These laws were compiled by Yeshiva College.org

Selichot

Ashkenazim begin saying Selichot on Motzei Shabbat[2] Parshat Ki Tavo, the evening of the 22nd of Elul.[3]

Selichot should be recited after chatzot midway through the night

The Chazan should wear aTalit for Selichot (even if he is not married).[4] It is best that he borrow someone else's Talit if he's donning it while it's still dark.[5]

Selichot should be recited while standing. One who is unable to stand for the entire Selichot, should at least stand for Kel Melech, the thirteen midot and Shema Koleinu.

If one is in a Shul where Selichot are recited before chatzot, he should not recite them with them but should rather wait until the right time, even if this means he will have to recite them without a minyan.[6]

One who did not recite the Selichot at Chatzot, should recite them in the (early) morning. When reciting them during the day, one should omit any reference to getting up at night (e.g. beza'akam be'od layil).[7]

One who is saying Selichot without a minyan should omit the thirteen attributes of Mercy (Hashem, Hashem) and the paragraphs that are in Aramaic.

Sefardim say Selichot during the entire month of Elul (with the exception of Rosh Chodesh, and Shabbat).[8]

From Monday the 23rd of Elul (Sep. 10th) until Erev Rosh HaShana, Selichot should be recited in the early morning. Traditionally, the time to begin reciting Selichot is before dawn or at least before sunrise,

as the end of the night is an auspicious time.[9] One may recite Selichot later in the morning, but they should be recited before the normal time for morning prayers.

If one rises before dawn, they may recite all of the morning blessings besides hanotein lasechvi vinah etc. which should be recited after dawn.[10] It is preferable to wash ones hands again in the manner of negel vasser (6 times alternately) after dawn.

This day was the first day of creation 5774 years ago. Some commemorate this by reading the section in the Torah regarding the first day of creation (Gen. 1, 1-5). On Thursday they recite the section regarding the second day of creation (ibid, 6-8) and so on and so forth.[11]

No Tachnun (confessional prayer) is recited on Erev Rosh Hashana,[14] but it is said in the morning Selichot as well as in Mincha of the preceding day (i.e. we say tzidkatcha on Mincha of Shabbat). This is because the Selichot are traditionally recited before daybreak so it is not yet "Erev Rosh Hashana."[15]

One should not blow the Shofar on this day. This is in order differentiate between the obligatory blowing of the Shofar on Rosh Hashana and the customary blowing during the month of Elul. This is also to confuse the Satan, so that he should think that the judgment of Rosh Hashana has passed.[16] (This means that the Satan will think that we are already deemed meritorious by G-d and no longer need judgment.[17])

It is preferable that even a Ba'al Toke'ah (one who blows the Shofar for a community) not practice on this day. If he needs to do so, he may do so in private (so that others should not think that one may blow the Shofar on this day).[18]

The Chazzan (leader of the prayers) and Ba'al Toke'ah should distance themselves from any (spiritual) impurity for three days before Rosh HaShana. The Chazzan should review the meaning of the prayers and, if possible, their mystical meanings. This is a good practice for people who are not Chazzanim as well. See below regarding the Ba'al Toke'ah.

If the Shul does not have a fixed Chazzan, they should preferably appoint one who is G-d fearing, married with children, at least 30 or 25 years old and is involved in communal affairs.

Fasting

Some have a custom to fast on this day as an aid to Teshuvah before the great judgment day.[19]

(See note 3 that some have a custom to fast on all of the Ten Days of Repentance as well as on all of the days of Selichot.)

The Annulment of the Vows

After Shacharit (morning prayers), men recite Hatarat Nedarim - the Annulment of the Vows (page 358 in the new Chabad Siddur).[20] It is preferable to have eleven adult[21] Jewish men for this ceremony (i.e. one man does it in front of ten people).[22] This is in case one made a vow in a dream. Such a vow must be annulled in front of ten people. If this is difficult, one may do the Hatarat Nedarim with four people (i.e. one man does it in front of three men).[23]

A relative may participate in annulling the vows of a relative.[24]

If one does not understand Hebrew, he should recite it in the language he understands.[25] One who did not do this after Shacharit may do this later on in the day. One who did not do this on Erev Rosh Hashana, may do it any time before Yom Kippur.

It is not customary for women to do this annulment of vows.[26] If a woman has a specific vow that she wishes to annul, she may do so with bait din (a court of three Jewish men) that includes a Torah scholar who is familiar with these laws (see below). Or she may send her husband to annul them on her behalf (on Erev Rosh HaShana or on any day).[27]

Children up until Bar Mitzvah need not do the annulment of the vows.[28]

The general annulment only works for vows which were forgotten. One who wishes to annul a specific vow must inform one of the members of this court (who is familiar with the laws of annulling vows) as to what the vow was.[29] If according to the rules of annulling vows, this vow may be nullified,[30] they may do so. This may also be done on any (week)day with a bait din consisting of three Jewish adult males that includes a Torah scholar who is familiar with these laws.

Visiting the Graves Tzadikim

Many have a custom to visit the graves of tzadikkim (righteous men) on this day.[31] This is in order to pray in that holy area. The prayers uttered in such a holy space are more readily accepted. In addition, it is customary to ask that the holy souls of the righteous intercede on our behalf in Heaven.[32]

One should pray to G-d when visiting these Holy sites. Many authorities permit one to ask the soul of the tzadik to intercede to G-d on their behalf. Certainly one may not pray to a deceased tzadik and ask them to assist him directly.[33]

It is customary not to eat before visiting the graves of tzadikim. Drinking is acceptable[34].

For more information of this topic, go to: http://www.yeshivahcollege.com/www.yeshivahcollege.com/Home/Entries/2010/6/4_Parsha_Halacha__Visiting_the_Graves_of_Tzadikim.html

Haircuts and Bathing

It is customary to take a haircut (if necessary) and bathe on Erev Rosh HaShana.[35] This is to show that we are confident that the Almighty will find us meritorious in judgment.[36]

We wear our Shabbat garments in honor of Rosh Hashana, confident that Hashem will bless all of us with a good and sweet year.[37] Some have a custom not to wear clothes that are as nice as regular Shabbat and Yom Tov clothes.[38]

Mikvah for Men

It is proper for men to immerse in a Mikvah on this day. This in order to ensure that one is in a state of purity on this holiday.[39] For this purpose one may even use a swimming pool or other man made body of water. If one does not have access to a mikvah or a pool, one should take a thorough shower for three of four minutes in lieu of immersion.[40]

The immersion in the mikvah should take place anytime after the hour before midday.[41]

One should immerse (at least) three times.[42]

Tzedakah

One should ensure that the poor members of one's community have the necessary means to purchase/prepare food for Yom Tov.[43]

Mincha

If one did not recite Hatarat Nedarim (annulment of vows) after Shacharit, they should recite it after Mincha.

This is the last prayer of the year. It is important to pray this prayer with concentration. It is written in the sefarim (holy books) that one can fix all prayers that were recited without concentration (kavana) by reciting them with concentration anytime that year. Thus, this Mincha is a very special opportunity.[44]

One may light after dark as well but must make sure to light from a pre-existing flame.

The two Brachot are: Baruch...L'hadlik Ner Shel Yom Hazikaron followed by the Shehechiyonu blessing.

One who will need a pre-existing flame from which to light the candles on the second night, should light a 24 or 48 hour candle at this time.

No Smoking Zone

Even if one smokes during the year (this is strongly discouraged by doctors and rabbis alike), during Rosh HaShana it is proper not to smoke.[45]

Maariv

It is customary to say Tehillim before Maariv. In addition, one should recite Tehillim copiously during the 48 hours of Rosh Hashana.[46]

After the Amidah we recite Psalm 24 (LeDovid Mizmor). Saying this prayer with concentration is a Segulah (spiritually propitious act) for Parnassah (ample livelihood) throughout the year. One may also recite this prayer at home anytime during this night.[47]

Throughout the Aseret Yemai Teshuva (Ten Days of Repentance - days between Rosh Hashana and Yom Kippur) various insertions are added in the Amida (standing prayer recited quietly).

These are:

Zochreinu lachayim etc. (page 46 for shacharit),

Mi Chamocha... (page 46 for shachrit),

HaMelech Hakadosh (pg 47 for shachrit),

HaMelech Hamishpat (page 49 for shachrit),

Uchsov etc.(page 52 for shacharit),

Uvesefer etc.(pg. 53 for shacharit)

and HaShalom instead of Shalom (page 54 for shacharit).

(Please note that the page numbers are for the weekday Shacharit (morning prayers), but the same changes are made in the mincha & ma'ariv (afternoon & evening) prayers as well as on Shabbat.)

In Cases of Mistake

See the footnote as to what to do if one forgot to say any of these.[49]

Unsure

One who made a mistake and is in the middle of the Amidah but does not know the law, may walk and find a sefer (book) which will clarify the law. Some permit even asking a Rav (Halachic expert) in the middle of the Amidah.[50]

During the Repetition

During the repetition of the Amidah, the community should say the additions of Uchsov and Uvesefer out loud before the Chazzan says them.[51]

Shir Hama'alot Mima'amakim

During these days we also add Shir Hama'alot Mima'amakim (psalm 131) after Yishtabach of Shacharit (page 38 in the siddur).[52] If one is not holding with the minyan, he may skip ahead in order to say this with the minyan. If he wishes, he may also repeat it in its proper place.[53]

Prayers[54]

During these judgment days, one should take care to recite every word of prayer clearly and not garble them.

According to the Arizal, when one is moved to tears during the prayers on the High Holidays, it is a sign that they are being judged at that time. Therefore, they should pray with great Kavana (concentration) at that time. If one doesn't cry at all in these days, it is a sign that their Neshama (soul) is blemished.[55]

Kittel[56]

Some have a custom to wear a kittel (a white garment which resembles a shroud) for the Rosh HaShana prayers.

In some communities only the Chazzan and Ba'al Toke'ah wear a kittel.

Greetings

After Maariv it is customary that we greet one another in the following way:

To a man one should say: L'shana Tova Tikatev Vetaichatem

To a woman we say: L'shana Tova Tikatvi Vetaichatmi

Others have the custom to greet a group (of men or of men and women) by saying: L'shana Tova Tekataivu Veteichataimu

These greetings shouldn't be given after midday (chatzot) of the (second)[59] day of Yom Tov because by then the "inscribing" of Rosh HaShana has been completed.[60]

The Meal

It is customary to use round Challot for Rosh Hashana.[61] (Some continue with this custom until Hoshana Rabbah - the last day of Sukkot.)

Following Hamotzi, one should dip the Challah in honey. It is customary to dip the Challah in honey during all of the Rosh Hashana meals as well as on Erev Yom Kippur, the night after Yom Kippur, the

Yamim Tovim of Sukkot and Hoshana Rabbah.[62]

Simanim (Signs)[63]

During the meal of the first night of Rosh HaShana, it is customary to eat various foods that symbolize good things for the coming year.

Apple dipped in honey

At the beginning of the meal,[64] one should take a piece of apple, dip it into honey, recite the Bracha - Borei Pri Haetz, recite the Ye'hi Ratzon (Siddur pg. 277, Machzor page 39) and then eat it. This is the Chabad custom.

Some have a custom to say the bracha, eat a little of the apple, then say the Ye'hi Ratzon and then eat some more.[65]

Pomegranate

We eat pomegranates as a sign that we should have many merits like pomegranate seeds.

One should say She'hechiyanu before eating the pomegranate if it is the first time of the season that one is eating it. Alternately, one can place the pomegranate on the table before making kiddush and have in mind that the She'hechiyanu of kiddush also "count"for thepomegranate

Fish head

We eat the head of a fish (or other kosher animal) as a symbol that we should be a head and not a tail.

We eat fish as a symbol that we should be fruitful and multiply like fish.

Some eat the head of a ram to invoke the merit of the Akeidah - the binding of Isaac.

Carrots

Ashkenazim eat carrots as the word for carrots in Yiddish is merrin which also means "to become more."

Leeks

In Hebrew the word for leeks is karti, indicating that our enemies should be cut off.

Dates

The word tam means to finish off (tamar means date.) This symbolizes that our enemies should be finished.

Beets

This symbolizes that our enemies should be removed - selek means beets and also remove.

Pumpkin

The word for pumpkin in Hebrew is kra indicating that our bad decrees should be ripped up and our merits should be read in front of Hashem (kra with an alef means "read" while kera with an ayin means "rip").

Sefardim also eat black eyed peas.[66]

The Brachot (Blessings)

The custom in many communities (Sefardic amongst them) is to make the bracha of Ha'Etz on the date (or the pomegranate if one does not have a date) since it is one of the seven species.[68]

One need not make the bracha of Ha'adama on cooked vegetables (e.g. pumpkin and leeks) as these are foods that are normally eaten during the meal and are "covered" by the HaMotzie blessing on the challa.[69]

Prayers on the Foods

There are particular prayers that accompany each food and are printed in the Machzor.

According to the Shela, the main objective in eating these foods is that the person should be inspired when reciting these prayers.[70]

If one does not like any of these foods, he can recite these prayers while simply looking at the foods.[71] In fact, the Talmud says that one should "see" these things on Rosh HaShana.[72]

The Second Night

Some have the custom to have the above symbolic foods on the second night of Rosh HaShana as well. This is the Sefardic custom.[74]

The Ashkenaz (and Chabad) custom is to only eat these foods on the first night.

No Anger

The Mishna Berurah says that in addition to all of the above "signs" for a good year, it is obvious that one should refrain from being angry during these days. Rather one should be glad in their heart and trust in G-d together with (doing) teshuvah (repentance) and mitzvot.[75]

Off the Menu

It is customary not to eat sour or bitter foods e.g. pickles or horseradish on Rosh HaShana. This symbolizes that we shouldn't have a "sour" year.

It is also customary not to eat nuts. The Gematriyah (numerical value) of Egoz /nut is 17, the same numerical value as Chet/sin (not counting the "alef" which is not vocalized). Also, eating nuts adds to ones saliva etc. and may disturb one's concentration in prayer.

Some continue with these customs until Hoshana Rabbah.

Grace After Meals

If one forgot to add Ya'ale Veyavo (the holiday insertion) when saying Birkat HaMazon (Grace after Meals) after a night meal of Rosh HaShana, one should repeat the Birkat HaMazon. If one forgot to recite Ya'ale Veyavo during the Birkat HaMazon after a day meal, one need not repeat the Birkat HaMazon.

Near the conclusion of the Birkat HaMazon, after Mimarom (Siddur pg. 93) we add the Harachaman for Yom Tov, and Rosh Hashana.[76]

It is best for one to refrain from marital relations on both Rosh HaShana. This is not forbidden by the letter of the law. Therfore, if it is the Mikvah night, it is permissible.

The First Day of Rosh Hashana

Torah Reading [78]

We read about the birth of Isaac on this day as Sarah was "remembered" by G-d regarding the birth of Isaac on this day. (This means that G-d decreed on Rosh HaShana that Sara should give birth to Isaac in the coming year).[79] The Hafotorah is regarding the birth of the prophet Samuel for the same reason.

Some communities have the custom of giving an aliyah to the Ba'al Toke'ah and Chazzan for Musaf. This does not apply if they are being paid for their services.

It is a merit to receive an aliyah on the High Holy Days. One should try to receive one, even if he will have to pay for it. The payment will make the mitzvah more precious.[80]

Shofar Blowing[81]

It is best not to eat or drink before hearing the Shofar blowing.[82] (One may drink water before davening. Some are particular not to even drink water.[83] One who is weak may have a small snack. If eating after Shacharit, one must first make Kiddush. Some say that in this case, it is better that one hear the shofar blasts in the morning before davening in order that he not eat before fulfilling the mitzvah of the Shofar.[84])

The one chosen to blow the Shofar (Ba'al Toke'ah) should be a righteous man. He should review the Halachic and (if possible) the Kabbalistic aspects of blowing the Shofar[85] beforehand (see below). In addition, the Ba'al Makri (the one who points [or reads] to the Ba'al Toke'ah as to what sound to blow) should be a righteous man who is fluent in the laws and meanings of the blowing of the Shofar.[86]

The entire congregation should listen to the Brachot and the blowing of the Shofar, and should keep in mind that they want to fulfill the Mitzvah. One should not say Boruch Hu Uvaruch Shemo during the recitation of the brachot. The brachot of the Shofar extend to and include the Shofar blowing during the Amidah and the repetition of the Amidah. It is therefore not proper to talk until the end of Shofar blowing at the conclusion of Musaf (unless it is necessary for the Davening or the Shofar blowing).

While the Shofar blower pauses in between the three sets of notes, one should think thoughts of Teshuvah. (It is not Chabad custom to articulate any words at this time.)

The Ashekenaz custom is for the community to stand for all of the tekiot. The Sefardic custom is for the community to sit for the first 30 blasts. In fact, these blasts re called tekiot demeyushav (the sitting tekiot). According to all opinions, the community should stand while the brachot are being recited. The one blowing the shofar must stand as well.

The Chassidic and Sefardic custom is to blow the Shofar during the silent Amidah.

The custom of most Ashkenazim is to not blow during the silent Amidah.[87]

When blowing during Musaf, there are various customs as to which notes to blow. Every community should follow their custom.

The total number of blasts should equal at least 100.

If one is in the middle of the Amidah while the Shofar is being blown, one should stop and listen.

One who is praying Musaf without a Minyan should not interrupt to blow the Shofar.

After the repetition of Musaf it is customary to blow an additional 30 Shofar blasts in order to confuse the Satan. One who came late and missed (some) of the other blasts, should especially pay attention at this time.

One may not blow extra Shofar blasts on Rosh Hashana as it is similar to playing an instrument but one need not stop a child who is blowing extra shofar blasts.[88]

How to Blow the Shofar [89]

The shofars should be covered while the baal toke'a (shofar blower) says the brachot and whenever he's not actually blowing the Shofar.[90] This is to evoke the merit of the binding of Isaac who was kept hiding while Abraham built the altar.[91]

One should blow from the right side of the mouth (if possible).

The tekiah (long sound) should be as long as the middle sound of that set. I.e. for the first set, it should be as long as a shevarim and teruah combined (about six seconds), for the second and third set, it should be as long as a shevarim or a teruah (approximately three seconds).

Each of the shevarim should last for approximately one second.

One must take a breath in between each complete note.

One should not take a breath in the middle of a note (e.g. shevarim or teruah).

There is an argument as to whether or not one should breathe in between shevarim teruah. The custom is to take a quick breath in between.

In a place that does not have a specific custom, it is better to do the shevarim teruah in the first group of tekiot (before Musaf) with a breath in between and the tekiot during Musaf without a breath in between. Nevertheless, one should make a short pause in between.

If one blew the wrong note, he may have to begin from the beginning of the series he's in the middle of (e.g. tekiah, shevarim, tekiah). The Baal Makri (the one who points to the correct note) should know the laws in this regard so he can instruct the Baal Toke'ah as to how to proceed.

Blowing for Other Jews

When blowing for those who were not in Shul, it is sufficient to blow the first 30 sounds that are sounded in Shul after the brachot.

If a one is blowing for other men who do not know how to say a bracha, he may say a bracha for them even if he already heard the shofar.

If a man who already heard the shofar is blowing for women, he should have one of the women say the bracha, as he may not say it for them.[92]

According to the Sefardic custom, women should not make this bracha. If the man who is blowing for them has already fulfilled the mitzvah, he should blow for them without a bracha.

A child who knows how to blow the Shofar may blow the Shofar for other children.

Hallel is not recited Rosh Hashana and Yom Kippur because they are days of judgment.

In the Afternoon[93]

o It is proper not to nap during the days of Rosh Hashana. One should rather occupy oneself with reciting Tehillim and studying Torah.

o Some say that one may nap after Midday. It is certainly better to nap than to waste time.[94]

Tashlich[95]

In the afternoon (after Mincha but before sunset), it is customary to go to a river or lake in which there are live fish and say Tashlich (pg 200 in the Machzor).

There are several reasons for this custom:

Water represents Divine kindness.

The water recalls the merit of the Akeidah (binding of Isaac) before which Abraham had to wade through a deep river.

Fish represent the ever open eye of G-d.

We pray to multiply like fish and that the "evil eye" not affect us just as it does not affect fish.

Those unable to do Tashlich on Rosh Hashana may do so up until Yom Kippur. (Some have the custom of specifically doing Tashlich on Erev Yom Kippur.)

When doing Tashlich on Yom Tov, one should not feed the fish as one may not feed wild animals on Yom Tov. (Click on http://www.chabad.org/library/article_cdo/aid/1008420/jewish/Feeding-Animals.htm for more information)

Second night of Rosh Hashana

Monday night September 17th / 2nd of Tishrei

Candle-lighting time is not before 7: p.m. The candles must be lit from a pre-existing flame.

The Blessing of She'hechiyanu[96]

There is a doubt as to whether this blessing should be recited on the second night. In some regards the two days of Rosh HaShana are considered as one long day and in other matters they are considered separate. For this reason one should prepare a new fruit or new garment in order to be able to say this bracha without any question.

One should bring a new fruit to the table before candle lighting. This is in order for the women who are lighting the candles to say the blessing of Shehechiyonu.

The Brachot of Lehadlik Ner Shel Yom Hazikaron and Shehechiyonu should be recited.

When the man makes the Shehechiyonu blessing in kiddush, he should also have in mind a new fruit (which should be in front of him) or a new article of clothing (that he is wearing).

If one does not have a new fruit or garment, they should still recite Shehechiyanu.

A man who lights candles shouldn't recite Shehechiyanu during candle lighting but rather during Kiddush.

Second Day of Rosh Hashana

The order of the prayers is similar to the first day.

If possible, the baal toke'ah should wear a new garment when blowing the shofar so he can have this in mind when saying shehichiyanu. If he doesn't have this, he should recite shehechiyanu anyways.

Tzom Gedalyah[97]

We fast on this day to commemorate the assassination of Gedalyah, the governor of the Jews after the destruction of the first Temple. Although he was actually killed on the first day of Rosh Hashana, the fast was established on the third of Tishrei as it is best not to fast on Rosh Hashono. Since the 3rd of Tishrei is on Shabbat this year, the fast is postponed by one day. The fast begins at dawn (6:05 am). One who intends to wake up early and eat must have this intention before going to sleep. Otherwise, it is forbidden to eat.

All healthy men and women are obligated to fast. Pregnant and nursing women and people who are ill are not obligated. If in doubt, consult a Rabbi.

Shacharit

Selichot and Avinu Malkeinu are recited and the Torah is read.

The Chazzan adds Aneinu in the repetition of the Amidah (page 48). Three people who are fasting should be called to the Torah.

Mincha

Before the Amidah, the Torah is read. Three people who are fasting should be called to the Torah, the third also reads the Haftorah.

In the Amidah, those who are fasting say the paragraph beginning Aneinu in the Shma Koleinu blessing (Siddur pg. 108).

One who forgot to say anienu may add it to elokai netzor, if they remember before they complete the Amidah.

If one forgot anienu entirely, he should not repeat the Amidah.

We recite Tachnun and Avinu Malkeinu.

In Avinu Malkeinu we say "chadesh" and "katveinu" (as during the ten days of repentance), and not "bareich" and "zachreinu" (as during the other fast days).

The fast concludes at 7:43 p.m.

Shabbat Teshuvah

In general, the festival of Shabbos was given to Israel as a time for Torah study and prayer, and one should always take care not to pass the time idly or in inappropriate conversation. This is especially true on Shabbat Shuvah during which one should be careful to concentrate entirely on Torah, prayer, and reflection on repentance, thereby attaining forgiveness for whatever unfitting behavior may have marred other Sabbaths.[98]

It is customary amongst Jewish communities around the world that the Rav of the community says a Shabbat Teshuvah Derasha (speech) on this Shabbat.

Although this speech may contain other components, the main objective is that it should inspire the community to reflect upon their deeds, better their ways and do teshuvah.[99]

The Ten Days 0f Repentance[100]

Wed. Sep. 19th - 3rd of Tishrei to Tuesday Sep. 25th - 9th of Tishrei

During these days one should spend time doing Teshuva and correcting anything that needs to be corrected.

During these days, one should spend time learning the seforim (holy books) that inspire one to teshuvah (repentance) in these days and/or listening to shiurim (classes) that inspire to serve G-d.[101]

It is especially important to rectify sins towards a fellow man during this time as Yom Kippur doesn't atone for these sins unless one seeks forgiveness from one's fellow.

One who makes an honest reckoning of their behavior will realize that there are many sins that he may be transgressing regularly. He may have become so habituated to these transgressions that he no longer pays them attention. These may include:

Praying or saying blessings without kavana (concentration).

Hatred towards a fellow Jew

Anger

(Men) gazing at women

Speaking lashon hara (slander) or devarim beteilim (empty words)

Wasting time that should be spent studying Torah

One should be more careful about keeping the highest standard of the Mitzvot in these days. E.g. If one is not normally careful to eat Pat yisrael or Chalav Yisrael, he should be particular about these matters in these days.

Throughout the Aseret Yemai Teshuva we recite Avinu Malkeinu (Siddur pg. 454) is Shacharit and Mincha.

We do not say this on Friday afternoon, Shabbat & Erev Yom Kippur and whenever tachnun is not said.

Kapparot[102]

In the morning, Kapparot (Siddur pg. 362) are performed.

This is a ceremony in which a person takes a (preferably) white chicken, waves it around his or her head and then brings the chicken to be ritually slaughtered. One asks G-d that the chicken's death be an atonement for oneself.

One should bear in mind that everything that is being done to the chicken is what should be done to him. Only through doing teshuvah does G-d remove the decree and transfer it to this bird.[103]

A man should use a rooster while a woman should use a hen.

It is best to use a separate chicken for each person.

Therefore, a pregnant woman should use two hens and one rooster because of the possibility of the child being either a boy or a girl.

Some permit using one chicken for many people. In practice, if one cannot afford one chicken per family member they may use one mail for all the males and one female for all the females.

One who has no chicken may use other kosher animals or even fish.

One who cannot use an animal may use money instead. This money is then given to charity. One should first say the text of zeh chalifati etc. The words zeh hatarnegol yelech lemitah should be substituted with the phrase Zeh Hakesef Yelech L'tzedoka (this money will go to tzedaka) in place of the phrase Zeh Ha-tarnegol Yelech L'mita (this chicken will go to its death).

Before bringing the chicken to be slaughtered, some have a custom to lean on the chicken. This is similar to the sacrifices in the Holy Temple upon which the owners would lean.

The chicken should be slaughtered as soon as possible after it is used for Kapparot.

There is a mitzvah to cover the blood of slaughtered (kosher) fowl and wild (kosher) animals. One who wishes to perform this mitzvah, should ask the shochet (ritual slaughterer) permission to do so. This is because the mitzvah technically "belongs" to the shochet. They should say the blessing: Asher Kidishanu ... al kisuy Dam Be'afar and then cover the blood with sawdust, sand or earth.

It is customary to tip the shochet (ritual slaughterer).

Either the chickens or their value should be donated to the poor.

Certainly it is forbidden to discard of them as this would be a transgression of the Biblical commandment of bal tashchit (one may not waste).

The traditional time for Kapparot is in the early morning of Erev Yom Kippur. If this is too difficult, one can do Kapparot on the night before or earlier in the Ten Days of Repentance.

Some men have a custom of immersing in the Mikvah before Kapparot.

Shacharit

On Erev Yom Kippur, we do not recite:

Mizmor LeToda (Siddur pg. 30) This prayer corresponds to the thanksgiving offering was brought in the Holy Temple but never on Erev Yom Kippur.

Sefardim do recite Mizmor LeTodah.

Tachnun (Siddur pg. 54) This day is a mini holiday so it's not appropriate to recite confessionary prayers.

Tachnun is not said from this day until after the month of Tishrei.

Nor do we recite Avinu Malkeinu

Foods[104]

On Erev Yom Kippr, it is proper not to eat:

o Red meat So one shouldn't be overfull when praying on Yom Kippur

o Nuts, or sesame seeds These may cause one to salivate and be distracted for the Yom Kippur prayers.

In addition, men should not eat garlic or eggs during the entire day, nor dairy or spicy foods in the afternoon. This is to ensure bodily purity.

It is customary to ask the gabbai (attendant) of the shul for Lekach (honey cake) and to eat some of it. This is to represent a blessing for a sweet year. In many congregations, the Rabbi gives out Lekach to the community. This is in case it was decreed that the person receive help from his fellow man in this year, it is fulfilled at this time.

Asking for Forgiveness[105]

Yom Kippur does not atone for a sin between two people if the one who wronged the other does not seek forgiveness. As the verse says: "For on this day He shall atone you and cleanse you, before the Lord, you shall be cleansed from all your sins.[106]" I.e. "this day" (Yom Kippur) only atones for the sins "before the Lord". Whereas for sins that involve a fellow man one does not receive atonement unless one seeks forgiveness.

For this reason, anyone who may have insulted or hurt a fellow man should apologize and ask for forgiveness on this day.

The peace that is brought about on this day through these actions causes the Satan to have no claims against the Jewish people.

In addition, when we forgive each other, G- d acts reciprocally and forgives us.

If the grieved party refuses to forgive, one should attempt to seek forgiveness at least another two times. Each time they should bring a different group of friends to show that one is sincere in their attempts.

If one insulted their teacher, there is no limit to the number of times they must seek forgiveness.

One who is asked to forgive should not harden his heart but should forgive quickly. Unless doing so will lead to his detriment.

One who forgives others, will be forgiven by G-d. Whereas one who does not forgive will not be forgiven by Him.[107]

Eating on this Day[108]

It is a mitzvah to eat and drink on the day before Yom Kippur in order to be able to fast on Yom Kippur. One who does so receives reward as if he had fasted on two days in a row.

For this reason many have a custom to eat two meals (including washing for Challah) on Erev Yom Kippur. The first meal is in the morning while the second follows Mincha.

It is customary to dip the Challah into honey when eating the meals of this day.

It is not necessary to have lechem mishnah (two loaves of challah) at these meals..

It is customary for Ashkenazim to eat Kreplach (pockets of dough and (chicken) meat) on this day.

If one may want to eat after completing the second meal (referred to as the Se'udah hamafseket) he should make a condition before reciting the Grace after meals that he plans to continue eating and drinking even after this meal.

Malkut - Lashes[109]

It is customary for men to receive Malkut (symbolic lashes) on this day. This is in order to cause a person to take his sins to heart and regret them. It also humbles a person and prepares him to serve the Almighty with awe and fear.

The lashes are administered before immersion in the Mikvah and Mincha. A leather strap (belt) is used.

The one receiving the Malkut should kneel facing North. This is to symbolize that many sins are caused by greed for money. The North represents money as the verse says "Gold is brought from the North."[110] and the one administering them should tap him on his back lightly 39 times while reciting the verse "Vehu Rachum" (top of pg. 118 in the Siddur). The lashes begin on the right shoulder, then the left shoulder and then the center of the lower back. They continue in this circular pattern for a total of 39 times. The one receiving the lashes should also recite this verse together with the one administering them.

Mikvah[111]

It is customary that men immerse themselves in the Mikveh on this day. This is in order to pray in purity on Yom Kippur. The immersion is also symbolic of Teshuvah (repentance). Just as a convert immerses in a mikvah and becomes a "new man", so too we are becoming new people as a result of our Teshuvah. For this reason, one should confess (in their minds) while in the Mikvah.

Some immerse before Mincha while others do so right before the fast. Some do both.

Each time one should immerse oneself in the Mikvah at least three times.

Some immerse 39 times corresponding to the number if lashes that were administered.[112]

A swimming pool is also sufficient for this purpose.

It is better (but not necessary) to turn off the filter for this immersion.

One who cannot immerse in a Mikvah should instead shower thoroughly for several minutes.

In some communities married women who are not in a state of Niddah also immerse in the Mikvah on this day.

Extensive preparation is not required for this immersion as women do for regular Mikvah immersions.

Nevertheless one should make sure that one doesn't have anything intervening between his body and the water.[113]

No blessing is recited on this immersion.

Mincha[114]

One should don their Shabbos clothes before Minchah.

Before Mincha, it is customary to give a lot of Tzedaka (charity). The Baal Shem Tov taught that the unholy forces are disturbed by the rattling sound of the coins being given to Tzedakah at this time.[115]

During the silent Amida, Al Chet (the confessionary prayer) is added (Siddur pg. 363) before the final paragraph. The purpose of confessing at this time is in case we are unable to confess on Yom Kippur night (due to overeating or drinking and the like).

One should bend their heads while reciting the Al Chet as a sign of humility. In addition, one should bang their chest with their fists (softly) to indicate that the sins we did were a result of the desires of the heart. The same is true for all of the times one recites this during Yom Kippur.

Yom Kippur Candles[116]

It is customary for the head of every household to light a 24 hour candle before Yom Kippur. This is called the Lebedikeh licht (the living light).

One who says Yizkor should light an additional candle. This is called the Neshama Licht - the Neshama candle.

One may use the Neshama Licht for havdalah (see below).

Although the fast begins at sundown, women and girls who are lighting candles (at 7:05 pm) begin the fast at that time. Men must also add to the holy day by refraining from eating, working etc. for at least several minutes before sundown.

Two Brachot to be recited: Lehadlik Ner Shel Shabbat Veshel Yom HaKippurim and Shehecheyanu.

Blessing of the Children

It is customary to bless one's children before going to Shul for Kol Nidrei.

The traditional blessing for boys includes: Yisimcha Elo-him K'Ephraim V'chi'Menashe. (May Hashem make you (grow up to) be like Efrayim and Menashe)

The traditional blessing for girls includes: Yisemaich Elo-him K'Sora Rivka Rochel V'leah. (May Hashem make you (grow up to) be like Sarah, Rivkah, Rochel, and Leah)

The blessing for both boys and girls continues:

Yivorechacha Ado-noi V'yishmorecha.

Ya-ayr Ado-noi Panav Aylecha Veechuneka.

Yissa Ado-noi Panav Aylecha Veyasem L'cha Shalom.

Ve'samu Es Shemi Al B'nai Yisrael Va'ani Averichem.

("May the L-rd bless you and watch over you.

May the L-rd cause His countenance to shine to you and favor you.

May the L-rd raise His countenance toward you and grant you peace.

They shall bestow My Name upon the children of Israel, so that I will bless them.)"

The father then adds whichever blessing he wishes to bestow upon the child.

Yom Kippur

Tuesday night and Wednesday Sep. 25th and 26th - 10th of Tishrei

Laws of Yom Kippur

Fasting[117]

All men and women (even those women who are pregnant or nursing) are obligated to fast on Yom Kippur.

A woman who has given birth within the last three days is exempt from fasting.[118]

A woman who gave birth between three and seven days before Yom Kippur is also exempt from fasting unless both she and her doctor are sure that she can safely fast.

A pregnant woman or one who gave birth more than seven days before Yom Kippur who feels that they're unable to fast should discuss this with their doctor and Rabbi.

Anyone who has a life threatening condition that requires them to eat, may do so. One should consult their doctor and Rabbi.

Those requiring medication for a serious but not life threatening illness should consult their Rabbi.

Even when permission is given to eat, if possible, one should eat and drink in small doses. One should eat food that is the approximately the size of a medium size cracker (less than the size of a large date), drink a tablespoon amount of water (less than a cheek full), wait seven minutes and repeat. Speak to a Rabbi for more details.

One who is not well and eats the size of an olive of bread or more, should recite the Grace after Meals and add Ya'aleh Veyavoh for Yom Kippur. He should not, however, recite Kiddush or do Lechem Mishnah (a blessing on two loaves of bread).

Children under the age of 9 years need not fast. Children nine years old and above should be trained to fast part of the day. Health permitting, boys and girls from eleven years old until bar or bat mitzvah, should fast the entire day. The custom today is not to be strict in this matter and to permit children under Bar or Bat Mitzvah to not complete the fast.

Leather Shoes[119]

One should not wear shoes containing any leather or suede. This is true whether the upper part or the sole is made of leather.

Shoes made of other materials may be worn, even if they are comfortable.

The above applies to children of all ages as well.

One may wear other garments that contain leather.

Washing[120]

One may not wash themselves on Yom Kippur.

Upon waking up in the morning, or after using the washroom, one should wash one's hands up to the knuckles that join the fingers to the hand.

After drying one's hands, one may use the remaining moisture to "wipe the sleep off" of one's eyes.

One may wash their eyes if they are encrusted in the morning.

Children (or adults who must eat for health reasons) should wash their hands until the wrist (as usual) before eating bread.

It is forbidden to immerse in the Mikvah on Yom Kippur.

A woman whose Mikvah night falls out on Yom Kippur should postpone it to the next night.

A woman may wash herself as necessary in order to make a hefsek taharah.

One who went to the bathroom (and touched a part of his body that it normally covered) should wash his fingers until the end of his knuckles afterwards.

Oils and Lotions[121]

It is forbidden to anoint the body with any kind of oil or lotion on Yom Kippur.

Marital Relations[122]

One may not have marital relations on this day.

Couples should conduct themselves as they would during the Niddah state.

Some have a custom of leaving a lit candle in the bedroom where a husband and wife sleep as a reminder of this prohibition.

Kol Nidrei[123]

It is customary for men to wear a Kittel (white over garment) on Yom Kippur. This is an aid to help a person achieve humility (since a Kittel resembles a shroud, it reminds us of our own mortality). The color white is reminiscent of the angels, whose level we aspire to reach on this day. Chabad custom is that a groom who got married during the past year and wore a Kittel at the wedding does not wear a Kittel on Yom Kippur.

Married men should wear a tallit for Kol Nidrei. One should recite the bracha (blessing) on the Tallit before sunset.

One should recite Al Chet privately as well as Tehillim before Kol Nidrei.

It is customary to recite the verse Baruch Shem (- the second line of the Shema) aloud throughout Yom Kippur. This prayer was heard by Moses from the angels. We say it aloud on this day when we all resemble angels.

Before going to sleep on this night, men should recite the first 4 chapters of Tehillim.

Morning of Yom Kippur

One should was Negel Vasser (morning hand-washing) up to one's knuckles.

One may not rinse one's mouth out.

One should omit the blessing of She-asa Li Kol Tzorki (Siddur pg. 7) on Yom Kippur. This blessing thanks G-d for our shoes. Since we cannot wear regular shoes on this day, we omit this blessing. According to Chabad custom it is also not recited at night after Yom Kippur.

Prayers[124]

Yizkor

After the reading of the Torah, Yizkor is recited (in Ashkenazi Shuls). Those who have both parents living should leave the Shul during Yizkor.

Mourners during the first year of mourning should stay in Shul but should not say Yizkor.

At this time it is customary to make a pledge to tzedakah in honor of the souls of those mentioned in Yizkor. This is beneficial for both the living and for those who have passed on.

Musaf

When bowing during Musaf, if one is praying in a Shul that doesn't have a carpet, one should put something down on the floor in order to separate between himself and the floor.

During Musaf, the blessing of the Kohanim is said.

Sefardim say Birkat Kohanim in Shacharit and Ne'ilah as well.

The Kohanim's hands are washed up to their wrists. The Levi'im who customarily wash their hands before washing the Kohanim's hands, may also wash their hands up to their wrists as usual.

It is good to smell Besamim (good smelling spices) on Yom Kippur and say the appropriate bracha. This is so that the person reaches the ideal of saying 100 blessings a day.[125]

Nei'la and Ending the Fast[126]

At the conclusion of Nei'la, the congrgation says Aveenu Malkeinu.

Following this, we recite Shema Yisrael - once, Baruch Shem - 3 times, and Hashem Hu Ha-Elokim - seven times. The Chazzan then says Kaddish. In the middle of the Kaddish the Shofar is sounded.

It is best not to blow the Shofar before the fast is over in order to ensure that people do not break their fast too early.

The fast ends 7:46 pm. One may not eat, drink, or do work until that time.

One must hear havdalah before eating.

Before the sounding of the Shofar, it is Chabad custom to sing and dance a victory march to show our confidence that Hashem has accepted our prayers.

We pray Maariv with the Tallit and the Kittel. (Men wear a hat.) Women who do not pray Maariv should say Boruch Hamavdil Bain Kodesh L'chol before doing any work.

Before Havdala, one should fully wash their hands for Negel Vasse (until the wrist) without a Bracha. It is also proper to rinse one's mouth.

It is proper to do Kiddush Levana (Sanctification of the New Moon) on this night.

It is best for one to put on their regular shoes, hear havdalah and eat something before reciting Kiddush Levana.

Havdalah

The candle used for Havdalah should be one that was lit before Yom Kippur. This is to emphasize that we were not permitted to use that fire over Yom Kippur but may use it now. It is best to use a candle that was kindled for this purpose e.g. an extra Yahrtzeit (24 hour) candle. Alternately, one can use a Yahrtzeit candle (that was kindled in memory of someone) together with a new candle that one kindles from it.

After Yom Kippur it is customary for one to wish others a "Good Yom Tov." This is because the night after Yom Kippur is considered a (mini) Yom Tov. For this reason we have a festive meal (with a tablecloth, candles, challah etc. etc.) after Yom Kippur.

One should dip their challah in honey when eating on this night.

It is commendable to begin building the Sukkah at this time. If this is not possible, one should at least talk about building the Sukkah. If possible, one should complete the building of the Sukkah on the next day.

Hashem's Name

It is proper to wake up early for davening on the day after Yom Kippur. This is so that the Satan should not accuse us of being lazy with Mitzvot. This day is known as "Hashem's Name."

Laws and Customs of Sukkot

The Four Days between Yom Kippur and Sukkot have special significance as they correspond to the four letters of G-d's name.

The Sukkah

A Sukkah can be kosher with 2 walls and a partial third wall. This is complicated and should not be done without Rabbinic consultation.

The Schach (foliage that covers the Sukkah) should be thick enough so that even if it dries it will still have more shade than sun. The Chabad custom is to use a large amount of Schach.

The Schach should (preferably) be supported and held in place by wood or other material that is itself kosher to be used as Schach.

The Sukkah should be open to the sky. If there are overhanging branches they should be cut away. If this is not practical, a rabbi should be consulted.

If a gentile puts up the schach, a Jew should pick up and put back down at least one piece of Schach while having in mind that it is for the sake of the mitzvah of Sukkah. The same applies if one is using the schach that remained on his sukkah from last year.

Shabbat Parshat Ha'azinu

Sep. 28th and 29th - 13th of Tishrei

This day is the yahrtziet of the fourth Lubavitcher Rebbe, the Rebbe Maharash.

Erev Succot

The Four Species

The Lulav (palm branch) should be straight and preferably not split on the top.

If the middle branch is split, it is still kosher provided that that the split doesn't reach until the bottom of that branch.

From the third day of Sukkot and on, a lulav that has a split top leaf is considered kosher even in the first place.

The Hadas (myrtle) should have (at least a majority of) groups of three leaves.

The Etrog (citron) should be nice looking and should not have black spots on the top.

That Chabad custom is to preferably use an Etrog that grew in certain orchids in Italy. The land there is especially fertile & there is a tradition that those etrogim were not grafted.

In any event, one should make sure to buy etrogim that have Rabbinic supervision to ensure that the etrogim were not grafted (or from a line that was grafted).

As the Aravot (willows) and Haddasim dry easily, many people change them during Chol HaMoed.

Preparing the Lulav

It is customary to prepare the Lulav on Erev Sukkot in the Sukkah.

One may not use more than two Aravot (willow) but many have a custom of using more than three Hadassim (myrtle). (The different numbers mentioned for this custom are: 4, 6, 12, 13, and 26.)