Selichot: Peeling Away the Layers Over Our Hearts

As we enter the Yamim Noraim, the Days of Awe, the songs on our lips are the poignant words of the Selichot. For Sephardim, beginning on the first day of Elul and for Ashkenazim, at least four days before Rosh Hashana, generally beginning the Sunday before. Moshe ascended the mountain on Rosh Chodesh Elul and begged Hashem to forgive the Jewish people, attaining full atonement on the holy day of Yom Kippur. Ever since that Elul, this time has become the most favorable for teshuva. Hashem’s desire for us and longing to reconnect is as present in the air as the oxygen we breathe. Here, we will explain some of the depth behind selichot in general and discuss some of its words in particular.

Rav Zev Leff compares the minimal 4 days of selichot of the Ashkenazim to the 4 days in which a sacrifice is examined for blemishes before it is offered up to Hashem. On Rosh Hashanah, we bring ourselves as a korban to Hashem, we surrender our desires for the year to Hashem’s vision for the world as a whole and we strive to be as perfect a korban as possible. 

Of course, we do not expect to enter Rosh Hashanah blemish-free. Rather, Rav Leff explains, the ideal sacrifice in the eyes of Hashem is a person who knows they have blemishes. The three most powerful words we utter in Selichot are “aval anachnu chatanu” “but we have sinned.” Perhaps the biggest stumbling block in our path to teshuva is our justifications and excuses; we struggle to admit even to ourselves that we are less than perfect, that we have made mistakes and that we have fallen short of Hashem’s expectations. If our only kavana (intention) throughout vidui is the realization that we have sinned, such a vidui is priceless. 

…the purpose of Selichot is not to expect to enter Rosh Hashanah in a sin-free state, but with a pure mindset. Each time we say selichot, we impress upon ourselves that we have slipped up, that we do have flaws and ultimately, that we are living in the presence of Hashem Who expects so much more from us.

In a similar vein, Rav Yossi Cohen discusses the long list of “Al cheit she’chatanu lefanecha” which we recite on Yom Kippur. In the order of the aleph beit, we ask Hashem to forgive us for sinning in multiple ways; on purpose, by mistake, with our mouths, with our money and more. Rav Cohen teaches that the most important word in this lengthy confession is “lefanecha” “before You.” The awareness that we sinned in front of Hashem brings us to a true place of remorse. Because how can we disobey Hashem when we stand right in front of Him? Selichot re-implants the awareness that we are all constantly lifnei Hashem, in front of Hashem and it behooves us to stay away from lowly behaviors. 

This all helps us understand that the purpose of Selichot is not to expect to enter Rosh Hashanah in a sin-free state, but with a pure mindset. Each time we say selichot, we impress upon ourselves that we have slipped up, that we do have flaws and ultimately, that we are living in the presence of Hashem Who expects so much more from us.

We may wonder about the timing of the Selichot; either at midnight on motzei Shabbat or early morning each day. The Maharil, based on the Gemara¹ explains that Hashem’s mercy is at its strongest specifically at this point in the night. It is for this reason that we say the selichot at this time, we acknowledge that we need all the Divine compassion we can get.

One of the most powerful parts of the selichot is the recitation of the 13 middot, beginning “Vayaavor.” These are the words Moshe Rabbeinu called out to Hashem, as he desperately tried to attain forgiveness for the sin of the Golden Calf. Hashem wanted to wipe out the Jewish people and start a new nation from Moshe, but with these nuclear words, Moshe penetrated the Heavens and obtained the long-awaited forgiveness after 40 days. Hashem, in His incredible love, patience and compassion taught us this Divine secret long ago. These are the words which will allow us to merit a full kappara. 

Rabbi Daniel Glatstein focuses on a different part of the Selichot. He wonders how we can say “Hashem Who answered Avraham Avinu at Mount Moriah answer us, Hashem Who answered Yitzchak at the Akeida answer us…” Hashem answered these righteous people because they were the most loyal Jews to have ever lived. How can we have the same claim? Incredibly, Rabbi Glatstein explains that as we stand and say our Selichot, we are joined by the merits of Avraham, Yitzchak and all the great people who came before us. It was these tzaddikim who demonstrated to the world the depth of the potential of humanity and as their descendants, We have this power too. As we say this part of Selichot, we need to remind ourselves that we are linked to a long line of people who reached towering heights in their service of Hashem – and that can be us too. We need to believe in ourselves.

The Sephardi selichot begin with the powerful call: 

“Ben adam ma lecha nirdam” 

Son of man, how can you be sleeping?

“kum, k’ra b’tachanunim”

Get up, call out supplications!

The implication of this selicha is that, until Elul comes around, we are asleep. We become complacent with our standards and our habits, we close our eyes to growth and change and we pass through the weeks and months on autopilot. In truth, King Shlomo wrote in Shir Hashirim “I am asleep but my heart is awake.” Even a Jew whose spirituality seems completely switched off and whose growth lies dormant, their heart is always plugged into its source. It is inspiring to see the multitudes of Jews from all types of backgrounds who are pulled to the Kotel for Selichot. We may think that Elul has finally woken us all up. But in reality, what pulls us to Selichot is our connected heart which was never asleep. 

From Rosh Chodesh Elul until the climax on Yom Kippur, the Holy of Holies, may we use the Selichot to peel away the layers over our hearts until we penetrate our Holy of Holies. There, we will find a heart so perfectly loyal to its Maker. 

1. Avoda Zara 3b ↩︎