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Chodesh Elul: Difference between revisions
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# 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. 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. 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. </ref> | # 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. 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. 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. </ref> | ||
# There are no Selichot on [[Shabbat]]. <Ref> Maamer Mordechai (Rav Mordechai Eliyahu) 34:2 writes that there are no Selichot on [[Shabbat]]. </ref> | # There are no Selichot on [[Shabbat]]. <Ref> Maamer Mordechai (Rav Mordechai Eliyahu) 34:2 writes that there are no Selichot on [[Shabbat]]. </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 | # 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> | ||
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> | |||
==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’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]]. </ref> However, if one delayed one can say it after [[Olot HaShachar]]. <Ref> Maamer Mordechai 34:5. </ref>However, it is permissible to say Selichot earlier in the night as long one one is sure not to start before Chatzot (halachic midnight). <Ref> | # Preferably, Selichot should be said at the end of the night before [[Olot HaShachar]]. <Ref> 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]]. </ref> However, if one delayed one can say it after [[Olot HaShachar]]. <Ref> Maamer Mordechai 34:5. </ref>However, it is permissible to say Selichot earlier in the night as long one one is sure not to start before Chatzot (halachic midnight). <Ref> | ||
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# Minors need not perform hatarat nedarim. <ref> Shearim Metzuyanim bihalacha 128:24. </ref> | # Minors need not perform hatarat nedarim. <ref> Shearim Metzuyanim bihalacha 128:24. </ref> | ||
# It's good to perform Hatrat Nedarim in front of 10 people so that one is able to annul a Nidduy Chalom. <ref>Chazon Ovadyah (p. 263)</ref> | # It's good to perform Hatrat Nedarim in front of 10 people so that one is able to annul a Nidduy Chalom. <ref>Chazon Ovadyah (p. 263)</ref> | ||
# Hatarat Nedarim may be done at night and with relatives. <ref>S"A YD 228:3 writes that Hatarat Nedarim may be done at night and with relatives. </ref>Some say that although Hatarat Nedarim may be preformed if one of the judges is a relative of the petitioner, it may not be performed if two of the judges of the Bet Din are relatives to one another.<ref> [http://www.yutorah.org/lectures/lecture.cfm/782120/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim Rabbi Hershel Schachter in a shiur on Inyonei Yom Kippur (min 40-2)] quotes Rav Aharon Soloveitchik as having ruled that while a relative could perform Hatarat Nedarim in front of a Bet Din with his relative as one of the judges, one may not perform Hatarat Nedarim in front of a Bet Din which has two judges who are relatives of one another.</ref> | # Hatarat Nedarim may be done at night and with relatives. <ref>S"A YD 228:3 writes that Hatarat Nedarim may be done at night and with relatives. </ref>Some say that although Hatarat Nedarim may be preformed if one of the judges is a relative of the petitioner, it may not be performed if two of the judges of the Bet Din are relatives to one another.<ref> [http://www.yutorah.org/lectures/lecture.cfm/782120/Rabbi_Hershel_Schachter/Inyonei_Yom_Hakippurim Rabbi Hershel Schachter in a shiur on Inyonei Yom Kippur (min 40-2)] quotes Rav Aharon Soloveitchik as having ruled that while a relative could perform Hatarat Nedarim in front of a Bet Din with his relative as one of the judges, one may not perform Hatarat Nedarim in front of a Bet Din which has two judges who are relatives of one another. A support for this ruling is Rabbi Akiva Eiger (comments on S"A YD 228:1) who writes that while relatives can serve as a Bet DIn for Hatarat Nedarim, a woman can't serve on such a Bet Din. </ref> | ||
# In general, one should not do Hatarat Nedarim | # In general, one should not do Hatarat Nedarim on Shabbat 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.<ref>Chazon Ovadyah (p. 263)</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 Nedar 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> | |||
==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.</ref> | # 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.</ref> | ||
