Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

Hacham Ovadia Yosef, in his Hazon Ovadia – Laws of Sukkot (p. 115), cites a debate as to whether one may fulfill the obligation to eat bread in the Sukka on the first night of Sukkot by eating bread with a spread or dip. According to one view, the Ke'zayit of bread eaten to fulfill this obligation must be eaten plain, without any spreads and without dipping it in any condiments such as Tehina and the like. Although other authorities allow eating the Ke'zayit of bread with spreads and dips, Hacham Ovadia rules that one should preferably follow the stringent view and eat the Ke'zayit of bread plain. (Of course, after eating a Ke'zayit of plain bread one may then eat bread with spreads and the like.) The Rama (Rabbi Moshe Isserles, Poland, 1520-1572), in his work Darchei Moshe, cites the ruling of the Maharil (Rabbi Yaakov Halevi Molin, Germany, 1365-1427) forbidding the consumption of bread during the afternoon of Erev Sukkot. This ruling stems from the Halachic association between the obligation to eat bread in the Sukka on the first night of Sukkot and the requirement to eat Masa on the first night of Pesah. Just as Halacha forbids eating during the afternoon of Erev Pesah, to ensure that one eats the Masa with a hearty appetite, it is likewise forbidden on Erev Sukkot to eat after midday, so that the Ke'zayit of bread in the Sukka will be eaten with an appetite. However, Hacham Ovadia Yosef cites numerous authorities, including the Mishna Berura (work by Rabbi Yisrael Kagan, the "Hafetz Haim," Lithuania, 1839-1933), who limit this prohibition to the late afternoon hours of Erev Sukkot. In their view, the prohibition begins at ten hours into the day, which this time of year (in the New York City area) is at approximately 3-3:30 PM. It should be emphasized that this prohibition applies only to bread; it is permissible to eat other foods, even after the tenth hour, provided that one does not fill his stomach completely. Later in the aforementioned work (p. 122), Hacham Ovadia makes reference to the debate among the Rishonim (Medieval Halachic scholars) as to whether one must eat a Ke'zayit of bread in the Sukka on the first night even when rain falls. The Hacham follows the opinion that one is not required to eat in the Sukka when rain falls on the first night, in light of the famous Halachic principle of "Mista'er Patur Min Ha'Sukka" – one is exempt from the Sukka obligation if residing in the Sukka would cause discomfort. This is in contrast to the ruling of the Rama, who held that one must eat a Ke'zayit of bread in the Sukka on the first night even in inclement weather. Hacham Ovadia notes that even according to this stringent view, one would not recite the Beracha of "Lei'shev Ba'sukka" when he eats in the Sukka in the rain. In such a case, when rain falls on the first night of Sukkot and one therefore eats indoors, does he recite the Beracha of She'heheyanu the following day, when he eats in the Sukka for the first time? Hacham Ovadia (ibid. p. 125) cites authorities who indeed require reciting She'heheyanu in such a case given the occasion of eating in the Sukka for the first time. Others, however, disagree, claiming that this Beracha is unnecessary as the individual recited it the previous night to mark the occasion of Yom Tov. Hacham Ovadia employs here the rule of "Safek Berachot Le'hakel" – that one should not recite a Beracha if it is uncertain whether it is required – and therefore She'heheyanu should not be recited in such a case. Summary: When one fulfills the Torah obligation to eat a Ke'zayit of bread in the Sukka on the first night of Sukkot, he should eat the bread plain, and not with any spreads, condiments and the like. One should refrain from eating bread after the tenth hour of the day on Erev Sukkot. One may eat small quantities of other foods, provided that he will still have an appetite for the meal in the Sukka. If rain falls on the first night of Sukkot, one is not required to eat even a...

What should a person look for when purchasing an etrog? First, one should be careful to purchase etrogim from an orchard which maintains a tradition that their etrogim are not grafted, as almost all halachic authorities invalidate grafted etrogim. Regarding the etrog itself, it is crucial to understand what is law, and what is custom, as many are unnecessarily strict when choosing an etrog. While examining an etrog, one should take the etrog, and hold it at the distance at which he would hold a sefer. He should turn the etrog slowly, and look at the top third of the etrog. If there are no visible black spots, during the first time he turns the etrog, the etrog is valid. If one finds black spots on the top third of the etrog, even on the neck of the pitom, the etrog is pasul (Shulhan Aruch 648:16). If, however, a black spot is found on the wooden part of the pitom, or the oketz, or under the top third of etrog, it is not considered to be "hadar" and it is not valid. At times, there are brown spots or scabs on the etrog.The Mishna Berura refers to these scabs as "blettlach." The etrog is sometimes bruised while still on the tree, and a small, brown "scab" grows over the bruise. These blettlach are not a problem and the etrog is kosher. The Klausenberger Rebbe once said that there are four things in Judaism which are meant to be "complete": emuna shleima (belief), teshuva shleima (repentance), refua shleima (good health), and geula shleima (redemption). He added that these four things are representing by the letters of the etrog: Emuna, Teshuva, Refua, and Geula. People strive to buy a perfect etrog, not only for the etrog’s sake but for the sake of what it represents. Summary: When choosing an etrog one should ensure that there are no easily visable black spots on the top third of the etrog. Brown spots or scabs are permitted.

How does one choose kosher hadasim when purchasing the arbat haminim? The Shulhan Aruch (646) discusses the requirements of the hadas. The most important halacha relates to the clusters of leaves along the stem of the hadas. Each cluster much have three, symmetrical leaves, on each horizontal line. This law is called "meshulshim." R. Ovadia Yosef (Hazon Ovadia, Sukkot pg. 305) mentions an additional level of hidur. He writers that the leaves on the bottom cluster should preferably overlap with the leaves of the cluster above it, as it is a "misvah min hamuvhar" that the leaves should completely cover the stem. Of course, as long as the hadasim are meshulash, for the majority of the "shiur" (minimum length of the hadasim), the hadasim are valid. What is the shiur of the hadas? The hadas should be at least three tefahim (handbreadths). A tefah is a measurement used to measure an amah- an arm’s length. There is a debate whether an amah is five or six tefahim. Maran writes that we assume an amah is five tefahim, and therefore three tefahim equal 10 agudalim, which is approximately 20 centimeters, or 7.8 inches. That would be the minimum length of the hadas which should be meshulash. However, some poskim insist that an amah is six tefahim, and therefore the measurement would be 24 centimeters or 9.36 inches. While these measurements are according to R. Haim Naeh, the Hazon Ish held larger calculations, according to which the hadas should be at least 30 centimeters or 11.5 inches. This is the misvah min hamuvhar. What if some of the leaves shed during the hag? What is the minimum amount of meshulash? As long as the majority of the minimum halachic length (shiur) of the hadas is meshulash, the hadas is valid and one may recite the blessing over the arbat haminim. Summary: The misvah min hamuvhar is to use hadasim which are meshulash for the entire shiur of three tefahim (between 7.8 – 11.5 inches). However, as long as the majority of that amount is meshulash, the hadasim are valid. In other words, if a minority of the rows are not properly symmetrical (one leaf below or above the other two), or if one out of every three rows is missing a leaf, the hadasim are kosher.

Many people hire workers to build their Sukka for them in preparation for Sukkot, which is perfectly acceptable. The question arises, however, as to whether a Sukka is valid if it was built entirely by a non-Jewish worker. The primary component of the Sukka is the Sechach (covering), and one might thus assume that this part of the Sukka must be put in place specifically by a Jew, who is obligated in the Misva of Sukka. The Gemara, however, indicates otherwise. In Masechet Sukka, the Gemara establishes that as long as the Sechach was placed for the purpose of providing shade, the Sukka is valid, regardless of who placed it. And thus even if a non-Jew put on the Sechach, and he has no knowledge whatsoever about the Misva of Sukka, the Sechach is valid, since it can be assumed that the worker understood that the covering is intended to provide shade. The second condition is that the Sechach is placed within thirty days of Sukkot, such that it is obvious that it is placed for the Misva. Although Rav Haim Palachi (Turkey, 1788-1869) maintained that one should not have a non-Jew construct the Sukka, Hacham Ovadia Yosef, in Hazon Ovadia (p. 56), disputes this view and shows that it is perfectly acceptable for a Sukka to be built by a non-Jew. This was also the ruling of the Rif, the Rambam and the Helkat Yoab, and this is the opinion accepted by Hacham Ovadia both in Hazon Ovadia and in Yalkut Yosef – Sukkot (p. 110; listen to audio recording for precise citation). It should be noted that in general, it is preferable to perform Misvot personally rather than discharge one’s responsibilities by having others do the work for him. This point was made by numerous Poskim and by the Arizal (Rav Yishak Luria of Safed, 1534-1572). Hence, it is certainly preferable for one to personally involve himself in the building of a Sukka. Nevertheless, if one has a non-Jew build his Sukka, the Sukka is perfectly valid for the Misva. Summary: Although it is preferable to personally involve oneself in the construction of the Sukka, as is the case regarding all Misvot, nevertheless, a Sukka built by a non-Jew is perfectly valid, even if it was built entirely by the non-Jew.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayelech, records a custom to dip one’s bread in honey or sugar during the "Se’uda Mafseket," the final meal eaten before Yom Kippur. Hacham Ovadia Yosef notes, however, that even those who follow this custom must ensure to have salt on the table, as well, and to dip the bread three times in the salt, as is always done, even if one also dips the bread in honey or sugar. There is a Torah obligation of "Tosefet Yom Ha’kipurim," or adding a few minutes onto the observance of Yom Kippur. The Torah writes that the Yom Kippur observance begins "Be’tish’a La’hodesh Ba’ereb" – "on the ninth of the month, in the evening" (Vayikra 23:32), indicating that the fast should begin on the ninth of Tishri, the day before Yom Kippur. Therefore, one must begin his observance of Yom Kippur a few minutes before sundown on Ereb Yom Kippur. This applies not only to fasting, but also to the other prohibitions observed on Yom Kippur – bathing, wearing leather shoes, and so on. Hacham Ovadia Yosef writes that there is no specific period of time that one must add onto Yom Kippur, so one fulfills this obligation even he begins the observances of Yom Kippur just five minutes or so before sundown. One who finishes his "Se’uda Mafseket" and then wishes to eat or drink may do so, provided, of course, that the time to begin the fast has not yet arrived. This applies even if he recited Birkat Ha’mazon. So long as the time for the fast has not arrived, one may continue eating and drinking despite the fact that he completed the formal meal. There are currently on the market a number of pills and suppositories that one can take to help alleviate the discomfort of fasting, such as capsules with timed release that send different kinds of medication throughout the body over the course of the fast. Hacham Ovadia maintains that a healthy person should not take such pills or suppositories, as this would constitute "Nabal Be’rshut Ha’Torah" (violating the spirit of the law, even though it is technically permissible). Once the Torah commanded us to "afflict our souls" on Yom Kippur, it is wholly inappropriate to look for ways to fast without discomfort. Hacham Ovadia does allow taking these medications in cases of a weak or ill person who might otherwise be forced to break his fast on Yom Kippur, or might faint. Barring these exceptional circumstances, however, a person should not make use of these medicines to help alleviate the discomfort of fasting. Summary: It is customary to dip one’s bread in honey or sugar during the final meal before Yom Kippur. One must ensure to begin all the Yom Kippur observances at least several minutes before sundown on Ereb Yom Kippur. It is permissible to eat and drink until that point, even if one completed his meal. One should not take pills or suppositories that alleviate the discomfort of fasting, unless he would otherwise become so faint that he would have to break his fast.

Halacha requires lighting candles each week before the onset of Shabbat, and before the onset of Yom Tob. Before lighting the Shabbat candles one recites the Beracha, "Le’hadlik Ner Shel Shabbat," and before the lighting for Yom Tob one recites, "Le’hadlik Ner Shel Yom Tob." This is codified by the Shulhan Aruch (Orah Haim 263). In this context, the Shulhan Aruch observes that some people have the custom to also light candles for Yom Kippur, though they do not recite a Beracha on this lighting. In truth, the issue of candle lighting for Yom Kippur is subject to a debate among the Rishonim. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) maintained that candles should be lit in the home on Yom Kippur as a safeguard against marital relations, which are forbidden on Yom Kippur. Since marital relations should take place only in the dark, having lights in the home on Yom Kippur helps ensure that husbands and wives will not violate this prohibition. The Mordechi (Rav Mordechai Ben Hillel, 1250-1298), however, maintained that to the contrary, if lights are lit in the home, a husband may look at his wife and desire relations, and so it is preferable not to have lights in the home on Yom Kippur. In contradistinction to his aforementioned comments, the Shulhan Aruch later, in discussing the laws of Yom Kippur (610), mentions only the view of the Rosh, that candles should be lit for Yom Kippur, adding that according to this view, a Beracha is recited at the time of lighting ("Le’hadlik Ner Shel Yom Ha’kippurim"). It thus appears that he accepted the Rosh’s ruling, and maintained that one should light candles for Yom Kippur and should even recite a Beracha over the lighting. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that this was the custom among Ashkenazic communities, and this is also the position taken by many Ashkenazic authorities (Rav Sheneur Zalman of Liadi, Peri Megadim, Mateh Efrayim and Hayeh Adam). Numerous Sephardic authorities accept this view, as well, including the Ben Ish Hai and Kaf Ha’haim. Others, however, disagree, and maintain that in light of the different views that exist among the Rishonim, we must apply the principle of "Safek Berachot Le’hakel" – we do not recite a Beracha when there is some uncertainty as to whether it is warranted. Therefore, in their view, a Beracha should not be recited over the Yom Kippur candle lighting. This is the view of Rav Haim Palachi (in Ruah Haim), the Peri Hadash, the Erech Ha’shulhan, and others. As for the final Halacha, Hacham Ovadia Yosef ruled that in communities with an established custom, we do not apply the principle of "Safek Berachot Le’hakel." Therefore, communities that have a custom to recite a Beracha over the Yom Kippur candle lighting should follow this custom. This is also the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998). The accepted custom in Halab (Aleppo, Syria) was to either not light candles for Yom Kippur, or to light candles without a Beracha. This is documented in the book Derech Eretz, and in the Kol Yaakob weekday Siddur, too, it says that the custom among the Jews of Halab was not to recite a Beracha over the Yom Kippur candle lighting. The exception to this rule, however, is when Yom Kippur falls on Shabbat, in which case candles must be lit before the onset of Yom Kippur because of Shabbat. The custom in Aleppo was to recite at the time of candle lighting in this case the Beracha, "Le’hadlik Ner Shel Shabbat Ve’Yom Ha’kippurim." Hacham Eliyahu Hamoui ruled that even in this case no Beracha should be recited, but the consensus view is that according to the custom of Halab, a Beracha is recited over the Yom Kippur candle lighting when Yom Kippur falls on Shabbat. It should be noted that women who attend the synagogue service on the night of Yom Kippur recite the Beracha of "She’he’hiyanu" together with the congregation in the synagogue. If a woman does not attend the service in the synagogue, she must...

It is customary to perform the "Kapparot" ritual on Ereb Yom Kippur – or, if necessary, anytime during the Aseret Yemeh Teshuba – which involves swinging a chicken around one's head while reciting a special text, and then slaughtering the chicken. The Rashba (Rabbi Shelomo Ben Aderet of Barcelona, 1235-1310), in one of his responsa, expressed his stern opposition to this practice, claiming that swinging and slaughtering chickens as a means of atonement constitutes "Darcheh Emori" – following gentile practices. He describes the efforts he made to abolish the custom in his area, and writes that "with the kindness of God" he succeeded in eliminating the custom. The Rashba's position was adopted by Maran, who writes in the Shulhan Aruch that the custom of swinging chickens for atonement should be abolished. This is also the view of the Peri Hadash (Rabbi Hizkiya De Silva, 1659-1698). However, it has been revealed that the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) indeed followed and strongly encouraged the custom of Kapparot. We, of course, treat all the customs and practices of the Arizal with the utmost seriousness and respect, as they reflect the customs of the Kabbalistic tradition, which we follow. Therefore, we do not accept Maran's ruling on this issue, and we follow instead the custom of the Arizal to perform Kapparot with a chicken. This practice is also codified by the great Rabbi from Halab (Aleppo), the Eretz Haim Sutton, and by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). The concept underlying Kapparot is to bring to mind that everything done to the chicken should actually be done to the person. Specifically, the chicken endures all four forms of capital punishment that would be administered by a Bet Din for certain transgressions. Grabbing the chicken by the neck resembles Henek (strangulation); the slaughtering corresponds to Hereg (decapitation); the chicken thrown to the ground after slaughtering, resembling Sekila (stoning); and the chicken then roasted, symbolizes Serefa (burning). One should think in his mind while swinging the chicken that due to his sins he deserves all these forms of punishment, and he should think thoughts of sincere repentance and pray that he should spared the punishments which he deserves. Specifically a chicken is used for this purpose because a chicken is often referred to with the term "Geber," which is also used in reference to people, and thus a chicken is an appropriate "substitute" for the human being. Another purpose of Kapparot is to have the opportunity to perform the Misva of Kisui Ha'dam, which most people do not generally have a chance to fulfill. The Torah requires covering the blood of a chicken after it is slaughtered with earth, which is a relatively simple act that fulfills an affirmative Biblical command. Before Yom Kippur, as we seek to accrue as many merits as we can, we perform Kapparot in order to have the opportunity to perform an additional Misva. One should therefore request from the Shohet to be able to cover the blood after the chicken is slaughtered. Before covering the blood, one recites the Beracha "Baruch Ata…Asher Kideshanu Be'misvotav Ve'sivanu Al Kisui Ha'dam Be'afar." If one performs Kapparot with several chickens for himself and his family members, he should have his wife and children cover the blood of their chickens, with the Beracha, so they can be involved in this Misva. The custom is to take a chicken for every female in the family, and a rooster for every male. If one's wife is pregnant, then he takes for her two female and one male; a female for the wife herself, and both a male and female for the fetus, as its gender is unknown. (This applies even nowadays, when the gender can be determined through ultrasound, since the ultrasounds are not always precise.) One first performs the Kapparot for himself, before performing the ritual for his wife and then children. This is indicated by the verse, "Ve'chiper Ba'ado U'be'ad...

The Shulhan Aruch (Orah Haim 617) rules that generally speaking, pregnant women must fast on Yom Kippur, and under ordinary circumstances, they are not permitted even to drink. It doesn’t take much calculation to realize that as pregnancy spans a period of nine months, most people’s mothers were pregnant with them during the month of Tishri, on Yom Kippur, and yet they were born healthy even though the mother fasted. Barring exceptional circumstances, pregnant women are generally able to go one day without eating or drinking, and there is thus little room to allow a pregnant woman to eat or drink on Yom Kippur. A pregnant woman may eat or drink only if there is some concern for her wellbeing or that of the fetus, such as if there is bleeding, Heaven forbid, or other complications. It should be noted that many physicians will warn against fasting to protect themselves from accusations of offering medically unsound advice, and not because there is a genuine risk. Pregnant women must therefore ensure to get a reliable evaluation to determine whether there is a risk involved in fasting on Yom Kippur. It should also be mentioned that it is preferable to stay home and fast than to go to the synagogue and wear oneself down. If a pregnant woman fears she might have to break her fast if she expends the physical energy involved in attending the services in the synagogue, it is far preferable for her to remain at home and pray there in order to be able to complete the fast. Hacham Bension Abba Shaul (Israel, 1923-1998) rules that when a pregnant woman is required to drink on Yom Kippur, she should place something into the water to make it bitter-tasting, and that way she can drink normally, as much as she feels she needs. If this is not possible, then she must drink in Shiurim (small installments; on another occasion we will explain precisely how this is done). Hacham Bension further notes that if a woman suffers from iron deficiency, and her hemoglobin count is seven, then she should eat, but in small installments. If her count is six or less, this is considered a dangerous situation and she may therefore eat and drink without restriction. If her count is above seven, and the doctors instruct her to take pills, then she may take the pills on Yom Kippur, though before Yom Kippur she should put the pill in her mouth to ensure it has no flavor. If a pregnant woman smelled food on Yom Kippur and feels a craving for food, she should be reminded that it is Yom Kippur, and that in reward for abstaining from food she will be blessed with a G-d-fearing child. If this does not eliminate her craving, then she should be given a small taste of the liquid of the food. If this does not help, then she should be fed more of the liquid, and if even this does not help, she should be given small quantities of the food itself. In all circumstances, if her face begins changing colors, this should be taken as a sign of potential danger and she should be fed without any questions being asked. A woman in labor on Yom Kippur should eat and drink as much as she needs. A woman is considered to be "in labor" for the purposes of this Halacha once bleeding occurs or she cannot walk on her own. A woman who gave birth within three days before Yom Kippur does not fast at all. If she says she feels healthy and does not need to eat, she should nevertheless be fed, though in small installments. Some authorities maintain that the three days begin from the time of childbirth, whereas others maintain that they begin from the time the woman goes into labor. As we deal here with a matter involving life and death, we follow the lenient position and count the three days from the time of delivery. Summary: Under normal circumstances, pregnant women must fast like everyone else on Yom Kippur. A pregnant woman may drink only if a reliable physician determines that she or the fetus would otherwise be at risk. In such a case, she should either put something bitter-tasting in...

The Gemara tells that when the Kohen Gadol would enter the Kodesh Ha’kodashim for the special Yom Kippur service, he would wear white garments, rather than his usual gold garments. The reason, the Gemara explains, is "En Kategor Na’asa Sanegor," which literally means, "A prosecutor cannot become an advocate." Gold brings to mind the sin of the golden calf, and is thus a "prosecutor" in the sense that it is a sign of our nation’s religious failure. As such, it cannot be worn as the Kohen Gadol serves on Yom Kippur seeking G-d’s forgiveness on behalf of the Jewish People. The question arises as to whether this applies to our clothing on Yom Kippur, as well. It is clear that Halacha requires wearing fine clothing on Yom Kippur. The prophet Yeshayahu instructs, "Ve’li’kdosh Hashem Mechubad" – that we should give honor to "the sacred [day] of G-d." The Midrash explains this Pasuk as a reference to Yom Kippur, such that it requires honoring this day. As we cannot give honor to Yom Kippur with fine food and drink, we instead show honor by wearing fine clothing ("Kabedehu Bi’ksut Nekiya"). Indeed, many people have the custom to wear white garments on Yom Kippur, and Ashkenazim have the practice of wearing a white robe ("Kittel") signifying the fact that we become pure as the angels. But may one also wear gold jewelry – such as a watch, ring, bracelet or necklace – as part of this requirement to dress nicely on Yom Kippur? Or would this fall under the law of "En Kategor Na’asa Sanigor"? The Halachic authorities rule that wearing gold on Yom Kippur is forbidden only when it is embroidered on a white garment. As white represents purity, it would be improper to include in such a garment a golden accessory which brings to mind the sin of the golden calf. However, if one wears a gold piece of jewelry, or watch, on its own, then this is permissible. The Halachic authorities also discuss the question of whether this rule applies also to women. Rabbi Akiva Eger (1761-1837), in his notes to the Shulhan Aruch (610), cites the Tebat Gomeh as asserting that since women did not participate in the sin of the golden calf, women may wear gold jewelry even if it is embroidered on a white garment. There is no concern for "En Kategor Na’asa Sanegor," as there is no possibility of "prosecution," since the woman did not worship the golden calf. By the same token, Kohanim and Leviyim would be allowed to wear gold embroidery on Yom Kippur, too, since the entire tribe of Levi did not participate in the worship of the golden calf. In truth, however, the Tebat Gomeh himself dismissed this argument, noting that if a woman wears gold jewelry on Yom Kippur, this could trigger "prosecution" against her husband, who purchased the jewelry. This is also the view of the Mateh Efrayim (Rav Efrayim Zalman Margoliyot, 1762-1828). Therefore, women, too, should avoid wearing gold jewelry embroidered on a white garment. It should be noted, however, that the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) rules (610:6) that one may wear on Yom Kippur only jewelry which he or she normally wears during the week. Jewelry which one wears only for special occasions, such as Shabbat and holidays, should not be worn on Yom Kippur, regardless of what it is made from, as this would be inconsonant with the atmosphere of awe and fear that must prevail on this day. One may only wear jewelry that is normally worn on ordinary weekdays, and if it is not gold embroidered in white, as discussed. This is the ruling of Hacham Ovadia Yosef, as codified in Yalkut Yosef – Yamim Nora’im (p. 335). Summary: One may not wear on Yom Kippur jewelry that is generally worn only on special occasions, or golden jewelry that is embroidered on a white garment.

If an ill patient’s condition on Yom Kippur is life-threatening, Heaven forbid, then he eats and drinks as usual without any restrictions. The Torah is more concerned about human life than about fasting on Yom Kippur, and thus a dangerously ill patient’s top Halachic priority on Yom Kippur is his health. The Torah instructs, "Va’hai Bahem" – we are to live with the Torah, and not die as a result of Torah observance, and thus a dangerously ill patient eats and drinks on Yom Kippur without any Halachic restrictions whatsoever. This is not the case when dealing with a patient whose condition is not life-threatening, but who is nevertheless medically required to eat in order to protect his health. An example would be a woman who just delivered a child, or a patient who feels very weak. Although such patients are allowed and required to eat on Yom Kippur to maintain their health, they must ensure not to eat in a manner that would, in the case of a healthy person, render one liable to the punishment of Karet. A person is liable for Karet for eating on Yom Kippur if he eats the quantity of "Kotebet Ha’hagasa" – a large date – within the period of "Kedeh Achilat Parres." The Poskim identify the size of "Kotebet Ha’hagasa" as two-thirds of a "Ke’besa" (volume of an egg), or 36 grams. The period of "Kedeh Achilat Parres" is identified as between five and ten minutes. Accordingly, Hacham Ovadia Yosef ruled that an ill patient whose doctor instructed him to eat on Yom Kippur should eat 30 grams of food, and then wait ten minutes before eating another 30 grams. This way, the patient is able to eat as much as he needs to without transgressing the Karet prohibition according to any opinion. The patient (or those caring for him) should weigh food on a scale before Yom Kippur to determine the amount he is allowed to eat, and if necessary, one may weigh the food even on Yom Kippur. If the patient eats bread, he of course recites the Beracha of "Ha’mosi" before eating, regardless of the amount of bread he eats. Netilat Yadayim is required if one plans to eat at least 30 grams of bread. If he plans on eating less than 30 grams, he does not need to wash Netilat Yadayim, and if he plans on eating between 30 and 60 grams, then he washes without a Beracha. If he plans on eating 60 grams or more of bread, then he washes with a Beracha. Therefore, in the case described above, where a patient eats 30 grams of bread, waits ten minutes, and then eats another 30 grams, he must wash Netilat Yadayim with a Beracha. Birkat Ha’mazon is required if one ate 30 grams of bread or more. Hacham Ovadia Yosef ruled that even if one will be eating less than 30 grams of bread, he may wash Netilat Yadayim is he so desires. He adds that one who washes Netilat Yadayim on Yom Kippur washes as usual, up to the wrist. Since this washing is done for the purpose of satisfying a Halachic requirement, and not for enjoyment, it is entirely permissible, and no restrictions apply. Summary: If a patient whose condition is not life-threatening is medically required to eat on Yom Kippur, he should eat up to 30 grams of food at a time, waiting at least ten minutes in between. A patient whose condition is life-threatening, G-d-forbid, should eat and drink as much as he needs, without any restrictions whatsoever.

There is considerable discussion among the Halachic authorities regarding the recitation of the Beracha of Shehehiyanu on the second night of Rosh Hashanah. It is clear according to all views that one must recite the Beracha in Kiddush on the first night of Rosh Hashanah, before drinking the wine, just as we do on the first night of every other Yom Tob. On the second night of Rosh Hashanah, however, some Rishonim (Medieval Halachic scholars) maintained that one should not recite Shehehiyanu. In their view, the two days of Rosh Hashanah differ from other Yamim Tobim in that they constitute a "Yama Arichta" – a prolonged day of Yom Tob. The two days of Rosh Hashanah, according to this position, are not to be viewed as two separate festive occasions, each of which requiring its own recitation of Shehehiyanu, but rather as a single occasion. As such, the Beracha of Shehehiyanu, which celebrates the onset of the festival, is recited only on the first night, and not on the second night. Other Rishonim, however, including Rashi (Rabbi Shlomo Yishaki of Troyes, France, 1040-1105) and the Rashba (Rabbi Shlomo Ben Aderet of Barcelona, Spain, 1235-1310), disagreed. They held that Rosh Hashanah is no different from other festivals in this regard, and the two days of the holiday constitute independent festive occasions, both of which require the recitation of Shehehiyanu. This also appears to be the view of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204). The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) suggested a compromise position, advising that one should place a new fruit – meaning, a fruit he had not eaten since the beginning of the fruit’s season – on the table during Kiddush on the second night of Rosh Hashanah. He should have in mind while reciting Kiddush that if Halacha follows the view that Shehehiyanu is not required on the second night of Rosh Hashanah, then the Shehehiyanu which he recites should refer to the new fruit, which he then eats with his meal. This way, one may recite Shehehiyanu without running the risk of reciting a Beracha Le’batala (meaningless Beracha) according to all opinions. As for the final Halacha, the Shulhan Aruch rules in accordance with the view of Rashi and the Rashba, that one must recite Shehehiyanu on both nights of Rosh Hashanah. He adds, however, that it is preferable to place a new fruit on the table during Kiddush, as the Rosh recommended, in order to satisfy all opinions, though according to the strict Halacha this is not necessary. Indeed, the widespread practice is to place a new fruit on the table during Kiddush on the second night of Rosh Hashanah, and then to eat the fruit as part of the meal. Although Rav Haim Vital (Safed, Israel, 1543-1620) wrote in his Sha’ar Ha’kavanot that a new fruit is unnecessary, as Halacha accepts the view requiring the recitation of Shehehiyanu, this is nevertheless the widespread custom, in accordance with the Shulhan Aruch’s ruling. It should be emphasized, however, that one who does not have a new fruit on the second night of Rosh Hashanah should certainly recite Shehehiyanu nonetheless. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). Many later scholars addressed the interesting question of how placing a new fruit on the table resolves the dilemma and enables a person to satisfy all views. Let us assume, for argument’s sake, that it is acceptable to recite Shehehiyanu upon seeing the new fruit, and then eat the fruit later, as part of the meal. Still, reciting this Beracha after reciting Kiddush and before drinking would appear to constitute a Hefsek (improper disruption) in between Kiddush and drinking. As discussed, we place the fruit on the table so that the Shehehiyanu recited as part of Kiddush will refer to the fruit according to the view that Shehehiyanu is not otherwise warranted on the second night of Rosh Hashanah. But if so, then this Beracha is entirely irrelevant to Kiddush, and...

The Gemara in Masechet Rosh Hashanah (29) notes that the Torah uses two different terms in reference to the holiday of Rosh Hashanah. On one occasion the Torah calls this day "Yom Terua" – "a day of sounding the Shofar" – whereas elsewhere it refers to it as "Zichron Terua" – "a commemoration of sounding the Shofar." The Gemara explains that these different terms refer to two different situations. When Rosh Hashanah falls on a weekday, it is observed as a "Yom Terua," and the Shofar is sounded. But when it falls on Shabbat, then the holiday is only a "Zichron Terua" – a day when we mention the Shofar, but we do not sound the Shofar. For this reason, the text of the Rosh Hashanah Amida prayer changes when Rosh Hashanah falls on Shabbat. Normally, in our prayers we refer to Rosh Hashanah as "Yom Terua," but when Rosh Hashanah falls on Shabbat, we change the text to "Zichron Terua." The Shulhan Aruch (582:7) rules that if one mistakenly recited "Yom Terua" in the Amida prayer on Rosh Hashanah when it falls on Shabbat, he does not have to repeat the Amida, despite the mistake that he made. Several reasons are given for this ruling. Firstly, the reason why the Shofar is not sounded when Rosh Hashanah falls on Shabbat is out of concern that one might carry the Shofar through a public domain, in violation of Shabbat. However, an exception is made in a place with an authoritative Bet Din, as people in such communities are more careful, and thus the Shofar is sounded even on Shabbat. Therefore, at least in theory, Rosh Hashanah is a "Yom Terua" even when it falls on Shabbat, and if one mistakenly recited "Yom Terua" on Shabbat, he does not have to repeat the Amida. Moreover, there are those who suggest that although we do not sound the Shofar on Shabbat, in the heavens the Shofar is blown even when Rosh Hashanah falls on Shabbat, thus justifying the recitation of the term "Yom Terua" even on Shabbat. A number of authorities (the Peri Hadash, and Rav Haim Palachi, in Mo’ed Le’chol Hai) assert that this applies in the reverse case, as well. If somebody mistakenly recited "Zichron Terua" when Rosh Hashanah falls on a weekday, he does not repeat the Amida, because the Rif (Rabbi Yishak of Fez, Morocco, 1013-1103) brings a view that one should always say "Zichron Terua," even on a weekday. Although Halacha does not follow this view, it may be relied on in a case where one mistakenly recited "Zichron Terua," and he thus does not repeat the Amida. This is the ruling of Hacham Ovadia Yosef, in his Hazon Ovadia – Yamim Noraim (pp. 82-83). Summary: When Rosh Hashanah falls on Shabbat, we recite the phrase "Zichron Terua" in place of "Yom Terua" in the Amida prayer. Nevertheless, if one recited "Yom Terua" instead of "Zichron Terua" on Shabbat, or, conversely, if one recited "Zichron Terua" on a weekday, he has nevertheless fulfilled his obligation and does not have to repeat the Amida.

The Talmud Yerushalmi teaches, "Anyone who sleeps on the Rosh Hashanah – his fortune will sleep." On the basis of this passage, it has become customary not to sleep during the day on Rosh Hashanah, as this could lead one’s good fortune to "sleep," Heaven forbid, during the coming year. It would appear at first glance that in order to avoid this undesirable consequence of sleeping on Rosh Hashanah, we need to wake up right at the crack of dawn, which is usually sometime after 5am. After all, we need to avoid sleeping during the day, and the day starts at dawn, and it should thus be necessary to wake up already at dawn. Indeed, this is the view taken by several authorities, including the Ben Ish Hai (Parashat Nisavim, 11) and Kaf Ha’haim Sofer (584:37). Hacham Ovadia Yosef, however, disagreed, and maintained that especially if somebody is up late on the night of Rosh Hashanah studying Torah or reciting Tehillim, he does not have to awaken at dawn. This was also the view taken by Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), who explained that going to sleep during the day is different from remaining asleep after the day begins. When one goes to sleep during the day of Rosh Hashanah, he shows his disregard for Rosh Hashanah and that he is not concerned about the judgment on this day. But if he was sleeping during the night and remained asleep past dawn, as he normally does, this does not reflect any disregard or lack of concern. Therefore, it is not necessary to wake up at the crack of dawn on Rosh Hashanah. The question arises, however, as to whether one may go back to sleep if he happened to wake up at dawn. Those who have been waking up early for Selihot during the weeks before Rosh Hashanah might wake up at or shortly after dawn on Rosh Hashanah morning, as they had been accustomed to doing, and then wish to go back to sleep. Seemingly, this should be forbidden, as suggested by a parallel case relevant to the laws of Sukkot. When rain falls on Sukkot, one is permitted to sleep indoors and does not have to sleep in the Sukka. If the rain stops during the night, he nevertheless does not have to go back outside into the Sukka, but if he wakes up after dawn and sees that the rain has stopped, and he wishes to go back to sleep, then he must sleep in the Sukka. Seemingly, we should apply this rule to Rosh Hashanah, as well, and if one wakes up at or after dawn, he should not be allowed to go back to sleep. In truth, however, Hacham Ovadia maintains that even on Sukkot, one does not have to sleep in the Sukka after dawn if the rain has stopped. In his work Hazon Ovadia – Sukkot (p. 207), he writes that the Halacha requiring one to go out into the Sukka in such a case applied only in times when people would normally arise at dawn. Nowadays, however, when people normally sleep past dawn, one who wakes up after dawn on Sukkot and wishes to go back to sleep may sleep inside, even though the rain has stopped. Similarly, one may go back to sleep on Rosh Hashanah morning after dawn, if it is still earlier than the time when people normally wake up. Needless to say, there is a general rule of "Zerizin Makdimin La’misvot," which means that we should always try to perform Misvot as early as possible. Thus, it would certainly be praiseworthy for one who can to wake up already at dawn on Rosh Hashanah. Strictly speaking, however, this is not necessary, and as long as one wakes up at a normal time in the morning, he does not have to fear that his good fortune will "sleep" during the coming year. Summary: Although it is customary not to sleep during the day on Rosh Hashanah, one does not have to wake up already at dawn, and may sleep until the time when people normally wake up.

It is customary to eat certain foods on Rosh Hashanah that allude to our wishes for a successful and pleasant year. Thus, for example, we have the practice of eating Lubia (black-eye peas), pomegranates, dates, leeks, apples and gourds on the first night of Rosh Hashanah; some have the practice of eating these foods on both nights of Rosh Hashanah. This custom is based upon the Gemara’s discussion in Horiyot, where the Gemara affirms the significance of "Simanim," making allusions to our hopes for a favorable judgment. There are, however, two divergent texts of this Talmudic passage. According to one version of the text, the Gemara advises eating foods on Rosh Hashanah that express our hopes for a good year, whereas according to a different version, the Gemara speaks of simply looking at, rather than eating, these foods. Based on these divergent texts, the Kaf Ha’haim (Rav Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) ruled that one who cannot, for whatever reason, eat these traditional foods should point to them instead. One example is a person who discovers on the night of Rosh Hashanah that the pomegranates or dates are infested with insects and thus unsuitable for consumption. This Halacha would similarly apply to somebody who is allergic to, or simply does not like, one of these foods. In these cases, one should recite the traditional "Yehi Rason" prayer over the food in question and then point to that food, instead of eating it. In such a case, we may rely on the second version of the text of the Gemara cited above, according to which this custom involves looking at, rather than eating, these special foods. Summary: A person who cannot, for whatever reason, partake of one of the special foods traditionally eaten on the night of Rosh Hashanah should recite the "Yehi Rason" prayer and then point to the food instead of eating it.

There is a custom to refrain from bitter, sour or tart foods on Rosh Hashanah, to symbolize our hopes for a sweet, pleasant year. The Talmud teaches that "Simana Milta Hi," which means that symbolic acts have significance. One must therefore not belittle the customs regarding the foods eaten on Rosh Hashanah as symbols of our prayers for the new year, as these customs are very significant and indeed have an effect. There is a common practice to eat a pomegranate on Rosh Hashanah, as the abundant seeds symbolize our hopes that we will come before God with abundant Zechuyot (merits). Interestingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that on Rosh Hashanah one should eat specifically a sweet pomegranate, and he emphasizes this point several times. Of course, the pomegranates we have today generally have a bitter, pungent taste. It appears that in Baghdad, where the Ben Ish Hai lived, they had sweet pomegranates. In any event, in light of the custom to refrain from bitter foods on Rosh Hashanah, it would seem proper to dip the pomegranate in sugar to at least diminish its pungency. It is also interesting to note that the custom of the Ben Ish Hai on Rosh Hashanah was to dip an apple in sugar, and not in honey. Perhaps this custom was based on Kabbalistic teaching. Regardless, everyone should follow his family’s custom in this regard. It should be noted that the symbolic significance of the apple on Rosh Hashanah extends beyond the simple fact that it is a sweet food. The Zohar refers to Gan Eden as the "Hakal Tapuhin Kadishin" – "the orchard of sweet apples." The apples eaten on Rosh Hashanah thus symbolize not only sweetness, but also Gan Eden, which is certainly an auspicious sign as we begin the new year. Furthermore, the apple has a pleasing appearance, a pleasing fragrance and a pleasing taste. It is pleasing and enjoyable in every which way, symbolic of our hopes that the new year will bring joy and success in all areas of life. Furthermore, the Ben Ish Hai explained the significance of this custom on the basis of Kabbalistic teaching. During the period from Nissan until Tishri, we are under the influence of the Sefira ("emanation") of Malchut, which is the lowest Sefira and receives its strength from the higher Sefirot. Once Tishri sets in, we move into the Sefira of Tiferet, the highest Sefira, which gives to the lower Sefirot. The Sefira of Tiferet is the Sefira of Yaakob Abinu, who represents Torah, and who transmitted the power of Torah to subsequent generations. Tiferet is also associated with the attribute of "Emet" (truth), and on Rosh Hashanah we stand in judgment, which is based upon God’s attribute of absolute truth. The apple, the Ben Ish Hai writes, is associated with the Sefira of Tiferet, and we therefore eat it on Rosh Hashanah, which marks the point of transition from the Sefira of Malchut to the Sefira of Tiferet. Of course, the vast majority of us are not versed in Kabbala, and thus do not truly understand these concepts. Nevertheless, they demonstrate the depth and profundity of these customs that we observe on Rosh Hashanah. Besides the plays on words, such as "Yitamu Son’enu" for the "Tamar" (date), and "Yikartu Son’enu" for the "Karti" (leek), there are much deeper concepts underlying these customs, and we should therefore observe them in accordance with time-honored tradition. Summary: It is proper to refrain from bitter and sour foods on Rosh Hashanah. Pomegranates should preferably be dipped in some sugar before they are eaten on Rosh Hashanah, because they otherwise taste pungent. Some have the custom to dip the apple in sugar, instead of honey, and each person should follow his family’s tradition. The customs regarding the special foods on Rosh Hashanah are based upon profound Kabbalistic concepts and thus should not be belittled or neglected.

Unfortunately, there are some people who belittle the "Simanim" – the special foods that we eat on the two nights of Rosh Hashanah to symbolize our hopes and prayers for the coming year, such as the apples, dates and leeks. They mistakenly feel that eating these foods is of no significance, and they therefore do not bother to observe this time-honored tradition. It must be emphasized that this custom is rooted in the Talmud, which states explicitly, "Simana Milta" – the use of "signs" to express our hopes and wishes is effective and meaningful. Indeed, eating foods that symbolize our hopes for the new year can have a significant impact and effect upon the coming year. The Gemara draws proof from the ancient custom to inaugurate new kings by a fountain of water, as a symbol of the nation’s hopes for an everlasting dynasty that continuously "flows" like a fountain. This demonstrates that symbols are meaningful and effective in fulfilling our wishes. This can be understood either in terms of a spiritual effect caused in the heavens through eating the Simanim, and is mentioned in several books, or on a purely psychological level, that eating sweet foods, for example, impacts upon our psyche and draws us toward joyful, purposeful pursuits such as Torah and Misvot. Regardless, one must not belittle this tradition which has its origins in the Talmud, is codified in the Shulhan Aruch, and has been practiced for centuries. In fact, the Arizal (Rav Yishak Luria of Safed, 1534-1572) remarked that there is profound Kabbalistic significance underlying the eating of apples on the nights of Rosh Hashanah. Clearly, eating these foods is far more significant and important than we might think at first. If a person cannot eat one or several of the Simanim, either because he does not enjoy the taste or because of an allergy, then he should either look or point at the food while he recites the corresponding "Yehi Rason" prayer. He certainly is not required to partake of the food if he does not like it or is allergic to it, but he should nevertheless recite the prayer associated with the food, and this, too, will have a significant effect. Summary: One must not belittle the importance of the Simanim – the special foods eaten on the nights of Rosh Hashanah as symbols of our hopes for a successful, sweet year. These customs are rooted in the Talmud and are, indeed, beneficial in our efforts to fulfill our wishes for the coming year.

Regarding lighting of the candles on Rosh Hashana night. Let’s begin with our scenario this year, where the Holiday is on Friday night which coincides with Shabbat. So therefore, the ladies would light candles like they light very Friday night eighteen minutes before sunset, and they would make a Beracha, ‘Lihadlik Ner Shel Shabbat Viyom Tov.’ They would add Yom Tov because of the Holiday. That would be, 18 minutes before sunset. Regarding, Saturday night, which is the second night of Yom Tov, ladies are also required to light candles. The question is, when do they light candles on the second night of Yom Tov? Halacha says, it’s most proper to light them when the men come home from Shul, right before you sit down to have the meal. At that time, the ladies should go to the candles and light them. They make the Beracha on the second night, ‘Lihadlik Ner Shel Yom Tov’, as it’s obviously no longer Shabbat. One has to keep in mind, that on Saturday night, you can only light candles from an existing flame. So therefore, one has to prepare an existing flame, a candle that is there which was prepared in order to take the flames. But there is a problem, that many people are not aware of. After the lady lights the candles from the existing flame, sometimes just without thinking she blows it out. Or she shakes it out. According to the Halacha, it’s definitely forbidden to extinguish candles on Yom Tov. While it’s permissible to light from an existing flame, but to extinguish is for sure forbidden. So you have to tell them, to very carefully just place it down and to let it go out by itself. But not to shake it, and certainly not to blow it out on the holiday. There is no Shehechiynau made at the time of Hadlakat Nerot. The ladies rely on the Shehechiynau that is made on the Kiddush. Now once already we are on the subject of Nerot, we have a custom that‘s brought down in Halacha, that since this Friday night is also Yom Tov, so we shouldn’t say ‘Bame Madlikin’. We shouldn’t say Bame Madlikin even though normally every Friday night we say ‘Bame Madlikin’, which discusses how to light candles, and what oils are kosher, and what wicks are kosher, and which ones are not kosher. It’s our custom to read it every Friday night. However, we skip it when a holiday comes out on a Friday night. Different reasons were given. One reason is because, not all the laws are the same on Shabbat as Yom Tov regarding kosher wicks and oils. So therefore, since the laws vary from Shabbat to Yom Tov, so we skip it. Other reasons are also brought down in the Mishna Berura in Seman 270. Lastly, going back. regarding making the Beracha on the Nerot Shabbat. There is a Machloket (argument) as to which comes first. The lighting or the blessing? Some make the Beracha first, which would make logical sense. The logic being always to make the Beracha and then perform the Mitzvah. Others light first and then they make the Beracha. The logic there is because they hold that making the Beracha brings on acceptance of Shabbat, and how could you light the candles if it’s Shabbat already? But that logic would apply for Shabbat, but on Yom Tov everybody would agree, you should make the Beracha first and then light. It’s because you are allowed to light on Yom Tov. So therefore, the Beracha is not an acceptance of anything. And therefore, it’s proper to make the Beracha ‘Lihadlik Shel Yom Tov’ first, and then to light. This applies even to those who light first the rest of the year. That’s for Shabbat. However, for Yom Tov, it’s proper to make the Beracha first and then light.

When the first day of Rosh Hashanah falls on Shabbat, a number of passages are added to the prayer service that mention Shabbat. One who forgets to add these insertions, and does not mention Shabbat in the Amida on Shabbat Rosh Hashanah, must repeat the Amida. The Shulhan Aruch (Orah Haim 598) writes that although generally "Sidkatecha" is omitted from the Minha service on Shabbat if it is a festive occasion, such as Yom Tob, nevertheless, "Sidkatecha" is recited during Minha on Shabbat Rosh Hashanah. "Sidkatecha" includes the expression, "Mishpatecha Tehom Rabba," which speaks of G-d’s judgment, and it is therefore especially appropriate for Rosh Hashanah. Hence, it is recited despite Rosh Hashanah also being a Yom Tob. Some Ashkenazim omit "Sidkatecha" from Minha on Shabbat Rosh Hashanah, as noted by the Rama (Rav Moshe Isserles, Cracow, 1530-1572), but the standard practice among Sephardim is to recite "Sidkatecha" in such a case. On Mosa’eh Shabbat, the second night of Rosh Hashanah, we add the section of "Va’todi’enu" to our Amida prayer at Arbit. This recitation takes the place of "Ata Honantanu" which is normally added to the Arbit prayer on Mosa’eh Shabbat. On a normal Mosa’eh Shabbat, if one forgot to recite "Ata Honantanu" in Arbit, and then ate before reciting Habdala, he must repeat the Amida. The Sages enacted this law as a "penalty" of sorts for the person who both forgot to add "Ata Honantanu" and also made the mistake of eating before Habdala. However, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes in Or Le’sion (vol. 3) that this unique law does not apply to "Va’todie’nu." Thus, one who forgets to add "Va’todi’enu" to the Amida when Mosa’eh Shabbat is Yom Tob does not repeat the Amida, even if he mistakenly eats before reciting the combination of Kiddush and Habdala. Hacham Bension explains that the recitation of "Ata Honantanu" was enacted by the Ansheh Kenesset Ha’gedola ("Men of the Great Assembly," the group of leading Rabbis at the beginning of the Second Commonwealth), who also imposed a penalty. The text of "Va’todi’enu" was instituted much later, during the times of the Amoraim, and they did not impose such a penalty. As we know, it is customary on the first day of Rosh Hashanah to observe the practice of Tashlich, going to a river and reciting a number of verses related to G-d’s compassion and forgiveness, including the verse, "Ve’tashlich Be’msolot Yam Kol Hatotam" ("You shall cast all their sins to the depths of the sea" – Micha 7:19). Although the Shulhan Aruch does not mention this practice, it is mentioned by the Rama, in his glosses to the Shulhan Aruch, and it was taught also by the Arizal (Rav Yishak Luria, 1534-1572), as mentioned in Sha’ar Ha’kavanot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai, decries the fact that some people view Tashlich as some magical way of atoning for their sins. Tashlich is symbolic of the casting of our sins into the "depths of the sea," but this requires the long, intensive process of Elul and the High Holiday period during which we pray, repent and make a sincere commitment to change. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) observes the custom of some communities to delay Tashlich to the second day of Rosh Hashanah when the first day falls on Shabbat. This is done to protect against possible violations of Shabbat by people who will want to bring their Mahzor with them and might bring it outside the Erub. However, all leading Sephardic Poskim, including the Ben Ish Hai, Hacham Bension, and Hacham Ovadia Yosef, ruled that Tashlich should be performed on the first day of Rosh Hashanah even if it falls on Shabbat – and, in fact, especially if it falls on Shabbat. The Arizal taught that Tashlich should be recited close to sunset on the first day of Rosh Hashanah, because it was then – at the very end of the day on Rosh Hashanah – when Adam was forgiven for his sin of eating from the forbidden...

When Rosh Hashanah falls on Shabbat, one must remember that the obligation of Se’uda Shelishit applies on that day no less than it does on any other Shabbat throughout the year. Besides the meal eaten after the morning service on Rosh Hashanah, one must also eat another meal consisting of at least a Ke’besa of bread after Minha, in fulfillment of the obligation to eat three meals on Shabbat. Therefore, it is proper for synagogues to schedule Minha prayer services earlier than usual in the afternoon of Shabbat Rosh Hashanah, in order to allow sufficient time for Se’uda Shelishit. The Rama (Rabbi Moshe Isserles of Cracow, Poland, 1525-1572) mentions that in such a case, when the first day of Rosh Hashanah falls on Shabbat, one should eat Se’uda Shelishit before the ninth hour of the day. Since one must eat a Yom Tob meal on Mosa’eh Shabbat (the second night of Rosh Hashanah), and Halacha requires eating Shabbat and Yom Tob meals with an appetite, one must ensure to eat Se’uda Shelishit on Shabbat Rosh Hashanah before the ninth hour of the day (as defined by Halacha). The Mishna Berura (Rabbi Yisrael Meir Kagan of Radin, 1839-1933) adds, however, that if a person did not eat Se’uda Shelishit before the ninth hour, he should nevertheless eat the meal at that point. The obligation of Se’uda Shelishit overrides the concern for entering the second day of Yom Tob with an appetite. Therefore, although it is preferable to eat Se’uda Shelishit before the ninth hour of the day, one who did not should still eat Se’uda Shelishit. Summary: The requirement to eat Se’uda Shelishit on Shabbat applies even when Shabbat is also Yom Tob. Therefore, when the first day of Rosh Hashanah falls on Shabbat, Minha should be recited earlier than usual to allow time for Se’uda Shelishit, which should preferably be eaten before the ninth hour of the day.

It is customary on Friday night to recite a number of hymns before Kiddush, specifically Shalom Alechem, Eshet Hayil (a section from Mishleh, chapter 31), and Azamer Bishbahin, a hymn composed by the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) which discusses the Kabbalistic significance of Shabbat eve. Should one recite or sing these hymns when Friday night is also Yom Tob? Different opinions exist in this regard. While some authorities maintain that when Friday night is Yom Tob one recites everything he recites on a regular Friday night, others, including the Elef Ha’magen, held that if Friday night is Yom Tob one begins with Kiddush and omits all the introductory hymns. This custom – to omit the hymns when Friday night is Yom Tob – is very widespread in our community. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) followed the custom to recite Shalom Alechem and Eshet Hayil when Yom Tob falls on Friday night, but he held that one should not recite Azamer Bishbahin in such a case. He does not give a reason for this position, but it appears that according to Kabbalistic teaching, the content of Azamer Bishbahin is not relevant when Yom Tob falls on Friday night. Given the difference of opinion in this regard, each family should follow the custom it received from its forebears, as all customs have valid sources on which to rely. Summary: Different opinions exist as to whether one should recite Shalom Alechem, Eshet Hayil and Azamer Bishbahin on Friday night that is also Yom Tob; everyone should follow his family’s custom.