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PROGRAM: SELICHOT Other Festivals | General Background | Activities | Tzom Gedalia | Sources | Traditional Selichot An important part of the Elul observance is the recitation of prayers of forgiveness, called selichot. The Thirteen Attributes of Divine Mercy (Exodus 34:6-7) are recited several times throughout the selichot. This passage appears in the Torah at the time that God proclaimed His/Her readiness to do away with the Jewish People after the sin of the Golden Calf. According to R' Yochanan's interpretation (Rosh Hashanah 17b), Moshe felt that the sin of the Jewish People was so serious that there was no possibility of his intervention on their behalf. In addition, many prayers composed throughout the Middle Ages especially for this service are uttered. There are many variations of the selichot, depending on the community. Sefaradi Jews (from Spain, northern Africa and Asia) begin their selichot at the start of the month, while Ashkenazi Jews (from Europe) begin in the last week of the month, usually with a midnight service on the Saturday night before Rosh Hashana. Twice a day at the end of services, it is customary to recite Psalm 27. This reinforces the concept of repentance as a courageous and uplifting effort. Text adapted from: www.wzo.org & www.ou.org Exodus 34:6-7
34:6 And HaShem passed by before him, and proclaimed: 'The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth;
34:7 Keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation.' Brief Explanation of the Thirteen Attributes of Mercy.
The enumeration and explanation of the Attributes follows the generally accepted opinion of Rabbeinu Tam, as found in Rosh HaShanah (17b). (Note: The first two Attributes are based on the two-fold occurrence of the "Name," "Hashem." "Hashem" is really not in itself a Name of G-d; rather, it simply means "The Name." It is used here in place of a particular One of G-d's Names because we are not permitted to articulate, or even to write, that Name, except for in the Torah scroll itself). - Hashem. This Name denotes mercy. G-d is merciful before a person that sins, even though He knows that evil lies dormant in the person.
- Hashem. G-d is merciful after the sinner has gone astray.
- E-L. This Name denotes power. G-d's mercy sometimes surpasses even the degree indicated by the name Hashem.
- Rachum. Compassionate; G-d eases the punishment of the guilty, and He does not put people into extreme temptation.
- ve-Chanun. And Gracious; even to the undeserving.6. Erech Apayim. Slow to Anger; so that the sinner can reconsider long before it is too late. (Rav Moshe Cordovero in "Tomer Devorah," describes G-d as a "Melech Ne'Elav," an "Insulted King," Whose subjects disobey Him, yet He maintains their existence.)
- Ve-Rav Chessed... And Abundant in Kindness…; towards those who lack personal merits. Also, if the scales of good and evil are evenly balanced, He tips them towards the good.8. …Ve-Emet. And Truth; G-d never reneges on His word.
- Notzer Chessed La-Alafim. Preserver of Kindness for thousands of generations; The deeds of the righteous benefit their offspring far into the future.
- Nose Avon… Forgiver of iniquity…; G-d forgives the intentional sinner, if he or she repents.
- …Va-Phesha… …and willful sin…; Even those who purposely anger G-d are allowed to repent.
- …VeChataah. …and error; This is a sin committed out of carelessness or apathy.
- VeNake. And Who cleanses; G-d wipes away the sins of those who repent.
Text adapted from:www.ou.org Psalms 27
27:1 A Psalm of David. HaShem is my light and my salvation; whom shall I fear? HaShem is the stronghold of my life; of whom shall I be afraid?
27:2 When evil-doers came upon me to eat up my flesh, even mine adversaries and my foes, they stumbled and fell.
27:3 Though a host should encamp against me, my heart shall not fear; though war should rise up against me, even then will I be confident
27:4 One thing have I asked of HaShem, that will I seek after: that I may dwell in the house of HaShem all the days of my life, to behold the graciousness of HaShem, and to visit early in His temple.
27:5 For He concealeth me in His pavilion in the day of evil; He hideth me in the covert of His tent; He lifteth me up upon a rock.
27:6 And now shall my head be lifted up above mine enemies round about me; and I will offer in His tabernacle sacrifices with trumpet-sound; I will sing, yea, I will sing praises unto HaShem.
27:7 Hear, O HaShem, when I call with my voice, and be gracious unto me, and answer me.
27:8 In Thy behalf my heart hath said: 'Seek ye My face'; Thy face, HaShem, will I seek.
27:9 Hide not Thy face far from me; put not Thy servant away in anger; Thou hast been my help; cast me not off, neither forsake me, O G-d of my salvation.
27:10 For though my father and my mother have forsaken me, HaShem will take me up.
27:11 Teach me Thy way, O HaShem; and lead me in an even path, because of them that lie in wait for me.
27:12 Deliver me not over unto the will of mine adversaries; for false witnesses are risen up against me, and such as breathe out violence.
27:13 If I had not believed to look upon the goodness of HaShem in the land of the living!--
27:14 Wait on HaShem; be strong, and let thy heart take courage; yea, wait thou for HaShem. Some questions to consider:
- Do you agree or disagree with the 13 attributes of God? With which parts do you agree? With which do you disagree?
- Do you think that Exodus 34:6-7 is relevant for Selichot? Why? Why not?
- Do you think that Psalm 27 should be an essential part of Selichot? Back to Selichot Activity
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