Chodesh Elul - Revision history

YitzchakSultan1: /* Selichot Without a Minyan */

2025-10-01T12:26:45Z

Selichot Without a Minyan

← Older revision		Revision as of 12:26, 1 October 2025
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	===Selichot Without a Minyan===		===Selichot Without a Minyan===
	# If one is praying without a minyan, he should not say the thirteen attributes as a prayer, <ref> Rashba Teshuva 1:211 writes that the 13 middot of Rachamim cannot be said without a minyan since they are considered a devar shebekedusha. This is codified by the Shulchan Aruch O.C. 565:5, Mishna Brurah 581:4, Kitzur Shulchan Aruch 128:9 and Chazon Ovadyah (Yamim Noraim, pg 11). see also [http://halachayomit.co.il/en/default.aspx?HalachaID=2135 Halachayomit]<br>		# If one is praying without a minyan, he should not say the thirteen attributes as a prayer,<ref> Rashba Teshuva 1:211 writes that the 13 middot of Rachamim cannot be said without a minyan since they are considered a devar shebekedusha. This is codified by the Shulchan Aruch O.C. 565:5, Mishna Brurah 581:4, Kitzur Shulchan Aruch 128:9 and Chazon Ovadyah (Yamim Noraim, pg 11). see also [http://halachayomit.co.il/en/default.aspx?HalachaID=2135 Halachayomit]<br>
	* On the other hand, see Darkei Moshe O.C. 565:4 where he cites the opinion of the Sefer Haminhagim that even an individual can recite them. </ref> but one can read the Yud Gimmel middot (13 attributes) with the cantillation as if he is simply reading the torah.<ref>Shulchan Aruch Orach Chaim 565:5 based on Shu"t Harashba 1:211, Chacham Ovadia Yosef (Shu"t Yechave Daat 1:47 and Chazon Ovadia Yamim Noraim 27), Yalkut Yosef Tefilla 2: page 131 [[http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2135 Halacha Yomit]], Chida in Machazik Beracha 131:6, Ben Ish Chai (Shanah Aleph, Parashat Ki Tisa Halacha 9), Kitzur Shulchan Aruch 128:9 <br>		* On the other hand, see Darkei Moshe O.C. 565:4 where he cites the opinion of the Sefer Haminhagim that even an individual can recite them. </ref> but one can read the Yud Gimmel middot (13 attributes) with the cantillation as if he is simply reading the torah.<ref>Shulchan Aruch Orach Chaim 565:5 based on Shu"t Harashba 1:211, Chacham Ovadia Yosef (Shu"t Yechave Daat 1:47 and Chazon Ovadia Yamim Noraim 27), Yalkut Yosef Tefilla 2: page 131 [[http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2135 Halacha Yomit]], Chida in Machazik Beracha 131:6, Ben Ish Chai (Shanah Aleph, Parashat Ki Tisa Halacha 9), Kitzur Shulchan Aruch 128:9 <br>
	* Iggerot Moshe YD 3:21 allows them to be recited without a [[minyan]] as long you use any melody other than the one used for [[prayer]] and doesn't require that it be the same cantillation as the torah.<br>		* Iggerot Moshe YD 3:21 allows them to be recited without a [[minyan]] as long you use any melody other than the one used for [[prayer]] and doesn't require that it be the same cantillation as the torah.<br>

YitzchakSultan1: /* Sepharadim */

2025-10-01T12:26:35Z

Sepharadim

← Older revision		Revision as of 12:26, 1 October 2025
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	# Sometimes, in the paragraph of אָתָאנוּ לְחַלּוֹת פָּנֶיךָ people mispronounce the words כַּפָּרָה and בַּצָּרָה to fit the tune by emphasizing the wrong syllable. It is proper to avoid doing so.<ref>Chazon Ovadia (Yamim Noraim ) pg. 18 </ref>		# Sometimes, in the paragraph of אָתָאנוּ לְחַלּוֹת פָּנֶיךָ people mispronounce the words כַּפָּרָה and בַּצָּרָה to fit the tune by emphasizing the wrong syllable. It is proper to avoid doing so.<ref>Chazon Ovadia (Yamim Noraim ) pg. 18 </ref>
	# In Kaddish Taanu Vtitatru at the end of Selichot during aseret yemey teshuva, some say עושה השלום instead of עושה שלום, while others do not.<ref>Kaf HaChayim on Shulchan Arukh Orach Chayim 56.38.1 writes that there's source to say hashalom in kaddish even during aseret yemey teshuva. But it is proper to change it for kaddish of titkabel after shemona esrei since it is in place of chazarat hashatz. Ahavat Shalom (Luach Dinim p. 120) quotes that this is also the view of Rav Chaim Palagi 13:61 and Rabbi Eliyahu Mani that we never say oseh hashalom in kaddish. Derech Eretz OC (Miluyim fnt. 91 n. 2) writes that the Syrian custom is to say oseh hashalom for kaddish titakabel at arvit and kaddish taanu vtitatru after selichot. They quote this from Rabbi Yitzchak Zifrani and Rabbi Yitzchak Shehibar. Moroccan Machzor (Machzor Avotanu) also has oseh hashalom for aseret yemey teshuva in selichot, as does Selichot Siddur Kavanat Halev. However, Machzor Bet Yakov (Syrian) does not have oseh hashalom on aseret yemey teshuva for selichot. </ref>		# In Kaddish Taanu Vtitatru at the end of Selichot during aseret yemey teshuva, some say עושה השלום instead of עושה שלום, while others do not.<ref>Kaf HaChayim on Shulchan Arukh Orach Chayim 56.38.1 writes that there's source to say hashalom in kaddish even during aseret yemey teshuva. But it is proper to change it for kaddish of titkabel after shemona esrei since it is in place of chazarat hashatz. Ahavat Shalom (Luach Dinim p. 120) quotes that this is also the view of Rav Chaim Palagi 13:61 and Rabbi Eliyahu Mani that we never say oseh hashalom in kaddish. Derech Eretz OC (Miluyim fnt. 91 n. 2) writes that the Syrian custom is to say oseh hashalom for kaddish titakabel at arvit and kaddish taanu vtitatru after selichot. They quote this from Rabbi Yitzchak Zifrani and Rabbi Yitzchak Shehibar. Moroccan Machzor (Machzor Avotanu) also has oseh hashalom for aseret yemey teshuva in selichot, as does Selichot Siddur Kavanat Halev. However, Machzor Bet Yakov (Syrian) does not have oseh hashalom on aseret yemey teshuva for selichot. </ref>
	# At the end of each phrase of עשה למען שמך it is proper to answer Amen.<ref>Ner Tzion p. 79 writes that it is proper to answer Amen and not Aseh, which sounds like as though one is commanding Hashem. Rabbi Shalom Cohen (Divrei Shalom Moadim p. 10) also writes that they should respond Amen to the Aseh Lemaan Avraham Yitzchak etc. Sidur Kavanat Halev quotes Ish Matzliach also as writing that answering Amen is more correct than Aseh for that piyut. However, Rav Yosef Mashdi (Aliba Dhilchata v. 103 p. 94 fnt. 31 and 101) writes it is better to answer Aseh rather than Amen, which could be said improperly. You should say Aseh with the intent of a request and not a command. </ref> The Moroccan custom is not to recite Amen but rather to say it quietly along with the Shaliach Tzibur.<ref>Machzor Avoteynu (Yom Kippur p. 399) </ref>		# At the end of each phrase of עשה למען שמך it is proper to answer Amen.<ref>Ner Tzion p. 79 writes that it is proper to answer Amen and not Aseh, which sounds like as though one is commanding Hashem. Rabbi Shalom Cohen (Divrei Shalom Moadim p. 10) also writes that they should respond Amen to the Aseh Lemaan Avraham Yitzchak etc. Sidur Kavanat Halev quotes Ish Matzliach also as writing that answering Amen is more correct than Aseh for that piyut. However, Rav Yosef Mashdi (Aliba Dhilchata v. 103 p. 94 fnt. 31 and 101) writes it is better to answer Aseh rather than Amen, which could be said improperly. You should say Aseh with the intent of a request and not a command. </ref> The Moroccan custom is not to recite Amen but rather to say it quietly along with the Shaliach Tzibur.<ref>Machzor Avoteynu (Yom Kippur p. 399) </ref>
			# We don't add extra anenu's.<ref>Chacham Ovadia (Chazon Ovadia p. 17) quoting Rav Eliyahu Mani, Rabbi Lebhar (Moroccan, Magen Avot p. 351)</ref>

	===Selichot Without a Minyan===		===Selichot Without a Minyan===

YitzchakSultan1: /* Sepharadim */

2025-10-01T01:36:09Z

Sepharadim

← Older revision		Revision as of 01:36, 1 October 2025
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	# Sometimes, in the paragraph of אָתָאנוּ לְחַלּוֹת פָּנֶיךָ people mispronounce the words כַּפָּרָה and בַּצָּרָה to fit the tune by emphasizing the wrong syllable. It is proper to avoid doing so.<ref>Chazon Ovadia (Yamim Noraim ) pg. 18 </ref>		# Sometimes, in the paragraph of אָתָאנוּ לְחַלּוֹת פָּנֶיךָ people mispronounce the words כַּפָּרָה and בַּצָּרָה to fit the tune by emphasizing the wrong syllable. It is proper to avoid doing so.<ref>Chazon Ovadia (Yamim Noraim ) pg. 18 </ref>
	# In Kaddish Taanu Vtitatru at the end of Selichot during aseret yemey teshuva, some say עושה השלום instead of עושה שלום, while others do not.<ref>Kaf HaChayim on Shulchan Arukh Orach Chayim 56.38.1 writes that there's source to say hashalom in kaddish even during aseret yemey teshuva. But it is proper to change it for kaddish of titkabel after shemona esrei since it is in place of chazarat hashatz. Ahavat Shalom (Luach Dinim p. 120) quotes that this is also the view of Rav Chaim Palagi 13:61 and Rabbi Eliyahu Mani that we never say oseh hashalom in kaddish. Derech Eretz OC (Miluyim fnt. 91 n. 2) writes that the Syrian custom is to say oseh hashalom for kaddish titakabel at arvit and kaddish taanu vtitatru after selichot. They quote this from Rabbi Yitzchak Zifrani and Rabbi Yitzchak Shehibar. Moroccan Machzor (Machzor Avotanu) also has oseh hashalom for aseret yemey teshuva in selichot, as does Selichot Siddur Kavanat Halev. However, Machzor Bet Yakov (Syrian) does not have oseh hashalom on aseret yemey teshuva for selichot. </ref>		# In Kaddish Taanu Vtitatru at the end of Selichot during aseret yemey teshuva, some say עושה השלום instead of עושה שלום, while others do not.<ref>Kaf HaChayim on Shulchan Arukh Orach Chayim 56.38.1 writes that there's source to say hashalom in kaddish even during aseret yemey teshuva. But it is proper to change it for kaddish of titkabel after shemona esrei since it is in place of chazarat hashatz. Ahavat Shalom (Luach Dinim p. 120) quotes that this is also the view of Rav Chaim Palagi 13:61 and Rabbi Eliyahu Mani that we never say oseh hashalom in kaddish. Derech Eretz OC (Miluyim fnt. 91 n. 2) writes that the Syrian custom is to say oseh hashalom for kaddish titakabel at arvit and kaddish taanu vtitatru after selichot. They quote this from Rabbi Yitzchak Zifrani and Rabbi Yitzchak Shehibar. Moroccan Machzor (Machzor Avotanu) also has oseh hashalom for aseret yemey teshuva in selichot, as does Selichot Siddur Kavanat Halev. However, Machzor Bet Yakov (Syrian) does not have oseh hashalom on aseret yemey teshuva for selichot. </ref>
	# At the end of each phrase of עשה למען שמך it is proper to answer Amen.<ref>Ner Tzion p. 79 writes that it is proper to answer Amen and not Aseh, which sounds like as though one is commanding Hashem.</ref> The Moroccan custom is not to recite Amen but rather to say it quietly along with the Shaliach Tzibur.<ref>Machzor Avoteynu (Yom Kippur p. 399) </ref>		# At the end of each phrase of עשה למען שמך it is proper to answer Amen.<ref>Ner Tzion p. 79 writes that it is proper to answer Amen and not Aseh, which sounds like as though one is commanding Hashem. Rabbi Shalom Cohen (Divrei Shalom Moadim p. 10) also writes that they should respond Amen to the Aseh Lemaan Avraham Yitzchak etc. Sidur Kavanat Halev quotes Ish Matzliach also as writing that answering Amen is more correct than Aseh for that piyut. However, Rav Yosef Mashdi (Aliba Dhilchata v. 103 p. 94 fnt. 31 and 101) writes it is better to answer Aseh rather than Amen, which could be said improperly. You should say Aseh with the intent of a request and not a command. </ref> The Moroccan custom is not to recite Amen but rather to say it quietly along with the Shaliach Tzibur.<ref>Machzor Avoteynu (Yom Kippur p. 399) </ref>

	===Selichot Without a Minyan===		===Selichot Without a Minyan===

YitzchakSultan1: /* Questions about the Text */

2025-10-01T01:29:36Z

Questions about the Text

← Older revision		Revision as of 01:29, 1 October 2025
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	# Sometimes, in the paragraph of אָתָאנוּ לְחַלּוֹת פָּנֶיךָ people mispronounce the words כַּפָּרָה and בַּצָּרָה to fit the tune by emphasizing the wrong syllable. It is proper to avoid doing so.<ref>Chazon Ovadia (Yamim Noraim ) pg. 18 </ref>		# Sometimes, in the paragraph of אָתָאנוּ לְחַלּוֹת פָּנֶיךָ people mispronounce the words כַּפָּרָה and בַּצָּרָה to fit the tune by emphasizing the wrong syllable. It is proper to avoid doing so.<ref>Chazon Ovadia (Yamim Noraim ) pg. 18 </ref>
	# In Kaddish Taanu Vtitatru at the end of Selichot during aseret yemey teshuva, some say עושה השלום instead of עושה שלום, while others do not.<ref>Kaf HaChayim on Shulchan Arukh Orach Chayim 56.38.1 writes that there's source to say hashalom in kaddish even during aseret yemey teshuva. But it is proper to change it for kaddish of titkabel after shemona esrei since it is in place of chazarat hashatz. Ahavat Shalom (Luach Dinim p. 120) quotes that this is also the view of Rav Chaim Palagi 13:61 and Rabbi Eliyahu Mani that we never say oseh hashalom in kaddish. Derech Eretz OC (Miluyim fnt. 91 n. 2) writes that the Syrian custom is to say oseh hashalom for kaddish titakabel at arvit and kaddish taanu vtitatru after selichot. They quote this from Rabbi Yitzchak Zifrani and Rabbi Yitzchak Shehibar. Moroccan Machzor (Machzor Avotanu) also has oseh hashalom for aseret yemey teshuva in selichot, as does Selichot Siddur Kavanat Halev. However, Machzor Bet Yakov (Syrian) does not have oseh hashalom on aseret yemey teshuva for selichot. </ref>		# In Kaddish Taanu Vtitatru at the end of Selichot during aseret yemey teshuva, some say עושה השלום instead of עושה שלום, while others do not.<ref>Kaf HaChayim on Shulchan Arukh Orach Chayim 56.38.1 writes that there's source to say hashalom in kaddish even during aseret yemey teshuva. But it is proper to change it for kaddish of titkabel after shemona esrei since it is in place of chazarat hashatz. Ahavat Shalom (Luach Dinim p. 120) quotes that this is also the view of Rav Chaim Palagi 13:61 and Rabbi Eliyahu Mani that we never say oseh hashalom in kaddish. Derech Eretz OC (Miluyim fnt. 91 n. 2) writes that the Syrian custom is to say oseh hashalom for kaddish titakabel at arvit and kaddish taanu vtitatru after selichot. They quote this from Rabbi Yitzchak Zifrani and Rabbi Yitzchak Shehibar. Moroccan Machzor (Machzor Avotanu) also has oseh hashalom for aseret yemey teshuva in selichot, as does Selichot Siddur Kavanat Halev. However, Machzor Bet Yakov (Syrian) does not have oseh hashalom on aseret yemey teshuva for selichot. </ref>
			# At the end of each phrase of עשה למען שמך it is proper to answer Amen.<ref>Ner Tzion p. 79 writes that it is proper to answer Amen and not Aseh, which sounds like as though one is commanding Hashem.</ref> The Moroccan custom is not to recite Amen but rather to say it quietly along with the Shaliach Tzibur.<ref>Machzor Avoteynu (Yom Kippur p. 399) </ref>

	===Selichot Without a Minyan===		===Selichot Without a Minyan===

YitzchakSultan1: /* Sepharadim */

2025-09-25T13:43:27Z

Sepharadim

← Older revision		Revision as of 13:43, 25 September 2025
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	# The proper text is עֲנֵנוּ אֱלָהָא דְמֵאִיר עֲנֵנוּ and not אלקא דרבי מאיר.<ref> Chacham Ovadia Yosef (in Chazon Ovadia (Yamim Noraim) pg. 17 and Halichot Olam 8: pg 53), Rav Chaim Palagi (Shu"t Lev Chaim 2:160), Sdei Chemed Maarechet Eretz Yisrael: 6 </ref>		# The proper text is עֲנֵנוּ אֱלָהָא דְמֵאִיר עֲנֵנוּ and not אלקא דרבי מאיר.<ref> Chacham Ovadia Yosef (in Chazon Ovadia (Yamim Noraim) pg. 17 and Halichot Olam 8: pg 53), Rav Chaim Palagi (Shu"t Lev Chaim 2:160), Sdei Chemed Maarechet Eretz Yisrael: 6 </ref>
	# Sometimes, in the paragraph of אָתָאנוּ לְחַלּוֹת פָּנֶיךָ people mispronounce the words כַּפָּרָה and בַּצָּרָה to fit the tune by emphasizing the wrong syllable. It is proper to avoid doing so.<ref>Chazon Ovadia (Yamim Noraim ) pg. 18 </ref>		# Sometimes, in the paragraph of אָתָאנוּ לְחַלּוֹת פָּנֶיךָ people mispronounce the words כַּפָּרָה and בַּצָּרָה to fit the tune by emphasizing the wrong syllable. It is proper to avoid doing so.<ref>Chazon Ovadia (Yamim Noraim ) pg. 18 </ref>
			# In Kaddish Taanu Vtitatru at the end of Selichot during aseret yemey teshuva, some say עושה השלום instead of עושה שלום, while others do not.<ref>Kaf HaChayim on Shulchan Arukh Orach Chayim 56.38.1 writes that there's source to say hashalom in kaddish even during aseret yemey teshuva. But it is proper to change it for kaddish of titkabel after shemona esrei since it is in place of chazarat hashatz. Ahavat Shalom (Luach Dinim p. 120) quotes that this is also the view of Rav Chaim Palagi 13:61 and Rabbi Eliyahu Mani that we never say oseh hashalom in kaddish. Derech Eretz OC (Miluyim fnt. 91 n. 2) writes that the Syrian custom is to say oseh hashalom for kaddish titakabel at arvit and kaddish taanu vtitatru after selichot. They quote this from Rabbi Yitzchak Zifrani and Rabbi Yitzchak Shehibar. Moroccan Machzor (Machzor Avotanu) also has oseh hashalom for aseret yemey teshuva in selichot, as does Selichot Siddur Kavanat Halev. However, Machzor Bet Yakov (Syrian) does not have oseh hashalom on aseret yemey teshuva for selichot. </ref>

	===Selichot Without a Minyan===		===Selichot Without a Minyan===

YitzchakSultan1: /* Women */

2025-06-27T01:23:21Z

Women

← Older revision		Revision as of 01:23, 27 June 2025
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	====Women====		====Women====
	# Women are not obligated to recite Selichot, as it is only a [[Minhag]]. If they choose to, they must recite Birkot HaTorah first (especially if they are Sephardi).<ref>Halichot Beitah 7:2, Yalkut Yosef (Otzar Dinim leIshah ulaBat 7:6), Mekadesh Yisrael (Yamim Noraim, Selichot 59), Nitei Gavriel (Hilchot Rosh HaShana 10:16*), Piskei Shlomo (vol. 4 page 137). See Rav Avraham Yosef's opening comments [https://www.youtube.com/watch?v=GL7pjgYQhLA here].</ref>		# Women are not obligated to recite Selichot, as it is only a [[Minhag]]. If they choose to, they must recite Birkot HaTorah first (especially if they are Sephardi).<ref>Halichot Beitah 7:2, Yalkut Yosef (Otzar Dinim leIshah ulaBat 7:6), Mekadesh Yisrael (Yamim Noraim, Selichot 59), Nitei Gavriel (Hilchot Rosh HaShana 10:16*), Piskei Shlomo (vol. 4 page 137). See Rav Avraham Yosef's opening comments [https://www.youtube.com/watch?v=GL7pjgYQhLA here].</ref>
	# In some European communities, it was common for women to attend Selichot,<ref>See Magen Avraham 88:3</ref> and, nowadays, some Ashkenazi women try to attend Selichot in the synagogue on the first night or Erev [[Rosh HaShana]] and Erev [[Yom Kippur]].<ref>Nitei Gavriel (Hilchot Rosh HaShana 10:16*), Mekadesh Yisrael (Yamim Noraim, Selichot 59), [https://www.hebrewbooks.org/pdfpager.aspx?req=53004&st=&pgnum=63 Ratz KaTzvi (BeMoadei HaShana vol. 1 1:3:7 page ח)]. See Aderet Tiferet (vol. 7 page 115) about Sephardi ladies in his community.</ref>		# In some European communities, it was common for women to attend Selichot,<ref>See Magen Avraham 88:3</ref> and, nowadays, some Ashkenazi women try to attend Selichot in the synagogue on the first night or Erev [[Rosh HaShana]] and Erev [[Yom Kippur]].<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46450&pgnum=88 Nitei Gavriel (Hilchot Rosh HaShana 10:16*)], Mekadesh Yisrael (Yamim Noraim, Selichot 59), [https://www.hebrewbooks.org/pdfpager.aspx?req=53004&st=&pgnum=63 Ratz KaTzvi (BeMoadei HaShana vol. 1 1:3:7 page ח)]. See Aderet Tiferet (vol. 7 page 115) about Sephardi ladies in his community.</ref>
	====Children====		====Children====
	#One should try to initiate his sons in the [[Minhag]] of reciting Selichot but without causing them distress. Since these are auspicious days for prayer, one should at least train them to recite the prayers themselves, if not early in the morning/late at night. Some say Ashkenazim should ensure to bring them on the first night in any case.<ref>Mekadesh Yisrael (Yamim Noraim, Selichot 60)</ref>		#One should try to initiate his sons in the [[Minhag]] of reciting Selichot but without causing them distress. Since these are auspicious days for prayer, one should at least train them to recite the prayers themselves, if not early in the morning/late at night. Some say Ashkenazim should ensure to bring them on the first night in any case.<ref>Mekadesh Yisrael (Yamim Noraim, Selichot 60)</ref>

Bchernigoff: Edited grammar

2024-08-09T23:12:45Z

Edited grammar

YitzchakSultan1: /* Selichot Without a Minyan */

2023-07-11T22:17:20Z

Selichot Without a Minyan

← Older revision		Revision as of 22:17, 11 July 2023
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	* On the other hand, see Darkei Moshe O.C. 565:4 where he cites the opinion of the Sefer Haminhagim that even an individual can recite them. </ref> but one can read the Yud Gimmel middot (13 attributes) with the cantillation as if he is simply reading the torah.<ref>Shulchan Aruch Orach Chaim 565:5 based on Shu"t Harashba 1:211, Chacham Ovadia Yosef (Shu"t Yechave Daat 1:47 and Chazon Ovadia Yamim Noraim 27), Yalkut Yosef Tefilla 2: page 131 [[http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2135 Halacha Yomit]], Chida in Machazik Beracha 131:6, Ben Ish Chai (Shanah Aleph, Parashat Ki Tisa Halacha 9), Kitzur Shulchan Aruch 128:9 <br>		* On the other hand, see Darkei Moshe O.C. 565:4 where he cites the opinion of the Sefer Haminhagim that even an individual can recite them. </ref> but one can read the Yud Gimmel middot (13 attributes) with the cantillation as if he is simply reading the torah.<ref>Shulchan Aruch Orach Chaim 565:5 based on Shu"t Harashba 1:211, Chacham Ovadia Yosef (Shu"t Yechave Daat 1:47 and Chazon Ovadia Yamim Noraim 27), Yalkut Yosef Tefilla 2: page 131 [[http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2135 Halacha Yomit]], Chida in Machazik Beracha 131:6, Ben Ish Chai (Shanah Aleph, Parashat Ki Tisa Halacha 9), Kitzur Shulchan Aruch 128:9 <br>
	* Iggerot Moshe YD 3:21 allows them to be recited without a [[minyan]] as long you use any melody other than the one used for [[prayer]] and doesn't require that it be the same cantillation as the torah.<br>		* Iggerot Moshe YD 3:21 allows them to be recited without a [[minyan]] as long you use any melody other than the one used for [[prayer]] and doesn't require that it be the same cantillation as the torah.<br>
	* see also [https://www.yutorah.org/lectures/lecture.cfm/963227/rabbi-aryeh-lebowitz/ten-minute-halacha-saying-13-middos-harachamim-b-yechidus/ Rabbi Aryeh Lebowitz] </ref> In such a scenario one can conclude with the word ונקה, even though that is technically in the middle of the actual pasuk in the Torah.<ref> Chazon Ovadia Yamim Noraim pg. 30 </ref> Others argue that it should be omitted entirely.<Ref>Taz 565:5. This is the practice of [~~[Chabadhttps~~://shulchanaruchharav.com/wp-content/uploads/2017/09/13-attributes-Saying-with-Taamim-without-Minyan-Website.pdf\|Chabad]] </ref>		* see also [https://www.yutorah.org/lectures/lecture.cfm/963227/rabbi-aryeh-lebowitz/ten-minute-halacha-saying-13-middos-harachamim-b-yechidus/ Rabbi Aryeh Lebowitz] </ref> In such a scenario one can conclude with the word ונקה, even though that is technically in the middle of the actual pasuk in the Torah.<ref> Chazon Ovadia Yamim Noraim pg. 30 </ref> Others argue that it should be omitted entirely.<Ref>Taz 565:5. This is the practice of [https://shulchanaruchharav.com/wp-content/uploads/2017/09/13-attributes-Saying-with-Taamim-without-Minyan-Website.pdf\| Chabad]. </ref>
	# Without a [[minyan]], one cannot recite the paragraphs that are in Aramaic (such as רַחֲמָנָא אִדְכַּר לָן..., דְּעָנֵי לַעֲנִיֵּי. עֲנֵינָן..., מַחֵי וּמַסֵּי.<ref>Eliya Rabba 581:9 writes that we do not recite the prayers that are in Aramaic without a Minyan because the angels do not understand Aramaic (see Gemara Shabbat 12b). Mateh Efraim 581:21, Yabia Omer 10:footnotes to Rav Pealim OC 3:41, Kitzur Shulchan Aruch 128:9, Mishna Brura 581:4, Chazon Ovadia (Yamim Noraim pg. 11) and [http://halachayomit.co.il/en/default.aspx?HalachaID=2135 Halachayomit]all agree <br>		# Without a [[minyan]], one cannot recite the paragraphs that are in Aramaic (such as רַחֲמָנָא אִדְכַּר לָן..., דְּעָנֵי לַעֲנִיֵּי. עֲנֵינָן..., מַחֵי וּמַסֵּי.<ref>Eliya Rabba 581:9 writes that we do not recite the prayers that are in Aramaic without a Minyan because the angels do not understand Aramaic (see Gemara Shabbat 12b). Mateh Efraim 581:21, Yabia Omer 10:footnotes to Rav Pealim OC 3:41, Kitzur Shulchan Aruch 128:9, Mishna Brura 581:4, Chazon Ovadia (Yamim Noraim pg. 11) and [http://halachayomit.co.il/en/default.aspx?HalachaID=2135 Halachayomit]all agree <br>
	On the other hand, Rav Mordechai Lebhar writes (Magen Avot, Orach Chaim 581:1) that in Morocco and Djerba the Aramaic portions were not skipped; however, Amen was said instead of "Bedil Vayaavor."</ref>		On the other hand, Rav Mordechai Lebhar writes (Magen Avot, Orach Chaim 581:1) that in Morocco and Djerba the Aramaic portions were not skipped; however, Amen was said instead of "Bedil Vayaavor."</ref>

YitzchakSultan1 at 22:15, 11 July 2023

2023-07-11T22:15:22Z

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	[[File:Selichot.jpg\|300px\|right]]		[[File:Selichot.jpg\|300px\|right]]
	The month of Elul is a ~~month in which everyone has~~ the ~~opportunity~~ to ~~prepare himself~~ for ~~the day of Judgement~~ and ~~the new year~~. There are ~~various~~ practices that ~~we do~~ during ~~this month in order to further that goal~~.		The month of Elul is a time for personal reflection and preparation for the Yamim Noraim (High Holy Days). It is a time to repent for one's sins, to make amends with others, and to focus on one's relationship with God. There are many practices that are traditionally done during Elul, such as: Selichot (additional supplications each morning), recite L'dovid Hashem Ori, and blow the shofar.

	==Selichot==		==Selichot==
	===When to Start Reciting Selichot===		===When to Start Reciting Selichot===
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	==Other practices==		==Other practices==

	# Some pious individuals have the minhag of checking their [[Tefillin]] and [[Mezuzot]] during [[Elul]].<ref>Mateh Efraim 581:10 writes that as part of being introspective during [[Elul]], some pious individuals check their [[Tefillin]] and [[Mezuzot]] during [[Elul]]. He concludes that it is a good minhag. This is quoted by the Kitzur S”A 128:3, Chazon Ovadyah (p. 26), and Yalkut Yosef Moadim page 18. Also see Yechave Daat 1:49. It is noteworthy that S”A 39:10 rules that [[Tefillin]] that were established as being kosher do not have to be checked if they are used frequently. Additionally, ~~S”A~~ Y.D. 291:1 rules that [[Mezuzot]] should be checked twice every seven years. see also [https://itorah.com/lecture/audio/rabbi-eli-mansour/elul-wishing-le-shana-toba-in-written-correspondence-checking-tefillin-and-mezuzot/356/6 Rabbi Eli Mansour's Daily Halacha] and [https://www.yutorah.org/lectures/lecture.cfm/763468/rabbi-aryeh-lebowitz/ten-minute-halacha-checking-tefillin-and-mezuzos/ Rabbi Aryeh Lebowitz ]</ref>		# Some pious individuals have the minhag of checking their [[Tefillin]] and [[Mezuzot]] during [[Elul]].<ref>Mateh Efraim 581:10 writes that as part of being introspective during [[Elul]], some pious individuals check their [[Tefillin]] and [[Mezuzot]] during [[Elul]]. He concludes that it is a good minhag. This is quoted by the Kitzur S”A 128:3, Chazon Ovadyah (p. 26), and Yalkut Yosef Moadim page 18. Also see Yechave Daat 1:49. It is noteworthy that S”A 39:10 rules that [[Tefillin]] that were established as being kosher do not have to be checked if they are used frequently. Additionally, Shulchan Aruch Y.D. 291:1 rules that [[Mezuzot]] should be checked twice every seven years. see also [https://itorah.com/lecture/audio/rabbi-eli-mansour/elul-wishing-le-shana-toba-in-written-correspondence-checking-tefillin-and-mezuzot/356/6 Rabbi Eli Mansour's Daily Halacha] and [https://www.yutorah.org/lectures/lecture.cfm/763468/rabbi-aryeh-lebowitz/ten-minute-halacha-checking-tefillin-and-mezuzos/ Rabbi Aryeh Lebowitz ]</ref>

	{{Getting Married during Elul}}		{{Getting Married during Elul}}

Unknown user: /* The Latest Time for Selichot */

2021-06-14T18:21:47Z

The Latest Time for Selichot

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	====The Latest Time for Selichot====		====The Latest Time for Selichot====
	# Preferably, [[Selichot]] should be said at the end of the night before [[Olot HaShachar]],<ref>Mishna Brurah (Introduction to 581), Maamar Mordechai (Rav Mordechai Eliyahu) 34:5 write that preferably, [[Selichot]] should be said at the end of the night before [[Olot HaShachar]]. </ref> but if one delayed one can say it after [[Olot HaShachar]].<ref>Ma'amar Mordechai 34:5.</ref> Those who are unable to rise early to say [[Selichot]], should nonetheless say [[Selichot]], either in the morning before [[Shacharit]] or even in the afternoon before [[Mincha]]. The morning is better than the afternoon<ref>Chazon Ovadyah (Yamim Noraim, pg 6-7), Yalkut Yosef Moadim page 10, Yechave Daat 1:46. ~~see~~ [https://www.yutorah.org/lectures/lecture.cfm/966109/rabbi-chaim-jachter/selihot-before-minha/ Rabbi Chaim Jachter ]</ref>		# Preferably, [[Selichot]] should be said at the end of the night before [[Olot HaShachar]],<ref>Mishna Brurah (Introduction to 581), Maamar Mordechai (Rav Mordechai Eliyahu) 34:5 write that preferably, [[Selichot]] should be said at the end of the night before [[Olot HaShachar]]. [https://www.hebrewbooks.org/pdfpager.aspx?req=14215&pgnum=10 Imrei Noam of Gra on Brachot 3a s.v. yesh omrim] interprets the gemara that the shifts of the night (heb. אשומורות הלילה; trans. ''ashmurot haleyla'') do not end at olot like the Tosfot and Magen Avraham understood. Rather they end at Netz like the Rambam. See Rav Moshe Feinstein (2:105) who relates the time of selichot to the shifts of the night.</ref> but if one delayed one can say it after [[Olot HaShachar]].<ref>Ma'amar Mordechai 34:5.</ref> Those who are unable to rise early to say [[Selichot]], should nonetheless say [[Selichot]], either in the morning before [[Shacharit]] or even in the afternoon before [[Mincha]]. The morning is better than the afternoon<ref>Chazon Ovadyah (Yamim Noraim, pg 6-7), Yalkut Yosef Moadim page 10, Yechave Daat 1:46. See [https://www.yutorah.org/lectures/lecture.cfm/966109/rabbi-chaim-jachter/selihot-before-minha/ Rabbi Chaim Jachter]</ref>
	#The minhag is to say selichot before Shacharit even when it is after Olot even though Tadir would demand that it is said afterwards.<ref>Mekor Neeman 1:520 explains that we say selichot first so that it is as close to Olot as possible. Rivevot Efraim 8:234:6 notes that seemingly we should say shacharit first but such is the minhag.</ref>		#The minhag is to say selichot before Shacharit even when it is after Olot even though Tadir would demand that it is said afterwards.<ref>Mekor Neeman 1:520 explains that we say selichot first so that it is as close to Olot as possible. Rivevot Efraim 8:234:6 notes that seemingly we should say shacharit first but such is the minhag.</ref>
	#If someone missed selichot and could either daven with a minyan or say selichot first and then daven by himself he should daven with the minyan and then say selichot by himself.<ref>Rivevot Efraim 8:234:6</ref>		#If someone missed selichot and could either daven with a minyan or say selichot first and then daven by himself he should daven with the minyan and then say selichot by himself.<ref>Rivevot Efraim 8:234:6</ref>

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	[[File:Selichot.jpg\|300px\|right]]		[[File:Selichot.jpg\|300px\|right]]
	The month of Elul is a time for personal reflection and preparation for the Yamim Noraim (High Holy Days). It is a time to repent for one's sins, to make amends with others, and to focus on one's relationship with God. There are many practices that are traditionally ~~done~~ during Elul, such as: Selichot (additional supplications each morning), ~~recite~~ L'dovid Hashem Ori, and ~~blow~~ the shofar.		The month of Elul is a time for personal reflection and preparation for the Yamim Noraim (High Holy Days). It is a time to repent for one's sins, to make amends with others, and to focus on one's relationship with God. There are many practices that are traditionally observed during Elul, such as: Selichot (additional supplications said each morning), the recitation of L'dovid Hashem Ori (Tehillim 27), and the blowing of the shofar.
	==Selichot==		==Selichot==
	===When to Start Reciting Selichot===		===When to Start Reciting Selichot===

	# The Sephardic minhag is to begin reciting [[Selichot]] from the day after [[Rosh Chodesh]] [[Elul]].<ref>Shulchan Aruch Orach Chaim 581:1<br>		# The Sephardic minhag is to begin reciting [[Selichot]] from the day after [[Rosh Chodesh]] [[Elul]].<ref>Shulchan Aruch Orach Chaim 581:1<br>
	The Rosh ([[Rosh Hashana]] 4:14) writes that a number of [[Geonim]] had the minhag of saying [[Selichot]] during the [[Aseret Yemei Teshuva]], while other places said them from [[Rosh Chodesh]] [[Elul]] because that is when Moshe was on Har Sinai receiving the second Luchot. These were days of prayer and begging for mercy for the Jewish people, concluding with Yom Kippur as the day of atonement. Tur Orach Chaim 581 notes that there are three different traditions and adds that the Ashkenaz tradition is to begin on the Saturday Night prior to Rosh Hashanah when Rosh HaShanah begins on Thursday or [[Shabbat]]. If it begins on Monday or Tuesday, [[Selichot]] begin on the Sunday prior to that. While the Rambam ([[Teshuva]] 3:4) follows the minhag of the Geonim, Shulchan Aruch Orach Chaim 581:1 writes that the Sephardic minhag is to begin reciting [[Selichot]] from [[Rosh Chodesh]] [[Elul]]. <br>		The Rosh ([[Rosh Hashana]] 4:14) writes that a number of [[Geonim]] had the minhag of saying [[Selichot]] during the [[Aseret Yemei Teshuva]], while other places said them from [[Rosh Chodesh]] [[Elul\|Elul,]] because that is when Moshe was on Har Sinai receiving the second Luchot. These were days of prayer and begging for mercy for the Jewish people, concluding with Yom Kippur as the day of atonement. Tur Orach Chaim 581 notes that there are three different traditions and adds that the Ashkenaz tradition is to begin on the Saturday Night prior to Rosh Hashanah when Rosh HaShanah begins on Thursday or [[Shabbat]]. If it begins on Monday or Tuesday, [[Selichot]] begin on the Sunday prior to that. While the Rambam ([[Teshuva]] 3:4) follows the minhag of the Geonim, Shulchan Aruch Orach Chaim 581:1 writes that the Sephardic minhag is to begin reciting [[Selichot]] from [[Rosh Chodesh]] [[Elul]]. <br>
	* Maamar Mordechai (Rav Mordechai Eliyahu) 34:1, Yalkut Yosef Moadim page 9, Chazon Ovadia Yamim Noraim page 1 agree that such is the Sephardic minhag.		*Maamar Mordechai (Rav Mordechai Eliyahu) 34:1, Yalkut Yosef Moadim page 9, Chazon Ovadia Yamim Noraim page 1 agree that such is the Sephardic minhag.
	* This is also quoted by the Arizal in Shaar Hakavanot 89:4, Ravyah 542, Machzor Vitri 323, Kol Bo 65. Meiri Chibur Hateshuva Page 207 says this is what should be done, and adds that [[selichot]] is a partial fulfillment of learning the laws of each [[holidays]] 30 days prior.		*This is also quoted by the Arizal in Shaar Hakavanot 89:4, Ravyah 542, Machzor Vitri 323, Kol Bo 65. Meiri Chibur Hateshuva Page 207 says this is what should be done, and adds that [[selichot]] is a partial fulfillment of learning the laws of each [[holidays]] 30 days prior.
	* Magen Avraham 581:2 explains that Shulchan Aruch means from after [[Rosh Chodesh]] and not on [[Rosh Chodesh]] itself. Mishna Brura 581:1 and Chazon Ovadia (Yamim Noraim pg. 2) agree.		*Magen Avraham 581:2 explains that Shulchan Aruch means from after [[Rosh Chodesh]] and not on [[Rosh Chodesh]] itself. Mishna Brura 581:1 and Chazon Ovadia (Yamim Noraim pg. 2) agree.
	* see also Sefer HaManhig Hilchot [[Rosh Hashana]] 1:25 </ref>		*see also Sefer HaManhig Hilchot [[Rosh Hashana]] 1:25</ref>
	# The Ashkenazic custom is to start reciting [[Selichot]] from the Sunday before [[Rosh HaShana]], unless [[Rosh HaShana]] falls out on Monday or Tuesday, in which case, Ashkenazim start from two Sundays before [[Rosh HaShana]].<ref>See previous footnote. Rama Orach Chaim 581:1 writes that the minhag Ashekenaz is to start saying [[Selichot]] from the Sunday before [[Rosh HaShana]] unless [[Rosh HaShana]] falls out on Monday or Tuesday, in which case, Ashkenazim start from two Sundays before [[Rosh HaShana]]. Mishna Brurah 581:6 explains that the reason that the preparation is no less than four days is because some had the custom to fast for ten days prior to [[Yom Kippur]], however, since one can’t fast on the two days of Rosh Hashana, [[Shabbat]] Shuvah, or Erev [[Yom Kippur]], one had to begin fasting four days prior to [[Rosh HaShana]] (see there for other reasons). </ref>		# The Ashkenazic custom is to start reciting [[Selichot]] from the Sunday before [[Rosh HaShana]], unless [[Rosh HaShana]] falls out on Monday or Tuesday, in which case, Ashkenazim start from two Sundays before [[Rosh HaShana]].<ref>See previous footnote. Rama Orach Chaim 581:1 writes that the minhag Ashekenaz is to start saying [[Selichot]] from the Sunday before [[Rosh HaShana]] unless [[Rosh HaShana]] falls out on Monday or Tuesday, in which case, Ashkenazim start from two Sundays before [[Rosh HaShana]]. Mishna Brurah 581:6 explains that the reason that the preparation is no less than four days is because some had the custom to fast for ten days prior to [[Yom Kippur]], however, since one can’t fast on the two days of Rosh Hashana, [[Shabbat]] Shuvah, or Erev [[Yom Kippur]], one had to begin fasting four days prior to [[Rosh HaShana]] (see there for other reasons). </ref>
	# ~~There are no~~ [[Selichot]] on [[Shabbat]].<ref>Maamar Mordechai (Rav Mordechai Eliyahu) 34:2 writes that there are no [[Selichot]] on [[Shabbat]]. </ref>		# [[Selichot]] are not recited on [[Shabbat]].<ref>Maamar Mordechai (Rav Mordechai Eliyahu) 34:2 writes that there are no [[Selichot]] on [[Shabbat]]. </ref>

	===Who is Obligated in Selichot===		===Who is Obligated in Selichot===