Chapter 1: Aseres Yimei Teshuvah/The 10 days of Repentance

1. The fast of Gedalia:[1]

The day after Rosh Hashanah is a public fast day [called Tzom Gedalia]. See our Sefer “The laws & Customs of Rosh Hashanah” Aseres Yimei Teshuvah Chapter 2 for the full details of this subject!

 

2. Introspection:[2] 

During the period of Aseres Yimei Teshuvah every person is to perform an accounting and introspection of his actions [Cheshbon Hanefesh] and repent from his ways. [One is to spend some time in seclusion each day contemplating his good and bad traits and devising a plan in bettering himself.[3]]

A questionable sin:[4] A questionable sin requires greater Teshuvah than a definite sin. The reason for this is because by a definite sin a person has total regret with all of his heart. However, by a questionable sin one tells himself that perhaps he did not sin at all and he thus does not regret it with all of his heart which causes its punishment to remain upon him. It is for this reason that the Karban Asham which came for a questionable sin cost more than the Karban Chatas which came as a result of a definite sin.

           

The auspiciousness of Teshuvah during these days:[5] Even though Teshuvah is accepted by Hashem throughout the year, during the Aseres Yimei Teshuvah between Rosh Hashanah and Yom Kippur ones Teshuvah is of better quality and is immediately accepted before G-d, as it says in the verse “Search Hashem when He is found, call to Him when He is close.” [The Teshuvah of these days comes from a deeper source within the soul, and is hence more graciously accepted Above.]   Like Chol Hamoed:[6] The days between Rosh Hashanah and Yom Kippur are considered like Chol Hamoed. They are thus forbidden in Melacha and one may only learn Torah, repent and seclude himself during this time.   Each day is Mitaken the day of that week for the previous year: The repentance performed on each day of Aseres Yimei Teshuvah rectifies the day of the week it corresponds to throughout the past year.[7] It also refines every weekday of that coming year.[8]   Sifrei Mussar and Chassidus: One is to spend his time especially during these days learning subjects that discuss betterment of one’s character and spirit.[9] The Rosh states that one is to learn the Sefer Igeres Hateshuvah of Rabbeinu Yonah. Others state one is to learn Sefer Hayashar of Rabbeinu Tam.[10]   The roots of sin:[11] The Kabalists write that the roots of all sins are Gaavah, depression and forbidden speech.   Matters that require amending:[12] One is to especially fix those matters that people stumble on constantly and don’t give any heed that they involve a sin. These include: 1. Arayos [Forbidden contact or speech with another woman]; 2. Stealing, which includes withholding payment from a worker. 3. Lashon Hara, which includes all derogatory speech about his friend, even if true.  4. Prayer, to add in concentration. 5. Shabbos, to keep all the detailed laws and guard one’s mouth from speech forbidden on Shabbos. 6. To set times for Torah study.   Bli Neder:[13] All new resolutions are to be taken upon oneself without making a vow. Thus, one is to state that he is resolving to do it “Bli Neder”. Diminishing words of speech:[14] Throughout Aseres Yimei Teshuvah the Rebbe Rashab would speak very little.

3. Court proceedings during Aseres Yimei Teshuvah:[15]

A Cherem is not proclaimed during the days between R”H and Yom Kippur.[16] Likewise a court does not swear a defendant during these days.[17] However to have court proceedings between two people certainly is a great Mitzvah as by doing so one removes the stolen item from the perpetrator, and when one does judgment below there is no judgment above.[18] If however, a swear must be imposed between them then the court case is to be delayed until after Yom Kippur.

    

4. Eating during Aseres Yimei Teshuvah:

Fasting:[19] Those who are meticulous are accustomed to fast for a total of ten days, and so is the proper custom.[20] [However, those which feel weak from fasting, are not to fast these fasts.[21] Practically, the custom today, due to the weakness of the generation, is to no longer fast these fasts.]

Pas Yisrael:[22] During the ten days of repentance one should be particular to only eat Pas Yisrael [bread baked by a Jew], even if his custom is to be lenient in eating it throughout the rest of the year. However, all the allowances that apply during the year apply likewise during these ten days.[23]

Sparks of Kabala:[24] Although fasting during Aseres Yimei Teshuvah is an act of piety nevertheless the main Tikkun during these days is actually fulfilled through eating. The fasting is only done due to the requirement to achieve atonement for sin. It is therefore written in Sefarim that one must eat bread every night of Aseres Yimei Teshuvah in order to recite the blessing of Birchas Hamazon.

Related Customs Charity:[25] It is accustomed amongst all Jewry to increase in charity, good deeds and to involve oneself in Mitzvos throughout the days between R”H and Yom Kippur.   Tehillim:[26] One may say Tehillim at night during Aseres Yimei Teshuvah. Buying a set of Lulav and Esrog: Some[27] write that one is to try to purchase a set of Daled Minim during Aseres Yimei Teshuvah in order to add in merits for the day of Yom Kippur and have these merits overturn the judgment. Others[28] however write that one is specifically to buy the Esrog after Yom Kippur as the tears of Yom Kippur clean the blemishes of the Esrog.   Avoiding marital relations:[29] Some are accustomed to avoiding marital relations during the 10 days of repentance unless it is the night of Mikveh. Certainly, however one is not avoid doing so if he feels his inclination overpowering him.[30]   Weddings: The custom is to avoid making weddings of a 1st marriage between Rosh Hashanah and Yom Kippur.[31] However a 2nd marriage may be made during these days.[32] In a time of need a couple may marry even a 1st marriage during this time.[33]   Vav Tishrei: The 6th of Tishrei is the day of the passing of the Rebbe’s mother. She passed away in 1965.

5. The prayers of Aseres Yimei Teshuvah:

A. Increase in prayer:[34]

Throughout the days between R”H and Yom Kippur one should increase in prayer and supplication.

B. Selichos:

The widespread custom is to recite Selichos every day between R”H and Yom Kippur[35], with exception to Shabbos.[36] [However the Chabad custom is not to say Selichos during Aseres Yimei Teshuvah with exception to Tzom Gedalia in which the typical fast day Selichos is recited.[37]]

The confession prayer in Selichos:[38]  [Those who recite Selichos during Aseres Yimei Teshuvah] say the confession prayer [i.e. Viduiy] three times every day prior to dawn. This is with exception to Shabbos, in which case it is completely omitted, and Erev Yom Kippur in which case it is said only one time.[39] [Practically, the Chabad custom is to only recite the confession prayer of Ashamnu one time whenever Selichos is recited.[40] Furthermore, as stated above, it is not the Chabad custom to recite Selichos at all during Aseres Yimei Teshuvah.]

C. Shir Hamaalos

One recites the psalm of Shir Hamaalos Mimamakim between Yishtabach and Barchu throughout the ten days of repentance. See the section on Rosh Hashanah Chapter 1 Halacha 3 for the full details of this subject!

                                                                                                       

D. Shemoneh Esrei:

In Shemoneh Esrei one must remember to add the following statements: Zachreinu; Mi Kamocha; Hamelech Hakadosh; Hamelech Hamishpat; Ukesov; Ubesefer; Oseh Hashalom. For further details on the laws relating to Shemoneh Esrei see the section on Rosh Hashanah Chapter 1 Halacha 5-6!

E. Changes in Kaddish:

At the conclusion of Kaddish one says “Oseh Hashalom” in place of “Oseh Shalom”. See our Sefer “The laws & Customs of Rosh Hashanah” Chapter 1 Halacha 5D  for the full details of this subject!

 

F. Avinu Malkeinu:[41]

It is accustomed to recite Avinu Malkeinu [each day after the Shemoneh Esrei] in the morning [by Shacharis] and in the evening [by Mincha[42]]. [It is recited even if one is not Davening with a Minyan.[43] The custom is to open the ark prior to its recital.[44] The custom is to stand during its recital.[45] The Chabad custom is to recite it in middle of Tachanun, prior to the words Veanachnu Lo Neida. One continues straight to Veanachnu Lo Neida after Avinu Malkeinu and omits the short Avinu Malkeinu prayer normally recited prior to Veanachnu Lo Neida. Others however are accustomed to reciting it at the end of Tachanun, prior to Kaddish.[46]]

Shabbos Shuva:[47] Avinu Malkeinu is omitted on Shabbos Shuva.[48]

Mincha Erev Shabbos:[49] In addition to the above Avinu Malkeinu is also omitted by Mincha of Erev Shabbos Shuva.[50]

 

G. Bris or Chasan:[51]

If a Bris is taking place during the days between R”H and Yom Kippur [or a Chasan is present] then Tachanun[52] [Lamnatzeiach[53] and Keil Erech Apayim[54]] is omitted [in that Shul] although Avinu Malkeinu is recited. [Regarding the Chabad custom: There were years that the Rebbe omitted Avinu Malkeinu during Aseres Yimei Teshuvah if a Chasan was present, or a Bris was to take place.[55] However in other years The Rebbe recited it.[56]]

Q&A Is one to hit his chest upon saying “Chatanu Lefanecha”? Some Poskim[57] write that one is never to his is chest upon mentioning sin with exception to Tachanun. However, others have the custom to do so.[58]   Is Avinu Malkeinu recited in the house of an Avel?[59] Yes.

Thirteen attributes of mercy by Kerias Hatorah:[60] It is not the Chabad custom to recite the thirteen attributes of mercy throughout the ten days of repentance when the Ark is opened for Kerias Hatorah. It is only recited on Yom Tov. Others have a custom to do so each time the ark is opened during these ten days.

 

 6. Shabbos Shuva [Teshuvah[61]]:            

A. The meal:

A Mitzvah to eat:[62] It is forbidden to fast on Shabbos Teshuvah.[63]

Dipping the Challah in honey:[64] During the Shabbos meals, after Hamotzi, one dips the Challah in honey. Nevertheless, one should also have salt on the table. See the section on Rosh Hashanah Chapter 2 Halacha 5 for the full details of this matter! 

Q&A What is the law if on Shabbos Teshuvah one forgot to say Ritzei?[65] If one did not recite Ritzei on Shabbos Shuvah it follows the same classical laws of every Shabbos, that if he remembered only after already saying “Baruch” of the fourth blessing, or after completing Birchas Hamazon, then he must repeat from the beginning of Birchas Hamazon and recite Ritzei.[66] However, some Poskim[67] rule that the law of Ritzei on Shabbos Shuva follows the same law as Yaaleh Veyavo on Rosh Hashanah, and hence one is to only repeat Birchas Hamazon if it was forgotten by the night meal of Shabbos and not if it was forgotten during the day meal.

 

B. The Davening:

Hamelech Hakadosh in Meiyn Sheva:[68] On Shabbos Teshuvah the Chazan inserts in the blessing of Meiyn Sheva, recited [after Shemoneh Esrei of Maariv] on Friday night, the words “Hamelech Hakadosh”. [Likewise, when the congregation customarily recites the paragraph of Magen Avos they say the words Hamelech Hakadosh in place of Hakeil Hakadosh.] The Chazan however concludes the blessing only with the words of Shabbos [Mikadeish Hashabbos].[69]

Haftorah: The Haftorah of Shuva Yisrael is read this Shabbos. The Chabad custom slightly varies from the custom of the world regarding where to end the Haftorah.[70]

Tzidkascha:[71] By Mincha of Shabbos Shuvah the paragraph of Tzidkascha Tzedek is recited as usual.[72] [This applies even Erev Yom Kippur falls on Sunday.[73]]

Omitting Vihi Noam:[74] When Yom Kippur falls on a weekday, including if it falls on Erev Shabbos, the entire[75] prayer of Vayehi Noam is customarily omitted on the Motzei Shabbos directly prior to the Holiday.[76] If, however, the Holiday [or Yom Kippur] falls on Shabbos, Vayehi Noam is recited the previous Motzei Shabbos.[77]

Q&A If in Meiyn Sheva the Chazan said Hakeil Hakadosh instead of Hamelech Hakadosh must he repeat the Meiyn Sheva? He is not to repeat the blessing. Nevertheless, if the Chazan remembers prior to saying G-d’s name in the blessing of Mikadeish Hashabbos then he is to go back and say it. See our Sefer “The laws & Customs of Rosh Hashanah” Aseres Yimei Teshuvah Chapter 2 for the full details of this subject!

Everyone comes to Shul:[78] It is customary of all Jews to come with their entire families, men women and children to Shul and to hear Kerias Hatorah.

C. The Drasha/speech of Shabbos Shuva:[79]

It is customary for the Rabbi to expound on the laws of the Holiday of Sukkos [and Yom Kippur[80]] on the Shabbos prior to Yom Kippur, which is called Shabbos Shuva.[81] The main purpose of this speech is to expound and teach the people the ways of G-d and what must be done [on the holiday][82], unlike the custom today [that the speech surrounds other topics].

Lighting a Teshuvah candle:[83] On the eve of Shabbos Teshuvah, it is customary in the Rebbe’s household to kindle [a twenty-four-hour candle which is known as] a “Teshuvah light.” [The Rebbe once stated that it is the Chabad custom to light three Teshuvah candles on Erev Shabbos Teshuvah.[84] When the second day of Rosh Hashanah falls on Erev Shabbos, these candles should be lit on Wednesday, Erev Rosh Hashanah, using a 72 hour candle. They may not be lit on Erev Shabbos unless one plans to make a use of the candles on Shabbos, such as if he needs their light for that night.[85]]   Good resolutions:[86] On Shabbos Shuva one is to take upon himself good resolutions in all matters of Torah, Avoda, and Gemilas Chasadim. Gemilas Chasadim can be performed also on Shabbos by accepting guests with joy.   Being extra careful in the laws of Shabbos:[87] On this Shabbos, extra care must be taken not to transgress any of the Shabbos laws. This especially applies to the laws of Amira Lenachri of which unfortunately many give a lenient hand towards it.

Sparks of Chassidus: Elevates all the Shabbosim:[88] The Teshuvah of Shabbos Shuva has ability to rectify and elevate all the previous Shabbosim of the year. Teshuvah or Shuva?[89] Shuva is a command to return. Teshuvah is a statement. Thus, the two names of this Shabbos relate the following message: Even one who has already done Teshuvah, as is expected by the time we have reached this Shabbos, nevertheless he too is commanded “Shuva” to return, to perform a higher level of Teshuvah. Teshuvah is in the heart, and the feelings of the heart have many facets, depth upon depth.   Teshuvah Ilaah:[90] The repentance of Shabbat Teshuvah is different from that of the weekdays of the Ten Days of Repentance. On a weekday, one refines physical matter by doing everyday tasks for the sake of Heaven. This approach corresponds to lower repentance, renewing attachment to G-dliness interrupted by sin. The task of Shabbat, on the other hand, is different. The prohibition against work means that we turn from the spiritual elevation of physical matter and concentrate on elevation within the realm of holiness itself. This service corresponds to higher repentance, a stronger cleaving to G-dliness. Accordingly, the repentance of Shabbat Teshuvah is superior to that of the adjacent weekdays. All Ten Days of Repentance, including the weekdays, are ones of higher repentance, but since they are weekdays, it is not higher repentance on its highest level. However, on Shabbat Teshuvah a Jew can attain true higher repentance.

D. Announcing the fast the Shabbos before:[91]

It is not customary to announce the fast of Yom Kippur the Shabbos before the fast. This applies even according to Sefaradim.

7. Kiddush Levana:[92]

The custom is to delay saying Kiddush Levana until Motzei Yom Kippur.[93] See our Sefer “The Laws and customs of Motzei Shabbos” “Kiddush Levana” Halacha 6!

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[1] 602:1; 549:1; Rama 602:1

[2] 603:1; Rama 603:1; Mateh Moshe 829; Elya Raba 602:3

[3] Kaf Hachaim 603:11

[4] Admur ibid; Rama ibid; Rabbeinu Yona Brachos; See Likkutei Sichos 3 Vayikra p. 209 [Hebrew]

[5] Rambam Hilchos Teshuvah Chapter 2 Halacha 6

[6] Siddur Haarizal in name of Reishis Chochmah in name of Ramak in name of Rabbeinu Yona; Hisvadyos 1983 1:40

[7] Siddur Arizal; Kaf Hachaim 603:20; See Hisvadyos 1984 1:33

[8] See Hisvadyos 1984 1:33 that although in the Siddur Arizal it only states that the week of Aseres Yimei Teshuvah rectifies each day of the previous year it is understood also that it serves as a precedent for every weekday of the coming year and the fact it fixes also the days of the previous year is a greater novelty.

[9] Birkeiy Yosef 603:4

[10] Mateh Moshe 832; Kaf Hachaim 603:21

[11] Shaar Hakedusha of Rav Chaim Vital; Birkeiy Yosef 603:3; Kaf Hachaim 603:7; See Tanya chapter 1 that Gaava is the Yesod Haeish; Forbidden speech is the Yesod of air and depression is from the Yesod of earth.

[12] Machazik Bracha 603:1; Kaf Hachaim 603:11

[13] Machazik Bracha 603:2; Kaf Hachaim 603:12; Shaareiy Halacha Uminhag 5:69; See Beis Yosef 603; Aruch Hashulchan 603:2; Piskeiy Teshuvos 603:1

[14] Sefer Hasichos 1944 p. 3

[15] Admur 602:5; Rama 602:1

[16] The reason: As we do not desire to arouse the powers of judgment during this time. [ibid]

Other customs: Some are accustomed not to impose a Cherem throughout the entire month of Tishrei. [Chasam Sofer Choshen Mishpat 77]

[17] The reason: As we do not want to bring retribution in the world for swearing during this time. [Admur ibid; Taz 602:1] Some say this only applies to swears about past events while future events are permitted to be sworn about. Others however argue on this. [See Poskim in Piskeiy Teshuvos 602:3 footnote 11-12] It is likewise disputed if one may volunteer to swear during this time. [See ibid]

[18] Admur ibid; Levush 603; Taz 602:1; M”A 602:1; M”E 602:33; Ruach Chaim 602:1; M”B 602:9; Kaf Hachaim 602:16

[19] Rama 581:2

[20] See Kaf Hachaim 581:62 that it is not necessary to fast until nightfall, although it is proper to do so.

[21] See Mateh Efraim 581:36 [brought in Kaf Hachaim 581:61] however there it is with regards to if fasting may cause one to be unable to fast on Yom Kippur.

[22] 603:1; Michaber 603:1; M”B 603:1; Shach Yoreh Deah 112:9; Toras Chatas 75; based on Yerushalmi Shabbos 3:3

Chulin Al Taharas Hakodesh: The Shlah p. 67 [brought in M”A 603:2]  writes that Chassidim are accustomed to not eat impure foods, thus they only eat foods that have not touched water and that have been kneaded with fruit juice. The M”A ibid leaves this matter in question being it becomes impure with the saliva in one’s mouth being that we are all Tamei Meisim. Other Poskim defend the ruling of the Shalah [Elya Raba 603:1] Practically, this matter is no longer accustomed today. [Kaf Hachaim 603:6]

[23] Thus, even if he cannot bake the bread himself, he can Kasher the oven of the gentile by raising the flame or throwing in a single twig, in which case the bread is no longer considered Pas Palter. [Admur ibid; Michaber Yoreh Deah 112:9] Likewise if one is traveling and has no Jewish bread available for a distance of 4 Mil ahead of him and he now desires to eat, then he may eat Pas Palter even during Aseres Yimei Teshuvah just as it is allowed during the year. [ibid; Michaber Y.D. 112:16; M”A 603; Elya Raba 603:1; M”E 603:1; M”B ibid]

[24] Ben Ish Chaiy Netzavim 24; Kaf Hachaim 581:60

[25] Rambam Hilchos Teshuvah 3:4; Kaf Hachaim 602:4

[26] Sefer Haminhagim p. 41 [English]

[27] Kitzur SH”A 130:6; Mateh Efraim 603:5

[28] Shem Meshmuel [Sukkos]; Drashos Chasam Sofer 38a brought in Piskeiy Teshuvos 602:4

[29] Or Tzaddikim 27:11; Siddur Arizal of Rav Shabsi; Beir Heiytiv 240 in name of Kneses Hagedola; Piskeiy Teshuvos 603 footnote 2

[30] M”B 240:7

[31] Mateh Efraim 602:5; Chochmas Shlomo 602; Igros Kodesh Vol 9 p. 205; Piskeiy Teshuvos 602:3

The reason: The reason for this is because a) The moon is considered concealed until after Yom Kippur, and when the moon is concealed one is to avoid getting married. B) When married all one’s sins are forgiven. It is not proper to precede G-ds forgiveness on Yom Kippur with a personal loophole in which he gets forgiveness. [Chochmas Shlomo ibid]

Other opinions: Some communities however have never accepted this custom, and thus make weddings during these days. [Yechaveh Daas 1:48]

[32] Alef Hamagen 602:5

[33] M”E ibid

[34] 602:2; Michaber 602:1

[35] Tur 582 in name of Rav Haiy Gaon; Rama ibid; Admur ibid regarding the three confession prayers recited in Selichos; Admur 604:4 regarding Erev Yom Kippur “We are not accustomed to say such lengthy Selichos in contrast to the other days”; See also Siddur Admur regarding Kaparos of Erev Yom Kippur “by Ashmuros Haboker after Selichos”; See Rebbe in Shaar Hamoadim Elul 75

[36] The Tur 602 writes that the Sefaradi custom was to say Selichos even on Shabbos, however the Beis Yosef writes there that this is no longer accustomed. [Kaf Hachaim 602:3]

[37] Sefer Haminhagim p. 122 [English]; Igros Kodesh 2:252; Shulchan Menachem 3:113; See Otzer Minhagei Chabad p. 161 that the Rebbetzins did say Selichos during these ten days, and that in Lubavitch there were Chassidim that recited Selichos although majority did not. Likewise, the Rabbeim, starting at least from the Tzemach Tzedek, did not recite Selichos.

The reason: The reason behind this custom is because Aseres Yimei Teshuvah is a time for doing the action of Teshuvah, while the speech of Teshuvah pertained only up until Rosh Hashanah. [Rebbe Rayatz in the name of the Tzemach Tzedek Sichos 1948; brought by Rebbe in Sefer Hasichos 5750 vol. 1 p. 357 footnote 132]

[38] Admur 602:3; Rama 602:1; Rokeiach; Levush 581; Darkei Chaim Veshalom 703

[39] The reason it is not recited on Yom Kippur more than one time is because one will recite the Viduiy by Mincha and by Maariv [for a total of three times]. [Rokeiach 214; Gr”a] Alternatively the reason is because Erev Yom Kippur is a day of Yom Tov. [Gr”a]

Other Opinions: The Beis Yosef 604 writes that the custom is to say Viduiy three times even on Erev Yom Kippur. Practically we do not rule like this opinion. [Kaf Hachaim 602:14]

[40] Sefer Haminhagim p. 115 [English] based on Arizal in Peri Eitz Chaim 51; Peri Eitz Chaim 5:8; So rules also Ashel Avraham Butchach; Gr”a in Maaseh Rav; Kaf Hachaim 602:13; See Otzer Minhagei Chabad 66

The reason: As one who says Viduiy more than one time in  a row is like an animal that is returning to sin. [Arizal ibid, brought in Kaf Hachaim 602:13]

[41] 602:2; Levush 602; This is originally an Ashkenazi custom but is now accustomed even amongst Sefardim. [Kaf Hachaim 602:2]

Background of Avinu Malkeinu:

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

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

[42] Tanya 77; Kaf Hachaim 602:5

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

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

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

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

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

[46] Otzer Minhagei Chabad 6

[47] 602:2; 584:5; Rama 584:1; 602:1; Rivash 512; Kneses Hagedola 584:2; Peri Chadash; Kisei Eliyahu 584:3

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

[48] The reason: As it is forbidden request one’s needs on Shabbos. [ibid; Ran] Some however say the reason we recite Avinu Malkeinu in the first place on Rosh Hashanah is in correspondence to the middle blessings of Shemoneh Esrei that are omitted on a weekday Holiday, however on Shabbos since in any event we do not recite the weekday blessings in the prayer, therefore there is no need to recite Avinu Malkeinu. [Levush brought in Kaf Hachaim 584:7]

[49] 584:5; 602:2; Meil Tzedaka; Rivash 512; M”A 584:3; M”E 584:11; M”B 584:4; Shaareiy Tziyon 584:7; P”M 584 A”A 6; Kaf Hachaim 584:7

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

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

[51] 602:4; Rama 602:2 in name of Minhagim

[52] This includes the paragraph of Vehu Rachum recited on Mondays and Thursdays. [ibid]

[53] Piskeiy Hassidur 151 and 179; Sichas Kodesh 6^th Tishrei 1975 based on Admur in Siddur that Lamnatzeiach is never recited when Tachanun is omitted. This ruling in the Siddur is based on Kneses Hagedola 131:3; Peri Chadash 131:1; Mamar Mordechai 131:6; Kaf Hachaim 581:78 states that so is the custom of the Sefaradim.

Ruling of Admur in the SHU”A: In the Shulchan Aruch, Admur rules like Rama 131:1 that Lamnatzeiach may be recited even on a day that Tachanun is omitted. [Admur 429:12; 602:4 [in parentheses]]

^[54] Siddur Tehillas Hashem [from 1978 and onwards with the Rebbe’s approval] based on Sichas Kodesh 6^th Tishrei 1975 that the Rebbe equates Kel Erech Apayim with Lamnatzeiach. See Shulchan Menachem 3:293; Glosses of Rav Raskin p. 165; Hiskashrus 438 p. 17; To note however that the Rebbe himself did recite Kel Erech Apayim even when Tachanun was not recited. [Rav Raskin ibid]

Ruling of Admur: In the Shulchan Aruch [429:12; 602:4] Admur rules that Kel Erech Apayim is recited with exception for Erev Pesach. This follows the ruling of the Hagahos Maimanis; Darkei Moshe 602 brought in Kaf Hachaim 602:12. [Some explain that it is for this reason that Admur in 602:4 placed this ruling in parentheses, as it is not brought in previous Poskim in Shulchan Aruch. [Shulchan Menachem ibid footnote 2] Vetzaruch Iyun as it is brought by Admur in 429:12 without parentheses, and is likewise clearly implied from the Rama 429:2] To note that also in the Siddur before Kel Erech Apayim Admur lists a number of days that it is to be omitted on, thus implying it is not always omitted when Tachanun is not said.

Ruling and explanation of Divrei Nechemia: The Divrei Nichemia 131:9 brings three opinions regarding the saying of Keil Erech Apayim:1) It is only omitted by a day that Halel is recited or a day that has the status of a Yom Tov like Erev Pesach. [This is the opinion of the Rama 429:2] 2) It is omitted on every Erev Yom Tov and on Isru Chag. 3) Every day that Tachanun is omitted so is Lamnatzeiach. [so rules Peri Chadash 131] The Divrei Nechemia concludes that by Lamnatzeiach we rule like the third opinion, however by Keil Erech Apayim we rule like the opinion that rules it is to be recited.

The reason behind the Rebbe’s ruling: The Rebbe explains that the ruling in the Shulchan Aruch of Admur follows the ruling of the Rama that differentiates between the laws of Tachanun and that of Lamnatzeiach. However according to Admur in the Siddur that rules Lamnatzeiach is always omitted when Tachanun is not said then likewise Kel Erech Apayim is to be omitted in all days that Tachanun is not said. [Sichas Kodesh ibid, printed in Shulchan Menachem ibid] As for the reason why Kel Erech Apayim is omitted this is because it mentions sin, and we do not desire to mention sin on any day that Tachanun is omitted. [See Shaar Hakolel 36:2; Shulchan Menachem ibid footnote 5]

[55] 6^th Tishreiy 1935 the Rebbe did not say Avinu Malkeinu because there was a Chasan in the Minyan and the Rebbe than explained it in a Sicha on that day that according to Admur in the Siddur Avinu Malkeinu is never recited when Tachanun is omitted. [See Shulchan Menachem 3:293; Otzer Minhagei Chabad p. 166; Glosses of Rav Raskin p. 165;]

[56] Shulchan Menachem ibid footnote 7 that there were many instances after this Sicha was recited that the Rebbe said to recite Avinu Malkeinu even when a Chasan or Baal Bris was present. See also Sichos Kodesh 1980 p. 865 “On Monday Tzom Gedalia after Selichos the Chazan began saying Kaddish. The Rebbe motioned to him and told him to say Avinu Malkeinu. The Rebbe was then told that there is a Chasan.” [It does not state what they did in the end. However, it seems clear that the congregation in 770 accepted this earlier ruling of the Rebbe that Avinu Malkeinu is not recited. However, the Rebbe himself seems to have retracted from this ruling, as he knew that a Chasan was already there, as why else did the congregation omit Tachanun prior to Selichos. Hence it seems the Rebbe, which certainly knew there was a valid reason not to say Tachanun, ruled that nevertheless Avinu Malkeinu is to be recited.] See Hiskashrus 438 p. 17 footnote 9

[57] Kaf Hachaim 584:5; See M”E 584:11; P”M 584 A”A 2

[58] The new Tehillas Hashem [Kehos Israel] records that the Rebbe was accustomed to hit his chest upon saying these words in Avinu Malkeinu.

[59] M”E 602:11; Otzer Minhagei Chabad p. 160 based on directive of Rebbe; Piskeiy Teshuvos 602:2

[60] Otzer Minhagei Chabad 10

[61] In the following sources it is recorded as Shabbos Teshuvah: Admur 582:4; 597:1; Igur 822; Mahril Hilchos Aseres Yimei Teshuvah; Kneses Hagedola 602; Derushim of Chabad Rabbeim. This name is based on that this Shabbos is within the days of Aseres Yimei Teshuvah.

In the following sources it is recorded as Shabbos Shuva: Admur 284:8; 429:2; Haminhagim [Y.I. Tirna]; Mateh Moshe 833; M”E 620:40This is based on the first word of the Haftorah. See Likkutei Sichos 14:144; Sparks of Chassidus!

[62] 597:1; Michaber 597:1

Background and other opinions: There are opinions which 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] See the section on Rosh Hashanah Chapter 2 Halacha 1! 

[63] 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 Shabbos Shuva. [Kaf Hachaim 597:5 and so is evident from Admur 597:5-7]

[64] Likkutei Sichos 14 p. 372 “meals of Shabbos and Yom Tov” and so brings Piskeiy Teshuvos 583:3. Omitted from Sefer Haminhagim p. 145; Hayom Yom Vol. 2. Furthermore, there it states not to dip on Shabbos Chol Hamoed Sukkos.

[65] See Admur 188:9; Michaber 188:6; Rosh Brachos 23; Rambam Brachos 2:12; Rashi Brachos ibid; Ketzos Hashulchan 47; See the section on Rosh Hashanah chapter 2 Halacha 9!

[66] Setimas Kol Haposkim ibid who do not differentiate in this Halacha between Shabbos Shuva and other Shabbosim

The reason: Although the opinions who rule one is to fast on Rosh Hashanah also hold that one is to fast on Shabbos Teshuvah [see Admur 188:10; 597:1] and we hold that if one forgot Yaaleh Veyavo one must initially suspect for their opinion and not repeat Birchas Hamazon [Admur 188:10], 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. Thus, it seems that according to all one is required to repeat Birchas Hamazon if he forgot Ritzei on Shabbos Shuva as is the rule throughout the year. What remains to be understood is the reason for the difference in ruling between Rosh Hashanah and Shabbos Teshuvah, as by all these days there are opinions who hold one is to fast and hence, we should apply the rule of Safek Brachos Lihakel? Perhaps the explanation is as follows: On Rosh Hashanah itself there are opinions who 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 recites Birchas Hamazon cannot repeat it if he forgot Yaaleh Veyavo, as Rosh Hashanah is not obligated in a meal. However, on Shabbos Teshuvah even they agree that one is ideally obligated to eat a meal due to Shabbos, and it is only due to the Aseres Yimei Teshuvah that one may fast. Thus, one who did not fast and fulfilled the Mitzvah of eating a meal on Shabbos must repeat Birchas Hamazon 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. [See Ketzos Hashulchan 47 footnote 8] Vetzaruch Iyun.

[67] Opinion of Grac”h Naah in Yagdil Torah 4 p. 1685

[68] 582:4; Michaber 582:3

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

[70] See Sefer Haminhagim p. 64 [English]; M”E 602:40; Otzer Minhagei Chabad p. 169

[71] Rama 602:1; Levush; Mateh Moshe 833; Kneses Hagedola ; Gr”a 602; Kaf Hachaim 597:2

Other Opinions: Some Poskim write that one is to omit Tzidkascha on Shabbos Teshuvah. [Drashos Mahril Hilchos Aseres Yimei Teshuvah; brought in Kaf Hachaim 598:2]

[72] The reason: As the reasons given for not reciting Tzidkascha on R”H and Yom Kippur are not relevant to Shabbos Teshuvah.

[73] M”E 602:22; Kaf Hachaim 602:21

^[74] Admur 295:3

[75] This includes also the prayer of Ata Kadosh. The reason it is accustomed to omit also Ata Kadosh is because the prayer of Ata Kadosh is said as a result of saying the prayer of Vihi Noam. As once the Shechina resides below, as is stated in the prayer of Vihi Noam which discusses the Mishkan, it is then fit to sanctify it with the prayer of Ata Kadosh. Thus, since Vihi Noam is omitted, [for the reason to be explained in the next footnote] so too we omit Ata Kadosh. [ibid]

Other Opinions: The above follows the Ashkenazi custom, as brought by the Tur. However, the Sefardic custom is to only omit Vihi Noam and Yosheiv Beseiser and they begin from Orech Yamim, and then say Ata Kadosh. [Tur] Some however say the Sefaradic custom is to recite it entirely, as rule the Sefaradi sources brought in the next footnote. [Piskeiy Teshuvos 294:2]

[76] The reason for omitting Vihi Noam is because within the prayer we say twice “And the work of our hands”, hence all the days of the coming week have to be fit for work. If they are not all fit for work, such as due to a Holiday, then we simply omit the prayer. [Admur ibid; See Piskeiy Teshuvos 294:2 for a thorough analyses on this subject]

Other Opinions: Some, based on Kabala of Arizal, always recite the prayer of Vihi Noam on Motzei Shabbos, even when a Holiday falls that week, and even on Motzei Shabbos Chol Hamoed. Nevertheless, in such circumstances they recite it quietly. Their reasoning is because Vihi Noam affects the influence of Shabbos on the weekday, which is needed every week, without exception. [Birkeiy Yosef brought in Shaareiy Teshuvah 295:2; Kaf Hachaim 295:9-10]

[77] So rules Admur ibid; M”E 602:45; See Otzer Minhagei Chabad p. 170 for difference in practice of the Rebbe over the years

Other Opinions: Some rule that even in such a case that Yom Tov falls on Shabbos, Vihi Noam is omitted the Motzei Shabbos prior to it. [See Kaf Hachaim 295:6]

[78] Sefer Hasichos 1989 Vol. 1 p. 5; See Otzer Minhagei Chabad p. 169 that it is unclear if the Rebbe is saying this as a general statement regarding every Shabbos of the year or specifically regarding Shabbos Shuva. 

^[79] Admur 429:2

Background: The early Sages which existed at the time that the Temple was established instituted that the preachers should begin to teach publicly the laws of the upcoming festival thirty days prior to the festival. After the Temples destruction students were taught the laws of the Holiday thirty days prior to the festival, however for the community the laws of the upcoming festival would be expounded on the Shabbos prior to the festival, as on this Shabbos all the Jews from the villages would gather to hear the laws of the festival from the Rabbi. For this reason, in the later generations the custom became [even though today this concept of ingathering no longer applies] that the Rabbi expounds on the laws of Pesach on the Shabbos before it, and the laws of the Chag (Sukkos) on Shabbos Shuvah. [ibid]

[80] Likkutei Sichos vol. 3 Shabbos Hagadol

^[81] Admur does not write “the Shabbos before Sukkos“, as Sukkos sometimes falls the week after the week of Shabbos Shuva as the Shabbos before Yom Kippur is called Shabbos Shuva. With regards to why Admur rules for it to be said on Shabbos Shuvah rather than the Shabbos before Sukkos, possibly this is in order to also include the laws of Yom Kippur. The Magen Avraham 429:1 implies that the laws of Yom Kippur are expounded on Shabbos Shuvah, as well as the laws of Sukkos. Admur however only mentions Sukkos. See next footnote.

^[82] Regarding the meaning of the phrase “to expound and teach the people the ways of G-d and teach them what must be done [on the holiday]” In the source of Admur in the Magen Avraham ibid there is no “and” between “ways of G-d” and “teach..”, thus one can interpret that teaching the laws is the meaning behind teaching them the ways of G-d. However, in Admur since he adds an “and” between these two phrases, it must be that they are two different matters. The meaning behind “ways of G-d” refers to discussing general teachings in service of G-d. It is for this reason that Admur does not mention that the laws of Yom Kippur have to be also discussed on Shabbos Shuvah, as the main laws of Yom Kippur [which is Teshuvah] is already included in the teachings of the path of serving G-d, that is mentioned in the first phrase, and thus there was no need to mention it, just like we do not teach the laws before Shavuos being that they are already included in the laws of all holidays. [Likkutei Sichos ibid]

[83] Sefer Haminhagim p. 122 [English]; Sefer Hasichos 1944 p. 7-8; Sicha of Vav Tishrei 1982 [unedited], Hisvadyus 5742 1:67; See Otzer Minhagei Chabad p. 166; Maaseh Melech p. 267 [that the Rebbe would light three candles]; Bakodesh Penima p. 20 [that the Rebbe would light did not light any candles]

[84] Sicha of Vav Tishrei 1982 [unedited], Hisvadyus 5742 1:67; Maaseh Melech p. 267 [that the Rebbe would light three candles]; Bakodesh Penima p. 20 [that the Rebbe would light did not light any candles]

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

[85] See Admur 514:13-14; Biur Halacha 514:5 “Ner”; Kaf Hachaim 514:79; Piskeiy Teshuvos 514:14 and 17; Nitei Gavriel Yom Tov 55:2; 88:13; Hilchos Uminhagei Chabad p. 9

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

[86] Hisvadyos 1991 p. 24

[87] Birkeiy Yosef 602:2; Kaf Hachaim 602:8

[88] Hisvadus 1986 1 p. 61; Shaareiy Hamoadim Yom Kippur 17; Melukat 1:345

[89] Likkutei Sichos 14:144; Shaareiy Hamoadim Yom Kippur 16

[90] Likkutei Sichos 14 p. 145; Hisvadus 1982 1 p. 26; Shaareiy Hamoadim Yom Kippur 18-19

[91] Michaber 550:4

Background:

The Michaber ibid rules that the Shabbos prior to a fast the Chazan should announce the coming fast, with exception to the fasts of Yom Kippur, Tishe Beav and the fast of Esther. The Rama writes that the Ashkenazi custom is not to announce any fast.

[92] Rama 426:2; 602:1; Levush 602:2 that so is the custom; M”E 602:46; Sefer Haminhagim p. 126 [English]; Mishmeres Shalom 41:1; Seder Hayom; See Otzer Minhagei Chabad p. 249; omitted from Admur 602 Vetzaruch Iyun!

Other Opinions: Some Poskim rule that one is specifically to say Kiddush Levana prior to Yom Kippur, as perhaps this merit of saying Kiddush Levana will turn the judgment to the side of good. [Gadol brought in Levush 602:2; Elya Raba 602:7; Beis Meir 426; Biur HaGr”a 602; Chida in Moreh Baetzba 9:283 and other Poskim brought in Kaf Hachaim 426:27; 602:19; M”B 602:10; Biur Halacha 426 “Velo Kodem Yom Hakippurim”; Makor Chaim 602; Nemukei Orach Chaim 602; Alef Lamateh 602:25; See Otzer ibid]

[93] The reason: It is not to be said before Yom Kippur because one is in a state of pain due to it being a time of forgiveness of sin. [M”A 426:5] Others write as follows: It is not to be said as one is in a state of seriousness due to the days of Judgment and he is thus not in a state of joy which is required for the recital of Kiddush Levana. [Levush ibid in name of Gadol; M”B 426:9]