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

Prayers of the Night of Rosh Hashanah

Minchah

1. Minchah of erev Rosh Hashanah should be prayed slowly and with utmost attention to what one is saying. Since it is the last prayer of the year, the Mekubalim say that it has the power to fix any prayer that one said without kavanah in the last year.[1]

Praying in an Ashkenaz minyan

2. Yeshivah students that are learning in Ashkenazic yeshivot should try to make a Sephardic minyan for Rosh Hashanah and Yom Kippur, and not pray with Ashkenazim, because of the myriad of differences in the nuschaot of the tefillot.[2]
3. If a person finds that he feels more inspired by praying with the yeshivah or another Ashkenazic minyan, he may pray there, provided that he prays from his own siddur and pronounces the words with the Sephardic pronunciations.[3]

Crying during the teffilot

4. On Rosh Hashanah, one should not purposely bring himself to tears, since it is a Yom Tov, and one should trust in Hashem that his coming year will be judged for good. However, it is permissible to unexpectedly cry from the enthusiasm and intensity of the prayers.[4]

Leaning forward when praying

5. Some have the custom to pray the Amidah while leaning slightly forward. One who does so should straighten himself before reciting the berachot of the Amidah.[5]

Raising one’s voice

6. Some people have the custom to raise their voices more than usual during the Amidah. However, this custom should preferably not be practiced. Rather, one should only raise his voice loud enough for him to hear himself praying. One who has a custom to raise his voice may only do so if it will not disturb others who are praying.[6]

HaMelech HaKadosh and Other Added Phrases

7. Beginning from Arvit of Rosh Hashanah until after Yom Kippur, one must recite haMelech haKadosh instead of haE-l haKadosh in the Amidah, at the conclusion of the berachah of Atah Kadosh.[7]
8. It is proper to raise one’s voice slightly when saying haMelech haKadosh to remind oneself that he did not forget to recite it.[8]
9. If one forgot to recite the words haMelech haKadosh and has not yet started to recite the next berachah, then one should correct himself toch kedei dibbur (within about three seconds[9]) and continue praying.[10]
10. If one already began his recitation of the berachah after haMelech haKadosh and then realized that he forgot to say the words haMelech haKadosh, he must return to the beginning of Shemoneh Esrei. Similarly, one who already finished Shemoneh Esrei and realized that he forgot to recite haMelech haKadosh must repeat Shemoneh Esrei. The same is true if one is unsure whether he said the words haMelech haKadosh.[11]
11. If the chazzan forgot to say haMelech haKadosh and already began the next berachah, he should only go back to the beginning of the berachah of Atah Kadosh, and he does not have to repeat the entire Chazarat HaShatz.[12]
12. If one is unsure if he said the words haMelech haKadosh, but he is sure that he recited ledor vador himlichu laE-l and uvechen ten Pachdecha, he does not have to repeat the Amidah[13] However, during the Aseret Yemei Teshuvah, if one is unsure if he recited the words haMelech haKadosh, he must repeat the Amidah even if one knows that he recited zochrenu lechayim or mi kamocha.[14]
13. If one forgot to recite zochrenu lechayim, mi kamocha, u’chtov, or besefer chayim, he does not have to repeat the Amidah or return to the phrase that he skipped, even toch kedei dibbur of saying baruch Atah Hashem, or after finishing the berachah. Rather, one should recite these phrases (other than mi kamocha) during Shema Kolenu or after E-lohai Netzor. However, if one did not yet say Hashem’s Name in the berachah, he may go back and recite the phrase that he skipped.[15]
14. On Rosh Hashanah and Yom Kippur, if one skipped the whole middle paragraphs of u’vchen, and finished the berachah with the words haMelech haKadosh, he should continue reciting the Amidah, and does not have to go back. Even if one remembered that he forgot to recite u’vchen after saying baruch Atah Hashem, and did not yet conclude the berachah, he should not end with the words lamideni chukecha. Instead, he should finish the berachah with the words haMelech haKadosh, and should preferably recite u’vchen at the end of Amidah, after reciting E-lohai Netzor.[16]
15. One who mistakenly said the words mekadesh Yisrael vehazemanim instead of veyom hazikaron must return to the beginning of the berachah (Meloch al kol haaretz) and recite it again. If one only realized his error after finishing the Amidah, he must recite the Amidah[17]
16. If one forgot to recite Yaaleh Veyavo during one of the tefillot of Rosh Hashanah, he does not have to repeat the Amidah again, since he mentioned it is a yom hazikaron when praying.[18]
17. If someone began to repeat Shemoneh Esrei because he thought he forgot to recite haMelech haKadosh or he thought he was obligated to repeat it for forgetting to recite zochrenu lechayim or a different inserted phrase, and realized while praying that he is not obligated to repeat Shemoneh Esrei again, he should immediately stop praying. However, if one made such an error during Arvit, and realized his mistake while praying, he should continue the tefillah and stipulate in his mind that he is doing so as a tefillah nedavah.[19]
18. At the end of the Amidah, the custom is to say oseh hashalom bimromav after walking backward.[20] However, this is not done at the end of Kaddish.[21]

When Rosh Hashanah is on Shabbat

19. When Rosh Hashanah is on Shabbat, and the chazzan forgot to recite haMelech haKadosh she’ein kamohu, he does not have to return to the beginning of the Chazarat HaShatz if he already finished the berachah. If he did not yet finish the berachah, he should correct himself toch kedei dibbur, but if this is not possible, then he should return to Magen Avot.[22]
20. It is customary to omit BaMeh Madlikin when Rosh Hashanah is on Shabbat.[23]
21. Some people omit the piyyut of Shalom Alechem before Kiddush when Rosh Hashanah falls out on Shabbat.[24]

The Seder of Rosh Hashanah Night

Kiddush

22. Similar to every other Yom Tov, Rosh Hashanah, too, has a mitzvah of simchah. Therefore, one should eat as he would regularly on Yom Tov, without hesitation from fear of the judgment of Rosh Hashanah.[25]
23. One should recite Shehecheyanu during Kiddush. If one forgot to recite Shehecheyanu during the nighttime Kiddush, he should recite it during Kiddush of the next day after Shacharit.[26]
24. When reciting the Shehecheyanu blessing in Kiddush, one should either have the new fruits in mind, or explicitly express that he does not want to include them in the blessing.[27]
25. If the second night of Rosh Hashanah is on motzaei Shabbat, the proper order during Kiddush is to first recite the blessing on the wine, then the Kiddush, the blessing on the candle, Havdalah, and then the Shehecheyanu (this combination is known as יקנה”ז).[28]
26. On the second night of Rosh Hashanah, one should place a new fruit on the table and have it in mind when reciting Shehecheyanu in Kiddush.[29] After drinking from the kiddush cup, one should then recite a berachah on the fruit and take a small bite.[30] If one does not have a new fruit, he should nevertheless recite Shehecheyanu.

Hamotzi

27. There are various customs regarding what one should dip his challah into after reciting Hamotzi. According to Kabbalah, one should dip the challah in salt three times, and then once in either honey or sugar.[31]
28. One should wash his hands and bless Hamotzi before proceeding to eat the symbolic foods of Rosh Hashanah. Since one has already recited Hamotzi, all cooked foods and the foods that would be eaten during a meal do not require a berachah.[32]

Eating symbolic foods

29. Bnei Yisrael have a custom on Rosh Hashanah to eat foods that are symbolic of good fortune for the coming year,[33] which should be eaten on both nights.[34]
30. Several of these foods are:[35]
    1. Rubya —Black-eyed peas or fenugreek (hilbeh). The most common custom is to use black-eyed peas. The rubya symbolizes the many merits that we will accumulate in the coming year.[36] Some people have the custom to eat sesame seeds instead.[37]
    2. Kara – A type of gourd (squash or pumpkin). The word kera, with an ayin in place of the alef, can read קרע, which means to tear. We pray that Hashem will allow our merits to find favor in His Eyes, and will tear up any evil decree against us.[38]
    3. Karti — Leeks. This alludes to karet, the Heavenly punishment of being cut off, and we say that those who hate us should be cut off from us and decimated.[39] The karti does not have to be eaten, since many people have the custom to refrain from eating sharp foods.[40]
    4. Silka — Leaves of beet plant. This alludes to the word silek, to remove or dispose of. We pray that our enemies (or our sins, according to some opinions) be removed and disposed of.[41]
    5. Tamri — Dates. Tamri comes from the word tam, meaning to finish or cease — we pray yitamu oyvenu, that our enemies be consumed and cease to exist.[42]
    6. Sweetened apples. The apples are either coated or dipped in sugar, or they are dipped in honey. Eating a sweetened apple alludes to having a sweet upcoming year.[43]
    7. Eating it signifies that our mitzvot should be just as full as a pomegranate is filled with its seeds. The Talmud also says that even the worst among Bnei Yisrael are full of mitzvot like the seeds of a pomegranate.[44]
    8. Etrog — Citron. Some people even coat it in honey or sugar.[45]
    9. The head of a lamb or sheep. This suggests that we should be like the head and not the tail of the nations in all of our endeavors. If one does not have a sheep or lamb head, he should take a chicken head or a fish head. One should preferably eat a ram or sheep to commemorate the akeidat Yitzchak, which took place on Rosh Hashanah.[46]
    10. While some have the custom to eat fish on Rosh Hashanah, others refrain, unless Rosh Hashanah is on Shabbat; one should not refrain from eating fish on Shabbat, since it is oneg Shabbat. Those who have the practice to eat fish do so to symbolize that we should reproduce (our mitzvot) like fish.[47]
    11. Some people have the custom to eat lung.[48]

31. Many people have the custom to refrain from eating sharp foods, such as pickled foods and even lemons.[49] Similarly, some do not eat fruits that have not fully ripened.[50]
32. There is a custom to eat only white grapes, and not red ones.[51]
33. Some people have the custom to refrain from eating walnuts or other types of nuts, for various reasons.[52]
34. It is proper to eat fatty foods, such as meat, and sweet foods.[53]
35. Before eating the vegetables that are part of the simanim, one should preferably recite a Boreh Peri HaAdamah on a fruit (that has a berachah rishonah of HaAdamah) that is not usually eaten during a meal, such as a melon.[54]
36. The food is held in the right hand, and a regular blessing is recited over it (when required, such as when eating the dates). One takes a small bite of the food and then adds the appropriate Yehi Ratzon, and then one should take another bite.[55]
37. The date should be eaten first because it is the most important from the seven species of Eretz Yisrael. If the date is a “new fruit” for an individual, then he should also recite a Shehecheyanu.[56]
38. When one recites a Boreh Peri HaEtz on the date, he should have in mind the other fruits that he will be eating, such as the pomegranate and the apple.[57]
39. One may make his own berachot and Yehi Ratzons on the simanim, and does not need to be yotzei through someone else’s recitation. However, it is preferable to listen to someone else’s recitation, since it is better for many people to take part in one berachah than for everyone to make his own separate berachah.[58]
40. One should answer amen when listening to someone else’s Yehi Ratzon.[59]

Birkat Hamazon

41. If one forgot to recite Yaaleh VeYavo in Birkat Hamazon, he does not have to repeat Birkat Hamazon.[60]

After the meal

42. After the meal, it is praiseworthy to learn the Mishnayot of mesechet Rosh Hashanah.[61]
43. On the second night of Rosh Hashanah, one should recite the berachah of HaMapil before going to sleep.[62]

[1] Shofar BeTzion, p. 34.

[2]. Chazon Ovadia, Yamim Nora’im, p. 83; Yechaveh Daat 7:95; Yalkut Yosef, Moadim, p. 22; ibid., Yamim Nora’im, p. 174. See Sdei Chemed, Rosh Hashanah, Nusach HaTefillah VeHaKedushot, which points out many of the differences between the Ashkenazic and Sepharadic tefillot. See also Shema Shlomo 2:7.

[3]. See Yalkut Yosef, Yamim Nora’im, p. 174, which cites the opinion of Chacham Ovadia Yosef that one should not change his nusach of tefillah. Halichot Moed, p. 276, says that one should have an Ashkenaz and Sephardic machzor. This way, one can pray his own teffilot and also be able to follow along with the prayers of the yeshivah. This is unlike the opinion of Rabbi Shlomo Zalman Auerbach as brought in Shalmei Moed, p. 36. See also Yalkut Yosef (5772 edition), Shabbat, vol. 1, book 3, siman 271. See also Kuntres Halichot Olam, p. 11, which brings in the name of Rabbi Ben Tzion Abba Shaul that if one gets more inspiration when praying with Ashkenazim, then he may.

[4]. Rabbi Chayim Vital in Shaar HaKavanot, p. 40a writes that the Arizal would cry excessively on Rosh Hashanah even though it is a Yom Tov. He would even say that those who do not cry on Rosh Hashanah show signs of imperfection in their neshamot. See also Moreh BaEtzba, siman 9, §250, 259, & 267, which also states that one should cry during the tefillot of Rosh Hashanah. Mateh Ephraim 582:28 adds that one should even cry when Rosh Hashanah is on Shabbat. See also Pele Yoetz, “Bechiyah.” This is also the view of Moed LeChol Chai 13:10 and Kaf HaChayim, Sofer, 582:60. See also Amudei HaHoraah, p. 177 and VaYashov HaYam 3:23. However, Maaseh Rav §207 says in the name of the Vilna Gaon that one should not cry on Rosh Hashanah because it is a Yom Tov. This is also the opinion of Chacham Ovadia Yosef in Chazon Ovadia, Yamim Nora’im, p. 87 and Yechaveh Daat 2:69, 7:96, who writes that the Vilna Gaon is not arguing with the Arizal; rather, the Arizal is referring to crying impulsively, and the Vilna Gaon is referring to not crying during times other than tefillah. See also Yalkut Yosef, Yamim Nora’im, pp. 191– 192; Torat HaMoadim, Yamim Nora’im, p. 42; Moadim U’Zemanim 2:268; and Hilchot Chag BaChag, Yamim Nora’im §52, footnote 43.

[5]. Shulchan Aruch 582:4; Yalkut Yosef, Yamim Nora’im, p. 192.

[6]. See Shulchan Aruch 582:9; ibid., O.C. 101:3. However, the Chida in Machazik Berachah 582:7 and Birkei Yosef 101:3, and the Pri Chadash state that according to the Arizal one should not pray loudly, even on Rosh Hashanah. Chazon Ovadia, Yamim Nora’im, p. 77 says that it is better not to raise one’s voice, even on Rosh Hashanah, in accordance with the Arizal. See also Yalkut Yosef, Yamim Nora’im, p. 194 and Torat HaMoadim, Yamim Nora’im, p. 43.

[7]. Shulchan Aruch 582:1.

[8]. See Moed LeChol Chai 13:16 regarding raising one’s voice when saying zochrenu lechayim. See also Yalkut Yosef, Yamim Nora’im, p. 478, 9.

[9]. See Magen Avraham 206:4; Mishnah Berurah 582:7; Ben Ish Chai, Balak 1:3; and Chazon Ovadia, Yamim Nora’im, p. 190, which explain that this is the amount of time it takes to recite the words shalom alecha rebbi.

[10]. Shulchan Aruch 582:2; Yabia Omer 7:51; Chazon Ovadia, Yamim Nora’im, p. 190; Yalkut Yosef, Yamim Nora’im, p. 194, 10 & p. 468; Ohr LeTzion, vol. 4, 6:1.

[11]. Shulchan Aruch 582:1; Chazon Ovadia, Yamim Nora’im, p. 190 & and in the footnotes on p. 192; Yabia Omer 7:51; Torat HaMoadim, Yamim Nora’im, p. 124 and on; Yalkut Yosef, Yamim Nora’im, pp. 194–195 & 468. One must even go back if he knows that he intended to recite haMelech haKadosh, but is unsure if he actually said it. See also Ohr LeTzion, vol. 4, 6:2, which states that if one is unsure, he should preferably go back and make a stipulation (tenai nedavah) beforehand.

[12]. Yechaveh Daat 6:38; Yabia Omer 1:8; ibid., vol. 7, 51:10; Halichot Olam, vol. 2, p. 243; Chazon Ovadia, Yamim Nora’im, p. 199; Yalkut Yosef, Yamim Nora’im, pages 473–478; Torat HaMoadim, Yamim Nora’im, p. 130; Orchot Maran, vol. 1, p. 343. This is unlike Ben Ish Chai, Netzavim 1:18; Kaf HaChayim 582:5; and Ohr LeTzion, vol. 1, siman 13, which state that he should return to the beginning of Chazarat HaShatz.

[13]. Mishnah Berurah 582:4; Kaf HaChayim 582:6; Chazon Ovadia, Yamim Nora’im, p. 68; Yalkut Yosef, Yamim Nora’im, p. 196. See also Ohr LeTzion, vol. 4, 4:2.

[14]. See Chazon Ovadia, Yamim Nora’im, pp. 190 & 194 with footnote 4; Yabia Omer 7:51; and Yalkut Yosef, Yamim Nora’im, p. 469. It is preferable that one make a tenai nedavah before repeating the Shemoneh Esrei during the Aseret Yemei Teshuvah.

[15]. Shulchan Aruch and Rama 582:5. See also Torah Lishmah §160; Chazon Ovadia, Yamim Nora’im, p. 65, in the footnotes; Torat HaMoadim, Yamim Nora’im, pp. 141–146; Yalkut Yosef, Yamim Nora’im, pp. 196 & 499; and Ohr LeTzion, vol. 4, 6:6. Mishnah Berurah 582:15 explains that one does not have to go back because these phrases were not originally part of the tefillah, and were only added later on by the Geonim.

[16]. Moed LeChol Chai 13:26; Mishnah Berurah 582:16; Ben Ish Chai, Netzavim 1:20. See also Kaf HaChayim 582:27–28, which states that even if one wants to recite the Amidah again as a tefillah nedavah, he may not do so. See also Chazon Ovadia, Yamim Nora’im, pages 66 & 206; Yabia Omer 9:53; and Yalkut Yosef, Yamim Nora’im, p. 197. See also Shemesh U’Magen, vol. 3, 38:1, which adds that one should not even say it between berachot.

[17]. Machazik Berachah 582:4; Kaf HaChayim 582:42; Chazon Ovadia, Yamim Nora’im, p. 81; Yabia Omer, vol. 4, 51:9; Yalkut Yosef, Yamim Nora’im, p. 199.

[18]. Halichot Shlomo, p. 7.

[19]. Chazon Ovadia, Yamim Nora’im, p. 207.

[20]. Shaar HaKavanot 90a; the Chida, Tuv Ayin §18; Moed LeChol Chai 13:61; Kaf HaChayim 582:15; Chazon Ovadia, Yamim Nora’im, p. 82; Yabia Omer, vol. 8, O.C. 11:12; Yalkut Yosef, Yamim Nora’im, p. 207.

[21]. Chazon Ovadia, Yamim Nora’im, p. 82, in the footnotes; Yalkut Yosef, Yamim Nora’im, p. 207. See also Torat HaMoadim, Yamim Nora’im, p. 47.

[22]. Chazon Ovadia, Yamim Nora’im, p. 83; Torat HaMoadim, Yamim Nora’im, p. 139; Ohr LeTzion, vol. 4, 6:5.

[23]. Rama 270:2; Nehar Mitzrayim, Rosh Hashanah §9; Chazon Ovadia, Yamim Nora’im, p. 77.

[24] Halachah Berurah, vol. 15, p. 112; Orchot Maran, vol. 3, p. 68, who cites that this was the custom of Chacham Ovadia Yosef.

[25]. Yalkut Yosef, Yamim Nora’im, pp. 235–248.

[26]. Yalkut Yosef, Yamim Nora’im, p. 249. See also Moreh BaEtzba §265; Ben Ish Chai, Netzavim 1:8; and Chazon Ovadia, Yamim Nora’im, p. 16, which state that one should recite a Shehecheyanu on Kiddush on both nights, and if possible, he should have a new fruit in front of him while reciting the Shehecheyanu on the second night.

[27]. Chazon Ovadia, Yamim Nora’im, p. 93; Yalkut Yosef, Yamim Nora’im, p. 259.

[28]. Shulchan Aruch 473:1; Yalkut Yosef, Yamim Nora’im, p. 451, 4.

[29]. This is in order to avoid choosing between the poskim, who argue whether the second night of Rosh Hashanah requires a Shehecheyanu. See Shulchan Aruch 600:2; Yalkut Yosef, Yamim Nora’im, p. 451, 5; and Torat HaMoadim, Yamim Nora’im, p. 73.

[30] Orchot Maran, Rosh Hashanah, p. 54 reports that this was the custom of Chacham Ovadia Yosef.

[31]. Some only dip in honey, as brought in Mateh Ephraim 583:1; Kitzur Shulchan Aruch 129:15 & 131:12; and Mishnah Berurah 583:3. However, Kaf HaChayim 583:4 points out that according to Kabbalah, one should always dip his bread in salt; therefore, one should dip it into both on Rosh Hashanah. See also Ohr LeTzion, vol. 4, p. 36 and Yalkut Yosef, Yamim Nora’im, p. 277. The bread can be dipped at different ends, and does not need to be dipped specifically on the same area in both honey and salt. See also Shofar BeTzion, p. 116.

[32]. See Yechaveh Daat 1:82; Chazon Ovadia, Yamim Nora’im, p. 97; and Yalkut Yosef, Yamim Nora’im, p. 255. This is also the opinion of Rabbi Ben Tzion Abba Shaul in Ohr LeTzion, vol. 4, 3:3. See also Shemesh U’Magen 3:72, which says that the custom in Morocco was to eat these foods between Kiddush and HaMotzi.

[33]. Keritut 6a; Horayot 12a. See also Torah Lishmah §31.

[34]. See Elya Rabba 583:1; Shaarei Teshuvah 583:1; Mateh Ephraim 600:14; Machazik Berachah 583:2; Ben Ish Chai; Kaf HaChayim 583:7; Chazon Ovadia, Yamim Nora’im, p. 96; and Yalkut Yosef, Yamim Nora’im, p. 252, which all state that these foods should be eaten on both nights of Rosh Hashanah. Ben Ish Chai, Netzavim 1:4 adds that he would eat these foods even during the day seudot, as well.

[35]. Shulchan Aruch 583:1.

[36]. Birkei Yosef 583:2; Brit Kehunah, Resh §12; Kaf HaChayim 583:10–11; Chazon Ovadia, Yamim Nora’im, p. 97. Chazon Ovadia, p. 96 says that a berachah should be omitted if one already recited Hamotzi.

[37]. Magen Avot, Lebhar, O.C., p. 293; Alei Hadas, p. 459. The Arabic word for rubya is lubia. Based on this, the custom of the Jews from Baghdad was to add to the Yehi Ratzon the word utelabevenu, meaning, and please treat us in a heartfelt manner.

[38]. Ben Ish Chai, Netzavim 1:4; Chazon Ovadia, Yamim Nora’im, p. 96.

[39]. Shulchan Aruch 583:1; Ben Ish Chai, Netzavim 1:4. Kaf HaChayim 583:12 states that one should also intend for his averot, which bring strict judgment, to be cut off. See also Shofar BeTzion, p. 130.

[40]. Shibbolei HaLeket §283; Avudraham 72a; Moreh BaEtzba §254; Tuv Ayin 40:91; Elya Rabba 583:2; Moed LeChol Chai 12:23; Ben Ish Chai, Netzavim 1:5; Kaf HaChayim 583:6; Yalkut Yosef, Yamim Nora’im, p. 262. I even heard from Rabbi David Yosef that Chacham Ovadia would not eat the karti, and would instead hold it while reciting the Yehi Ratzon. Kaf HaChayim 583:6 points out that this should be done with any of the symbolic foods on Rosh Hashanah that one cannot clean from bugs or attain — the Yehi Ratzon may still be said, without one having to eat the food. See also Ohr LeTzion, vol. 4, 3:2.

[41]. Shulchan Aruch 583:1. See Shofar BeTzion, p. 131, who says that if one is concerned that the leaves have insects that cannot be cleaned, then one can recite the Yehi Ratzon without eating it.

[42]. Shulchan Aruch 583:1. See Shofar BeTzion, p. 126, cites Chemdat HaYamim who explains that one should have in mind all of the enemies of the Jewish Nation, but one should not have another Jew in mind even if the Jew is not a good person.

[43]. See the Rama 583:1, which brings the custom of eating a sweetened apple. See also Moed LeChol Chai 12:16, which states that one should only dip it in sugar and not honey. Ben Ish Chai, Netzavim 1:4 brings the custom to eat an apple cooked in sugar. Kaf HaChayim 583:13–14 says that Sephardim can use either honey or sugar. However, in 583:17, Kaf HaChayim states that according to Kabbalah, one should use sugar. See also Shofar BeTzion, p. 133; Mishneh Halachot 3:79.

[44]. Berachot 57a; Rama 583:1. See also Chazon Ovadia, Yamim Nora’im, p. 97.

[45]. Ben Ish Chai, Re’eh 1:11; Chazon Ovadia, Yamim Nora’im, p. 99; Yalkut Yosef, Yamim Nora’im, p. 270; Shofar BeTzion, p. 142.

[46]. Shulchan Aruch 583:2 and Mishnah Berurah 583:6. See also Chazon Ovadia, Yamim Nora’im, p. 98; Yalkut Yosef, Yamim Nora’im, p. 263, 17; and Ohr LeTzion, vol. 4, 3:2. Ben Ish Chai, Netzavim 1:4 mentions that the head should be cooked, not raw. If one is repulsed by cooking the entire head, it suffices to simply cook some of the meat from the cheek instead. See also Shofar BeTzion, p. 137, who says that some people have the custom to use the end of a zucchini.

[47]. Mishnah Berurah 583:5. See Sdei Chemed, Rosh Hashanah 2:3, which discusses at length the custom to refrain from eating fish on Rosh Hashanah. See also Chazon Ovadia, Yamim Nora’im, p. 100. I heard from Rabbi David Yosef that his father, Chacham Ovadia, did not eat fish on Rosh Hashanah. See also Torat HaMoadim, Yamim Nora’im, p. 69, 6 and Yalkut Yosef, Yamim Nora’im, p. 263, halachah 19. Shofar BeTzion, p. 145, quotes Ruach Chaim, Palagi, 583:8, who adds that on Shabbat, one can eat fish even if one normally has a custom to refrain from eating fish on Rosh Hashanah. See also Keter Shem Tov, vol. 6, p. 98.

[48]. There are many reasons for this custom. See the Tur and Sefer HaManhig, Rosh Hashanah, siman 1; Moed LeChol Chai 12:25; Yafeh LaLev, vol. 2, §11; Kaf HaChayim 583:15; and Nahagu HaAm, Yamim Nora’im §7.

[49]. Moed LeChol Chai 12:23; Ben Ish Chai, Netzavim 1:5; Kaf HaChayim 583:18. See also Chazon Ovadia, Yamim Nora’im, p. 99 and Yalkut Yosef, Yamim Nora’im, p. 269, which state that one should not eat spicy foods. However, one who regularly enjoys eating spicy food may rely on the view of the Aruch HaShulchan 583:3, which permits eating spicy food, as it adds to his simchat Yom Tov. Likewise, one can use lemon juice in salad or the like since it is only adding to the taste of the food.

[50]. Ben Ish Chai, Netzavim 1:5; Mishnah Berurah 600:4.

[51]. Kaf HaChayim 583:21; Mishnah Berurah 600:4. See Yalkut Yosef, Yamim Nora’im, p. 265, footnote 21, which cites from Chacham Ovadia’s notes on the Kaf HaChayim that only white grapes are customarily eaten, not red. Shofar BeTzion, p. 141, adds that some people also have the custom to refrain from eating dark colored fruits or vegetables, such as prunes or eggplant. However, Halichot Moed, p. 121, questions the source of the custom.

[52]. Rama 583:2; Levush 583:2; Kitzur Shulchan Aruch 129:9; Moed LeChol Chai 12:20. See Divrei Yatziv, Likutim VeHashmatot §53, which brings various reasons for this custom. See also Piskei Teshuvot 583:7 and footnote 37, which states that some have the custom to refrain from eating any type of nuts. See also Shofar BeTzion, p. 139.

One reason for not eating nuts is because the Hebrew word for nut is egoz, which has the same numerical value as the Hebrew word for sin, which is chet. Another reason is that one should avoid foods that produce an excessive flow of saliva, like nuts, to avoid any interference with one’s concentration on the prayers. A third reason is that Bnei Yisrael is compared to a nut in reference to exile, and we therefore abstain from any hint of Bnei Yisrael’s exile on the day of Rosh Hashanah. Some people even have the custom to abstain from eating nuts until Shemini Atzeret.

[53]. Yalkut Yosef, Yamim Nora’im, p. 271; Shofar BeTzion, p. 148.

[54]. Ohr LeTzion, vol. 4, 3:2, p. 35.

[55]. Ben Ish Chai, Netzavim 1:4; Kaf HaChayim 583:16; Ohr LeTzion, vol. 4, 3:1; Torat HaMoadim, Yamim Nora’im, p. 68; Yalkut Yosef, Yamim Nora’im, p. 253.

[56]. Yalkut Yosef, Yamim Nora’im, p. 255.

[57]. Yalkut Yosef, Yamim Nora’im, p. 259.

[58]. Chazon Ovadia, Yamim Nora’im, p. 98; Yalkut Yosef, Yamim Nora’im, p. 260; Torat HaMoadim, Yamim Nora’im, p. 67.

[59]. Yalkut Yosef, Yamim Nora’im, p. 261.

[60]. Kaf HaChayim 597:7 & 188:24. See Halachah Berurah, vol. 9, p. 475, which says that if one remembered after reciting the berachah of Boneh Yerushalayim, he should recite: ברוך שנתן ימים טובים לעמו ישראל את יום הזכרון הזה, ברוך מקדש ישראל ויום הזכרון, which should be said without Hashem’s Name. However, if one remembered before finishing the berachah of Boneh Yerushalayim that he did not recite Yaaleh VeYavo, he should go back and recite Yaaleh VeYavo instead. Even if one already said baruch Atah Hashem, he should finish with lamideni chukecha and recite Yaaleh VeYavo.

[61]. Ben Ish Chai, Netzavim 1:8. See also Torat HaMoadim, Yamim Nora’im, p. 72 and Ohr LeTzion, vol. 4, 3:2, which add that one should understand what he is reading, and should at least learn it with a commentary, such as Rav Ovadia MiBartenura.

[62]. The Rashash, Nehar Shalom, p. 72 and Kaf HaChayim 239:7 bring that one should not recite HaMapil during the Aseret Yemei Teshuvah, unlike Yalkut Yosef, Yamim Nora’im, p. 272, which states that one should.