The Laws of Chol HaMoed (Intermediate Festival Days)

Introduction

1. Although there’s a dispute whether the prohibitions of Chol HaMoed are from the Torah or Rabbis, we are warned that one who denigrates Chol HaMoed (ostensibly by not adhering to its laws) has no share in the world to come!

2. The objective of the Chol HaMoed work restrictions is to remove impediments to proper “Joy of the holiday”. On the other hand, the laws permit certain labor activities on Chol HaMoed to facilitate this joy.

3. ALL MELACHOS THAT ARE PROHIBITED ON YOM TOV ARE ALSO PROHIBITED ON CHOL HaMOED (even by a gentile!)

The Categories of Exception:

1. Festival Needs - Amateurish work of any type may be done for the sake of the needs of the holiday or the Shabbat that follows (ex. one may turn on a light to read, turn on the radio to listen to recreational music for pleasure, drive to a family outing, etc.) but it must be a non-professional/non-specialized activity (ex. mechanic doing small repairs is generally ok if in the middle of a trip). If done in a professional manner, you must do so in an irregular manner (shinui), but if the melacha doesn’t require much effort and is not a “professional act” it need not be done with a shinui.

2. Food – even a professional act is permitted (ex. it’s permitted to get your oven fixed if you needed to), includes any actions — lighting fires, harvesting plants or turning on lights — needed either for Yom Tov, Chol HaMoed or the upcoming Shabbat's food needs (provided that it could not be done prior to the holiday!) Included in this category are “Bodily Needs” (ex. fixing glasses is permitted, women can put on cosmetics,etc.)

3. Suffering a Loss – even professional activity is permitted (ex. you don’t go to work, you’ll lose your job), but It doesn’t apply to a loss of interest or profit. One who owns a store that sells items of use on Chol HaMoed (food, for example) may remain open on Chol HaMoed. One who is not selling any such items may only keep the store open if the general good will necessary to run the business requires that the business be open each day during the general work week.

4. Communal Needs – the rationale for this exception is that public works are best done at a time when many are available. Most rule that amateurish work of benefit to many is permitted even if not for the sake of the holiday, and skilled work is permitted only for the sake of the public and the needs of the holiday.

5. Work to Buy Daily Necessities – a person who has no money to pay for the basic needs of himself or his family may work even in otherwise prohibited work, and it is preferable to do such work than to accept charity.

(It is preferable that such work be done in a private way)

Other factors that generally need to be taken into account:

a) Effort Involved

b) Denigrating the Festival

c) Public vs. Private

d) Professional Quality vs. Makeshift

e) Scheduling this work FOR Chol HaMoed

f) Payment

NOTE:

One cannot put off to Chol HaMoed filling up the car with gas, going to the bank, etc., when he has time or an opportunity to do so before Chol HaMoed.

Body Care

1. Doctor’s Appointments - unless there’s a pressing need, one shouldn’t schedule them on Chol HaMoed – even if they don’t involve any melacha (one may visit the doctor or dentist for even the slightest discomfort).

2. One may rip toilet paper, spread creams/ointments,

3. One may have their glasses repaired on Chol HaMoed; but not sunglasses (unless a prescription is involved)

4. One may not take a haircut nor a shave on Chol HaMoed (there are some leniencies in extreme situations)

5. A woman may shave body hair, apply makeup, etc, but may not take a haircut because it could have been done before (one may take a shower)

6. Cutting/setting a sheitel is considered skilled work and is prohibited even for the sake of the holiday.

6. Children may also not take a haircut, but some say they may if their 3^rd birthday falls on Chol HaMoed.

7. One should refrain from cutting ones nails on Chol HaMoed, but there are leniencies if you cut them before the holiday and it’s needed (Sefardim may cut their nails/get a manicure if needed) – ask a rav!

Food

1. It is preferable to eat meat and wine and more lavish meals than a normal weekday (whatever would give you joy)

2. One may do ANY form of work involved in making food (including picking fruit, grinding, capturing or lighting a fire) for Chol HaMoed, the last days of Yom Tov or Shabbos – even if it involves professional work or hard labour.

3. One need not prepare all their food before Yom Tov so that one doesn’t have to cook/bake on Chol HaMoed (however one may not prepare food on Chol HaMoed for AFTER the holiday)

4. One may do any form of work involved in making food even if one can obtain similar food from the store.

(ie. one may pick apples from a tree even though one can borrow from a neighbor, one may travel by car to pick fruit even though one can walk to a nearby store and purchase fruit, one may pick peaches from a tree and not have to use canned peaches, one bake break even though one has bread, because freshly baked bread is tastier)

5. However if one has a certain type of food at home, one may not make additional food unless it’s better tasting.

6. A cook or baker may also be paid for their food preparation on Chol HaMoed.

7. It is permissible to write a shopping list because it’s for the sake of the holiday.

8. It is generally preferable to pay with cash, rather than cheque/credit card (which involves writing)

9. One may bake a bigger cake than you need if it MIGHT be eaten on Chol HaMoed/Yom Tov or it’s more attractive to place a large cake on the table than a smaller one because that’s considered a Chol HaMoed/YT necessity.

10. One may sharpen knives, repair a broken refrigerator, oven, stove, faucet, or food processor (even if one has to call a Jewish technician and pay for the services rendered; he isn’t required to work free of charge)

11. If one didn’t have time to repair it before it may be repaired on Chol Hamoed, but if one was able to repair it before Chol Hamoed and decided that there will be more time to deal with it on Chol Hamoed, it is forbidden.

(if one didn’t get around to repairing it because of laziness, it may be repaired in a non-professional manner)

12. One may repair the following items ONLY in a NON-professional manner: dining room/kitchen tables, chairs, counters, dishwashers (ie. these items are not directly involved in food preparation)

Miscellaneous Daily Activities

1. Recreation - ex. fishing, music lessons, etc. (The Jerusalem Talmud states that Chol Hamoed is time for recreation and Torah study, but also castigates those who spend all of Chol Hamoed involved in recreational activities ONLY!)

2. Taking pictures with a camera/camcorder, writing with a typewriter, and making a tape recording are permitted.

3. One may use a computer (it’s not a professional activity); but some prohibit its use

4. Some prohibit printing on Chol HaMoed; one should only print their work to avoid a loss

5. Writing a mezuzah/sefer torah is prohibited unless they are needed (ie. to be repaired) on Chol HaMoed.

6. Writing Letters to a friend - is considered a necessity, but should preferably be done with a shinui (ie. slanted)

This is true even if the letter will only arrive after Chol HaMoed (writing is effortless and performed in private)

7. One may write a cheque/pay bills only if there is a holiday need

8. Using a rubber stamp is also a non-professional activity and may be used on Chol HaMoed

8. One may use the telephone but not have it repaired unless needed by the elderly or the sick

9. Engagements are permitted on Chol HaMoed. Some authorities permit a full meal.

10. One may make tzitzis (one can perform a non-professional craft for a mitzvah even for after Chol HaMoed)

Unless one would have ample time to make the tzitzis after Yom Tov!!

Clothing

1. It is preferable to wear clothing that is nicer than your normal weekday attire

2. One may dust a hat (because it gets dusty regularly)

3. Most say it is permitted to shine shoes on Chol HaMoed (some say they shouldn’t make them look “like new”)

4. One may sew an essential button onto and one may mend clothing needed for Chol HaMoed. However, most say that one must do it in an irregular manner (by end result; not just holding the needle in a weird way)

5. Shoes needed for the holiday or liable to totally unravel may be repaired – but only in an irregular manner.

6. One may fold clothing on Chol HaMoed (even though one may not do so on Shabbos!) because it’s not a professional activity – but only when folding is necessary for the holiday; not if they’ll be worn after the holiday.

(however, if storing the clothes in a tidy manner will appease one’s mind, one may do so)

7. Ironing clothes is permitted when the clothes are to be worn on Chol Hamoed or Yom Tov (however, starching shirts and introducing permanent creases is forbidden because it’s considered professional activity)

Laundering

1. It is prohibited to launder clothes on Chol Hamoed (if one were permitted to launder on chol hamoed , given that erev Yom Tov is very hectic, one might be tempted to wear any clothing at hand and launder on Chol Hamoed. One must wear clean clothes to honor Yom tov, therefore Chazal prohibited laundering on Chol Hamoed)

2. One may not launder on Chol Hamoed for the last day of Yom Tov even though one does not have fresh clothing!! One may not hand it to a gentile to launder (ie. dry cleaning), even if he will launder it for free, nor may one hire a Jew who needs money for Yom Tov expenses.

3. One may not launder by hand or in a washing machine or if one was unable to launder clothes before Yom Tov

(if possible one should purchase clothing, if the expense is not too great, rather than launder)

4. Hand/kitchen towels, children’s clothing and underwear (including socks and tights) may be laundered because they constantly become soiled (however, one may not wash other clothes together with baby clothes/towels)

5. If one has sufficient items to last the entire Yom Tov, they may not be laundered on Chol HaMoed

6. One may launder towels and sheet for house guests (this is also true for hotels and mikvaos)

7. Even when one would be permitted to launder certain items, one may not call a technician to repair a washing machine, but one may place an order for after Chol Hamoed.

8. One may remove a stain with detergent on Chol Hamoed (provided that the garment became stained on Yom Tov, not prior to Yom Tov). This is because stains are common like laundering towels/children’s clothing.

9. One may take the necessary minimum steps to prevent the stain from becoming permanent, but not more than what is required. (ie. if soaking will suffice one should not launder it until after Chol Hamoed.

House Work

1. One may do the regular cleaning (ie. daily/weekly upkeep) in the house; but not periodic cleaning.

2. One may mop floors on Chol HaMoed when necessary and wash and squeeze the cloth upon completion (the dirty water may be poured onto plants that one is usually prohibited to water on Chol Hamoed because it takes no more effort, provided that one does not have an easy viable solution as to where to pour the water).

3. One shouldn’t wax floors or shine windows on Chol Hamoed (unless dirty), one may vacuum carpets (when dirty)

4. One may repair a broken window or heater, but only if it presents a health hazard (otherwise, it may be repaired in a non-professional manner

5. Plumbing repairs needed for Chol HaMoed may be made (ie. broken hot water heater, blocked sewer, etc.)

6. Gardening is not permitted. One must also stop a non-Jewish gardener from working (but watering houseplants which will die if not watered is permitted)

7. Changing light bulbs is permitted; painting is not (even if one wishes to beautify his residence for the holiday, due to the excessive effort involved)

8. Rav Moshe forbids hammering a nail into the wall during Chol Hamoed to hang a picture to beautify one's home unless there is a pressing need to do so. Even though it involves minimal effort, one should refrain from this activity if it is not a holiday necessity. Mere beautification of one's dwelling does not constitute a "holiday necessity" to justify engaging in home improvements on Chol Hamoed.

Work & Business

1. It is preferable to forego one's summer vacation and use his vacation days to avoid the need to work on Chol Hamoed. However, if one needs to take his vacation during the summer, he is permitted to do so (Rav Moshe)

Some say that if vacation days are given at the start of the secular year, one should use them for the Chol HaMoed days of Passover, but may use the rest of his vacation days for summer vacation, knowing that this would result in having no vacation days left over for Chol HaMoed Succos.

2. Even if one must work on Chol Hamoed he should try to limit the hours he works. This is especially true if he works at a very demanding job where he must often work until the late hours of the night.

3. One should not buy stocks on Chol HaMoed; one may sell a stock if there is a reasonable possibility that he may otherwise incur a loss.

4. One may write a check for charity as the donor may not be willing or able to make the donation after Yom Tov

(writing a receipt if the donor requests one is permitted as the donor might not otherwise make the donation)

5. One is permitted to purchase an item on sale if the sale is not a regular event.

6. One may even buy a non-essential item on sale that he would not have purchased if there was no sale.

(but one may not buy something and wear it on Chol HaMoed to get around this law!)

7. Rav Moshe even counseled one yeshiva student to miss one day of yeshiva (ie. push back his return to yeshiva) so he can purchase what he needed after the holiday, rather than shop on Chol Hamoed.

The Laws of Shavuos

Erev Shavuos

1. Even for those who keep the second part of Sefirah and therefore do not take a haircut after Lag Ba'omer; one is permitted to take a haircut during the "Shloshes Yimay Hagbalah" - the three days before Shavuos.

Starting Shavuos
1. On Shavuos at night the minhag is to wait until it is night (Tzeis Hakochavim) to daven Maariv in order to have 49 complete days.
2. Likewise, it is preferable for women to wait until it is night to light candles and say Shehechiyanu on Shavuos night.
(if lighting after nightfall, some say the blessing before lighting; others say it after; but always use a flame lit from before sundown!)

Staying Up All Night
1. There is a minhag cited in the Zohar to stay up the night of Shavuos and learn Torah. This is based on the Midrash which says that Klal Yisroel slept the night before Matan Torah and Hashem had to awaken them to receive the Torah. Therefore we stay up all night to rectify their oversight.
2. The Ari'zal writes that one who does not sleep the night of Shavuos and toils in Torah is assured to live out the year and no damage will occur to him.
3. There is a compilation of torah learning known as "Tikkun Leyl Shavuos" which has The Zohar and the writings of The Ari'zal as it's source, and many have the minhag to say/learn this on Shavuos night.
4. Generally women should not say the "Tikkun Lely Shavuos". However, some say that a woman who counted all the days of Sefiras Ha'omer may learn the portions of the Tikkun which are from Tanach.

Brachos in the Morning
1. Staying awake all night of Shavuos makes morning blessings ('birchos hashachar') very tricky. There are many different opinions and customs. One should follow their own custom and/or consult with a rabbi.
2. One who stayed awake all night should immediately, at Alos Hashachar, use the restroom, wash one's hands for Netilas Yadayim, then make the berachos of "al netilas yadayim" and "asher yotzar". Or one may listen with the intent to fulfill the obligation of these two blessings from someone who had slept the previous night.
3. One should listen to Birchas Hatorah with the intent to fulfill the obligation of this blessing from someone who slept before one continues to learn. This should be followed by each person reciting 'yevorechecha' and 'eilu devarim' so that the blessings are followed immediately by some Torah learning. Then, during the blessing 'ahavah rabba' one should have the intention to fulfil the obligation of this blessing (Otherwise, one may sleep at least a half an hour during the day of Erev Shavuos OR one may stipulate while reciting the blessing on Erev Shavuos that this blessing should be in effect only until the next morning and then one may recite the blessing on Shavuos morning.)$
4. One who stayed awake all night should listen to the berachos of "Elokai Neshama" and "Hamaveir Shayna Mayeinoi" from someone who slept during the night. If one didn't, one may still recite them.
5. One who stayed awake all night should not make a beracha on his tzitzis. Rather, he should make the beracha on his Tallis Gadol and have in mind to be yotze for his tzitzis with the same beracha.
6. Even though one may recite all the other morning blessings after having stayed awake all night, most synagogues have a custom that one who slept recites all twenty morning blessings for the benefit of all those who did not sleep.
(The sixteen blessings which may be recited by each individual should not be heard from another person unless a minyan is present. This is since some poskim hold that the obligation of Birchos ha-shachar is discharged only by hearing them from another person in the presence of a minyan)

Eating on Shavuos
1. Many have the minhag to eat a dairy meal (and milk and honey) on Shavuos. Some eat dairy at night and meat at the day meal, while others eat dairy, bentch, and then wash again, and eat meat to fulfill Simchas Yom Tov with meat.
2. If one eats dairy, but not "hard cheese" (which requires one to wait six hours before eating meat) one need not bentch and wash again. However, one should wash his /her mouth well, eat something hard like bread and the tablecloth should be changed. (Other poskim require one to bentch).
3. One should be careful not to use leftover challah from a dairy meal at a meat meal. (This is applicable all year as well). Rather, one should use new challahs for each meal. This also fulfills the minhag of rememberance of the Shtei Halachem (Two Loaves) brought on Shavuos in the Beis Hamikdash.

Other Laws & Customs
1. We read Megillas Rus on Shavuos because it was written to document the yichus of Dovid Hamelech and Dovid Hamelech was born and niftar on Shavuos.
2. One should refrain from marital obligations on the night of Shavuos unless it is the Leyl Tevilah or if one was has not yet had children (one boy and one girl).

3. One who goes to sleep after Alos Hashachar does not say the beracha of Hamapil.
4. There is a well known minhag to bring flowers into the shul and home as a remembrance that on Shavuos we are judged on "Peiros Ha'ilon" - fruits. However, one should not cut off branches from fruit bearing trees for this purpose inasmuch as some poskim do not permit this because of the Torah prohibition of "Ba'al Tashchis".
5. Those who follow the minhag of the Gr'a (Vilna Gaon) do not place flowers in the shul. The Gr'a ended the minhag because it had become the custom of non-jews to decorate their places of worship with flowers.

6. There is a not so well known minhag to bring good smelling grasses into shul to be passed around for people to make a beracha and smell the grass in remembrance of the Simcha of Mattan Torah where Har Sinai was surrounded by grass.
7. When practicing this minhag one should not pass the grass during davening between Boruch She'amar and kaddish after Sh'mona Esrei because one is not permitted to interrupt davening at that time to make the beracha.

8. From Rosh Chodesh Sivan until the 8th of Sivan (Isru Chag) we do not say Tachnun. Some do not say Tachnun until the 12th of Sivan (inclusive), and in the Diaspora until the 13th of Sivan (inclusive).

PLEASE JOIN OUR FACEBOOK GROUP TO GET UPDATES:

http://www.facebook.com/group.php?gid=18202380930#/group.php?gid=18202380930

The Laws of Chanukah

General Laws and Customs:

1. There is no obligation to have a festive meal on Chanukah, however, most have the custom to have festive meals to celebrate the rededication of the Temple. One should sing songs and devote extra time to Torah study on Chanukah.

2. It is customary to eat dairy foods and foods fried in oil (such as latkes and doughnuts[1])

3. It is forbidden to fast on Chanukah, even if one has a Yahrtzeit for a parent.

4. It is customary for children to play with a Dreidel; but there is no Jewish source for “gift giving” on Chanukah.

5. There is a special Mitzvah to give charity on Chanukah (especially giving GELT to support Torah scholars)

6. All forms of work are permitted on Chanukah, however women have a custom to refrain from work every evening for the first ½ hour while the Menorah is lit. The main custom is for women to refrain from heavy household chores such as laundering, house cleaning, ironing, and sewing (cooking is allowed)

7. The whole Hallel is said every day of Chanukah. (Tachanun and Lamnatzeach are omitted)

8. The Al Hanisim prayer is added to the Amida during the blessing of Modim, to the Birchas Hamazon in the second blessing. If one totally forgets to say this prayer, one is not required to repeat the Amida or Birchas Hamazon.

The Menorah, Oil, and Wicks:

1. There is a concept of “Hidur Mitzvah” [beautifying the Mitzvah] on Chanukah. One should obtain as beautiful a Menorah as possible. The order of preference for materials is silver, copper, other metals, glass, wood, and china.

2. The Menorah lights should stand in a straight line and all at the same height. (do not buy a staggered menorah!)

3. One may light without the use of a Menorah (ie. using several cups/candles placed in a straight line).

4. It is preferable to use olive oil, since the miracle in the Temple happened with olive oil. Other oils or paraffin are acceptable if they burn with a clear flame. Solidified oil is fine, since it melts as it buns. One is also permitted to light with candles. (but on a single night one should not use both oil and candles, except for the Shamash – see below)

5. One should use only kosher oil. 100% virgin oil is acceptable even without a kosher certification.

6. All wicks may be used, but the best is cotton, wool, or linen. (some have the custom to use new wicks every night)

7. One may not throw away used wicks in the garbage. One should wrap them in a bag before discarding them.

8. Electric lights and gas lamps are not valid for the Mitzvah of the Menorah.

Who Lights the Menorah:

1. The Ashkenazic custom is to beautify the Mitzvah by having each male member of the family light a separate Menorah. A woman living on her own is required to light a Menorah (daughters may light their own, wives should not).

2. The custom is to educate boys to light their own menorahs (including all halachos!) from the age of six or seven.

3. If the husband is out of town, either the wife or a son over Bar Mitzvah should light the Menorah for the family.

Where to Light:

1. There is a concept of “Pirsumei Nisa” [publicizing the miracle] of Chanukah. Therefore, the Menorah should be placed in the window facing the street (in Israel, some have the custom to light outside the door of the house)

2. The lights should preferably be between 11 – 35 inches from the floor of the room (if you live in an apartment, under no circumstances may it exceed 35 ft. from the ground outside, rather light it at the entrance to the apartment).

3. If a person has neither a door nor a window that can be seen from the street, then the Menorah should be placed on the left side of the doorway leading into the room that is most used during the evening.

4. Several people may light by the same window, but effort should be made to space the Menorahs apart, so that one can easily see the number of lights in each Menorah. It is preferable for each person to light by a different window.

5. In case it is dangerous to light in any of those places, one should light on a table that is safe and out of reach of kids

6. If one is sleeping over, one may light his own Menorah or pay for some of the oil that the host uses.

When to Light:

1. There are many customs as to when to light; one should follow the custom of their family, community or rabbi[2].

2. One should do everything possible to light within ½ hour after nightfall. If this is not possible, he may light any time during the evening until Halachik dawn. (if the entire night passed without lighting, the Mitzvah has been lost. On the next night, he should light the same number as anyone else, even though he missed a night)

3. The lights must be able to burn for at least ½ hour after nightfall. (be careful to add enough oil!!)

4. It is customary to leave the lights burn themselves out. However, if it is necessary [e.g. everyone is leaving and there could be risk of fire] one may extinguish the lights after the required ½ hour.

5. If sufficient oil or candles were placed in the Menorah when it was lit, the Mitzvah has been fulfilled, even if the lights went out within the required time. One is not obligated to rekindle the lights, although it is correct to do so. The blessings should not be repeated when relighting the Menorah.

6. If you must come home late: if the family is still up, light; if not, appoint your wife or a messenger to light for you at the proper time, if that’s not possible, light without a blessing.

Lighting the Menorah:

1. The custom is to light one light on the 1^st night and adding another light each night (ie. 8 lights on the 8^th night).

2. One should begin on the first night by lighting from the right end of the Menorah as one faces it. Each night, an additional light is placed next to those of the previous night, gradually filling up the Menorah towards the left. When lighting the Menorah, one kindles the newest light first, i.e. the left-most one and proceed to light from left to right.

3. When lighting, one should stand close to the newest light which is kindled first, slightly to the left of the lights – so one does not pass over the lights before kindling the leftmost first.

4. One is required to light a Shamash [additional light], since the lights are holy and one may not derive any personal benefit from them. (It is customary to use a candle for the Shamash. However, oil is also acceptable)

5. The Ashkenazic custom is to light the Shamash before the blessings are recited. After reciting the blessings, the Shamash is used for kindling the Chanukah lights and is then placed in the Menorah.

6. The Shamash should be placed away from the other lights, to distinguish it from them. If the Shamash is close to the other lights it should be placed higher than the rest. If this is difficult, it may be laced lower. If candles are being used, one may use a longer candle for the Shamash. (If several Menorahs are lit, each one should have a Shamash)

7. Before lighting, the family should be called together and instructed to have intent to be included in the blessings.

8. On the 1^st night, 3 blessings are said (See Artscroll Siddur pg. 782[3]); on other nights, only blessings 1 & 2 are said.

9. The lights should only be kindled after all the blessings have been recited.

10. One should not speak until all the lights have been kindled unless the conversation concerns the Mitzvah.

11. After the first light has been kindled, it is customary to sing “Haneros Hallalu,” while kindling the remaining lights. Then, some have the custom to sing “Maoz Tzur.” (some have the custom to remain by the lights after lighting)

12. After the Menorah has been lit, it should not be moved to another location, unless a fire hazard has developed.

13. It is forbidden to have any personal benefit from the lights, such as: a) reading by their light, b) eating a meal by their light, and c) lighting a candle from their flames. One may not even eat a Mitzvah meal or learn Torah by their light. Only if another light is lit in the same room is such activity permitted.

14. Oil that remains in the Menorah at the end of the night may be reused the next evening. Any remaining oil in the Menorah after the eighth day may not be used for anything else. [It is even forbidden to use such oil for another Mitzvah e.g. Shabbos lights.] It should be burned. The same is true for the used wicks at the end of Chanukah.

15. Leftover oil in the bottle that has not been designated for the Mitzvah of lighting may be used for any purpose.

Lighting on Shabbos:

1. On Friday afternoon, one should preferably daven Mincha before lighting the Menorah. If this is not possible, one may daven Mincha after lighting the Menorah.

2. The Chanukah Menorah should be lit before the Shabbos lights. However, if time is short, the wife may light the Shabbos lights as soon as her husband has kindled one Chanukah light (one needn’t wait for other Menorahs to be lit)

3. If the husband is not ready to light the Menorah and time is short, the wife may light the Shabbos lights first, and the husband may still light the Menorah afterwards, provided it is still before sunset.

4. The optimal time is to light the Shabbos lights 18 minutes before sunset; and to complete all the Chanukah lighting before the Shabbos lights. The earliest time to light Chanukah or Shabbos lights is 1 ¼ Halachik hours before sunset.

It is forbidden to light Chanukah or Shabbos lights after sunset.

5. Remember: The Chanukah lights must be capable of burning until ½ hour after nightfall. Therefore, on Friday afternoon one must be especially careful to use sufficient oil or long candles for at least 1.5 hours. It’s useless to kindle on Friday afternoon the standard small candles or small quantities of oil which only light for ½ hour.

6. On Saturday night, the main custom at home is to recite Havdalah before lighting the Menorah (some reverse it).

7. A person who lights the Menorah first may not use the lights for Havdalah since it is forbidden to benefit from the Chanukah lights, even for another Mitzvah.

---

[1] The blessing on eating Latkes depends on how they were prepared. If they are made from potato flour, the blessing is “Shehakol.” If they are made from grated potatoes and you can recognize pieces of potato, the blessing is “Borei Pri Hoadama.” The blessing for doughnuts is “Borei Minei Mezonos.”

[2] Rabbi Zelunka has the custom of lighting the Menorah 10-20 minutes before nightfall.

[3] There are three Brachos (blessings) which are recited when the Chanukah candles are lit.

1. "Baruch ata Ado-nai, Elo-heinu Melech ha'olam, Asher kid'shanu b'mitzvosav v'tzivanu l'hadlik ner shel Chanukah"

Blessed are You, Hashem our G-d, King of the universe, Who has sanctified us with His commandments, and has commanded us to Kindle the Chanukah light.

2. "Baruch ata Ado-nai, Elo-heinu Melech ha'olam, She'asah nisim la'avoseinu, bayamim ha'hem baz'man hazeh"

Blessed are You, Hashem our G-d, King of the universe, Who has made miracles for our forefathers, in those days at this season.

3. Recited on the first night only

"Baruch ata Ado-nai, Elo-heinu Melech ha'olam, She'hecheyanu, vekiyemanu vehigi'anu laz'man hazeh"

Blessed are You, Hashem our G-d, King of the universe, Who has kept us alive, sustained us, and brought us to this season.

The Laws of Yom Kippur

The Day Before (“Erev”) Yom Kippur

1. During Shacharis, Psalm 100 [Mizmor Lesoda], Avinu Malkeinu, Lamnatze’ach and Tachanun are not said.

2. It is a custom to do “kaparos” - instructions and prayers can be found on pgs. 2-4 in the Artscroll Machzor.

3. Kaparos should be done on Erev Yom Kippur, but if one is anxious, it may be done starting from Rosh Hashanah. .

4. Ideally separate chickens should be used for each person, but in times of need, it may be used several times.

5. It is a Mitzvah to eat on Erev Yom Kippur. The main custom is to eat two festive meat meals, once around midday and again during the afternoon. It is preferable to wash and eat chicken at these meals. Some have a custom to eat fish also at the first meal. It is customary to eat “kreplach” – meat dumplings. (remember not to eat TOO much)

6. It is absolutely imperative that one receives forgiveness for sins committed against other people, including hurtful remarks, slander, damages, overdue debts, dishonesty in business, not respecting parents and teachers, etc.

7. Ideally, one should ask personally by going to the person or via mail or telephone. If this is difficult, or if the person will be appeased more easily by another person, then one may make use of a third party. (one should specify the sin he is asking forgiveness of. But, if one thinks that doing so would upset the other person, one may ask in a general way)

8. All men are obliged to go to the Mikveh, optimally after one hour before Halachik Midday.

9. It is customary to dress for Yom Tov before Mincha, where the “Viduy” (confession) is added (see pgs. 8-24)

10. The final meal before Yom Kippur is called the “Seudah Hamafsekes.” It preferably should be eaten after one has said Mincha. The custom is to eat chicken, (not beef) and to refrain from eating fish (some permit cold fish). It is advisable not to eat hot spicy foods, eggs, or garlic, nor drink wine. One should be careful not to over-eat.

11. After eating, it is customary to say “Shir Hama’alos’ and to wash “Mayim Acharonim” before Birchas Hamazon. One should say Birchas Hamazon with great concentration and afterwards, clean the teeth well.

12. A person who wants to eat or drink after this meal should preferably say so explicitly before Birchas Hamazon, or at least have it in mind. If he does not have this in mind, he may nevertheless eat or drink again.

13. Women light candles and make two blessings: 1) “Lehadlik Ner Shel Yom Hakipurim” and 2) “Shehechiyanu.” Women usually accept the holiness of Yom Kippur with this candle lighting. Under extenuating circumstances, a woman may travel to Shul after candlelighting if she had in mind when lighting that she does not yet want to accept Yom Kippur. In that circumstance, she should only recite the first blessing over the candles and say “Shehechiyanu” with the congregation after Kol Nidrei.

14. One should light a 24 hour Yahrtzeit candle in memory of all deceased relatives. An additional candle should be lit specifically to be used for Havdalah at the end of Yom Kippur and one lit by married men (“ner neshamah”).

15. Married men wear a Kittel the entire time that they are awake on Yom Kippur; Women should wear Yom Tov clothes, but should not dress lavishly. They may wear weekday jewelry, except actual gold.

16. The father gives his children a special blessing before he goes to Shul. See Artscroll Machzor pg. 32.

17. Married men should put on their Talis before sunset in order to be able to say the blessing. If one did not manage to put it on until after sunset, the blessing should not be said.

Eating and Drinking:

1. All adult males over 13 years and females over 12 are obligated to fast the entire 25 hours.

2. Healthy children from the age of nine should be encouraged to fast part of the day by giving them their meals at a later time than usual, both at night and during the day. Children below this age should eat as usual (even for a Yom Tov).

3. Pregnant and nursing women must fast like everyone else. It is strongly recommended that they rest as much as possible in order to preserve their strength, even if it means davening little or nothing in Shul.

4. A person whose life will or may be endangered by fasting, even in the long term, is absolutely forbidden to fast.

5. If upon consultation with a Rabbi, you are told that for health reasons that you may eat, the maximum quantity of solid food that may be eaten in one session is 30cc [one fluid ounce], measured by volume and not weight. The liquid quantity is 40cc [1.3 fluid ounces]. A person may eat these quantities as often as necessary, provided that they are in nine minute intervals. All decisions of eating on Yom Kippur should be done in consultation with a Rabbi.

6. A person may swallow bitter or tasteless medicines in tablet, capsule, or liquid form, but not if they are pleasant tasting. The medicine should preferably be taken without water. If one can not swallow the capsule without any liquid, he should preferably use a bitter tasting liquid. Only as a last resort one may use water [less than 1.3 ounces].

7. It is permitted to touch food in order to feed children or the elderly.

8. It is forbidden to rinse out the mouth whether with water or with mouthwash, even if one feels uncomfortable.

Washing and Bathing:

1. It is forbidden to derive pleasure from washing any part of the body, whether in hot or cold water.

2. It is permitted to wash off dirt, but one should be careful to wash only the affected area.

3. When you awaken in the morning, the hands should be washed carefully up to the knuckles only. One should wash each hand three times as usual. The stickiness in one’s eyes may be removed with your already moist fingers.

4. After going to the bathroom, one should wash up to the knuckles only. It is sufficient to wash each hand once.

5. Kohanim, who are washing their hands to perform the blessing of the congregation, are permitted to wash as usual.

6. Children should be trained to follow the above laws, whether washing themselves or being washed by their parents.

7. A person is permitted to allow his hands to become wet when washing food or dishes for a person who is eating.

Applying Oils:

1. It is forbidden to apply oils, liquids, perfumes, etc. even in a small quantity on any part of the body. This is forbidden whether done for pleasure, cleanliness, hygiene, or personal comfort. (It’s permitted to apply just before Yom Kippur).

2. It’s forbidden to use deodorants on Yom Kippur, but is permitted before Yom Kippur. (Talcum Powder is ok)

3. Children of all ages are included in these laws.

4. A sick person, who has permission to use oils on Shabbos, may do so on Yom Kippur.

Wearing Shoes:

1. Only shoes that are made of leather are forbidden, whereas all other materials are permitted (even if only a small part of the shoe is made out of leather - ie. the sole, the upper part in the sole, or just in the straps).

2. According to most opinions, one is permitted to wear comfortable sport shoes, etc. Some opinions prohibit this.

3. One is permitted to wear leather shoes for medical reasons, but one should try to obtain a synthetic if possible.

4. Children from the age of two to three should be taught to wear other footwear.

Marital Relations:

1. All laws of Niddah separation between husband and wife are in force, both at night and during the day.

The Viduy [confession]:

1. One must confess sins that are contained in the Viduy even if he thinks he has not committed them. In addition, it is proper to make specific mention of personal sins that one has committed that are not mentioned in the Viduy.

2. One must stand with the body bent slightly forward when saying the Viduy. [similar to the way one stands when saying Modim] One should remain bent until after the words “Arba Misos Beis Din.”

3. One may not lean heavily on anything to the extent that one would fall over if the object were to be removed.

4. A sick or elderly person may lean on an object heavily if necessary. If this is too difficult, it is permitted to sit.

5. The custom is to strike the chest at the mention of each sin, During the “Al Cheit” one should strike by the word “Shechatanu.” And during the “V’al Chataim”, by the words “She’anu Chayavim.”

Kol Nidrei:

1. It is customary to come early enough to Shul to say “Tefila Zakah.” (if there is not enough time at least say the short confession and the paragraph expressing forgiveness to other people - see pg. 40)

2. “Tefila Zakah” was primarily composed for men - a woman who says it omits the lines that refer to men.

3. One should read the Kol Nidrei together with the Chazzan and is not valid unless one understands the words.

4. Women who recited the “Shehechiyanu” blessing when lighting candles should just listen and say Amen. Everyone else should say the blessing with the Chazzan, finishing a little quicker to be able to say Amen.

5. One may say the Kol Nidrei prayer at home, but only read the text that refers to future vows (not past vows)

Miscellaneous Laws:

1. If one can not be in Shul, one can say Yizkor alone without a Minyan. (There are different customs regarding saying Yizkor during the first twelve months. If one does not have a particular custom, then one should say Yizkor).

2. If a man removes his Talis during the day, he only repeats the blessing when putting it back on if he took his mind off the Talis completely. [usually 2-3 hours]

3. It’s permitted to smell spices on Yom Kippur. Many people do so in order to complete the saying of 100 blessings.

4. It is customary to stand during the entire Neilah service, as the Ark is open. One may sit if s/he feels weak.

5. One should not socialize or be involved in idle chatter during the entire Yom Kippur.

Motzei Yom Kippur:

1. Under no circumstances may one make preparations to break the fast before 8:04 PM.

2. It is forbidden to eat or drink before making or hearing Havdalah. The exception is water which may be drunk before Havdalah, after praying Maariv or saying “Baruch Hamavdil Bein Kodesh Lechol.”

3. One should say the Maariv prayer carefully after Yom Kippur is over.

4. The custom is to wish everyone a good year when leaving Shul and to wash one’s entire hands three times after the fast since they were not washed fully in the morning.

5. Women who do not pray Maariv must say “Baruch Hamavdil Bein Kodesh Lechol” before doing any work.

6. Havdalah has three parts: a) Blessing on wine, b) Blessing on Candle c) Havdalah Blessing

7. One should use the pre-existing flame that was burning throughout Yom Kippur as the Havdalah candle. If one does not have one, he should try to obtain one from a neighbor. If this is not possible, the blessing should not be said.

8. The custom is to say Kiddush Levana immediately after Maariv or after one has broken the fast.

9. The custom is to start building one’s Sukkah (or do something related to its construction) after he has eaten.

10. It is a custom to arise earlier than usual on the day after Yom Kippur.

The Laws of Rosh Hashanah

Before Rosh Hashanah:

1. Selichos (special supplication prayers) - according to the Ashkenazic custom - are recited beginning on the Sunday before Rosh Hashanah and continue until Yom Kippur. The first day, it is recited after halachic midnight. Each day after, it is recited before morning prayers. (Sephardim begin Selichot on rosh chodesh Elul)

2. Since Selichos are said early in the morning, take care not to say the blessing on the tallis until the proper time.

3. The Ashkenazic custom is to sound the shofar every morning after prayers from the 2nd day of Rosh Chodesh Elul until the day before Rosh Hashana to arouse our hearts to teshuva.

4. It is customary to recite “LeDavid HaShem Ori” (Psalm 27) until Shemini Atzeret. (after Maariv & Shacharit).

5. Because of a halachic question pertaining to the Shehechiyanu blessing, make sure to buy a new fruit for the

The Day Before (Erev) Rosh Hashanah:

1. It is customary [but not mandatory] to fast until halachik midday.

2. At the morning service: Additional Selichos, no Tachanun, no blowing of shofar….and….

3. One should nullify his/her vows before 3 people in a language that you understand (Artscroll Siddur, pg. 762)

(Married women rely on their husbands nullification. Other women rely on the Kol Nidrei ceremony)

4. It is customary to visit the cemetery (ie. the graves of parents, grandparents, etc.)

5. One should preferably take a shave and get a haircut before Halachik noon.

6. Men should immerse in the Mikveh no earlier than one hour before Halachik noon.

7. One should take some time to familiarize oneself with the Machzor.

8. One should wear festive clothing, but in moderation. Save new clothing for the second night of Yom Tov.

9. It is customary to bake or purchase Challah in the form of a circle, ladder, or bird.

10. Men should daven Minchah with a Minyan and with extra concentration, as it is the final prayer of the year.

Setting Up on Yom Tov:

1. One is permitted to cook or bake from a pre-existing fire. It is therefore practical to light a 24 hour “Yahrtzeit” candle before Yom Tov, so that you will have a pre-existing flame to use throughout the first day of Yom Tov (including lighting candles from on the second night). Since the second day of Yom Tov is sometimes followed by Shabbos, which also requires candle lighting, it is advisable to light a 48 hour Yahrtzeit candle. Alternatively, you can light a new 24 hour Yahrzeit candle on Thursday night from a pre-existing flame.

2. For more details on how to cook or bake on Yom Tov, refer to accompanying notes or contact your rabbi.

3. If Shabbos falls immediately after Rosh Hashanah, remember to make an Eruv Tavshilin before Yom Tov in order to be able to cook on Yom Tov for the Shabbos which immediately follows. See Artscroll Siddur pg. 654.

First Evening of Rosh Hashanah:

1. Women light candles from a pre-existing flame when the men come home from Shul and are ready to eat (others light at the regular candle lighting time). [If a woman forgets to light at these times, she may light them from a pre-existing flame the entire evening.]

2. They make 2 blessings: for the Mitzvah of lighting the Yom Tov candles and the other “Shehechiyanu” blessing.

3. 4 insertions are made in the Maariv Amidah [and all Amidahs until Yom Kippur], which are found in the Artscroll Machzor on pages 62, 64, 66, and 72. One must repeat the Amidah if one forgot to insert “Hamelech Hakadosh.”

4. Special greetings are given to friends and family members after Maariv: “May you be inscribed and sealed for a good year [immediately, for a good life and for peace].”(See Artscroll Machzor pg. 90 for the Hebrew text)

This greeting should only be said on the first night. Greetings for the remainder of Rosh Hashanah should be limited to “Gmar Chasima Tov” (May there be a favorable conclusion) or “Shana Tova” or “Good Yom Tov.”

5. After making the special Yom Tov Kiddush and washing our hands, we make a Brocha over two Challahs,

and cut the top Challah. (The earliest time to light candles or make Kiddush this year is after 6:15 pm)

6. Challah is dipped in honey [some have the custom to dip the Challah into salt as well - we don’t].

7. Symbolic foods are eaten at the evening meal (See Artscroll Machzor pg. 96-98 & accompanying page).

8. If one is unable to eat the symbolic foods, one may look at them and say the special “Yehi Ratzon” prayer.

9. Some have a custom to avoid eating sour or bitter foods and nuts.

10. Remember to make the proper insertions during the Birchas Hamazon.

11. It is a custom to learn one chapter of Mishnahs from Tractate Rosh Hashanah after each of the meals.

First Day of Rosh Hashanah:

1. Men should come on time to Shul and say the Amidah with a Minyan.

2. One should hear 100 blasts of the Shofar on both days of Rosh Hashanah (except if it falls on Shabbat).

30 are blown before Mussaf. 30 are blown during the repetition. 40 are blown at the end of the service.

3. 2 blessings are recited, the community listens, responding “amen” (don’t say "Baruch hu uvaruch sh'mo”)

4. One should stand during the recitation of the blessings and for all of the shofar blasts.

5. Women are technically exempt from hearing the Shofar; however, women should hear at least 30 blasts.

6. Children, who are old enough to silently listen to the Shofar, should be encouraged to do so. Little children,

who will disturb the service, may not be brought to Shofar blowing.

7. It is forbidden to talk from the time that the blessings on the Shofar are made until after hearing the 100^th and final note. Only under extenuating circumstances may one talk after hearing the first 30 blasts.

Rosh Hashanah Afternoon:

1. One is obligated to eat Challah and have a meal on both days of Rosh Hashanah.

2. One should not sleep in the afternoon. [One may be lenient on the second day.]

3. It is not the custom to be idle in the afternoon (ie. hanging out with friends). Any free time in the afternoon should be spent learning Torah or doing Teshuvah or doing acts of kindness. It is not a time for idle chatter.

4. After Minchah, it is customary to go to Tashlich, preferably at a body of running water [i.e. a river or stream] where fish are found. If that is not possible, one can say it by any body of water – even a well.

5. When reciting the word “Vesashlich”, it is customary to shake out the corners or pockets of your outer garments.

6. It is forbidden to throw any crumbs of food into the water or to feed the ducks.

Second Evening of Rosh Hashanah:

1. One may not make any preparations for the 2^nd night, light candles, or make Kiddush until after nightfall.

2. Candle lighting and Kiddush are done in the same way as on the first night.

3. One should wear a new garment for candle lighting / the second evening meal. It is questionable as to

whether one can make a “Shehechiyanu” blessing on any fruits. The only fruit that one, who lives in

Toronto, can definitely say the “Shehechiyanu” blessing is on pumpkins.

4. Some people have the custom to eat the symbolic foods and recite the special prayers at this meal as well.

Second Day of Rosh Hashanah:

1. The procedures for this day are the same as the first day. The exception being that we do not go to Tashlich

again. If it rained on the first day or you were not able to go to Tashlich [or the first day was Shabbos], you

should do so on the second day. [If one does not have the opportunity to go to Tashlich on both days of

Yom Tov, you are permitted to do it until the seventh day of Succos – Hoshana Rabbah.]

2. If you have made an Eruv Tavshilin on Wednesday, you may make Shabbos preparations on Friday.

3. If Rosh Hashanah ends on Friday afternoon, we do not make Havdalah. (During the Prayer of “Magen Avos” we substitute with the words “Hamelech Hakadosh.”)

4. At Havdala after Rosh Hashanah one recites only the blessing over the wine and the final blessing.

5. The next day, (3rd of Tishrei) is the Fast of Gedalia – a minor fast, from morning until evening.

6. During these ten days (between the holidays) one should give charity generously and search his deeds in order to repent by Yom Kippur. The Sabbath before Yom Kippur is called Shabbat Shuva and the Haftara is Shuva Yisrael (Hoshea 14). It is customary for the rav to give a sermon to arouse the community to teshuva.

Structure of The Shmoneh Esrei

Maariv - Shachris - Mincha	Silent Mussag (pgs. 448-468)	Chazzan's Mussaf Day 1: pgs. 470-534; Day 2: pgs. 536-582
3 blessings of praise (including extended sanctification of G-d’s name)	3 blessings of praise (including extended sanctification of G-d’s name)	3 blessings of praise (including kedusha)
1 blessing of sanctifying Rosh Hashanah	Intro sanctifying Rosh Hashanah	Intro sanctifying Rosh Hashanah
	1 bracha of Malchuyos – contains ten verses about God's sovereignty	1 bracha of Malchuyos (bowing during Aleinu) + 2nd shofar blowing
	1 bracha of Zichronos – contains ten verses about God's remembrance of man	1 bracha of Zichronos + 3rd shofar blowing
	1 bracha of Shofros – contains ten verses relating to the sounding of the shofar	1 bracha of Shofros + 4th shofar blowing
3 concluding blessings (as usual)	3 concluding blessings (as usual)	3 concluding blessings (as usual)

Rosh Hashanah: Yehi Ratzon – Symbolic Foods Text and Instructions

The first symbolic fruit to be eaten should be the date (although some have different customs). You should make the blessing “Borei Pri Ha’etz” on that fruit. Eat a little of it, followed by the special “Yehi Ratzon” prayer, and then finish the date. There are no other blessings made on the symbolic foods. One does say the special “Yehi Ratzon” prayer before eating each of the symbolic foods

All of the Yehi Ratzons start out the same way:

"Yehi Ratzon Mil'fa'necha, Ad-noi El-heinu Vei'l-hai Avosainu..."

(The "-" represents the letter "o," which was purposely left out so as not to write out the name of G-d.)

"May it be your will, Hashem our G-d and the G-d of our forefathers..."

Listed below are the various foods and the endings, which are appropriate to them:

For dates: "...She'yitamu son'ainu."

(“tamarim”) "...that our enemies be consumed."

For pomegranate: "...she'nirbeh ze'chu'yos k'rimon"

"...that our merits increase like (the seeds of) a pomegranate."

For the apple in the honey: "...she'tichadesh aleinu shana tova u'm'tuka."

"...that you renew us for a good and sweet year."

Some recite the “Borei Bri Ha’adamah” on this vegetable, keeping in mind all the other vegetables to be eaten.

For gourd: "...She'yikora g'zar de'nainu v'yikaru l'fanecha zechu'yosainu."

(“kara”) "...that the decree of our sentence be torn up and may our merits be proclaimed before you."

For fenugreek (or carrots - as the Yiddish word for carrots - Mehren - can also mean "to increase,")

(“rubia”/black-eyed peas) "...She'yir'bu ze'chuyo'sainu."

"...that our merits increase."

For leek or cabbage: "...She'yikar'su son'ainu."

(“karti”) "...that our enemies be decimated."

For beets: "...She'yistalku oy'vainu."

(“silka”) "...that our adversaries be removed."

For fish: "...She'nif'reh v'nir'beh ki'dagim."

"...that we be fruitful and multiply like fish."

For the head of a fish/sheep: "...She'ni'hiyeh l'rosh v'lo l'zanav."

“...that we be as the head and not as the tail."

All of these Yehi Ratzons are said on the first night of Rosh Hashanah, after Kiddush has been made, after the

blessing over the Challos (breads) has been made and the bread has been eaten. (There are those who have the

custom to eat these foods and recite the Yehi Ratzon on the second night as well.) After the bread has been eaten,

one should take the date, make the blessing that one would normally make on fruit [“Borei Pri Ha’etz’], and then

take a bite of the date. Before one has eaten the whole date, one should recite the Yehi Ratzon. After the date, one

can then have all, none, or some of the other foods.