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Selichos:
Selichos are recited on a fast day.[1] The Chabad custom is to recite the Selichos within Tachanun[2], after Shemoneh Esrei of Shacharis.[3]
Standing:[4] Selichos is customarily recited while standing. This especially applies for the sections of the 13 attributes of mercy and Shema Koleinu.
Omitting Viduiy:[5] The Chabad custom is to omit the saying of Ashamnu within Selichos, when Selichos is recited within the prayer of Shacharis.[6] [However, it is recited as usual within Tachanun that is recited before Selichos.]
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.[7] Those who are accustomed to swiftly recite the conclusion of Selichos are to nullify their custom.[8]
The Thirteen attributes: It is forbidden to recite the thirteen attributes without proper concentration.[9] [It is to be recited slowly and carefully.[10] It is to be recited aloud.[11] Some are accustomed to count the Middos with their fingers.[12] Some are accustomed to picture each letter of each word in their mind while reciting it.[13] One is to make a break between the words Vayikra Besheim and Hashem[14], and between the two names of Hashem Hashem.[15]] The 13 attributes may only be read together with the Minyan.[16] See Q&A!
Shema Koleinu: The custom is to open the ark and stand for the saying of Shema Koleinu.
Selichos without a Minyan:
May a person recite Selichos without a Minyan?[17] 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.[18] [One is to omit the words starting from Vayavor.[19] Some[20] 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 C in Q&A!] He is likewise to omit the Aramaic parts said within Selichos.[21] One does not omit the verse of “Uzechor Hayom Bris Shlosh Esrei” upon saying Selichos without a Minyan.[22]
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Q&A on Selichos Must one stand during Selichos?[23] The custom is to stand while reciting Selichos. This especially applies when the ark is open[24], when the thirteen attributes are recited [and upon saying Ashamnu[25]]. 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.
Is one who is not fasting to recite Selichos?[26] Yes.
Does one say Selichos if there is a Chasan present by the Minyan?[27] Yes. If there is a Chasan [within seven days of his wedding, or on the day of his wedding] present by the Minyan, Selichos is recited without Tachanun.[28] [Some however are accustomed to say an abridged version of the Selichos.[29]] Does the Chasan himself recite Selichos?[30] The Chasan himself does not recite Selichos.
Does one say Selichos if there is a Baal Bris [i.e. Mohel; Sandek; Father] present by the Minyan?[31] Yes. If there is a Baal Bris present by the Minyan, Selichos is recited without Tachanun.[32] Does the Baal Bris himself recite Selichos?[33] The Baal Bris himself does not recite Selichos.
Is Selichos recited in the house of an Avel?[34] At the house of an Avel, Selichos is recited[35] without the confession prayer [of Ashamnu] and without Nefilas Apayim.[36] Does the Avel recite Selichos? Some Poskim[37] rule the Avel does not recite Selichos. Others[38] rule the Avel is to recite Selichos without the confession prayer.
Q&A on the 13 attributes Must one stand when reciting the 13 attributes?[39] The custom is to stand while reciting it. One is not to lean while reciting it unless he is old or sick. Bending down:[40] 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?[41] The custom is to stop and read the 13 attributes together with the congregation, as is the law by Kaddish and Kedusha.[42] This applies for everyone in the Shul, even if one is not part of the Minyan for Selichos.[43] 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.[44]
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?[45] No. The 13 attributes of mercy may only be recited together with the actual Minyan.[46]
Must one read each word of the 13 attributes together with the congregation or can he read it on his own pace?[47] 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.[48]
If the congregation is already in middle of reciting the 13 attributes may one begin to say it? Some[49] 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? It is permitted to recite the thirteen attributes in the Torah reading tune even if one is reciting it alone.[50] Nevertheless many are accustomed to avoid doing so and they thus completely omit it when a Minyan is not present.[51] Practically the recorded Chabad custom is not to say it.[52]
If one is saying Selichos with a Minyan, and the Minyan has already passed the Aramaic parts may he still recite them?[53] So long as the congregation has not yet completed the Selichos it may be recited. |
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[1] Other customs: The vintage Chabad custom was not to recite either Selichos or Avinu Malkeinu on the day of a fast. [Igros Kodesh Rebbe Rashab 1:18] So was also the custom of the Gr”a. [Maaseh Rav 49] The Rebbe Rashab once motioned to the Chazzan to not say Selichos or Avinu Malkeinu on a fast day stating that he knows from reliable testimony that the Alter Rebbe did not say it. [Reshimos Devarim 2:98; Otzer ibid]
[2] It is recited prior to the prayer of Avinu Malkeinu in Tachanun.
[3] See Otzer Minhagei Chabad p. 163 that the Rebbe did not receive a directive if the Selichos are to be said in middle of Davening or prior to Davening. Practically, however, the Rebbe recited it during Davening and so is the Chabad custom today. This however is in reference to Tzom Gedalia, which falls during the ten days of repentance, of which the worldly custom is to recite Selichos before Davening, and hence the novelty of our custom is to recite it within Davening. However, regarding Selichos of a regular fast day, everyone recites it within Davening and not before hand. The original custom of Ashkenazi Jewry was to recite Selichos within Chazaras Hashatz by Selach Lanu. [First opinion in Michaber 566:4; Mahril; Minhagim 96; Siddur Yaavetz] However, the custom of Sefaradic Jewry, and so is the widespread custom today even amongst Ashkenazim, is to recite Selichos after Shemoneh Esrei. [Michaber ibid; P”M 566 M”Z 6; Aruch Hashulchan 566:8 that so is the custom; M”B 566:17[
[4] 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”
[5] Sefer Haminhagim p. 53 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 R”H 66
[6] The reason: As we have already recited Ashamnu within Tachanun and we do not recite Viduiy twice within one prayer, 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]
[7] Admur Kama 1:9
[8] Birkeiy Yosef 581:5; Kaf Hachaim 581:6
[9] Birkeiy Yosef 581:4; Shaareiy Teshuvah 581:1; Zechor Leavraham 131:6; Beis Oved 131:2; Chesed Lealafim 131:9; Kaf Hachaim 131:21 and 581:5
[10] Ben Ish Chaiy Ki Sisa 4
[11] Pirkei Direbbe Eliezer 46; Piskeiy Teshuvos 131:9
[12] Ben Ish Chaiy ibid [doing so helps for concentration]
[13] Ben Ish Chaiy ibid
[14] M”A 565:5 in name of Darkei Moshe and Abudarham; Kaf Hachaim 131:20
[15] Kaf Hachaim 131:20; Shalmei Tzibur p. 149; Kaf Hachaim [Falagi] 131:13
[16] Michaber 565:5; Mateh Efraim 581:21; Kaf Hachaim 565:26 [this applies even during the Aseres Yimei Teshuvah].
[17] 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 the actual 13 attributes. 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.
[18] Michaber 565:5; Mateh Efraim 581:21; Kaf Hachaim 565:26 [this applies even during the Aseres Yimei Teshuvah].
[19] Rama 565:5; Kitzur Shlah Miseches Taanis
[20] Kitzur Shlah Miseches Taanis “One needs to tell the masses that should not say Keil Melech Yosheiv and Vayaavor”
[21] Sefer Hatanya 72; Elya Raba 581:9; Kaf Hachaim 581:26; Mateh Efraim 581:21; M”B 581:4
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] 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.
[22] 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 ]
[23] 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”
[24] See Beir Moshe 1:23 regarding standing when the ark is open.
[25] See Admur 607:7 “One needs to confess standing and is hence not to lean in a way that it supports him from falling”.
[26] Nitei Gavriel Bein Hametzarim 10:5; Shearim Hametzuyanim 121:2; Glosses of Chasam Sofer 566:5
[27] 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
Regarding Selichos of Elul: See Pnei Meivin Yoreh Deah 319; Ketzei Hamateh 602:22; Piskeiy Teshuvos 581:4
[28] The reason: As it suffices to omit part of the prayer in honor of the Chasan and it is not necessary to omit it completely. [Taz 133:13; M”B 133:28]
Regarding saying Ashamnu: The Michaber ibid rules that Viduiy is recited within Selichos. The Kaf Hachaim 133:92 writes that it is to be said before Davening. The Piskeiy Teshuvos 131 footnote 151 writes that the Viduiy is recited [however in 581:4 he writes Viduiy is not recited]. However, the Ketzos Hashulchan ibid writes that one skips all Tachanun and Nefilas Apayim, hence implying that Viduiy is not recited and so is the Chabad custom. [see Shulchan Menachem 3:83] Vetzaruch Iyun
[29] Luach Eretz Yisrael; Tzitz Eliezer 7:9; Piskeiy Teshuvos 566:5
[30] Shaareiy Teshuvah 131:6; P”M 131 M”Z 12; Divrei Nechemia [Hashlama] 131:7; Ketzos Hashulchan ibid footnote 28 in name of Divrei Nechemia
Regarding Selichos of Elul: The Chasan recites Selichos as usual, without Tachanun. [Nitei Gavriel 16:8; Directive of Rebbe to Rabbi Leibel Groner when he was a Chasan during Selichos. Shulchan Menachem 3:83]
[31] Michaber 131:5; Ketzos Hashulchan 24:7
Regarding Selichos of Elul: See Pnei Meivin Yoreh Deah 319; Ketzei Hamateh 602:22; Pischeiy Teshuvah 581; Glosses of Shoel Umeishiv on 602; Alef Hamagen 581:38 in gloss; Sheivet Halevi 4:54; Levushei Mordechai 226; Mechzeh Avraham 154; Betzeil Hachochma 4:146; Piskeiy Teshuvos 581:4
[32] The reason: As it suffices to omit part of the prayer in honor of the Chasan and it is not necessary to omit it completely. [Taz 133:13; M”B 133:28]
[33] Shaareiy Teshuvah 131:6; P”M 131 M”Z 12; Divrei Nechemia [Hashlama] 131:7; Ketzos Hashulchan ibid footnote 28 in name of Divrei Nechemia
Regarding Selichos of Elul: The Baal Bris recites Selichos as usual, without Tachanun. [Nitei Gavriel 16:8; Directive of Rebbe to Rabbi Leibel Groner when he was a Chasan during Selichos. Shulchan Menachem 3:83]
[34] Taz 384:1; Mahariy Asad 353; Ketzos Hashulchan 24:7 footnote 28; Alef Hamagen 581:44; See Taz 131:9; Yoreh Deah 384; See Piskeiy Teshuvos 131:25; 581:5
[35] Taz ibid; Poskim ibid
[36] Mahariy Asad 353; Ketzos Hashulchan 24:7; Alef Hamagen 581:44; See Taz 131:9; Yoreh Deah 384; Piskeiy Teshuvos 131:25; 581:5
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 Viduiy is to be recited. [P”M 131 M”Z 9 based on Levush; See Piskeiy Teshuvos ibid footnote 147]
[37] P”M 131 M”Z 12; Divrei Nechemia [Hashlama] 131:7; Ketzos Hashulchan ibid footnote 28 in name of Divrei Nechemia; Piskeiy Teshuvos 131:25; See Nitei Gavriel Aveilus 95:14
Regarding Selichos of Elul: Seemingly according to all the Avel is to recite Selichos without the Tachanun.
[38] Mahariy Asad 353; P”M 131 M”Z 9 based on Levush and in 685; Daas Torah 581; See Piskeiy Teshuvos ibid footnote 147; Nitei Gavriel Aveilus 95:14
[39] 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
[40] Birkeiy Yosef in Shiyurei Bracha 131:19; Shalmei Tzibur p. 149; Beis Oved 131:3; Kaf Hachaim [Falagi] 131:13; Kaf Hachaim 131:19
[41] 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
[42] It is disputed in Poskim 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.
[43] Poskim ibid
[44] Sheivet Halevy 9:1; Kinyan Torah 4:9
[45] 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.
[46] The reason: 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]
[47] Ben Ish Chaiy Ki Sisa 4 as explained in his Sefer Mikavtzel; Torah Leshma 96; Kaf Hachaim 131:24
[48] The reason: As since one began saying the words with a Minyan he may finish it off. [ibid]
[49] 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.
[50] Michaber 565:5; M”A 565:5 in name of Terumas Hadeshen; 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]
[51] 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 which 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]
[52] 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 Tehilas 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.
[53] Piskeiy Teshuvos 581:12
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