## Kitzur Shulchan Arukh Siman 128

###### Kitzur Shulchan Arukh 128:1
[Kitzur Shulchan Arukh 128:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:1)

מֵרֹאשׁ חֹדֶשׁ אֱלוּל עַד אַחַר יוֹם הַכִּפּוּרִים, הֵמָּה יְמֵי רָצוֹן. וְאַף כִּי בְּכָל הַשָּׁנָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבֵּל תְּשׁוּבָה מִן הַשָּׁבִים אֵלָיו בְּלֵב שָׁלֵם, מִכָּל מָקוֹם יָמִים אֵלּוּ מֻבְחָרִים יוֹתֵר וּמְזֻמָּנִים לִתְשׁוּבָה, לִהְיֹתָם יְמֵי רַחֲמִים וִימֵי רָצוֹן, כִּי בְּרֹאשׁ חֹדֶשׁ אֱלוּל, עָלָה משֶׁה אֶל הַר סִינַי לְקַבֵּל לוּחוֹת שְׁנִיּיּם, וְנִשְׁתֵּהָה שָׁם אַרְבָּעִים יוֹם, וְיָרַד בַּעֲשָֹרָה בְּתִשְׁרִי, שֶׁהָיָה אָז גְּמַר כַּפָּרָה. וּמִן אָז הֻקְדְּשׁוּ יָמִים אֵלּוּ לִימֵי רָצוֹן, וְיוֹם עֲשִׂירִי בְּתִֹשְרִי לְיוֹם הַכִּפּוּרִים. וּמִנְהָג בְּרֹב הַמְּקוֹמוֹת לְהִתְעַנּוֹת בְּעֶרֶב רֹאשׁ חֹדֶשׁ אֱלוּל וְלַעֲשׂוֹת סֵדֶר יוֹם כִּפּוּר קָטָן, כְּדֵי שֶׁיָּכִינוּ לִבָּם לִתְשׁוּבָה. וְאִם חָל רֹאשׁ חֹדֶשׁ בַּשַׁבָּת, מַקְדִּימִין לְיוֹם חֲמִישִּׁי שֶׁלְּפָנָיו. הָרַב אֲדוֹנֵנוּ רַבִּי יִצְחָק לוּרְיָא זִכְרוֹנוֹ לִבְרָכָה כָּתַב, וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹהִים אִנָּה לְיָדוֹ וְשַׂמְתִּי לְךָ, רָאשֵׁי תֵּבוֹת אֱלוּל, לוֹמַר כִּי חֹדֶשׁ זֶה, הוּא עֵת רָצוֹן לְקַבֵּל תְּשׁוּבָה עַל הַחֲטָאִים שֶׁעָשָׂה בְּכָל הַשָּׁנָה. וְגַם רֶמֶז שֶׁגַּם עַל הַשְּׁגָגוֹת צָרִיךְ לַעֲשׂוֹת תְּשׁוּבָה בַּחֹדֶשׁ הַזֶּה. עוֹד אָמְרוּ דּוֹרְשֵׁי רְשׁוּמוֹת, וּמָל ה' אֱלֹהֶיךָ אֶת לְבָבְךָ וְאֶת לְבַב זַרְעֶךָ, רָאשֵׁי תֵּבוֹת אֱלוּל. וְכֵן אֲנִי לְדוֹדִי וְדוֹדִי לִי, רָאשֵׁי תֵּבוֹת אֱלוּל. וְכֵן אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיוֹנִים רָאשֵׁי תֵּבוֹת אֱלוּל. רֶמֶז לִשְׁלֹשָׁה דְּבָרִים, שֶׁהֵם, תְּשׁוּבָה, תְּפִלָּה וּצְדָקָה, שֶׁצְרִיכִין לְהִזְדָּרֵז בָּהֶם בְּחֹדֶשׁ זֶה. וּמָל ה' וְגוֹ' רוֹמֵז לִתְשׁוּבָה. אֲנִי לְדוֹדִי וְגוֹ' רוֹמֵז לִתְפִלָּה, שֶׁהִיא רִנַּת דּוֹדִים. אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיוֹנִים, רוֹמֵז לִצְדָקָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[The days] from *Rosh Chodesh Elul* until after *Yom Kippur*, are days of Divine favor [and acceptance.] Even though throughout the entire year the Holy One, blessed is He, accepts the repentance of those who return to Him wholeheartedly, nevertheless, these days are unexcelled and most suitable for repentance, because they are days of mercy and favor. On *Rosh Chodesh Elul*, Moshe went up Mount Sinai to receive the Second Tablets; he remained there for forty days, and came down on the tenth day of *Tishrei* when the atonement was completed. From then on these days have been designated as days of Divine favor [and acceptance,] and the tenth day of *Tishrei* as *Yom Kippur* [Day of Atonement]. In most communities it is the custom to fast on the day before *Rosh Chodesh Elul* and to recite the prayers of *Yom Kippur Katan* [minor Yom Kippur], in order to be spiritually prepared for repentance. If *Rosh Chodesh* occurs on Shabbos, *Yom Kippur Katan* is held on the preceding Thursday. The Ari (Rabbi Yitzchak Luria), of blessed memory, wrote, "If he did not lie in ambush but Hashem made it happen, then I will provide …" (Exodus 21:13) The initials of the words [*ina le'yado vesamti lecha*] form the acronym *Elul*, to indicate that this month is a favorable time for repentance to be accepted for the sins committed during the entire year. It also alludes to the fact that sins done inadvertently also require repentance¹ during this month. The interpreters of allusions also commented: It is written (Deuteronomy 30:6) "And Hashem your God will circumcise your heart and the heart of your children;" the initials of the words [*es levavecho ve'es levav*] form the acronym *Elul*. Also, the initials of *Ani ledodi vedodi li*, ["I am my Beloved's and my Beloved is mine,"]² preface to Chapter 581) [Song of Songs 6:3] form the acronym *Elul*. Also, the initials of *Ish lerei'eihu umatanos la'evyonim* ["One to another and gifts to the poor"] (Esther 9:22) form the acronym *Elul*. These acronyms are an allusion to three things: Repentance, Prayer and Charity which must be practiced zealously during this month. "Hashem will circumcise etc." alludes to repentance, "I am my Beloved's etc." alludes to prayer, for prayer is the song of love. "One to another and gifts to the poor," alludes to charity.

footnotes:
¹ The Scriptural verse referred to in the text deals with a homicide that was commited accidentally or inadvertently.
² During these forty days, since repentance is more readily accepted, our repentance brings our hearts closer to our Beloved One and thus He, (our Beloved) is closer to us by accepting our repentance. (Mishnah Berurah


###### Kitzur Shulchan Arukh 128:2
[Kitzur Shulchan Arukh 128:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:2)

נוֹהֲגִין לִתְקֹעַ שׁוֹפָר בְּחֹדֶשׁ זֶה. וּמַתְחִילִין בְּיוֹם בּ' דְּרֹאשׁ חֹדֶשׁ וְתוֹקְעִין בְּכָל יוֹם לְאַחַר תְּפִלַּת שַׁחֲרִית תְּקִיעָה שְׁבָרִים תְּרוּעָה תְּקִיעָה, חוּץ מֵעֶרֶב רֹאשׁ הַשָּׁנָה, שֶׁמַּפְסִיקִין בּוֹ, כְּדֵי לְהַפְסִיק בֵּין תְּקִיעוֹת רְשׁוּת לִתְקִיעוֹת מִצְוָה. וְטַעַם הַתְּקִיעוֹת בְּחֹדֶשׁ זֶה כְּדֵי לְעוֹרֵר אֶת הָעָם לִתְשׁוּבָה, כִּי כֵן הוּא הַטֶּבַע שֶׁל הַשּׁוֹפָר לְעוֹרֵר וּלְהַחְרִיד, כְּמוֹ שֶׁאָמַר הַכָּתוּב, אִם יִתָּקַע שׁוֹפָר בָּעִיר וְעָם לֹא יֶחֱרָדוּ. עוֹד נוֹהֲגִין בִּמְדִינוֹת אֵלּוּ מִיּוֹם בּ' דְּרֹאשׁ חֹדֶשׁ אֱלוּל עַד שְׁמִינִי עֲצֶרֶת, אוֹמְרִים בַּבֹּקֶר וּבָעֶרֶב לְאַחַר הַתְּפִלָּה, אֶת הַמִּזְמוֹר לְדָוִד ה' אוֹרִי וְיִשְׁעִי. וְהוּא עַל פִּי הַמִּדְרָשׁ, ה' אוֹרִי, בְּרֹאשׁ הַשָּׁנָה. וְיִשְׁעִי בְּיוֹם הַכִּפּוּרִים. כִּי יִצְפְּנֵנִי בְּסֻכֹּה, רֶמֶז לְסֻכּוֹת. עוֹד נוֹהֲגִין לוֹמַר תְּהִלִּים בַּצִּבּוּר בְּכָל מָקוֹם לְפִי מִנְהָגוֹ. מִשֶנִּכְנַס אֱלוּל עַד יוֹם הַכִּפּוּרִים, כְּשֶׁכּוֹתֵב אָדָם אִגֶּרֶת לַחֲבֵרוֹ, צָרִיךְ לִרְמֹז בָּהּ בִּתְחִלָּתָהּ אוֹ בְסוֹפָהּ שֶׁהוּא מְבַקֵּשׁ עָלָיו וּמְבָרְכוֹ, שֶׁיִּזְכֶּה בִּימֵי הַדִּין, הַבָּאִים לְטוֹבָה, לְהִכָּתֵב וּלְהֵחָתֵם בְּסֵפֶר חַיִּים טוֹבִים (תקפא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary to blow the *shofar* during this month. Beginning the second day of *Rosh Chodesh*,³ we blow the *shofar* each day after the *Shacharis* prayer, *tekiah, shevarim, teruah, tekiah*, except on *erev Rosh Hashanah*, when the blowing is discontinued,⁴ 581:24) in order to make a distinction between the voluntary blowing of the *shofar* and the blowing *shofar* in fulfillment of the mitzvah. The reason for blowing the *shofar* during this month is to arouse the people to repent; for the *shofar* sound has the quality to stir [the emotions] and to inspire fear, as Scripture says, (Amos 3:6) "If a *shofar* is sounded in a city will the people not tremble?" It is also the custom in our regions, beginning with the second day of *Rosh Chodesh Elul* until *Shemini Atzeres*,⁵. (*Ibid* 581:2) to recite Psalm [27] *LeDovid Hashem ori ve'yish'i*⁶ service is said, the psalm is recited after *Shacharis*, before *Ein Komocha* [there is none like You] which is said before the *Seifer Torah* is taken out of the Ark. In the evening the psalm is recited after the *Minchah* service. [This is the custom of those who pray *Nusach Sfard*.] In those places where they recite the psalm after the entire service [including *Musaf*] is completed, such as on Rosh Chodesh, the psalm, *Borchi Nafshi* [Psalm 104] is recited before *LeDovid Hashem Ori*. They also have the custom to recite *LeDovid Hashem Ori* after the psalm of the day is recited. [This is the custom of those who pray *Nusach Ashkenaz*.] (*Ibid* 581:2) ["Of David, Hashem is my light and my salvation"] [each day] [after] the morning and evening prayers,⁷ should be said after the psalm is recited. (*Ibid*) This is based on the *Midrash:* "Hashem is my light" —on *Rosh Hashanah;* "and my salvation" —on *Yom Kippur;* "for He will hide me in His shelter" —alludes to *Sukkos*. It also is customary for the congregation to recite Psalms,⁸ says that we should omit the words: בָּהֶם שִׁבְעִים שָׁנָה [until we have lived our seventy years] in the prayer recited before saying *tehillim* [Psalms]; and since we [usually] do not recite an entire book of the Psalms, we should say: בִּזְכוּת מִזְמוֹרֵי תְּהִלִים שֶׁקָרָאנוּ לְפָנֶיךָ [In the merit of the chapters of *tehillim* we have recited], when we say the prayer that is said following the saying of *tehillim*. After this prayer Kaddish should be recited if there is a minyan [a quorum of ten males] present. (*Ibid* 581:3) each locality according to its custom.⁹ and *Yom Kippur*, extra chapters are recited so that the entire Book of Psalms will have been said three times. (*Ibid*) Beginning with the month of *Elul* until *Yom Kippur*, when you write a letter to your friend you should mention, either at the beginning or at the end that you pray for him and bless him to be worthy during the forthcoming Days of Judgment to be inscribed and sealed in the Book of Good Life.

footnotes:
³ Some have the custom to blow shofar even on the first day of Rosh Chodesh Elul.
⁴ It is permitted, however, to blow shofar in order to practice in preparation for the obligatory sounding of the shofar on Rosh Hashanah. (Ibid
⁵ Including the day of Shemini Atzeres
⁶ On those days when the Musaf
⁷ Kaddish
⁸ Mishnah Berurah
⁹ The custom is to recite ten chapters each day, and during the days between Rosh Hashanah


###### Kitzur Shulchan Arukh 128:3
[Kitzur Shulchan Arukh 128:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:3)

אַנְשֵׁי מַעֲשֶׂה, נוֹהֲגִין לִבְדֹּק בְּחֹדֶשׁ זֶּה תְּפִלִּין וּמְזוּזוֹת שֶׁלָּהֶן. וְכָל אֲשֶׁר יִמָּצֵא שָׁם בֶּדֶק בִּשְׁאָר מִצְוֹת, יְתַקְּנוֹ (מטה אפרים).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Pious men are accustomed to examine their *tefillin* and *mezuzos* during this month; and wherever any defect may be found in other mitzvohs, to repair it.


###### Kitzur Shulchan Arukh 128:4
[Kitzur Shulchan Arukh 128:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:4)

מִשַׁבָּת שֶׁלְּאַחַר תִּשְׁעָה בְּאָב וּלְהַלָּן, מַפְטִירִין בְּשֶׁבַע שַׁבָּתוֹת, שִׁבְעָה דְּנֶחָמָתָא. וְאִם חָל א' דְּרֹאשׁ חֹדֶשׁ אֱלוּל בַּשַׁבָּת, דּוֹחִין עֲנִיָּה סוֹעֲרָה וּמַפְטִירִין הַשָּׁמַיִם כִּסְאִי, מִפְּנֵי שֶׁיֵּשׁ בָּהּ גַּם כֵּן מִנֶּחָמוֹת יְרוּשָׁלָיִם. וּבְשַׁבָּת פָּרָשַׁת כִּי תֵצֵא, שֶׁאָז מַפְטִירִין רָנִי עֲקָרָה, מַשְׁלִימִין עָלֶיהָ גַּם עֲנִיָּה סוֹעֲרָה, שֶׁהִיא סְמוּכָה לָהּ. אִם טָעָה בְּשַׁבָּת רֹאשׁ חֹדֶשׁ אֱלוּל וְאָמַר עֲנִיָּה סוֹעֲרָה, אִם נִזְכַּר קֹדֶם שֶׁבֵּרַךְ לְאַחֲרֶיהָ, יֹאמַר גַּם הַשָּׁמַיִם כִּסְאִי, וִיבָרֵךְ לְאַחֲרֶיהָ. וְאִם לֹא נִזְכַּר עַד לְאַחַר הַבְּרָכוֹת, יֹאמַר הַשָּׁמַיִם כִּסְאִי בְּלֹא בְּרָכוֹת. וְאִם חָל רֹאשׁ חֹדֶשׁ אֱלוּל בְּאֶחָד בַּשַׁבָּת, דּוֹחִין הַפְטָרַת מָחָר חֹדֶשׁ, שֶׁאֵין בָּהּ מִנֶּחָמוֹת יְרוּשָׁלַיִם, וּמַפְטִירִין עֲנִיָּה סוֹעֲרָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Beginning with the Shabbos following *Tishah beAv* and after that, for the next seven *Shabbosos* we read the *haftoras "sheva denechamasa"* [seven *haftoras* of consolation]. If the first day of *Rosh Chodesh Elul* occurs on Shabbos, the *haftorah, Aniyah so'arah*, is set aside ["O you afflicted, floundering in the storm,"] (Isaiah 54:11) and we read instead, *"Hashamayim kis'i,"* [The heaven is My throne] (Isaiah 66:1), because this *haftorah* also contains consolation for Jerusalem. On the Shabbos of *Parshas Ki Seitzei*, when the *haftorah Roni akarah* [Sing, O barren woman] (Isaiah 54:1) is read, we conclude the *haftorah* with *Aniyah so'arah*, which is next to it. If, by mistake, on *Shabbos Rosh Chodesh Elul*, you said *Aniyah so'arah*, and you became aware of it before saying the concluding berachos, you should also say *Hashamayim kis'i*, and then say the concluding berachah. If you only became aware [of your error] after saying the concluding berachos, then you should recite, *Hashamayim kis'i* without the berachos. If *Rosh Chodesh Elul* occurs on Sunday, the *haftorah, Machar Chodesh* is set aside, [Tomorrow is *Rosh Chodesh*] (I Samuel 20:18), because it contains no consolation for Jerusalem, and the *haftorah Aniyah so'arah* is read.


###### Kitzur Shulchan Arukh 128:5
[Kitzur Shulchan Arukh 128:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:5)

מִיּוֹם רִאשׁוֹן [בַּשַׁבָּת] שֶׁקֹּדֶם רֹאשׁ הַשָּׁנָה וָאֵילָךְ, מַשְׁכִּימִין לִסְלִיחוֹת. וְאִם חָל רֹאשׁ הַשָׁנָה בְּיוֹם שֵׁנִי אוֹ בְּיוֹם שְׁלִישִׁי, מַתְחִילִין מִיּוֹם רִאשׁוֹן בַּשָּׁבוּעַ הַקֹּוֹדֵם. וּכְשֶׁמַּשְׁכִּימִין, צְרִיכִין לִטּוֹל יְדֵיהֶם וּלְבָרֵךְ עַל נְטִילַת יָדַיִם וּבִרְכַּת הַתּוֹרָה. וְאַחַר הַסְּלִיחוֹת יִטּוֹל יָדָיו שֵׁנִית בְּלֹא בְּרָכָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Beginning with the Sunday before *Rosh Hashanah* and thereafter we rise early for *Selichos*, [special prayers for forgiveness]. If *Rosh Hashanah* occurs on Monday or Tuesday, we begin [to say *Selichos*] from the Sunday of the preceding week. When you get up early in the morning [before daylight] you must wash your hands and say the berachah *Al netilas yadayim*, [regarding washing the hands] and the berachah of the Torah. After the *Selichos* [if it is daylight], you should wash your hands again without saying a berachah.


###### Kitzur Shulchan Arukh 128:6
[Kitzur Shulchan Arukh 128:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:6)

שְּׁלִיחַ הַצִבּור שֶׁאוֹמֵר סְלִיחוֹת, יִתְעַטֵּף בְּטַלִּית מְצֻיֶּצֶת קֹדֶם שֶׁמַּתְחִיל אַשְׁרֵי. וּלְפִי שֶׁיֵשׁ סָפֵק אִם יְבָרֵךְ בְּרָכָה עַל טַלִּית שֶׁלּוֹ כְּשֶׁלּוֹבְשׁוֹ בַּלַּיְלָה אוֹ לֹא יְבָרֵךְ, עַל כֵּן לֹא יִטֹל אֶת שֶׁלוֹ, וְגַם לֹא טַלִּית הַקָּהָל, אֶלָּא יִשְׁאַל לוֹ טַלִּית מֵאַחֵר. וְאִם אֵין בַּנִּמְצָא טַלִּית כְּלָל, יְכוֹלִין לוֹמַר סְלִיחוֹת וּשְׁלשׁ עֶשְׂרֵה מִדּוֹת גַּם בְּלֹא טַלִּית. יֵשׁ מְקוֹמוֹת נוֹהֲגִין שֶׁהַמִּתְפַּלֵּל סְלִיחוֹת, מִתְפַּלֵּל גַּם שַׁחֲרִית וּמִנְחָה וְגַם מַעֲרִיב שֶׁלְּפָנָיו, וְהוּא קוֹדֵם לְאָבֵל וּלְמוֹהֵל וּלְ"יָאר צַייט" [לְבַעַל יוֹם זִכָּרוֹן] (תקפא). טוֹב לַעֲמֹד בַּאֲמִירַת הַסְּלִיחוֹת. וּמִי שֶׁקָּשֶׁה לוֹ, יַעֲמֹד לְכָל הַפָּחוֹת בַּאֲמִירַת אֵל מֶלֶךְ יוֹשֵׁב וְגוֹ' וּשְׁלֹש עֶשְׂרֵה מִדּוֹת (עַיֵּן סִימָן נו). דִּין אֲמִירַת הַוִּדּוּי, עַיֵן לְקַמָּן סִימָן קלא סָעִיף ט.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *Chazzan* who leads the *Selichos* prayers should put on a *tallis* with *tzitzis* before saying *Ashrei*. Since it is doubtful, whether a berachah should be said when putting on his own *tallis* at night or not, therefore, the *Chazzan* should take neither his own *tallis*¹⁰ except his own, he may put on his own *tallis* without saying the berachah, and when it gets light, he should examine the *tzitzis* and say the berachah. (*Shaarei Tzion* 581:5) nor one belonging to the congregation, but should borrow one from someone. If no *tallis* is available, he may say *Selichos* and the *Shelosh esrei midos* ["The thirteen attributes"] without wearing a *tallis*. It is customary in some communities that the *Chazzan* who leads the *Selichos* prayers should also officiate at the *Shacharis* and *Minchah* services, as well as at the *Maariv* service of the preceding night. He takes precedence over a mourner, a mohel, and a person observing *yahrzeit*.¹¹. *Eiliyahu Rabbah*, however, rules that a person observing *yahrzeit*, who is fasting, should be permitted to lead the prayers. He also says that a mourner should be permitted to conclude the *Shacharis* prayers, after the second *“Ashrei”* is said. (See *Mishnah Berurah* 581:14) It is proper to stand while saying the *Selichos*,¹² does not mention this *halachah*. but a person who finds it difficult to stand should at least stand while saying *keil melech yosheiv* ["God, King Who is enthroned"] etc. and the *Shelosh esrei midos* ["Thirteen attributes of mercy"]. For the laws regarding the recitation of the *Viduy* (the confession of sins, the *Al cheit*), see Chapter 131:9 below.

footnotes:
¹⁰ Nevertheless, in a situation where there is no other tallis
¹¹ This is the opinion of Mogein Avrohom
¹² Mishnah Berurah


###### Kitzur Shulchan Arukh 128:7
[Kitzur Shulchan Arukh 128:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:7)

יְדַקְדְּקוּ לִבְחוֹר שְּׁלִיחַ צִבּוּר שֶׁיִּתְפַּלֵּל סְלִיחוֹת וּבַיָמִים הַנוֹרָאִים, אִישׁ שֶׁהוּא הָגוּן וְגָדוֹל בַּתוֹרָה וּבְמַעֲשִׂים טוֹבִים, כְּפִי מַה שֶּׁאֶפְשָׁר לִמְצֹא. וְגַם שֶׁיִּהְיֶה בֶּן שְׁלֹשִׁים שָׁנָה, שֶׁאָז כְּבָר נָחָה רְתִיחַת הַדָּם שֶׁל בַּחֲרוּתוֹ וְנִכְנַע לִבּוֹ. וְגַם יְהֵא נָשׂוּי וְיִהְיוּ לוֹ בָּנִים, שֶׁהוּא שׁוֹפֵךְ לִבּוֹ וּמַפִּיל תַּחֲנוּנִים מִקִּירוֹת הַלֵּב. וְכֵן יְדַקְדְּקוּ לִבְחוֹר תּוֹקֵעַ שֶׁיִּתְקַע שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה, וְכֵן הַמַּקְרֶא לִפְנֵי הַתּוֹקֵעַ, שֶׁיִּהְיוּ בַּעֲלֵי תּוֹרָה וְיִרְאָה, כְּפִי מַה שֶּׁאֶפְשָׁר לָהֶם לִמְצֹא. מִיהוּ כָּל יִשְֹרָאֵל כְּשֵׁרִים לַכֹּל, רַק שֶׁיְהֵא מְרֻצֶּה לַקָּהָל. וְאִם רוֹאֶה מַחֲלֹקֶת בַּדָּבָר, יִמְנַע עַצְמוֹ אַף עַל פִּי שֶׁיִּהְיֶה מִי שֶׁאֵינוֹ הָגוּן (תקפא תקפה ובס"ח).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[The congregation] should be discriminating to choose as *Chazzan* to lead the services of *Selichos* and the *Yomim Noraim* [*Rosh Hashanah* and *Yom Kippur*] a man who is highly respectable, a Torah scholar, known for his good deeds. He should be no less than thirty years old, for by then moderation has calmed his youthful hot-bloodedness, and his heart is subdued. He should also be married and have children,¹³ 581:13) so that he will pour out his heart and pray for mercy from the bottom of his heart. [The congregation] should also be discriminating in selecting as the *tokei'a* —the person who blows the *shofar* on *Rosh Hashanah*, —and as the person who prompts him, men who are Torah scholars and God-fearing. However, any Jew is eligible to officiate at any religious function, provided he is acceptable to the congregation. But if you see that your appointment will cause quarreling you should withdraw, even though an unworthy person will be chosen.

footnotes:
¹³ If there is a choice between one who is a God-fearing, Torah scholar but who is less than thirty and unmarried, and one who is over thirty and married but is not a Torah scholar, the position should be given to the Torah scholar. (Ibid


###### Kitzur Shulchan Arukh 128:8
[Kitzur Shulchan Arukh 128:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:8)

אָבֵל כָּל שְׁנֵים עָשָׂר חֹדֶשׁ אַחַר אָבִיו וְאִמּוֹ, לֹא יְהֵא שְּׁלִיחַ צִבּוּר בְּרֹאשׁ הַשָׁנָה וְיוֹם הַכִּפּוּרִים, וְלֹא תוֹקֵעַ בְּרֹאשׁ הַשָּׁנָה, אֶלָּא אִם אֵין אַחֵר הָגוּן כָּמוֹהוּ. וְאִם הוּא תּוֹךְ שְׁלֹשִׁים עַל שְׁאָר קְרוֹבִים, אִם הֶחְזִיק מִכְּבָר לְהִתְפַּלֵּל אוֹ לִתְקֹעַ, מֻתָּר, כֵּיוָן שֶׁרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים מְבַטְּלִין גְּזֵרַת שְׁלֹשִׁים. אֲבָל אִם לֹא הֶחְזִיק, וְיֵשׁ אַחֵר הָגוּן כָּמוֹהוּ, יֵשׁ לְהַחְמִיר. אֲבָל כָּל יְמֵי הַסְּלִיחוֹת, אֲפִלּוּ בְּעֶרֶב רֹאשׁ הַשָּׁנָה מֻתָּר לְכָל אָבֵל לִהְיֹת שְּׁלִיחַ צִבּוּר, אַךְ לֹא בְּתוֹךְ שִׁבְעָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
During the twelve months of mourning for a father or mother, a person should not officiate as *Chazzan* on *Rosh Hashanah* and *Yom Kippur*, neither should he blow the *shofar* on *Rosh Hashanah*,¹⁴. unless there is no one else as qualified as he is.¹⁵ rules that he is not permitted to officiate under any circumstances. (*Ibid* 581:7) If he is in the first thirty days [of mourning] for other relatives, then, if he regularly officiated in previous years as *Chazzan* or as *tokei'a*, he is permitted to do so [now]¹⁵ rules that he is not permitted to officiate under any circumstances. (*Ibid* 581:7) because *Rosh Hashanah* and *Yom Kippur* cancel the thirty day mourning period, but if he is not the regular *Chazzan*, and there is someone else as qualified as he is, we are stringent [and do not permit him to officiate]. But during the period when we say *Selichos*, even on *erev Rosh Hashanah*,¹⁶ during the days between *Rosh Hashanah* and *Yom Kippur*. (*Ibid*) any mourner may act as *Chazzan*, but not during the *shivah* [the first seven days of mourning].

footnotes:
¹⁴ This is not mentioned by Mishnah Berurah
¹⁵ Mishnah Berurah
¹⁵ Mishnah Berurah
¹⁶ He may also lead the selichos


###### Kitzur Shulchan Arukh 128:9
[Kitzur Shulchan Arukh 128:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:9)

יָחִיד הָאוֹמֵר סְלִיחוֹת, אֵינוֹ רַשַּׁאי לוֹמַר שְׁלֹש עֶשְׂרֵה מִדּוֹת דֶּרֶךְ תְּפִלָּה וּבַקָּשָׁה, אֶלָּא דֶּרֶךְ קְרִיאָה בַּתּוֹרָה בְּנִגּוּן וּבִטְעָמִים. וְכֵן בַּמָּקוֹם שֶׁנִּזְכָּרוֹת שְׁלֹש עֶשְׂרֵה מִדּוֹת, כְּגוֹן וּזְכֹר לָנוּ הַיּוֹם בְּרִית שְׁלֹש עֶשְׂרֵה וְכַדּוֹמֶה, יֵשׁ לוֹ לְדַלֵּג. וְכֵן הַבַּקָּשׁוֹת שֶׁהֵן בְּלָשׁוֹן אֲרַמִית, כְּגוֹן מַחֵי וּמַסֵּי וְכוּ', מָרָן דִּי בִשְׁמַיָּא וְכוּ' לֹא יאֹמְרֵן אֶלָּא בַּעֲשָׂרָה (סִימָן קא תקסה תקפא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A person who says *Selichos* privately is not permitted to recite the "Thirteen Attributes of mercy" as a prayer or as a plea, but as if he were reading them from the Torah, with the appropriate cantillation chant. Wherever there is mention made of the "Thirteen Attributes," such as, "And remember for us this day the covenant of the thirteen [attributes]," and similar passages, he should omit them. Also the supplications that are written in the Aramaic language, such as, *Machei umasei* [He strikes and He heals] etc., and *Maran di vishemeya* [Master in heaven] etc. should only be said with a *minyan*.


###### Kitzur Shulchan Arukh 128:10
[Kitzur Shulchan Arukh 128:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:10)

אָבֵל אָסוּר לָצֵאת מִבֵּיתוֹ לָלֶכֶת לְבֵית הַכְּנֶסֶת לוֹמַר סְלִיחוֹת, מִלְּבַד בְּעֶרֶב רֹאשׁ הַשָּׁנָה, שֶׁמַּרְבִּים בִּסְלִיחוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A mourner [during the *shiva*] is forbidden to leave his house to go to the synagogue in order to say *Selichos*, except on *erev Rosh Hashanah*, when many *Selichos* are said.


###### Kitzur Shulchan Arukh 128:11
[Kitzur Shulchan Arukh 128:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:11)

שְּׁלִיחַ הַצִבּוּר שֶׁיִּתְפַּלֵּל בְּיָמִים הַנוֹרָאִים וְכֵן הַתּוֹקֵעַ, צְרִיכִין לִפְרוֹשׁ אֶת עַצְמָן שְׁלשָׁה יָמִים לִפְנֵי רֹאשׁ הַשָּׁנָה מִכָּל דָּבָר הַמֵּבִיא לִידֵי טֻמְאָה, וְיִלְמְדוּ כְּפִי יְכָלְתָּם פֵּרוּשֵׁי הַתְּפִלּוֹת וְהַפִּיּוּטִים וְהִלְכוֹת תְּקִיעוֹת (תקפא). וְגַם יִלְמְדוּ סִפְרֵי מוּסָר הַמְעוֹרְרִים אֶת לֵב הָאָדָם, וְיִירָאוּ מִפַּחַד ה' וּמֵהֲדַר גְּאוֹנוֹ בְּקוּמוֹ לִשְׁפֹּט אֶת הָאָרֶץ. וְאִם לֹא נִמְצָא לָהֶם תּוֹקֵעַ שֶׁהוּא בַּעַל תּוֹרָה, יִרְאוּ עַל כָּל פָּנִים שֶׁיְהֵא הַמַּקְרֶא בַּעַל תּוֹרָה, וִיהֵא בָּקִי בְּהִלְכוֹת תְּקִיעַת שׁוֹפָר, שֶׁאִם תֶּאֱרַע אֵיזֶה טָעוּת בַּתְּקִיעוֹת, יֵדַע מַה לַּעֲשׂוֹת, וְגַם שֶׁיֵּדָע לִבְדֹּק אֶת הַשּׁוֹפָר אִם הוּא כָּשֵׁר (עַיֵּן סִימָן תקפה ובסידור).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The *Chazzan* who will officiate on the "Days of Awe", as well as the *tokei'a*, should abstain three days before *Rosh Hashanah* from anything that may cause *tum'ah* —(impurity). They should study the meaning of the prayers and the special liturgical poems and the laws concerning the blessing of the *shofar* to the best of their ability. They should also study books on devoutness and ethics that arouse man's heart to fear God and the splendor of His grandeur when He rises to judge the world. If the congregation is unable to find a *tokei'a* who is a Torah scholar, they should at least see to it that the prompter is a Torah scholar, well versed in the laws of the blowing of the *shofar*, so that if an error is made in the sounds of the *shofar*, he should know what to do; and he should also know how to examine the *shofar* to determine if it is fit to be used.


###### Kitzur Shulchan Arukh 128:12
[Kitzur Shulchan Arukh 128:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:12)

הַרְבֵּה נוֹהֲגִין לְהִתְעַנּוֹת בַּעֲשֶׂרֶת יְמֵי תְּשׁוּבָה, וּלְפִי שֶׁחֲסֵרִים דּ' יָמִים שֶׁאֵינָם מִתְעַנִּים בָּהֶם, דְּהַיְנוּ בּ' יָמִים שֶׁל רֹאשׁ הַשָּׁנָה, שַׁבָּת, וְעֶרֶב יוֹם הַכִּפּוּרִים. עַל כֵּן מִתְעַנִּין תְּמוּרָתָן דּ' יָמִים בִּימֵי הַסְּלִיחוֹת שֶׁקֹּדֶם רֹאשׁ הַשָּׁנָה, דְּהַיְנוּ יוֹם א' דִּסְּלִיחוֹת. וְעֶרֶב רֹאשׁ הַשָּׁנָה, וְעוֹד בּ' יָמִים בֵּינְתַיִם, וּבוֹחֲרִים בְּיוֹם בּ' וְה. וְאִם אֵרְעָה לָהֶם סְעוּדַת מִצְוָה, יְכוֹלִין לֶאֱכוֹל וְיִתְעַנּוּ יוֹם אַחֵר תְּמוּרָתוֹ. אוֹ אִם יוֹדְעִים שֶׁתִּהְיֶה לָהֶם סְעוּדַת מִצְוָה, יִתְעַנּוּ מִקֹּדֶם יוֹם אֶחָד תְּמוּרָתוֹ (עַיֵן לְעֵיל סִימָן קכז סָעִיף ג וְסָעִיף יד) (תקסח תקפא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Many people are accustomed to fast during the Ten Days of Penitence, but since this period includes four days on which fasting is not permitted, namely, the two days of *Rosh Hashanah*, Shabbos, and *erev Yom Kippur*, they make up for them by fasting four of the *Selichos* days before *Rosh Hashanah*, that is, the first day of *Selichos, erev Rosh Hashanah* and two other intervening days, preferably Monday and Thursday. If a meal that is considered a mitzvah occurs [on one of these days] they are permitted to eat at the meal and compensate by fasting on another day. If they know beforehand that they are invited to a meal celebrating a mitzvah, they should fast the day before [the meal], to make up for it.


###### Kitzur Shulchan Arukh 128:13
[Kitzur Shulchan Arukh 128:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:13)

נוֹהֲגִין לֵילֵךְ בְּעֶרֶב רֹאשׁ הַשָּׁנָה אַחַר תְּפִלַּת שַׁחֲרִית לְבֵית הַקְּבָרוֹת לְהִשְׁתַּטֵּחַ עַל קִבְרֵי הַצַּדִּיקִים, וְנוֹתְנִים שָׁם צְדָקָה לַעֲנִיִּים, וּמַרְבִּים תַּחֲנוּנִים לְעוֹרֵר אֶת הַצַּדִּיקִים הַקְּדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה, שֶׁיַּמְלִיצוּ טוֹב בַּעֲדֵנוּ בְּיוֹם הַדִּין. וְגַם מֵחֲמַת שֶׁהוּא מְקוֹם קְבוּרַת הַצַּדִּיקִים, הַמָּקוֹם הוּא קָדוֹשׁ וְטָהוֹר, וְהַתְּפִלָּה מְקֻבֶּלֶת שָׁם בְּיוֹתֵר, בִּהְיוֹתָהּ עַל אַדְמַת קֹדֶשׁ, וְיַעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא חֶסֶד בִּזְכוּת הַצַּדִּיקִים. אֲבָל אַל יָשִׂים מֲגָמָתוֹ נֶגֶד הַמֵּתִים הַשּׁוֹכְנִים שָׁם, כִּי קָרוֹב הַדָּבָר שֶׁיִּהְיֶה בִּכְלָל וְדוֹרֵשׁ אֶל הַמֵּתִים. אַךְ יְבַקֵּשׁ מֵהַשֵּׁם, יִתְבָּרַךְ שְׁמוֹ, שֶׁיְרַחֵם עָלָיו בִּזְכוּת הַצַּדִּיקִים שׁוֹכְנֵי עָפָר (תקפא). כְּשֶׁבָּא אֶל בֵּית הַקְּבָרוֹת, אִם לֹא רָאָה אֶת הַקְּבָרִים שְׁלֹשִׁים יוֹם, צָרִיךְ לְבָרֵךְ, אֲשֶׁר יָצַר אֶתְכֶם בַּדִּין וְכוּ' (לְעֵיל סִימָן ס סָעִיף יא). כְּשֶׁבָּא אֶל הַקֶּבֶר, יֵשׁ לוֹ לוֹמַר, יְהִי רָצוֹן שֶׁתְּהֵא מְנוּחָתוֹ שֶׁל (פְּלוֹנִי) הַקָּבוּר פֹּה בְּכָבוֹד, וּזְכוּתוֹ יַעֲמֹד לִי. כְּשֶׁמֵּשִׂים יָדוֹ עַל הַקֶּבֶר, יֵשׁ לָשׂוּם יַד שְׂמֹאלוֹ דַּוְקָא וְלֹא יְמִינוֹ, וְיֹאמַר אֶת הַפָּסוּק, וְנָחֲךָ ה' תָּמִיד וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמוֹתֶיךָ יַחְלִיץ וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו. תִּשְׁכַּב בְּשָׁלוֹם, וְתִישַׁן בְּשָׁלוֹם, עַד בּוֹא מְנַחֵם מַשְׁמִיעַ שָׁלוֹם. (וּכְשֶׁשָֹם יָדוֹ, יְכַוֵּן בַּפָּסוּק וְנָחֲךָ, שֶׁיֵּשׁ בּוֹ ט"ו תֵּבוֹת כְּמִנְיַן קִשְׁרֵי הַיָּד) (ברכי יוסף סִימָן רכד). אֵין לֵילֵךְ עַל קֶבֶר אֶחָד שְׁתֵּי פְּעָמִים בְּיוֹם אֶחָד. הַקּוֹרֵא כְּתָב שֶׁעַל גַּבֵּי הַמֵּצֵּבָה, אִם הוּא כְּתָב בּוֹלֵט, קָשֶׁה לְשִׁכְחָה. וּסְגֻלָּה לוֹמַר, אַהֲבָה רַבָּה עַד וּלְיַחֶדְךָ בְּאַהֲבָה (רכד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary to go to the cemetery *erev Rosh Hashanah* after the *Shacharis* prayers and bow prayerfully at the graves of *tzaddikim* [righteous men]. Charity should be given to the poor, and many fervent supplications offered to arouse the saintly *tzaddikim*, in their eternal resting place to intercede for us on the Day of Judgement. An additional reason for going to the cemetery is that the place where *tzaddikim* are buried is sacred and pure, and prayers are more readily accepted when they are offered on sacred ground, and the Holy One, blessed is He, will show us kindness for the sake of the *tzaddikim*. But it should not be your intention to appeal to the dead who rest there, for that would be tantamount to "Inquiring of the dead," (Deuteronomy 18:11), which is forbidden, but you should ask of Hashem, blessed is His name, to have mercy on you for the sake of the *tzaddikim* who rest in the dust. When you arrive at the cemetery, if you have not seen graves within the past thirty days, you must say the berachah: *Asher yatzar eschem badin* [Who has formed you in judgement etc.] (see Chapter 60:11. above) When you approach the grave, you should say, "May it be Your will, that the repose of [so-and-so] who is buried here, be in peace, and may his merit aid me." When placing your hand on the grave, the left hand only should be placed, —not the right hand. You should recite the verse, "Hashem will always guide you, and satisfy your soul with splendor, and make your bones strong, you will be like a watered garden and like a spring of water whose water will not fail." (Isaiah 58:11) "May you lie in peace, and may you sleep in peace until *Menachem* (the Comforter, *Moshiach*) comes, announcing peace." (When placing your hand [on the grave] you should have in mind the verse, "Hashem will always guide you," which contains fifteen words the same as the number of joints in the hands.) You should not visit the same grave twice on the same day. Reading the inscription on a headstone, if it is protruding, causes forgetfulness. A remedy for that is to say the prayer *Ahavah rabbah* (With abundant love) up to *uleyachedcha be'ahavah* [and to proclaim Your Oneness with love].


###### Kitzur Shulchan Arukh 128:14
[Kitzur Shulchan Arukh 128:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:14)

בְּעֶרֶב רֹאשׁ הַשָּׁנָה נָהֲגוּ כֻּלָּם לְהִתְעַנּוֹת עַד אַחַר מִנְחָה, שֶׁאָז טוֹעֲמִין אֵיזֶה דָּבָר, שֶׁלֹּא לִכָּנֵס לְיוֹם טוֹב כְּשֶׁהוּא מְעֻנֶּה. וְכָל הַיּוֹם, יַעֲסֹק בַּתּוֹרָה וּבְמִצְוֹת וּבִתְשׁוּבָה, וּמִכָּל שֶׁכֵּן בַּעֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ. וְלֹא יַמְתִּין עַד עֶרֶב יוֹם הַכִּפּוּרִים אֶלָּא יַקְדִּים אֶת עַצְמוֹ הַיּוֹם לְבַקֵּשׁ מֵחֲבֵרוֹ מְחִילָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On *erev Rosh Hashanah* it is the universal custom to fast¹⁷ writes that if one is even slightly ill, he should not fast. until after *Minchah*, at which time you may eat something so that you do not welcome the Yom Tov in a state of affliction. The entire day should be spent learning Torah, performing mitzvos and in repentance, especially of sins committed against your fellow man. You should not wait until *erev Yom Kippur*, but, promptly, without delay, you should ask forgiveness of your friends, [neighbors, and family.]

footnotes:
¹⁷ Mogein Avrohom


###### Kitzur Shulchan Arukh 128:15
[Kitzur Shulchan Arukh 128:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:15)

מְכַבְּסִין וּמִסְתַּפְּרִין בְּעֶרֶב רֹאשׁ הַשָּׁנָה לִכְבוֹד יוֹם טוֹב, וְיֵשׁ לִזָּהֵר לְגַלֵּחַ קֹדֶם חֲצוֹת הַיּוֹם וְטוֹבְלִים וְלוֹבְשִׁים בִּגְדֵי שַׁבָּת בְּרֹאשׁ הַשָּׁנָה, לְהַרְאוֹת שֶׁאָנוּ בְּטוּחִים בְּחַסְדוֹ יִתְבָּרַךְ שְׁמוֹ, שֶׁיּוֹצִיא לָאוֹר מִשְׁפָּטֵנוּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should bathe and have your hair cut on *erev Rosh Hashanah* in honor of Yom Tov. You should have your haircut before midday. You should immerse yourself in the *mikvah*.¹⁸ says that you should not immerse yourself in the *mikvah* until an hour before mid-day. (*Ibid* 581:26) We wear our Shabbos clothes¹⁹ you should not wear overly fine and expensive clothing. (*Ibid* 581:25) on *Rosh Hashanah*, to indicate that we trust in the kindness of Hashem, blessed is His Name, to bring forth our judgement as a shining light.

footnotes:
¹⁸ Mishnah Berurah
¹⁹ Nevertheless, says Mishnah Berurah,


###### Kitzur Shulchan Arukh 128:16
[Kitzur Shulchan Arukh 128:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/128:16)

נוֹהֲגִין לַעֲשׂוֹת הַתָּרַת נְדָרִים בְּעֶרֶב רֹאשׁ הַשָּׁנָה (וְהָרֶמֶז לֹא יָחֵל דְּבָרוֹ כְּכָל, סוֹפֵי תֵּבוֹת אֱלוּל) וּמִי שֶׁאֵינוֹ מֵבִין מַה שֶּׁהוּא אוֹמֵר בִּלְשׁוֹן הַקֹּדֶשׁ, יֹאמַר בִּלְשׁוֹן (אַשְׁכְּנַז) [לַעַז], כְּמוֹ שֶׁהוּא מֵבִין (סִימָן תקפא ובחיי"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is customary to do *hataras nedarim* [to annul certain vows] on *erev Rosh Hashanah*. (An allusion [for this can be found in the words] *Lo yacheil devaro kechol*, [He must not break his word (Numbers 30:3)]; the last letters of which form the acronym *Elul*.) A person who does not understand what he is reciting in Hebrew, should say it in the language he understands.