9

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


9

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 ...


8

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 t'...


8

Based on the accepted answer to the question you refer to (Why does earthly punishment start at 13 and divine punishment at 20?), it seems that teenagers really should be taking the Yamim Noraim seriously. To be more specific, the accepted answer lists 4 caveats from the Chacham Tzvi (Response 49) about the under 20 rule. Let's analyze each one: It ...


7

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 ...


7

See here: Siddur Admur [omitted in Shulchan Aruch]; Shaar Hakavanos 190; Peri Eitz Chaim Shaar R”H 7; Kaf Hachaim 582/15; M”E 582/1 and 22 The reason: The Gematria of Hashalom is the same as Safriel Hamalach which is the angel which writes the Jews in the book of life during Aseres Yimei Teshuvah. [Peri Eitz Chaim ibid brought in Kaf Hachaim ...


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

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).


6

The Chafeitz Chaim (Hilkhos LH 4:12) rules that you cannot do real teshuvah for speaking ill of someone without confessing to the person you spoke about. Even if they did not know of it before, so that you end up hurting the person you wronged. They say that Rav Yisrael Salanter disagreed, and so deeply that he refused to write an approbation to the whole ...


5

The ר"י בן יקר in his commentary to that line writes: בבני אדם שהם חיים People who are alive seemingly siding decisively with your non-Artscroll option.


5

As explained in אוצר מנהגי חב"ד, the practice in the main Shul in Lubavitch where the Rabbeim davened was not indicative of the official Chabad practice, but rather represented what the crowd chose to do. So whatever the practice was was not indicative of the actual position of the Rabbeim (i.e. what they would do in private). Often the Rabbeim would daven ...


5

The Mishna in Yoma 8 (9) quoted in your link says עברות שבין אדם למקום, יום הכפורים מכפר........ עברות שבין אדם לחברו , אין יום הכפורים מכפר, עד שירצה את חברו Yom Kippur atones for sins between one and Hashem but does not atone for sins against one's fellow man until one appeases him. That means that if I did not appease my fellow-man before last Yom ...


5

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.


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 ...


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

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

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", ...


4

R. Kaganoff in this shi'ur suggests that: The stumbling of the evil is not inherently a bad thing, and, for this reason, this is considered an appropriate place to end the haftarah on Vayeitzei. Nevertheless, on Shabbos Shuva, ending with u’poshe’im yikashlu bam, the sinners will stumble, is inappropriate, because the first Shabbos of the year should have ...


4

This concept seems to first appear in the writings of the students of the Ari. R. Chayyim Vital, Sha'ar HaKavanot, D'rushei Rosh HaShanah: אמר לי הרב משה גאלאנטי, ששמע ממורי ז"ל: שאם האדם יתענה בשבעת ימים שבין ראש השנה ליום הכפורים ויעשה בהם תשובה גמורה, כל יום מהם מכפר על כל העונות שחטא כל ימיו, ביום שכיוצא בו. כיצד: הרי שחל יום א' אל ז' ימי תשובה ...


3

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


3

Siddur Hagaonim Vhamikubalim - page 55 gives the following reasons regarding the end of the Amida. A: Mateh Moshe 795 - Since this is a time of judgement, and there is no judgement in charity and no charity in judgement the regular Nusach is inappropriate. However by saying Oseh HaShalom we are saying that the place of judgement is peaceful as the verse in ...


3

The Beis Yosef in O.C. 603 quotes a Tashbet"z quoting R' Shmuel of Burnburk that one shouldn't accept not to eat pas palter during aseres yemei teshuva because if he did he'd have to continue keeping it all year. We don't pasken like that which is where the Aruch HaShulchan is coming from. That being the case I think it's clear from the poskim the way they ...


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 http://...


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 ...


3

Fortune cookies are made from a batter and baked very thin, so that they can be folded around the paper fortune. (And, I always assumed that the fortune was mixed into the cookie batter!) You can see here a video of how they are made. According to this OU site: The Magen Avrohom (s.k. 40) agrees that if a baked item is made from a liquid batter and is ...


2

This would depend on whether or not someone would make hamotzi if eating a meal's worth of breakfast cereal. To paraphrase from http://www.halachipedia.com/index.php?title=Pat_Akum: Breakfast cereals which are Mezonos would be subject to Pas Akum only if they have tzuras hapas, because otherwise one would never make Hamotzi on them (Rama O.C. 168:13, ...


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 thusly ...


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.


2

The earliest source I could find is the באר היטב in Shulchan Aruch סימן נד - דינים השיכים לישתבח where he says in the name of the Magen Avraham: ב) ליוצר. בכתבים כתוב לומר ביו''ד ימי תשובה מזמור ממעמקים קראתיך ה' בין ישתבח ליוצר וצ''ע. מ''א ‏ "The custom brought in the בכתבים is to say the Tehillim of ממעמקים between Yishtabach and Yotzer - and this ...


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