Parsha Halacha is underwritten by a grant from Dr. Stephen and Bella Brenner in loving memory of Stephen’s father, Shmuel Tzvi ben Pinchas, and Bella’s parents, Avraham ben Yitzchak and Leah bas HaRav Sholom Zev HaCohen.

Selichot[1]

• Ashkenazim begin saying Selichot on Motzei Shabbat Parshat Ki Tavo, the evening of 22 Elul.
• Ashkenazim always begin saying Selichot on Motzei Shabbat as this is an auspicious time.
• There are always at least four days of Selichot.[2]
• The Chazan should wear a Talit for Selichot (even if he is not married).[3] It is best that he borrow someone else’s Talit if he’s donning it while it’s still dark.[4]
• Selichot should be recited while standing. One who is unable to stand for the entire Selichot should at least stand for Kel Melech, the Thirteen Attributes of Mercy, and Shema Koleinu. If one is in a Shul where Selichot are recited before chatzot, he should not recite the Selichot with the congregation but should rather wait until the right time, even if it means he will have to recite them without a minyan (see below).[5]
• One who is saying Selichot without a minyan should omit the Thirteen Attributes of Mercy (Hashem, Hashem)[6] and the paragraphs in Aramaic (e.g., machei umasei).

Erev Rosh Hashana^[8]

• No Tachnun (confessional prayer) is recited on Erev Rosh Hashana, but it is said in the morning Selichot as well as in Mincha of the preceding day. Because the Selichot are traditionally recited before daybreak, it is not yet “Erev Rosh Hashana” and therefore allowed.
• One should rise early and recite the Selichot of this day with emotion and tears in order to approach the King who is forgiving and to merit a positive judgment. One should recite the Selichot slowly, with humility and with a broken heart. The living should take to heart that it is a time to beseech G-d. We should remember that we are mere flesh, a wind that comes and does not return. One should remember the days they wasted in vanity. And realize that “if not now, when?”^[9]
• A mourner may go to Shul on Erev Rosh HaShana for Selichot and davening.^[10]
• The Shofar is not blown on Erev Rosh Hashana. This is in order to differentiate between the obligatory blowing of the Shofar on Rosh Hashana and the customary blowing during the month of Elul. This is also to confuse the Satan so that he should think that the judgment of Rosh Hashana has passed. (This means that the Satan will think that we are already deemed meritorious by G-d and no longer need judgment.)
• It is preferable that even a Ba’al Toke’ah who blows the Shofar for the community not practice on this day. If he needs to do so, he may do so in private (so that others should not think that one may blow the Shofar on this day).
• The Chazzan (leader of the prayers) and Ba’al Toke’ah should distance themselves from any (spiritual) impurity for three days before Rosh Hashana. The Chazzan should review the meaning of the prayers and, if possible, their mystical meanings. This is a good practice for people who are not Chazzanim as well. See below regarding the Ba’al Toke’ah.
• If a Shul does not have a fixed Chazzan, they should appoint one who is preferably G-d-fearing, married, with children, at least 30 or 25 years old, and involved in communal affairs.
• If a certain person is usually the chazzan for a certain prayer, this mitzvah should not be given to someone else. Correspondingly, one who is usually a chazzan for a certain prayer should not relinquish this mitzvah. Nevertheless, one should not fight about it.[11]
• Although, generally, one who is in mourning should not be a chazzan on Shabbat and Yom Tov, if a shul’s regular chazzan is in mourning (may G-d have mercy), he may continue to serve as chazzan on Rosh Hashana and Yom Kippur as well. The same applies to a Ba’al Toke’ah (one who blows the Shofar).

Fasting

The Annulment of Vows^[14]

• After Shacharit (morning prayers), men recite Hatarat Nedarim – the Annulment of the Vows (page 358 in the new Chabad Siddur). It is preferable to have ten adult^[15] Jewish men for this ceremony, i.e., one man does it in front of ten people. The reason it is best to have 10 is in case one made a vow in a dream. Such vows may only be annulled in front of ten people.^[16] If this is difficult, one may do the Hatarat Nedarimwith four people, i.e., one man does it in front of three men.
• A relative may participate in annulling the vows of a relative.
• If one does not understand Hebrew, he should recite the Hatarat Nedarim in the language he understands.
•  It is preferable for each person to recite the Hatarah individually. If this is not possible, several people may say it simultaneously in front of three or (preferably) ten people.^[17]
• One who did not recite it after Shacharit may do so later on in the day. One who did not do this on Erev Rosh Hashana may do it any time before Yom Kippur.
• It is not the custom for women to do the annulment of vows. If a woman has a specific vow that she wishes to annul, she may do so with a bait din (a court of three Jewish men) that includes a Torah scholar who is familiar with these laws (see below). Or she may send her husband to annul them on her behalf (on Erev Rosh HaShana or on any day).
• Children up until Bar Mitzvah need not do the annulment of the vows.

Length of the Year

Keren HaShana

Visiting the Graves of Tzadikim^[20]

• Many have a custom to visit the graves of tzadikim (righteous men) on Erev Rosh Hashana. This is in order to pray in a holy place. The prayers uttered in such a holy place are more readily accepted. In addition, it is customary to ask that the holy souls of the righteous intercede on our behalf in Heaven.
• One should pray to G-d when visiting these holy sites. Prayers uttered in such pure and holy sites are more readily accepted by G-d.
• Many authorities permit one to ask the soul of the tzadik to intercede with G-d on their behalf. Certainly, one may not pray to a deceased tzadik and ask for his assistance.
• It is customary not to eat before visiting the graves of tzadikim. But it is customary to drink.^[21]
• It is proper for a man[22] to go to the Mikvah on the day one plans to go to a cemetery.[23]
• One who hasn’t visited a Jewish cemetery in the previous 30 days should recite a blessing upon seeing the graves.
• A man should tuck in his tzitzit when visiting a Jewish cemetery.
• One should wash his hands six times alternately when leaving the cemetery.

Haircuts and Bathing^[24]

• It is customary to take a haircut (if necessary) and bathe on Erev Rosh HaShana. This is to show that we are confident that the Almighty will find us meritorious in judgment.
• We don our Shabbat garments in honor of Rosh Hashana, confident that G-d will bless all of us with a good and sweet year. However, some have a custom not to wear clothes on Rosh Hashana that are as nice as Shabbat and Yom Tov clothes.

Mikvah for Men^[25]

• The immersion in the mikvah should take place any time after the hour before midday.
• One should immerse (at least) three times.^[29]

• One should ensure that the poor of one’s community have the necessary means to purchase and prepare food for Yom Tov.^[30]

Mincha

Good Resolutions^[33]

• Some say that it is best to light at candle-lighting time and not delay until later – during Yom Tov. This is in order to fulfill the mitzvah of adding from the weekday to the Yom Tov.^[36]

• The two Brachot are: Baruch…L’hadlik Ner Shel Yom Hazikaron followed by the Shehechiyonu blessing.[38]
• If a man lights the Yom Tov candles, he should not recite the blessing of Shehechiyanu as he will recite this during Kiddush.
• One who will need a pre-existing flame from which to light the candles on the second night should light a 24-hour candle before sundown.

Praising the Jews

• It is customary in Chabad circles to say Tehillim before Maariv. In addition, as mentioned above, one should recite Tehillim at every opportunity during the 49 hours of Rosh Hashana.
• After the Amidah, we recite Psalm 24 (LeDavid Mizmor). Saying this prayer with concentration is a segulah (spiritually propitious act) for parnassah (ample livelihood) throughout the year. One may also recite this prayer at home anytime during this night.

 Prayers^[44]

• During these judgment days, one should take care to recite every word of prayer clearly and not garble them.
• According to the Arizal, when one is moved to tears during the prayers on the High Holidays, it is a sign that he is being judged at that time. Therefore, one should pray with great kavana (concentration) at that time. If one doesn’t cry at all during these days, it is a sign that one’s neshama (soul) is blemished.
• Even if one was, G-d forbid, sealed for death in the book of the wicked, he can fix this and be written in the book of life for the tzadikim by doing teshuvah and praying with tears.
• See below regarding the laws of the special insertions in the prayers during the Ten Days of Repentance.

Kittel^[45]

Greetings^[47]

• To a man, one should say: L’shana Tova Tikatev Vetaichatem.
• To a woman we say: L’shana Tova Tikatvi Vetaichatmi.
• Some add the words le’alter lechayim tovim uleshalom (immediately for good life and peace).^[48]
• The Chabad custom is to say this greeting in the singular, even when greeting an important person that one would normally address in third person.^[49]
• When greeting a group (of men or of men and women) one should say: L’shana Tova Tekataivu Veteichataimu.

The Meal

• It is customary to use round Challot for Rosh Hashana. (Some continue with this custom until Hoshana Rabbah – the last day of Sukkot.)
• I have heard that a circle, which has no end, signifies a long life (since it has no end) as well as the ongoing cycle of the calendar. It also resembles the crown with which we coronate G-d as our King on Rosh Hashana.
• Following Hamotzi, one should dip the Challah (three times) in honey. It is customary to dip the Challah in honey during all of the Rosh Hashana meals as well as on Erev Yom Kippur, the night after Yom Kippur, the Yamim Tovim of Sukkot and Hoshana Rabbah.^[51] One should have salt on the table as well.
• It was customary for the Chabad Rebbes to mention all of their holy predecessors during the Rosh Hashanah meals.^[52]

Simanim (Signs)^[53]

• Apple Dipped in Honey
• At the beginning of the meal (after eating the Challah), one should take a piece of apple, dip it into honey, recite the Bracha – Borei Pri Haetz, recite the Ye’hi Ratzon (Siddur pg. 277, Machzor page 39) and eat it. This is the Chabad custom.
• Some have a custom to say the bracha, eat a little of the apple, say the Ye’hi Ratzon and then eat some more.
• The Chabad custom is to make the blessing on the apple and eat it first although it is not one of the fruits of Israel (see below).^[55]
• Pomegranate
• We eat pomegranates as a sign that we should have as many merits as a pomegranate has seeds.
• One should say She’hechiyanu before eating the pomegranate if it is the first time of the season that one is eating it. Alternatively, one may place the pomegranate on the table before making kiddush and have in mind that the She’hechiyanu of kiddush also “count” for the pomegranate.
• Please note, one should have a new fruit other than a pomegranate for the second night (see below).
• Fish head
• We eat the head of a fish (or other kosher animal) as a symbol that we should be a head and not a tail.
• Some eat the head of a ram to invoke the merit of the Akeidah – the binding of Isaac.
• Fish
• We eat fish as a symbol that we should be fruitful and multiply like fish.
• Some have a custom to not eat fish on Rosh HaShana as the Hebrew word for fish דג/dag is similar to the word for worry – דאג/Da’ag (Kaf HaChaim 583:9).
• Carrots
• Ashkenazim eat carrots as the word for carrots in Yiddish is merrin which also means “to become more” (i.e., to be fruitful and multiply).
• Leeks[56]
• In Hebrew, the word for leeks is karti, indicating that our enemies should be cut off.
• Dates
• The word for date, tamar, also means means to finish off (tam). This symbolizes that our enemies should be finished.
• Beets
• Selek means beets as well as “remove.” This symbolizes that our enemies should be removed.
• Pumpkin
• The word for pumpkin in Hebrew is kra indicating that our bad decrees should be ripped up and our merits should be read in front of Hashem (kra with an alef [קרא] means “read” while kera with an ayin [קרע] means “rip”).
• Fenugreek
• Fenugreek is called rubia in Aramaic and we are asking that G-d increase our merits (rov means many.)
• Spinach
• Some say that the “silka” of the Talmud, which is normally translated as beets, actually means cooked spinach, because the Arabic term for the spinach was “salk.”
• Black-eyed peas.
• The Arabic term for the black-eyed peas was “lubia,” pronounced similar to “rubia” which means to increase.[57]

 The Brachot (Blessings)

Prayers on the Foods

• There are particular prayers that accompany each food and are printed in the Machzor.
• According to the Shela (Rabbi Isaiah HaLevi Horowitz, 1565 – 1630), the main objective in eating these foods is that the person should be inspired when reciting these prayers.
• Although eating these foods have significance, certainly doing Teshuva and increasing in mitzvot is more important than these.^[61]
• If one does not like any of these foods, he can recite these prayers (or think them) while simply looking at the foods. In fact, the Talmud (Horayot, 12a) says that one should “see” these food items on Rosh Hashana.
• Chabad custom is not to recite these prayers, with the exception of the yehi ratzon on the apple.^[62] (It would seem that one should have these intentions “in mind.”)

No Anger

Off the Menu

• If one forgot to add Ya’ale Veyavo (the holiday insertion) when saying Birkat HaMazon (Grace after Meals) after a night meal of Rosh HaShana, one should repeat the Birkat HaMazon. If one forgot to say Ya’ale Veyavo during the Birkat HaMazon after a day meal, one need not repeat the Birkat HaMazon.
• Near the conclusion of the Birkat HaMazon, after Mimarom (Siddur pg. 93) we add the Harachaman for Yom Tov and then the one for Rosh Hashana.^[66]

Melodies in the Prayers

Torah Reading^[69]

• Some communities have the custom of giving an aliyah to the Ba’al Toke’ah and Chazzan for Musaf. This is only necessary if they are being paid for their services.
• It is a merit to receive an aliyah on the High Holy Days. One should try to receive one even if he has to pay for it. The payment makes the mitzvah more precious.
• If there is a brit on Rosh HaShanah it should be performed before the blowing of the Shofar.

Shofar-Blowing^[70]

• It is best not to eat or drink before hearing the Shofar blowing.
• Although generally one should not fast past midday on Shabbat and Yom Tov, on Rosh Hashana (that falls during the week), when we are pleading for our lives, this is permissible.^[72]
• One may drink water before davening (praying). Some are particular not even to drink water.
• One who is weak may have a small snack. If eating after Shacharit, one must first make Kiddush. Some say that if one is weak, it is better to hear the Shofar blasts in the morning before davening in order that he not eat before fulfilling the mitzvah of the Shofar.

The Baal Toke’ah^[73]

• The shofar should preferably be a ram’s horn. The horns of other kosher domestic animals are also acceptable except for those of a bull or ox.
• The shofar must be longer than a Tefach (handbreadth) so that it is visible on both sides of the ba’al toke’as hand when he is blowing it.
• A cracked shofar may be disqualified. One should not use it unless he ascertains its precise Halachic status.

 No Talking

• The entire congregation should listen to the brachot and the blowing of the Shofar and keep in mind that they want to fulfill the Mitzvah. One should not say Boruch Hu Uvaruch Shemo during the recitation of the brachot. The brachot of the Shofar extend to and include the Shofar-blowing during the Amidah and the repetition of the Amidah. It is therefore proper to not talk until the end of the Shofar-blowing at the conclusion of Musaf (unless it is necessary for the Davening or the Shofar-blowing).
• During the pauses in between the three sets of Shofar notes, one should think thoughts of Teshuvah. (It is not the Chabad custom to articulate any words at this time.)

Standing vs. Sitting

• The Ashkenaz custom is for the community to stand for all of the tekiot. The Sefardic custom is for the community to sit for the first 30 blasts. In fact, these blasts are called tekiot demeyushav (the sitting tekiot). According to all opinions, the community should stand while the brachotare being recited. The one blowing the Shofar must stand during the brachot and the blowing.

During Musaf

• The Chassidic and Sefardic custom is to blow the Shofar during the silent Amidah.
• The custom of many Ashkenazim is not to blow during the silent Amidah.^[76]
• It is customary in many communities that the one who blows the shofar during Musaf need not be the same person who blew the first 30 blasts.
• In addition, although the baal toke’a stands by the Bimah (table for the Torah reading) when blowing the first 30 blasts, he need not stand there when blowing during Musaf. Rather, he may blow from wherever he usually stands during the prayers.
• It is not customary for the baal makri to point to the sounds during the blowing of Musaf or afterwards.
• When blowing during Musaf, there are various customs as to which notes to blow. Every community should follow its custom.
• The total number of blasts should equal at least 100.
• If one is in the middle of the Amidah while the Shofar is being blown, one should stop and listen.
• One who is praying Musaf without a Minyan should not interrupt to blow the Shofar. Nor should he ask someone else to blow for him so that he can hear them during his prayers.
• After the repetition of Musaf, it is customary to blow an additional 30 Shofar blasts in order to confuse the Satan. One who came late and missed (some) of the other blasts should pay special attention at this time.
• One may not blow extra Shofar blasts on Rosh Hashana as it is similar to playing an instrument, but one need not stop a child who is blowing extra Shofar blasts.^[77]

How to Blow the Shofar^[78]

• The Shofar should be covered while the baal toke’a (shofar blower) says the brachot and whenever he’s not actually blowing the Shofar. This is to evoke the merit of the binding of Isaac who was kept hidden while Abraham built the altar.
• One should blow from the right side of his mouth (if possible). This is because one’s left side is already protected by their Tefillin. A lefty should blow from the left side of his mouth.^[79]
• The shofar blasts are kosher whether the sounds are “thick” or “thin.” All types of sound are acceptable.

Length of Each Sound

• The tekiah (long sound) should be as long as the middle sound of that set, i.e., for the first set, it should be as long as a shevarim and teruah combined (about six seconds), for the second and third set, it should be as long as a shevarim or a teruah (approximately three seconds).
• Each of the shevarim should last for approximately one second.
• The baal makri (one who points to the correct note in the siddur for the ba’al toke’ah to blow) should keep his finger pointed to the note for as long as that note should be sounded.

Breathing

• One must take a breath in between each complete note.
• One should not take a breath in the middle of a note (e.g. shevarim or teruah).
• There is an argument as to whether or not one should breathe in between shevarim- teruah. The custom is to take a quick breath in between.
• In a place that does not have a specific custom, it is better to do the shevarim-teruah in the first group of tekiot (before Musaf) without a breath in between (but with a small pause) and during the tekiot during Musaf with a quick breath in between.

Wrong Note

• If one blew the wrong note, he may have to begin from the beginning of the series he’s in the middle of (e.g. tekiah- shevarim-tekiah). The Baal Makri (the one who points to the correct note) should know the laws in this regard so he can instruct the Baal Toke’ah as to how to proceed.

Blowing for Other Jews

• When blowing for those who were not in Shul, it is sufficient to blow the first 30 sounds that are sounded in Shul after the brachot. It is best to pause slightly between the Shevarim and Teruah but not to actually breathe in between.
•  If, for whatever reason, one is unable to blow all 30 sounds, he should repeat the sequence of Tekiah Shevarim Teruah Tekiah three times. He should bear in mind that if either the Shevarim or Teruah is not necessary, it should be considered as if he is blowing them simply as music and not as a mitzvah. He should not take a breath in between the Shevarim and the Teruah but should only make a slight pause.^[80]
• If one is blowing for other men who do not know how to say a bracha, he may say a bracha for them even if he already heard the shofar and made the brachot.
• If a man who already heard the shofar is blowing for women, he should have one of the women say the bracha, as he may not say it for them.
• According to the Sefardic custom, women should not make this bracha. If the man blowing the Shofar for them has already performed the mitzva, he should blow it without a bracha.
• A child who knows how to blow the Shofar may blow the Shofar for other children.
• One who knows how to blow the Shofar himself may fulfill the mitzvah by hearing the blasts from someone else. The fact that he is not blowing it himself does not diminish the mitzvah since the main mitzvah is the hearing of the sounds and not the actual blowing.^[81]

Bowing

• It is proper not to nap during the day of Rosh Hashana because the Jerusalem Talmud says that one who sleeps on Rosh Hashanah will have a sleepy mazal that year. One should rather occupy oneself with reciting Tehillim and studying Torah.
• Some say that one may nap after midday. It is certainly better to nap than to waste time.
• The main interpretation of the teaching that “one who sleeps on Rosh Hashanah will have a sleepy mazal that year” is that one who is sleepy and does not pray with strength, his mazal, i.e., his defending angel, will not be able to speak in his merit.

Mincha

• In the afternoon (after Mincha but preferably before sunset), it is customary to go to a river or lake in which there are live fish and say Tashlich (pg. 200 in the Machzor).
• There are several reasons for this custom:
• Water represents Divine kindness.
• The water recalls the merit of the Akeidah (binding of Isaac) before which Abraham had to wade through a deep river.
• Fish represent the ever-open eye of G-d.
• We pray that we multiply like fish and that the “evil eye” not affect us just as it does not affect fish.
• Those unable to do Tashlich on Rosh Hashana may do so up until Hoshana Raba. (Some have the custom of specifically doing Tashlich on the 8^th day of Tishrei.)
• Although there was a custom to feed challah to the fish when doing Tashlich, the poskim (Halachic deciders) write that on Yom Tov one should not do so as one may not feed wild animals on Yom Tov. Some defend this custom.[86]
• It is customary to shake one’s Talit Kattan after Tashlich. This has Kabbalistic significance. In addition, this reminds us to clean our garments (thought, speech, and action) and ensure that they are clean and free of sin.^[87]

• One should bring a new fruit to the table before candle-lighting on the second night. This is in order for the women who light the candles to say the blessing of Shehechiyanu while having that in mind. The women should light immediately prior to Kiddush so that they will be able to eat the fruit soon after saying shehechiyanu. Some say that it isn’t necessary for women to light just prior to Kiddush.[89]
• When lighting the candles, the brachot of Lehadlik Ner Shel Yom Hazikaron and Shehechiyanu are recited.
• When a man makes the Shehechiyanu blessing in Kiddush, he should also have in mind the new fruit (which should be in front of him) or a new article of clothing (that he is wearing).
• The Chabad custom is to eat a kezayit (the size of an olive, approx. 1 oz.) of the new fruit following Kiddush and make a Bracha Achrona (after-Bracha) on the fruit before washing for bread. Some are particular to eat less than a kezayit. Others have the custom to eat the new fruit after the Hamotzie.[90]
• If one does not have a new fruit or garment, one should still recite Shehechiyanu.
• A man who lights candles shouldn’t recite Shehechiyanu during candle-lighting but rather during Kiddush.

Second Day of Rosh Hashana

Farbrengen

Shacharit

• Before the Mincha Amidah, the Torah is read. Three people who are fasting should be called to the Torah. The third person also reads the Haftorah. Sefardim do not read a Haftorah on the afternoon of a fast day.
• In the Amidah, those who are fasting say the paragraph beginning Aneinu in the Shma Koleinu blessing (Siddur pg. 108).
• One who forgot to say aneinu may add it to Elokai netzor, if one remembers it before completing the Amidah.
• If one forgot aneinu and remembered after finishing the Amidah, he need not repeat the Amidah.
• We recite Tachnun and Avinu Malkeinu.
• In Avinu Malkeinu we say “chadesh” and “katveinu” (as during the ten days of repentance) and not “bareich” and “zachreinu” (as during the other fast days).

Special Insertions in Prayer^[95]

• During the repetition of the Amidah, the community should say the additions of Uchtov and Uvesefer out loud before the Chazzan says them.^[100]

• During these days, we also add Shir Hama’alot Mima’amakim (Psalm 131) during shachrit after Yishtabach (page 38 in the siddur). In many communities, the Aron Kodesh (holy ark) is opened for the recital of the psalm. This is not the Chabad custom. If one is not holding with the minyan, he may skip ahead in order to say this with the minyan. If he wishes, he may also repeat it in its proper place.

• During these days, one should spend time doing Teshuva and correcting anything that needs to be corrected.
• Even a businessperson should minimize his business in these days and only work as needed. He should spend most of his time studying Torah.^[102]
• During these days, one should spend time learning the seforim (holy books) that inspire one to teshuvah (repentance) and/or listening to shiurim (classes) that motivate one to serve G-d better.
• It is especially important to rectify sins towards one’s fellow man during this time as Yom Kippur doesn’t atone for these sins unless one seeks forgiveness from one’s fellow.
• One who makes an honest reckoning of his behavior will realize that there are many sins that he may be transgressing regularly. He may have become so habituated to these transgressions that he no longer pays them attention. These may include:
• Praying or saying blessings without kavana (concentration).
• Hatred towards a fellow-Jew
• Anger
• (Men) gazing at women
• Speaking lashon hara (slander) or devarim beteilim (empty words)
• Wasting time that should be spent studying Torah
• Seeking out honor
• Embarrassing others
• Not paying workers on the same day (or on the designated payday).
• Flattering the wicked
• In addition, one should work on rooting out negative character-traits and lifestyles which are the source of bad behaviors. Specifically, haughtiness, pursuing pleasures, excessive talking and depression. These are the “fathers of impurity” which produce many “children.”[103]
• One should take to heart the suffering in this world and know that G-d punishes in a manner that is measure for measure. (One should not tell this to those suffering as that would be hurtful.) One should therefore correct their behavior so that they are saved from this (Kaf HaChaim 603:14 based on Sefer Chassidim, Siman 92).
• One should be extra careful about keeping the highest standard of Mitzvot during these days. For example, if one is not normally careful to eat Pat Yisrael (bread baked by a Jewish baker) or Chalav Yisrael (milk that is milked in the presence of a Jew), one should be particular about these matters in these days.
• Some have the exemplary custom of writing down their good resolutions and then checking them on the next year to see if they kept them. If they did, they then add another good resolution. In any case, one should bear in mind that these resolutions are without the force of a vow (i.e., bli neder).[104]
• Some have a custom to purchase a beautiful Etrog, Lulav and Hadassim in these days in order that this be a merit for them on the judgment day.^[105]
• It is preferable for the Yeshivot not to give vacation time between Rosh HaShanah and Yom Kippur as this time is best spent studying Torah.^[106]
•  Throughout the Aseret Yemai Teshuva we recite Avinu Malkeinu (Siddur pg. 454) in Shacharit and Mincha.

Shabbat Teshuvah

Shabbat Teshuva Derasha