1. Saying Tachnun on Erev Rosh Hashanah
On the 29th of Elul, which is Erev Rosh Hashanah, the Chabad custom is that the special status of Erev Rosh Hashanah only begins after Selichos—the penitential prayers—in the morning. Therefore, on the night that begins Erev Rosh Hashanah, we still say Tachnun as part of Krias Shema she’al hamitah, the bedtime Shema. Even though it is already technically Erev Rosh Hashanah at night, we continue to recite Tachnun until after Selichos in the morning.
A mourner during shivah—the seven days of mourning—is permitted to go to shul for Selichos and davening on Erev Rosh Hashanah. Normally, a mourner remains at home for seven days from burial and does not attend shul, but because the Selichos of Erev Rosh Hashanah are numerous and significant, mourners are allowed to participate in these prayers.
2. Corrections in the Selichos Text
There are some textual issues in the printed versions of the Selichos. For example, in the piyut “Merubim Tzorchei Amcha,” some versions print only the request for a good sealing (chasimah) without mentioning the writing (kesivah). This appears to be copied from the Yom Kippur text, where sealing is mentioned because the writing has already taken place. On Erev Rosh Hashanah both should be referenced—the writing and the sealing.
Another correction appears in the piyut beginning with “Shlosh Esrei Midos,” where various changes have been made over time and are now reflected correctly in newer editions. On page 138 of the Hebrew-English edition, at the bottom, there is a verse from Tehillim, “V’al tavo b’mishpat imanu.” In some older versions two verses were combined incorrectly. The correct practice is for the chazan to say each verse individually with the congregation responding.
3. Shofar Blowing on Erev Rosh Hashanah
Although we blow shofar every day during Elul, there is no sounding of the shofar on Erev Rosh Hashanah itself. The Alter Rebbe writes in Shulchan Aruch that this creates a separation between the customary shofar blowing of Elul and the Torah-mandated blowing on Rosh Hashanah. If we blew every day without interruption, one might mistakenly equate their significance.
Another reason given is to confuse the Satan so that he will not prosecute against Klal Yisroel on Rosh Hashanah. By skipping shofar on Erev Rosh Hashanah, it appears as if we have finished our cycle, and this distracts any negative spiritual forces.
If someone needs to practice blowing shofar for Rosh Hashanah and has not yet mastered it, he should do so privately in a closed room, so as not to give the impression that shofar blowing is permitted publicly on this day.
4. Hataras Nedarim — Annulment of Vows
After Shacharis on Erev Rosh Hashanah we perform seder Hataras Nedarim—the order of absolving vows—before a minyan of ten men. The purpose is to enter the new year free of any unfulfilled commitments or vows made knowingly or unknowingly during the past year.
The Torah places great emphasis on keeping vows (nedarim) and oaths (shevuos). If one cannot keep a vow due to unforeseen circumstances—for example, promising a daily gift and then having one’s business decline—one may go before a rav or a beis din of three knowledgeable men who can find an opening (pesach heter) to annul it.
However, many vows are made unintentionally, or through repeated good practice, since doing something three times establishes a commitment. To address these unknown or forgotten vows, Chazal instituted a general declaration before ten men asking for absolution from any such commitments.
There is discussion whether ten men besides oneself are required, making eleven in all, or whether one may be counted among the ten. Ideally one gathers eleven people and they take turns performing Hataras Nedarim for each participant.
Children under bar mitzvah (thirteen for boys) or bas mitzvah (twelve for girls) generally do not serve as the mattirim in this process. There is discussion whether those close to bar or bas mitzvah should perform Hataras Nedarim themselves; some communities have children do so as practice, but it is not universally required.
Each person should ideally recite Hataras Nedarim individually, and in a language he understands, since it involves legal declarations rather than mere prayer. If time does not allow individual recitation it may be done as a group, but two or more should not recite simultaneously.
In Chabad, women do not perform Hataras Nedarim themselves, unlike the Sephardic custom. There is some discussion about husbands acting on behalf of their wives, but generally single or married women do not participate directly.
5. Announcing and Understanding Eruv Tavshilin
On Erev Rosh Hashanah in a year when Yom Tov falls immediately before Shabbos, an announcement is made after Shacharis reminding everyone to make an Eruv Tavshilin. This rabbinic enactment allows one to cook and prepare food on Yom Tov for use on Shabbos when Yom Tov immediately precedes Shabbos.
Normally, cooking is forbidden on Shabbos, and also forbidden on Yom Tov except for food needed that day (ochel nefesh). One may cook food on Yom Tov only if there is still time for it to be eaten that day—even if guests might arrive unexpectedly—so that there remains potential use for Yom Tov itself.
Cooking specifically for after Yom Tov, such as preparing Friday’s food late on Thursday, would violate Torah law if there is no possibility it could be consumed that day. The Rabbanan further restricted even the permissible cases unless an Eruv Tavshilin was made beforehand. This ensures proper honor for both Yom Tov and Shabbos by reminding people not to treat either lightly.
6. How to Make an Eruv Tavshilin — Practical Steps
To make an Eruv Tavshilin, take a whole piece of bread—matzah, challah or pita—at least the size of a kabeitza, the volume of an egg, and a cooked item such as fish or meat at least the size of a kezayis, the volume of an olive. Both items must be significant enough according to halachah.
Give these items to another adult who acquires them on behalf of all the Jews in your city who might need this eruv, in case they forgot. It is preferable not to use a member of your own household, since they are automatically included with you; choose someone outside your household if possible.
The agent lifts both items at least a tefach, a handbreadth, signifying acquisition on behalf of others. Afterward, they are returned and one recites the brachah: “Boruch Atah Hashem Elokeinu Melech HaOlam asher kidshanu b’mitzvosav v’tzivanu al mitzvas eruv.”
Then one declares, in Hebrew or in one’s own language, that with this eruv it will be permitted for us to bake, cook, insulate warm food (hatmanah), light candles from an existing flame—not create new fire—and perform all necessary preparations from Yom Tov for Shabbos, for ourselves and for all the Jews living here.
The main focus is on the cooked food item, but both the bread, representing baking, and the cooked food are used together according to custom.
7. Additional Preparations: Tzedakah, Visiting the Ohel, Haircut and Mikveh
Following the Rebbe’s guidance: just as before Pesach we collect funds for those in need (maos chittim), so too before Rosh Hashanah we should ensure that everyone has what they need—food and clothing—for Yom Tov.
It is customary, where possible, to visit holy resting places such as the Ohel, the resting place of our Rebbeim, or the graves of other tzaddikim, before Rosh Hashanah, as an auspicious time for prayer and blessing for a kesivah vachasimah tovah. One writes a pan—pidyon nefesh—for oneself and one’s family while wearing a gartel, requesting blessings for a good year. If one is unable to visit personally, place the pan inside one of the Rebbe’s sefarim until it can be delivered.
One should also take a haircut and immerse in a mikveh, out of respect both physically and spiritually, before Yom Tov begins.
8. Customs Before Candle Lighting: Clothing, Tehillim and Tzedakah
Toward evening one dresses in special clothing appropriate for Shabbos and Yom Tov, with confidence that Hashem will judge us mercifully. The Chabad custom, unlike that of some others, is not to wear a kittel on Rosh Hashanah—not even the chazan or the baal tokeia—but only on Yom Kippur.
From about an hour before Minchah on Erev Rosh Hashanah until Maariv, one should recite Tehillim as much as possible—all the chapters if able—as an added merit entering the day of judgment.
Those who give tzedakah daily should give on Erev Rosh Hashanah enough for both days of Yom Tov, since tzedakah is not given on Yom Tov or Shabbos.
9. Candle Lighting — Laws and Customs
Yom Tov candles are lit before sunset at the times printed in the calendars, just like Shabbos candles. On the second night they are lit after nightfall, from an existing flame. If one missed lighting beforehand one may light later from a pre-existing fire, but one may never strike a new fire or match on Yom Tov itself—only transfer a flame already burning, such as from a stove or a large candle prepared beforehand.
When lighting, two brachos are made: l’hadlik ner shel Yom HaZikaron and Shehecheyanu. As with Shabbos candles, we light first and then cover the eyes and make the brachos, so as not to accept Yom Tov prematurely.
If no woman is present, a man lights the candles but omits Shehecheyanu here, since he will say it later at Kiddush. If he did say Shehecheyanu now, he omits it later at Kiddush.
Prepare a large candle or candles that will burn throughout both days, so that a flame is always available from which to light—including for what is needed on Friday afternoon before Shabbos, when the second day of Yom Tov is followed by Shabbos. For warming food over a direct flame, use a blech, especially going into the Shabbos meals.
There is discussion about lighting yahrtzeit or neshamah candles on Yom Tov itself, since only activities that serve the needs of the day (tzorech hayom) are permitted. The best practice is to light these before Yom Tov begins rather than during it.
10. Accepting a New Hiddur and Final Preparations
It was the practice of the Rebbe Rashab, and it is a Chassidic tradition, that each person accept upon himself at this time some new hiddur or improvement in mitzvah observance for the coming year—whether in positive mitzvos or in being more careful with prohibitions—as well as working on refining his character.
May all these preparations help us merit being written and sealed immediately for a good and sweet year.
Questions covered in this shiur
When does Erev Rosh Hashanah begin? · Do we say Tachnun in Krias Shema she’al hamitah? · Is a mourner allowed to go to shul on Erev Rosh Hashanah? · Why do we not sound the shofar on Erev Rosh Hashanah? · If one still needs to practice blowing, what should he do? · Why do we need Hataras Nedarim on Erev Rosh Hashanah? · How does a rav annul a vow? · When is something a vow even if it was not made explicitly? · When should one do Hataras Nedarim? · Do we need ten plus one for Hataras Nedarim? · Is Hataras Nedarim needed for someone under bar mitzvah? · If necessary, can it be done together? · Do women do Hataras Nedarim? · What is the source of Eruv Tavshilin? · When do you need an Eruv Tavshilin? · What kind of work is permitted on Yom Tov? · If the food cannot be eaten on Yom Tov, is cooking it a violation? · Whom should one visit on Erev Rosh Hashanah? · What is a pan, and where do you place it? · What should one do in honor of Yom Tov? · What food is needed for an Eruv Tavshilin, and what are the required sizes? · For whom does the other person raise the eruv, and who is best used as the agent? · What does the one making the eruv say, and what does he say when he takes it back? · What was the Rebbe Rashab’s custom for Erev Rosh Hashanah? · What does Chabad not use on Rosh Hashanah, and when is it used? · Why do we always make the brachah first, and why not by hadlokas neiros on Shabbos? · If a man lights the Yom Tov candles and already made Shehecheyanu, what happens at Kiddush? · Why should we prepare a long-burning light before Yom Tov?