Summary of The Laws and Customs of Rosh Hashanah

The laws & Customs of Rosh Hashanah-Summary Edition
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The laws & Customs of
Rosh Hashanah

Summary Edition


The summary provided in this booklet was composed from the Sefer The Laws
and Customs of Rosh Hashanah.
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and Q&A on the laws please refer to the above Sefer in its corresponding section
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The Laws & Customs of Rosh Hashanah

Full summary of Shulchan Aruch Harav chapters 581-603!
Chabad Practice & Customs as well as the custom of the Rabbeim emphasized in each relevant law!
Hundreds of practical Q&A allocated from the sea of Poskim!
Wealth of footnotes including explanations, background, and the ruling of all the other major Poskim!
Covers the month of Elul; Erev Rosh Hashanah; Rosh Hashanah; and Aseres Yimei Teshuvah!
Shaar Hachassidus: A full section of Chassidic teachings on Elul and Rosh Hashanah which enlighten
your learning of Halacha and enter meaning into the laws.
Mivtzaim Halacha guide for blowing Shofar!
Full Halachic Supplements on: Hataras Nedarim; Peruzbal; Cemetery; Mikveh for men.

Do you know the answers to these questions?
1. What is the source for Ledavid Hashem Ori and why is it said?
2. Do the listeners of Kiddush say Shehechiyanu prior to eating the new fruit?
3. When do we eat the Rimon, the first or second night?
4. Who says the Bracha on Mivtzaim when blowing Shofar?
5. What is the meaning of the Musaf prayer and its long blessings?
6. Must one mention his vows during Hataras Nedarim and are they revoked if he does not do so?
7. What did the Rebbe Rayatz say to do the night before Rosh Hashanah?
8. Can one hear Shofar inside a basement shul?
9. Are we to cry during the Rosh Hashanah Davening and why?
10. May a man immerse in a Mikveh with a filter?
11. What are the laws and customs of visiting a gravesite.



The month of Elul:
1. Farbrengen:
The Talmidei Hatemimim [students of the Yeshiva] are to hold a Chassidic gathering
throughout the two nights of Rosh Chodesh Elul. They are to speak of the Avodah of
Elul/Tishrei, earnest prayer, betterment of ones character traits and being scrupulous in
matter of fear of Heaven.

2. Shofar:
It is the custom of Ashkenazi Jewry to blow Shofar throughout the month of Elul.
One begins to blow the Shofar for practice on the first day of Rosh Chodesh. From the
second day and onwards, one blows nine blows [Tashrat, Tashat, Tarat] following Shacharis
and the daily recital of Tehillim.
One does not blow Shofar on Erev Rosh Hashanah unless one is blowing for practice in a
closed room.
There are opinions which write that the institution to blow Shofar in the month of Elul was
only established in regards to a Minyan, however a person praying privately is not required to
blow.
If the congregation did not blow the Shofar after Shacharis

the Shofar is to be blown after
Mincha.
Some Poskim rule one is not to blow the Shofar at night, even for practice, being the Tekios
arouse the supernal attributes which is not to be done during the night. From other Poskim
however it is evident that one may do so even at night.
Practically the custom is to stand while hearing the Shofar blowing.

3. Saying three chapters of Tehillim a day:
From the second day of Rosh Chodesh Elul it is customary to recite three chapters of
Tehillim a day. We start from the first chapter, each day moving forward another three
chapters. The final chapters are recited on Yom Kippur.
One is not to recite more than the allotted three chapters a day as part of this order.
If one missed the three chapters of a given day then he should first recite the current days
three chapters and make up the chapters he missed on a later occasion.
The Rebbe was accustomed to say these additional chapters after the daily Tehillim. It is said
together with the congregation.

4. Wishing each other a sweet new year:
We begin to wish each other a "Kesiva Vachasima Tovah" starting from Rosh Chodesh Elul.
In a letter to a friend one must begin [or end] with a blessing for the person to have a good
year. The Rebbes custom was to write the blessing at the end of the letter. One is to continue
to do so until Rosh Hashanah.
From after Rosh Hashanah until Yom Kippur one writes Chasima Vegmar Chasima Tova.
From after Yom Kippur it is no longer our custom to write the blessing, although some do so
until Hoshana Raba.

5. Cheshbon Nefesh:
During the month of Elul one is to perform a general accounting of the soul [i.e. Cheshbon
Hanefesh] and add in Torah, Tefilla and Tzedaka. The Rebbe Rayatz stated that the learning


of Chassidus is not the main Avodah of the month of Elul but rather the Avodah of Cheshbon
Nefesh. The Avodah of Cheshbon Nefesh is to be performed prior to the bedtime Shema,
prior to sleep and prior to the morning prayers.

6. Charity:
One is to increase in charity throughout the month of Elul. Communities should begin
collecting money so all families will have their Yom Tov needs by the time the festival
arrives. This includes funding for Rosh Hashanah, Yom Kippur and Sukkos. The Peri
Chadash would distribute Mishlaoch Manos on Erev Rosh Hashanah so the poor are able to
eat good foods for the Yom Tov meal.

7. Checking ones Mezuzos and Tefillin:
It is customary to check ones Tefillin and Mezuzos during the month of Elul if they have not
been checked within the 12 months. One is to publicize this matter to others. Doing so helps
draw down a Kesiva Vechasima Tova for the coming year.

8. Ledavid Hashem Ori:
One begins saying the psalm of Ledavid Hashem Ori from [the first day of] Rosh Chodesh
Elul, by Shacharis after Shir Shel Yom and by Mincha before Aleinu. On Rosh Chodesh the
custom is to recite Ledavid only after Shir Shel Yom and Barchi Nafshi.
The psalm of Ledavid is recited daily until Hoshaana Raba, including Hoshaana Raba. It is
not recited starting from Shemini Atzeres.
The Chabad custom by Shacharis is to recite the Kaddish only after saying both Shir Shel
Yom and Ledavid. This Kaddish counts for both Ledavid and Shir Shel Yom. On Rosh
Chodesh one says Shir Shel Yom, Barchi Nafshi, and Ledavid and only then is the Kaddish
recited. Likewise by Mincha our custom is to recite Kaddish only after Ledavid and Aleinu
and this Kaddish counts for both Aleinu and Ledavid.
If one is praying in a Shul that says Ledavid after Aleinu he is to follow the congregation.
Thus he is to say Aleinu with the congregation and then say with them Ledavid.

9. The 14
th
of Elul-Begin reviewing the laws of Sukkos:
Starting from the 14
th
of Elul it is a Mitzvah upon every individual to study the laws of
Sukkos until he is expert in them. One should increase in learning these laws from two weeks
before Sukkos thus following the opinion of Rav Shimon Ben Gamliel.

10. The 15
th
of Elul-the Founding of Tomchei Temimim:
On the fifteenth of Elul 5657 [1897; ] the Tomchei Temimim Yeshiva was founded in
Lubavitch. One is to add in the learning of Chassidus on this day. This especially applies to
the Torah of the Baal Shem Tov, Alter Rebbe, Rebbe Rashab and Rebbe Rayatz. One is to
strengthen and establish new classes in Chassidus, add in the service of prayer, which is
uniquely connected to the purpose of this Yeshiva, hold a Chassidic gathering in all Yeshivas
of Tomchei Temimim, and open branches of Tomchei Temimim in all applicable areas.

11. Chai Elul:
The eighteenth of Elul is the birthday of the Baal Shem Tov. The Baal Shem Tov was born
on Monday, the eighteenth of Elul, in the year 5458/1698. This Hebrew year spells out the


word [tranquility, fulfillment], as the Baal Shem Tov brought tranquility both to G-d and
to the Jewish people. On Chai Elul 5484/1724 [] Achiyah HaShiloni revealed himself to
the Baal Shem Tov. On Chai Elul 5494/1734 [] the Baal Shem Tov revealed himself to
the public and was no longer a hidden Tzaddik. The eighteenth of Elul is the birthday of the
Alter Rebbe. He was born on Wednesday, the eighteenth of Elul, in the year 5505/1745. This
Hebrew year spells out the word which is the initials of the phrase . The
Rebbe Rashab and Rebbe Rayatz were accustomed to wish others Gut Yom Tov on this day.
Chai Elul is the day that introduced, and introduces, vitality into Elul. Chai Elul enters
enthusiasm to one's spiritual service as defined by the phrase Ani Ledodi Vedodi Li. Chai
Elul is the day on which one begins one's Divine service for the coming year. One is to hold
a Chassidic gathering in the local Shul on Chai Elul. One is to speak of stories of Tzaddikim
and strengthen the path of Chassidus. In the Rebbes Minyan, Tachanun was recited on this
day as normal. The last 12 days of Elul corresponds to the 12 months of previous year. Each
day one should do Teshuva for its corresponding month.

12. The 25
th
of Elul:
The 25
th
of Elul is the day the world was created. Some have the custom to recite the verses
in Parshas Bireishis of the first day of creation and so on and so forth for each day of creation
until Rosh Hashanah when the sixth day is recited

13. The 26
th
of Elul:
It is proper for every person to increase in Teshuvah within the four days prior to Rosh
Hashanah.

14. The 29
th
of Elul-Birthday of the Tzemach Tzedek:
The 29
th
of Elul is the birthday of the third Rebbe of Chabad, Rabbi Menachem Mendel,
known as the Tzemach Tzedek. He was born on Erev Rosh HaShanah, the twenty-ninth of
Elul, in 5549/1789.

15. The Torah reading of Parshas Ki Seitzei:
If one did not hear the reading of Amaleik on Parshas Zachar he can still fulfill his Biblical
obligation through hearing the Torah reading of Amaleik in Parshas Ki Seitzei. [In such a
case however one must have in mind to fulfill the Mitzvah of remembering Amaleik upon
hearing the reading. The Baal Korei is to have in mind to fulfill his obligation.]
By the reading of Parshas Ki Seitzei one reads first Zeicher and then Zecher. One is to only
repeat the word Zeicher and Zecher. One is to repeat Zeicher Zecher in both Shevii and the
Haftorah.
Many Gedolei Yisrael have protested against noise making at the end of the reading of
Amaleik.

16. The Torah portion of Ki Savo:
In the sixth Aliyah the Torah portion discussing the curses is read. The custom is that the
Baal Korei receives this Aliyah. He is not called up by name and hence begins the blessings
on his own.
The Baal Korei may receive a Mi Shebeirach with his name after the Aliyah.
The custom is for the reader to lower his voice upon reading the curses. He raises his voice


again only by the words Eilu Divrei Habris in the end of Shishi.

17. Shabbos Mevarchim Tishrei
On the Shabbos before Rosh Hashanah we do not bless the coming month despite this being
the custom on every Shabbos that precedes Rosh Chodesh.
The entire book of Tehillim is recited before Shacharis just as on any other Shabbos
Mevarchim. One recites the paragraph of "Av Harachamim" prior to Musaf.

At the conclusion of the prayers one is to have a Chassidic gathering as is done on every
Shabbos Mevarchim. This gathering is to include good and practical resolutions in matters of
spiritual and physical charity.
The entire prayer of Vayehi Noam is customarily omitted on the Motzei Shabbos directly
prior to any Holiday including Rosh Hashanah. If however Rosh Hashanah falls on Shabbos,
Vayehi Noam is recited the previous Motzei Shabbos.

18. Selichos:
Selichos is said starting from the Sunday [Motzei Shabbos, immediately after midnight], of
the week of, or the week prior to Rosh Hashanah. Being we need to say at least four days of
Selichos before Rosh Hashanah, and we always start on Motzei Shabbos, therefore when
Rosh Hashanah falls on Monday or Tuesday we begin saying Selichos from the Motzei
Shabbos of the previous week. However when Rosh Hashanah falls between Thursday-
Saturday we begin to saying it from the Motzei Shabbos before Rosh Hashanah.
The Chabad custom is to only say Selichos before Rosh Hashanah, while during Aseres
Yimei Teshuva Selichos is not said. This is with exception to Tzom Gedalia in which the
typical fast day Selichos is recited.
If there is a Chasan present by the Minyan, Selichos is recited without the confession prayer
[of Ashamnu] and without Nefilas Apayim. Practically the Chasan is to be asked to leave the
Shul in order to allow Ashamnu to be recited, although he himself is to omit it.
If Selichos is being recited prior to Alos and a Baal Bris is present, then the Selichos is
recited regularly, together with the confession prayers. If Selichos is being recited after the
time of Alos then it is disputed as to whether the confession prayer is recited, although the
remainder of the Selichos is recited according to all. This dispute applies also when Selichos
is being recited past sunrise.
The days of Selichos were one of the auspicious times that Chassidim would sing the Niggun
of Daled Bavos.
Selichos is to be said by Ashmuras Haboker [which corresponds to the last three hours of
nightfall]. Practically the custom today is to say Selichos before Shacharis, after Alos
Hashachar. The custom of the Rebbe was to recite Selichos in the morning much time after
Ashmuras Haboker and sunrise. On the first night of Selichos which is Motzei Shabbos the
custom is to begin Selichos immediately after midnight.
On Motzei Shabbos, Selichos is said while still wearing ones Shabbos clothing.
According to Kabala it is forbidden to recite Selichos at night [prior to midnight].
If one could not say Selichos in the morning before Shacharis it may be said throughout the
entire day, such as prior to Mincha.
The Chassidus of Shabbos Selichos was heard with completely different concentration. On
Friday night of Shabbos Selichos Chassidim would diminish their amount of sleep as they
were unable to sleep. A person did not find his place. They would go to Mikveh prior to


daytime. In the Mikveh they would meet many others hurrying on their way. It was
recognizable that this Shabbos was different than every other Shabbos. In ones mind passes
the thought To you Hashem is righteousness and to us is the face of shame. One would
immerse with a broken heart and question himself whether this is an immersion of true
repentance or is he immersing with the rodent in his hand. When they would pass Binyamins
Shtibel they would hear the congregation saying Tehillim. The Tehillim of that Shabbos was
also different then all the other Shabbasim.
It is customary to hold a Chassidic gathering on Motzei Shabbos in the hours prior to
Selichos.
Selichos must be recited slowly and with concentration. It is better to recite a lesser amount
of supplications, but with proper concentration, then a larger amount without concentration.
Those that are accustomed to hastily recite the conclusion of Selichos are to nullify their
custom.
One is to try to immerse in a Mikveh before Selichos. One who was unable to do so is [not to
delay reciting Selichos with a Minyan and is rather] to immerse in a Mikveh after Selichos,
before Davening.

19. The 13 Attributes of mercy:
It is forbidden to recite the thirteen attributes without proper concentration. It is to be recited
slowly and carefully. It is to be recited aloud. Some are accustomed to count the Midos with
their fingers. Some are accustomed to picture each letter of each word in their mind while
reciting it. One is to make a break between the words Vayikra Besheim and Hashem, and
between the two names of Hashem Hashem.]
The 13 attributes may only be read together with the Minyan. Some write that this applies
also for the entire paragraph of Keil Melech Yosheiv.
The custom is to stand while reciting it. One is not to lean while reciting it unless he is old or
sick.
One is to recite the 13 attributes with his back slightly arched forward.
If one is behind the Minyan and the congregation has reached the 13 attributes of mercy the
custom is to stop and read the 13 attributes together with the congregation, as is the law by
Kaddish and Kedusha. This applies for everyone in the Shul, even if one is not part of the
Minyan for Selichos. Nevertheless if one is in the midst of prayer, and is in an area that he
cannot make an interval, then he is not to say it.
If one is Davening with a Minyan and the congregation has already recited the 13 attributes
of mercy he may not recite it when he reaches that point as the 13 attributes of mercy may
only be recited together with the actual Minyan.
It is permitted to recite the thirteen attributes in the Torah reading tune even if one is reciting
it alone. Nevertheless many are accustomed to avoid doing so and they thus completely omit
it when a Minyan is not present. Practically the recorded Chabad custom is not to say it.

20. The Seder of Selichos:
The Nussach and Seder of the Selichos according to Chabad custom was arraigned by the
Rebbe based on a directive of the Rebbe Rayatz. The Chabad Nussach of Selichos follows
the Nussach of the Machzor Kol Bo and in general is similar to the custom of Lita, Risan and
Zamut. The order of Selichos is similar to the order of Davening. First one recites a psalm of
praise [Ashreiy] which is followed by half Kaddish. The Selichos are then begun which


corresponds to Shemoneh Esrei. The Chazan recites aloud the end of the first paragraph
starting from the words Haneshama Lach. At the conclusion one recites Kaddish Tiskabel
which corresponds to the Kaddish recited after Shemoneh Esrei.
It is not our custom to perform Nefilas Apayim during Selichos.
The custom is to open the ark and stand for the recital of Shema Koleinu. It is recited verse
after verse with the congregation repeating after the Chazan. It is said in this format until the
verse of Al Taazveinu.
The Chazan recites the full Kaddish Tiskabel at the conclusion of Selichos. This applies even
if the Minyan plans to Daven Shacharis immediately afterwards.
One is to learn Torah prior to saying Selichos. The content to be learned is matters which
pertain to practical Halacha. Likewise one is to study the Mamar of Lecha Havayah
Hatzedaka [printed in the beginning of the Selichos] or at the very least its beginning and
end. On the first night of Selichos this to be learned prior to midnight.
One is to give charity prior to Selichos. On the 1
st
night of Selichos this is to be done only
after midnight.
The third day of Selichos is an auspicious occasion, and should be utilized appropriately.
The custom is to stand while reciting Selichos. This especially applies when the ark is open,
when the thirteen attributes are recited [and upon saying Ashamnu]. Nevertheless if it is
difficult for one to stand, then he may be seated with exception to when the thirteen attributes
[and Ashamnu] is recited.

21. A Minyan:
The congregation is to delay beginning Ashreiy until a Minyan has gathered in order to be
able to say the Kaddish before Selichos. If they cannot wait for a Minyan to arrive then they
are to recite Ashreiy, omit Kaddish and begin Lecha Havaya Hatzedaka.
If one is saying Selichos without a Minyan, he is to omit the 13 attributes of mercy. One is to
omit the words starting from Vayaavor. Some write that one is to also omit the entire
paragraph of Keil Melech Yosheiv.
It is not our custom in such a case to recite the 13 attributes of mercy in the tune of the Torah
reading.
One is to omit the Aramaic parts said within Selichos.
One does not omit the verse of Uzechor Hayom Bris Shlosh Esrei upon saying Selichos
without a Minyan.
If a congregation did not have a minyan when Selichos began and later they achieved a
Minyan, they are to stop to say Kaddish upon the arrival of the Minyan.
If the congregation began Selichos with a Minyan and upon finishing they no longer have a
Minyan, they are nevertheless to say Kaddish with Tiskabel so long as there are at least six
people which have remained.

22. Tallis:
The Chazan is to recite Selichos with a Tallis. This applies even if a Bochur is the Chazan for
Selichos.
If it is still before the allowable time to say a blessing over a Tallis the Chazan should borrow
a Tallis from another person and wear it without a blessing. Thus on the first night of
Selichos, which is recited at night, the Chazan should have another person bring a Tallis to


Shul and he should borrow it from him. He should not use the Shuls Tallis. If the only Tallis
available is the Tallis of the Shul or a Tallis that he owns then he is to wear it without a
blessing. If the time of Alos arrives in the midst of Selichos then the Chazan is to stop and
recite a blessing over the Tallis, shaking the fringes of the Tallis prior to reciting the blessing.
When saying Selichos during the day, the Chazan is to recite a blessing over the Tallis prior
to wearing it. If however the Chazan borrows the Tallis from another person he is not
required to recite a blessing. If however one borrows the Tallis of the Shul then a blessing is
to be recited.

23. Avel
An Avel that is within Shiva may not leave his home to recite Selichos with the Minyan. The
above however is with exception to Erev Rosh Hashanah.
At the house of an Avel, Selichos is recited without the confession prayer [of Ashamnu] and
without Nefilas Apayim.


Erev Rosh Hashanah

1. The theme of the day:
The night before Erev Rosh Hashanah was considered the Wacht Nacht of the High
Holidays. I do not remember that people went to sleep at a normal hour. Each person
began his preparations for Erev RH which introduces the days of judgment.
One is to spend this day learning Torah, doing Mitzvos, and doing Teshuvah. One is to
increase in saying Tehillim throughout the day, and repent in order so his prayers of Rosh
Hashanah are clean and pure.
It is customary on Erev Rosh Hashanah to accept upon oneself a Mitzvah which one will
keep more carefully. One is to accept the new Hiddur with saying "Bli Neder" in order to
avoid it becoming a vow.
It is proper to begin doing repentance of sins between man and his fellow, which includes
asking for forgiveness, prior to Rosh Hashanah. One should not delay doing so until Erev
Yom Kippur.
Those that are accustomed to give charity every single day of the week are to give charity
on Erev Rosh Hashanah also on behalf of the two days of Rosh Hashanah.
On Erev Rosh Hashanah, close to the entrance of the Holiday, the Rabbeim would spend
some time speaking with their wives.

2. Fasting:
It is accustomed to fast on Erev Rosh Hashanah until midday. Those who are weak and are
unable to fast do not need to do so. Many people today are accustomed to be lenient regarding
this fast.

3. Tachanun:
Tachanun is omitted from Shacharis, however in Selichos Tachanun is recited even if one is
reciting Selichos after Alos.
By the Mincha prior to Erev Rosh Hashanah [28
th
of Elul] Tachanun is recited.
In Kerias Shema Sheal Hamita of the night of Erev Rosh Hashanah Tachanun is recited.
On Erev Rosh Hashanah Lamnatzeiach is omitted from between Ashrei and Uva Letziyon.
However it is recited after Davening.
Keil Erech Apayim is omitted from Davening on Erev RH that falls on Monday.
The Psalm of Tefila Ledavid is omitted on all days that Tachanun is not recited.

4. Blowing Shofar:
One does not blow the Shofar on Erev Rosh Hashanah.
This applies beginning from the night of Erev Rosh Hashanah [the night of the 29
th
of
Elul].
This applies even when Rosh Hashanah falls on Shabbos.
It is forbidden to blow the Shofar, even for practice, in an open area. One is however
allowed to practice blowing the Shofar in a closed room. This applies whether one is
learning how to blow or is trying to get used to blowing from a new Shofar. However one
may not blow the Shofar for no reason even in a closed room.



5. Hataras Nedarim:
One says Hataras Nedarim after Shacharis before midday. If one did not do so he may
perform Hataras Nedarim up until nightfall [Tzeis Hakochavim] of Rosh Hashanah.
It is proper to say Hataras Nedarim with a group of ten men. If this is not possible one is to
say Hataras Nedarim in front of three men which are listening and annulling his vow.
It is proper for every person to review the laws of vows prior to performing Hataras
Nedarim as there are many vows that cannot be revoked.
The custom today is that the individual requesting the annulment remains standing while
the judges remain seated throughout the process.
Women do not say Hataras Nedarim on Erev Rosh Hashanah. Ones wife may appoint her
husband to nullify the vows for her, having the husband mention this during the annulment.
Children do not perform Hataras Nedarim.
One must read the annulment of vows in a language that he understands.
In a pressing situation one may allow multiple individuals to read the request
simultaneously.
If one remembers a vow that he made he must mention the vow that he is requesting to
revoke to one of the judges. Not all vows have the ability to be revoked by the tribunal.
Such vows hence remain intact even after performing Hataras Nedarim. Thus a case that
one remembers a vow that he made [and thus mentions the vow to a member of the
tribunal], the people annulling the vow must know the laws involved in whether such a vow
may be annulled and how to do a Pesach and Charata for the vow.
Not all vows are uprooted through the stipulation made during Hataras Nedarim. This
depends on whether one remembered the stipulation at the time of making the vow.

6. Peruzbal:
On Erev Rosh Hashanah of the end of the sixth year of Shemitah [and also of the end of the
seventh year of Shemitah] one is to perform a Peruzbal in front of a court of three Kosher
Jews.
It is performed following Hataras Nedarim.
One states before the tribunal I hereby hand to you all the debts that are owed to me that I
should be allowed to collect them whenever I desire. Alternatively a Beis Din is to write
the above Nussach in a document and have the lender sign his name on it.
If one is not owed money by any person by the time Erev Rosh Hashanah of the end of the
6
th
year arrives then one is to specifically lend money to another person in order to merit
the Mitzvah of performing a Peruzbal.

7. Visiting the gravesite of Tzaddikim on Erev Rosh Hashanah:
It is customary of some communities to visit the gravesite of a Tzaddik on Erev Rosh
Hashanah after Shacharis and increase in supplication while there.
The Chabad custom is to visit the gravesite of the Rabbeim on Erev Rosh Hashanah. Those
that live nearby go to the Ohel of the [Rebbe] and Rebbe Rayatz in Queens.
One is not to eat any food prior to visiting a grave site. Nevertheless one is to be particular
to drink before visiting.
One who is impure due to nocturnal emission [Keri], or any release of seed, may not visit a
cemetery until he immerses in a Mikveh.


One who has not visited a cemetery [in thirty days] is to recite the following blessing upon
seeing it:

: :

1

One is to distribute charity at the gravesite [prior to Davening there].
At the grave of a Tzaddik one is to pray to Hashem to answer his prayers in the merit of the
Tzaddikim. Likewise one may ask the Tzaddik to intervene on ones behalf and pray to G-d
for the matters which he needs. It is customary to recite a compilation of Psalms and
prayers assembled in the booklet entitled Maanah Lashon upon visiting a gravesite of a
Tzaddik.
2
It is likewise customary to write a Pan and read it by the Ohel, tearing it upon
concluding its reading and placing it near the burial site. It is best to read the Pan towards
the area of the Tzaddik's holy feet. If there are two Tzaddikim buried there, then it is to be
read in between the graves by the feet of the Tzaddikim.
One may not enter a cemetery with Tzitzis that are revealed. Thus one is to stick his Tzitzis
into his pants prior to entering into the cemetery.
Many have the custom of encircling the grave. The Rebbe would circle the grave one time
prior to leaving.
As a sign of respect it is accustomed to remove the shoes prior to entering into the Rebbes
Ohel.
Many are accustomed to place a hand on the grave upon praying. One is to specifically
place his left hand on the grave.
One is to wash ones hands three times inconsecutively after leaving the cemetery. One is
to wash his hands prior to entering into a house.

Some are accustomed to throw grass or earth behind their back after leaving a cemetery.

8. Not to eat a meal past the 10
th
hour:
It is a Mitzvah to refrain from beginning a meal past the 10
th
Zmaniyos hour of Erev Yom
Tov, just as is the law regarding Erev Shabbos. This is approximately three hours before
sunset. The above is only with regards to a set meal [i.e. 55 grams of bread] however it is
permitted to eat a mere snack up until sunset and there is no need to refrain from doing so.
If one transgressed or forgot and did not eat prior to the 10
th
hour, then he may eat a meal
past the 10
th
hour.

9. Baking Challahs:
One is to bake Challahs for Yom Tov which will be used for Lechem Mishneh and is not to
buy them at the bakery as is done during the week.
One is to bake at least the amount that requires one to remove Challah from the dough.

10. Haircut
It is a Mitzvah upon a person to get a haircut on Erev Rosh Hashanah in honor of Yom
Tov, in order so one does not enter into the holiday looking unbefitting.

It is permitted to get a haircut throughout the entire Erev RH, even past the time of

1
The following additional Nussach is added in Maaneh Lashon:
, , , , , , .
, : .
2
One can download a PDF of the Chabad Maaneh Lashon [Kehos 2000] at: www.hebrewbooks.org/15693


Mincha. However some Poskim rule that [despite the above ruling] one is to beware to take
a haircut prior to midday.
It is forbidden to get a haircut prior to Davening.
One is to intend upon getting a haircut that he is removing the powers of severity and is
fulfilling the Mitzvah of having Peiyos and the Mitzvah of paying a worker for his job on
the same day and the Mitzvah of honoring Yom Tov. One can fulfill a total of fourteen
Mitzvos when he gets a haircut.

11. Cutting the nails:
It is a Mitzvah to cut ones nails on Erev Rosh Hashanah in honor of Yom Tov, just as is
the law on Erev Shabbos.

One is to cut his nails prior to immersing.

12. Bathing on Erev Rosh Hashanah:
It is a Mitzvah to bathe ones body in hot water on Erev Rosh Hashanah in honor of Yom Tov.

13. Immersing in a Mikveh on Erev Rosh Hashanah:
It is a customary to immerse in a Mikvah on Erev Rosh Hashanah.
One is to only go to Mikveh after midday, or at the very least past the 5
th
hour of the day. If
one cannot immerse at that time then he may immerse anytime in the morning.
One is to cut his nails prior to immersing.
One should immerse three times in the water.
Although during the regular year it is not required to remove a Chatzitza from the body
prior to immersion nevertheless regarding the immersion of Erev Rosh Hashanah and Erev
Yom Kippur one is to remove all Chatzitzas from the body. Thus one is to clean his body
with hot water and comb through his hair prior to immersion in order to remove any
intervals.
It is permitted to shower after Mikveh, although some are stringent not to do so.
Based on the teachings of the Arizal one should not dry the Mikveh water off his body after
immersing. It suffices for one to leave his feet wet in order to fulfill this directive.
If a Mikveh is not available: See the Supplement on Men immersing in a Mikveh
provided in the back of the Sefer for the full details of this matter!

14. Yom Tov Clothing:
The custom today is to wear ones regular Yom Tov clothing.
Some have the custom to wear a Kittle on Rosh Hashanah. This is not the Chabad custom.

15. Eiruv Tavshilin:
Whenever the 2
nd
day of Rosh Hashanah falls on Erev Shabbos one performs an Eiruv
Tavshilin on Erev Rosh Hashanah [Wednesday].
The owner of the house takes a whole loaf/role of bread/Matzah the size of a Kibeitza
[which is to later be used on Shabbos] and a Kezayis of a cooked piece of meat or other
food which one eats together with bread.



If one has another person to use to acquire the food to him on behalf of the city then the
owner is to say:
"
The person who is acquiring the food for the townspeople then lifts the food up one Tefach.
The owner then takes back the food and recites the following blessing:
' .
If one does not have another person to use to acquire the food to the townspeople then he is
to simply hold the food and begin with the above blessing.
After the blessing one says in a language that he understands With this Eiruv it will be
permitted for us to bake and cook and insulate foods, and light candles and to do all our
needs on Yom Tov for Shabbos.

16. Writing a Pan Pidyon Nefesh:
It is the custom of Chassidim is to write a Pidyon Nefesh on behalf of oneself and ones
family, and then send it to the Rebbe.
The Pan is to be sent to be read at the Ohel or placed into a Sefer of the Rebbe.
The custom is to write a Pan on a blank piece of paper without lines.
One is to be particular to immerse in a Mikveh prior to writing the Pan. Married men are
accustomed to write the Pan while wearing a Gartel.
One is to wash his hands prior to writing the Pan.
The Rebbe would write the word Pan at the head of the Pan when writing a Pan to the
Rebbe Rayatz, and so is the practice of Chassidim.
One begins the Pan addressing the Rebbe " " " .
One begins the letter with the words " " .

17. The last Mincha:
One begins saying Tehillim from one hour before Mincha.
One is to Daven the Mincha prayer of Erev Rosh Hashanah with intense concentration,
slightly lengthening the prayer. This is the last prayer of the year and is the introductory
prayer to the Holy day of Rosh Hashanah. For this reason it is proper to Daven Mincha
slightly earlier in the day.
When Erev Rosh Hashanah falls on Erev Shabbos one recites the paragraph of Hodu and
Patach Eliyahu prior to Mincha as usual.
One does not recite Hodu or Patach Eliyahu prior to Mincha of Erev Rosh Hashanah if it
does not fall on Erev Shabbos.

18. Candle lighting:
The custom is to light the candles prior to sunset at the same time that they are lit on Erev
Shabbos.
One first lights the candles and then says the blessing of Baruch Ata Hashem Elokeinu
Melech Haolam Asher Kidishanu Bimitzvosav Vetzivanu Lehadlik Neir Shel Yom
Hazikaron. This blessing is then followed by the blessing of Shehechiyanu.
When Erev Rosh Hashanah falls on Erev Shabbos one recites Baruch Ata Hashem
Elokeinu Melech Haolam Asher Kidishanu Bimitzvosav Vetzivanu Lehadlik Neir Shel
Shabbos Vishel Yom Hazikaron and then Shehechiyanu.


One who did not light the candles prior to sunset is to light the candles at night, on Yom
Tov, from a preexisting flame. It is to be lit at the very least prior to the return of the men
from Shul.
Those that have a Yartzite on Rosh Hashanah are to light the Yartzite candle before Yom
Tov.
It is proper to prepare a 24 hour candle on Erev Rosh Hashanah in order to have a
preexisting flame available to use on Yom Tov.



The Prayers of Rosh Hashanah and Aseres Yimei Teshuvah

1. The form of prayer required on Rosh Hashanah
One should pray with profound bitterness, having recognition that one is approaching the
King with "torn garments", and thus begging G-d to have mercy and accept him as his
servant. Nevertheless, when one accepts the yolk of heaven it must also be done with joy
and desire.
What to Daven for: The Rebbe Rashab stated: On Rosh Hashanah one is to pray with great
fervor, accompanied by tears of mercy, that one be successful in amending his character and
acting in a Chassidic method.
Crying during prayer: One who is not drawn to cry during these days [of Rosh Hashanah
and Yom Kippur] it is a sign that his soul is incomplete, G-d forbid. This cry that is required
is one of passionate longing for G-d. One is however not to cry on Rosh Hashanah due to a
loss in physical or even spiritual matters. This however only applies to Tzaddikim
Gemurim, however those which still contain evil in their hearts, certainly are to cry over the
evil that is in them which prevents them from attaching to G-d. One who is suddenly
overcome with an outburst of tears on Rosh Hashanah is a sign that at this moment his soul
is being judged before Hashem. One who cries out of Teshuvah on Rosh Hashanah has the
ability to tear the evil decree and write him into the book of Tzaddikim. The Zohar states
that crying during prayer is a great Segula for ones prayer to be accepted above.

It is proper
to wipe the tears over ones face as the sins of a person are written on his forehead [and are
hence cleansed by these tears].
May one pray for physical matters on Rosh Hashanah? Yes. One may make requests of
physical and spiritual matters on Rosh Hashanah even if it coincides with Shabbos.
Tehillim: The main Avoda on Rosh Hashanah is accepting Hashem's Kingship. This is
expressed specifically through the simple words of Tehillim. Thus all Jews, including those
that are learned and of great spiritual stature are to spend their time reciting Tehillim. The
recital of Tehillim overrides even the learning of Chassidus. The recital of Tehillim adds
millions of words into the Sefira of Malchus. The words of Tehillim are to be recited aloud.
Throughout both days of Rosh Hashanah, from an hour before Mincha on the eve of Rosh
Hashanah until Maariv at its conclusion, every person should diligently recite Tehillim both
at night and by day. He is to intensify his devotion in prayer and supplication from the
depths of his heart, and recite Tehillim at every available moment. Some are accustomed to
recite the entire book of Tehillim twice throughout the two days of Rosh Hashanah.
Nevertheless it is better to recite a smaller amount with concentration than a large amount
without focus. One is to diminish his sleep as much as possible during both nights of Rosh
Hashanah, hence sleeping less than usual.
Mundane speech: During the two days of Rosh Hashanah, one is to completely abstain from
any mundane conversation to the utmost. He is to act as a slave who does not have even one
moment free to rest from his masters work, and like a son that is toiling in effort to greet
his father.
Reviewing the prayers: The Chazan for Rosh Hashanah and Yom Kippur should review the
Davening, the meaning of its words, and the Midrashic and Chassidic teachings on the
prayers. This especially applies to the Piyutim in Davening. This is to be done every year
even if he did so the previous year. He is also to review the laws of prayer in general and
especially those that specifically pertain to the Chazan. Every individual is to review the


prayers and teach it to his children prior to the Holiday. Whoever has the ability is to take
out time to learn the meaning of the Piyutim recited during the prayer.
Correct punctuation and Nussach: During the ten days of repentance, which begin from
Rosh Hashanah, one must be extra careful in punctuating the words of Davening correctly.

2. Changes in the prayers applicable to Aseres Yimei Teshuva [Halacha 2-3]:
Saying Shir Hamaalos in Shacharis: It is customary to recite the psalm of Shir Hamaalos
Mimamakim between Yishtabach and Barchu throughout the ten days of repentance. The
purpose of reciting this psalm during Aseres Yimei Teshuvah is to sweeten the Gevuros.
Each day one is to intend to sweeten the specific Gevura of that day. It is not the Chabad
custom to open the ark when the psalm is recited, and we do not repeat each verse after the
Chazan. If the Chazan forgot to say Shir Hamaalos and already began Kaddish then he is to
finish the Kaddish and continue straight with Yotzer Or. The psalm of Shir Hamaalos is to
be omitted. If one is holding in middle of Pesukei Dezimra he may say Shir Hamaalos
together with the congregation. Furthermore, upon reaching Yishtabach he may repeat Shir
Hamaalos, prior to Yotzer Or.
Oseh Hashalom: At the conclusion of Kaddish one says "Oseh Hashalom" in place of "Oseh
Shalom".
Ulieila: It is not the Chabad custom to add the word "Ulieila" in Kaddish of Aseres Yimei
Teshuvah [with exception to the Kaddish said during Neila in which we say Lieila Ulieila
Mikol Birchasa].

3. Changes in the Amidah applicable to the ten days of repentance:
Hamelech Hakadosh: In Shemoneh Esrei of Aseres Yimei Teshuvah the third blessing
concludes with the words Hamelech Hakadosh in place of Hakel Hakadosh. This
begins from the first night of Rosh Hashanah until the end of the ten days of repentance. If
one did not say Hamelech Hakadosh, or is in doubt if he said it, then if he already began the
next blessing, he must repeat Shemoneh Esrei. If he has not yet begun the next blessing,
then if he has not passed the amount of time it takes to say "Shalom Alecha Rebbe then he
may say Hamelech Hakadosh and continue. If however he remembered only after this
amount of time already passed, then he must repeat from the beginning of Shemoneh Esrei.
If the Chazan forgot to say Hamelech Hakadosh he is required to repeat from the beginning
of Shemoneh Esrei, just as is the law for an individual. In such a case Kedusha is to be
repeated.
Mieiyn Sheva: On Shabbos Teshuvah, as well as when Rosh Hashanah and Yom Kippur fall
on Shabbos, the Chazan recites in the blessing of Mieiyn Sheva recited [after Shemoneh
Esrei of Maariv] on Friday night, Hamelech Hakadosh in place of Hakeil Hakadosh.
Likewise when the congregation customarily recites the paragraph of Magen Avos they say
the words Hamelech Hakadosh in place of Hakeil Hakadosh.
Hamelech Hamishpat: In Shemoneh Esrei of Aseres Yimei Teshuvah the tenth blessing of
Hashiva Shofteinu concludes with the words Hamelech Hamishpat in place of Melech
Ohave Tzedaka Umishpat. This emphasizes that Hashem is the King that is currently in
judgment at this time. If one did not conclude with 'Hamelech Hamishpat', or is in doubt as
to how he concluded, then if he already began the next blessing, he is to continue Shemoneh
Esrei and is not to go back to the blessing of Hashiva. In such a case it is proper to repeat
Shemoneh Esrei from the beginning as a Toras Nidava after he concludes his prayers. If he


remembered prior to beginning the next blessing, then if the amount of time to say "Shalom
Alecha Rebbe" has not passed since he concluded the blessing, he is to correct himself and
say Hamelech Hamishpat. He is then to continue regularly from there. If however this
amount of time has already passed, then he is not to correct himself and is rather to continue
Shemoneh Esrei as usual. After he concludes his Shemoneh Esrei it is proper to repeat
Shemoneh Esrei as a Toras Nidava as stated above.
Hamelech Hakodesh and Hamelech Hamishpat versus Melech Hakadosh and Melech
Hamishpat: One must recite Hamelech Hakadosh and Hamelech Hamishpat with the letter
Hei. If one did not do so then some Poskim rule one does not fulfill his obligation. However
most Poskim conclude one does fulfill his obligation and so is the final ruling.
Zachreinu; Mi Chamocha; Ukesov; Ubisefer: The Geonim instituted that throughout Aseres
Yimei Teshuvah one is to add the following prayers: Zachreinu Lechayim in the blessing of
Avos [1
st
blessing], Mi Chamocha in the blessing of Gevuros [2
nd
blessing], Ukesov in the
blessing of Hodaah [2
nd
to last blessing], and Ubisefer in the blessing of Sim Shalom. If one
forgot to say any of the above additions, then if he already said Hashem's name in that
closing blessing, such as he said Baruch Ata Hashem in Mechayeh Hameisim, then he is
to continue with the prayer. If one remembered to say it prior to saying Hashems name in
the concluding blessing [even if he already said Baruch Ata, but not Hashem], he is to say it
in the area that he remembers and then continue from where he left off. [In such a case some
Poskim rule that one is to say the omitted part at the conclusion of the Amidah after saying
the second Yehi Ratzon.] When the Chazon repeats Shemoneh Esrei, the Chabad custom is
that the congregation recites aloud the verses of Ukesov and Ubisefer but not Zachreinu or
Mi Chamocha. This applies equally on Shabbos and Yom Tov.
Oseh Hashalom: At the conclusion of Shemoneh Esrei, after Elokaiy Netzor, one says
"Oseh Hashalom" in place of "Oseh Shalom". However in Birchas Hamazon the Nussach is
Oseh Shalom and not Hashalom.

4. Laws relating to Shemoneh Esrei of Rosh Hashanah [applies to night and day]
Bowing throughout the Amidah: Some have the custom to pray Shemoneh Esrei of Rosh
Hashanah and Yom Kippur in a bowing position. Practically today most people are no
longer accustomed to pray with a bent posture, and so is the Chabad custom.
Skipped Vichein Ten Pachdecha: If one did not recite Vichein Ten Pachdecha and already
concluded Hamelech Hakadosh he is to continue with the remainder of Shemoneh Esrei.
If he remembered after reciting Hashems name in the blessing [Baruch Ata Hashem] he is
to conclude the blessing with Hamelech Hakadosh and is not to recite Lamdeini Chukecha.
He is then to continue with Ata Vechartanu. In such a case he can choose to say the Nussach
of Vichein Ten Pachdecha at the end of Shemoneh Esrei, prior to the second Yehi Ratzon.

5. The night prayer of Rosh Hashanah:
One takes leave of the previous year with Mincha of Erev Rosh Hashanah. One greets the
new year with Maariv of the first night of Rosh Hashanah
Tehillim prior to Maariv: Before Maariv on the eve of Rosh Hashanah one is to read
Tehillim. [See Introduction of this chapter]
The greatness of Maariv on the night of Rosh Hashanah: In Kabala it is explained that the
life force of the world which derives from the attribute of Malchus is in a state of
withdrawal and renewal on the first night of Rosh Hashanah.


The form of Avoda of Maariv on the 1
st
night: On the first night of Rosh Hashanah the form
of Avoda required from a Jew in his prayer is one of bitterness and broken heartedness over
ones lack of yolk of heaven and lack of faithfulness as a servant of G-d. This is to touch the
core of his heart and he is to cry and supplicate before Hashem to accept him as His servant.
This is the Avoda of Kabalas Ol Malchus Shamayim which must move his very essence.
This Kabalas Ol is accepted above and causes great satisfaction before Hashem, and arouses
His will for the Kingship.
From the description of the prayer of the Rabbeim on the night of Rosh Hashanah it is
understood that each and every Chassid must also exemplify the above intensity and
spiritual investment into his Maariv prayer at least on some level.
Avinu Malkeinu: The Chabad custom is to sing the Niggun of Avinu Malkeinu prior to the
start of Maariv, as well as prior to all the other prayers on Rosh Hashanah. This custom was
initiated by the Rebbe.
Maariv: The course of the Maariv prayer until Shemoneh Esrei follows the normal Maariv
dialect of a weeknight. One however begins from Shir Hamaalos and not from Vehu
Rachum. For Shemoneh Esrei one Davens the special Rosh Hashanah dialect which
includes the paragraphs of Vichein Ten Pachdecha. In Shemoneh Esrei one must remember
to add the following statements: Zachreinu, Mi Chamocha, Vichein Ten Pachdecha,
Hamelech Hakadosh, Ukesov, Ubesefer, Oseh Hashalom.
Lidavid Mizmor: After Shemoneh Esrei of the evening services of Rosh Hashanah one says
the psalm of Ledavid Mizmor LaHashem (Psalm 24) with intense concentration. It is recited
prior to Kaddish Tiskabel and not directly prior to Aleinu. The Rebbe Rashab stated that the
concentration applied while reciting the psalm of Ledavid creates the vessel that contains
the blessing of ones physical needs of the entire year.
Wishing each other a good year: It is customary after the conclusion of Maariv on the first
night of Rosh Hashanah to wish ones friend "Lishana Tovah Techasev Vesechasem, in the
singular form. This can be said likewise at the conclusion of Maariv of the second night of
Rosh Hashanah. From after midday of the second day of Rosh Hashanah and onwards, we
no longer bless each other with the word "Techasev" being the writing of the decree has
already been finalized. The custom is rather to say Gemar Chasima Tova.
A woman is to be told Leshanah Tovah Tichtiviy Vitichtimi in the female tense.
When blessing many people at the same time one is to say "Lishana Tovah Techaseivu
Vesechaseimu in the plural.
The Tzemach Tzedek once related: Two angels escort each Jew on the night of Rosh
Hashanah. When these angels hear Jews blessing each other "May you be written and sealed
for a good year" with a wholesome heart, they give a favorable recommendation and insist
on a good and sweet year for that person.
Rosh Hashanah that falls on Friday evening: When [the first night of] Rosh Hashanah falls
on Friday evening one begins the Maariv prayer from Mizmor Ledavid [psalm 29], omitting
all the Psalms from Lechu Neranina until Mizmor Ledavid. One recites the entire dialect
from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi;
Mizmor Shir, Kegavna. In Lecha Dodi the normal dialect of Berina is recited. After
Shemoneh Esrei one recites Vayechulu, and Meiyn Sheva. Following the recital of Meiyn
Sheva one recites Ledavid Mizmor and then Kaddish with Tiskabel. This Kaddish is then
followed by Mizmor Ledavid Hashem Roiy as is usually recited on Friday night. One
then recites half Kaddish, Barchu and Aleinu. In Mieiyn Sheva the Chazan recites Hamelech


Hakadosh in place of Hakeil Hakadosh. [Likewise when the congregation customarily
recites the paragraph of Magen Avos they say the words Hamelech Hakadosh in place of
Hakeil Hakadosh.] The Chazan however concludes only with the blessing of Shabbos [i.e.
Mikadeish Hashabbos] even if Rosh Hashanah or Yom Kippur falls on Shabbos.]
When saying a Mi Shebeirach for the sick on Shabbos Rosh Hashanah some Poskim write it
is not necessary to mention Shabbos Hi Milizoke. Others however write that it may be
said as usual.
Kerias Shema Sheal Hamita: The Maggid of Mezritch recited the Kerias Shema Sheal
Hamita on the first night of Rosh Hashanah with great concentration and in great length.
The Rebbe Rashab once took four hours to recite Kerias Shema Sheal Hamita on this night.

6. Shacharis-The Morning Prayers:
The laws below apply to both the first and second day of Rosh Hashanah.
May one eat prior to Shacharis? It is forbidden to eat a meal prior to hearing Shofar. Even
those which generally eat before prayer during the year so they have strength to pray, may
not eat a meal prior to hearing Shofar on Rosh Hashanah. This applies equally to both days
of Rosh Hashanah. Many Poskim rule that one may not eat even a snack prior to hearing
Shofar unless one is weak or sick. Practically many are accustomed to fast and not eat or
drink anything until one hears Shofar. There is no prohibition in doing so even if one will
only be able to eat after midday. However some say that even according to the Chabad
custom one may drink prior to Davening.
It is customary for women not to eat at all until they hear Shofar. However from the letter of
the law women are allowed to eat up to 55 grams of Mezonos, unlimited amount of fruit and
vegetables, and unlimited amount of beverages. This certainly applies to a woman who is
pregnant, nursing or feels weak.
Mikveh: It is customary to immerse in a Mikveh prior to Shacharis even if one already
immersed on Erev Rosh Hashanah. This especially applies to the Baal Tokeia and Chazan.
Bringing children to Shul: It is a custom of Jewry to place great effort that every child be
present in Shul for some time on Rosh Hashanah. Based on his age, he is to be present for
the prayers, blessings, Tekias Shofar, answering Amen. The children perform this with joy
until it affects even the adults.
Adon Olam: The following guarantee was made by Rav Yehuda Hachassid; Rav Haiy Gaon
and Rav Sherira Gaon: One who concentrates while reciting the opening paragraph of Adon
Olam I guarantee that his prayers will be heard and the Satan will not prosecute against his
prayers. He will not have any Satan [prosecute] during his prayers of Rosh Hashanah and
Yom Kippur and his enemies will fall before him.
Hamelech: The custom is to have the Chazan of Shacharis switch the Chazan of Pesukei
Dezimra starting from the word Hamelech. The word Hamelech is recited by the Chazan in
the slow traditional tune, lengthening the verbalization of the word. [Each person is to read
all the words quietly to himself.]
Shir Hamaalos: Shir Hamaalos Mimamakim is recited between Yishtabach and Kaddish.
See Halacha 2 for further details on this subject.
Leaving the Tallis over ones head for the duration of prayer: The Rebbe did not remove his
Tallis from over his head for the entire duration of the prayers.


Standing when the ark is open: From the letter of the law one is not required to stand when
the ark is open, however the custom of the world is to stand out of respect. Nevertheless if it
is difficult for one to stand he may be seated.
Standing at the end of each blessing: In certain years the Rebbe was accustomed to slightly
lift himself towards the conclusion of each blessing of Chazaras Hashatz and by the recital
of Ukesov and Ubisefer. However in the later years the Rebbe remained sitting throughout
the repetition, including the concluding blessings.
Niggun by Kaddish Tiskabel: It is customary to sing a hymn when reciting the Kaddish
Tiskabel which follows the Chazans repetition. This shows that we trust that our prayers
have been accepted before Hashem and we will be blessed with a good year.
Halel/: The Halel prayer is not recited on Rosh Hashanah or Yom Kippur. Those that say
Tehillim on a daily basis and have reached the psalms of Halel on Rosh Hashanah and Yom
Kippur as part of their regular cycle are permitted to recite these psalms as usual. However
those that are not saying the Tehillim as part of any cycle may not specifically recite the
psalms of Halel in Tehillim.
Avinu Malkeinu/ : Avinu Malkeinu is recited on Rosh Hashanah after each
Shacharis and Mincha Shemoneh Esrei. The custom is to open the ark prior to its recital.
The custom is to stand during its recital. We omit on Rosh Hashanah all stanzas that
mention sin such as Chet or Avon and the like.] When saying the stanza of "
the words are read in one breath. Avinu Malkeinu is omitted on Shabbos. Thus
Avinu Malkeinu is omitted on Shabbos Shuva and on Rosh Hashanah that coincides with
Shabbos. In addition to the above Avinu Malkeinu is also omitted by Mincha of Erev
Shabbos.
The Torah Reading: When the Ark is opened to remove the Torah scrolls the 13 attributes
[i.e. passage of Hashem Hashem] is recited three times prior to Berich Shmei. This applies
even when [the first day of] Rosh Hashanah falls on Shabbos. After the recital of Hashem
Hashem one recites the prayer of Ribono Shel Olam one time. Likewise the verse of Veani
Sefilasi, which is recited after the Ribono Shel Olam is only recited one time. This is then
followed by the prayer of Berich Shmei.
Two Torah scrolls are removed from the Ark. The scrolls are to be rolled to their proper
places prior to Davening. Doing so is not to be delayed until Kerias Hatorah. If only one
scroll is available then the two portions are to be read from the same scroll.
On the first day of Rosh Hashanah one reads from the first Torah scroll the portion starting
with And Hashem remembered Sarah up until the section of the Akeida. This portion is
read because [it discusses the remembrance of G-d's promise to Sarah that she will have a
child and] it was on Rosh Hashanah that she was remembered [by Hashem and conceived].
Five men are called up for an Aliyah by the Torah reading of the first Torah scroll. When
Rosh Hashanah coincides with Shabbos seven men are called up to the reading of the first
Torah scroll. The Aliyas are to be given to married men of stature out of respect for the day.
Some communities have a custom to give one of the five Aliyos to the Baal Tokeia. Other
communities are accustomed in addition to the above to also give an Aliya to the Chazan of
Musaf. It is proper for every G-d fearing Jew to try to get an Aliyah during the High
Holidays. If the Aliyas are sold then he should try to purchase an Aliyah in accordance to
the amount that he can afford. Nevertheless one must beware from this leading towards
strife and discord as one should not fight over any Mitzvah and one who compromises to the


other person is also meritorious. This applies even if one desires to get an Aliyah on behalf
of a deceased relative, as the compromise serves as an even greater merit.
It is a known custom amongst all Israel to read the Torah on Rosh Hashanah in a special
tune of the Yamim Noraim. This is also the Chabad custom. Nevertheless in Lubavitch the
custom was to read the Maftir from the second scroll in the regular reading tune and not
with the tune of the High Holidays. The custom is for the person who receives the Aliyah to
recite the blessings of Birchas Hatorah in the hymn of the Rosh Hashanah reading. The
same applies to reading the Mi Shebeirach. One should not swerve from this custom.
Nevertheless the blessings of the Maftir and Haftorah are said in the regular tune according
to the Chabad custom.
Mi Shebeirach: Some Poskim write that one should not recite the words Lekavod Yom
Hadin being that these are days of mercy. Practically the Chabad custom is to say
Lekavod Yom Hadin. Upon saying a Mi Shebeirach for the sick it is not necessary to say
Shabbos Hi Melizok or Yom Tov Hi Melizok as today is the day of judgment.
After the above reading and recital of half Kaddish the Maftir is read from the second Torah
from the portion of Pinchas Ubechodesh Hashevi. This portion discusses the sacrifices of
Rosh Hashanah that were brought on Rosh Hashanah in the Temple.
The Haftorah is read from the beginning of Sefer Shmuel until the words Vayerem Keren
Meshicho. The reason it is read is because it discusses the events of Chana's pregnancy as
also Chana conceived on Rosh Hashanah.
The Torah scroll is left out throughout the Shofar blowing and is thus only returned before
Musaf. The prevalent custom amongst Anash is that the Sefer Torah is placed on the Bimah
during the Shofar blowing, however in 770 the custom is for it to be held.
Reading on the Second day of Rosh Hashanah: Two Torah scrolls are removed from the ark.
One reads the portion of the Akeida from the first Torah scroll, starting with And Elokim
tested Avraham up until the end of the Parsha. This portion is read in order to remind
[Hashem] of the Akeida of Yitzchak. The person who reads the Haftorah reads for Maftir
[from the second scroll] the same portion of the Torah that was read yesterday [the first day
of Rosh Hashanah]. The Haftorah is read from Yerimia, starting from the words Ko Amar
etc until the words Haben Yakir etc. The reason for why we read this Haftorah is because
it is an obligation to awaken the memory on Rosh Hashanah, and in this Haftorah it states
Zechor Ezkerenu Od Al Kein Hamu Meiay.

7. Shofar Blowing:
The Shofar is blown for the first time after the Torah reading. This set of blows is referred to
as Tekios Meyushav. One fulfills his Biblical obligation of hearing Shofar with hearing this
set of blows. There are various subjects of laws applicable towards Shofar blowing, as
elaborated on in the section entitled Shofar. In this Halacha only those laws and customs
that relate to the blows within the prayer will be brought.
The blowing of the Shofar on Rosh Hashanah expresses the scream of the essence of the
Jewish soul. A deep cry bringing regret for the past and determination for the future. The
blowing of the Shofar draws down the Sefira of Malchus for the coming year. This follows
the saying of the Sages One recites Malchiyos in order to crown me as King over you. And
with what? With the Shofar.
The spiritual preparation prior to the blowing: One is to spiritually prepare himself prior to
blowing Shofar. This is accomplished by each person thinking of matters that spiritually


arouse him, each person on his own level and in accordance to his nature. On a deeper level
at this time one is to resolve a general acceptance of the Heavenly yolk for the entire year.
The Rabbeim prepared themselves for this occasion through the singing of a Niggun. The
Rebbe would sing the Niggun of Gimel Tenuos.
The verses recited prior to the blowing: After the above preparation is completed one is then
to say the psalm of Lamnatzeiach Livnei Korach seven times. This psalm has the ability
to turn the attribute of judgment into mercy. After the recital of this psalm the Chazan
recites a series of verses spelling out the words " with the congregation repeating
verse by verse after the Chazan. The Baal Tokeia and congregation then recites the Yehi
Ratzon prayer recited prior to the blessings over Shofar.
The Makri: The makri does not utter a word, and instead he merely points one by one to the
names of the sounds as listed in the Siddur.
The Blessing: Prior to blowing the Shofar the Baal Tokeia recites the following blessing
while standing: " " " . After reciting this blessing he is to recite the blessing
of Shehechiyanu. The blessing of Shehechiyanu is recited on both the first and second day
of Rosh Hashanah. By the Shofar blowing of the second day the Baal Tokeia should initially
wear a new garment. The congregation is to have in mind to fulfill their obligation with the
blessings and sounds. The congregation answers Amen after each of the two blessings that
are recited although does not say Baruch Hu Uvaruch Shemo. The Shofar is to be covered
prior to saying the blessings until after the blessings have been completed. Some however
write that the mouth of the Shofar remains revealed. One is to hold with his right hand the
covered Shofar while the blessings are recited. The Rebbes custom was to simply rest his
hand on the cover of the Shofros. After reciting these two blessings [of Leshmoa and
Shehechiyanu] the blower is to sound " " " three times each set.
Standing: The custom is to stand throughout Shofar blowing, starting from the blessings
until the end of the blows. This applies for both the Baal Tokeia and the congregants.
Concentration and Kavanos during Shofar blowing: One must focus his attention on the
sounds during the blows. If one did not do so it is questionable whether he fulfills his
obligation of that specific blow in which his mind was drifting. Thus it is proper for one to
look inside the Machzor and follow along by each sound. One is to think by each sound how
he is fulfilling the will of G-d and giving Him pleasure above. Doing so will help him
concentrate and prevent him from allowing his mind to drift. Accordingly one is to beware
not to think too deeply while hearing the sounds even of matters that pertain to the Shofar,
such as its laws and Kabalistic intents. However a general Kavana of the meaning and affect
of Shofar every individual listener must have, as one does not fulfill his obligation of the
Kavanos with the Kavanos of the Baal Tokeia.
Who holds the Sefer Torah during the Shofar blowing? The prevalent custom amongst
Anash is that the Sefer Torah is placed on the Bimah during the blowing, however in 770
the custom is for it to be held.
Not to talk until after Musaf: One may not speak from the time he hears the beginning of
Shofar blowing after Kerias Hatorah until after Musaf. However [after the first set of blows-
Tekios Meyushav] one may speak of matters relating to the Shofar and Davening. One may
say Asher Yatzar after using the bathroom. It is forbidden for one to learn Torah verbally
until after Musaf. This applies even prior to Chazaras Hashatz. However it is permitted to
think Torah in ones mind. One may however even verbally learn matters of Torah that
relate to the Tekios. Some also permit one to say Tehillim during this time.


It is proper to refrain from talking unrelated speech until after the finals blows are sounded
after Davening. Hence one is to refrain from talk until after the 30 blows are sounded after
Tehillim. However from the letter of the law one is permitted to talk of even unrelated
matters once the sounds of Musaf have been completed.
Silence: During the actual blowing of the Shofar, whether of Meyushav [i.e. before Musaf]
or Meumad [i.e. during Musaf], it is forbidden for one to [make any noise even to] spit, as
one must hear the entire sound from beginning to end, even if the blow is very long.
Confessing [Viduiy] during Shofar blowing: In between the sets of the Shofar blowing [of
Meyushav] one is to confess his sins quietly. One is to verbalize the confession and not say
it merely in his mind. However some rule that it is not to be verbalized at all due to an
interval. Some however write that this ruling applies only to the Baal Tokea. Others
conclude that practically it is not the Chabad custom to confess between the Tekios.
According to all one must stop confessing as soon as the Tekios resume. The confession
made between Tekios is not for the sake of fulfilling the Mitzvah of Teshuva, as otherwise
we would have a set order of confession said even not during the Tekios, as is done on Yom
Kippur, rather it is an expression of the longing of ones soul to attach to Hashem. This is
the loftiest of moments within Rosh Hashanah in general and the blowing of Shofar in
particular. One is able to change his entire essence at this time.
Yehi Ratzon: The Yehi Ratzon is recited after the Tekios.
The verses recited after Shofar blowing: After the Shofar blowing the person which read the
verses prior to the Shofar blowing [i.e. the Baal Tokeia] also intones the three verses of
Ashrei Haam. The congregation then begins ashrei yoshvei veisecha in unison.
Looking at the Baal Tokeia: Based on Kabala one is to stare at the face of the Baal Tokeia
after he concludes the Tekios. The Baal Tokeia is to thus face the congregation after he
returns to his place after completing the blows.

8. The Musaf Prayer:
Yizkor: Yizkor is not recited on Rosh Hashanah, neither on the first or the second day.
Nevertheless the Chabad Rabbeim were accustomed to recite Yizkor in silence on the
second day of Rosh Hashanah. Each person may decide whether to follow this custom on
Rosh Hashanah.
The prayer of Hineni Heani: The Chazan of Musaf recites the prayer of Hineni Heani prior
to reciting the half Kaddish that is recited prior to the silent prayer of Musaf. Only the
Chazan is to recite this prayer and not the congregation. This prayer is said with intense
concentration from the depths of the heart, and with great accompany of tears. One is not to
lengthen a great amount in this prayer in order to diminish the interval made between the
Ashrei and Kaddish that follows. In some years the Rebbe said Tehillim during this point.
After the recital of this prayer the Chazan then recites four verses beginning with the word
Yadati.
The nine blessings of Musaf-Malchiyos; Zichronos and Shofros: On Rosh Hashanah the
Sages instituted to recite nine blessings within Musaf of both days of Rosh Hashanah. The
three middle blessings are called / / Kingship/Remembrance/Shofar. The
purpose of this blessing is for one to advocate his acceptance of the yolk of Heaven. This is
then followed by the blessing of Zichronos/Remembrance, in which one recites verses of
remembrance in order to advocate a good remembrance of us before G-d. This [good


remembrance] is accomplished through the Shofar. Therefore afterwards we recite the
blessing of Shofros which includes the verses of Shofros.
One is to bow when he says Aleinu in Musaf of his silent prayer.
One who is praying Musaf without a Congregation: One who is Davening alone is not to
Daven Musaf of Rosh Hashanah until three hours have passed into the day. However
regarding Shacharis of Rosh Hashanah one may Daven within the first three hours of the
day even if he is Davening alone. Furthermore it is a Mitzvah Min Hamuvchar to pray at the
same time as the congregation is praying in Shul.
Chazaras Hashatz: One is to listen to the parts of the repetition that are obligatory and is not
to do anything else in the interim. Regarding the Piyutim and verses of Malchiyos,
Zichronos and Shofros, it is forbidden for one to learn Torah verbally during this time. This
applies even prior to Chazaras Hashatz. One may however think words of any part of Torah
without limit. One may even verbally learn matters of Torah that relate to the Tekios. Some
also permit one to say Tehillim during this time.
Unesaneh Tokef: It is customary to stand for the recital of Unesaneh Tokef and so was the
Rebbes custom.
Bowing on the floor by the Chazans repetition: The custom is to bow on the ground in the
paragraph of Aleinu Lishabeiach that is said within the Chazans repetition. One bows by
the words Veanachnu Korim. The congregation and Chazan all bow when the above
words are recited. It is forbidden for the Chazan to move his feet during the repetition and
walk backwards in order to perform the bowing. One is to protest against those that do so.
The custom therefore is for the Chazan to begin Shemoneh Esrei with enough of a distance
from the Amud that he will be able to bow on the ground without moving his feet. One
bows on the floor by the above words even when Rosh Hashanah coincides with Shabbos.
One bows the same way he bows on Yom Kippur, placing ones forehead to the ground [i.e.
Nefilas Apayim]. [There are two methods of performing the above bowing: a) The
widespread custom is to kneel to the ground, resting his body on his knees and down, and
bow his head to the floor until his forehead touches the ground. b) One prostrates himself
completely on the ground to the point that his entire body lies flat on the floor. Some write
that this later custom should not be seen as a directive for the public. Practically the
widespread custom is like the first method.] It is forbidden for a person to bow his head onto
a stone floor, in a way that his head directly touches the stone. This applies even if he is
merely kneeling on the ground and is not prostrating his entire body. Thus if the floor in
Shul is made of stone it is forbidden to directly touch ones face to the ground and one is to
place an interval between [his head] and the ground. Any material can serve as a valid
interval, whether a towel, tissue, paper, plastic bag, grass and the like. The interval is only
required to be placed between the head and the ground and is not required to be placed
under the knees or other body parts. If the interval is placed only between the knees and the
ground and not between the face and the ground it is invalid. If the floor is made of wood or
other non-stone material, one may bow onto the floor without any interval, having his
forehead directly touch the ground, and so is the Chabad custom. However if one fully
prostrates himself on the floor with spreading his hands and feet then he requires an interval
between his face and the ground even if the floor is made of wood or other non-stone
materials.
Women do not bow by Aleinu.


By Aleinu we open the Aron until the words Velo Sam Chelkeinu Bahem. The Aron is
then momentarily closed and reopened by the words Veanachnu Korim.
The congregation is to read Aleinu together with the Chazan.
Rejoicing at the conclusion of the prayers: At the conclusion of prayers one is to leave the
shul in happy spirits, having faith that G-D heard our pleas.
May one carry his Shofar back home after having used it for the Mitzvah? It is forbidden to
carry the Shofar on RH for no need in any area that does not have an Eiruv and is hence
forbidden to carry on Shabbos. If however one originally carried the Shofar to Shul on Yom
Tov then if he suspects the Shofar may get lost or stolen if he leaves it in Shul, he may
return it home on Yom Tov, even if he has no more need to blow it that day.

9. Mincha:
Mincha is recited prior to Tashlich.
Saying Tzidkascha Tzedek by Mincha of Shabbos RH: When [the first day of] Rosh
Hashanah falls on Shabbos we are accustomed to omit the recitation of Tzidkascha from the
Mincha prayer of Shabbos.
Mincha Erev Shabbos: When the 2
nd
day of RH coincides with Erev Shabbos, Avinu
Malkeinu is omitted by Mincha.
Veani Sefilasi: When Rosh Hashanah coincides with Shabbos the verse of Veani Sefilasi is
recited by Mincha of Shabbos as is usually done.

10. Tashlich:
It is customary to go on Rosh Hashanah to a river [or well or spring] to recite Tashlich.
When is it recited? Tashlich is recited after Mincha, on the first day of Rosh Hashanah, prior
to sunset. Although the custom is to say Tashlich after Mincha, if one assesses that he will
not have time to go after Mincha then he should go beforehand. Likewise if one is unable to
return from the river at night then he may recite Tashlich before Mincha while there remains
time in the day to return. The custom is to allow saying Tashlich up until Tzeis Hakochavim
if one did not do so beforehand.
If one did not say Tashlich on the first day of Rosh Hashanah some Poskim rule it is to be
said on the second day of Rosh Hashanah after Mincha, prior to sunset. Others rule it is to
be said on the second day, after Musaf. If one was unable to go on the second day, then he
may go any day throughout Aseres Yimei Teshuvah. Nevertheless it is best to say it on the
day before Erev Yom Kippur which is called Yom Yud Gimel Middos.
If the first day of Rosh Hashanah falls on Shabbos some Poskim rule that Tashlich is recited
on the second day of Rosh Hashanah which is Sunday. Other Poskim rule one is to recite
Tashlich on Shabbos. Practically the Chabad custom is to recite Tashlich on the second day
of Rosh Hashanah. It is to be performed after Mincha [prior to sunset] on Sunday.
Many women are accustomed to recite Tashlich. Nevertheless they are not to go to an area
where there are men as this can lead to promiscuity and sin. Some Poskim denounce the
custom of women saying Tashlich due to this reason.
Where is it recited? Tashlich is to be recited near a river that contains live fish. It is best to
be recited near a river that is outside the city. In a case that a river, well, or spring is not
available in ones area, then some are accustomed to walk to an area from which they can
see a river, sea or other body of water, even if it is very far. In Yerushalayim some were


accustomed to recite Tashlich near the opening of a water pit, even if it is currently dry of
water. If this too is not available then one may go to any body of water, even an open faucet.
It is forbidden to feed fish on Yom Tov [unless they are in an aquarium and dependent on
humans for their food].
Shaking ones Tallis Katan: At the conclusion of Tashlich one shakes the ends of his Tallis
Katan. [Some emphasize that one is to shake the Tallis specifically over the body of water.]
The meaning of Tashlich: The Midrash states that when Avraham Avinu traveled to perform
Akeidas Yitzchak the Satan created a river to prevent him from performing the Mitzvah.
When the water reached his neck Avraham cried Hoshia Hashem Ki Bau Mayim Ad
Nafesh. An alternative reason for saying Tashlich is because it is customary to anoint
Kings near a river. Hence since on Rosh Hashanah we desire to crown Hashem as our King
we go to a river to arouse this coronation. According to Kabala the saying of Tashlich
represents the throwing of all of ones Kelipos that were created through sin into the
supernal seas. It is for this reason that Tashlich is recited near a river. The public however
confuses this and says that the sins are thrown into the river. Water represents Chesed while
fish represent the level of Eina Pikcha. [This means as follows: The level of Eina Pikcha
in the supernal worlds represents mercy, as it refers to that Hashem is constantly guiding us
with merciful eyes. Fish do not have eyelids and hence keep their eyes open on a constant
basis. This represents the arousal of mercy of the level of Eina Pikcha that is found above.]

11. The Second day of Rosh Hashanah
Two days: Although people living in Eretz Yisrael usually only keep a one day holiday, on
Rosh Hashanah everyone keeps two days, even those living in Eretz Yisrael. Furthermore
these two days are considered like one long day and thus carry a number of Halachic
stringencies that are not applicable by other Holidays.
Shehechiyanu: The blessing of Shehechiyanu is recited on both the first and second day of
Rosh Hashanah. It is said by [candle lighting or by] Kiddush and the next day by Shofar.
Nevertheless initially when saying the blessing of Shehechiyanu on the second night [by
candle lighting or] Kiddush, and by the Shofar blowing the next day, one is to wear a new
garment that requires Shehechiyanu to be recited while wearing it. Alternatively for
Kiddush one may take a new fruit and place it in front of him before Kiddush. Whatever one
chooses to use, upon reciting Shehechiyanu he is to intend to include within the blessing
also the new fruit or garment. [However one is not to intend only on the new fruit or
garment and is to mainly intend that the Shehechiyanu is being said over the Yom Tov.] If
one does not have a new fruit or new garment available, one is nevertheless to say the
blessing of Shehechiyanu.
Candle Lighting: On the second night of Rosh Hashanah the candles are lit after nightfall. If
the second night of Rosh Hashanah falls on Motzei Shabbos some write that it is best for
women to Daven Maariv with Vetodieinu prior to lighting candles and doing Melacha. On
the second night of Rosh Hashanah a woman should wear a new garment [which she has
never yet worn] for candle lighting in order to exempt it with the blessing of Shehechiyanu.

Alternatively if she does not have new clothing she is to place a new fruit in front of her
before lighting candles [and look at it upon saying the blessing of Shehechiyanu] having it
in mind within the blessing. The same new fruit that will be used for Kiddush may be used
for this purpose, and certainly another new fruit may be used. [Some Poskim rule that if she
will be using a new fruit then she is to delay the lighting of the candles until right before


Kiddush and eat the fruit directly after hearing Kiddush. Other Poskim however rule that
there is no necessity to do so and she may light candles while seeing the new fruit, with
intent to eat the fruit later on, after Kiddush.] If she does not have a new fruit or new
garment available, then she is nevertheless to say the blessing of Shehechiyanu by candle
lighting.
If a man is lighting candles he is to say the blessing of Shehechiyanu only by Kiddush.
Maariv: Before Maariv on the eve of Rosh Hashanah one is to read Tehillim. [See
Introduction of this chapter] When the second night of Rosh Hashanah falls on Motzei
Shabbos [i.e. Saturday night], then in the evening prayer of Shemoneh Esrei the paragraph
of is added prior to the paragraph of .
Kiddush: One who has not said Shehechiyanu by candle lighting [such as all men who had
their wives light the candles] is to say Shehechiyanu by Kiddush. On the second night of
Rosh Hashanah one is to place before him a new fruit or wear a new garment and intend to
exempt it with the blessing of Shehechiyanu. When the first day of Rosh Hashanah falls on
Shabbos one says Yaknahaz in the order of Kiddush of the second night of Rosh Hashanah
just as is done by any Holiday that falls on Motzei Shabbos.
Learning Chassidus towards the end of Rosh Hashanah: One should learn Chassidus
towards the end of Rosh Hashanah until after nightfall in order to fuse the revelations of
Rosh Hashanah with the rest of the year through Chassidus.

12. Second day of RH that falls on Motzei Shabbos:
Saying Bein Kodesh Lekodesh: When the second day of RH falls on Motzei Shabbos one
may not begin doing any Melacha which is permitted on Yom Tov until he says Havdala, or
recites Baruch Hamavdil Bein Kodesh Lekodesh, after the conclusion of Shabbos. It is of
importance to remind women of this requirement, and have them say Baruch Hamavdil
prior to doing any Yom Tov preparations or lighting candles. [Some write that it is best for
women to Daven Maariv with Vetodieinu prior to lighting candles and doing Melacha.]
Vetodieinu: When [the second night of] Rosh Hashanah falls on Motzei Shabbos [i.e.
Saturday night], then in the evening prayer of Shemoneh Esrei the paragraph of
Vetodieinu/ is added prior to the paragraph of .
Yaknahaz: When the second day of RH falls on Motzei Shabbos one says Yaknahaz in the
order of Kiddush. The order of the blessings are: 1) Hagafen 2) Kiddush Hayom 3) Ner 4)
Havdala 5) Shehechiyanu. In acronym form, this is called Yaknahaz.
Besamim: When Motzei Shabbos coincides with the second day of RH the blessing of
Besamim is omitted from the order of Havdala Yaknahaz.
Haeish: If one has a candle available one is to recite a blessing over it, after the blessing of
Kiddush but prior to the blessing of Havdala. [The custom is to say the blessing of
Meoreiy Haeish over the Yom Tov candles that were lit. We do not place the candles
together, and nor do we place our nails towards them. Rather we simply look at the candles
after the blessing and then continue with Yaknahaz.]

13. Motzei RH:
Shemoneh Esrei: In Shemoneh Esrei one must remember to add the following statements:
Zachreinu; Mi Kamocha; Hamelech Hakadosh; Hamelech Hamishpat; Ukesov; Ubesefer,
Oseh Hashalom.


Veata Chonantanu: On Motzei Rosh Hashanah one needs to recite Havdala [Ata
Chonantanu] in the blessing of Chonen Hadaas, just like on Motzei Shabbos.
Havdala on Motzei Yom Tov: On Motzei Rosh Hashanah one is required to recite Havdala
over a cup of wine just like on Motzei Shabbos. During Havdala of Motzei Yom Tov we do
not say a blessing over fire. During Havdala of Motzei Yom Tov we do not say a blessing
over Besamim. The Nussach of Havdala on Motzei RH that falls on a weekday also
contains the words Bein Yom Hashevii Lesheishes Yimei Hamaaseh, even though it is
now in middle of the week [and it thus seems irrelevant to mention this statement]. [Thus it
follows the same Nussach as any Motzei Shabbos.]

14. Conclusion of Rosh Hashanah that falls on Friday/Erev Shabbos:
Shnayim Mikra: On Erev Shabbos one is to read Shnayim Mikra after midday before
Shabbos.
Heating up the food for Shabbos: One must prepare the food before Shabbos with enough
time for the food to be hot and cooked before Shabbos.
Candle lighting: One lights candles for Shabbos from a pre-existing flame at the usual time
of candle lighting. It goes without saying that the candles may not be lit after sunset.
Hodu and Patach Eliyahu: Hodu is not said before Mincha although Patach Eliyahu is
recited as usual before Mincha.
Avinu Malkeinu: Avinu Malkeinu is omitted by Mincha.
Kabalas Shabbos: When the conclusion of Rosh Hashanah falls on the eve of Shabbos, the
evening service begins with instead of . [However in Lecha Dodi the
normal dialect of Berina is recited. This applies even if one is reciting Kabalas Shabbos
prior to the leave of Rosh Hashanah.]
Havdala and Ata Chonantanu: When the second day of RH falls on Erev Shabbos one does
not say Havdala. [Havdala is not recited either in prayer or over a cup of wine. Hence Veata
Chonantanu is omitted in Shemoneh Esrei of Friday night, and one does not say Yaknahaz
by Kiddush].
The Rosh Hashanah Frabrengen? In years that the conclusion of Rosh Hashanah coincided
with Shabbos, up until 1984 the Rebbe would hold the Frabrengen as usual on the 2
nd
day of
Rosh Hashanah which was Friday afternoon, entering into Shabbos with Pores Mapeh
Umikadesh, although the Kos Shel Bracha would be delayed until Motzei Shabbos.
However from 1984 and onwards, due to the Halachic complications, this custom was
stopped, and rather the Rebbe would hold the Frabrengen on Shabbos afternoon. The Rebbe
would tell all the Chassidim to wash for bread at the start of the Farbrengen.



The Rosh Hashanah Meals
1. A Mitzvah to eat:
It is a Mitzvah to eat, drink and rejoice on Rosh Hashanah.
Rich meat and sweet beverages: Throughout the meals of Rosh Hashanah the custom is to eat
rich meat and drink honey [beverages] and other sweets as an omen that the year should be
sweet and rich. [One should however avoid eating the meat of a goat as goats are rooted in
Gevura.]
Not to fully satiate oneself: One should not eat to his full capacity in order so he not be led
towards frivolous behavior, and so he keep the fear of G-d consciously on his mind.
The Mitzvah of Simcha does not apply on Rosh Hashanah. Hence one is not obligated to
drink wine, or buy his wife clothing or jewelry on behalf of Rosh Hashanah.
Although there is no obligation to drink wine due to the Mitzvah of Simcha on Rosh
Hashanah, unlike other Holidays, nevertheless due to the Mitzvah of Oneg one is obligated to
establish his meal on wine. This means that he is to drink wine in middle of the meal, as is
the law by all Holidays. However there are opinions which rule that one is not to drink wine
on Rosh Hashanah [other than for Kiddush]. Many Poskim argue on this opinion.
One is allowed to fast until midday on Rosh Hashanah. This normally occurs if one did not
eat or drink anything in the morning and the prayers continued until past midday.

2. When during the day is one to eat the day meal?
The day meal of the first day of Rosh Hashanah is to begin prior to the 10
th
hour of the day.
However, if one has not done so then he is to eat the meal even past the 10
th
hour. However
the day meal of the second day of Rosh Hashanah may begin even after the 10th hour, with
exception to when the 2
nd
day of Rosh Hashanah falls on Erev Shabbos in which case the day
meal is to begin before the 10
th
hour likewise on the 2
nd
day.

3. Inviting the needy to ones meal:
It is an obligation for one to invite orphans, widows and those which are in need to the Yom
Tov meals. If one does not do so then it is not considered a meal eaten in honor of the
Mitzvah but rather for the satiation of his abdomen.

4. The meal menu
Setting up the table before Yom Tov: The mother of the home is to arrange that the table is
set with a nice tablecloth, ready for her husbands return from Shul. Nevertheless if one came
home and saw that the table was not yet set up, he is not to make a quarrel with his wife over
this and get angry, as anger is a very bad omen. Rather he is to judge her favorably and not
hold any resentment even in his heart.
Kiddush: The Chabad custom is to stand for Kiddush by all times, whether on Shabbos or
Yom Tov. The blessing of Shehechiyanu is recited in Kiddush on both the first and second
day of Rosh Hashanah. [One who has not said Shehechiyanu by candle lighting, as is the case
by men, is to say Shehechiyanu by Kiddush.] See below regarding having a new fruit on the
second night by Shehechiyanu.
Yaknahaz: When the second day of Rosh Hashanah falls on Motzei Shabbos one says
Yaknaha"z in the order of Kiddush of the second night. The blessing of Besamim is omitted
from the order of Havdala Yaknahaz. The custom is to say the blessing of Meoreiy Haeish
over the Yom Tov candles that were lit. We do not place the candles together, and nor do we


place our nails towards them. Rather we simply look at the candles after the blessing and
then continue with Yaknahaz.
Rosh Hashanah that coincides with Shabbos: When [the first night of] Rosh Hashanah falls
on Friday evening, the following passages prior to Kiddush are read in an undertone: shalom
aleichim, eishes chayil, mizmor ledavid Hashem ro'i, da hi se'udasa.
The day Kiddush: By the day Kiddush of Rosh Hashanah one says the verse Tiku and Ki
Chok etc. One does not say Aleh Moadeiy or Askinu. When Rosh Hashanah falls on
Shabbos, the following passages are said prior to the verse of Tiku. They are to be said in an
undertone: Mizmor Ledavid; Askinu; Veshamru; Im Tashiv; Da Hi; Zechor; Al Kein.
The new fruit-Taking a new fruit by Kiddush of the second night: By Kiddush of the second
night of Rosh Hashanah it is accustomed to place a new fruit in front of the person making
Kiddush, or for him to wear a new garment, and intend to exempt it with the blessing of
Shehechiyanu. Upon him saying the blessing of Shehechiyanu he is to look at the fruit.
[Immediately after Kiddush, after drinking the wine but before washing for bread, he is to
say the blessing of Haeitz and eat the new fruit. The person who said Kiddush is not to make
any interval, even of speech, between Kiddush and eating the new fruit. The Chabad custom
is to eat a Kezayis of the new fruit. One may eat other fruits to accumulate the total of a
Kezayis. If he ate a Kezayis he is to recite an after blessing afterwards, prior to washing for
the meal. If he did not eat a Kezayis of fruit then an after blessing is not said. The custom is
that also the people who listened to the Kiddush eat the new fruit, saying a blessing of
Shehechiyanu and then Haeitz over it.] If one does not have a new fruit or new garment
available, he is nevertheless to say the blessing of Shehechiyanu in Kiddush.
The custom is that also the people who listened to the Kiddush eat the new fruit, saying a
blessing of Haeitz and Shehechiyanu [see next] over it. One first says the blessing of
Shehechiyanu and only afterwards recites the blessing of Haeitz.
The Rimon is not to be used as the new fruit being that one is required to eat it on the 1
st

night as part of the Simanim. Nevertheless, there are those which use it as the new fruit for
the 2
nd
night.
Dipping the Challah in honey: During the Rosh Hashanah meals, after saying the blessing of
Hamotzi, one dips the Challah in the honey [three times]. Nevertheless one should also have
salt on the table. It is customary to dip bread in honey throughout all the Yom Tov and
Shabbos meals until Simchas Torah, as well as Hoshanah Raba, Erev and Motzei Yom
Kippur. During the week it is not customary to do so.
Round Challahs: The ancient custom of Ashkenazi Jewry is to eat round Challahs on Rosh
Hashanah. This symbolizes the roundness of a crown and corresponds to the coronation of
Hashem on Rosh Hashanah. Alternatively it is done as a symbol of good omen as all round
items do not have a start or finish and hence reflects long life. Likewise round represents
unity. Some write that this applies only on Rosh Hashanah itself, however on Shabbos Shuva
one is to return to the accustomed shape of the two Vavs.
Apple dipped in honey: After eating the Challah after Hamotzi, one is to eat a sweet apple
dipped in honey saying first the blessing on the apple and immediately afterwards the "Yehi
Ratzon" printed in the Machzor. After saying the Yehi Ratzon one is to eat the apple. One is
to first eat the apple even if there are other fruits of the seven Minim on the table. One should
have in mind all the fruits to be eaten during the meal, and not say a separate blessing over
them later on. This includes fruits eaten as dessert prior to Birchas Hamazon.


The apple represents the orchard of apples which is well known in Kabalistic literature.
The significance of the apple is as follows: An apple contains three benefits: Smell; Taste
and Sight. These three senses represent the three channels of blessing in Banaiy [children],
Chayaiy [Health] and Mezoni [livelihood]. Eating the apple on the night of Rosh Hashanah
serves as a good omen to these three channels of blessing.
The Midrash states that the apple tree does not give off shade. This means to say that its
shade is very minute. In Kabala shade represents a contracted level of Makif revelation. All
the fruit trees receive from this level with exception to the apple. The apple is rooted in
Tiferes and receives directly from the level of Emes of which there is no shade or
contraction. Based on this it is said in the name of Admur [the Tzemach Tzedek] that this is
the reason we are accustomed to eat the sweet apple in honey on the first night of Rosh
Hashanah, as Tishreiy is the seventh month which corresponds to the Tikkun of Emes. In
Tishreiy Atzmus is revealed without any contraction and through our Teshuvah in this month
we reach Atzmus. We thus eat a fruit that is rooted in the level of Emes as a symbol of this
matter.
Honey comes from Gevurah. Nevertheless honey is a sweetened Gevura [Gevura
Shebichesed] and thus has the ability to sweeten all other items. It is able to preserve all
items preventing them from deteriorating as it compacts the item and prevents its four
Yesodos from separating. Furthermore it has the power to eventually turn the item it is
preserving into actual honey. It thus is able to turn the bitter into the sweet in play of the
Avoda of Is-hapcha.
The Simanim-Foods of significance that are eaten on Rosh Hashanah: The purpose of eating
the Simanim is in order to remind the person and arouse within him feelings of repentance
for him to request from G-d the matters that the Simanim represent [such as long life,
children no war etc]. If for whatever reason one is unable to eat the Simanim he should
nevertheless bring them to the table, and at least look at them during the meal for a good
omen.
One should be accustomed to eat the following foods on Rosh Hashanah:
o Karti [Leek]
o Silka/Tradin [Beets]
o Tamri [Dates]
o Kara [Squash]
o Rubya/Tilsan: The Rubya, which refers to Tilsan, is eaten as it means "many" in
Yiddish. [Some say this refers to Meheren which is a carrot. Others say this refers
to a beet or other red herb substance. Many argue on this opinion. Many consider
this the Lubya bean, which is the Cowpea legume, and so is the custom of various
communities. Others consider this Chilba [Fenugreek]. In modern Hebrew the Rubya
refers to the cowpea been while the Tilsan refers to Clover.
o Many [carrots]: Similar to the Rubya, all vegetables that are etymologically rooted
to the word "many" in others languages are to be eaten by all the inhabitants of the
native countries in which that language is spoken, each country according to their
language. [Carrots are called Meheren in Yiddish. Meheren means more in
Yiddish. Thus the custom of European Jewry is to eat carrots as part of the Simanim
in a traditional European dish called Tzimis. This especially applies according to
those opinions mentioned above that interpret the Rubya as the carrot. This custom is
also found amongst Yemenite Jewry.]


o Apple dipped in honey: See above!
o Fish: Some [are accustomed to] eat fish to signify that we should multiply like fish.
The fish is not to be cooked in vinegar.
o /Pomegranate:

Some have the custom to eat [sweet] Rimonim as an omen that
we should multiply our merits like the seeds of the Rimon. [Practically this is the
widespread custom today. One is to eat a Kezayis of the Rimon. The Rimon is to be
eaten after Hamotzi on the first night of Rosh Hashanah. It is best to eat the fruit in
the beginning of the meal, rather than the end. When eaten on the first night, as is
suggested, if it is a new fruit the blessing of Shehechiyanu is said. However in such a
case the fruit should not be brought to the table until after Kiddush in order so one is
able to say a separate blessing of Shehechiyanu over the Rimon without any
question.]
o A head of a ram: One is to eat the head of a ram in commemoration of the ram of
Yitzchak. If the head of a ram is not available, one should eat from the head of a
sheep. If this too is not available one is to eat any other available head [such as the
head of a fish or chicken] as an omen that we should be the head and not the tail.
Some Poskim write that if there are no heads available of any species one should try
to at least eat the meat of a ram in commemoration of Yitzchak.]
o Other Simanim: See footnote for a list of Simanim mentioned in other Poskim.
o Saying the Yehi Ratzon: The Chabad custom is to only recite the Yehi Ratzon upon
eating the apple. It is not recited upon eating any of the other Simanim.
The order of the Simanim: The Chabad custom is to first eat the apple dipped in honey.
Others however list the following order: One says the blessing over dates and one then eats:
Silka/beets; Karti/Leek; Kara/Squash; Rubya/carrot/cowpea; Rimon; head of ram; apple with
honey.
Are the Simanim eaten also during the meal of the second night of Rosh Hashanah? Many
Poskim rule that the Simanim are to be eaten also on the second night of Rosh Hashanah.
Others however rule that it is not necessary to eat the Simanim on the second night and so is
the widespread custom, and so is the Chabad custom.
Are the Simanim eaten also during the day meal? Some Poskim write that if available, the
Simanim are to be eaten also during the day meal of Rosh Hashanah. [Practically the
widespread custom is to only eat the foods by the first night.]

5. Foods that are avoided on Rosh Hashanah:
Nuts: Some are particular to avoid eating Egozim and Luzim [and all forms of nuts] on Rosh
Hashanah.
Sour and pickled foods: The fish [eaten as the Siman] is not to be cooked in vinegar. [Many
people avoid eating all pickled or sour foods, such as lemons [pickles and olives] and the
like. Likewise all bitter foods are avoided.]
Goat meat.
Grapes: Some Poskim write one is to avoid eating grapes on Rosh Hashanah. From other
Poskim however it is evident that there is no need to refrain from eating sweet grapes.
Practically this stringency is not the widespread custom. Some explain that the above
stringency only refers to black grapes, while white grapes are specifically to be eaten as a
good omen. Others explain the above stringency is only with regards to sour grapes while
sweet grapes may be eaten according to all.


Beans/legumes: All foods that increase phlegm and saliva, such as certain beans and
legumes, are to be avoided.
Garlic: Some are accustomed not to eat garlic. Others however were not particular in this
matter.
Fruits: All sour fruits, such as lemons, are avoided as stated above. Some avoid eating [sour]
Rimonim, grapes and pears. One is to avoid any fruit that is not yet ripe. Some write one is to
avoid eating a large amount of sweet fruits such as apples and citrus as they can cause Keri
impurity.
May one use the above foods as seasoning for other foods? It is permitted to season ones
food with any of the above ingredients so long as the food will not become bitter or pickled
due to the seasoning. Thus one may season salad with lemon and the like.
May one eat cake and cookies that contain nuts? It is permitted to eat cakes, cookies and the
like that contain ground nuts within their ingredients even if their taste is slightly felt within
the food. This applies even if it contains the Egoz nut. Nevertheless many are accustomed to
be stringent to avoid eating any food that contains the Egoz nut in the ingredients as the Egoz
is the Gematria of Chet [sin]. Practically one who is stringent is blessed.
Must one avoid eating spicy, sharp and hot foods? There is no need to refrain from eating
sharp foods, such as chili peppers, Sechug, Charif and the like.
Until when are the above foods to be avoided? The custom is to avoid eating nuts until after
Simchas Torah. Many are accustomed to avoid eating any of the above foods until after
Simchas Torah.
Avoiding anger: One must be very careful not to get angry on Rosh Hashanah, as besides for
the great sin of anger, doing so on Rosh Hashanah is a bad omen for the coming year.
Being joyful and happy as a good omen: One is to be happy and rejoice on Rosh Hashanah as
a good omen for the coming year. He is to trust in Hashem that his Teshuvah and good deeds
will be accepted before Hashem.
Not to smoke: Those people who do smoke throughout the year, including on the festivals,
abstain from doing so on Rosh Hashanah. It would be proper for Torah scholars to adhere to
this restriction and to influence their acquaintances likewise. This applies even in private.

6. After the meal
Birchas Hamazon: One recites Yaleh Veyavo within Birchas Hamazon on Rosh Hashanah.
By the Harachamans one recites the Harachaman for Yom Tov Harachaman Hu
Yanchileinu Leyom Shekulo Tov. Afterwards one recites the Harachaman for Rosh
Hashanah Harachaman Hu Yechadesh Aleinu Es Hashanah Hazos Letovah Velivracha. On
Shabbos Rosh Hashanah one recites first the Harachaman for Shabbos and then the
Harachaman for Yom Tov and then the Harachaman for Rosh Hashanah.
Meiyn Shalosh-Al Hamichya: One adds the following words when reciting the after blessing
of Meiyn Shalosh on Rosh Hashanah: Vezachreinu Letovah Beyom Hazikaron Hazeh
If one forgot to recite Yaleh Veyavo: If one forgot to say Yaleh Veyavo in Birchas Hamazon
and he already finished Birchas Hamazon, or remembered only after he already began the
first word Baruch of the blessing of Hatov Vehameitiv, then if this occurred on the night of
Rosh Hashanah [i.e. the night meal] one is required to repeat Birchas Hamazon. If however
this occurred during the daytime of Rosh Hashanah [i.e. the day meal] then one has fulfilled
his obligation, and Birchas Hamazon is not to be repeated. All the above refers to a case that
one already began the first word Baruch of the next blessing. If however one remembered


to recite Yaleh Veyavo after completing Uvinei Yerushalyim but prior to beginning the
first word of the next blessing, then in all cases [i.e. whether night or day meal] he is to say
the following blessing:
' .
' :
Rosh Hashanah that coincides with Shabbos: In the event that Rosh Hashanah falls on
Shabbos one is to say Ritzei and Yaleh Veyavo. If one forgot to say both Ritzei and Yaleh
Veyavo and remembered prior to beginning the word Baruch then he is to say:
'
. ' .
If one forgot to say only Ritzei or only Yaleh Veyavo then he only mentions the additional
blessing of the skipped part.
Learning Miseches Rosh Hashanah: Based on Kabala one is to study the four chapters of
Tractate Rosh Hashanah, prior to doing Mayim Achronim before Birchas Hamazon, of each
meal by Rosh Hashanah night and day. One is to intend that each chapter corresponds to one
letter of the name Havayah.
Saying Tehillim after the day meal: After eating the day meal one should return to Shul and
say Tehillim. Some have the custom to complete the entire Tehillim. Some have the custom
to read the Tehillim together with a Minyan and they do not stop from beginning until end.
Learning all ones set Shiurim: The Rebbe Rashab would learn all of his set Torah Shiurim
[even in Nigleh] on Rosh Hashanah and Yom Kippur.

7. Sleeping on Rosh Hashanah day:
One is to avoid sleeping on Rosh Hashanah day [even after midday], although some have the
custom to sleep after midday. [Practically it is best to avoid doing so on the first day of Rosh
Hashanah even after midday however on the second day there is more room to be lenient.
However certainly from a spiritual perspective one is to utilize all of his time for saying
Tehillim and matters of service of G-d on both days of Rosh Hashanah]
Based on the above one is to awaken prior to Alos and not return to sleep on Rosh Hashanah
day. One is especially to avoid sleeping into the first hour of the day which is the first hour
that Hashem sits and judges the world. Nevertheless many are lenient today to sleep past
Alos, on the basis that the first hour begins from sunrise. Certainly however one is to avoid
sleeping past sunrise. Even if one is not feeling well he is to place effort to awaken before
morning and if needed to sleep only after midday.
One who feels the need to sleep in order to re-energize, may sleep a little before going to
shul. Even in such a case it is best to withhold oneself from sleeping until after midday. This
applies even if one has a headache or migraine and the like.
One who misuses his time: If one uses his time to learn Torah or pray he arouses his angel
above to pray on his behalf. If however he goes to sleep then his angel does not pray for him.
The same therefore applies for one who does not use his time properly for learning and
prayer, as he does not arouse his angel to pray for him above.
Marital relations on Rosh Hashanah: One is to avoid marital relations on both nights of Rosh
Hashanah, in order not to enter into a state of Keri with exception to if the 1
st
or 2
nd
night of
Rosh Hashanah is the night of Mikvah.



8. Preparing on the first day for the 2
nd
day of Yom Tov or Shabbos:
It is forbidden to prepare anything on the 1
st
day of Yom Tov on behalf of the 2
nd
day, even if
one did Eiruv Tavshilin before Yom Tov. Rather all the preparations for the 2
nd
night are to
be done after nightfall. This applies even for the two days of RH which are considered like
one long day. Thus one must beware not to bring wine on the first day of Yom Tov on behalf
of Kiddush of the second day. Likewise one is not to search in a Sefer Torah on the first day
for the reading of the second day. Likewise one may not wash dishes on the first day on
behalf of the second day.
Likewise even in a scenario that Shabbos falls after the 2
nd
day of Rosh Hashanah, it is
forbidden to prepare on the 1
st
day of Yom Tov for Shabbos even when Eiruv Tavshilin has
been done. Rather all preparations for Shabbos are to be done on the 2
nd
day of Yom Tov.
Food which is cooked on behalf of Shabbos must be cooked enough to be edible prior to
sunset of the 2
nd
day.



The laws of Shofar
1. Introduction:
The Biblical command: The Torah commands a Jew to blow the Shofar on the first of
Tishreiy. The verse states And G-d spoke to Moshe to tell the Jewish people. Speak to the
Jewish people that on the seventh month on the first of the month you shall have a day of
rest, a remembrance of Teruah Mikra Kodesh. You shall not do any work and you shall bring
offerings to G-d.
Rebbe Avahu stated: Why do we blow with the horn of a ram? Hashem said Blow before
me the horn of a ram in order so I remember the Akeida of Yitzchak the son of Avraham and
consider it as if you also sacrificed yourselves by the Akeida.
Rebbe Yitzchak stated: Every year that we do not blow the Shofar on RH we end up
receiving suffering in the end. The word Shofar stands for the words Ein Satan Viein Pega
Ra which means that when there is a Shofar blown then there isnt any damage.
The use of the Shofar for the Mitzvah affects a spiritual elevation [Beirurim] throughout the
entire animal kingdom.

2. The laws of a Kosher Shofar
The Rav of the town is responsible for checking prior to RH that the Shofar is valid without
any question or doubts of cracks and chips and the like.
All matters which invalidate a Shofar on the first day of Rosh Hashanah apply likewise on
the second day of Rosh Hashanah even though it is a merely Rabbinical holiday.
Which animal horns may be used for blowing Shofar on Rosh Hashanah? Initially one must
use a curved horn of a ram for blowing Shofar.
Must one purchase a Shofar that contains a Hashgacha [Rabbinical supervision]? Yes, as one
must verify that the horn comes from a Kosher animal and has fulfilled the above mentioned
requirements.
A damaged Shofar: A Shofar that has a hole on its side may only be used if there is no other
Shofar available. Even then it is only valid if the hole does not cover majority of the length of
the Shofar, and if the hole covers majority of the circumference of that area then there must
be 8 cm. from the narrow end of the Shofar until the hole.
A crack: If there is a crack in the Shofar's length it may not be used unless there is no other
Shofar available or one tied a string strongly around the area of the crack. [Bedieved if one
used such a Shofar he is to repeat the blows if a valid Shofar becomes available.] If the crack
extends through the majority of the Shofar's length, it is invalid and may not be used even if
no other Shofar is available. If there is a crack in the width of a Shofar then if from the crack
until the mouth of the Shofar [in which one places his lips] there remains 8 cm, the Shofar
remains Kosher. If there remains less than 8 cm then if the crack extends through the
majority of the circumference of that area of the Shofar, it is invalid. The crack can be fixed
by gluing or welding it together. This applies even if the crack extends to majority of the
length of the Shofar, although not to a case that the crack extends throughout the entire
length of one side of the Shofar. Likewise glue is only valid if it is not recognizable within
the crack.
Shortened: If a Shofar had part of its length cut off, it remains valid so long as there is a
Shiur Tefach [8 cm] that remains.


A thin Shofar: If the Shofar was sanded down, whether on its inside or outside, until it
became very thin similar to the thinness of a scab, nevertheless it remains valid.
Cartilage: A Kosher Shofar contains removable cartilage. It is not required to remove this
cartilage and even initially it suffices to puncture a hole through the cartilage rather than
remove it.
A plated Shofar: The Shofar is invalid if the plating covers the area of the Shofar that the lips
of the blower rests, or if one notices that the coating has changed the sound of the Shofar. If
the sound has not changed and the coating is not within the area that the lips rest, it remains
valid.
A Shofar with engravings and drawings: One is not to draw pictures on a Shofar [even if
done] in order to beautify the Shofar. However it is permitted to engrave drawings within the
body of Shofar in order to beautify it. This allowance applies even if the engraving will alter
its sound. Nevertheless the custom is to avoid engraving anything on a Shofar.]
One is initially to avoid placing a sticker on the Shofar. One is thus initially to remove the
manufacture sticker label from the Shofar.
Placing ones lips on the Shofar while blowing: If one slightly distanced the Shofar from his
mouth and blew from it he has not fulfilled his obligation.
One who blew from the wide end of the Shofar? If one blew from the wide end of the Shofar
he does not fulfill his obligation.
Borrowing someones Shofar without permission: It is permitted to use someones Shofar
without permission in order to blow it to fulfill the Mitzvah. One is to say a blessing over the
blowing in such a case. [However it is forbidden to remove the Shofar from the room if one
did not receive permission to do so, and the above allowance is only to use the Shofar in the
same room that it was left. If the owner explicitly states that he does not give permission for
his Shofar to be used then it is forbidden to use it.] One may blow the 100 sounds that are
accustomed to be heard even though one fulfills his obligation with 30 sounds. One may not
borrow a Shofar without permission for the sake of practicing.

3. The Blowing of the Shofar
Who is obligated to hear Shofar? Men over the age of thirteen are obligated to hear Shofar.
The hearing of Shofar is a Biblical command and differs the Mitzvah of Davening on Rosh
Hashanah in a case that the two conflict. Women are not obligated to hear Shofar.
Nevertheless if they desire to blow Shofar they may do so with a blessing. Practically women
today have accepted the hearing of Shofar as an obligation and hence they must do so due to
this custom. A mute which is able to hear is considered like a normal person and is obligated
to hear Shofar. A deaf person is exempt from blowing Shofar. He also may not blow on
behalf of others as since he cannot hear he is exempt from the Mitzvah. A blind man is
obligated in blowing Shofar and is able to blow for others to fulfill their obligation.
May a man blow Shofar for women? It is permitted for a man to blow Shofar for women
even if he has already fulfilled his obligation. It is even permitted for him to carry a Shofar
through a public domain for the sake of women hearing Shofar. However if the man has
already fulfilled his obligation of hearing Shofar [or plans to do so with a later blowing] then
he may not say the blessing for a woman, and rather the blessing is to be said by one of the
women. If a man desires to blow with a blessing for women then he is to blow for them
before hearing Shofar in Shul and hence fulfill his obligation with this blowing. Alternatively
he can intend not to fulfill his obligation with the blowing in Shul [of Meyushav] and then


blow for women with a blessing [between Meyushav and Meumad] having intent to fulfill
his obligation with this blowing.
Children: Children are [Biblically] exempt from hearing Shofar. However children who have
reached the age of Chinuch are Rabbinically obligated to hear Shofar. It is thus a Mitzvah to
bring them to Shul and educate them to hear Shofar. Due to the necessity for quiet during the
blowing, children which are below the age of Chinuch are not to be brought to the [mens
side of] Shul for Shofar blowing in order so they do not disturb the listeners. However the
women may have the children by their side as in any event they are not obligated in the
Mitzvah. The age of education for positive commands depends on the sharpness and
knowledge of that individual child in each particular Mitzvah, whether a Biblical or
Rabbinical command. [Thus when the child understands the idea of the Mitzvah of Shofar he
is obligated to hear Shofar. Some write that this is after age 6 or 7.]
May one who is exempt from hearing Shofar blow for others? Although the main Mitzvah of
hearing Shofar is merely to hear the sound nevertheless if the blower is exempt from the
Mitzvah then he cannot fulfill the obligation on behalf of others through blowing for them.
Even a child who has reached the age of Chinuch is unable to blow and fulfill the obligation
of an adult which is Biblically obligated in the command.
Who should be appointed to blow the Shofar? It is proper to appoint a righteous and upright
individual to blow the Shofar [for the congregation], as long as there is no quarrel [amongst
the community] regarding his selection. One may not remove the annual Shofar blower [i.e.
Baal Tokeia] from his position without a valid reason.
Seder for the Baal Tokeia:
Must be expert in the laws of the Tekios.
Learn the Mamar Lehavin Inyan Tekias Shofar
Avoid any matters of impurity for three days before Rosh Hashanah.
Review the Nusach of the Davening before and after the Tekios
Verify the Kashrus of the Shofar.
Announce that everyone is to have intent to fulfill the Mitzvah and the Brachos, and
that one is not to talk until after the Tekios of Musaf. One does not answer Baruch Hu
Uvaruch Shemo.
Review the Seder of the Musaf Tekios.
Confess between sets.
Buy new clothing for Shehechiyanu.
Spiritual preparation of the Baal Tokeia: Three days prior to Rosh Hashanah the Baal Tokeia
must remove himself from all matters of impurity and he must add in all matters of holiness.
[The Baal Tokeia should study the Kavanos of the Tekios from the Zohar.] The
should study the Chassidic Discourse titled " ", in addition to being
expertise in the laws of the blowing. A general Kavana of the meaning and affect of Shofar
must be studied by every individual listener as one does not fulfill his obligation of the
Kavanos with the Kavanos of the Baal Tokeia.
Kavanah-Having intent to fulfill the Mitzvah: All Mitzvos require Kavana in order to fulfill
the obligation. This means that one must have in mind when fulfilling the action of the
Mitzvah that he is doing so for the sake of fulfilling G-ds command. Thus before blowing
Shofar or hearing the blows one must have in mind to fulfill the Mitzvah of hearing Shofar.
[This applies equally to the second day of Rosh Hashanah as even Rabbinical commands
require intent.] Both the blower and listener must have in mind to fulfill the Mitzvah in order


for the listener to fulfill his obligation. It does not suffice for the blower to have in mind to
fulfill his personal Mitzvah and he must also have in mind to fulfill the Mitzvah for the
listener. However it is not necessary for the blower to have in mind the identity of the listener
and rather it suffices for him to have intent to include in the Mitzvah whoever desires to hear
it and fulfill their obligation. Thus anyone who hears the blowing of the Minyan fulfills his
obligation even if he is hearing it while walking outside the Shul or while in his house, so
long as he intends to fulfill his Mitzvah. [It is proper for the Baal Tokeia to quietly verbalize
prior to the blessings that he has in mind with the blessings and the blows to fulfill the
obligation of all the listeners.]
When is the Shofar to be blown? The Shofar may only be blown during the daytime of Rosh
Hashanah. The entire day is valid for blowing Shofar. One may blow Shofar beginning from
sunrise. If one blew before sunrise but after the beginning of dawn [Alos Hashachar] he has
nevertheless fulfilled his obligation and is not required to hear Shofar a second time.
[Furthermore in a time of need one may even initially be lenient.]
One may blow Shofar [without a blessing] from after sunset until nightfall. After nightfall it
is forbidden to blow. Seemingly this applies likewise on the 2
nd
day of Rosh Hashanah, that
one may blow until nightfall.
If one is blowing Shofar on Rosh Hashanah without a Minyan in order to fulfill the Mitzvah,
he is to beware to delay the blowing of the Shofar until three hours have passed from the
beginning of the day.
Standing: The blessing is recited in a standing position. The Baal Tokeia must stand while
blowing the Shofar. The custom today is that also the congregation stands for the blowing.
From where in a Shul should the Shofar be blown: It is customary to blow the Shofar from
the Bima of the shul on which the Torah scroll is read. The Tekios of Musaf do not have to
be sounded from the Bima. Rather the Baal Tokeia can stay in his place and blow.
The Makri: It is customary to have a person direct the Baal Tokeia as to which sound to
blow. The Chabad custom is that the makri does not utter a word, and instead he merely
points one by one to the names of the sounds as listed in the Siddur. It is not the Chabad
custom to have a Makri point at the sounds by the blows in Musaf [both silent and repetition]
or after Musaf. The Makri is to spiritually prepare for the blowing just like the Baal Tokeia.
He is thus to separate from impurity for three days prior to RH.
Covering the Shofaros: It is customary to cover the Shofaros prior to saying the blessings.
[Some write that the mouth of the Shofar however remains revealed. The Chabad Rebbes
had a special order with regards to the coverings used.] The Shofar remains covered until
after the blessings have been completed. One is to hold [with his right hand] the covered
Shofar while the blessings are recited. [Some write that the Shofar is to remain covered
throughout the time that it is not being blown after Tekios Meyushav, such as the intervals of
before and during Musaf.]
It is accustomed to set up many Shofros at the time of the blessing, and have them all in mind
during the blessing, just in case he needs to switch Shofros during the blows. The Rebbe
Rashab had three Shofros set up, one being of the Maharal of Prague. Likewise the Rebbe
had three Shofros, one black and two white. There was a special Seder in the setup of the
Shofros before the Mitzvah.
The Blessings: Prior to blowing the Shofar one recites the following blessing while standing:
" .... " " [Baruch Leshmoa Kol Shofar]. After reciting the blessing
of Lishmoa Kol Shofar one is to recite the blessing of Shehechiyanu [ " " "


]. The blessing of Shehechiyanu is recited on both the first and second
day of Rosh Hashanah. After reciting these two blessings [of Leshmoa and Shehechiyanu]
the blower is to blow " " " three times each set.
Wearing a new garment on the second day: By the Shofar blowing of the second day the
Baal Tokeia should initially wear a new garment and have it on him while reciting the
blessing of Shehechiyanu, intending to exempt it with the blessing of Shehechiyanu. [Upon
saying Shehechiyanu one is not to intend only on the new garment and is to mainly intend
that the Shehechiyanu is being said over the Mitzvah of Shofar.] When the first day of Rosh
Hashanah falls on Shabbos, in which case the Shofar was not blown on the first day, there is
no need to wear a new garment during the blows of the second day. If one does not have a
new garment available, he is nevertheless to say the blessing of Shehechiyanu over Shofar on
the second day.
The listeners: The listeners are not to say Baruch Hu Uvarach Shemo upon hearing Hashems
name said in the blessing. In the event one said Baruch Hu Uvaruch Shemo it is possible that
one has not fulfilled his obligation of the blessing. For this reason it is imperative to warn the
public of this matter, as many are unaware of this. The congregation answers Amen after
each of the two blessings that are recited. However some say that those which follow the
Sefaradic custom are not to answer Amen after the blessing of Shehechiyanu which is said by
the second day. If one listened to the blessing but did not answer Amen he nevertheless
fulfills his obligation.
Talking between the blessing and the blowing: One may not speak between the blessing said
over the Shofar [by Tekios Meyushav] and the start of the blowing even of matters that relate
to the blowing or prayer. If one transgressed and spoke of matters [not relating to the
blowing, even if he spoke of] matters relating to the prayer, he must repeat the blessing. If
however he spoke of matters that relate to the blowing then he is not required to repeat the
blessing. Nevertheless initially he may not speak of even matters that relate to the blowing
prior to doing the Mitzvah unless it is not possible for him to begin the Mitzvah unless he
speaks. [This law applies equally to the listener and not just to the Baal Tokeia. Hence if a
listener spoke of irrelevant matters between the blessing and the commencing of the blows
then he must repeat the blessing quietly to himself.]
Blowing Shofar for the sake of others if one is not currently fulfilling his obligation: If one
who has already fulfilled his obligation of hearing Shofar is blowing Shofar for a man who
has not yet fulfilled his obligation, then if the man knows how to recite the blessings, he is to
recite them rather than hear the blessings from the blower who already fulfilled his
obligation. [This law likewise applies if the blower did not yet fulfill his obligation, but plans
to only do so with a later blowing. Bedieved if the blower recited the blessings rather than the
listener, nevertheless the listener fulfills his obligation of reciting the blessings.] If however
the listener is unable to recite the blessings then the blower is to recite both blessings [i.e.
Leshmoa and Shehechiyanu] for the listener.
Saying the blessing when blowing for only Women: If one already fulfilled his obligation of
hearing Shofar, or plans to do so with a later blowing, then if he is blowing for only women,
[if the women follow the Ashkenazi custom], she is to say the blessings herself. If she cannot
say the blessing herself one may not say the blessings for her and one is hence to blow
without a blessing.
The positioning of the Shofar on the mouth: The Shofar needs to be placed on ones lips when
he blows. If feasible, it is proper to blow the Shofar from the right side of ones mouth. It is


proper to position the mouth of the Shofar facing upwards as opposed to having its mouth
point towards the side.
From which side of the mouth should a lefty blow from? Some Poskim rule he is to blow
from the left side of his mouth. Others however rule it is to be placed on the right side of his
mouth, and so is the ruling of Admur. Nevertheless in a case of difficulty one is to hold it
from whichever side is most comfortable.
With which hand should the Shofar be held? The Shofar is to be held in ones right hand
during the blows. A lefty is to hold the Shofar with his right hand.
Silence: During the actual blowing of the Shofar, whether of Meyushav [i.e. before Musaf] or
Meumad [i.e. during Musaf], it is forbidden for one to [make any noise even to] spit, as one
must hear the entire sound from beginning to end, even if the blow is very long. [It goes
without saying that one may not cough, burp or make any other noise with his mouth during
the blows as this causes others to become disturbed. If one feels the need to spit then he
should let it get absorbed in his clothing.] Even if there were trumpets blowing during the
Shofar blowing nevertheless [if one concentrated on the Shofar sounds] he fulfills his
obligation. This applies by all forms of noise. Due to the above [necessity for quiet during the
blowing] children which are below the age of Chinuch are not to be brought to the [mens
side of] Shul for Shofar blowing in order so they do not disturb the listeners. However the
women may have the children by their side as in any event they are not obligated in the
Mitzvah.
One is obligated to hear the entire blow even if it is very long.
One must focus his attention on the sounds during the blows. If one did not do so it is
questionable whether he fulfills his obligation of that specific blow in which his mind was
drifting. Thus it is proper for one to look inside the Machzor and follow along by each sound.
One is to think by each sound how he is fulfilling the will of G-d and giving Him pleasure
above. Doing so will help him concentrate and prevent him from allowing his mind to drift.
Accordingly one is to beware not to think too deeply while hearing the sounds even of
matters that pertain to the Shofar, such as its laws and Kabalistic intents.
Receive payment for blowing the Shofar: One may not receive payment for blowing Shofar
on RH although he may receive payment for practicing before RH and this single lump
sum may include also the payment for blowing on RH.
Having someone take over the blower: One may have another person substitute him in
middle of a set if he is unable to complete the blows. If the substitute did not hear the
blessing from the first blower then he is to repeat the blessing if he intends to fulfill his
obligation with this blowing.
Rosh Hashanah that falls on Shabbos: The sages decreed against blowing the Shofar on
Shabbos Rosh Hashanah. The Shofar is categorized as Muktzah Machmas Issur and thus may
only be moved if one needs its space, or if one wants to make a use of it.
Blowing Shofar on RH not for the purpose of fulfilling the Mitzvah: On Rosh Hashanah one
is only allowed to blow the Shofar in order to fulfill the Mitzvah or for practice for that day.
It is forbidden to blow it casually or for practice for the next day. It is however permitted for
children to practice blowing the Shofar on Rosh Hashanah even for no need at all.
May one blow the Shofar on behalf of children below the age of Chinuch? It is implied from
the Poskim that it is forbidden to do so unless the child is learning how to blow in the
process. Practically this matter requires further analysis.


May one carry his Shofar back home after having used it for the Mitzvah? It is forbidden to
carry the Shofar on RH for no need in any area that does not have an Eiruv and is hence
forbidden to carry on Shabbos. If however one originally carried the Shofar to Shul on Yom
Tov then if he suspects the Shofar may get lost or stolen if he leaves it in Shul, he may return
it home on Yom Tov even if he has no more need to blow it that day.

4. The Blows and Sounds:
How many blows: From the letter of the law one is Biblically required to blow a total of
thirty blows which include three sets each of Tashrat, Tashat, Tarat. The Sages added an
institution to blow a certain amount of blows also in the Musaf prayer. The Chabad custom is
to blow a total of 130 blows throughout the Davening. The following is the list of amounts
and their areas of sounding:
o Thirty after Kerias Hatorah [to fulfill the Biblical command].
o Thirty during the silent Shemoneh Esrei of Musaf [to fulfill the Rabbinical
command].
o Thirty by Chazan's repetition of Musaf [to fulfill the Rabbinical command].
o Ten in the middle of the Kaddish recited directly after Musaf, prior to Tiskabel [to
complete the 100 blows].
o Thirty after Davening [to be Yotzei anyone who did not yet hear the sounds, and to
confuse the Satan].
If one is Davening without a Minyan, when is he to blow the Shofar, before or after Musaf?
He is to blow the Shofar before Musaf.
If one is Davening without a Minyan how many sounds is he to blow? The custom is to blow
a total of 100 sounds. The additional sounds [beyond the thirty sounds blown before Musaf]
are to be sounded after Musaf.
How many sounds must one blow when blowing for others, such as on Mivtzaim? Initially
one is to blow 30 sounds for each and every individual group, consisting of Tashrat 3x, Tarat
3x and Tashat 3x. Some Rabbanim of Anash rule it is permitted for one to blow three sets of
only Tashrat for the sake of meriting other Jews, so long as he makes the following
stipulation prior to the blowing: The blower is to have in mind prior to commencing the
blows that the validity of the Shevarim-Teruah is dependent on the identity of the correct
blow, as is revealed before G-d, and whatever sound is not the correct blow is considered like
the voice of an animal, and is not being done for the sake of a Mitzvah. In this way it is
considered as if he heard three sets of each Tashrat, Tashat and Tarat.
The identity of the musical sounds of a Tekiah/Shivarim/Teruah: The Tekiah is a single long
blow which sounds like this: Tuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuu. The
Shevarim is made up of three medium blows. A number of customs exist in regards to how to
sound these medium blows. Some are accustomed to sound it as follows: Tuuu-Tuuu-
Tuuu. Others are accustomed to sound it as follows: Teuto-Teuto-Teuto. Others are
accustomed to sound it as follows: Teuto-Uto-Uto. The widespread Chabad custom is like the
3
rd
custom mentioned here. The Teruah is a number of very short blows blown consecutively
and sounds like this: Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu
The form of the sounds: All forms of sounds which come out of the Shofar are valid. Hence
whether the sound was very strong or very light [or sounded hoarse or dry] it is valid. [This
applies even if the Shofar itself is able to sound strong sounds and the blower simply is not
successful in sounding a strong sound.]


Even if a single blow contains different pitches of sound, the blow is valid.
It is very common that when one is unsuccessful in sounding a real blow one hears the sound
of air going through the Shofar. This sound is invalid.
The required length of the Tekiah, Shevarim, Teruah: The Tekiah of Tashrat is to be at least
18 Terumatin long. The Tekiah of Tashat and Tarat is to be at least nine Terumatin long.
Each Shever is to be exactly three Terumatin long. One is to blow at least nine Terumatin in
the Teruah. One may lengthen the Tekiah as much as he desires. One may blow as many
Terumatin as he desires within the Teruah blow. One is not to blow more than three
Shevarim although some are accustomed to add a small sound after the three Shevarim and
so is the Chabad custom.
Some say that based on measurements they did, the Tekiah of Tashrat is a minimum of four
seconds each.
The previous Chabad Rebbes were accustomed that the last Tekiah of each particular set be
the length of the first Tekiah and middle blow of that set. [Thus the last Tekiah of the set of
Tashrat is to be at least 36 Terumatin long. The last Tekiah of the set of Tarat and Tashat is
to be at least 18 Terumatin long.]
The Rebbe Rayatz stated that the Teruah of Tarat is to contain 12 Terumatin while the
Teruah of Tashrat is to contain 24 Terumatin. The Rebbe Mahrash was accustomed to blow
42 Terumatin in the Teruah. At times he blew 72 Terumatin. At other times he blew 53
Terumatin.
The Tekiah Gedola: It is customary after the prayer to blow an extra long Tekiah. [The
Chabad custom is to blow this long Tekiah at the last Tekiah of the thirty blows sounded
after Tehillim. We however do not sound a Tekiah Gedola by the last Tekiah of the ten blows
sounded within Kaddish of after Musaf.] It is likewise customary to sound an extra long
Tekiah by the concluding blow of the Tekios Meyushav. The reason this is done is in order
so the congregation knows that the blows have ended and they should begin saying Ashrei
Haam.
Taking breaths: One must take a breath between each blow. Each individual blow must be
done in one breath. The Shevarim-Teruah of Tashrat is to be done in one breath, although
making a small break between the Shevarim and Teruah. In Musaf the Shevarim-Teruah of
Tashrat is to be done in two breaths although one is not to delay more than the amount of a
single breath between the two blows.
Intervals between blows: It is initially forbidden to speak or make an interval until one has
heard the blows in Musaf [or if one is without a Minyan until he has heard the thirty Biblical
sounds.] If one made an interval between sounds, the previous sounds nevertheless remains
valid, and he may continue from the sound that he is holding by. This applies even if one is
in the middle of a particular set, such as after the Shevarim of Tashat but prior to the Tekiah.
This however only applies if one did not hear a blow for the sake of the Mitzvah that does
not belong in the set that he is holding in, otherwise he must repeat from the beginning of
that particular set.
Must one hear all the sounds from the same blower? One is not required to hear all the blows
from the same person. Hence even if one heard a Tekiah from one person and a Teruah from
another and a Tekiah from another it is valid. This applies even if every sound was sounded
by a different blower.
The law if one blew the wrong sound or blew an extra sound? In all cases that one was
supposed to blow a Teruah or Shevarim and instead he blew a Shevarim or Teruah [i.e. one


blew a Shevarim in " instead of a Teruah, or a Teruah in " instead of a Shevarim] he
must start again from the Tekiah of that particular set. [Each of the three groupings in
" / " / " is considered a set for a total of 9 sets] This applies even if one only began
the wrong blow, and then remembered right away.
If in " one began blowing the Teruah before blowing the Shevarim: If one began
blowing the Teruah prior to finishing blowing the 3 blows of the Shevarim, then if it was all
done in one breath he does not need to re-blow the Tekiah of that set. Rather he is to simply
reblow the Shevarim-Teruah. If however one took a breath in between the Shevarim and
Teruah, or began blowing a Teruah before even beginning the Shevarim, he must start again
from the Tekiah of that particular set.
Blew an extra set of Teruah or Shevarim: In all cases that one is supposed to blow a
Shevarim or Teruah and he blew a second set. Then if the first set was Halachicly valid he
must repeat from the first Tekiah of that set, if he took a breath between the two sets. This
applies even if he did not complete the second set, such as he only blew one Shevarim or one
Terumatin. If however one did not take a breath in between the two sets, or if the previous set
was not Halachicly valid then he may continue with the last Tekiah of that set.
If one recognized a mistake only later on: If one recognized while blowing that he made a
mistake in a previous grouping of blows [i.e. realized made mistake in " while blowing
" ] he should finish that grouping and then blow the set which contained the mistake.
One blew an ill sounding blow: If the ill sounding blow was Halachicly valid [i.e. contained
the minimum required length according to even one opinion] and he then took a breath and
blew a second time, he must repeat from the first Tekiah of that set. If however one did not
take a breath in between the two sounds, or if the previous sound was not Halachicly valid
then he may continue with the last Tekiah of that set. Thus practically speaking, if one for
example blew at least three Terumatin of a Teruah and it wasn't blowing well and he took a
breath and started again, then he is to begin again from the Tekiah of that set.
If one tried blowing and a mere sound of air came out and not an actual blow it is not
considered like a Halachicly valid sound and hence one may continue from whichever blow
he is currently holding by.
In all cases that it was explained that one must repeat from the first Tekiah of that particular
set in which the mistake occurred there is no difference between whether this occurred during
the Tekios Meumad [during Musaf] or the Tekios Meyushav [of before Musaf after Kerias
Hatorah]. In either order of blows one must repeat [the mistaken set] according to the laws
explained above. If however one made a mistake in the blows of after Davening this has no
relevance being that it is a mere custom.
The law if one did not blow the sets in order: Blowing the wrong sound is only problematic
when one is in the midst of a particular set as explained in the previous Halacha. However
blowing the wrong set never invalidates the previous or later sets and even the current set
remains valid. Thus in all the above examples as long as there was a total of 30 sounds
blown, three times the set of Tashrat, three times the set of Tashat and three times the set of
Tarat one fulfills his obligation.
The Shofar blowing in the Musaf Prayer: The custom of Chassidim is to blow Shofar both
within the silent prayer and the Chazans repetition. Various customs exist regarding the
amount and the type of sounds blown during Musaf. The best custom to follow is to blow
" / " / " by each one of the three blessings and so is the Chabad custom. One who is
Davening Musaf in private [i.e. without a Minyan] is not to make an interval to blow the


Shofar in between the blessings. This applies even if he has another person available to blow
for him, nevertheless he may not stop to hear it. Both the Baal Tokeia and the listeners must
stand while the Shofar is being blown during the Chazans repetition of Musaf. The Tekios of
Musaf do not have to be sounded from the Bima. Rather the Baal Tokeia can stay in his place
and blow. It is not the Chabad custom to have a Makri point at the sounds by the blows in
Musaf [both in the silent and repetition] or after Musaf.
The custom is to recite the paragraph of Hayom Haras Olam etc Areshes Sifaseinu etc each
time the Shofar is sounded during Musaf. [Some have the custom to slightly bow upon
reciting this paragraph in order to show their subjugation and arouse mercy in their
judgment.] The Chabad custom is not to recite Hayom Haras Olam in the silent prayer of
Musaf even though Tekios are sounded.
Talking: One may not talk of irrelevant matters from the time he hears the beginning of
Shofar blowing after Kerias Hatorah until after Musaf. However one may speak of matters
relating to the Shofar and Davening. It is forbidden for one to learn Torah verbally until after
Musaf. This applies even prior to Chazaras Hashatz. However it is permitted to think Torah
in ones mind. One may however even verbally learn matters of Torah that relate to the
Tekios. Some also permit one to say Tehillim during this time. One may say Asher Yatzar
after using the bathroom. It is proper to refrain from talking unrelated speech until after the
finals blows are sounded after Davening. Hence one is to refrain from talking until after the
30 blows are sounded after Tehillim. However from the letter of the law one is permitted to
talk of even unrelated matters once the blows of Musaf have been sounded.
Blowing after Musaf: The Chabad custom is to blow ten blows after Musaf and another thirty
at the conclusion of Davening, after Tehillim. The last Tekiah of the thirty is sounded as a
Tekiah Gedola.



Aseres Yimei Teshuvah
1. Ten Days of Repentance:
The fast of Gedalia: The day after Rosh Hashanah is a public fast day [called Tzom Gedalia].
Introspection: During the period of Aseres Yimei Teshuvah every person is to perform an
accounting and introspection of his actions [Cheshbon Hanefesh] and repent from his ways.
[One is to spend some time in seclusion each day contemplating his good and bad traits and
devising a plan in bettering himself.]
The auspiciousness of Teshuvah during these days: Even though Teshuvah is accepted by
Hashem throughout the year, during the Aseres Yimei Teshuvah between Rosh Hashanah
and Yom Kippur ones Teshuvah is of better quality and is immediately accepted before G-d,
as it says in the verse Search Hashem when He is found, call to Him when He is close.
[The Teshuvah of these days comes from a deeper source within the soul, and is hence more
graciously accepted Above.]
Like Chol Hamoed: The days between Rosh Hashanah and Yom Kippur are considered like
Chol Hamoed. They are thus forbidden in Melacha and one may only learn Torah, repent and
seclude himself during this time.
Each day is Mitaken the day of that week for the previous year: The repentance performed on
each day of Aseres Yimei Teshuvah rectifies the day of the week it corresponds to
throughout the past year. It also refines every weekday of that coming year.
Sifrei Mussar and Chassidus: One is to spend his time especially during these days learning
subjects that discuss betterment of ones character and spirit. The Rosh states that one is to
learn the Sefer Igeres Hateshuvah of Rabbeinu Yonah. Others state one is to learn Sefer
Hayashar of Rabbeinu Tam.
The roots of sin: The Kabalists write that the roots of all sins are Gaavah, depression and
forbidden speech.
Matters that require amending: One is to especially fix those matters that people stumble on
constantly and dont give any heed that they involve a sin. These include: Arayos [Forbidden
contact or speech with another woman]; Stealing, which includes withholding payment from
a worker. Lashon Hara, which includes all derogatory speech about his friend, even if true.
Prayer, to add in concentration. Shabbos, to keep all the detailed laws and guard ones mouth
from speech forbidden on Shabbos. To set times for Torah study.
Bli Neder: All new resolutions are to be taken upon oneself without making a vow. Thus one
is to state that he is resolving to do it Bli Neder.
Diminishing words of speech: Throughout Aseres Yimei Teshuvah the Rebbe Rashab would
speak very little.
Court proceedings during Aseres Yimei Teshuvah: A Cherem is not proclaimed during the
days between RH and Yom Kippur. Likewise a court does not swear a defendant during
these days. However to have court proceedings between two people certainly is a great
Mitzvah as by doing so one removes the stolen item from the perpetrator, and when one does
judgment below there is no judgment above. If however a swear must be imposed between
them then the court case is to be delayed until after Yom Kippur.
Pas Yisrael: During the ten days of repentance one should be particular to only eat Pas
Yisrael [bread baked by a Jew], even if his custom is to be lenient in eating it throughout the
rest of the year. However all the allowances that apply during the year apply likewise during
these ten days.


Although fasting during Aseres Yimei Teshuvah is an act of piety nevertheless the main
Tikkun during these days is actually fulfilled through eating. The fasting is only done due to
the requirement to achieve atonement for sin. It is therefore written in Sefarim that one must
eat bread every night of Aseres Yimei Teshuvah in order to recite the blessing of Birchas
Hamazon.
Charity: It is accustomed amongst all Jewry to increase in charity, good deeds and to involve
oneself in Mitzvos throughout the days between RH and Yom Kippur.
Tehillim: One may say Tehillim at night during Aseres Yimei Teshuvah.
Buying a set of Lulav and Esrog: Some write that one is to try to purchase a set of Daled
Minim during Aseres Yimei Teshuvah in order to add in merits for the day of Yom Kippur
and have these merits overturn the judgment. Others however write that one is specifically to
buy the Esrog after Yom Kippur as the tears of Yom Kippur clean the blemishes of the
Esrog.
Weddings: The custom is to avoid making weddings of a 1
st
marriage between Rosh
Hashanah and Yom Kippur. However a 2
nd
marriage may be made during these days. In a
time of need a couple may marry even a 1
st
marriage during this time.
Vav Tishreiy: The 6
th
of Tishreiy is the day of the passing of the Rebbes mother. She passed
away in 1965.

2. The prayers of Aseres Yimei Teshuvah:
Increase in prayer: Throughout the days between RH and Yom Kippur one should increase
in prayer and supplication.
Selichos: The widespread custom is to recite Selichos every day between RH and Yom
Kippur, with exception to Shabbos. [However the Chabad custom is to not to say Selichos
during Aseres Yimei Teshuva with exception to Tzom Gedalia in which the typical fast day
Selichos is recited.]
Shir Hamaalos: One recites the psalm of Shir Hamaalos Mimamakim between Yishtabach
and Barchu throughout the ten days of repentance.
Shemoneh Esrei: In Shemoneh Esrei one must remember to add the following statements:
Zachreinu; Mi Kamocha; Hamelech Hakadosh; Hamelech Hamishpat; Ukesov; Ubesefer;
Oseh Hashalom.
Changes in Kaddish: At the conclusion of Kaddish one says "Oseh Hashalom" in place of
"Oseh Shalom".
Avinu Malkeinu: It is accustomed to recite Avinu Malkeinu [each day after the Shemoneh
Esrei] in the morning [by Shacharis] and in the evening [by Mincha]. [The custom is to open
the ark prior to its recital. The custom is to stand during its recital. The Chabad custom is to
recite it in middle of Tachanun, prior to the words Veanachnu Lo Neida. One continues
straight to Veanchnu Lo Neida after Avinu Malkeinu and omits the short Avinu Malkeinu
prayer normally recited prior to Veanachnu Lo Neida.] Avinu Malkeinu is omitted by
Mincha of Erev Shabbos Shuva.
Bris or Chasan: If a Bris is taking place during the days between RH and Yom Kippur [or a
Chasan is present] then Tachanun [Lamnatzeiach and Keil Erech Apayim] is omitted [in that
Shul] although Avinu Malkeinu is recited. [Although there were years that the Rebbe omitted
Avinu Malkeinu during Aseres Yimei Teshuvah if a Chasan was present, in other years he
recited it.]



3. Shabbos Shuva [Teshuvah]:
Lighting a Teshuvah candle: On the eve of Shabbos Teshuvah it is customary in the Rebbe's
household to kindle [a twenty-four-hour candle which is known as] a "Teshuvah light". [The
Rebbe once stated that it is the Chabad custom to light three Teshuvah candles on Erev
Shabbos Teshuvah.]
Good resolutions: On Shabbos Shuva one is to take upon himself good resolutions in all
matters of Torah, Avoda, and Gemilas Chasadim. Gemilas Chasadim can be performed also
on Shabbos by accepting guests with joy.
Being extra careful in the laws of Shabbos: On this Shabbos extra care must be taken not to
transgress any of the Shabbos laws. This especially applies to the laws of Amira Lenachri of
which unfortunately many give a lenient hand towards it.
The meal: During the Shabbos meals, after Hamotzi, one dips the Challah in honey.
Nevertheless one should also have salt on the table. See the section on Rosh Hashanah
Chapter 2 Halacha 5 for the full details of this matter!
The Davening: On Shabbos Teshuvah the Chazan inserts in the blessing of Meiyn Sheva,
recited [after Shemoneh Esrei of Maariv] on Friday night, the words Hamelech Hakadosh.
[Likewise when the congregation customarily recites the paragraph of Magen Avos they say
the words Hamelech Hakadosh in place of Hakeil Hakadosh.] The Chazan however
concludes the blessing only with the words of Shabbos [Mikadeish Hashabbos].
The Haftorah of Shuva Yisrael is read this Shabbos. The Chabad custom slightly varies from
the custom of the world regarding where to end the Haftorah.
By Mincha of Shabbos Shuvah the paragraph of Tzidkascha Tzedek is recited as usual. [This
applies even Erev Yom Kippur falls on Sunday.]
When Yom Kippur falls on a weekday, including if it falls on Erev Shabbos, the entire prayer
of Vayehi Noam is customarily omitted on the Motzei Shabbos directly prior to the Holiday.
If however the Holiday [or Yom Kippur] falls on Shabbos, Vayehi Noam is recited the
previous Motzei Shabbos.
The Drasha/speech of Shabbos Shuva: It is customary for the Rabbi to expound on the laws
of the Holiday of Sukkos [and Yom Kippur] on the Shabbos prior to Yom Kippur, which is
called Shabbos Shuva. The main purpose of this speech is to expound and teach the people
the ways of G-d and what must be done [on the holiday], unlike the custom today [that the
speech surrounds other topics].
Kiddush Levana: The custom is to delay saying Kiddush Levana until Motzei Yom Kippur.

Summary of The Laws and Customs of Rosh Hashanah

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