Rosh Chodesh

These halachos of Rosh Chodesh are based on the rulings of the Mishna Berura, reflecting Ashkenazi practice.

Seudas Rosh Chodesh – Larger Meals

• Larger meals: It is a mitzvah to have more substantial meals than normal in honour of Rosh Chodesh; it suffices to do so in the daytime and one need not do so at night. (SA 419:1, MB 2)
• Extra dish: It is optimal to add an extra dish to those that one would normally eat, in honour of Rosh Chodesh. This also applies when Rosh Chodesh falls on Shabbos – it is optimal add an extra dish beyond the number that one would normally have on a regular Shabbos. One who did not do so on Shabbos may add an extra dish to Melaveh Malka in honour of the day of Rosh Chodesh that just passed (MB 419:2, SHT 5)
• Hamotzi: Whilst not strictly necessary, it is praiseworthy to specifically eat a Hamotzi meal (MB 1, SHT 1)
  • See below re the Halachos of Yaaleh Veyavo
• The Midrash Psikta records that whilst a person’s income is determined on Rosh Hashana, there are exceptions, including what one spends on Shabbos, Yom Tov, Rosh Chodesh and Chol Hamoed -one who spends more in their honour receives more income in return (MB 419:1).

Yaaleh VeYavo in Birkas Hamazon on Rosh Chodesh

• Yaaleh veYavo: Yaaleh Veyavo is added into bentching
  • If omitted: If one omitted it one doesn’t repeat bentching (on a weekday or Shabbos) given that a bread meal is not obligatory on Rosh Chodesh. However, if one realized after concluding the bracha ‘Boneh Yerushalayim, but before starting HaTov VeHametiv one should say the compensatory bracha (Baruch…Shenasan Rosh Chodesh LeAmo Yisrael Lezikaron) (SA 424:1, MB 1, SA 188:7).
• Started a meal on RC but finished after: if one commenced a meal on Rosh Chodesh but finished it after nightfall at the end of Rosh Chodesh, one still says Yaaleh Veyavo as we go based on the start of the meal. However, if one davens Maariv before bentching (even if one davened it before nightfall), one can no longer say Yaaleh Veyavo as one has indicated that the day has finished (MB 424:2, SA 188:10, MB 32).
• Started a meal on Shabbos Erev Rosh Chodesh: if one started eating a meal on Shabbos which is Erev Rosh Chodesh and continued eating bread after nightfall, one must say Yaaleh Veyavo in bentching and it is debatable whether one should also say Retzeh. Therefore, some are particular not to eat any bread after nightfall, so they need only say Retzeh. Others are particular to specifically eat a kezayis after nightfall, and follow the approach to say both Retzeh and Yaaleh Veyavo (MB , PT 21, fn 81)

Melacha

• Melacha: Whilst there is no strict prohibition to perform melacha on Rosh Chodesh, the accepted practice is for women to refrain from engaging in certain melachos. This includes activities such as sewing and weaving and there are different customs about whether to wash and iron clothing. However, women may do these activities as part of earning their livelihood (SA 417:1, BH”L D”H VeHanashim, Dirshu 13-14, ARHS 10, Halichos Shlomo Rosh Chodesh 1:22)
  • The reason for this practice is that the women didn’t contribute their jewellery to the making of the golden calf and were therefore given the days of Rosh Chodesh as a form of Yom Tov (MB 417:3).
• The applicability of this practice to the first day of a two day Rosh Chodesh and the night of Rosh Chodesh are debated; contemporary poskim record the practice is to be strict to refrain from melacha at these times as well (MB 417:4, BH”L D”H Minhag Tov, Dirshu 15, 24)

Cutting Hair and Nails

• Some have the practice not to cut hair or nails on Rosh Chodesh, based on the tzava’ah (ethical will) of Rebbi Yehuda haChassid (MB 260:7)
• When Rosh Chodesh Iyar falls on Friday-Shabbos it is permissible to cut one’s hair on Friday even though it is the period of the Omer. There are differing views as to whether those who follow Rebbi Yehuda haChassid’s tzava’ah not to cut hair on Rosh Chodesh may be lenient in such a case to cut their hair on Rosh Chodesh and people should follow their custom (MB 493:5, Dirshu 16, Dirshu 417:10).

Halachos Relating to Tefillos

Korbanos

• Parshas Korbanos: Ashkenazi practice is to say the paragraph of ‘uverashei chodsheichem’ after reciting Parshas HaTamid as part of the morning Korbanos (SA 421:1)

Yaaleh Veyavo in Davening on Rosh Chodesh

• Yaaleh veYavo in davening: Yaaleh Veyavo is added into Maariv, Shacharis and Mincha on Rosh Chodesh. (SA 422:1)
• Forgot at night: If one forgot Yaaleh Veyavo, at nighttime one does not go back, whether on the first or second night, as Kiddush HaChodesh (the sanctification of the new month) was not performed at night. Therefore, if one has even said Baruch Atah Hashem before ‘hamachazir shechinaso’ one completes the Bracha and doesn’t say Yaaleh Veyavo (MB 422:2)

• Forgot at day: If one forgot Yaaleh Veyavo at Shacharis or Mincha one must go back. Exactly how far depends on the circumstances (SA 422:21):
  • If one has only said ‘Baruch Atah Hashem’ before ‘Hamachazir’, one should say ‘Lamdeni Chukcha’ (per the passuk Baruch Atah Hashem Lamdeni Chukecha), then say Yaaleh Veyavo and Vesechezena… and conclude (MB 5)
  • If one has already said ‘Hamachazir’ one concludes the bracha and then says Yaaleh Veyavo and continues with Modim. Likewise if one has already concluded Hamazhir…Letzion but not said Yaaleh Veyavo, one says it there and continues with Modim.
  • If one has already continued with Modim but not yet concluded the Amidah, one goes back to Retzeh, says Yaaleh Veyavo and continues with the Amidah from there
  • If one has already concluded the Amidah, defined as having said the final Yihyu Leratzon… even if one hasn’t yet taken 3 steps back, one must say the Amidah again from the start (SA 422:1, MB 9, SHT 8)
  • If one only realized that one omitted Yaaleh Veyavo at Shacharis after one has already davened Mussaf, there is a dispute whether one should repeat Shacharis (given one has now made mention of Rosh Chodesh). Therefore, one should repeat the Shacharis Amidah but stipulate that if one isn’t obligated to repeat it, one’s tefillah should be considered a voluntary one (tefillas nedava). (MB 4)

• Unsure if one said: If one is unsure whether one said Yaaleh Veyavo at Shacharis or Mincha one must repeat the Amidah.
  • If one knew that one had in mind that one needed to say Yaaleh Veyavo but doesn’t remember actually saying it, if one has a doubt immediately after finishing the Amidah we presume one didn’t say Yaaleh Veyavo and must repeat; however, the doubt arose only much later, one need not repeat (MB 422:10)
• Forgot in Chazaras haShatz: if the Chazzan forgot to say Yaaleh Veyavo in Chazaras Hashatz (the public repetition of the Amidah) at Shacharis, he need not repeat the Amidah as we rely on Rosh Chodesh being mentioned at Mussaf, due to tircha detzibbur (burdening the community). However, if he has not yet concluded the repetition, he should go back (per the details outlined in part (b) above). (SA 126:3)
• Chazzan Forgot in private Amidah: If the Chazzan forgot Yaaleh Veyavo in his private Amidah, he needn’t repeat the private Amidah and instead relies on Chazaras HaShatz as his personal tefillah as well. At Maariv, however, given there is no Chazaras HaShatz he must repeat the private Amidah (SA 126:4, MB 16)
• Announcing Yaaleh Veyavo: At Maariv, an announcement is made between Kaddish and the Amidah to say Yaaleh Veyavo. This announcement should not be made at Shacharis given the restriction to interrupt between Ga’al Yisrael and the Amidah is more stringent (MB 422:1, SA 232:2, R 69:2)

Hallel on Rosh Chodesh

• Hallel: partial Hallel is recited on Rosh Chodesh. Ashkenazi practice is to say a bracha, even though it is only a custom.
• Standing: Hallel is recited standing, as we are giving testimony and praise about the miracles Hashem did for us, and testimony is given standing (SA 422:7, MB 28)
• With a minyan: Whilst strictly speaking we rule that one says a Bracha when saying Hallel even without a Minyan, given some poskim disagree one should take particular care to say Hallel with a minyan. If one arrives late to shul and the community are about to say Hallel, one should therefore recite Hallel with them first (with the brachos) and then start one’s personal davening (SA 422:2, MB 16).
  • During Pesukei Dezimra: One who finds themselves in the middle of Pesukei Dezimra when the community are about to say Hallel should say Hallel then; this isn’t an interruption in Peskei Dezimra given Hallel is also praise of Hashem. In such circumstances one would not say the bracha before and after Hallel, instead relying on Baruch Sheamar and Yishtabach. (Note this only applies on Rosh Chodesh given that saying a bracha on Hallel is somewhat debated; on days when full Hallel is siad, one should not recite Hallel during Pesukei DeZimra, rather one should say it in its place with its own brachos) (MB 422:2)

• Without a minyan: if one does find oneself without a minyan when saying Hallel, if there are two other people present one should say Hodu LaHashem Ki Tov… repetitiously (Ie per the below they reply Hodu, then he says Yomar, they reply Hodu etc as the Chazan would with a minyan) though the custom is not to do so for Ana Hashem… (R 422:2, MB 17-18, 20)
• Hodu: The Chazzan says ‘Hodu LaHashem…’ out loud and the community respond Hodu… Then he says Yomar Na… and they reply Hodu; similarly for Yomru Na Veis Aharon and Yomru Na Yirei Hashem.
  • Strictly speaking, the community need not say the verses of Yomar and Yomru and can suffice with hearing the Chazzan saying them; however, it is preferable and the common practice for everyone to say these verses to themselves before the Chazan (MB 422:20)

• Interruptions in Hallel: the halachos of interrupting half Hallel are like that of interruption between the brachos/pargraphs of Shema (we will not elaborate fully here, but one may answer Amen to any bracha, Kaddish and Kedusha), even if one is currently mid-paragraph in Hallel.
  • Note that on days when full Hallel is said, if one is mid-paragraph one may only interrupt for things one may interrupt in the middle of the brachos of Shema for (eg for Amen Yehei Shmei…), and when one is in between paragraphs one may interrupt for things it is permissible to interrupt between the paragraphs of Shema (any Amen etc). (SA 422:4)

Further Halachos of Davening on Rosh Chodesh

• Krias HaTorah: After Hallel, Kaddish Tiskabel is said followed by Krias HaTorah, where four people are called up. The Passuk of ‘veamarta lahem….’ Is repeated both during the Aliyah of the Kohen and the Levi, given the requirement to have a minimum of 3 Pessukim in each Aliyah (SA 423:1-2, MB 2).
• Rest of Davening: After Krias HaTorah and the Sefer Torah has been put back, Ashrei is said followed by Uva Letzion. Lamnatzeiach is not said. Tefillin are removed before Mussaf (like we do not wear Tefillin on Yom Tov, as it is called an ‘Os’ like Tefillin are called an ‘Os’). Mussaf is then followed by Full Kaddish. Barchi Nafshi is recited at the conclusion of davening (SA 423:3-4, Mb 5, 8, 10)
  • If one accidentally said a regular daily Amidah in place of Mussaf, one must repeat davening, even if one said Yaaleh Veyavo, given one needs to specifically mention the Korban Mussaf. If one said the phrase יהי רצון שנעשה לפניך חובותינו בתמידי יום ובקרבן מוסף, for example in Shema Koleinu, one would not then need to repeat (MB 423:6)
• Davening on Shabbos Rosh Chodesh: when Shabbos falls on Rosh Chodesh, 2 Sifrei Torah are used and for Maftir the paragraph of ‘uverashei chodsheichem’ is read. ‘Hashamayim Kisi’ is said for Haftara. For Mussaf, Atah Yatzarta is said in place of Tikanta Shabbos and one concludes Mekadesh HaShabbos VeYisrael Veroshehei Chodoshim. If one merely concluded Mekadesh HaShabbos, after the fact one’s Amidah is valid (SA 425, MB 15)