Rabbi
Bernie Fox
Differing Customs for the Reciting of Selichot
It is customary to arise in the early morning to
recite prayers of supplication from the beginning of the month of Elul until
Yom HaKippurim. (Shulcah Aruch, Orech
Chayim 581:1)
It is customary to recite Selichot – prayers
of supplication – prior to Rosh HaShanah. Generally, these prayers are recited at night before day
break. Both Ashkenazic and Sefardic
communities recite Selichot.
Each of the communities has its own version of the Selichot
service. Many of the components of the
service are different in the two versions. This can lead to the impression that
two communities have developed very different versions of the service. However, this is incorrect. Both versions are constructed around a fixed
set of essential components. Only the
less essential components are different in the two versions.
Although their two versions of the Selichot
service are structurally similar, there is one area in which the two communities’
practices regarding Selichot do reflect a fundamental difference in
their respective interpretations of the service. Accroding to Rav Yosef Karo, this service is initiated on the
first day of Elul. This is the custom
generally accepted by Sefardic communities.
Rav Moshe Isserles comments that the Ashkenazic custom is to begin
reciting the Selichot from the Motzai Shabbat prior to Rosh
HaShanah.[1]
The source for these two customs is discussed by
Rabbaynu Nissim. He explains that the
custom of Barcelona was to begin Selichot on the twenty-fifth day of
Elul.[2] The Gaon of Vilna explained that this is
the source of the Ashkenazic custom.[3]
In order to appreciate the Gaon’s conclusion, we
need to better understand the practice of the Barcelona community. Rabbaynu Nissim explains the basis of this
custom. This custom reflects the
opinion that the sixth day of creation corresponds with Rosh HaShanah. Hashem chose this day for Rosh HaShanah
because it is associated with forgiveness.
On this day, Adam and Chavah, representing humanity, committed the first
sin. They disobeyed Hashem. They ate the fruit that the Creator had
forbidden. Hashem forgave this
iniquity. On Rosh HaShanah, we
too beseech Hashem for forgiveness. It
is appropriate to appeal to Hashem on the anniversary of the date that
forgiveness was introduced into the universe.
If Rosh HaShanah corresponds with the sixth day of creation, what
calendar date corresponds with the first day of creation? This date is the twenty-fifth of Elul (Elul
having twenty-nine days).[4]
We can now understand the Gaon’s comments. The conventional Ashkenazic practice
simplifies the message of the Barcelona custom. The Barcelona custom is designed to remind us of the association
between Rosh HaShanah and Adam and Chavah’s experience of mercy and
forgiveness. It accomplishes this
through fixing the date for the initiation of Selichot with the calendar
date corresponding with the first day of creation. In this manner, the days of the recitation of Selichot lead
up to and climax with Rosh HaShanah.
According to the Gaon, the conventional Ashkenazic custom fixes the day
for the initiation of Selichot with the day to the week corresponding to
the first day of creation. In place of
associating the initiation of Selichot with the first day of creation by
fixing it to a calendar date, it creates the association through fixing the
initiation to a day of the week.
Rabbaynu Nissim explains the custom in Gerona was
to begin the recitation of Selichot on the first day of Elul. This date was also chosen because of its
association with forgiveness. After the
sin of the Egel HaZahav – the Golden Calf, Moshe ascended Mount
Sinai. He sought forgiveness for Bnai
Yisrael. Moshe ascended the mountain of
the first day of Elul. He secured
Hashem’s forgiveness forty days later.
This day – the tenth of Tishrai – became Yom Kippur.
These two customs reflect two different aspects of
Divine forgiveness. The forgiveness
received by Adam and Chavah was not a result of repentance or prayer. In fact, both Adam and Chavah minimized
their role in committing the sin. Why
were they forgiven? Hashem created
humanity and bestowed within us the unique ability to choose between good and
evil. Every human enters life as an
imperfect and instinctual creature. It
is our responsibility to improve ourselves through the wise exercise of our
freewill. It is inevitable that we will
sin as we proceed along this path.
Hashem forgives us for these failings just as He pardoned Adam and
Chavah. In short, the very design of
creation allows for an imperfect individual and implies Hashem’s forbearance
and forgiveness.
The forgiveness at Sinai was achieved through
supplication and prayer. Moshe ascended
the mountain and beseeched Hashem to forgive His people. As Moshe elevated Himself and rose to a
higher spiritual level, he drew closer to Hashem. Through this process, his prayers were accepted and Bnai Yisrael
was forgiven.
Each custom reflects one of these aspects of
forgiveness. The Ashkenazic custom
reminds us of the forgiveness received by Adam and Chavah. It recalls the forgiveness inherent in the
design of creation. The Sefardic custom
reminds us of the forgiveness achieved at Sinai. It recalls the forgiveness we can secure through personal
spiritual effort and prayer.
How does one confess? He says, “I beseech you Hashem.
I have erred. I have willfully
acted wrongly. I have acted
rebelliously before you. I have
(specify wrongdoing). I have regret. I
am embarrassed with my actions. I will
never return to this behavior.
(Maimonides, Mishne Torah, Laws of Repentance 1:1)
The process of repentance must be accompanied by a
verbal confession. This confession has
a specific format. Maimonides’ formulation
of the confession is based upon a discussion found in Tractate Yoma. The majority of Sages suggest the
formulation adopted by Maimonides. In
this version first, errors or unintentional sins are confessed. Then, reference is made to intentional wrong
doing. Last, acts of rebellion are
included. The reasoning underlying this
order is that a person should first seek forgiveness for lesser sins and then
the more serious wrong doings.
However, the Talmud explains that Rebbe Meir
suggests an alternative form for the confession. He suggests that first the confession should mention the willful
sins. This is followed by mentioning
acts of rebellion. The confession ends
with reference to unintentional errors.
Rebbe Meir derives his order from the prayers of Moshe. In seeking forgiveness for Bnai Yisrael,
Moshe describes Hashem’s attributes of mercy and kindness. He declares that because of these
attributes, Hashem forgives willful sins, acts of rebellion, and unintentional
errors. Rebbe Meir adopted this order
for his formulation of the confession.[5]
What is the basis of the dispute between the Sages
and Rebbe Meir. The Sages order the
sins referred to in the confession from the least serious to the most severe.
This order is dictated by a clear logic.
The confession is a request for forgiveness. It is appropriate to begin
with the lesser offenses. Rebbe Meir
maintains that the confession includes an additional element. It makes reference Moshe’s intercession on
behalf of Bnai Yisrael. Moshe began by
enumerating the attributes of Hashem responsible for forgiveness. In order to incorporate the reference to
Moshe’s appeal for forgiveness based upon the attributes of mercy and
forbearance, Rebbe Meir’s confession adopts the order Moshe used in describing
the sins of the nation. In over words,
Rebbe Meir maintains that as we ask for forgiveness, we must acknowledge and
appeal to the benevolence of Hashem implicit in this forbearance.
Although
the opinion of the Sages is accepted, the issue raised by Rebbe Meir finds
expression is halachah. The
confession contained in the liturgy is often accompanied by a recitation of the
Divine attributes of Hashem described by Moshe. This is accord with Rebbe Meir’s opinion that confession is
associated with recognition of Hashem’s kindness as expressed in the
attributes. Although this recognition
is not incorporated into the confession itself, it is associated to the
confession though the liturgy.
[1] Rav Moshe Isserles, Comments on Shulchan Aruch, Orech Chayim 581:1.
[2] Rabbaynu Nissim, Notes to Commentary of Rabbaynu Yitzchak Alfasi, Mesechet Rosh HaShanah 3a.
[3] Rabbaynu Eliyahu of Vilna, Biur HaGra, Shulchan Aruch, Orech Chayim 581, note 8.
[4] Rabbaynu Nissim, Notes to Commentary of
Rabbaynu Yitzchak Alfasi, Mesechet Rosh HaShanah 3a.
[5] Mesechet Yoma 36b.