Hilchos Rosh Hashana

Erev Rosh Hashsana

Fasting Erev Rosh Hashana

The custom is to fast on Erev Rosh Hashana.
Until when does one fast: - B’nei Sepharad have the custom to fast the entire day. B’nei Ashkenaz do not permit this - rather some fast until Plag Hamincha and others until Mincha Gedola. Both should daven Mincha before breaking their fast so that Aneinu can be recited. The words 'B'yom T’zom Ta'aniseinu’ should be omitted since the fast is not for the whole day. Some have the custom to fast only until Chatzos (midday).
This fast needs not be accepted at Mincha of 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 to accept the fast at Mincha of the previous day since nowadays not everyone has the custom to fast, should specify when accepting the fast until when they will fast.
On this fast, one may rinse one’s mouth with water. Care must be taken not to swallow any of the water.
Many Poskim are of the opinion that if a Seudas Mitzvah cropped up, one does not need to fast. Included in this are the meals served in honor of a Bris or Pidyon Ha’ben. Some are lenient also regarding a Siyum Mesechta.
If one heard the Siyum but did not take part in the meal, it would appear that one can be lenient and exempt himself from the fast.
If one did not actually hear the conclusion of the Mesechta that was studied, but came in the middle of the meal, it would seem that he may eat.
Someone who 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.
Those who find it difficult to fast need not do so. Owing to this, women do not fast.

Tachanun on Erev Rosh Hashana

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

Blowing the Shofar on Erev Rosh Hashana

The Shofar is not blown on Erev Rosh Hashana even after Shacharis. This applies also in a year that Rosh Hashana falls on Shabbos. Someone who wants to practice blowing Shofar 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 an hour before midday (but not earlier).

Annulling vows

There is a custom to perform nullify vows (Hataras Nedarim) on Erev Rosh Hashana.
The set text of Hataras Nedarim only applies to vows that one does not recall making. Regarding particular vows that one remembers making, he must first verify if it may be annulled, since some vows cannot be nullified. If it may, it must be nullified in front of three people who are well versed with the relevant Halachos. It suffices to reveal the vow to just one of them. The procedure is: the one who made the vow must then declare sincere regret that he vowed (Charatah), and adds that if he would have known that he would regret making the vow, he would never have vowed (Pesach Mi’toch Ha’charatah).
Some are particular to perform Hataras Nedarim in front of just three people and not four; similar to a real Beis Din that have an uneven number of judges so that there will always be a majority opinion.

B’nei Sefarad 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 nullifying his vow. For example, one can nullify his vows in front of his father and his two brothers. However, a husband cannot be one of the three forming a Beis Din to nullify 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 do Hataras Nedarim through a messenger. Therefore, it would seem that it cannot be done over the phone even when three people are hooked up listening together to the declaration made by the one who is requesting Hatarah. [Nevertheless, one can be lenient to nullify "Nidrei Mitzvah" over the phone.] However, a husband can do Hataras Nedarim for his wife (but not for his daughters) as explained below (#20).
A woman who does not recall making any vows, need not do hataras nedarim. If she frequently performed 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 Muturim” 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 Hataras Nedarim 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 statement after Hataras Nedarim declaring future vows or conducts of Mitzvah etc. as not being binding as an actual Neder, need not 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 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 saying beforehand “B’li Neder” (i.e. it is being done without a binding vow), one can rely on the 'Mesiras Moda'ah' made the previous year and need not do Hatara.
A shortened text for Hataras Nedarim

The following abbreviated version is enough, and can be said in English.

"I am regretful for all the vows and oaths and any good practices which I took on without saying 'Bli Neder', 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 from me."

The three people then say 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

This year, that Rosh Hashanah falls on Shabbos, the lights kindled for Shabbos and Yom Tov must be lit before Shabbos.
Some women have the custom to say 'Shehecheyanu' when lighting. Others say or hear it at Kiddush. Those who don’t have a particular custom should wait until Kiddush.
Women who said 'Shehecheyanu' when lighting and later make their own Kiddush, do not recite 'Shehecheyanu' a second time. If they hear the Kiddush from others, they should listen to the 'Shehechiyanu' being recited and can answer 'Amein' if they will not drink from the wine. However, if they intend to drink, it is questionable as to whether they can answer Amein to the 'Shehecheyanu' said at Kiddush: Do we say that it is considered a Hefsek (interruption) to say 'Amein' to the 'Shehecheyanu' between the Hagofen and drinking since they already said 'Shehechiyanu', or even in such a scenario Amein can still be said. The final ruling seems to allow them to answer Amein.

Shabbos /Yom Tov garments

The widespread custom is to wear Shabbos clothes on Rosh Hashana, not Yom Tov garments (that are usually more honorable). Some do have the custom to wear Yom Tov garments on Rosh Hashana (see Shaarei Teshuva #581 and Mishna Berura ibid #25).
One may wear new garments on Rosh Hashana.

Laws and customs at the Rosh Hashana meal

There are various customs regarding saying “Shalom Aleichem” when Rosh Hashana falls on Shabbos. The widespread custom is to say it.
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 still make sure to have salt on the table.
On Rosh Hashana one should not eat sour foods (e.g. dried cranberries, pickles or foods flavored with vinegar or lemon juice if their sour taste is discernible.) Bitter foods are also not to be eaten. However, sharp and spicy foods are allowed (some refrain even from these, see Leket Yosher O. C. #124).
Nuts are not to be eaten on Rosh Hashana. Some are lenient if they were ground and mixed in a food in a way that they are no longer discernable (e.g. mixed in a cake).

Pecans, pistachios, almonds, pine nuts, and sunflower seeds are also considered as nuts and are avoided on Rosh Hashana. Chestnuts are not considered nuts.

Some Poskim say not to eat grapes 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 other Yomim Tovim, so one need not buy new garments and share out special food delicacies (K’loyos Ve’egozim) for one’s wife and children, as is needed in other Yomim Tovim.
Although 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, one must ensure they are free of any infestation. If in doubt how the checking should be done, consult your Rav.
One who is wary of the Kashrus or infestation of the Simanim, should just look at the Simanim and say the 'Yehi Ratzon’ prayer.
When eating the Simanim, the Brocha 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 K’riysus daf 6a) and Shulchan Aruch (#583) do not give any particular order for eating the Simanim, but the Kaf Ha’Chaim (ibid #25) writes that after saying the Bracha and partaking of the date, a siman that its Bracha is Ha'adama should be eaten. Then, the order is: beets (Silka), leek (Karti), dates (Tamar), gourd (Kra), black-eyed peas (Roubia), pomegranate (Rimon), head of sheep/fish, and apple dipped in honey.

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 resolve any situation of doubt, it is preferable to say the Ha'adama first on something which definitely needs a Bracha during the meal, e.g. a banana, and then eat the other Ha'adama Simanim.
If one is eating a fruit for the first time that season, Shehecheyanu is being recited.

Ya'aleh Ve'yavo and Reztei

One who forgot to say Ya'aleh Ve'yavo during Birchas Ha’mazon after the day meal, does not need to repeat the benching, since some Poskim contend that one may fast on the day of Rosh Hashana. On the eve of Rosh Hashana all agree that one may not fast, and therefore many are of the opinion that if Ya'aleh Ve'yavo was forgotten after the night meal one must repeat Birchas Ha’mazon. Ideally, he should try and find someone to be Motzie him, but if this is not feasible he does not repeat Birchas Ha’mazon.
One who forgot to say Ya'aleh Ve'yavoh and finished the Bracha but did not yet begin the bracha of Hatov Ve'hameitiv, he 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 those who contend that one who forgot Ya'aleh Ve'yavoh after the evening meal must recite Birchas Ha’mazon again (see above #44), a woman who forgot Ya'aleh Ve'yavoh does not repeat Birchas Ha’mazon.
If one forgot Reztei when Rosh Hashana falls on Shabbos, it would seem that he should repeat Birchas Ha'mazon as is the Halacha on a regular Shabbos.

Eating before Mussaf when Rosh Hashana falls on Shabbos

Even those who are stringent in a regular year and do not eat before hearing the Shofar, when Rosh Hashana falls on Shabbos it is fine to make Kiddush before Mussaf and eat bread or cake up to amount of a Kebeitza (the amount that fits into two regular sized matchboxes). There is no restrictions as to how much fruit and vegetables he may eat, and similarly non-Mezonos snack foods may be eaten without limitation. Non- alcoholic beverages may be drunk freely.
It is allowed to eat potato kugel even a lot, and also regarding Lokshen kugel some are lenient to eat more than a Kebeitza, as long as it is of a smaller amount than Kvius Seudah.

A weak person can even eat bread more than a Ka'beitzah, until his mind is settled.

Since it is prohibited to fast on Shabbos until after mid-day, so those who daven until after Chatzos, should ensure to make Kiddush and eat a bit before Mussaf, or they can drink a Revi'is of water before davening (סימן תקפ"ד ס"ק ה').

Eating on The second day of Rosh Hashana before Tekias Shofar

On Rosh Hashana it is permitted to lengthen the davening until shortly after Chatzos even if it means not eating until after Chatzos.
One shouldn't eat a meal before Tekias Shofar but someone who feels weak may eat a little food as below :-
One is allowed to eat up to a Kebeitza’s (about 50 cm3) amount of bread or baked goods.

A kebeitza amount or more of alcohol should not be drunk before Tekias Shofar.

"Te'imah" (tasting) is permitted in any amount, this pertains to eating fruits, vegetables or any other food which is not made from grain.

There is no limit to the amount one may drink, except when drinking wine.

One should make Kiddush before eating. If wine is being used for Kiddush, only just over half the Revi'is should be drank. (A Revi'is is 1.5 x a Kebeitza.) This is also because someone who is under the influence of alcohol should not be davening.
If someone drank a Revi'is of wine he is not permitted to daven until the effects of the wine have worn off. There is a doubt if he ate cake after the wine if he is permitted to daven.
If grape juice is being used for Kiddush, one may drink a whole Revi'is of it, since it is not an intoxicating beverage.

When making Kiddush, the Mezonos should be covered, according to the Chayei Adam and Kitzur Shulchan Aruch. Others are lenient and do not require the Mezonos to be covered.

The Bracha on other drinks after Kiddush

In the matter of imposing the Bracha on other drinks for those who heard the Birchas Hagafen from others or who did Kiddush by themselves, the ruling is divided between Kiddush on wine and Kiddush on grape juice, as will be explained.
When Kiddush was recited on wine, there are three categories:

a. If the one who recited the Kiddush drank a full Revi’is, then he doesn’t have to recite a second Bracha when drinking again.

b. The people who were listening to the Kiddush, and only drank a little bit of wine (less than a Revi’is), there is a discussion in the Biur Halocha if drinking less than a Revi’is of wine, exempt's one from further making a Bracha of Shehakol, and the Biur Halocha does not give a definite conclusion, therefore one should either exempt himself by making a Bracha on a food which is Shehakol, or by listening to another person reciting Shehakol. If neither options are available, one can continue to drink without reciting again a Bracha.

c. If the ones listening did not drink from the wine at all, than the Bracha of the Kiddush did not exempt them from making another Bracha, therefore a Bracha needs to be recited when drinking.

If the Kiddush was recited on grape juice, than even if one drank a Revi’is and even if he recited the Kiddush, they may not be exempt from making a again a Bracha of Shehakol since it is not clear if grape juice exepts from further making a Bracha like wine. Therefore one should either make a Bracha of Shehakol on another food or listen to someone else reciting a Braha of Shehakol. In a case were neither of these options are available one can continue to drink without a Bracha (even if he drank less than a Revi’is) since "Sofek Brachos L'ehokel".

Obviously if one didn’t drink at all from the grape juice, a Bracha will have to be recited before drinking.

There are those who have a custom to a recite Kiddush again when coming home after Mussaf, since there are opinions in Halachah, that only after Mussaf one is obligated to recite Kiddush, and not before.

The laws and customs of the Rosh Hashana davening

It is permissible to add personal Tefillas when davening on Rosh Hashana, even when it falls on Shabbos.
It is commendable Lechatchila to stand for the entire Chazan repetition. However, if one may find it difficult, ha may sit (especially in a case where one didn’t manage to hear the beginning on the repetition).

If one could stand for some of the repetition, the there are three option in order of preference:

1. To sit only when the Holy Ark is closed.

2. To sit when the Piutim are said when the Holy Ark is open.

3. To sit during the repetition of the actual Shmone Esrei part.

Even during the quiet Shemone Esrai one shoud bow when saying 'Va'anchnu Korim Umishtachavim'.
One who plans to use 'printing paper' for Va'anchnu Korim, should first allocate it on Erev Rosh Hashana for this purpose.
It is customary after the conclusion of Maariv on the first night of Rosh Hashanah to wish one’s friend “Lishana Tovah Techasev Vesechasem Le'alter L'chaim (Ul'eshalom)”.
On from the first morning of Rosh Hashana and even on the second night, one should greet another by saying 'Gemar Chasima Tova' 'Gut Yom Tov' (Chag Sameach).
It is the custom not to sleep on Rosh Hashana, however it is permissible to sleep after Chatsot. Same too, if one knows that he will be too tired to daven properly, than it is better for him to sleep. Dozing off on a stender etc. is not included in this custom.

The laws of Tekiat Shofar

One is required to hear the entire shofar blas, from the beginning until the end.
In a case were one thinks he is listening to a certain set of Shofar blasts, when in fact the blasts were of another set, (it happens when the Ba'al Tokeia repeats a blast in a case were a mistake occurs) he might not be exempted. Therefore one should have in mind to be Yotsei according to the intent of the Ba'al Tokeia (and of the announcer).
Since it is a Machlokes whether it is the first thirty Shofar blasts or the second thirty blasts that fulfil the Torah obligation, one should have in mind that he is simply being Yotzei the Halachic obligation whatever that may be.
Since hearing Shofar is a time-bound Mitzvah, women are exempt. However, the minhag is that women also hear the Shofar.
If someone blowing shofar for women has already been Yotzei the Mitzvah, the women should recite the Bracha themselves. One woman could also say the Bracha aloud for the other women.
One who doesn't hear the Bracha before the first thirty Shofar blasts, should say the bracha before the second set of Shofar blasts. Further, 'Hayom Haras Olam' and 'Areshes Sefoseinu' are still said and are not considered to be a Hefsek.
One should not talk from the beginning of the Shofar blowing until after Mussaf (as the Bracha on the Shofar covers all the sets of blasts.) However, the bracha of 'Asher Yatzer' can still be recited.

Preparing for Yom Tov Sheni on the first day of Yom Tov

One is not permitted to do any preparations for the second day until after Tzeis Hakochavim. This includes performing any Melacha or an activity that requires effort, e.g. cooking, heating up the food, taking food out the freezer or setting the table.
In case of great necessity, preparations that do not involve Melachos may be done, e.g. taking food out of the freezer. Nonetheless, these should be done early in the day, so that they could also be benefitted on the first day of Yom Tov.

Seudah Shelishis

It is a Mitzvah to start Seudah Shelishis before the tenth hour of the day. If one did not manage to do so, he can eat Seudah Shelishit after that, but then he should eat less than a regular meal. It is a Mitzvah to eat less than a Chebeitzah of bread, in order to eat the Yom Tov meal at night with appetite.

Tashlich

The accepted custom is to recite Tashlich on the first day of Rosh Hashana after Minchah. It is recited while seeing a body of water, e.g. the ocean or a river or a well [preferable with fishes]. If none of the mentioned above are visible, Thashlich is recited by an open tap\ faucet, or at least by an aquarium or a basin of water.
When the first day of Rosh Hashana falls on Shabbos, B’nei Ashkenaz have the custom to recite Tashlich on the second day of Rosh Hashana, and B’nei Sepharad have the custom to recite it on the first day. [But if the Siddur needs to be carried where the Eiruv is not to be relied on, B'nei Sepharad also should recite Tashlich on the second day.]
Women should recite Tashlich by an open tap\ faucet.
The main part of Tashlich are the last three Psukim of Sefer Michah ["מי קל כמוך – מימי קדם"].
The Gr'a and the Chazon Is'h did not have the custom to recite Tashlish.

Vatoidieinu at Ma'ariv

One should recite 'Vatoidieinu' instead of 'Ata Chonantanu'. If one forgot to say 'Vatoidieinu' – if he already mentioned the name of Hashem at the end of the Bracha, does not rehears.

Melachos after reciting 'Baruch Hamavdil'

Doing Melachos [allowed on Yom Tov] on Motzei Yom Tov Rishon is allowed only after reciting 'Baruch Hamavdil Bein Kodesh Lekodesh' or saying 'Vatoidieinu' by Ma'ariv. However, eating is only allowed after Kiddush.

Candle lighting for Yom Tov Sheni

On Yom Tov Sheni we light only after Tzeis Hakochavim, either right after Tzeis Hakochavim or before Kiddush. This present year, one should say 'Baruch Hamavdil Bein Kodesh L'chol' before candle lighting.
When preparing the candles to light, it is best to remove any previously used wicks with a Shinui- a change, e.g. by using cutlery .
Women who have the Minhag to say Shehechiyanu by Hadlakas Neiros, should have in mind while reciting Shehechiyanu also on new clothes they wear, or should they have in mind the new fruit if the candles are lit shortly before Kiddush [so there is no Hefsek between the Shehechiyanu and eating the new fruit].
When saying Shehechiyanu by Kiddush on the second night, a new fruit should be placed on the table, and then have it in mind when saying the Shehechiyanu.

However, even if one does not have a new fruit, the Shehechiyanu is still said.

Yaknahaz

On Motzei Shabbos one should make Havdalah and Kiddush on the same cup of wine. The order of the Brachos are as follows: 'Borei Pri Hagafen' 'Kiddush' 'Borei Me'orei Ha'eish' 'Havdalah' and 'Shehecheyanu' [the acronym commonly known as YAKNAHAZ].
Regarding the Halachic classification of YAKNAHAZ there is some unclarity, being that there are some laws that are different when making Kiddush or Havdalah (which will be explained below) and therefore since Kiddush and Havdalah are made on the same cup of wine we need to clarify whether we consider YAKNAHAZ primarily Kiddush or Havdalah.

In practice we accept it as primarily being Kiddush as is evident from the Mishna Brura (brought below).

The Halachic classification has some ramifications in practice:

[[א Those that have the Minhag to sit by Kiddush and stand while making Havdalah: should say YAKNAHAZ while sitting since it is considered as Kiddush and not Havdalah (סי' רצ"ו ס"ק כ"ח, סי' תע"ג סק"ג).

[ב] Women may drink from the cup of YAKNAHAZ, even though the custom is that women do not drink from the cup of Havdalah.

[ג] When making YAKNAHAZ the cup is filled as it is by Kiddush, and not as is the custom when making Havdalah where the cup is filled till overflowing, and being that YAKNAHAZ is primarily considered as Kiddush the custom is not to fill it till overflowing.

[ד] YAKNAHAZ may be made on bread as is the din by Kiddush, not as by Havdalah which may not be made on bread, this is again because we consider YAKNAHAZ primarily as Kiddush and therefore may be made on bread (see below).

The basis to consider YAKNAHAZ as Kiddush, can be inferred from that which Tosfos says (פסחים דף ק"ו: ד"ה מקדש) and is set down in Shulchan Aruch (סי' רצ"ו ס"ב) and in the Mishnah Brura (שם ס"ק י"ד), that one may recite YAKNAHAZ on bread as by Kiddush though Havdalah may not be recited on bread, the reason being that since Kiddush is being said [which may be said on bread], consequentially this Havdalah may be said on the bread as well.

What is evident from the above, is that the primary classification of YAKNAHAZ is Kiddush because if the importance of Havdalah was of the same level as the Kiddush the explanation of Tosfos as 'consequentially' would be difficult to understand, and only because the Havdalah of YAKNAHAZ is considered as of lesser importance to Kiddush are we able to understand the explanation of Tosfos that the Havdalah is consequential to the Kiddush which may be made on bread.

'Avuka' (a fire burning from more than one wick) for Havdalah by YAKNAHAZ

It is well known that the ultimate way to do the Mitzvah when making the Bracha of Me'orei Ha'eish is to use a candle that has more than one wick, and only where there is no Avuka does one make a Bracha on a fire burning from a single wick (שו"ע סי' רח"צ סע' ב').
Clarification is needed as how to make the Bracha with an Avuka where Yom Tov falls on Motzei Shabbos, being that there are many who have the custom to make an Avuka by touching two candles or matches one to another, but there are three reasons that this may be problematic:

[1] When bringing the candles close one to another, it is possible that some of the wax may melt which may be considered as 'Gram Kibui' (inadvertently extinguishing the flame by removing some of the fuel) [this problem is not relevant when done with matches].

[2] Another concern might be that this may be considered as adding fuel to the fire unnecessarily, being that there is no need to create an Avuka just to do the Mitzvah ultimately. This would be a problem when using two matches as well.

[3] Separating the two candles or matches from each other, might be considered as extinguishing the fire by decreasing the flame.

Therefore, in order to fulfill the Mitzvah the ultimate way with an Avukah – one should lit with a small Havdalah candle, or prepare the Avukah before Shabbos by adding a second wick to a small candle.
If one does not have a prepared Avukah – one should light a single candle particularly for Havdalah and make the Bracha on it [and leave it lit].

Many people have the custom to make the Bracha on the candles that were lit for Yom Tov [without an Avuka]^[1], and those who are lenient and touch two candles or matches together, has on whom to rely.

Table of contents:

Laundry and ironing ● showers ● cutting nails ● meat and wine ● commerce

Laundry and ironing

The basic law according to the Gemara is, that one is prohibited from doing laundry on the week leading up to Tisha B'av.

The custom of Bnei Ashkenaz is not to wash clothing from Rosh Chodesh Av, and with regard to this custom, one should not be lenient.

This custom is applicable even to clothing that will not be worn during the nine days.

Some Bnei Sephard have the custom not to do laundry only on the week of Tisha B'av.

Dry cleaning is also considered washing, and may not be done, even by a non-Jewish cleaner. Although one may give it in before Rosh Chodesh Av.

Although laundering is prohibited, cleaning a specific stain is permitted.

The prohibition of laundering includes towels, sheets, linen and tablecloths.

Ironing clothes is considered a part of laundering, and is therefore not allowed.

As it is prohibited to do laundry, so too one is not allowed to wear freshly laundered clothing. Fresh linen, towels and tablecloths that were freshly washed, are also not allowed to be used.

In order to enable one to wear freshly laundered clothing, Lechatchila, one needs to prepare them by wearing or using them for a short period of time before the Nine Days. One who did not prepare them in advance, can prepare them on Shabbos by wearing an item of clothing for a few hours, and then change it to a different freshly washed attire (the clothing needs to be worn for a few hours in order to be considered that it is worn in honor of Shabbos, because if one wears it only for a few minutes, it would then be considered as preparing the clothing on Shabbos for the weekday, which is prohibited).

Before Rosh Chodesh, it is sufficient to wear the clothing for a few minutes in order to prepare it so it won't be considered freshly laundered.

If one did not prepare the clothes by wearing them, he should have a little child wear them, and if needed one can be lenient to lay them on the floor so that they will become dusty and mildly soiled, and then it is permitted to wear them.

Regarding undergarments, some are lenient and allow them to be worn even if they are freshly laundred. Lechatchila one should first lay them on the floor, so it should lose its freshness.

Lichvod Shabbos it is permitted to wear all Shabbos clothes regularly (they should be worn after showering). Freshly laundered Sheets and linens should not be used even Lichvod Shabbos. (In a case of necessity and the bed sheets need to be changed, one should have a little child lie on them for a few minutes).

New clothes (even unimportant ones) are not allowed to be worn during the Nine Days, and this is prohibited on Shabbos as well.

New undergarments are allowed to be worn initially on Shabbos during the Nine Days (other new clothes are prohibited on Shabbos as well, as mentioned above).

Clothing of children that are of the age that they soil their clothes, are permitted to be laundered as usual, and it is also permitted to hang them outside to dry since it is clearly evident that they are small children's clothes.

Some are lenient to wash children clothes up till the age of Bar Mitzvah, but only prior to the week of Tisha B'av.

When one washes little children's clothes, it's prohibited to add other clothes together with the children's clothes.

Someone who does not have any fresh clothes to wear, and the used clothes are dirty and exude a bad smell- it is permitted to wash them if one does not have what to wear. Every case should be judged individually.

Someone who doesn't have clean clothes to wear, and has two options - either to wash clothes or to buy new clothes- until the week of Tisha B'av it is preferable to wash the clothes, and during the week of Tisha B'av- it is preferable to buy new clothes.

The laws of washing one's body with hot or cold water

(the term "cold water" means that it's not comfortably warm)

[for Bnei Ashkenaz from Rosh Chodesh Av, and for Bnei Eidot Hamizrach there are different customs- some have the custom like B'nei Ashkenaz and some Sephardim have the custom that the prohibition of having a hot shower is only during the week that Tisha B'av falls on (even this custom allows washing the body with cold water even on the week of Tisha B'av)].

It is prohibited to wash the body during the Nine Days even with cold water, except for one's face, hands and feet which are allowed to be washed with cold water.

Having a shower that is not for enjoyment is permitted. Therefore, a person who suffers from excessive sweat is permitted to wash each limb separately with cold water. Areas that are with a lot of sweat which cannot be cleaned with cold water alone, it is permitted to clean them with hot water and soap - but only what is needed. One must remember that the destruction of the Beis Hamikdash is ample reason to make oneself uncomfortable in remembrance of its destruction, and one should bear in mind that only the one who mourns for Yerushalayim will merit to see it in the time of happiness.

Washing for medical reasons is permitted, therefore a person who has slashes or wounds or something similar and needs to wash himself, is allowed to do so. Someone who is certain that if he will avoid having a shower, it will cause him to have sores, is permitted to wash as much as needed, and where cold water is sufficient then hot water is not permitted.

Washing by passing a wet towel or wet wipes is permitted.

Children until close to Bar Mitzvah age can be lenient to have a shower.

'T'vilas Ezra' is permitted. And some are lenient to allow one who immerses in the Mikvah every day, to do so during the Nine Days as well.

T'vila on Erev Shabbos- one who goes to the mikvah every Erev Shabbos, is permitted to go to a cold Mikvah on Erev Shabbos in the Nine Days as well (if there is no cold Mikvah then one may be lenient to use a hot one), regarding the time of the T'vila see below.

Showering on Erev Shabbos Chazon: one who is meticulous to have a shower every Erev Shabbos and never skipped it, if possible, is permitted to wash his head, face, hands and legs with hot water and soap, the rest of the body is prohibited to wash even with cold water. (The Din of someone who suffers from sweat was brought above in paragraph 21). Lechatchila one should wash before midday (ט"ז סי' תקנ"א ס"ק ט"ז) and if one didn't manage - he can wash until Shabbos.

Cutting nails

Until the Shabbos before Tisha B'av - it is permitted.
The week of Tisha B'av - There is a disagreement in the Achronim regarding the Din of cutting nails in the week of Tisha B'av. One who is lenient has on whom to rely. (In the honor of Shabbos, it's permitted according to all opinions).

Meat and wine

The custom of Bnei Ashknaz is not to eat meat or drink wine from Rosh Chodesh Av and on. Bnei Eidot Hamizrach have different customs, many from Bnei Eidot Hamizrach have the custom not to eat meat and drink wine from Motzei Rosh Chodesh Av and on.

Food that was cooked with meat- it is customary not to eat during these days, therefore potatoes that were cooked with meat should not be eaten even separately (and many from Bnei Eidot Hamizrach are lenient regarding this).

It is permitted to drink alcoholic beverages that do not contain any wine, such as beer, liquor, whisky, etc.

Children until the age of three can be fed meat, and from the age of three until the age that they understand the meaning of mourning for Yerushalayim there is a disagreement in the Poskim if it is permitted to give them meat. The Mishna Brura's opinion is to be Machmir. A dish that was cooked with meat can be given to little children.

A Yoledes within thirty days of giving birth is permitted to eat meat until the 7^th day of Av, after the 7^thday of Av it is customary not to eat meat. The Halacha is the same regarding a nursing woman that needs to eat meat in order to raise the yield of milk for the child, and the same is regarding a pregnant woman that needs to eat meat or a person that is sick.

Grape juice is considered wine and may not be consumed during the Nine Days as well.

Regarding Havdala on Motz'ei Shabbos in the Nine Days: some give the wine to a small child that is above the age of Chinuch but is not yet of age that understands the meaning of mourning for Yerushalayim. Being that this age is unclear and that the child must drink the amount of a 'M'lo Lugmav' as well, therefore many have the custom that the one who makes the Havdala drinks the cup of wine or the grape juice. Cakes or pastries that contain wine where the taste of the wine is clearly palpable- there are some who are Machmir not to eat them in the Nine Days.

On Shabbos it is permitted to eat meat and drink wine, but regarding other Se'udos Mitzvah there are various levels that are mentioned in .סי' תקנ"א סעיף י'

Commerce

One should not buy jewelry during the Nine Days.

One should refrain from buying gold and silver articles as well as refraining from buying other valuable items.

One should refrain as much as possible from buying dishes such as pots, pans, cutlery or plates etc. as well as other items which are unnecessary for the Nine Days, buy if they are needed for the Nine Days then it is permitted to buy them.

One should not buy clothing during the Nine Days, even clothes that are simple clothing regardless whether a 'Shehecheyanu' is recited upon their acquisition or not.

During the Nine Days it is permitted to buy items on sale with special discounts which won't be available after the Nine Days.

Buying a present for one's wife for the purpose of Shalom Bayis is permitted during the Nine Days being that this is considered a Tzorech Mitzvah, and each case should be judged individually.

[1] The Shulchan Aruch (סי' רח"צ ס"ב) writes that if there is no Avuka, one should light an extra candle besides the candles that were lit for the house, and therefore it is a question on those who make a Bracha on the candles that were lit for Yom Tov, וצ"ע.

Table of content:

Erev Rosh Hashsana

Fasting Erev Rosh Hashana

The laws of washing one's body with hot or cold water