Selichos
1. The Selichos can be said 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 reads them in the 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 Sepharim (other than Siddurim or Selichos).
2. Before beginning the morning Selichos, Bircas HaTorah must be recited. So too, Asher Yatzar and Elokai Neshamah are recited as usual prior to davening.
3. The Bracha of Al Netilas Yadayim before Selichos: If he will relieve himself again after Selichos before Shacharis, he should wait to recite Al Netilas Yadayim until he then washes his hands again. If not, he should recite it prior to saying the Selichos.
4. 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 following the first time the י"ג מדות is said.
5. Some recite three times the Viduy (Ashamnu, Bagadnu etc.) towards the end of the Selichos. However, many recite it only once as was the custom of the Gra.
6. The following sections should be recited whilst standing: אל ארך אפיים, אל מלך, יושב, י"ג מידות, וידוי. The rest may be said whilst sitting, but it is preferable to stand.
7. 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 point the reciting of the י"ג מדות is different and one may only say them if one is actually together with the Tzibbur (similar to קדושה etc.).
Erev Rosh Hashana
Fasting on Erev Rosh Hashana
8. The custom is to fast on Erev Rosh Hashana.
9. Those who find it difficult to fast, or the fasting will make it difficult for them to study Torah that day, or to daven well on Rosh Hashana, [and cannot participate in a Siyum Masechta, as will be explained] need not fast. Owing to this, women do not fast.
10. Until when does one fast: - Bnei Sepharad have the custom to fast the entire day. Amongst Bnei Ashkenaz, some fast until Mincha Gedola and others until Plag Hamincha, but not the entire day. Mincha should be davened before breaking the fast so that Aneinu can be recited. The words 'Beyom Tzom Ta'aniseinu' are omitted since the fast is not for the entire day. Some have the custom to fast only until Chatzos (midday).
11. This fast need not be accepted at Mincha on the previous day. However, someone who did accept the fast without specifying until when he will fast, must fast until nightfall. Some Poskim require that the fast should be accepted at Mincha on the previous day. Therefore, since nowadays not everyone has the custom to fast, someone who intends to fast should specify when accepting the fast until when he will fast.
12. On this fast, one may rinse one’s mouth with water. Care must be taken not to swallow any of the water.
13. Many Poskim are of the opinion that if a Seudas Mitzvah cropped up, one need not fast. Included in this are, a Seudas Bris or Pidyon Haben. Some are lenient also regarding a Siyum Mesechta.
14. 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.
15. If one did not actually hear the conclusion of the Mesechta that was studied, but came in the middle of the Seudah, it would seem that he may eat.
16. 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.
Tachanun on Erev Rosh Hashana
17. Even though Tachanun is omitted during Shacharis on Erev Rosh Hashana, it is nevertheless said after the Selichos (whether recited after midnight, or in the morning before Shacharis).
Blowing the Shofar on Erev Rosh Hashana
18. During the month of Elul the Shofar is blown after Shacharis. However, on Erev Rosh Hashana it is not blown, even in a year that 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
19. 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
20. There is a custom to perform Hataras Nedarim (nullification of vows) on Erev Rosh Hashana.
21. 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 may 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 reveal 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).
22. Some are particular to perform Hataras Nedarim in front of just three people and not four. In this way it is similar to a real Beis Din that consists of an uneven number of judges (so that there will always be a majority opinion).
23. Bnei Sepharad have the custom to do Hataras Nedarim in front of ten people, and utilize the opportunity to annul curses.
24. The three people nullifying the vows can be related to each other. They can also be related to the one who is having his vows nullified. For example, one can nullify his vows in front of his father and two of his brothers. However, a husband cannot be one of the three forming a Beis Din to nullify his wife’s vows.
25. 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.
26. 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 and are 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).
27. A woman who does not recall making any vows, need not do Hataras Nedarim. If she frequently performed good deeds and 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 that they say at the commencement of Yom Kippur.
28. 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').
29. 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.
30. The declaration after Hataras Nedarim stating that future vows or conducts of Mitzvah etc. are not to be 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 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.
31. If a Mitzvah practice was done three times without saying beforehand “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 need not do Hatarah.
32. 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 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.
Eiruv Tavshilim
33. This year (תשפ"ה) that Rosh Hashana falls on Thursday and Friday, an Eiruv Tavshilin must be made on Wednesday, Erev Rosh Hashana. Even if no cooking will be done on Friday for Shabbos, one must still make an Eiruv Tavshilin to allow lighting the Shabbos candles. Before Yom Tov one should light a 48 hour candle to have a flame available to light the Shabbos candles from it. The Halachos of Eiruv Tavshilin are discussed below from #97.
Candle lighting
34. 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 wait till shortly before the Seudah and light them by transferring a flame from an existing source of fire. Those who have no established custom, should light them before the commencement of Yom Tov, especially since the location of the candles is usually well illuminated with ample electrical lighting.
35. The Poskim differ as to whether women who on Erev Shabbos recite the Bracha after lighting should do the same with the Yom Tov lights so as not to differentiate, or is it preferable to first say the Bracha and then light thereby fulfilling the rule of “Over La’asiyasan” (blessing before performing the Mitzvah and not afterwards). The Halacha would seem that they should go for the latter option (first bless and then light), see Mishnah Berura #263, 27. Care must be taken not to extinguish the match (since they now accepted Yom Tov) rather it should be put down in a safe place and burn out without our intervention.
'Shehecheyanu' at candle lighting
36. Some women have the custom to say 'Shehecheyanu' when lighting. Others say or hear it at Kiddush. Those who do not have a particular custom should wait until Kiddush.
37. 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 as to whether she can answer Amein to the 'Shehecheyanu' said 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 are of the opinion that even in such a scenario she can answer Amein and then drink. The final ruling seems to allow them to answer Amein and to drink.
Rosh Hashana garments
38. The widespread custom is to wear Shabbos clothes on Rosh Hashana, not Yom Tov garments (that are usually more honorable). Some wear Yom Tov garments on Rosh Hashana as on other Yomim Tovim (see Sha'arei Teshuva #581 and Mishnah Berura ibid #25).
39. One may wear new garments on Rosh Hashana.
Laws and customs at the Rosh Hashana meal
40. The Challah is dipped into honey. [Some practice dipping 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]
41. 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.
42. 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).
43. Nuts are not to be eaten on Rosh Hashana. Some are lenient if they were ground and mixed into a food in a way that they are no longer discernable (e.g. mixed in a cake).
44. Pecans, pistachios, almonds, pine nuts, and sunflower seeds are also avoided on Rosh Hashana. Chestnuts are not considered nuts.
45. Some Poskim say not to eat grapes on Rosh Hashana.
46. 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. Therefore, although on other Yomim Tovim one buys new garments for one’s wife, and shares out special food delicacies (Keloyos Ve’egozim) to the children, on Rosh Hashana this need not be done.
47. 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
48. 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.
49. Before preparing the Simanim, including the head of the fish, one must ensure they are free of any infestation. If in doubt how the checking should be done, consult your Rav.
50. One who is wary of the Kashrus or infestation of the Simanim [or for whatever reason does not intend to eat from them] should just look at the Simanim and say the 'Yehi Ratzon’ prayer without eating from them.
51. 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.
52. 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 first say the Ha'adama on something which definitely requires a Bracha during the meal, e.g. a banana, and then eat the other Ha'adama Simanim.
53. 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 give any particular order for eating the Simanim. However, the Kaf HaChaim (ibid #25) writes that after saying the Bracha and partaking of the date, one should then eat a Siman that its 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.
54. If one is eating a fruit for the first time during its new season, Shehecheyanu is to be recited.
Ya'aleh Veyavo
55. One who forgot to say Ya'aleh Veyavo during Bircas Hamazon after the day meal, does not 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 Veyavo was forgotten after the night meal one must repeat Bircas Hamazon. Ideally, he should try and find someone to be Motzie him. If this is not feasible, he does not repeat Bircas Hamazon.
56. One who forgot to say Ya'aleh Veyavoh and finished the Bracha but did not yet begin the Bracha of Hatov Vehameitiv, 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".
57. Even those who contend that one who forgot Ya'aleh Veyavoh after the evening meal must recite Bircas Hamazon again (see above #55), a woman who forgot Ya'aleh Veyavoh does not repeat Bircas Hamazon.
Eating before Tekias Shofar
58. On Rosh Hashana it is permitted to lengthen the davening until shortly after Chatzos even if it means not eating until after Chatzos.
59. One should not eat a meal before Tekias Shofar, but someone who feels weak may eat a little as below :-
60. One is allowed to eat up to a Kebeitza (about 50 cm3) of bread or baked goods. A Kebeitza or more of alcohol should not be drunk before Tekias Shofar.
61. There are no limitations regarding how much fruit, vegetables one may eat. The same applies to any other foods which are not from grain (this is all considered "Te'imah" - just tasting). Some are lenient also regarding eating Lokshen Kugal (see Mishna Berura #232, 33, # 286, 8, Sha'ar Ha’Tzion ibid 7).
There is no limit to the amount one may drink, except when drinking wine.
62. One must make Kiddush before eating. If wine is being used for Kiddush, one should drink just a 'Melo Lugmov' [over half of a Revi'is] but not more than a Kebeitza. (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.
63. If someone drank a Revi'is of wine he is not permitted to daven until the effect of the wine has worn off. If he ate cake after the wine, some contend that this is equivalent to the Halacha that wine drunk in a meal is not intoxicating and accordingly he is permitted to daven. Others differ with this ruling since eating just cake is not considered as a Seudah to neutralize the wine and contend that he may not daven until the effect of the wine wears off.
However, if grape juice is being used for Kiddush, one may drink a whole Revi'is since it is not an intoxicating beverage.
64. 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 over bread. The common practice is not to be particular in this.
65. 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.
The Bracha on other drinks after Kiddush
66. Regarding reciting Shehakol over other drinks for those who heard the Bircas Hagafen from others or for those who made their own Kiddush by themselves, the Halachos are as follows:
If Kiddush was recited over wine, there are three categories:
a. If the one who recited the Kiddush drank a full Revi’is, he does not have to recite a Shehakol before drinking other beverages.
b. There is a discussion in the Biur Halacha regarding those who heard his Kiddush and drank just a small amount of wine (less than a Revi’is). Do we say that drinking less than a Revi’is of wine also exempts the person from reciting Shehakol on other beverages, or not. The Biur Halacha does not give a clear conclusion, therefore one should either exempt himself by reciting a Bracha over a food item which is Shehakol, or by listening to another person reciting Shehakol and being Yotzei from him. If neither option is available, one drinks without reciting Shehakol.
c. If the one listening to Kiddush did not drink from the wine at all, than the Hagofen said over the wine does not exempt him from reciting a Shehakol over other drinks.
In light of the above, it is questionable how the one listening to Kiddush should conduct himself if no one is available to be Motzie him with Shehakol or he has no food item to recite over it Shehakol. Do we say that since it is a Mitzvah to drink from the Kiddush wine (see Tosefos Pesachim daf 106 and Shulchan Aruch O.C. #271, 14), he may do so even though as a result he will have to rely on the rule of Safek Brachos Lehakel and drink without a Shehakol, or do we say that in this instance it is best to avoid doubts and he should not partake of the Kiddush wine.
If Kiddush was recited over grape juice: it is questionable as to whether grape juice exempts other beverages as does wine. Therefore, if Kiddush was recited over grape juice, even if he drank a Revi’is, it is a doubt as to whether he must recite a Shehakol over other drinks or not. Therefore, one should either say Shehakol on a food item or listen to someone else reciting a Bracha of Shehakol and be Yotzei from him. If neither of these options are available one can to drink without a Bracha (even if he drank less than a Revi’is) since "Safek Brachos Lehakel".
If the one listening to Kiddush did not drink at all from the grape juice or wine, then obviously a Bracha must be recited before drinking other beverages.
67. 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.
The laws and customs of the Rosh Hashana davening
68. It is permissible to add personal Tefillas and requests when davening on Rosh Hashana (עי' רש"י ב"מ קו. ד"ה זרע).
69. It is commendable to Lechatchila stand for the entire Chazan repetition. However, if this is difficult, one may sit (especially if he missed out on hearing the beginning on the repetition). If one could stand for some of the repetition, the order of preference is as follows: 1. To sit when the Aron HaKodesh is closed. 2. To sit when the Piyutim are being said (even when the Aron HaKodesh is open). 3. To sit during the repetition of the actual Shmone Esrei.
70. Even during the quiet Shmone Esrei of Mussaf, one should bow at ’Olainu’ when saying the words 'Va'anchnu Korim Umishtachavim'.
71. 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.
72. At the conclusion of Ma'ariv on the first night of Rosh Hashanah, it is customary to wish each other “Lishana 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 by saying 'Gemar Chasima Tova' 'Gut Yom Tov' (Chag Sameach).
Bnei Sepharad have the custom to bless one another on both on the nights and days of Rosh Hashana with "תזכה לשנים רבות נעימות וטובות".
73. It is the custom 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
74. One is required to hear the entire Shofar blast, from the beginning until the end.
75. If one mistakenly thought that a
particular set of the Shofar blasts are being blown, when in fact the blasts were of another set, he might not be Yotzei. This can happen when a mistake occurred and the Ba'al Tokeia is actually repeating what was already blown, but the one being Yotzei thinks that he is continuing the Tekios. Therefore, one should have in mind to be Yotzei according to the intent of the Ba'al Tokeia (and of the announcer).
76. Since it is a Machlokes whether one fulfills one’s Torah obligation with the first thirty Shofar blasts [Tekios De' Meyushav] or with the second thirty blasts [Tekios De'Meumad], one should have in mind that he is being Yotzei the Halachic obligation whatever it may be.
77. Since hearing Shofar is a time-bound Mitzvah, women are exempt. However, the Minhag is that women also make an effort to hear the Shofar.
78. If someone blowing shofar for women has already been Yotzei the Mitzvah, the women should recite the Bracha themselves. One of the women could say the Bracha aloud and be Motzie the others.
79. 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 in a case that he missed the Tekios De'Meyushav (and said the Bracha before the Tekios De'Meumad as above) he can still say ‘Hayom Haras Olam' and 'Areshes Sefoseinu' and it is not considered to be a Hefsek.
80. One should not talk from the beginning of the Shofar blowing until the end of the Tekios that are blown after Mussaf. This is because the Bracha on the Mitzvah covers all the sets of blasts. However, 'Asher Yatzar' can be recited after relieving oneself.
Tashlich
81. The common custom is to say Tashlich on the first day of Rosh Hashana after Mincha. It is said in a place that one can see water, e.g. the ocean or a river or a well [preferably with fish inside the water]. If none of the afore-mentioned options are available, the Tashlich can be recited next to an open tap/faucet, or at least next to an aquarium or a basin of water.
82. Women recite Tashlich next to an open tap / faucet.
83. The main part of Tashlich is the last three Pesukim of Sefer Micha ["מי קל כמוך – מימי קדם"].
84. 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
85. One may not prepare for the second
day until after Tzeis Hakochavim of the
first day, even if an Eiruv Tavshilin was
made, as explained below #97.
This includes performing any Melacha or
even any activity that requires effort
('Tircha'), e.g. cooking, heating up the
ט
food, taking food out the freezer or setting
the table.
Similarly, one may not put bottles of water
in the refrigerator 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 for
the next day, and washing dishes, are all
forbidden for the next day and may only be
done 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 for the next day.
86. 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 early in the day, so that
benefit could be derived from it already on
the first day of Yom Tov. Melachos as Borer
and Bishul may not be done. See Mishna
Berura #667, 5.
Candle lighting on Yom Tov Sheini
87. On Yom Tov Sheini one may not light
the candles before Tzeis Hakochavim.
Some light soon after Tzeis Hakochavim
and others light before Kiddush.
88. When preparing the candles for
lighting, it is best to employ a Shinuy [e.g.
using a piece of cutlery] to remove any
previously used wicks or wax remains that
could disturb the lighting. Or, if possible,
he should just add new oil and place fresh
wicks without removing the remains from
the first day.
89. Women who have the Minhag to say
Shehecheyanu at Hadlakas HaNeiros,
should then have in mind also any new
garment she is wearing, or she should
have in mind the new fruit to be eaten that
night. If the candles are being lit shortly
before Kiddush it is ideal, since there will
be no Hefsek between the Shehecheyanu
and eating the new fruit. However, even if
she lights after Tzeis Hakochavim and has
in mind the new fruit that will be eaten
later, it is also acceptable, but in this
scenario she should see the new fruit when
reciting Shehecheyanu.
90. When saying Shehecheyanu at
Kiddush on the second night, a new fruit is
placed on the table, and one has it in mind
when saying the Shehecheyanu and one
eats it after eating the Challah. However,
even if one does not have a new fruit, the
Shehecheyanu is still said.