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9

Nitei Gavriel Yom Kippur 10:17 says that it should be done with money that equals the value of a chicken.


8

I'm sure others can give more in-depth answers but I believe this is the basic meaning: We say בראש השנה יכתבון וביום צום כיפור יחתמון Meaning, On Rosh Hashana our fate is written and on Yom Kippur our fate is sealed. Saying to someone "Gmar Chasima Tova" is simply wishing them that the fate that is sealed for them is a good one. Until your fate is ...


7

R' Dovid Feinstein rules that chalav stam in the US is permissible me'ikar hadin year-round, so it is not comparable to pas palter and one need not be strict to the same degree of pas palter. However, he does maintain that chalav Yisrael is ideal, so it seems like he might consider it a reasonable optional practice to undertake during the aseres y'mei ...


6

The text of the Selihot appears at Da`at (Herzog College) and at Wikitext. The text is nearly the same every day. There are additions for the 10 days of repentance, and there is a small section which varies based on the day of the week. There are also sections which are said in some congregations but not in others.


6

The Kaf Hachaim siman 117 siff 3 quotes a slew of achronim (yes, Ashkenazi ones like Elya Rabba) who say not to repeat shmoneh esrei. He brings a minority opinion that one may say Shmoneh esrei again as a nidava, but he suggests against this and says to rely on the majority opinion. The seffer Shmaatsa di'Moshe in the back section called Shmuos Moshe ...


5

Nitey Gavriel (Rosh Hashana pg. 153) brings the custom to have white paroches etc until after Yom Kippur. In Nitey Gavriel (Sukkos pg. 362) he brings the Maharil, Sharey Efrayim and Minhagei Amsterdam who say to put up white paroches etc. on Hashana Rabba - implying that they had already been changed back from Rosh Hashana. However he writes (without citing ...


5

One who errs in this regard must start over from the beginning (Shulchan Aruch, OC 582:1). The Beit Yosef implies that this applies to a sh'liach tzibbur, as well (OC 582:2). The Sha'arei T'shuvah, quoting the Z'kan Aharon (§ 6), rules explicitly that the sh'liach tzibbur must return to the beginning, and must repeat k'dushah, as well (OC 582:1).


4

A translation of Tehilim 130 shows that it is talking about Hashem forgiving our sins, making this an appropriate chapter for this time of the year.


4

The Meiri (Brachot 34a) rules that a Chazzan who makes such a mistake need only go back to Attah Kadosh (=LeDor VaDor for Ashkenazim). Rav Ovadia Yosef has a Teshuva (Yabia Omer OC 1:8) where he goes through much of the literature on the matter and concludes in accordance with this opinion.


4

I'm not sure, but I think that it's actually being pronounced "גמר חתימה-טובה". (The last two words are connected.) And it is correct (grammatically) to say "חתימה טובה".... To my opinion, the meaning is "I wish to you that the good-signing will end well for you". I may be wrong, but that's what I have in mind when I'm telling people "גמר חתימה-טובה".


4

Qitzur Shulhhan Arukh, Yalqut Yosef (Orahh Hayim 624:2) states (my translation): מי שטעה בתפלת ערבית של מוצאי יום הכפורים, ואמר המלך הקדוש או המלך המשפט, לדעת רוב האחרונים, יצא ידי חובת תפלה, והנכון שיחזור ויתפלל בתנאי של נדבה One who erred during the 'Arvit prayer of Motza'ei Yom HaKippurim, and said "HaMelekh HaQadosh" or "HaMelekh HaMishpat", ...


3

This OU site quotes halacha that says one need not go back and repeat.


3

'Gmar Chatima Tova גמר חתימה טובה' is essentially wishing that someone being written (rosh hashana) and sealed (yom kippur) in the book of life. Gmar Chatima is an idiom for the sealing of the judgement, and tova, is that it should be a good judgement. You can also just say 'Gmar tov גמר טוב' also see http://www.balashon.com/2006/09/gmar.html or ...


3

Maybe it's because every Jew has a chezkas kashrus, so we assume he had a good writing. Alternatively, you can change your writing during the Aseres Yemei Teshuvah, and even on Yom Kipur — otherwise, why would we still say in Avinu Malkeinu "כתבנו לחיים טובים," and similar things; and even בספר חיים ברכה ושלום נזכר ונכתב לפניך of the Shmoneh Esreh. (Of ...


2

Rav Herschel Shechter of YU every year reiterates that cereals are not bread but a cooked food. If Cheerios aren't bishul akum the rest of the year, they aren't bishul akum in the days of repentance.


2

Aruch Hashulchan (603) says: …so he wrote that even someone who is not careful all year with bread of a non-Jew should be careful during the ten days of return, q.v. It seems to me that that's true only of things that have no legal prohibition — like this, which is only a pretty thing to do (hidur), so it's appropriate to prettify ...


2

The Sefer Ishei Yisroel brings the Mateh Epharaim(like you sourced) and brought the Likutei Maharich chelek 3 hilchos Rosh Hashanah 65 who brings a reason ,and also the Eretz Yehudah is another source brought.


1

If one forgot to say anything but HaMelech HaKadosh at the end of the third blessing, he need not go back for it. (Shulchan Aruch Orach Chaim 582:5). If he has not yet said "Baruch atah Hashem" at the conclusion of the blessing, he can go back to the addition. If one forgot to say "HaMelech HaKadosh", and instead concluded "HaEl HaKadosh" as usual, if he ...


1

This is not a special עשרת ימי תשובה law, but a general law that the first three Brachos are seen as one unit. The last three as well. If one makes a mistake in a Bracha he needs to return to the beginning of that Bracha. If a mistake is made in one of the first three - he returns to the beginning of the three, which is the beginning of 18. (EDIT) Hence, ...



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