Laws of Rosh Hashanah. Selichot

The Time for Reciting Them

1. The proper time for reciting Selichot [in order of preference]:
1. The third watch of the night, before dawn. [1]
2. After dawn and until sunrise. [2]
3. From halachic midnight onward. [3]
4. After sunrise and until midday. [4]
5. In pressing circumstances, from midday until sunset. [5]
From sunset until halachic midnight, Selichot should not be recited. [6]

On the First Day
2. Even one who does not rise early at night to recite Selichot — many are particular on the first day to rise early to recite Selichot, because we say, “in their crying out while it was still night,” and “accept their supplication as they stand at night.” [7]

Reciting Them Alone
3. A man or woman reciting Selichot alone may say all of the Selichot, [8]  except for passages said in Aramaic, such as “Mechei uMasei,” “Maran diVishmaya,” and the like, [9]  and likewise they should not say the Thirteen Attributes of Mercy, unless they recite them as one reading from the Torah, that is, with the melody and cantillation notes. [10] Likewise, they should say Tachanun without falling on their faces; however, if there are sacred books
in the house [besides siddurim], one may fall on his face. [11]

Birkot HaTorah, Asher Yatzar, and Elokai Neshamah
4. Before reciting Selichot [in the morning], one should recite Birkot HaTorah, [12] as well as the blessing of Asher Yatzar, since the blessing must be recited close to relieving oneself when one prepares himself for the morning prayer, [13] and also the blessing of Elokai Neshamah, which, ideally, should be placed adjacent to the blessing of Asher Yatzar. [14]

Al Netilat Yadayim
5. Regarding the blessing of Al Netilat Yadayim: if one will need to relieve himself after Selichot, he should recite it after Selichot. If he will not need to relieve himself after Selichot, he should recite the blessing before Selichot. [15]

The Verses Between the Selichot
6. The verses printed between one Selichah and the next are the essence of the Selichot, and the following Selichah is based upon them; therefore, one should say the verses and not skip them. [16]

The Thirteen Attributes of Mercy
7. One should stand when saying “Kel erech apayim, etc.,” “Kel Melech yoshev, etc.,” the Thirteen Attributes of Mercy, and Viduy. During the rest of the Selichot it is proper to stand, but it is not obligatory. [17]

The Viduy
8. The Viduy in the order of Selichot — some say it three times (as printed), [18] but the widespread custom is like the custom of the Gra, to say it once. [19]

“Mechei uMasei”
9. “Mechei uMasei” and all the passages said in Aramaic in Selichot, regarding which it was explained above that an individual should not recite them — if one is reciting Selichot with a congregation, even if the congregation has already finished saying them, the individual may say them as long as the congregation is still present. [20] But the Thirteen Attributes of Mercy, which are a davar shebikdushah, must be recited with ten.

[1] Shulchan Aruch and Rema (siman 581, se’if 1) and Mishnah Berurah (introduction).
[2] For according to the view of the Gra, who calculates the day from sunrise until sunset, the three watches of the night extend until sunrise; see Elef LaMateh (siman 581, se’if katan 14).
[3] For it is a time of favor; see Magen Avraham (siman 1, se’if katan 4), and Machatzit HaShekel (there).
[4] Because the main enactment of Selichot was close to the morning prayer.
[5] For all these days are called days of favor; see Elef LaMateh (siman 581, se’if katan 24).
[6] Mishnah Berurah (there, se’if katan 12).
[7] So that it should not appear like falsehood; Mateh Ephraim (siman 581, se’if 11). Some were not particular about this, since the statement refers to the entire Jewish people.
[8] Mishnah Berurah (siman 565, se’if katan 13), unlike the view of the Rema there.
[9] Mishnah Berurah (siman 581, se’if katan 4).
[10] Mishnah Berurah (there).
[11] Rema (siman 131, se’if 2); see Mishnah Berurah (se’if katan 14).
[12] Rema (siman 46, se’if 9) and Mishnah Berurah (se’if katan 27).
[13] For one must relieve himself in order to prepare for prayer; and if he waits to recite the blessing, perhaps he will need to go again and will enter into a doubt regarding blessings according to the opinion of the Shulchan Aruch (siman 7, se’if 3); see Mishnah Berurah (there, se’if katan 6).
[14] Mishnah Berurah (there, se’if katan 12).
[15] Mishnah Berurah (siman 6, se’if katan 9 and se’if katan 11, and siman 4, se’if katan 4).
[16] Machatzit HaShekel (introduction to siman 68, based on the Magen Avraham there).
[17] Mateh Ephraim (siman 581, se’if 18).
[18] Rema (siman 602)
[19] Be’er Heitev (siman 602, se’if katan 2) in the name of the Arizal, and Ma’aseh Rav (letter 196).
[20] For their rule is not that they must be recited by ten as a davar shebikdushah, but rather within a congregation of ten.