Chodesh Elul: Difference between revisions

# The Sephardic minhag is to say [[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 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, S”A 581:1 writes that the Sephardic minhag is to say [[Selichot]] from [[Rosh Chodesh]] [[Elul]]. Mishna Brurah 581:1 explains that S”A means from [[Rosh Chodesh]] and not [[Rosh Chodesh]] itself. Maamer 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 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. see also sefer hamanhig Hilchot [[Rosh Hashana]] 1:25 </ref>

# 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]]. <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. While the Rambam (Teshuva 3:4) follows the minhag of the Geonim, S”A 581:1 writes that the Sephardic minhag is to say [[Selichot]] from [[Rosh Chodesh]] [[Elul]]. Rama 581:1, however, 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>

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. The Birkei Yosef 581:1, Yalkut Yosef Moadim page 9, Chazon Ovadia Yamim Noraim page 2 and Mishna Brurah 565:12 agree. 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. 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>

# One who finds himself in a shul where [[Selichot]] are being recited before midnight should not recite the yud gimmel middot along with the congregation. <ref>  Shaare Teshuva 581:1 quoting Birkei Yosef </ref>  

# 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. <ref> Chazon Ovadia Yamim Noraim page 20. See also page 21 where he writes that if one hears the 13 middot or [[kaddish]] via a live feed, he should answer, but if it isn't live then he doesn't answer. </ref>

# The [[Selichot]] should be said with proper intent (Kavanah), slowly, and with humility, especially during 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 be careful to pause in between the two names of Hashem in the Yud Gimmel Middot HaRachamim. <ref>magen Avraham 565:5, Chazon Ovadyah (Yamim Noraim, pg 32), Yalkut Yosef Moadim page 14 </ref>

# One should bow slightly when saying Hashem Hashem in the Yud Gimmel Middot HaRachamim. <ref> Chazon Ovadyah (Yamim Noraim, pg 32) </ref>

# 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. <ref>Chazon Ovadyah (Yamim Noraim, p. 33), Yalkut Yosef [[tefilla]] volume 2 page 399. </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 Yabia Omer OC 2:28:8-9, Sh"t Yabia Omer YD 4:19, Sh"t Yechave Daat 3:44. Sefer [[Seder]] Hayompage 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>

# An individual may say the [[Selichot]] that don’t include the thirteen attributes <ref> Mishna Brurah 581:4, Chazon Ovadyah (Yamim Noraim, pg 11). </ref> One can however, read the Yud Gimmel middot (13 attributes) with the cantillation as if he is simply reading the torah. <ref> Yechave Daat 1:47, Yalkut Yosef [[Tefilla]] 2: page 131, Chazon Ovadia yamim Noraim 27, [[http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2135 Halacha Yomit]]. 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 cantilations as the torah. </ref>  

# 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. <ref> Chazon Ovadia Yamim Noraim page 21 </ref>

# 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. <Ref> Maharil Hilchot Yamim Noraim 4 says there is a custom that the shliach tzibbur should wear a tallit even at night for [[selichot]] since the gemara in rosh hashana 17 says that Hashem wrapped himself in [[tzitzit]] like a shliach tzibbur to recite the yud gimmel middot. 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 581:2 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. see Mikraei Kodesh by Rav Tzvi [[Pesach]] Frank Yamim Noraim [[Siman 1]] for the discussion of why  the Taz suggests borrowing a friend's tallit rather than the shuls. </ref>

# 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]], Barchi Nafshi is said before LeDavid Hashem Ori. <Ref> 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]]. </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 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 judges should sit for Hatarat Nedarim and the petitioner should stand.<ref>S"A YD 228:2-3 writes that the judges may perform Hatart Nedarim while seated if they uproot the Neder using Charata (regret) but should sit if they are uprooting the Neder using a Petach (a opening). Shach YD 228:9 writes that since the minhag is always to uproot a Neder using a Petach, the minhag is that the judges sit for the Hatarat Nedarim. The Shach also writes that although the petitioner doesn't need to stand, the minhag is that he stands. Rabbi Akiva Eiger ({{ibid}}) quotes the Maharikash who argues that the petitioner must stand, however, after the fact he fulfilled his obligation he he said it sitting.</ref>