08 Oct HALACHICALLY SPEAKING: REFRAINING FROM NUTS AND OTHER FOODS DURING THE YOMIM NORAIM

We are all familiar
with the simonim that
are eaten on Rosh
Hashanah. However,
some foods are
avoided from Rosh
Hashanah until as
late as Hoshanah
Rabbah. What are
these foods? Why do
we refrain from them? Is cooking with
these foods permitted? Does the custom
really extend until Hashanah Rabbah?
These questions as well as others will be
addressed in this issue.
Source
The Rama brings that some are careful
not to eat “nuts” during Rosh Hashanah
(see below if this applies to the days after
Rosh Hashanah as well). This custom
seems to be applicable for Ashkenazim.
Reasons
A number of reasons are quoted for
this custom. The first reason is quoted
in the Rama: a nut (egoz) has the same
numerical value as “cheit” (sin). (The
numerical value of a nut in Hebrew
equals seventeen, and cheit in Hebrew
without the alef equals seventeen). In
addition, just as the roots of a nut should
not be covered during planting, so too
we should not cover up our sins. The
second reason brought in the Rama: a
nut increases saliva, which will interfere
with one’s concentration during
davening. The Maharil adds that this
applies before the tekios. The Chasam
Sofer suggests an additional reason: A
nut does not get dirty when it is rolled
in dirt, as it is protected by the shell.

So too, klal yisroel are among the non-
Jews, but make sure that their insides

(nishama) does not get dirty. Since nuts
remind us of the galus, it is not proper to
eat them during this time. The custom
follows both reasons.
Differences Between the Reasons
There are some practical differences
between the two basic reasons mentioned
above.
1. According to the Maharil, the
prohibition only applies before the tekios
and not during the entire Rosh Hashanah.
However, if nuts are avoided because of
concentration during davening, it should
apply all of the aseres yemei teshuva.
2. Some say that the Maharil’s logic

applies to any food which increases
salvia. According to the first reason, the
restriction only applies to nuts.
3. According to the second reason, a
child who does not daven would be
permitted to eat these foods. If the
reason is because of a bad siman (cheit),
then it would apply to children as well.
Which Nuts
According to the second reason, one
should refrain from eating almonds.
Peanuts are not included in this
restriction.
Each to His Own
If one knows that these foods will not
cause him to have additional salvia, then
he may eat them according to the second
reason.
Cooking with Nuts
One may cook with nuts if they are not
recognizable in the dish and it will not
add salvia. Some say that since it is

mixed with other things it is not called
a nut anymore. However, one should be
stringent and not cook with anything that
has the gematria of cheit. This does not
apply to almonds, and one is permitted
to cook with them.
One should avoid eating a cake which
has recognizable nuts.
Other Foods
Some say that one should refrain from
eating foods like borscht because of
their vinegar content. Other examples
include pickles and some strong
mustard. Vinegar may be added to a
vegetable salad if the vinegar gives a
pleasant taste.
The custom of many is that this
restriction requires refraining from
lemons. A lemon may be added to tea

if its taste is indiscernible. Due to its
sour taste, grapefruit should be avoided
unless one adds sugar to it.
Others say that one should refrain from
chrein during these times. One should
also refrain from bitter tasting foods.
Spices and seasonings are permitted.
There is a custom of a few not to eat
sharp foods the entire aseres yemei
teshuva.
Some avoid grapes during this time,
while others limit the custom to black
grapes. The custom is that grapes,
especially green ones, are eaten during
this time. Eating raisins are included in
grapes but if the raisins are mixed into a
dish it is permitted.
There are those who opine that one
should not eat beans or other kitniyos
during this time because they increase
saliva. Chickpeas may be eaten since
they do not increase salvia.

There are those who refrain from eating
fish during this time, since the Hebrew
word for fish (dag) is very similar to
the Hebrew word for worry (da’aga).
Others say that since fish are a remez
to multiplying and being fruitful, it
may be eaten during this time. Indeed,
the custom of most people is not to be
concerned with this.
From When
Based on the opinion of the Maharil that
the main point is not to disturb others
from hearing the tekios, the restrictions
end after the tekios are over. Some only
refrain from these foods on the first
night, while others apply it to both days
and nights of Rosh Hashanah. Some
extend the restriction until after Yom
Kippur, and some are stringent until
after Hoshanah Rabbah. Some say there

is no reason to refrain until Hoshanah
Rabbah, but since Hoshanah Rabbah
is the end of the days of judgment we
abstain from them until then.
L’maseh one who does not have the
custom to refrain from these foods until
after Hoshanah Rabbah does not have to
accept this as his custom.
Round Challahs
There is a custom which is found among
all of klal yisroel that applies from Rosh
Hashanah until after Hoshanah Rabbah,
the custom of making of round challahs.
What is the reason for this?
Some explain that just as a circle has no
beginning or end, we too should have no
end and a long life. Others say that we
daven on Rosh Hashanah that the whole
world should recognize Hashem’s
kingdom. This is represented by the
round challahs.
Some offer the following explanation:
The word shana means both “repeat”
and “change”. As the year goes go round
and round, repeating the same seasons
and holidays as the year before, we are
presented with a choice: Do we want
this shana (year) to be a repetition, or
do we want to make a change (shinui)?
Hopefully, each year we make choices
for change that are positive, and each
year we will climb higher and higher,
creating a spiritual spiral.
The shape of the Rosh Hashanah challah
reminds us that this is the time of year to
make those decisions. This is the time to
engage in the creative spiritual process
that lifts us out of the repetitive cycle,
and directs our energies toward a higher
end.
Some form the challahs in the shape of
a crown as a remez to crown Hashem.
Others have the custom of making
challahs in the shape of a ladder. The
reason is that we mention in Mussaf on
the Yomim Noraim, “Who will become
poor, and who will become rich.” The
ladder represents this idea, as Hashem
says that this one will go up and this one
will go down.
After Note
All these issues are to avoid a remez to
cheit (sin). One should remember that
cheit also equals the numerical value of
cheit, and one should be careful about
sinning during these days.