Siman 581

It is taught in Pirkei De-Rabbi Eliezer (Chapter 46): On Rosh Chodesh Elul, the Holy One, Blessed be He, said to Moshe: "Come up to Me on the mountain," for then he ascended to receive the final tablets. And they passed a shofar through the camp; Moshe is ascending the mountain, so that they should not err as they erred with the first ones in the incident of the calf. And the Holy One, Blessed be He, was exalted with that shofar, as it is said (Psalms 47:6): "God has ascended with a blast, Hashem with the sound of a shofar." And because the shofar saved Israel from sin, and the month of Elul is a month designated for repentance, as it is the final month of the year and precedes the days of judgment. And the masters of Musar found an allusion to it in the verse "I am my beloved's and my beloved is mine" (Ani L'dodi V'dodi Li), the initial letters of which are "Elul," meaning: now is the time that all my thoughts should be for my Beloved, and when I do so, then also "my Beloved is mine," that He shall watch over me for my benefit. And the shofar is also conducive to repentance, as it is written (Amos 3:6): "If a shofar is sounded in a city, will the people not tremble?" Therefore, all Israel have accustomed to blow the shofar after the prayer throughout this entire month. And they begin from the second day of Rosh Chodesh, because it is the first day of this month. And there are those who blow in the morning and in the evening, but we blow only in the morning. And we blow "tekiah, shevarim, teruah, tekiah." Except on Shabbats and the eve of Rosh Hashanah, for we pause between the voluntary blowing and the obligatory blowing that the Torah commanded.

Therefore, it is customary to increase selichot and supplications during the morning watch in this month, because that is a time of favor. For the Holy One, Blessed be He, glides through eighteen thousand worlds, and at the end of the night He glides through this world (Magen Avraham, subsection 1). The Sephardim are accustomed to recite them the entire month of Elul until after Yom Kippur. The custom of Ashkenaz is not so, but rather only before Rosh Hashanah. That is to say: they see to it that there are no fewer than four days before Rosh Hashanah. Since from the Ten Days of Repentance four days will be missing in which it is impossible to fast—namely, the two days of Rosh Hashanah, Shabbat Shuvah, and Erev Yom Kippur—they complete them with the four days before Rosh Hashanah. Those who fast on Rosh Hashanah should only fast two days prior to it (ibid., subsection 3). And even though they have already accustomed themselves to fast four days, nevertheless, since this is to complete the ten days, therefore once one began to fast on Rosh Hashanah, automatically two days are removed (ibid.). According to this, if one began to fast both the four days and on Rosh Hashanah, he must always fast so. However, regarding the primary law of fasting on Rosh Hashanah, it will be explained in siman 597 that it is not proper to fast on Rosh Hashanah. See there.

Therefore, the custom among us is: that if Rosh Hashanah falls on Thursday – we begin the selichot on Sunday, and it is four days. But if it falls on Shabbat – it is six days; because we always begin on Sunday, which is the first of the creation of the world, and since man is the purpose of creation to serve Hashem, may He be blessed – therefore we begin with repentance on the first day of the creation. And when Rosh Hashanah falls on Monday or on Tuesday – we begin from Sunday of the preceding week. And between each selichah we say the thirteen attributes. Therefore, the sheliach tzibbur must wrap himself in a tallit even though it is before the light of day, for so it implies in Rosh Hashanah (17b), see there.

And know that one must be careful regarding these selichot, and those of Monday-Thursday-Monday, in two matters: The first: that those who are not fasting, and in the selichah the language of "fast" or "fasting" is mentioned—they should not say this, so as not to be like a speaker of lies. And they should say the language of prayer in place of fasting. And the second: for in many of the selichot it is mentioned that our recitation is at night, and before the rise of dawn, such as: "when they cry out while it is still night" or "at the morning watch," and similar to these. And now that in many places they say selichot while it is already broad daylight, it would be like a speaker of lies, and therefore they should skip these words. And a mourner is forbidden to leave his house for selichot, except on the eve of Rosh Hashanah, because they increase the selichot. And likewise on the eve of Yom Kippur, in a place where they increase the selichot. And likewise a mourner should not pray during the High Holy Days before the amud, and also all twelve months for his father and mother, unless he is the permanent shaliach tzibbur, or there is no one else who is able to pray.

They should be meticulous to seek out a shliach tzibbur who is the greatest and most fitting in Torah and in deeds—to pray during the days of Selichot, Rosh Hashanah, and Yom Kippur. And he should be thirty years old and should be married, following the example of the Kohen Gadol, who was forbidden from performing the service of Yom Kippur when he was not married, as it is written (Leviticus 16:6): "And he shall atone for himself and for his house." However, all of this is not a requirement that invalidates, and all of Israel are fit, but on the condition that he is acceptable to the tzibbur. But if he prays by force—one does not answer "Amen" after him. Our teacher, the Rema, wrote, and this is his wording: And so too, he must fulfill the obligation for every person with his prayer. And if he has an enemy, and intends not to fulfill the obligation for him—even his friends do not fulfill their obligation with his prayer; thus far his words. And it seems to me that this is only when there are many amei ha'aretz who are unable to pray for themselves and fulfill their obligation through the prayer of the shliach tzibbur. But for us, where everyone prays for himself—this law is not applicable at all. And if it is because of "Kaddish" and "Kedushah" and "Barchu"—this is not a fulfillment of an obligation, for any ten of Israel answer a matter of sanctity. And whoever is present at the time of the act—answers with them. And so too regarding the answering of "Amen," except in the Musaf prayers of Rosh Hashanah, it is possible to say, since the primary shofar blowings are according to the order of the blessings. And for us, since we do not blow during the silent prayer—if so, the primary prayer is that of the shliach tzibbur. And so too in the Musaf of Yom Kippur, because of the Avodah. And perhaps this appears as fulfilling the obligation for the tzibbur, and it requires further study. (However, this is certainly what the masses are accustomed to saying, that even one individual can prevent a certain person from being the shliach tzibbur—this matter leads to dispute. And it is not so, but rather we follow the opinion of the majority of the tzibbur. And the Levush already wrote so above in siman 53, and see what I wrote there.)

It is the custom that one who has established a chazaka in a mitzvah to lead the prayers or to blow the shofar, and no disqualification was found in him – he is not to be removed even for the future, since he has established a chazaka in the mitzvah. And if one held a chazaka to blow on the first day, and another on the second day, and the first day was Shabbat – the first one blows on the second day, and the second is pushed aside. This is as in the case of Ma'aravit, which will be explained in siman 642. And even though there is one who wavers regarding this, (see Sha'arei Teshuva), nevertheless, such is the custom. And one who had a chazaka, and was not in his home once or twice – he did not lose his chazaka because of this. But with three times – it seems to me that he has lost his chazaka. And so too if he was ill. But if by his own will he did not want to lead the prayers or to blow – even with one time he has lost his chazaka. Our teacher, the Rema, wrote: There are places where they practice that the one who prays Selichot – prays the entire day; thus far his words. And even Ma'ariv, and he pushes aside a mourner and a yahrzeit (Magen Avraham, subsection 7). And among us the custom is not so, and generally one should be very careful not to come to dispute in these matters. And anyone who has the fear of G-d within him – should nullify his opinion, even if it seems to him that they are acting improperly, so as not to come to dispute. And for the most part, the Satan dances in such matters, as is known. Therefore, one who exerts himself to prevent dispute – his reward is very great.

In the Zohar on Vayikra, it warned very strictly regarding the shaliach tzibbur who prays on the Yamim Noraim, and regarding the blower, to separate himself three days prior, and to be careful of all impurity, and to examine his actions. See there. And now, in our iniquities—we do not have the ability to be so meticulous in this. And the shaliach tzibbur who wraps himself in a tallit before the light of day to say Selichot—shall not recite a blessing over the tallit, and it is good to take the tallit of another and not his own, as there is a doubt regarding the blessing (Taz, subsection 2). And so too, they shall be careful to recite Birkat HaTorah before Selichot (ibid.). And see what I have written in siman 47.

It is stated in Midrash Vayikra (Parsha 30): On the eve of Rosh Hashanah – the leaders of the generation fast. The Holy One, blessed be He, waives for them a third of their iniquities. And from Rosh Hashanah until Yom Kippur – individuals fast, and the Holy One, blessed be He, says to Israel: What has passed has passed, from here onward is the reckoning. And from Yom Kippur until the festival – this one occupies himself with his sukkah, and this one occupies himself with his lulav. And on the first festival day of the holiday – all Israel stand before the Holy One, blessed be He, with their lulavim and their etrogim for the sake of the name of the Holy One, blessed be He. And He says to them: What has passed has passed, and from here onward is the reckoning. Therefore it is said: "And you shall take for yourselves on the first day"; thus far his words.

And based on this, many are accustomed to fast on the eve of Rosh Hashanah. And this is not considered yohara, to regard oneself as among the greats of the generation, for every individual may fast for his sins, and especially on the final day of the year, and not for the reason that he regards himself as among the greats of the generation (see Magen Avraham, subsection 9). And there are those who fast on the first day of Selichot. And there are individuals who fast all of the Ten Days of Repentance, and for the four days that are missing—they complete them before Rosh Hashanah during the days of Selichot. That is: when Rosh Hashanah falls on Thursday—they fast the four consecutive days. And when it falls on Shabbat—they fast on Sunday, and on Monday, and on Thursday, and on the eve of Rosh Hashanah. And similarly when it falls on Monday—they fast on Sunday, and Monday, and Thursday, and the eve of Rosh Hashanah. And similarly when it falls on Tuesday. And it has already been explained that those who fast on Rosh Hashanah only need to complete two days before Rosh Hashanah.

And regarding all these fasts—one does not need to complete them until the emergence of the stars, even on the eve of Rosh Hashanah. And one does not read "Vayechal" during them, and the shaliach tzibbur does not say "Aneinu," but rather each individual includes it in the "Shomea Tefillah" blessing during the Mincha prayer, as in all fasts. And the shaliach tzibbur does not say the "Birkat Kohanim" during Mincha. And if a brit milah occurs, or a pidyon haben, or another seudat mitzvah—even on the eve of Rosh Hashanah anyone who wishes is permitted to eat; and those associated with the brit—it is a mitzvah for them to eat, as I have written in siman 568, see there. And on the eve of Rosh Hashanah, one should make the meal before midday (see Magen Avraham, subsection 11). And regarding these fasts, it is good that when one begins to fast—he should say or resolve in his heart that it should be without a vow, and that if in another year he does not wish to fast—he has the permission to do so. However, if he fasted and it was in his mind to conduct himself so always, even if he only fasted one time—he requires hatarah in the second year if he does not wish to fast (Bach). And if he fasted without specification, and did not think in his heart one way or the other, if he fasted three times—he requires hatarah. And with two times he does not require hatarah, as I have written in Yoreh Deah siman 214, see there.

And some are accustomed not to eat on Erev Rosh Hashanah before dawn, because of the ways of the Amorites, for they were accustomed to fast on the eve of their festivals. But it is not a proper custom, for one should not eat before dawn. And in our days, we have not heard of this custom. And in the Yerushalmi, the second chapter of Taanit, it is explicitly stated that Rabbi Yonatan would fast every Erev Rosh Hashanah, and there is no concern in this regarding the ways of the Amorites. And there is proof from the firstborns on Erev Pesach. And know that one may be lenient regarding these fasts in a case of slight illness, and he does not require hatara (Magen Avraham subsection 12), for the default of the custom is such, that when there is a slight illness – he shall not fast.

We do not say tachanun on the eve of Rosh Hashanah during shacharit. And even though they perform nefilat apayim during the morning watch at selichot, and sometimes this extends into the day—nevertheless, during shacharit they do not perform nefilat apayim, as on every eve of a Yom Tov. And we do not blow the shofar on the eve of Rosh Hashanah, in order to distinguish between voluntary blowings and the obligatory ones. However, in one's home for the purpose of practice—it is permitted. And at night they should not blow during the entire month of Elul, even for the purpose of practice; for one should not create an awakening at night, and the blowings awaken the supernal attributes. And the custom is to perform hatarat nedarim on the eve of Rosh Hashanah. (And the custom of the "rebuke" that is in the prayer books—one should not do.) (See Sha'arei Teshuva at the end of subsection 9.)

It is stated in the Midrash Vayikra (parashah 30): A person who has a legal judgment—wears black, etc., and does not cut his nails, because he does not know how his judgment will conclude. But Israel is not so; rather, they wear white, and wrap themselves in white, and shave, and cut the nails, see there. And based on this, we are accustomed to wash clothes and cut hair on the eve of Rosh Hashanah. And we are accustomed to immerse in a mikveh on the eve of Rosh Hashanah, because of a keri. And one who must have marital relations on Rosh Hashanah, such as on the night of immersion, or if he arrived from a journey—they are accustomed to immerse in the morning. And there are places where they are accustomed to go to the graves on the eve of Rosh Hashanah, and they increase in supplications, and distribute charity to the poor there. And one should increase in merits on the eve of Rosh Hashanah. (The thirteen attributes in private—he should begin from "E-l Rachum" etc., for according to the Arizal, from there the thirteen attributes begin. And the two names of Hashem he can say in Atbash as "Mitzpaz Mitzpaz," for so it is explained in Pri Etz Chaim, Sha'ar HaSelichot, end of chapter eight, see there.)