sefer Haminhagim ibid writes that this matter is optional, it is however clear from the Rebbe’s wording in Hayom Yom as well as the original words in Sefer Haminhagim in Hebrew that this is not our custom, and is not merely optional. See Otzer Minhagei Chabad Sukkos 136] However see Otzer ibid that the Rebbe was once seen to dip the Challah in honey during the Farbrengen of Chol Hamoed Sukkos.

Other Customs: Some are accustomed to dip the Challah in honey even during Chol Hamoed. [See Piskeiy Teshuvos 583 footnote 19]

[92] Otzer Minhagei Chabad 131; Hiskashrus 947

[93] Kaf Hachaim 583:4 [“First one is to dip it in salt and afterwards he is to dip it in honey.”]; Piskeiy Teshuvos 583:3 [some dip one side in honey and one side in salt]; Rav Hillel Paritcher is recorded to have first dipped the Challah in salt and then eat a Kezayis, and only afterwards did he dip it in honey. [Otzer Minhagei Chabad 132] This custom is also recorded in Taamei Haminhagim p. 310 and Piskeiy Teshuvos ibid]; See Otzer ibid 134 for custom of other Chassidic groups.

The reason: “One is not to dip it in honey without salt as salt is required to sweeten the severities and hence based on Kabala is never to be nullified.” [Kaf Hachaim ibid; Otzer ibid in name of Hillel Paritcher]

[94] Otzer Minhagei Chabad 131; This custom to dip first in honey and then in salt is also recorded in Salmas Chaim 1:346 and Piskeiy Teshuvos ibid.

[95] Hiskashrus 897

[96] Shevach Hamoadim 7:5; Hiskashrus 897; see Otzer Minhagei Chabad 133 who infers from Sefer Hasichos 1939 p. 304 that the custom was not to even leave salt on the table.

[97] Piskeiy Teshuvos 583 footnote 46; 242 footnote 105; Otzer Minhagei Chabad 129

[98] Brought in Piskeiy Teshuvos 583 footnote 46

[99] Siddur Admur; Admur 583:1 “There are those that are accustomed to eat a sweet apple dipped in honey”; Sefer Haminhagim p. 118; Tur 583; Rama 583:1; Kisvei Arizal [Peri Eitz Chaim Tefilos R”H 7] The custom to eat the apple with honey is not mentioned in the Gemara [Horiyos 12a]. This is likewise the Sephardic custom, as apparent from the Sephardic Poskim recorded below. [See Yifei Laleiv 3:1; Ben Ish Chai Parshas Nitzavim 4; Kaf Hachaim 583:17]

[100] Siddur; The wording in 583:3 is “There are those that are accustomed”.

[101] So adds Rama 583:1 and Admur in both 583:1 and Siddur. This is seemingly coming to exclude a sour apple.

[102] The Rebbe was accustomed to cut the apple and dip it three times into the honey. [Otzer Minhagei Chabad 137]

Sugar: Some Poskim write that it is better to use sugar water than to use honey as honey comes from Gevurah, while white sugar is Chesed. [Yifei Laleiv 3:1; Ben Ish Chaiy Netzavim 4 [“cooked in sugar water”]; Kaf Hachaim 583:17; See also Kaf Hachaim 582:4; See however Torah Or Shemos p. 101 in Hosafos of the greatness of honey and how it is Gevura Shebichesed, or sweet Gevuros, and has the ability to sweeten all other items in play of the Avoda of Ishapcha.]

[103] Admur in Siddur; Tur 583; Sefer Haminhagim p. 118; omitted in 583:1; See Q&A!

[104] Siddur; 583:1; M”A 583:1; Darkei Moshe; Mateh Yehuda; Machatzis Hashekel on M”A ibid; Mamar Mordechai 583:2; Shaareiy Teshuvah 583:2; Kaf Hachaim 583:13

The reason one says the blessing on the apple and not on the honey: One is to say the blessing of the apple and not the honey as the honey is secondary to the apple. [583:1 and all Poskim ibid; See Drashos Mahril R”H for a discussion of whether the apple or the honey is the main food. He concludes that the apple is the main food and hence Haeitz is recited] Furthermore one already ate the Challah with honey prior to eating the apple and it is hence already exempt from a blessing. [Kaf Hachaim ibid]

Other opinions: Some Poskim rule that due to doubt one is to eat the apple and honey with the bread, in which case a blessing is avoided according to all. [Shvus Yaakov 2:27] The Shaareiy Teshuvah ibid negates his opinion.

[105] Sefer Haminhagim p. 118; See Q&A for the full analysis on this subject!

Ruling of Admur in Shulchan Aruch: Admur rules in 581:3 that the Yehi Ratzon is said after the initial bite as it is forbidden to make an interval between the eating and the blessing. See Q&A!

[106] Siddur Admur

Nussach in Admur 583:1: In 583:1 Admur writes the following Nussach: One is to say “Tischadesh Aleinu Shana Metuka”. This follows the Nussach of the Rama 583:1 and Abudarham R”H. The difference is in two matters: 1. Tischadesh versus Tichadesh; 2. Yehi Ratzon is omitted. Vetzrauch Iyun why Admur in 583:1 omitted the words Yehi Ratzon, in contrast to what he himself writes earlier in ibid regarding the other Simanim. See however Piskeiy Teshuvos 583 footnote 3 that negates the custom of saying the Yehi Ratzon only by the apple and not by the other Simanim as the apple is not written in the Gemara. Thus, perhaps Admur ibid learns that it is less of a status than the other Simanim and hence the Yehi Ratzon is not recited by the apple.

Yehi Ratzon with Hashem’s name: According to Admur in the Siddur [and so is implied from his Shulchan Aruch 583:1] the Yehi Ratzon is recited without mentioning G-d’s name. [See Shaar Hakolel 42:2 that even within the Siddur of Admur there are a number of Nuschaos, some with Hashem’s name in the Yehi Ratzon, however he concludes that the correct Nussach of Admur is without Hashem’s name. He writes that this follows Rav Haiy Gaon however in truth Rav Haiy Gaon omits the Yehi Ratzon completely.] So rules also Kitzur SH”A 129:9; Darkei Chaim Veshalom 707 that Hashem’s name is not recited. The M”E 583:2 omits Hashem’s name by the Yehi Ratzon of the apple although he mentions it by the other Simanim. There are Poskim that write one is to recite the Yehi Ratzon over the apple with Hashem’s name [i.e. Yehi Ratzon Milifanecha Hashem Elokeinu Velokei Avoseinu…”]. [Siddur Yaavetz, Beis Yosef, Kol Bo; Abudarham; M”B 583:2; Siddur Shlah; Siddur Arizal]

Other Nuschaos: In the Siddur it says “Milifanecha”. This is omitted in other Nusschaos. [Darkei Chaim Veshalom ibid] In the Siddur Admur writes Tichadeish and so writes Siddur Yaavetz; Kitzur SHU”A 129:9; majority of Machzorim. In other sources it says Tischadeish. [Admur in 583:1; Rama 583:1 in name of Abudarham; M”E 583:1]

[107] M”E 583:1 [don’t delay at all between the Kiddush and Hamotzi]; Admur in Siddur [“beginning of meal”]; Tur 583 [“in beginning of meal”]; Darkei Moshe 583:3 [say blessing on apple during the meal]

[108] Igros Kodesh 3:209 [printed in Sefer Haminhagim p. 203-English; Shulchan menachem 3:85]; Custom of Rebbe Rayatz in 1948, recorded in Otzer Minhagei Chabad 136; However in Sefer Hasichos 1945 p. 4 the Rebbe Rayatz stated that the custom in Lubavitch was to eat the apple with honey after Kiddush, prior to Hamotzi. In Igros Kodesh 29:62 the Rebbe explains that “our custom follows the wording in the Siddur and the witnessed practice of the Rebbe Rayatz unlike Sefer Hasichos ibid”. Until the publication of this letter of the Rebbe and Sefer Haminhagim ibid the custom amongst Anash was like Sefer Hasichos, to eat the apple before the meal. See Igros Kodesh 21:98; Heichal Baal Shem Tov 34:182.

The reason: As it is best to proximate the Kiddush to Hamotzi as much as possible. This is besides for the fact that when a food is dipped in honey one is required to wash his hands prior to eating it [158:3; Seder 20], and hence it is better to delay it until after one has washed for bread. [Igros Kodesh ibid; Glosses of Rav Raskin on Siddur p. 512]

[109] Drashos Mahril R”H [“after Kiddush”]; Siddur Arizal of Rav Shabsi [“immediately after Kiddush”]; Darkei Chaim Veshalom 707; Sefer Hasichos ibid that so was custom in Lubavitch; Ketzei Hameteh 583:1

[110] Siddur Arizal of Rav Shabsi [eat the apple immediately after Hamotzi]; custom recorded in Kaf Hachaim 583:13

[111] The reason: The apple is eaten first in order to serve as a good omen. [Kaf Hachaim ibid] Based on this one can say that the other fruits do not receive any precedence over the apple, as the apple is Chaviv and whenever one has two fruits and one is Chaviv, precedence is not given to the 7 Minim over the Chaviv. [See Admur Seder 10:8]

[112] Luach Eretz Yisrael; custom recorded in Kaf Hachaim 583:13 and final Seder of Kaf Hachaim 583:25 [that dates come first as they are sweet and from the Shiva Minim]; Opinions in Piskeiy Teshuvos 583:2; Ben Ish Chaiy Netzavim 4 lists the apple as the last food to be eaten

[113] Luach Kolel Chabad based on directive of Rebbe; Otzer Minhagei Chabad 140; The Rebbe in 1970 asked for the Rimonim to be brought to the table and only after they were brought it, did he recite the blessing of Haeitz on the apple. [Otzer ibid]

[114] Admur 581:3; M”A 583:2; Elya Raba 583:3; P”M 583 A”A 2; M”B 583:4; Kitzur SHU”A 129:9; M”E 583:1; Siddur Haarizal; Kaf Hachaim 583:16; The Chayeh Adam 139:6 and Mamar Mordechai 583:3 write to eat a small part of the apple without honey and then dip a second piece in honey and recite the Yehi Ratzon. [brought in Kaf Hachaim 583:13 and 16] The Sdei Chemed R”H 2:4 records the above option as well as another alternative option: Eat a different fruit with Haeitz and then say the Yehi Ratzon on the apple.

[115] The reason: As it is forbidden to make an interval between the eating and the blessing. [Admur ibid; Poskim ibid]

How much of the fruit is one to eat? Admur and Poskim ibid state “After the initial eating”. This implies that one is to recite the Yehi Ratzon immediately after heating and swallowing the first bite of the apple, and he is not to wait until he eats a full Kezayis and the like. [Alef Hamagen 583:8; Misgeres Hashulchan 129:6; Sdei Chemed R”H 2:4 in name of Orach Chaim and Mamar Mordechai]

Bedieved: Even according to this opinion, Bedieved if one said the Yehi Ratzon prior to the initial eating he nevertheless fulfills his obligation of the blessing. [M”A 583:2; Elya Raba 583:3; M”E 583:1; Mamar Mordechai 583:3; Ashel Avraham Butchach 583; See Admur 167:9; 206:3; Seder 9:1; Ketzos Hashulchan 37:7; However see Rebbe in Igros Kodesh 3:140 that leaves the wording in Admur 583:3 with a Tzaruch Iyun.]

[116] Machzor Maglei Tzedek brought in M”A 583:2 [The M”A brings the opinion of Maglei Tzedek that one first says Yehi Ratzon and then eats the fruit although he himself concludes against this opinion]; This custom is also recorded in Sdei Chemed R”H 2:4 in name of Chemdas Yamim 4:6

[117] Igros Kodesh 3:140 [brought in Shaareiy Halacha Uminhag 2:239; Shulchan Menachem 3:86]; Sefer Haminhagim p. 118; Hayom Yom p. 92; Reshimos 4 p. 8 [Was the custom of Rebbe Rayatz and Rebbe Rashab. The Rebbe Rayatz told the Rebbe that it is a directive for the public and it was therefore publicized in Hayom Yom.] See Otzer Minhagei Chabad 138

Basis of custom in ruling of Admur in Siddur: In Igros Kodesh ibid the Rebbe explains our custom is rooted in the wording of Admur in his Siddur as Admur states “One needs to recite the blessing first and then afterwards say the Yehi ratzon”. The words “first and afterwards” are seemingly superfluous. Hence one must learn it is coming to teach us that one is to say the Yehi Ratzon immediately after the blessing of Haeitz. Thus, in conclusion Admur in the Siddur retracted his ruling from the Shulchan Aruch, and this is the source behind our custom. [Rebbe ibid]

The reason: The prohibition of making an interval between the blessing and eating is only a matter of Lechatchila in a case that the interval relates to the food. Now, since we Halachicly desire the Yehi Ratzon prayer to be recited as close as possible to the eating of the apple therefore in this case we allow even initially for one to say the Yehi Ratzon after the blessing, before the eating, as a time of need receives the same ruling as Bedieved. Now, regarding the reason why we desire the Yehi Ratzon prayer to be recited as close as possible to the eating of apple 1. See Sdei Chemed ibid who brings reasons according to Kabala for preceding the Yehi Ratzon to the eating 2. We desire the Yehi Ratzon to begin with a Bracha, similar to Tefilas Haderech [see 110:7] 3. We desire the Yehi Ratzon to be considered like a blessing in order to strengthen its power and effect. 4. A matter that is done for a good Omen must be grabbed at its first opportunity. Regarding why we do not precede the Yehi Ratzon to the blessing this is because a) It is similar to Leishev Bassukah that is not recited until after the blessing. [see 643] b) It is improper to precede the

request of man to the praise of Hashem in the blessing. [Rebbe ibid; see Alef Hamagen 583:13]

Alternative reason: It is only an interval if one says the Yehi Ratzon with Hashem’s name, while if Hashem’s name is not said, as is our custom, then it is not an interval. [Nitzutzei Rebbe 10 brought in Hiskashrus 547]

[118] Siddur Admur [specifically writes “It is customary to eat the apple with honey on the first night”] Rav Hillel Paritcher in Pelach Harimon Vayeira p. 61:4 in name of Tzemach Tzedek [“This is the reason we are accustomed to eat the apple on the first night of Rosh Hashanah”];  Bnei Yissachar Tishrei 2:11 [not the custom even amongst the scholarly Rabbis, and not brought in any previous Poskim]; Ashel Avraham 583 [not the custom]; Darkei Chaim Veshalom 707; Alef Hamagen 583:18; Otzer Minhagei Chabad 150

[119] So rule regarding Maror in Charoses: Admur 475:12; So rule regarding Karpas, and the same would apply regarding the apple in honey: Implication of Admur in Siddur “Dip and say the blessing” and so explains Rebbe in Hagadah; Chok Yaakov 475:8; Vayaged Moshe 25:19 in name of Leket Yosher that so did the Terumas Hadeshen; Piskeiy Teshuvos 473:23 that so is custom of all; See Admur 167:3 regarding partially cutting the bread before the blessing; See also Admur 206:3, Seder 9:2, and Luach 6:2

Other opinions: Some Poskim rule one is to dip the Karpas in the saltwater after saying the blessing. [M”A 473:11 in name of Maharil]

[120] The reason: As one is to approximate the blessing to the fulfillment of the Mitzvah, which is the eating, as much as possible. [Admur ibid regarding Maror in Charoses; See M”A 473:19; Chok Yaakov 475:8; See Poskim ibid]

[121] See Admur Seder 9:2, Luach 6:2, and 206:3 that one is to not cut a fruit until after the blessing, as it is a Mitzvah Min Hamuvchar to say the blessing on a whole food. Now, this is not considered a Hefsek as it is done for the sake of the eating

[122] Vetzaruch Iyun according to this if each participant is to get an entire whole apple. See Admur 167:20

[123] Sefer Haminhagim p. 118 records that there is a dispute involved as to whether the blessing over the apple exempts the fruits eaten for dessert and hence due to this the Previous Rebbe would specifically have in mind not to include other fruits that will be eaten for dessert, and he would recite a second blessing over them later on. However, it is evident from many other sources that the previous Rebbe specifically had in mind to exempt the fruits eaten at the end of the meal. [Reshimos 4 p. 8 [so was the custom of the Rebbe Rayatz]; Sefer Hasichos 1945 p. 4 [that so was the custom in Lubavitch to have the dessert in mind] See Otzer Minhagei Chabad p. 79-80; Shulchan Menachem 3:85 footnote 3; Hiskashrus 947] Vetzaruch Iyun Gadol as what exactly is the dispute involved regarding the dessert? Perhaps one must conclude that the entire custom of the Rebbe Rayatz was based on the custom of Lubavitch to eat the apple before Hamotzi in which case there is discussion regarding the after blessing. See Koveitz Oholei Torah 640:15 for the source of the dispute.]

[124] This applies even if the fruit was not yet on the table, so long as it was already intended to be eaten during the meal. If, however, one did not have in mind the other fruits and it was then decided to eat it, after the Haeitz was already recited, then a new blessing of Haeitz is to be recited if there are no more fruits remaining on the table. [See Seder Birchas Hanehnin 9:5]

[125] Seder Birchas Hanehnin 9:16; Piskeiy Teshuvos 583:2

[126] Drashos Mahril R”H; Darkei Moshe 583:3; Elya Raba 583:3; Birkeiy Yosef 583:4 states that although the Rashbatz argues against this custom, nevertheless it does contain Kabalistic meaning.

[127] Ben Ish Chai Parshas Nitzavim 4

[128] Ben Ish Chai Parshas Nitzavim 4

[129] Ben Ish Chai Parshas Nitzavim 4

[130] Rav Hillel Paritcher in Pelach Harimon Vayeira p. 61:4 in name of Tzemach Tzedek

[131] Shir Hashirim 2

[132] All fruit trees are rooted in one of the Middos and the Middos in turn receive from the level of shade, which is a contracted form of Keser.

[133] Torah Or Shemos in Hosafos

[134] Yifei Laleiv 3:1; Kaf Hachaim 583:17; Torah Or Shemos in Hosafos

[135] Admur 583:1-5; Michaber 583:1; The Talmudic source of the Simanim is found in Gemara Horiyos 12a “Says Abayey: Now that you have established that an omen contains significance, therefore a person should always be accustomed to eat these foods at the start of the year.” The Gemara mentions the following Simanim: Kara, Rubya; Karty; Silka; Tamri. It does not mention the apple, ram, or fish.

[136] Admur 583:1; Michaber 583:1; Tur 583

Other Opinions: In some versions of the Gemara Horiyos 12a the wording is “to look” at the Simanim and not to eat them. [Mordechai and Meiri in Gemara ibid; Machzor Vitri; Shibulei Haleket 283; Beis Yosef 583] However in Shulchan Aruch the wording is to eat. [Birkeiy Yosef 583:1; Kaf Hachaim 583:6] However the practical ramification is if one is unable to eat the Simanim, such as due to worms or health reasons, he is to nevertheless have them on his table within view. [Kaf Hachaim ibid]

[137] Admur 583:1; Michaber ibid; Horiyos ibid; This vegetable is listed first in Admur ibid, however in Michaber ibid it is listed after Rubya. Likewise neither mention it in the order of the Gemara ibid [listed above]. Veztaruch Iyun! See Divrei Yatziv 2:252-253; Piskeiy Teshuvos 583 footnote 11

The reason: It is eaten as a sign that all our enemies should be cut off [Kareis]. [Admur ibid] This refers mainly to our enemies in Heaven which are the prosecuting angels. Thus we are praying that they should not come and prosecute against us on the Day of Judgment. [Kaf Hachaim 583:11; Ben Ish Chaiy Netzavim 4] See Kaf Hachaim 583:25 that this means that our enemies should be unable to return and prosecute, while the Temarim represent that they should cease to exist.

^[138] Admur 583:1; Michaber ibid; Horiyos ibid; Admur ibid writes that the Silka refers to the Tardin. This matches the Tered which is the beet. [Otzer Hageonim Rav Haiy Gaon R”H 92] Some however say this refers to spinach, and so is the custom of many Sefaradim. [Ben Ish Chaiy Naso 2:8]

The reason:  It is eaten as an omen that our enemies should be scattered away from us [Yistaleik]. [Admur ibid]

[139] Admur 583:1; Michaber ibid; Horiyos ibid;

The reason: It is eaten as an omen that our enemies should cease to exist [Yitmu]. [Admur ibid]

[140] Admur 583:1; Michaber ibid; Horiyos ibid; This is referred to as Deluim which are vegetables from the squash family [squash; pumpkin; zucchini]. [Otzer Hageonim Rav Haiy Gaon R”H 92]

The reason: It is eaten as an omen that the evil decrees should be torn [Koreia] apart and only our merits should be read [Yikra]. [Admur ibid]

[141] Admur 583:1; Michaber ibid; Horiyos ibid

The reason: It is eaten as an omen that we should increase our merits [Ribuiy]. [Admur ibid]

[142] Kitzur SHU”A 129:9 [“Mehren” (Rubya)]

[143] Beis David 376 brought in Birkeiy Yosef 583:3; Kaf Hachaim 583:10 [“A herb which is red and the dyers use its water for dyeing”]. Perhaps this is the source for those that are accustomed to take the red cabbage as part of the Simanim. [see Pekudas Elazar 583]

[144] Birkeiy Yosef 583:2; Machazik Bracha 583:1; brought in Kaf Hachaim 583:10

[145] Birkeiy Yosef 583:2 [so is custom of Jerusalem]; Machazik Bracha 583:1; Meiri [the legume called Patzuli]; Rashbatz R”H 25a in name of Rav Hai Gaon [he took the Egyptian bean called the Lubya]; Ben Ish Chaiy Netzavim 4; Kaf Hachaim 583:10 brings Birkeiy Yosef and concludes from other sources it is evident that the Lubya and Rubya are two different foods, although concludes that the custom is like the Birkeiy Yosef.

[146] Halichos Teiman p. 12

[147] Admur 583:1; M”A 583; Elya Raba 583:2; M”E 583:2; M”B 583:1; Kaf Hachaim 583:8

[148] Halichos Teiman p. 12

[149] Admur 583:2; Abudarham; M”A 583

Other Opinions: The Rashbatz writes against eating fish on the night of Rosh Hashanah as the word “Dag” can also mean worry and one is thus to avoid eating a food that can have negative connotation. [Birkeiy Yosef 583:5; Machazik Bracha 583:3; Kaf Hachaim 583:9; See Ruach Chaim 583:5] Nevertheless if Rosh Hashanah falls on Shabbos one is not to refrain from eating fish even according to this opinion. [Ruach Chaim ibid; Kaf Hachaim ibid] The Rashal writes that he received from his grandfather that he refrained from eating fish on R”H in order to diminish his physical pleasure in a specific matter and remember the day of judgment. This would prevent him from coming to light headed behavior. [brought in Bach 591; M”A 591]

[150] Admur 583:4; Rama 583:1; This custom is not mentioned in Michaber. See Ben Ish Chaiy Netzavim 5 that one is to avoid eating Rimonim and other sour fruits.  

[151] Ben Ish Chaiy Netzavim 4

[152] Sefer Haminhagim p. 118 [English]; So was the Rebbe’s custom and is the custom of Chassidim. [See Otzer Minhagei Chabad 140]

[153] See Q&A for the sources and explanation of all the above

[154] Admur 583:5; Michaber 583:2 [eat the head of a sheep]; Sefer Haminhagim p. 118 [English] that so is our custom.

The reason: There are two reasons for using a head a) to commemorate the ram of Yitzchak and b) to be the head and not the tale. [See footnotes below that it is implied from the wording in Admur that the main reason is the first reason and the second reason is only secondary.] The practical ramification of these reasons is a) regarding if a head is not available of any species and one has ram meat available. According to the first reason the ram meat is to be used. And b) whether one may use any head or specifically the head of a ram. [Mateh Yehuda 583:2; Kaf Hachaim 583:24]

Dipping the head in honey: Some Poskim write that one is to dip the head into honey. [Beis Yosef 583 in name of Hagahos Ashri; Tashbatz in name of Maharam; Mahril, brought in Bach 583; Kaf Hachaim 583:22]

[155] Admur ibid; Maharam Merothenburg brought in Tur 583; Beis Yosef 583 in name of Hagahos Ashri; Sefer Chassidim 59; M”B 583:6; Kaf Hachaim 583:22

Ruling of Michaber: The Michaber writes that “one is to eat the head of a sheep in order to emphasize the head in contrast to the tale and in commemoration of the ram of Yitzchak”. So rules also Ben Ish Chaiy Netzavim 4. This follows the first opinion mentioned in the Tur ibid. He does not mention the head of a ram. Thus, the Michaber learns that using a head of a sheep also commemorates the ram of Yitzchak. Seemingly he also learns that the commemoration of the ram of Yitzchak is only secondary to the idea symbol of being the head and not the tail, and hence he mentions this symbol first. However, it seems from Admur and the other Poskim ibid that the main emphasis of taking the head, is to commemorate the ram of Yitzchak and not the idea of being the head. Hence one is initially specifically to take the head of a ram. It is only in a time of need that we take any head for the symbol of being the head and not the tale. [This is implied from Admur ibid which writes only the idea of commemoration regarding the head of the ram and only when discussing other heads does he bring the reason of it being a symbol. However, Tzaruch Iyun as if so one would be able to take any part of the ram and not only the meat, hence we see even regarding the ram Admur already hinted to the reason he brings at the end.]

[156] Ben Ish Chaiy Netzavim 4 [it is better to use the head of a male chicken].

[157] Admur ibid; M”A 583:3; Elya Raba 583:4; P”M 583 A”A 3; Chayeh Adam 159:6; M”E 583:3; M”B 583:7; Kaf Hachaim 583:23

[158] Mateh Yehuda 583:2; Kaf Hachaim 583:24

[159] Some were accustomed to eat Kishuin/zucchini as it cools off the body and prevents one from Hergel Davar. [Drashos Mahril R”H; Kneses Hagedola 583:2; Elya Raba 583:3]; Some are accustomed to eat the lungs of an animal being it is a very light food. [Tur] Alternatively, it is eaten being it gives power [lit. shines] to the eyes. [Kol Bo 64; Darkei Moshe 583:1] Some were accustomed to say a special prayer upon eating the lungs, asking that our eyes be able to see the Maor of the Torah. [Ruach Chaim 583:3] See Kaf Hachaim 583:15

[160] Sefer Haminhagim p. 118 [English]

[161] Luach Kolel Chabad, from the time of its inception in 1931, lists all the Simanim brought in the Shulchan Aruch, to be eaten after the apple dipped in honey. The Luach was written by the Chassid Rav Avraham Chaim Na’ah, and was periodically mentioned and edited by the Rebbe. On the other hand, from the omission of the other Simanim from Sefer Hmainhagim ibid, it implies that we are not particular to specifically eat the other Minim. Vetzaruch Iyun. I have yet to establish a concrete testimony of what was eaten by the home of the Rebbe or Rebbe Rayatz, although we know for certain that he ate the apple, Rimon, and some also say Tzimis.

[162] Harav Eli Landa Shlita relates that his father, Rav Yaakov Landau, who merited for many years to eat by the table of the Rebbe Rashab on Rosh Hashanah, was accustomed to also take the other Simanim, based on availability. Not all of the Simanim, however, were easily attainable back then, and thus this explains why some were missing.

[163] Rabbi Leibal Groner [author of Sefer Haminhagim] replied to us in a correspondence, that indeed the Chabad custom is not to eat the other Simanim. He stated that he did not hear a reason for why we do not eat from the other Simanim. To note, however, that such sentiments were not recorded in Sefer Haminhagim, which leaves the matter under question as to its binding level upon Chabad custom who have family traditions to do otherwise.

[164] Conclusion of Harav Eli Landa Shlita

[165] 583:1; Michaber 583:1

Background:

In the Gemara [Horiyos 12a] the saying of Yehi Ratzon, or any prayer, is not mentioned and rather the actual eating of the food is the Siman [omen]. [Beis Yosef in explanation of Tur; Kaf Hachaim 583:11] However a number of Rishonim and Achronim record this custom. [Mordechai in name of Rav Haiy Gaon, brought in Beis Yosef ibid; Abudarham p. 266; Kol Bo 64, brought in Kaf Hachaim ibid] Some record to simply say the omen [i.e. “Yarbeh Zechuyoseinu”] and not the Yehi Ratzon. [Mordechai ibid] Others record to say it as a prayer of Yehi Ratzon. [Abudarham ibid] Michaber and Admur ibid rule that a specific request, beginning with the words Yehi Ratzon, is to be said after each food asking the request behind the specific food.

Yehi Ratzon with Hashem’s name: According to Admur in the Siddur [and so is implied from his Shulchan Aruch 583:1] the Yehi Ratzon is recited without mentioning G-d’s name. So rules also Kitzur SH”A 129:9; Darkei Chaim Veshalom 707; However there are Poskim that write on is to recite the Yehi Ratzon with Hashem’s name [i.e. Yehi Ratzon Milifanecha Hashem Elokeinu Velokei Avoseinu…”]. [Siddur Yaavetz, Beis Yosef, Kol Bo; Abudarham; M”B 583:2; M”E 583:2] See Piskeiy Teshuvos 583 footnote 3 that negates the custom of saying the Yehi Ratzon with Hashem’s name only by the apple and not by the other Simanim as the apple is not written in the Gemara.

[166] 583:1: “Upon eating carrots and the like one should say “May it be your will that our merits increase”. Upon eating the Karti:leeks one says “May it be your will that our enemies are cut off”. Upon eating the Silka:beets one says “May it be your will that our enemies be dispersed”. Upon eating the Temari:dates one says “May it be your will that our enemies are annihilated”. Upon eating the Kara:squash one says “May it be your will that you tear the [evil] decree from upon us, and that you read before you our merits”. [ibid] Upon eating the Rimon one says “May our merits increase like a Rimon”. [583:4]

[167] Sefer Haminhagim p. 118 [English]; Reshimos 4 p. 8; See Otzer Minhagei Chabad 143; See background above that in the Gemara there is no Yehi Ratzon mentioned, and so learns Beis Yosef in Tur.

[168] 583:3

[169] However, those foods that do not require a blessing to be said [such as all the fruits eaten after the blessing is said on the apple] are to have the Yehi Ratzon recited prior to the eating of the fruit. [Kaf Hachaim 583:16; Alef Hamagen 583:13]

[170] Shlah 214; Elya Raba 583:1; M”E 583:2; M”B 583:2; Kaf Hachaim 582:5

[171] Kaf Hachaim 583:6

[172] The reason: In some versions of the Gemara Horiyos 12a the wording is “to look” at the Simanim and not to eat them. Thus if one is unable to eat the Simanim, such as due to worms or health reasons, he is to nevertheless have them on his table within view. [Kaf Hachaim ibid]

[173] There is no record of what other Simanim Chabad is accustomed to use other than the Rimon and rams head. There is also no record as to the order of these Simanim according to Chabad custom.

[174] Kaf Hachaim 583:25; See also Ben Ish Chaiy Netzavim 4

The reason: This order is followed in order so the requests have a set order: We request that the Divine prosecuting angels be removed, that they will be unable to return and that they be annihilated. Once they have been destroyed, we request that the evil decree be torn, and afterwards that our merits increase. Afterwards we ask to be the head and not the tail. When all the above is accomplished we eat the sweet apple to emphasize that through this we will have a sweet year. [Kaf Hachaim ibid]

[175] As they are sweet and from the Shiva Minim. [ibid]

[176] Kaf Hachaim 583:25; This applies even if the fruit was not yet on the table, so long as it was already intended to be eaten during the meal. If, however, one did not plan on eating the fruit and it was then decided to eat it, after the Haeitz was already recited, then a new blessing of Haeitz is to be recited if there are no more fruits remaining on the table. [See Seder Birchas Hanehnin 9:5]

[177] Kaf Hachaim 583:12 in name of Mateh Yehuda [however see Kaf Hachaim 583:25]; Admur 583:3 states that “All the Simanim that require a blessing over them within the meal such as apples and dates” this implies that according to Admur a blessing of Hadama is not said over the vegetables.

[178] Alef Hamagen 583:13 [all the vegetables of the Simanim require a blessing prior]; Machzor Hamefurash in name of Rav SZ”A states that the Kara [squash or pumpkin] is not a normal stable of a meal and hence the blessing of Hadama is to be recited. However, see Teshuvos Vehanhagos 2:269 which argues on this claim. Some suggest taking a fruit that receives a Hadama blessing [bananas; cantaloupe; watermelon] having in mind all the Hadama Simanim in order to avoid any question. [See Piskeiy Teshuvos 583 footnote 13]

[179] Admur in Siddur [“beginning of meal”]; Tur 583 [“in beginning of meal”]; Sefer Haminhagim p. 118 [“beginning of meal”]; Drashos Mahril R”H [“after Kiddush”]; Siddur Arizal of Rav Shabsi [“immediately after Kiddush”]

[180] Elya Raba 583:1; Machazik Bracha 583:2; Zechor Leavraham 583 [letter ר]; Shaareiy Teshuvah 583:1; Bigdei Yesha; Yifei Laleiv 2:8; Mateh Efraim 583:2; 600:14; Kaf Hachaim 583:7; Ben Ish Chaiy Netzavim 4; See Sefarim mentioned in Otzer Minhagei Chabad 150

[181] Siddur Admur [specifically writes “It is customary to eat the apple with honey on the first night”] Rav Hillel Paritcher in Pelach Harimon Vayeira p. 61:4 in name of Tzemach Tzedek [“This is the reason we are accustomed to eat the apple on the first night of Rosh Hashanah”];  Bnei Yissachar Tishrei 2:11 [not the custom even amongst the scholarly Rabbis, and not brought in any previous Poskim]; Ashel Avraham 583 [not the custom]; Darkei Chaim Veshalom 707; Alef Hamagen 583:18; Otzer Minhagei Chabad 150

[182] The reason: It is implied from the Gemara that the Simanim are only required by “the beginning of the year” which is the first of Tishrei. Likewise, there are reasons based on Kabala that it is not necessary to eat them on the second night. [Bnei Yissachar ibid]

[183] Poskim ibid; Piskeiy Teshuvos 583:6

[184] Otzer Minhagei Chabad 150; implication of Siddur Admur ibid; Rav Hillel Paritcher ibid; The Rebbe was once brought Rimonim on the second night and was surprised as to why it was not brought on the first night, and he refused to eat them. [Otzer ibid]

[185] Mateh Efraim 597:4; Ben Ish Chai Netzavim 4 [that so is the custom in his home]; Kaf Hachaim 583: 7; Piskeiy Teshuvos 583:6

[186] Otzer Minhagei Chabad 150; implication of Siddur Admur ibid

[187] Hisvadyos 5751 Vol. 4 p. 323; Shulchan Menachem 3:86 “Since on Rosh Hashanah the verse states that one is to eat “good foods… Manos”, certainly one must eat a full measurement [and the minimum amount of food to be considered “eating” is a Kezayis].”

[188] Admur 583:4 [that it is one of the Simanim]; Custom of Rebbe [Otzer Minhagei Chabad 140 and 144] The Rebbe was once brought Rimonim on the second night and was surprised as to why it was not brought on the first night, and he refused to eat them. [Otzer 140]; Accordingly, the Rimon should not be used as the Shehechiyanu fruit on second night being it should be eaten on first night as part of the Simanim. [See Otzer Minhagei Chabad 142-144]

Other customs: Some have the custom to use the Rimon as the Shehechiyanu fruit and hence eat it only on the second night. [See Piskeiy Teshuvos 600:1]

[189] Hisvadyos 5751 Vol. 4 p. 323 [brought in Shulchan Menachem 3:86; Shaareiy Halacha Uminhag 5:69]

The reason: In order to avoid question regarding the before and after blessing. [ibid]

[190] Rebbe ibid

[191] One first recites the blessing of Shehechiyanu and only afterwards the blessing of the fruit. [Seder Birchas Hanehnin 11:12]

[192] Hiskashrus 947; As otherwise perhaps it was included within the Shehechiyanu of Kiddush.

[193] See Otzer Minhagei Chabad 143 that in 1974 the Rebbe did not recite a Shehechiyanu over the Rimon saying that he included it within the Shehechiyanu of Kiddush.

[194] Sefer Shemiras Haguf Vihanefesh [Lerner] 136:1-3

[195] Admur 583:6; Rama 583:2 [“Some do not to eat Egozim as it is the Gematria of sin and causes saliva”]; Darkei Moshe 589:3 in name of Mahril

Other opinions: There were some Poskim that did not avoid eating nuts as well as other foods that increase seed. [Darkei Moshe 583:1 in name of Kol Bo; Kaf Hachaim 583:26]

[196] Admur ibid; M”A 583:4; P”M 583 A”A 4; M”E 583:3; Kaf Hachaim 583:27

The difference between Egozim and Luzim: Egozim are large nuts while Luzim are small nuts. [Admur ibid; M”A ibid] Some say that Egozim are almonds. [Makor Chaim 583 brought in Piskeiy Teshuvos 583 footnote 37; See Machatzis Hashekel 583:4 and Koveitz Or Yisrael 1:106 for a discussion regarding the exact definition of an Egoz] The Rama ibid does not mention Luzim [as it is not the Gematria of sin]. However based on the second reason of the Rama [increases saliva] also Luzim are not to be eaten. [M”A ibid] See next footnote.

[197] Piskeiy Teshuvos 583 footnote 37 that so is the custom in many communities to avoid all nuts [pistachio, peanuts, almonds] and not just the Egoz and Luz.

[198] Nitei Gavriel 28:14; Piskeiy Teshuvos ibid

[199] The reason: Due to that it increases saliva and phlegm, and causes one to nullify his prayers. [Admur ibid; second reason in Rama ibid] The Rama ibid however mentions a first reason [omitted here by Admur] that Egozim is the Gematria of sin and hence is avoided. Vetzrauch Iyun why Admur omitted this reason. The Darkei Moshe 589:3 writes that the Mahril avoided eating nuts on R”H in order so he does not have to spit during the Tekios.

Gematria of Egoz: The Gematria of Egoz is in truth 17 while Chet is 18. However, the Alef of Chet is not included being it is not verbalized and hence they have the same Gematria. Now although Egoz is also the Gematria of Tov [good] nevertheless it is to be avoided as it also has a negative Gematria. [Piskeiy Teshuvos 583 footnote 36 in name of Daas Torah] 

[200] Admur 583:2; Teshuvos Hageonim 114 brought in Kaf Hachaim 583:18

[201] So is the worldly custom, as it is similar to fish in vinegar or brine which Admur writes, based on Teshuvos Hageonim, to avoid.

[202] Chida in Moreh Baetzba and Tov Ayin 18:91; Kaf Hachaim 583:18; Kitzur Shulchan Aruch 129:9; M”B 583:5; Ben Ish Chai ibid

[203] M”E 583:3; Kaf Hachaim ibid; Piskeiy Teshuvos 583:5

[204] Ben Ish Chaiy Netzavim 4; Kaf Hachaim 583:24; For this reason, it is proper to avoid raising goats. This especially applies on Rosh Hashanah and throughout Aseres Yimei Teshuvah. [ibid]

[205] Maaseh Rav 204 brought in Kaf Hachaim 583:21 based on Zohar and Kabalistic reasons; Ben Ish Chaiy Netzavim 5 [however perhaps he only refers to sour grapes]; M”B 600:4

The reason: This is based on the Zohar which states that the tree that Adam ate from [tree of good and evil] was a grapevine. Now Adam ate from the tree on Erev Shabbos which was the first day of Tishrei which is Rosh Hashanah. Thus, we avoid eating grapes on Rosh Hashanah in order to rectify the sin of Adam. [See Piskeiy Teshuvos 583:7]

[206] See M”E 200:6 regarding using grapes for Shehechiyanu; Likkutei Mahrich Leil Beis that his teacher the Yitav Lev recited the Shehechiyanu over grapes.

[207] Piskeiy Teshuvos 583:7

[208] Kaf Hachaim ibid

[209] Kaf Hachaim 583:21; See Ben Ish Chaiy Netzavim 5 that writes to avoid grapes in general as they are sour.

[210] Chazon Ish brought in Piskeiy Teshuvos 583 footnote 45

[211] M”E 583:3; Kaf Hachaim 583:28

[212] Implication of Tashbatz 118 and Kol Bo 64 [29a] and Darkei Moshe 583:1 that some were accustomed to avoiding garlic just as they avoid nuts; Ketzei Hamateh 583:17; Piskeiy Teshuvos 583:8

The reason: As garlic increase one’s seed and since relations are abstained on Rosh Hashanah therefore these foods are to be avoided. [Implication of Elya Raba 583; See Admur 608:8 regarding Erev Yom Kippur]

[213] Tashbatz 118 and Kol Bo 64 [29a] in name of Maharam, brought in Darkei Moshe 583:1; Kaf Hachaim 583:26

[214] Ben Ish Chaiy Netzavim 5; Kaf Hachaim 583:18

[215] M”E 600:6; Ben Ish Chaiy Netzavim 5; Kaf Hachaim 583:18

The reason: As the fruits are usually sour. Alternatively, unripe fruits are not a good omen. [M”E ibid]

[216] Yifei Laleiv 2:10; Kaf Hachaim ibid

[217] Piskeiy Teshuvos 583:5 footnote 30

[218] Beir Moshe 3:97; Yad Yitzchak 1:208; Piskeiy Teshuvos 583:7

[219] The reason: As there is not an enough of an amount of nuts in the food to cause one to increase in saliva and phlegm. [Beir Moshe ibid]

[220] The reason: Even if the cake contains the Egoz nut which is the Gematria of Chet it is permitted as even to eat actual Egoz is a mere Chumra and not a law. [ibid]

[221] Beir Moshe ibid; However, see Admur ibid which completely omits this reason of the Rama.

[222] Setimas Rov Haposkim; Piskeiy Teshuvos 583:5 based on the fact the sharp foods are not mentioned in any Poskim. See also Aruch Hashulchan 583:3.

[223] There is no record in Chabad literature of the custom of avoiding sharp foods on Rosh Hashanah. Likewise, Rav Eli Landa Shlita, Rosh Hayeshiva of Kefar Chabad, and late son of Rav Yaakov Landa OBM, related to us that he is not aware that in Chabad we avoid eating sharp foods on Rosh Hashanah [i.e. Chabad is not accustomed to avoid eating sharp foods on RH].

[224] See Leket Yosher p. 124 that the Terumas Hadeshen would not eat any Davar Charif during the ten days of repentance, including cooked onions, although he would eat “Pilpilin”; See Aruch Hashulchan ibid; Toras Hamoadim 583:4 in name of Rav Chaim Kanievsky

[225] Piskeiy Teshuvos 583:5 and 7

[226] Setimas Kol Haposkim

[227] Beis Hayotzer 43; Ketzei Hamateh 583:16 [there he brings that also in Elul nuts are avoided]; Piskeiy Teshuvos 583:7; See Leket Yosher p. 124 that the Terumas Hadeshen would not eat any Davar Charif during the ten days of repentance

Other customs: Reb Nosson Adler as well as the Chasam Sofer were not particular against eating nuts after Rosh Hashanah. [See Beir Moshe 3:97; Piskeiy Teshuvos ibid footnote 38]

[228] See Leket Yosher p. 124 that the Terumas Hadeshen would not eat any Davar Charif during the ten days of repentance; Piskeiy Teshuvos 583:5; Luach Dvar Yom Beyomo

[229] There is no record in Chabad literature of the custom of avoiding sour foods past Rosh Hashanah. Likewise, Rav Eli Landa Shlita, Rosh Hayeshiva of Kefar Chabad, and late son of Rav Yaakov Landa OBM, related to us that in Chabad we only avoid eating sharp foods on Rosh Hashanah. Likewise, see Otzer Minhagei Chabad p. 148 that the Rebbe Rashab ate a very sour new fruit on the second night

[230] Ben Ish Chai Parshas Nitzavim 6; Kaf Hachaim 583:20; Chayeh Adam 139:6; M”B 583:5

[231] Kaf Hachaim 583:20; Chayeh Adam 139:6; M”B 583:5

[232] M”E 599:1; Shaareiy Teshuvah 511:5 in name of Machazik Bracha; Sefer Haminhagim p. 117 [English];  Igros Kodesh Rebbe Rayatz 4:132; 6:429; Otzer Minhagei Chabad p. 53

[233] Igros Kodesh Rebbe Rayatz 6:429; Otzer ibid

[234] 188:6

[235] Yosef Ometz 1066 [brought in Piskeiy Teshuvos 597:1]; Machzor Chabad and so was the Rebbe’s custom [Otzer Minhagei Chabad 155 and 159; Hamelech Bemisibo 1:239]; See Shaar Hakolel 34:14

Other customs: Some have the custom to omit the Harachaman of Yom Tov on Rosh Hashanah. [Noam Megadim 33b; Taamei Haminhagim 377]

[236] Current Nussach in Siddur Admur; Siddur Yaavetz; Yifei Laleiv 2:1; Kaf Hachaim 597:8

Chabad Custom: In certain prints of Siddur Admur the above Harachaman was printed while in others it was omitted. The Shaar Hakolel 34:14 writes that in the original Nussach of Admur this was omitted. He brings many proofs that argue against saying this Harachaman for R”H as why should it be different than the other Yomim Tovim. Especially being that some hold one is to fast on R”H. In Sichas 1956, 2^nd day of R”, the Rebbe recited the Harachaman aloud and stated that he had asked the Rebbe Rayatz whether to enter it into the Siddur and was answered that the custom is to recite it silently. Practically however for some reason the Harachaman was placed in large letters in the Siddur. [See Glosses of Rav Raskin p. 381; Otzer Minhagei Chabad 156 -159] See Otzer ibid that the Rebbe Rashab omitted the Harachaman from one of the Siddurim printed in his time although he recited it silently. Practically the Rebbe recited the Harachaman out loud many years during the Rosh Hashanah Farbrengens and the congregation answered Amen. [Otzer ibid]

Other Customs: Some are accustomed to omitting this Harachaman. [Shaar Hakolel ibid] Some are accustomed to reciting this Harachaman throughout Aseres Yimei Teshuvah. [M”E 602:1] Others are accustomed to recite it until Simchas Torah. [Piskeiy Teshuvos 597 footnote 7] Some write that the Nussach is as follows: “Harachaman Hu Yechadesh Aleinu Shanah Tova Umetuka”. [Siddur Reb Shabsi]

[237] Piskeiy Teshuvos 597:1; See P”M 490 A”A 1

[238] Siddur Admur

[239] Siddur Admur [printed in Birchas Hamazon prior to the Bracha of Hatov Vehameitiv; brought in Alef Hamagen 584:29]; Unlike ruling in 188:10 that implies one is never to repeat Birchas Hamazon, neither by night nor by day;

Ruling of Admur in Shulchan Aruch and other Poskim to never repeat: In 188:10 Admur rules as follows: “If one did not remember to recite Yaleh Veyavo on R”H and he already began the blessing of Hatov Vehameitiv then he does not repeat Birchas Hamazon being that [eating a meal and] reciting Birchas Hamazon on these days is voluntary, as if one desired he could eat fruits in order to avoid [the prohibition of] fasting. Furthermore, on R”H there are opinions that permit even fasting [and hence according to them repeating Bentching for Yaleh Veyavo is not allowed]. Now although we do not rule like their opinion [see 597:1] nevertheless one is to suspect for their opinion in order not to enter into a Safek Bracha Levatala if he were to repeat Birchas Hamazon.] From the fact Admur does not differentiate between the night and day meal implies that there is no difference and one may not repeat Birchas Hamazon at any time on R”H. The following Poskim rule as does Admur in 188:10 that one is never required to repeat Birchas Hamazon if he omitted Yaleh Veyavo by any meal of Rosh Hashanah: M”A 188:7; Kaf Hachaim 597:7; second opinion in M”E 583:4; Derech Hachaim brought in Alef Hamagen 584:29]

Ruling of Poskim to always repeat: Some Poskim rule that Rosh Hashanah has the same status as any Yom Tov meal of which one must repeat Birchas Hamazon if Yaleh Veyavo was omitted by the first two meals. Their reasoning is because according to the final Halachic ruling it remains forbidden to fast on Rosh Hashanah, and hence eating bread is an obligation as by all Yom Tov meals. [Elya Raba 188 [brought in M”B 188:19]; M”E 583:4 [brings both opinions and concludes “and the main opinion is like the first-stringent-opinion]; Sdei Chemed Mareches R”H 2:45] According to all one does not repeat Birchas Hamazon by a third meal eaten on R”H or when one is Bentching on Motzei R”H for a meal that was started on R”H day. [M”E ibid; Admur 188:15 regarding third meal; Siddur regarding sunset; Ketzos Hashulchan 47:3, 8 and footnote 9] See Piskeiy Teshuvos 584 footnote 3 that Rav SZ”A originally ruled that by night one is not to repeat while by day he is to repeat.

[240] Admur 188:9; Siddur ibid; Ketzos Hashulchan 47:3; Tehila Ledavid 188:4

Other opinions: Some Poskim rule one may still recite the added blessing [brought next] so long as he has not yet said the word “Hakeil”. [Chayeh Adam brought in M”B 188:23; In the Biur Halacha he leaves this ruling with a “Tzaruch Iyun Gadol” however implies that simply the words Baruch Ata, in his opinion, is not problematic.

[241] The reason: As all opinions agree that it is forbidden to fast on the night of R”H. It thus follows the same laws as any Yom Tov meal. [Piskeiy Hasiddur 115; Shaar Hakolel 34:11 “As how else would one be able to perform the Mitzvah of Kiddush, eating fatty foods brought in Nechemia and the eating of the Simanim brought in the Gemara. Hence one must conclude there is a difference between the night and day even according to the stringent opinion.”]

[242] Setimas Kol Haposkim ibid who do not differentiate in this Halacha in 188 between men and women [despite differentiating between them in other matters of Birchas Hamazon]; See Piskeiy Teshuvos 188:6; Nitei Gavriel Yom Tov 36:11

Other opinions: Some Poskim rule women do not repeat Birchas Hamazon if they forgot Ritzei, as it is questionable if they are Biblically obligated in Birchas Hamazon. [Rebbe Akiva Eiger in Teshuvos 1 and gloss on 188:6; Kaf Hachaim 188:24; Shevet Halevi 4:18; Yabia Omer6:28; Beir Moshe 3:38; Conclusion of Piskeiy Teshuvos 188:6; 529:6; Nitei Gavriel Yom Tov 36:11]

[243] M”B 188:16; Ketzos Hashulchan 47:5; See Piskeiy Teshuvos 188:8

Other opinions: Some Poskim rule one is not to repeat Birchas Hamazon if he is in doubt if he recited Ritzei. [Hagahos Chochmas Shlomo 188; Rameh Mipuno on Rif Brachos; Poskim in Piskeiy Teshuvos ibid footnote 28] Other Poskim rule women are not to repeat Birchas Hamazon if they are in doubt if they recited Ritzei. [Yagel Yaakov O.C. 22; Piskiey Teshuvos ibid]

[244] The reason: As some opinions rule that it is permitted to fast on the day of Rosh Hashanah, and one is hence not obligated to eat. [188:10; Piskeiy Hasiddur 115]

[245] Siddur ibid; Admur 188:10-11

The reason: Since the Biblical portion of Birchas Hamazon concludes with the blessing of Uvinei Yerushalayim and it is thus not such an interval to say it there. Therefore, the Sages instituted a blessing to be said if one forgot to say Yaleh Veyavo. [188:10]

Beginning and concluding with a blessing: The additional blessing instituted for R”H in a case of forgetting Yaleh Veyavo both begins and ends with a blessing. [Siddur ibid] However in 188:11 Admur records a dispute as to whether one is to also end with a blessing. Some [M”A 188:7] rule one does not conclude with a blessing [similar to Rosh Chodesh]  Others [Mahril; Elya Zuta] however rule one does conclude with a blessing as R”H is a holiday that has a prohibition of Melacha just like any other Yom Tov [and is hence not similar to Rosh Chodesh]. Practically, Admur concludes in parentheses (“although Safek Brachos Lehakel, nevertheless if one chooses to follow the latter opinion and conclude with a blessing he has not lost out. Furthermore on R”H one can say that everyone agrees one is not to swerve from the regular Yom Tov dialect which concludes with a blessing, as the Sages did not differentiate between the blessing of R”H and a regular Yom Tov as we see they did in other cases.) [ibid] Practically, in the Siddur Admur wrote the dialect with a concluding blessing. So rules also Shaar Hatziyon 188:15

[246] Siddur; omitted in 188:11

[247] Siddur

[248] 188:14; Sefer Haminhagim p. 129 [English]

[249] 188:8; Ketzos Hashulchan 47:3

[250] See Piskeiy Teshuvos 597:1

[251] M”A 208; Elya Raba 208:20; M”B 188:22; Mamar Mordechai 84; Kaf Hachaim 208:67

Other opinions: The Ketzos Hashulchan 47:3 leaves this matter in doubt, questioning that perhaps it is better to finish the blessing and say the additional blessing of R”H rather than make an interval with a verse in Tehillim of Lamdeini Chukecha in middle of prayer.

[252] M”B 208:58; See Ketzos Hashulchan 47 footnote 8

[253] Ketzos Hashulchan 47 footnote 8

[254] Mamar Mordechai ibid; Gloss in Chesed Lealafim 208:9 [brought in Kaf Hachaim 208:67]

Other Poskim: The Elya Raba ibid implies one is not to go back if he already said the words “Ki Ata Tov”. [brought in Kaf Hachaim ibid]

[255] M”B 188:16; Ketzos Hashulchan 47:5

[256] Admur 188:13-14; Ketzos Hashulchan 47:6; Sefer Haminhagim p. 129 [English]

[257] Ketzos Hashulchan ibid footnote 15

[258] See Admur 188:13-14; Ketzos Hashulchan 47:6 regarding a regular holiday.

[259] As although the opinion that rules one is to fast on R”H holds one is to fast even on Shabbos Teshuvah, nevertheless we do not find anywhere in Poskim that there is a difference between Shabbos Teshuvah and other Shabbosim in terms of a case that one forgot Ritzei. The same lack of differentiation can be said regarding Shabbos R”H that since the Poskim do not discuss what to do if one forgot Ritzei it seems that according to all one is required to repeat Birchas Hamazon as is the normal rule. This is in addition to the discussion of whether one is to fast at all on Shabbos R”H or if even according to the stringent opinion they agree that when R”H falls on Shabbos one is not to fast. [See Sdei Chemed Mareches R”H 2:7 for a dispute between the Lev Chaim and Yifei Laleiv; See Otzer Minhagei Chabad 154] See also Mateh Efraim 583, brought in Grac”h Naah in Yagdil Torah 4 p. 1685

The reason: What remains to be understood is what is the reason for the difference in ruling between R”H and Shabbos R”H and Shabbos Teshuvah, as by all these days there are opinions that hold one is to fast and hence we should apply the rule of Safek Brachos Lihakel? Perhaps the explanation is as follows: On R”H itself there are opinions that hold one is to fast, which means that they hold the Sages never included R”H as part of the Holidays that require Lechem Mishneh and a meal. Hence according to them one who eats and Bentches cannot repeat it if he forgot Yaleh Veyavo, as R”H is not obligated in a meal. However on Shabbos, whether it be Shabbos Teshuvah or Shabbos R”H, even they agree that one is ideally obligated to eat a meal due to Shabbos, and it is only that due to R”H that one is to fast [according to those Poskim who hold one may fast on Shabbos R”H]. Thus one who did not fast and fulfilled the Mitzvah of eating a meal on Shabbos must repeat Bentching if he forgot Ritzei, as Shabbos requires him to eat a meal. This is similar to one who made a vow not to eat on Shabbos and nevertheless ate in which case certainly we would hold that Bentching must be repeated if he forgot Ritzei even though what he did was forbidden, as the prohibition was due to an external factor and not due to Shabbos. Vetzaruch Iyun. Another explanation: Perhaps even according to the opinion that holds one is to fast on R”H on Shabbos Teshuvah or Shabbos R”H they hold it is a mere choice and not obligation [so rules Sdei Chemed Mareches R”H 2:7] and hence even they agree one must repeat Bentching if he decided to eat and forgot Ritzei, similar to one who could have made a Taanis Chalom on Shabbos and did not do so.  

[260] Grac”h Naah in Yagdil Torah 4 p. 1685

[261] Kaf Hachaim 583:3 in name of Shaar Hakavanos p. 90; Peri Eitz Chaim Shaar 25:7

[262] Chayeh Adam 139:11; Kitzur Shulchan Aruch 129:20; The Mateh Efraim 598:1 writes that after the meal one is to go to Shul and learn until Mincha and only if he feels tired is he to learn light matters or read Tehillim.

[263] Chayeh Adam 139:11

[264] Kaf Hachaim 583:38; Kitzur Shulchan Aruch 129:20 [“together with the congregation”]

[265] Reshimos Hayoman p. 270; Seemingly one is also to learn his Tehillim with Rashi on the first day of Rosh Hashanah as is normally done on every Rosh Chodesh. [Hiskashrus 947]

[266] Admur 583:8; Rama 583:2 based on Yerushalmi; Darkei Moshe 583:2; Taz 583:3; M”B 583:9

[267] See Avodas Yisrael R”H [Koznitz] that it is “forbidden to sleep on Rosh Hashanah”.

[268] As for why we do not avoid sleeping at night-See Avodas Yisrael R”H ibid that night represents Malchus and on Rosh Hashanah night it is not in a state of sleep.

[269] Admur ibid; The Rama ibid concludes “This is a good custom”. This is based on the Yerushalmi who states that whatever one does on Rosh Hashanah effects his Mazal. [Darkei Moshe 583:2; M”B ibid] Alternatively, the reason is because it shows laziness. [Bach]

Other Opinions: The Maharam would sleep by Rosh Hashanah [day] just like any other Yom Tov. [Bach 597; Kneses Hagedola 583:6; M”A 583:6; Peri Chadash 583; Elya Raba 583:5] The following Poskim are lenient on this matter as did the Maharam: Elya Raba ibid [“this is our custom even though it’s better not to sleep”]; Levush [completely omitted this custom from the Rama]

[270] Admur ibid; M”A 583:6; Elya Raba 583:5; P”M 583 A”A 6; Kaf Hachaim 583:37

The reason: See “Sparks of Kabala”

[271] P”M 583 A”A 6

[272] Admur ibid; M”A 583:6

[273] Arizal in Shaar Hakavanos 90a; Peri Eitz Chaim 24:83 [brought in M”A 583:6; Kaf Hachaim 583:36] that the above only applies until midday and the Arizal himself took a nap after Chatzos; Shulchan Gavoa 583:6 [that so was his custom]; Some say that perhaps this was also the custom of the Mahram ibid. [Kaf Hachaim 583:35]

[274] The reason: See Sparks of Kabala

[275] Kaf Hachaim 583:36 as after midday of each day of Rosh Hashanah the Hamshacha of Mochin has already been accomplished for that day.

[276] Shemen Sasson on Shaar Hakavanos ibid, brought in Kaf Hachaim ibid, that even according to the Arizal it should only be done on the second day after midday.

[277] Mateh Efraim in Alef Lamateh 598:1

[278] Admur ibid; Siddur Yaavetz; Aruch Hashulchan 583:4; 597:2; Avodas Yisrael R”H [Koznitz] completely permits after midday

[279] Kaf Hachaim 583:36

[280] Kaf Hachaim ibid [as the Hamshachas have already been completed according to all by after midday of the second day]; Poskim mentioned in Piskeiy Teshuvos 593:10 footnote 67 in name of Rav Nosson Adler [as the concept of a bad omen taken from the Yerushalmi ibid only applies on the first day]

[281] See letter of Rebbe Rayatz, printed in Sefer Haminhagim p. 118: One ought to sleep less than usual, intensify one’s devotion in prayer and supplication from the depths of one’s heart, and recite Tehillim at every available moment. Chayeh Adam 139:11; Kitzur Shulchan Aruch 129:20; Mateh Efraim 598:1 that one is to go to Shul and say Tehillim.

[282] Mateh Yehuda 583 brought in Kaf Hachaim 583:39; Alef Hamagen 584:1; Ben Ish Chaiy Netzavim 11; Some Poskim bring that Rosh Hashanah is one of the five days that one is to awaken early. [Piskeiy Teshuvos 583 footnote 63 in name of Elya Raba] See Elya Raba 693:8; Likkutei Mahrich

[283] Mateh Yehuda ibid

[284] Mateh Efraim 584:1

[285] Piskeiy Teshuvos 583:10

The Chabad custom: I was told by Rav Asher Lemel Hakohen that many are no longer careful to awaken prior to sunrise, as they need energy for prayer, and people today go to sleep later than in previous times. [See Shulchan Shlomo of Rav SZ”A; Mishmeres Shalom 1:1 or the Sefer  “Awaking like a Jew” Chapter 2:1] However Harav Leibel Groner, the Rebbe’s secretary, and compiler of Sefer Haminhagim, related to me as follows “Since I was 5 years old my father would wake us on Rosh Hashanah before sunrise in order so we do not sleep at that time.” Rav Eliyahu Landau, the son of Rav Yaakov Landau, [the famed Chassid of the Rebbe Rashab and source of many Chabad customs today] related to me that his father would wake them up at a young age prior to sunrise every R”H and they were very stringent on this matter not to sleep past this time.

[286] Ben Ish Chaiy ibid

[287] Chayeh Adam 139:11 [“may sleep a little if he cannot do without it”]; Kitzur Shulchan Aruch 129:20; Ben Ish Chai Netzavim 11 [“If one has a headache or other ailment which forces him to sleep by day he is to withhold himself and sleep after midday.”]

[288] Ben Ish Chai ibid

[289] Shaar Hakavanos 90a; Peri Eitz Chaim 24:83 [brought in Kaf Hachaim 583:36]; See Beir Mayim Chaim for an explanation of Erech Anpin and Z”a. See the many Mamarim of Rosh Hashanah found in Chabad Chassidus that discuss this topic.

[290] Machatzis Hashekel on M”A 583:6; Kaf Hachaim 583:37

[291] M”A 581:16; M”B 581:26; based on Seder Hayom; Shlah p. 213 brought in Kaf Hachaim 581:86

[292] Shlah p. 213 brought in Kaf Hachaim 581:86; Nevertheless one is to do so with fear and trepidation and diminish in his physical enjoyment. [ibid; Beir Heiytiv 581:16]

[293] Kneses Hagedola brought in M”A 581:15; Elya Raba 581:38; Chayeh Adam 139:7

[294] The reason: As it is not considered a Tevilas Mitzvah. [ibid] and therefore due to the holiness of Rosh Hashanah it is not allowed. [So is implied from above Poskim that it is not prohibited due to the prohibition of immersing on Shabbos but rather due to the holiness of Rosh Hashanah.]

[295] Peri Chadash 581; Birkeiy Yosef 18; Shaareiy Teshuvah 581:16; Machatzis Hashekel 581:15 [that so is implied from Shlah]; M”E 581:53; Kaf Hachaim 581:87

Why is this not forbidden due to the prohibition of a woman immersing on Shabbos if she could have immersed beforehand? The custom to prohibit a woman to immerse on Shabbos if she could have done so beforehand [see Admur 326:8; Rama Yoreh Deah 197:2] does not apply on Yom Tov. [Toras Hashelamim 197:3; Sidrei Taharah 197:2; Chochmas Adam 118:8; Lechem Vesimla 197:10; Levushei Mordechai 93; Shaareiy Tohar 17:4; Divrei Yatziv 104; Nitei Gavriel 31:13]

[296] M”B 581:26; See Seder Hayom brought in Kaf Hachaim 581:86; Machazik Bracha 581:4; Ben Ish Chai Netzavim 9; Chayeh Adam 139:7; Kaf Hachaim 581:88.

[297] Seder Hayom, brought in Shlah p. 213; Kaf Hachaim 581:86;  M”B 581:26

[298] Kerem Shlomo, brought in Kaf Hachaim 581:89; Chayeh Adam 139:7

[299] Admur 503:1-3; Michaber 503:1 regarding Melacha; Rama 667:1 regarding Hachana

[300] Admur 503:1-2 regarding Melacha from Yom Tov to weekday or Shabbos, and 503:3 regarding Hachana from Yom Tov Rishon to Yom Tov Sheiyni Shel Galiyos; Michaber ibid regarding Melacha

Is the prohibition Biblical or Rabbinical? All the Melachos of Ochel Nefesh were only permitted to be performed on Yom Tov for the sake of benefiting from it on Yom Tov. It is however forbidden to bake, slaughter, and cook on Yom Tov for the sake of eating it after Yom Tov. One who does so, transgresses a Biblical prohibition and is liable for lashes. [Admur 495:2 “For the sake of eating on Yom Tov”; 503:1-2; 527:8; M”A 518:1 “One who cooks on Yom Tov for the weekday gets lashes”; M”B 527:3; Rambam Yom Tov 1:9; Beitza 17a; Pesachim 46b; See Aruch Hashulchan 527:3; Piskeiy Teshuvos 527:3 for other opinions in this matter] This however only applies if the Melacha was done on Yom Tov near evening in a way that one cannot benefit from it at all on Yom Tov itself [do to there not being enough time to receive the benefit]. If, however, it is possible for one to benefit from the food on Yom Tov itself, then he is exempt from a Biblical transgression even if he does not plan to benefit from it on Yom Tov and intended to do the Melacha for the sake of eating the food the next day. Nevertheless, the Sages prohibited this to be done, and one who does so is liable for Rabbinical lashes. Even if the Melacha is not needed at all for Yom Tov, being that one already ate all his meals in entirety, it is nevertheless only Rabbinically forbidden. [Admur 503:2; M”A 527:1; Razah Pesachim 14b; Ran ibid] The reason it is only Rabbinical, is because if he were to receive guests that did not yet eat that day, then this Melacha would be considered a need for the guests, and would have been permitted to be performed by him. Therefore, this Melacha is called Mileches Ochel Nefesh, and even though he does not have guests, its performance does not contain a Biblical prohibition. [Admur 503:2; M”A 527:1; Tosafus Pesachim ibid]

[301] Admur 503:3; Michaber 503:1; Drashos Maharil Hilchos Rosh Hashanah; Hagahos Maimanis in name of Semak

The reason: Although the two days of Rosh Hashanah is one holiness, and is considered long day, nevertheless, this only applies for purposes of stringency and not to leniency. The reason for this is because as we are expert in the date of the month, and we know that the first day is holy from a Biblical perspective, while the 2^nd day is completely mundane according to the Biblical perspective, and it is thus found that one is preparing on Yom Tov for a weekday. [Admur ibid; M”A 503:1; Taz 503:1; Beis Yosef; Levush; Kneses Hagedola 503:1; Drashos Maharil Hilchos Rosh Hashanah; Hagahos Maimanis in name of Semak; Shulchan Gavoa 503:2; Kaf Hachaim 503:10]

[302] Pashut, as Eiruv Tavshilin only permits doing Melacha from Friday to Shabbos. [Admur 527:23]

[303] Admur 503:3; 254:10; 494:14; Rama 667:1; M”A 503:1 based on Michaber 416:2; Hagahos Maimanis; Maharil; M”B 503:1; 667:5

[304] P”M 503 M”Z 1; Kaf Hachaim 503:4

The reason: As we never allow one to initially be lenient by a Safek Derabanon. [P”M ibid]

[305] Chayeh Adam 153:6; M”B 667:5 regarding wine for the 2^nd night of Yom Tov; Kaf Hachaim 503:2; Maharshag 1:61; Piskeiy Teshuvos 302:17; 503:1; Nitei Gavriel “Erev Pesach Shechal Beshabbos” in Teshuvah 4

The reason: As in a time of need the Sages did not make their decree. [See Chayeh Adam ibid] This especially applies for the sake of a Mitzvah. [M”B ibid] Alternatively, the entire prohibition of Hachanah is only when  the action is being done to save time, while if it is being done to save an item from a loss, Hachana is permitted. [Maharshag ibid]

Opinion of Admur: There exist many different rulings in Admur regarding if one may prepare for after Shabbos/Yom Tov for the sake of loss prevention. [See Admur 254:10 and M”A 254: 23 that it is forbidden to remove bread from the oven for the next day, and seemingly, this is despite the fact that it will cause a loss to the bread, as explains, and questions the Elya Raba 254:18; In 319:18 regarding saving a food from spoilage Admur only permits preparing to prevent through a gentile. In 321:6 regarding watering vegetables to prevent shriveling, Admur only permits doing so being that it is for the sake of preventing loss and is not noticeable to others that it is for the next day, such as that perhaps he will eat it that day, and he thus does not extend the allowance to soaking three-day meat. However, in 500:20 Admur permits soaking meat of three days in water to prevent its prohibition in cooking being that soaking is less of an effort than washing dishes. This seemingly contradicts the ruling of Admur in 321:6, brought earlier, however, in truth the difference is that in 321:6 it discusses Shabbos when the raw meat cannot be cooked and is hence not edible, while in 500:20 it is discussing Yom Tov, when the meat is edible and hence does not appear to others like a preparation.] The final summary of his opinion seems to be as follows: It is forbidden to prepare for after Shabbos/Yom Tov even in a time of need, to prevent loss to the item, unless the following conditions are met. 1) One does so through a gentile. Or 2) It does not involve much effort [i.e. soaking] and it is not apparent to others that it is being done for after Shabbos/Yom Tov. No mention is made in Admur regarding if a case that involves a Mitzvah should receive greater leniency than above. Now, although in 503:3 Admur prohibits bringing wine on the first day of Yom Tov for Kiddush of the second day, which implies that no extra leniency is given even for the sake of a Mitzvah, nevertheless, perhaps if it’s both for the sake of a Mitzvah and a time of need or loss prevention, Admur would be more lenient. Vetzaruch Iyun!

[306] See M”B ibid “With much time left in the day as then it is not apparent to others that it is being done for the sake of the next day”; See also Admur 321:7 “being that they are fit today to be eaten by any person and it is thus not at all evident that one is [doing an action that entails] effort on Shabbos for the [need of a] weekday being that he may eat these [vegetables] today.”

[307] As if it involves Melacha, it is forbidden not just due to Hachana or Tircha from one day to the next, but also in its own right, as the Torah only permitted Melacha to be done on Yom Tov for the sake of Yom Tov.

[308] Admur 503:3; M”A 667:3; Chayeh Adam 99:1; 153:6; M”B 667:5; Kaf Hachaim 503:2

[309] Admur 503:3; M”A 667:3; Maharial Hilchos Tefilas Yom Tov

[310] Admur 503:3; Elya Raba 503:1; Drashos Maharil Hilchos Yom Tov p. 180; Minhagei Maharash 394

[311] M”B 667:5; Admur 302:10 regarding Shabbos

[312] Admur 527:23; Michaber 527:13; Ran Beitza 9b; Ittur Jilchos Yom Tov 147b; Rashba 1:685; Rosh Klal 23:8

[313] Admur 495:2 “For the sake of eating on Yom Tov”; 503:1-2; 527:8; M”A 518:1 “One who cooks on Yom Tov for the weekday gets lashes”; M”B 527:3; Rambam Yom Tov 1:9; Beitza 17a; Pesachim 46b; See Aruch Hashulchan 527:3; Piskeiy Teshuvos 527:3 for other opinions in this matter

[314] Shevet Hakehasi 1:158; Piskeiy Teshuvos 302:17 footnote 146; 503:1; Nitei Gavriel Yom Tov 26:9; and in “Erev Pesach Shechal Beshabbos” in Teshuvah 4 [Based on ruling of Chayeh Adam 153:6; M”B 667:5; Kaf Hachaim 503:2; Maharshag 1:61]

[315] The reason: As in a time of need, for the sake of a Mitzvah, one may prepare on the first day on behalf of the second day if the action does not involve a Melacha [Chayeh Adam 153:6; M”B 667:5-although stipulates to do with much time left in day; Kaf Hachaim 503:2] and this case is considered a time of need and prevention of loss, as if he would have to wait until Tzeis Hakochavim to defrost the food, he would begin the meal very late, and his kids may fall asleep, and Simchas Yom Tov will be nullified. [Nitei Gavriel ibid] Alternatively, the entire prohibition of Hachanah is only when the action is being done to save time, while if it is being done to save an item from a loss, Hachana is permitted. [Maharshag ibid]

[316] SSH”K 10:10

[317] The reason: As it is forbidden to prepare for the next day of Yom Tov even if it will cause one to need to delay his meal later on.

[318] Opinion of Admur: There exist many different rulings in Admur regarding if one may prepare for after Shabbos/Yom Tov for the sake of loss prevention. [See Admur 254:10 and M”A 254: 23 that it is forbidden to remove bread from the oven for the next day, and seemingly, this is despite the fact that it will cause a loss to the bread, as explains, and questions the Elya Raba 254:18; In 319:18 regarding saving a food from spoilage Admur only permits preparing to prevent through a gentile. In 321:6 regarding watering vegetables to prevent shriveling, Admur only permits doing so being that it is for the sake of preventing loss and is not noticeable to others that it is for the next day, such as that perhaps he will eat it that day, and he thus does not extend the allowance to soaking three-day meat. However, in 500:20 Admur permits soaking meat of three days in water to prevent its prohibition in cooking being that soaking is less of an effort than washing dishes. This seemingly contradicts the ruling of Admur in 321:6, brought earlier, however, in truth the difference is that in 321:6 it discusses Shabbos when the raw meat cannot be cooked and is hence not edible, while in 500:20 it is discussing Yom Tov, when the meat is edible and hence does not appear to others like a preparation.] The final summary of his opinion seems to be as follows: It is forbidden to prepare for after Shabbos/Yom Tov even in a time of need, to prevent loss to the item, unless the following conditions are met. 1) One does so through a gentile. Or 2) It does not involve much effort [i.e. soaking] and it is not apparent to others that it is being done for after Shabbos/Yom Tov. No mention is made in Admur regarding if a case that involves a Mitzvah should receive greater leniency than above. Now, although in 503:3 Admur prohibits bringing wine on the first day of Yom Tov for Kiddush of the second day, which implies that no extra leniency is given even for the sake of a Mitzvah, nevertheless, perhaps if it’s both for the sake of a Mitzvah and a time of need or loss prevention, Admur would be more lenient. Vetzaruch Iyun! All in all, if we view the concept of delaying the meal for many hours in wait for the food to defrost as equivalent to a loss, then Admur would permit defrosting it on the first day of Yom Tov with much time left in the day on the basis that one is not really doing any action other than removing it from the freezer. It is hence similar to the law regarding three-day meat.

[319] Implication of Admur ibid, as explained in previous footnote! M”B ibid who qualifies his allowance to only if it is done with much time left in the day

[320] See Piskeiy Teshuvos 302 footnote 146 who permits doing so on the same basis as removing from the freezer.

[321] Mateh Efraim 599:10; Hiskashrus 947

[322] The reason: 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]

[323] Beis Dovid 285; Birkeiy Yosef 503:1; Mamar Mordechai 503:1; Kaf Hachaim 503:6

[324] P”M 503 A”A 1; Kaf Hachaim 503:1; Minchas Yom Tov 101:8; Piskeiy Teshuvos 503:1; See Admur 307:12 regarding asking gentile to do matter for the sake of a Mitzvah

Ruling of Admur: Although Admur 319:18 only permits asking a gentile to do preparation on Shabbos for after Shabbos if it is done in order to prevent loss. Seemingly preparing for the second day of Yom Tov is considered a Mitzvah, and is hence allowed under that basis, as explained in Admur 307:12