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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. | # 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> | |||
#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> | |||
===Order of Selichot=== | ===Order of Selichot=== | ||
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====Laws of 13 Middot==== | ====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) based on the Arizal </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, Ben Ish Chai Parashat Ki Tisa Halacha 11, 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). Ben Ish Chai Parashat Ki Tisa Halacha 10 says that one should bow at the beginning of Vayaavor and straighten when one reaches the name of Hashem </ref> | ||
# It is not necessary to raise one's feet as one does during Kedusha when reciting the words Hashem, Hashem.<ref>Ben Ish Chai Parashat Ki Tisa Halacha 10 writes that he found no such a source for such a practice but writes that he does it anyway because it doesn't hurt. Chazon Ovadia pg. 33 says this isn't necessary.</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> | # 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]] | # Regarding the recitation of the 13 Middot without a minyan, see below [[Chodesh_Elul#Selichot_Without_a_Minyan|Selichot Without a Minyan]] | ||
====On Days with no Tachanun==== | ====On Days with no Tachanun==== | ||
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: | ||
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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 | # 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> | ||
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> | * 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> | ||
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> | * 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 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, Chazon Ovadia (Yamim Noraim pg. 11) and [http://halachayomit.co.il/en/default.aspx?HalachaID=2135 Halachayomit]all agree <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> | ||
# 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> | ||
# | # Some say that 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, Kaf Hachaim 581:26 </ref> Others recommend skipping it.<ref> Kitzur Shulchan Aruch 128:9, Mateh Ephraim 581:21 </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 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 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> | ||
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</ref> | </ref> | ||
== | ==LeDovid Hashem Ori== | ||
#The Minhag Ashkenaz is to recite " | #The Minhag Ashkenaz is to recite "LeDovid 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> | ||
#Ashkenazim say LeDavid Hashem Ori after [[Mariv]], however, some say it after [[mincha]].<ref>Mateh Efraim 551:6 writes that LeDavid Hashem Ori in the evening should be said after [[Mincha]]. This is also the opinion of 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). </ref> | #Ashkenazim say LeDavid Hashem Ori after [[Mariv]], however, some say it after [[mincha]].<ref>Mateh Efraim 551:6 writes that LeDavid Hashem Ori in the evening should be said after [[Mincha]]. This is also the opinion of 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). </ref> | ||
#For Sephardim it’s also proper to say LeDavid Hashem Ori after [[Shacharit]], especially since some Sephardim recite it all year long.<ref>Chazon Ovadyah pg 24 writes that even for sephardim it’s proper to say LeDavid Hashem after [[Shacharit]]. </ref> | #For Sephardim it’s also proper to say LeDavid Hashem Ori after [[Shacharit]], especially since some Sephardim recite it all year long.<ref>Chazon Ovadyah pg 24 writes that even for sephardim it’s proper to say LeDavid Hashem after [[Shacharit]]. </ref> | ||
#[[Moroccans]] also recite LeDavid at Shacharit and Arvit from Rosh Chodesh Elul until [[Hoshana Rabba]] including Shabbatot. The custom is to recite it before Kaveh at Shacharit, but it has become common to postpone until after Aleinu. On Shabbat, it is supposed to be recited between Kaveh and Ribbi Chananya, but it is often similarly postponed until after Aleinu. Many have the custom to recite it all year long prior to Arvit.<ref>Magen Avot (Orach Chaim 581:1)</ref> | #[[Moroccans]] also recite LeDavid at Shacharit and Arvit from Rosh Chodesh Elul until [[Hoshana Rabba]] including Shabbatot. The custom is to recite it before Kaveh at Shacharit, but it has become common to postpone until after Aleinu. On Shabbat, it is supposed to be recited between Kaveh and Ribbi Chananya, but it is often similarly postponed until after Aleinu. Many have the custom to recite it all year long prior to Arvit.<ref>Magen Avot (Orach Chaim 581:1)</ref> | ||
# There is no kaddish after Shir Shel Yom before Ldovid.<ref>Dibrot Mordechai (Kaddish Yatom 4:11 p. 117), Nitai Gavriel Rosh Hashana 3:8. See [https://www.hebrewbooks.org/pdfpager.aspx?req=16002&pgnum=60 Shaar Hakollel ch. 11 fnt. 29] for a similar ruling. However, the Mateh Efraim 581:6 held that one should interrupt them with a kaddish in order to indicate that the Ldovid is not part of the shir shel yom.</ref> | |||
==Blowing Shofar== | ==Blowing Shofar== | ||
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===When=== | ===When=== | ||
# Ashkenazim specifically do not blow the Shofar on Erev Rosh Hashanah, but Sepharadim do not distinguish.<ref>Rama Orach Chaim 581:3, Magen Avot ad loc.</ref> | # Ashkenazim specifically do not blow the Shofar on Erev Rosh Hashanah, but Sepharadim do not distinguish.<ref>Rama Orach Chaim 581:3, Magen Avot ad loc.</ref> | ||
# The Shofar should not be blown at night even for practice.<ref>Piskei Teshuvot 581:3</ref> | # The Shofar should not be blown at night even for practice.<ref>Aruch Hashulchan 581:12, Igrot Moshe 4:21:5, Piskei Teshuvot 581:3. Nitai Gavriel ch. 4 fnt. 16 notes that the Magen Avraham 581:14 implies otherwise.</ref> | ||
===Minyan for Blowing Shofar=== | ===Minyan for Blowing Shofar=== | ||
# The minhag to blow [[shofar]] during [[Elul]] only applies when davening with a [[minyan]] and not if one is davening by oneself.<ref>Sh"t Tzitz Eliezer 12:48, Piskei Teshuvot 581:3. Tzitz Eliezer writes that there's no minhag to have to blow shofar if someone is davening without a minyan.</ref> | # The minhag to blow [[shofar]] during [[Elul]] only applies when davening with a [[minyan]] and not if one is davening by oneself.<ref>Sh"t Tzitz Eliezer 12:48, Piskei Teshuvot 581:3. Tzitz Eliezer writes that there's no minhag to have to blow shofar if someone is davening without a minyan. Nitai Gavriel 4:9 writes that the Lubavitcher Rebbe would blow even when davening by himself.</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 | #If for some reason a [[minyan]] did not blow the [[Shofar]] after [[Shacharit]] they should blow it after [[Mincha]].<ref>Sh"t Iggerot Moshe 4:21:5, Piskei Teshuvot 581:3, Nitai Gavriel 4:10, Rav Chaim Kanievsky in Alei Siach p. 174</ref> | ||
===Standing for Shofar Blowing During Elul=== | ===Standing for Shofar Blowing During Elul=== | ||
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==Hatarat Nedarim== | ==Hatarat Nedarim== | ||
*See the [[Hatarat Nedarim]] page. | *See the [[Hatarat_Nedarim#Yamim_Noraim|Hatarat Nedarim]] page. | ||
==Fasting on Erev [[Rosh HaShana]]== | ==Fasting on Erev [[Rosh HaShana]]== | ||
{{Fasting_on_Erev_Rosh_Hashana}} | {{Fasting_on_Erev_Rosh_Hashana}} | ||
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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 [ | # 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> | ||
#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. [ | {{Getting Married during Elul}} | ||
# 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, Eliya Rabba 581:1, Chazon Ovadia Yamim Noraim page 26. [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] adds that one should includes this in emails as well. </ref> | |||
==Related Pages== | ==Related Pages== | ||
