Yeshiva World News

The following is meant as a convenient review of Halachos pertaining to Chol-Hamoed. The Piskei Din for the most part are based purely on the Sugyos, Shulchan Aruch and Ramah, and the Mishna Berura, unless stated otherwise. They are based on my understanding of the aforementioned texts through the teachings of my Rebeim. As individual circumstances are often important in determining the psak in specific cases, and as there may be different approaches to some of the issues, one should always check with one’s Rov first.

Rabbi Krakowski is the Rov Hamachshir for OU Kashrus in Eretz-Yisroel. He served as Rov of Kehilas Torah Vechssed. Rabbi Krakowski is a posek and Motz in Rechavia and Shaarei Chesed neighborhoods of Yerushalyim. Rabbi Krakowski learned in Beis Hamedrash and Mesivta of Baltimore, Shaar HaTorah Grodna in Queens, South Fallsburg, and Brisk.

Chol Hamoed has its own very specific Halachos. As in other instances, some Melachos are permissible to do on Chol Hamoed while others are forbidden. What is important to keep in mind is that even the Melachos that are permitted on Chol Hamoed are only permitted if they are done l’tzorech hamoed (for the sake of Chol Hamoed, i.e. in order to benefit from them on Chol Hamoed).

In general, the Melachos that are forbidden on Shabbos are forbidden on Chol-Hamoed except when they are being done for the sake of the Chag (Chol- Hamoed/Yom-Tov). There are, however, specific Melachos that Chazal ruled to be forbidden (Assur) even when they are Letzorech HaMoed.

1. Melachos that are completely forbidden on Chol Hamoed:
   1. Shaving and haircuts (there are a few rare exceptions).
      1. We do not cut nails in a conventional manner. However to bite off, or peal, a nail is permitted.
         1. It is permitted to cut a particular nail (fingernail or toenail) if it is a source of discomfort.
   2. Laundering. There are, however, a few common exceptions:
      1. Bibs and cheesing cloths (used for infants), cloth diapers, may be laundered on Chol Hamoed. They may be laundered even before one needs them so long as we can reasonably assume that they will be used over the Chag (Chol Hamoed – Yom Tov).
         1. Likewise towels (especially hand towels and cleaning shmates) can be washed (i.e. not just those needed immediately) on Chol Hamoed.
      2. Other children’s clothing may be laundered, but only what is needed during Chol Hamoed or Yom Tov. It is forbidden to wash many children’s outfits at the same time if they are not all needed right away. Obviously, no laundering should be done if the child has enough clothing to make it through Yom-Tov.
         1. Tablecloths can likewise be washed on Chol Hamoed (but only what is needed at that time).
      3. A full ironing of a garment should not be done on Chol Hamoed, however one may spot iron a garment on Chol Hamoed.
   3. Gardening on Chol Hamoed is permitted only in the following limited circumstances:
      1. One can do anything with regard to edible plants if the work is done so as to be able to eat from these plants during the Chag.
         1. One shouldn’t plan on doing gardening on Chol Hamoed unless the freshness of the produce will make a marked difference to the quality and taste of the Yom-Tov foods.
         2. In the event any produce is left over from what was harvested during Chol Hamoed, this can be used even after Yom Tov.
            1. One may harvest as much as one wishes to on Chol Hamoed so long as what is harvested can in theory at least be consumed on the Chag.
      2. Regular gardening (not for eating, but rather for esthetic purposes) is only permitted if the plants would otherwise die.
   4. Fishing and trapping are only permitted if they are Letzorech Hamoed.
      1. One may fish and trap more than one is going to consume so long as the resulting catch could be eaten over Yom Tov.
      2. As fish and meat are generally better the fresher they are, it is permissible to plan on fishing or trapping on Chol-Hamoed.
      3. One is allowed to fish as a sport on Chol Hamoed .
      4. If one is fishing for commercial purposes, one should try to avoid doing so publically or in a way that makes it clear that the fishing is done commercially.
   5. One can undertake minor home improvements if those are for the immediate benefit of Chol Hamoed, and if the Melacha (work) involved does not require a professional. (A task that would normally require a professional can also be done if one can do it on one’s own without such an expert).
   6. Building or demolishing (a building, house…) is forbidden on Chol- Hamoed.
      1. It is forbidden to have a Goy (gentile) build or demolish something for you on Chol-Hamoed. This is true even if the work is to be done on a property outside of the regular populated areas and no one will know that the work is being done for a Jew.
         1. One cannot have something made on Chol Hamoed if it is not letzorech Hamoed, or if it can only be manufactured by a special craftsman (even if it is Letzorech Hamoed).
            1. If someone ordered something from a non-Jew before Yom-Tov and didn’t specify that it should be made over the Chag, it is ok for the Goy to manufacture the item during the Chag.  This is as long as it is done in the Goy’s property, and the materials being used still belong to the Goy.
      2. On Chol Hamoed Succos one may build a Succah. One is also allowed to pitch a tent or something similar on Chol Hamoed.
   7. We do not write on Chol Hamoed any documents or similar types of papers.
      1. One can write a letter to a friend on Chol-Hamoed, but the minhag is to do so with some change from the norm (either by writing the first line slanted, or by turning the paper sideways etc.)
         1. When writing a shopping list or other similar item Letzorech Hamoed (for Chol Hamoed/Yom Tov needs) it is preferable to do so with some sort of Shinui (change).
      2. One may write Divrei Torah so as not to forget them.
      3. One may type a letter or a list even though there isn’t really any way of making a Shinui.
   8. It is permissible to take pictures on Chol Hamoed.
      1. If one wishes to develop picture from a digital camera on Chol Hamoed one can. One should not, however, develop film on Chol Hamoed (Rav Yisroel Belsky Shlita).
   9. One should not move (furniture etc..) on Chol-Hamoed unless it is somehow Letzorech Hamoed. If one is afraid that an item may be damaged or stolen on Chol-Hamoed one can then move it, preferably without making it a very public act.
   10. Meleches Umon – professional work is forbidden on Chol-Hamoed. Therefore any job that a layman cannot perform without having special training is forbidden.
       1. One cannot have clothing tailored. One is allowed, however, to sew a button back on.
          1. If one’s hem becomes undone (or one needs to hem something for any other reason) one can do so in a non-professional manner (in a non-perfect manner).
       2. Car work requiring a professional mechanic should not be done on Chol-Hamoed. If, however, the work in question could also be performed by an untrained individual, but it is easier to have the mechanic do it, it then permissible to use a mechanic.
2. Meleches Davar Ha’aved (loss of opportunity) is mutar (allowed). However, it is unclear if loss of possible gain is Mutar or not.
   1. One may go to work if otherwise one would lose one’s job. If, however, one will lose vacation days etc. one should then not work.
   2. If what is at stake is not loss of the job, but making less money that month, one should not go to work. If, however, the loss of salary will cause severe consequences one can then work.
   3. If one is in the middle of a lawsuit one can continue with the lawsuit over Chol Hamoed. If there isn’t any loss in putting off dealing with it until after the Chag, one should wait until after Yom-Tov.
      1. If one wishes to file a lawsuit on Chol Hamoed, one should preferably wait until after the Chag. If, however, one would lose out by waiting, one can go ahead and file even during Chol Hamoed.
   4. All the things that are allowed because of Davar Ha’aved on Chol Hamoed should be done by a Non-Jew whenever possible.
3. One who sells things that are for the purpose of Yom-Tov may do so on Chol-Hamoed.
4. Although many Chol-Hamoed activities involve various melachos these activities are nevertheless allowed since they are for the purpose of Simchas Yom-Tov – enjoying the Chag.
   1. This goes as far as being allowed to get/do a car wash on Chol Hamoed if we will enjoy driving a cleaner car.

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The following is meant as a convenient review of Halachos pertaining to Eiruv Tavshilin. The Piskei Din for the most part are based purely on the Sugyos, Shulchan Aruch and Ramah, and the Mishna Berura, unless stated otherwise. They are based on my understanding of the aforementioned texts through the teachings of my Rebeim. As individual circumstances are often important in determining the psak in specific cases, and as there may be different approaches to some of the issues, one should always check with one’s Rov first.

Rabbi Krakowski is the Rov Hamachshir for OU Kashrus in Eretz-Yisroel. He served as Rov of Kehilas Torah Vechssed. Rabbi Krakowski is a posek and Motz in Rechavia and Shaarei Chesed neighborhoods of Yerushalyim. Rabbi Krakowski learned in Beis Hamedrash and Mesivta of Baltimore, Shaar HaTorah Grodna in Queens, South Fallsburg, and Brisk.

Hilchos Eiruv Tavshilin:

On Yom Tov one is only permitted to cook for that day of Yom-Tov alone. When Yom-Tov is on Erev Shabbos this presents an issue as it becomes difficult to properly prepare for Shabbos.  In order to allow us to prepare (cook, light fires etc.) for Shabbos Chazal created an “Eiruv”.  This Eiruv is referred to as “Eiruv Tavshilin”. The following sheet will discuss the Halachos of who makes an Eiruv Tavshilin, how it’s made, when it’s made, and what to do if it isn’t made.

1. An Eiruv Tavshilin must be made by every household in order to prepare for Shabbos when an Erev Shabbos is Yom-Tov.
   1. Even if one doesn’t intend to prepare food for Shabbos or even to light candles for Shabbos, an Eiruv Tavshilin should still be made.
   2. Someone who is a guest in someone else’s house for the entire Yom-Tov does not need to make his own Eiruv Tavshilin.
   3. Bachurim living in Diros in Israel, and likewise single girls living alone, are obligated to make an Eiruv Tavshilin.

1.                                                                i.      Basically anyone who is obligated to light their own Shabbos candles must make their own Eiruv Tavshilin (one can only light one candle if one didn’t make an Eiruv Tavshilin).
2.                                                                i.      It seems that the Poskim were in favor of people making such an Eiruv Tavshilin.
3.                                                              ii.      The Halachos of how to make such an Eiruv Tavshilin are similar to those of Eiruv Chatzairos and should only be done by someone who knows how to do so. If one feels he should be making such an Eiruv but is unfamiliar with the Halachos that person should consult a competent Halachic authority.
4.                                                             iii.      One shouldn’t Lechatchila  rely on the “Gadol Hair’s” Eiruv; before relying on it one should consult the Gadol Hair.
5.                                                                i.      Bedi-eved any cooked food could be used even if it was already somewhat disregarded (i.e. left overs stuck to the sides of the pot…) as long as there is a Kezayis/Kebeitza.
6.                                                              ii.      There is a minhag and inyan to use these items for Shalosh Seudas.
7.                                                                i.      If one cooked item disappeared before Shabbos then one can only light one Shabbos candle, or alternatively share in someone else’s Shabbos candles.
8.                                                              ii.      If someone made an Eiruv Tavshilin and it inadvertently disappeared before Shabbos then even if that person ends up using the “Gadol Ha’ir’s” Eiruv Tavshilin, that person still can use his Eiruv Tavshilin another time bedi-eved.
9.                                                             iii.      Lechatchila one also cannot consume the baked item before Shabbos.
10.                                                                i.      If one, however, did make such an Eiruv and the Gadol Ha’ir let that person use his Eiruv, the next time that person again forgets to make an appropriate Eiruv he can still use the Gadol Ha’ir’s Eiruv Bedi-eved.
11.                                                                i.      In Israel one should not make an Eiruv Tavshilin more than twelve minutes after sunset without asking a Rov. In America one should not make an Eiruv Tavshilin more than 20 minutes after Shkia without asking a Rov first.
12.                                                                i.      If this is particularly difficult, bedi-eved the wife may do the cooking and light Shabbos candles. In such a case it may be wise to discuss with a Rov if the wife can or can’t prepare for Shabbos.
13.                                                                i.      If one can one should ask someone to make an Eiruv Tavshilin for him.
    1. In order to do so, the one making the Eiruv for another should do it with the intent that it be for the one(s) needing the food preparation. This can be accomplished by the person making the Eiruv giving the other person the food he is using for an Eiruv as a present.

4. The Gadol Ha’ir (nowadays typically community Rabbonim) is Zoche for anyone who didn’t make their own Eiruv Tavshilin.

2. An Eiruv Tavshilin is accomplished by taking 2 already prepared food items. One of these items should be a cooked food (traditionally boiled eggs, but it could be any other type of cooked food that would normally be consumed together with bread –  fish meat beans etc.), and the other item should be a baked item (traditionally a roll or Matza, but it could consist of cake as well).
   1. There is a hidur to use complete items such as a whole Matza and a whole egg.

2. Each item should be a Kebeitza (a halachic egg size measurement); bedi-eved if it is a Kezayis (halachic olive size measurement) it is still ok.
3. If the cooked item of the Eiruv was consumed before one started to prepare foods for Shabbos, one cannot then even start to prepare these foods. If it disappeared after one started to prepare, then whatever one started to prepare is permissible but whatever one didn’t yet prepare one cannot prepare.

4. If one only used a tavshil (cooked food), the Eiruv still works both for cooking and for baking.
5. If one only used a baked item the Eiruv doesn’t work even for baking alone.

3. The Eiruv Tavshilin should be made before candle lighting.
   1. Bedi-eved (and when there isn’t any other option) if it was not made one can still make it as long as it is before complete nightfall.

2. If one didn’t light candles (as one can light candles on Yom-Tov anyway) and it is after Shkia, one can and should still bedi-eved make an Eiruv Tavshilin.
3. If someone’s wife lit candles but the husband didn’t yet accept Yom-Tov, then he can still make an Eiruv Tavshilin.  It is, however, better that his wife doesn’t do the preparations for Yom-Tov, but rather he or some other male members of the household should. This includes lighting Shabbos candles as well.

4. If there isn’t any way for one to both daven Mincha and make an Eiruv Tavshilin, one should then rather daven Mincha and not make the Eiruv Tavshilin.

4. One may not cook on the first day of Yom-Tov (on a 2 day Chutz-LaAretz Yom-Tov) for Shabbos which comes out on the day after the first day of Yom-Tov
5. When there is a two day Yom-Tov followed by Shabbos the Eiruv Tavshilin should be made on before candle lighting of the first day.
   1. On all other Yomim Tovim other than Rosh Hashanah (i.e. all two day Chutz LaAretz Yomim-Tovim that are followed by Shabbos) Bedi-eved if one didn’t make an Eiruv Tavshilin before the first day, one can do so before the second day in the following conditional manner: “If today (the first day) was Yom Tov than I can cook tomorrow for Shabbos anyway, but if tomorrow is Yom-Tov then I am making now my Eiruv Tavshilin for Shabbos”.

If one did not make an Eiruv Tavshilin and didn’t have the Gadol Ha’ir’s Eiruv to use:

• Someone else (who did make an Eiruv) can still cook for him
• This indivicual who did not make an Eiruv cannot cook for anyone else for Shabbos even if the other person made an Eiruv.
• This individual can cook extra on Yom-Tov while he is cooking for Yom-Tov  if it can theoretically be eaten on Yom-Tov.

One can only rely on the Gadol Ha’ir’s Eiruv one time. The Gadol Hair’s Eiruv cannot be relied upon regularly or even more than once unless otherwise stated or otherwise advised by a competent Halachic authority.

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The following is meant as a convenient review of Halachos pertaining to Rosh Yom-Kippur. The Piskei Din for the most part are based purely on the Sugyos, Shulchan Aruch and Ramah, and the Mishna Berura, unless stated otherwise. They are based on my understanding of the aforementioned texts through the teachings of my Rebeim. As individual circumstances are often important in determining the psak in specific cases, and as there may be different approaches to some of the issues, one should always check with one’s Rov first.

Rabbi Krakowski is the Rov Hamachshir for OU Kashrus in Eretz-Yisroel. He served as Rov of Kehilas Torah Vechssed. Rabbi Krakowski is a posek and Motz in Rechavia and Shaarei Chesed neighborhoods of Yerushalyim. Rabbi Krakowski learned in Beis Hamedrash and Mesivta of Baltimore, Shaar HaTorah Grodna in Queens, South Fallsburg, and Brisk.

Hilchos Uminhagei Yom Kippur:

1. There is a prevalent Minhag to do Kaparos on Erev Yom Kippur.  Kaparos are traditionally done with live chickens. There are those who are Noheg to do Kaparos with money instead of live chickens.
   1. The idea behind Kaparos is that the chickens/money is meant as a symbolic atonement (kaparah) for the person – should one be deserving of the death penalty (even Misa Beyedei Shamayim)  the chicken (which is then shechted and given to Tzedaka), or the money, symbolically takes the place of the transgressor.
   2. Men and boys use roosters while women and girls use Hens. Expecting women take two – a rooster and a hen (even if they know that they are having a girl)
   3. One must be careful, when doing Kaparos with chickens not to do it in a way that will cause excessive pain to the chicken, and one should try not to cause the chicken to become a treifa.
   4. Most Jews of Hungarian or Polish descent do Kaparos on chickens, while Jews of German and Lithuanian origin either do it on money or not at all. Sephardim have varying Minhagim.

i.      The Shulchan Aruch writes against doing Kaparos, and the Gra also is opposed to Kaparos.  The Rama however strongly defends Kaparos, and explains that it is an ancient custom dating back to the Gaonim (others say even before the time of the Geonim).

1. If one is not Noheg to do Kaparos then perhaps he shouldn’t start. Those who, however, are accustomed to do Kaparos certainly should not stop.
2. While doing the Kaparos there are various tefilos and psukim one should say, these are printed in most siddurim and machzorim.
3. On Erev Yom-Kippur one should go to the Mikvah.
   1. All adult men should dip in the mikva.

i.      As this is mostly for reasons of purity there is little reason for boys who have not physically matured yet to go to the Mikva.

ii.      There are those that maintain that the purpose for going to the mikva isn’t only for purity reasons, but rather something one should do before doing Teshuva. According to this opinion, it then stands to reason that boys over nine should go to the mikva.

1. There is an issur for a son to see his father undressed. This issur is for tznius reasons and not for Kibud Av reasons – thus a father cannot be mochel and allow his son to see him undressed.
2. The aforementioned issur extends to brothers-in-law, fathers-in- law, and grandfathers.
   1. Since children who aren’t of age to understand the Teshuva process have no reason to go to the Mikvah, and since there also an additional prohibition for them to see their fathers undressed, young boys should not be brought to the mikva.

iii.      When getting undressed before immersing in the mikve one should remove their underpants last unless they are wearing an undershirt (the bottom layer shirt) that covers their mila (see Meseches Derech Eretz Rabba and Zuta)

1. There are those that maintain that women, and girls who already understand Teshuva (9+), should go to the mikva as well.

i.      In most Ashkenazi communities this is not commonly done, and one should therefore not start to do so on one’s own.

ii.      In some Chasidishe communities there are many that are Noheg that married women go to the Mikva.

1. The old minhag in Yerushalayim is for women and girls over nine to go to the mikva Erev Yom-Kippur.

iii.      Amongst the Sephardim there are those that are noheg that women and girls (9+) go to the mikva.

1. The prevalent Minhag is to go after Chatzos, but before the Seuda Hamafsekes.

i.      One shouldn’t go before Chatzos, unless there is no other option.

ii.      It is ok to go after the Seuda Hamafsekes.

1. Aveilim even during Shiva go to the Mikva Erev Yom-Kippur.
2. There is a Mitzvah to eat Erev Yom-Kippur.
   1. The Mitzvah exists during the entire day.
   2. One may not fast on Erev-Yom-Kippur.
   3. One must eat at least the seudas Hamafsekes.

i.      There is a largely accepted minhag to eat two seudos Erev Yom-Kippur: one in the morning and one in the afternoon.

ii.      One should eat meat for the Seudas Hamafsekes.

1. There are those that eat Dairy for the morning meal, but many are noheg to eat meat for both.
2. If one ate the Seuda Hamafsekes and then wishes to eat or drink more after the Seuda, that person should make a stipulation to that effect before or while he is still eating the Seuda Hamafsekes.

i.      If one didn’t make a verbal stipulation, but did intend to eat after the Seuda Hamafsekes, there is no problem and one can continue eating.

ii.      If one didn’t stipulate or intend to eat (i.e. didn’t give any thought as to whether or not one wished to eat again) it is advisable not to eat.  If, however, there is a significant reason for eating more, one can do so.

iii.       If one thought that he was not going to eat more, then even if one didn’t verbally say so, one should refrain from eating. If there is a need to eat, one can do so.

iv.      If one actually said that he was not going to eat again then one may not eat again until after the fast.

1. Although it is a Mitzva to eat Erev Yom Kippur, we must stop eating some time before the fast begins, as we are obligated to add onto the Kedushas Hayom.
2. Mincha Erev Yom Kippur:
   1. Mincha occurs prior to the Seuda Hamafsekes.
   2. It is preferable that one daven Mincha in Yom-Tov garb.
   3. It is brought down in the Shulchan Aruch that one should get tapped lightly (symbolic ‘‘lashes’’) 39 times with a belt after Mincha.

i.      Many people do not do put this into practice.

ii.      These ‘‘lashes’’ don’t have a din of Makos (halachic ‘lashes’).

iii.      While one is receiving these ‘lashes’ one should say viduy.

iv.      The person giving the ‘lashes’ should say Vehu Rachum etc. three times.

v.      The person giving the ‘lashes’ should be extra careful not to hurt the person receiving the ‘lashes’.

vi.      Prior to receiving ‘lashes’ Mechila should be given for the humiliation involved in receiving the ‘lashes’. As these ‘lashes’ should be a far cry from anything that would hurt the one receiving them, there is no need to be mochel one for one’s potentially getting hurt.

1. Seuda Hamafsekes is eaten after Mincha, and should be a lavish Yom-Tov style meal.
   1. One should refrain from eating nuts at this Seuda (particularly almonds)
   2. We don’t eat foods with garlic, nor do we eat dairy products.
   3. There are those that have a minhag to eat stuffed cabbage and/or Creplach.

i.      If one has these Minhagim it is good to keep to them, but they are not of importance and there is no reason to start.

1. All foods eaten during the Seuda should be foods that are easy on the stomach and digestive system.
2. We are noheg to light a yartzeit-size candle for all married adult man.
   1. A yartzeit-size candle should be placed in the bedroom when a husband and wife will be sleeping in the same room.

i.      In reality an electric night-light would suffice, but since the minhag is a yartzeit candle it is best not to veer from the minhag.

1. If there is danger in using a candle then a night-light may be used.
2. We are also noheg that a yartzeit candle should be lit for each deceased parent.

i.      The yartzeit candle for a deceased parent shouldn’t be used for Havdala nor should another candle be lit from it.

1. We light candles as on Shabbos and we recite the bracha of lehadlik ner shel yom-hakipurim, and Shehechiyanu.
   1. On years that Yom-Kippur falls out on Shabbos as does this year’s – we say shel Shabbos veyom hakipurim.
   2. A woman who lights candles and then goes to shul should not make Shehechiyanu together with everyone else as she already did so when lighting.
   3. We are noheg to cover the table as on Shabbos – with Shabbos table-cloths.

Yom Kippur:

On Yom Kippur it is forbidden to eat and drink, to wash, to anoint, to wear leather shoes, and to be intimate. In this section we will discuss the particulars of the aforementioned.

1. It is forbidden to eat or drink even the smallest amount; however, while eating a very small amount is only a prohibition, to eat more than a shiur (minimum halachic amount) is a Chiyuv Karress. Therefore, under extenuating circumstances we are more lenient to allow eating and drinking in small amounts (less than the halachic minimum amount) at halachically stipulated intervals.
   1. Someone who might need to eat or drink on Yom-Kippur should discuss these exact measured amounts (Shiurim) and time intervals with a competent Rov.
   2. If one wasn’t planning on doing Shiurim, or wasn’t able to ask a Rov then one should try to wait nine minutes between each eating, or between each drinking.

i.      Each drinking should be about a small shot glass (like the disposable kind).

ii.      Each eating should be a similar volume.

1. Each time a person eats is still an issur therefore one shouldn’t use more Shiurim than nescesary.

i.      Any type of food may be eaten or drunk when one is doing Shiurim; however, as the number of times one eats or drinks in this manner should be minimized, it’s best that the substance being drunk be hydrating, and the food satiating.

1. Different types of foods can be combined to form a shiur, and so too are different types of drinks. Drinks and food, however, cannot be combined to form a shiur together.
2. One doing Shiurim (or who ate/drank less than a shiur) shouldn’t be a shliach tzibur in any capacity. This includes getting an Aliya.

i.      If one received an Aliya, the Aliya counts and it is OK to accept it.

1. It is forbidden to wash oneself whatsoever. This includes washing any part of one’s body – whether in cold or hot water. Since the main prohibition is washing in a way that provides a certain pleasure, exceptions to the rule are made during Yom Kippur in the following situations in which washing is allowed:
   1. Netilas Yadayim in the morning – until the knuckles.
   2. To wash one’s hands after touching a body part generally covered, scratching one’s scalp, or touching one’s shoe etc. One should also wash hands after using the bathroom even if one’s hands remained clean.
   3. If any body part became dirty. If one requires soap to wash off the dirt one may use a watered down liquid soap to do so.
   4. Even if a women’s Lel-Tevila comes out on Yom Kippur she may not be Tovel until after Yom-Kippur.
   5. One cannot anoint oneself whenever this is done so for the sake of pleasure. This includes cosmetic or minor topical health issues. One can apply ointment to an infection.
      1. One can apply whatever ointments might be necessary to heal a skin infection.
      2. Although some maintain that it is permissible to put on aerosol deodorants on Yom-Kippur, one should avoid doing so by applying a good deodorant Erev-Yom-Kippur.

i.      One cannot apply perfume or cologne on Yom-Kippur, even according to Poskim who may allow it on Shabbos. Likewise no form of makeup may be applied on Yom-Kippur.

1. According to the Shulchan Aruch and the traditional Poskim all non-leather shoes may be worn no matter the comfort or style of the shoe; this includes non-leather sneakers and crocks.
   1. Originally some Poskim were opposed to synthetic leather shoes for reasons of Maras Ayin. Since nowadays people are used to the fact that there are many shoes made of synthetic leathers, it seems that it is permissible to wear such shoes.
   2. There is a machlokes Harishonim regarding real shoes fabricated from non-leather substances (see Rosh and Rambam). Some of the Rishonim maintain that all shoes that are commonly worn outdoors are considered shoes regarding the prohibition of shoe wearing on Yom-Kippur. According to these opinions the only footwear permitted would be flip-flop-like sandals or flimsy house slippers etc. This is not the view of the Shulchan Aruch nor is it the common Mesorah.

i.      There are many Chasidim and Anshei Maaseh who refrain from wearing any footwear.

1. Some people only wear more substantial footwear outside, but inside refrain from almost all footwear.
2. If one only has leather shoes and needs to walk somewhere that would require him to wear such shoes, he may do so on his way there but must remove them immediately upon arrival at his destination.
3. Young children that are old enough to realize that Yom-Kippur is a unique day should not wear leather shoes. This age may vary depending on the child (somewhere between age 3 and 5).
4. The prohibition of intimacy on Yom-Kippur extends even to touching one’s wife or sleeping in the same bed.
   1. This includes other Harchakos as well.

Who must fast?

As Yom-Kippur is the only Biblical fast, and as not fasting on Yom-Kippur renders one guilty of Karress, there are far fewer leniencies as to who doesn’t need to fast, and as to when a fast may be broken.

1. All adults above Bar-Bas Mitzva are obligated to fast; this includes nursing and expecting mothers.
   1. Women within three days from birth don’t need to fast. From three days after until seven days after birth it is the new mother who is central in determining: if she feels she needs to eat she can eat; if she feels she can fast she then should.
   2. Obviously anybody for whom not eating on Yom Kippur is life-threatening should not fast. However if one can get away with Shiurim then one should not eat in any other fashion.
   3. Anyone who would be dangerously affected by not eating should discuss the predicament with a physician and a Rov.
   4. Minors over age nine should not eat on Yom-Kippur night, and should put off their first eating to an hour or two later than their usual first meal.
      1. They should not delay eating by more than an hour or two.
      2. Minors over the age of eleven, whether boy or girl, are rabbinicaly obligated to fast the whole day.
      3. Children below age nine should not fast at all.

As fasting on Yom-Kippur is the most integral part of the day, and the most important element in achieving atonement, it is important to make one’s ability to fast the main focus. Therefore Nursing and expecting mothers, and likewise all sick or weak people should stay in bed as much as they can – even at the expense of Tefilla Betzibur, or even davening altogether.

Other Minhagim of Yom-Kippur:

1. There is a minhag to stay up all night Yom Kippur.
   1. As for most people this would make the fast considerably harder, it is not advisable to do so.
   2. There is a Minhag to finish the entire Sefer Tehilim on Yom-Kippur.
   3. There are those who are careful even if they sleep at night, not go to sleep during the entire day.
      1. This is more important than not sleeping at night. Therefore if by not sleeping at night someone will need to take a nap during the day, it is then far better to sleep at night and to stay awake all day.
      2. There is a minhag to stand the whole day.
         1. There is yet a slightly more prevalent minhag to stand throughout the entire davening.

Motzai Yom-Kippur:

1. On Motzai Yom-Kippur we make Havdala on a cup of wine (or grape juice, beer etc.), and we make a bracha of Aish. We do not use Besamim.
   1. When Yom Kipur falls out on Shabbos there are those who do use besamim.

i.      One should not change their Minhag either way. If one’s Minhag is to use Besamim they should continue to do so. And if one’s minhag is not to use besamim they should not start to use besamim.

1. The fire should be from a flame that existed before Yom Kippur or that was lit from a candle that was lit before Yom-Kippur.

i.      If one doesn’t have such a flame some of the Gedolei Acharonim (Reb Chaim Ozer, and Avodas Hamelech) say one can make it on an electric light – on an incandescent light bulb (that was lit from before Yom-Kippur – it is debatable whether one can use light from a light bulb that was lit after).

1. It is questionable whether one can use fluorescent light bulbs.
2. On Motzai Yom Kippur we do not extinguish any candles lit before Yom-Kippur.
   1. It is ok to turn off all types of electric lights.
   2. If a Yar Tzeit candle blew out during Yom-Kipur one should rekindle it after Yom-Kipur and allow it to burn out.
   3. Right after Yom Kippur we are noheg to do something towards building the Succah.
      1. Since the purpose of this is to go straight from Yom-Kippur to busying ourselves with Mitzvos, some people busy themselves with Arba Minim.
      2. Many are noheg to make a Seuda on Motzai Yom-Kippur.

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The following is meant as a convenient review of Halachos pertaining to Rosh Hashana. The Piskei Din for the most part are based purely on the Sugyos, Shulchan Aruch and Ramah, and the Mishna Berura, unless stated otherwise. They are based on my understanding of the aforementioned texts through the teachings of my Rebeim. As individual circumstances are often important in determining the psak in specific cases, and as there may be different approaches to some of the issues, one should always check with one’s Rov first.

Rabbi Krakowski is the Rov Hamachshir for OU Kashrus in Eretz-Yisroel. He served as Rov of Kehilas Torah Vechssed. Rabbi Krakowski is a posek and Motz in Rechavia and Shaarei Chesed neighborhoods of Yerushalyim. Rabbi Krakowski learned in Beis Hamedrash and Mesivta of Baltimore, Shaar HaTorah Grodna in Queens, South Fallsburg, and Brisk.

Erev Rosh Hashana:

1)      Fasting Erev Rosh Hashana: Some people have a Minhag to fast on Erev Rosh Hashana.

a)      A person does not have to accept the fast upon himself at Mincha the day before (as is nescesary by other voluntary fasts), but rather can choose to fast upon awakening on Erev Rosh Hashana.

i)        Nowadays many don’t fast at all, but many of those who fast do so only until after Chatzos.

(1)   If someone fasts until after davening Mincha, he should say “Aneinu” in the Mincha Shmonei Esrei.

ii)      There are those that fast until close to the beginning of Rosh Hashana. They end their fast before Rosh Hashana so as not to come into the Yom-Tov fasting (as this may be forbidden).

b)      Women do not fast on Erev Rosh Hashana.

c)      As this fast isn’t obligatory there is no need to educate (be Mechanech) children to fast.

2)      There are those that are Noheg to go to Jewish cemeteries Erev Rosh Hashana.

a)      If this is someone’s Minhag, the person should go and be careful not to daven to the deceased but rather to daven to Hashem in the zechus (merit) of the deceased.

i)        There are those that maintain it is also alright to beseech the deceased to be meilitz yosher for them.

b)      After going to the Kevarim the Minhag is to give Tzedaka.

c)      If this is not one’s Minhag, one should not start to do so.

3)      We are noheg that men go to the mikvah Erev Rosh Hashana.

a)      If one isn’t noheg to do so, it may nevertheless be worth taking it on as there isn’t any Halachik argument against it, and it is a highly accepted and widespread Minhag.

i)        It is prohibited for fathers and sons to go to the Mikvah together; this includes the changing areas and any other areas in which there is no privacy. As this is not an issue of Kibud Av (respect for the father), but rather a matter of tznius (modesty/self-respect), the father is not at liberty to be ‘mochel’ (to forgo such privacy).

(1)   If a father requires the assistance ofa son then the son may come with him for the purpose of assisting his father (e.g. a father who is old or handicapped etc.).

ii)      For the same reason, it is likewise prohibited for brothers-in-law to go to the Mikvah together.

b)      As the reason for this minhag is to purify everyone even from doubt as to possible minor impurities (Tumas Keri), the issue of educating children who are not of age does not arise.

c)      Taking into account both 3a and 3b above, young boys – especially those too young to go without their father’s supervision – shouldn’t be brought to the Mikvah. This applies not only to Erev Rosh Hashana, but to all other times as well.

d)      When getting undressed before immersing in the mikva one should first remove their shirt/(undershirt) and then their underpants unless they are wearing a very long shirt that covers the mila (see Meseches Derech Eretz Rabba and Zuta).

e)      If someone who has taken on the minhag of going to the Mikvah, cannot do so, that individual should try to pour 9 kabin of water upon himself (there is some argument among the authorities as to what this corresponds within our system of measures, but the equivalent of  8 gallons should suffice).

i)        Some maintain that even if this water isn’t contained within a vessel but rather comes from a steady stream such as a shower that it is sufficient.

(1)   For Erev Rosh Hashana purposes one may be lenient, but for other purposes (such as burial preparations (Taharas Hameis) one should not.

1) The Gemorah tells us that “Simana Milsa” (symbolism works).  In keeping with that dictum     Chazal tell us that we should eat foods on the night of Rosh Hashana that have a positive  connotation associated with them (and likewise not to eat things that have a negative connotation to them). These connotations may be caused by taste or name of the food.

a) There are many such foods mentioned in the Gemorah and more that are mentioned by the various Mefarshim and Poskim. The Meforshim and Poskim also explain that we may create our own symbolic foods.

i) There is no right or wrong number of symbolic foods to eat. There is no obligation per say to eat any of these foods in particular, but the more the better.

As it is a matter of debate amongst the Meforshim as to how symbolism works it is therefore crucial to say some sort of Yehi Ratzon upon eating these symbolic foods. Should one wish to introduce his own symbolic food, he should also create a Yehi Ratzon to go along with it. This may be done in any language.

b)      As many of these foods (such as random fruits) are not generally consumed at the beginning of a meal (as an integral part of the meal) we must recite a bracha prior to eating them (even though we already made a Hamotzi).

i) If both Haetz and Haadama need to be recited Haetz should be recited first.

ii) Although personal preference is often a factor influencing which fruit we select to say the bracha on first, the situation here is different. Since we are eating these foods mainly for symbolic purposes, and not based on our personal preferences, we should make the Bracha on a Shivas Haminim (the Seven species of Israel) item first.

c)      Most people are Noheg to dip Chalah in honey instead of salt.

i.      Some Acharonim say that we should still place salt on the table during Hamotzi (this is because of lo tashbis melach…).

d)      There are those who say, based on mystical sources (Al pi Kabbolah) that one should dip the Chalah in salt even if one dips it in honey.

e)      Just as what we eat may have some sort of symbolic power – so too how we act and what we do can also have an impact on our new year.

Tekias Shofar (Shofar Blowing): 

1)      Biblically all men (above Bar Mitzva) are obligated to hear the sound of the Shofar.

a)      Chazal tell us that all women accepted Tekias Shofar upon themselves and are therefore also required to hear Tekias Shofar.

2)      Halachically speaking, although we blow the Tekios during Shmoneh Esrei [there are various Minhagim as to whether we do so during the silent Shmoneh Esrei or during the repetition (Chazoras Hashatz)] whether or not one has heard or said the brachos doesn’t affect one’s fulfillment of hearing the Shofar.

a)      However, some of the Acharonim (see for instance the Pnei Yehoshua) maintain that it does affect one’s (at least optimum) fulfillment of Tekias Shofar. Therefore it is best to try to listen to every word (and at least to answer amen to every Bracha) of the Shatz, or in Kehilos that blow during the silent Amida to keep up with the Shatz/Baal Toke’a.

i)        If the above interferes with one’s concentration on the davening, one need not worry about it.

b)      Women do not need to hear Tekias Shofar with Shmoneh Esrei.

(1)   If women are fulfilling their Tekias Shofar obligation by listening to someone blow the Shofar for them who has already fulfilled his own obligation, this latter should not recite the bracha, but should rather let one of the women do so.

(2)   If a man who already fulfilled his obligation is blowing for another male he may say the bracha. In such a case, it is preferable that the individual now fulfilling his obligation should recite the blessing – not the Toke’a. The Toke’a should, however, recite the blessing if he is helping an entire group to fulfill their obligation.

Tashlich:

1)      Tashlich is a minhag and not an obligation (Chiyuv).

a)      While it is preferable to do Tashlich on Rosh Hashana, one can also do so during the entire Aseres Yemei Teshuva (Ten Days of Repentance).

b)      The preferred locale for Tashlich is a natural body of water.

i)        There is an additional preference for saying Tashlich near a body of water in which there are fish. Fish, from a mystical (Kabalistic) perspective, are seen as protecting from the Ayin Horah.

(1)   The Poskim are strongly opposed (for Halachik reasons) to throwing bread crumbs into the water on Yom-Tov.

c)      In Yerushalayim the Minhag is to say Tashlich at the communal wells (even though they have already been sealed for many years.

d)      It is has been said (see Maaseh Rav) that The Vilna Gaon didn’t go to say Tashlich. It isn’t clear whether he didn’t say Tashlich at all, or whether he simply didn’t go to a body of water to say it (Reb Elya Ber Wachtfogel).

i)        If one cannot easily make it to a body of water to recite Tashlich it is recommended to say Tashlich wherever one happens to be.

ii)      If someone won’t be able to say Tashlich on a body of water on Rosh Hashana it is recommended to say Tashlich on Rosh Hashana anyway and then again during Aseres Yemei Teshuva, or until Hoshana Rabba (Rabbi Elya Ber Wachtfogel Shlita – see earlier mention).

Second Night Rosh Hashana: 

1. As Rosh Hashana is a two day Yom-Tov everywhere (even in Eretz-Yisroel) both days are considered by Chazal to be the same Yom-Tov – the Talmudic expression for this being ‘yoma arichta’ (the two days are seen Halachically as ‘one long day”). The question therefore arises as to whether one should make a shehechianu in Kiddush the second night of Rosh Hashana.  To remedy this concern the Poskim suggest that we either wear a new garment (one worthy of a shehechianu, i.e. an important garment of the sort bought infrequently) or have a new fruit worthy of a shehechianu (a fruit that one hasn’t had for a long period of time  and one is excited to have). If one doesn’t have any such item a shehechianu should be recited anyway.
   1. Women lighting candles should also have in mind the new garment or fruit while reciting Shehechianu.
   2. If someone wore a new garment the first day and didn’t make a shehechianu on it (for whatever reason), they then can recite a shehechianu on it the second night (if they are still wearing it).
   3. Contemporary Poskim have pointed out that there may be an issue of making a shehechianu on a fruit that is available all year round, and as nowadays most fruit are available all year round it is advisable to find a more exotic fruit.

(YWN World Headquarters – NYC)

The following is meant as a convenient review of Halachos pertaining to Yom Tov. The Piskei Din for the most part are based purely on the Sugyos, Shulchan Aruch and Ramah, and the Mishna Berura, unless stated otherwise. They are based on my understanding of the aforementioned texts through the teachings of my Rebeim. As individual circumstances are often important in determining the psak in specific cases, and as there may be different approaches to some of the issues, one should always check with one’s Rov first.

Rabbi Krakowski is the Rov Hamachshir for OU Kashrus in Eretz-Yisroel. He served as Rov of Kehilas Torah Vechssed. Rabbi Krakowski is a posek and Motz in Rechavia and Shaarei Chesed neighborhoods of Yerushalyim. Rabbi Krakowski learned in Beis Hamedrash and Mesivta of Baltimore, Shaar HaTorah Grodna in Queens, South Fallsburg, and Brisk.

Yom-Tov is similar to Shabbos in many ways. On Shabbos and Yom-Tov it is forbidden to do Melacha. There are 39 Melachos that are forbidden on Shabbos and Yom-Tov. Doing Melacha on Shabbos is a capital crime, while doing Melacha on Yom-Tov is punishable by lashes.

On Yom-Tov there are various exceptions to Issur Melacha. These exceptions are based on the Passuk that allows us to do Melachos required for Ochel Nefesh – food preparation. Chazal explain that once a Melacha was allowed by the Torah for food preparation the Torah sometimes “so to speak” permitted it for certain other purposes as well.  At the same time, Chazal explain that the there are certain instances and certain Melachos that even for food preparation purposes aren’t permitted. The following is meant to outline when Melachos are permitted on Yom-Tov and to explain the extent to which they are permitted.

Many of the Halachos that are particular to Yom-Tov such as Hilchos Shechita and the Halachos pertaining to harvesting aren’t so applicable in most Frum communities nowadays and therefore will not be discussed.

When are you allowed to do Melachos for food preparation:

1. The Melachos that are generally allowed on Yom-Tov are: Melachos that are absolutely necessary for food preparation (i.e. Shechita and similar Melachos)
   1. These Melachos are only permitted if they cannot be done before Yom-Tov, or if they involve items that are considered considerably better fresh (i.e. kneading and baking bread is thus permitted on Yom-Tov while in most circumstances it is prohibited to harvest or grind flour on Yom-Tov).
   2. Even when particular Melachos are permitted on Yom-Tov they cannot be done in a way that is a Zilzul in Yom Tov.
2. The Torah allowed the preparation of food items on Yom-Tov only so that there should be what to eat on Yom-Tov. Therefore, the Melachos that are allowed on Yom-Tov are only allowed in order to prepare for Yom-Tov itself. Items that are intended for use for only after Yom-Tov cannot be prepared on Yom-Tov.
   1. Food that is left over after Yom-Tov is all right to use.

                                                               i.      One may prepare food in generous amounts on Yom-Tov even if it is  likely that it will be more than enough for Yom-Tov. This is so long as it could theoretically (and may) be consumed during Yom-Tov.

1. Even when Yom-Tov is on Erev Shabbos food may not be prepared for Shabbos. (Please see the separate section on Hilchos Eruv Tavshilin to see what can be done in order to allow oneself to be able to prepare for Shabbos on Yom-Tov).
2. Since food can only be prepared for Yom-Tov use one may not prepare food for a non-Jew on Yom-Tov.

                                                               i.      One should preferably not invite a gentile to come over (to eat) on Yom-Tov.

1. If there is fear of creating animosity from the gentile towards Jews, it is then permissible to invite or allow a gentile to come and partake in a meal on Yom-Tov.
   1. Special care should be taken to make sure not to cook anything specifically for the gentile. Likewise care should be taken to ensure that one doesn’t add more to an already cooking item in order to have more for the gentile. However if more is being added for the sake of Jews than extra may be added for the gentile as well.

                                                             ii.      When someone has non-Jewish workers (i.e. maids etc.) working in one’s home during Yom-Tov, one cannot prepare food for them.

1. The best thing to do is to allow them to take from already cooked food that was cooked for everyone else.
2. It is important to remember that one should not allow the goy to cook for himself/herself as this would present Bishul akum issues and would render the pots/pans etc. not Kosher.
   1. If a goy did cook for himself/herself with your utensils ask your Rov whether Kashering is required.

                                                            iii.      It is preferable not to send gifts of food to a gentile on Yom-Tov. If this cannot be avoided then it should be sent from food that was made without the gentile in mind. No matter what, it cannot be prepared specifically for the goy.

1. As mentioned earlier, in a pinch one could add extra food for a non-Jew either when initially placing the food to cook, or if one is adding anyway for Jews as well.
2. One may not light a new fire from scratch on Yom-Tov. However one may light a new flame from a preexisting flame.

                                                               i.      One may raise a preexisting flame on a gas stove

                                                             ii.      On an electric stove one cannot raise the heat setting.

1. There are some models that may work in a way that one could raise the heat setting. Anyone who thinks he may have such a stove top should consult with a competent Halachic authority.

                                                            iii.       One may light a gas flame if one does so by using an existing flame to light the new one (e.g. by taking an already lit candle or lighting a match from an already lit candle). When lighting a stovetop with a spark igniter special care must be taken to make sure not to initiate any sparks (i.e. one must open the gas directly and not press on the igniting mode – this can generally be detected by the click click of the stove).

1. After lighting the stove one should be careful not to extinguish the candle or match used for lighting the gas (one should rather let it burn out).
2. One may not extinguish a flame or fire on Yom-Tov.
   1. On a standard electric stove one cannot turn down the coil even if the indicator light is off. If the indicator light is off and the coil is black then one can turn down and even turn off the particular heating element.
   2. A gas flame should not be turned down.

                                                               i.      Many of the poskim were lenient if someone’s food would burn without turning down the flame. However this leniency would only apply if one does not have the option of lighting an additional flame at a lower setting.

                                                             ii.      A gas flame which is not attached to a gas line but rather to a gas balloon (as is frequent in Yerushalayim) may be turned down if someone is worried that there will not be enough gas to last until he end of Yom-Tov otherwise.

1. One may bake or cook in an oven that was left on over Yom-Tov.
   1. If one has a gas oven that can be lit safely with a preexisting flame, one may then do so.

                                                               i.      Older or industrial ovens that have a pilot light may be lit on Yom-Tov without a using another preexisting flame.

                                                             ii.      The flame on a gas oven can be raised whenever the flame is on (when there is a mechanical dial.  If raising the temperature up can only be done by using buttons, or if there is a digital temperature control mechanism, one may not alter the oven setting at all). Therefore before raising the temperature in a gas oven one should check to make sure that the flame is on.

1. An electric oven cannot be lit on Yom-Tov.

                                                               i.      If the coil is red and the oven indicator light is on then the temperature may be raised.

1. With regard to lowering the temperature please refer to the halachos of lowering stove tops (4 a, and b).
2. One may remove undesired pieces of food from the desired pieces if there are more of the desired parts. If the undesirable pieces are more than the desirable pieces then the desirable pieces should be removed instead.
   1. One may not sift flour on Yom-Tov.

                                                               i.      If the flour has already been sifted before Yom-Tov and the point of sifting it again is only to air out the flour, one may then sift the flour.

                                                             ii.      In general most sifters should  not be used for sifting most foods.

1. One can rinse vegetables on Yom-Tov to clean them from bugs or from dirt.
2. One should not grind spices, but one is permitted to crush them.
3. Salt should not be ground or crushed on Yom-Tov.
   1. If someone needs to crush/grind salt on Yom-Tov one should do so with a שינוי  – in an unusual manner (i.e. not in a salt grinder, but rather by taking a spoon or the like and crushing the salt into finer granules).
4. One is not permitted to squeeze juice from a fruit on Yom-Tov.
   1. One may squeeze the juice from a fruit onto a piece of food as on Shabbos.
5. One cannot measure even ingredients with standard measuring cups on Yom Tov; one should rather approximate.
6. One may carry in the public domain (or from one domain to another) on Yom-Tov even if is not for the sake of food. However one should not carry something that will not be used on Yom-Tov.
   1. If there is an Eiruv, then one may carry in public domain (or from one domain to another) anything that is not muktzeh (as on Shabbos) even if the item will not be used on Yom-Tov.
7. One may light a fire from a preexistent flame on Yom-Tov for the purpose of warming oneself.
   1. The halachos pertaining to modern day heaters are similar to those of ovens and stoves (please refer to those sections).
   2. One may warm water on Yom-Tov to bathe a baby or to wash their face.

                                                               i.      It is prohibited to wash one’s entire body (even part by part) with warm water on Yom-Tov.

1. One may use the mikve as on Shabbos.
2. Shabbos timers can be adjusted on Yom-Tov in the following ways:
   1. To stay on longer both while the timer is in the “on” mode and while the timer is in the “off” mode.
   2. To stay off longer while the timer is in the “off” mode.
   3. The timer may not be adjusted to turn off earlier while the timer is in the “on” mode.
   4. The timer may be adjusted to turn off earlier while the timer is in the “off” mode.
   5. A timer may be used in the aforementioned ways to help with electronic cooking and heating/cooling devices.

                                                               i.      It is best to alter the settings in an unusual way (i.e. one should use a toothpick to pull out or push in the pegs) this applies to entire section 13.

                                                             ii.      Obviously one may only alter the setting on a mechanical basis and not when it involves electronic buttons or digital displays (this also applies to entire section 13).

Other Halachos of Yom-Tov:

• During the times of the Batei Mikdash everyone would purify themselves by immersing in a mikve. This was done as a prerequisite for entering the Har-Habayis. Nowadays it is customary to go to the Mikve Erev Yom Tov (for Halachos pertaining to the mikve please see Hilchos Rosh Hashana or Yom-Kippur documents).
• On Yom-Tov one (all men are) is required to spend approximately half their day in Torah study and half their day doing things they enjoy. If someone enjoys learning Torah it is needless to say they can do so for the majority of the day. (On Rosh Hashana until after davening one should be apprehensive and fearful of his judgment. After Davening one should be very happy and content that certainly his judgment was favorable).
• One should wear their nicest clothing on Yom-Tov.
• One should try to eat a portion of meat (preferably beef, lamb, or something that could have been brought for a Korban) and drink a portion of wine on Yom-Tov.
• A married man should buy his wife something new for Yom-Tov (e.g. jewelry and/or clothing). One should also buy their children something for Yom-Tov (as most children don’t especially enjoy new clothing it is best to by them some sort of toy or special candy item).

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