Hilchos Chodesh Elul 560. We begin blowing the Shofar each day after Shachris from the 2nd day of Rosh Chodesh Elul to awaken people to do Teshuvah, (Some communities begin blowing the 1st day of Rosh Chodesh), and we also begin to say Tehillim Ch. 27 "L'Dovid Hashem Ori" twice each day (until Shemini Atzeres). Shulchan Aruch w/Mishnah Brurah 581:1
561. The source for the minhag to blow Shofar is brought by The Tur, citing the Pirkei D'Rebbi Eliezer; Moshe Rabbeinu went up to Shomayim to receive the 2nd set of Luchos on Rosh Chodesh Elul and remained there for 40 days, until Yom Kippur. On the day he went up the shofar was blown in the entire Jewish encampment. Tur 581:1
562. One does not blow the Shofar during Elul if he did not daven with a minyan.
S'U Tzitz Eliezer 12:48
563. If for some reason a minyan did not blow the Shofar after Shachris they should blow it after Mincha (but not after Maariv because it awakens the Midas Hadin, although some Sefardic communities do blow shofar early in the morning before daybreak when saying Selichos). Igros Moshe OC4:21, Aruch Hashulchan 581:12
564. The minhag of the Sefardim is to say Selichos early in the morning during the entire month of Elul, while the minhag Ashkenazim is to begin on the Sunday before Rosh Hashanah (this year Motzai Shabbos 20/Elul, September 20th) that provides at least 4 days of Selichos before Yom Tov. Shulchan Aruch w/Mishnah Brurah 581:1
565. The posuk in Shir Hashirim 6:3 "Ani L'Dodi V'Dodi Li" (I am to my beloved and my beloved is to me) - the first letters of which comprise "Elul" and the last letters equal 40, hints to the special relationship between Klal Yisroel and Hashem during the 40 days from Elul to Yom Kippur when the time is most favorable to do Teshuva and for Teshuva to be accepted.
Shulchan Aruch w/Mishnah Brurah 581:1
566. From Rosh Chodesh Elul until Hoshana Rabbah (when the Judgment is sealed), when one writes a letter to another Jew there is a minhag to add wishes for a good year at the beginning or end of the letter. [A hint for this minhag is the posuk from parshas Yisro 18:7 "Vayishalu Ish Lirayayhu L'Sholom" - The first letters of these words comprise "Elul".]
Be'er Haitaiv 581:10, S'U Avodas Hagershuni, Mateh Ephraim 581:9, MB664:2
567. During the month of Elul one should increase their acts of Tzedakah and Chesed. This is hinted at by the posuk in Megilas Esther "Ish Lirayayhu Umatanos L'Evyonim" - The first letters of these words comprise "Elul". Sefer Amarkel cited by Piskei Tshuvos 581:1
568. During Elul some people have the minhag to check their Tefillin and Mezuzos, as well as a general introspection of all one's performance of Mitzvos. Mateh Ephraim 581:10
569. Some communities have the minhag to say at least 10 chapters of Tehillim each weekday during Elul in order to complete the entire Tehillim three times during the 40 days until Yom Kippur. Shulchan Aruch w/Mishnah Brurah 581:1 see MB1 & 3
570. The minhag of most (not all) Ashkenazic communities is to say the first Selichos on Motzai Shabbos after Chatzos because the first Selichos mentions several times, wording that indicates the middle of the night. Piskei Tshuvos 581:2 FN12,15, Igros Moshe OC 2:105
571. The source is brought in the Leket Yosher in the name of a talmid of the Terumas Hedeshen to begin whilst still in the Simcha of Shabbos, wearing Shabbos clothing. Piskei Tshuvos 581:2
572. The most preferable times to say Selichos are at night after Chatzos, or early in the morning within 3 hours before daybreak. It is also acceptable, but not preferable, to say Selichos after daybreak, and finally, bidieved, all day.
Shulchan Aruch w/Mishnah Brurah 581:1, Piskei Tshuvos 581:2, S'U Yechave Daas 1:46
573. There is a Machlokes Haposkim whether one may say Selichos at night before Chatzos. The opinion of the Mishnah Brurah and the Birkei Yosef citing The Maharam Zakusa is that one should not say Selichos at that time, while The Mishmeres Sholom holds that one may say Selichos before Chatzos.
Shulchan Aruch w/Mishnah Brurah 565:MB12, see Shaarei Tshuvah 581:1
574. Rav Moshe Feinstein z'tl therefore paskens that one should only say Selichos before Chatzos in a circumstance of great need or urgency (eg. If one is afraid to walk at night after Chatzos) and the heter is a "Horoas Sha'ah" - not to be used on a regular ongoing basis.
Igros Moshe OC 2:105
575. There is a minhag to fast on the first day of Selichos, and one who is fasting says Aneinu in the beracha of Shomei'ah Tefilah during Mincha (but the Shliach Tzibus does not). {One need not complete the fast until night. See halacha # 578 tomorrow}.
Shulchan Aruch w/Mishnah Brurah 581:2
576. Those who are "Midakdikim B'mitzvos" (scrupulous in their observance of mitzvos) have a minhag to fast for at least 10 weekdays beginning with the 1st day of Selichos through the Aseres Yemei Tshuvah, and the Ramah says "this is proper to do". {One need not complete the fasts until night. See halacha # 578 tomorrow}. Shulchan Aruch w/Mishnah Brurah 581:2
577. There is a minhag to fast on Erev Rosh Hashanah for all males and females over Bar/Mas Mitzvah. For this fast as well as those mentioned previously in #575 & #576 one may be lenient not to fast, if one has any sort of "sickness". The minhag of the Steipler Gaon was to make a Siyum Mesechta on Erev Rosh Hashnah in lieu of fasting and all who attended ate as well. Shulchan Aruch w/Mishnah Brurah 581:2, Orchos Rabbeinu 2:pg172
578. With regard to fasting Erev Rosh Hashanah, the 1st day of Selichos and 10 weekdays before Yom Kippur there are differing minhagim as to when one may break the fast;
a) immediately after Chatzos before davening Mincha,
b) after Mincha Gedolah - 1/2 hr. after Chatzos,
c) after Plag Hamincha - 1.25 hrs. before night
Elef Hamagen SK73,77, S'U Yaavetz 2:147, Shulchan Aruch w/Mishnah Brurah 562:MB10, Mateh Ephraim 35, 38, Machtzis Hashekel 562
579. The minhag is that we do not blow the Shofar on Erev Rosh Hashana. (One may blow to practice, privately - in a closed room). Shulchan Aruch w/Mishnah Brurah 581:3
580. Two reasons for this are cited; a) to make a clear division between the blowing during Elul which is only a minhag, and the blowing on Rosh Hashanah which is a biblical obligation.
b) To confuse the Satan (the heavenly Accuser).
Shulchan Aruch w/Mishnah Brurah 581:3
581. During the Aseres Yemei Tshuvah, {from Rosh Hashanah through Yom Kippur} we take upon ourselves stringencies which we do not necessarily keep the rest of the year. {Tomorrow we will discuss the stringency regarding "Pas Palter" (kosher bread baked by a non-jew commercially) brought by The Shulchan Aruch. Shulchan Aruch 603:1, Bais Yosef 603
582. The Rama"k (R' Moshe Cordevero) writes that even if one will not keep these stringencies after Yom Kippur it is still proper to do, because Hashem acts with "Chassidus" in these days and it is therefore appropriate for us to behave similiarly, with "Chassidus".
Elef Hamagen 105 cited by Piskei Tshuvos 603:1
583. During the year it is permitted for one to eat "Pas Palter" (kosher bread or other items baked by a non-jew commercially) although one may generally not eat "Pas Akum" (kosher bread baked by a non-jew for personal consumption) anytime because Chazal sought to limit social interaction with non-jews. [Note: Nowadays there are those who have taken upon themselves the Chumra (stringency) to avoid eating "Pas Palter" anytime.]
Shulchan Aruch YD 112 Rama 2, Halacha Berurah Vol.6, Iss. 3
584. However, during the Aseres Yemei Tshuvah, {from Rosh Hashanah through Yom Kippur} one should be stringent, and not eat "Pas Palter" (kosher bread or other items baked by a non-jew) at all. Shulchan Aruch w/Mishnah Brurah 603:1
585. Even during the Aseres Yemei Tshuvah one may eat "Pas Palter" (kosher bread or other items baked by a non-jew commercially) if one is traveling and "Pas Yisroel" (kosher bread or other items baked by a Jew) is not readily available (ie. one would have to travel a distance of 4 mil - or 16,000 feet to obtain Pas Yisroel). Shulchan Aruch w/Mishnah Brurah 603:1
586. "Pas Palter" (as discussed in Halachos #583-585) includes any baked items such as breads, bagels, cakes, cookies, crackers, pretzels, and baked donuts. Most Poskim however, opine that cereals are not included, and one may be lenient and eat cereals even during Aseres Yemei Tshuvah (and on Shabbos and Yom Tov). Halacha Berurah Vol. 6 Iss.3 citing psak of Rav Shlomo Miller and Rav Yisroel Belsky
587. As discussed previously (in Halacha #583), all year long it is permitted to eat "Pas Palter" (kosher bread or other items baked by a non-jew commercially). However, the Mishnah Brurah in Hilchos Shabbos states that one should be Machmir (stringent) on Shabbos and Yom Tov and only eat "Pas Yisroel" (Items baked by a Jew) in honor of Shabbos and Yom Tov.
Shulchan Aruch w/Mishnah Brurah 242:1 MB6
588. For example, this would preclude the eating of many items (even with acceptable Kashrus Certification) such as Entenmanns baked goods, Drakes baked goods, Nabisco cookies, or Rold Gold pretzels on Shabbos and Yom Tov (and during Aseres Yemei Tshuvah - see Halacha #584). Cereals, however, are not included in this stringency (see Halacha#586).
589. Many people have the minhag to visit the Beis Hakevoros (cemetery) to pray there on Erev Rosh Hashana because that is the resting place of Tzaddikim and one's tefillos are more easily accepted there. Shulchan Aruch w/Mishnah Brurah 581:4
590. When davening at a grave one should first give or set aside tzedakah, light a candle L'iluy Nishmas the deceased person, and place one's left hand upon the grave/headstone and then pray to Hashem to be merciful in the zchus of the Tzaddik(im) and one may ask the neshama of the deceased to pray on one's behalf and inspire mercy from Hashem.
Shulchan Aruch w/Mishnah Brurah 581:4, S'U Maharam Shik OC10:293, S'U Minchas Elozor 1:68, Mes. Taanis 16b, Mes. Sotah 34b, Zohar Achrei Mos pg. 70, S'U Minchas Yitzchok 8:53
591. The Ra'ma writes that there is a minhag (for men) to go to the Mikvah on Erev Rosh Hashanah (and Erev Yom Kippur). One should not go to the Mikvah earlier than one hour before Chatzos. (Chatzos on Erev Rosh Hashana NYC time will be at 12:46pm).
Shulchan Aruch w/Mishnah Brurah 581:4,
592. During the Aseres Yemei Tshuvah, {from Rosh Hashanah through Yom Kippur} we make two changes to the end of berachos, and four additions in berachos of Shmona Esrei, as follows;
a) We end the beracha of Atta Kodosh with "Hamelech Hakodosh".
b) We end the beracha of Hashiva Shofteinu with "Hamelech Hamishpat".
c) We add "Zochreinu L'chayim" in the 1st beracha of "Avos".
d) We add "Mi Chomocha" in the beracha of Atta Gibor.
e) We add "U'ksov L'chayim" in the beracha of Hoda'ah.
f) We add "B'sefer Chayim" in the beracha of Sim Sholom/Sholom Rov.
Shulchan Aruch w/Mishnah Berurah 582:1,5
593. If one forgot to say "Hamelech Hakodosh" (at the end of the beracha of Atta Kodosh), or if one is unsure if he said it, (repeating it 90 times does not help here as it does with "Mashiv Haruach"), the halacha is;
a) If one remembers "Toch Kdei Dibbur" (within the amount of time it takes to say three words - appx. two seconds) and one has not yet begun the next beracha ,one should immediately say the correct "Hamelech Hakodosh".
b) If one did not remember immediately, one must go back to the first beracha of Sh'mona Esrei (because the berach of Atta Kodosh is part of the group of the 1st three berachos which are one). Shulchan Aruch w/Mishnah Berurah 582:1,2
594. If one forgot to say "Hamelech Hamishpat" (at the end of the beracha of Hashiva Shofteinu), or if one is unsure if he said it, (repeating it 90 times does not help here as it does with "Mashiv Haruach"), the halacha is;
a) If one remembers "Toch Kdei Dibbur" (within the amount of time it takes to say three words - appx. two seconds) and one has not yet begun the next beracha, one should immediately say the correct "Hamelech Hamishpat".
b) If one did not remember immediately, according to the minhag of Ashkenazim (Ra'ma) one need not go back, because the regular ending also has the work "Melech" in it. According to the minhag of Sefardim (Mechaber) one must go back to the beginning of the beracha of Hashiva Shofteinu, and if one did not remember until after completing Sh'mona Esrei, one must repeat Sh'mona Esrei. Shulchan Aruch w/Mishnah Berurah 582:1,2, 118:3
595. If one forgot to add in any of the 4 additions to Shomona Esrei; "Zochreinu", "Mi Chomocha", "U'ksov L'chayim", "B'sefer Chayim", the halacha is;
a) If one remembers before saying Hashem's name in the "Borcuh Atta Hashem" ending of the beracha, then one should go back to the point in the beracha where he missed the addition and continue from there.
b) If one already said Hashem's name in the "Borcuh Atta Hashem" ending of the beracha then one should not go back, and just continue on until the end of Sh'mona Esrei, and add it in after the first Yihiyu L'rotzon in Elokai N'tzor. If one even forgot to add it in there, one need not repeat Sh'mona Esrei. Shulchan Aruch w/Mishnah Berurah 582:5, Piskei Tshuvos 582:8
596. We have a minhag brought in The Shulchan Aruch, (based on the Gemara in Mes. Kerisus 6a) to eat foods on Rosh Hashana (two nights) which have a good meaning, (Siman Tov) either by name, or other characteristic. We eat these foods after making Hamotzie and dipping the bread in honey (and salt, as always).
The first food eaten is an apple dipped in honey upon which one must make a beracha of Ha'eitz. After taking a bite out of the apple one says a special Yehi Rotzon. To avoid a problem of which food the beracha should be made upon one should preferably not bring dates (or any of the other Shiv'as Haminim to the table) until after the beracha on the apple has been said).
For the apple in the honey: "...she'tichadesh aleinu shana tova u'm'tuka" - "...that you renew us for a good and sweet year."
For fenugreek (or carrots - as the Yiddish word for carrots - Mehren - can also mean "to increase," this Yehi Ratzon is appropriate as well): "...She'yir'bu ze'chuyo'sainu" - "...that our merits increase."
For leek or cabbage: "...She'yikar'su son'ainu" - "...that our enemies be decimated."
For gourd: "...She'yikora g'zar de'nainu v'yikaru l'fanecha zechu'yosainu" - "...that the decree of our sentence be torn up and may our merits be proclaimed before you."
For pomegranate: "...she'nirbeh ze'chu'yos k'rimon" - "...that our merits increase like (the seeds of) a pomegranate."
For fish: "...She'nif'reh v'nir'beh ki'dagim" - "...that we be fruitful and multiply like fish."
For the head of a fish, chicken or sheep: "...She'ni'hiyeh l'rosh v'lo l'zanav" -"...that we be as the head and not as the tail."
597. Some have a minhag to avoid eating nuts on Rosh Hashanah (and, until after Simchas Torah) because the name for nuts "egoz" has the same gematria value as "Chet" - sin, and because eating nuts causes one to have extra mucus and saliva which may disrupt one's davening. Shulchan Aruch w/Mishnah Brurah 583:2, Piskei Tshuvos 583:7
598. According to some Poskim if the nuts are ground and added to a cake and are unrecognizable it would be permissible to eat even if one's minhag is to avoid eating nuts. Nevertheless, the accepted practice is to avoid eating nuts even mixed in a cake.
Piskei Tshuvos 583:7, S'U Beer Moshe 3:97, S'U Yad Yitzchok 1:208
599. Some have have a minhag to avoid eating black grapes on Rosh Hashanah because based on a Gemara in Berachos (56b) black grapes are not a good siman.
Piskei Tshuvos 583:7, Sefer Peulas Sachir
600. Many Kehillos in Europe had a minhag to bake Challos for Rosh Hashana (and for Yom Tov until after Simchas Torah) in a round shape because a round shape indicates something which has no end, signifying "Arichas Yomim" - long life, a good siman, and the round shape also signifies "Achdus" - togetherness and connection between all Jews, and the round shape is like a crown, signifying our crowning of Hashem as our king.
Piskei Tshuvos 583:7, Ta'amei Haminhagim Likutim 183, Zemiros Divrei Yoel 2:408
601. There is an old minhag going back to the time of the Geonim to avoid eating vinegar, and foods made with vinegar, or bitter foods on Rosh Hashanah. Many have the minhag to avoid these foods until after Simchas Torah. However, one may add vinegar, lemon, or other bitter tasting items to foods as long as the cooked food or drink does not end up with a bitter taste. Shulchan Aruch w/Mishnah Brurah 583:1, Kaf Hachaim 118, Mateh Efraim 583:3, Piskei Tshuvos 583:5
602. The minhag is that one should not sleep during the day on Rosh Hashanah based upon a Gemara Yerushalmi. However the Mishnah Brurah cites the Arizal who held that after Chatzos it is permitted. Sitting idle is equivalent to sleeping. The Chayei Adam says that after the seudah one should learn Torah, and if one has a headache or is tired one may sleep a little bit if necessary. Some people have a minhag to complete Tehillim on Rosh Hashanah.
Shulchan Aruch w/Mishnah Brurah 583:2
603. If one harmed another person, even by merely hurting someone's feelings with words; Yom Kippur will not atone for the sin unless one first appeases the other party and asks for forgiveness. If the other person does not forgive, one must return a second and a third time, each time bringing three other people along while asking for forgiveness. Although one is obligated to do this all year, one must be particularly vigilant to do this before Yom Kippur in order to be sure to go into Yom Kippur free of sin. Shulchan Aruch w/Mishnah Brurah 606:1
604. The one who is being asked to forgive should not be cruel in withholding forgiveness because one will be judged "Mida Kineged Mida" - "measure for measure". One who does not act strictly in standing up for his rights will be forgiven for all his sins in heaven; and if one does not forgive, he will likewise not be forgiven for his sins.
Shulchan Aruch w/Mishnah Brurah 606:1
605. If one has any stolen or misappropriated money or property, or if one overcharged another Jew, one should be very strict in correcting the sin and returning the money to the other party before Yom Kippur because the sin of "gezel" - stealing, is the great accuser against a person. As Chazal say: If one has a sack full of sins, who accuses? The sin of "gezel" accuses first. Shulchan Aruch w/Mishnah Brurah 606:1
606. The Chofetz Chaim writes that Hashem is willing to Judge his children with mercy even if one has done the worst sins, such as Avodah Zorah. However, if the "accuser" is allowed to present one's sins, the hand of Hashem is, so to say, forced to deal strictly with us and punish us for our sins. We, ourselves control the ability of the "accuser" to speak.
Inasmuch as we are treated by Hashem "Mida kineged Mida" - measure for measure, the single sin that permits the "accuser" to present all our other sins in heaven is the sin of "Loshon Hora". If one speaks slanderously about another Jew, the "accuser" is permitted to speak about him, and he is punished strictly for all his sins. If one refrains from this one sin of Loshon Hora, the accuser is prevented from speaking, and Hashem treats us mercifully despite our other sins.
There is therefore nothing more important for one's self and family before Yom Kippur than to do Teshuva on the sin of Loshon Hora, and to undertake to no longer speak or listen to Loshon Hora in the future. By doing so, one will silence the "accuser", and merit a good judgment for the coming year.
Chofetz Chaim Shmiras Haloshon Chelek1:Sha'ar Haz'chira, Perek 2, and Chelek2:Perek4
{For a complete treatment and better understanding of this concept see the Free Book link at the bottom of each dailyhalacha email}
607. On Erev Yom Kippur at Mincha, prior to eating the Seudah Mafsekes, one must say Viduy. However, the opinion of the Ramban is that one must say Viduy after eating the Seudah Mafsekes, in order to enter Yom Kippur from a state of T'shuva, without any time to sin between the Viduy and the time of Kapara - Forgiveness. One should be machmir to fulfill this opinion and say Tefillas Zakah in shul before Kol Nidrei.
Shulchan Aruch w/Mishnah Brurah 607:1
608. If one arrived to shul late for Kol Nidrei, without enough time say the whole Tefillas Zakah, one should at least say a short Viduy consisting of "Anah Hashem Chatasi Bishogeg, Avisi Bimezid, Pashati Bimarad U'Bima'al". [Note: Tefillas Zakah is quite long and takes appx. 15 minutes to complete]. Piskei Tshuvos 607:2
609. Some people have the minhag stated in Shulchan Aruch to receive "Malkus" (39 lashes) on Erev Yom Kippur in order to cause one to do Tshuvah. The lashes are given lightly with any small type of strap. L'chatchila a son should not give lashes to his father, and a student should not give lashes to his Rebbe. However, Bidieved, if the father or Rebbe asks the son or student to administer it because no one else is around, they may do so.
Shulchan Aruch w/Mishnah Brurah 607:6, M'kor Chaim 607, S'U Shevet Hakahasi 4:166
610. Many, however, do not have this minhag because Erev Yom Kippur is a Yom Tov and it is not appropriate to receive lashes on a Yom Tov. The Chazon Ish and the Steipler, for example, did not have the minhag to receive any lashes. Kaf Hachaim 140, Orchos Rabbeinu 2:pg200, Piskei Tshuvos 607:5
611. One should complete the Seudah Hamefsekes before Shkiah (sunset) and one should verbalize acceptance of the Yom Tov and all its restrictions earlier than Shkiah, even if only a minute or two early, to fulfill the Mitzvah of being "Mosif Mechol al Hakodesh".
Shulchan Aruch 608:1, Piskei Tshuvos 608:1
612. Women generally accept the Yom Tov, and the restrictions of Yom Kippur begin, when they light candles and say the beracha of She'hechiyanu. Therefore, women should already remove their leather shoes before lighting candles. If they plan to travel by car to shul for Kol Nidrei after lighting candles, they must say that they are not accepting the Yom Tov with the lighting of the candles, and they should not say the beracha of She'hechiyanu at that time. Rather, they will make the beracha in shul together with the men.
Piskei Tshuvos 608:1, Shmiras Shabbos Kehilchasa 44:14, Mishnah Brurah 619:MB4
613. Eating, drinking or doing any of the 39 Melochos of Yom Kippur purposefully is punishable by the severe penalty of Kares. Therefore, if one feels the need to break one's fast on Yom Kippur one should consult with an Orthodox Rov before eating, to determine how one may eat less than the amount needed to be punishable by Kares, or more, if necessary.
Shulchan Aruch w/Mishnah Brurah 611:1,2, 612:1
614. Minhagim for Yom Kippur
1. Many have the minhag for each married man to light one candle that will burn for the entire Yom Tov, which is known (in Yiddish) as a "Gezunt Licht" (Health Light). Some light it at home, while others light it in shul. It should be left to burn out by itself. Some people are strict to relight the candle after Yom Kippur and let it burn out by itself if it accidentally blew out on Yom Kippur, because they believe that it is a bad sign. However, the Mishnah Brurah says that there is no need to be concerned. If one will have this anxiety he should light it in shul so that his candle becomes mixed in with others, and therefore unidentifiable. Widowed or divorced women need not light this candle, but they may do so if they wish.
Shulchan Aruch w/Mishnah Brurah 610:4, Piskei Tshuvos 610:2
2. Many have the minhag to light a separate candle that will burn for the entire Yom Tov L'iluy Nishmas their departed parents. One candle is sufficient for this purpose. [One of these two candles should be used for Havdalah]. Shulchan Aruch w/Mishnah Brurah 610:4
3. The minhag is that one should cover the tables in the house with tablecloths L'kovod Yom Tov, just as one does L'kovod Shabbos. Shulchan Aruch w/Mishnah Brurah 610:4
4. Some have the minhag (for both men and women) to wear white clothing on Yom Kippur to be like Mal'achim (angels). Men daven in shul wearing a white Kittel. Women should not wear a Kittel. Shulchan Aruch w/Mishnah Brurah 610:4
5. Women should not wear their special Shabbos jewelry on Yom Kippur because of the awe of judgment. Rather, they may wear the jewelry that they normally would wear on regular weekdays. (Gold jewelry is permitted).
Shulchan Aruch w/Mishnah Brurah 610:4, S'U B'tzail Hachochma 6:3
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Of the 613 Mitzvos, there are Six Constant Mitzvos. Rather than requiring the performance of a certain action, these mitzvos are a state of being, of living with the reality of God's existence. The Six Constant Mitzvos are:
* Believe there is a God.
* Don't believe in other gods.
* Believe God is one.
* Love God.
* Fear God.
