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9

Sefer Ishei Yisrael (the counterpart to Shemirat Shabbat Kehalichata on tefila) on page 273 deals with this issue. In the main text the instruction is that if one has already started the the vidui   or "El Erech Apayim" it is considered that he has started the yud gimmel midot and can continue as usual. In the footnote however a machloket ...


9

The Mishnah Berurah (OC 581:5) explains: many people have the custom to fast for ten days (including Yom Kippur) as part of seeking repentance (Levush). Starting from Rosh haShannah you lose at least four days: the two days of Rosh haShannah, Shabbat Shuvah (the Shabbat in between Rosh haShannah and Yom Kipppur) and the day before Yom Kippur (when it is ...


8

The Lubavitcher Rebbe (Sefer Hashichos 5750 vol. 1 page 351 footnote 132) quotes the Tzemach Tzedek's explanation of the Chabad custom to recite selichos only until Rosh Hashana and not during Aseres Yemei Teshuva: עד כאן (עד ר"ה) - מצות אמירה, ומכאן ואילך - מצות עשייה Until Rosh Hashana the emphasis is on speech, from then after the the emphasis is ...


7

I think the source of this minhag is in the Talmud (TB Rosh Hashana 17b): ויעבור ה' על פניו ויקרא א"ר יוחנן אלמלא מקרא כתוב אי אפשר לאומרו מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה אמר לו כל זמן שישראל חוטאין יעשו לפני כסדר הזה ואני מוחל להם (Roughly: "Hashem passed before him, and He called" (Shmot 34:6): Said R' Yochanan: if this scripture were ...


7

Say Ashrei and continue Lecha Hashem haTzedaka. If a Minyan comes during those points, Chatzi Kaddish is said provided some pesukim were said while the minyan was there. Mateh Efraim 581:17, Elef Lemateh. It is somewhat mashma that when the pesukim end and the main selichos start, you wouldn't say chatzi kaddish. If a minyan didn't come until the end, ...


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

Most of the poskim said you can't say slichot before midnight. Harav Moshe Feinstein said that it's possible in she'at hadchak - if it's very very hard to say them after midnight. You can see more details in Hebrew here.


6

From an article by Dayan Raskin, in a footnote by Rav Yosef S. Ginsburg (the Rav of the town of Omer), Footnote 18: העירוני, שהרבי הקפיד תמיד לומר י"ג מידות בעמידה מבלי להיסמך על איזה דבר. ולכן הצליחו לראות פעמים רבות (וכן נראה בווידיאו) שכאשר הש"ץ מיהר, ובאומרו י"ג מידות עמד הרבי עדיין ב"א-ל מלך", לא אמר הרבי י"ג מידות עם הציבור ממש, אלא אמרם לעצמו כאשר ...


6

Because it has a slicha begining with "Bmotzei Mnucha" (At the end of the day of rest) and we can't say slichos and 13 midos before midnight. The source mentions Magen Avraham 525:5 which cannot be true (there is no such sif katan 525:5, and in general this siman is about borrowing on Yom Tov). Most likely it is referring to ...


6

Yes, Taame Haminhagim 681 says (with my own translation): טעם שהש״ץ מתעטף בציצית כשמשכימין לסליחות אע״פ שאין זמן ציצית, משום דאיתא, הקב״ה נתעטף בציצית כש״ץ והרגיל למרע״ה י״ג מדות, אלמא כשאומר י״ג מדות יתעטף בציצית The reason the shatz (leader) wraps himself in tzitzis when we arise early for s'lichos although it's not yet the hour for tzitzis is ...


5

The kapparah of Rosh Chodesh is different than the regular type. On one level, the goat offered as a chatas on this day (also on the other Yamim Tovim, incidentally, except for Yom Kippur) is to atone for cases of tum'ah involving the Beis Hamikdash or sacred foods where there was "no knowledge at the beginning or the end" - in other words, the person never ...


5

For Pizmon, the Lubavitcher Rebbe zt"l (in his notes at the end of the Chabad Selichos) summarizes the following explanations: Something repeated over and over. (Responsa of Ri Migash #204) Related to a root for crying out. (Tishbi) From a Greek root meaning פזרנות ונדיבות, "largess and generosity," which we are requesting from Hashem. (Pri Megadim, ...


4

Selichos is a prayer service that was not formalized until late in the Gaonic period. This means that there was already greater geographic diversity before any of the prayers were established. Before the gaonic period, only the viduy and 13 middot were 'required'. This is different than most other tefilot which already had a basis before the vast ...


4

Try this link to one Selichos edition on Google Books. There is a search box on the left side with which you can find text in that particular edition. Not perfect, but fairly useful. There are probably other editions available there as well.


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

All the slichot poems are called "slichot," but they can also have different names, based on their form, their subject matter, or their location in the davening. This answer is specific to Ashkenazi slichot. Pticha: the first piyyut in slichot, said to introduce the paragraph of ki al rachamecha harabbim. Often has one rhyme running through the whole ...


3

For more discussion, including a proper interpretation of Igros Moshe, see: http://learningteshuvot.blogspot.com/2010/08/saying-selichot-before-chatzot-igrot.html Besides nicely summarizing R. Moshe's view (which I corrected in a comment to the answer above), he also quotes the view of R. Ovadya that perhaps if one cannot say it past midnight, it should be ...


3

Nit'ei Gavriel (footnote 12 in the link) asks of this practice: What do we mean by המתחיל במצוה אומרים לו גמור? Aren't the following Shacharis and Mincha and (previous and/or following) Ma'ariv seperate mitzvos? He answers that s'lichos is actually a prelude and preparation for the other t'fillos of the day. For example, if one says s'lichos, but then ...


3

Great question! I do not know the history of its placement in the selichot (and I'm not familiar with the piyut since I recite the Sephardic selichot). Regarding its origin, I would guess it comes from Yeshayahu 62:6-7: עַל-חוֹמֹתַיִךְ יְרוּשָׁלִַם הִפְקַדְתִּי שֹׁמְרִים כָּל-הַיּוֹם וְכָל-הַלַּיְלָה תָּמִיד לֹא יֶחֱשׁוּ הַמַּזְכִּרִים אֶת-יי ...


3

Perhaps the verse is used as a kind of Kal VeChomer. The end of the verse says "for My house shall be called a house of prayer for all peoples." This is in line with what King Shlomo prayed for during the dedication of the Beit HaMikdash, Melachim I 8:41-43: And also to the stranger, who (is) not of Your people Israel, but will come from a far country ...


2

Althoug Ashkenazi Slichos are said before Rosh Hashana they are actually prayers for Aseret Yemi Tshuva. The days Slichos are said before Rosh Hashana are to make up for the 4 days missing from the ten. That being the case this Minhag, keeping "hamaschil...", would just be another special Minhag that was Noheg only during these ten days. Keeping a Minhag ...


2

I've also seen, with many piyutim/selichos, something like this: Chazzan: line 1 Kahal: line 1, then line 2 Chazzan: line 2 Kahal: line 3 Chazzan: line 3 etc. I suspect that with a lot of these piyutim, the original idea was that the kahal should just reply with the repeated phrase of each line (e.g., אמרו לאלקים or מראה כהן), especially back when ...


2

The version with "la-" seems to be more widespread, and also older; I looked at several old siddurim on Hebrewbooks, from the 16th-18th centuries, and they all have it this way (as well as in Neilah, "אתה נותן יד לַפּוֹשְׁעִים"). Both of the primary grammarians of the Siddur text, R' Zalman Hanau and R' Yaakov Emden, also have לַפּוֹשְׁעִים in their texts of ...


2

The first b'racha before "Sh'ma" in the morning has those who say "konam" and those who say "konehem"; those who say "m'ore or sheasisa" and those who say "m'ore or sheyatzarta"; those who say "umamlichin" and those who say "umamlichim". Some include "v'hiskin m'oros...", some include "l'ose orim...", and some include "or chadash..." (and of the latter, ...


2

There is no connection between Tachanun in Selichos to the regular Tachanun, as you can see that on Erev Rosh HaShana we say Tachanun in Selichos, yet we do not say Tachanun in Davening. The Tachanun we say by Davening is not said when there is a Sandek or mohel in the Shul, yet the Tachanun we say in Selichos, which has nothing to do with the Tachanun in ...


2

The Chabad Selichot translates it as: [and] the brightness of the name Yinon [Mashiach; the anointed redeemer of Israel] which became profaned by sins. It has the Hebrew as "Zohar shem yinon m'cholal meychovim" According to Lithuanian version of "Seder Selichot Mefureshet - Be'er Ya'akov" by "חיים צבי פנט": Yinon refers to Moshiach, as the Talmud ...


2

This selicha enumerates the seven items that were created before the world was created (see Pesachim 54A). They are: Torah, repentance, Gan Eden, Gehinnom, the Heavenly Throne, The Holy Temple and the Name of Moshiach. The phrase “Shem Yinone mechoilol maichovim” (in my Selichos "Zohar" instead of "Shem") means the light of Moshiach known as "Yinone" ...


2

I don't know the trustworthiness of the Saul Kleiman of Kansas City who published in 1942, but according to him, q.v., zohar shem yinon m'cholal mechovim means something like "the shiny name of mashiach, who's ill from sins/debts" (one of the various things listed as having been created before the world).


2

My suggestion: When the chazan begins repeating the last lines of the piyut, skip to the last stanza and say it with him. Often, the last stanza is the "punchline" of the piyut, and the main request/message of it. It would be too bad to just stop in the middle and not get to say it. You should then be able to start kel Melech with the tzibur. Then continue ...


2

Just say whatever the congregation is saying, and concentration on the meaning of the words, even if you have to constantly have to glance over at the translation. An important general rule that also applies when reciting Pesukei DeZimrah, Tehillim, and Kinnot is that it is better to say less with more concentration than more with less concentration. Also, ...



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