sign in sign up
<<
Home , Amidah, Mussaf, Rosh Chodesh, Selichot, Shehecheyanu, Shofar blowing

Laws for Praying at Home During the High Holidays A Practical Halachic Guide for Sephardim Prepared by Yonatan Nacson1

Laws regarding 1. The Sephardic custom is to recite Selichot the entire month of , starting from the day after Elul.2 The Ashkenazic custom is to recite Selichot starting from the week of or before .3 2. One may even recite the entire Selichot through technological means (such as a live hookup, the radio, or telephone.) However, if one merely listens to a recording of the Selichot, he may not recite it.4 It is even better to recite Selichot along with a larger through a live hookup than to recite it along with a smaller minyan. This is common in Eretz Yisrael, where there are large Selichot minyanim, and many people follow along with a screen projecting the Selichot live. In such a case, it is better to recite it along with the screen than to form a separate and smaller minyan.5 3. When reciting Selichot without a minyan, one may recite the Thirteen Middot, provided that he recites them with the tune from the reading.6 4. When reciting Selichot alone, one is not required to complete the pasuk for the Thirteen Middot (venakeh lo yenakeh).7 5. One who cannot recite Selichot with a minyan should refrain from saying the Aramaic parts.8 They are as .מחי ומסי (4 .מרנא דבשמיא (3 .דעני לעניי (2 .רחמנא (follows: 1

1 Most of the material in this document was excerpted from the of the . See Palagi, Chayim 131:1; Ben Ish book “Laws of the Holidays” Chai, Ki Tisa 1:9; Pe’alim 1:11; and Kaf HaChayim 131:23. See 2. There are different customs brought in the . The also Chazon Ovadia, Yamim Nora’im, p. 27; Yalkut Yosef, Yamim Rambam, as he writes in Hilchot Teshuvah 3:4; the Rosh, as he Nora’im, p. 33; and Torat HaMoadim, Yamim Nora’im, p. 8. This is writes in Rosh HaShanah, ch. 4, in the name of Rav Cohen unlike Ohr LeTzion, vol. 4, 1:2, which states that one should omit Tzedek; Rav Hai Gaon; Rav ; Sefer HaManhig; and the Thirteen Middot entirely. others only recited Selichot from after Rosh HaShanah until Yom 7. Rabbi Ben Tzion Abba Shaul in Ohr LeTzion, vol. 2, 89:1 holds Kippur. The Rosh also cites the view of the Ritz Giat in Sefer regarding whether to recite , that a person praying HaManhig, Hilchot Rosh HaShanah §25 and the Ran in Rosh alone may recite the Thirteen Middot, but he must recite them HaShanah 16a, who write that in many places, the custom is to with the Torah cantillations, and one must complete the pasuk, recite Selichot beginning from Rosh Chodesh Elul. This is also since one may only recite half a pasuk with a minyan. This is also the view of the 581:1 and the Arizal, as brought the view of Igrot Moshe, Y.D. 3:21. However, the view of in Shaar HaKavanot, in the beginning to the introduction to Chacham Ovadia Yosef in Yechaveh Daat 1:47; Yabia Omer, vol. 9, Derush Rosh HaShanah (see Kaf HaChayim §16, which brings this 108:69; Halichot Olam vol. 1, p. 241; and Chazon Ovadia, Yamim view). See Kaf HaChayim §14 for various reasons why one should Nora’im, p. 30 is that one does not have to complete the pasuk, recite Selichot for a total of forty days. See also Chazon Ovadia, since it is clear that one is only reciting the Thirteen Middot as a Yamim Nora’im, p. 1; Ohr LeTzion, vol. 4, 1:3, in the footnotes; and supplication, which may be said even without a minyan, since Yalkut Yosef, Yamim Nora’im, p. 1. he is also reciting the phrase with the cantillation melody. This 3. Rama 581:1. See also Torat HaMoadim, Yamim Nora’im, p. 4. is also the opinion of Rabbi Raphael Baruch Toledano in his 4. Chazon Ovadia, Yamim Nora’im, p. 21; Torat HaMoadim, Yamim Kitzur Shulchan Aruch, p. 122, Nefilat Apayim §21. See also Yalkut Nora’im, p. 17; Yalkut Yosef, Yamim Nora’im, p. 10, 9. This is unlike Yosef, Yamim Nora’im, p. 39 and Halachah Berurah, vol. 7, 131:9. the Ohr LeTzion, vol. 4, 1:4. See also Yalkut Yosef, Yamim Nora’im, 8. See Torah Lishmah §49; Yechaveh Daat 3:43; Chazon Ovadia, p. 17, which brings in the name of Chacham Ovadia Yosef that Yamim Nora’im, p. 11; Torat HaMoadim, Yamim Nora’im, p. 8; and even if there is a few-second delay, one may still answer and Yalkut Yosef, Yamim Nora’im, p. 40, which rule unlike the view of take part in the Selichot. However, this ruling may not be applied Ohr LeTzion, vol. 4, 1:2. Ohr LeTzion states, though, that if one to listening to the Megillah on , in which one may not wants to say the Aramaic parts, he may do so if he translates fulfill his obligation even through a live hookup. them into Lashon HaKodesh. See also Nitei Gavriel, Rosh HaShanah 5. Yalkut Yosef, Yamim Nora’im, p. 18, 10. 12:9 and Halichot Shlomo, Tefillah 17:2, which state that if the 6. This is the view of the Shulchan Aruch, O.C. 565:5, which states minyan is slightly ahead, one may still recite the Aramaic parts, that one may not recite the Thirteen Middot unless they are and does not have to skip to follow with the minyan. A similar recited with derech keriah be’alma, with the tune and cantillations view is stated by Ben Ish Chai, Ki Tisa 1:4; Od Yosef Chai, Ki Tisa 1 OU Chag at Home 5781

Going to the on erev Rosh HaShanah 6. It is a praiseworthy custom to go to the mikveh on erev Rosh HaShanah. Preferably, one should not go to the mikveh earlier than about an hour before chatzot.9 As many mikvaot are closed this year, one should pour on himself around 12.5 liters of water. This can be accomplished by turning on the shower and standing under it for about four to six minutes. There is no difference between using hot water and cold water.10

Hatarat Nedarim 7. Many people have the custom to perform hatarat nedarim on erev Rosh HaShanah and erev . Preferably, one should perform hatarat nedarim before ten people. However, if this is too difficult, he should at least recite it before three people. Hatarat nedarim nullifies all of one’s forgotten vows, as well as any stringency that one has performed at least three times, which gave it the status of a vow, and he now wants it nullified.11 8. A boy under the age of thirteen may not serve on a bet din performing hatarat nedarim.12 9. Even one’s own family members may serve on a bet din performing hatarat nedarim. However, a man should not serve on a bet din performing hatarat nedarim for his wife.13 10. One may not send a shaliach to perform hatarat nedarim on one’s behalf.14 11. It is permitted to perform hatarat nedarim over zoom, if there are three people together who are acting as the Bet Din in one place. One can also call on the phone and join in with others who are performing the hatarat nedarim. Those on the Bet Din should have in mind all of those who are participating on the phone or Zoom.15

Prayers of Rosh HaShanah of the Night of Rosh HaShanah HaMelech HaKadosh and Other Added Phrases 1. Beginning from Arvit of Rosh HaShanah until after Yom Kippur, one must recite haMelech haKadosh instead of haKel haKadosh in the , at the conclusion of the berachah of Atah Kadosh.16 2. It is proper to raise one’s voice slightly when saying haMelech haKadosh to remind oneself that he did not forget to recite it.17

§8; and Torah Lishmah §96 in regards to the Thirteen Middot. See See also Chazon Ovadia, Yamim Nora’im, p. 61, which adds that if also Kaf HaChayim 131:24. However, Chacham Ovadia Yosef one’s wife goes to the mikveh on the night of Rosh HaShanah, writes in Halichot Olam, vol. 1, p. 211 that one should finish the then one is obligated in the of onah, and should go to phrase with the taamei hamikra if the minyan has already the mikveh again before on Rosh HaShanah. finished reciting the Thirteen Middot. See also Yalkut Yosef, 11. See Birkei Yosef §21, also cited in Shaarei Teshuvah §1; Kaf Yamim Nora’im, p. 66, 33. Halachah Berurah, vol. 7, 131:9, p. 8, HaChayim §12; Chazon Ovadia, Yamim Nora’im, p. 43; Yabia Omer, adds that if at least six people are still reciting the Thirteen vol. 1, O.C. 41:18; and Yalkut Yosef, Yamim Nora’im, p. 158 and Middot, then one does not have to recite them with the taamei on. See also Ohr LeTzion, vol. 4, 1:8, which states that one should hamikra. Similarly, if one is in the middle of reciting Selichot and preferably perform hatarat kelalot, since it is more inclusive than the minyan begins to recite the Thirteen Middot, he should stop hatarat nedarim. what he is saying and recite them along with the minyan. See 12. Halichot Olam, vol. 8, p. 70; Ohr LeTzion, vol. 4, 1:9. See also Shalmei Moed, p. 24 and Shevet HaLevi, vol. 7, 12:1; ibid., vol. 9, Teshuvot VeHanhagot 2:442. 24:2; and HaIsh vol. 3, 13:17. 13. Shulchan Aruch, Y.D. 228:3 & 234:47; Ohr LeTzion, vol. 4, 1:10. 9. Berurah §26; Kaf HaChayim §82. 14. Shulchan Aruch, Y.D. 228:16; Ashrei HaIsh, vol. 3, p. 82. 10. See Ben Ish Chai, Netzavim 1:3. Chazon Ovadia, Yamim Nora’im, 15 Ruling of Chacham Yitzchak Yosef, in the Rabbanut Archives. p. 57 stresses that one may not recite a berachah on this tevilah, 16. Shulchan Aruch 582:1. and one who does has recited a berachah levatalah. See also Yalkut 17. See Moed LeChol Chai 13:16 regarding raising one’s voice Yosef, Yamim Nora’im, pages 149–155; Torat HaMoadim, Yamim when saying zochrenu lechayim. See also Yalkut Yosef, Yamim Nora’im, p. 29 and on; and Orchot Maran, vol. 1, p. 252. Nora’im, p. 478, 9. 2 OU Chag at Home 5781 3. If one forgot to recite the words haMelech haKadosh and has not yet started to recite the next berachah, then one should correct himself toch kedei dibbur (within about three seconds18) and continue praying.19 4. If one already began his recitation of the berachah after haMelech haKadosh and then realized that he forgot to say the words haMelech haKadosh, one must return to the beginning of Shemoneh Esrei. Similarly, one who already finished Shemoneh Esrei and realized that he forgot to recite haMelech haKadosh must repeat Shemoneh Esrei. The same is true if one is unsure whether he said the words haMelech haKadosh.20 5. If one is unsure if he said the words haMelech haKadosh, but he is sure that he recited ledor vador himlichu laKel and uvechen ten pachdecha, he does not have to repeat the Amidah again.21 However, during the Aseret Yemei Teshuvah, if one is unsure if he recited the words haMelech haKadosh, he must repeat the Amidah even if one knows that he recited zochrenu lechayim or mi kamocha.22 6. If one forgot to recite zochrenu lechayim, mi kamocha, u’chtov, or besefer chayim, he does not have to repeat the Amidah or return to the phrase that he skipped, even toch kedei dibbur of saying baruch Atah Hashem, or after finishing the berachah. Rather, one should recite these phrases (other than mi kamocha) during Shema Kolenu or after E-lohai Netzor. However, if one did not yet say Hashem’s Name in the berachah, he may go back and recite the phrase that he skipped.23

Prayers of on Rosh HaShanah 7. It is customary to omit BaMeh Madlikin when Rosh HaShanah is on Shabbat.24 8. The Me’in Sheva is not recited when praying alone.25 9. During Minchah, Tzidkatecha is recited in most communities.26

Prayers for Rosh HaShanah Day 10. From Rosh HaShanah until Yom Kippur, the custom is to recite Shir HaMaalot MiMaamakim between and .27 11. After the Amidah of Shacharit and Minchah, the of Avinu Malkenu is recited, which may even be said if one is praying alone.28 12. If Rosh HaShanah is on Shabbat, Avinu Malkenu is still recited.29

18. See Magen Avraham 206:4; §7; Ben Ish Chai, 469. It is preferable that one make a tenai nedavah before Balak 1:3; and Chazon Ovadia, Yamim Nora’im, p. 190, which repeating the Shemoneh Esrei during the Aseret Yemei Teshuvah. explain that this is the amount of time it takes to recite the words 23. Shulchan Aruch and Rama §5. See also Torah Lishmah §160; alecha rebbi. Chazon Ovadia, Yamim Nora’im, p. 65, in the footnotes; Torat 19. Shulchan Aruch 582:2; Yabia Omer 7:51; Chazon Ovadia, Yamim HaMoadim, Yamim Nora’im, pages 141–146; Yalkut Yosef, Yamim Nora’im, p. 190; Yalkut Yosef, Yamim Nora’im, p. 194, 10 & p. 468; Nora’im, pages 196 & 499; and Ohr LeTzion, vol. 4, 6:6. The Ohr LeTzion, vol. 4, 6:1. Mishnah Berurah §15 explains that one does not have to go back 20. Shulchan Aruch §1; Chazon Ovadia, Yamim Nora’im, p. 190 & because these phrases were not originally part of the tefillah, and and in the footnotes on p. 192; Yabia Omer 7:51; Torat HaMoadim, were only added later on by the . Yamim Nora’im, p. 124 and on; Yalkut Yosef, Yamim Nora’im, 24. Rama, O.C. 270:2; Nehar Mitzrayim, Rosh HaShanah §9; Chazon pages 194–195 & 468. One must even go back if he knows that Ovadia, Yamim Nora’im, p. 77. he intended to recite haMelech haKadosh, but is unsure if he 25 Shulchan Aruch 268:8; Chazon Ovadia, Shabbat, vol. 1, pp. 367, actually said it. See also Ohr LeTzion, vol. 4, 6:2, which states that 387; Levyat Chen 269:8. if one is unsure, he should preferably go back and make a 26. Shulchan Aruch §1; Chazon Ovadia, Yamim Nora’im, p. 185. Kaf stipulation (tenai nedavah) beforehand. HaChayim §1 points out that there are some communitites that 21. Mishnah Berurah 582:4; Kaf HaChayim 582:6; Chazon Ovadia, do not recite Tzidkatecha. Yamim Nora’im, p. 68; Yalkut Yosef, Yamim Nora’im, p. 196. See 27. Moed LeChol Chai 13:22; Kaf HaChayim 582:14; Chazon Ovadia, also Ohr LeTzion, vol. 4, 4:2. Yamim Nora’im, p. 189; Yalkut Yosef, Yamim Nora’im, p. 503. 22. See Chazon Ovadia, Yamim Nora’im, pages 190 & 194 with 28. Chazon Ovadia, Yamim Nora’im, p. 205; Yalkut Yosef, Yamim footnote 4; Yabia Omer 7:51; and Yalkut Yosef, Yamim Nora’im, p. Nora’im, p. 214. 29. Chazon Ovadia, Yamim Nora’im, p. 104; Ohr LeTzion, vol. 4, 4:1. 3 OU Chag at Home 5781 13. When reciting Avinu Malkenu on Shabbat, one should omit the expressions that mention and wrongdoing.30

Basic guide on the laws of hearing and blowing the 14. If one who already fulfilled his obligation of listening to the shofar is blowing the shofar for someone who has not yet heard the , then the one hearing the shofar should recite the berachah (and on the first day of Rosh HaShanah, both the berachot).31 However, if the one hearing the shofar blowing does not know how to recite the berachah, then the person blowing the shofar may recite it for him.32 15. Preferably, one should only blow the shofar for another person after he himself has already prayed and heard the tekiot. However, if this is not an option, one should explicitly state that he does not want to fulfill his obligation of tekiyat shofar with this blowing.33 16. One who was unable to pray with a minyan, and will be hearing the shofar without a minyan, should stand during the tekiot.34 17. When blowing the shofar for someone who was unable to come to the for the shofar blowing, תשר"ת, תש"ת, תר"ת(.one does not need to blow more than thirty tekiot (35 18. The shofar may be blown throughout the day, beginning from netz until shekiyah. If one heard the shofar before netz but after alot hashachar, he has fulfilled his obligation.36 19. One who did not hear the shofar throughout the day may hear it blown during ben hashmashot.37 20. The shofar may not be blown when Rosh HaShanah is on Shabbat.38 21. Since women are not obligated in the mitzvah of hearing the shofar, a woman may not recite the berachot on the shofar, nor may a man recite the berachot for her.39 22. If a Sepharadi is blowing the shofar for an Ashkenazic woman, the woman should recite the berachot, and the Sepharadi may not answer .40

30. Yalkut Yosef, Yamim Nora’im, p. 508. 39. The Chida in Birkei Yosef 555:23 and Yosef Ometz §82 holds 31. Chayei Adam 141:7; Mishnah Berurah 585:5 & 589:1; Kaf that a woman may recite the blessings over the shofar. He cites HaChayim 585:21. the Gemara in Rosh HaShanah 16a that says, “Recite before Me 32. Chazon Ovadia, Yamim Nora’im, p. 116. Kaf HaChayim §22 adds Malchiyot to proclaim Me as King; Zichronot so that I will that if one is blowing for a group of people that do not make up remember you for good. With what? With the shofar.” Since the a minyan, then either each person should recite his own themes of accepting God’s Kingship and His remembering of all berachah, or one person who has not heard the shofar yet should our deeds on Rosh HaShanah also relate to women, women may recite the berachah for all of them. Ben Ish Chai, Netzavim 1:15 also recite the blessings, even though they are not obligated in points out that if one is hard of hearing and cannot hear the the mitzvah. Nevertheless, since the Shulchan Aruch, O.C. 589:3 berachah from the chazzan, he should recite the berachah on his rules that women may not recite such a berachah, nor may a man own before the chazzan blows the shofar. recite it for them, it is better for the berachah to be omitted. This 33. Yalkut Yosef, Yamim Nora’im, p. 325. view is also brought by Chazon Ovadia, Yamim Nora’im, p. 132 34. Chazon Ovadia, Yamim Nora’im, p. 123, in the name of the and on; Yabia Omer 1:39–42; Yalkut Yosef, Otzar Dinim LaIshah, p. Radvaz 4:25. 489; ibid., Yamim Nora’im, pages 387–394; Ben Ish Chai, Netzavim 35. Ohr LeTzion, vol. 4, p. 47 and Yalkut Yosef, Yamim Nora’im, p. 1:17; and Ohr LeTzion, vol. 4, 5:17. The reason cited is that since 324, halachah 11. However, the shevarim and teruah in the first the blessing contains the word vetzivanu, and has commanded ,should be blown in one breath. us, women, who are not commanded to perform this mitzvah (תשר"ת) section 36. Shulchan Aruch, 588:1. may not recite its blessing. 37. Chazon Ovadia, Yamim Nora’im, p. 144. A berachah may even 40. See the above footnotes and Yalkut Yosef, Yamim Nora’im, p. be recited in such a situation. 394 regarding if the person listening to the shofar may recite the 38. Shulchan Aruch 588:5. The Rama points out that the shofar is berachot, and see ibid., p. 219 regarding answering amen to a also mutkzeh on Shabbat, and may not be moved unless one questionable berachah. See also Torat HaMoadim, Yamim Nora’im, needs the place it is occupying. p. 114. 4 OU Chag at Home 5781 23. If a woman who has the custom to hear the shofar every year cannot hear the shofar one year, she does not have to perform hatarat nedarim. However, if she wants to discontinue her custom on a permanent basis, she should perform hatarat nedarim, and should say bli neder before the next time she hears the shofar.41 24. While, strictly speaking, a woman may blow the shofar for another woman, it is better for a man to blow the shofar for a woman.42

Halachot regarding listening to the shofar that pertain to Covid19.43 25. One should remain a safe distance from the person who is blowing the shofar. 26. In a place where there is limited space, one can cover the shofar with a mask. This may only be done if the mask is tightly placed on the end of the shofar with an elastic band, so that the mask should not be even slightly drooping into the hole of the shofar. Furthermore, one should check from before Yom Tov that the sound of the shofar is not affected by covering it by a mask. 27. One who is in quarantine should hear the shofar from his window. He may even hear the shofar blown from behind his door if there is no other place for him to hear it.

Blowing the Shofar 28. The shofar should be held in one’s right hand,44 and should also be blown on the right side of one’s lips.45 29. Even if one is left-handed, he should nevertheless hold the shofar with his right hand and blow it with the right side of his lips.46 30. The universal custom is to blow a minimum of thirty blasts, as follows:47 .three times, reaching a total of twelve notes ( תשר"ת) a. Tekiah, shevarim-teruah, tekiah .three times, reaching a total of nine notes (תש"ת) b. Tekiah, shevarim, tekiah .three times, reaching a total of nine notes (תר"ת) c. Tekiah, teruah, tekiah 31. Each blast consists of units called terumitin. The amount of terumitin are as follows: a. The teruah blast consists of nine terumitin, which are essentially nine short sounds.48 b. The shevarim is three sounds, consisting of no less than three terumitin each, and not more than nine terumitin.49 is at least eighteen terumitin long.50 תשר"ת c. The tekiah in is at least nine terumitin long.51 תר"ת and תש"ת d. The tekiah in

41. Yabia Omer 2:30; Chazon Ovadia, Yamim Nora’im, p. 130; Yalkut shofar on the left side of his lips. See Yalkut Yosef, Yamim Yosef, Yamim Nora’im, p. 395. If she does not want to discontinue Nora’im, p. 345. her custom entirely, and knows that she will be unable to hear 46. Kaf HaChayim §29. the shofar during the coming Rosh HaShanah, then she should 47. Shulchan Aruch 590:1–2. tell her husband to have her in mind when performing hatarat 48. Ohr LeTzion, vol. 4, 5:20 states that each part of the teruah nedarim on erev Rosh HaShanah. See also Torat HaMoadim, Yamim should last no more than one second. See also Mishnah Berurah Nora’im, p. 117. (Dirshu), p. 36, in the milu’im on Mishnah Berurah §7, which lists 42. Shulchan Aruch 589:6. Shaagat Aryeh §104; Machazik Berachah different views as to the exact amount of time each of the §4; Yalkut Yosef, Yamim Nora’im, p. 394. terumitin are. 43 Ruling of Chacham Yitzchak Yosef, in the Rabbanut Archives. 49. Shulchan Aruch 590:3. See Ohr LeTzion, vol. 4, 5:20m, which 44. Mateh Ephraim 585:4; Biur Halachah, “VeTov Litko’a”; Yalkut says that one should not blow each sound of the shevarim for Yosef, Yamim Nora’im, p. 345; Ohr LeTzion, vol. 4, 5:5. See also longer than one and a half seconds. See also Ish Matzliach, vol. 3, Ashrei HaIsh, vol. 3, p. 96, which adds that even if one has a cast 39:4 and Mishnah Berurah (Ish Matzliach), footnote 4. on his right hand, he may still hold the shofar using that hand. 50. Shulchan Aruch 590:3. Ohr LeTzion, vol. 4, 5:20 states that this 45. Rama 585:2. Kaf HaChayim 585:29 and the Mishnah Berurah §8 is about two seconds long. point out that if this is difficult, then one may even blow the 51. Shulchan Aruch 590:3. 5 OU Chag at Home 5781 32. One should not blow more than three blasts for shevarim, but if he did, he has still fulfilled his obligation.52 This is unlike the nine blasts for teruah, for which one may even initially blow more than nine blasts.53 33. The three sounds of the shevarim and the nine sounds of the teruah must be blown in one breath. If one took a breath in the middle, he has not fulfilled his obligation.54 all in one breath, he has fulfilled his obligation. However, there are some opinions that תשר"ת If one blew the .34 hold that one has not fulfilled his obligation, and therefore, this should be avoided.55 35. If the shofar blasts were not entirely clear, such as if they were slightly shaky, one has still fulfilled his obligation.56

Mussaf 36. One who is praying alone should hear the tekiot before praying . Furthermore, he should not listen to the tekiot while he is praying Mussaf, since the custom of blowing tekiot during Mussaf was only established for a minyan.57 37. If Rosh HaShanah is on Shabbat and one forgot to add the word Shabbat in the phrase et Mussaf Yom HaZikaron hazeh and only realized his omission after completing the berachah, he is not obligated to repeat the berachah, and has fulfilled his obligation.58 38. Women, too, may recite Mussaf. According to some opinions, they are even obligated to recite it, which is unlike Shabbat, when women are exempt from praying Mussaf.59

The Custom of Reciting Tashlich 39. On Rosh HaShanah after Minchah, the custom is to go to a river and recite the prayer of Tashlich. Tashlich may also be said by a well, a stream, or even a bucket of water or a running sink if there is no river in the area.60 40. If the first day of Rosh HaShanah is on Shabbat, Tashlich should still be recited. However, it is not permitted to carry one’s machzor in an area without an eruv to the river or stream on Shabbat; if there is no eruv, it is better to recite Tashlich on the second day of Rosh HaShanah after Mussaf.61

52. Magen Avraham 590:2 and Kaf HaChayim 590:17 state that one In regards to where Tashlich may be performed, see Kaf should not blow more than three sounds for shevarim. See also HaChayim 583:30 and Ohr LeTzion, vol. 4, 4:9, which state that Mishnah Berurah 590:11. Ohr LeTzion, vol. 4, 5:20, in the footnotes one may even recite Tashlich at a dried-out well. The custom of says that while this is forbidden, if one accidentally did so, he Chacham Ovadia Yosef, as I saw and is brought in Yalkut Yosef, fulfilled his obligation. Yamim Nora’im, p. 303, end of footnote 4, was to recite Tashlich 53. Shulchan Aruch 590:3. Yalkut Yosef, Yamim Nora’im, p. 417 on a bucket of water, since there are no flowing rivers or streams points out that one should not make an extra-long sound at the in Har Nof, which is situated on a mountain. After using the end of the teruah; all of the sounds in the teruah should be the bucket, Chacham Ovadia would instruct someone to pour out same length. the water into a toilet. 54. Shulchan Aruch 590:4. See also Yalkut Yosef, Yamim Nora’im, 61. The Chida in Birkei Yosef 583:6 and Yosef Ometz 17:20 writes p. 421. that according to , one should not recite Tashlich on 55. Shulchan Aruch 590:5; Yalkut Yosef, Yamim Nora’im, p. 421. Shabbat. See also Sdei Chemed, Rosh HaShanah 2:2. However, 56. See Shulchan Aruch 586:6. See also Yalkut Yosef, Yamim many poskim argue this point, and write that even according to Nora’im, p. 418. Kabbalah, one may recite Tashlich on Shabbat. This is the view 57. Shulchan Aruch, O.C. 592:2. See also Sdei Chemed, Rosh of Chikrei Lev, Shiyurei Ohr HaChayim §18; Rabbi Chayim Palagi HaShanah 2:37 and Yalkut Yosef, Yamim Nora’im, p. 416, 7. in Ruach Chayim 583:6; Lev Chayim, vol. 1, p. 143; Moed LeChol 58. Yalkut Yosef, Yamim Nora’im, pages 427–428. Chai 13:70; Torah Lishmah §145; Ben Ish Chai, Netzavim 1:12; 59. Yalkut Yosef, Yamim Nora’im, p. 428, halachah 8; Torat Zivchei Tzedek, vol. 3, §55; and others. See Chazon Ovadia, Yamim HaMoadim, Yamim Nora’im, p. 55, halachah 16. Nora’im, p. 187 and Yechaveh Daat 1:46. However, Chazon Ovadia, 60. Shaar HaKavanot 90b; Maharil, Hilchot Rosh HaShanah, p. 38. Yamim Nora’im, p. 187 adds that one should not recite Tashlich See also Moed LeChol Chai 13:70, which praises the custom and on Shabbat if one will carry his machzor in a place without an states that Tashlich should specifically be recited on the first day eruv. See also Yalkut Yosef, Yamim Nora’im, p. 303 and Torat of Rosh HaShanah. See also Chazon Ovadia, Yamim Nora’im, p. HaMoadim, Yamim Nora’im, p. 57. 186 and Yalkut Yosef, Yamim Nora’im, pages 301–303. 6 OU Chag at Home 5781 HaMelech HaMishpat 41. If one forgot to say haMelech haMishpat, he may correct himself within approximately three seconds after reciting the berachah, as long as he has not yet started the next berachah (the berachah of LaMinim).62 42. If one finished Shemoneh Esrei and realizes that he did not say haMelech haMishpat, or is unsure if he said it, he must repeat Shemoneh Esrei.63 43. One who realizes that he did not say haMelech haMishpat and did not yet finish reciting Shemoneh Esrei should return to the berachah of Hashivah Shoftenu and continue from there.64

YOM KIPPUR Shacharit on Erev Yom Kippur 1. Before Shacharit on erev Yom Kippur, Selichot and Tachanun are recited. During Shacharit, Avinu Malkenu is recited, but one does not recite Tachanun, LaMenatze’ach Mizmor LeDavid and Tefillah LeDavid. 65 After Shacharit, hatarat nedarim should be performed.66

Kapparot 2. On erev Yom Kippur, the general custom is to perform . Kapparot is performed by waving a chicken or money over one’s head and declaring that the chicken or money being waved should receive the punishment for one’s , instead of oneself. Afterward, the chicken or money is given to the poor. This custom dates back to the times of the Geonim.67 Being that it may prove difficult to find a chicken during this time, it is perfectly acceptable to use money as well.

Minchah and Vidduy of Erev Yom Kippur 3. Before the seudah mafseket, one should pray Minchah and recite Vidduy. This Vidduy is recited at the end of Shemoneh Esrei, after reciting the first Yehiyu LeRatzon Imrei Fi. Preferably, one should pray Minchah Gedolah.68 4. When lighting the candles, one should not recite a . If one did, one may no longer perform any melachah. Therefore, it is better to hear the SheHecheyanu from the chazzan in the synagogue. However, if a

62. Shulchan Aruch, O.C. 582:2; Moed LeChol Chai 13:28; Chazon 66. Moed LeChol Chai 16:22. Ovadia, Yamim Nora’im, p. 190; Yalkut Yosef, Yamim Nora’im, p. 67. See Yabia Omer 2:71; Yechaveh Daat 2:71, Halichot Olam vol. 2, 479. p. 255 and Chazon Ovadia, Yamim Nora’im p. 222 who writes at 63. Shulchan Aruch, O.C. 582:1. See also the above footnotes length to defend the custom that is seemingly against the ruling regarding haMelech haKadosh. If one is unsure whether he said of the Shulchan Aruch. See also Yalkut Yosef, Yamim Nora’im, haMelech haMishpat, he should repeat Shemoneh Esrei with a pages 586–587; Ein Yitzchak vol. 3, p. 395; and Torat HaMoadim, stipulation that if he is obligated to repeat it, this tefillah should Yamim Nora’im, p. 161. fulfill his obligation, but if he is not obligated, then this tefillah 68. See Rambam, Hilchot Teshuvah 2:7, which says that every should be a tefillah nedavah. SeeYalkut Yosef, Yamim Nora’im, p. person should say Vidduy on erev Yom Kippur before eating the 495. seudah mafseket since he may choke during the seudah, and may 64. Shulchan Aruch, O.C. 582:1. See also Yabia Omer 2:8–10 and still have sins for which he did not repent before Yom Kippur. ibid., vol. 10, 54:20, which discusses this subject at length; The time of Minchah is also a time of strict judgment (see Halichot Olam, vol. 2, p. 250; Yechaveh Daat 1:57; Chazon Ovadia, Kiddushin 81a), and one is subject to possible catastrophe. Yamim Nora’im, p. 194; Torat HaMoadim, Yamim Nora’im, p. 132 Therefore, one must be extra careful during this time, and and on; and Yalkut Yosef, Yamim Nora’im, p. 479. The Ashkenazic repent for all his sins. Others, like Mishnah Berurah 607:1, state custom, however, follows the Rama, O.C. 118:1, which is that one that Vidduy is recited during Minchah because one might not be should not repeat Shemoneh Esrei if one forgot to say haMelech in the proper state of mind to recite Vidduy after the seudah haMishpat because one already said melech when reciting melech mafseket. See also Chazon Ovadia, Yamim Nora’im, p. 249 and ohev u’mishpat. This is also unlike the custom of the Ben Yalkut Yosef, Yamim Nora’im, p. 633. Moed LeChol Chai 16:24 says Ish Chai, Netzavim 1:19. that the Vidduy must be recited after the Yehiyu LeRatzon Imrei 65. See Shulchan Aruch 604:2; Chazon Ovadia, Yamim Nora’im, p. Fi. 229; Yalkut Yosef, Yamim Nora’im, p. 582, 17; and Torat HaMoadim, Yamim Nora’im, p. 177. 7 OU Chag at Home 5781 woman wants to recite SheHecheyanu, or if she is unable to attend the tefillot at the synagogue, she should only recite SheHecheyanu after donning her non-leather shoes and lighting the candles.69

The Tefillot of Yom Kippur 5. It is customary to don a before praying Arvit. If it is still daytime, one should recite a berachah when donning the tallit.70 6. During keriat Shema, the verse Baruch Shem kevod malchuto le’olam va’ed is recited out loud.71 7. After completing the prayers on Yom Kippur night, one should try to recite Tehillim until going to sleep.72 8. The rules for praying Selichot during Yom Kippur, are the same as stated above in the laws of praying Selichot.

Ne’ilah 9. The time to pray Ne’ilah is about half an hour before shkiyah, not before then. One should leave himself enough time to pray Minchah beforehand as well.73

69. Halichot Olam, vol. 2, p. 259; Yechaveh Daat 3:45; Chazon Nora’im, p. 771, which add that one may even recite a berachah Ovadia, Yamim Nora’im, pages 256–258; Torat HaMoadim, p. 197; on the tallit if one puts it on during ben hashmashot. Ohr LeTzion, vol. 4, 11:2. See also Yalkut Yosef, Yamim Nora’im, p. 71. Tur and Shulchan Aruch §2. See also Kaf HaChayim §35, which 666, which adds that a man who is lighting should not recite states that only the chazzan recites it out loud; however, Moed SheHecheyanu in any case, and should only hear the LeChol Chai 19:18 implies that everyone may recite it out loud. SheHecheyanu recited by the chazzan. See also Chazon Ovadia, Yamim Nora’im, p. 270, in the footnotes, 70. The Radvaz 4:244 explains that the reason for donning a tallit which adds that even women may recite baruch Shem out loud. is to add to the feeling of awe and respect for Yom Kippur. This Furthermore, when doing so, one should pause between the custom is also brought in the Bet Yosef, siman 18. See also Chazon words baruch and Shem. See also Yalkut Yosef, Yamim Nora’im, Ovadia, Yamim Nora’im, p. 261 and Ohr LeTzion, vol. 4, 16:1, pages 785-787. which state that if one dons the tallit during the day, he should 72. Moreh BaEtzba §274 and Moed LeChol Chai 17:15. Yalkut Yosef, recite a berachah. This is unlike the opinion of Rabbi Chayim Yamim Nora’im, p. 792 states that one should at least try to learn Palagi in Moed LeChol Chai 17:3 and Ruach Chayim 18:1, who Torah after the prayers are over, since every second of learning writes that one may not recite a blessing on the tallit even when Torah on Yom Kippur is an even greater merit than during the donning it during the day. See also Yabia Omer, vol. 10, 54:1; rest of the year. Torat HaMoadim, Yamim Nora’im, p. 273; and Yalkut Yosef, Yamim 73. Shulchan Aruch 619:2. See Yechaveh Daat 6:40; Yalkut Yosef, Nora’im, p. 770 for further insight. See also Chazon Ovadia, Yamim Yamim Nora’im, p. 843; Ohr LeTzion, vol. 4, 19:1–2; and ibid., vol. Nora’im,p. 262, the end of footnote 1 and Yalkut Yosef, Yamim 3, p. 83. 8 OU Chag at Home 5781