Chapter 2: The Month of Elul-Shaar Halacha

Rosh Chodesh Elul [Halachas 1-3]

1. Shabbos Mevarchim Chodesh Elul:

The following is a description of the Rebbe Rayatz on Shabbos Mevarchim Chodesh Elul in Lubavitch:^[1] “On Shabbos Mevarchim Chodesh Elul in Lubavitch, although it was still a clear summer day, the atmosphere had already changed. The smell of Elul had already become felt, and the spirit of repentance already began to blow. Every Jew became calmer, more contemplative in his thoughts, and forgetful of his material matters. With great anticipation the people began waiting for the saying of Ledavid Hashem Uri and the sound of the Shofar which heralded the opening of the gates of mercy. This Shabbos was different than every other Shabbos. Each person was more secluded to himself and in the saying of Tehillim could be heard a voice of sincerity.”

The Rebbe^[2] expounded upon each term used by the Rebbe Rayatz explaining how it is not just descriptive poetry but an analyzed statement of the different spiritual effects of Elul.

2. Yom Kippur Katan:^[3]

Many are accustomed on Erev Rosh Chodesh Elul to fast and recite the Seder of Yom Kippur Katan, even if they are not particular to do so the rest of the year.^[4] However some meticulous men are not accustomed to do so even on Erev Rosh Chodesh Elul, [and so is the Chabad custom^[5]].

3. Rosh Chodesh Elul:

A. Farbrengen on both nights of Rosh Chodesh:^[6]

The Talmidei Hatemimim [students of the Yeshiva] are to hold a Chassidic gathering throughout the two nights of Rosh Chodesh Elul. They are to speak of the Avodah of Elul/Tishrei, earnest prayer, betterment of one’s character traits and being scrupulous in matter of fear of Heaven.

  B. Haftorah of Shabbos Rosh Chodesh Elul:^[7]

If Rosh Chodesh Elul falls on Shabbos then one reads the Haftorah of Shabbos Rosh Chodesh “Hashamayim Kisi”.[8] [In such a case, on Shabbos Parshas Ki Seitzei the regular Haftorah is followed by the Haftorah of Ania So’arah.^[9] If one forgot and read the Haftorah of Ania So’arah instead of Hashamayim Kisi then if he already recited the after blessing he is to recite the Haftorah of Hashamayim Kisi without a blessing. If he did not yet begin the after blessing, then he should stop and recite Hashamayim Kisi.^[10]]

  C. Haftorah of Shabbos Erev Rosh Chodesh Elul:^[11]

If Erev Rosh Chodesh Elul falls on Shabbos Parshas Re’eh then one reads the Haftorah beginning Ani So’arah and adds the first and last verse of the Haftorah of Machar Chodesh.^[12]

 

Niggun Daled Bavos:[13] The month of Elul is one of the auspicious periods of time that one may sing the Niggun of Daled Bavos. This especially applies during the time of prayer.

Learning the laws of Elul and Tishrei:[14] Men and women are to be particular not to pass even one day of Elul without learning the relevant laws as well as matters of Chassidus dealing with Elul and Tishrei.

 

General customs applicable throughout Elul [Halachas 4-10]

4. Blowing the Shofar:^[15]

It is the custom of Ashkenazi^[16] Jewry to blow Shofar throughout the month if Elul.^[17]

On which day of Rosh Chodesh does one begin to blow?^[18] Some Poskim^[19] rule one is to begin to blow the Shofar from the first day of Rosh Chodesh which is the 30^th of Av. Other Poskim^[20] rule one is to begin blowing Shofar from the second day of Rosh Chodesh which is the first of Elul. [Practically the Chabad custom is to blow the Shofar for practice on the first day of Rosh Chodesh and from the second day and onwards one begins the regular order of blows until Erev Rosh Hashanah.^[21] When the first day of Rosh Chodesh falls on Shabbos, there is no need to practice blowing the Shofar on Erev Rosh Chodesh, even according to our custom.[22]]

How many sounds are blown and when?^[23] The Chabad custom is that from the second day and onwards one blows nine blows [i.e. Tashrat, Tashat, Tarat].^[24]

When is the Shofar blown?^[25] The Shofar is blown daily following Shacharis [and the daily recital of Tehillim, with exception to Shabbos in which it is forbidden to sound the Shofar]. [It is customary to blow the Shofar also during children’s gatherings.]

One who makes a mistake in blowing:^[26] If one made a mistake during the blow there is no need to repeat it, as these blows are merely a custom.

Erev Rosh Hashanah:^[27] One does not blow the Shofar on Erev Rosh Hashanah.^[28] This applies beginning from the night of Erev Rosh Hashanah [the night of the 29^th of Elul].^[29] This applies even when Rosh Hashanah falls on Shabbos.^[30] It is forbidden to blow the Shofar, even for practice, in an open area.^[31] One is however allowed to practice blowing the Shofar in a closed room.^[32] [This applies whether one is learning how to blow or is trying to get used to blowing from a new Shofar.^[33] However one may not blow the Shofar for no reason even in a closed room.^[34]]

Summary: It is the custom of Ashkenazi Jewry to blow Shofar throughout the month if Elul. One begins to blow the Shofar for practice on the first day of Rosh Chodesh. From the second day and onwards, one blows nine blows [Tashrat, Tashat, Tarat] following Shacharis and the daily recital of Tehillim. One does not blow Shofar on Erev Rosh Hashanah unless one is blowing for practice in a closed room.   Q&A If one is praying without a Minyan is he to blow Shofar after Shacharis? Some Poskim[35] rule that the institution to blow Shofar in the month of Elul was only established in the presence of a Minyan, however a person praying privately is not required to blow. Other Poskim[36], however, rule that one is to blow the Shofar even when praying in private. The Rebbe was accustomed to blow the Shofar even when Davening in private.[37] Practically, while it is not obligatory for one to blow the Shofar when Davening in private, it is certainly a good thing to do so. What is a congregation to do if they did not blow the Shofar after Shacharis?[38]       The Shofar is to be blown after Mincha. May one blow Shofar at night?[39] Some Poskim[40] rule one is not to blow the Shofar at night, even for practice, being the Tekios arouse the supernal attributes which is not to be done during the night. From other Poskim[41] however it is evident that one may do so even at night. Must one stand when hearing the blows?[42] There is no source for such an obligation although practically the custom is to do so. May one stop in middle of Shemoneh Esrei in order to hear the Tekios?[43] Yes.

Does one fulfill the above custom of hearing Shofar in Elul through hearing the recording of a Shofar blowing?[44] No. One is required to hear the live sound of a person blowing a physical Shofar in order to fulfill this custom.[45]

Sparks Of Chassidus The meaning behind blowing the Shofar in Elul:[46] The Tur writes that the blowing of Shofar in Elul is practiced in order to arouse one to repent, as the sound of the Shofar brings one to trepidation. This explanation falls in context with the general service of Elul which is to arouse fear of G-D and acceptance of Him as our King. The Tzemach Tzedek explains that this level of fear aroused through the Shofar is a preparation for a higher level of fear which is revealed on Rosh Hashanah through blowing the Shofar. The difference between the two levels of fear is as follows: Both levels of fear of G-d bring one to not allow himself to rebel against G-d’s wishes, neither in though speech or action. However, in the lower level of fear ones desires for those actions which defy His will still remain, however the fear affects him to control the desire and overcome it. However, in the higher level of fear one desires nothing that is against G-d’s will, and thus has completely nullified every part of his existence towards G-d, even his desires.  In Chassidic terminology the lower level of fear is called ביטול היש [an existence which nullifies], as one still retains his personal existence and desires, and it’s just that he nullifies it from being expressed. The higher level of fear is called ביטול במציאות [nullification of one’s existence] as one’s entire existence is nullified. It is to this level of fear that the lower level of fear prepares one for in the month of Elul through the blowing of the Shofar.

*Does one fulfill the custom of hearing Shofar in Elul through hearing a live blowing taking place via Zoom and the like?

A. Background:

One is obligated to hear the original Shofar sound in order to fulfill his Mitzvah on Rosh Hashanah, and it does not suffice to hear an echoed sound that results from the original Shofar sound.[47] The question is thus asked regarding a) Is the hearing of the sound of the Shofar through a live hookup [i.e. zoom] defined as the original sound, and if not then b) is there greater room for leniency regarding the blowing during Elul.

Background on fulfilling Mitzvos through live hookup: Initially, although there were some Poskim^[48] who understood that one may fulfill a Mitzvah through hearing it on a radio, telephone, microphone or broadcast system^[49], practically after further research into the understanding of how these systems work, the Poskim^[50] conclude that this may not be done.^[51] Thus, one cannot be Yotzei the Mitzvah of Megillah reading, Havdalah, or the Rosh Hoshanah Shofar blowing, through hearing it through a broadcast, radio, telephone, or live hookup [even if it was left on before Yom Tov]. The question, however, is asked regarding the Shofar blowing of Elul, which is a mere custom, as to whether there is room for leniency, as will be explained next.

 

B. The law:

There are several reasons recorded behind the reason for blowing Shofar in Elul, the main reason[52] being in order to arouse people in repentance.[53] Seemingly, based on this reason, one can likewise fulfill his obligation of the custom through hearing the Shofar via a live hookup, as psychologically it can arouse the person in repentance. Furthermore, we rule that by Shofar sounds that are blown due to custom, as opposed to an actual Biblical or Rabbinical obligation, are valid even if an invalidating mistake was made in their blowing, and there is no need to repeat them.[54] Furthermore, many Poskim[55] argue that in truth there exists no obligation even due to custom for one who is without a Minyan to hear Shofar, and hence the entire discussion of being Yotzei through a live hookup is superfluous, as they are not obligated in it to begin with. Accordingly, it would seem that there is no issue with hearing Shofar through Zoom, or other live hookup, as a) he is not obligated to hear it, b) an invalid blow is valid for the customary blows of Elul, and c) it fulfills the purpose of arousing him in Teshuvah. Despite the above arguments, the Rebbe in a talk^[56] discussing being Yotzei Mitzvos through a tape and the like stated that  even the blowing of Shofar in Elul which its sole purpose is to arouse one in Teshuvah, one should not hear through a tape and the like. The reason for this is because in order to properly arouse one in Teshuvah, he must hear the original sound that comes from the heart of a Jew, and not an electronic echo of it. Accordingly, for those who are unable to join a Minyan during Elul [i.e. quarantine etc] it is proper for all those capable to place effort to purchase their own Shofar and learn how to blow it, in order to be able to blow Shofar throughout Elul in its most Mehudar form. However, those who are unable to do so, are encouraged at the very least to hear it through alive hookup so they at least receive the psychological effect that it can have in them to do Teshuvah.

Summary: One should not initially be Yotzei the Minhag of blowing Shofar in Elul with a live hookup of the blowing. Thus, if one is capable, he should endeavor to purchase his own Shofar and learn to blow it, or simply join a Minyan which blows. One who is unable to do either, should endeavor to at least try to hear a live hook up of the blowing. Whatever the case, all the above is a mere Hiddur Mitzvah to fulfill the custom, as from the letter of the law one is not obligated to hear Shofar at all when he is without a Minyan.

5. Saying three chapters of Tehillim a day:^[57]

From the second day of Rosh Chodesh Elul it is customary to recite three chapters of Tehillim a day. One begins from the first chapter, each day moving forward another three chapters. The final chapters are recited on Yom Kippur.^[58] One is not to recite more than the allotted three chapters a day as part of this order.^[59]

If one missed a day:^[60] If one missed the three chapters of a given day, then he should first recite the current day’s three chapters and make up the chapters he missed on a later occasion.

When is the Tehillim to be recited; before or after the daily Tehillim?[61] The Rebbe was accustomed to say it after the daily Tehillim and so is the current Chabad custom. It is said together with the congregation.

                               

 Elul                                                                    Tishrei                       Yom Kippur

Day	Chapters	Day	Chapters	Day	Chapters	Day	Chapters	Day	Chapters
1	1-3	11	31-33	21	61-63	1	88-90	Before Neilah	115-123
2	4-6	12	34-36	22	64-66	2	91-93	Before sleep	124-132
3	7-9	13	37-39	23	67-69	3	94-96	After Musaf	133-141
4	10-12	14	40-42	24	70-72	4	97-99	After Neilah	142-150
5	13-15	15	43-45	25	73-75	5	100-102
6	16-18	16	46-48	26	76-78	6	103-105
7	19-21	17	49-51	27	79-81	7	106-108
8	22-24	18	52-54	28	82-84	8	109-111
9	25-27	19	55-57	29	85-87	9	112-114
10	28-30	20	58-60

6. Wishing each other a sweet new year:^[62]

We begin to wish each other a “Kesiva Vachasima Tovah”^[63] starting from Rosh Chodesh Elul. [Some^[64] are accustomed to begin doing so from the 15^th of Menachem Av.] In a letter to a friend one must begin [or end^[65]] with a blessing for the person to have a good year.^[66] [The Rebbe’s custom was to write the blessing at the end of the letter.^[67] One is to continue to do so until Rosh Hashanah. From after Rosh Hashanah until Yom Kippur one writes Chasima Vegmar Chasima Tovah.^[68] From after Yom Kippur it is no longer our custom to write the blessing^[69], although some do so until Hoshanah Raba.^[70]]

Sparks of Chassidus The blessing affects oneself and the person being blessed:[71] The reason of blessing each other is because the words of a Jew have power and affect. One can actually change another Jew’s future through a kind blessing. When one blesses another Jew, this adds to the blessing of Hashem to every single Jew in Klal Yisrael in both physical and spiritual matters. Going out of one’s way to bless each other: [72] For the above reason each person is to actually go out of his way to bless a fellow Jew with a Kesiva Vechasima Tova both orally and in writing. A man is to bless another man and a woman another woman. Children are to bless other children of their gender; boys are to bless other boys and girls are to bless other girls.[73]   Story of Rebbetzin Devorah Leah:[74] In the known story of Mesirus Nefesh that the daughter of the Alter Rebbe took upon herself to exchange her life for the life of her father who was given a supernal decree of death[75], the blessing of “Kesiva Vechasima Tova” took a pivotal role. It was understood that whoever would be the first to wish the other this blessing on Rosh Hashanah would take the decree upon himself and revoke the decree from the person who received the blessing. On that first night of Rosh Hashanah against the usual practice of the Alter Rebbe viewed in previous years to avoid speaking at all on Rosh Hashanah, the Alter Rebbe asked for his daughter Devorah Leah. The Alter Rebbe came to approach his daughter Rebbetzin Devorah Leah and began blessing her with “Leshana..”. Before he got a chance to finish the blessing his daughter cut him off and said “Leshana Tova Tekaseiv Vesechaseim, Father don’t speak”. And so it was that she exchanged her life for the life of her father and saved the Chassidic movement. She fell sick the next day and passed away on Tzom Gedalia. Wishing Kesiva Vechasima Tova to a gentile? Question: I have gentile friends and relatives and would like to know if there’s any issue with writing to them in the month of Elul the cordial blessing of Kesiva Vechasima Tova as we wish fellow Jews?   Answer:               Yes, you may do so, and so was done by the Rebbe, so long as the Gentile is not an adversary of the Jewish people. Explanation: Also Gentiles are judged on Rosh Hashanah and hence they too are in need of a good inscription for the year. Now, as for the question of whether it is permitted for one to wish well for a gentile and bless him for goodness, this would follow the same answer to the question of whether it is permitted to pray on behalf of a Gentile, and the answer to this question is that it is permitted to pray to G-d for blessing on behalf of a gentile, or Mumar, who does good acts for the Jewish people.  This applies even if the gentile is an idolater.  Thus, for example, one may pray for a gentile acquaintance or business partner who is ill, or is undergoing legal troubles. However, one is not to pray on behalf of a gentile, or Mumar, who performs evil acts towards the Jewish people. [If the gentile does not perform either good or evil for the Jewish people, it is permitted to Daven on his behalf for the purpose of Darkei Shalom or other potential benefit.  The Rebbe was publicly witnessed by Dollars to bless many gentiles of all walks of life. It however requires further analysis if one may even privately pray on behalf of a gentile, when there is no benefit involved, and one is doing so simply out of his good will.] Practically, it is testified that the Rebbe once told the secretary to write this Nussach of Kesiva Vechasima Tova to a gentile, stating that also the gentiles are judged on this day. Likewise, we have a copy of an English letter written by the Rebbe in which he concludes as follows “I take this opportunity, inasmuch as Rosh Hashanah the Jewish new year is a day of divine judgment pertaining to all peoples and nations, to extend to you prayerful wishes for success in the new year.” Sources: See regarding wishing a gentile a good year: Shulchan Menachem 3:72 footnote 1; See regarding praying on behalf of a Gentile: Sefer Chassidim 790; Chaim Bayad [Falagi] 33; Darkei Teshuvah 151:29; Yechaveh Daas 6:60; Ateres Paz 1:3; Sefer Chassidim ibid based on the fact Rebbe Yochanon in the Talmud praises and blesses Charvona; Bava Metzia 114b that Eliyahu Hanavi went to save a certain gentile from Gihenom being that he did good for the Jewish people; Chaim Bayad ibid that it is completely permitted. He brings many cases in history that Rabbanim have Davened for gentiles to recover from illness, or find favor in the eyes of the king etc. Vetzaruch Iyun as to why Davening for a gentile from whom one receives no benefit does not transgress “Lo Sechanem” [Y.D. 151:11] See Chaim Bayad ibid

7. Teshuvah-Making an accounting of the soul:^[76]

During the month of Elul, one is to perform a general^[77] accounting of the soul [i.e. Cheshbon Hanefesh] and add in Torah, Tefilla and Tzedaka. [Some communities have the custom that in the month of Elul, after Mincha, the Gabaiy announces “Shuvu Banim Shovivim”. This is a nice custom.^[78] This custom was not seen practiced in Lubavitch communities.]

Main Avodah is Cheshbon Nefesh:^[79] The Rebbe Rayatz stated that the learning of Chassidus is not the main Avodah of the month of Elul but rather the Avodah of Cheshbon Nefesh.

When is one to perform the Cheshbon Nefesh?^[80] The Avodah of Cheshbon Nefesh is to be performed prior to the bedtime Shema, prior to sleep^[81] and prior to the morning prayers.

The Cheshbon Nefesh in Elul effects a double Teshuvah:[82] On Shabbos Mevarchim Chodesh Elul of the year 5555/1795 the Alter Rebbe stated in the name of the Maggid, who stated in the name of the Baal Shem Tov, the following Torah: The verse[83] states: If we would not have delayed, we would have returned twice. There are two forms of Teshuvah: 1) A general Teshuvah of Rosh Hashanah with Kabals Ol. 2) A detailed Teshuvah of Yom Kippur to detail one’s sins and cleanse them and purify. These two Teshuvos are dependent on the Cheshbon Nefesh that one performs in the month of Elul. This is the meaning of the words “Lulei Hismamanu,” Lulei is made up of the words Elul. The verse is thus saying that when a person lengthens in Cheshbon Nefesh in Elul, he merits to repent twice, meaning that based on the quality of his Chechbon Nefesh will be his Teshuvah of Rosh Hashanah and Yom Kippur. Nonetheless, the preparation in the month of Elul is a mere general preparation, and a detailed preparation for Rosh Hashanah is also required. This takes place during Selichos, through asking for mercy and supplication, like a servant who supplicates to his master asking for forgiveness in true understanding of the verse “To you oh G-d is the righteousness, and to us is the shame.” The detailed preparation for Yom Kippur takes place in the days between Rosh Hashanah and Yom Kippur.

8. Charity-Increasing in charity and establishing a charity fund:^[84] 

One is to increase in charity throughout the month of Elul.^[85] Communities should begin collecting money so all families will have their Yom Tov needs by the time the festival arrives. This includes funding for Rosh Hashanah^[86], Yom Kippur^[87] and Sukkos.^[88] [The Peri Chadash would distribute Mishlaoch Manos on Erev Rosh Hashanah so the poor are able to eat good foods for the Yom Tov meal.^[89]]

9. Checking ones Mezuzos and Tefillin during Elul:^[90] 

It is customary to check one’s Tefillin and Mezuzos during the month of Elul [if they have not been checked within the previous 12 months^[91]].^[92] One is to publicize this matter to others.^[93] Doing so helps draw down a Kesiva Vechasima Tova for the coming year.^[94]

Directives to be followed when sending Tefillin for checking:[95] · Verify the person is a certified Magiah. [Not every Sofer is certified to also be a Magiah.] · It is advisable to have the Tefillin checked annually by different Magihim, rather than to use the same one each year.[96] · Verify that the Magiah will also examine the straps and Batim to verify their Kashrus status. · If the Sofer states that the Tefillin are Pasul, one should right away put on a Kosher pair of Tefillin that day before sunset. The blessing is to be repeated. This applies even if only the Shel Yad or Shel Rosh were invalid.   Directives to be followed when sending Mezuzos for checking:[97] · Verify the person is a certified Magiah. [Not every Sofer is certified to also be a Magiah.] · It is advisable to have the Mezuzos checked annually by different Maghim, rather than to use the same one each year.[98] · One should place each Mezuzah in an individual bag and label them as to from which room they came. Upon replacing them, one should replace them onto the same doors that they were originally on.[99] · Any parts of the Mezuzah attachment that one plans to discard, such as an old case, or the tape or glue, is to be placed in Geniza.[100] · One is to request from the Sofer to make sure that the Shin on the outside of the Mezuzah is not covered over by the parchment when rolled, and that it remains by the center of the Mezuzah when entered into its case. · If buying new Mezuzah cases, one should use a transparent casing of clear plastic or glass for his Mezuzah parchment. This however is with exception to a room in which marital relations take place, and according to many Poskim also in a room in which people undress, in which case the Mezuzah is not to be visible even through glass or plastic. · One is permitted to remain the home while the Mezuzos are checked, and he is not required to place up new Mezuzos in the interim.[101] Likewise, he may remove all the Mezuzos of the home, including the front door, for checking at the same time. · It is best for the husband to put the Mezuzos back up on the doors, rather than the wife, unless he is unable to do so.[102] · If one replaces the checked Mezuzah up only the next day, a blessing is recited.[103] Likewise, if the Mezuzah was found to be Pasul and then fixed, then a blessing is recited even when put up that same day.[104]

10. Ledavid Hashem Ori:^[105]

One begins saying the psalm of Ledavid Hashem Ori^[106] from [the first day of^[107]] Rosh Chodesh Elul, by Shacharis after Shir Shel Yom^[108] and by Mincha^[109] before Aleinu. [On Rosh Chodesh the custom is to recite Ledavid only after Shir Shel Yom and Barchi Nafshi.^[110]]

Until when is it recited:^[111] The psalm of Ledavid is recited daily until Hoshana Rabbah, including Hoshana Raba. [It is not recited starting from Shemini Atzeres.]

Q&A If one is praying in a Shul that says Ledavid after Aleinu what is he to do?[112] He is to follow the congregation. Thus, he is to say Aleinu with the congregation and then say with them Ledavid.[113] However, there are Poskim[114] which rule one may follow his custom and say Ledavid before Aleinu.   When is the Kaddish Yasom to be said, before or after saying Ledavid?[115] The Chabad custom by Shacharis is to recite the Kaddish only after saying both Shir Shel Yom and Ledavid. This Kaddish counts for both Ledavid and Shir Shel Yom. [On Rosh Chodesh one says Shir Shel Yom, Barchi Nafshi, Ledavid and only then is the Kaddish recited.] Likewise, by Mincha our custom is to recite Kaddish only after Ledavid and Aleinu and this Kaddish counts for both Aleinu and Ledavid.

Segulos involved in saying the above psalm:[116] One who recites the psalm of Ledavid from Rosh Chodesh Elul until Simchas Torah is able to tear any evil decree which has been placed upon him and is acquitted from judgment.[117] The recital of Ledavid is a Segula to banish all the evil forces and prosecuting angels.[118] During the days of Elul that the thirteen attributes of mercy are revealed it is possible also for forces of evil to receive nurture and therefore we recite this Psalm to banish them from nurturing from holiness.[119]

11. Weddings:^[120]

The entire month of Elul is an auspicious time for weddings, even after the 15^th of the month.^[121]

  12. Reading Tikkunei Zohar in Chodesh Elul:

Some have a custom to read the Tikkunei Zohar during Elul, one each of the 40 days from Rosh Chodesh Elul until Yom Kippur.^[122] They begin the reading on Rosh Chodesh Elul and complete it on Yom Kippur.^[123] Some prints of Tikkunei Zohar contain a daily section of recital for each of the 40 days, so it be completed by Yom Kippur.^[124] One is specifically to study Tikkunei Zohar and not the regular Zohar.^[125] One is to read it even if he does not understand any of the words.^[126] The reason for this is because the words of the Zohar are very holy and elevates the person who reads them. This custom was followed in the communities in Eretz Yisrael and Poland, and they would read one to two pages per day in the month of Elul.^[127] The Rebbe Rayatz records that this custom was practiced also in Lubavitch^[128], and the Rebbe once directed an individual to abide by this custom^[129], and hence we see that it was accepted also amongst Chabad Chassidim. This is in addition to the general encouragement that the Alter Rebbe encouraged the study of Zohar even if he does not understand what he’s reading.^[130] Nevertheless, this does not mean that Chabad Chassidim are required to religiously do so, but simply that it is an acceptable custom to follow.^[131] [Regarding the general encouragement of reading Zohar, it is recorded in Sefarim that reading Zohar throughout the year has a great effect on the soul, even if one does not understand what he is saying.^[132] The Rebbe Rayatz stated that he had a set Seder in reading Zohar.^[133]]

13. Special Dates within the month:

A. The 14^th of Elul-Begin reviewing the laws of Sukkos:^[134]

It is a Mitzvah^[135] upon every Jew to study^[136] the laws of Sukkos prior to the festival until he is an expert in them, and knows what is to be done. One is to study the laws from the many available books dealing with the practical laws of Sukkos, or is to learn the laws from a teacher.

From when before Sukkos is one to begin studying the laws?^[137] One is to begin studying the laws thirty^[138] days prior to the festival. Practically, one is to begin studying the laws of Sukkos starting from the 14^th of Elul.^[139] 

Increasing in study two weeks prior to Sukkos:^[140]  One should increase in learning these laws from two weeks before Sukkos thus following the opinion of Rav Shimon Ben Gamliel.

Summary: Starting from the 14th of Elul it is a Mitzvah upon every individual to study the laws of Sukkos until he is expert in them.

 

B. The 15^th of Elul-the Founding of Tomchei Temimim:

On the fifteenth of Elul 5657 [1897; תרנ׳׳ז] the Tomchei Temimim Yeshiva was founded in Lubavitch.

Directives of the Rebbe in connection with this date:[141] · One is to add in the learning of Chassidus on this day. This especially applies to the Torah of the Baal Shem Tov, Alter Rebbe, Rebbe Rashab and Rebbe Rayatz. ·  To strengthen and establish new classes in Chassidus. · To add in the service of prayer, which is uniquely connected to the purpose of this Yeshiva. · To hold a Chassidic gathering in all Yeshivas of Tomchei Temimim. · To open branches of Tomchei Temimim in all applicable areas.

 

C. Chai Elul:^[142]

The occurrences:

1. The Maharal of Prague, who was the great ancestor of the Alter Rebbe, passed away on Chai Elul, in the year ^[143]
2. The eighteenth of Elul is the birthday of the Baal Shem Tov. The Baal Shem Tov was born on Monday, the eighteenth of Elul, in the year 5458/1698. This Hebrew year spells out the word נחת [tranquility, fulfillment], as the Baal Shem Tov brought tranquility both to G-d and to the Jewish people.
3. On Wednesday, Chai Elul, in the year 1714 by his 16^th birthday, the Baal Shem Tov met Eliyahu Hanavi for the first time while alone, while performing Hisbodedus in the field. On that occasion, Eliyahu Hanavi taught the Baal Shem Tov what would become one of the central teachings of the Baal Shem Tov, which is the importance of blessing and praising God whenever he has an opportunity. From there was born the concept of reciting Baruch Hashem when asked how one is doing.^[144]
4. On Chai Elul 5484/1724 [תפ׳׳ד] Achiyah HaShiloni revealed himself to the Baal Shem Tov.
5. On Chai Elul 5494/1734 [תצ׳׳ד] the Baal Shem Tov revealed himself to the public and was no longer a hidden Tzaddik.
6. The eighteenth of Elul is the birthday of the Alter Rebbe. He was born on Wednesday, the eighteenth of Elul, in the year 5505/1745. This Hebrew year spells out the word קה״ת which is the initials of the phrase קרני הוד תורה.
7. On Chai Elul, in the year 1813, the center of the Chabad Hasidic movement officially moved to the city of Lubavitch.^[145]
8. On Chai Elul, in the year 1897, the first studies officially began in the Tomchei Temimim Yeshiva.^[146]
9. On Yud Tes Elul, in the year 1940, the Rebbe Rayatz moved to 770.^[147]

 

Its importance:

• The Rebbe Rashab and Rebbe Rayatz were accustomed to wish others Gut Yom Tov on this day.^[148] The Rebbe Rashab would wear Shabbos clothing and privately guard this day as a holiday.^[149]
• Chai Elul is the day that introduced, and introduces, vitality into Elul.
• Chai Elul enters enthusiasm to one’s spiritual service as defined by the phrase “Ani Ledodi Vedodi Li”.
• Chai Elul is the day on which one begins one’s Divine service for the coming year.^[150]

 

Day of Farbrengen:[151] One is to hold a Chassidic gathering in the local Shul on Chaiy Elul. One is to speak of stories of Tzaddikim and strengthen the path of Chassidus.   Tachanun:[152] In the Rebbe’s Minyan, Tachanun was recited on this day as normal.

The last 12 days of Elul:[153] The last 12 days of Elul corresponds to the 12 months of previous year. Each day one should do Teshuvah for its corresponding month.

Date	Corresponding Teshuvah month
18th	Tishrei
19th	Cheshvon
20th	Kisleiv
21st	Teves
22nd	Shevat
23rd	Adar and/or Adar 11[154]
24th	Nissan
25th	Iyyar
26th	Sivan
27th	Tammuz
28th	Av
29th	Elul

 

D. The 25^th of Elul:

The 25^th of Elul is the day the world was created. [Some have the custom to recite the verses in Parshas Bireishis of the first day of creation and so on and so forth for each day of creation until Rosh Hashanah when the sixth day is recited.^[155] The Rebbe Rayatz states that this custom was practiced by the earlier Chassidim in order to draw down the Avoda into also these sublime matters.^[156] This custom is no longer practiced in Lubavitch.]

E. The 26^th of Elul:

It is proper for every person to increase in Teshuvah within the four days prior to Rosh Hashanah.^[157] This is similar to a Karban which must be separated four days prior to its slaughter in order to verify that it is free from blemish. Similarly, we must free ourselves from blemish four days prior to Rosh Hashanah as on Rosh Hashanah it is considered that we are the sacrifice as opposed to other holidays where the animal is the sacrifice.^[158]

 

F. The 29^th of Elul-Birthday of the Tzemach Tzedek:

The 29^th of Elul is the birthday of the third Rebbe of Chabad, Rabbi Menachem Mendel, known as the Tzemach Tzedek. He was born on Erev Rosh Hashanah, the twenty-ninth of Elul, in 5549/1789.

G. The Torah reading of Parshas Ki Seitzei:

If one missed Parshas Zachar: If one did not hear the reading of Amaleik on Parshas Zachar he can still fulfill his Biblical obligation through hearing the Torah reading of Amaleik in Parshas Ki Seitzei.^[159] [In such a case however one must have in mind to fulfill the Mitzvah of remembering Amaleik upon hearing the reading. Some Poskim^[160] write that one is to tell the Baal Korei to have in mind to fulfill his obligation.]

Zeicher/Zecher:^[161] There is dispute amongst Poskim^[162] as whether one is to read Zeicher Amaleik or Zecher Amaleik. Practically one is to read both.^[163] By the reading of Parshas Zachar and Parshas Ki Seitzei one reads first Zeicher and then Zecher. By the reading on Parshas Beshalach and Purim one reads first Zecher and then Zeicher.^[164] Our custom is to only repeat the word Zeicher and Zecher, however others have the custom to repeat the entire verse twice.^[165] [One is to repeat Zeicher Zecher in both Shevii and the Haftorah.^[166]]

Noise making by Zachar:[167] Many Gedolei Yisrael have protested against noise making at the end of the reading of Amaleik.[168] In a leap year is one to fulfill his obligation of Zachar also with the reading of Parshas Ki Seitzei? Some Poskim[169] rule that in the year preceding a leap year, asides for Parshas Zachar, one is to intend to fulfill his obligation of remembering Amaleik also during the reading of Parshas Ki Seitzei.[170] Others[171] however hold it is not necessary to do so.[172]

 

H. The Torah portion of Ki Savo:^[173]

In the sixth Aliyah the Torah portion discussing the curses is read.

Avoiding an interval by the curses: The custom^[174] is not to make an interval of Aliyos by the curses of Ki Savo.^[175] One is to read from at least three verses prior to the curses and conclude at least three verses after the curses.^[176] [The need to add three verses after the curses refers to Parshas Bechukosaiy in which there remains three verses prior to the end of the Parsha. However, in Parshas Ki Savo one reads only one verse after the curses, being that it represents the conclusion of that Parsha.^[177]]

Not to call up by name:^[178] The custom is to not call anyone by name for the Aliyah of the curses, which is the 6^th Aliyah, and rather whoever desires goes up for the Aliyah ]without being called[.^[179] [Many are accustomed to designate this Aliyah to a specific person and in such a case] one is to avoid going up for this Aliyah in place of the person that it is set to be given to.^[180] [Many are accustomed that the Baal Korei himself is designated to receive this Aliyah.^[181] Practically, this is the Chabad custom.^[182] The Baal Korei is not called up by name and hence begins the blessings on his own. The Baal Korei may receive a Mi Shebeirach with his name after the Aliyah.^[183]]

Reading the curses in a low voice:^[184] The custom is for the reader to lower his voice upon reading the curses. He raises his voice again only by the words “Eilu Divrei Habris” in the end of Shishi.

What is one to do if the Baal Korei is a Kohen [or Levi]? As brought above, many are accustomed [and so is the Chabad custom] that the Baal Korei receives the Aliyah of the curses. If the Baal Korei is a Kohen [or Levi], then some Poskim[185] rule he should read seven Aliyos prior to the curses and then go up and read the curses as an eighth Aliyah. However, it is not allowed for the Kohen or Levi to go up for the curses if it is still the 6th or seventh Aliyah.[186] [Practically, however, according to the Chabad custom the Baal Korei may not add or change the Aliyos.[187] Therefore, the Kohen is not to go up and rather another person should do so without his name being called.] What is the law if the Gabaiy absentmindedly called someone up for the Aliyah of the curses? The person who was called up should go up for the Aliyah.[188]

14. Shabbos Mevarchim Tishrei:^[189]

No blessing before Musaf:^[190] On the Shabbos before Rosh Hashanah we do not bless the coming month despite this being the custom on every Shabbos that precedes Rosh Chodesh.^[191]

Tehillim:^[192] The entire book of Tehillim is recited before Shacharis just as on any other Shabbos Mevarchim.

Av Harachamim:^[193] One recites the paragraph of “Av Harachamim” prior to Musaf.^[194]

Farbrengen: At the conclusion of the prayers one is to have a Chassidic gathering as is done on every Shabbos Mevarchim.^[195] This gathering is to include good and practical resolutions in matters of spiritual and physical charity.^[196]

Omitting Vihi Noam:^[197] The entire^[198] prayer of Vihi Noam is customarily omitted on the Motzei Shabbos directly prior to any Holiday including Rosh Hashanah.^[199] If, however, Rosh Hashanah falls on Shabbos, Vihi Noam is recited the previous Motzei Shabbos.^[200]

Sparks of Chassidus Hashem blesses this month:[201] On the Shabbos before Rosh Hashanah, which is the last Shabbos of the month of Elul, we read the passage in the Torah which begins נצבים אתם. These words are G-d’s blessing to the Jewish people. The Rebbe Rayatz records the following statement from his father the Rebbe Rashab: When I was a child I asked my father, the Rebbe Maharash, “Why do we not bless the month of Tishrei as we bless the other months?” The Rebbe Maharash in turn replied that when he was a child, he had asked the same question to his father the Tzemach Tzedek who in turn said that when he was a child, he asked this question to his grandfather the Alter Rebbe. The Alter Rebbe replied that he heard the following teaching in Mezritch from his master, the Maggid, who had received it from his master, the Baal Shem Tov: The seventh month [i.e. Tishrei], which is the first of the months of the year, is blessed by G-d Himself on Shabbos Mevarchim, which is the last Shabbos of the month of Elul. By virtue of this blessing the Jews are empowered to bless the other months eleven times a year. This is the content of G-d’s blessing: “Atem Nitzavim Hayom” [i.e. You are standing this day]. The word היום [i.e. this day] refers to Rosh Hashanah, which is the Day of Judgment. The phrase Atem Netzavim implies not only that the Jewish people are standing, but furthermore that on this day “you are sustained in your firm stance” which means that you are acquitted in your trial.   Shabbos Selichos: In years that Rosh Hashanah falls on Thursday or Shabbos then Shabbos Mevarchim is also considered Shabbos Selcihos. See Halacha 15C in Q&A for a description of Shabbos Selichos in Lubavitch!

15. Selichos:

A. On which days is Selichos recited?^[202]

Ashkenazim:^[203] Selichos is recited for a minimum of four days prior to Rosh Hashanah.^[204] Selichos is said starting from the Sunday [Motzei Shabbos, immediately after midnight^[205]], of the week of, or the week prior to Rosh Hashanah. Being we need to say at least four days of Selichos before Rosh Hashanah, and we always start on Motzei Shabbos^[206], therefore when Rosh Hashanah falls on Monday or Tuesday^[207] we begin saying Selichos from the Motzei Shabbos of the previous week. However, when Rosh Hashanah falls between Thursday-Saturday we begin to say it from the Motzei Shabbos before Rosh Hashanah.^[208]

Sephardim:^[209] Sephardim begin saying Selichos from [the day after^[210]] Rosh Chodesh Elul until Yom Kippur.

Until when is Selichos said? Many have the custom to say Selichos daily until Yom Kippur.^[211] However the Chabad custom is to only say Selichos before Rosh Hashanah, while during Aseres Yimei Teshuvah Selichos is not said. This is with exception to Tzom Gedalia in which the typical fast day Selichos is recited.^[212]

Q&A Are even Torah scholars to diminish their learning in order to recite Selichos?[213] Yes. Although in general it is better for Torah scholars to continue learning Torah than to increase in supplications[214], during these days it is better to increase in supplication. This was witnessed amongst great Rabbis who although spent their time in deep learning of Jewish law, when Elul arrived, they would diminish in their learning in order to increase in supplication and prayer.[215]   Does one say Selichos if there is a Chasan present by the Minyan?[216] If there is a Chasan present by the Minyan, Selichos is recited[217] [without the confession prayer of Ashamnu[218] and] without Nefilas Apayim.[219] However some Poskim[220] rule that when Selichos is recited prior to Davening one is to recite the confession prayer within it even in the presence of a Chasan. [Practically the Chasan is to be asked to leave the Shul in order to allow Ashamnu to be recited, although he himself is to omit it.[221]] Does the Chasan himself say Selichos? The Chasan himself is to recite Selichos without Tachanun.[222] However by a Taanis Tzibur the Chasan does not recite Selichos.[223]

Does one say Selichos if there is a Baal Bris [i.e. Mohel; Sandek; Father] present by the Minyan?[224] Prior to Alos: If Selichos is being recited prior to Alos and a Baal Bris is present, then the Selichos is recited regularly, together with the confession prayers.[225] After Alos: If Selichos is being recited after the time of Alos then it is disputed[226] as to whether Tachanun[227] is recited within the Selichos, although the remainder of the Selichos is recited according to all. This dispute applies also when Selichos is being recited past sunrise.[228] Does the Baal Bris himself say Selichos? The Baal Bris himself is to recite Selichos without Tachanun.[229] However by a Taanis Tzibur the Baal Bris does not recite Selichos.[230]   Is Selichos recited in the house of an Avel? See I!

Sparks of Chassidus: The meaning of Selichos:[231] Every year Hashem grants one blessing in all matters of life as a loan. This loan is to be paid by the recipient throughout the year in the form of Torah and Mitzvos. One who has not paid this debt is given throughout Elul to do so. If one has still not done so by the time Selichos arrives, then Hashem willingly forgives the debt upon seeing the true desire of the person towards change.   Niggun Daled Bavos:[232] The days of Selichos were one of the auspicious times that Chassidim would sing the Niggun of Daled Bavos.

 

B. At what hour of the day is Selichos to be recited?  

The letter of the law:^[233] Selichos is to be said by “Ashmuras Haboker” [which corresponds to the last three hours of nightfall^[234]]. The reason for this is because the end of the night is a time when G-d discerns the matters of the world and thus this period of time is auspicious above.^[235]

The custom:^[236] Practically the custom today is to say Selichos before Shacharis, after Alos Hashachar.^[237] [The custom of the Rebbe was to recite Selichos in the morning much time after Ashmuros Haboker and sunrise. This is unlike the recorded custom in Sefer Haminhagim to recite Selichos by Ashmuros Haboker.^[238]]

The first night-Motzei Shabbos:^[239] On the first night of Selichos which is Motzei Shabbos the custom is to begin Selichos immediately after midnight.

C. The morning blessings:^[240]

One is to say the blessing of Birchas Hatorah prior to Selichos.^[241] This applies whether one is saying Selichos at night prior to Alos, or during the day.^[242] On those days that one awakens to say Selichos before Alos the other morning blessings may only be recited if one received their corresponding benefit.^[243] Thus, if he did not hear the rooster crow, or did not change clothing or wear leather shoes or put on a belt or hat, then he may not say their corresponding blessing until Alos, even if he slept at night.^[244] According to all, the blessings of Shelo Asani Goy/Aved/Isha may be said immediately upon awakening, prior to Alos.^[245]

 

Q&A Does one wear Shabbos clothes for Selichos of Motzei Shabbos?[246] On Motzei Shabbos, Selichos is said while still wearing one’s Shabbos clothing.

May one recite Selichos after midnight, before Ashmuros Haboker, on all the nights of Selichos?[247] Yes. There are those which are accustomed to do so even initially.[248] Those which will be unable to recite Selichos by Ashmuros Haboker, it is proper to recite it after midnight rather than recite it in the morning.[249] May Selichos be said at night prior to midnight?   No. According to Kabala it is forbidden to recite Selichos at night [prior to midnight].[250] Some Poskim[251] however rule that Selichos may be recited starting from two hours prior to midnight. Practically one may be lenient to recite Selichos within these two hours in a scenario that otherwise the Selichos will not be able to be said together with a Minyan.[252] On Motzei Shabbos, if the Selichos is being recited prior to midnight, then one is to omit the confession prayer.[253]   Is one to do Nefilas Apayim when reciting Selichos at night prior to Alos? One is not to perform Nefilas Apayim during the night, prior to Alos.[254] If however one reaches Nefilas Apayim near Alos then it is permitted to do Nefilas Apayim, although it is best to delay the Nefilas Apayim until after Alos.[255] However some Poskim[256] are lenient to perform Nefilas Apayim starting from after midnight. The Chabad custom is to never do Nefilas Apayim during Selichos, even when the Selichos is being said during the day.   If Selichos could not be said before Shacharis may it be said later on?[257] If one could not say Selichos in the morning before Shacharis it may be said throughout the entire day, such as prior to Mincha. May Selichos be recited on Erev Shabbos past midday? Seemingly Selichos is to be recited without Tachanun.[258] Shabbos Selichos:[259] The Chassidus of this Shabbos was heard with completely different concentration. On Friday night of Shabbos Selichos, Chassidim would diminish their amount of sleep as they were unable to sleep. A person did not find his place. They would go to Mikveh prior to daytime. In the Mikveh they would meet many others hurrying on their way. It was recognizable that this Shabbos was different than every other Shabbos. In one’s mind passes the thought “To you Hashem is righteousness and to us is the face of shame”. One would immerse with a broken heart and question himself whether this is an immersion of true repentance or is he immersing with the rodent in his hand. When they would pass Binyamin’s Shtible they would hear the congregation saying Tehillim. The Tehillim of that Shabbos was also different then all the other Shabbasim. Farbrengen: It is customary to hold a Chassidic gathering on Motzei Shabbos in the hours prior to Selichos.

 

D. Concentration: 

Selichos must be recited slowly and with concentration. It is better to recite a lesser amount of supplications, but with proper concentration, then a larger amount without concentration.^[260] Those who are accustomed to hastily recite the conclusion of Selichos are to nullify their custom.^[261]

 

May Selichos be recited in English or other language?[262] When saying Selichos in private: One is to be particular to say Selichos in Lashon Hakodesh if he [is fluent in the language and] understands what he is saying.[263] If, however, he does not understand Lashon Hakodesh, he is to say Selichos in whatever language he understands.[264] [Furthermore, if he can express himself better in his native language than in Lashon Hakodesh he is to do so, as the main thing is that the prayer should come from the bottom of one’s heart.[265] Accordingly, many women were accustomed to recite Selichos in Yiddish.] When saying Selichos with a Minyan:[266] Whenever one is saying Selichos with a Minyan he may say Selichos in whatever language he understands, even if he also understands Lashon Hakodesh.[267] [Nevertheless, it is best in all cases to say Selichos in Lashon Hakodesh even when one is with the congregation, if he is fluent in the language.[268]]   Is one who is accustomed to immersing in a Mikveh to do so before or after Selichos?[269] One is to try to immerse in a Mikveh before Selichos. One who was unable to do so is [not to delay reciting Selichos with a Minyan and is rather] to immerse in a Mikveh after Selichos, before Davening.

E. The Thirteen attributes:

It is forbidden to recite the thirteen attributes without proper concentration.^[270] [It is to be recited slowly and carefully.^[271] It is to be recited aloud.^[272] Some are accustomed to count the Middos with their fingers.^[273] Some are accustomed to picture each letter of each word in their mind while reciting it.^[274] One is to make a break between the words Vayikra Besheim and Hashem^[275], and between the two names of Hashem Hashem.^[276]]

Reciting with the Minyan: The 13 attributes may only be read together with the Minyan.^[277] [Some write that this applies also for the entire paragraph of “Keil Melech Yosheiv”.] See D and Q&A!

 

Q&A Must one stand when reciting the 13 attributes?[278] The custom is to stand while reciting it. One is not to lean while reciting it unless he is old or sick. Bending down:[279] One is to recite the 13 attributes with his back slightly arched forward.   If one is behind the Minyan and the congregation has reached the 13 attributes of mercy what is he to do?[280] The custom is to stop and read the 13 attributes together with the congregation, as is the law by Kaddish and Kedusha.[281] This applies for everyone in the Shul, even if one is not part of the Minyan for Selichos.[282] Nevertheless if one is in the midst of prayer, and is in an area that he cannot make an interval, then he is not to say it.[283]   If one is Davening with a Minyan and the congregation has already recited the 13 attributes of mercy may he recite it when he reaches that point?[284] No. The 13 attributes of mercy may only be recited together with the actual Minyan.[285]   Must one read each word of the 13 attributes together with the congregation or can he read it on his own pace?[286] If one begins reading the 13 attributes together with the congregation, and the congregation is saying the words quickly, it is permitted for him to recite the words at his own pace.[287]

If the congregation is already in middle of reciting the 13 attributes may one begin to say it? Some[288] write that as long as majority of the congregation has not yet completed the recitation, then he may recite it with them.   May one recite the 13 attributes of mercy to himself in the Torah reading tune? If one is saying Selichos without a Minyan, he is to omit the 13 attributes of mercy.[289] It is permitted to recite the thirteen attributes in the Torah reading tune even if one is reciting it alone.[290] Nevertheless, many are accustomed to avoid doing so, and they thus completely omit it when a Minyan is not present.[291] Practically, the recorded Chabad custom is not to say it.[292]

 

F. The Nussach:^[293]

The Nussach and Seder of the Selichos according to Chabad custom was arranged by the Rebbe based on a directive of the Rebbe Rayatz. The Chabad Nussach of Selichos follows the Nussach of the Machzor Kol Bo and in general is similar to the custom of Lita, Risan and Zamut. The order of Selichos is similar to the order of Davening. First one recites a psalm of praise [Ashrei] which is followed by half Kaddish. The Selichos are then begun which corresponds to Shemoneh Esrei. The Chazan recites aloud the end of the first paragraph starting from the words “Haneshama Lach”.^[294] At the conclusion one recites Kaddish Tiskabel which corresponds to the Kaddish recited after Shemoneh Esrei.

Viduiy-Ashamnu:^[295]  One is to recite the confession prayer [i.e. Viduiy] three times [in Selichos] every day prior to dawn. [Practically however the Chabad custom is to only recite the confession prayer of Ashamnu one time within the Selichos. [296]]

Nefilas Apayim:^[297] It is not our custom to perform Nefilas Apayim during Selichos.

Shema Koleinu: The custom is to open the ark and stand for the recital of Shema Koleinu.[298] It is recited verse after verse with the congregation repeating after the Chazan. It is said in this format until the verse of Al Taazveinu.^[299]

Machnisei Rachamim: It is our custom to recite the hymn of Machnisei Rachamim.^[300] Some^[301] however have the custom to omit it.

Kaddish:^[302] The Chazan recites the full Kaddish Tiskabel at the conclusion of Selichos. This applies even if the Minyan plans to Daven Shacharis immediately afterwards. [See Q&A!]

Directives of the Rebbe related to Selichos:[303] Learning Torah: One is to learn Torah prior to saying Selichos. The content to be learned is matters which pertain to practical Halacha. Likewise, one is to study the Mamar of “Lecha Havayah Hatzedaka” [printed in the beginning of the Selichos] or at the very least its beginning and end. On the first night of Selichos this to be learned prior to midnight. Charity: One is to give charity prior to Selichos. On the 1st night of Selichos this is to be done only after midnight.[304] The third day of Selichos:[305] The third day of Selichos is an auspicious occasion[306], and should be utilized appropriately.

 

Q&A Must one stand during Selichos?[307] The custom is to stand while reciting Selichos. This especially applies when the Aron is open[308], when the thirteen attributes are recited [and upon saying Ashamnu[309]]. Nevertheless, if it is difficult for one to stand, then he may be seated, with exception to when the thirteen attributes [and Ashamnu] is recited.[310] Is Kaddish Tiskabeil to be recited at the end of Selichos even if one plans to begin Shacharis right away? Yes.[311] However there are opinions[312] that say in such a case only half Kaddish is to be recited.

 

G. A Minyan versus in private:

Importance of a Minyan:^[313] The congregation is to delay beginning Ashrei until a Minyan has gathered in order to be able to say the Kaddish before Selichos. If they cannot wait for a Minyan to arrive then they are to recite Ashrei, omit Kaddish and begin Lecha Havaya Hatzedaka”.

May a person recite Selichos without a Minyan?^[314] It is permitted to recite Selichos without a Minyan, although one is required to omit certain parts, as will be explained next.

What does one omit if he is saying Selichos without a minyan? If one is saying Selichos without a Minyan, he is to omit the 13 attributes of mercy.^[315] [One is to omit the words starting from Vayaavor.^[316] Some^[317] write that one is to also omit the entire paragraph of “Keil Melech Yosheiv”. It is not our custom in such a case to recite the 13 attributes of mercy in the tune of the Torah reading-see Halacha D in Q&A!] He is likewise to omit the Aramaic parts said within Selichos.^[318] One does not omit the verse of “Uzechor Hayom Bris Shlosh Esrei” upon saying Selichos without a Minyan.^[319]

Q&A If one began Selichos without a Minyan and a Minyan later arrived may Kaddish be recited?[320] If a congregation did not have a minyan when Selichos began and later they achieved a Minyan, they are to stop to say Kaddish upon the arrival of the Minyan.[321] If one began Selichos with a Minyan and concluded without a Minyan is Kaddish and the Aramaic parts to be recited?[322] If the congregation began Selichos with a Minyan and upon finishing they no longer have a Minyan, they are nevertheless to say Kaddish with Tiskabel [so long as there are at least six people which have remained[323]]. Nevertheless, it is forbidden for those that are part of the Minyan to leave the Minyan on this basis and one that leaves, on him it says the verse “And those that leave G-d…”.[324] Aramaic parts:[325] They are to omit the Aramaic parts from the Selichos. If one is saying Selichos with a Minyan, and the Minyan has already passed the Aramaic parts may he still recite them?[326] So long as the congregation has not yet completed the Selichos it may be recited. May one join Selichos through a Telephone, radio, live video/audio internet hookup [i.e. zoom]?[327] If one is unable to join the saying up Selichos with an actual Minyan, then he can join through a live hookup, such as through the telephone, radio, or internet. Nonetheless, there is debate as to the value of such a recital of Selichos, if it’s considered to have been said with a Minyan, and have one is allowed to answer Amen, and for the 13 attributes of mercy. Some Poskim[328] rule one is not to answer Amen or the 13 attributes in such circumstances.[329] Other Poskim[330], however, rule one is to answer Amen and for the 13 attributes.[331] Practically, one may be lenient in this matter.[332] [If however there is a number of seconds of delay between the “live” hookup and the actual events taking place, then according to all opinions one may not answer Amen to Kaddish.[333] In many live broadcasts there are several seconds of delay between the events and the broadcast, and hence in such a case one may not answer Amen to the Kaddish.[334]]

 

H. Donning a Tallis:

The Chazan is to recite Selichos with a Tallis.^[335] [This applies even if a Bochur is the Chazan for Selichos.^[336]]

Borrowing a Tallis at night: If it is still before the allowable time to say a blessing over a Tallis^[337] the Chazan should borrow a Tallis from another person and wear it without a blessing.^[338] [Thus on the first night of Selichos, which is recited at night, the Chazan should have another person bring a Tallis to Shul and he is to borrow it from him. He should not use the Shuls Tallis.^[339] If the only Tallis available is the Tallis of the Shul or a Tallis that he owns then he is to wear it without a blessing.^[340] Some Poskim^[341] argue on the above and rule that a Chazan may even initially wear his own Tallis, or the Tallis of the Shul, at night without a blessing and there is no need to borrow the Tallis from another.]

If the time of Alos arrives in the midst of Selichos then the Chazan is to stop and recite a blessing over the Tallis, shaking the fringes of the Tallis prior to reciting the blessing.^[342]

Is a blessing recited when wearing a Tallis for Selichos said during the day? When saying Selichos during the day the Chazan is to recite a blessing over the Tallis prior to wearing it.^[343] If however the Chazan borrows the Tallis from another person he is not required to recite a blessing.^[344] If however one borrows the Tallis of the Shul then a blessing is to be recited.^[345]

 

I. Is an Avel within Shiva to go to Shul for Selichos?

An Avel that is within Shiva may not leave his home to recite Selichos with the Minyan.^[346] The Avel is either to recite Selichos privately at home or arrange for a Minyan to come to his home.^[347] [However some Poskim^[348] rule that if a Minyan is not available in the home of the Avel then he may go to Shul for Selichos and Shacharis.]

Erev Rosh Hashanah and Erev Yom Kippur: The above however is with exception to Erev Rosh Hashanah [and Erev Yom Kippur^[349]], in which case [in those areas that increase in Selichos^[350] and hence] the Selichos are lengthy, the Avel may go to Shul.^[351] [In such a case he may remain in Shul to Daven Shacharis with the congregation.^[352]]  Nevertheless even on these days it is best to arrange for a Minyan in the house of the Avel rather than have the Avel go to Shul.^[353]

Q&A Is Selichos recited in the house of an Avel?[354] At the house of an Avel, Selichos is recited without the confession prayer [of Ashamnu] and without Nefilas Apayim.[355] However some Poskim[356] rule that one is to recite the confession prayer within the Selichos recited prior to Davening. Some[357] suggest that the Minyan is to recite Selichos in a nearby home in which the person did not pass away, and they are then to recite the confession prayer within Selichos. Does the Avel recite Selichos?[358] Yes. An Avel recites Selichos although he does not recite the confession prayer or Nefilas Apayim.[359] Is the Avel to lead the Selichos prayer? See next Halacha in Q&A!

 

J. Who should be the Chazan for Selichos and the High Holidays?^[360]

Ideally the Chazan for Selichos and for the High Holidays should be the most upright of people that has greatness in both Torah knowledge and Mitzvos. He should be at least thirty^[361] years of age and be married.^[362] [However, being learned and G-d fearing takes precedence over being married and of the right age.^[363] Likewise being married takes precedence of being of the right age.^[364]] Nevertheless, all Jews are considered to be Kosher and thus may serve as the Chazan as long as they are appeasing to the congregation. However, one who takes the position by force [or without being appointed^[365]] the congregation should not answer Amen to his blessings. [This ruling only applied during times that the Chazan would fulfill the prayer obligation of the community. However today being that everyone Davens themselves in addition to the Chazan, one may answer Amen for his blessings even when the position is taken by force.^[366]] He must also intend to fulfill the obligation of every member of the congregation. If however he has an enemy and he intends not to be Motzei him, then the other members of the congregation are likewise not Yotzei.^[367] [If a potential Chazan sees that the choosing of the Chazan is leading to discord he should remove himself from the position even on the expense of having an unfit person become Chazan.^[368] Likewise, if he knows that he is not spiritually befitting then he is to remove himself from the position.^[369]]

The Chazan for Selichos is to Daven all the prayers of that day: Some have a custom that the same person which serves as the Chazan for Selichos also serves as the Chazan for the remaining prayers of the day.^[370] [Practically this is no longer accustomed today.^[371] However there do remain communities even today that follow this custom.^[372]]

Spiritual preparation:^[373] Three days prior to Rosh Hashanah and Yom Kippur the Chazan must remove himself from all matters of impurity [including marital relations[374]] and he must add in all matters of holiness.^[375] The Rashbi did not desire to hear a prayer from a Chazan that did not spiritually prepare himself three days beforehand. The Chazan should study the Kavanos of the prayers from the Zohar.^[376]

 

Q&A Can a single individual oppose the appointment of a Chazan?[377] No. In today’s times we no longer allow the claim of an individual to refrain a Chazan from being appointed and rather one is to follow the majority opinion of those which pay the Chazan’s salary [i.e. the Shuls members]. In some communities these decisions are given to the members of the board and they follow the majority opinion. May a community appoint a different person as Chazan if there is already a Chazan that annually recites Selichos?[378] The custom is to not remove a set Chazan from his position in the place of someone else.[379]   Can a set Chazan decide to no longer Daven for the Amud? Some Poskim[380] rule that if a Chazan decides to quit his position then he is to perform Hataras Nedarim. This however only applies if he is still fit for the job and is thus able to be Chazan if he desired. If however he is old, or sick or moved to a different area then he is not required to do Hatara.   Is a set Chazan able to delegate the merit to another person in his place? No. The ability to appoint a replacement Chazan is given only to the community members.[381] However he is able to appoint his son in his place so long as he has a normal voice.[382]   If the appointed Chazan passes away does his son automatically merit the position?[383] Yes. A son inherits his father’s position even if he does not have as good of a voice as his father so long as he does not have a bizarre voice. However, this only applies to a community that does not have a set custom in this regard. If, however the custom of the community is known to be otherwise then the custom is to be respected and the son does not inherit the position.    May an Avel be Chazan? Rosh Hashanah and Yom Kippur: It is forbidden for an Avel[384] to Daven for the Amud on Rosh Hashanah or Yom Kippur.[385] This applies even for Pesukei Dezimra.[386] This applies even if he is the set Chazan of the Shul.[387] Some Poskim[388] however rule that if he is the set Chazan then if he is past Shiva but within thirty days of Aveilus for other relatives then he may be Chazan on Rosh Hashanah or Yom Kippur.[389] Some[390] rule that this allowance applies even if the set Chazan is within his year of Aveilus for one of his parents. Practically the Chabad custom is like this latter opinion that if he is the set Chazan from years prior then he is to continue to Daven for the Amud on the high holidays even if he is within his year of Aveilus.[391] Days of Selichos-Aseres Yimei Teshuvah: An Avel may be Chazan during the days of Selichos, including Erev Rosh Hashanah and Erev Yom Kippur.[392] Nevertheless some are accustomed that an Avel[393] does not lead the prayers at all during the Aseres Yimei Teshuvah, neither for Selichos or for any of the prayers of the day.[394] Furthermore some places are accustomed that the Avel does not lead the prayers starting from the first day of Selichos before Rosh Hashanah and they only go up for Ashrei and Uva Letziyon.[395] Some Poskim[396], however, negate the validity of this practice and rule an Avel is to continue being Chazan during these days. [The Chabad custom is that the Avel leads the prayers on all of these days, including Erev Rosh Hashanah and Erev Yom Kippur.[397]] During Shiva: Some Poskim[398] write that an Avel which is within Shiva is not to lead the prayers of Selichos or any of the prayers of the day during the days that Selichos is recited. [The Chabad custom is that the Avel leads the prayers on all of these days, as stated above.] May an Avel be the Baal Korei on Rosh Hashanah or Yom Kippur?[399] It is permitted for an Avel to be a Baal Korei on Rosh Hashanah or Yom Kippur even if he is within his seven days of Aveilus.[400]   May a Shochet be a Chazan for Rosh Hashanah? Some[401] write a Shochet should not be Chazan during the period of Rosh Hashanah. The Rebbe Rashab however was not particular in this matter and on the contrary once asked particularly for the Shochet to be Chazan.[402]

 

K. Selichos on Erev R”H:

In the morning of Erev Rosh Hashanah a lengthy Selichos is recited^[403] which incorporates Tachanun.^[404] This applies even if one is reciting Selichos after Alos.^[405] However by Shacharis of Erev Rosh Hashanah Tachanun is omitted.^[406]

_________________________________________________

[1] Likkutei Deburim Vol 1 page 151-158

[2] Likkutei Sichos 19 p. 158

[3] Mateh Efraim 581:3; Kaf Hachaim 581:23; See M”A 417:3; Bach 686; M”B 417:4; Kaf Hachaim 417:10 regarding the other months.

[4] See Shaar Yissachar Elul that the second 40 days which achieved the appeasement of G-d after the sin of the Eigel concluded on the 29^th of Menachem Av. It is thus called Yom Kippur Katan as it is similar to the third set of 40 days which concluded on Yom Kippur. It is due to this month that all the other Erev Rosh Chodesh are also called Yom Kippur Katan.

[5] Otzer Minhagei Chabad 4

[6] Takanos of Rebbe Rayatz for the Temimim, printed in Hakeriah Hakedosha Erev R”C Teves 1941

[7] Rama 425:1 in name of Tur and Mordechai; Mateh Efraim 581:8; Kitzur SHU”A 128:4; Sefer Haminhagim p. 64 [English]

Background and other opinions:

Throughout the year when Rosh Chodesh falls on Shabbos the Haftorah that is read is Hashamayim Kisi. [Michaber 425:1] However regarding Shabbos Rosh Chodesh Elul the Michaber ibid rules one is to read the Haftorah of Aniyah Soeira while the Rama ibid rules that one is to read the Haftorah of Rosh Chodesh as is usually done.

[8] Ketzos Hashulchan 88 footnote 15 “There is no need to add two verses of Ania Soeira at the end of the Haftorah”

[9] Mateh Efraim ibid; Kitzur SHU”A ibid; Sefer Haminhagim ibid

[10] Mateh Efraim ibid; Kitzur ibid

[11] Rama 425:2 in name of Minhagim; Sefer Haminhagim p. 64 [English]

[12] Adding of the first and last verse: Sefer Haminhagim ibid; Likkutei Sichos 35:187; See Michaber 425:2; Ketzos Hashulchan 88 footnote 15; Igros Kodesh 5:108 in reply to the Ketzos Hashulchan

[13] Sefer Hasichos Purim 1928; 1941 p. 85-86; Likkutei Dibburim p. 204; Otzer Minhagei Chabad p. 14

[14] Sichas 18^th Elul 1977

[15] Rama 581:1

Background: The Rosh in his conclusion of Tractate Rosh Hashanah records the Pirkeiy Direbbe Eliezer 46 that on Rosh Chodesh Elul Moshe ascended to heaven to receive the 2^nd tablets. On that day they blew the Shofar proclaiming Moshe’s ascent to the public, so they do not make another calculation mistake as they did by the golden calf. Due to this the Sages instituted that every year one is to blow Shofar on Rosh Chodesh Elul for the purpose of arousing the people to repent and in order to confuse the Satan. The Rosh then concludes: This is the custom in Ashkenaz-to blow the Shofar in the morning and evening after prayers. The Tur 581 quotes his father and then writes “and there are those that increase in Selichos from Rosh Chodesh Elul”. In the Shulchan Aruch the Michaber 581:1 records only this latter custom of the Tur regarding saying Selichos and does not mention the blowing of the Shofar. The Rama however negates the custom of Selichos in Ashkenaz and states that they are rather accustomed to blow Shofar. From the wording of the Rama it implies that in exchange for the saying of Selichos throughout the month, the Ashkenazim blow Shofar. Perhaps the meaning behind this is that all Jewry begins to do some form of spiritual preparation in the month of Elul, the Sefaradim with the saying of Selichos, and the Ashkenazim with the blowing of the Shofar.

[16] Rama ibid; Rosh ibid; Tur ibid

Do Sefardim also blow Shofar during Elul? It is not the Sefaradi custom to blow Shofar after prayer during Elul. This follows the second opinion of the Tur which implies that those which increase in Selichos during Elul do not follow the custom of blowing the Shofar. This is implied from the Rama [and lack of mention of Michaber] that this custom only applies to Ashkenazim and not to Sefaradim. Nevertheless, there are some Sefaradim that are accustomed to blow Shofar during their recital of Selichos in order to follow both opinions. [Kaf Hachaim 581:13] See Aruch Hashulchan 581:1 that writes all Jews are accustomed to blow Shofar during the month of Elul.

[17] The reason behind blowing Shofar in Elul:

1. On Rosh Chodesh Elul Moshe ascended to heaven to receive the 2^nd tablets and on that day they blew the Shofar proclaiming Moshe’s ascent to the public. Due to this the Sages instituted that every year one is to blow Shofar on Rosh Chodesh Elul. [See Background from Pirkei Derebbee Eliezer] This, however, only explains why we blow Shofar on Rosh Chodesh Elul, however the reason for why we blow the entire month, even after Rosh Chodesh Elul, is due to the reasons brought next. [Perisha on Tur ibid] However, it is possible to learn in the Tur that due to this occurrence in the times of Moshe the Sages themselves instituted that we blow the Shofar everyday n Elul. This however is not the wording in Pirkei Derebbe Eliezer ibid, as well is not the way the Perisha explains the Tur. See also Pirush Haradal on Pirkei Derebbe Eliezer who says perhaps such a Girsa existed in the Pirkei Derebbe Eliezer of the Tur.
2. Blowing Shofar arouses fear of G-d and leads one to repentance. [Tur ibid; Kitzur SHU”A 128:2]
3. The verse states “Blow Shofar [for a] month”. [M”A 581:2; 28 days in Elul, as on Erev RH we don’t blow, and 2 days of RH for a total of 30-Levushei Serud]
4. Blowing Shofar refrains the Satan from prosecuting the Jewish people, as he recalls the day in which the great Shofar will be blown which is the date of his prosecution and death. [Hosafos Rav Nechemia Medovrana p. 1362 in SH”A Admur]
5. Blowing Shofar confuses the Satan in regard to the date of Rosh Hashanah. [Hosafos Rav Nechemia Medovrana p. 1362 in SH”A Admur]

[18] Background: The Rama simply writes that we blow the Shofar from Rosh Chodesh Elul, and does not specify if this is in reference to the first or second day of Rosh Chodesh. The Magen Avraham [581:2] brings two opinions regarding which day one is to begin to blow. The Levush, Shalah, Mateh Moshe, Maharil and other Poskim rule that one is to begin blowing from the first day of Rosh Chodesh Elul, as that day begins the count of 40 days before Yom Kippur, on which Moshe ascended the mountain to receive the second Tablets [and on that day the Shofar was blown in order so all the people know the day he ascended, and prevent a similar mistake to that of the golden calf. For this reason, the Sages instituted to blow every year on Rosh Chodesh Elul. {Rav Nechmeia Dubravna}] Hence they hold the reason for blowing Shofar is in preparation for Yom Kippur, which we see from Moshe, began on the 1^st day of Rosh Chodesh. Others however begin from the 2^nd day of Rosh Chodesh, as they hold that the entire concern of blowing Shofar in Elul is that there be exactly 30 days of blowing Shofar, in living with the verse “Blow Shofar [for a] month” [M”A ibid; 28 days in Elul, as on Erev RH we don’t blow, and 2 days of RH for a total of 30-Levushei Serud]. The M”A himself suggests an alternative reason for beginning to blow on the 2^nd day of Rosh Chodesh, as in truth Moshe ascended the mountain on the 2^nd day of Rosh Chodesh, and that year Elul was a full 30 day month.

The final ruling: The Taz 581:1 rules that we begin blowing from the first day. The M”A ibid rules that many are accustomed to blow from the second day of Rosh Chodesh and one should not move from this custom. [See Kaf Hachaim 581:17 that M”A means to say that each one is to hold to his custom and so writes the P”M 581 A”A 2.] Practically this is the custom today. Nevertheless, in a place where there is no accepted custom one should begin blowing from the 1^st day of Rosh Chodesh, as this is the main ruling. [Rav Nechemia Dubravna in name of Eliyahu Raba] The Rebbe Rayatz directed that one is to blow the Shofar on the 1^st day of Rosh Chodesh as mere practice, while on the 2^nd day one begins to blow as normal. This is a compromise between the two opinions brought above. As we do blow on the 1^st day of Rosh Chodesh, hence satisfying the opinions which require this, and as well do not blow the common blows, hence satisfying the opinions which don’t require it. [Likkutei Sichos 33 Elul] Many Poskim record both customs and do not arbitrate as to which custom one is to follow. [Chayeh Adam 138:1; M”E 581:7; M”B 581:3; Kaf Hachaim 581:17; See Otzer Minhagei Chabad p. 7]

[19] First opinion in M”A ibid in name of Levush; Shlah; Mateh Moshe; Maharil; and so rules Taz ibid; Mishmeres Shalom 41:2

[20] Second opinion in M”A ibid recorded in Chayeh Adam 138:1; M”E 581:7; M”B 581:3

[21] Sefer Haminhagim p. 113 [English edition]; Hayom Yom 30^th Menachem Av. This ruling is a directive of the Rebbe Rayatz.

[22] Likkutei Sichos 34 p. 95

[23] Sefer Haminhagim p. 113 [English Edition]; Custom in Bach 592 based on Aruch; Darkei Chaim Veshalom 690; Likkutei Sichos 2:446; See Otzer Minhagei Chabad p. 7

Background:

The Bach 592 writes that based on the opinion of the Aruch [regarding blowing Tashrat-Tarat-Tashat in Musaf-See “The laws of Shofar” chapter 4:5] one is to blow 9 blows in order so people not think that one fulfills the obligation with less than these nine blows. He however concludes that the custom is not to do so possibly due to that they hold like the opinion of Rabbeinu Tam that argues on the Aruch [regarding the blows in Musaf and says one is only to blow Tashrat three times]. In Likkutei Sichos 2:446 the Rebbe states that the ten sounds correspond to the ten soul powers.

Other opinions: The custom of most communities is to only blow Tashrat. [Bach ibid based on Rabbeinu Tam; Kitzur SH”A 128:2; Piskeiy Teshuvos 581:3 ]

[24] The reason: One is to blow a total of nine blows in the order of Tashrat, Tashat, Tarat in order so people do not think that one fulfills the obligation with less than these nine blows. [Bach ibid] This follows the ruling of Admur in 592:5 that the best custom to follow is the custom of Aruch by Musaf and so rules Admur in the Siddur.

[25] Rama ibid.

Blowing at night: The Rama records that there are places that likewise blow the Shofar at night. [Rama 581:1] This is not our custom today. [Aruch Hashulchan 581:1]

[26] Admur 590:19 regarding blows of after Musaf

[27] Rama 581:3 in name of Minhagim; Hashlama of Reb Nechemia 581:2

[28] The reasons:

1. To make a separation between the Tekios of the custom and those Biblically required on Rosh Hashanah. [Levush 581:1; Taz 581:4; M”A 581:14; Hashlama of Reb Nechemia 581:2]
2. To confuse the Satan so he thinks that R”H has already passed. [M”A ibid in name of Minhagim; Elya Raba 581; Hashlama of Reb Nechemia 581:2]
3. To be able to say Shehechiyanu on the Shofar on Rosh Hashanah. [Chochmas Shlomo 581; Ashel Avraham 581]
4. To show that the next day is Rosh Hashanah. [Chochmas Shlomo 581]

The practical ramification-Blowing at home: The M”A ibid writes that according to the first reason one may blow the Shofar for practice in the privacy of his home. However according to the second reason of the Minhagim one must completely avoid blowing the Shofar at all. 

[29] M”A 581:14

[30] M”B 581:24; Kaf Hachaim 581:77

The reason: As by reciting the words “Zichron Teruah” on Shabbos it is considered as if the Shofar was blown. This especially applies due to the fact that in the Mikdash the Shofar was blown. [ibid]

[31] M”A ibid; P”M 581 A”A 14

[32] Elya Raba 581:4 in name of Amrakel; First opinion in M”A 581:14; P”M 581 A”A 14; M”B 581:24; Ben Ish Chaiy Netzavim 2 “One who needs to practice is to do so in a closed room or in a pit”; Hashlama of Reb Nechemia 581:2

Other opinions: The M”A ibid writes that according to the reason that this custom is done in order to confuse the Satan, then one may not blow at all. This implies that one may not blow even for practice and even in a closed room. However, from the P”M ibid and M”B ibid it implies that even according to this reason in a closed room it is permitted to blow for practice.

[33] Kaf Hachaim 581:76

[34] So is implied from Poskim ibid to suspect for the second reason of the Minhagim as rules the M”A ibid.

[35] Tzitz Eliezer 12:48; Rivivos Efraim 1:394 in name of Rav Chaim Kanievsky and many other Rabbanim who he corresponded with; Piskeiy Teshuvos 581:3

[36] Siach Yitzchak 264; Nitei Gavriel 4:9 and footnote 14 in new edition versus old edition in which he wrote not to blow

[37] Nitei Gavriel ibid footnote 14

[38]  Hisvadyos 1991 4:314 [printed in Shaareiy Halacha Uminhag 5:66; Shulchan Menachem 3:74]; Igros Moshe 4:21; See Chayeh Adam 1338:1; See also Rama 581:1 that there are places which blow also by Maariv.

[39] Piskeiy Teshuvos 581:3

[40] Aruch Hashulchan 581:12, Igros Moshe 4:21 explains that this does not contradict the Rama which says that some would blow after “Arevis” as here it refers to an early Maariv, which is prayed while it is still day.

[41] Kaf Hachaim 581:13, and Mateh Efraim 581:7

[42] Piskeiy Teshuvos 581:3

[43] Piskeiy Teshuvos 581 footnote 27

[44] Sichas Balak 7^th Tammuz 1984

[45] The reason: “Even the sounding of the Shofar in Elul, which is only to arouse Teshuvah, is not to be heard from a recorder as since it needs to arouse ones feelings of Teshuvah therefore it has to be done through a person, as words that come from the heart enter the heart”

[46] Mamar Ani Lidodi 1974

[47] Admur 587:1; Michaber 587:1; Gemara R”H 27b; Piskeiy Teshuvos 589:3

[48] Minchas Elazar 2:72; Rav Pesach Tzevi Frank in Mikraei Kodesh 11 based on Halachos Ketanos 2:45; Hearos on Halachos Ketanos 276; Possibility entertained by Igros Moshe 2:108; 4:126 regarding Bedieved or time of need [See there that his leaning opinion is to permit being Yotzei and that so should be done in a case of need, that one is unable to hear Havdala or Megillah otherwise, and that perhaps one is not to protest one who is lenient, although he concludes to protest being that the allowance is unclear]; Tzitz Eliezer 8:11-10 regarding Bedieved or time of need; Sheivet Halevi 5:84 that from the letter of the law seemingly one is Yotzei [Rav Yaakov Meir Shtern claimed that the Shevet Halevi was indeed lenient to rely on this Bedieved ]; Opinion of Rav Shteinman quoted in Vayishma Moshe Gilyon 23

The opinion of the Chazon Ish: Chazon Ish, brought by Rav SZ”A in footnote in Minchas Shlomo 1:9, replied to Rav SZ”A with an argument to be lenient to validate if one heard a Mitzvah from a microphone, radio and the like, although Rav SZ”A concluded that he does not understand his argument; Practically, Rav Chaim Kanievsky stated that the Chazon Ish was not lenient to permit hearing Megillah from a microphone and even Bedieved one is required to re-hear it

[49] The reason for the allowance: As perhaps the above machines send the actual voice of the reader to the ears of the listener. [Igros Moshe ibid] Furthermore, even if the transmitted voice is not the natural voice of the reader, perhaps there is no need to hear the actual voice so long as the voice that one hears is the direct result of the actual voice and is heard at the same time as his natural voice. Furthermore, perhaps all hearing is through the sounds being reproduced in the air until it reaches the ear of the listener, and nonetheless one is Yotzei. [Arguments of Chazon Ish ibid; Igros Moshe ibid; Shevet Halevi ibid; Mikraeiy Kodesh ibid that so is proven from Halachos Ketanos ibid who permits mechanical hearing aids as carrying a sound through a secondary means is valid]

[50] Daas Torah 689 based on Halachos Ketanos; Mahraiy Engel Brachos 25; Rav SZ”A in Minchas Shlomo 1:9 “One cannot be Yotzei anything from a microphone and speakers or the radio and telephone, and those who puzzle at this ruling simply do not understand the mechanics of these machines, thinking erroneously that there is some kind of magical transportation of the persons actual voice. I have lengthened in this Teshuvah to negate this mistake, as they do not know the truth, and I have spoken with people knowledgeable of this matter, and they all agree with me.”; Eretz Tzvi 1:23; Mishpitei Uziel 1:5; Final ruling of Chazon Ish, as brought in previous footnotes; Minchas Yitzchak 1:37 and 3:38; Yechaveh Daas 2:68; 3:54; Chazon Ovadia Megillah 56; Mishneh Halachos 4:85; Kinyan Torah 1:75; Beir Moshe 3:166-168; Piskeiy Teshuvos 689:3; Rebbe in Igros Kodesh 23:304 and Likkutei Sichos 21:496, printed in Shulchan Menachem 3:319,“What is heard is not a man’s voice at all (and does not even resemble the case of one who sounds a Shofar in a pit). It is obviously most novel, even strange, to suggest that an indirect effect (koach kocho) and a basic transformation of the very nature of speech, should serve as a substitute for speech. Even though the recent scholars who have ruled otherwise include reputed poskim, it is evident from their very responsa that those who explained them the nature and workings of the telephone made a basic mistake.”; Rav Yaakov Yosef Z”l completely invalidates using it, and states the Poskim who permitted made a mistake in their understanding of these systems; The following lenient Poskim all agree that one is initially to be stringent: Igros Moshe 2:108; 4:126; Tzitz Eliezer 8:11; Sheivet Halevi 5:84 that it is forbidden to hear from the above systems even though it is possible that one is Yotzei

Other opinions who rule that despite the new and confirmed knowledge of the system one can be Yotzei: Some of the lenient Poskim ibid rule that despite the confirmed understanding of the mechanics of the above machines and that the sound is not the natural voice, nevertheless one is still Yotzei, or is at least questionably Yotzei the Mitzvah, as perhaps there is no need to hear the actual voice so long as the voice that one hears is the direct result of the actual voice and is heard at the same time as his natural voice. [See Chazon Ish ibid; Igros Moshe ibid; Mikraeiy Kodesh ibid; Tzitz Eliezer ibid]

[51] The reason: As one must hear the readers voice to be Yotzei the Mitzvah [Admur 124:11], and this voice must be the persons natural voice [See Admur 587:1; Michaber 587:1; Gemara R”H 27b where echoes are invalidated for Shofar hearing] and one is thus not Yotzei the Mitzvah if he hears an artificial mimic of the readers voice. Now, being that the above technologies do not magically send the natural voice of the reader to a further distance but simply make an artificial mimicking of it, therefore one cannot be Yotzei the Mitzvah through hearing the Megillah through a broadcast, radio, telephone, or live hookup. Just as one cannot be Yotzei a Mitzvah by playing a recording of the Mitzvah, as one is not presently hearing the voice of one who is obligated in the Mitzvah, but rather of a machine which contains no obligation, so too one cannot be Yotzei even if the event is live, as in both cases it is a machine made voice being sounded, and machines are not obligated in Mitzvos. [Rav SZ”A ibid; Rebbe ibid] This is in addition to the fact that some Poskim rule that it is forbidden to ever answer Amen through a distanced transmission being that there are churches and bathrooms in the interim area where the voice travels. [See Piskeiy Teshuvah 167; Rav SZ”A in Minchas Shlomo 9:1; Moadim Uzmanim 6:105; Mishpitei Uziel 1:5 [brought in Igros Kodesh 13:221 as opinion of Sefaradim]; Beir Moshe 3:166-168]

[52] Rebbe in Sichas Balak 7^th Tammuz 1984

[53] Tur 581; Kitzur SHU”A 128:2

[54] Admur 590:19 regarding blows of after Musaf

[55] Tzitz Eliezer 12:48; Rivivos Efraim 1:394 in name of Rav Chaim Kanievsky and many other Rabbanim who he corresponded with; Piskeiy Teshuvos 581:3

Other opinions: Some Poskim rule that one is to blow the Shofar even when praying in private [Siach Yitzchak 264; Nitei Gavriel 4:9 and footnote 14 in new edition versus old edition in which he wrote not to blow]

[56] Sichas Balak 7^th Tammuz 1984 “Even the sounding of the Shofar in Elul, which is only to arouse Teshuvah, is not to be heard from a recorder as since it needs to arouse ones feelings of Teshuvah therefore it has to be done through a person, as words that come from the heart enter the heart”

^[57] Sefer Haminhagim [English] p. 113; Hayom Yom 1^st of Elul

Background:

This custom was told to Tzemach Tzedek by his grandfather the Alter Rebbe when he was nine years old. The Alter Rebbe told him “I received from my master the Maggid, who received from his master the Baal Shem Tov, who received from his known teacher [Achiya Hashiloni].” Thus, the custom dates back to Achiya Hashiloni who was one of the Sages listed as part of the continuity of the Torah Shebaal Peh. [Rambam Hakdama]

Other customs of Tehillim: Some have the custom to recite ten chapters of Tehillim daily after Shacharis starting from Rosh Chodesh Elul. They intend to complete the entire Sefer twice in correspondence to the Gematria of “Kaper” which is 300. After Rosh Hashanah they say Tehillim daily in a way that they complete the Sefer prior to Yom Kippur. [Mateh Efraim 581:8; M”B 581:3; Kaf Hachaim 581:22] The Rebbe Rashab stated that the month of Elul is the month of Tehillim. [Shemuos Vesippurim 1:97] Some Chabad Chassidim in Russia were accustomed like the above mentioned Minhag to recite ten chapters of Tehillim daily after Davening. [Reshimos of Rav Chitrig; Otzer p. 13]

[58] As brought in the table below.

[59] Koveitz Michtavim Tehillim p. 208

[60] Hayom Yom ibid

[61] Otzer Minhagei Chabad Elul 13; Shevach Hamoadim 1:7; This is despite the fact that in the original source it states to recite it throughout the day.

^[62] Maharil brought in Beir Heiytiv 581:10; Kitzur Shulchan Aruch 128:2; Kaf Hachaim 581:18; Regarding wishing each other a good year orally see Hisvadyos 1988 Vol. 4 p. 209

[63] “You shall be written in and sealed for a good year”. This is hinted to in the words “Vayishalu Ish Lireieihu Leshalom” which is also an acronym for Elul [Lekutei Mahrich]

[64] Custom to begin from the 15^th of Av: Shaar Yisacher and Darkei Chaim Veshalom [684; Munkatch] write that one is to begin wishing each other Leshana Tova starting from the 15^th of Av. The Rebbe states that it is a Minhag Yisrael to do so. [Hisvadyos 1991 Vol. 4 p. 179; printed in Shulchan Menachem 3:72] The Gematria of “Chamisha Asar Beav” is the same as “Kesiva Vechasima Tova”. [Darkei Chaim Veshalom ibid; Hisvadyos ibid] This is also hinted to in the acronym for the Mazal of Menachem Av which is “Aryeh” and stands for Elul; R”H; Yom Kippur; Hoshanah Raba, as in the month of Av is hinted to the completion of the Piska Tova of Hoshanah Raba. [Rebbe ibid] This blessing is found in letters of the Rebbe Rayatz and Rebbe written in the month of Menachem Av. [Otzer p. 11-13]

[65] Some Poskim write that the blessing is to be written in the beginning of the letter. [Beir Heiytiv ibid; Elya Raba 581:1; Drashos Maharil; Kaf Hachaim 581:18] Others mention that the blessing may be written either in the beginning or end of the letter. [Mateh Efraim 581:9; Likkutei Mahrich in name of Avodas Hageirshony]

[66] Mahril brought in Beir Heiytiv 581:10; Kitzur Shulchan Aruch 128:2; Kaf Hachaim 581:18

[67] As is seen in hundreds of letters printed in Igros Kodesh. So was also the custom of the Rebbe Rayatz. [Otzer Minhagei Chabad p. 11] See Otzer p. 10 for the Nussach used by the Tzemach Tzedek and Admur Maharash and Rashab. They wrote in the beginning of the letter, although at times the Rebbe Rashab wrote it at the end of the letter. It is not found in the letters of the Mittler Rebbe or Alter Rebbe, and there are letters of the Rebbe Rayatz in which no blessing is written.

Writing to a gentile: See Shulchan Menachem 3:72 footnote 1 that the Rebbe once told the secretary to write this Nussach to a gentile, stating that also the gentiles are judged on this day.

[68] So is the wording of the Rebbe on many letters written during Aseres Yimei Teshuvah.

[69] The Rebbe omits the blessing in letters written after Yom Kippur. This follows our custom brought in Sefer Haminhagim [p. 146 English edition] from the Friediker Rebbe [Sefer Hasichos 1948 Sichas Hoshanah Raba] that we do not say Gmar Chasima Tovah or Piska Tova on Hoshana Raba. However, there were letters of the Rebbe Rashab and Rebbe Rayatz of after Yom Kippur that the blessing is found. [See Otzer Minhagei Chabad p. 10-11]

[70] See Piskeiy Teshuvos 581:1 footnote 7

[71] Sichas 1^st Elul 1988

[72] Sichas 1^st Elul 1988

[73] The custom is for also boys before Bar Mitzvah to bless adults even though this is not so much Derech Eretz. [Hisvadyos 1988 4:339]

[74] Based on Likkutei Dibburim Volume 1 Likut 2 [p. 56-60 in Hebrew addition]

[75] See Otzer Sipurei Chabad Volume 3 p. 265

[76] Sefer Hamamrim Yiddish p. 75, 78, 129; Shaar Hamoadim Elul p. 189-203; Likkutei Sichos 9 p. 297, 457

[77] A particular accounting of one’s actions is to be performed every night by Kerias Shema Sheal Hamita. A general accounting of all one’s matters is to be performed during Elul. One cannot do so every day of the year as one needs to use his time for Torah and Avoda, and hence doing it during the rest of the year constantly is advice of the evil inclination to prevent one from serving G-d. [Toras Menachem 1. P. 175]

[78] Birkeiy Yosef 581:10; Shaareiy Teshuvah 581:1; Mateh Efraim 581:7; Kaf Hachaim 581:11

[79] Takanos of Rebbe Rayatz for the Temimim, printed in Hakeriah Hakedosha Erev R”C Teves 1941

[80] Takanos of Rebbe Rayatz for the Temimim, printed in Hakeriah Hakedosha Erev R”C Teves 1941

[81] The Chida writes one is to perform a Cheshbon Nefesh every night between Rosh Chodesh Elul and Yom Kippur. Furthermore, it is the act of Tzaddikim to do so on every night of the week throughout the year, although every man is especially to do so in Elul. [Moreh Baetzba 243; Kaf Hachaim 581:24]

[82] Igros Kodesh Rayatz 4:131

[83] Mikeitz 43:10

[84] Likkutei Sichos 14:369; Shaar Hamoadim Rosh Hashanah 9; Shaarei Halacha Uminhag 2:236.

As for the reason that there was no special charity fund established by the Sages for Rosh Hashanah and Sukkos, as was done for Pesach, perhaps this is due to the poor economic state of the Jewish people in exile, as well as because they did not wish to make a bad omen in emphasizing that there are paupers by the new year. [ibid]

[85] Likkutei Torah Re’e 25a “Therefore it is explained in Chazal that one is required to increase in charity in the month of Elul”; Sefer Amrachel brought in Elya Raba 581 that one of the Roshei Teivos of Elul is “Ish Lereihu Umatanos Laevyonim”; See above in Shaar Hachassidus for all the Roshie Teivos of Elul!

The reason: In Elul we are in need of an arousal from above in order to return to Hashem with a full heart. This is accomplished through the giving of charity during this month and the revelation of the 13 attributes of mercy. [Admur ibid]

[86] As states the verse in Nechemia regarding Rosh Hashanah “One is to eat fatty foods and sweet beverages and give presents to those who lack [food].”

[87] For the Erev Yom Kippur and Motzei Yom Kippur meals.

[88] For the Yom Tov meals as well as for the expenses of building a Sukka and buying a Lulav and Esrog.

[89] Peri Chadash end of 581; Kaf Hachaim 581:101; In the Sefer Keser Shem Tov of Rav Gagin 6:60 he writes “I do not know why the custom has not become widespread”; brought in Likkutei Sichos ibid footnote 20

[90] Mateh Efraim 581:10 “There are meticulous men who check their Mitzvos and check to make sure their Tefillin and Mezuzos are Kosher. This is a good custom”; Kerem Shlomo 291; Kitzur Shulchan Aruch 128:3; Rebbe in Toras Menachem 1988 4:209 [printed in Shaareiy Halacha Uminhag 5:67; Shulchan Menachem 3:74]; See also sources in next footnote and Chikrei Minhagim 3:84; See Sefer “Inside Stam” by Harav Reuvein Mendelowitz chapters 13-14

Background, letter of law, and other opinions: From the letter of the law one is never required to check his Tefillin if he wears them every day. [Admur 39:11; Michaber 39:10; Rambam Tefillin 2:11; Yerushalmi Eiruvin 10:1; Ketzos Hashulchan 8:26] From the letter of the law one is only required to check the Mezuzah twice every seven years if it is privately owned and twice every fifty years if it is publicly owned. [Michaber Yoreh Deah 291:1] Nevertheless, in the following sources checking Tefillin and Mezuzahs more often is mentioned: Mechilta Shemos 13:10 and Tanchuma end of Bo both state in the name of Beis Hillel: “From the words Meyamim Yamima we learn that one must check his Tefillin every 12 months”; The Kneses Hagedola 39 also writes in the name of Geonim that one is to be stringent by Tefillin just like by Mezuzos. The Kerem Shlomo 291 writes even according to the above Poskim it is still proper to check it every year in Elul and it’s just that it’s not obligatory.

[91] See Igros Kodesh 20:302 and 11:248 which basis himself on the Mechilta ibid which states to check every 12 months.

[92] The reason: This is done as a Segula for additional blessing. Likewise, in today’s times forged parchments are common. [Rebbe in Sichas 20^th Menachem Av 1974 brought in Shulchan Menachem ibid]

[93] Rebbe in Toras Menachem ibid

[94] Rebbe in Toras Menachem ibid

[95] See Sefer “Inside Stam” by Harav Reuvein Mendelowitz chapters 13

[96] See Inside Stam footnote 600-601

[97] See Sefer “Inside Stam” by Harav Reuvein Mendelowitz chapters 14

[98] See Inside Stam footnote 600-601

[99] See Inside Stam footnote 603

[100] See Admur 42:6; Piskeiy Teshuvos 154:3

[101] See Daas Kedoshim 291:1; Inside Stam footnote 597

[102] See Beir Moshe 2:100

[103] See Aruch Hashulchan 289:4; Nesivim Bisidei Hashlichus Raskin  p. 95

[104] See Mikdash Me’at 288:5

[105] Siddur Admur; Chemdas Yamim 1 p. 106 [That he would say by Selichos]; Moreh Baetzba 37; Shaareiy Rachamim [Chaim Kohen]; Sheim Tov Katan; Siddur Haari of Rav Shabsi; Shaar Hateshuvah 1:41 brought in Shaar Hakolel 11:28; Mateh Efraim 581:6; Kitzur Shulchan Aruch 128:2; M”B 581:2; See Divrei Yosef [Bnei Brak 1987] p. 163-185 for a full overview on this subject.

Background:

This custom is not found in Poskim or in the classical Sifrei Kabala. [Shaar Hakolel 11:28] Some say the source for saying this psalm is from the Midrash Seichel Tov which states that “Uri” is Rosh Hashanah, and “Yisheiy” is Yom Kippur, and “Yitzpineini Besuko” refers to Sukkos. [Mateh Efraim in Alef Lamateh 581:6; Kitzur ibid] Others however negate this explanation as there are many verses that refer to Rosh Hashanah and Yom Kippur and nevertheless, we are not accustomed to read it during Elul. [Shaar Hakolel 11:28] The first to mention this custom is the Siddur of Rav Shabsi Rashkovir and from there it was printed in all the Siddurim to recite in the month of Elul. Seemingly he was the innovator of this custom due to the great Segulos he writes about it, or perhaps he received it as a personal tradition from his Rabbis. [Shaar Hakolel ibid] This custom is mentioned in the Chida [Moreh Baetzba 1:37] and is brought in the following Sefarim written by students of the Arizal: Shaareiy Rachamim [Chaim Kohen]; Sheim Tov Katan. It is also brought in the Sefer Chemdas Yamim 1 p. 106 which is of questionable legitimacy. Based on this it seems that this custom was first introduced only starting 300 years ago. [Divrei Yosef ibid]

Other customs: Some have the custom not to recite this psalm during Davening in Elul. [Maaseh Rav 53 brings the Gra would not recite it; Siddur Leiv Sameich brings that Hayehudi Hakadosh and the Chozeh Melublin did not recite it. Reb Chaim of Tzanz did not recite it. See Divreiy Moshe 134; Piskeiy Teshuvos 581:11 footnote 73-76] Some say the reason for this omission is because the saying of this psalm in Elul was not brought within the writings of the Arizal or in the Shulchan Aruch. It is rather sourced in the Sefer Chemdas Yamim which is debated whether the author was a follower of Shabtai Tzvi. [Some say its author was Nathan of Gaza.] Now although its source has been found in other places, nevertheless the source for it to be said within prayer is from the Chemdas Yamim. [Divreiy Moshe 134; Piskeiy Teshuvos 581:11 footnote 73-76] This however is incorrect as the Chemdas Yamim does not even state to recite it during Davening but that he had a personal custom to say it during Selichos, hence certainly the source for our custom is not in the Chemdas Yamim. [Divrei Yosef ibid]

[106] Psalm 27

Its meaning: The psalm contains 13 names of Hashem in correspondence to the 13 attributes of mercy which are revealed in the month of Elul. [Siddur Reb Shabsi ibid, brought in Shaar Hakolel ibid; Panim Yafos Vayikra 16:21]

[107] Sefer Haminhagim 112; Hayom Yom p. 83

Other opinions: Some Poskim rule that we begin saying it from second day of Rosh Chodesh. [Kitzur Shulchan Aruch ibid]

[108] M”B 581:2; See Shaar Hakolel 11:28

[109] Siddur Admur; M”B 581:2; Siddur Beis Yaavetz-additions of the editor; See Divrei Malkiel 6:23-2 for an explanation on this matter; See Glosses of Rav Raskin footnote 472 that explains perhaps the custom used to be to say it after Maariv during times that Maariv was Davened during the day, however today that we Daven Maariv always at night, since we cannot read Tehillim at night it is said after Mincha.

Other Opinions: Some are accustomed to say Ledavid after Maariv [Alef Hamagen 581:6; Divrei Malkiel 6:23-2 [Minhag Ashkenaz]; See Kitzur Shulchan Aruch 128:2 which says “morning and evening” However see M”B 581:2 that states “evening” here refers to Mincha.]

[110] Mateh Efraim 581:6; M”B 581:2; Siddur Beis Yaavetz-additions of the editor; Glosses of Rav Raskin on Siddur footnote 469 based on Luach Kolel Chabad.

The reason: As Rosh Chodesh is more common and hence its Psalm of Barchi Nafshi is to be recited first. [M”E ibid]

[111] Siddur Admur; Chida in Moreh Baetzba ibid; See Shaar Hakolel 11:28; 45:6 that the Segula of Ledavid applies only until Hoshana Raba as on Hoshana Raba the judgment is complete, and we no longer need to ask Hashem to prevent the Kelipos from nurturing from holiness.

Other Opinions: Some Poskim rule that it is said until Shemini Atzeres, including Shemini Atzeres. [Siddur Reb Shabsi; M”B 581:2; Sheim Tov Katan; Siddur Beis Yaavetz-additions of the editor] Some rule it is said only until Yom Kippur. [brought in M”B ibid;See Shaar Hakolel 11:28]

[112] Igros Kodesh 19:430

[113] Vetzaruch Iyun as what is the reason for this ruling? Perhaps it is done in order to say Aleinu with congregation. [See Elya Raba 237:4; Machatzis Hashekel 65:6; Ketzos Hashulchan 13:6] Vetzaruch Iyun if based on this one can deduce that whenever one is Davening in a Minyan and they reach Aleinu before him, one is to stop and say Aleinu with them, even if he is in the midst of Davening [in an area that he may stop]. See Piskeiy Teshuvos 132:7; Tefila Kehilchasa 17 footnote 31; Vayeishev Hayam 5; Birchos Shamayin 1:27; Kaneh Bosem 2:8

[114] Divreiy Moshe 1:35 [See there for an analysis on the Issur of Lo Sisgodedu. No mention is made regarding saying Aleinu with the Minyan.]

[115] Shaar Hakolel 11:29 in name of Reb Hillel Paritcher; Sefer Haminhagim p. 112 [English]; Toras Menachem 25:230 [brought in Shulchan Menachem 3:73]

The reason: As it is our custom to diminish in the amount of Kaddeishim we recite, and to only recite the Kaddeishim that were instituted by the previous Sages. [ibid; See Beir Heiytiv 55:1]

Other Opinions: Some have the custom to recite two Kaddeishim of Kaddish Yasom; one after Shir Shel Yom and one after Ledavid. Likewise by Mincha they recite one after Ledavid and another after Aleinu. [See Siddur Beis Yaavetz-additions of the editor]

[116] See Divrei Yosef p. 166-169

[117] Sheim Tov Katan brought in Piskeiy Teshuvos 581:11

[118] Siddur of Reb Shabsi brought in Shaar Hakolel 11:28

[119] See Shaar Hakolel 11:28

[120] Darkei Teshuvah 179:8 in name of Bnei Yisaschar; Igros Kodesh 20:304; 22:313; 24:376 [printed in Shulchan Menachem 6:157]; Sefer Haminhagim p. 76; Tirosh Veyitzhar 111; Shulchan Haezer 4:8; Sdei Chemed Mareches Chasan Vikalah 23

[121] As Elul is a month of mercy and Divine will for the Jewish people. However, some are accustomed to avoid weddings starting from the time that Selichos is begun by Ashkenazim. [Brought in Sdei Chemed Mareches Chasan Vikalah 23]

[122] Kisei Melech Hakdama 1; Mishnas Chassidim Miseches Teshuvah; Or Tzaddikim; Chida in Moreh Baetzba 248; Kaf Hachaim 581:7; Kitzei Hamateh 603:7; Or Letziyon 4:2-1; This custom is mentioned in Likkutei Dibburim Vol 1 page 151-158 as a custom that existed in Lubavitch. See also Igros Kodesh 4:422 where the Rebbe instructed an individual to follow this custom

[123] Kaf Hachaim ibid

[124] Kitzei Hamateh ibid; Toras Menachem 34:303; Igros Kodesh ibid

[125] See Ben Ish Chaiy in his Hakdama to Beniyahu; Toras Menachem 34:303; Or Letziyon ibid

[126] Kitzei Hamateh ibid; See Toras Menachem 34:303; Chida in Chaim Sheol 1:75-2 that the Arizal once instructed a repenting sinner to read Zohar daily even if he does not understand it; Or Letziyon ibid

[127] Ketzei Hamateh ibid

[128] Likkutei Dibburim ibid Likkutei Dibburim ibid “When one arrives to the Beis Hamidrash, one can see a large congregation, with some saying Tehillim, others learning Chassidus, and others saying Tikkunei Zohar”

[129] Igros Kodesh 4:422

[130] See Mamarei Admur Hazakein Haketzarim p. 571 “one who is a great businessman should spend majority of his time studying the Zohar. Even if he does not understand what he is saying, why should he care that he does not understand as nonetheless it is still considered a Segula.”

[131] Toras Menachem 34:303 “I searched in various areas to see if this custom has become accepted amongst Chassidei Chabad, and I have found no proof for either position until I found the above Sicha of the Rebbe Rayatz…from which it is evident that the custom of learning Tikkunei Zohar became accepted also in Lubavitch. This, however, does not mean that each person is required to learn or at least read Tikkunei Zohar, but that simply it is an accepted custom amongst Chassidei Chabad to do so.”; Sichos Kodesh 1962 p. 690 [brought in Shulchan Menachem 3:75]; See also Toras Menachem ??

[132] See Morah Baetzba 44; Siddur Rav Kopil Seder Kavanas Limud; Pela Yoeitz Erech Zohar

[133] Sefer Hasichos 5690 p. 135

^[134] Admur 429:1-3; Michaber 429:1; Pesachim 6a; Tosafus ibid; Rosh Hashanah 6a; Rashi Rosh Hashanah 6a; Sukkah 9a Yerushalmi Pesachim 1:1; Rokeiach 244; Bach 429:1; M”A 429:1; Chok Yaakov 429:1-2; Yad Aaron; Hisvadyos 1982 Vol. 4 p. 2154

Background of this ruling from Admur 429:1-3:

Initial institution: The early Sages, which existed at the time that the Temple was established, instituted that the preachers should begin to publicly teach the laws of the upcoming festival, thirty days prior to the festival. Thus, from Purim [itself, starting on the 14th of Adar] and onwards they would expound on the laws of Pesach. From the fifth of Iyar and onwards they would expound on the laws of Atzeres [Shavuos], and from the 14th of Elul and onwards they would expound on the laws of the Chag [Sukkos]. [Admur 429:1; Michaber 429:1; Pesachim 6a; Tosafus ibid; Rosh Hashanah 6a; Rashi Rosh Hashanah 6a; Sukkah 9a Yerushalmi Pesachim 1:1; Rokeiach 244; Bach 429:1; M”A 429:1; Chok Yaakov 429:1-2; Yad Aaron]

The reason behind this institution: Every Jew living in Eretz Yisrael at the time of the Temple was obligated to bring three sacrifices [to the Temple] on the Festival, [the Olas Riiyah, Shalmeiy Simcha and Shalmeiy Chagigah]. [Admur ibid; Pesachim 8b; Tosafus 3b; ] Now, being that the animals to be sacrificed must be clean of blemishes and other invalidations, therefore the Sages instituted for the preachers to begin expounding on these laws thirty days prior to the holiday, in order to remind the people of the festival, so they do not forget to prepare animals which are kosher for the sacrifice. They thus had thirty days for preparation. [Admur 429:1; Beis Yosef 429; Tosafus Bechoros 57b; Mur Uketzia 429]

Does this institution apply even today? Even after the destruction of the Temple this institution remained active, as every Rebbe would teach his students the laws of the upcoming festival thirty days prior, in order so they become experts in the laws of the festival, and know that which has to be done. [Admur 429:2; Michaber C.M. 346:13; Taz 429:1; Beis Yosef 429; Tosafus Avoda Zara 5b; Bava Metzia 97a; Yerushalmi 1:1; ] In today’s generations however since the Rabbi’s no longer teach the laws to the students being that they are already all written in books, it is therefore a Mitzvah on every person to learn the laws of the festival prior to the festival until he is expert in them, and knows what is to be done. [Admur 429:3; Bach 429; Chok Yaakov 429:3; Maharil]

[135] What is the meaning of the term “Mitzvah”; is it obligatory, or voluntary? Some write that the term Mitzvah is not a complete obligation. [Chazon Ovadia Pesach p. 1; See also Kelalei Haposkim page 187 that the term Mitzvah is not an obligation.] Possibly one can say as an explanation of why learning the laws is not an absolute obligation is because since everything today is written in Sefarim one can simply look up a Halacha when it comes up, and thus there is no obligation to actually learn all the laws prior to Sukkos. Alternatively, one can explain that the institution of the Sages was only for the teachers and not the students, thus one cannot consider it an obligation for the student to learn. [See previous footnote]

^[136] Admur ibid; M”A 429:1; Majority of Poskim and Rishonim brought in Biur Halacha 429:1 “Shoalin”

Other Opinions-Asking the laws? Some Poskim write that “One asks about the laws of Pesach thirty days before” and not that “one expounds the laws of Pesach thirty days before.” [Michaber 429:1; Tur 429; Rif; Wording in Pesachim 6a and Bechoros 58; ] This can possibly be interpreted to mean that the Mitzvah is not to teach the laws but rather that if two people ask a question to a Rabbi, then the one who asks regarding Pesach receives precedence. And so is the ruling of the Ran Perek Kama Pesachim and Rashba Perek Daled Megillah that there is no Mitzvah to teach the laws and rather the Mitzvah is simply to give precedence to questions. Admur ibid, based on the Magen Avraham ibid, is thus negating this opinion in their wording. Furthermore, see Biur Halacha ibid who learns that majority of Poskim and Rishonim rule that one must teach the laws and that is the intent behind the word Shoalin in the Gemara ibid and used by the Michaber ibid. There is thus no dispute between the Michaber ibid and Admur in this matter, and the opinion of the Rashba and Ran are negated in face of all the other Poskim.

[137] 429:1

^[138] Ateres Zikeinim 429; Hisvadyos 1982 Vol. 4 p. 2154 mentions to begin learning the laws from the 14^th of Elul

Ruling of Admur in 429:3: Admur ibid mentions studying the laws thirty days before hand only with regards to the preachers in the times of the Temple, however regarding today’s times that all the laws are written in Sefarim he does not write how many days before hand one is to begin the study. However, in Ateres Zikeinim 429 he writes that even in today’s times that all the laws are written in books one is to study the laws 30 days before.

^[139] Tishrei includes 14 days of learning until Sukkos which is on the 15^th. Thus, one needs to learn an additional 16 days in Elul to make up the 30 day period prior to the festival. Now since Elul is always a 29-day month, even in a leap year, therefore one must begin from the 14^th for a total of 30 days.

^[140] Based on Rebbe brought in Hamaaseh Hu Haikur regarding Pesach; See Pesachim 6a

[141] Hisvadyos 1989 4:315; Hiskashrus 995

[142] Sefer Haminhagim [English] 100-103

[143] Days in Chabad

[144] Recorded in the talks of the previous Rebbe

[145] Days in Chabad

[146] Days in Chabad

[147] Days in Chabad

[148] Sefer Haminhagim ibid; Sefer Hasichos 1943:141

[149] Sefer Hasichos ibid

[150] Likkutei Dibburim Likkut 23 [p.617]: “Chaiy Elul is the beginning of the Avoda of the new year…As is known every year within a person’s life contains a specific form of Avoda”

[151] Igros Kodesh 1:130

[152] See Hiskashrus 840; Otzer Minhagei Chabad p. 21-22; The Rebbe Rashab told his son the Rebbe Rayatz not to say Tachanun on this day. [Sefer Hasichos 1943 p. 140] When asked in 1989 whether Tachanun is to be recited on Chaiy Elul the Rebbe responded that regarding matters dependent on feeling one is not to ask. [Otzer ibid] Obviously this refers to a true feeling of joy and not a feeling that simply comes as a result of reading this response. [ibid]

[153] Sefer Hasichos Rebbe Rayatz 1943 Chaiy Elul p. 177-179; Sefer Haminhagim ibid; Igros Kodesh 3:432; Likkutei Sichos 2:629

[154] Likkutei Sichos 24:642

[155] Birkeiy Yosef 581:19; Kaf Hachaim 581:21; Alef Lamateh 581:1

The 24^th of Elul: On the 24^th day of Elul the custom is to recite Parshas Vayishlach “Vieileh Hamelachim” as in this Parsha the seven kings that existed prior to creation are hinted to. These seven kings refer to the worlds that Hashem built and destroyed prior to creation [Sheviras Hakeilim of Tohu]. They began being destroyed on the 17^th of Elul and were completed on the 24^th of Elul. On the 25^th day began the first day of creation of this world. [Kaf Hachaim 581:21]

[156] Likkutei Sichos 15 p. 488; Otzer Minhagei Chabad 77

[157] Kaf Hachaim 581:29

[158] Elya Raba 581:8; Ateres Zekeinim 581 based on Yerushalmi Rosh Hashanah 4:8 in expounding why by the sacrifices of Rosh Hashanah the verse states “Veasisem” as opposed to “Vehikravtem”.

[159] Aruch Hashulchan 685:5; Hisvadyos 1989 2 p. 442-446 printed in Shaar Hamoadim Adar 46-47

[160] Har Tzevi 1:58

[161] Shaareiy Halacha Uminhag 2:288; Ketzos Hashulchan 84 footnote 22 and glosses to volume 3 (p.74b)

[162] Brought in M”B 685:18 [The Rebbe in Shaareiy Halacha Uminhag ibid writes his source is from the Mesorah] Some Poskim rule the main Nusach is with a Tzeirei. [Betzeil Hachachmah 6:50; Piskeiy Teshuvos 685:9] Others rule the main Nusach is a Segal. [Maaseh Rav 134 that so was the custom of the Gra; Ketzos Hashulchan 84 footnote 22. In the glosses to volume 3 (p.74b) he proves that this was also the opinion of the Tzemach Tzedek] In conclusion the Rebbe and Ketzos Hashulchan ibid rule that by Beshalach the main Nusach is with a Tzeirei while by Ki Seitzei the main Nussach is with a Segal. Nevertheless, we still read both Nuschaos as will be explained.

The saying of the Toras Chesed: The Ketzos Hashulchan ibid quotes the Toras Chesed to say “Zecher, Zeicher, the main thing is to blot them out properly”.

[163] M”B ibid; Ketzos Hashulchan ibid writes that those which are meticulous would read it one time with a Tzeirei and one time with a Segal. Meaning that by the reading of Beshalach and Ki Seitzei they would read it one way by Shevi and the second way by Maftir, while by Purim and Parshas Zachar they would repeat the verse twice. In the glosses to volume 3 (p.74b) he concludes that this is the custom, to read both Zeicher and Zecher and so was the directive of Rav Shneur Zalman of Lublin, the author of Toras Chesed. To note however that there he mentions that the Baal Korei in Lubavitch stated they would read by Beshalach only with a Tzeirei, and by Ki Seitzei only with a Segal.

[164] So concludes the Rebbe ibid, Ketzos Hashulchan ibid based on the Sefer Boneh Yerushalayim which is Meyuchas to the Alter Rebbe that by Beshalach the main Nusach is with a Tzeirei while by Ki Seitzei the main Nussach is with a Segal. Nevertheless we still read both Nuschaos as ruled the Toras Chesed.

[165] See Piskeiy Teshuvos 685:9

[166] Otzer Minhagei Chabad p. 18 unlike the custom recorded in Ketzos Hashulchan 85 footnote 22 and the supplements in the back of the Sefer that one is to read Zeicher by Shevi and Zecher by Maftir.

[167] Hiskashrus 109 and 1025; Yalkut Yosef 5:259

[168] Seemingly the reason for this is due to a Hefsek, interval, in the reading or between the reading and the blessing.

[169] Maharam Shick Mitzvah 605

[170] As after 12 months have passed without remembering Amaleik it is considered as if one has forgotten it. [ibid]

[171] Divreiy Yoel 33

[172] As the extra month during a leap year is all considered part of that year and hence it is not considered that more than 12 months have passed. [ibid]

[173] 428:6

Custom of some communities to not read the Parshiyos of Bechukosaiy and Ki Savo: See Biur Halacha 428:6 “Bepesukim” who severely negates this practice.

[174] One does not make an interval in the reading of the curses in Bechukosaiy, and reads from three verses prior and three verses after the curses. However, by the curses of Ki Savo one may make an interval, [as they were said by Moshe in the singular tense and hence are not as severe-M”B 428:18]. Nevertheless, the custom is not to make an interval even by the curses of Ki Savo. [Michaber ibid]

[175] Michaber ibid

^[176] M”A 428:8

[177] M”B 428:16

^[178] Rama 428:6

[179] The reason: As we suspect that if one is called by name he may not want to go up for the Aliyah and will despise the curses [as well as doing so shortens one’s life-Brachos 55a]. Hence, one is to arrange in advance who is to receive this Aliyah. [Levush 428; M”B 428:19; Biur Halacha “Beshmo”; Kaf Hachaim 428:40]

[180] M”A 428:8 in name of Mahril “The Mahril despised those that went up for the Aliyah as it is only to be given to the Shamash who is hired for this purpose.”

Will something evil befall one who receives this Aliyah? Those who go up for this Aliyah suspect that something evil will befall them. However, certainly if one is doing so out of respect for the Torah, nothing evil will befall him. [M”B 428:17] The Sefer Chassidim 766 states that in previous generations they would call an ignoramus for this Aliyah in order so the evil does not befall a Torah scholar. Nevertheless, if a Torah scholar was called up he is not to refrain from reading it. [brought in Kaf Hachaim 428:34] The Kneses Hagedola states that no evil will befall anyone, as one has no intent to recite curses at all. [brought in Kaf Hachaim ibid] In Shaar Hakavanos p. 73 and Peri Eitz Chaim it states that the Arizal went up to the Torah for this Aliyah and read the Torah as is the Sephardic custom.

[181] M”B 428:17 “This is a proper custom”; Kaf Hachaim 282:8; 428:35 “So is the custom today”; Darkei Chaim Veshalom 203

[182] Hayom Yom p. 88; Sefer Haminhagim p. 31; See Otzer Minhagei Chabad p. 19

[183] Hiskashrus 840

[184] Peri Chadash 428:7; M”A 428:8 in name of Kneses Hagedola regarding Parshas Haeigel; Kaf Hachaim 428:38; Hiskashrus 840. In Shaar Hakavanos and Peri Eitz Chaim it states that the Arizal went up to the Torah for this Aliyah and read it in a loud voice.

[185] M”B 428:17; See Biur Halacha 428:6 “Bepesukim”

^[186] See Rama 135:10

[187] Tzemach Tzedek 35 [Custom of Alter Rebbe who was the Baal Korei]; Sefer Haminhagim p. 31; Igros Kodesh 3:31

[188] So is evident from the Poskim ibid that it is forbidden to refuse the Aliyah, as it is for this reason that we don’t call anyone up for the Aliyah in order so they do not become challenged with the desire to refuse it, which is forbidden.

[189] Drasha of Rav: Some Poskim write the Rav is to give a speech on the Shabbos before R”H in order to arouse the people in repentance. This has support in the Midrash which states that when the Sage expounds the laws to the public Hashem forgives their sins. [Mateh Moshe 833; Kneses Hagedola 602:4; Elya Raba 603:2; Kaf Hachaim 602:10]

[190] Magen Avraham 417:1; Levush 421:1; 581:1; Mateh Efraim 581:47

[191] The reason: The reason for this is because the verse in Psalms states on Rosh Chodesh “Bikese Leyom Chageinu” which implies that Rosh Hashanah is to be concealed. Hence, we do not announce the date of Rosh Chodesh which is the date of Rosh Hashanah. [Magen Avraham ibid] The reason we desire to conceal Rosh Hashanah is in order to confuse the Satan and prevent him from prosecuting against us on that day. [Levush 421:1]. The Rebbe explains that the Satan is confused by the lack of mentioning Rosh Chodesh as he now becomes even more convinced that the Jews are positive that their judgment has been sealed for good, and it is for this reason that they are not doing the Mitzvah of Rosh Chodesh. This hence weakens the Satan’s prosecution, being that he suspects that perhaps the judgment has already been secured. It also diminishes the Satan’s personal prosecutions as he sees that they are lacking the merit of Rosh Chodesh and hence a strong prosecution is not that necessary. Nevertheless, in truth the above explanation does not suffice to justify annulling a custom of Jewry as practically we are now lacking the Avoda of Rosh Chodesh. Thus, in truth the intent of not mentioning Rosh Chodesh is to arouse one in Teshuvah, so we become broken over the Mitzvah that was removed from us. It is this Teshuvah that is done due to feeling broken hearted that capsizes the Satan’s prosecution. [Likkutei Sichos 24 printed in Shaar Hamoadim Rosh Hashanah 5]

The Chassidic reason: See Sparks of Chassidus!

[192] Sefer Haminhagim p. 115 [English Edition]; Takanos of Rebbe Rayatz printed in Otzer Minhagei Chabad 81

[193] Mateh Efraim 581:47; Shaareiy Efraim 10:35; Toras Menachem 1990 4:299 [Sichas Netzavim Vayeilech; brought in Shaareiy Halacha Uminhag 5:68; Shulchan Menachem 3:75]; Piskeiy Teshuvos 284:17

[194] The reason: Although on a regular Shabbos Mivarchim the paragraph of Av Harachamim is omitted, nevertheless since on this Shabbos the month is not verbally blessed in Shul therefore one is to recite this paragraph.

[195] This especially applies when this Shabbos is also Shabbos Selichos of which Chassidim were always accustomed to have a Farbrengen on this Shabbos. [See Hisvadyos 1951 2:327; 1982 4:2253; 1983 4:2045]

[196] Hisvadyos 1988 4:376

^[197] 295:3 regarding every Yom Tov; Mateh Efraim 581:47; See “The Laws and Customs of Motzei Shabbos” chapter 1 Halacha 4 further details on this subject!

[198] This includes also the prayer of Ata Kadosh. The reason it is accustomed to omit also Ata Kadosh is because the prayer of Ata Kadosh is said as a result of saying the prayer of Vayehi Noam. As once the Shechina resides below, as is stated in the prayer of Vayehi Noam which discusses the Mishkan, it is then fit to sanctify it with the prayer of Ata Kadosh. Thus since Vayehi Noam is omitted, [for the reason to be explained in the next footnote] so too we omit Ata Kadosh. [ibid]

Other Opinions: The above follows the Ashkenazi custom, as brought by the Tur. However the Sefardi custom is to only omit Vayehi Noam and Yosheiv Beseiser and they begin from Orech Yamim, and then say Ata Kadosh. [Tur] Some however say the Sefaradi custom is to recite it entirely, as rule the Sefaradi sources brought in the next footnote. [Piskeiy Teshuvos 294:2]

[199] The reason: The reason for omitting Vayehi Noam is because within the prayer we say twice “And the work of our hands”, hence all the days of the coming week have to be fit for work. If they are not all fit for work then we simply omit the prayer. [ibid; See Piskeiy Teshuvos 294:2 for a thorough analyses on this subject]

Other Opinions: Some, based on Kabala of Arizal, always recite the prayer of Vayehi Noam on Motzei Shabbos, even when a Holiday falls that week, and even on Motzei Shabbos Chol Hamoed. Nevertheless in such circumstances they recite it quietly. Their reasoning is because Vayehi Noam affects the influence of Shabbos on the weekday which is needed every week, without exception. [Birkeiy Yosef brought in Shaareiy Teshuvah 295:2; Kaf Hachaim 295:9-10]

[200] So rules Admur ibid regarding all Holidays; M”E ibid regarding Rosh Hashanah; M”E 602:45 regarding Shabbos Shuva; See Otzer Minhagei Chabad p. 170 for difference in practice of the Rebbe over the years by Shabbos Teshuvah

Other Opinions: Some rule that even in such a case that Yom Tov falls on Shabbos, Vayehi Noam is omitted the Motzei Shabbos prior to it. [See Kaf Hachaim 295:6]

[201] Hayom Yom 25^th Elul; Sefer Haminhagim p. 115 [English]

[202] 581:1

Background of the custom’s origin: This custom to say Selichos before Rosh Hashanah seemingly began not before 800 years ago, as the Geonim, mentioned in the Tur, would only say Selichos during the Aseres Yimei Teshuvah, and not before Rosh Hashanah. [See Tur 582] So rules also Rambam. Nevertheless, the custom became to begin saying Selichos before Rosh Hashanah as we are now on a lower level of spirituality and require the cleansing of Selichos prior to Rosh Hashanah. [Shaar Hamoadim Elul 75]

[203] Rama ibid

[204] Taz 581:2; M”A 581:3; Levush 581

The reason: The reason that we require that there be at least four days of Selichos:

1. There is a custom to fast for the ten days of repentance. Since however four out of those ten days are forbidden in fasting [Two days of Rosh Hashanah; Shabbos Teshuvah; Erev Yom Kippur], therefore we make it up four days before Rosh Hashanah in which they would fast [and say Selichos. [Levush brought in Taz 581:2; M”A 581:3]
2. A Karban must be separated four days prior to its slaughtering in order to verify that it is free from blemish. Similarly, we must free ourselves from blemish four days prior to Rosh Hashanah as on Rosh Hashanah it is considered that we are the sacrifice as opposed to other holidays where the animal is the sacrifice. [Elya Raba 581:8; Ateres Zekeinim 581 based on Yerushalmi Rosh Hashanah 4:8 in expounding why by the sacrifices of Rosh Hashanah the verse states “Veasisem” as opposed to “Vehikravtem”.] For this reason, it is proper for every person to increase in Teshuvah within the four days prior to Rosh Hashanah. [Kaf Hachaim 581:29]

[205] The Rama ibid writes that it begins on Sunday by Ashmuros. No mention is made of midnight. So writes also Kitzur Shulchan Aruch 128:5. For the sources which mention midnight after Motzei Shabbos, see B.

[206] Meaning we do not establish Selichos to begin exactly 4 days before Rosh Hashanah. As for why the date was always set for Sunday, this is because the Sages desired that it have a set day, no matter when on the calendar Rosh Hashanah begins. [Levush brought in Taz 581:2; M”A 581:3]

[207] Rosh Hashanah however will never fall on Sunday or Wednesday, hence the above example is only relevant for Rosh Hashanah which falls on Mon-Tue. [Rama ibid]

[208] Fasting on first day of Selichos: Many have the custom to fast on the first day of Selichos. [Tur; M”A 581:8; M”E 591:36; M”B 581:15] However it is better to increase in Mitzvos and Teshuvah than to increase in fast days. [Birkeiy Yosef 581:8; Kaf Hachaim 581:9; See also 581:58] The Rebbe Rayatz instituted for the Temimim that that one who is healthy is to fast on the first day of Selichos and one who is weak is to fast until Mincha. [Hakeria Vehakedosha 1941; Otzer Minhagei Chabad 75]

Tehillim: The Rebbe Rayatz instituted for the Temimim that starting from the first day of Selichos one who is to recite the entire Tehillim every morning prior to daybreak. [Hakeria Vehakedosha 1941; Otzer Minhagei Chabad 75]

[209] Michaber 581:1; Kaf Hachaim 581:15 brings that practically this is the custom of the Sefaradim. This was the custom of the Arizal. The Arizal would recite word by word together with the congregation. [Shaar Hakavanos; Kaf Hachaim 581:16] This custom is mentioned in Likkutei Torah Parshas Eikev p. 14, as it follows the custom mentioned in Kisvei Arizal in Shaar Hakavanos. Nevertheless, it is not the Chabad custom to recite Selichos throughout Elul, and rather we follow the custom of the Ashkenazim. [Likkutei Sichos 9 p. 458]

The reason for saying Selichos the entire month of Elul: Admur there explains that the reason we begin saying Selichos in the beginning of Elul is because Elul is an auspicious time to reveal the 13 attributes of mercy and arouse mercy for the spark of one’s soul. Other reasons mentioned are: 1. The forty days before Yom Kippur are auspicious for forgiveness and repentance as Moshe went to bring the second Luchos and received forgiveness for Klal Yisrael. 2. It corresponds to the forty days of the journey of the Miraglim. The saying of Selichos in these forty days rectifies that sin. 3. It corresponds to the 40 days of conception. 4. It corresponds to the four Yuds of Sheim A”b. 5. It corresponds to the four worlds of Abiy”a which each incorporate ten Sefiros. [Kaf Hachaim 581:14]

[210] Selichos is not said on Rosh Chodesh Elul [Magen Avraham 581:2; Rameh 79; Elya Raba 581:6; Mateh Efraim 581:11; Kaf Hachaim 581:15] This applies even according to those which follow the custom to say Selichos throughout the month. [P”M A”A 581:2]

[211] As was the original custom mentioned in the Tur in name of the Geonim. [See Background ibid]; These Selichos are also mentioned in Rama 602:1; Admur 602:3 [regarding the three confession prayers recited in Selichos and Admur]; Admur 604:4 regarding Erev Yom Kippur “We are not accustomed to say such lengthy Selichos in contrast to the other days”; See also Siddur Admur regarding Kaparos of Erev Yom Kippur “by Ashmuros Haboker after Selichos”; See Rebbe in Shaar Hamoadim Elul 75

[212] Sefer Haminhagim p. 122 [English]; Igros Kodesh 2:252; Shulchan Menachem 3:113; See Otzer Minhagei Chabad p. 161 that the Rebbetzins did say Selichos during these ten days, and that in Lubavitch there were Chassidim that recited Selichos although majority did not. Likewise, the Rabbeim, starting at least from the Tzemach Tzedek, did not recite Selichos.

The reason: The reason behind this custom is because Aseres Yimei Teshuvah is a time for doing the action of Teshuvah, while the speech of Teshuvah pertained only up until Rosh Hashanah. [Rebbe Rayatz in the name of the Tzemach Tzedek Sichos 1948; brought by Rebbe in Sefer Hasichos 5750 vol. 1 p. 357 footnote 132]

[213] Birkeiy Yosef 581:6; Shaareiy Teshuvah 581:1; Kaf Hachaim 581:7

[214] Admur Kama 1:9

[215] This negates those that are accustomed to only recite Selichos on the first day and on Erev Rosh Hashanah. [Alef Hamagen 581:24]

[216] See Piskeiy Teshuvos 581:4

[217] Michaber 131:5 regarding Mila; Elya Raba 133:13; M”B 133:27 in name of Elya Raba and Magen Giborim “The same applies for a Chasan”; Ketzos Hashulchan 24:7

[218] Piskeiy Teshuvos ibid

Background:

Regarding the Selichos of a fast day the Michaber ibid rules that Viduiy is recited within Selichos and so rules Piskeiy Teshuvos 131 footnote 151. However the Ketzos Hashulchan ibid writes that one skips all Tachanun and Nefilas Apayim. The Piskeiy Teshuvos 581:4 writes that one omits also Viduiy and so is the Chabad custom. [see Shulchan Menachem 3:83]

[219] Pnei Meivin Yoreh Deah 319; Ketzei Hamateh 602:22; Rav Leibal Groner in name of Rebbe brought in Shulchan Menachem 3:83

The reason: As Tachanun is never recited when a Chasan is present and why would this Tachanun be any different than any other Tachanun which is omitted when a Chasan is present. [ibid]

[220] Sheivet Halevi 4:54; Levushei Mordechai 226

The reason: As one only omits the confession within the regular set prayer of Shacharis or Mincha and not by the extra prayer of Selichos. [ibid]

[221] Directive of Rebbe to Rabbi Leibel Groner when he was a Chasan during Selichos, and so is the custom in 770. [Shulchan Menachem 3:83]

[222] Nitei Gavriel 16:8; Directive of Rebbe to Rabbi Leibel Groner when he was a Chasan during Selichos. [Shulchan Menachem 3:83]

Ruling by a Taanis Tzibur: P”M 131 M”Z 12; Ketzos Hashulchan ibid footnote 28 in name of Divrei Nechemia

[223] Shaareiy Teshuvah 131:6; P”M 131 M”Z 12; Ketzos Hashulchan ibid footnote 28 in name of Divrei Nechemia; See Nitei Gavriel ibid that the difference is that by a Taanis Tzibur the Selichos are said due to mourning, which is not befitting for a Chasan to recite, as opposed to the Selichos of Elul which are recited for Teshuvah.

[224] See Piskeiy Teshuvos 581:4

[225] Pischeiy Teshuvah 581; Pnei Meivin 319; Alef Hamagen 581:38 in glosses

The reason: As the Mitzvah of Mila can only be performed during the day, and hence prior to Alos the Mitzvah has not yet arrived and he is not yet considered a Baal Bris. [ibid]

[226] Some Poskim rule that Nefilas Apayim is also to be recited within Selichos. [Pnei Meivin ibid; Glosses of Shoel Umeishiv on 602; Alef Hamagen 581:38 in gloss; Sheivet Halevi 4:54; Levushei Mordechai 226] This applies even for the Baal Bris himself. [Alef Hamagen ibid] Others rule that Nefilas Apayim is to be omitted from Selichos as the time of the Bris has already arrived. [Mechzeh Avraham 154; Betzeil Hachochma 4:146] Others leave this matter in question. [Pischeiy Teshuvah 581]

[227] Tzaruch Iyun if this refers to only Nefials Apayim or also the confession prayer of Ashamnu. See Michaber 133:5 that differentiates between the two and states that Viduiy is recited by a Baal Bris and only Nefilas Apayim is omitted from the Selichos. Practically, however, the Chabad custom is to also omit Ashamnu when a Chasan is present. [see Shulchan Menachem 3:83]

[228] The Piskeiy Teshuvos 581:4 rules that according to many of the above Poskim they only apply their ruling if Selichos is being said prior to sunrise. However past sunrise they too would agree that the confession prayer is to be omitted. However, this is not readily apparent from the above Poskim, and on the contrary from their reasoning it implies that there is no differentiation, and so rules that it applies even after sunrise the Sheivet Halevi ibid and Levushei Mordechai ibid and so understood the Betziel Hachochmah ibid to be the opinion of the other Poskim as well.

[229] Nitei Gavriel 16:8 regarding Chasan; Directive of Rebbe to Rabbi Leibel Groner when he was a Chasan during Selichos. [Shulchan Menachem 3:83]

Ruling by a Taanis Tzibur: P”M 131 M”Z 12; Ketzos Hashulchan ibid footnote 28 in name of Divrei Nechemia

[230] Shaareiy Teshuvah 131:6; P”M 131 M”Z 12; Ketzos Hashulchan ibid footnote 28 in name of Divrei Nechemia; See Nitei Gavriel ibid that the difference is that by a Taanis Tzibur the Selichos are said due to mourning, which is not befitting for a Chasan to recite, as opposed to the Selichos of Elul which are recited for Teshuvah.

[231] Shaar Hamoadim Elul 75

[232] Sefer Hasichos 1941 p. 85-86; Otzer Minhagei Chabad 74; Sefer Haniggunim 1:1

[233] Michaber and Rama 581:1; Sefer Haminhagim p. 114 [English Edition; There they mistakenly translated Ashmuros Haboker as dawn, in truth Ashmuros Haboker is before dawn].

[234] Bach 581; Perisha 581; M”B Hakdama 581; Piskeiy Teshuvos 581:2. Vetzaruch Iyun as from the M”B ibid it implies that it refers to the end of the last Ashmurah, and so is also implied from Admur Kama 1:8 that it is best to say Tikkun Chatzos by the end of any of the three Ashmuros as that time is auspicious above. [See Admur Kama 1:8 that there are 3 Ashmuros at night] Furthermore there is room to suggest that based on the ruling of Admur in the Mahadurah Basra regarding the auspiciousness of midnight over the time of Ashmuros, [this is the Kabalistic perspective which was not yet known in the times of the Shulchan Aruch] perhaps ideally Selichos is to be said every night by midnight and not by the last Ashmuros. Certainly, one is allowed to say Selichos after midnight, before the last Ashmuros, if one is unable to say it by the last Ashmuros. [See Igros Moshe 2:105; Mishmeres Shalom 41:4; Piskeiy Teshuvos 581:2]

[235] G-d travels throughout 18000 worlds at night, and reaches this world by the [last] Ashmuros. [M”A 581:1 in name of Hagahos Maimanis brought in M”B in introduction to this chapter]

[236] Mateh Efraim 581:11; See Divrei Torah of Munkatch 1:76; Alef Hamagen 581:24

[237] Although by doing so one loses the auspicious time of Ashmuros Haboker, nevertheless since the entire period of Elul is auspicious there is a great advantage in saying Selichos even after Alos. This negates those that do not participate in Selichos under the claim that it is not taking place before Alos. [Alef Hamagen 581:24]

[238] This was the custom of the Rebbe Rayatz. See Otzer Minhagei Chabad Elul 55

[239] Sefer Haminhagim p. 114; This is the custom of majority of Ashkenazi Jewry [Piskeiy Teshuvos 581 footnote 15] This is a very old custom from earlier generations. [Igros Moshe 2:105] So was practiced by various Tzaddikim based on the Zohar. [Divrei Torah Munkatch 1:76]

The reason: It is our custom [Chabad] to say the Selichos immediately after midnight in living with the verse said in Selichos “Bemoitzaei Menucha”. [Sefer Haminhagim p. 114] This is done in order so one is able to say the Selichos with the happy mood that is still left over from Shabbos. [Leket Hayosher of student of Terumas Hadeshen brought in Piskeiy Teshuvos 581 footnote 15] The Rebbe explains the reason for this is because in truth the purpose of the Selichos is not merely to be forgiven for sin but that the sins turn to merits, which is a joyous occasion. This is hinted to in the Gematria of the word “Selach” which is 98, corresponding to the 98 curses brought in Ki Savo which are in truth disguised blessings that can be turned over to revealed blessing. [Shaar Hamoadim Elul 73]

The auspiciousness of midnight: The auspiciousness of this time is elaborated in the Zohar. As well the Talmud says that this is a time of appeasement above and that anyone who learns Torah at night the Shechina resides opposite him, and a “string of kindness” is drawn upon him for that day. One who does so is also called a servant of G-d. [Basra 1:3] The auspiciousness of the time of midnight is applicable at all times and in all places. [Basra 1:8] In the Mahadurah Kama [1:8], regarding Tikkun Chatzos, the time of “midnight” is not mentioned, [1:8] At the times of the Shulchan Aruch they still did not know of the greatness and auspiciousness of the time of midnight which is based on mainly Kabalistic sources, and thus in the first edition of the Shulchan Aruch of Admur he does not make mention of midnight. However, in the second edition which follows more the Kabalistic rulings it is mentioned that midnight is the proper time of awakening. [See Machatzis Hashekel 1:4; Piskeiy Teshuvos 581:2].

Other Customs: There are communities which are accustomed to say Selichos on Motzei Shabbos by Ashmuras Haboker and not immediately after midnight. Nevertheless, even they are accustomed to say it at night, as opposed to the other days when it is said by Alos. [Mateh Efraim 581:11] This is because in the first Selichos there is a stanza that discusses the night prayer. [Alef Lamateh ibid; See Aruch Hashulchan 581:4]

[240] See our Sefer “Awaking like a Jew” Chapter 8 Halacha 8 and chapter 9 Halacha 11 for a thorough treatise on this subject!

^[241] 46:8

[242] 47:7; 47:8; Siddur; When however, saying Selichos before Alos one is only to recite Birchas Hatorah if he slept a standard sleep that night. [ibid; See “Awaking like a Jew” ibid]

[243] Siddur; Ketzos Hashulchan 5:6; Sefer Haminhagim p. 5 [English]; Luach Kolel Chabad; Shevach Hamoadim 2:2; See our Sefer “Awaking like a Jew” Chapter 8 Halacha 8

[244] Ketzos Hashulchan 5:6 based on the simple understanding of Admur in the Siddur and based on the ruling of Admur regarding the blessing of Hanosein Lasechvi Bina. This is unlike the ruling of Admur in the Shulchan Aruch 47:9 which does not require one to receive all the corresponding pleasures of the morning blessings, with exception to the rooster’s crow.

Other opinions: There are opinions that say one may recite all the morning blessings prior to Alos even if he did not receive their corresponding benefit. [See Kovetz Oholei Torah 777-780 for a discussion on this matter. Harav Asher Lemel Hakohen, Chabad Rav of Beitar, agrees to his opinion. Harav Yosef Simcha Ginzberg [through a personal correspondence] defended the opinion of the Ketzos Hashulchan in Admur, stating that there is no other way to interpret it.]

^[245] Ketzos Hashulchan 5 footnote 15

[246] Otzer Minhagei Chabad Elul 54 as the custom of the Rebbe. The Rebbe Rashab however would switch his Shabbos clothes immediately after Shabbos as stated there.

[247] See Igros Moshe 2:105; Mishmeres Shalom 41:4; Piskeiy Teshuvos 581:2

[248] As the time midnight is equivalent in its auspiciousness to the time of Ashmuros Haboker. [Igros Moshe 2:105] See previous footnotes.

[249] Mishmeres Shalom 41:4

[250] M”A 565:5; Ramaz 30; Birkeiy Yosef 581:1; Kesher Gudal 11; Chesed Lealafim 581:9; Shaareiy Teshuvah 581:1; Kaf Hachaim [Falagi 16:13; Kaf Hachaim 131:26; 581:2; M”B 565:12; M”E 581:20

The reason: The 13 attributes of mercy may only be said at an auspicious hour. One who says it at night causes an opposite effect and diminishes in the G-dly vitality [Kitzutz Benitios] [Birkeiy Yosef ibid] The only time we are lenient in this matter is on the night of Yom Kippur.

[251] Mishmeres Shalom 41:4 writes it may be said starting two hours before midnight, which is the beginning of the middle Ashmura, and so was done by certain Tzaddikim and Gedolim. This is the custom of Karlin and Gur, and was the custom of Rav Yisrael Meruzin

[252] Igros Moshe 2:105; Piskeiy Teshuvos 581:2 writes that the Igros Moshe only allowed it as a “Horaas Shaah” and not as a permanent ruling.

[253] Ramaz 30; Birkeiy Yosef 581:1; Shaareiy Teshuvah 581:1; Kaf Hachaim 131:26; M”E 581:20

[254] Michaber 131:3; Admur 131:4

[255] M”E 581:19

[256] Elya Raba brought in M”B 581:18

[257] Yechaveh Daas 1:46; Piskeiy Teshuvos 581:2; See Mateh Efrayim 581:11

[258] As it is similar to saying Selichos on Erev Rosh Hashanah past Alos, in which time Tachanun is not recited and nevertheless Selichos is recited. Likewise, it is similar to saying Selichos by a Chasan in which only Tachanun is omitted. Vetzaruch Iyun.

[259] Likkutei Deburim Vol 1 page 151-158

[260] Admur Kama 1:9

[261] Birkeiy Yosef 581:5; Kaf Hachaim 581:6

[262] Admur 101:5

[263] 1^st opinion in Admur 101:5 and Michaber 101:4 that one is to be particular to Daven in Lashon Hakodesh; Rif Brachos 2:7; Rabbanei Tzarfat; Yearos Devash Derush 1; Chayeh Adam 24:19; M”B 122:8; Shulchan Hatahor 118 footnote 5 all conclude like this opinions

The reason: One is to always say Daven in Lashon Hakodesh as the angels [Malachei Hashareis] don’t understand other languages, [1^st explanation in Admur ibid; Taz 101:4 and M”A 101:6] and a prayer needs the angels to elevate and vouch for his prayer’s acceptance. [Admur ibid; Rif Brachos 2:7]

Other opinions in Admur: Some Poskim rule that the angels understand all languages, even thoughts, other than Aramaic, and therefore one may Daven in any language he desires except for Aramaic. [2^nd explanation in Admur ibid; 2^nd opinion in Michaber 101:4 as explained in Taz 101:5 and M”A 101:7; Rosh Brachos 2:2; Tosafus Shabbos 12b, brought in Taz ibid]

[264] Admur ibid; M”A 101:5 in name of Asara Mamaros Mamar Eim Kol Chaiy 1:31 and Sefer Chassidim 588 and 788; Chayeh Adama and M”B ibid

The reason: As a prayer without intent is worthless. [Admur ibid]

[265] See Chayeh Adam and M”B ibid; Beis Baruch 22:6; Piskeiy Teshuvos 101:7; This follows the second opinion mentioned in

[266] Admur ibid; Michaber 101:4; Mishneh Sotah 32a

Other opinions: Some Poskim rule one may only Daven in another language if there are 10 people Davening in that language. If however the Minyan is Davening in Lashon Hakodesh then an individual may not Daven in another language. [Yifei Laleiv 101:10; Kaf Hachaim 101:18] It is clear from the wording of Admur and Poskim ibid unlike this approach, and so writes Piskeiy Teshuvos 101 footnote 41, and so rules Chasam Sofer O.C. 84 and on Shabbos 12b and Makor Chaim 101:4

[267] The reason: As when Davening together with the congregation one does not need angels to elevate and vouch for one’s prayers as the verse states “Hein Kel Kabir Lo Yimas.” [Admur ibid; Taz 101:4] Meaning, that Hashem Himself accepts their prayer, without the medium of an angel. [M”A 101:6]

[268] Yearos Devash Derush 1; See Chayeh Adam 24:19; M”B 122:8; M”B 101:13; Biur Halacha ibid “Yachol Lihispalel”; Piskeiy Teshuvos 101 footnote 57

The reason: As Lashon Hakodesh has many Segulos, and with it the world was created. The words themselves help effect the blessing. [Biur Halacha ibid; See Igros Kodesh Rebbe Rashab 2:459]

[269] Reshimos Dvarim 1:326; Otzer Minhagei Chabad 4 [p.36]

[270] Birkeiy Yosef 581:4; Shaareiy Teshuvah 581:1; Kaf Hachaim 131:21 and 581:5; Zechor Leavraham 131:6; Beis Oved 131:2; Chesed Lealafim 131:9

[271] Ben Ish Chaiy Ki Sisa 4

[272] Pirkei Direbbe Eliezer 46; Piskeiy Teshuvos 131:9

[273] Ben Ish Chaiy ibid [doing so helps for concentration]

[274] Ben Ish Chaiy ibid

[275] M”A 565:5 in name of Darkei Moshe and Abudarham; Kaf Hachaim 131:20

[276] Kaf Hachaim 131:20; Shalmei Tzibur p. 149; Kaf Hachaim [Falagi] 131:13

[277] Michaber 565:5; Mateh Efraim 581:21; Kaf Hachaim 565:26 [this applies even during the Aseres Yimei Teshuvah].

[278] Birkeiy Yosef 131:7-8; Kitzur Shlah Miseches R”H “It is proper to stand while saying Selichos, and one who is unable to stand is at the very least to stand while reciting Keil Melech Rachamim and Vayavor and the 13 Middos”; Piskeiy Teshuvos 131:9

[279] Birkeiy Yosef in Shiyurei Bracha 131:19; Shalmei Tzibur p. 149; Beis Oved 131:3; Kaf Hachaim [Falagi] 131:13; Kaf Hachaim 131:19

[280] Sheivet Halevi 7:12; Igros Moshe 3:89; Yabia Omer 4:8; Piskeiy Teshuvos 131:9; See Sheivet Halevy 9:1; Kinyan Torah 4:9; Some testify to have seen the Rebbe say the Yud Gimel Midos slightly later than the Chazan if he was in middle of the previous introductory paragraph

[281] This matter is disputed in Poskim regarding whether the 13 Middos have the same status as any Davar Bekedusha or not. See Halef Lecha Shlomo 44; Tehila Ledavid 66:7; Igros Moshe ibid; Yabia Omer ibid. Practically the age-old custom is to treat it as a Davar Shebekidusha.

[282] Poskim ibid

[283] Sheivet Halevy 9:1; Kinyan Torah 4:9

[284] Sheivet Halevi 7:12; 9:24; Piskeiy Teshuvos 131:9; 581 footnote 78; However, see Torah Leshma 96 that he writes if the Yachid began viduiy together with the congregation then he may continue and start the 13 attributes even after they finish. Some testify to have seen the Rebbe say the Yud Gimel Midos slightly later than the Chazan if he was in middle of the previous introductory paragraph

[285] As it is considered a Davar Shebekedusha and is similar to Kaddish and Kedusha which may only be recited with ten people at the same time. [See M”B 565:11]

[286] Ben Ish Chaiy Ki Sisa 4 as explained in his Sefer Mikavtzel; Torah Leshma 96; Kaf Hachaim 131:24

[287] As since one began saying the words with a Minyan, he may finish it off. [ibid]

[288] Piskeiy Teshuvos 131:9 [however the sources he provide are inaccurate] The Ben Ish Chaiy ibid only relates to a case that one began with the congregation. However, in Torah Leshma 96 he writes that if the Yachid began viduiy together with the congregation then he may continue and start the 13 attributes even after they finish.

[289] Michaber 565:5; Mateh Efraim 581:21; Kaf Hachaim 565:26 [this applies even during the Aseres Yimei Teshuvah].

[290] Michaber 565:5; Tur 565; M”A 565:5; Rashba in Teshuvah; Terumas Hadeshen 8; Seder Hayom [must finish the entire verse]; Machazik Bracha 131:6; Kesher Gudal 19:9; Ruach Chaim 131:1; Mateh Efraim 581:21 [however states that in such a case must omit the words Zechor Lanu Hayom Bris Shlosh Esrei]; Hisorerus Teshuvah 2:140; Minchas Elazar 4:22 [defends ruling of Mateh Efraim however in Darkei Chaim Veshalom 190 says not to say at all even in a way of Niggun. Vetzaruch Iyun.]; Grach Naah in Yagdil Torah Jerusalem 17 p. 26 [states that technically one is not even required to recite it with the tune]; Igros Moshe Yoreh Deah 3:10; Kaf Hachaim 131:23 brings the dispute on this matter and rules it is only to be said with the Niggun by Tachanun and not by Selichos.

The reason: As there is no prohibition in reading it as a verse in scripture. The prohibition is only when reading it without a Minyan as a prayer and supplication

The tune: Rav Avraham Chaim Naah in Yagdil Torah ibid states that technically one is not even required to recite it with the tune, and it is only done to show that one does not mean to say it as a prayer. The Igros Moshe ibid similarly states that one may read the words in the usual tune he uses for reading words of Torah, even if it is not the actual Torah reading tunes [Taamim], so long as it does not sound like a supplication.

Finishing the verse: The Seder Hayom writes that one must finish the entire verse [until Vieal Riveim] and may not stop by the words Venakeh, as it is forbidden to end a verse in an area that Moshe did not end. [see Admur 494:11] However, some Poskim state it is not necessary to finish the verse. [Ben Ish Chaiy in Rav Poalim 1:11; Yechaveh Daas 1:47 based on Pesach Dvir 51] Practically, the Kaf Hachaim ibid negates the opinion of the Seder Hayom, and so rules Rav Avraham Chaim Naah in Yagdil Torah ibid; Igros Moshe ibid; Hisorerus Teshuvah 2:140; Piskeiy Teshuvos 565:5]

Reading in a Siddur: Some write that one must read the verse within a Sefer rather than from memory. [Piskeiy Teshuvos ibid in name of Peri Hasada 4:49]

[291] Beis Yosef 565; Taz 565:5; Birkeiy Yosef 488:5 in name of Maharam Zakusa in name of Arizal; Shalmei Tzibur p. 148; Zechor Leavraham 131:7; Darkei Chaim Veshalom 190 [However see Minchas Elazar 4:22 who defends ruling of Mateh Efraim ibid that it may be said so long as one skips the parts that mention the 13 Middos before and after reading it. Vetzaruch Iyun.]; Kaf Hachaim 131:23 rules that by Selichos one may not say it.

The reason: The reason is because since he is mentioning it at this time, seemingly his intent is as a request and not to read a verse in the Torah. [Taz ibid]

[292] Otzer Minhagei Chabad Elul 63; Hiskashrus 423 p. 18 footnote 17; Glosses of Rav Raskin on Siddur footnote 337; Heichal Menachem 3:265

Background:

Otzer Minhagei Chabad ibid records that an individual does not recite the 13 attributes even with the Torah reading tune. This is based on an answer of the Rebbe to this exact question of which the Rebbe answered that he has not heard of such a practice of reading it with the tune. In the first printings of the Siddur Tehillas Hashem it stated by Mincha that a Yachid does not recite the 13 attributes. It did not mention this by Shacharis or Selichos. The Rebbe was hence asked if there is a difference, to which the Rebbe replied in Igros Kodesh 3:138 that he never heard of such a differentiation as the ruling is clearly given in 565:5 without any difference regarding the type of prayer.

[293] Likkutei Taamim Umekoros of Selichos; See Otzer Minhagei Chabad 58 for an exact list of all the differences in Nussach.

[294] M”E 581:18; Likkut Taamim of Rebbe

[295] 602:3 [regarding Selichos of Aseres Yimei Teshuvah]; Rama 602:1; Brought in Rokeiach; Levush 581; Darkei Chaim Veshalom 703

[296] Sefer Haminhagim p. 115 [English] based on Arizal in Peri Eitz Chaim 51; Peri Eitz Chaim 5:8; So rules also Ashel Avraham Butchach; Gr”a in Maaseh Rav; Kaf Hachaim 602:13; See Otzer Minhagei Chabad 66

The reason: As one who says Viduiy more than one time in a row is like an animal that is returning to sin. [Arizal ibid, brought in Kaf Hachaim 602:13]

[297] Sefer Haminhagim p. 115 [English]; So rules also: Kaf Hachaim 131:52 in name of Mamar Mordechai 131:10; and Shalmei Tzibur p. 151 “We are not accustomed at all to do Nefilas Apayim during Selichos” “In Yerushalayim and in all areas that I have passes I have never seen this done during Selichos”; See Otzer Minhagei Chabad 68; See M”A 131:9; Admur 131:4 regarding Nefilas Apayim at night.

[298] See Tzemach Tzedek [Nikolsburg] 50 that the Aron is opened by special Piyutim which require much concentration; Chikrei Haminhagim 1:159

[299] Likkutei Taamim Umekoros; Mateh Efraim 581:18

[300] Yehuda Ya’aleh 21; Chasam Sofer 166; Shemesh Utzedaka 23-24; Sefer Haminhagim p. 137 [English], See footnote there [531] for an analysis of all the sources that defend its practice; See Otzer Minhagei Chabad 69; Piskeiy Teshuvos 581 footnote 81

Background: In the statement Machnisei Rachamim one is requesting assistance from the angel Zevadya to guard him. This seemingly should be forbidden to be done, as one is to pray only to Hashem, and the angels have no power of their own. [See Yerushalmi Brachos 9:1 “Don’t scream to Michael or Gavriel, but to me”; Maharal Nesivos Olam Avoda 12; Shaareiy Rachamim 26 of Rav Chaim Volozhin and Maaseh Rav Sheilasos 128 [of Gr”a] who opposed the saying of Barchuni Leshalom for this reason] The explanation however is that the above prohibition is only if one Davens to the angle, however, to ask the angel to intercede on one’s behalf before G-d, is permitted. [See Sanhedrin 44b; Nefesh Chaim [Falagi] 32; Yehuda Ya’aleh 21; Chasam Sofer 166; Shemesh Utzedaka 23-24; Sefer Haminhagim p. 137 [English] and footnote 531] In any event we find many instances in Tanach, and in our prayers, in which we beseech the angels for help and blessing, with intent that they arouse mercy for us before G-d. [So said Yaakov Avinu in Hamalach Hagoel; So is said in the famous hymn of Shalom Aleichem, in the stanza of Barchuni Leshalom, in which we ask the angels for blessing; So is said in Selichos in the stanza of Machnisei Rachamim and in many other stanzas; See Yehuda Yaaleh ibid for a lengthy discussion on this subject]

[301] Maharal Nesivos Olam Avoda 12; Poskim in previous footnote

The reason: As one may not use the angels as an intermediary between him and G-d.

[302] Likkutei Taamim Umekoros

[303] Shaar Hamoadim Elul 71-77; Sichos Kodesh 1974 2:435

[304] As charity is not given at night until midnight. [ibid]

[305] Shaar Hamoadim Elul 77; Hisvadyos 1982 4:4522;

[306] The number three in general holds auspicious meaning, as we see from the Talmud that matters relating to the Jewish people come in threes. [i.e. 3 levels of lineage; 3 parts of Torah etc.] The Rabbeim would therefore at times begin their Rosh Hashanah Mamarim on the 3^rd day of Selichos.

[307] Mateh Efraim 581:18; Kitzur Shlah Miseches R”H “It is proper to stand while saying Selichos, and one who is unable to stand is at the very least to stand while reciting Keil Melech Rachamim and Vayavor and the 13 Middos”

[308] See Beir Moshe 1:23 regarding standing when the ark is open.

[309] See Admur 607:7 “One needs to confess standing and is hence not to lean in a way that it supports him from falling”.

[310] See Halacha D in Q&A!

[311] Rebbe in Likkutei Taamim [brought in Shulchan Menachem 3:83] that “so is the custom in all places that I saw”

[312] Ashel Avraham Butchach 581

[313] M”E 581:17

[314] Bach; M”A 565:6; Gr”a; M”B 565:13; Elya Raba; Birkeiy Yosef 131:11; Kesher Gudal 19:10; Shalmei Tzibur 149; Zechor Leavraham 131:6 Kaf Hachaim 131:25; Yalkut Yosef Moadim 13 footnote 17; Mateh Efraim 581:21 and Chesed Lealafim 131:9 and Kitzur SHU”A 128:9 rule it may be said although one must skip “Uzechor Hayom Bris..”.

Other Opinions: Some Poskim rule one may not recite Selichos without a Minyan. [Rama 565:5; Taz 565:5]

Background:

The Rama 565:5 rules [in name of Or Zarua] that a Yachid may not say Selichos. The Taz 565:5 explains it is forbidden because one mentions in Selichos “Uzechor Hayom Bris Shlosh Esrei” which is forbidden to be said without a Minyan, just like the 13 attributes themselves. The Bach [brought in Taz ibid and M”A 565:6] however argues that Selichos may be recited, and so rules M”A 565:6 saying the intent of the Or Zarua and Rama was to negate saying Selichos in middle of Shemoneh Esrei. [See Gr”a; Shaareiy Tziyon 565:10] Practically Mateh Efraim 581:21 brings not to say “Uzechor Hayom Bris..” as rules Taz ibid. So also rules Chesed Lealafim 131:9 and Kitzur SHU”A 128:9. However the M”B 565:13 sides like the M”A ibid that one recites Selichos as usual, omitting only the 13 attributes itself. So rules also Elya Raba; Birkeiy Yosef 131:11; Kesher Gudal 19:10; Shalmei Tzibur 149; Zechor Leavraham 131:6 [brought in Kaf Hachaim 131:25]; Yalkut Yosef Moadim 13 footnote 17 that so is the custom.

[315] Michaber 565:5; Mateh Efraim 581:21; Kaf Hachaim 565:26 [this applies even during the Aseres Yimei Teshuvah].

[316] Rama 565:5; Kitzur Shlah Miseches Taanis

[317] Kitzur Shlah Miseches Taanis “One needs to tell the masses that should not say Keil Melech Yosheiv and Vayaavor”

[318] Sefer Hatanya 72; Elya Raba 581:9; Kaf Hachaim 581:26; Mateh Efraim 581:21; M”B 581:4; See however Hiskashrus 60 p. 20

The reason: The reason for omitting the Aramaic parts is because the angels do not understand Aramaic and will hence be unable to elevate these prayers. [see Admur 101:5; Shabbos 12a; Sotah 33; Mefarshim in Shulchan Aruch 101] The Kaf Hachaim ibid questions this ruling as why do we need the angels to understand our prayers. The prayers can be said directly to Hashem. Likewise this matter of omitting Aramaic when reciting Selichos in private is not brought in any other Poskim.

[319] Bach; M”A 565:6; Gr”a; M”B 565:13; Elya Raba; Birkeiy Yosef 131:11; Kesher Gudal 19:10; Shalmei Tzibur 149; Zechor Leavraham 131:6 Kaf Hachaim 131:25; Yalkut Yosef Moadim 13 footnote 17

Other opinions: Some Poskim rule one is to omit the words “Uzechor Hayom Bris Shlosh Esrei” upon saying Selichos without a Minyan. [Taz 565:5; Mateh Efraim 581:21; Chesed Lealafim 131:9 and Kitzur SHU”A 128:9 ]

[320] Mateh Efraim 581:17

[321] Alef Hamagen 581:33

[322] Mateh Efraim 581:17

[323] Alef Hamagen 581:35

[324] Alef Hamagen 581:34; See Admur 55:3

[325] Piskeiy Teshuvos 581:12

[326] Piskeiy Teshuvos 581:12

[327] See Yalkut Yosef Hilchos Rosh Hashanah footnote 7 for a great length on this subject; Birchas Aaron p. 242

[328] See Piskeiy Teshuvah 167; Rav SZ”A in Minchas Shlomo 9:1; Moadim Uzmanim 6:105; Mishpitei Uziel 1:5 [brought in Igros Kodesh 13:221 as opinion of Sephardim]; Beir Moshe 3:166-168; See Mishneh Sachir 30; Tzitz Eliezer 20:19; Ratz Katzevi 2:10; Piskeiy Teshuvos 56:3; Halichos Olam [Rav Slonim] 581:28 footnote 40 that one is not to join Selichos through the radio and the like, and is certainly not to answer Amen

[329] The reason: Being that there may be feces or idols that intervene between him and the area that the blessing or Minyan is taking place. [See Admur 55:22; Koveitz Ohalei Sheim 5:104; Halichos Olam ibid] Alternatively, this is because it is defined as an Amen Yesoma since the person is not in the same room as the person saying the blessing. [Piskeiy Teshuvah ibid; Minchas Shlomo ibid; Moadim Uzmanim ibid] Vetzaruch Iyun Gadol as to why being in a different area would make it an Amen Yesoma, contrary to the explicit ruling in Admur 55:22 based on the Gemara and Poskim

[330] Minchas Elazar 2:72; Igros Moshe 2:108; 4:91; Yechaveh Daas 2:68; Yalkut Yosef R”H 7; Birchas Aaron p. 242; See Igros Kodesh 13:179 and 13:221 and Likkutei Sichos 21:497 [printed in Shulchan Menachem 1:81] that the Ashkenazim [i.e. Minchas Elazar of Hungary] are lenient in this, thus implying that the Rebbe rules like the opinion.

[331] The reason: This is permitted as a) There is no need to be in the same room as a person in order to answer Amen, [Admur 55:22] Now, although most certainly there are feces or idol worship in-between, nevertheless we are lenient being that the phone wires that carry the voice bypass the feces and idols. This is in addition to that the wires are in the air, higher than ten Tefachim and is thus considered a different Reshus. [Minchas Elazar ibid; See Admur 345:17] b) There is no need to hear the actual voice of the person saying the blessing so long as one knows what blessing he is answering for. [Admur 124:11]

[332] So seems to be the leaning opinion of the Rebbe ibid and so was witnessed during the satellite hookup candle lighting of Chanukah in which the Rebbe answered Amen; See Piskeiy Teshuvos 56:3 that one may be lenient regarding Amen of a blessing [however not obligatory] however not regarding Kaddish and Kedusha

[333] Admur 124:11

[334] Heard from a media technician; Verified through sampling various live broadcasts and seeing a delay between different channels; See Shiureiy Rishon Letziyon [Rav Ovadia Yosef] p. 78 that one may not answer by radio due to delay, although one may answer through satellite being that there is no delay. Rav Yaakov Yosef stated similarly in his classes.

[335] Admur 18:4; Taz 581:2; M”A 18:1; 581:4 writes that one is to don a Tallis at the time of saying the 13 attributes. This implies that all the congregants are to wear a Tallis and not just the Chazan. This however is not the custom.

[336] Igros Kodesh 16:97 [printed in Shaareiy Halacha Uminhag 1:119; Shulchan Menachem 1:63] based on R”H 17a; Tana Dvei Eliyahu Zuta 23; See Koveitz Oholei Torah 851 p. 5-26

[337] Such as when saying Selichos on Motzei Shabbos, or any night thereafter by Ashmuros Haboker.

[338] Taz 581:2; Mateh Efraim 581:14; M”B 581:6; See also Piskeiy Teshuvos 18 footnote 16 in name of Maharshal 68 that it is forbidden to do a Mitzvah without a blessing]

The reason: There is a dispute as to whether one is to recite a blessing when wearing a Tallis at night. [This is based on the dispute in whether the Mitzvah of Tzitzis applies at night.] Thus in order to avoid a questionable blessing the Taz rules that one is to borrow a Tallis from another person as when one borrows a Tallis to Daven for the Amud one is not required to say a blessing. [See Admur 14:8]

Other Opinions: The Levush [brought in Taz ibid] rules one is to wear a Tallis without a blessing and does not mention the need to borrow the Tallis from another. [So seems to also rule Igros Moshe 2:137; Kaf Hachaim 8:1; See Tehila Ledavid 18; Piskeiy Hasiddur 42] According to the M”A [14:6] which rules that even by a borrowed Tallis a blessing is said, there is no advantage in using another person’s Tallis. [Machatzis Hashekel 581 “Tzarich”] According to some Poskim one is never required to say a blessing when wearing a Tallis for Kavod purposes and therefore there is no need to borrow a Tallis from another. [Shaareiy Efraim 10:11; Biur Halacha 14:3 “Sheila”; brought in Ketzos Hashulchan 7 footnote 28; Shoel Umeishiv, brought in Piskeiy Teshuvos 14:8] It is evident however from the Poskim that they argue on this ruling. [See Ketzos Hashulchan ibid that negates the proofs of the Biur Halacha ibid; See also Admur 14:8; 18:3; 18:7; M”A 14:6; Taz 581:2; Mateh Efraim 581:14 from which it is proven they learn a blessing can be made when wearing a Tallis for Kavod. See also Igros Kodesh 19:249 [printed in Shulchan Menachem 1:63] that the Rebbe mentions the dispute in whether a blessing is made when the Chazan wears a Tallis for Davening. The above clearly negates that which is written in Hiskashrus that according to Admur there is no need to borrow another person’s Tallis as Admur rules a blessing is not said over a Tallis when it is worn for Kavod.

Opinion of Admur: In the laws of Tzitzis 18:4 and 18:7 Admur rules one is to wear a Tallis at night for Kavod purposes [i.e. Maariv; Selichos] without a blessing. He does not mention that one is to borrow another person’s Tallis in order to avoid a questionable blessing. Likewise in 18:6 Admur writes one may wear a Tallis before Mi Sheyakir, without a blessing, and in the Siddur Admur writes there is no problem in removing a pair of Tzitzis at night and then wearing it again. The above rulings imply there is no need to borrow someone else’s Tallis when reciting Selichos before Alos. This follows the ruling of the Levush ibid. Vetzaruch Iyun!

[339] Mateh Efraim 581:14; See Ketzos Hashulchan 7:9 from Derech Hachaim; Kitzur SHU”A 9:11

The reason: As the Tallis of the Shul is not considered borrowed but rather of joint ownership and is hence similar to a Tallis that one owns.

[340] See Admur 18:7

[341] See “other opinions” and “opinion of Admur” mentioned in previous footnotes.

[342] Admur 18:7; See also Admur 8:20; 8:29; Rama 8:16 that the shaking is done prior to the blessing.

Must one rewrap himself with the Tallis? The Mateh Efraim 581:14 writes that one is to remove the Tallis from his head when Alos arrives, say the blessing of Lehisateif Betiztzis, and then replace the Tallis back on. This matter is omitted from Admur. The Alef Hamagen 581:30 comments on the Mateh Efraim ibid that according to the Poskim in 8:16 it is not necessary to remove the Tallis from the head. Vetzrauch Iyun according to this how simply shaking the Tzitzis suffices to be allowed to say the blessing of Lehisateif Betzitzis? 

[343] This applies even if the Chazan does not plan on Davening with the Tallis (such as when a Bochur is Chazan), as the main opinion is that a blessing may be said even when wearing a Tallis for the sake of Kavod. [see Poskim in previous footnotes] Vetzaruch Iyun if it is initially best for a Bochur to borrow the Tallis in order to avoid the dispute brought in previous footnotes regarding whether a blessing is recited over a Tallis that is worn for purposes of Kavod. Now although it is evident from Admur ibid that a blessing is recited nevertheless I did not see any Poskim which use the rulings of the Poskim in chapter 14 as a proof against the opinion that holds a blessing is not recited. Vetzaruch Iyun. Practically if one consciously wears the Tallis with intent to fulfill the Mitzvah, in addition to Kavod, then certainly a blessing may be recited even according to the Shaareiy Efraim, and thus it is proper to explicitly have this in mind when saying the blessing. [Piskeiy Teshuvos 14:8; Koveitz Mibeis Levi 6:58]

[344] Admur 14:8; See M”E 581:15

[345] Ketzos Hashulchan 7:9 from Derech Hachaim; Kitzur SHU”A 9:11; See previous footnotes for the dispute in Poskim regarding if one may say a blessing when wearing a Tallis for Kavod. It is clear from Admur that a blessing may be said as explained there.

[346] Rama 581:1

[347] Mateh Efraim 581:22; P”M in A”A 585 [end]

[348] Nehar Shalom 581:3; Kaf Hachaim 581:32 based on Pischeiy Teshuvah Yoreh Deah 393:3 ; See also Michaber/Rama 393:3; Chayeh Adam 167:3; Kitzur SH”A 214:2; Gesher Hachaim 21:6; Nitei Gavriel Aveilus 112:7 which bring Poskim that allow going to Shul in order not to miss saying Kaddish, or hearing Kedusha. However other Poskim there argue that one may not go to Shul.

[349] Kneses Hagedola brought in Kaf Hachaim 581:35; See next footnote

[350] M”A 581:5; M”E 581:22; Kaf Hachaim 581:35. However in those areas that they do not increase in Selichos on these days then the Avel may not go to Shul. [ibid] See Admur 604:4 regarding Selichos on Erev Yom Kippur that some places lengthen in Selichos while others shorten the Selichos. Hence the ruling regarding Erev Yom Kippur would depend on the community. To note that the Chabad custom is not to recite any Selichos at all during Aseres Yimei Teshuvah and hence an Avel may not go to Shul on Erev Yom Kippur.

[351] Rama 581:1

The reason: As the lengthy Selichos is viewed with much importance in eyes of the public and if one were to miss it will cause him pain. For this reason, they were lenient for the Avel. [Machatzis Hashekel 581:5]

[352] Mateh Efraim 581:22

[353] M”E 581:22; Kaf Hachaim 581:35

[354] See Piskeiy Teshuvos 581:5

[355] Alef Hamagen 581:44; See P”M 131 M”Z 9

[356] Mahariy Asad 353

The reason: As one only omits the confession prayer within the regular set prayer of Shacharis or Mincha and not by the extra prayer of Selichos. [ibid]

[357] Alef Hamagen 581:44

[358] Mahariy Asad 353; Alef Hamagen 581:44; Piskeiy Teshuvos 581:5; See Taz 131:9; Yoreh Deah 384

Regarding Selichos of a Taanis Tzibur: Some Poskim rule Avel does not recite Selichos. [Ketzos Hashulchan ibid footnote 28 in name of Divrei Nechemia; Piskeiy Teshuvos 131:25] However from the Mahraiy Asad ibid it is implied that he recites Selichos.

[359] The reason: As these days are days of judgment and it is thus improper to arouse extra judgment during mourning. [ibid]

Other opinions: Some Poskim rule that the Avel is to recite Selichos and Viduiy [P”M 131 M”Z 9 based on Levush; See Piskeiy Teshuvos ibid footnote 147]

[360] Rama 581:1

Why are we lenient today in the criteria of appointing a Chazan? The Gilyonei Mahariy, [brought in Piskeiy Teshuvos 581 footnote 39] writes that the Chasam Sofer stated that this only applied in times that the Chazan fulfilled the obligation for the public, however today that every person Davens his own prayer and the Chazan is not Motzei the public we are more lenient regarding the criteria.

[361] Rama ibid

The reason: As at thirty years old one’s heart is softer and more subjugated and humbled before G-d. [Elya Raba 581:15] This is the age that  Levi can serve before G-d in the Temple.

Other opinions: The Kol Bo 68 rules that he is to be 25 years old, and 30 years old is a Mitzvah Min Hamuvchar. [Elya Raba 581:15; Kaf Hachaim 581:41]

[362] The reason: This is similar to the Kohen Gadol which had to be married as being married saves one from sin. [Kol Bo ibid; Elya Raba ibid]

A widower: It has been witnessed that widowed Rabbanim served as Chazan for Musaf of Yom Kippur. [Birkeiy Yosef 581:11; Shaareiy Teshuvah 581:7; M”E 581:27] Nevertheless initially a widower is not to be chosen as Chazan. [M”E ibid]

One who is married to two women: Some Poskim rule that if one is married to two women, such as in some Serfaradi community, or based on the Heter of 100 Rabbis, he is not to be Chazan on the High Holidays. [Shvus Yaakov 1:29; Shalmei Tzibur 303] Others however argue that they are valid to be Chazan. [Birkeiy Yosef 581:13] The Shaareiy Teshuvah 581:7 and Mateh Efraim 581:28 conclude that one is to be stringent, although if he is already the appointed Chazan then he is not to be removed from his position. See Kaf Hachaim 581:45

One whose wife is not in town: It makes no difference if the wife of the Chazan is in town or not. However, if the person is separated from his wife then he is not to be appointed as Chazan. [M”E 1:29; Kaf Hachaim 51:46]

Other criteria mentioned in Poskim: He should be of upright lineage-Tzaddik Ben Tzaddik. [Alef Hamagen 581:52; Avnei Nezer 30] He should immerse in a Mikvah before Shacharis. [M”E 584:2] He should not be a Shochet, although many are lenient in this. [Sdei Chemed Rosh Hashanah 13:11; Alef Hamagen 581:55; See Tzur Yaakov 1:129] He should have a nice voice. [See 53:14-15; See Avnei Nezer 1:30] See chapter 53 for other conditions mentioned for a Chazan throughout the year; See Sdei Chemed Asifas Dinim Rosh Hashanah 3:6 that by the Yamim Noraim the Chazan is to have the same criteria as the Chazan that leads a public fast day prayer that was established in light of tragedies, as explained in 579:1. See there for a list of criteria.

[363] M”B 581:13; Thus if one can choose a married thirty year old Chazan who is a simpleton, or a single young learned and G-d fearing Jew than the latter is to be chosen. [ibid]

[364] Sheivet Halevi 5:66

[365] Alef Lamateh 581:24

[366] Aruch Hashulchan 581:5, based on Magen Avraham 53:20. Vetzaruch Iyun if Admur agrees with this opinion, as no mention of this logic is made in chapter 53.

[367] The reason: The reason for this is because prayer is like a Karban Tzibbur, and a Chazan that hates a member of the congregation causes a blemish in the Karban. The Karban is thus invalid and the entire congregation is not Yotzei. [Beis Yosef in 53:19; Piskeiy Teshuvos 581:9; See Derech Mitzvosecha Mitzvas Ahavas Yisrael]

[368] Machatzis Hashekel 581:6; Sefer Chassidim 758; Chayeh Adam 138:4; M”B 581:11; Kaf Hachaim 581:52

[369] Kol Bo 68; Kaf Hachaim 581:40

[370] Rama ibid;

The reason: As one who began a Mitzvah is told to complete it. [Levush; M”A ibid] Alternatively it is similar to the Kohen that received the honor of the Terumas Hadeshen also receives the honor of the Siddur Maracha. Or it is similar to the Gemara [Megillah 24a] that states that the person who gets Maftir should also Daven for the Amud for Musaf in order to give him a proper honor. [Binyan Shlomo 37] Or it is because it used to be that the person who recites Selichos also fasts on that day, and it is hence proper to have him Daven all the prayers. [Shearim Hametzuyanim Behalacha 188:6 [KU”A]

Which prayers does this refer to? This refers to [Shacharis, Mincha] and even Maariv. [M”A 581:7] This refers to the Maariv prior to that day’s Selichos. [Kol Bo; Darkei Moshe; Elya Raba 581:17; P”M 581 A”A 7; M”B 581:14] However from the M”A ibid it implies that it refers to the Maariv of that day of Selichos. [Elya Raba ibid brought in Machatzis Hashekel] The Mateh Efraim 581:31 concludes that he is to Daven the Maariv beforehand and all three prayers of that day; Shachris Mincha and Maariv. [See Kaf Hachaim 581:53]

Does the Chazan for Selichos receive precedence over an Avel and the like? Some Poskim rule that the Chazan for Selichos receives precedence over all others. [M”A 581:7] Other Poskim however rule that a person with a Yartzite has precedence. [Elya Raba 581:17; P”M 581 A”A 7; M”B 581:14] Practically the custom is to give precedence to both an Avel and a person with a Yartzite. [M”E 581:31; Kaf Hachaim 581:54]

[371] Aruch Hashulchan 581:6; Binyan Shlomo 37; Sdei Chemed Klalim Rosh Hashanah 1:3; Tefila Kehilchasa 23 footnote 8 in name of Rav Elyashiv that so is the custom in Jerusalem not to be particular in this matter; Sheraim Hametzuyanim Behalacha 188:6 [KU”A]; Piskeiy Teshuvos 581:10

The reason: As the custom mainly applied in times that the Chazan was Motzei the congregation in the Amidah. [Binyan Shlomo ibid]

[372] Alef Hamagen 581:64 that “in our communities many are accustomed to do this”; The custom of Belz is to be particular in this matter. [Luach Dvar Yom Beyomo]

[373] Shlah brought in M”A 581:9; Kaf Hachaim 581:39 based on Zohar; Mateh Efraim 581:48

[374] Alef Lamagen 581:99

[375] See Gilyonei Mahariy, [brought in Piskeiy Teshuvos 581 footnote 39] that the Chasam Sofer stated that this only applied in times that the Chazan fulfilled the obligation for the public, however today that every person Davens his own prayer therefore every person needs to separate himself for three days, as each person is his own Chazan.

[376] Shlah ibid; M”A ibid brought in M”B 581:11

[377] Admur 53:23; M”A 53:20

Background:

From the letter of the law prior to appointing a set Chazan even an individual can withhold his appointment if he has a valid complaint against him which is brought to the community leaders and validated. However, this only applied in previous times that the individuals had holy intentions in their complaints. However today if we would validate the complaint of every individual no community would ever be able to appoint anyone, as each person places a blemish on the holy; this one complaining for this reason, the other complaining for that reason. Therefore, it became accustomed to follow the majority opinion of the paying members of the Shul. Once the Chazan has already been appointed by the community then even from the letter of the law we no longer regard the opinion of the individual. [Admur ibid based on Levush] The M”A ibid however gives a different reason for why today we no longer follow the individual. This is because the Chazan no longer fulfills the obligation for the public and the individual is not fulfilling his prayer through the Chazan.

Other Opinions: The Kaf Hachaim 53:86 rules, based on the Arizal, that even today an individual may oppose the appointment of a Chazan. His reason is because based on Kabala the recital of Chazaras Hashatz benefits also the individual and hence he has the right to oppose a specific person from being his messenger of performing this matter. [This however only negates the reason of the M”A ibid, however according to the reason of Admur based on Levush we never pay attention today to the individual.]

[378] M”A 581:6; M”B 5871:11; Kaf Hachaim 581:37; Admur 588:8 regarding a Baal Tokeia

[379] How many years considers one the set annual Chazan? Even one time. [Sheilas Yaavetz 2:69; Shaareiy Teshuvah 581:7; M”B 581:11; Kaf Hachaim 581:50; However see Admur 588:8 regarding the Baal Tokeia “every year”. Vetzaruch iyun!]

[380] Ashel Avraham Butchach Tinyana 581

[381] M”B 53:82

[382] Admur 53:33

[383] Admur 53:33

Other Opinions: There are opinions that rule a son never inherits the position of his father as Chazan. [See Beis Shearim 271; Sdei Chemed Rosh Hashanah 2:21]

[384] This refers to a person that is within 12 months of mourning for his father or mother [M”A 581:4], and a person that is within 30 days of mourning for other close relatives. [M”B 581:7; Kaf Hachaim 581:33]

What is the law during the 13^th month of a leap year? If the year one’s parents passed away is a leap year then, nevertheless after 12 months the son may Daven for the Amud on Yom Tov even though it is still prior to the first Yartzite. [P”M 660 M”Z 2; Piskeiy Teshuvos 581 footnote 81]

[385] M”A 581:4 [in name of Mahril 136; Darkei Moshe; Meil Tzedaka; Hagahos Maimanis]; M”B 581:7; M”E 581:23; Kitzur SH”A 128:8; Kaf Hachaim 581:33

The reason: As the attribute of severity hovers over the Avel for the entire period of his Aveilus. [M”E 581:23;]

If there is no other Chazan available: If the only available Chazan is an Avel then he may be Chazan on Rosh Hashanah or Yom Kippur. [M”B 581:7] This applies even if the Avel is within Shiva. [Gilyon Maharsha 376:14; Piskeiy Teshuvos 6581:13-as the Yom Tov nullifies the Shiva.]

If there is no other Chazan that is as proper as the Avel: The above law likewise applies if there is no other Chazan that is as proper, or as pious, or that contains as sweet of a voice as the Avel, in which case he may be Chazan even on Rosh Hashanah and Yom Kippur. [M”E 581:24-25; Kitzur SHU”A 128:8] This applies even if there is mere doubt as to whether the congregation will be pleased with a different Chazan. [M”E ibid]

[386] Gesher Hachaim 23:4-1

[387] Piskeiy Teshuvos 581 footnote 84 that the Poskim did not differentiate in this matter.

[388] M”E ibid; Kitzur SH”A ibid; Alef Hamagen 581:47

[389] The reason for this is because these Poskim are lenient to say that the festival nullifies the Shloshim also regarding prayer within 30 days. [ibid]

[390] Igros Kodesh 7:363 [printed in Shulchan Menachem 3:94]; See M”E 581:25 that rules if the Avel is the set Chazan for a number of years and needs the money for his Parnasa and is liked by the congregation then he may be Chazan.

Other Opinions: It is implied from Kitzur SH”A ibid and M”E 581:24 that the above allowance only applies to one that is within Shloshim of other relatives and not one that is within the year of Aveilus. However the M”E in 581:25 extends the Heter also to an Avel within his year of Aveilus, although with a few conditions as stated above.

[391] Based on directive of Rebbe and Rebbe Rayatz in Igros Kodesh ibid that a certain Chazan of 25 years was in Aveilus and he was told by the Rebbe to continue being Chazan.

[392] Elya Raba 582 [end]; M”B 581:7; Kitzur SHU”A 128:8; Kaf Hachaim 581:33; See Bach Yoreh Deah 384 that only mentions Shabbos; Yom Tov and Rosh Chodesh regarding the days an Avel avoids Davening for the Amud.

[393] This refers to any Avel, whether he is within Shloshim or within the year of his parents. [See M”E ibid]

[394] M”E 581:23

The reason: As the attribute of severity hovers over an Avel and it is thus not fitting to have him be the messenger of the public during these days that require G-d’s mercy. [Piskeiy Teshuvos 581 footnote 93] Others explain the reason is because the Rama rules that the person who leads the Selichos is to lead the prayers of the rest of the day. [Teshuros Shaiy 531] Accordingly today that this is no longer accustomed the Avel is to Daven for the Amud even according to this custom.

[395] M”E ibid; See previous footnote for reason.

[396] Noda Beyehuda 32; He writes that the public mistakenly compared these days to the days of Rosh Hashanah and Yom Kippur which are Holidays, and this is incorrect.

[397] Igros Kodesh 2:324; 8:236; 11:3 [brought in Shulchan Menachem 5:303]; Sefer Haminhagim p. 178 [English]

[398] Kitzur SHU”A 128:8; M”E 581:23; Piskeiy Teshuvos 581:14

[399] Piskeiy Teshuvos 581:13

[400] As the Yom Tov nullifies the Shiva.

[401] Orchos Chaim 581:7

[402] Igros Kodesh Rebbe Rashab 1:277

[403] Rama 581:1

[404] The reason Tachanun is recited in Selichos: The reason for this is because Selichos is completed prior to Alos. [Mahril] Now although at times it concludes after Alos, nevertheless since its main time of completion is before Alos therefore the Sages instituted to recite Tachanun even when it is concluded after Alos. [M”A 581:13; Elya Raba 581:33; Levush 581] This does not form a contradiction as in many instances we find there is a difference between morning and night. [P”M 581 A”A 13]

[405] Luach Kolel Chabad

Other Opinions: The Peri Megadim A”A 581:13 writes that the saying of Tachanun when reciting Selichos after Alos is slightly contradictory to the fact we do not say Selichos in Shacharis. However, see M”A ibid that one says Tachanun even if the Selichos continue past Alos. Vetzaruch Iyun. 

[406] 581:3