Contents • • • • • • • • • • • • • • When to start saying Selichot • The Sephardic minhag is to say from the day after. • The minhag Ashekenaz is to start saying from the Sunday before unless falls out on Monday or Tuesday, in which case, Ashkenazim start from two Sundays before. • There are no on. When should Selichot be said? • Preferably, should be said at the end of the night before. However, if one delayed one can say it after. However, it is permissible to say earlier in the night as long as one is sure not to start before (halachic midnight).

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• Some say one may say according to when is in, however majority of halachic authorities disagree. • Those congregations which aren't able to rise early to say, should nonetheless say, either in the morning before or even in the afternoon before. • On Erev Rosh HaShana one should make an extra effort to get up early to say Selichot before. • One who finds himself in a shul where are being recited before midnight should not recite the yud gimmel along with the congregation. • Although one shouldn't say the Yud Gimmel before of the night, one is permitted to listen to them via a recording in order to practice the words and the tunes. Order of Selichot • One must say before saying because there are a number of pesukim in. • The should be said with proper intent (Kavanah), slowly, and with humility, especially when one is reciting the Yud Gimmel HaRachamim.

• One should say the words 'Vaya'avor Hashem Al Panav' together with the Shaliach Tzibbur quietly and then say the Yud Gimmel HaRachamim aloud. • One should be careful to pause in between the two names of Hashem in the Yud Gimmel HaRachamim. • One should bow slightly when saying 'Hashem Hashem' in the Yud Gimmel HaRachamim. • When saying the Yud Gimmel HaRachamim one shouldn't count the on one's fingers because there is a dispute as to which are counted as the 13. • Here's the. Individuals who can't wake up for Selichot • A Torah scholar (Talmid Chacham) who isn't able to wake up for because he is learning in the early hours of the morning and by going to it will ruin his schedule he should try to go to during the Aseret Yamei (Ten days of ) and some days of. However, if he is up passed it's preferable to say some paragraphs of and (which takes precedence over ).

• Teachers who teach in the morning and getting up early for would prevent them from doing their job well should only get up for some days in and during the. The same is true for hired workers and officials (who would have their work impacted by rising early). Nonetheless, it's preferable to at least say to oneself before. • One should make an effort to say with fervor and strength and not fall asleep during until the very end. This is especially the case for someone wearing for whom it is forbidden to sleep. It's better not to wake up early for if it will end up ruining the and and cause one to fall asleep with.

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• If one doesn't have sufficient time to say all of because the time for has arrived, one should skip 'Im Afes Rovah Haken', 'Bezichrei Al Mishkavi', 'Lemitvadeh Chatatav', and 'Aylecha Hashem Naasati Aynay', according to the need. Selichot without a minyan • If one is praying without a minyan, he should not say the thirteen attributes as a prayer, but one can read the Yud Gimmel middot (13 attributes) with the cantillation as if he is simply reading the torah.

• Without a, one also cannot recite the paragraphs that are in Aramaic. • An individual can say the paragraph of kel melech even though it says zechor lanu hayom. In the plural. • If there’s not a when the tzibbur said Ashrei, they should wait to have a to say and when they get a they first say 3 pesukim before reciting.

• If there was a in the beginning and then some people left, they can continue and even say after. • If one hears the Yud Gimmel or in a live via radio or video he can answer. If it is recorded, he cannot answer.

Shliach Tzibbur • Any Jew is fit for being a Shliach Tzibbur as long as the congregation accepts him. • Preferably, the congregation should carefully choose a proper Shliach Tzibbur who is married, thirty years old, and the more he is learned and practices good deeds the better. However, someone who is learned and Yireh Shamayim is preferred over someone who lacks these qualities but fits the requirements of being married and thirty years old.