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Chodesh Elul: Difference between revisions
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# 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 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> | ||
==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 | # Preferably, Selichot should be said at the end of the night before [[Olot HaShachar]]. <Ref> Mishna Brurah (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> | ||
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 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 | 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 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 | 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 | ||
