Saturday night we will begin saying סליחות –selichot, a nighttime prayer service, which continues until Yom Kippur (Sephardim say סליחות starting at the beginning of אלול). When we read through the service, it might seem a little off-putting at first. In fact, it can be a pretty tough way to start the early morning emphasizing the lowliness of the human being. Couldn’t we end this year and start the next with something more upbeat? Indeed, if you read through the actual Rosh HaShannah prayer service, it’s much more uplifting. What is the basis for the selichot service and what are we supposed to take away from it?

The Rav (Rabbi Joseph B. Soloveitchik) discussed this in a lecture he gave in 1968. The entire shiur is over 2 hours long, and I highly encourage listening to it if you have time (here is a link to a version which I restored). There’s nothing like listening to him deliver a shiur. But I’ve done some homework for you and have organized some of the key ideas he presented.

אם זכה אדם אומרים לו אתה קדמת למלאכי השרת ואם לאו אומרים לו זבוב קדמך. (בראשית רבה פרשת בראשית פרשה ח)

According to the Rav, this midrash highlights the Torah’s dichotomous view of man. On the one hand, man is capable of reaching what the Rav calls “dizzying intellectual heights”. He can operate in a way that differentiates him completely from the animal kingdom. Simultaneously, we have a realistic and lowly view of the human being. Man is also capable of stooping so low that he is a disgrace, and not even superior to a mosquito or gnat. These two themes carry through to our תפילות –prayers and Selichot respectively.

ויעבור ה' על פניו ויקרא א"ר יוחנן אלמלא מקרא כתוב אי אפשר לאומרו מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה אמר לו כל זמן שישראל חוטאין יעשו לפני כסדר הזה ואני מוחל להם (תלמוד בבלי מסכת ראש השנה יז עמוד ב)

Rebbe Yohanan is interpreting the verse ויעבור ה' על פניו ויקרא – “And Hashem passed before him and proclaimed”, and retranslating as “And Hashem covered His face”. And if this wasn’t hinted at in the verse, it would be impossible to, even by analogy, state that when it says He covered his face, it is as if he is put on a טלית -talit. The idea being conveyed here is that Hashem demonstrated to Moshe how to conduct the Selichot service. This specific service which is being referenced, as evidenced by the pasuk being invoked, had to be taught directly to Moshe.

Why did Hashem have to demonstrate this to Moshe specifically? We don’t have a corresponding idea that Hashem had to teach Avraham, Yitzchak, or Yaakov how to pray. According to the Rav, human beings have a natural inclination and awareness for how to reach out to God. But this Selichot service is different.

What makes Selichot unique? The Rav points out 3 exceptional elements with regard to Selichot, which don’t follow our standard formula for prayer, and are uniquely available to us during this time period. God had to demonstrate this to Moshe because this service operates outside the general rules of prayer.

Exceptional Element #1

אַף עַל פִּי שֶׁמִּצְוָה לִלְמֹד בַּיּוֹם וּבַלַּיְלָה, אֵין אָדָם לָמֵד רֹב חָכְמָתוֹ אֵלָא בַּלַּיְלָה; לְפִיכָּךְ מִי שֶׁרָצָה לִזְכּוֹת בְּכֶתֶר הַתּוֹרָה, יִזָּהֵר בְּכָל לֵילוֹתָיו, וְלֹא יְאַבַּד אַפִלּוּ אַחַת מֵהֶן בְּשִׁינָה וַאֲכִילָה וּשְׁתִיָּה וְשִׂיחָה וְכַיּוֹצֶא בָּהֶן, אֵלָא בְּתַלְמוּד תּוֹרָה וְדִבְרֵי חָכְמָה. אָמְרוּ חֲכָמִים, אֵין גָּרְנָהּ שֶׁלַּתּוֹרָה אֵלָא לַיְלָה, שֶׁנֶּאֱמָר "קוּמִי רֹנִּי בַלַּיְלָה" (איכה ב,יט). וְכָל הָעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה, חוּט שֶׁלְּחֶסֶד נִמְשָׁךְ עָלָיו בַּיּוֹם, שֶׁנֶּאֱמָר "יוֹמָם, יְצַוֶּה ה' חַסְדּוֹ, וּבַלַּיְלָה, שִׁירֹה עִמִּי--תְּפִלָּה, לְאֵל חַיָּי" (תהילים מב,ט). וְכָל בַּיִת שְׁאֵין דִּבְרֵי תּוֹרָה נִשְׁמָעִין בּוֹ בַּלַּיְלָה, אֵשׁ אוֹכְלַתּוּ (משנה תורה, הלכות תלמוד תורה ג:ג)

This verse in Eichah “Arise, sing out at night" is being interpreted as referring to Torah study. According to the Sages, nighttime is dedicated for Torah study. Study is the ideal use of nighttime. The Rav quoted the following Gemara:

א"ר שמעון בן לקיש לא איברי סיהרא אלא לגירסא (תלמוד בבלי מסכת עירובין דף סה עמוד א)

Selichot is exceptional because it is a prayer that takes place at night time. (Yes we daven Arvit or Maariv at night, but we know that despite the fact that we have accepted it as a חובה –an obligation, it does not have the same status as שחרית and מנחה –morning and afternoon prayers. Furthermore it take place ideally during the first part of the night, whereas Selichot ideally take place after midnight, in the last section of the night before dawn.

The verse of "קוּמִי רֹנִּי בַלַּיְלָה” - “Arise, sing out at night” is being reinterpreted during the 10 days of Teshuva to refer to Selichot. Nighttime, which is usually exclusively for learning, is transformed into a time for תפילה –prayer.

Exceptional Element #2

יכול יתפלל אדם כל היום כלו כבר מפורש על ידי דניאל (דנייאל ו) וזמנין תלתא (תלמוד בבלי מסכת ברכות דף לא עמוד א)

Prayer is straightforward for a non-Jew. If someone is sick, they can simply stand up and ask God for healing. In contrast for a Jew prayer requires a מתיר –an allowance. He is limited to 3 times per day. Indeed Shmuel will add that a person may bring a נדבה –an extra prayer in some limited circumstances. But in general prayer is limited to 3 times per day. If someone is ill, so you can do so in the context of רפאנו, or in שמע קולנו, or at the end of שמונה עשרה before you take 3 steps back.

That brings us to the second exceptional element. It is a separate convocation for prayer outside of the traditional 3x per day limit. The גאונים called it מעמד סליחה וריצוי, a convocation or gathering towards forgiveness. Selichot provides an additional opportunity during these days of Teshuva, we have a מתיר –an allowance for additional prayer and supplication.

Exceptional Element #3

וא"ר יצחק ד' דברים מקרעין גזר דינו של אדם אלו הן צדקה צעקה שינוי השם ושינוי מעשה…וי”א אף שינוי מקום (תלמוד בבלי ראש השנה דף טז עמוד ב)

This Gemara indicates that צעקה –crying out is an essential element of the Teshuva process. The Rambam describes it as מדרכי התשובה -of the pathways toward Teshuva. Selichot is a method of Teshuva. It emphasizes one side of the dichotomy of man, that he is capable of operating below human dignity. The Rosh HaShanah liturgy reflects the other side of the dichotomy, than he can rise above the natural world, that man can address himself directly to God.

On Yom Kippur during each prayer service we also say וידוי –vidui, commonly translated as confession, but probably more accurately translated as declaration. We articular all sorts of errors, not that we necessarily committed ourselves, but we acknowledge that man is capable of these activities. The Rambam says that even if we have done Teshuva on a particular mistake, we confess that same mistake the following year. This reminds us that we are capable of this error. It’s important to keep this view of man in mind. צעקה –crying out, is one of the ways that we acknowledge the lowliness man is capable of.

The Rav emphasizes that חרטה –recognition or remorse for our previous errors, is not sufficient. It needs to be accompanied with צדקה –charity, and צעקה –crying out, as well as prayer asking God for forgiveness. Those are the elements that lead to true כפרה, restoring our relationship with God (erasing the mistakes as if they didn’t happen).

In summary, there are 3 exceptional elements of Selichot:

* Though nighttime is generally reserved for Torah study, during this time of Teshuva it is transformed into a time of prayer

* Though we are generally limited to praying 3 times a day, we are granted a 4th opportunity during this time

* Selichot are not just another prayer service, but rather part of parcel of the Teshuva process, articulating one side of the Torah’s dichotomous view of man.

The Torah has a unique perspective of the human being. It recognizes his incredible potential and capabilities and encourages us to strive for the highest expression of our humanity. At the same time, it recognizes that man is simultaneously capable of corruption, distortion, and disgracing his human dignity. The Torah embraces both views of man and reminds us that both possibilities stand before us.

וּמִפְּנֵי עִנְיָן זֶה, נָהֲגוּ כָּל בֵּית יִשְׂרָאֵל לְהַרְבּוֹת בִּצְדָקָה וּבְמַעֲשִׂים טוֹבִים וְלַעְסֹק בַּמִּצְווֹת, מֵרֹאשׁ הַשָּׁנָה עַד יוֹם הַכִּפּוּרִים, יָתֵר מִכָּל יְמוֹת הַשָּׁנָה. וְנָהֲגוּ כֻּלָּם לָקוּם בַּלַּיְלָה בַּעֲשֶׂרֶת יָמִים אֵלּוּ, וּלְהִתְפַּלַּל בְּבָתֵּי כְּנָסִיּוֹת בְּדִבְרֵי תַּחֲנוּנִים וְדִבְרֵי כִּבּוּשִׁין עַד שֶׁיֵּאוֹר הַיּוֹם (משנה תורה, הלכות תשובה ג:ד)

For these reasons, it is customary for all of Israel to give profusely to charity, perform many good deeds, and be occupied with mitzvot from Rosh HaShanah until Yom Kippur to a greater extent than during the remainder of the year. During these ten days, the custom is for everyone to rise [while it is still] night and pray in the synagogues with heart-rending words of supplication until daybreak. (Rambam, Laws of Teshuva 3:4)