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10

Those that go to Uman - go because they believe that Rabbi Nachman promised that if you come and pray at his grave on Rosh HaShana he will make sure that you have a good year. Many Rabanim are against this (Harav Ovadia Yosef amongst them). Woman do not go on Rosh HaShana both for Tznius and practical reasons (someone has to take care of the family). ...


9

Breslever chasidim leave E"Y to be by our rebbe at Rosh Hashana because he said to come, end of story. Not all Breslevers go - one of the great leaders of Breslev today, R' Elazar Kenig shlita, hosts a gathering in Meron for those who are unable to go. There is no specific issur in Uman. The issues of kivrei tzadikim and leaving E"Y in general are complex ...


9

As long as the Shevarim-Teruah in TaShRa"T As long as the Shevarim in TaSha"T As long as the Teruah in TaRa"T Source Shulchan Aruch HaRav 590:7 As to how long the Shevarim and the Teruah have to be, it depends on the definition of the Teruah. It is 3 Yevavot (not quite sure how to translate that, see Talmud Rosh Hashanah 33B), and according to some ...


8

The Rebbe did not state that anyone who comes to his grave and prays will be granted a good year. He made a promise that anyone who travels to his grave, recites the Tikkun K'lali, donates at least a couple pennies to charity in his name, and, perhaps most importantly, take it upon himeself to leave his errant and foolish ways, then the Rebbe will do ...


7

The Torah itself uses only the terms "tekiah" and "teruah" (Num. 10:3ff). Elsewhere (Lev. 25:9) the Torah puts the verb haavir ("to make pass") before and after references to a teruah, implying that it should be preceded and followed by a long drawn-out sound - which tells us that the basic order is tekiah-teruah-tekiah. So there's no doubt what a tekiah ...


7

http://www.midrash.org/halakha/roshana.html Ashkenazim have the Minhag of dipping the Hamotzi in honey on Rosh Hashana, and this is the appropriate custom according to Ashkenazi tradition. According to the BEN ISH HAI, the Hammosi must be dipped three times in sugar and three times in salt. Salt must be used because the table is likened to the ...


7

Levush (Orach Chaim 488:1) says that we start with הא-ל בתעצומות on Yom Tov, because all of them are "in remembrance of the Exodus from Egypt," when Hashem displayed His mighty power. He also says (ibid. 584:1) that we start with המלך on Rosh Hashanah and Yom Kippur (and change the wording to המלך יושב, "the King is sitting"), because these are the times ...


7

I think the source of this minhag is in the Talmud (TB Rosh Hashana 17b): ויעבור ה' על פניו ויקרא א"ר יוחנן אלמלא מקרא כתוב אי אפשר לאומרו מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה אמר לו כל זמן שישראל חוטאין יעשו לפני כסדר הזה ואני מוחל להם (Roughly: "Hashem passed before him, and He called" (Shmot 34:6): Said R' Yochanan: if this scripture were ...


7

The Shulchan Aruch Harav writes (597:1) (based on Rishonim and Tur/Shulchan Aruch): ומצוה לאכול ולשתות ולשמוח בראש השנה כמ"ש בסי' תקפ"א אמנם לא יאכלו כל שבעם למען לא יקילו ראשם ותהיה יראת ה' על פניהם My translation: It is a mitzvah to eat and drink and rejoice on Rosh Hashana, as is explained in Siman 581. However one should not eat to full ...


6

In genenral, Sha'ar Hakavanos says that the set of blowings before sh'mone esre is an appropriate time to verbally admit one's sins and that the Ariza"l would do so while crying. This fits with the many mentions it makes of the relationship between sleep, awakening, and the shofar. Our lack of cognizance of our own actions and their ramifications is like ...


6

It seems to me from the quote from the last Chief Rabbi of Yemen, Rabbi Amram Korach, that they didn't follow the Rambam in this regard because they found the kudu horn more beautiful for the mitzvah. "The shofar of Rosh HaShanah, that they were accustomed to blowing, was long and twisted, two or three twists, and its sound was pure and eerie. Some ...


6

The Aruch haShulchan 583:4 says that woman should not go where the men go for Tashlich. http://hebrewbooks.org/pdfpager.aspx?req=9102&st=&pgnum=284 I would imagine that the reason is in order to avoid mingling.


6

Shulchan Aruch (Orach Chaim 610:4) mentions it only for Yom Kippur, as part of the minhag to wear white so as to resemble the angels. That reason indeed only applies on Yom Kippur, when we also are like the angels in not eating and drinking, standing during much of the services, saying Baruch Shem out loud, etc. Those who wear it on Rosh Hashanah too do so ...


6

Taamei HaMinhagim 706 says it is done for Kabalistic reasons. In the notes, he mentions in the name of the Imrei Noam that the Gematria of the word "Tapuach" (the Hebrew word for apple) is the same as the Gematria of "S'e Akeida" - so we eat the apple to recall the Akeida (Binding of Isaac).


5

The custom of reciting Avinu Malkeinu repetitively by the chazzan and congregation is brought in Mateh Efrayim (תרב סי"ג), without any explanation. [The Mateh Efrayim himself writes to begin from א"מ קרע, however the Ktzey Hamateh at the bottom brings the custom to start from א"מ החזירנו בתשובה]. The only reason I could find is mentioned in שער יששכר מאמר ...


5

To begin with, we blow the shofar on Rosh Hashana because God said so. See Numbers 29:1. וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ יוֹם תְּרוּעָה יִהְיֶה לָכֶם And in the seventh month, on the first day, there shall be a holy convocation for you; you shall not perform any mundane work. It ...


5

The isur comes from som tasim alecha melech- all appointment that you do should be from your brethren. This refers to positions where you are forcing people into judgement. But in a "non-appointed" position where the baal din or the noder comes of his own volition, that isn't a problem. (Aruch Hashulchan C.M. 7:1)


5

For specific guidance about what you should do, I recommend that you consult your rabbi. Here's something you may not be aware of, which you might find helpful: Rosh Hashana is a two-day holiday, starting this year (5772/2011) on the evening of September 28th and ending on the evening of September 30th. So, there are in fact two "Rosh Hashana Night"s (what ...


5

Rambam (Seder Tefillos Mikol Hashanah) calls it מנהג פשוט, a widespread custom, to say these paragraphs (his version is different than ours, but it's recognizable). So it doesn't sound like it goes back to the Anshei Knesses Hagedolah; perhaps it's from the Geonim. (It appears in Siddur R. Amram Gaon, but there are lots of later interpolations there, so I ...


5

There is specific symbolism in the apple. It also can't be discounted that apples are harvested around Rosh Hashana time so they are a readily available and relatively inexpensive fruit at that time.


5

1) The Maharil explains that the apple is connected with "חקל תפוחים קדישין"; when Yaakov came to get the brochos from Yitzchok, he had the smell of an apple orchard upon his clothing. Besides for the Kabbilistic meanings, (according to one opinion) this episode happened on Rosh Hashana (GR”A O.C. 583:8) 2) There are three types of benefit derived from an ...


5

As pointed out, the general policy is that unmarried women not go to mikvah because that could cause them to do things they shouldn't. There are different practices with regards to immersion pre high holidays; as Chanoch said, the Ben Ish Chai (a Baghdad rabbi about 200 years ago) said they should. If I recall correctly, there are different customs within ...


4

There is no Jewish custom of celebrating on erev Rosh Hashana that I'm aware of. It's a day when many supplications are added to the prayers, when many people fast, and when we are all supposed to repent our misdeeds and make plans to do better in the coming year. Rosh Hashana itself, on the other hand, is a time when families get together for festive ...


4

It is blown as a wakeup call to us. That is why we blow the shofar the whole elul, leading up to rosh hashana. To remind us that we need to do teshuva (repentance). As you listen to the shofar being blown, close your eyes for a few seconds and let the sounds penetrate and think about doing teshuva and making yourself a better person.


4

The Gemara in Rosh Hashanah (p.16-18) has an extended discussion of these and related issues, with a few different opinions. There are different levels of gzeiros and there's a possibility of changing them after the fact. The main view there says that the gzeira for the Tzibbur is never sealed, but things do become sealed for the individual on Yom Kippur. ...


4

Sorry for the huge quote, but I felt that it was written really well: There are two reasons given why a kittel is worn: 1) The kittel, being a plain white garment, symbolizes purity from sin. 2) A person is buried wearing a kittel. Therefore, when a person wears a kittel he feels humble and remorseful for his sins, remembering the day of death. ...


4

For all such questions relating to Jewish liturgy, I highly recommend piyut.org.il. The particular tune you have in mind is probably the one here (they have a few variants as well). Many would consider it the most haunting melody in the High Holy Days' services.


4

Rosh Hashana 16a, 34b The Holy One Blessed is He said ... on Rosh Hashana recite before me verses that speak of Sovereignty, Remembrance and Shofar Blasts. Sovereignty so that you should make me your king. Remembrance so that your remembrance should rise up before me for your benefit. And through what? Through the Shofar. Couldnt be more clear. Crown ...


4

Although the Beit Yosef (OC 597) quotes the Kol Bo that some have the custom of fasting on Rosh HaShanah, most rishonim hold that fasting is inappropriate and that one should eat, drink, and rejoice on Rosh HaShanah, and the Shulchan Aruch paskens accordingly (with the caveat that the rejoicing should be tempered by reverence for the day). This accords with ...


4

The Rama (Orach Chayim 583:2) says that some have the practice not to sleep on Rosh HaShanah, and it is a correct practice. The Taz (3) quotes the source of this: The Yerushalmi which says "Whoever sleeps on Rosh HaShanah, his luck sleeps." The Magen Avraham (6) quotes the Arizal, that it is permissible to sleep after midday, since the angel (of "luck," I ...



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