1. Mikveh and Eating Before Shacharis
On Rosh Hashanah morning, as on every Shabbos and Yom Tov, the Chabad custom is to go to the mikveh before davening Shacharis. Regarding eating before the blowing of the shofar (tekias shofar), healthy individuals do not eat or drink anything until after the tekios and the conclusion of davening. This makes for a long davening, and in effect it is treated almost like a fast. However, it is brought down that in 770 they were not particular about drinking; people would have coffee before davening but would not eat. Rabbi Dworkin ruled that drinking coffee is permissible if needed. For those who truly require food for strength, arrangements can be made to blow shofar for them earlier, but this should not be done out of order merely to allow eating unless it is genuinely necessary.
2. Preparation for Tekias Shofar and Children’s Participation
The Rebbe Rayatz would instruct the baal tokeia—the one who blows the shofar—to learn the Chassidic discourse printed in the Alter Rebbe’s Siddur before Rosh Hashanah morning. The Rebbe added that this is in addition to knowing all the halachos of shofar as ruled in the poskim. There is also a strong tradition to ensure that every child comes to shul at some point during the Rosh Hashanah davening and participates according to his age: answering Amen, listening to the shofar, and being part of the tefillos.
It is brought in the Mateh Moshe, in the name of Rabbi Yehudah HeChassid together with Rav Hai Gaon and Rav Sherira Gaon, that whoever has proper kavanah at the beginning of “Adon Olam” is assured that his tefillah is heard, that the Satan does not prosecute against his tefillah, that he has no Satan or harmful mishap in his tefillah on Rosh Hashanah and Yom Kippur, and that his enemies fall before him.
3. Shacharis: Order and Customs
Shacharis begins with “HaMelech.” The one who begins “HaMelech” is not necessarily the same person who led until then; this marks where the main chazan begins. Everyone says “HaMelech yosheiv al kisei rom v’niso” quietly by themselves, rather than aloud with or after the chazan.
The custom of opening the aron kodesh for “Shir HaMaalos mimaamakim” is not followed in Chabad. Similarly, during the Aseres Yemei Teshuvah we do not recite Shir HaMaalos responsively or verse by verse; everyone recites it quietly on his own.
The end of the brachah before Shema, “Boruch Atah Hashem habocheir b’amo Yisroel b’ahavah,” is said quietly so as not to prompt an Amen response. However, “Boruch Atah Hashem go’al Yisroel,” before the Amidah, is said aloud as usual.
4. Chazaras HaShatz and Special Insertions
During Chazaras HaShatz, at “Uchsov lechayim tovim,” the congregation says it together first, and then the chazan repeats it along with “B’sefer chayim.” In Chabad we do not add “Zochreinu lechayim” or other insertions at this point, as some other communities do.
The piyutim are recited according to their order in the machzor. After certain piyutim there are customs regarding standing, or opening and closing the aron, based on how it was done by the Rebbeim.
The Rebbe would often straighten himself slightly at the conclusion of each brachah, or when saying “b’sefer,” even when seated due to age or health.
5. Kerias HaTorah and Avinu Malkeinu
No interruptions are made between Shacharis and Kerias HaTorah in Chabad shuls. After Chazaras HaShatz, Avinu Malkeinu is recited by everyone together from start to finish, not responsively. When singing “Ein lanu melech ela Atah,” everyone joins together.
If there is a bris milah in shul on Rosh Hashanah, it takes place before tekias shofar rather than before Kerias HaTorah.
When opening the aron for Kerias HaTorah, “Hashem Hashem” is said three times, followed by “Ribono shel olam,” “Yehi rotzon,” and “Va’ani sefilosi,” as printed in the machzor. The Torah reading uses the special Rosh Hashanah tune (“VaHashem pokad es Sarah”). The mi shebeirach includes the mention of “laTorah b’zeh yom hadin”—for this Day of Judgment.
6. Tekias Shofar: Procedure and Intentions
The custom is not to give words of inspiration immediately before tekias shofar, though a general talk may be given earlier. Even an avel within twelve months continues to blow if he serves as baal tokeia.
Tehillim 47 (“Lamnatzeiach livnei Korach”) is said seven times before the tekios, followed by the verses whose initial letters spell kra Satan—tear away the accuser—including “Min hameitzar korosi Kah.” This serves as preparation for one’s avodas Hashem throughout the year. Only the baal tokeia says the special Yehi Ratzon after these verses.
The brachos—“lishmoa kol shofar” and Shehecheyanu—are made with only the mouthpiece exposed from under its cover. According to Chabad custom, and as the Rebbe practiced, one does not hold the shofar while making these brachos, but picks it up only for the blowing itself.
The baal tokeia must have in mind to fulfill everyone’s obligation with both the brachah and the tekios; the listeners must likewise have in mind to fulfill their mitzvah, and should not say “Boruch Hu uvoruch Shemo” during these brachos, so as not to interrupt.
No interruption should be made between the brachah and the tekios, or until after the tekios me’umad, the standing set during Musaf. If an interruption unrelated to the tekios occurs after starting but before finishing all the required blasts, another brachah may be necessary, depending on the circumstances.
7. Blowing Technique and Order During the Tekios
The makri—the one who prompts—does not announce each blast aloud but points silently in his siddur. Similarly, no verbal cues are given during the Musaf tekios; only hand signals guide the sequence.
The order is three times tashrat (tekiah–shevarim–teruah–tekiah), three times tashat (tekiah–shevarim–tekiah), and three times tarat (tekiah–teruah–tekiah). Each teruah must have at least three short sounds (kochos). In tekios meyushav, before Musaf, shevarim-teruah are blown in one breath; during tekios me’umad, in Musaf, there is a brief pause for a breath between them, as halachah requires.
The Siddur notes that during the pauses between the sets the baal tokeia should engage in hisbodedus—inward reflection, not verbal confession—focusing on spiritual yearning rather than an articulated vidui such as Al Cheit.
8. After the Tekios and Musaf Customs
After tekios meyushav, specific verses are recited responsively: first by the leader, then repeated by the congregation verse by verse, followed by communal recitation together before Musaf begins.
If one is davening Musaf alone without a minyan—even if someone is able to blow for him—the custom is not to blow during a private Musaf; the Musaf tekios are done only with a minyan.
Certain piyutim require textual accuracy; the machzor should be followed carefully in these places. During Unesaneh Tokef the Chabad practice is for the chazan alone to begin aloud while the congregation recites the sections quietly until “Mi yorum,” rather than dividing it as is done elsewhere; the chazan then continues aloud through the next section.
9. Bowing During Aleinu and the Additional Tekios
Bowing fully onto a stone floor outside the Beis Hamikdash is prohibited. If the floor is marble or stone, a towel or similar separation should be placed between the face and knees and the floor during Aleinu, at “va’anachnu kor’im.” On wooden floors this is not an issue. The chazan does not fall completely prostrate (nefilas apayim), but bows deeply without full contact between his face and hands and the floor.
The Chabad custom includes blowing the additional blasts after davening and Tehillim, completing the count of one hundred sounds. If these were missed it is not critical, since the essential mitzvah has already been fulfilled.
It is important for parents and teachers to train children in how to properly hear the shofar, since chinuch applies even at a young age.