## Kitzur Shulchan Arukh Siman 129

###### Kitzur Shulchan Arukh 129:1
[Kitzur Shulchan Arukh 129:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:1)

בְּכָל הַקַּדִּישִׁים שֶׁאוֹמְרִים מֵרֹאשׁ הַשָּׁנָה עַד יוֹם הַכִּפּוּרִים, כּוֹפְלִין תֵּבַת לְעֵלָּא, הַיְנוּ שֶׁאוֹמְרִים לְעֵלָּא לְעֵלָּא (וְלֹא בְּוָא"ו וּלְעֵלָּא) וְכֵיוָן שֶׁבְּקַדִּישׁ צְרִיכוֹת לִהְיוֹת שְׁמֹנֶה וְעֶשְׂרִים תֵּבוֹת וּבְכָל הַשָּׁנָה אוֹמְרִים, לְעֵלָא מִן כָּל בִּרְכָּתָא, אוֹמְרִים עַתָּה, לְעֵלָא מִכָּל בִּרְכָּתָא (שע"ת סִימָן נו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In all the *kaddish* prayers recited from *Rosh Hashanah* through *Yom Kippur*, you should repeat the word *le'eila* [He is higher]; thus you should say *le'eila le'eila*, [He is exceedingly higher], (without adding the *vav, ule'eila*). Since the *kaddish* must contain twenty-eight words [from *yehei shemei rabba* until *be'alema*] and the entire year you say *le'eila min kol birchasa* [He is beyond any blessing], you say now *le'eila le'eila mikol birchasa*.


###### Kitzur Shulchan Arukh 129:2
[Kitzur Shulchan Arukh 129:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:2)

יֵשׁ נוֹהֲגִין לְהִתְפַּלֵּל בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים כָּל תְּפִלּוֹת שְׁמוֹנֶה עֶשְׂרֵה בִּכְרִיעָה וּבִכְפִיפַת הָרֹאשׁ. וְאָמְנָם כֵּיוָן שֶׁצְּרִיכִין לִכְרוֹעַ בְּבִרְכַּת מָגֵן אַבְרָהָם וּבְמוֹדִים בִּתְחִלָּה וּבַסּוֹף, עַל כֵּן קֹדֶם שֶׁמַּגִּיעַ לִמְקוֹמוֹת אֵלּוּ צָרִיךְ לִזְקֹף אֶת עַצְמוֹ כְּדֵי שֶׁיִּכְרַע בְּמִצְוַת חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה. גַּם אָסוּר לִכְרוֹעַ בִּתְחִלַּת בְּרָכָה וּבְסוֹף בְּרָכָה בִּמְקוֹם שֶׁלֹּא תִקְּנוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה. וטוֹב יוֹתֵר לְהִתְפַּלֵּל בָּאֵבָרִים זְקוּפִים וּבְלֵב כָּפוּף וּבִדְמָעוֹת. וּמַה שֶּׁנּוֹהֲגִין לְהִתְפַּלֵּל בְּקוֹל רָם, יֵשׁ לְבַטֵּל, כִּי יֵשׁ לְהִתְפַּלֵּל בְּלַחַשׁ כְּמוֹ בְּכָל הַשָּׁנָה. וְיֵשׁ מַתִּירִין לְהַגְבִּיהַּ קוֹלוֹ מְעַט, אֲבָל לֹא הַרְבֵּה. יִזָּהֵר לְדַקְדֵּק בִּתְפִלָּתוֹ הֵיטֵב, שֶׁלֹּא יְשַׁנֶּה שׁוּם נְקֻדָּה. וִיהַדֵּר אַחַר סִדּוּר אוֹ מַחֲזוֹר שֶׁהוּא מְדֻיָּק הֵיטֵב, לְהִתְפַּלֵּל מִתּוֹכוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Some people have the custom when praying on *Rosh Hashanah* and *Yom Kippur* [to pray] every *Shemoneh esrei* with their bodies bent and their heads bowed. However, since you must bow at the berachah, *Magein Avraham* [Shield of Abraham] and *Modim* [we give thanks], at the beginning and at the end, therefore, before reaching these *berachos* it is necessary to straighten up in order to bow as required by our Sages of blessed memory. It is also forbidden to bow at the beginning and at the end of any berachah that was not instituted by our Sages of blessed memory. It is best [therefore] to pray while standing erect,¹ is not mentioned in *Mishnah Berurah*. but with a humble heart and with tears. The practice of praying in a loud voice should be abolished, because you should pray quietly as you do the entire year. Some authorities permit to raise the voice slightly, but not too much. You should be careful to pronounce your prayers correctly; not to change even one vowel. You should try to obtain a *Siddur* or *Machzor* that is carefully edited, from which to pray.

footnotes:
¹ This halachah


###### Kitzur Shulchan Arukh 129:3
[Kitzur Shulchan Arukh 129:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:3)

כָּל הַשָּׁנָה, אוֹמְרִים בַּתְּפִלָּה, הָאֵל הַקָּדוֹשׁ, מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט, חוּץ מִן רֹאשׁ הַשָּׁנָה עַד לְאַחַר יוֹם הַכִּפּוּרִים, שֶׁצְּרִיכִין לוֹמַר, הַמֶּלֶךְ הַקָּדוֹש, הַמֶלֶךְ הַמִֹּשְפָט. לְפִי שֶׁבְּיָמִים הָאֵלּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מַרְאֶה מַלְכוּתוֹ לִשְׁפֹּט אֶת הָעוֹלָם. אִם טָעָה וְאָמַר הָאֵל הַקָּדוֹשׁ, אוֹ שֶׁהוּא מְסֻפָּק אִם אָמַר הָאֵל הַקָּדוֹשׁ אוֹ הַמֶּלֶךְ הַקָּדוֹש, אִם נִזְכַּר תּוֹךְ כְּדֵי דִּבּוּר, אוֹמֵר הַמֶּלֶךְ הַקָּדוֹשׁ, וְאֵינוֹ צָרִיךְ לַחֲזוֹר לְרֹאשׁ, וְכֵן הַדִּין בְּהַמֶּלֶךְ הַמִּשְׁפָּט. אֲבָל אִם לֹא נִזְכַּר עַד לְאַחַר כְּדֵי דִּבּוּר, אֲזַי בְּהַמֶּלֶךְ הַקָּדוֹשׁ צָרִיךְ לַחֲזֹר לְרֹאשׁ הַתְּפִלָּה, (אֲפִלּוּ מִסְּפֵקָא), מִפְּנֵי שֶֹׁשָׁלֹשׁ הַבְּרָכוֹת הָרִאשׁוֹנוֹת נֶחְשָׁבוֹת כְּאֶחָת (כְּמוֹ שֶׁכָּתוּב בְּסִימָן יט סָעִיף ב). וַאֲפִלּוּ שְּׁלִיחַ הַצִבּוּר בַּחֲזָרַת הַתְּפִלָּה צָרִיךְ לַחֲזוֹר לָרֹאֹשׁ, וּצְרִיכִין לוֹמַר קְדֻשָּׁה שֵׁנִית. אֲבָל בְּהַמֶּלֶךְ הַמִּשְׁפָּט, אֲפִלּוּ יָחִיד, אֵינוֹ צָרִיךְ לַחֲזוֹר אֲפִלּוּ לְאוֹתָהּ בְּרָכָה, כֵּיוַן שֶׁהִזְכִּיר תֵּבַת מֶלֶךְ בִּבְרָכָה זֹאת. בְּכָל הַשָּׁנָה אִם טָעָה וְאָמַר, הַמֶּלֶךְ הַקָּדוֹשׁ, הַמֶּלֶךְ הַמִּשְׁפָּט, אֵינוֹ צָרִיךְ לַחֲזוֹר (קיח תקפב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
All through the year you say in the *Shemoneh Esrei, hakeil hakadosh* [the Almighty, the Holy One], and *melech oheiv tzedakah umishpat* [King Lover of righteousness and justice] except from *Rosh Hashanah* until after *Yom Kippur*, when you must say instead *Hamelech hakadosh* (the King, the Holy One) and *Hamelech hamishpat* (the King of Justice), because on these days the Holy One blessed is He manifests His dominion by judging the world. If, by mistake, you said *Hakeil hakadosh*, or if you are in doubt whether you said *Hakeil hakadosh* or *Hamelech hakadosh*; if you become aware of the error within the time needed to utter a short greeting, [*Shalom Alecha Rebbe*] you should say *Hamelech hakadosh*², but if you began the next *berachah*, even if it is still within *toch kedei dibur*, you must start from the beginning of *Shemoneh Esrei*. (*Mishnah Berurah* 582:7) and you need not start again from the beginning. The same law applies to *Hamelech hamishpat*. But, if you only became aware of it after the time needed for a short greeting, then, at *Hamelech hakadosh* you must repeat *Shemoneh Esrei* from the beginning, (even if in doubt),³ to say *Hamelech hakadosh*, and then much later you became doubtful if you actually said it or not, you need not repeat the *Shemoneh Esrei*. If, however, the doubt came into mind *immediately* after you completed *Shemoneh Esrei*, you must repeat the *Shemoneh Esrei*. (*Ibid* 114:38) If on Rosh Hashanah or Yom Kippur there is a doubt if you said Hamelech hakadosh, you need not repeat the Amidah, since you can assume that you said it as part of the special prayers of Yom Tov. (Ibid 582:4) because the first three *berachos* are considered as one (as is written in Chapter 19:2). Even the *Chazzan* during the repetition of the *Shemoneh Esrei*, must repeat from the beginning [if he did not say *Hamelech hakadosh*], and the *kedusha* must be said again. But at *Hamelech hamishpat*, even an individual need not repeat, even that berachah, since he mentioned the word *melech* "King" in that berachah. During the entire year, if you said, by mistake, *Hamelech hakadosh* or *Hamelech hamishpat*, you need not repeat the *Shemoneh Esrei*.

footnotes:
² This is so only if you did not yet begin the next berachah
³ However, if you are certain that you intended


###### Kitzur Shulchan Arukh 129:4
[Kitzur Shulchan Arukh 129:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:4)

בְּשַׁבָּת עַרְבִית, בְּבִרְכַּת מֵעֵין שֶׁבַע מָגֵן אָבוֹת וְכוּ', אוֹמְרִים גַּם כֵּן בִּמְקוֹם הָאֵל הָקָּדוֹשׁ, הַמֶּלֶךְ הַקָּדוֹשׁ. וְאִם טָעָה שְּׁלִיחַ הַצִבּוּר וְאָמַר הָאֵל הַקָּדוֹשׁ, אִם נִזְכַּר מִיָּד תּוֹךְ כְּדֵי דִּבּוּר, חוֹזֵר וְאוֹמֵר הַמֶּלֶךְ הַקָּדוֹש וְכוּ', אֲבָל לְאַחַר כָּךְ, אֵינוֹ חוֹזֵר (פרי חדש ופרי מגדים).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the *Maariv* service on Friday night, in the abridged form of the seven berachos, in *Magein avos* (Shield of our forefathers etc.) you also say, instead of *Hakeil hakadosh* the words *Hamelech hakadosh*. If the *Chazzan* made an error and said *Hakeil hakadosh*, then, if he becomes aware of it immediately, within the time span needed for a short greeting, he should say *Hamelech hakadosh etc.*; but if he becomes aware of it later he need not repeat the berachah.


###### Kitzur Shulchan Arukh 129:5
[Kitzur Shulchan Arukh 129:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:5)

אִם שָׁכַח זָכְרֵנוּ, אוֹ מִי כָּמוֹךָ, וּכְתֹב, בְּסֵפֶר חַיִּים, וְלֹא נִזְכַּר עַד שֶׁאָמַר בָּרוּךְ אַתָּה ה', כֵּיוָן שֶׁאָמַר אֶת הַשֵּׁם, גּוֹמֵר אֶת הַבְּרָכָה וּמִתְפַּלֵּל כַּסֵּדֶר, וְאֵינוֹ צָרִיךְ לַחֲזוֹר. וְכֵן אִם שָׁכַח לוֹמַר וּבְכֵן תֵּן פַּחְדְּךָ וְחָתַם הַמֶּלֶךְ הַקָּדוֹשׁ, וַאֲפִלּוּ לֹא אָמַר עֲדַיִן רַק בָּרוּךְ אַתָּה ה', חוֹתֵם הַמֶּלֶךְ הַקָּדוֹשׁ וְאוֹמֵר אַתָּה בְּחַרְתָּנוּ וְכוּ'.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you forgot to say *Zochreinu* [Remember us], or *Mi chamocha* [Who is like You], or *Uchsov* [And inscribe], or *Beseifer chayim* [In the book of life] and you do not become aware of it until you said *Baruch ata Hashem*, [Blessed are You, Hashem], since you mentioned *Hashem*, you should conclude the berachah,⁴ 582:15) and continue the *Shemoneh Esrei*, and you need not repeat it. Similarly, if you forgot to say [the entire section beginning with] *Uvechein tein pachdecha* [And so, grant that Your awe] and you concluded the berachah, *Hamelech hakadosh*, even if you only said *Baruch ata Hashem*, you should conclude *Hamelech hakadosh*, and then say *Ata vechartanu* [You have chosen us] etc.

footnotes:
⁴ However, if you did not yet say the Hashem of the berachah, you may go back and say whatever you omitted. (Ibid


###### Kitzur Shulchan Arukh 129:6
[Kitzur Shulchan Arukh 129:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:6)

בְּסִיּוּם הַשְּׁמוֹנֶה עֶשְׂרֵה, יֵשׁ מְסַיְמִים עוֹשֵׂה הַשָּׁלוֹם, וְיֵשׁ שֶׁאֵינָם מְשַׁנִּין אֶלָּא אוֹמְרִים הַמְבָרֵךְ אֶת עַמּוֹ יִשְֹרָאֵל בַּשָּׁלוֹם. וְאַךְ בְּקַדִּישִׁים אוֹמְרִים עוֹשֵׂה הַשָּׁלוֹם בִּמְרוֹמָיו וְכוּ' (מטה אפרים).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
At the conclusion of the *Shemoneh esrei*, some are accustomed to say *Oseh* ha *shalom* [He Who makes *the* peace], while others do not change, and say [the usual text], *Hamevareich es amo Yisrael ba shalom*, [Who blesses His people Israel with peace]. But in the *kaddish*, we say *Ose* ha *shalom bimeromav* [He Who makes *the* peace in His high heavens.]


###### Kitzur Shulchan Arukh 129:7
[Kitzur Shulchan Arukh 129:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:7)

אִם חָל רֹאשׁ הַשָּׁנָה בְּשַׁבָּת, יֵשׁ מְקוֹמוֹת שֶׁאוֹמְרִים לְכוּ נְרַנְּנָה, כְּמוֹ בִּשְׁאָר שַׁבָּת. וְיֵשׁ מְקוֹמוֹת שֶׁמַּתְחִילִין, מִזְמוֹר לְדָוִד. וְיֵשׁ מְקוֹמוֹת שֶׁמַּתְחִילִין, מִזְמוֹר שִׁיר לְיוֹם הַשַׁבָּת. וְכָל מָקוֹם יַחְזִיק מִנְהָגָיו.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If *Rosh Hashanah* occurs on Shabbos, in some communities they say *Lechu neranenah* [Come, let us sing], the same as on any other Shabbos; in other communities they begin with *Mizmor leDovid* [A psalm of David]; still in other communities they begin with *Mizmor shir leyom haShabbos* [A Psalm, a song for the Shabbos day]. Every community should follow its custom.


###### Kitzur Shulchan Arukh 129:8
[Kitzur Shulchan Arukh 129:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:8)

לְאַחַר גְּמָר תְּפִלַּת מַעֲרִיב בְּלֵיל רִאשׁוֹן, נוֹהֲגִין לוֹמַר כָּל אֶחָד לַחֲבֵרוֹ, לְשָׁנָה טוֹבָה תִּכָּתֵב וְתֵחָתֵם. וְלִנְקֵבָה אוֹמְרִים, תִּכָּתֵבִי וְתֵחָתֵמִי. אֲבָל בַּיּוֹם, אֵין אוֹמְרִים, לְפִי שֶׁכְּבָר נִגְמְרָה הַכְּתִיבָה קֹדֶם חֲצוֹת הַיּוֹם, וּבְלֵיל שֵׁנִי, יֵשׁ נוֹהֲגִין לְאָמְרוֹ, כִּי לִפְעָמִים נִדּוֹנִין בְּיוֹם שֵׁנִי (תקפב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After the *Maariv* service on the first night of *Rosh Hashanah*, it is customary for people to wish each other *Leshanah tovah tikaseiv veseichaseim* [May you be inscribed and sealed for a good year], and to a woman [you use the feminine form] *tikaseivi veseichaseimi*. But you do not extend these wishes in the daytime,⁵ says these wishes may be extended until midday. (*Mishnah Berurah* 582:25) because the writing has been finished before midday. On the second night, some have the custom of saying [*Leshanah tovah*] because sometimes we are judged on the second day.⁶, however, *Eliyahu Rabbah* argues against this and maintains that this blessing is not said on the second day. (*Ibid*)

footnotes:
⁵ Magein Avrohom
⁶ This is the opinion of Taz


###### Kitzur Shulchan Arukh 129:9
[Kitzur Shulchan Arukh 129:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:9)

בִּסְעוּדַת הַלַּיְלָה, נוֹהֲגִין לַעֲשׂוֹת סִימָנִים לְשָׁנָה טוֹבָה. טוֹבְלִין פְּרוּסַת הַמּוֹצִיא בִּדְבָשׁ. וְאַחַר שֶׁאָכַל כַּזַּיִת, אוֹמֵר, יְהִי רָצוֹן שֶׁתְּחַדֵּשׁ עָלֵינוּ שָׁנָה טוֹבָה וּמְתוּקָּה. וְאַחַר כָּךְ טוֹבֵל קְצָת תַּפּוּחַ מָתוֹק בִּדְבַשׁ וּמְבָרֵךְ עָלָיו בּוֹרֵא פְּרִי הָעֵץ וְאוֹכְלוֹ, וְאַחַר כָּךְ אוֹמֵר גַּם כֵּן יְהִי רָצוֹן וְכוּ', וְנוֹהֲגִין לֶאֱכֹל רֹאשׁ שֶׁל בַּעַל חַי וְאוֹמְרִים, יְהִי רָצוֹן שֶׁנִּהְיֶה לְרֹאשׁ. וְיֵשׁ לְהַדֵּר אַחַר רֹאשׁ כֶּבֶשׂ, שֶׁיִּהְיֶה גַּם כֵּן זֵכֶר לְאֵילוֹ שֶׁל יִצְחָק. וְגַם יְרָקוֹת אוֹכְלִים אוֹתָן שֶׁיֵּשׁ לָהֶן בַּמְּדִינָה הַהוּא שֵׁם הַמּוֹרֶה לְטוֹבָה, כְּמוֹ בִּמְדִינָתֵנוּ מֶעהרֶען (גֶּזֶר), וְאוֹמְרִים יְהִי רָצוֹן שֶׁיִּרְבּוּ זְכֻיּוֹתֵינוּ. וְיֵשׁ נוֹהֲגִין גַּם כֵּן לְהַדֵּר לֶאֱכֹל דָּגִים, שֶׁיֵּשׁ רֶמֶז לִפְרוֹת וְלִרְבּוֹת כְּמוֹ הַדָגִים. וְאֵין לְבַשֵּׁל אוֹתָם בְּחֹמֶץ, כִּי אֵין אוֹכְלִים דְּבָרִים חֲמוּצִים אוֹ מְרִירִים בְּרֹאשׁ הַשָּׁנָה. וְאוֹכְלִין בָּשָׂר שָׁמֵן וְכָל מִינֵי מְתִיקָה. גַּם נוֹהֲגִין שֶׁלֹּא לֶאֱכֹל אֱגוֹזִים וְלוּזִים, כִּי אֱגוֹז בְּגִמַטְרִיָּא ח"ט, וְגַם מַרְבִּים כִּיחָה וְנִיעָה הַמְבַטְּלִים אֶת הַתְּפִלָּה (תקפג). וְיֵשׁ לִלְמֹד עַל הַשֻּׁלְחָן תּוֹרָה. וְנוֹהֲגִין קְצָת לִלְמֹד מִשְׁנָיוֹת מַסֶּכֶת רֹאשׁ הַשָּׁנָה (חיי"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
At the evening meal it is customary to prepare symbolic dishes [as auspicious omens] for a good year: you dip the piece of *challah* of *Hamotzi* in honey, and after eating a *kazayis* of *challah*⁷ does not mention *kazayas*, but only that the prayer should be said after you eat some of the bread. (*Ibid* 583:4) He does rule however that you should not speak until you have eaten a *kazayis*. you should say: *Yehi ratzon shetechadeish aleinu*⁸ 583:21) *shanah tovah umesukah* [May it be Your will to renew for us a good and sweet year]. After this you should dip a piece of apple in honey, say the berachah, *Borei peri ha'eitz*, and eat it. Then you say again *Yehi ratzon etc.* It is customary to eat the head of an animal and say *Yehi ratzon shenih'yeh lerosh* [May it be Your will] that we will be heads (leaders). You should try to obtain the head of a sheep, which will also serve as a remembrance of the ram of Isaac. You should also eat vegetables the names of which, in the language of your country, allude to good things,⁹ 583:5) such as in our country, carrots (*mehren*) [*mehren* means to increase] and you should say *Yehi ratzon sheyirbu zechuyoseinu* [May it be Your will that our merits increase.] Some people have the custom to eat an elaborate fish course, symbolizing the blessing of fertility like the fish. The fish should not be cooked in vinegar because we must not eat sour or bitter foods on *Rosh Hashanah*. You should eat choice meats and all kinds of sweets. It is also customary not to eat nuts and almonds,¹⁰ quotes form *Maaseh Rav* that the *Vilna Gaon* did not eat grapes on Rosh Hashanah. (*Ibid* 600:4) because the numerical value of אֶגוֹז *egoz* (nut) is 17, the same as חֵט *cheit*, which means sin. Also, nuts increase phlegm and mucus which interferes with praying. It is proper to study Torah during the meal. Some have the custom of studying the *Mishnah, Maseches Rosh Hashanah*.

footnotes:
⁷ Mishnah Berurah
⁸ You should say: יְהִי רָצוֹן מִלְפָנֶיךָ ה׳ אֱלֹּקַי וֵאלֹּקֵי אֲבוֹתַי שֶׁתְּחַדֵּשׁ עָלֵינוּ שָׁנָה טוֹבָה וּמְתוּקָה “May it be Your will Almighty, my G-d, and G-d of my fathers” etc. (Ibid
⁹ You should certainly avoid any semblance of anger during these days. You should be of good cheer and have full confidence in the Almighty’s acceptance of your repentance and good deeds. (Ibid
¹⁰ Mishnah Berurah


###### Kitzur Shulchan Arukh 129:10
[Kitzur Shulchan Arukh 129:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:10)

נָכוֹן שֶׁלֹּא לְשַׁמֵּשׁ מִטָּתוֹ בִּשְׁנֵי לֵילוֹת דְּרֹאשׁ הַשָּׁנָה, אֲפִלּוּ כְּשֶׁחָל בְּשַׁבָּת. אַךְ אִם הוּא לֵיל טְבִילָתָהּ, אַל יְבַטֵּל עוֹנָתָהּ. וְיִטְבֹּל אֶת עַצְמוֹ בַּבֹּקֶר מִטֻּמְאָתוֹ (תקפא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is proper to abstain from marital relations during the two nights of *Rosh Hashanah* even if [the first night] occurs on Shabbos. But if it is the night of her immersion in the *mikvah*, you should not withold her conjugal rights, and you should immerse yourself in the *mikvah*, in the morning.


###### Kitzur Shulchan Arukh 129:11
[Kitzur Shulchan Arukh 129:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:11)

בְּרֹאשׁ הַשָּׁנָה כְּשֶׁאוֹמֵר אָבִינוּ מַלְכֵּנוּ חָטָאנוּ לְפָנֶיךָ, אֵין לְהַכּוֹת בְּאֶגְרוֹף עַל הֶחָזֶה כְּמוֹ בַּחֹל וּבְיוֹם הַכִּפּוּרִים, כִּי אֵין אוֹמְרִים וִדּוּי בְּרֹאשׁ הַשָּׁנָה שֶׁהוּא יוֹם טוֹב. אֶלָּא יְכַוֵּן הַפֵּרוּשׁ, אָבִינוּ מַלְכֵּנוּ חָטָאנוּ לְפָנֶיךָ, כְּלוֹמַר, אֲבוֹתֵינוּ חָטְאוּ לְפָנֶיךָ שֶׁעָבְדוּ עֲבוֹדָה זָרָה, אֲבָל אֲנַחְנוּ אֵין לָנוּ מֶלֶךְ אֶלָּא אָתָּה. לָכֵן אָבִינוּ מַלְכֵּנוּ, עֲשֵׂה עִמָּנוּ לְמַעַן שְׁמֶךָ (תקפד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On *Rosh Hashanah*, when you say *Avinu malkeinu chatanu lefanecha* [Our Father, our King, we have sinned before You] you should not beat your breast as on weekdays and on *Yom Kippur*, because we do not say *vidui* —confession, on *Rosh Hashanah*, which is a Yom Tov. You should have this interpretation in mind [when saying *Avinu malkeinu*]: Our Father, our King, we have sinned before You, meaning, our forefathers sinned before You, because they worshiped idols, but as for us, we have no King but You. Therefore, our Father, our King, deal [kindly] with us for Your Name's sake.


###### Kitzur Shulchan Arukh 129:12
[Kitzur Shulchan Arukh 129:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:12)

בִּשְׁעַת הוֹצָאַת סֵפֶר תּוֹרָה, נוֹהֲגִין לוֹמַר שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת, וְיֵשׁ לְהַתְחִיל מִן וַיַּעֲבֹר. וְיֹּאמַר, וַיַּעֲבֹר ה' עַל פָּנָיו וַיִּקְרָא, ה', ה' וְגוֹ' (עַיֵּן מ"א סִימָן תכב וְעַיֵּן בנ"א כלל ה סִימָן ב). וּבְשַׁבָּת, יֵשׁ מְקוֹמוֹת שֶׁאֵין אוֹמְרִים שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת, וְלֹא רִבּוֹנוֹ שֶׁל עוֹלָם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When the *Seifer Torah* is removed from the Ark, it is customary to recite the Thirteen Attributes. You should begin with *Vaya'avor* [and He passed by], and say *Vaya'avor Hashem al panav vayikra*¹¹ nor is it the custom in many communities. [Hashem passed by before him and He proclaimed] Hashem, Hashem, etc. On Shabbos, in some communities they say neither the Thirteen Attributes nor *Ribbono shel olam* [Master of the Universe].

footnotes:
¹¹ This is not mentioned in Mishnah Berurah


###### Kitzur Shulchan Arukh 129:13
[Kitzur Shulchan Arukh 129:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:13)

שִׁעוּר הַתְּקִיעוֹת, לְכַתְּחִלָּה צְרִיךְ לִהְיוֹת כָּךְ, הַתְּרוּעָה הִיא ט' כֹּחוֹת קְצָרִים. וְהַשְׁבָרִים יַעֲשֶׂה גּ' שְׁבָרִים זֶה אַחַר זֶה, וְכָל שֶׁבֶר יְהֵא אָרוֹךְ כְּמוֹ גּ' כֹּחוֹת קְצָרִים מִן הַתְּרוּעָה, וְנִמְצָא שֶׁגַּם הַשְּׁבָרִים הֵם כְּמוֹ ט' כֹּחוֹת. וְיִזָּהֵר מְאֹד שֶׁלֹּא לְהַאֲרִיךְ בִּשְּׁבָרִים עַד שֶׁיְהֵא כָּל שֶׁבֶר כְּמוֹ ט' כֹּחוֹת. כִּי בָזֶה, אֲפִלּוּ בְּדִיעֲבַד אֵינוֹ יוֹצֵא. וְהַתְּקִיעוֹת הֵמָּה הֲבָרוֹת פְּשׁוּטוֹת. וּבְסֵדֶר תְּקִיעָה שְׁבָרִים תְּרוּעָה תְּקִיעָה, תְּהֵא כָּל תְּקִיעָה, אֲרֻכָּה כְּמוֹ הַשְּׁבָרִים עִם הַתְּרוּעָה, דְּהַיְנוּ כְּמוֹ ח"י כֹּחוֹת. וּבְסֵדֶר תְּקִיעָה שְׁבָרִים תְּקִיעָה, תְּהֵא כָּל תְּקִיעָה, אֲרֻכָּה כְּמוֹ הַשְּׁבָרִים, דְּהַיְנוּ כְּמוֹ ט' כֹּחוֹת. וְכֵן בְּסֵדֶר תְּקִיעָה תְּרוּעָה תְּקִיעָה. בַּתְּקִיעוֹת שֶׁקֹּדֶם תְּפִלַּת מוּסָף, יֵשׁ לַעֲשׂוֹת הַשְּׁבָרִים עִם הַתְּרוּעָה בִּנְשִׁימָה אֶחָת. וְלָכֵן הַמַּקְרֶא יַקְרֶא בְּפַעַם אַחַת שְׁבָרִים תְּרוּעָה. וּבַתְּקִיעוֹת שֶׁבְּתוֹךְ חֲזָרַת הַתְּפִלָּה יֵשׁ לַעֲשׂוֹתָם בִּשְׁתֵּי נְשִׁימוֹת. וּמִכָּל מָקוֹם לֹא יַפְסִיק בֵּינֵיהֶם אֶלָּא יִהְיוּ תְּכוּפִים זֶה לָזֶה, וְהַמַקְרֶא יַקְרֶא גַּם כֵּן שְׁנֵיהֶם בְּפַעַם אֶחָת (תקצ).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The lengths of the various *shofar* tones, initially must be as follows: the *Teruah* consists of nine short sounds. The *Shevarim* should be blown as three consecutive sounds, each to be as long as three short *Teruah* sounds, so that the *Shevarim* is also equal to nine sounds. You should be very careful not to draw out the *Shevarim* until each [of the three] *Shevarim* sounds equals nine *Teruah* sounds, for in that case, even ex post facto, after it is already done, you have not fulfilled your duty. The *Tekios* are simple blasts. In the order of *Tekiah, Shevarim, Teruah, Tekiah*, each *Tekiah* should be as long as the *Shevarim* and the *Teruah*, combined, which is as long as eighteen sounds.¹² says that it should be a bit longer than eighteen sounds. (*Ibid* 590:14) In the order of *Tekiah, Shevarim, Tekiah*, the sound of each *Tekiah* should be as long as the *Shevarim*, which is as long as nine sounds;¹³ says that it should be a bit longer than nine sounds. (*Ibid* 590:13) this is also true for the order of *Tekiah, Teruah, Tekiah*. In the sounding of the *shofar* before the *Musaf* service the *Shevarim* and the *Teruah* should be blown in one breath. Therefore, the prompter should call them at the same time, *Shevarim-Teruah*. In the blowing of the *shofar* during the repetition of the *Shemoneh Esrei*, they should be sounded in two breaths. Nevertheless, there should be no pause between them, but they should be sounded in immediate succession, and the prompter should also call them at the same time.

footnotes:
¹² Mishnah Berurah
¹³ Mishnah Berurah


###### Kitzur Shulchan Arukh 129:14
[Kitzur Shulchan Arukh 129:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:14)

כְּשֶׁהַתּוֹקֵעַ אוֹמֵר אֶת הַבְּרָכוֹת, אַל יֹאמְרוּ הַקָּהָל, בָּרוּךְ הוּא וּבָרוּךְ שְׁמוֹ (עַיֵן לְעֵיל סִימָן ו סָעִיף ה), אַךְ יִשְׁמְעוּ הֵיטֵב אֶת הַבְּרָכוֹת, וְאַחַר כָּל בְּרָכָה יֹאמְרוּ בְּכַוָּנָה אָמֵן. וְאָסוּר לְהַפְסִיק מִכָּאן עַד לְאַחַר כָּל הַתְּקִיעוֹת שֶׁבַּחֲזָרַת הַתְּפִלָּה (קכד תקצב). וְעַל כֵּן אֵין לַשַּׁמָּשׁ לְהַכְרִיז, שְׁתִיקָה יָפָה בִּשְׁעַת הַתְּפִלָּה, אַף שֶׁהוּא נוֹהֵג כֵּן בְּפַעַם אַחֶרֶת (מטה אפרים).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When the one blowing the *shofar* recites the *berachos*, the congregation should not respond *Baruch hu uvaruch shemo* [Blessed is He and blessed is His Name] (see chapter 6:8, above), but they should listen attentively to the *berachos* and after each berachah they should respond *Amein*, with concentration. It is forbidden to make any interruption from that point until after all the *Tekios* that are blown during the repetition of the *Shemoneh Eesrei*.¹⁴ blown before *Shemoneh Esrei*, and those blown during the repetition of *Shemoneh Esrei*, it is permitted to interrupt if it concerns either the prayers or the *tekios*. (*Ibid* 592:12) Therefore, the *Shammos* should not announce: "Silence please during the services!" even if he usually does so at other times.

footnotes:
¹⁴ Between the tekios


###### Kitzur Shulchan Arukh 129:15
[Kitzur Shulchan Arukh 129:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:15)

נוֹהֲגִין הָעוֹלָם לוֹמַר בֵּין הַסְּדָרִים יְהִי רָצוֹן וְכוּ', כְּמוֹ שֶׁנִּדְפַּס בַּמַּחֲזוֹרִים. וּצְרִיכִין לִזָּהֵר מְאֹד, שֶׁלֹּא לְהוֹצִיא בַּפֶּה שְׁמוֹת הַמַּלְאָכִים הַנִּזְכָּרִים שָׁם. וּבְהַרְבֵּה קְהִלּוֹת אֵין אוֹמְרִים כְּלָל אֶת הַיְהִי רָצוֹן, וְכֵן נָכוֹן יוֹתֵר. וְהָעִקָּר הוּא לְהִתְעוֹרֵר אָז בִּתְשׁוּבָה בְּלֵב שָׁלֵם (תקצב תקפד ובסד"ה) וּכְמוֹ שֶׁכָּתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (בְּהִלְכוֹת תְּשׁוּבָה פֶּרֶק ג הֲלָכָה ד), וְזֶה לְשׁוֹנוֹ, אַף עַל פִּי שֶׁתְּקִיעַת שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה גְּזֵרַת הַכָּתוּב, רֶמֶז יֵשׁ בָּהּ, כְּלוֹמַר, עוּרוּ יְשֵׁנִים מִשְּׁנַתְכֶם, וְנִרְדָּמִים הָקִיצוּ מִתַּרְדֵּמַתְכֶם, וְחַפְּשׂוּ בְּמַעֲשֵׂיכֶם, וְחִזְרוּ בִּתְשׁוּבָה, וְזִכְרוּ בּוֹרְאֲכֶם אֵלּוּ הַשּׁוֹכְחִים אֶת הָאֱמֶת בְהַבְלֵי הַזְּמָן וְשׁוֹגִים כָּל שְׁנָתָם בְּהֶבֶל וָרִיק אֲשֶׁר לֹא יוֹעִיל וְלֹא יַצִּיל, הַבִּיטוּ לְנַפְשׁוֹתֵיכֶם, וְהֵטִיבוּ דַּרְכְּיכֶם וּמַעַלְלֵיכֶם. יַעֲזֹב כָּל אֶחָד מִכֶּם דַּרְכּוֹ הָרָעָה וּמַחְשַׁבְתּוֹ אֲשֶׁר לֹא טוֹבָה וְכוּ', עַד כָּאן לְשׁוֹנוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
People have the custom to recite *Yehi ratzon* [May it be the will] etc., between the three sets of *shofar* tones, as it is printed in the *Machzor*. You should be very careful not to articulate the names of the angels mentioned there. In many communities the *Yehi ratzon* is omitted entirely, and this is preferable. The main [reason for blowing the *shofar*] is to stir the people to wholehearted repentance. The *Rambam*, of blessed memory wrote, (Laws of Repentance 3:4) and these are his words: "Although the blowing of the *shofar* on *Rosh Hashanah*, is ordained by Scriptural verse, it has an underlying message, as if the *shofar* were telling us, 'Wake up from your sleep, you slumberers, and you who are soundly asleep, awake from your deep sleep, scrutinize your deeds and repent, and remember your Creator. You, who are oblivious of the truth in your futile pursuit of transitory values, and engrossed all your years in the pursuit of vain and hollow things that are useless and will not save you, — look at the state of your souls, and improve your ways and your deeds. Let each of you abandon his evil ways and his thoughts which are not good.'"


###### Kitzur Shulchan Arukh 129:16
[Kitzur Shulchan Arukh 129:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:16)

בַּחֲזָרַת הַתְּפִלָּה, כְּשֶׁאוֹמֵר שְּׁלִיחַ הַצִבּוּר וַאֲנַחְנוּ כּוֹרְעִים, נוֹהֲגִין שֶׁגַם הַצִּבּוּר אוֹמְרִים עִמּוֹ, וְגַם כּוֹרְעִים וּמִשְׁתַּחֲוִים, אֲבָל אֵין נוֹפְלִים עַל פְּנֵיהֶם, רַק בְּיוֹם הַכִּפּוּרִים בְּסֵדֶר הָעֲבוֹדָה. וְגַם שְּׁלִיחַ הַצִבּוּר כּוֹרֵעַ עַל בִּרְכָּיו, אֲבָל אָסוּר לַעֲקֹר מִמְּקוֹמוֹ בִּשְׁעַת הַתְּפִלָּה. וְלָכֵן נוֹהֲגִין שֶׁיַּעֲמֹד קְצָת רָחוֹק מִן הָעַמּוּד, כְּדֵי שֶׁיּוּכַל לִכְרֹעַ עַל בִּרְכָּיו בְּלִי עֲקִירָה מִמְּקוֹמוֹ, וְהָעוֹמְדִים אֶצְלוֹ מְסַיְּעִים אוֹתוֹ לַעֲמוֹד, שֶׁלֹּא יִצְטָרֵךְ לַעֲקֹר רַגְלָיו. הַתְּקִיעוֹת שֶׁבְּתוֹךְ חֲזָרַת הַתְּפִלָּה, אֵין לִשְּׁלִיחַ הַצִבּוּר לִתְקֹעַ, אֶלָּא אִם הוּא בָּטוּחַ שֶׁלֹּא תִּתְבַּלְבֵּל דַּעְתּוֹ עַל יְדֵי כָּךְ (קלה תקפה תרכא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
During the repetition of the *Shemoneh Esrei* when the *Chazzan* recites [the prayer] *Va'anachnu kore'im* [But we bow], it is customary for the congregation to say it along with him, and the people also bow and prostrate themselves, but they do not fall on their faces,¹⁵. We must be careful to place a mat, towel or another object on the floor because it is forbidden to fall on our faces directly on the floor. (See *Shaarei Tzion* 131:44; *Mishnah Berurah* 621:14; *Ibid* 131:40) except on *Yom Kippur*, during the *Avodah* [the service of the *Kohein gadol*.] The *Chazzan* also bows, but since he is forbidden to move from his place during the *Shemoneh Esrei;* therefore, he stands slightly removed from the *amud* [*Chazzan's* desk] so that he can fall to his knees without moving from his place, and those who stand near him help him stand up so that he will not have to move his feet. The *Tekios* during the repetition of the *Shemoneh Esrei* should not be blown by the *Chazzan* unless he is sure that he will not be confused [in his prayers]¹⁶ uses the *Siddur* or *Machzor*, he is considered as one who is sure not to become confused in his prayers. (*Ibid* 585:14) as a result of it.

footnotes:
¹⁵ It is our custom, however, that the people in the congregation do fall on their faces even on Rosh Hashanah
¹⁶ In our time, since the Chazzan


###### Kitzur Shulchan Arukh 129:17
[Kitzur Shulchan Arukh 129:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:17)

בַּתְּקִיעוֹת שֶׁבְּתוֹךְ חֲזָרַת הַתְּפִלָּה, יֵשׁ מִנְהָגִים שוֹנִים כַּמָּה תּוֹקְעִין, וְכָל מָקוֹם יַחְזִיק מִנְהָגוֹ. וְכֵן בַּתְּקִיעוֹת שֶׁלְּאַחַר הַתְּפִלָּה, יֵשׁ מִנְהָגִים שׁוֹנִים. וּלְאַחַר שֶׁגָּמְרוּ כָּל הַתְּקִיעוֹת כְּפִי מִנְהַג הַמָּקוֹם, יֵשׁ לְהַצְנִיעַ אֶת הַשּׁוֹפָר וְלֹא יִתְקְעוּ יוֹתֵר. אֲפִלּוּ מִי שֶׁרוֹצֶה לִהְיוֹת תּוֹקֵעַ בְּיוֹם שֵׁנִי, אֵין לוֹ לִתְקֹעַ בְּיוֹם רִאשׁוֹן לְהִתְלַמֵּד (תקצב תקצו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Regarding the *Tekios* in the repetition of the *Shemoneh Esrei*, there are different customs regarding the number of sounds to be blown. Each community should maintain its custom. Regarding the *Tekios* at the conclusion of the prayers, there are also different customs.¹⁷ are blown in order to complete a hundred sounds. After the conclusion of all the *Tekios*, according to the local custom, the *shofar* should be hidden, and it should not be blown any more. Even a person wishing to officiate as *tokei'a* on the second day of *Rosh Hashanah* may not blow it on the first day in order to practice.

footnotes:
¹⁷ These tekios


###### Kitzur Shulchan Arukh 129:18
[Kitzur Shulchan Arukh 129:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:18)

אִם יֵשׁ מִילָה, מָלִין לְאַחַר הַהַפְטָרָה קֹדֶם תְּקִיעַת שׁוֹפָר. וְהָרֶמֶז, זְכֹר בְּרִית אַבְרָהָם (זוֹ מִילָה). וַעֲקֵדַת יִצְחָק (זֶה שׁוֹפָּר). וּבְשַׁבָּת, מָלִין אַחַר אַשְׁרֵי. וְאִם צְרִיכִין לָמוּל אֵצֶל הַיּוֹלֶדֶת, מָלִין אַחַר הַיְצִיאָה מִבֵּית הַכְּנֶסֶת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a *bris* is to be held in the synagogue it should be performed after the reading of the *haftarah*, before the blowing of the *shofar*. An allusion [to this sequence can be found in the *Selichos* prayer] "Remember the covenant with Abraham (this refers to *bris milah*) and the binding of Isaac" (this alludes to the *shofar*). On Shabbos the *bris* is performed after *Ashrei*. If the *bris* must be performed at the house of the infant's mother, it should be held after leaving the synagogue.


###### Kitzur Shulchan Arukh 129:19
[Kitzur Shulchan Arukh 129:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:19)

מִי שֶׁיָּצָא בִּתְקִיעַת שׁוֹפָר וְצָרִיךְ לִתְקֹעַ בִּשְׁבִיל אֲחֵרִים, יָכוֹל גַּם כֵּן לְבָרֵךְ אֶת הַבְּרָכוֹת. וּמִכָּל מָקוֹם יוֹתֵר נָכוֹן שֶׁזֶּה שֶׁצָרִיךְ לָצֵאת, הוּא יְבָרֵךְ אֶת הָבְּרָכוֹת. וְהַתּוֹקֵעַ בִּשְׁבִיל נָשִׁים, אִם הוּא כְּבָר יָצָא, לֹא יְבָרֵךְ אֶת הַבְּרָכוֹת, אֶלָּא הָאִשָּׁה תְּבָרֵךְ, כֵּיוָן דְּמִצַּד הַדִּין נָשִׁים פְּטוּרוֹת מִתְּקִיעַת שׁוֹפָר, מִשּׁוּם דַּהֲוֵי מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָהּ. וְיֵשׁ אוֹמְרִים, דְּמִי שֶׁיָּצָא, לֹא יִתְקַע כְּלָל בִּשְׁבִיל נָשִׁים. וְהָרוֹצֶה לִתְקֹעַ בִּשְׁבִיל נָשִׁים, יִתְקַע קֹדֶם שֶׁיִשְׁמַע הַתְּקִיעוֹת בְּבֵית הַכְנֶסֶת, וִיבָרֵךְ עַל הַתְּקִיעוֹת וִיכַוֵּן שֶׁיֵּצֵּא בָּהֶן, וּבִלְבַד שֶׁלֹּא יִהְיֶה זֶה בְּשָׁלֹשׁ שָׁעוֹת הָרִאשׁוֹנוֹת שֶׁל הַיּוֹם, כִּי אָז אֵין לִתְקֹעַ בִּיחִידוּת, אוֹ שֶׁיִּתְקַע לָהֶן בְּשָׁעָה שֶׁתּוֹקְעִין בְּבֵית הַכְּנֶסֶת, אוֹ לְאַחַר הַתְּקִיעוֹת שֶׁבְּבֵית הַכְּנֶסֶת, אֶלָּא שֶׁיְכַוֵּן שֶׁלֹּא לָצֵאת בִּתְקִיעוֹת אֵלּוּ, אֶלָּא בַּתְּקִיעוֹת שֶׁהוּא יִתְקַע לִפְנֵי הָאִשָּׁה וִיבָרֵךְ עֲלֵיהֶן. וְאַף עַל גַּב שֶׁהוֹלֵךְ אַחַר כָּךְ לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל מוּסָף וְלִשְׁמֹעַ הַתְּקִיעוֹת שֶׁבַּתְּפִלָּה, אֵין הַהֶפְסֵק מַצְרִיכוֹ לְבָרֵךְ שֵׁנִית, דְּכֻלְהוּ תְּקִיעוֹת חֲדָא מִצְוָה נִינְהוּ. וְאִם הָאִשָּׁה חֲלוּשָׁה וּצְרִיכָה לֶאֱכוֹל קֹדֶם הַתְּקִיעוֹת, יְכוֹלָה לֶאֱכוֹל (תקפה תקפט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you already fulfilled your obligation of blowing the *shofar*, and you must blow it for other people, you may also say the *berachos*. Nevertheless, it is best, that the person who has to fulfill his obligation [by virtue of listening to you blowing the *shofar*], should say the *berachos* himself. If you blow *shofar* for women, then, if you already fulfilled your obligation, you should not say the *berachos*, but the women should say the *berachos*, because, according to the law, women are exempt from blowing the *shofar*, since it is a positive precept dependent on a particular time. Other authorities say that a person who has already fulfilled his duty should not blow the *shofar* at all for women.¹⁸ (589:6) says that it is permitted to blow shofar for women even if you have already fulfilled your obligations. *Mishnah Berurah* does not even mention any authority that says it is not permitted. If you wish to blow the *shofar* for women you should do it before hearing the *Tekios* at the synagogue; and you should say the *berachos* on the *Tekios* with the intention of fulfilling your obligation thereby, but you should not do it during the first three hours of the day, for at that time you may not blow the *shofar* privately. You should either blow the *shofar* for the women at the time it is blown in the synagogue or after that; but you should have in mind [when you are in the synagogue] not to fulfill your duty with these *Tekios* but only with the *Tekios* which you will sound for the women, and [on these *Tekios*] you should say the *berachos*. Although you will go to the synagogue afterwards to pray *Musaf*, and hear the *Tekios* sounded during the *Shemoneh Esrei*, the interruption does not require you to repeat the *berachos*, since all the *Tekios* constitute one mitzvah. If a woman feels weak and needs to eat before the *Tekios*, she is permitted to eat.

footnotes:
¹⁸ Shulchan Aruch


###### Kitzur Shulchan Arukh 129:20
[Kitzur Shulchan Arukh 129:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:20)

כְּשֶׁיּוֹצְאִין מִבֵּית הַכְּנֶסֶת, יֵשׁ לָלֶכֶת בְּשׁוּבָה וָנַחַת, שָׂמֵחַ וְטוֹב לֵב, בְבִטָּחוֹן כִּי שָׁמַע ה' בְּקוֹל תְּפִלָּתֵנוּ וּתְקִיעוֹתֵינוּ בְּרַחֲמִים, וְאוֹכְלִין וְשׁוֹתִין כְּיַד ה' הַטּוֹבָה. וּמִכָּל מָקוֹם יִזָּהֵר שֶׁלֹּא לֶאֱכֹל אֲכִילָה גַּסָּה, וּתְהֵא יִרְאַת ה' עַל פָּנָיו. וְיֵשׁ לִלְמֹד תּוֹרָה עַל הַשֻּׁלְחָן. לְאַחַר בִּרְכַּת הַמָּזוֹן, אֵין לִישֹׁן, אֶלָּא הוֹלְכִין לְבֵית הַכְּנֶסֶת וְאוֹמְרִים תְּהִלִּים בְּצִבּוּר עַד תְּפִלַּת מִנְחָה. וְאַךְ מִי שֶׁרֹאשׁוֹ כָּבֵד עָלָיו, יָכוֹל לִישוֹן מְעַט קֹדֶם שֶׁיֵלֵךְ לְבֵית הַכְּנֶסֶת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When leaving the synagogue, we should walk unhurried and relaxed, happy and cheerful, confident that God has heard our prayers and the sounds of the *shofar* with compassion. You should eat and drink [in generous measure] enjoying the bountiful gifts of God. You should, nevertheless, take care not to overeat and the fear of God should be upon you. It is proper to study Torah at the table. After saying *Birkas Hamazon* you should not go to sleep,¹⁹ says that it is permitted to nap after midday. He adds that one who sits idle, not engaged in Torah study or reciting Psalms, is considered as one who is asleep. (*Mishnah Berurah* 583:9) but rather go to the synagogue and recite Psalms with the congregation²⁰) until the *Minchah* service. Only a person who has a headache may sleep a little before going to the synagogue.

footnotes:
¹⁹ Ari Z’l
²⁰ If possible, you should study Torah. It is also customary, to recite the entire book of Psalms. (Ibid


###### Kitzur Shulchan Arukh 129:21
[Kitzur Shulchan Arukh 129:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:21)

לְאַחַר תְּפִלַּת מִנְחָה, הוֹלְכִין אֶל הַנָּהָר (לִזְכֹּר זְכוּת הָעֲקֵדָה, דְּאִיתָא בַּמִּדְרָשׁ כְּשֶׁהָלַךְ אַבְרָהָם אָבִינוּ עִם יִצְחַק בְּנוֹ לָעֲקֵדָה, עָשָׂה הַשָּׂטָן אֶת עַצְמוֹ כְּמוֹ נָהָר לְעַכְּבוֹ, וְעָבַר אַבְרָהָם אָבִינוּ, עָלָיו הַשָּׁלוֹם, בַּנָּהָר עַד צַוָּארוֹ וְאָמַר, הוֹשִׁיעֵנִי אֱלֹהִים כִּי בָאוּ מַיִם עַד נָפֶשׁ. וְעוֹד יֵשׁ טַעַם, מִפְּנֵי שֶׁאָנוּ מַמְלִיכִין הַיּוֹם אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא עָלֵינוּ, וְהַדֶּרֶךְ הוּא לִמְשֹׁחַ אֶת הַמְּלָכִים אֵצֶל הַנָּהָר, לִרֶמֶז שֶׁתִּמָּשֵׁךְ מַלְכוּתָם) וְטוֹב שֶׁיִּהְיֶה מִחוּץ לָעִיר וְיֶשׁ בּוֹ דָּגִּים (לְזֵכֶר שֶׁאָנוּ מְשׁוּלִים כְּדָגִים חַיִּים הַלָּלוּ שֶׁנֶּאֱחָזִים בַּמְּצוֹדָה, כָּךְ אָנוּ נֶאֱחָזִים בִּמְצוּדַת הַמָּוֶת וְהַדִּין, וּמִתּוֹךְ כָּךְ נְהַרְהֵר יוֹתֵר בִּתְשׁוּבָה. עוֹד טַעַם, סִימָן שֶׁלֹּא תִשְׁלֹט בָּנוּ עַיִן רָעָה כְּמוֹ בְּדָגִים, וְנִפְרֶה וְנִרְבֶּה כְּדָגִים. וְיֵשׁ אוֹמְרִים, הַטַּעַם, כִּי לְדָגִים אֵין גְּבִינִים [עַפְעַפַּיִם] וְעֵינֵיהֶם תָּמִיד פְּתוּחוֹת, כְּדֵי לְהִתְעוֹרֵר עֵינָא פְּקִיחָא דִּלְעֵילָא) וְאִם אֵין שָׁם נָהָר שֶׁיֵּשׁ בּוֹ דָּגִּים, הוֹלְכִין לְנָהָר אַחֵר אוֹ לִבְאֵר, וְאוֹמְרִים הַפְּסוּקִים מִי אֵל כָּמוֹךָ וְכוּ' כַּכָּתוּב בַּסִּדּוּרִים בְּסֵדֶר תַּשְׁלִיךְ. וּמְנַעֲרִים שׁוּלֵי הַבְּגָדִים, וְהוּא לְרֶמֶז בְּעָלְמָא, לִתֵּן לֵב לְהַשְׁלִיךְ אֶת הַחֲטָאִים וּלְחַפֵּשׂ וְלַחֲקֹר דְּרָכָיו מֵהַיּוֹם וָהָלְאָה, שֶׁיִּהְיוּ בְּגָדָיו לְבָנִים וּנְקִיִּים מִכָּל חֵטְא. אִם חָל יוֹם רִאשׁוֹן בַּשַׁבָּת הוֹלְכִין בְּיוֹם שֵׁנִי (תקפג ובסידור).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After the *Minchah* service²¹. (*Ibid*) you should go to a river [or stream] (to recall the merit of the *Akeidah*, [the binding of Yitzchak] for the *Midrash* relates that when our Father Avraham went to the *Akeidah* with his son Yitzchak, Satan transformed himself into a river to deter him. But our Father Avraham, peace be upon him, walked into the river until [the water reached] his neck and said, "Deliver me, O God, for the waters have reached until my soul." (Psalm 69:2) There is another reason [for this custom]; for on this day we proclaim the kingship of the Holy One, blessed is He, over us, and it was the custom to anoint kings near a river bank as a sign that their kingdom may endure without end.)²² 12a. It is preferable that [this river] should be outside the city limits and it should contain fish (as a reminder that we are compared to living fish who are caught in a net. We too, are caught in the net of death and judgment, and as a result [we will be inclined] to think more of repenting. Another reason is to symbolize that the evil eye shall have no power over us, just as [it has no power] over fish, and that we may be fruitful and multiply as the fish. Others say the reason is that fish have no eyelids, and their eyes are always open, the purpose is thus to arouse the compassion of the All-Seeing Eye above us.) But if there is no river that contains fish you may go to any river, or to a well, and you should recite the verses, *Mi keil kamocha* [Who, Almighty, is like you] etc. as it is written in the prayer books in the text of *Tashlich*. You should then shake the ends of your clothes, symbolizing your resolve to cast away your sins, and to examine and scrutinize your ways, from now on; so that your "clothes" will be white and innocent of all sin. If the first day of *Rosh Hashanah* is on Shabbos you go [to the stream for *Tashlich*] on the second day.

footnotes:
²¹ This should be done before sunset
²² Maseches Horayos


###### Kitzur Shulchan Arukh 129:22
[Kitzur Shulchan Arukh 129:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:22)

לְאַחַר שֶׁחוֹזְרִין לְבֵית הַכְּנֶסֶת וַעֲדַיִן לֹא הִגִּיעַ זְמַן עַרְבִית, יִזָּהֵר מֵחֶבְרַת מְרֵעִים, שֶׁלֹּא יָבוֹא חַס וְשָׁלוֹם, לִדְבָרִים בְּטֵלִים. אַךְ יַעֲסֹק בַּתּוֹרָה אוֹ בַּתְהִלִּים אוֹ בְּסִפְרֵי מוּסָר, כִּי קָדוֹשׁ הַיּוֹם לַאֲדוֹנֵנוּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After returning to the synagogue, if it is not yet time for *Maariv* you should avoid the company of friends in order not to engage, Heaven forbid, in idle talk. But you should study Torah or recite Psalms or study books on ethics, because this is a holy day unto our Master.


###### Kitzur Shulchan Arukh 129:23
[Kitzur Shulchan Arukh 129:23](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/129:23)

שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה, כְּיוֹם אֶחָד הֵן חֲשׁוּבִים, וּקְדֻשָּׁה אַחַת הֵן (עַיֵן לְעֵיל סִמָן צט סָעִיף ב) וְלָכֵן נֶחְלְקוּ הַפּוֹסְקִים, אִם לְבָרֵךְ בְּלֵיל שֵׁנִי בַּקִּדּוּשׁ וְכֵן בְּהַדְלָקַת הַנֵּרוֹת וְכֵן בַּתְּקִיעוֹת שֶׁל הַיּוֹם שֵּׁנִי שֶׁהֶחֱיָּנוּ אוֹ לֹא, כִּי יֵשׁ אוֹמְרִים, כֵּיוָן דִּקְדֻשָּׁה אַחַת הֵן וּכְבָר בֵּרַךְ שֶׁהֶחֱיָּנוּ בָּרִאשׁוֹן, אֵינוֹ צָרִיךְ לְבָרֵךְ עוֹד בַּשֵּׁנִי. וְעַל כֵּן נוֹהֲגִים שֶׁבְּקִדּוּשׁ לֵיל שֵׁנִי, מַנִּיחִין עַל הַשֻּׁלְחָן פְּרִי חָדָֹש, שֶׁתְּהֵא בִרְכַּת שֶׁהֶחֱיָנוּ שֶׁבַּקִּדּוּשׁ גַּם עַל הַפְּרִי, אוֹ שֶׁלּוֹבֵשׁ בֶּגֶד חָדָשׁ. וְאִם אֵין לוֹ אֵינוֹ מְעַכֵּב, וְאוֹמֵר שֶׁהֶחֱיָנוּ בַּקִּדּוּשׁ (כִּי אָנוּ תּוֹפְסִין הָעִקָּר כְּהַפּוֹסְקִים שֶׁאוֹמְרִים שֶׁצָּרִיךְ לְבָרֵךְ שֶׁהֶחֱיָנוּ) וְכֵן הָאִשָּׁה בְּהַדְלָקַת הַנֵּרוֹת בְּלֵיל שֵׁנִי (אִם נוֹהֶגֶת לְבָרֵךְ שֶׁהֶחֱיָנוּ אֲזַי עַל כָּל פָּנִים) אִם אֶפְשָׁר, תִּלְבַּשׁ בֶּגֶד חָדָשׁ אוֹ תַנִּיחַ פְּרִי חָדָשׁ, שֶׁתְּהֵא בִּרְכַּת שֶׁהֶחֱיָנוּ גַּם עַל זֶה. וְאִם אֵין לָהּ, אֵינוֹ מְעַכֵּב. וְכֵן הַתּוֹקֵעַ בְּיוֹם שֵׁנִי, אִם אֶפְשָׁר, יֵשׁ לוֹ לִלְבּוֹשׁ בֶּגֶד חָדָשׁ. וְאִם חָל יוֹם רִאשׁוֹן בַּשַׁבָּת אֵינוֹ צָרִיךְ, דְּהָא עֲדַיִן לֹא בֵּרְכוּ שֶׁהֶחֱיָנוּ עַל הַשּׁוֹפָר (סִימָן תר).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The two days of *Rosh Hashanah* are considered as one long day, and as one [extended period of] holiness (see Chapter 99:2 above). Therefore, the authorities differ whether in the *Kiddush* of the second night, or when lighting candles, or when blowing the *shofar* on the second day, you should say the berachah *Shehecheyanu* or not. For some authorities say, since both days are one [extended period of] holiness and you already said *Shehecheyanu* on the first day, you need not say it again on the second day. Therefore, it is the custom, when you recite the *Kiddush* on the second night, that a new fruit is placed on the table, in order that the *Shehecheyanu* in the *Kiddush* should also apply to the fruit; You might also put on a new garment. If you have neither [a new fruit nor a new suit], it does not matter; you should still say *Shehecheyanu* in the *Kiddush*, for the *Halachah* is decided according to the authorities who say that we must say *Shehecheyanu* on the second night. A woman, too, when lighting the candles on the second night, (if she follows the custom of saying *Shehecheyanu*,)²³ 103:4 should nevertheless, put on a new garment if possible, or place a new fruit [on the table], so that the *Shehecheyanu* should apply also to these. But if she has neither of these it does not matter; she should still say *Shehecheyanu*. Also the person who blows the *shofar* on the second day should, if possible, put on a new garment. However, if the first day occurs on Shabbos there is no need for this, for he has not yet said *Shehecheyanu* on the *shofar*.

footnotes:
²³ See Kitzur Shulchan Aruch