Chodesh Elul: Difference between revisions
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===Who is Obligated in Selichot=== | ===Who is Obligated in Selichot=== | ||
====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>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> | ||
====Individuals Who Have Trouble Waking Up for Selichot==== | |||
# 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 going to [[Selichot]] would ruin his schedule, should try to go to [[Selichot]] during the Aseret Yemei Teshuva (Ten days of Repentance) and some days of [[Elul]].<ref>Chazon Ovadyah (Yamim Noraim pg. 8-10), Yalkut Yosef Moadim page 11, Shu"t Yechave Daat 3:44. Although the Chida 581:6 writes that Selichot takes precedence over Talmud Torah, that refers to someone who is awake already and would just be giving up a small amount of learning to recite Selichot. But if it will ruin his learning routine and cause him to be tired throughout the day, then we would prefer that he continue to learn properly. (see also Sh"t Yabia Omer OC 2:28:8-9, Sh"t Yabia Omer YD 4:19, for a similar discussion). <br> | |||
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> If he is awake after [[Chatzot]] it's preferable to say some paragraphs of [[Selichot]] and [[Tikkun Chatzot]]<ref> Chazon Ovadia (Yamim Noraim pg. 10) </ref> (which takes precedence over [[Selichot]]).<ref> Chazon Ovadia (Yamim Noraim pg. 10), Ben Ish Chai Vayishlach Year 1 Halacha 9 </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 negatively by rising early). Nonetheless, it's preferable to at least say [[Selichot]] to oneself before [[Shacharit]] or [[Mincha]].<ref>Chacham Ovadia Yosef (Chazon Ovadyah (Yamim Noraim pg. 10) and Yabia Omer OC 2:28:8) based on Rama Yoreh Deah 245:17</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 pg. 12, Chida in Moreh Bietzbah 245, Kaf Hachaim Palagi 11:23 </ref> | |||
===When Should Selichot be Said?=== | ===When Should Selichot be Said?=== | ||
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Aruch Hashulchan 46:14 says this isn't necessary based on the Rama The opinion of the Rama is based on the Maharil 150:9. 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. <br> | Aruch Hashulchan 46:14 says this isn't necessary based on the Rama The opinion of the Rama is based on the Maharil 150:9. 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. <br> | ||
See [[Birchot_HaTorah#What_Type_of_Learning_Requires_Birchot_HaTorah.3F|What Type of Learning Requires Birchot HaTorah]]</ref> | See [[Birchot_HaTorah#What_Type_of_Learning_Requires_Birchot_HaTorah.3F|What Type of Learning Requires Birchot HaTorah]]</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", "Bezochri Al Mishkavi", "Lemitvadeh Chatotav", and "Aylecha Hashem Nasati Aynay", according to the need.<ref>Chazon Ovadyah (Yamim Noraim, p. 33)</ref> | |||
# Here's the [http://www.daat.ac.il/daat/sidurim/mizrah/slihot/slihot.htm text of Sephardic Selichot on daat.ac.il] and [https://he.wikisource.org/wiki/%D7%A1%D7%9C%D7%99%D7%97%D7%95%D7%AA_%D7%9C%D7%99%D7%9E%D7%99_%D7%94%D7%AA%D7%A9%D7%95%D7%91%D7%94 text of Ashkenazic Selichot on wikisource.org]. | |||
====Laws of 13 Middot==== | |||
# 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 "Beshem" and "Hashem" in the Yud Middot.<ref>Magen Avraham 565:5, Eliya Rabba 581:9, Mishna Brurah 581:4</ref> | # One should pause between "Beshem" and "Hashem" in the Yud Gimmel Middot.<ref>Magen Avraham 565:5, Eliya Rabba 581:9, Mishna Brurah 581:4</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> | # 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> | ||
# | # Regarding the recitation of the 13 Middot without a minyan, see below [[Chodesh_Elul#Selichot_Without_a_Minyan|Selichot Without a Minyan]] | ||
# | |||
===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 can't be said without a minyan since they are a devar shebekedusha. This is codified by the Shulchan Aruch O.C. 565:5, Mishna Brurah 581:4, and Chazon Ovadyah (Yamim Noraim, pg 11). </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, 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]], Sh"t Rashba 1:211, Chida in Machazik Beracha 131:6, Ben Ish Chai (Shanah Aleph, Parashat Ki Tisa Halacha 9). <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 can't be said without a minyan since they are a | 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> | ||
#Without a [[minyan]], one | 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> | ||
#An individual can say the paragraph of "Kel Melech" even though it says "Zechor Lanu Hayom..." in the plural.<ref>Yalkut Yosef Moadim page 13, Chazon Ovadia Yamim Noraim page 30 </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, Mishna Brura 581:4, and Chazon Ovadia (Yamim Noraim pg. 11) all agree <br> | ||
#If there was no [[minyan]] when the tzibbur recited Ashrei, they should wait to have a [[minyan]] to recite [[Kaddish]] and when they get a [[minyan]] they first say three pesukim before reciting [[Kaddish]].<ref>Mishna Brurah 581:4 quoting the Eliyah Rabba </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> | ||
#If there was a [[minyan]] in the beginning and then some people left, they can continue and even say [[Kaddish]] after [[Selichot]].<ref>Mishna Brurah 581:4. Chazon Ovadia Yamim Noraim page 23 says not to say the [[kaddish]] titkabal at the conclusion of [[selichot]] if you no longer have ten people. </ref> | # An individual can say the paragraph of "Kel Melech" even though it says "Zechor Lanu Hayom..." in the plural.<ref>Yalkut Yosef Moadim page 13, Chazon Ovadia Yamim Noraim page 30 </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> | # If there was no [[minyan]] when the tzibbur recited Ashrei, they should wait to have a [[minyan]] to recite [[Kaddish]] and when they get a [[minyan]] they first say three pesukim before reciting [[Kaddish]].<ref>Mishna Brurah 581:4 quoting the Eliyah Rabba </ref> | ||
# If there was a [[minyan]] in the beginning and then some people left, they can continue and even say [[Kaddish]] after [[Selichot]].<ref>Mishna Brurah 581:4. Chazon Ovadia Yamim Noraim page 23 says not to say the [[kaddish]] titkabal at the conclusion of [[selichot]] if you no longer have ten people. </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> | |||
===Shliach Tzibbur for Selichot=== | ===Shliach Tzibbur for Selichot=== | ||
# Any Jew is fit for being a Shliach Tzibbur as long as the congregation accepts him.<ref>Rama 581:1 </ref> | |||
#Any Jew is fit for being a Shliach Tzibbur as long as the congregation accepts him.<ref>Rama 581:1 </ref> | # Preferably, the congregation should carefully choose a proper Shliach Tzibbur who is married and is thirty years old. He should be learned and one who practices good deeds.<ref>Rama 581:1 </ref> 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.<ref>Mishna Brurah 581:13 </ref> | ||
#Preferably, the congregation should carefully choose a proper Shliach Tzibbur who is married | # The minhag has become to permit paying the shaliach tzibbur and the baal tokea for the yamim noraim since it is for a mitzvah.<ref>Yalkut Yosef Moadim page 19, Chazon Ovadia Yamim Noraim page 39 </ref> | ||
#The minhag has become to permit paying the shaliach tzibbur and the baal tokea for the yamim noraim since it is for a mitzvah.<ref>Yalkut Yosef Moadim page 19, Chazon Ovadia Yamim Noraim page 39 </ref> | |||
===Wearing [[Tallit]] for Selichot=== | ===Wearing [[Tallit]] for Selichot=== | ||
# The Shliach Tzibbur should wear a [[Tallit]] 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 [[Tallit]] from a friend (and not use a public [[Tallit]]) and have intent that one is not acquiring the [[Tallit]] 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 [[Tallit]] 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 [[Tallit]] 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 Shliach Tzibbur should wear a [[Tallit]] 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 [[Tallit]] from a friend (and not use a public [[Tallit]]) and have intent that one is not acquiring the [[Tallit]] 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 [[Tallit]] 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 [[Tallit]] 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> | # If one wear [[Tzitzit]] earlier than [[Olot HaShachar]] (for example, for [[Selichot]]) and then after [[Olot HaShachar]] (and preferably after [[MeSheyakir]]) puts on a [[Tallit]], one should only make one Bracha on [[Tzitzit]] and [[Tallit]] even if one puts on [[Tzitzit]] a long time before the [[Tallit]].<ref>Mishna Brurah 8:24 writes that for sure one should make the Bracha of [[Tallit]] and cover the [[Tzitzit]] rather than make a Bracha on [[Tzitzit]] and then on [[Tallit]]. Even if there will be a long time between putting on the [[Tzitzit]] and wearing the [[Tallit]], one should still say only one Bracha on the [[Tallit]] 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 Shulchan Aruch 16:2).] </ref> | ||
#If one wear [[Tzitzit]] earlier than [[Olot HaShachar]] (for example, for [[Selichot]]) and then after [[Olot HaShachar]] (and preferably after [[MeSheyakir]]) puts on a [[Tallit]], one should only make one Bracha on [[Tzitzit]] and [[Tallit]] even if one puts on [[Tzitzit]] a long time before the [[Tallit]].<ref>Mishna Brurah 8:24 writes that for sure one should make the Bracha of [[Tallit]] and cover the [[Tzitzit]] rather than make a Bracha on [[Tzitzit]] and then on [[Tallit]]. Even if there will be a long time between putting on the [[Tzitzit]] and wearing the [[Tallit]], one should still say only one Bracha on the [[Tallit]] 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 Shulchan Aruch 16:2).] </ref> | # A bachur who doesn’t wear a [[Tallit]] should be careful to make the Bracha on [[Tzitzit]] right after [[Olot HaShachar]] after feeling the [[Tzitzit]].<ref>Minchat Shlomo 4:1:3 writes that regarding [[Selichot]] a bachur who doesn’t wear a [[Tallit]] 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 [[Tallit]] Katan before [[Olot HaShachar]], then, at Olot one should feel the strings of the [[Tzitzit]] and make a Bracha. </ref> 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).<ref>Mishna Brurah 8:42 </ref> | ||
#A bachur who doesn’t wear a [[Tallit]] should be careful to make the Bracha on [[Tzitzit]] right after [[Olot HaShachar]] after feeling the [[Tzitzit]].<ref>Minchat Shlomo 4:1:3 writes that regarding [[Selichot]] a bachur who doesn’t wear a [[Tallit]] 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 [[Tallit]] Katan before [[Olot HaShachar]], then, at Olot one should feel the strings of the [[Tzitzit]] and make a Bracha. </ref> 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).<ref>Mishna Brurah 8:42 </ref> | |||
===Alterations to Selichot=== | ===Alterations to Selichot=== | ||
There are a number of situations where one would say Selichot while omitting the Vidui/[[Tachanun]] found at the end | There are a number of situations where one would say Selichot while omitting the Vidui/[[Tachanun]] found at the end: | ||
# If there is a Chatan amongst those in the minyan. <ref>Shu"t P'nei Meivin Yoreh De'ah Siman 319, Shu"t K'tzeh HaMateh Siman 602 S"K 22.</ref> | |||
#If there is a Chatan amongst those in the minyan. <ref>Shu"t P'nei Meivin Yoreh De'ah Siman 319, Shu"t K'tzeh HaMateh Siman 602 S"K 22.</ref> | # If there is a father making a [[Brit Milah]] for his son, or a Sandek/Mohel is present the morning of a Brit and the minyan is saying Tachanun of Selichot after [[Alot HaShachar]]<ref>As is the opinion of Rabbi Mordechai Willig. see [https://www.yutorah.org/lectures/lecture.cfm/906830/rabbi-aryeh-lebowitz/ten-minute-halacha-omitting-tachanun-in-selichos-when-there-is-a-bris-in-shul/ Rabbi Aryeh Lebowitz] See minute 15-16.</ref> or sunrise<ref>As is the opinion of Rav Herschel Schachter see [https://www.yutorah.org/lectures/lecture.cfm/906830/rabbi-aryeh-lebowitz/ten-minute-halacha-omitting-tachanun-in-selichos-when-there-is-a-bris-in-shul/ Rabbi Aryeh Lebowitz] minutes 13-14.</ref>. | ||
#If there is a father making a [[Brit Milah]] for his son, or a Sandek/Mohel is present the morning of a Brit and the minyan is saying Tachanun of Selichot after [[Alot HaShachar]]<ref>As is the opinion of Rabbi Mordechai Willig. | # If one is reciting Selichot in the house of an [[Avelut|Avel]] during [[Shiva]]. <ref>Taz Orach Chaim Siman 133, Pri Megadim Siman 133:47 Siman Katan 9.</ref> Others state this is only true for Shacharit and not Selichot, which is not said on a regular basis and therefore, only the Avel himself should omit Tachanun.<ref>Shu"t Mahar"i Asad, Yoreh De'ah Siman 353.</ref><ref>The Elef HaMagen (Siman Katan 44) also suggests that the minyan should relocate to an adjacent house, where no one previously passed way, and can say Tachanun/Vidui as usual there. </ref> | ||
https://www.yutorah.org/lectures/lecture.cfm/906830/rabbi-aryeh-lebowitz/ten-minute-halacha-omitting-tachanun-in-selichos-when-there-is-a-bris-in-shul/ See minute 15-16.</ref> or sunrise<ref>As is the opinion of Rav Herschel Schachter | |||
https://www.yutorah.org/lectures/lecture.cfm/906830/rabbi-aryeh-lebowitz/ten-minute-halacha-omitting-tachanun-in-selichos-when-there-is-a-bris-in-shul/ | |||
#If one is reciting Selichot in the house of an [[Avelut|Avel]] during [[Shiva]]. <ref>Taz Orach Chaim Siman 133, Pri Megadim Siman 133:47 Siman Katan 9.</ref> Others state this is only true for Shacharit and not Selichot, which is not said on a regular basis and therefore, only the Avel himself should omit Tachanun.<ref>Shu"t Mahar"i Asad, Yoreh De'ah Siman 353.</ref><ref>The Elef HaMagen (Siman Katan 44) also suggests that the minyan should relocate to an adjacent house, where no one previously passed way, and can say Tachanun/Vidui as usual there. </ref> | |||
===Selichot With a Minyan that Uses a Different Nusach=== | ===Selichot With a Minyan that Uses a Different Nusach=== | ||
# Some say one may not recite Selichot of a different tradition instead of his own, such as Ashkenazim reciting Selichot with Sephardim and vice versa, as we are all obligated to preserve the traditions of our families/communities. However, if one personally finds the other community's version to be inspirational, he may join their Minyan on condition that he also recites the Selichot of his own traditoin, as well.<ref>Teshuvot Avigdor HaLevi (Nebenzal) OC page 406, 581:4. The footnotes ad loc. note how Rav Yaakov Ariel permits it. Rav Shlomo Aviner (Piskei Shlomo vol. 1 page 261 contends that Avodat Hashem is about Hashem ("havayah") not experiences ("chavaya"). | |||
#Some say one may not recite Selichot of a different tradition instead of his own, such as Ashkenazim reciting Selichot with Sephardim and vice versa, as we are all obligated to preserve the traditions of our families/communities. However, if one personally finds the other community's version to be inspirational, he may join their Minyan on condition that he also recites the Selichot of his own traditoin, as well.<ref>Teshuvot Avigdor HaLevi (Nebenzal) OC page 406, 581:4. The footnotes ad loc. note how Rav Yaakov Ariel permits it. Rav Shlomo Aviner (Piskei Shlomo vol. 1 page 261 contends that Avodat Hashem is about Hashem ("havayah") not experiences ("chavaya"). | |||
Rav Shalom Meshash (Shemesh uMagen vol. 4 Orach Chaim 72:1) also rules that one must recite the Nusach of his community, even if he, for example, is a Sephardi student in an Ashkenazi yeshiva. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 581:1) questions why this is so, since it's not part of the official seder hatefillah and is just Tefillot and Bakashot to Hashem. As long as it increases one's Kavanna, what could be wrong, he asks. Rav Yaakov Ariel (Halacha Beyamenu page 310, "[https://www.toraland.org.il/%D7%A7%D7%98%D7%9C%D7%95%D7%92-%D7%A1%D7%A4%D7%A8%D7%99-%D7%94%D7%A8%D7%91/%D7%94%D7%9C%D7%9B%D7%94-%D7%91%D7%99%D7%9E%D7%99%D7%A0%D7%95/%D7%A9%D7%A2%D7%A8-%D7%93-%D7%97%D7%91%D7%A8%D7%94-%D7%95%D7%9E%D7%93%D7%99%D7%A0%D7%94/%D7%94%D7%94%D7%9C%D7%9B%D7%94-%D7%95%D7%94%D7%A6%D7%99%D7%95%D7%A0%D7%95%D7%AA-%D7%94%D7%93%D7%AA%D7%99%D7%AA/ ההלכה והציונות הדתית דיבור המתחיל שמרנות עדתית]") writes similarly that in an education institution it's an opportunity to introduce and familiarize the students with each other's traditions. Things like Selichot and Zemirot, which are not institutions of the Anshei Kenesset HaGedolah, should not fall behind the limits of Ashkenazi and Sepharadi traditions barring each community from participating in each other's services. Although, if joining the Sefaradim would entail separating oneself from the congregation, Rav Ariel discourages it in [https://www.toraland.org.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%91%D7%9E%D7%A2%D7%92%D7%9C-%D7%94%D7%A9%D7%A0%D7%94/%D7%A0%D7%95%D7%A9%D7%90%D7%99%D7%9D-%D7%A0%D7%95%D7%A1%D7%A4%D7%99%D7%9D/%D7%90%D7%A9%D7%9B%D7%A0%D7%96%D7%99-%D7%91%D7%A1%D7%9C%D7%99%D7%97%D7%95%D7%AA-%D7%A9%D7%9C-%D7%A1%D7%A4%D7%A8%D7%93%D7%99%D7%9D/ a different Teshuvah]. | Rav Shalom Meshash (Shemesh uMagen vol. 4 Orach Chaim 72:1) also rules that one must recite the Nusach of his community, even if he, for example, is a Sephardi student in an Ashkenazi yeshiva. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 581:1) questions why this is so, since it's not part of the official seder hatefillah and is just Tefillot and Bakashot to Hashem. As long as it increases one's Kavanna, what could be wrong, he asks. Rav Yaakov Ariel (Halacha Beyamenu page 310, "[https://www.toraland.org.il/%D7%A7%D7%98%D7%9C%D7%95%D7%92-%D7%A1%D7%A4%D7%A8%D7%99-%D7%94%D7%A8%D7%91/%D7%94%D7%9C%D7%9B%D7%94-%D7%91%D7%99%D7%9E%D7%99%D7%A0%D7%95/%D7%A9%D7%A2%D7%A8-%D7%93-%D7%97%D7%91%D7%A8%D7%94-%D7%95%D7%9E%D7%93%D7%99%D7%A0%D7%94/%D7%94%D7%94%D7%9C%D7%9B%D7%94-%D7%95%D7%94%D7%A6%D7%99%D7%95%D7%A0%D7%95%D7%AA-%D7%94%D7%93%D7%AA%D7%99%D7%AA/ ההלכה והציונות הדתית דיבור המתחיל שמרנות עדתית]") writes similarly that in an education institution it's an opportunity to introduce and familiarize the students with each other's traditions. Things like Selichot and Zemirot, which are not institutions of the Anshei Kenesset HaGedolah, should not fall behind the limits of Ashkenazi and Sepharadi traditions barring each community from participating in each other's services. Although, if joining the Sefaradim would entail separating oneself from the congregation, Rav Ariel discourages it in [https://www.toraland.org.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%91%D7%9E%D7%A2%D7%92%D7%9C-%D7%94%D7%A9%D7%A0%D7%94/%D7%A0%D7%95%D7%A9%D7%90%D7%99%D7%9D-%D7%A0%D7%95%D7%A1%D7%A4%D7%99%D7%9D/%D7%90%D7%A9%D7%9B%D7%A0%D7%96%D7%99-%D7%91%D7%A1%D7%9C%D7%99%D7%97%D7%95%D7%AA-%D7%A9%D7%9C-%D7%A1%D7%A4%D7%A8%D7%93%D7%99%D7%9D/ a different Teshuvah]. | ||
</ref> | </ref> | ||
