1) It is customary [for men] to immerse in a kosher Mikvah on Erev Rosh Hashana, regardless if they are impure or not, in order to spiritually purify themselves in preparation for the holy day. (Rama Siman 581:4)
The accepted custom is to immerse in the Mikvah three times to signify the 3 times it says the word "Tahara- purity" in the Pasuk (Yechezkael 36:25): "V'Zarakti Aleichem Mayim Tehorim U'Tehartem MiKol Tumoseichem U'Mikol Giluleichem A'Taher Eschem- [Hashem says] I will sprinkle purified water upon you, and purify you from all your impurities; and from all your filthiness I will purify you" (See Mateh Ephraim Siman 581:53 )
There are other Minhagim regarding how many times to immerse; some do it once, some do it seven times, others do it twelve times.
If you don't have an established personal custom regarding this, rely on the above and do it three times.
The earliest time for going to the Mikvah is an hour before Chatzos,which is approximately 1:00 pm. (Mishna Berura Siman 581:26. See MyZemanim.com for exact Halachic times in your specific location).
2) One should constantly have "Teshuva" on his/her mind throughout the day on Erev Rosh Hashana.
Many have the Minhag to go to a grave of a Tzadik and walk around the grave and daven there that in the merit of the Tzadik Hashem should have mercy on us and forgive our sins and grant us a good year in the merit of the Tzadik.(See Rama Siman 581:4 and Mishna Berura S"K 27. See also Chayei Adam Klal 138:5 and Kitzur Shulchan Aruch Siman 128:13 for more things to do- and not to do - and say at the graveside.)
If a no Tzadik's grave is accessible, the Poskim recommend going to any Jewish cemetery to daven. (Some even say that if no Jewish cemetery is available, one should go to the outside of a non Jewish cemetery, as just going to any cemetery reminds us that we will not live forever, and that we better start doing Teshuva before it's too late. However, it is best not to daven at the grave of a Rasha, an evil person.)
One who is impure (due to nocturnal emissions) should preferably not visit a cemetery, especially on Erev Rosh Hashana, as it can be harmful to him. The Gaon of Vilna and others were extremely stringent about this. It is also better to visit the cemetery before eating, thus many have the Minhag to go immediately after Shacharis. (See Mateh Ephraim Siman 581:50 and Elef Hamagen Os 109 and Chayei Adam Klal 138:6)
It is a good custom to give Tzedakah to poor people prior to praying at the grave of the Tzadik (In fact it is best to give Tzedakah prior to praying anytime, as the Pasuk (Tehilim 17:15) states "Ani B'Tzedek Echezeh Panecha- with [the Zechus of]Tzedaka will I approach Hashem [to pray]. (Rama and Mishna Berura ibid. See also Talmud Bava Basra 10b)
Reader's Question:
If two people ate bread and one only drank soda (not water) must and can he be mitztarif (join) with the two for a zimun?
Answer:
L'Chatchilah the third person should eat bread or Mezonos, but if all he had was a drink or other non Mezonos food he can still be part of the Mezuman. See Mishna Berura Siman 197:22.
CHIZUK CORNER
This section is dedicated L'Ilui Nishmas the late Telzer Rosh Yeshiva , HaRav Chaim Yaakov ben Rav Binyomin Moshe Stein Zatzal.
We will B'Ezras Hashem post here each day a short inspirational thought to help us all improve our lives and grow in our service of our Father in heaven, HaKadosh Baruch Hu.
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THANK YOU AND תזכו למצות!
זכר צדיק וקדוש לברכה
I heard the following fascinating insight from Rav Yissocher Frand shlita in the name of Rav Yosef Dov Solveitzik Zatzal, to explain why we place such importance on annulling vows on Erev Rosh Hashana, and then do it again at the onset of Yom Kippur (with Kol Nidrei), when seemingly there are more important things to focus on at this most elevated time.
The correct definition of the word Teshuva (which is what we are all working so hard to attain at this time) is "Return " and not simply "Repentance" (which is only part of the process) as is commonly used.
Teshuva means "returning to Hashem" and "Turning back the clock" to before we sinned, and erasing the sin from our slate. This idea of "annulling" our sins and making them disappear is similar to what takes place when we annul our vows!
When one annuls his vows, the Halacha is that he has to be able to say that he never meant to make the vow in the first place, and that would he have known then what he knows now, he never would have done it.
Thus, we show Hashem that we are sorry for all the vows we didn't fulfill, and they were all made "by mistake" and therefore we annul them.
This explains the connection between Nedarim and Teshuva! They work exactly the same way!
We tell Hashem that we want to "return" to Him, and that all our sins were done "by mistake" and we didn't mean to do them, and therefore Hashem goes ahead and annuls them.
This also explains the sequence of Kol Nidrei at the onset of Yom Kippur:
a) We start with Kol Nidrei (We tell Hashem that we regret all the vows-and all our sins)
b) We then say The Pasuk "V'Nislach L'Kol Adas Bnei Yisroel...Ki Kol Ha'Am Bishgaga" (which alludes to the fact that all our vows- and our sins- now attain the status of having been done "Bishgaga- by mistake")
c) We recite the Bracha of "SheHechiyanu V'Kimanu V'HiGiyanu..." (Hashem annuls our vows- and our sins- thus we say the Blessing which is recited when one experiences a situation of extreme joy, and is there a greater joy than Hashem accepting us back, and allowing us to return to Him?)
Important Numbers
