Hilchos Rosh Hashana

Selichos

Selichos may be recited without a Minyan, but the sections in Aramaic should be omitted. The thirteen attributes of mercy (י"ג מדות) should also be left out, unless one chants them in the same tune as they are read in the Torah. An individual reciting Selichos can say Tachanun, but he should not lower his head and rest it on his arm (נפילת אפיים) as is done in Shul, unless he is davening in a room that has in it Sefarim (other than Siddurim or Selichos).
Before reciting Selichos in the morning, one should say Bircas HaTorah. So too, Asher Yatzar and Elokai Neshamah are recited as usual prior to davening.
The Bracha of Al Netilas Yadayim before Selichos: If he will relieve himself again after Selichos before Shacharis, he should wait and recite Al Netilas Yadayim then, when he washes his hands again. If not, he should recite it prior to saying the Selichos.
The Pesukim found between each of the Selichos (after the י"ג מדות) are the essence of the upcoming paragraph and are in fact the main part of the Selichos. Therefore, one should be particular not to omit them (Machatzis Hashekel #68 according to the Magen Avrohom).
However, the section beginning כרחם אב על בנים that appears after these Pesukim, is only recited after the first time the י"ג מדות is said.
According to some opinions, the Viduy (Ashamnu, Bagadnu etc.) is recited three times, as printed in the Selichos. However, the prevalent custom, following the Gra and Arizal, is to recite it only once.
The following sections should be recited whilst standing: אל ארך אפיים, אל מלך יושב, י"ג מדות, וידוי. Standing for the other Selichos is recommended, but not mandatory.
When reciting"ויקרא בשם השם" one should pause slightly between "בשם" and "השם".
As mentioned above, an individual reciting Selichos omits the sections in Aramaic (מחי ומסי וכו'). However, if one is part of a Minyan, he may say these sections even if he is ahead or behind the actual place where the Tzibbur is up to. In this regard, the recitation of the י"ג מדות is different and one may say them only when reciting toether with the Tzibbur (similar to קדושה etc.).
One who listens to Selichos live via phone or similar means, may recite theי"ג מידות with the congregation.

Erev Rosh Hashsana

Fasting on Erev Rosh Hashana

The custom is to fast on Erev Rosh Hashana (שו"ע סי' תקפ"א ס"ב).
Those for whom fasting is difficult, or who, as a result of fasting, would find it difficult to study Torah that day, or would find Rosh Hashana to be a strain, [and cannot participate in a Siyum Masechta, as will be explained] are not required to fast. Owing to this, women are given leniency.
Until when to fast: Bnei Sepharad have the custom to fast the entire day until Kiddush after nightfall. Bnei Ashkenaz do not fast the entire day; some fast until Plag Hamincha, davening Mincha first and reciting Aneinu, omitting the words 'Beyom Tzom Ta'aniseinu' since the fast is not for the entire day (עי' משנ"ב סי' תקס"ב סק"ז, ושע"צ שם ס"ק כ"ג). Others fast only until the time of Mincha Gedola, and eat after having davened Mincha including Aneinu, as above. Some have the custom to fast only until Chatzos (midday). The common custom is to eat after Mincha Gedola.
This fast does not require acceptance at Mincha on the previous day. However, someone who did accept the fast without specifying until when he will fast, must fast until nightfall. Therefore, those who do require prior acceptance [since nowadays not everyone follows this custom], should explicitly declare until what time they intend to fast.
Rinsing the mouth and brushing teeth is permitted on this fast, but water must not be swallowed.
Many Poskim hold that if one participates in a Seudas Mitzvah, e.g. a Seudas Bris or Pinyon HaBen (some are lenient also regarding a Siyum Mesechta), he need not fast.
If one heard the Siyum but did not take part in the Seudah, it would appear that he can be lenient and eat thereby exempting himself from the fast.
If one did not actually hear the conclusion of the Mesechta that was studied, but joined during the Seudah, it appears that he may nevertheless eat.
If he did not participate in the meal served at the Siyum, but some of the food was delivered to his house, he may not break his fast.
If one forgot and ate, he should continue fasting [and does not need to fast on another day]. Regarding the recitation of “Aneinu” (see #12) – if he ate more than a Kezayis [and some say more than the amount of a Koteves] or drank more than a Melo Lugmov, he should omit the words "ביום צום תעניתנו" .

Tachanun on Erev Rosh Hashana

Although Tachanun is omitted during Shacharis on Erev Rosh Hashana, it is nevertheless recited after the Selichos (whether recited after midnight, or in the morning before Shacharis).

Blowing the Shofar on Erev Rosh Hashana

During the month of Elul, the Shofar is blown after Shacharis. However, on Erev Rosh Hashana it is not blown, even in a year when Rosh Hashana falls on Shabbos. A Ba’al Tokeia who wishes to practice blowing Shofar in preparation for Rosh Hashana, should do so in a closed room.

Mikvah

The custom is to immerse oneself in the Mikvah on Erev Rosh Hashana. This should be done after midday, or at the earliest, within the hour before midday.

Annulling Vows

There is a custom to perform Hataras Nedarim (nullification of vows) on Erev Rosh Hashana.
The general text of Hataras Nedarim only applies to vows that one does not recall making. Since some vows cannot be nullified, if one recalls a specific vow that he once made, he must first verify if it can be annulled. If his vow may be nullified, it must be done in front of three people who are well versed with the relevant Halachos. It suffices to disclose to just one of the three what he vowed and the reason for wishing to annul it. The procedure is as follows: The one who made the vow must declare sincere regret that he vowed (Charatah), and in addition, if he would have known that he would regret making the vow, he would never have vowed (Pesach Mitoch HaCharatah).
Some are particular to perform Hataras Nedarim in front of three people, not four, so that it parallels a true Beis Din, which must consist of an odd number of judges to ensure a majority opinion.
Bnei Sepharad have the custom to do Hataras Nedarim in front of ten people, and utilize the opportunity to annul curses.
The three people nullifying the vows can be related to each other. They can also be related to the one whose vows are being nullified. For example, one can nullify his vows in front of his father and two of his brothers. However, a husband may not be one of the three forming a Beis Din to annul his wife’s vows.
The one requesting nullification should stand, and the three who are nullifying should sit. If this was not done the Hataras Nedarim is still valid.
One cannot perform Hataras Nedarim through a messenger acting on his behalf. Therefore, it stands to reason that annulment conducted over the phone - even if three people are present together and listen to the declaration – does not take effect. [Nevertheless, one can be lenient to nullify "Nidrei Mitzvah" over the phone.] However, a husband can do Hataras Nedarim for his wife vows (but not for his daughters) as explained below.
A woman who does not recall making any vows does not need to perform Hataras Nedarim. If she frequently performed good acts that are classified as “Nidrei Mitzvah”, she can rely on the 'Mesiras Moda'ah' she made the previous year. This is a declaration in which one says that any kind of vow, oath, or good practice taken on this coming year are all 'Bli Neder', i.e. accepted without a vow. The men say this after Hataras Nedarim, and women should be encouraged to say it individually at home. They can also rely on Kol Nidrei said at the commencement of Yom Kippur.
One should not assemble three men in order to annul the vows of a woman. However, a husband who is annulling his own vows, may annul his wife’s vows at the same time. He does not say the text twice, rather he includes his wife in his Hataras Nedarim by saying prior to requesting Hatarah, or prior to the three answering “Hakol Mutarim” etc., that his wife's vows are also to be included in his Hataras Nedarim. The three people should answer in the plural form - 'Hakol Mutarim Lachem' (instead of 'Mutar Lach').
A Bar Mitzvah boy who does not yet have a beard cannot be part of a Beis Din to annul a proper vow [until he is eighteen years old]. However, one can be lenient and include him in a Beis Din for the general Hataras Nedarim done on Erev Rosh Hashana. Therefore, in a Yeshiva Ketanah, three young Bachurim without beards can sit together to annul the vows of their friends.
The declaration after Hataras Nedarim stating that future vows or conducts of Mitzvah etc. are not to be binding as an actual Neder, does not need to be said in front of three people [albeit there is some advantage in doing so - see Ritvah Nedarim Daf 23 and Bach and Graz O. Ch. #619]. Therefore, women should be particular to say this declaration at home on their own. If they say Kol Nidrei at the commencement of Yom Kippur and understand that the words express the above-mentioned declaration, it is sufficient.
If a Mitzvah practice was done three times without first saying “Bli Neder” (i.e. it is being done without the severity of a binding vow), one can rely on the 'Mesiras Moda'ah' made the previous year and does not need to perform Hatarah.
A shortened text for Hataras Nedarim: The following abbreviated version is sufficient, and can be said in English: "I am regretful for all the vows and oaths and any good practices which I took on without saying 'Bli Neder', and if I would have known that I would regret it, I would not have taken on these vows, oaths, and good practices as oaths, rather I would have said 'Bli Neder', and I ask that you should annul them all for me." The three people then respond three times "Mutar Lach" (It is permitted for you.) The Mesiras Moda'ah is then said by the one who had his vow’s annulled.

Candle lighting

It is a Mitzvah to light the Yom Tov candles. Some light them before Yom Tov (in the same way that the Shabbos lights are kindled before Shabbos), whereas others light them on Yom Tov itself shortly before the Seudah [by transferring fire from a candle lit before Yom Tov; one should also refrain from placing water under the oil, even if it was prepared before Yom Tov (lest it cause extinguishing)]. Those who have no established custom should light before the commencement of Yom Tov, especially since the location of the candles is usually well illuminated with ample electrical lighting.
The Poskim differ as to whether those who on Erev Shabbos light before reciting the Bracha, should do as well on Yom Tov un order not to differentiate between Shabbos and Yom Tov, or whether on Yom Tov the Bracha should precede the lighting so that the Bracha will be recited “Over La’asiyasan” (the rule of reciting the Bracha before performing the Mitzvah). In practice, it seems correct to recite the Bracha before lighting (see Mishnah Berura #263, 27). Since with the Bracha one accepts Yom Tov, care must be taken not to extinguish the match, but rather to set it down and let it go out on its own.

'Shehecheyanu' at candle lighting

Some women have the custom to recite 'Shehecheyanu' when lighting, while others say it or hear it at Kiddush. Those who do not have a particular custom should wait until Kiddush.
A woman who said 'Shehecheyanu' when lighting and later makes her own Kiddush, does not recite 'Shehecheyanu' a second time. If she hears the Kiddush from others, she should listen to the 'Shehecheyanu' being recited and if she will not drink from the wine she can answer 'Amein'. However, if she intends to drink, it is questionable whether she may answer Amein to the 'Shehecheyanu' recited at Kiddush. Some contend that if she were to answer Amein this could constitute a Hefsek (interruption) between the Hagofen and her drinking since she already said 'Shehecheyanu'. Others maintain that even in such a scenario she may answer Amein and then drink. The final ruling seems to allow them to answer Amein and to drink.

Lighting candles in the place of eating or lodging

Someone who eats in one house and then sleeps in another, should ideally light the candles in the place where he eats. [For Sephardim – if someone has already lit there, it should be lit without a Bracha]. Even though the Halacha requires a Bracha to be recited over candles lit in the place of lodging since it helps Shalom Bayis (i.e. the candles will prevent people stumbling in the dark), however nowadays that the rooms are amply lit with electric illumination, one does not recite a Bracha over candles lit in the sleeping place since it is merely additional illumination. This is so regarding Shabbos candles and all the more so regarding Yom Tov candles that some contend that the lighting must be in the place of the meal.
However, in pressing circumstances, one may be lenient to recite the Bracha even in the sleeping place, and it is preferable to eat there at least a Kezayis of Mezonos or the like [or to perform some act connected to the meal there]. It is also preferable that the room be dark at the time of lighting – thus, one who lights on the Erev Yom Tov [not in the eating place] should darken the room completely before lighting [including turning off lights and closing shutters], then turn on the electric light, and without interruption of speech strike the match, recite the Bracha, and light the candles – so that the blessing applies both to the candles and to the electric light.
One who lights on Yom Tov itself, who cannot turn off the electricity, should preferably set a timer so the electricity will turn off at the time of lighting [or at some point later during the meal whilst the candles are still burning].

Rosh Hashana Garments

The widespread custom is to wear Shabbos clothes on Rosh Hashana, rather than Yom Tov garments (which are usually more honorable). However, some wear their Yom Tov garments on Rosh Hashana, as on other Yomim Tovim (see Sha'arei Teshuva #581 and Mishnah Berura ibid #25).
One may wear new garments on Rosh Hashana.

Laws and customs at the Rosh Hashana meal

The Challah is dipped into honey. [Some dip in honey only on Rosh Hashana and others have the custom to do so also on Erev Yom Kippur and Hoshana Rabba, and some do so at all the Shabbos and Yom Tov meals from Rosh Hashana until Simchas Torah]. Many dip one end of the Challah in honey, and the other end in salt. Others dip only in honey and not in salt. Nevertheless, they should still make sure to have salt on the table.
Order of Betziyas Hapas on the Night of Yom Tov: Although on Friday night it is customary - when reciting Hamotzie over the Lechem Mishnah - to cut the lower Challah, on the night of Yom Tov one should cut the upper Challah.
On Rosh Hashana one should avoid sour foods (e.g. dried cranberries whose sourness is noticeable, pickles, or foods flavored with vinegar or lemon juice where the sour taste is noticeable). Bitter foods should also be avoided. However, sharp and spicy foods are permitted (though some refrain also from these, see Leket Yosher O. C. #124).
Nuts should not to be eaten on Rosh Hashana for two reasons: (a) the numerical value of the word “nut” (egoz) equals that of “sin” (chet), and (b) they increase phlegm and coughing, disturbing prayer. However, when the nuts are mixed into a food in a way that they are no longer discernable, it is permitted. [Included in the category of "nuts" are also pecans, pistachios, and pine nuts. Chestnuts are not considered nuts.]
Even though strictly speaking it is permitted, many have the custom to refrain also from almonds, sunflower seeds, peanuts, popcorn, and the like, if for them it increases phlegm and coughing (see Mateh Ephraim 583:3; Kaf HaChaim ad loc. 28 – everything depends on the individual: if it causes phlegm and coughing). But when mixed in such a way that their taste is not noticeable, it is permitted.
Some Poskim are of the opinion that grapes should not be eaten on Rosh Hashana.
Although there is a Mitzvah of Simcha (to rejoice) on Rosh Hashana (see Rosh at the end of Meseches Rosh Hashana and Shulchan Aruch #597), it is somewhat less than on other Yomim Tovim. Therefore, although on other Yomim Tovim one buys new garments for one’s wife, and distributes special food delicacies (Keloyos Ve’egozim) to the children, on Rosh Hashana this is not required.
There is no obligation to eat meat or drink wine during the Seudah, nevertheless it is a good practice to do so (see Rashi Meseches Avoda Zara Daf 5b, Magen Avraham #597).

The Rosh Hashana Simanim

The Rosh Hashana Simanim are eaten on the first night of Yom Tov. Some have the custom to eat them also on the second night, and some also during the day meals.
Before preparing the Simanim, including the fish head, one must ensure they are free of infestation. If unsure how to perform the checking, one should consult a Rav.
One who is wary of the Kashrus or possible infestation of the Simanim - or who, for whatever reason, does not intend to eat from them - should simply look at the Simanim and recite the 'Yehi Ratzon’ prayer without eating them.
The Simanim are eaten during the meal. There are those who eat them between Kiddush and Hamotzie, but it is preferable to eat them after Hamotzie.
Some of the Simonim that are Ha’adama could well be considered as part of the bread meal and, if so, would not require a Bracha when eaten after Hamotzie. To avoid any doubt, it is preferable to first recite the Ha'adama on something that definitely requires a Bracha during the meal, e.g. a banana, and then eat the other Ha'adama Simanim.
When eating the Simanim, the Bracha of Ha'etz is to be said on the date since it comes before the pomegranate in the order of the seven species (and certainly before other fruits).
The Gemara (Meseches Krisus Daf 6a) and Shulchan Aruch (#583) do not prescribe a particular order for eating the Simanim. However, the Kaf HaChaim (ibid #25) writes that after reciting the Bracha and partaking of the date, one should then eat a Siman whose Bracha is Ha'adama. The order to follow is: beets (Silka), leek (Karti), dates (Tamar), gourd (Kra), black-eyed peas (Roubia), pomegranate (Rimon), head of sheep/fish, and apple dipped in honey.
If one is eating a fruit for the first time during its new season, Shehecheyanu is to be recited.

Ya'aleh Veyavo

One who forgot to say Ya'aleh Veyavo during Bircas Hamazon after the day meal, does not repeat the benching, since some Poskim maintain that one may fast on the day of Rosh Hashana. However, on the eve of Rosh Hashana all agree that one may not fast, and therefore many rule that if Ya'aleh Veyavo was omitted after the night meal, one must repeat Bircas Hamazon. Ideally, he should try to find someone to be Motzie him. If this is not feasible, he does not repeat Bircas Hamazon.
One who forgot to say Ya'aleh Veyavoh and completed the Bracha but had not yet begun the Bracha of Hatov Vehameitiv, should say: "ברוך אתה ה' אלקינו מלך העולם שנתן ימים טובים לעמו ישראל את יום הזיכרון הזה, ברוך אתה ה' מקדש ישראל ויום הזיכרון".
Even according to those who maintain that one who omitted Ya'aleh Veyavoh after the evening meal must repeat Bircas Hamazon (see above #54), a woman who forgot Ya'aleh Veyavoh does not repeat Bircas Hamazon.

Eating before Tekias Shofar

On Rosh Hashana it is permitted to lengthen the davening until shortly after Chatzos, even if this means not eating until after Chatzos.
One should not eat a meal before Tekias Shofar. However, one who feels weak may eat a small amount, as will be explained:
One may eat up to a Kebeitza (about 50 cm³) of bread or baked goods. A Kebeitza or more of alcohol should not be consumed before Tekias Shofar.
There are no limitations on how much fruit or vegetables one may eat. The same applies to any other non-grain foods (all of which are considered "Te'imah" - mere tasting). Some are lenient also regarding eating Lokshen Kugel (see Mishna Berura #232, 33, # 286, 8, Sha'ar HaTzion ibid 7).
There is no limit to the amount one may drink, except when drinking wine.
Kiddush must be recited before eating. If wine is used, one should drink only a Melo Lugmav (slightly more than half a Revi’is), but not a full Kebeitza(a Revi’is equals 1.5 Kebeitzos). This is because it is prohibited to drink that amount before davening Mussaf and hearing the Shofar, aside from the general prohibition against praying under the influence of alcohol.
If one drank a full Revi’is of wine, he may not daven until its effects have worn off. However, if he ate cake afterward, some authorities maintain that this is comparable to the Halacha regarding wine consumed during a meal, which is not considered intoxicating, and therefore he may daven. Others disagree, contending that eating cake alone does not constitute a meal sufficient to neutralize the effects of the wine, and thus he may not daven until its effects have worn off.
If grape juice is used for Kiddush, one may drink a full Revi’is, since it is not intoxicating.

Kiddush followed by eating Mezonos

According to the Chayei Adam and Kitzur Shulchan Aruch, when making Kiddush the Mezonos should be covered. Others are lenient and do not require the Mezonos to be covered.
According to the Kitzur Shulchan Aruch (#77, 17), if one eats cake after Kiddush, the Bracha of Mezonos should be said over two complete cakes, similar to Lechem Mishnah that is said over two whole loaves of bread. However, the common practice is not to be stringent in this regard.

The Bracha on Other Beverages After Kiddush

Regarding reciting Shehakol over other drinks – whether for those who heard Bircas Hagafen from others or for those who made their own Kiddush - the Halachos are as follows:
If Kiddush was recited over wine, there are three categories:
a. If the one who recited Kiddush drank a Melo Lugmov [over half of a Revi'is], he does not need to recite a Shehakol before drinking other beverages (שו"ע סי' קע"ד).
b. There is a discussion in the Biur Halacha concerning one who heard his Kiddush and drank only a small amount of wine (less than a Melo Lugmov). The question is whether drinking less than a Revi’is of wine is sufficient to exempt the person from reciting Shehakol on other beverages. The Biur Halacha does not reach a clear conclusion. Therefore, one should either exempt himself by reciting a Bracha on a food item that requires Shehakol, or by listening to another person recite Shehakol and being Yotzei through him. If neither option is available, one should drink without reciting Shehakol.
c. If one who listens to Kiddush does not drink from the wine at all, then the Borei Pri Hagafen he heard does not exempt him from reciting Shehakol on other beverages.
In light of this, a question arises: how should such a person conduct himself if there is no one available to be Motzie him with Shehakol, and he has no food item upon which to recite Shehakol, do we say that since it is a Mitzvah to drink from the Kiddush wine (see Tosafos, Pesachim 106; Shulchan Aruch O.C. 271:14), he may do so - even though this will leave him relying on the principle of Safek Brachos Lehakel and drinking without reciting Shehakol - or is it preferable to avoid the doubt altogether, and therefore he should refrain from drinking the Kiddush wine.
If Kiddush was recited over grape juice: It is questionable as to whether grape juice exempts other beverages in the same way as wine. Thus, even if one drank a Melo Lugmov, it remains doubtful as to whether a Shehakol must be recited on other drinks. Therefore, one should either recite Shehakol on a food item, or listen to another person recite the Bracha of Shehakol and be Yotzei through him.
If neither of these options is available, one may drink other beverages without a Bracha - whether he drank a Melo Lugmav or only a small amount – since we apply the principle of "Safek Brachos Lehakel".
If the one listening to Kiddush did not drink at all from the grape juice or wine, he must evidently recite a Bracha before drinking other beverages.
There are opinions that one is obligated to recite Kiddush only after Mussaf, therefore there are some who recite Kiddush again when returning from Shul after Mussaf.

Laws and Customs of the Rosh Hashana davening

It is permissible to add personal Tefillas and requests when davening on Rosh Hashana. (עי' רש"י ב"מ קו. ד"ה זרע, וע"ע תיקו"ז כב.).
It is commendable, Lechatchila, to stand for the entire Chazaras HaShatz. However, if this is difficult, one may sit (especially if he missed out on hearing the beginning of the repetition). If one can stand for just some of the repetition, the order of preference for when to sit is: 1. When the Aron HaKodesh is closed. 2. When the Piyutim are being recited (even if the Aron HaKodesh is open). 3. During the repetition of the actual Shmone Esrei.
Also during the quiet Shmone Esrei of Mussaf, one should bow at ’Olainu’ when saying the words 'Va'anchnu Korim Umishtachavim'.
One who plans to use a blank piece of paper for Va'anchnu Korim during Chazaras Hashatz must designate it on Erev Rosh Hashana for this purpose; otherwise, it remains Muktzeh.
At the conclusion of Ma'ariv on the first night of Rosh Hashana, it is customary to greet one another with “Leshana Tovah Techasev Vesechasem Le'alter Lechaim Tovim (Uleshalom)”. However, from the morning of Rosh Hashana, as well as on the second night, one should greet others with 'Gemar Chasima Tova' and 'Gut Yom Tov' (Chag Sameach).
Bnei Sepharad have the custom to bless one another on both of the nights and the days of Rosh Hashana with "שתזכה לשנים רבות נעימות וטובות".
The custom is not to sleep on Rosh Hashana. However, if necessary, it is permissible to sleep after Chatzos. Therefore, if someone knows that he will be too tired to daven properly, he should have a short sleep. Dozing off on a "stender" and the like, is not included in this custom of not sleeping and is permitted even before Chatzos.

The laws of Tekias Shofar

One must hear the entire Shofar blast, from the beginning until the end.
If one mistakenly believes that a particular set of Shofar blasts is being blown, when in fact it is a different set, he might not be Yotzei. This can occur when a mistake occurred and the Ba'al Tokeia is actually repeating what was already blown, while the listener assumes he is continuing the Tekios. Therefore, one should have in mind to be Yotzei in accordance with the intent of the Ba'al Tokeia (and the announcer).
Since there is a Machlokes whether one fulfills his Torah obligation with the first thirty Shofar blasts [Tekios De' Meyushav] or with the second thirty [Tekios De'Meumad], one should have in mind to be Yotzei whichever is the true obligation.
Since hearing the Shofar is a time-bound Mitzvah, women are exempt. Nevertheless, the Minhag is that women also make an effort to hear it.
If the one blowing Shofar for women has already been Yotzei the Mitzvah, the women should recite the Bracha themselves. One woman may recite it aloud and be Motzie the others.
One who did not hear the Bracha before the first thirty Shofar blasts [Tekios De'Meyushav], should say it before the second set of Shofar blasts [Tekios De'Meumad]. Even if he missed the Tekios De'Meyushav (and said the Bracha before the Tekios De'Meumad), he may still recite ‘Hayom Haras Olam' and 'Areshes Sefoseinu', and it is not considered a Hefsek.
One should not speak from the start of the Shofar blowing until the conclusion of the Tekios that are blown after Mussaf, since the Bracha on the Mitzvah covers all the sets, and speech constitutes an interruption. It is also forbidden to study orally, but one may contemplate Torah learning silently.
The Bracha of 'Asher Yatzar' after relieving oneself is not considered an interruption, nor is the recitation of Tehillim, since anything that is prayers, supplications, praises, and blessings is not considered an interruption (עי' סי' תקצ"ב ס"ג, יסוד ושורש העבודה שער י"א פ"ד סדר שופרות, ועי' לקט יושר עמ' קכ"ח לעניין 'יהללו') .

Tashlich

The common custom is to recite Tashlich on the first day of Rosh Hashana after Mincha, at a location where water is visible, e.g. an ocean, river or well - preferably one containing fish. If none of the above options are available, Tashlich may be recited next to an open tap or faucet, or at least beside an aquarium or basin of water.
Women recite Tashlich next to an open tap or faucet.
The main part of Tashlich is the last three Pesukim of Sefer Micha ["מי קל כמוך – מימי קדם"].
The Gr"a [see Ma'ase Rav #209] and the Chazon Ish did not have the custom to recite Tashlish.

Preparing on Yom Tov Rishon for Yom Tov Sheini

One may not prepare for the second day until after Tzeis Hakochavim of the first day.
This prohibition includes performing any Melacha (e.g. cooking, heating food) or doing activities that involve Tircha [effort], such as removing food from the freezer, or setting the table.
Similarly, one may not place bottles of water in the refrigerator in preparation for the next day. However, returning leftover food to the refrigerator or freezer is permitted and is not considered Hachana.
Sweeping the floor, tidying the house in preparation for the next day, and washing dishes for Yom Tov Sheini are all prohibited and may be done only after Tzeis Hakochavim. However, if the disorder in the house is disturbing to him now, he may take care of it, since it is not being done specifically for the next day.
In a case of great need, for example to avoid the evening Seudah from starting very late, preparations that do not involve Melachos may be done, e.g. taking food out of the freezer. Nonetheless, this should be done earlier in the day, so that it could provide benefit already on the first day of Yom Tov. Melachos such as Borer and Bishul may not be done. See Mishna Berura #667, 5.

Candle lighting on Yom Tov Sheini

On Yom Tov Sheini the candles may not be lit before Tzeis Hakochavim. Some light them immediately after Tzeis Hakochavim, whereas others light them just before Kiddush. [One should also refrain from placing water under the oil, even if it was prepared before Yom Tov, due to concern of causing extinguishing.]
When preparing the candles, it is best to employ a Shinuy [e.g. using a piece of cutlery] to remove used wicks or wax remains (that are Muktzeh) that may hinder the lighting. Alternatively, one could simply add oil and place fresh wicks without removing the remains from the first day.
Among those women who generally recite Shehecheyanu at the candle-lighting of other Yamim Tovim, some do not recite Shehecheyanu when lighting on the second night of Rosh Hashanah. [The reason is that it is customary to intend in the Shehecheyanu of Kiddush on the second night also to include the new fruit (see below). If Shehecheyanu is recited at the candle lighting, there will be too long a break between eating the fruit and the blessing.] However, if she is wearing a new garment, or if she lights immediately before Kiddush, she may recite Shehecheyanu at the candle lighting [according to those who practice this].
A woman who is lenient and recites Shehecheyanu at the time of lighting the candles, intending it also for a new fruit that she will eat at the meal, has a valid basis for doing so, even though there is a long interval between the blessing of Shehecheyanu and the eating of the fruit. However, if she does so, she must place the fruit before her at the time of lighting.
At the Kiddush on the second night of Rosh Hashanah, the custom is to place a new fruit on the table [such as an orange or clementine if not sour, persimmon, avocado, quince, guava, fresh yellow date, or prickly pear], and to intend with the Shehecheyanu blessing also on the fruit. They should be eaten after the Challah (although see Mateh Ephraim 600:6). The custom is that the household members also partake of the fruit (ibid., explaining that even though they do not recite the blessing themselves, they eat it as a “good sign for the renewal of the year”). Nonetheless, even one who does not have a new fruit still recites Shehecheyanu.

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