Rosh hashana Halachic guide
Article
תענית ערב ראש השנה
Fasting on erev rosh hashana
1. The minhag is to fast on erev Rosh Hashana for at least part of the day.
Those who fast until plag hamincha should daven mincha before breaking their fast (so aneinu can be said). The words 'b'yom tzom ta'aniseinu’ should be omitted as they only apply when fasting the whole day.
Similarly, those who fast until mincha gedola should daven mincha with aneinu before breaking their fast.
Some have the custom to only fast until chatzos; midday.
Sefardim have the custom to fast the whole day.
2. On this fast one is permitted to rinse their mouth with water although care needs to be taken to ensure none of the water is swallowed.
3. One attending a seudas Mitzvah is permitted to end their fast at the seuda.
A bris or a pidyon haben is considered to be a seudas Mitzvah. Some are also lenient regarding a Siyum mesechta.
4. It is not necessary to eat by the siyum meal and one who hears the actual siyum can end his fast.
5. Additionally, one who didn't hear the actual siyum, is still allowed to join in the siyum meal.
6. However, one who doesn't attend the siyum, but is merely sent food from the siyum is not permitted to eat.
7. Someone who experiences discomfort when fasting does not need to fast. For this reason, women in general are lenient and do not fast.
אמירת תחנון
Saying tachanun
8. We only say tachanun on erev rosh hashana during slichos.
תקיעת שופר בער"ה
Tekias shofar on erev Rosh Hashana
9. The shofar is not sounded on erev Rosh Hashana even during shacharis. Someone who wants to practice blowing shofar in preparation for Rosh Hashana should do so in a closed room.
התרת נדרים
Hatoras nedarim
10. There is a minhag to perform hatoras nedarim (nullifying vows) on erev Rosh Hashana.
11. The set text of hatoras nedarim only applies to nedarim one cannot actually recall making. A vow that one remembers should only be nullified in front of three people who are familiar with the relevant halachos. In such a case the vow needs to be told over to at least one of the three people to adjudicate if it can indeed be nullified; some vows cannot be nullified.
12. Some are careful to only perform hatoras nedorim in front of an uneven number of people; similar to a real beis din that to have an odd number of judges so there can be a majority opinion.
13. The three people who nullify the vows can be related to each other. They can also be related to the one nullifying eg, a father and his three sons. However, a husband cannot be a part of the beis din that nullifies his wife’s oaths.
14. The one performing hatoras nedarim should stand, and the three people nullifying should sit. If this was not done the hatoras nedarim is still valid.
15. One cannot do hataras nedarim through a messenger. However, a husband can do hataras nedarim for his wife. This can be done whilst doing hatoras nedorim for himself, by saying "my wife's nedorim are also included". The three people should answer in plural- 'mutarim lachem' instead of 'mutar lach'.
Mitzvos that one did more than three times but never said 'I have taken this on as a neder', can be nullified over the phone. However, this leniency cannot be applied to regular hatoras nedarim.
16. A woman who does not recall having made any nedarim does not need to do hatoras nedarim.
17. Women (and men) should both say the 'mesiras moda'ah'- a declaration in which one says that any kind of vow, oath, or good practice taken on this coming year are all 'bli neder'- taken on without a vow.
This is found in the beginning of the machzor, under 'hatoras nedarim', and starts with the words:
"הרי אני מוסר מודעה לפניכם.."
This is normally said in shul after hatoras nedarim but can also be said by oneself at home.
18. A woman can also have in mind a mesiras moda’ah when reciting the kol nidrei on leil Yom Kippur.
19. Hatoras Nedarim needs to be performed in front of a beis din of three adult males. Boys above the age of thirteen are allowed to be included in this beis din. However, vows that require an actual hatora require a beis din of only halachically qualifying adults.
20. One must understand what they are saying when saying hatoras nedarim. The following abbreviated version is enough, and can be said in English.
"I am regretful for all the vows and oaths and any good practices which I took on without saying 'bli neder'(without promise), and if I would have known that I would regret it, I would not have taken on these vows, oaths, and good practices as oaths, and I ask that you should annul them all from me."
The three people should answer "mutar lach"(It is permitted for you.)
The mesiras moda'ah can then be said.
הדלקת נרות
Candle lighting
21. It is a mitzvah to light candles for yom tov. These are typically lit just before yom tov comes in. Others have the minhag to wait, and only light just before the meal.
22. Some women have the minhag to say 'shehechiyanu' when lighting. Others say or hear it by Kiddush. Those who don’t have a minhag should wait until Kiddush.
Women who said 'shehechiyanu' when lighting can still say 'amen' to the 'shehechiyanu' said at Kiddush. (It is not considered a hefsek to say the 'amen' to the 'shehechiyanu' between the hagofen and drinking, even though they have already said 'shehechiyanu'.)
דינים ומנהגים בסעודות ראש השנה
Laws and minhagim at the Rosh Hashana meal
23. When dipping the challah in honey, some dip one side of the challah in honey and the other in salt. Some just dip the challah in honey but still make sure to have salt on the table.
24. On Rosh Hashana one should not eat sour foods (i.e. foods in vinegar (like pickles) or foods with lemon juice if the sour taste is discernible.) Bitter foods are also not to be eaten, but hot, spicy foods are allowed.
25. We do not eat walnuts on Rosh Hashana. Some are lenient to eat these nuts if they are ground and not recognizable, e.g., in a cake.
Pecans, pistachios, almonds, pine nuts, and sunflower seeds are also considered as nuts and are avoided on Rosh Hashana. Chestnuts are not considered nuts.
26. Some say not to eat grapes on Rosh Hashana.
27. The Rosh Hashana simanim are eaten on the first night of yom tov. Some have the minhag to eat them also on the second night, and some also during the day meals.
28. Before preparing the simanim, one should ensure they are free of any infestation.
29. One who is wary of the kashrus or infestation of the simanim should say the 'yehi ratzon's and look at the simanim.
30. When eating the simanim, the brocha of ha'etz should be said on the date,
The Gemora and Shulchan Aruch do not give any particular order for eating the simanim, but the Kaf HaChaim writes that after the date a siman with a brocha of ha'adama should be eaten. Then the order is beets (silka), leek (karti), dates (tamar) -again, gourd (kra), black-eyed peas (roubia), pomegranate (rimon), head of sheep/fish, and an apple dipped in honey.
31. The simanim are eaten during the meal. There are those who eat them between Kiddush and hamotzi, but it is preferable to eat them after hamotzi.
32. Many of the hoadoma simonim could be considered as part of the meal and would ordinarily be eaten after a hamotzi without any brocha. Therefore, it is preferableto say the ha'adama first on something which definitely needs a ha'adamah during the meal. eg, a banana, and eat the simanim after.
'יעלה ויבוא'
Ya'aleh Ve'yavo during bentching
33. One who forgot to say ya'aleh ve'yavo during bentching by day does not need to repeat the benching. One who forgot after the night seuda should try and find someone to be motzi him, but also should not repeat the benching himself.
34. One who forgot to say ya'aleh ve'yavoh and finished the brocha but did not yet start the bracha of hatov ve'hameitiv should say :
"ברוך אתה השם אלקינו מלך העולם שנתן ימים טובים לעמו ישראל את יום הזיכרון הזה, ברוך אתה השם מקדש ישראל ויום הזיכרון."
אכילה בר"ה לפני תקיעת שופר
Eating on Rosh Hashana before tekias shofar
35. On Rosh Hashana it is permitted to lengthen the davening until shortly after chatzos even if it means not eating until after chatzos.
36. One shouldn't eat a meal before tekias shofar but someone who feels weak may eat a little food as below :-
37. One is allowed to eat up to a kebeitzas (about 50cm3) amount of bread or baked goods.
A kebeitza amount or more of alcohol should not be drunk before tekias shofar.
38. One should make Kiddush before eating.
If wine is being used for Kiddush, only just over half the revi'is should be drank. (A revi'is is 1.5 x a kabeitza.) This is because someone who is under the influence of alcohol should not be davening.
39. If someone drank a revi'is of wine he is not permitted to daven until the effects of the wine have worn off. There is a doubt if he ate cake after the wine if he is permitted to daven.
40. There is no limit to the amount of grape juice one can drink at the Kiddush.
41. When making Kiddush, the mezonos should be covered, according to the Chayei Adam and Kitzur Shulchan Aruch. Others are lenient and do not require the mezonos to be covered.
42. Since there is an opinion that the obligation of Kiddush is only from after mussaf, some are stringent to make Kiddush again before the meal.
Customs and Conduct during the davening
43. It is best to stand for the whole chazoras hashatz (repetition of the shemona esrai). One who feels weak does not need to stand. Those who feel they are able to stand for some of the time, should stand for the main brochos of shemona esrai, and also, if they can when the aron hakodesh is open.
דיני תקיעת שופר
Hearing the shofar
44. One is required to hear the entire shofar blast.
45. One should have in mind to fulfill their obligation of hearing the shofar according to the intentions of the baal tokea (and the one reading to him); if one has in mind one set of blasts, and the baal tokea is blowing a different set he might not be yotzei.
46. Since it is a machlokes whether it is the first thirty shofar blasts or the second thirty blasts that fulfill the Torah obligation one should have in mind that he is simply being yotzei the Halachic obligation whatever that may be.
47. Since hearing shofar is a time-bound mitzvah women are exempt. However, the minhag is that women also hear the shofar.
48. If someone blowing shofar for women has already been yotzei the mitzvah the women should say the bracha themselves. One woman could also say the bracha aloud for the other women.
49. One who doesn't hear the bracha before the first thirty shofar blasts should say the bracha before the second set of shofar blasts. Further, 'hayom haras olam' and 'areshes sefoseinu' are still said and are not considered to be a hefsek.
50. One should not talk from the beginning of the shofar blowing until after mussaf (as the bracha on the shofar covers all the sets of blasts.) However, the bracha of 'Asher yatzer' can still be recited.
דיני הכנה מיו"ט ראשון של ראש השנה ליו"ט שני של ר"ה
Preparing for yom tov sheni on the first day of yom tov.
51. One is not permitted to do any preparations for the second day until after tzeis hakochavim. This includes performing any melacha or an activity that requires effort. e.g. cooking, heating up the food, taking food out the freezer or setting the table.
52. In case of great necessity, preparations that do not involve melachos may be done, e.g., taking food out of the freezer. Nonetheless, these should be done early in the day such that they could also be benefitted from on the first day of yom tov.
הדלקת נרות ביום שני של ראש השנה
Candle lighting for yom tov sheni
53. On yom tov sheni we light only after tzeis hakochavim.
54. When preparing the candles to light, it is best to remove any previously used wicks with a shinui- a change, e.g. by using cutlery.
55.Those who have the minhag to say shehechiyanu by hadlakas neiros should have in mind any new fruit and clothes they have.
Those who are lighting in advance of the meal and are also without new clothes should not say shehechiyanu by hadlakas neiros (and instead be yotzei by Kiddush).
One who has the custom to say the shehecheyonu specifically when lighting should place the new fruit in front of them when making the brocha.
56. When saying shehechiyanu by Kiddush on the second night, the new fruit should be placed on the table, and then have it in mind when saying the shehechiyanu.
If one does not have a new fruit, the shehechiyanu is still said.
Source
שלחן ערוך (או"ח סי' תקפא-תרא).