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9

The counts are number of occurrences of the phrase in Tanach. אחרים לעבדם ולהשתחות להם 3 איפה לפר ואיפה לאיל 2 אחד לחטאת ואחד לעלה 2 אתננה לו ותהי לו 1 אתן לזרעכם ונחלו לעלם 1 אתכם לעולם ואתם לא 1 אתכם לחרב וכלכם לטבח 1 אתך לשמה וישביה לשרקה 1 אתיכם לחרבות ומזמרתיכם לרמחים 1 אתו לאשם ואת לג 1 את למך ויקח לו 1 את לבו ויהי לעת 1 את לבו ואת לב 1 ...


7

The simple answer is because Shulhan Arukh 581:1 and the Arizal Sha'ar HaKavvanot 89d, Pri Etz Haim 128b(see also Likutei Torah 106b, Shaar Ruah HaKodesh 48a and Shaar HPesukim 41a) say so. For a more thorough answer according to halakha and Kabbalah see Divrei Shalom with perush Ner Shalom by R' Shalom Afjin(unfortunately not online). He essentially ...


7

The Megillah and the Chanuka candles are Rabbinical Mitzvot, while blowing Shofar in Elul is merely an Ashkenzic custom (minhag), not a Mitzvah (see Rama on Orach Chaim 581:1). There's all kinds of discussion about which Mitzvot get a blessing and which don't, but in general, minhagim don't get blessings.


6

Per the Shaalos U'tshuvos Tzitz Eliezer Chelek 12 Siman 48 the whole Takana of blowing Shofar was only when it is done Btzibur. He gives 2 reasons. 1: The reason we blow Shofar starting Rosh Chodesh Elul, is since when Moshe Rabeinu went up on the mountain on Rosh Chodesh Elul the Posuk says "He'eviru Shofar B'Machane" - and Machane means B'tzibur and not ...


6

I CMLOR many years ago on the predicament I found myself in davening mincha and ma'ariv in the same two places every day. The former was nusach Ashkenaz and the latter nusach S'farad. The result was that the tzibur around me was effectively saying it only once a day. He said tersely and with a shrug, "it's just a perek of T'hilim." Although there is an ...


6

The entire "official" list (brought by the Kitzur Shulchan Aruch) is: את לבבך ואת לבב (symbolizing teshuvah) - Devarim 30:6 אני לדודי ודודי לי (symbolizing tefillah) - Shir Hashirim 6:3 איש לרעהו ומתנות לאביונים (symbolizing tzedakah) - Ester 9:22 אנה לידו ושמתי לך (symbolizing Torah, a "place of refuge" for us) - Shemot 21:13 and out of order: 'ויאמרו ...


5

Ani Ldodi v'dodi Li. Is the most common. It is supposed to be a segula for marriages occurring during the month. It is also supposed to be siman for the gates of Chesed being opened and repentance being accepted(taken from the Zohar Shiur for Parashat Re'eh found at HaZohar.net). In conjunction with that the acronym is also found in the Posuk in ...


4

With regards to the Chabad tradition of starting from the first day of Rosh Chodesh Elul (which is the 30th of Av), Dayan Raskin (pdf page 217, footnote 469) points toward the Divrei Nechemia's Hashlamot to the Shulchan Aruch Harav 581, Kuntres Acharon 1. There, the Divrei Nechemia discusses how Moshe's 3rd ascent to Mount Sinai was the first day of Rosh ...


3

If someone is unable to attend a Minyan for Selichos he would not say the Shelosh Esrei Midos. In addition the Ashkenazim would not say the words that are in Aramaic, however for Sefardim there are those that permit it. There are also those that permit saying the Shelosh Esrei Midos if it is done to the tune we read the Torah. Sources: Mishna Berura 581:4, ...


3

The Mishnah Brurah and the be'er heiteiv (581:1) note (with regard to blowing shofar which I am tying logically to l'dovid) that there are 2 traditions -- some start on the first day of rosh chodesh and some on the second. The be'er heiteiv says that one should not change either custom.


3

The Tur (O.C. 581) brings down two reasons the Pirkie Drav Eliezer says when Moshe went up on Rosh Chodesh Elul to get the second Luchos in order to prevent the Jews from doing something like the golden calf the Shofar was blown. This based on a Posuk in Tehillim God shall be exalted with the trumpet blast; the Lord, with the sound of the Shofar (47:6). Then ...


2

Even though the famous reason for not eating nuts is because of the gematria, there is another reason not to eat nuts from Elul through Hoshanah Rabbah (and this would apply to all tree-nuts and maybe even peanuts) is since they increase phlegm they will hinder one's own ability to pray and disturb others (by clearing the throat) as well. And since we spend ...


2

Maybe try this audio from Rabbi Grunstein (hat-tip Joel Rich) on Aleinu before/after Sefiras HaOmer. I think the same logic applies. As I recall from it: one school of thought is that Aleinu should be in the davening, somewhere near the end. But you can add other prayers afterwards. The other school of thought (prominent in Nusach Sefard, I think) is ...


2

I see what you wrote in the comment section. Fascinating. I think it possible to trace that legend a bit more. See here. Thus, (also via this, in Geiger, where he draws connections to the Koran): "Thus, when Shamhazai noticed a certain maiden whose name was Istahar, he gazed lustfully upon her and pleaded, "Do my bidding." She replied, "I will not do ...


2

"בערב" could, I think, mean at mincha, especially among Nusach S'farad users, who often say mincha late. I wouldn't infer too much (e.g. that it means maariv) from the choice of words there. I think it'd be safe to say, based on that description, that some recite it after tachanun before chatzi kadish — but I've never seen this done. In every ...


2

Gates of Repentance (Sha'arei Teshuvah) by Rabbeinu Yonah of Gerona.


1

I would recommend Igeres Hatshuva by Rabbi Shnuer Zalman of Liadi. An excellent translation and commentary is available online.


1

The answers before me gave the sources for not saying the 13 midos in private. I would like to also point out what the Aruch HaShulchan (581:13) says in the name of Pri Etz Chayim, that someone praying alone can say the 13 midos and instead of saying G-d's name (יקוק) say it in a"t bas"h — מצפ"ץ.


1

The most obvious is the kaddishes. It is possible that since Ashrei is there so we can say kaddish, without kaddish the ashrei goes away too. In addition, the 13 middot are skipped, as is the paragraph wherein we say that G-d told us to say the 13 middot, since G-d only told a minyan to say the 13 middot. Using the Torah tune and reciting whole verses ...


1

For Sephardim, the Orot Sephardic Selihot (ed. R. Eliezer Toledano) writes the following: One who is reciting the Selihot without a minyan must say the Thirteen Attributes of Mercy with the cantillation melody used when reading from the Torah (Shulhan Aruch) 665:5). He may not recite those portions of the Selihot that are written in Aramaic (e.g., Marana ...


1

Here is a class about this topic http://www.insidechassidus.org/media/Classes/FALL/Elul/elul_5_acronyms.mp3



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