The following is meant as a convenient review of Halachos pertaining to Rosh Hashana. The Piskei Din for the most part are based purely on the Sugyos, Shulchan Aruch and Rama, and the Mishna Berura, unless stated otherwise. They are based on my understanding of the aforementioned texts through the teachings of my Rebeim. As individual circumstances are often important in determining the psak in specific cases, and as there may be different approaches to some of the issues, one should always check with one\u2019s Rov first.<\/p>\n
Erev Rosh Hashana<\/span>:<\/strong><\/p>\n 1)\u00a0\u00a0\u00a0\u00a0\u00a0 Fasting Erev Rosh Hashana: Some people have a Minhag to fast on Erev Rosh Hashana.<\/p>\n a)\u00a0\u00a0\u00a0\u00a0\u00a0 A person does not have to accept the fast upon himself at Mincha the day before (as is nescesary by other voluntary fasts), but rather can choose to fast upon awakening on Erev Rosh Hashana.<\/p>\n i)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nowadays many don\u2019t fast at all, but many of those who fast do so only until after Chatzos.<\/p>\n (1)\u00a0\u00a0 If someone fasts until after davening Mincha, he should say \u201cAneinu\u201d in the Mincha Shmonei Esrei.<\/p>\n ii)\u00a0\u00a0\u00a0\u00a0\u00a0 There are those that fast until close to the beginning of Rosh Hashana. They end their fast before Rosh Hashana so as not to come into the Yom-Tov fasting (as this may be forbidden).<\/p>\n b)\u00a0\u00a0\u00a0\u00a0\u00a0 Women do not fast on Erev Rosh Hashana.<\/p>\n c)\u00a0\u00a0\u00a0\u00a0\u00a0 As this fast isn\u2019t obligatory there is no need to educate (be Mechanech<\/em>) children to fast.<\/p>\n 2)\u00a0\u00a0\u00a0\u00a0\u00a0 There are those that are Noheg to go to Jewish cemeteries Erev Rosh Hashana.<\/p>\n a)\u00a0\u00a0\u00a0\u00a0\u00a0 If this is someone\u2019s Minhag, the person should go and be careful not to daven to <\/em>the deceased but rather to daven to Hashem in the zechus (merit) <\/em>of the deceased.<\/p>\n i)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 There are those that maintain it is also alright to beseech the deceased to be meilitz yosher<\/em> for them.<\/p>\n b)\u00a0\u00a0\u00a0\u00a0\u00a0 After going to the Kevarim the Minhag is to give Tzedaka.<\/p>\n c)\u00a0\u00a0\u00a0\u00a0\u00a0 If this is not one\u2019s Minhag, one should not start to do so.<\/p>\n 3)\u00a0\u00a0\u00a0\u00a0\u00a0 We are noheg that men go to the mikvah Erev Rosh Hashana.<\/p>\n a)\u00a0\u00a0\u00a0\u00a0\u00a0 If one isn\u2019t noheg to do so, it may nevertheless be worth taking it on as there isn\u2019t any Halachik argument against it, and it is a highly accepted and widespread Minhag.<\/p>\n i)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It is prohibited for fathers and sons to go to the Mikvah together; this includes the changing areas and any other areas in which there is no privacy. As this is not an issue of Kibud Av (respect for the father), but rather a matter of tznius (modesty\/self-respect), <\/em>the father is not at liberty to be \u2018mochel\u2019 (to forgo such privacy).<\/p>\n (1)\u00a0\u00a0 If a father requires the assistance of a son then the son may come with him for the purpose of assisting his father (e.g. a father who is old or handicapped etc.).<\/p>\n ii)\u00a0\u00a0\u00a0\u00a0\u00a0 For the same reason, it is likewise prohibited for brothers-in-law to go to the Mikvah together.<\/p>\n b)\u00a0\u00a0\u00a0\u00a0\u00a0 As the reason for this minhag is to purify everyone even from doubt as to possible minor impurities (Tumas Keri), the issue of educating children who are not of age does not arise.<\/p>\n c)\u00a0\u00a0\u00a0\u00a0\u00a0 Taking into account both 3a and 3b above, young boys \u2013 especially those too young to go without their father\u2019s supervision \u2013 shouldn\u2019t be brought to the Mikvah. This applies not only to Erev Rosh Hashana, but to all other times as well.<\/p>\n d)\u00a0\u00a0\u00a0\u00a0\u00a0 When getting undressed before immersing in the mikva one should first remove their shirt\/(undershirt) and then their underpants unless they are wearing a very long shirt that covers the mila (see Maseches Derech Eretz Rabba and Zuta).<\/p>\n e)\u00a0\u00a0\u00a0\u00a0\u00a0 If someone who has taken on the minhag of going to the Mikvah, cannot do so, that individual should try to pour 9 kabin <\/em>of water upon himself (there is some argument among the authorities as to what this corresponds within our system of measures, but the equivalent of 8 gallons should suffice).<\/p>\n i)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Some maintain that even if this water isn\u2019t contained within a vessel but rather comes from a steady stream such as a shower that it is sufficient.<\/p>\n (1)\u00a0\u00a0 For Erev Rosh Hashana purposes one may be lenient, but for other purposes (such as burial preparations (Taharas Hameis) one should not.<\/p>\n Simanim<\/strong><\/span>:<\/p>\n 1) The Gemara tells us that \u201cSimana Milsa\u201d<\/em> (symbolism works). In keeping with that dictum \u00a0\u00a0\u00a0Chazal tell us that we should eat foods on the night of Rosh Hashana that have a positive connotation associated with them (and likewise not to eat things that have a negative connotation to them). These connotations may be caused by taste or name of the food.<\/em><\/p>\n a) There are many such foods mentioned in the Gemara and more that are mentioned by the various Mefarshim and Poskim. The Meforshim and Poskim also explain that we may create our own symbolic foods.<\/p>\n i) There is no right or wrong number of symbolic foods to eat. There is no obligation per se to eat any of these foods in particular, but the more the better.<\/p>\n ii) As it is a matter of debate amongst the Meforshim as to how symbolism works it is therefore crucial to say some sort of Yehi Ratzon<\/em> upon eating these symbolic foods. Should one wish to introduce his own symbolic food, he should also create a Yehi Ratzon <\/em>to go along with it. This may be done in any language.<\/p>\n b)\u00a0\u00a0\u00a0\u00a0\u00a0 As many of these foods (such as random fruits) are not generally consumed at the beginning of a meal (as an integral part of the meal) we must recite a bracha prior to eating them (even though we already made a Hamotzi).<\/p>\n i) If both Haetz and Haadama need to be recited Haetz should be recited first.<\/p>\n ii) Although personal preference is often a factor influencing which fruit we select to say the bracha on first, the situation here is different. Since we are eating these foods mainly for symbolic purposes, and not based on our personal preferences, we should make the Bracha on a Shivas Haminim (the Seven species of Israel) item first.<\/p>\n c)\u00a0\u00a0\u00a0\u00a0\u00a0 Most people are Noheg to dip Challah in honey instead of salt.<\/p>\n i.\u00a0\u00a0\u00a0\u00a0\u00a0 Some Acharonim say that we should still place salt on the table during Hamotzi (this is because of lo tashbis melach<\/em>\u2026).<\/p>\n d)\u00a0\u00a0\u00a0\u00a0\u00a0 There are those who say, based on mystical sources (Al pi Kabbalah) that one should dip the Challah in salt even if one dips it in honey.<\/p>\n e)\u00a0\u00a0\u00a0\u00a0\u00a0 Just as what we eat may have some sort of symbolic power \u2013 so too how we act and what we do can also have an impact on our new year.<\/p>\n Tekias Shofar (Shofar Blowing)<\/span>:<\/strong><\/p>\n 1)\u00a0\u00a0\u00a0\u00a0\u00a0 Biblically all men (above Bar Mitzva) are obligated to hear the sound of the Shofar.<\/p>\n a)\u00a0\u00a0\u00a0\u00a0\u00a0 Chazal tell us that all women accepted Tekias Shofar upon themselves and are therefore also required to hear Tekias Shofar.<\/p>\n 2)\u00a0\u00a0\u00a0\u00a0\u00a0 Halachically speaking, although we blow the Tekios during Shmoneh Esrei [there are various Minhagim as to whether we do so during the silent Shmoneh Esrei or during the repetition (Chazaras Hashatz)] whether or not one has heard or said the brachos doesn\u2019t affect one\u2019s fulfillment of hearing the Shofar.<\/p>\n a)\u00a0\u00a0\u00a0\u00a0\u00a0 However, some of the Acharonim (see for instance the Pnei Yehoshua) maintain that it does affect one\u2019s (at least optimum) fulfillment of Tekias Shofar. Therefore it is best to try to listen to every word (and at least to answer amen to every Bracha) of the Shatz, or in Kehillos that blow during the silent Amida to keep up with the Shatz\/Baal Toke\u2019a.<\/p>\n i)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If the above interferes with one\u2019s concentration on the davening, one need not worry about it.<\/p>\n b)\u00a0\u00a0\u00a0\u00a0\u00a0 Women do not need to hear Tekias Shofar with Shmoneh Esrei.<\/p>\n (1)\u00a0\u00a0 If women are fulfilling their Tekias Shofar obligation by listening to someone blow the Shofar for them who has already fulfilled his own obligation, this latter should not recite the bracha, but should rather let one of the women do so.<\/p>\n (2)\u00a0\u00a0 If a man who already fulfilled his obligation is blowing for another male he may say the bracha. In such a case, it is preferable that the individual now fulfilling his obligation should recite the blessing \u2013 not the Toke\u2019a. The Toke\u2019a should, however, recite the blessing if he is helping an entire group to fulfill their obligation.<\/p>\n Tashlich<\/span>:<\/strong><\/p>\n 1)\u00a0\u00a0\u00a0\u00a0\u00a0 Tashlich is a minhag and not an obligation (Chiyuv).<\/p>\n a)\u00a0\u00a0\u00a0\u00a0\u00a0 While it is preferable to do Tashlich on Rosh Hashana, one can also do so during the entire Aseres Yemei Teshuva (Ten Days of Repentance).<\/p>\n b)\u00a0\u00a0\u00a0\u00a0\u00a0 The preferred locale for Tashlich is a natural body of water.<\/p>\n i)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 There is an additional preference for saying Tashlich near a body of water in which there are fish. Fish, from a mystical (Kabbalistic) perspective, are seen as protecting from the Ayin Horah.<\/p>\n (1)\u00a0\u00a0 The Poskim are strongly opposed (for Halachic reasons) to throwing bread crumbs into the water on Yom-Tov.<\/p>\n c)\u00a0\u00a0\u00a0\u00a0\u00a0 In Yerushalayim the Minhag is to say Tashlich at the communal wells (even though they have already been sealed for many years.<\/p>\n d)\u00a0\u00a0\u00a0\u00a0\u00a0 It is has been said (see Maaseh Rav) that The Vilna Gaon didn\u2019t go to say Tashlich. It isn\u2019t clear whether he didn\u2019t say Tashlich at all, or whether he simply didn\u2019t go to a body of water to say it (Reb Elya Ber Wachtfogel).<\/p>\n i)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 If one cannot easily make it to a body of water to recite Tashlich it is recommended to say Tashlich wherever one happens to be.<\/p>\n ii)\u00a0\u00a0\u00a0\u00a0\u00a0 If someone won\u2019t be able to say Tashlich on a body of water on Rosh Hashana it is recommended to say Tashlich on Rosh Hashana anyway and then again during Aseres Yemei Teshuva, or until Hoshana Rabba (Rabbi Elya Ber Wachtfogel Shlita \u2013 see earlier mention).<\/p>\n Second Night of Rosh Hashana<\/span>:<\/strong><\/p>\n 1)\u00a0\u00a0\u00a0\u00a0\u00a0 As Rosh Hashana is a two day Yom-Tov everywhere (even in Eretz-Yisroel) both days are considered by Chazal to be the same Yom-Tov \u2013 the Talmudic expression for this being \u2018yoma arichta\u2019 (the two days are seen Halachically as \u2018one long day\u201d). The question therefore arises as to whether one should make a shehechiyanu in Kiddush the second night of Rosh Hashana. To remedy this concern the Poskim suggest that we either wear a new garment (one worthy of a shehechiyanu, i.e. an important garment of the sort bought infrequently) or have a new fruit worthy of a shehechiyanu (a fruit that one hasn’t had for a long period of time and one is excited to have). If one doesn\u2019t have any such item a shehechiyanu should be recited anyway.<\/p>\n a)\u00a0\u00a0\u00a0\u00a0\u00a0 Women lighting candles should also have in mind the new garment or fruit while reciting shehechiyanu.<\/p>\n b)\u00a0\u00a0\u00a0\u00a0\u00a0 If someone wore a new garment the first day and didn\u2019t make a shehechiyanu on it (for whatever reason), they then can recite a shehechiyanu on it the second night (if they are still wearing it).<\/p>\n c)\u00a0\u00a0\u00a0\u00a0\u00a0 Contemporary Poskim have pointed out that there may be an issue of making a shehechiyanu on a fruit that is available all year round, and as nowadays most fruit are available all year round it is advisable to find a more exotic fruit.<\/p>\n","protected":false},"excerpt":{"rendered":" The following is meant as a convenient review of Halachos pertaining to Rosh Hashana. The Piskei Din for the most part are based purely on the Sugyos, Shulchan Aruch and Rama, and the Mishna Berura, unless stated otherwise. They are based on my understanding of the aforementioned texts through the teachings of my Rebeim. As […]<\/p>\n","protected":false},"author":2017,"featured_media":41903,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[337],"tags":[],"class_list":["post-36452","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-rosh-hashanah"],"yoast_head":"\n