Tevila is the Hebrew word for immersion.  You must tovel (immerse in a mikva or other halachically purifying water) new utensils made of metal or other materials that require tevila unless you know that they were:

• Made by a Jew,
• Sold by a Jew, and
• Not owned by a non-Jew in between.

Toveling: Utensils: How To Tovel
To tovel a utensil, you may go to any kosher natural mikva (see section on natural mikvas) or to a mikvat keilim (a small mikva for utensils, often attached to the outside of a regular mikva building). To tovel several items, some of which require a blessing and some on which there is doubt whether a blessing is necessary, say the blessing over the item that requires the blessing and have in mind that the blessing will cover all the rest of your items.
Remember to remove all stickers, rust, etc., before you begin. Nail polish remover may help with stubborn stickers. Say the blessing al tevilat keilim and then let the item free fall through the water. Unlike with hagala, during which the item may be immersed in sections, when you tovel a utensil, the entire item must be in contact with the water at the same time, even if only for an instant.

Toveling: Utensils: What Gets Toveled?
The below chart is copied with permission from the Star-K (www.star-k.org):
 
 

Utensil	Tevila Guideline		Utensil	Tevila Guideline
Aluminum Pans, Disposable if intended to be used more than once	Tevila with Brocha		Meat Tenderizer Hammer, Metal	No Tevila
Aluminum Pans, Disposable to be used only once	Tevila w/o Brocha		Melamine	No Tevila
Blech	No Tevila		Metal Cutlery	Tevila with Brocha
Blender with metal blade on bottom	Tevila with Brocha		Metal Flour and Sugar Storage Canisters	Tevila w/o Brocha
Bone	No Tevila		Metal Pots Coated with Teflon, Enamel or Plastic	Tevila w/o Brocha
Brush, Pastry	No Tevila		Metal Spoon Specifically for Medicine	Tevila w/o Brocha
Brush for Grill, Metal	No Tevila		Microwave Turntable, Glass	Tevila w/o Brocha
Can Opener	No Tevila		Mixer Beaters	Tevila w/o Brocha
Cans, Reusable Empty if opened by a Yehudi	No Tevila		Paper	No Tevila
China, Bone	Tevila w/o Brocha		Peeler, Vegetable	Tevila with Brocha
China, Glazed	Tevila w/o Brocha		Plastic	No Tevila
Colander, Metal	Tevila with Brocha		Porcelain Enamel	Tevila w/o Brocha
Cookie Cutters, Metal	No Tevila		Racks, Cooling	Tevila w/o Brocha
Cookie Sheets, Metal	Tevila with Brocha		Racks, Oven	No Tevila
Cork Screw	No Tevila		Rolling Pins Metal or Wood	No Tevila
Corningware	Tevila w/o Brocha		Sandwich Maker	Tevila with Brocha
Crockpot Ceramic Insert	Tevila w/o Brocha		Silicone	No Tevila
Crockpot Glass Lid	Tevila w/o Brocha		Sink Racks, Stainless Steel	No Tevila
Crockpot Outside Metal Shell	No Tevila		Spatula, Metal	Tevila with Brocha
Dish Rack, Metal	No Tevila		Stoneware	Tevila w/o Brocha
Dishes, Ceramic	Tevila w/o Brocha		Stoneware, Non-Glazed	No Tevila
Earthenware, Non-Glazed Dull Finish, e.g. Flower Pot	No Tevila		Storage Utensils, Glass not brought to the table	No Tevila
George Foreman Grill	Tevila w/o Brocha		Styrofoam	No Tevila
Glass (including Pyrex, Duralex & Corelle)	Tevila with Brocha		Tea Kettle, Corelle	Tevila with Brocha
Grater, Metal used for foods that are ready to eat, eg, apples, onions	Tevila with Brocha		Toaster which will not break	Tevila w/o Brocha
Grater, Metal used only for foods that need further cooking,eg potatos	Tevila w/o Brocha		Toaster Oven rack & tray only	Tevila with Brocha
Hamburger Maker	Tevila with Brocha		Trivet, Metal	No Tevila
Hot Air Popcorn Maker, Metal	Tevila with Brocha		Waffle Iron	Tevila with Brocha
Hot Water Urn, Metal	Tevila with Brocha		Warming Tray	No Tevila
Knife, Arts & Crafts	No Tevila		Wood	No Tevila
Knife Sharpener	No Tevila		Wooden Cask with Metal Straps	Tevila w/o Brocha
Meat Thermometer	No Tevila

You may not light Jewish festival (or Shabbat) candles before plag ha'mincha.  The candles must burn until at least dark (tzeit ha'kochavim) and someone must be there to see the light from the candles after dark.
SITUATION  Mincha minyan begins at plag ha'mincha. You cannot light candles at home and still get to mincha minyan on time.
WHAT TO DO You may light a candle without a blessing, just so you can have a flame for after the festival has begun. You go to synagogue and after ma'ariv you return home and light the candles from the flame which was burning from before sunset. If you will not have a flame burning from before sunset, you must say mincha on your own (anytime from half an hour after mid-day until sunset). You will light candles after plag ha'mincha but before sunset and not join the mincha minyan. Women should skip mincha and light candles either 18 minutes before sunset or have a flame burning from before sunset and light candles from that flame once the festival has begun (but she may not light from a new flame or a match).

There are two main types of bowing during the prayer services: 

• Bowing just from the waist (with and without taking steps), and
• Bowing with the knees, plus two variations on Rosh Hashana and Yom Kippur (hands and knees on floor).

I. Waist-Bowing (Two Forms)

• Modim;
• Modim in reader's repetition of amida;
• Bar'chu;
• Lecha Dodi; and
• Alenu.

          To bow this way, keep your legs straight and bend forward from your waist.
    B.  Waist-Bowing/Take Steps, for:

• Amida, and
• Kaddish.

• Bow down from waist with your legs straight.
• Take three steps backward (left foot, right foot, left foot),
• Then:
  • Bow from your waist to the left and say, oseh shalom bi'mromav,
  • Bow from your waist to the right and say, hu ya'aseh shalom alenu, and
  • Bow from your waist to the front and say, ve'al kol yisrael v'imru amen.

II.    Knee-Bowing (Three Times during Amida)

• Beginning of amida's first blessing,
• End of amida's first blessing, and
• Next-to-last amida blessing: ha'tov shimcha.

• Bend knees (at baruch),
• Bow forward (at ata), and
• Straighten up (before God's name).

III.  Knee-Bowing to Floor (Two Forms)
       A.  Knee-Bowing to Floor--Hands and Knees Only

• Kneel (with your back straight up) (at “hayu kor'im”), and
• Bow down with hands and knees on floor (at “u'mishtachavim u'modim”), but
• You are not required to touch your forehead to ground.
  Note You should still bow from your waist (but not to the floor) on Rosh Hashana--even if you are praying alone and even if there is no Torah present.

• Kneel (with your back straight up) (at “hayu kor'im”),
• Bow down with hands and knees on floor (at “u'mishtachavim u'modim”),
• Touch forehead to floor (at v'noflim al pneihem).

As on Jewish festivals, the minimum total volume of Shabbat kiddush beverage that must be drunk--usually by the kiddush-maker (mevareich) but it may even be by several people combined--is a cheekful (m'lo lugmov), as follows:

• 2 fl. oz. (59 ml) within 30 seconds of beginning to drink for d'oraita cases such as Shabbat evening kiddush (as well as first-night Jewish festival kiddush and all havdalas), and
• 1.7 fl. oz. (50 ml) within 30 seconds of beginning to drink for d'rabanan cases such as Shabbat lunch kiddush (as well as first-day Jewish festival lunch kiddush and all second-day Jewish festival kiddushes).

It is praiseworthy to tell the story of Passover even if you know all the details and interpretations (as did the great rabbis of the Talmud), because of the principle of “in order to remember” (lema'an tizkor): that we should remember everything God did for us when taking us out of Egypt.
The Three Discussion Points
The most important part of the seder is discussing:

• Passover offering (Pesach),
• Unleavened bread (matza), and
• Bitter herbs (maror).

These three segments should be read from the Passover hagada in the Hebrew.  If anyone does not understand the Hebrew, these paragraphs and the concepts they express must be explained in whatever language he or she can understand.
Children at the Seder
Children are an integral part of the seder.  We try to get children to ask questions and then we teach them the answers.  The Torah says to do this!
Acknowledging God's Miracles
We acknowledge God's miracles in sending the plagues against the Egyptians and their gods and in taking the Children of Israel out of slavery and Egypt.
Telling Our History
We tell our history beginning with Jacob (Yaakov) and Laban (Lavan) and on to slavery and, finally, to achieving freedom.
 

Lashon ha'ra is saying (or communicating in any way--even by rolling your eyes, winking, etc.) anything derogatory or negative about someone that can hurt him or her in any way--by causing embarrassment, loss of money, lowered esteem, bad reputation, etc. 
 
Lashon ha'ra in which you attribute the negative statement about the person to whom you are speaking to someone else is called rechilut (gossip). 
 
Lashon ha'ra that is false is called motzi shem ra. Saying something that is true is not lashon ha'ra if it is being said for a positive purpose (even though the same words would be lashon ha'ra if they were only intended to hurt another person and had no positive purpose).
 
Lashon ha'ra, including rechilut, is forbidden to be said about shomer Shabbat Jews except for a positive purpose; motzi shem ra is forbidden to say about anyone--Jewish or not, shomer Shabbat or not, whether for a positive purpose or not.
 
Speaking Lashon HaRa
 
When You May Say Lashon HaRa
Lashon ha'ra, including rechilut, even if truthful, is not permitted except for a constructive or positive purpose. (Motzi shem ra is never permitted.) Its purpose cannot be to hurt a person.  It is permitted and recommended to tell the facts about someone:

1. To protect others from being hurt (being cheated, molested, etc.), or
2.  For a positive purpose that cannot be achieved through any other means.

 
Lashon HaRa To Protect Others from Being Hurt
You may say truthful lashon ha'ra (including rechilut, if it is necessary to divulge the name of the person who told you):

• To prevent a bad person from telling children bad things or to keep children from learning bad behavior from the bad person;
• To avoid being implicated in what the bad person is doing;

• To prevent other Jews' suffering a loss by using a worker who did bad work for you.

• If a businessman cheats you or lies to you, you should warn other Jews about him (but only if you suspect they want to do business with him).
• If you know something bad about someone who a third person wants to date or marry, in many cases you are required to tell what you know (but this can be very complicated and dangerous and a rabbi should be consulted about what to do in many cases)!

 
When You May Add Facts to Correct Possible Lashon HaRa
If the reasons behind an action are not clear and someone may get the wrong/negative impression of someone in question, then you should tell the facts and tell the entire story. 
Example
Someone (A) insults another person (B) in public. Entire story is that B beat up A previously. Knowing the full story changes how people might view A.
Note If it is only your opinion, state that instead of declaring it as fact.
 
Lashon HaRa To Allow Gain
Saying lashon ha'ra for a positive purpose includes gain for yourself or for someone else; you may talk about others in cases such as these:

• Psychotherapy  You may say truthful lashon ha'ra or rechilut to a psychotherapist since you don't know what is important. Outside of therapy and with non-therapists, you may say anything that will bring about a positive result (and only if there is no other way to achieve that result).

   

• Upset  If you are upset by what a person did to you and it will help you to calm down by telling what was done to you (that is, you will gain by feeling better).

 
Note If you want to ask someone for information that could be lashon ha'ra, you should say why you are asking so the other person will understand that it is for a positive purpose and is therefore not lashon ha'ra.
 
 
Lashon HaRa and Specific Cases
 
Children, Shomer Shabbat Person, Groups
Even truthful lashon ha'ra, including rechilut, may not be said about a Jewish child or a shomer Shabbat person or group of people unless for a positive purpose that cannot be achieved any other way.

• A parent should not rebuke or criticize a child if it will embarrass the child in front of others.
• A child (whether young or adult) may not correct a parent who is saying lashon ha'ra, unless the parent would want to be reminded that the parent is saying lashon ha'ra. Even then, it must be done respectfully. 
• You may make statements about groups of people in general, even if negative, as long as the purpose is to protect other people from them. But what you say must be true.   

 
Lashon HaRa: Public Knowledge
You may mention information that is public knowledge. But your intent should not be to spread the word, but rather just to pass along interesting information.
Example
Saying, “Did you hear that the president of the synagogue just got convicted of...”
 
Lashon HaRa: Mass Media
You may read in the paper, see on TV, or hear on the radio an account of someone's bad behavior (since you cannot know whether it will affect you or be important for you to know until you read or hear the information, it may be OK; ask a rabbi). You may not accept it as being the complete truth, but you should be wary.
 
Lashon HaRa: Shomer Shabbat Public Figure
You may not tell or listen to lashon ha'ra about a public figure who is a shomer Shabbat Jew unless there is a purpose.
You may give your opinion about a shomer Shabbat politician as long as you state it as your opinion and as long as giving your opinion may help other people.
 
Lashon HaRa: Shomer Shabbat Organization
You may not say any of the three types of speaking ill about an organization, school, synagogue, etc., whose members or employees are shomer Shabbat--except for a positive purpose.
Examples
You may not say any of the three types of lashon ha'ra about a Jewish school's cost, bad teachers, etc., unless it may be relevant to future students (and even if it is relevant, you may still not say motzi shem ra).
You may not say, “I don't like that shul because there is lots of talking,” unless you think the person will appreciate knowing since he or she will not want to go to a shul with lots of talking.
 
Lashon HaRa: Asked for Opinion
If you are asked for your opinion, you may give it if it is relevant (has a useful purpose) to the person asking. Otherwise, no comment.
 
If you are asked your opinion about a Torah lecture or lecturer, you may give your opinion only AS your opinion, not as criticism.
 
Lashon HaRa: Told in Confidence
If you have been told something in confidence, even if you think it is best for the person who told you if you pass it along, you may still not re-tell anyone else. You may say, “I cannot speak about that” if you are asked. Consult a rabbi.
 
Lashon HaRa: Getting Back at Someone
If someone hurts you, you may get back at the person at the time of the action against you.  But afterward, it would be revenge and is forbidden.
Example
Someone tells you, “You are good for nothing.” You may say, “You are worse than I am,” if it makes you feel better.
 
Lashon HaRa: Bet Din Summons
If someone with whom you have a problem refuses a hazmana (summons) from a bet din, you may publicize a letter from the bet din saying the person refused the hazmana so that the recipient might agree to go to the bet din due to public embarrassment.
 
Lashon HaRa: Bet Din for Abuse
All matters between Jews should, ideally, initially go to bet din but only if the bet din is capable of resolving the problem. In cases of suspected child or spousal (or other) abuse, you may report it to the police if there is no bet din that is capable of dealing with the problem immediately: You are not required to wait while a bet din gets around to your case. The key is to expedite the case.
Note Some cities have special batei din for such matters.
Note Beware of governmental agencies that may take away children from their homes, even without evidence.
 
Listening to and Believing Lashon HaRa
Listening to and believing any category of lashon ha'ra is also forbidden. If you do hear something bad about someone else, do not believe that it is definitely true--but you may believe that it might be true. When you hear lashon ha'ra:

• You can try to change the subject, since pointing out that lashon ha'ra is being said may not stop it from being said.
• If you see a shomer Shabbat Jew doing something that seems to be forbidden, you should judge him/her favorably and assume that there is a good interpretation to what is being done.

Example
Situation
You see someone who is not shomer mitzvot get in a car on Shabbat.
What To Do
Make the logical assumption that he/she is going to drive (and not for a halachically permissible purpose).
Situation
You see a shomer Shabbat person get in a car on Shabbat.
What To Do
Assume there is a good, halachic reason for it. However, you may not ignore reality or make implausible or unlikely excuses for bad behavior.

There are four mitzvot for Purim:
1. Shalach Manot (Gifts of food to promote friendship)
Send to one person at least two readily edible foods that will be appreciated by the recipient. Sending gifts of food (mishlo'ach manot) must be done on Purim day. The earliest time to send mishlo'ach manot is after hearing the morning megila reading (so that the commandment of giving gifts to friends is also covered by the blessing of she'hecheyanu over the megila).

2. Gifts to Poor People
Give some money to at least two poor people or to a fund designated to give to poor Jews on Purim. The earliest time in the day to give gifts to the poor on Purim is daybreak.

3. Hearing the Megila Twice (evening and morning)

• If you miss hearing a word or even syllable of the megila on Purim, say it to yourself and then catch up to the reader.
• If you are not near a minyan and do not have a megila scroll, you should read the megila from a book.  But you will not have fulfilled the commandment of reading the megila and so you do not say any of the blessings.

4. Eating at a Purim se'uda.

• The minimum amount to eat and drink for a Purim meal is at least 1.3 fl. oz. (39 ml, or 1/6 cup) of bread, any amount of meat (if you enjoy meat), and some wine (any amount more than you normally drink).
• The earliest time you may eat the Purim meal is from daybreak; the latest time you must begin is before sunset.  You must eat at least 1.3 fl. oz. (39 ml, or 1/6 cup) of bread and some wine (and meat if you enjoy it) before sunset. You may continue your meal after sunset as long as you ate the bread before sunset.

 

Note Taking three steps backward immediately before taking three steps forward, as instructed in some siddurs, defeats the purpose of taking the three steps forward. The purpose of stepping forward is to symbolically approach Hashem. If you step backward and then take your three steps forward, you are back to where you began and have not approached Hashem at all! 
If you do not have enough room in front of yourself to take three steps forward when beginning your amida, step back somewhat (at least a few seconds) before you say ga'al Yisrael. There is no need to take three steps back; a single large step that will give you room to take three steps forward is all that is needed.
By making a practice of taking three steps back, people have made the stepping backward part of the entire procedure, and it should not be.

Similarly, once you have finished saying the amida and walked three steps backward, wait at least three seconds before walking forward so as not to defeat the purpose of having stepped backward. Take as many steps as you need to get back to your seat--one step should suffice. 

The synagogue (shul) prayer service may confuse the unfamiliar. Here is a brief guide to following the congregational prayers.
 
Ends/Beginnings of Paragraphs
Each individual says most of the prayers, but the leader sets the pace. He says out loud the last line or two of many paragraphs (and sometimes the next paragraph's first few words), to help others find where he is in the prayers.
Hint If you get lost, listen to the leader and try to find those words at the beginning or end of one of the paragraphs near where you think you should be!
 
Saying Amen
When the prayer leader/chazan says a blessing (Baruch ata adonai...) and finishes the final word, everyone usually replies amen.
 
Baruch Hu U'Varuch Shemo
It is common (but not required) to say baruch hu u'varuch shemo after hearing God's name (Adonai) when it is said in a blessing.
This list mainly includes the parts of the prayer service that are said together or when in synagogue, not those said individually or at home.
NoteIf you need to use the toilet between baruch she'amar and yishtabach, say asher yatzar after saying yishtabach and before saying yotzeir or.
 
The initial blessings beginning with asher natan... through the end of ven brit may be said at home.
 
Ma Tovu
Upon arriving in synagogue in the morning, say Ma tovu....
 
Talit
Married men (and also those with a tradition to wear a talit from bar mitzva age) normally put on their talit gadol on all days (except Tish'a b'Av morning).
For more details, see Talit (Gadol).
 
Tefilin
On weekdays, all men put on tefilin. They do not interrupt putting on tefilin to respond to other's prayers, not even to say amen. 
For more details, see Tefilin.
 
Birchot HaShachar/Initial Blessings
If you have not yet said the initial blessings beginning with asher natan... through the end of ven brit, say them once you are in synagogue and after you have put on talit/tefilin (if relevant).  
Everyone stands while the prayer leader reads the initial blessings aloud.  They say amen after each one. 
 
L'Olam Yehei Adam/Shema
L'olam yehei adam is said quietly, with everyone saying the shema line together.
 
Order of the Sacrifices
Some read (quietly) the order of the sacrifices.
 
13 Principles of Talmud Explanation/Kaddish

• The 13 principles of how the Talmud is explained are read quietly.
• Kaddish is said by any mourners.
• Everyone says, amen, yihei shmei raba...

 
Mizmor Shir/Kaddish

• Mizmor shir is read quietly.
• Another kaddish is said by the mourners.

Baruch SheAmar
            Baruch she'amar is said by everyone, standing.  The leader says the final blessing out loud.
 
Verses (Psukim)
The following several pages are verses (psukim) from various sources, said by everyone quietly.
Mizmor L'Toda/Yehi Chevod

• Everyone stands to say mizmor l'toda quietly (just for this paragraph).
• The next paragraph (yehi chevod) is read quietly.

 
Ashrei and 5 Psalms
Ashrei and the following five psalms (#146 to 150) are said quietly by everyone; the leader says the final line or two out loud.
 
Baruch Adonai L'Olam Amen v'Amen
Baruch adonai... is said by the leader.  
 
VaYevarech David
The next section (from va'yevarech David until after bar'chu) is said quietly by everyone while standing.
 
Shirat HaYam
Shirat ha'yam is read quietly by everyone.
 
Yishtabach/Kaddish
Yishtabach is said quietly by everyone together. The leader says the final line of yishtabach out loud and then kaddish.
 
Bar'chu

• The leader says Bar'chu et Adonai ha'mevorach.
• Everyone bows from the waist and replies (aloud), Baruch Adonai ha'mevorach l'olam va'ed (which is then repeated by the leader).
• Everyone says the blessing's ending ...u'vorei et ha'kol.

 
Shema and Its Blessings
The next paragraphs lead up to the shema:

• Leader says, “Et shem ha'el...”
• Everyone says aloud, together: Kadosh, kadosh, kadosh... and Baruch kevod Adonai mi'mkomo.
• Leader says the final line or two of La'el baruch ne'imot... and everyone responds amen.
• Everyone says ahavat olam quietly.
• Leader reads the final lines aloud.
  Note It is the custom to not say amen to the blessing before shema.
• Everyone says the first line of the shema together and aloud, but Baruch shem... silently. 
• Everyone reads the shema individually, and the leader repeats out loud Adonai eloheichem emet.
• Everyone reads the next paragraphs, through ezrat avoteinu, together, quietly.

 
Mi Chamocha
Stand for Mi chamocha until after the amida.

Adonai Yimloch
Everyone reads together and aloud: Adonai yimloch... until the final blessing before the amida.
Note At some time before completing that blessing, step back far enough (one large step is fine) so that you can take three small steps forward to begin the amida. If there is no room to step back, you may pray the amida without stepping forward.
 
The Amida
Amida: Details and Direction
For more details on saying the amida, see What To Pray: Set Prayers: Amida
For where to face during the amida, see Amida: Location: Where To Face
 
Stepping To Begin the Amida
After saying ga'al Yisrael, symbolically approach God by taking three steps forward (any size of steps is fine):

• Step forward with your right foot,
• Step forward with your left foot, and
• Step forward with your right foot.
• Bring your left foot to meet the right one, so that both feet are touching at the heels and at the balls (so that you are standing as if you had one leg, like the angels!)

Bowing in the Amida
Next, with your feet still together, do knee-bowing at the start and end of the first paragraph.  You will also be bowing at:

• Beginning of modim (waist-bowing).
• End of modim (knee-bowing at Baruch ata Adonai of the blessing ending u'lecha na'eh l'hodot).

           
Slach Lanu
In slach lanu, when saying ki chatanu and ki fashanu, hit your chest over your heart with your fist.
Reason We are saying that we sinned, so we strike our heart for leading us astray.
 
Ending the Amida
Symbolically take leave of God by taking three steps back after Adonai tzuri v'go'ali:

• Step back on your left foot,
• Step back on your right foot,
• Step back on your left foot (and then place your right foot next to your left foot).
• Bow to the left while saying Oseh shalom bi'mromav...,
• Bow to the right while saying Hu ya'aseh shalom alenu, and
• Bow to the middle (straight in front of you) while saying Ve'al kol yisrael v'imru amen.

Then pause for at least three seconds before walking forward or sitting down.
 
Reader's Repetition of Amida
At kedusha, everyone stands (even if they were sitting so far for the amida's repetition) with their feet together, again imitating the angels who only have one leg.

• The leader says nekadeish (in some places, everyone says nekadeish).
• Everyone says the next line together (kadosh, kadosh, kadosh...).

• After the leader says Halleluya, everyone else may move their feet (or sit down, if that is their custom).
• On fast days, the leader says an extra paragraph in shacharit (other paragraphs in mincha are said by everyone).

Tachanun

When To Say Tachanun
Tachanun is usually said on weekdays.

How To Say Tachanun
Tachanun is said differently, depending on if there is a Torah scroll in the room, as follows:

• Say Va'yomer David sitting down, while resting your head on your left arm (unless you are wearing tefilin on your left arm, in which case lean onto your right arm). 

• When you reach shomer Yisrael, lift your head up and sit normally while saying the paragraphs until v'anachnu lo neida ma na'aseh.
• Before saying “na'aseh,” stand up for the remainder of tachanun.

• Say tachanun standing until Va'yomer David... at which time, everyone sits down.
• Follow the directions above for the remainder of tachanun.

 

Hallel

• When hallel is said, most of the psalms are said quietly by everyone.  (In some synagogues, several of the psalms are sung in unison.)
• The lines beginning Hodu l'adonai... are read aloud by the leader.
• Everyone else responds aloud, Hodu l'adonai... and reads quietly the next line (which the leader then reads aloud when they finish).
• Similarly, Ana adonai is read responsively by the leader, followed by everyone else.

 
Kaddish
The leader says kaddish out loud.
 
Torah Reading (Mondays and Thursdays)

• Everyone reads quietly the phrases va'yehi be'nso'a... and brich shmei.
• The Torah is taken out and carried to the bima.
• As each man (called an oleh) is called up to the Torah:
  • The oleh says Bar'chu...
  • Everyone responds Baruch Adonai....,
  • The oleh repeats that line and says a blessing.
  • Everyone answers amen.
• After each reading, the oleh says one more blessing and everyone replies amen.
• After the third aliya, the Torah is lifted up.
• Everyone says, V'zot haTorah....
• The Torah is rolled and wrapped.
• Meanwhile, the leader reads four paragraphs beginning, Yehi ratzon mi'lifnei avinu...
• The final paragraph, Acheinu kol bet yisrael... is read by everyone aloud.
• The Torah is put back while everyone reads two psalms quietly.

 
Ashrei/U'va L'Tzion

• Everyone reads ashrei quietly, followed by la'menatzeiach and u'va l'tziyon.
• Everyone together says, Kadosh, kadosh, kadosh and Baruch kevod.

 
Kaddish
The leader says kaddish.
 
Alenu
Everyone says alenu together.
 
Kaddish
Mourners say kaddish.
 
Psalm for the Day
Psalm for that day is read by everyone.
 
Kaddish
One more kaddish is said by the mourners.
 
L'David

• During Elul and into Tishrei, L'David is read by everyone.
• One more kaddish is said by the mourners.

 
Praying Ma'ariv
 
V'hu Rachum
Everyone reads the two introductory lines of v'hu rachum.
 
Bar'chu

• Leader says bar'chu.
• Everyone else responds, baruch Adonai....
• The leader repeats that line.
• Everyone reads the next paragraph/blessing.
• The leader says that final line out loud.
• Everyone responds amen.

Note Don't say baruch hu u'varuch shemo at all during ma'ariv.
 
Shema and Its Blessings

• The leader repeats the final two words of the shema and the word emet.
• Everyone continues quietly saying the phrases until Mi chamocha.
• Mi chamocha is said by everyone together including by the leader, who then also reads the next line.
• Everyone says Adonai yimloch... together, continuing through the end of the next blessing, which is repeated by the leader.
• Everyone says hashkiveinu quietly.
• The leader says the blessing shomer amo Yisrael la'ad out loud.
• Baruch Adonai l'olam... is said through to the end by everyone quietly.
• The leader says the final line and the final blessing out loud.

Note Baruch Adonai l'olam is not said in Eretz Yisrael.
 
Kaddish
The leader says kaddish.
 
Amida
Everyone says the amida silently and individually.
 
Kaddish
The leader says kaddish.
 
Alenu
Everyone says alenu together.
 
Kaddish
Kaddish is said by any mourners.

 

Restrictions during the Nine Days before Tish'a b'Av are the same as for Three Weeks, plus:

• You may not eat meat or drink wine.
  Exceptions

  1. You may drink wine on Shabbat (but not on Rosh Chodesh Av or erev Shabbat.)
  2. You may drink wine for havdala (but ideally give the wine or grape juice to a child between ages 6 and 10).  
  3. You may eat meat or drink wine at a brit, siyum, or pidyon ha'ben.
• You may not wear freshly laundered clothes, or wear or buy new clothes.

• You may not wash yourself for pleasure.
  Note Showering or bathing to clean one's soiled body is permitted (except on Tish'a b'Av).  So you may bathe or shower during the Nine Days if you are dirty, sweaty, or smelly.
• You may not do any activities that involve luxury.
• You may not say she'hecheyanu except on Shabbat.
  Note Therefore you should not buy new fruits or new items that you will enjoy during the Nine Days.  But if you DO eat a new fruit or buy something new, you must say she'hecheyanu anyway.

Yom Kippur is the Day of Atonement. In ancient times, it was more festive than now and unmarried people of both genders would meet and try to find their future spouses.
Yom Kippur is a serious but also a happy day, since all Jews who repent (do teshuva) have their sins forgiven on that day.
Teshuva has four main parts:

• Charata  Regretting what we have done and feeling bad about it.
• Vidui  Recognizing and admitting that we have done something wrong.
•  Kabala  Resolving not to repeat that mistake.
• Azivat hachet  Being in the same situation as before but avoiding doing the sin.

The Torah tells us that there is an inherent property to Yom Kippur that causes spiritual purification and removes sins.
All Jews can become like angels on Yom Kippur.  In order to imitate angels (which are spiritual beings), we abstain from five activities that are associated with physical beings. We do not wash, anoint our bodies, eat or drink, have intimate relations, or wear leather shoes. To further imitate angels, when we say the shema, we say Baruch shem kevod malchuto l'olam va'ed out loud, as opposed to the rest of the year, when we say it quietly.
For more on fast days, see Fast Days.

“Be holy because I, the Lord your God, am holy.” Leviticus/Vayikra 19:2
 
Halacha ("The Way To Go" or "Way to Walk") guides proper Jewish behavior in all aspects of life, each day of our lives--not just in civil laws or court situations. Halacha teaches us how to behave with our families, relatives, and strangers as well as how to fulfill our religious requirements between ourselves and God.

To fulfill our role as a holy people, we imitate God's actions. Examples are visiting the sick, welcoming guests, giving charity, refraining from creative activity on Shabbat, and promoting peace between husband and wife (shalom bayit).

The true reason for following halacha is because God commanded us to do so.  We observe halacha to please our Creator and to become spiritually close to Him by doing His will and imitating His actions.

Like the word for the whole body of Jewish "laws," each rule of how to act is called a halacha (plural, halachot).

Where Do Halachot Come From?

Although you will find halachot on this site that were born only a few days or a few decades ago, the body of halacha has been around since before creation.  "God looked into the Torah and created the world," says the Zohar, and so we find the Patriarchs followed halacha even before that great law book, the Torah, was given on Mount Sinai four centuries later.
 
Many halachot are specified in the Written Torah (Jewish Bible). These halachot correspond to fuller and more detailed halachot given orally (Oral Torah) to Moses on Mount Sinai to explain the Written Torah that he received at the same time. Many halachot could not be understood from the Written Torah without the Oral Law (for example, what should be written on a mezuza scroll?) and many common practices such as making kiddush or what tefilin should look like are to be found nowhere in the Written Torah.
 
Since the Torah applies to all generations, the Torah specifies that there be wise and learned people to decide how to apply halacha to the situations of the day.  Halachot can be found in sourcebooks such as the Mishna, Gemara, their commentaries, Shulchan Aruch, Mishna Berura, and responsa (questions and answers originally sent by letter and now, occasionally, by email or SMS!) of later rabbis.
 
Sometimes a custom becomes a halacha, sometimes not.  For example, the original halacha for tzitzit was that a Jewish man who wears a four-cornered garment must have tzitziyot on each corner.  The custom, which has become universally accepted and now has the force of halacha, is that Jewish men wear a four-cornered garment in order to be able to fulfill the commandment of wearing tzitziyot.  An example of a custom that did not become a halacha is that some men and boys wear their tzitziyot outside of their shirts and pants.

Levels of Halachot

In halacha, there are three levels of what to follow or observe. They are differentiated on this website by the following terms: 

• “Must”:  Halachot that are generally non-negotiable except in extreme situations;
• “Should”:  Customs that have been accepted by the entire Jewish world (or major segments of it) and that may be overridden when necessary, sometimes even if not extreme circumstances; and
• “Non-Binding Custom”:  Customs that are not universally followed and that do not need to be followed except by people who have the tradition to do so.

The International Dateline (IDL), which is 180 degrees away from Greenwich, England, crosses the Pacific ocean from north to south and divides a region of safek/doubt as to which day is Shabbat. This region's eastern boundary is a line 180 degrees east of Jerusalem, which lies between Hawaii and the US mainland; the western boundary is east of Shanghai. All countries in this region of IDL safek/doubt are island countries.
 
In a region of doubt, such as Tasmania, keep normal Shabbat (Shabbat d'rabanan) on local Saturday and keep Shabbat d'oraita on:

• West of mainland USA, but
• East of the IDL, and
• Not attached to the mainland.

• West of the IDL, but
• East of Shanghai, and
• Not attached to the mainland.

Note In all cases, you must still observe regular Shabbat on Friday night/Saturday.
Situation
You are in a place near the International Dateline (IDL) in which you are not sure which day of the week it is halachically: Shabbat or, if you are east or west of the IDL, Friday or Sunday.
What To Do
On the Friday or Sunday in question, there is no shvut (d'rabanan prohibitions, including muktza), so you may do all melacha d'rabanan WITHOUT a shinui. You may:

• Ask or tell a non-Jew to do anything, including a melacha d'rabanan or d'oraita.
• Ride in a cab or car driven by a non-Jew.

• Use electricity--except for heat or light—including turning on a fan or air conditioner (heat and light are forbidden by the Torah).
• Use the telephone. (Using a cellphone may be permissible--ask a rabbi).

• Carry from a private domain (reshut ha'yachid) to another private domain, even through a public domain (reshut ha'rabim); but you may not stop walking in the public domain and you may not put the object down in the public domain unless you use a shinui.
• There is no practical way to light candles, even using a shinui, but a non-Jew may light them for you and and you may say the blessing on the candles.
• Swim, surf, scuba dive, climb, and play all games that do not use melacha. You may not wring out clothes and if you are swimming or scuba diving, your swimsuit or wetsuit must be clean.
• Walk any distance (there is no techum Shabbat d'oraita).
• Kinyan. You may acquire items.

• Fly, including check in and getting on plane if:
  • The pilot is non-Jewish, and
  • You don't do any melacha d'oraita (including any writing) without a shinui.
• Use a computer if it automatically goes to sleep after less than 24 hours of not being used.
• Shower. However:
  • You may not use an “instant on” hot water system in which the water is heated as you use it; you may only use the hot water if it has a holding tank.
  • You may use only liquid soap; hard soap is forbidden.
• Ingest medicine (but you may not smear it on skin).
• Use some make up, such as rouge, mascara, eye shadow. You may not use lipstick.
• Open a refrigerator with light (and all other psik reisha d'la neicha lei).

• You may buy necessities on Friday or Sunday as long as:
  • The store owner is not Jewish (or if he/she is Jewish, does not write or print a receipt),
  • You do not write, and
  • There is no reshut ha'rabim.

You may also do melacha d'oraita if:

• You use a shinui (non-normal way of doing that action--this is forbidden d'rabanan on Shabbat but is allowed on the Friday or Sunday in question), OR
• Two or more people do the melacha together.

 
D'oraita, you may not:

• Cook food.

• Turn on lights (but you may turn them off).
• Carry from domains.
• Boneh – building any permanent structure.
• Write two or more letters of the alphabet.
• Drive--there is no practical way to drive using a shinui.
• Shave--there is no practical way to shave using a shinui.
• Use toothpaste (but you may use tooth-cleaning powder).
• Use skin cream--you may dab it on without smearing it.

However, you may do these following actions with a shinui on the Friday or Sunday in question, as follows:

• Cook food. You must put food in the cooking utensil first, then turn on the heat with shinui. You may turn off the heat even without a shinui.
• Turn on lights (such as with your elbow).
• Stop along the way when carrying from a private domain (reshut ha'yachid) to another private domain, even through a public domain (reshut ha'rabim). As a shinui, you may carry the object in your mouth (as long as it is not food), etc.

Note Carrying something in your pocket is NOT a shinui.

• Tear paper (such as putting toilet paper across knees and moving the knees apart).
• Write (such as with the opposite hand).

Flying East From Australia on Sunday If You Cross IDL from Friday into Saturday