Viduy - Specifying sin

Hi,

When a person performs the Viduy act of repentance, admitting sin as part of repentance, he need not specify his private sins. However, one who will not be overheard by others should actually specify sins, because this will help make the regret and repentance more sincere.

Reciting the standard edition of Viduy is not considered "specifying," even if one's sin is actually mentioned in the text. The standard edition is common to everyone, and Viduy is much stronger if it involves personal thought.

(Code of Jewish Law Orach Chaim 607:2; Mishneh Berurah 607:6-9)

May we all be inscribed and sealed for a great new year,
Mordechai

Viduy - Personal admission of sin

Hi,

Part of the process of Repentance is "Viduy," meaning "admission of sin." We perform this as part of the Slichot prayers leading up to Yom Kippur, and it may also be done spontaneously, in private. It may be found in the RCA edition of the Artscroll Siddur, on page 119a.

We incorporate the Viduy in our Yom Kippur Amidah (Shmoneh Esreih), too. The first time we say it is actually in the Minchah (afternoon service) before Yom Kippur, lest a person choke during the pre-fast meal, Gd-forbid, or become distracted and lose his focus so that he will not be able to do a proper Viduy later.

We also customarily recite a Viduy after the meal, before Yom Kippur begins. That is incorporated in many Machzorim as "T'fillat Zakah."

(Code of Jewish Law Orach Chaim 607:1; Mishneh Berurah 607:1)

Have a great day,
Mordechai

Repentance and Forgiveness

Hi,

Yom Kippur canot atone for sins between one person and another, however minor the offense, until the offending party has appeased the offended party. The offender must pursue the offended, approaching him as many as three times to apologize and request forgiveness. Each time, he should bring different people with him to help him.

The offended party is not allowed to be cruel and withhold forgiveness. If the offended party does not forgive after three times, the offender has fulfilled his obligation.

There are exceptions to this rule:
1. One may withhold forgiveness if he does so to help the offender; a teacher might do this for his student, for example. One must be most careful about employing this method, though.
2. One may withhold forgiveness if the offense caused a bad reputation for the offended party, since all the people who heard about the bad reputation are not present at the time when the apology is offered.

(Code of Jewish Law Orach Chaim 606:1; Mishneh Berurah 606:1-11)

Have a great day,
Mordechai

Apology

Hi,

I would like to take a moment to ask everyone receiving this email feed for Mechilah (forgiveness) for anything hurtful or offensive I said or did, or anything I should have said/done and did not say/do, in the past year.

If there was anything at all, please let me know; I will grow by learning from my errors.

May we all be inscribed and sealed for a great new year,
Mordechai

The Fast of Gedaliah

Hi,

We fast on the day after Rosh haShanah; this is called "Tzom Gedalyah," "The Fast of Gedalyah."

The Meaning of the Fast: After the Babylonians destroyed the Temple, they appointed Gedalyah as governor of Israel's Jews. A group of Jews, supported by another nation, wanted the Jews to rebel against the Babylonians, and they accused Gedalyah of sympathizing with the Babylonians. They ambushed him and killed him, and in the aftermath the remaining Jews in Israel went into exile.

This day is commemorated as a public fast from first light (5:48 AM this year in Allentown) to the emergence of the stars (7:24 PM this year in Allentown).

(Shulchan Aruch Orach Chaim 549:1; Mishneh Berurah 549:2)

Have a good day,
Mordechai

Tashlich - Throwing bread in the water?

Hi,

A custom has developed in America, with some scattered precedent elsewhere, of bringing bread to throw to the fish at Tashlich. [The custom is not mentioned in any of the numerous works of Jewish law that discuss Tashlich. There are some communities with customs of shaking out the corners of their cloaks, to symbolize ridding ourselves of sin.]

Apparently, the custom did not originate with Tashlich itself, but rather was a way to entertain children while adults recited Tashlich.

This custom is problematic, though, for we may not feed animals/fish/birds, other than those that depend on us for food, on Yom Tov. [This is because of a concern that one might try to catch one of the creatures, and trapping is prohibited on Yom Tov. Most authorities rule that this applies even where one stands at a distance from the fish, so that trapping is unlikely.]

Therefore, I do not recommend bringing bread.

Have a great day,
Mordechai

Tashlich, Part II

Hi,

We generally recite Tashlich next to a flowing body of water, such as a well or river, rather than a standing pool.

We try to use a body of water containing fish, indicating that we should flourish and multiply as do the fish.

(Mishneh Berurah 583:8)

Have a great day,
Mordechai

Tashlich

Hi,

On the afternoon of Rosh HaShanah, we go to a body of water to perform Tashlich. At its core, Tashlich is simply the act of reciting the verse, “And You shall throw all of our sins into the depths of the sea.”

Performing this practice evokes the memory of the Akeidah (binding of Isaac), because the midrash teaches that Avraham and Yitzchak passed through a neck-deep river on their way to the Akeidah, thereby demonstrating their faith and perseverance.

(Code of Jewish Law Orach Chaim 583:2; Mishneh Berurah 583:8)

Have a great day,
Mordechai

New clothes or food for the 2nd night of Rosh HaShanah

Hi,

We wear new clothes or eat a new fruit on the second night of Rosh haShanah.

This practice has roots in a technical problem: The second day of Rosh haShanah is considered an extension of the first, and so it does not warrant the blessing of "Shehechiyanu," which is usually reserved for first-time events. On the other hand, the second day is also considered, somewhat, an independent entity, and so we really should recite the "Shehechiyanu" blessing.

To solve the problem, we wear new clothes or eat a new fruit, which then warrants a "Shehechiyanu" blessing in any case. If the person lighting candles recites the "Shehechiyanu" blessing when lighting, then she should already be wearing a new garment at that point, or she should have the new fruit before her, so that she experiences the joy of the new item when lighting.

Please note that the new garment warrants a "Shehechiyanu" blessing only if it provides joy at that point in time. If it was wearable at the moment of purchase, the Shehechiyanu should really have been recited then; that was the true moment of joy.

Please note, too, that a new fruit warrants a "Shehechiyanu" blessing only if it provides joy. If one hadn't bought it until now simply because he didn't want it, then it doesn't truly provide joy.

One who cannot find a new garment or fruit still recites the "Shehechiyanu" blessing.

(Code of Jewish Law Orach Chaim 600:2; Mishneh Berurah 600:4)

Have a great day,
Mordechai

The Musaf of Rosh HaShanah

Hi,

As part of the Musaf Amidah of Rosh haShanah, it is important that people recite the sets of ten verses which relate to Rosh haShanah's major themes: Divine Monarchy, Gd's Memory of our deeds, and the Shofar. This is an essential part of one's Rosh haShanah's obligation, as it summarizes the meaning of the day.

The Talmud links the use of ten verses, specifically, to the ten statements of 'Hallel (Praise)' in Psalm 150, the ten declarations Gd used in creating the universe, and the ten Commandments at Sinai.

(Code of Jewish Law Orach Chaim 591:4)

Have a great day,
Mordechai

Shofar, part II

Hi,

To fulfill one's Shofar obligation, one should hear the entire Shofar blast, and not only part of it. Even if the blast runs longer than the time required by law, one should hear the entire blast.

(Code of Jewish Law Orach Chaim 587:3; Mishnah Berurah 587:16)

Have a great day,
Mordechai

Shofar, part I

Hi,

On Rosh haShanah we fulfill the biblical mitzvah of blowing the shofar.

We blow three types of blasts; here is a brief explanation of the popular Ashkenazi practice:

Tekiah - A long, straight blast
Sh'varim - A set of three short blasts. Some people specifically make each of the short blasts a flat sound; others have them turn 'up' at the beginning or end.
T'ruah - A set of nine staccato blasts

The blasts are blown in three types of sets:
Tekiah - Sh'varim - Tekiah (Each of these should last 2-3 seconds)
Tekiah - T'ruah - Tekiah (Each of these should last 2-3 seconds)
Tekiah - Sh'varim & T'ruah - Tekiah (Each Tekiah should be 5-6 seconds, as should the combined Sh'varim & T'ruah)

The key rules are that the T'kiot (plural of T'kiah) must be at least as long as the sounds they sandwich, and that the individual short blasts of the Sh'varim should not be long enough to constitute T'kiot, themselves.

(Code of Jewish Law Orach Chaim 590:3; Mishneh Berurah 590:13)

Have a great day,
Mordechai

Loud prayer on Rosh HaShanah and Yom Kippur

Hi,

Ordinarily we say that one should recite the Amidah silently, mirroring our ancestress Chanah's silent prayer, keeping our personal admissions of sin private, recognizing that Gd is aware of all thoughts - even silent ones - and avoiding disturbing others.

However, on Rosh HaShanah and Yom Kippur many pray in a slightly louder voice, to help awaken their own concentration. This heightened concentration outweighs the reasons to pray silently. As far as disturbing others, we are less concerned on Rosh HaShanah and Yom Kippur, when everyone uses a machzor.

Of course, one must still avoid being loud enough to disturb others.

(Shulchan Aruch Orach Chaim 582:9)

Have a great day,
Mordechai

Rosh HaShanah: Extended Prayer

Hello,

One should extend his prayers until at least midday on Rosh haShanah, even adding poems and prayers as needed, in order to ensure that he is praying during the period of judgment (which we are taught occurs in the first part of the day), and in order to make sure one is not sinning during the period of judgment.

One should not lengthen the service simply with melodies, though.

Midday is 12:52 PM in Allentown this Rosh haShanah.

(Code of Jewish Law Orach Chaim 584:1; Mishneh Berurah 584:5)

Have a great day,
Mordechai

Sleeping on the Day of Judgment

Hi,

It would be odd for a defendant to fall asleep in the courtroom; such behavior would show a lack of interest and concern. Similarly, we don't sleep on the Day of Judgment.

It should be recognized, though, that sleep is constructive if it allows the rest of the Judgment Day to be used more effectively. As such, one whose choice on Rosh haShanah afternoon is between sleep and simply wasting time, and certainly one who needs a nap in order to be able to function, should opt for sleep.

(Code of Jewish Law Orach Chaim 583:2; Mishneh Berurah 583:9)

Have a great day,
Mordechai

Rosh HaShanah foods

Hi,

Traditionally, we eat special foods on Rosh haShanah night:

1. We pick foods which have positive double-meanings in their names. For example, some people eat leek, because itsAramaic name - Karti - suggests the destruction of our foes. One may add foods to the traditional list based on their English names and connotations.

2. We also pick foods which are sweet or are otherwise enjoyable, to create a positive feeling for the new year. This is why people dip an apple in honey, and eat the combination.

3. We also eat foods which have portentous characteristics. For example, some eat pomegranate, and liken the many seeds to the many Mitzvot we hope exist in our record.

In truth, one may fulfill all of this by just seeing the fruit, even without eating it, so long as seeing it conveys the same feeling to him.

(Code of Jewish Law Orach Chaim 583)

(To see why this is not a violation of the biblical prohibition against superstition, see my article, Apples and Honey and Supersition for Rosh HaShanah.)

Have a great day,
Mordechai

HaMelech haKadosh

Hi,

Between Rosh haShanah and Yom Kippur, as well as on those holidays themselves, we add certain lines in to the daily Shmoneh Esreih (Amidah). These additions are noted in a standard siddur (prayer book).

One who forgets these additional lines should not go back and insert them. The only exception to this rule is the change of "HaKel haKadosh (The holy Gd)" to "HaMelech haKadosh (The holy King)" at the end of the third blessing. If one realizes he said the wrong word, he goes back to the beginning of the Amidah. One who catches the error after finishing the Amidah recites the Amidah again.

(Code of Jewish Law Orach Chaim 582:1,2,5; Mishneh Berurah 582:4,9)

Have a great day,
Mordechai

Immersion in a mikvah before Rosh HaShanah

Hi,

Some have the practice of immersing in a mikvah on the day before Rosh HaShanah, for the purpose of purification.

(Shulchan Aruch, Orach Chaim 581:4)

Have a great day,
Mordechai

Visiting the cemetery during Elul

Hi,

There is a Jewish practice of attending cemeteries before Rosh haShanah, and reciting prayers there. Historically, this has led some Jews to actually pray to the dead for help, but this has been highly controversial and debated by Jewish authorities for many centuries.

The Mishneh Berurah writes, regarding this practice of praying in cemeteries: One should not put his hope in righteous people. Rather, one should ask Gd to have mercy, in the merit of the righteous people buried there. One should give charity before one recites these prayers.

(Code of Jewish Law Orach Chaim 581:4; Mishneh Berurah 581:27)

Have a great day,
Mordechai

Rosh HaShanah - Muted Celebration

Hi,

We launder clothing and take haircuts on the day before Rosh haShanah, to demonstrate our faith in receiving a verdict worth celebrating. However, it is traditional not to wear one's absolute finest clothing for Rosh haShanah, lest one appear (and feel) overconfident.

(Code of Jewish Law Orach Chaim 581:4; Mishneh Berurah 581:25)


Have a great day,
Mordechai

Fasting on Erev Rosh haShanah

Hi,

Some Jews customarily fast in repentance on the day before Rosh haShanah.

This is not observed in the manner of a normal fast, though; many people fast until midday (12:52 PM this year, in Allentown) and then break the fast. Here are two reasons why:

(a) In the Middle Ages this day frequently fell out on one of the Ember Days, which were fasts within the church, and there was concern lest the Jews appear to be keeping the Christian fast, and

(b) We generally don't fast on the eve of holidays, lest we then have difficulty enjoying the meal that night, and thus ruin the holiday.

(Code of Jewish Law Orach Chaim 581:2; Mishneh Berurah 581:16, Hagahot Maymoniyot Hilchot Shofar 1:1)

Have a great day,
Mordechai

Reciting S'lichot alone

Hi,

We have mentioned the practice of reciting Selichot prayers in the days leading up to Rosh haShanah and Yom Kippur. One may recite these prayers in private, but there is an advantage to saying them with a Minyan (quorum). Prayer within a group is generally better than private prayer - one can then invoke the merit of the entire group, on one's own behalf.

One who is praying alone skips the portions of Selichot which list the 13 Divine attributes of mercy; these are meant to be invoked as a prayer only within a quorum. Traditionally, one who is praying alone also omits the Aramaic prayers which appear at the end of the S'lichot prayers.

(Mishneh Berurah 581:4)

Have a great day,
Mordechai

Selichot

Hi,

The Ashkenazi custom is to begin reciting "Selichot" (prayers for forgiveness) on the Saturday night preceding Rosh haShanah, assuming that the calendar will thus allow for four nights of Selichot before Rosh haShanah. If it does not, then we move the start back one week. This year we start on Saturday night September 20th.

We always use a Saturday night as the starting day simply so that there will be a specific day for this purpose.

There are at least two reasons why we have a minimum of four days of S'lichot:
(a) Those who try to fast 10 days leading up to Yom Kippur always lose the two days of Rosh haShanah, one Shabbat and the day before Yom Kippur, and so they need to make up four days before Rosh haShanah - four days which they gain by fasting on these days of S'lichot.

(b) When there is a Beit haMikdash [Jerusalem Temple], we examine potential offerings for four days before using them. We also present ourselves as offerings to Gd on Rosh haShanah, and so we need four days of examination beforehand.

(Code of Jewish Law Orach Chaim 581:1; Mishneh Berurah 581:6)

Have a great day,
Mordechai

Elul - Psalm 27

Hi,

We customarily recite Psalm 27, “l’Dovid HaShem Ori,” at the end of Shacharit in the morning and at the end of Maariv in the evening, from the beginning of Elul through Sh’mini Atzeret.

There are many reasons to recite this psalm in particular, but the general reason is that this chapter of Tehillim discusses Divine acceptance of our repentance.

(Mishneh Berurah 581:2)

Have a great day,
Mordechai