Tevilah - One immerses five immersions on Erev Rosh Hashana:
Have intent for purity.
For rectifying anger.
To sweeten the Din and Gevurah with Chassadim.
To remove from himself the weekday garments, and also have intent "Tichleh Shanah V'Kileloteha".
To receive the holiness of Rosh Hashana and also have intent "Tachel Shanah U'Virchoteha".
And one who does not remember the specific intentions of the immersion, should immerse five times and have intent according to what is written in the Machzorim and in this Sefer. [Ben Ish Chai Netzavim 3] And when Rosh Hashana falls on Shabbat one should have intent to receive the added holiness of Shabbat and the holiness of Rosh Hashana.
Bamah Madlikin - At Kabbalat Shabbat we do not say the chapter "Bamah Madlikin" as the Rema wrote in Siman 70, not like the Shiyarei Knesset HaGedola, since it is permitted to light on Yom Tov with those oils and wicks that Chachamim forbade for Shabbat lights.
Zichron Teruah - On Shabbat one says Zichron Teruah Mikra Kodesh and if he said Yom Teruah we do not make him repeat [Shulchan Aruch Siman 582 Se'if 7, M"B S"K 19].
Saying Shalom Aleichem - It is written in Shut Rav Pe'alim Part 1 [Kuntres Sod Yesharim end of Siman 13] that we do not say Shalom Aleichem and Eshet Chayil and Azamer B'Shvachin and in Shut Torat Avigdor [brought in Halacha Berura Siman 262 Birur Halacha S"K 7] he brought that it is because it embarrasses Yom Tov that the angels do not accompany him except because of Shabbat, and in Sefer Orchot Maran [Vol. 3 p. 68] he brought that this is how Moreinu HaGra"Y z"l conducted himself and so is the custom of Morocco [brought in Sefer Zocher Brit Avot p. 125].
Fish - The Rashbatz wrote not to eat fish on Rosh Hashana, since we find in Scripture [Nechemia 13:16] "Da'ag" with an Aleph which is like the language of "De'agah" - worry and so it was brought in the Chida and this custom was also brought by Rabbi David Abudraham, and this is based on Sefer Tikunei HaZohar and so is the custom of Sephardim and Moroccans but when Rosh Hashana falls on Shabbat we do eat fish so wrote in Sefer Moed LeKol Chai that eating fish on Rosh Hashana specifically where it falls on Shabbat I am accustomed to eat and each one should do according to his custom see there and so is the opinion of HaGra"Y and HaNa'aM"aN z"l.
Tashlich - Behold it is written in Shut Torah Lishmah Siman 145 and this is his language: even if R"H falls on Shabbat one should do the order of Tashlich and in my opinion it is even better because of the immense illumination of Minchat Shabbat when Metach HaRatzon is revealed and this revelation will help more for this matter, a thing in its time how good it is, and it is known that even where R"H falls on Shabbat this illumination of Metach HaRatzon will be revealed as customary and therefore we take out a Sefer Torah and read the verse "Va'Ani Tefilati Lecha Hashem Et Ratzon" and even though we pray in the standing Amidah of Mincha the prayer of R"H and not of Shabbat which is Ata Echad etc. there is a reason for this as explained elsewhere and nevertheless this illumination will now be revealed in Mincha with Notzer Chesed La'Alafim to sweeten 2 names of Elokim and Hashem etc. end of his words.
Also in Ben Ish Chai [first year Parshat Netzavim letter 12] he wrote the order of Tashlich is done even if Rosh Hashana falls on Shabbat, and so it is found written in the handwriting of HaRav Mahari Antabi z"l, in the name of our teacher the Rashash z"l. And if he was forced and did not do Tashlich on the first day, he should do it on the second day after Mussaf, so I found written in Sefer Torah Lishmah handwritten.
However in Mishna Berura [Siman 583 S"K 8] he brought the words of the Pri Megadim [Mishbetzot Zahav S"K 3] who wrote and in some places I saw, when the first day falls on Shabbat, they go on the second day to the river. And possibly because the river is outside the city, and because of carrying, that they carry books and the like, therefore they go on the second day.
And in Shut Yabia Omer [Vol. 4 Siman 47] he wrote that the reason of the Maharil, since saying 'Tashlich' is a remembrance of the Akeida which was on Rosh Hashana, it is correct to do Tashlich even on Rosh Hashana that falls on Shabbat. And also according to the reasons that saying Tashlich is meant to awaken to Teshuva "if so also Rosh Hashana that falls on Shabbat is a day of Teshuva and supplication". And he brought from the words of Shvut Yaakov [Vol. 3 Siman 42] who wrote: "I do not know any concern of a tinge of Issur in saying Tashlich on Shabbat. And on the contrary, in the poskim it is mentioned that they go on the first day of Rosh Hashana, and zerizim makdimin lemitzvot. And from where would we say not to go there on Shabbat. And even if there is no eruv, what of it. They should not carry anything when going there, and we did not find in any posek a concern of Gezeira in this". And in his conclusion in Yabia Omer he ruled: "that in a place where there is an eruv to carry to public domain, they do the order of Tashlich on Rosh Hashana that falls on Shabbat. And in a place where there is no eruv, they should do it on the second day".
And seemingly in a place where there is no eruv one can simply go to the river and say only the verses Mi El Kamocha etc. and say the Zohar in the synagogue or at home or even say everything at home on a bucket with water but this is instruction for a private individual but as a community Rabbi it is not worthwhile since it is hard to control this matter and there will always be someone in the congregation who might come with a siddur because he wants to be "machmir" in reading the Zohar by the river and it seems that just as they decreed regarding Shofar blowing and Lulav that it is forbidden on Shabbat lest he carry four Amot in public domain also here there is room to be concerned and in our city Highland Park New Jersey there is an eruv but there is a pier that goes outside the eruv and there they stand and therefore it is better to postpone everything to Monday or to give instruction that everyone should do it on a bucket in the synagogue because according to the Torah Lishmah it is even more select on Shabbat.
Tzidkatecha - There are those who say on Shabbat Rosh Hashana Tzidkatecha and as the opinion of Maran the Shulchan Aruch in Siman 598 and so most Sephardim customarily do. And Ashkenazim do not say Tzidkatecha and as the opinion of the Rema there and there are also some Sephardim who do not say it and in Shut Pri Tzadik [Siman 2 p. 5a] to Mahari"sh Tzaror z"l he explained those who customarily do not say it opposite Maran z"l based on Rabbeinu the Rashbatz z"l since it is no less than other Roshei Chodashim, and it is a custom that spread before the instructions of Maran z"l. See there. And his student Mahari Ayash z"l upheld this in Mateh Yehuda [Siman 292 S"K 4] and in his book Beit Yehuda [Vol. 1 at the end laws and customs of K"K Arjeel p. 212]. And so wrote in Sefer Brit Moshe Calfon p. 346.
What to say first Avinu Malkeinu or Tzidkatecha - Behold in Shiyarei Knesset HaGedola [Siman 442] he wrote, that according to the Shulchan Aruch that says on R"H and Yom Kippur Avinu Malkeinu, then he should say first Avinu Malkeinu and only afterwards Tzidkatecha Tzedek, since on this Shabbat Avinu Malkeinu is more frequent than Tzidkatecha Tzedek, because we say Avinu Malkeinu also in Shacharit and also in Mincha, however in Birkei Yosef [Siman 443] he argues on this, and holds that since Tzidkatecha Tzedek is more frequent throughout the year, then we say it before Avinu Malkeinu, even though on this day Avinu Malkeinu is more frequent, and he proved this from an explicit Gemara [Sukka 56a] that is explained there, that we bless Shehechiyanu before the blessing of Leshev BaSukka since it is more frequent, and this is despite that on the holiday of Sukkot itself the blessing of Leshev BaSukka is more frequent, end of his words and the Kaf HaChaim ruled to say first Avinu Malkeinu and afterwards Tzidkatecha.
To fast until Chatzot - Although on every Shabbat and Yom Tov it is forbidden to fast until Chatzot, nevertheless on Rosh Hashana it is permitted to extend the prayer and fast until Chatzot, since we stand to ask for our souls, [Ateret Zekenim brought in M"B Siman 597 S"K 2] except for Rosh Hashana that falls on Shabbat that one should not extend after Chatzot [Siman 584 M"B S"K 5] and since he does not know if they will extend more than Chatzot time the Alef HaMagen [Siman 597 S"K 2] wrote that it is correct to drink before the prayer water or tea or coffee without sugar and milk and there are those who permit with sugar and milk.
Seuda Shlishit - Behold lechatchila it is worthwhile to eat Seuda Shlishit after Mincha prayer and this for two reasons: A. Since the time of prayer arrived it is forbidden to start a meal until he prays [Rema Siman 291 Seif 2 and Mishna Berura there] B. According to Kabbalah, every meal is preceded by its relevant prayer [Aruch HaShulchan there Seif 4 see there and according to Rabbeinu the Ari in this, it seems that if he did it before Mincha prayer – he did not fulfill even b'dieved] and therefore it is very worthwhile to pray Mincha early on Rosh Hashana and after the prayer to eat immediately Seuda Shlishit and thus he will eat the meal early and enter the second Yom Tov when he has appetite, and lechatchila one should not eat Seuda Shlishit in the last three hours of the day, and there are those who hold he can eat lechatchila in the last three hours of the day because there are those who hold Seuda Shlishit is de'oraita [so is implied from Sefer HaYere'im (Mitzva 92) and the Levush (291,1) and the Ta"z (678 S"K 2 and in Zohar (Haazinu 288:) he elaborated greatly on the importance of Seuda Shlishit that although lehalacha we rule like most Rishonim who hold it is derabanan this meal will push off the meal of Rosh Hashana on the second day which according to all opinions is derabanan.
And there are those who wrote a good advice to split the second meal into two parts. That if they are accustomed to serve two courses in the second meal, they should eat first only one course, and bless Birkat Hamazon. Afterwards they should make a break of about an hour, and at least half an hour, and learn Torah then, and it will be a good sign for the whole year. And after the break they should again wash hands with a bracha and bless 'Hamotzi' on bread, and eat the second course and thereby fulfill Seuda Shlishit [see Shulchan Aruch 291,3]. And thus they can also eat the meal of the second night of Rosh Hashana with appetite, but this is a less good advice because he still did not pray Mincha but if he makes a break between the meals via Mincha prayer and then eats Seuda Shlishit this is the best advice as mentioned.
There are those who were lenient to fulfill the obligation of Seuda Shlishit with minei targima or fruits and so wrote in Seder HaYom who wrote that even lechatchila one should not eat Seuda Shlishit with bread on this day because of honor of second Yom Tov of R"H however lehalacha they rejected his words and wrote that on the contrary one should be careful in Aseret Yemei Teshuva to eat specifically bread as Chazal taught about the virtues of eating three meals on Shabbat, that one who is careful in this matter "is saved from three punishments from the pangs of Mashiach and from judgment of Gehinom and from the war of Gog and Magog". And it is written in Shulchan Aruch Siman 291 Seif 1 that a person should be very careful to fulfill Seuda Shlishit.[Mekiri]
Sleep - Behold the Mishna Berura in Siman 584 brought from the Ari z"l, that on Rosh Hashana after Chatzot it is permitted to sleep, since the angel already was aroused by prayers and Tekiot. Therefore there is a question, since on Shabbat there are no Tekiot if so it would be forbidden to sleep on the first Rosh Hashana that falls on Shabbat the whole day and it can be answered according to those who say that Shabbat comes in place of Tekiot if so Shabbat does the same action or according to the opinion that there is no prosecution at all on Shabbat, and therefore for one who is used to sleeping on Shabbat [as the Rema wrote Siman 290] it is permitted to sleep after Chatzot and I saw that HaGra"N Karelitz wrote so brought in the Dirshu edition and they also brought that HaGra"Ch Kanievsky holds one should not sleep on Shabbat because of this see there however in Sefer Aryeh Yis'ag p. 595 in the name of HaGra"Ch Kanievsky that perhaps it is permitted see there.
Yud-Gimmel Middot - Behold there is a great machloket if at all one says Yud Gimmel Middot on Yom Tov, there are those who say that it is correct not to say Yud Gimmel Middot at opening of the Heichal on Rosh Hashana and on every Yom Tov, there are those who say there is an Issur in the matter [Shaar HaKavanot, Rabbi Shmuel Vital, Zivchei Tzedek, Rabbi Eliyahu Mani, Maaseh Nissim and others] on the other hand there are those who say there is no problem in this [Shut Torah Lishmah 45 and see Yabia Omer Vol. 5 Siman 7] and when Rosh Hashana falls on Shabbat the Mateh Asher section 16 writes not to say, and it seems that a community that has no custom in this should not say Yud Gimmel Middot as it is like a double doubt - perhaps one does not say at all and perhaps one does not say on Shabbat.
Yaknehaz - In the Gemara sugya in Masechet Pesachim 102b the Amoraim argued what is the order of Kiddush and Havdalah on Yom Tov that falls on Motza'ei Shabbat, and lehalacha we rule like the opinion of Rava that the order is: Yaknehaz [Yayin – blessing of Borei Pri HaGafen, Kiddush, Ner, Havdalah – blessing of Hamavdil Bein Kodesh LeKodesh, Zman – Shehechiyanu]. In the words of Rashi and Rashbam it is explained that the reason we precede Kiddush to Havdalah is because if he would precede Havdalah first "it would appear as if the holiness of Shabbat is like a burden upon him". And one should say Yaknehaz standing [M"B 473 S"K 3].
Our Rishonim argued why we do not bless on Besamim in this Havdalah as on every Motza'ei Shabbat. The Rashbam [102b s.v. VeShmuel] wrote that also on Yom Tov we have Neshama Yeteira like on Shabbat, and therefore there is no need to bless Besamim. And Tosafot [there s.v. Rav] asked on him "and it is difficult, if so, on Motza'ei Yom Tov why did they not institute Besamim", and explained that we do not bless Besamim on Motza'ei Shabbat that falls on Yom Tov "because Simchat Yom Tov and eating and drinking helps like Besamim".
May it be His will that we all merit a good and sweet year, Ketiva and Chatima Tova, a year of Geulah and Yeshua, health and Nachat for all of Beit Yisrael.
Rabbi Eliyahu Tal