Q : Is it obligatory to recite Selichot? If it is difficult for a person to wake up early for Selichot, must they still do so? What is the ruling if waking up for Selichot will affect their work or Torah study? A : Our Sages did not institute an obligatory practice to recite Selichot ; rather, it is a custom that the Jewish people began to practice during the Geonic period, more than a thousand years ago. During the Geonic period, the custom was to recite Selichot only during the Ten Days of Repentance, which was the practice in the two great academies of Babylon and remained common during the time of the Rishonim (Maimonides, Laws of Repentance 3:4). There were a few places where Selichot were also recited throughout the month of Elul. The Custom in Sephardic Countries By the end of the Rishonim period, the custom was established in Sephardic communities to recite Selichot throughout the month of Elul and the Ten Days of Repentance (Shulchan Aruch 581:1). This is because all these days are suitable for repentance, as we find with Moshe Rabbeinu, who ascended Mount Sinai on Rosh Chodesh Elul to seek forgiveness for the Israelites who sinned with the Golden Calf, and on Yom Kippur, he was answered by God: “I have forgiven as you requested.” The Custom in Ashkenaz In Ashkenaz, the custom is to start reciting Selichot on the Motzei Shabbat (Saturday night) before Rosh Hashanah, provided there are at least four days of Selichot before Rosh Hashanah. This is because Motzei Shabbat night is especially appropriate for praying for Clal Yisrael (all of Israel), as on Shabbat “it is the custom for all to learn Torah…”for Shabbat and the Torah are a pair, and “on Shabbat, everyone is free from work, and studies Torah. Thus, it is good to begin on Sunday, as people are happy due to the mitzvah of studying Torah on Shabbat and the joy of Shabbat, as it is said: “The Divine Presence rests [on a person], not out of laziness, nor out of sadness, but out of the joy of a mitzvah” (Shabbat 30b) (Leket Yosher, in the name of the Terumat HaDeshen). Therefore, although the preferred time for Selichot is during the pre-dawn hours, on the first day, it is commendable to recite them on Motzei Shabbat after midnight, in Shabbat attire. The Main Focus of Selichot is for Clal Yisrael Some mistakenly think that the main focus of Selichot is personal prayers, but upon examining the text of Selichot , one finds that their primary focus is for Clal Yisrael , with only later additions of personal prayers. This is because the purpose of Selichot is to awaken repentance and to plead before God to forgive our sins, have mercy on His people in exile and trouble, and not to look at our transgressions, but remember the covenant He made with our forefathers and with us, remember the binding of Isaac, and the binding of all the martyrs who sacrificed their lives for His holy name. And to pray for the Ingathering of the Exiles, the rebuilding of the Land and Jerusalem, the building of the Beit Ha-Mikdash (the Holy Temple), and the return of the Divine Presence to Zion. Thus, it is always appropriate for an individual to include themselves with the community, and to pray more for Clal Yisrael , the resting of the Divine Presence, and the sanctification of His name in the world. And through this, their personal prayers will also be accepted. The Source in the Prophets We also find that the prophets encouraged Israel in times of trouble to gather for fasting and prayer, and to plead before God to have mercy on His People and His Land, as it is written: “Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth from his chamber, and the bride out of her wedding canopy. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, ‘Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the nations, Where is their God? Then will the Lord be jealous for His Land, and pity His People ” (Joel 2:15-18). The Time for Selichot The optimal time for reciting Selichot is during the pre-dawn hours, as this is a time of mercy and favor, a time of anticipation for the coming light, and the revelation of God’s word in the world. At this hour everyone is asleep; the world is clean and quiet from evil thoughts and deeds, and prayer comes from the depth of the heart, pierces all barriers, and is accepted. At any rate, the acceptable time for reciting Selichot begins from midnight, as from midnight begins the anticipation for dawn, which is a time of kindness and mercy. In recent generations, people tend to go to sleep late at night, and the usual waking time is between six and seven, about two hours after the pre-dawn hours, and if they wake up during the pre-dawn hours, they will be tired all day, affecting their work and study. Therefore, many nowadays wake up for Selichot about an hour or half an hour before their usual time for the Morning Prayer. Although dawn has already risen, this time is still suitable for reciting Selichot . If they can recite Selichot after midnight, it is preferable (Peninei Halakha: Laws of the Days of Awe (Yamim Nora’im) 2:6). Is it Obligatory to Recite Selichot? Since the foundation of reciting Selichot is a custom accepted by the Jewish people, it is proper to recite Selichot , but it is not obligatory. For example, if someone finds it difficult to get up for Selichot , they are not required to do so in the month of Elul. During the Ten Days of Repentance, one should try harder to recite Selichot because these days are more conducive to repentance and atonement (see Rosh Hashanah 18a; Maimonides, Repentance 2:6). Nevertheless, even during the Ten Days of Repentance, reciting Selichot is not obligatory. Selichot versus Fatigue in Work and Study If someone cannot go to sleep early and waking up for Selichot will cause them to be tired and unable to fulfill their work obligations, it is better not to wake up for Selichot . Instead, they should strive to recite more Psalms, and if they wish, they can recite the permissible sections of Selichot during the day. The accepted guidance is that even a Torah scholar who is accustomed to diligently studying Torah should dedicate the necessary time for reciting Selichot . This is also the practice in all yeshivot, where Selichot are recited even though it is at the expense of study time. However, if waking up early for Selichot will result in a significant loss of study time, because the change in schedule will later cause a lack of concentration, it is better not to wake up for Selichot (Peninei Halakha: Yamim Nora’im 2:5). The Text of Selichot Since our Sages did not enact a specific ordinance to recite Selichot , thus, there is no fixed text for Selichot, and each community added its own supplications and piyutim (poems). Nevertheless, there is a general framework observed by all communities, as mentioned in the order of Rabbi Amram Gaon, with the recitation of the Thirteen Attributes of Mercy being the core of the prayer. When the time of the worshippers is short, they should skip some of the piyutim , and strive to recite the piyutim that most inspire repentance. Similarly, when educators see that students find it difficult to concentrate during all the Selichot , they may arrange a shorter order that allows the students to focus more. Likewise, when members of different communities need to pray together and be inspired by the Selichot , they can arrange a combined text. Minyan (Quorum) Selichot are recited with a minyan because the Thirteen Attributes of Mercy are considered sacred and require a minyan to be recited (Shulchan Aruch 565:5). Additionally, a minyan is necessary for the half-Kaddish at the beginning of Selichot, and the Kaddish Titkabbal at the end. If a minyan has not gathered at the appointed time for Selichot, begin with “ Ashrei ,” followed by supplications and piyutim , while skipping the Thirteen Attributes of Mercy and the introduction before them. Once the minyan assembles, recite three verses, followed by the half-Kaddish , and then start the Thirteen Attributes of Mercy between the prayers and piyutim (Mishnah Berurah 581:4). Someone who is in a place without a minyan for Selichot is not obligated to recite Selichot alone. However, if they wish, they can recite Selichot alone, omitting the Thirteen Attributes of Mercy which require a minyan , or they can recite them with the cantillation marks as if reading from the Torah. Some say to also skip prayers in Aramaic (Shulchan Aruch 565:5; Mishnah Berurah 581:4). Some have the custom of saying them alone (Kaf HaChaim 581:26). Should the Chazzan Wear a Tallit? According to the Sephardic custom, the chazzan (cantor) does not need to wear a tallit , similar to the Mincha prayer, and even more so, for the Maariv and Selichot prayers held at night. However, if the chazzan is not dressed in respectable clothing, such as not wearing a suit, some say it is proper for him to wear a tallit (Rabbi Eliyahu). According to the Yemenite custom, the entire congregation wears a tallit. As for the Ashkenazi custom, although there is no commandment to wear a tallit at night, the chazzan for Selichot should wear a tallit , following the custom that the prayer leader wears a tallit for the honor of the prayer and congregation, even for the Maariv prayer (Magen Avraham 18:2, Shaar HaTziyun 581:3). When reciting Selichot at night, the chazzan who wears a tallit does not recite a blessing over it. Selichot in Our Time are Similar to the Prayer of Ezra Q : Now that we have witnessed the beginning of the Ingathering of the Exiles, and the establishment of the State of Israel, is there still a need to recite Selichot , given that their prayers were composed during the exile, when our situation was entirely different? A : Indeed, there is still a place for reciting Selichot . To some extent, our situation is similar to that of those who returned from Babylon at the beginning of the Second Temple era. The past year has reminded us that we still have a long way to go until we reach peace and tranquility. Therefore, similar to the prayers of Ezra in those days, we need to pray for the continued salvation of Clal Yisrael in these times. Even among the returnees from Babylon during the first return to Zion, there were serious spiritual problems, and through their repentance, they were privileged to rebuild the Second Temple. Such as Ezra the Scribe, who ascended from Babylon to the Land of Israel and found that many Jews living in the Land had taken non-Jewish wives, including the leaders and officials, tore his clothes and pulled out his hair, fell to his knees, spread out his hands, and prayed: “O my God, I am too ashamed and humiliated to lift up my face to You, my God. For our iniquities have risen higher than our heads, and our guilt has grown up to the heavens,” acknowledging that even after the Lord began to save us, we continued to violate His commandments ( Ezra 9:3-15). Although there are phrases in the Selichot that are suitable for the exile period, they can be recited out of identification with the Jews who suffered in exile, as we are their descendants. May it be His will that through the Selichot and our national self-reflection, we merit to defeat our enemies, absorb many immigrants, settle all our Land, enhance and elevate Torah study, adhere to God’s commandments, and bring blessing to Israel, and to all the nations who bless Israel. This article appears in the ‘Besheva’ newspaper and was translated from Hebrew.
