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    What is preferable?
    To wake up early
    and recite Selichos
    before dawn (a.k.a.
    alos hashachar,
    which is 72 minutes
    before sunrise), or to stay up late
    and recite Selichos after chatzos
    (midnight)? What about saying
    selichos after alos or after?
    Rav Yitzchak Zylberstein (Chashukei
    Chemed, Yoma 22a) writes that the
    preferred time to recite Selichos is before
    dawn. This can be inferred from the
    Rambam (Hilchos Teshuva 3:4) who
    writes that it is customary to awake
    at night and recite Selichos until the
    morning. In addition, Mishnah Berurah
    (581:1) writes that the end of the night
    is an eis rotzon (a propitious time when
    G-d is receptive to prayer), implying that
    the early morning is the most appropriate
    time for Selichos. Finally, the She’arim
    Metzuyanim B’Halacah (Yoma 22a)
    notes that Selichos recited in the early
    morning is more effective, since it is
    recited through greater sacrifice; it is more
    difficult to wake up early than to stay up late.

    May Selichos be recited after sunrise? Rav
    Chaim Kanievsky (Divrei Si’ach, vol. 134)
    holds that it is preferable to recite Selichos
    after Chatzos than to recite Selichos later in
    the day after sunrise. On the otherhand, Rav
    Elyashav and Rav Shlomo Zalman Aurbach
    take an opposite opinion and write that it is
    better to recite Selichos in the daytime (even
    after sunrise) than to say it after chatzos
    (quoted in MB Dirshu MB, 581:1). Similiary,
    the Aruch Hashulchan writes that it has been
    customary to say selichos in the morning

    after sunrise for many generations.
    On the other hand, Rav Moshe Feinstein, zt”l

    (Igros Moshe OC, 2:102) writes
    that kabalistically, the period
    after chatzos is as much an eis
    ratzon as early dawn, and for this
    reason, for many generations,
    it has been customary to recite
    Selichos at night after chatzos.
    This is also the opinion of the
    Minchas Elazar (the previous
    Munkatcher Rebbi), as recorded
    in Divrei Torah (141:76).
    Even those who recommend
    saying selichos in early morning
    before sunrise agree that on the
    first night of Selichos, on Motzei
    Shabbos, it is preferable to
    recite Selichos after Chatzos. This is because
    we wish to combine the merit of Shabbos
    together with the first Selichos. Therefore, we
    begin Selichos after Chatzos, and do not wait
    for the early morning (Chashukei Chemed,

    When is the proper time to
    recite Tashlich?
    The Magen Avrohom (583:5) quotes the
    Kesavim of the Arizal that the ideal time to
    recite Tashlich on Rosh Hashanah is on the
    first day after Mincha, before shkia (sunset).
    This is cited by the Mishnah Berurah as well
    and many other poskim, though the
    Maharil (Minhagim – Rosh Hashanah 9),
    who was the first to record this custom,
    writes that Tashlich is recited after the
    meal (i.e., before mincha). Sefer Keser
    Shem Tov offers
    several reasons
    to recite Tashlich
    after Mincha:
    We deliberately
    delay Tashlich
    until late in
    the afternoon
    since this is
    an auspicious
    time to have
    one’s prayers
    answered. We
    find that Eliyahu
    Hanavi’s prayers
    were answered at
    this time.
    We want to connect Tashlich with
    Mincha, since Yitzchok Avinu instituted
    Mincha, and Tashlich is recited to elicit
    the remembrance of Akeidas Yitzchok
    The Mateh Efraim (598:4,7) writes that if
    Tashlich was not said before shkia, it can
    be said after shkia. Although the custom
    is to recite Tashlich after Mincha, if one
    will not have time after Mincha, it can
    be said before Mincha. If it was not said
    on the first day of Rosh Hashanah, it
    should be said on the second day. Likutei
    Maharich writes that if it was not said
    on Rosh Hashanah, it can be said during
    Aseres Yemei Teshuvah.

    Is one permitted to fast on
    Rosh Hashanah?
    One is not permitted to fast on Rosh Hashanah
    because Rosh Hashanah is a Yom Tov. For this
    reason, the Shulchan Aruch (OC 597:1) rules
    that one must eat, drink and rejoice on Rosh
    Hashanah. Nonetheless, unlike other Yomim
    Tovim, one should not overindulge, lest the
    solemn nature of the day will be obscured.
    However, there were Rishonim who held that
    it is permissible to fast during the daytime
    because Rosh Hashanah is a day of teshuva.
    Rabbi Yosef Dov Soloveitchik, zt”l said that
    his great-grandfather, the Beis HaLevi, would
    fast both days. In fact, there were those who
    would fast even on Shabbos Rosh Hashanah
    because they considered the importance of
    teshuva on this day to be on the level of pikuach
    nefesh (life threatening), which overrides
    the requirement
    to eat a Shabbos
    seuda. Although in
    practice we follow
    the Shulchan Aruch
    and do not fast on
    Rosh Hashanah, the
    Mishnah Berurah
    (584:5) makes a
    distinction between
    Rosh Hashanah
    which falls on
    Shabbos, and Rosh
    Hashanah which
    falls on a weekday,
    as follows: When
    Rosh Hashanah falls on a weekday, we are
    permitted to extend the davening into the
    afternoon, while if Rosh Hashanah is on
    Shabbos, we are required to finish davening
    before chatzos (halachic midday) so as not to
    fast past the morning.