Halacha According to the Sephardic Practice: The Day of Rosh Hashanah

Shacharit

Praying at netz

2. Praying at netz on Rosh Hashanah is better than praying with a larger minyan afterward.[1]
3. It is better to wake up early to pray at netz even if one will have to sleep in the afternoon, rather than waking up later to pray with a later minyan, and not taking a nap during the day.[2] However, one who will not be able to concentrate during the prayers if he wakes up too early may pray with a later minyan.[3]

Having kavanah

3. When reciting the pasuk “Pote’ach et yadechah” during Ashrei, one should have in mind that Hashem sustains everyone, and one should pray in one’s mind that Hashem should grant him an easy and plentiful livelihood.[4]
4. One should try to concentrate as much as he can when reciting Az Yashir, and one should imagine as if he is standing by the edge of the sea after being saved from the Mitzrim at the time of Yetziat Mitzaryim. One who has such intentions merits to have his sins forgiven, which is extremely important to merit on Rosh Hashanah.[5]

Reciting piyutim

5. Some communities have the custom to recite piyutim between Baruch SheAmar and Yishtabach. Preferably, this should not be done, and the piyutim should be recited only after Chazarat HaShatz.[6]

Chazarat HaShatz

6. After Kedushah is recited, one should remain standing until the end of the berachah of HaMelech HaKadosh unless one feels too tired to stand, at which point, he may sit down.[7]
7. There are some people who have the custom to read along Chazarat HaShatz with the chazzan even though they already prayed. Those who do should not raise their voices, and should not recite the berachot with the chazzan.[8]

Avinu Malkenu

8. After Chazarat HaShatz of Shacharit and Minchah, the prayer of Avinu Malkenu is recited, which may even be said if one is praying alone.[9]
9. If Rosh Hashanah is on Shabbat, Avinu Malkenu is still recited.[10]

Keriat haTorah

10. It is permissible to sell aliyot and other kibbudim on Rosh Hashanah; however, it should not take longer than necessary. During the sale, the congregants should not talk to each other, and should instead read mussar or other Torah subjects, without sitting idly.[11]
11. One should try to attain an aliyah during the Yamim Nora’im, even if it costs money, and especially if the proceeds go to an institution of Torah learning.[12]

Making a kiddush before Mussaf

12. Many yeshivot and synagogues make Kiddush between Shacharit and Mussaf. One should preferably refrain from eating until after Mussaf, however, if one is hungry and will have trouble concentrating during Mussaf and the tekiot since the prayers are very lengthy, he may recite Kiddush. However, one may only eat up to about fifty grams of mezonot, while he may have as many fruits and drinks as he likes. One who recited Kiddush before Mussaf must still recite Kiddush again later that day before his meal (since he did not eat enough earlier to be kove’a seudah).[13]

Brit Milah on Rosh Hashanah

13. If there is a brit milah on Rosh Hashanah, it should take place between keriat haTorah and tekiat shofar.[14]

Blowing and Listening to the Shofar

14. The Rambam, Teshuvah 3:4, says: “Even though the sounding of the shofar on Rosh Hashanah is a decree, it contains an allusion. It is as if the shofar’s call is saying: Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts.”

The obligation on the first and second day of Rosh Hashanah

23. The obligation of blowing the tekiot for the first day of Rosh Hashanah are commanded by the Torah, whereas the tekiot for the second day are a Rabbinical obligation.[24]

The berachot upon blowing the shofar

24. Before the berachot are recited on the shofar, the baal toke’a should announce that he has intent to fulfill everyone’s obligation of reciting the berachot and hearing the shofar, and everyone present should have intent to fulfill his own obligation, as well.[25]
25. The berachah recited on the shofar is Lishmo’a Kol Shofar. Sephardim only add the berachah of Shehecheyanu on the first day of Rosh Hashanah, while Ashkenazim add the berachah of Shehecheyanu on both days.[26]
26. If a Sephardi is blowing the shofar in an Ashkenazic minyan on the second day, an Ashkenazi should make the berachah of Shehecheyanu in his stead.[27] Similarly, a Sephardi who hears a Shehecheyanu recited on the second day of Yom Tov before the shofar is blown should refrain from answering amen. Instead, he should think the word amen without verbalizing it.[28]
27. One should refrain from answering baruch Hu u’baruch Shemo during the berachot recited over the shofar blowing. If one accidentally did so, he has nevertheless fulfilled his obligation.[29]
28. While listening to the berachot or the tekiot, one should not recite Vidduy or any tefillot. Rather, one should think thoughts of repentance, and, most importantly, one should concentrate intently on the berachot for the shofar and the tekiot, to fulfill his obligation and not be distracted.[30]
29. While the berachot on the shofar are being recited, the congregation should stand. After the berachot, the baal toke’a should remain standing, and the rest of the congregation should sit. The baal toke’a should not begin to blow until everyone is seated and the room has quieted down.[31]
30. The shofar should be covered until the baal toke’a is ready to blow it. When reciting the berachot, the shofar should be held and covered in the baal toke’a’s hand, and should only be uncovered during the actual blowing.[32]
31. Both the baal toke’a and those listening may not make an interruption between the berachot and the tekiot, and between the tekiot If there was an interruption after the recitation of the berachot, and the baal toke’a did not yet blow the shofar, then he must repeat the berachot.[33]

Hearing the shofar being blown

32. One should hear the shofar only from a baal toke’a who is fluent with the halachot of blowing the shofar.[34]
33. Before hearing the berachot and the tekiot, one should clear his throat and blow his nose if he needs, so that he should not have to during the berachot and shofar blowing.[35]
34. One who came late to synagogue and only heard the tekiot without their preceding berachot has fulfilled his obligation.[36]
35. If one needs to use the bathroom between the first set of tekiot (tekiot d’miyoshev) and the second set of tekiot (tekiot d’meomed), he may, and may even recite Asher Yatzar [37]

The Time of the Shofar Blowing

55. The shofar may be blown throughout the day, beginning from netz until shekiyah. If one heard the shofar before netz but after alot hashachar, he has fulfilled his obligation.[63]
56. One who did not hear the shofar throughout the day may hear it blown during ben hashmashot.[64]
57. The shofar may not be blown when Rosh Hashanah is on Shabbat.[65]

Bringing Children to Hear the Shofar

58. One should refrain from bringing young children to the synagogue during the tekiot since they are likely to cause a disturbance. However, if the child is old enough to understand the mitzvah of shofar and will not cause a disturbance, it is a mitzvah to bring him to hear the tekiot.[66]

Blowing the Shofar for a Woman

59. Since women are not obligated in the mitzvah of hearing the shofar, a woman may not recite the berachot on the shofar, nor may a man recite the berachot for her.[67]
60. If a Sephardi is blowing the shofar for an Ashkenazic woman, the woman should recite the berachot, and the Sephardi may not answer amen.[68]
61. If a woman who has the custom to hear the shofar every year cannot hear the shofar one year, she does not have to perform hatarat nedarim. However, if she wants to discontinue her custom on a permanent basis, she should perform hatarat nedarim, and should say bli neder before the next time she hears the shofar.[69]
62. While, strictly speaking, a woman may blow the shofar for another woman, it is better for a man to blow the shofar for a woman.[70]
63. One who has already fulfilled his obligation to hear the shofar may blow it again for a woman. However, preferably, a woman should try to make an effort to hear the shofar blown in the synagogue by the baal toke’a.[71]

Hearing or Blowing the Shofar If One Has Hearing Aids

64. Even if one wears hearing aids (in both ears), he has fulfilled his obligation of hearing the shofar while wearing them during the shofar blowing. Such a person may even blow the shofar for others. However, if one can hear with difficulty without the hearing aids, he should preferably remove them before hearing or blowing the shofar.[72]

Mussaf

65. During Mussaf, three berachot are added to the Amidah, which compose the three added sections: Malchiyot, Zichronot, and Shofarot. During each of these sections, it is customary to blow the shofar. Some communities, however, only blow the shofar during Chazarat HaShatz, while others blow only after the Chazarat HaShatz.[73]
66. The tekiot in Mussaf should be blown and heard while standing. If one is sitting or is unable to stand, he has nevertheless fulfilled his obligation.[74]
67. If one is in the middle of praying Mussaf and realizes that the chazzan is reaching a point in the Amidah where the shofar will be blown, he should stop where he is and listen to the shofar before continuing. Similarly, if a person is ahead of the chazzan, he should pause at the points where the shofar will be blown and wait for the chazzan.[75]
68. One who finished praying Mussaf and still has some time before Chazarat HaShatz may look into a sefer or think about Torah, provided that he does not verbalize anything he is reading or thinking.[76]
69. One who is praying alone should hear the tekiot before praying Mussaf. Furthermore, he should not listen to the tekiot while he is praying Mussaf, since the custom of blowing tekiot during Mussaf was only established for a minyan.[77]
70. If Rosh Hashanah is on Shabbat and one forgot to add the word Shabbat in the phrase et Mussaf Yom HaZikaron hazeh and only realized his omission after completing the berachah, he is not obligated to repeat the berachah, and has fulfilled his obligation.[78]
71. Women, too, may recite Mussaf. According to some opinions, they are even obligated to recite it, which is unlike Shabbat, when women are exempt from praying Mussaf.[79]
72. One should not make any interruptions between the berachah on the shofar until after the tekiot of Mussaf are complete.[80]
73. Having kavanah when reciting the words “Hu Elokenu v’ein od acher, Emet Malkenu v’efesszulato” during Alenu Leshabe’ach is a segulah that all of one’s prayers that one said in the past year will be answered.[81]

Fasting on Rosh Hashanah

76. Fasting is forbidden on Rosh Hashanah, and one may eat meat and drink wine as he is accustomed to on a regular Yom Tov. However, one should not eat and drink excessively, so as to maintain a feeling of sobriety.[84]
77. One should try to eat the daytime meal before chatzot.[85]

Customs for Rosh Hashanah Day

Sleeping

78. It is a praiseworthy custom to refrain from sleeping during the day on Rosh Hashanah, and to learn Torah instead. If one finds this difficult, he may take a nap after chatzot.[86]

Reciting Tehillim

79. Some people have the custom to recite sefer Tehillim twice on Rosh Hashanah. One who finds this difficult may study other Torah subjects. Similarly, if one feels that he will have more concentration by reciting Tehillim once, he may, since it is preferable to recite less Tehillim with more concentration than to recite more Tehillim with less concentration.[87]

Tashlich

Where to recite Tashlich

80. On Rosh Hashanah after Minchah, the custom is to go to a river and recite the prayer of Tashlich. Tashlich may also be said by a well, a stream, or even a bucket of water or a running sink if there is no river in the area.[88]
81. Preferably, one should recite Tashlich over water that has fish in it.[89]

When to recite Tashlich

82. If the first day of Rosh Hashanah is on Shabbat, Tashlich should still be recited. However, it is not permitted to carry one’s machzor in an area without an eruv to the river or stream on Shabbat; if there is no eruv, it is better to recite Tashlich on the second day of Rosh Hashanah after Mussaf.[90]
83. If one did not recite Tashlich on the first day of Rosh Hashanah, he should try to recite it on the second day after Mussaf.[91]
84. Tashlich can be recited throughout the Aseret Yemei Teshuvah if one did not recite it on Rosh Hashanah.[92]

Customs when reciting Tashlich

85. When reciting the words vetashlich bametzulot yam kol chatotam, it is customary to shake the corners of one’s jacket.[93]
86. Contrary to the custom of some people, many poskim rule that it is forbidden to throw crumbs of food into the water. This is because one is not allowed to feed animals or fish that are not dependent on him for their sustenance on Yom Tov.[94]

Tzidkatecha

88. When Rosh Hashanah is on Shabbat, Tzidkatecha is recited during Minchah in most communities. Ashkenazim, on the other hand, omit Tzidkatecha.[96]

The Second Day of Rosh Hashanah

89. Even in Eretz Yisrael, the second day of Rosh Hashanah is observed.[97]
90. It is forbidden to cook specifically on the first day of Rosh Hashanah for the second day.[98]
91. The candles for the second night of Rosh Hashanah should be lit after tzet hakochavim.[99]

Motzaei Rosh Hashanah

92. On motzaei Rosh Hashanah, Havdalah is recited without besamim and a candle.[100] One also omits the pesukim of berachah and piyutim that one recites on motzaei Shabbat.[101]
93. When motzaei Rosh Hashanah is on Friday night, one should light the Shabbat candles from an existing fire before sunset.[102]

[1]. See Shemesh U’Magen 3:23, which discusses a minyan that prayed at netz for Shacharit, and then joined a larger minyan for the tekiot and Mussaf. In this case, Rabbi Messas rules that it is preferable to pray at netz even if the minyan is smaller and the chazzan is under thirty years old. He also cites this as the view of Chacham Ovadia Yosef.

[2]. Ben Ish Chai, Netzavim 1:11; Kaf HaChayim 583:39.

[3]. Teshuvot VeHanhagot 1:339.

[4] Shofar BeTzion, p. 169.

[5] See Shofar BeTzion, p. 171.

[6]. The custom of many Moroccan communities is to recite the piyutim after Nishmat Kol Chai. See Shemesh U’Magen 1:41, 3:59, & 85:8, which defends this custom. However, the opinion of Chacham Ovadia Yosef in Yechaveh Daat 2:7; Chazon Ovadia, Yamim Nora’im, p. 100; Torat HaMoadim, Yamim Nora’im, p. 48; and Yalkut Yosef, Yamim Nora’im, pp. 217–221 is that one should preferably not, especially because there is no obligation to do so, and because the Arizal clearly states that one should not interrupt the Pesukei DeZimrah with piyutim. See also Shofar BeTzion, p. 163.

[7]. See Ohr LeTzion, vol. 4, 4:3; Halichot Shlomo, p. 20; and Ashrei HaIsh, vol. 3, p. 89.

[8]. Yechaveh Daat 5:43; Yalkut Yosef, Yamim Nora’im, p. 21.

[9]. Chazon Ovadia, Yamim Nora’im, p. 205; Yalkut Yosef, Yamim Nora’im, p. 214.

[10]. Chazon Ovadia, Yamim Nora’im, p. 104; Ohr LeTzion, vol. 4, 4:1.

[11]. The Chida, LeDavid Emet 2:1; Torat HaMoadim, Yamim Nora’im, p. 51; Yalkut Yosef, Yamim Nora’im, p. 221 & pages 278–280.

[12]. Chazon Ovadia, Yamim Nora’im, p. 111; Yalkut Yosef, Yamim Nora’im, p. 283. Kaf HaChayim 583:23 points out that one should do his utmost to avoid arguing about distributing the aliyot or kibbudim, and that one who forgoes a kibbud to avoid strife has a greater merit than the one who actually received it.

[13]. See Chazon Ovadia, Yamim Nora’im, p. 111; Torat HaMoadim, Yamim Nora’im, p. 118; Yalkut Yosef, Moadim, p. 52; ibid., Yamim Nora’im, pp. 284–289; and ibid., Shabbat, vol. 1, book 4, p. 577, which state that one who needs to may recite Kiddush and eat. See also Shemesh U’Magen 3:23 & 3:57, 4, which says that the Sepharadic custom is to refrain from making Kiddush and eating until after Mussaf. See also Ohr LeTzion, vol. 4, 4:4; Shalmei Moed, pages 37 & 39; Halichot Shlomo, Yamim Nora’im, ch. 2, footnote 3; Mishneh Halachot 5:74; Tzitz Eliezer 6:7 & 7:32; Sdei Chemed, Rosh Hashanah 2:31; and Piskei Teshuvot 585:2.

[14]. Shulchan Aruch 584:4; Kaf HaChayim 584:27; Yalkut Yosef, Yamim Nora’im, p. 293, halachah 14.

[24]. Yalkut Yosef, Yamim Nora’im, p. 410.

[25]. Shulchan Aruch 589:8 states clearly that each person’s intent to fulfill his obligation is needed. See also Chazon Ovadia, Yamim Nora’im, p. 117 and Yalkut Yosef, Yamim Nora’im, p. 348, 29, which add that each congregant hearing the shofar should not recite his own blessing, but should listen to the baal toke’a’s berachah and answer amen. See also Shema Shlomo 4:18.

[26]. Shulchan Aruch 585:2. See also Ohr LeTzion, vol. 4, 5:2, which states that if one was sick and did not hear the shofar on the first day of Rosh Hashanah, he should recite a Shehecheyanu on the second day before the berachah on the shofar is recited in the synagogue. See also Yalkut Yosef, Yamim Nora’im, pp. 318–321.

[27]. See Yabia Omer, vol. 1, 29:11, which cites Yaskil Avdi, vol. 4, O.C. §31, which says that a Sephardi may not recite the blessing for Ashkenazim. However, Yabia Omer adds that lechatchilah, he may blow the shofar for Ashkenazim, but may just not recite the berachah. This is also brought in Chazon Ovadia, Yamim Nora’im, p. 165, in the footnotes and Yalkut Yosef, Yamim Nora’im, p. 321. This is unlike the view of Teshuvot VeHanhagot 1:347, which states that a Sephardi may recite the blessing.

[28]. Yalkut Yosef, Yamim Nora’im, p. 322, footnote 8.

[29]. This topic is subject to a large debate between Rabbi Shalom Messas and Chacham Ovadia Yosef. Rabbi Messas holds that one should recite baruch Hu u’baruch Shemo during every berachah said, even a berachah that one is fulfilling his obligation through, such as the berachot on Megillah, shofar, Kiddush, and others. See Shemesh U’Magen 2:34–37; ibid. 3:33, 1; ibid. 3:54, 5; ibid. 3:55, 9; and ibid. 4:71. Chacham Ovadia Yosef, however, rules that one should only recite baruch Hu u’baruch Shemo during berachot that one is not fulfilling his obligation through. See Yabia Omer, vol. 4, O.C. §23; ibid., vol. 8, O.C. 22:8; Yechaveh Daat 4:15; Chazon Ovadia, Responsa, vol. 2, p. 128; Halichot Olam, vol. 1, p. 79; Chazon Ovadia, Yamim Nora’im, p. 117; ibid., Berachot, p. 208; ibid., Shabbat, vol. 4, p. 21; Ein Yitzchak, vol. 3, pages 182–192; Yalkut Yosef, Shabbat, vol. 1, book 3, p. 209; and ibid., Yamim Nora’im, p. 400.

[30]. Chazon Ovadia, Yamim Nora’im, p. 135; Halichot Olam, vol. 2, p. 239; Yabia Omer, vol. 1, 36:19; ibid., 3:32–34; ibid., 8:49; Torat HaMoadim, Yamim Nora’im, p. 99 and on; Yalkut Yosef, Yamim Nora’im, p. 316. This is unlike the view of Ben Ish Chai, Netzavim 1:13 Ohr LeTzion, vol. 1, siman 39; and ibid., vol. 4, 5:7. See also Zivchei Tzedek, Responsa, vol. 3, §150, which says that even in Baghdad, the custom was to remain silent during the tekiot.

[31]. Shulchan Aruch 585:1. See Ben Ish Chai, Netzavim 1:15; Ohr LeTzion, vol. 4, 5:1; Yalkut Yosef, Yamim Nora’im, p. 216; and Torat HaMoadim, Yamim Nora’im, p. 90.

[32]. Ben Ish Chai, Netzavim 1:15; Chazon Ovadia, Yamim Nora’im, p. 122; Halichot Olam, vol. 2, p. 142. See also Yalkut Yosef, Yamim Nora’im, p. 344, 25.

[33]. Shulchan Aruch 592:3; Yabia Omer, vol. 1, 36:17; Chazon Ovadia, Yamim Nora’im, p. 135; Yalkut Yosef, Yamim Nora’im, p. 336.

[34]. Rama 581:1 and Mishnah Berurah 581:11, in the name of the Shelah, Ner Mitzvah §13, which state that just as a minyan must appoint a worthy and righteous individual to be the chazzan, so too, a worthy and righteous person should be appointed as the baal toke’a. See also Yalkut Yosef, Yamim Nora’im, p. 346.

[35]. Mishnah Berurah 587:16; Yalkut Yosef, Yamim Nora’im, p. 330, 21.

[36]. Kaf HaChayim 585:39; Yalkut Yosef, Yamim Nora’im, p. 326, 16.

[37]. Chazon Ovadia, Yamim Nora’im, p. 138. This is also the view of Tzitz Eliezer 11:45; Minchat Yitzchak 3:44 & 4:47; and Shevet HaLevi 5:66 & 7:79. See also Yalkut Yosef, Yamim Nora’im, pages 328–329.

[63]. Shulchan Aruch 588:1.

[64]. Chazon Ovadia, Yamim Nora’im, p. 144. A berachah may even be recited in such a situation.

[65]. Shulchan Aruch 588:5. The Rama points out that the shofar is also mutkzeh on Shabbat, and may not be moved unless one needs the place it is occupying.

[66]. Mishnah Berurah 587:16; Yalkut Yosef, Yamim Nora’im, pages 330–334.

[67]. The Chida in Birkei Yosef 555:23 and Yosef Ometz §82 holds that a woman may recite the blessings over the shofar. He cites the Gemara in Rosh Hashanah 16a that says, “Recite before Me Malchiyot to proclaim Me as King; Zichronot so that I will remember you for good. With what? With the shofar.” Since the themes of accepting God’s Kingship and His remembering of all our deeds on Rosh Hashanah also relate to women, women may also recite the blessings, even though they are not obligated in the mitzvah. Nevertheless, since the Shulchan Aruch, O.C. 589:3 rules that women may not recite such a berachah, nor may a man recite it for them, it is better for the berachah to be omitted. This view is also brought by Chazon Ovadia, Yamim Nora’im, p. 132 and on; Yabia Omer 1:39–42; Yalkut Yosef, Otzar Dinim LaIshah, p. 489; ibid., Yamim Nora’im, pp. 387–394; Ben Ish Chai, Netzavim 1:17; and Ohr LeTzion, vol. 4, 5:17. The reason cited is that since the blessing contains the word vetzivanu, and has commanded us, women, who are not commanded to perform this mitzvah, may not recite its blessing.

[68]. See the above footnotes and Yalkut Yosef, Yamim Nora’im, p. 394 regarding if the person listening to the shofar may recite the berachot, and see ibid., p. 219 regarding answering amen to a questionable berachah. See also Torat HaMoadim, Yamim Nora’im, p. 114.

[69]. Yabia Omer 2:30; Chazon Ovadia, Yamim Nora’im, p. 130; Yalkut Yosef, Yamim Nora’im, p. 395. If she does not want to discontinue her custom entirely, and knows that she will be unable to hear the shofar during the coming Rosh Hashanah, then she should tell her husband to have her in mind when performing hatarat nedarim on erev Rosh Hashanah. See also Torat HaMoadim, Yamim Nora’im, p. 117.

[70]. Shulchan Aruch 589:6. Shaagat Aryeh §104; Machazik Berachah 589:4; Yalkut Yosef, Yamim Nora’im, p. 394.

[71]. Mishnah Berurah 589:9; Kaf HaChayim 589:27; Yalkut Yosef, Yamim Nora’im, p. 397.

[72]. See Minchat Elazar 2:72 and Halichot Shlomo, p. 34, which rule that one has not fulfilled his obligation by hearing the shofar being blown with a hearing aid. However, Chacham Ovadia Yosef rules that one has fulfilled his obligation, and may even blow for others. See Yabia Omer, vol. 7, E.H. §17, footnote and Yalkut Yosef, Yamim Nora’im, p. 374. See also Shema Shlomo 4:19.

[73]. Chazon Ovadia, Yamim Nora’im, p. 140. The Shulchan Aruch 592:1 says that one should blow תשר”ת three times for Malchiyot, תש”ת for Zichronot, and תר”ת for Shofarot. However, Chazon Ovadia, Yamim Nora’im, p. 142 says that this is not the current custom, and תשר”ת is blown during each of the sections. This is also the view of Kaf HaChayim 585:28. See also Yalkut Yosef, Yamim Nora’im, pp. 413 & 415 and Ohr LeTzion, vol. 4, 5:18.

[74]. Mishnah Berurah 592:2.

[75]. Yalkut Yosef, Yamim Nora’im, p. 415; Torat HaMoadim, Yamim Nora’im, p. 87.

[76]. Chazon Ovadia, Yamim Nora’im, p. 140, in the footnotes; Har Tzvi, O.C. §42.

[77]. Shulchan Aruch 592:2. See also Sdei Chemed, Rosh Hashanah 2:37 and Yalkut Yosef, Yamim Nora’im, p. 416, 7.

[78]. Yalkut Yosef, Yamim Nora’im, pages 427–428.

[79]. Yalkut Yosef, Yamim Nora’im, p. 428, halachah 8; Torat HaMoadim, Yamim Nora’im, p. 55, halachah 16.

[80]. Chayei Adam 141:9.

[81] See Shofar BeTzion, p. 276.

[84]. Shulchan Aruch 597:1; Mishnah Berurah 597:2; Kaf HaChayim 597:6. See also Chazon Ovadia, Yamim Nora’im, p. 180.

[85]. Ohr LeTzion, vol. 2, 21:4; ibid., vol. 4, 4:8.

[86]. See Rama 583:2. Shaar Hakavanot 90a brings that the Arizal himself would sleep for a little while after chatzot on the day of Rosh Hashanah. See Ben Ish Chai, Netzavim 1:11; Kaf HaChayim 584:38–39; Chazon Ovadia, Yamim Nora’im, p. 183; Yalkut Yosef, Yamim Nora’im, p. 299; and Ohr LeTzion, vol. 4, 4:8. See also Derech Sichah, vol. 1, p. 378, which states in the name of Rabbi Chayim Kanievsky that one may dose off while he is learning even on Rosh Hashanah. It also adds that elderly people who are weak and need their strength may sleep before chatzot; stating that his esteemed father, Rabbi Yaakov Yisrael Kanievsky, in his old age would sleep on Rosh Hashanah before chatzot. Orchot Maran, Rosh Hashanah, p. 53, reports that Chacham Ovadia Yosef would also take a short nap after chatzot and then he would spend the rest of the day learning Torah. Rabbi Shlomo Zalman Auerbach in Shalmei Moed, p. 46 and Halichot Shlomo, Rosh Hashanah 1:24 adds that one also does not have to wake up earlier than amud hashachar if he needs to sleep until a later time to have strength for prayer. Orchot Maran, ibid., also says that Chacham Ovadia Yosef was not particular to pray at netz on Rosh Hashanah, but he would ensure that the prayers were finished early enough so that people could return home and begin their meal before chatzot. See also Teshuvot VeHanhagot 1:339; Torat HaMoadim, Yamim Nora’im, p. 72; Shofar BeTzion, pp. 337-344.

[87]. Chazon Ovadia, Yamim Nora’im, p. 184, at the bottom of the footnotes; Yechaveh Daat 3:44. See also Yalkut Yosef, Yamim Nora’im, pages 293–294 and Torat HaMoadim, Yamim Nora’im, p. 72.

[88]. Shaar HaKavanot 90b; Maharil, Hilchot Rosh Hashanah, p. 38. See also Moed LeChol Chai 13:70, which praises the custom and states that Tashlich should specifically be recited on the first day of Rosh Hashanah. See also Chazon Ovadia, Yamim Nora’im, p. 186 and Yalkut Yosef, Yamim Nora’im, pp. 301–303.

In regards to where Tashlich may be performed, see Kaf HaChayim 583:30 and Ohr LeTzion, vol. 4, 4:9, which state that one may even recite Tashlich at a dried-out well. The custom of Chacham Ovadia Yosef, as I saw and is brought in Yalkut Yosef, Yamim Nora’im, p. 303, end of footnote 4, was to recite Tashlich on a bucket of water, since there are no flowing rivers or streams in Har Nof, which is situated on a mountain. After using the bucket, Chacham Ovadia would instruct someone to pour out the water into a toilet. See also Shofar BeTzion, p. 346, says that Rabbi Salman Mutzafi told him that in the Old City, the custom of the Chachamim in Yeshivat Bet El was to recite Tashlich over a bucket of water.

[89] Levush 596:1; Moed LeChol Chai 13:71; Shofar BeTzion, p. 353.

[90]. The Chida in Birkei Yosef 583:6 and Yosef Ometz 17:20 writes that according to Kabbalah, one should not recite Tashlich on Shabbat. See also Sdei Chemed, Rosh Hashanah 2:2. However, many poskim argue this point, and write that even according to Kabbalah, one may recite Tashlich on Shabbat. This is the view of Chikrei Lev, Shiyurei Ohr HaChayim §18; Rabbi Chayim Palagi in Ruach Chayim 583:6; Lev Chayim, vol. 1, p. 143; Moed LeChol Chai 13:70; Torah Lishmah §145; Ben Ish Chai, Netzavim 1:12; Zivchei Tzedek, vol. 3, §55; and others. See Chazon Ovadia, Yamim Nora’im, p. 187 and Yechaveh Daat 1:46. However, Chazon Ovadia, Yamim Nora’im, p. 187 adds that one should not recite Tashlich on Shabbat if one will carry his machzor in a place without an eruv. See also Yalkut Yosef, Yamim Nora’im, p. 303 and Torat HaMoadim, Yamim Nora’im, p. 57.

[91]. Torah Lishmah §145; Ben Ish Chai, Netzavim 1:12; Yalkut Yosef, Yamim Nora’im, p. 306.

[92] See Shofar BeTzion, p. 353. He also adds from his father, Rabbi Salman Mutzafi, that one should also try to recite the pesukim of Mi E-l Kamocha three times by the sea during the Aseret Yemei Teshuvah even if one already recited Tashlich on Rosh Hashanah.

[93]. Elya Rabba, siman 596; Torah Lishmah §31. See also Taamei HaMinhagim §464 & §725, which cites the Siddur Arizal.

[94]. Shulchan Aruch 497:2; Mateh Ephraim 598:5.

[96]. Shulchan Aruch 598:1; Chazon Ovadia, Yamim Nora’im, p. 185. Kaf HaChayim 598:1 points out that there are some communities that do not recite Tzidkatecha. See also Shofar BeTzion, p. 345.

[97]. Shulchan Aruch 601:2.

[98]. Chazon Ovadia, Yamim Nora’im, pp. 181–182; Yalkut Yosef, Yamim Nora’im, p. 308.

[99] See Halichot Moed, p. 116. See also Shofar BeTzion, pp. 361-362.

[100]. Shulchan Aruch 601:1.

[101]. See Machazik Berachah 601:1, where the Chida explains the reason why we only recite these pesukim and piyutim on motzaei Shabbat and not on motzaei Yom Tov. Lashon Chachamim 1:17 composed a special teffilah that is recited on motzaei Rosh Hashanah, and is printed in many machzorim. See also Shofar BeTzion, p. 367.

[102]. Yalkut Yosef, Yamim Nora’im 454:3. See also the halachot of Yom Tov above in regards to lighting a fire on Yom Tov.