Must the simanim be eaten? 


The Gemara records the practice of various Amoraim who ate particular foods on the night of Rosh Hashonah as good omens for the coming year. The names of these foods allude to blessings that we hope for, and as each of these foods is eaten, a tefilla is recited requesting that the blessing should be fulfilled. The tefilla should only be said after some of the food is eaten. A person who finds a particular food unappetizing may gaze at the food and then recite the tefilla. Some say that in this case, the name of Hashem should be omitted when saying the tefilla. Although the eating of the simanim takes place during the meal, a brochah rishonah is made on the fruit. Since these foods are not normally part of a meal, the brochah of Hamotzi does not exempt them from a brochah. The poskim disagree about whether a brochah should be made on the vegetable and legume simanim.

[שו"ע תקפג, א-ב, ומשנ"ב ב, ה ו־ז; ביאורים ומוספים דרשו, 1 ו־3]


Can Tashlich be recited by a fish tank?

There is a longstanding custom to visit a body of water on the afternoon of the first day of Rosh Hashonah to recite the pesukim of Tashlich. These pesukim allude to the Thirteen Attributes of Mercy and conclude with a request to throw all of our sins into the depths of the sea. This custom is sourced in the Midrash which relates that Avrohom Avinu passed through a body of water which reached up to his neck while he was on the way to Akeidas Yitzchok. He prayed to be saved from the water which was about to drown him. With this incident in mind, we go to a body of water to daven for forgiveness and a successful year. It is appropriate to go to body of water that contains fish. The poskim disagree about whether Tashlich may be said in front of a fish tank in landlocked cities. According to Kabbalistic sources, Tashlich should be said after Mincha. When the first day of Rosh Hashonah falls on Shabbos, Tashlich is said on the second day. This change was instituted so that people should not inadvertently carry their machzorim to the river on Shabbos.

[שו"ע תקפג, ב, ומשנ"ב ח; ביאורים ומוספים דרשו, 13]

What time must a person wake up on Rosh Hashonah morning?

The Talmud Yerushalmi states that one who sleeps on Rosh Hashonah will have “sleepy mazel” throughout the year. Based on this concept, Rema quotes a custom not to sleep on the day of Rosh Hashonah. Some Achronim qualify that the custom only applies to lying down to go to sleep, and not to falling asleep while sitting on a chair. The poskim disagree about whether one must arise at daybreak to fulfill this custom. Some say that although it is not necessary to get up at that time, if one does, he may not go back to asleep. According to the Arizal, a person may go to sleep after midday, since by that time mercy has already been aroused through the tefillos and tekiyos. A person who is feeling weak and cannot focus on the tefillos may take a rest in order to strengthen himself.

[שו"ע תקפג, ב, משנ"ב ט, ושעה"צ י; ביאורים ומוספים דרשו, 16-14]
  • Throughout the year, when a person davens Shemoneh Esrei along with the tzibur, he should daven quietly. Davening out loud can disturb and confuse the other mispallelim. On Rosh Hashonah and Yom Kippur, however, a person may daven aloud. Since most people in shul have machzorim and will not be davening by heart, they will not become confused by another person’s tefillos.

  • The Achronim say that it is proper for a person to shed tears during his tefillos on the Yamim Noraim.

  • After Ma’ariv on the first night of Rosh Hashonah, people greet each other with the brochah of l’shonah tovah tekosev. The Achronim disagree about whether the word veseichaseim should be added to the blessing.



  • Why does the tzibur stand during Avinu Malkeinu?





  • Can ma’aser money be used to pay for an aliya?





  • Can a child receive an aliya during the Yamim Noraim?
PLEASE NOTE: The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.
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