Chodesh Elul: Difference between revisions
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===When to Start Reciting Selichot=== | ===When to Start Reciting Selichot=== | ||
#The Sephardic minhag is to | #The Sephardic minhag is to begin reciting [[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. Tur Orach Chaim 581 notes that there are three different traditions and adds that the Ashkenaz tradition is to begin on the Saturday Night prior to Rosh Hashanah when Rosh HaShanah begins on Thursday or [[Shabbat]]. If it begins on Monday or Tuesday, [[Selichot]] begin on the Sunday prior to that. While the Rambam ([[Teshuva]] 3:4) follows the minhag of the Geonim, Shulchan Aruch Orach Chaim 581:1 writes that the Sephardic minhag is to begin reciting [[Selichot]] from [[Rosh Chodesh]] [[Elul]]. Mishna Brurah 581:1 explains that Shulchan Aruch means from [[Rosh Chodesh]] and not [[Rosh Chodesh]] itself. Maamar 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. Meiri Chibur Hateshuva Page 207 says this is what should be done, and adds that [[selichot]] is a partial fulfillment of learning the laws of each [[holidays]] 30 days prior. In Chazon Ovadia Yamim Noraim page 1 and Yalkut Yosef Moadim page 9 it is explained 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. see also Sefer HaManhig Hilchot [[Rosh Hashana]] 1:25 </ref> | ||
#The | #The Ashkenazi custom is to start reciting [[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> | ||
#There are no [[Selichot]] on [[Shabbat]].<ref> | See previous footnote. Rama Orach Chaim 581:1 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> | ||
#There are no [[Selichot]] on [[Shabbat]].<ref>Maamar Mordechai (Rav Mordechai Eliyahu) 34:2 writes that there are no [[Selichot]] on [[Shabbat]]. </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]] | #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>Maamer Mordechai 34:5.</ref> However, it is permissible to recite [[Selichot]] earlier in the night as long as 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. Similarly, [http://www.hebrewbooks.org/pdfpager.aspx?req=1167&st=&pgnum=68 Rav Moshe Zachuto in Sht Ramaz 30] writes that it is important to only say selichot after chatzot. The Birkei Yosef 581:1, Yalkut Yosef Moadim page 9, Chazon Ovadia Yamim Noraim page 2 and Mishna Brurah 565:12 agree.</ref> | ||
##Some hold that in extenuating circumstances one can say selichot before Chatzot.<ref> 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. His proof is Shulchan Aruch O.C. 1:2 who rules that praying at the end of the first third of the night is considered a time of mercy. 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 congregation can’t wake up to say [[Selichot]] at night, it may say them during the day before [[Shacharit]] or [[Mincha]]. Kaf HaChaim 581:1,2, and Maamer Mordechai (Rav Mordechai Eliyahu) 34:4 hold that one should only say [[Selichot]] after [[Chatzot]] and if one had a minhag to say it earlier one should change the minhag. Chacham Ovadia Yosef in Chazon Ovadyah (Yamim Noraim, pg 2-3) as well as Yechave Daat 1:46 and his son in Yalkut Yosef Moadim page 9 agree that it forbidden to say [[Selichot]] before [[Chatzot]], which he clearly spells out is 12 halachic hours after midday which is 6 halachic hours after sunrise. Shaare [[Teshuvah]] 581:1 quotes the Birkei Yosef 588:4 that if you find yourself in a [[minyan]] saying [[Selichot]] before [[chatzot]], that you shouldn't answer to the 13 [[middot]] </ref> | ##Some hold that in extenuating circumstances one can say selichot before Chatzot.<ref> 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. His proof is Shulchan Aruch O.C. 1:2 who rules that praying at the end of the first third of the night is considered a time of mercy. 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 congregation can’t wake up to say [[Selichot]] at night, it may say them during the day before [[Shacharit]] or [[Mincha]]. Kaf HaChaim 581:1,2, and Maamer Mordechai (Rav Mordechai Eliyahu) 34:4 hold that one should only say [[Selichot]] after [[Chatzot]] and if one had a minhag to say it earlier one should change the minhag. Chacham Ovadia Yosef in Chazon Ovadyah (Yamim Noraim, pg 2-3) as well as Yechave Daat 1:46 and his son in Yalkut Yosef Moadim page 9 agree that it forbidden to say [[Selichot]] before [[Chatzot]], which he clearly spells out is 12 halachic hours after midday which is 6 halachic hours after sunrise. Shaare [[Teshuvah]] 581:1 quotes the Birkei Yosef 588:4 that if you find yourself in a [[minyan]] saying [[Selichot]] before [[chatzot]], that you shouldn't answer to the 13 [[middot]] </ref> | ||
##Some say one may say [[Selichot]] according to when [[Chatzot]] is in [[Israel]], however majority of halachic authorities disagree.<ref>Chazon Ovadyah (Yamim Noraim beginning) brings two opinions without drawing a conclusion. In the English edition of Yalkut Yosef (vol 14 pg 49 in note 4), the author writes clearly in name of Rav Ovadyah that one may not rely on this leniency and each place must not say [[Selichot]] prior to [[chatzot]] in that locale. Rav Ovadyah in Chazon Ovadyah (Yamim Noraim, pg 4) writes clearly that this isn't an acceptable leniency. </ref> | ##Some say one may say [[Selichot]] according to when [[Chatzot]] is in [[Israel]], however majority of halachic authorities disagree.<ref>Chazon Ovadyah (Yamim Noraim beginning) brings two opinions without drawing a conclusion. In the English edition of Yalkut Yosef (vol 14 pg 49 in note 4), the author writes clearly in name of Rav Ovadyah that one may not rely on this leniency and each place must not say [[Selichot]] prior to [[chatzot]] in that locale. Rav Ovadyah in Chazon Ovadyah (Yamim Noraim, pg 4) writes clearly that this isn't an acceptable leniency. </ref> | ||
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#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 | #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> | ||
