Although we do not say the Yehi Ratzons, if one is eating at the home of a person who does say the Yehi Ratzons, he should answer Amen after hearing the yehi ratzon said.

Even one who is not careful with Mayim Achronim during the year, should be careful during Rosh Hashana. (Mateh Ephraim 583:4)

On the second night of Rosh Hashana one should endeavor to have a new fruit on the table or wear a new garment when saying Kiddush, and lighting the candles. One should glance at the new fruit when saying the Shehecheyanu and also have it in mind. The shehecheyanu fruit should be eaten after Kiddush, before washing one's hands for HaMotzi. It is preferable for one to eat a Kazayis of the new fruit and say a Brocho Achrono over it.

One who forgets to say Yaale V'Yovo during the night meals of Rosh Hashana is required to say the bentching over again. If he forgot it during the afternoon meal, one does not bentch over.
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NOTE FROM RABBI WENGER
We are B"H back, and hopefully on a regular basis. I try to respond to comments and questions as quickly as possible, within a week the max. If you do not receive an answer within a week, please resend the email. It may have slipped through the cracks. Thank you for the encouragement that many of you have given for this feature.
E.W.

Although the mitzvah of circumcising a child is upon the father, if the father is not able to perform the bris, he may appoint a Mohel as his shliach to do it. That is why according to many opinions one should pay the Mohel, for this strengthens the shlichus.

If a father is capable of doing the bris himself, there are opinions (Or zarua, Rikanti, Shach amongst others) that say that the father himself is required to perform the bris. Others (Darkei Moshe, Tevuas Shor, Pri Megadim amongst others) however do permit the father to appoint a shliach. If the father is nervous of doing his own son, or there is a mohel who is much more experienced than him, then all opinions agree that the father can have another mohel do the bris.

If for whatever reason a child was not circumcised, then when he gets older, it is his responsibility to make sure that he receives a Bris.

If a child was circumcised before the eighth day, then the child needs to have a "hatofas dam bris" (causing a small amount of bleeding with a pin prick) on the eighth day, unless it is a Shabbos. (Otzar HaBris Vol. 1 pg. 99)

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It is preferable that one have the bris done early in the day, after Shacharis rather than delay it to the afternoon so that it should be "zrizin makdimim." Although most poskim, and the Sdei Chemed in particular rules that this applies even if there will be less people attending (Berov Am) it appears from the Rebbe (Shaarei Halacha Uminhag Vol. 3 pg 285), that in the case of Bris, if one wants to delay the bris until later in the day so that more people will be able to attend, they do not have to be prevented from doing so.

In selecting a Mohel to do the circumcision, expertise and experience should be the main criteria.

Once a father has committed himself to a particular Mohel (after the son was born), he cannot change his mind and use a different Mohel. There are a few situations which would permit the father to change a Mohel once he has made a commitment, and should the need or desire arise the father should seek competent rabbinical advice.
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It is customary for children to come to the house the night before the bris and say the shema near the baby as well as other psukim, such as HaMalach Hagoel. It has become customary in Chabad circles to also say the 12 psukim at that time. [It is also customary to give the children that come for the shema "loot bags" with candies and other goodies].

The father of the child should take a haircut in honor of the bris and go to the Mikveh the morning of the bris, since it is a Yom Tov for him.

If the actual bris will be taking place in a shul, then those people who are davening in THAT shul, even if none of the baby's family is present, do not say Tachnun.At a minyan where the father of the baby, the mohel or the sandek is davening, even if it is at a location different than where the bris is taking place, Tachnun is not said.The Aishel Avrohom presents an innovative ruling, that if all (or a majority) of a minyan are planning to attend the bris, even if the earlier two situations are not applicable, that minyan does not have to say Tachnun.

However, Tachnun is said during Mincha if the Bris has already taken place. According to some opinions tachnun does not need to be said if they are davening at the home of the child and it is before or in midst of the meal. If they already bentched, then Tachnun is recited.
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It is a mitzvah to attend a Bris, and one who attends a bris has his sins atoned.

It is customary to have a couple serve as the kvater and kvaterin, i.e. those who bring the baby into the bris. The kvaterin brings the baby until then entrance of the room where the bris will take place, hands him over to the kvater who then brings the baby to the bris. The kvater and kvaterin should be a husband and wife, but it may also be a father and his daughter or a mother and her son. It is customary amongst many, including Chabad that a pregnant woman does not serve as a kvterin.

It is customary to give this honor to a couple who is childless as a segulah to have children.

The kvater should wear a talis and the kvaterin shabbos clothes.

Although a mourner may not participate at a Bris meal, if the mourner serves as kvater or kvaterin, they may participate in the meal.
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According to certain opinions this is a biblical mitzvah based upon the verse "vehalachta bedrachav - and you shall walk in His ways" (Devorim 28:9). According to others (including the Rambam' this is a rabbinical mitzvah. Yet others maintain that this is a mitzvah which is Halacha LeMoshe Misinai (a law that was handed down to Moshe on Sinai). Yet, the Rambam'also states that the mitzvah of Bikur Cholim is also an aspect of the mitzvah of VeHoavta lerei'acha komocho -- you shall love your fellow as yourself.

There is no limit to the amount of times or level that one can fulfill this mitzvah, provided one does not become too bothersome or the sick person. Ofttimes a short visit is preferable. One needs to take the status and the desires of the sick into considerations.

The mitzvah of visiting the sick is applicable to both men and women at all times and places.

One should not limit one's visits just to one who is older and/or greater than he is. One needs to visit even those younger than him or not as great as he is.

No brocho is said when performing the mitzvah of bikur cholim. [Many reasons are offered as to why not, ve'ain kan hamokom].
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If for example there are two sick patients, one who has many visitors and the second a few or none, even though the former may be wealthy and a talmid chochom and the latter is a poor man one should preferably visit the person who has a few or no visitors.

If a wealthy Talmid Chochom and a poor person are both on an equal status as per visitors, [and he can only visit one of them] then preference is given to the Talmid chochom. However if the wealthy "Talmid chochom" does not have Yiras Shomayim and the poor man is ignorant but has Yiras Shomayim, then he should be the one who is visited.

Opinions vary whether one should visit a person whom he hates. According to some, he should avoid visiting since it may appear as if he is rejoicing over the other's illness. The best thing is to inform the sick person through a third party that he would like to visit him. If it is acceptable to the patient, he may visit him, for this may be the beginning of a peace process.
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One should enter the room of the sick in a positive mood and feeling. One should not display any moods of sadness or melancholy as this could affect the welfare of the patient.

One should not bring bad tiding to a sick person.

If one needs to fulfill the mitzvah of Bikur Cholim and Nichum Aveilim (consoling a mourner) and he is able to just do one or the other, then preference is given to the mitzvah of nichum aveilim.
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Beguf -- Not only should one pay a personal visit, but one should also do actual things which will uplift the spirit and the comfort of the sick. This can be accomplished in a number of ways; bringing him material to read, bringing him food (especially if the patient is in a hospital where the patients might avoid eating many of the foods due to kashrus concerns, helping raise or lower the bed for him, brighten up the room, etc. When a patient is in a hospital there are more opportunities for doing this aspect, since nurses do not always have enough time to deal with patients. [As mentioned earlier one must use common sense and not overstay a visit or visit at inopportune times.

Benefesh - by praying and saying Tehillim for the sick. One must not forget to wish and bless the sick with a refuah shleimah before leaving. The Rama writes that if ones visits the sick and does not daven for him has not fulfilled the mitzvah of bikur cholim. The gemorra in Brochos states that if one is able to daven for the sick and does not is called a sinner. [Thus, if Tehillim is being said in shul for a sick person, it is important to participate.]

BeMamon - If the sick person is having financial difficulties covering his medical expenses, then one should help him. This also will help bring the sick person a bit of peace of mind. [It would seem to me that included in this component would be giving Tzedokah on behalf of the sick person.]
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Although the mitzvah is applicable to both men and women, the merit and privilege of lighting the candles were given to the wife rather than the husband, since the wife is the Akeres Habayis and the one who spends the time taking care of the home. With her lighting she exempts her husband and family from fulfilling this mitzvah.

Customs vary as to the number of candles one lights. The predominant custom is to light one for each family member, with the wife lighting two after she gets married on account of the words "shomor" and "zochor" (and perhaps also because the husband and wife are two) and then at the birth of each child an additional candles is added. Others always light just two candles. There are other customs as well such as lighting seven or ten candles.

The candles need to be lit around 18 minutes before sunset. Under no circumstances may one light candles after sunset.
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If a woman was careless or negligent and forgot to light the Shabbos candles, then she needs to start lighting one extra candle each week. For example, if she was always lighting five candles, she now needs to light six candles on a regular basis. This will serve for her as a reminder to be more careful with this mitzvah in the future. If however the reason she did not light was because it was something out of her control, such as having to take a child to the emergency room and did not get back until after sunset, got stuck in a traffic jam and had to walk home and did not arrive until after sunset, etc. she would not have to light extra candles.

One never decreases the number of candles lit. That is, if she was lighting six candles and one of her children r"l passes away, she continues to light six. Likewise, when the children get married and move out, she still light the same number of candles as before.

If one forgot to recite the Brocho on the candles, she may do so as long as the candles are still burning. If however she is not sure if she said the brocho or not, she should not say it.
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?If the wife is away for Shabbos, then she lights where she is and the husband lights at home. He lights the same number of candles as his wife would. He should likewise say the Brocho after the lighting.?

One should make sure to daven Mincha before the candle lighting.

?It is customary to give Tzedokah before the lighting. The Ktzos HaShulchan writes that it is a widespread custom in the Diaspora to give at this time Tzedoka (also) to a fund bearing the name of Rabbi Meir Baal HaNess.

?After the last candle has been lit, it is forbidden to extinguish the match. Either the husband or one who does not light candles extinguishes it or it should be dropped down unto a safe surface and it should burn itself out.
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One should use candles that will burn long enough to last through the meal.

Lighting the candles for Shabbos is so important that if one has limited funds, the purchase of at least one candle takes precedence over the purchase of wine for kiddush and other Shabbos foods. The only food which does not take precedence over is the Hamotzi for the Shabbos meals.

If one forgot until after sunset to light the candles, it is permitted to ask a non-Jew during "bein hashemoshos" to light one candle. after the candle is lit she should spread her hands opposite the candle (so as not to have any benefit from the candle) and say the brocho "al hadlokas haneir."

One may not eat or drink after the lighting of the candles.
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A brocho is said on water only if he is drinking the water due to thirst. If he is drinking it for other reasons, such as to help him down an aspirin, a brocho is not said. The same is not true regarding other liquids. If one is using juice along with his medicine, he should first say a brocho on the juice, drink some of it, take the medicine and then drink more.

If one is not sure whether he said a brocho rishono or not, he does not say over the brocho.

Prior to saying the brocho one should hold the food upon which the brocho is said (or the spoon or fork containing the food) in his right hand (left-handed people should hold it in their left hand) and only then say the Brocho. If he did not hold the food but it was before him when he said the brocho he does not need to say the brocho anew.

If one is not sure as to which brocho to say, he should not rely on saying the less exclusive brocho (such as Ha'adama or Shehakol for a food possibly requiring Ha'etz) unless there is absolutely no way for him to find out the Brocho, or it is a food where no decision has been reached by the Rabbonim themselves. Otherwise, when in doubt he should do without.
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Papaya -- According to the majority of contemporary poskim state that the Brocho for papaya is Ho'adama.

Cranberries -- While there are some poskim who state that the brocho for cranberries is Ho'adama, the majority of contemporary Seforim dealing with Brochos rule that the Brocho is Ha'etz.

Rice -- According to the Alter Rebbe it is preferable to eat rice as part of a meal. Otherwise one should say Shehakol. (Many people who do not plan on washing but want to play it safe eat first foods requiring Mezonos, Ho'adama and Shehakol).

Licorice Candy (e.g.Twizzlers) -- For years it has been said that the Brocho is Mezonos, but it seems from the contemporary seforim that one should say a She'hakol. Since this has always been a food where no consensus has been able to be reached, it would seem appropriate for one to say She'hakol.

Fruity Pebbles -- One should be aware that this cereal is produced in two different ways. The ones commonly found in the U.S. are made from rice (See above). The ones in Canada are predominately made from wheat and therefore it requires a Mezonos.

Corn Flakes -- Corn Flakes is either made by pressing pieces of cooked corn or from cornmeal. If it is made from pressed pieces the Brocho is Ho'adama. If it is made from cornmeal it would receive a Shehakol. From my knowledge Kellogs and Post uses the former method. General Mills and Weetabix uses the latter method. One should realize that companies may change procedures at any time. If one is not sure what method is used, then according to some Poskim one should say Ho'adama while others say to say She'hakol.

Hydroponically grown vegetables -- Shehakol

Breaded fish, chicken -- Since the breaded layer is generally not thick, a Shehakol is said. If however it is a thick layer (batter dipped) than one would need to say a mezonos on it.
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If one said in error Ho'eitz on foods requiring Ho'adama, it is necessary to say the proper Brocho. [One should say after the erroneous brocho "baruch shem kvod malchuso le'olom vo'ed.]

If in error one said Hagafen on grapes, it is acceptable and no other brocho is to be said.

If one said in error Shehakol on any food, it is acceptable and there is no need to say another brocho.

If one started eating and did not say a brocho and realizes his error while the food is in his mouth and the food is such that if he took it out of his mouth, it would not be repulsive (such as hard candy), he needs to remove the food and say the brocho. If however it would be repulsive (such as a chewed piece of meat), then he should push the food to the side of the mouth and say the brocho.
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Whenever one has fulfilled his obligation with a different brocho, such as saying a shehakol on cake in error (as discussed yesterday) he is not permitted to say the correct brocho even if he wishes to since it would be considered a brocho in vain.

One is not permitted to talk after saying the brocho, before eating the food. If one did talk and it did not pertain to matters of the meal, he would be required to say the brocho over again. If however it was matters that pertained to the meal, such as "where is the salt?" he would not say over the brocho.

One should be aware that the Shehakol brocho is not a "one size fits all" brocho. Each food requires its proper brocho. If one is unsure of the proper brocho, he must inquire as to the correct brocho. Ignorance is not an allowance to say Shehakol on any other food other than those that require shehakol. The exception to this is if the rabbis themselves were not able to reach a conclusive decision, or one is in a situation where it is impossible for him to find out the correct brocho. Otherwise, when in doubt do without.
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A Beis Kneses (House of Prayer) and Beis Medrash (House of Learning) are both considered a "mikdash me'at" (small sanctuary) and therefore we must treat it with the proper respect and awe, even not at a time of prayer. One needs to have the respect and awe because of the One who dwells in that place.

The holiness of a beis medrash is greater than that of a beis haknesses.

One who leaves a shul or a beis medrash should not walk away from the room with his back facing the Aron haKodesh if the exit is positioned in such a place where turning around to exit would cause his back to be towards the Aron. Rather, he should walk away with his face still towards the Aron. (Magen Avraham 132:6)

One is not to run around in a shul. Children in particular should be taught about the sanctity of a shul.

One should not shout in a shul even if it is to draw someone's attention. Rather, he should walk over to the person he wishes to speak to.

One is not permitted to be in a shul without an uncovered head. Therefore, if there are nonobservant Jews doing work in the Shul they should be told to put on a yarmulke.
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Cellular phones have no place in a shul for a number of reasons. First of all it is disturbing for those who are davening. Secondly, most matters discussed on the phone are inappropriate talk in a shul. However, those who are involved with Hatzolah are permitted to use their phones. However it is advisable that they use earphones while in shul or keep the volume low so as not to disturb those that are davening.

Regarding blind people bringing a seeing eye dog to shul, Rav Moshe Feinstein was of the opinion that it is permissible. Rejecting this viewpoint are the Chelkas Yaakov and the She'arim Mitzuyanim BaHalacha (HaRav Braun).

One may not be lightheaded in shul and one must avoid to speak idle talk and to joke around while in shul. It is self-understood that prohibited talk, such as Loshon Hora and Rchilus has absolutely no place in a shul.

One should avoid reading newspapers in shul.
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One is not permitted to sleep in a Shul. However regarding sleeping in a beis medrash opinion vary as to whether one may sleep at all, or just a nap is permitted, etc. Those who spend their whole time learning in the Beis medrash are permitted to sleep there.

One is not permitted to enter a Shul for personal reasons, such as to call a friend. If one needs to go in for personal reasons, he should first say a Halacha, Mishna, some Tehillim, etc. and then do what he needs to do. If one does not know how to learn at all, he should ask someone else to teach him something. If none of the following solutions are possible, then he should first sit down for a few moments, since sitting in a shul is also a mitzvah.

If the reason for going into shul is to return or take a Sefer or Siddur, it is not necessary for him to do any of the above procedures. (Beis Yehuda 10:6)

One is not permitted to use the shul or beis medrash as a shortcut, e.g. if the shul has two entrances on different sides of the street and by entering through one door and exiting through the other he will save time or steps.
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