Chodesh Elul

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When to start saying Selichot

  1. The Sephardic minhag is to say Selichot from the day after Rosh Chodesh Elul. [1]
  2. There are no Selichot on Shabbat. [2]
  3. 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. [3]

When should Selichot be said?

  1. Preferably, Selichot should be said at the end of the night before Olot HaShachar. [4] However, if one delayed one can say it after Olot HaShachar. [5]However, it is permissible to say Selichot earlier in the night as long one one is sure not to start before Chatzot (halachic midnight). [6]
    1. Some say one may say Selichot according to when Chatzot is in Israel, however majority of halachic authorities disagree. [7]
  2. Those congregations who aren't able to rise early to say Selichot should nonetheless say Selichot in the morning before Shacharit or even in the afternoon before Mincha. [8]
  3. On Erev Rosh HaShana one should make an extra effort to get up early to say Selichot before Olot HaShachar. [9]
  4. Although one shouldn't say the Yud Gimmel Middot before chatzot of the night, one is permitted to listen to them via a recording in order to practice the words and the tunes. [10]

Order of Selichot

  1. One must say Brachot HaTorah before saying Selichot because there are a number of pesukim in Selichot. [11]
  2. The Selichot should be said with proper intent (Kavanah), slowly, and with humility, especially during the Yud Gimmel Middot HaRachamim. [12]
  3. One should say the words "Veyavor Hashem Al Panav" together with the Shaliach Tzibbur quietly and then say the Yud Gimmel Middot HaRachamim aloud. [13]
  4. One should be careful to pause in between the two names of Hashem in the Yud Gimmel Middot HaRachamim. [14]
  5. One should bow slightly when saying Hashem Hashem in the Yud Gimmel Middot HaRachamim. [15]
  6. When saying the Yud Gimmel Middot HaRachamim one shouldn't count the Middot on one's fingers because there is a dispute as to which Middot are counted as the 13. [16]

Individuals who can't wake up for Selichot

  1. A Torah scholar (Talmid Chacham) who isn't able to wake up for Selichot because he is learning in the early hours of the morning and by going to Selichot it will ruin his schedule he should try to go to Selichot during the Aseret Yamei Teshuva (Ten days of Repentance) and some days of Elul. However, if he is up passed Chatzot it's preferable to say some paragraphs of Selichot and Tikkun Chatzot (which takes precedence over Selichot). [17]
  2. Teachers who teach in the morning and getting up early for Selichot would prevent them from doing their job well should only get up for Selichot some days in Elul and during the Aseret Yimei Teshuva. The same is true for hired workers and officials (who would have their work impacted by rising early). Nonetheless, it's preferable to at least say Selichot to oneself before Shacharit or Mincha. [18]
  3. One should make an effort to say Selichot with fervor and strength and not fall asleep during davening until the very end. This is especially the case for someone wearing Tefillin for whom it is forbidden to sleep. It's better not to wake up early for Selichot if it will end up ruining the prayers and and cause one to fall asleep with Tefillin. [19]
  4. If one doesn't have sufficent time to say all of Selichot because the time for Tefillah has arrived, one should skip "Im Afes Rovah Haken", "Bezichrei Al Mishkavi", "Lemitvadeh Chatatav", and "Aylecha Hashem Naasati Aynay", according to the need. [20]

Selichot without a minyan

  1. An individual may say the Selichot that don’t include the thirteen attributes, or aren’t written in Aramaic. [21]
  2. If there’s not a minyan when the tzibbur said Ashrei, they should wait to have a minyan to say Kaddish and when they get a minyan they first say 3 pesukim before reciting Kaddish. [22]
  3. If there was a minyan in the beginning and then some people left, they can continue and even say Kaddish after Selichot. [23]
  4. If one hears the Yud Gimmel Middot or Kaddish in a live via radio or video he can answer. If it is recorded, he cannot answer. [24]

Shliach Tzibbur

  1. Any Jew is fit for being a Shliach Tzibbur as long as the congregation accepts him. [25]
  2. Preferably, the congregation should carefully choose a proper Shliach Tzibbur who is married, thirty years old, and the more he is learned and practices good deeds the better. [26] However, someone who is learned and Yireh Shamayim is preferred over someone who lacks these qualities but fits the requirements of being married and thirty years old. [27]

Wearing Talit for Selichot

  1. The Shliach Tzibbur should wear a Talit during Selichot, however, he shouldn’t make a Bracha if he puts it on at night before Olot HaShachar and to remove himself from controversy he should borrow a Talit from a friend (and not use a public Talit) and have intent that one is not acquiring the Talit it but only using for respect of the congregation. [28]
  2. If one wear Tzitzit earlier than Olot HaShachar (for example, for Selichot) and then after Olot HaShachar (and preferably after MeSheyakir) puts on a Talit, one should only make one Bracha on Tzitzit and Talit even if one puts on Tzitzit a long time before the Talit. [29]
  3. A bachur who doesn’t wear a Talit should be careful to make the Bracha on Tzitzit right after Olot HaShachar after feeling the Tzitzit. [30] However, if someone who slept in the Tzitzit all night, one can not make a Bracha on that pair of tzitzit in the morning (nor should he remove the Tzitzit so as to make a hefsek in order to require a Bracha).[31]

LeDavid Hashem Ori

  1. The Minhag Ashkenaz is to recite "LeDavid Hashem Ori" (Psalm 27) once in the morning and once in the evening from Rosh Chodesh Elul until and including Shemini Aseret (and in Israel until and including Hoshana Rabba). LeDavid Hashem Ori should be said after Shacharit (after Shir Shel Yom). On days when there’s Mussaf, LeDavid Hashem Ori is said before Ein Chamocha. On Rosh Chodesh, Barchei Nafsei is said before LeDavid Hashem Ori. [32]
  2. For Sephardim it’s also proper to say LeDavid Hashem Ori after Shacharit. [33]
  3. Ashkenazim say LeDavid Hashem Ori after Mariv, however, some say it after mincha. [34]

Blowing Shofar

  1. Ashkenazim start blowing Shofar from Rosh Chodesh Elul after Shacharit. [35]

Hatarat Nedarim

  1. Hatarat Nedarim should be done in front of three people who know how Hatarat Nedarim functions. [36]
  2. It's good to perform Hatrat Nedarim in front of 10 people so that one is able to annul a Nidduy Chalom. [37]
  3. Hatarat Nedarim may be done at night and with relatives. [38]
  4. In general, one should not do Hatarat Nedarim at night if the Hatarat Nedarim isn't needed for Shabbat. For a congregation there is room to be lenient regarding performing Hatarat Nedarim on Shabbat or on Yom Kippur itself.[39]

References

  1. ↑ S”A 581:1 writes that one should starting saying Selichot from Rosh Chodesh Elul. Mishna Brurah 581:1 explains that S”A means from Rosh Chodesh and not Rosh Chodesh itself. So writes the Maamer Mordechai (Rav Mordechai Eliyahu) 34:1, Yalkut Yosef Moadim page 9, Chazon Ovadia Yamim Noraim page 1 as the Sephardic minhag. This is also quoted by the Arizal in Shaar Hakavanot 89:4, Ravyah 542, Machzor Vitri 323, Kol Bo 65. In Chazon Ovadia Yamim Noraim page 1 he explains that the reason for this is that tradition says that rosh chodesh elul is the day Moshe went up to Sinai the second time for forty days which were days of prayer and begging for mercy for the Jewish people, ending on Yom Kippur which which was the day of atonement.
  2. ↑ Maamer Mordechai (Rav Mordechai Eliyahu) 34:2 writes that there are no Selichot on Shabbat.
  3. ↑ Rama 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 Rosh HaShana’s two days, Shabbat Shuvah, and Erev Yom Kippur, one had to begin fasting four days prior to Rosh HaShana (see there for other reasons).
  4. ↑ Mishna Brurah’s introduction to 581, Maamer Mordechai (Rav Mordechai Eliyahu) 34:5 write that preferably, Selichot should be said at the end of the night before Olot HaShachar.
  5. ↑ Maamer Mordechai 34:5.
  6. ↑ Kaf HaChaim 581:1,2, and Maamer Mordechai (Rav Mordechai Eliyahu) 34:4 hold that one should only say Selichot after Chatzot and if one had a minhag to say it earlier one should change the minhag. Chacham Ovadia Yosef in Chazon Ovadyah (Yamim Noraim, pg 2-3) as well as Yechave Daat 1:46 and his son in Yalkut Yosef Moadim page 9 agrees that it forbidden to say Selichot before Chatzot, which he clearly spells out is 12 halachic hours after midday which is 6 halachic hours after sunrise. Shaare Teshuvah 581:1 quotes the Birkei Yosef that if you find yourself in a minyan saying selichot before chatzot, that you shouldn't answer to the 13 middot.
  7. ↑ Chazon Ovadyah (Yamim Noraim beginning) brings two opinions without drawing a conclusion. In the English edition of Yalkut Yosef (vol 14 pg 49 in note 4), the author writes clearly in name of Rav Ovadyah that one may not rely on this leniency and each place must not say Selichot prior to chatzot in that locale. Rav Ovadyah in Chazon Ovadyah (Yamim Noraim, pg 4) writes clearly that this isn't an acceptable leniency.
  8. ↑ Chazon Ovadyah (Yamim Noraim, pg 6-7), Yalkut Yosef Moadim page 10, Yechave Daat 1:46. In Iggerot Moshe OC 2:105, Rav Moshe permits under extenuating circumstances to recite selichot after 1/3 of the night has passed. [http://www.torah.org/advanced/weekly-halacha/5757/nitzavim.html Rav Doniel Neustadt says this shouldn't be relied upon on a consistent basis.
  9. ↑ Maamer Mordechai 34:5
  10. ↑ Chazon Ovadia Yamim Noraim page 20.
  11. ↑ Chazon Ovadyah (Yamim Noraim, pg 5)
  12. ↑ Chazon Ovadyah (Yamim Noraim, pg 20)
  13. ↑ Chazon Ovadyah (Yamim Noraim, pg 32)
  14. ↑ magen Avraham 565:5, Chazon Ovadyah (Yamim Noraim, pg 32)
  15. ↑ Chazon Ovadyah (Yamim Noraim, pg 32)
  16. ↑ Chazon Ovadyah (Yamim Noraim, p. 33)
  17. ↑ Chazon Ovadyah (Yamim Noraim, pg 8-10), Yalkut Yosef Moadim page 11, Sh"t Yabia Omer OC 2:28:8-9, Sh"t Yabia Omer YD 4:19, Sh"t Yechave Daat 3:44
  18. ↑ Chazon Ovadyah (Yamim Noraim, pg 10), Yabia Omer OC 2:28:8
  19. ↑ Chazon Ovadyah (Yamim Noraim, pg 10-11)
  20. ↑ Chazon Ovadyah (Yamim Noraim, p. 33)
  21. ↑ Mishna Brurah 581:4, Chazon Ovadyah (Yamim Noraim, pg 11). http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2135 says that for the thirteen attributes one could read them with the cantillation as if he is simply reading the torah.
  22. ↑ Mishna Brurah 581:4 quoting the Eliyah Rabba
  23. ↑ Mishna Brurah 581:4
  24. ↑ Chazon Ovadia Yamim Noraim page 21
  25. ↑ Rama 581:1
  26. ↑ Rama 581:1
  27. ↑ Mishna Brurah 581:13
  28. ↑ Mishna Brurah 581:6 writes that the Levush says that the Shliach Tzibbur should wear a Talit during Selichot but not make a Bracha since there’s a dispute if one can fulfill Tzitzit at night. However, the Taz argues that one shouldn’t enter himself into a dispute (whether to make a Bracha) and so one should rather borrow a Talit from a friend and have Kavana not to acquire it but to use it for respect.
  29. ↑ Mishna Brurah 8:24 writes that for sure one should make the Bracha of Talit and cover the Tzitzit rather than make a Bracha on Tzitzit and then on Talit. Even if there will be a long time between putting on the Tzitzit and wearing the Talit, one should still say only one Bracha on the Talit because there are many concerns about making the Bracha on the Tzitzit (it may not be split on the sides a majority, it may not fit the proper Shuir, or one may have slept in the Tzitzit). [this is also brought in Yalkut Yosef (Tzitzit pg 294, Kitzur S”A 16:2).]
  30. ↑ Minchat Shlomo 4:1:3 writes that regarding Selichot a bachur who doesn’t wear a Talit should be careful to make the Bracha on Tzitzit right after Olot after feeling the Tzitzit. This is based on the Rama 18:3 who writes that if one put on a Talit Katan before Olot HaShachar, then, at Olot one should feel the strings of the Tzitzit and make a Bracha.
  31. ↑ Mishna Brurah 8:42
  32. ↑ Mishna Brurah 581:2 says that the Minhag Ashkenaz is to say LeDavid Hashem Ori after Shacharit from Rosh Chodesh Elul until and including Shemini Aseret. LeDavid Hashem Ori should be said after Shir Shel Yom. On days when there’s Mussaf, LeDavid Hashem Ori is said before Ein Chamocha. On Rosh Chodesh, Barchei Nafsei is said before LeDavid Hashem Ori. Sh”t Shevet HaLevi 10:67 and Chazon Ovadyah (pg 24) writes that in Israel the minhag is to say it until and including Hoshana Rabba.
  33. ↑ Rav Ovadyah (Chazon Ovadyah pg 24) writes that even for sephardim it’s proper to say LeDavid Hashem after Shacharit.
  34. ↑ Mateh Efraim 551:6 writes that LeDavid Hashem Ori in the evening should be said after Mincha. So rules Mishna Brurah 581:2. However, Elef HaMagen 581:10 holds that LeDavid Hashem Ori should be said after Mariv. Shalmei Moed (pg 21) in name of Rav Shlomo Zalman writes that one should follow the minhag of the Tzibbur one is praying with. Shalmei Moed (pg 21) says that the minhag Ashkenaz is to say LeDavid Hashem Ori after Mariv (such is how the Artscroll Siddur has it).
  35. ↑ Rama 581:1 writes that one should begin blowing the Shofar from Rosh Chodesh Elul. Mishna Brurah 581:3 writes that some start on the first day of Rosh Chodesh and some start from the second day of Rosh Chodesh.
  36. ↑ S"A YD 228:1 writes that one should do Hatarat Nedarim in front of 3 hedyotot. The Shach YD 228:2 explains that they don't need to be knowledgable in halacha as long as they know how Hatarat Nedarim works.
  37. ↑ Chazon Ovadyah (p. 263)
  38. ↑ S"A YD 228:3
  39. ↑ Chazon Ovadyah (p. 263)
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