Shloshim Yom Kodem Hachag - Elul and Tishrei: An essential guide for preparing for Yom Tov

1. Source To Learn Halachos Thirty Days Before Rosh Hashanah:

Gemara Pesachim (6A) tells us that 30 days before Pesach, we begin learning the halachos of Pesach. Ben Yehoyada says the obligation applies to Rosh Hashanah, too.

Sources: Ben Yehoyada: Eruvin, end of 54b.

2.The month of Elul Abbreviations:

The month of Elul is known for the many acronyms associated with its name, some of which date back as early as Avudraham and Baal HaTurim. See Mateh Moshe for three acronyms, one from each book of Tanach.

Sources: Avudraham: Rosh Hashanah prayers. Baal HaTurim: Devarim 30:6. Mateh Moshe: 5:778.

3. Custom to Recite L'Dovid in Elul:

The Mateh Efraim brings the custom of reciting chapter 27 of Psalms from Rosh Chodesh Elul through Shemini Atzeres (Gra didn't say it). In Nusach Ashkenaz, this chapter is recited after Shacharis and Maariv, while in Nusach Sefard, it is recited after Shacharis and Mincha. Various reasons are given for this practice. The Elef L'Mateh suggests that Psalm 27 alludes to Rosh Hashanah, Yom Kippur, and Sukkos.

Sources: Mateh Efraim: 581:6. Gra: Masseh Rav 53. Elef L'Mateh: 581:6 based on Midrash Vayikra 21:4.

4.Why We Say Selichos During Elul:

We say Selichos during Elul because it's an auspicious time for forgiveness. The Tanna Devei Eliyahu says, "From when Moshe ascended to receive the second luchos on Rosh Chodesh Elul until he descended on Yom Kippur, the people fasted and were forgiven." This established Elul as a time of mercy each year.

Sources: Tanna Devei Eliyahu: Zuta 4.

5.When to start Selichos:

The Sephardic custom is to recite Selichos throughout the entire month of Elul, beginning from the day after Rosh Chodesh Elul. In contrast, the Ashkenazic custom is to start reciting Selichos from the week of Rosh Hashanah, which this year begins on September 28th.

Sources: Shulchan Aruch 581:1.

6.Ashkenazim only start Selichos closer to Rosh Hashanah:

While the entire month of Elul is an auspicious time for seeking forgiveness, as we have noted, Ashkenazim begin reciting Selichos only "when it gets close to the Day of Judgment—during the week of Rosh Hashanah" (Levush). This is only true if Rosh Hashanah falls on Thursday or Shabbos; if it falls on Monday or Tuesday, Selichos starts a week earlier.

Sources: Levush 581:1

7.Why Start The Previous Week if it falls out on Monday or Tuesday?

We start Selichos the week before rather than the week of Rosh Hashanah when Rosh Hashanah falls on a Monday or Tuesday. The Bais Yosef cites the Mordechai, who says that one must fast (and consequently recite Selichos) for four days before Rosh Hashanah to compensate for the four days of fasting that are impossible during the Ten Days of Repentance. The Levush says that when Rosh Hashanah falls on Monday or Tuesday, we don't have four days during that week to say Selichos. Therefore, we begin saying Selichos the previous week, and to avoid confusion, we always start on a Sunday.

Sources: Bais Yosef: (581:2). Levush (581:1) brought the Taz 581:2.

8. A second reason we start Selichos the previous week:

The Eliyahu Rabbah, explains why we begin Selichos the week before rather than the week of Rosh Hashanah when Rosh Hashanah falls on a Monday or Tuesday. On Rosh Hashanah, we need to make ourselves just like a sacrifice. Each sacrifice needs at least four days of examination to ensure no imperfections. Therefore, to be ready for Rosh Hashanah, we need at least four days of Selichos.

Sources: Eliyahu Rabbah (581:8), refer to Shemos; 12:3.

9.The time of Selichos:

The ideal times to say Selichos is before sunrise or after midnight (Shulchan Aruch, Igros Moshe). The custom is to say Selichos in the morning, too (Aruch HaShulchan). However, many disapprove of reciting Selichos at night before midnight (Magen Avraham, Sharei Teshuvah, Eliyahu Rabbah).

Sources: Shulchan Aruch: 581:1. Igros Moshe: O.C. 2:105. Aruch HaShulchan 581:4. Magen Avraham 565:5. Sharei Teshuvah 581:1. Eliyahu Rabbah 581:9.

10.Birchas Hatorah before Selichos:

The Levush notes that while some suggest reciting Birchas Hatorah after Selichos, we adhere to the view of the Tur that Birchas Hatorah should be said before Selichos. This ruling is also supported by the Magen Avraham and the Mishna Berura, who say one should recite Birchas Hatorah before Selichos.

Sources: Levush: 581:1. Tur: 46:9. Magen Avraham 46:15. Mishna Berura: 46:28.

11.Why we blow shofar during Elul:

There is a custom dating back to the time of the Rosh that we blow shofar throughout the entire month of Elul. Various reasons are given for this practice. The Tur explains that hearing the shofar stirs us to return to Hashem in teshuvah, based on the verse in Amos: "Can a shofar be blown… and the people not tremble?"

Sources: Rosh: Rosh Hashanah 4:14. Tur: 581:1. Amos: 3:6.

12. An additional reason why we blow shofar throughout Elul:

Levush explains why we blow the shofar during Elul, based on the famous verse in Psalms: "Turn away from evil and do good." When Moshe ascended Har Sinai on Rosh Chodesh Elul, the shofar was blown to prevent the people from sinning again—symbolizing the call to "turn away from evil." For the rest of the month, we blow the shofar to inspire us towards teshuvah—fulfilling the call to "do good."

Sources: Levush 581:1. Psalms 34:14.

13.Writing emails during Elul:

The Maharil records a custom that, starting from the beginning of Elul, one should preface any letter with a prayer that Hashem grants the recipient a good year. This practice is also mentioned in the sefer HaElulim Kodesh LaHashem, which is extended to include emails. However, Shu't Mishneh Halachos clarifies that this custom does not obligate one to begin business-related letters with this prayer.

Sources: Maharil: Yomim Noraim:3. HaElulim Kodesh LaHashem: 6:302. Mishneh Halachos: 11:472.

14.The lesson of the 17th of Elul:

The Tur, citing the Bahag, notes that today, the 17th of Elul, is a fast day. This is because it marks the death of the spies Moshe sent to scout the Land of Israel. Although the spies were considered wicked, Magen Avraham explains that we still mourn their passing, as they likely made an effort to repent before their deaths. From this, we learn that even attempting repentance is very significant. See Igros Moshe for another interpretation.

Sources: Tur: 580:2. Magen Avraham: 580:2. Igros Moshe: O.C. 3:14.

15. No Birchas HaChodesh Tishrei:

An ancient custom was brought down by the Rishonim and even some of the Geonim to bless the upcoming month on the Shabbos before Rosh Chodesh. However, the Magen Avraham notes an exception: the month of Tishrei. Levush explains that we refrain from blessing Tishrei to confuse the Satan, so he will not realize that Rosh Hashanah is approaching and therefore be unable to speak evil about us.

Sources: Magen Avraham 417:1. Levush 581:1.

16.More examples of confusing the Satan:

The idea of confusing the Satan by not blessing the new month before Rosh Hashanah is not unique. 1) The Gemara teaches that we blow the shofar twice both before and during Musaf to confuse the Satan. 2) The Rosh explains that we blow throughout the month of Elul for the same reason. 3) The Magen Avraham adds that we refrain from blowing the shofar on Erev Rosh Hashanah to confuse the Satan.

Gemara: Rosh Hashanah 16b. Rosh: Rosh Hashanah 4:14. Magen Avraham 581:14.

17.Fast on Erev Rosh Hashanah:

The Shulchan Aruch rules that one should fast on Erev Rosh Hashanah; this custom is based on a Midrash. However, R' Yaakov Emden clarifies that one may eat after Chatzos (midday). According to Kovetz Halachos, if someone does not have a family custom of fasting on this day, they are not obligated to do so.

Sources: Shulchan Aruch: 581:2. Midrash: Tanchuma Emor 22. R’ Yaakov Emden: Shellas Yaavetz: 2:147. Kovetz Halachos: 4:5.

18.Hataras Nedarim on Erev Rosh Hashanah:

There is an ancient custom, dating back to the time of the Shelah, to recite Hataras Nedarim (the annulment of vows) on Erev Rosh Hashanah. The Birkei Yosef cites a verse related to vows that hint at this custom being observed during the month of Elul: "לא יחל דברו ככל" with the final letters of each word forming an acronym for Elul.

Sources: Shelah: Shenei Luchos Haberis, beginning of Yoma. Birkei Yosef: 581:21, brought in Sharei Teshuvah 581:1. Verse: Bamidbar 30:3.

19.Mikvah on Erev Rosh Hashanah:

The Rama rules that on Erev Rosh Hashanah, men should immerse in a mikvah, a practice dating back to the Kol Bo. The Mishnah Berurah adds that the earliest time to immerse is an hour before chatzos (midday). If one cannot immerse in a mikvah, they should have nine kavim of water poured over them as an alternative.

Sources: Rama: 581:4. Kol Bo 64. Mishneh Berura: 581:26.

20. Background of Rosh Hashanah Greetings:

The Tur introduces the custom of saying "tikaseiv b'shanah tovah" on Rosh Hashanah. The Rama changes it slightly to "l'shanah tovah tikaseiv". Magen Avraham adds "v'seichaseim" (and signed), but the Gra disagrees, as the signing happens on Yom Kippur, not Rosh Hashanah. In practice, Aruch HaShulchan, Elya Rabbah, and Chai Adam all rule to add "v'seichaseim" in the greeting.

Sources: Tur: End of 582. Rama: 582:9. Magen Avraham: 582:8. Gra: 582:9. Aruch HaShulchan: 582:14. Elya Rabbah: 582:19. Chai Adam: 139:5.

21.Simanim on Rosh Hashanah:

Gemarah in Kerisos says one should EAT simanim (symbolic foods) on Rosh Hashanah. However, the Gemara in Horayos says one should SEE the simanim on Rosh Hashanah. The Shulchan Aruch follows the ruling of the Gemara in Kerisos that the simanim should be eaten. Kaf HaChaim clarifies that although the Shulchan Aruch rules to eat the simanim, in cases where someone cannot eat an item, they should still look at it, following the view in Horayos.

Sources: Kerisos: 6a. Horayos: 12a. Shulchan Aruch: 583:1. Kaf HaChaim: 583:6.

22.Sleeping on Rosh Hashanah:

The Rama says that one should not sleep on Rosh Hashanah, based on the Yerushalmi, which states that if a person sleeps, their fortune will also sleep. The Mateh Efraim explains that sleeping on Rosh Hashanah may cause one's heavenly advocate to become inactive. The Magen Avraham adds that engaging in meaningless activities is worse than sleeping.

Sources: Rama: 583:2. Yerushalmi: We Don't have. Mateh Efraim: 598:1. Magen Avraham: 581:6.

23.Some exceptions allowing sleep on Rosh Hashanah:

As mentioned, the Rama rules that one should not sleep on Rosh Hashanah. However, there are exceptions: 1. R' Shlomo Zalman Auerbach says that he may nap if one cannot pray appropriately without rest. 2. The Mishna Berura allows sleeping after Chatzos (midday). 3. The Aruch HaShulchan implies that one may sleep on the second day of Rosh Hashanah.

Sources: Rama: 583:2. R' Shlomo Zalman: Halichos Shlomo 1:24. Mishna Berura: 583:9. Aruch HaShulchan:583:4.

24.Tashlich:

Rama brings the custom of reciting the Tashlich (lit. "to cast") prayer by a body of water on Rosh Hashanah. This prayer asks God to cast away our sins. The Maharil explains why we say it by water based on a midrash. When Avraham was on his way to Akedas Yitzchok, Satan created a river to block him and prevent him from fulfilling the Mitzvah. To remember the Akedah, we recite the Tashlich prayer by water. The Ketzei Hamateh notes that this prayer may be said during the Ten Days of Repentance.

Sources: Rama 583:2. Maharil: Rosh Hashanah. Midrash: Tanchuma Vayirah 22. Ketzei Hamateh: 588:12.

25.Mussar during Ten Days of Repentance:

While studying Mussar daily is essential, there is a particular emphasis during the Ten Days of Repentance. The Chayei Adam says that learning Mussar is even more crucial than studying Mishnayos. The Mishnah Berurah, quoting the Rosh, suggests that one should focus on studying Rabbeinu Yonah's Iggeres HaTeshuvah during these days.

Sources: Chai Adam 143:1. Mishnah Berurah 603:2. Rosh: Orchos Chaim 7:16.

26.Avinu Malkeinu:

The Tur says that during the Ten Days of Repentance, we recite Avinu Malkeinu twice daily. The earliest source for Avinu Malkeinu is in the Gemara, in Taanis, where it tells of R' Akiva's prayer being answered. Mateh Moshe adds that the gematria of the first stanza hints at R' Akiva as the author. According to the Kol Bo, although the Gemara only mentions two lines of Avinu Malkeinu, additional stanzas were added over time due to the prayer's profound impact, leading to its recitation throughout these days.

Sources: Tur: 602:1. Taanis: 25b. Mateh Moshe: 801. Kol Bo: 65.

27.Kaparos:

An ancient custom mentioned in the Rosh is to perform kapparos (lit. "atonements") on Erev Yom Kippur. The Mishnah Berurah explains that kapparos is modeled after a sin offering. Just as a person bringing a korban thinks they deserve to be punished for violating Hashem's law, it inspires them to teshuvah. So, too, during kapparos, one should reflect that they deserve such a fate for their sins, which should motivate sincere teshuvah.

Sources: Rosh: Yoma 8:23. Mishnah Berura: 605:2.

28.Eating in the Sukkah:

The Mishna and Shulchan Aruch cite the opinion of the Chachamim that there is an obligation to eat in the Sukkah on the first night of Sukkos, but no such requirement applies to the other nights. The Gemara explains that this ruling is derived from a gezerah shavah between Sukkos and Pesach: just as there is an obligation to eat matzah on the first night of Pesach, there is likewise an obligation to eat bread in the Sukkah on the first night of Sukkos.

Sources: Mishna: Sukkah 27a. Shulchan Aruch: 639:3. Gemara: 27a.

29.Expenses for Sukkos:

The Shulchan Aruch says that one should not be stingy when spending for Yom Tov. The Mishnah Berurah explains that a person's yearly income is decided on Rosh Hashanah, but the money spent on Yom Tov and Rosh Chodesh is not included in that amount. Whatever you spend for these special days will be repaid by Hashem and won't reduce your yearly income.

Sources: Shulchan Aruch: 529:1. Mishna Berura 529:2.

30.Decorations:

The Shulchan Aruch states that when hanging decorations or other objects in a sukkah, they should not hang more than four tefachim (approximately 32 cm) below the schach. The Mishnah Berurah clarifies that if the decorations extend below four tefachim but are less than four tefachim wide, one who eats beneath them still fulfills the Mitzvah of eating in the Sukkah.

Sources: Shulchan Aruch: 627:4. Mishneh Berura: 627:15.

31.Shaking the luvav in the Sukka:

The Shelah introduces a custom of shaking the four species inside the Sukkah before performing the shaking during Hallel. The Magen Avraham and the Mishna Berura mention this practice. The Sha'arei Tzion offers two reasons for this custom: one is to avoid delaying a mitzvah, so upon waking in the Sukkah, one should immediately shake the lulav there; the second reason is rooted in kabbalistic teachings.

Sources: Shelah: Sukka Ner Mitzvah:18. Magen Avraham: 651:17. Mishna Berura: 651:34. Sha'arei Tzion: 651:43.

32.A reason for Isru Chag:

On Isru Chag, the Shulchan Aruch says that one should enhance their food and drink. The Sdei Chemed explains that this custom originated to maintain unity among Jews. Since those in Israel observe only one day of Yom Tov, while those in the diaspora observe two, it might seem they were following "two Torahs." So, Jews in Israel began marking the second day with some form of celebration. Eventually, even Jews outside Israel adopted the custom of celebrating Isru Chag.

Sources: Shulchan Aruch: 249:2. Sdei Chemed: Alef, Pas Hasadeh:154.

33.What to do with the hadasim after Yom tov:

The Shulchan Aruch states that for the besamim used in Havdalah, one should ideally smell a hadas. The Mishnah Berurah clarifies that this refers to the hadasim leftover from the lulav used during Sukkos. By doing so, one performs an additional mitzvah with the same item, extending its holiness. However, Rama notes that once these hadasim dry out, they may lose their fragrance. Therefore, he says not to rely on them alone but to combine them with other fragrant spices to ensure a proper scent for the Mitzvah.

Sources: Shulchan Aruch: 297:4. Mishneh Berura: 297:8. Rama 297:4.

34.What to do with the lulav:

The Gemara in Megillah teaches that one may dispose of their lulav after Yom Tov. However, the Ohr Zarua says one should not step on it, as it was used for a mitzvah. The Mahari Veil and later the Rama take this idea further, suggesting that the lulav be used as fuel for the fire that bakes the matzah for Pesach. Additionally, Elef HaMagen writes that keeping the lulav after Sukkos protects from harm throughout the year.

Sources: Megillah: 26b. Ohr Zarua: 2:386. Mahari Veil: Shut-end of 191. Rama: 664:9. Elef HaMagen: 660:7.