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128:6 The chazan saying the Selichot should wrap himself in a fringed
tallit before beginning the Ashrei prayer. Because there is a doubt
whether one should say a blessing on his tallit when putting it on at
night or not to bless.1 Therefore, he should not use his own nor the
congregational tallit,2 but rather borrow a tallit from another.3 If
there is not found any (other) tallit at all, one can say Selichot, and
the Thirteen Attributes of Mercy, also without a tallit. There are
(certain) communities with the custom that the one saying Selichot also
says the morning and afternoon services and the previous (days) evening
service. He (also) has precedence over a mourner, a mohel,4 and a
yahrzeit.5 It is best to stand while saying Selichot.6 If it is
difficult for him, he should stand at least while saying ''Almighty
King, who sits on the throne of mercy...'' and (during) the Thirteen
Attributes of Mercy.7
1) Because according to one view, one is exempt from wearing tzitzit at night (Mishna Berurah 581:6) 2) Which is considered like one's own, because it was purchased by the congregation as a whole, with the intent that whoever wears it, will be considered like its owner (Ibid). 3) In such an instance, one is not required to say a blessing, because one is required to say a blessing only on one's own tallit. When borrowing the tallit, one should have in mind that he is taking it only for the sake of honor (that is appropriate for one leading the Selichot), and not to acquire it as a temporary gift which will be returned (Ibid.). If one's own tallit is the only one available, one should put it on for Selichot without a blessing, and then, when it gets light, one should hold the tzitzit in one's hand, and say the blessing (Sha'ar Ha'Tziyun 581:5).} 4) Who has a circumcision on that day. 5) One saying kaddish for the anniversary of a death on that day. 6) The Mishna Berurah doesn't mention this halacha. 7) The laws governing the confessional prayer (''Vidui'') are discussed in Chapter 131, Law 9. |
השליח צבור שאומר סליחות יתעטף בטלית מצויצת קודם שמתחיל אשרי ולפי שיש ספק אם יברך ברכה על טלית שלו כשלובשו בלילה או לא יברך על כן לא יטול את שלו וגם לא טלית הקהל אלא ישאל לו טלית מאחר ואם אין בנמצא טלית כלל יכולין לומר סליחות ושלש עשרה מדות גם בלא טלית יש מקומות נוהגין שהמתפלל סליחות מתפלל גם שחרית ומנחה וגם מעריב שלפניו והוא קודם לאבל ולמוהל וליאהרצייט טוב לעמוד באמירת הסליחות ומי שקשה לו יעמוד לכל הפחות באמירת אל מלך יושב וגו' ושלש עשרה מדות |
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128:7 One should carefully choose a chazan to say the Selichot, and the
High Holiday (prayers), a person who is (highly) respectable, a great
Torah (scholar), and good deeds, to the extent that it is possible to
find. He should also be (at least) thirty years old, for by then, his
youthful hot-blooded passions will be at rest, and his personal desires1
will have been subdued. He should also be married, with children, for
then he will pour out his heart, and beg for mercy from the bottom of
his heart.2 Similarly, one should carefully choose a person to blow the
shofar on Rosh Hashana, and the one who prompts the shofar blower, who
are Torah scholars and G-d fearing, to the extent that it is possible
for them to find. However, any (male) Jew is eligible to (carry out) all
(these functions), provided he is acceptable to the congregation. If one
sees that there are disagreements from this (one's appointment), one
should withdraw oneself, even though there may be then (for the
position) someone unsuitable.
1) lit; his heart. 2) If there is a choice between a G-d fearing, Torah scholar, who is single and less than thirty, and a married man above thirty, who is not a Torah scholar, the job should be given to the Torah scholar (Mishna Berurah 581:13). | ידקדקו לבחור שליח צבור שיתפלל סליחות ובימים נוראים איש הגון וגדול בתורה ובמעשים טובים כפי מה שאפשר למצוא וגם שיהיה בן שלשים שנה שאז כבר נח רתיחת הדם של בחרותו ונכנע לבו וגם יהא נשוי ויהיו לו בנים שהוא שופך לבו ומפיל תחנונים מקירות הלב וכן ידקדקו לבחור תוקע שיתקע שופר בראש השנה וכן המקריא לפני התוקע שיהיו בעלי תורה ויראה כפי מה שאפשר להם למצוא מיהו כל ישראל כשרים לכל רק שיהא מרוצה לקהל ואם רואה שיש מחלוקת בדבר ימנע עצמו אף על פי שיהיה מי שאינו הגון |
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128:8 A mourner during the twelve month (mourning period) for his father
or mother, should not lead the services on Rosh Hashana and Yom Kippur,
nor should he blow (the shofar) on Rosh Hashana,1 unless there is no one
else as suitable as him. If he is within the thirty days (of mourning)
for any of the other close relatives,2 and he has already been leading
the (High Holiday) services for a number of years or blowing (the shofar),
it is permitted, because Rosh Hashana and Yom Kippur cancel the thirty
(day) prohibitions.3 However, if he has not done these for a number of
years, and there is another who is just as suitable as him, he should be
stringent (and allow the other to perform the duties). However all the
days of Selichot, even on Erev Rosh Hashana,4 It is permitted for any
mourner to lead the services, but not during the (first) seven (days of
mourning).
1) The Mishna Berurah 581:7, does not mention that a mourner should not blow the shofar. 2) A wife, son, daughter, sister or brother. 3) The Mishna Berurah (Ibid.) rules that a mourner (both within 12 months for parents or 30 days for the other relatives), may not lead the services on Rosh Hashana or Yom Kippur, unless there is no one else capable of doing so. 4) He may also lead the Selichot services between Rosh Hashana and Yom Kippur (Ibid.). | אבל כל שנים עשר חודש אחר אביו ואמו לא יהא שליח צבור בראש השנה ויום הכפורים ולא תוקע בראש השנה אלא אם אין אחר הגון כמוהו ואם הוא תוך שלשים על שאר קרובים אם החזיק כבר להתפלל או לתקוע מותר כיון שראש השנה ויום הכפורים מבטלין גזירת שלשים אבל אם לא החזיק ויש אחר הגון כמוהו יש להחמיר אבל כל ימי הסליחות אפילו בערב ראש השנה מותר לכל אבל להיות שליח צבור אך לא בתוך שבעה |
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