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Guide for Sephardim Prepared by Rabbi Yonatan Nacson1

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Laws for Praying at Home During the High Holidays A Practical Halachic Guide for Sephardim Prepared by Rabbi Yonatan Nacson1 Laws regarding Selichot 1. The Sephardic custom is to recite Selichot the entire month of Elul, starting from the day after Rosh Chodesh Elul.2 The Ashkenazic custom is to recite Selichot starting from the week of or before Rosh HaShanah.3 2. One may even recite the entire Selichot through technological means (such as a live hookup, the radio, or telephone.) However, if one merely listens to a recording of the Selichot, he may not recite it.4 It is even better to recite Selichot along with a larger minyan through a live hookup than to recite it along with a smaller minyan. This is common in Eretz Yisrael, where there are large Selichot minyanim, and many people follow along with a screen projecting the Selichot live. In such a case, it is better to recite it along with the screen than to form a separate and smaller minyan.5 3. When reciting Selichot without a minyan, one may recite the Thirteen Middot, provided that he recites them with the tune from the Torah reading.6 4. When reciting Selichot alone, one is not required to complete the pasuk for the Thirteen Middot (venakeh lo yenakeh).7 5. One who cannot recite Selichot with a minyan should refrain from saying the Aramaic parts.8 They are as .מחי ומסי (4 .מרנא דבשמיא (3 .דעני לעניי (2 .רחמנא (follows: 1 1 Most of the material in this document was excerpted from the of the Torah reading. See Palagi, Ruach Chayim 131:1; Ben Ish book “Laws of the Holidays” Chai, Ki Tisa 1:9; Rav Pe’alim 1:11; and Kaf HaChayim 131:23. See 2. There are different customs brought in the Rishonim. The also Chazon Ovadia, Yamim Nora’im, p. 27; Yalkut Yosef, Yamim Rambam, as he writes in Hilchot Teshuvah 3:4; the Rosh, as he Nora’im, p. 33; and Torat HaMoadim, Yamim Nora’im, p. 8. This is writes in Rosh HaShanah, ch. 4, in the name of Rav Cohen unlike Ohr LeTzion, vol. 4, 1:2, which states that one should omit Tzedek; Rav Hai Gaon; Rav Amram Gaon; Sefer HaManhig; and the Thirteen Middot entirely. others only recited Selichot from after Rosh HaShanah until Yom 7. Rabbi Ben Tzion Abba Shaul in Ohr LeTzion, vol. 2, 89:1 holds Kippur. The Rosh also cites the view of the Ritz Giat in Sefer regarding whether to recite Tachanun, that a person praying HaManhig, Hilchot Rosh HaShanah §25 and the Ran in Rosh alone may recite the Thirteen Middot, but he must recite them HaShanah 16a, who write that in many places, the custom is to with the Torah cantillations, and one must complete the pasuk, recite Selichot beginning from Rosh Chodesh Elul. This is also since one may only recite half a pasuk with a minyan. This is also the view of the Shulchan Aruch 581:1 and the Arizal, as brought the view of Igrot Moshe, Y.D. 3:21. However, the view of in Shaar HaKavanot, in the beginning to the introduction to Chacham Ovadia Yosef in Yechaveh Daat 1:47; Yabia Omer, vol. 9, Derush Rosh HaShanah (see Kaf HaChayim §16, which brings this 108:69; Halichot Olam vol. 1, p. 241; and Chazon Ovadia, Yamim view). See Kaf HaChayim §14 for various reasons why one should Nora’im, p. 30 is that one does not have to complete the pasuk, recite Selichot for a total of forty days. See also Chazon Ovadia, since it is clear that one is only reciting the Thirteen Middot as a Yamim Nora’im, p. 1; Ohr LeTzion, vol. 4, 1:3, in the footnotes; and supplication, which may be said even without a minyan, since Yalkut Yosef, Yamim Nora’im, p. 1. he is also reciting the phrase with the cantillation melody. This 3. Rama 581:1. See also Torat HaMoadim, Yamim Nora’im, p. 4. is also the opinion of Rabbi Raphael Baruch Toledano in his 4. Chazon Ovadia, Yamim Nora’im, p. 21; Torat HaMoadim, Yamim Kitzur Shulchan Aruch, p. 122, Nefilat Apayim §21. See also Yalkut Nora’im, p. 17; Yalkut Yosef, Yamim Nora’im, p. 10, 9. This is unlike Yosef, Yamim Nora’im, p. 39 and Halachah Berurah, vol. 7, 131:9. the Ohr LeTzion, vol. 4, 1:4. See also Yalkut Yosef, Yamim Nora’im, 8. See Torah Lishmah §49; Yechaveh Daat 3:43; Chazon Ovadia, p. 17, which brings in the name of Chacham Ovadia Yosef that Yamim Nora’im, p. 11; Torat HaMoadim, Yamim Nora’im, p. 8; and even if there is a few-second delay, one may still answer and Yalkut Yosef, Yamim Nora’im, p. 40, which rule unlike the view of take part in the Selichot. However, this ruling may not be applied Ohr LeTzion, vol. 4, 1:2. Ohr LeTzion states, though, that if one to listening to the Megillah on Purim, in which one may not wants to say the Aramaic parts, he may do so if he translates fulfill his obligation even through a live hookup. them into Lashon HaKodesh. See also Nitei Gavriel, Rosh HaShanah 5. Yalkut Yosef, Yamim Nora’im, p. 18, 10. 12:9 and Halichot Shlomo, Tefillah 17:2, which state that if the 6. This is the view of the Shulchan Aruch, O.C. 565:5, which states minyan is slightly ahead, one may still recite the Aramaic parts, that one may not recite the Thirteen Middot unless they are and does not have to skip to follow with the minyan. A similar recited with derech keriah be’alma, with the tune and cantillations view is stated by Ben Ish Chai, Ki Tisa 1:4; Od Yosef Chai, Ki Tisa 1 OU Chag at Home 5781 Going to the mikveh on erev Rosh HaShanah 6. It is a praiseworthy custom to go to the mikveh on erev Rosh HaShanah. Preferably, one should not go to the mikveh earlier than about an hour before chatzot.9 As many mikvaot are closed this year, one should pour on himself around 12.5 liters of water. This can be accomplished by turning on the shower and standing under it for about four to six minutes. There is no difference between using hot water and cold water.10 Hatarat Nedarim 7. Many people have the custom to perform hatarat nedarim on erev Rosh HaShanah and erev Yom Kippur. Preferably, one should perform hatarat nedarim before ten people. However, if this is too difficult, he should at least recite it before three people. Hatarat nedarim nullifies all of one’s forgotten vows, as well as any stringency that one has performed at least three times, which gave it the status of a vow, and he now wants it nullified.11 8. A boy under the age of thirteen may not serve on a bet din performing hatarat nedarim.12 9. Even one’s own family members may serve on a bet din performing hatarat nedarim. However, a man should not serve on a bet din performing hatarat nedarim for his wife.13 10. One may not send a shaliach to perform hatarat nedarim on one’s behalf.14 11. It is permitted to perform hatarat nedarim over zoom, if there are three people together who are acting as the Bet Din in one place. One can also call on the phone and join in with others who are performing the hatarat nedarim. Those on the Bet Din should have in mind all of those who are participating on the phone or Zoom.15 Prayers of Rosh HaShanah Prayers of the Night of Rosh HaShanah HaMelech HaKadosh and Other Added Phrases 1. Beginning from Arvit of Rosh HaShanah until after Yom Kippur, one must recite haMelech haKadosh instead of haKel haKadosh in the Amidah, at the conclusion of the berachah of Atah Kadosh.16 2. It is proper to raise one’s voice slightly when saying haMelech haKadosh to remind oneself that he did not forget to recite it.17 §8; and Torah Lishmah §96 in regards to the Thirteen Middot. See See also Chazon Ovadia, Yamim Nora’im, p. 61, which adds that if also Kaf HaChayim 131:24. However, Chacham Ovadia Yosef one’s wife goes to the mikveh on the night of Rosh HaShanah, writes in Halichot Olam, vol. 1, p. 211 that one should finish the then one is obligated in the mitzvah of onah, and should go to phrase with the taamei hamikra if the minyan has already the mikveh again before Shacharit on Rosh HaShanah. finished reciting the Thirteen Middot. See also Yalkut Yosef, 11. See Birkei Yosef §21, also cited in Shaarei Teshuvah §1; Kaf Yamim Nora’im, p. 66, 33. Halachah Berurah, vol. 7, 131:9, p. 8, HaChayim §12; Chazon Ovadia, Yamim Nora’im, p. 43; Yabia Omer, adds that if at least six people are still reciting the Thirteen vol. 1, O.C. 41:18; and Yalkut Yosef, Yamim Nora’im, p. 158 and Middot, then one does not have to recite them with the taamei on. See also Ohr LeTzion, vol. 4, 1:8, which states that one should hamikra. Similarly, if one is in the middle of reciting Selichot and preferably perform hatarat kelalot, since it is more inclusive than the minyan begins to recite the Thirteen Middot, he should stop hatarat nedarim. what he is saying and recite them along with the minyan. See 12. Halichot Olam, vol.
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  • Rosh Chodesh

    Rosh Chodesh

    ROSH CHODESH JUNE 2020 VOLUME XXIV NUMBER 1 4631 South Lockwood Ridge Rd., Sarasota, FL 34231 (enter ONLY from Proctor Road between Beneva and Swift Roads) Phone (941) 924-1802 www.SINAISRQ.org SPECIAL NOTES: about the cover: Though we are physically Rosh Chodesh distancing ourselves for all of our health and safety, we are (Beginning of the Month; literally Head continuing to find ways to of the Month) is the name for the first socially and emotionally day of every month in the Hebrew cal- connect, grow and celebrate. endar, marked by the birth of a new moon. Please refer to pages 10-11 of Female-centered Rosh Chodesh observances are this tablet along with visiting centered on small gatherings of women, where Temple Sinai's website and there is often a particular interest in the Shekinah, considered by the kabbalah to be a feminine as- Facebook page. pect of God. These groups engage programs that center around issues important to Jewish women, Temple Sinai’s Website: exploring spirituality, religious education, ritual, https://templesinai-sarasota.org/ health issues, music, history, art, etc. Temple Sinai’s Facebook Page: Miriam's Cup (for the prophet Miriam) originated in the 1980s in a Boston Rosh Chodesh group. It https://www.facebook.com/ was invented by Stephanie Loo, who filled it with templesinaisarasota/?ref=bookmarks mayim hayim (living waters) and used it in a femi- nist ceremony of guided meditation. Some seders (including the original Women's Seder, but not lim- During this Covid-19 crisis, if the temple ited to women-only seders) now set Miriam's Cup office is not available, please contact as well as the traditional cup for the prophet Eli- Temple Sinai Clergy directly for the jah.