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Chodesh Elul: Difference between revisions
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==LeDavid Hashem Ori== | ==LeDavid Hashem Ori== | ||
# 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]], | # 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> | ||
# 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. So rules 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. So rules 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. <Ref> Chazon Ovadyah pg 24 writes that even for sephardim it’s proper to say LeDavid Hashem after [[Shacharit]]. </ref> | |||
==Blowing Shofar== | ==Blowing Shofar== | ||
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# 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> | # 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 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> | # 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 | # 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> | ||
# If one performed a good practice 3 times and didn't say he was doing it Bli Neder and now he wants to nullify the practice, he should perform Hatarat Nedarim. <ref>See S"A YD 214:1, Minchat Shlomo 1:91:20</ref> | # If one performed a good practice 3 times and didn't say he was doing it Bli Neder and now he wants to nullify the practice, he should perform Hatarat Nedarim. <ref>See S"A YD 214:1, Minchat Shlomo 1:91:20</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. see also [http://www.dailyhalacha.com/displayRead.asp?readID=356&txtSearch=elul Daily Halacha by Rabbi Eli Mansour] </ref> | ||
# There is no problem with making a wedding during Elul. However, it is preferable that a ben yeshiva should try to schedule it before elul so as not to disrupt the torah learning during elul when yeshivas usually re-open. But if he couldn't, there is no reason to push it off to after the yamim noraim <ref> Yechave Daat 1:48 </ref> | # There is no problem with making a wedding during Elul. However, it is preferable that a ben yeshiva should try to schedule it before elul so as not to disrupt the torah learning during elul when yeshivas usually re-open. But if he couldn't, there is no reason to push it off to after the yamim noraim <ref> Sh"T Yechave Daat 1:48 </ref> | ||
# The custom is that during elul, one who writes a ltter should write a blessing to the recipient that he should be inscribed in the book of life, such as "lishana tova tichatevu vitichatemu." <ref> Chazon Ovadia Yamim Noraim page 26. [ http://www.dailyhalacha.com/displayRead.asp?readID=356&txtSearch=elul Rabbi Eli Mansour's Daily Halacha] adds that one should includes this in emails as well. </ref> | |||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
