Question:
I always see different people doing different custos with regarding to putting tallis and tefillin on for the reciting of selichos, what is the appropriate practice?
Answer:
Wearing a Tallis for Selichos
The Shliach Tzibbur should wear a Tallit during Selichos. However, he shouldn’t make a Bracha if he puts it on at night before Olot HaShachar and to remove himself from controversy he should borrow a Tallit from a friend (and not use a public Tallit) and have intent that one is not acquiring the Tallit it but only using for respect of the congregation.
The Maharil in Hilchot Yamim Noraim 4 says there is a custom that the shliach tzibbur should wear a Tallit even at night for selichos since the gemara in rosh hashana 17 says that Hashem wrapped himself in tzitzit like a shliach tzibbur to recite the yud gimmel middot. Mishna Brurah 581:6 writes that the Levush says that the Shliach Tzibbur should wear a Tallit during Selichos but not make a Bracha since there’s a dispute if one can fulfill Tzitzit at night. However, the Taz 581:2 argues that one shouldn’t enter himself into a dispute (whether to make a Bracha) and so one should rather borrow a Tallit from a friend and have Kavana not to acquire it but to use it for respect. see Mikraei Kodesh by Rav Tzvi Pesach Frank Yamim Noraim Siman 1 for the discussion of why the Taz suggests borrowing a friend’s Tallit rather than the shuls
If one wears Tzitzit earlier than Olot HaShachar (for example, for Selichos) and then after Olot HaShachar (and preferably after MeSheyakir) puts on a Tallit, one should only make one Bracha on Tzitzit and Tallit even if one puts on Tzitzit a long time before the Tallit.
The Mishna Brurah 8:24 writes that for sure one should make the Bracha of Tallit and cover the Tzitzit rather than make a Bracha on Tzitzit and then on Tallit. Even if there will be a long time between putting on the Tzitzit and wearing the Tallit, one should still say only one Bracha on the Tallit because there are many concerns about making the Bracha on the Tzitzit (it may not be split on the sides a majority, it may not fit the proper Shuir, or one may have slept in the Tzitzit).
A bachur who doesn’t wear a Tallit should be careful to make the Bracha on Tzitzit right after Olot HaShachar after feeling the Tzitzit.
The Minchas Shlomo 4:1:3 writes that regarding Selichos a bachur who doesn’t wear a Tallit should be careful to make the Bracha on Tzitzit right after Olot after feeling the Tzitzit. This is based on the Rama 18:3 who writes that if one put on a Tallit Katan before Olot HaShachar, then, at Olot one should feel the strings of the Tzitzit and make a Bracha.
However, if someone who slept in the Tzitzit all night, one can not make a Bracha on that pair of tzitzit in the morning (nor should he remove the Tzitzit so as to make a hefsek in order to require a Bracha).
Selichos With a Minyan that Uses a Different Nusach
Some say one may not recite Selichos of a different tradition instead of his own, such as Ashkenazim reciting Selichos with Sephardim and vice versa, as we are all obligated to preserve the traditions of our families/communities. However, if one personally finds the other community’s version to be inspirational, he may join their Minyan on condition that he also recites the Selichos of his own traditoin, as well.
In sefer Teshuvot Avigdor HaLevi (Nebenzal) OC page 406, 581:4. The footnotes ad loc. note how Rav Yaakov Ariel permits it. Rav Shlomo Aviner (Piskei Shlomo vol. 1 page 261 contends that Avodat Hashem is about Hashem (“havayah”) not experiences (“chavaya”). Rav Shalom Meshash (Shemesh uMagen vol. 4 Orach Chaim 72:1) also rules that one must recite the Nusach of his community, even if he, for example, is a Sephardi student in an Ashkenazi yeshiva. Rav Mordechai Lebhar (Magen Avot, Orach Chaim 581:1) questions why this is so, since it’s not part of the official seder hatefillah and is just Tefillot and Bakashot to Hashem. As long as it increases one’s Kavanna, what could be wrong, he asks. Rav Yaakov Ariel (Halacha Beyamenu page 310, “ההלכה והציונות הדתית דיבור המתחיל שמרנות עדתית”) writes similarly that in an education institution it’s an opportunity to introduce and familiarize the students with each other’s traditions. Things like Selichos and Zemirot, which are not institutions of the Anshei Kenesset HaGedolah, should not fall behind the limits of Ashkenazi and Sepharadi traditions barring each community from participating in each other’s services. Although, if joining the Sefaradim would entail separating oneself from the congregation, Rav Ariel discourages it in a different Teshuvah. |