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#The Sephardic minhag is to begin reciting [[Selichot]] from the day after [[Rosh Chodesh]] [[Elul]].<ref>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. 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]]. Mishna Brurah 581:1 explains that Shulchan Aruch means from [[Rosh Chodesh]] and not [[Rosh Chodesh]] itself. 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. In Chazon Ovadia Yamim Noraim page 1 and Yalkut Yosef Moadim page 9 it is explained 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. see also Sefer HaManhig Hilchot [[Rosh Hashana]] 1:25 </ref> | #The Sephardic minhag is to begin reciting [[Selichot]] from the day after [[Rosh Chodesh]] [[Elul]].<ref>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. 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]]. Mishna Brurah 581:1 explains that Shulchan Aruch means from [[Rosh Chodesh]] and not [[Rosh Chodesh]] itself. 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. In Chazon Ovadia Yamim Noraim page 1 and Yalkut Yosef Moadim page 9 it is explained 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. see also Sefer HaManhig Hilchot [[Rosh Hashana]] 1:25 </ref> | ||
#The Ashkenazi 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> | #The Ashkenazi 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 [[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). </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 [[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). </ref> | |||
#There are no [[Selichot]] on [[Shabbat]].<ref>Maamar Mordechai (Rav Mordechai Eliyahu) 34:2 writes that there are no [[Selichot]] on [[Shabbat]]. </ref> | #There are no [[Selichot]] on [[Shabbat]].<ref>Maamar Mordechai (Rav Mordechai Eliyahu) 34:2 writes that there are no [[Selichot]] on [[Shabbat]]. </ref> | ||
===When Should Selichot be Said?=== | ===When Should Selichot be Said?=== | ||
#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>Maamer Mordechai 34:5.</ref> However, it is permissible to recite [[Selichot]] earlier in the night as long as one is sure not to start before [[Chatzot]] (halachic midnight).<ref> The Magen Avraham 565:5 quotes the Arizal as saying that one should not say [[Selichot]], particularly the 13 [[middot]] of rachamim, prior to [[Chatzot]] at night. Similarly, [http://www.hebrewbooks.org/pdfpager.aspx?req=1167&st=&pgnum=68 Rav Moshe Zachuto in Sht Ramaz 30] writes that it is important to only say selichot after chatzot. The Birkei Yosef 581:1, Yalkut Yosef Moadim page 9, Chazon Ovadia Yamim Noraim page 2 and Mishna Brurah 565:12 agree.</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]]. </ref> but if one delayed one can say it after [[Olot HaShachar]].<ref>Maamer Mordechai 34:5.</ref> However, it is permissible to recite [[Selichot]] earlier in the night as long as one is sure not to start before [[Chatzot]] (halachic midnight).<ref>The Magen Avraham 565:5 quotes the Arizal as saying that one should not say [[Selichot]], particularly the 13 [[middot]] of rachamim, prior to [[Chatzot]] at night. Similarly, [http://www.hebrewbooks.org/pdfpager.aspx?req=1167&st=&pgnum=68 Rav Moshe Zachuto in Sht Ramaz 30] writes that it is important to only say selichot after chatzot. The Birkei Yosef 581:1, Yalkut Yosef Moadim page 9, Chazon Ovadia Yamim Noraim page 2 and Mishna Brurah 565:12 agree.</ref> | ||
##Some hold that in extenuating circumstances one can say selichot before Chatzot.<ref> Rav Moshe Feinstein (Igrot Moshe 2:105) writes that although prior to [[Chatzot]] is not the ideal time, there is no prohibition to say [[Selichot]] at such a time, and as a Hora’at Sha’ah, one may be lenient. His proof is Shulchan Aruch O.C. 1:2 who rules that praying at the end of the first third of the night is considered a time of mercy. However, Rav Ovadyah Yosef (Chazon Ovadyah Yamim Nora’im p. 3-6) argues that there is a prohibition based on Kabbalah. He concludes that if the congregation can’t wake up to say [[Selichot]] at night, it may say them during the day before [[Shacharit]] or [[Mincha]]. 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 agree 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 588:4 that if you find yourself in a [[minyan]] saying [[Selichot]] before [[chatzot]], that you shouldn't answer to the 13 [[middot]] </ref> | ##Some hold that in extenuating circumstances one can say selichot before Chatzot.<ref>Rav Moshe Feinstein (Igrot Moshe 2:105) writes that although prior to [[Chatzot]] is not the ideal time, there is no prohibition to say [[Selichot]] at such a time, and as a Hora’at Sha’ah, one may be lenient. His proof is Shulchan Aruch O.C. 1:2 who rules that praying at the end of the first third of the night is considered a time of mercy. However, Rav Ovadyah Yosef (Chazon Ovadyah Yamim Nora’im p. 3-6) argues that there is a prohibition based on Kabbalah. He concludes that if the congregation can’t wake up to say [[Selichot]] at night, it may say them during the day before [[Shacharit]] or [[Mincha]]. 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 agree 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 588:4 that if you find yourself in a [[minyan]] saying [[Selichot]] before [[chatzot]], that you shouldn't answer to the 13 [[middot]] </ref> | ||
##Some say one may say [[Selichot]] according to when [[Chatzot]] is in [[Israel]], however majority of halachic authorities disagree.<ref>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.</ref> | ##Some say one may say [[Selichot]] according to when [[Chatzot]] is in [[Israel]], however majority of halachic authorities disagree.<ref>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.</ref> | ||
#Those congregations which aren't able to rise early to say [[Selichot]], should nonetheless say [[Selichot]], either in the morning before [[Shacharit]] or even in the afternoon before [[Mincha]].<ref>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. </ref> | #Those congregations which aren't able to rise early to say [[Selichot]], should nonetheless say [[Selichot]], either in the morning before [[Shacharit]] or even in the afternoon before [[Mincha]].<ref>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. </ref> | ||
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===Order of Selichot=== | ===Order of Selichot=== | ||
# According to Sephardim, one must say [[Brachot HaTorah]] before saying [[Selichot]] because there are a number of pesukim in [[Selichot]].<ref>Chazon Ovadyah (Yamim Noraim, pg 5) based on Shulchan Aruch 46:9 and Rambam in Sh"t Peor Hador 104, Birkei Yosef 46:14, Mishna Brurah 46:27. Aruch Hashulchan 46:14 says this isn't necessary based on the Rama in 46:9 that allows saying pesukim that are said as supplication to be said without reciting birkot hatorah first. Nitai Gavriel (Rosh Hashana ch. 10, fnt. 1) advises saying birchos hatorah before selichos unless one is in a rush in which case one can rely on those who say you don’t need to say it before selichos. See [[https://halachipedia.com/index.php?title=Birchot_HaTorah#What_Type_of_Learning_Requires_Birchot_HaTorah.3F]]</ref> | #According to Sephardim, one must say [[Brachot HaTorah]] before saying [[Selichot]] because there are a number of pesukim in [[Selichot]].<ref>Chazon Ovadyah (Yamim Noraim, pg 5) based on Shulchan Aruch 46:9 and Rambam in Sh"t Peor Hador 104, Birkei Yosef 46:14, Mishna Brurah 46:27. Aruch Hashulchan 46:14 says this isn't necessary based on the Rama in 46:9 that allows saying pesukim that are said as supplication to be said without reciting birkot hatorah first. Nitai Gavriel (Rosh Hashana ch. 10, fnt. 1) advises saying birchos hatorah before selichos unless one is in a rush in which case one can rely on those who say you don’t need to say it before selichos. See [[https://halachipedia.com/index.php?title=Birchot_HaTorah#What_Type_of_Learning_Requires_Birchot_HaTorah.3F]]</ref> | ||
#The [[Selichot]] should be said with proper intent (Kavanah), slowly, and with humility, especially when one is reciting the Yud Gimmel [[Middot]] HaRachamim.<ref>Chazon Ovadyah (Yamim Noraim, pg 20) </ref> | #The [[Selichot]] should be said with proper intent (Kavanah), slowly, and with humility, especially when one is reciting the Yud Gimmel [[Middot]] HaRachamim.<ref>Chazon Ovadyah (Yamim Noraim, pg 20) </ref> | ||
#One should say the words "Vaya'avor Hashem Al Panav" together with the Shaliach Tzibbur quietly and then say the Yud Gimmel [[Middot]] HaRachamim aloud.<ref>Chazon Ovadyah (Yamim Noraim, pg 32) </ref> | #One should say the words "Vaya'avor Hashem Al Panav" together with the Shaliach Tzibbur quietly and then say the Yud Gimmel [[Middot]] HaRachamim aloud.<ref>Chazon Ovadyah (Yamim Noraim, pg 32) </ref> | ||
#One should be careful to pause in between the two names of Hashem in the Yud Gimmel [[Middot]] HaRachamim.<ref> Kaf Hachaim 131:20, Chazon Ovadyah (Yamim Noraim, p. 32), Yalkut Yosef (Moadim p. 14, 5748 edition) </ref> | #One should be careful to pause in between the two names of Hashem in the Yud Gimmel [[Middot]] HaRachamim.<ref>Kaf Hachaim 131:20, Chazon Ovadyah (Yamim Noraim, p. 32), Yalkut Yosef (Moadim p. 14, 5748 edition) </ref> | ||
#One should bow slightly when saying "Hashem Hashem" in the Yud Gimmel [[Middot]] HaRachamim.<ref>Chazon Ovadyah (Yamim Noraim, pg 32) </ref> | #One should bow slightly when saying "Hashem Hashem" in the Yud Gimmel [[Middot]] HaRachamim.<ref>Chazon Ovadyah (Yamim Noraim, pg 32) </ref> | ||
#One should pause between "Bshem" and "Hashem" in the Yud Middot.<ref>Magen Avraham 565:5, Eliya Rabba 581:9, Mishna Brurah 581:4</ref> | #One should pause between "Bshem" and "Hashem" in the Yud Middot.<ref>Magen Avraham 565:5, Eliya Rabba 581:9, Mishna Brurah 581:4</ref> | ||
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#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]]).<ref>Chazon Ovadyah (Yamim Noraim, pg 8-10), Yalkut Yosef Moadim page 11, Sh"t Yechave Daat 3:44. (see also Sh"t Yabia Omer OC 2:28:8-9, Sh"t Yabia Omer YD 4:19, for a similar discussion) Sefer [[Seder]] Hayom page 57 warns that a person shouldn't neglect to recite [[selichot]] with the argument that his time is better spent learning rather than praying. Mateh Ephraim 581:11 also stresses a similar idea. The Rama in Darkei Moshe 581:2 quotes the Haghot Ashri saying that any talmid chacham should make sure to recite [[selichot]] </ref> | #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]]).<ref>Chazon Ovadyah (Yamim Noraim, pg 8-10), Yalkut Yosef Moadim page 11, Sh"t Yechave Daat 3:44. (see also Sh"t Yabia Omer OC 2:28:8-9, Sh"t Yabia Omer YD 4:19, for a similar discussion) Sefer [[Seder]] Hayom page 57 warns that a person shouldn't neglect to recite [[selichot]] with the argument that his time is better spent learning rather than praying. Mateh Ephraim 581:11 also stresses a similar idea. The Rama in Darkei Moshe 581:2 quotes the Haghot Ashri saying that any talmid chacham should make sure to recite [[selichot]] </ref> | ||
# 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]].<ref>Chazon Ovadyah (Yamim Noraim, pg 10), Yabia Omer OC 2:28:8 </ref> | #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]].<ref>Chazon Ovadyah (Yamim Noraim, pg 10), Yabia Omer OC 2:28:8 </ref> | ||
#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]].<ref>Chazon Ovadyah (Yamim Noraim, pg 10-11), Yalkut Yosef Moadim page 12, Chida in Moreh Bietzbah 245 </ref> | #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]].<ref>Chazon Ovadyah (Yamim Noraim, pg 10-11), Yalkut Yosef Moadim page 12, Chida in Moreh Bietzbah 245 </ref> | ||
#If one doesn't have sufficient 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.<ref>Chazon Ovadyah (Yamim Noraim, p. 33)</ref> | #If one doesn't have sufficient 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.<ref>Chazon Ovadyah (Yamim Noraim, p. 33)</ref> | ||
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#The Ashkenazic minhag is to blow the [[Shofar]] after [[Shacharit]] during [[Elul]]. Some have the practice to start on the first day of [[Rosh Chodesh]] [[Elul]], while others start on the second day of [[Rosh Chodesh]].<ref>The Rosh ([[Rosh Hashana]] 4:14) quotes Pirkei D’Rabi Eliezer, which says that Chazal established a practice of blowing the [[shofar]] on [[Rosh Chodesh]] [[Elul]] because a [[shofar]] was blown when Moshe ascended Har Sinai on [[Rosh Chodesh]] [[Elul]]. It continues that the [[shofar]] is blown in order to motivate Bnei Yisrael to do [[teshuva]] and to confuse the Satan. The Rosh adds that this is the basis for the Ashkenazic minhag of blowing [[shofar]] during [[Elul]]. The Rama Orach Chaim 581:1 writes that the minhag is to blow the [[shofar]] during [[Elul]] after [[Shacharit]], and some do so also after [[Maariv]]. 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]].</ref> | #The Ashkenazic minhag is to blow the [[Shofar]] after [[Shacharit]] during [[Elul]]. Some have the practice to start on the first day of [[Rosh Chodesh]] [[Elul]], while others start on the second day of [[Rosh Chodesh]].<ref>The Rosh ([[Rosh Hashana]] 4:14) quotes Pirkei D’Rabi Eliezer, which says that Chazal established a practice of blowing the [[shofar]] on [[Rosh Chodesh]] [[Elul]] because a [[shofar]] was blown when Moshe ascended Har Sinai on [[Rosh Chodesh]] [[Elul]]. It continues that the [[shofar]] is blown in order to motivate Bnei Yisrael to do [[teshuva]] and to confuse the Satan. The Rosh adds that this is the basis for the Ashkenazic minhag of blowing [[shofar]] during [[Elul]]. The Rama Orach Chaim 581:1 writes that the minhag is to blow the [[shofar]] during [[Elul]] after [[Shacharit]], and some do so also after [[Maariv]]. 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]].</ref> | ||
# Many Sephardic communities have adopted this practice and blow every day of Elul during [[Kaddish]] at the conclusion of Selichot right before Titkabal, as well as during the recitation of the 13 Middot. Nevertheless, one must be careful not to miss reciting the 13 Middot because he is busy blowing the Shofar, and it shouldn't be done if it will wake up sleeping neighbors.<ref>Kaf HaChaim 581:13, Mekor Chaim 209:1, Chazon Ovadia (Yamim Noraim, page 24), [http://www.hebrewbooks.org/pdfpager.aspx?req=55401&st=&pgnum=88 Yalkut Yosef (Yamim Noraim, page 46)], Magen Avot ad loc, Laws of Holidays by R' Yonatan Nacson page 367. See [https://ph.yhb.org.il/plus/15-02-01/ Pninei Halacha].</ref> | #Many Sephardic communities have adopted this practice and blow every day of Elul during [[Kaddish]] at the conclusion of Selichot right before Titkabal, as well as during the recitation of the 13 Middot. Nevertheless, one must be careful not to miss reciting the 13 Middot because he is busy blowing the Shofar, and it shouldn't be done if it will wake up sleeping neighbors.<ref>Kaf HaChaim 581:13, Mekor Chaim 209:1, Chazon Ovadia (Yamim Noraim, page 24), [http://www.hebrewbooks.org/pdfpager.aspx?req=55401&st=&pgnum=88 Yalkut Yosef (Yamim Noraim, page 46)], Magen Avot ad loc, Laws of Holidays by R' Yonatan Nacson page 367. See [https://ph.yhb.org.il/plus/15-02-01/ Pninei Halacha].</ref> | ||
#One does not blow the [[Shofar]] during [[Elul]] if one is davening by oneself. The [[shofar]] is only blown with a [[minyan]].<ref>Sh"t Tzitz Eliezer 12:48 </ref> | #One does not blow the [[Shofar]] during [[Elul]] if one is davening by oneself. The [[shofar]] is only blown with a [[minyan]].<ref>Sh"t Tzitz Eliezer 12:48 </ref> | ||
#If for some reason a [[minyan]] did not blow the [[Shofar]] after [[Shacharit]] they should blow it after [[Mincha]].<ref>Sh"t Iggerot Moshe 4:21, Aruch Hashulchan 581:12 </ref> | #If for some reason a [[minyan]] did not blow the [[Shofar]] after [[Shacharit]] they should blow it after [[Mincha]].<ref>Sh"t Iggerot Moshe 4:21, Aruch Hashulchan 581:12 </ref> | ||
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#There is no problem with making a wedding during [[Elul]].<ref>Sh"t Yechave Daat 1:48, Sdei Chemed Maarechet Chatan Vikalla Siman 23 </ref> However, it is preferable that a ben yeshiva should try to schedule it before [[elul]] so as not to disrupt the torah learning during [[elul]] when yeshivas usually re-open. But if he couldn't, there is no reason to push it off to after the yamim noraim <ref>Sh"t Yechave Daat 1:48 </ref> | #There is no problem with making a wedding during [[Elul]].<ref>Sh"t Yechave Daat 1:48, Sdei Chemed Maarechet Chatan Vikalla Siman 23 </ref> However, it is preferable that a ben yeshiva should try to schedule it before [[elul]] so as not to disrupt the torah learning during [[elul]] when yeshivas usually re-open. But if he couldn't, there is no reason to push it off to after the yamim noraim <ref>Sh"t Yechave Daat 1:48 </ref> | ||
#The custom is that during [[elul]], one who writes a letter should write a blessing to the recipient that he should be inscribed in the book of life, such as "lishana tova tichatevu vitichatemu." The same is true of email's or the like.<ref>Mateh Efraim 581:9, Chazon Ovadia Yamim Noraim page 26. [http://www.dailyhalacha.com/displayRead.asp?readID=356&txtSearch=elul Rabbi Eli Mansour's Daily Halacha] adds that one should includes this in emails as well. </ref> | #The custom is that during [[elul]], one who writes a letter should write a blessing to the recipient that he should be inscribed in the book of life, such as "lishana tova tichatevu vitichatemu." The same is true of email's or the like.<ref>Mateh Efraim 581:9, Chazon Ovadia Yamim Noraim page 26. [http://www.dailyhalacha.com/displayRead.asp?readID=356&txtSearch=elul Rabbi Eli Mansour's Daily Halacha] adds that one should includes this in emails as well. </ref> | ||
#There is a custom to fast on Erev Rosh HaShanah<ref>Shulchan Aruch 582:2</ref> | |||
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