(The page references which follow are Birnbaum's one volume HIGH HOLIDAY PRAYER BOOK (indicated as BM), Abraham Rosenfeld's SELICHOT (indicated by RS) and Birnbaum's SELICHOT (indicated by BS). These are the standard editions in use at the Young Israel of Passaic-Clifton.)

1. What are S'lichot?

[1.1] S'lichot are penitential prayers at which time the Jew asks to be forgiven for his failings as a human being as a Jew.

[1.2] Forgiveness is a divine response to any mortal who earnestly seeks atonement for his/her shortcomings. Daniel said: "To the L-rd our G-d belong compassion and forgiveness for we have rebelled against Him." (Daniel 9.9) King David expressed this fundamental concept when he called onto G-d in the moment of spiritual abyss: "Great is our reverence for You because it is Your will to forgive." (Psalms 130.4) At the core of S'lichot, therefore, is the theological premise that G-d is a G-d of forgiveness.

[1.3] In fact, it was G-d's wish that people train themselves to evaluate their station in life and be sensitive to any necessary adjustment and modifications in values and lifestyle. Should the wallowing soul, whose sterile ways suddenly become a source of frustration and discontent, suddenly long to infuse new substance and meaning to his existence, the process has begun for him/her. That person senses a yearning to return (T'shuva) to the way of life which he\she now firmly believes was authored by the source of all Life. This inner urge becomes an ever intensified aspiration to return to G-dliness.

[1.4] Yet, how can a blemished "sinner" return to delight in the beauty and serenity of G-dliness? Moreover, will he\she once more be welcome in the company of the Master? Another pivotal concept in Jewish thought becomes clearly enunciated in S'lichot prayers. It is expressed as the sun sets on Yom Kippur at Ne'ilah time:

"You reach out to transgressors and receive repentant sinners. L-rd, our G-d, You have taught us to confess all our iniquities before You and to cease to do violence (to our true nature), so that we may graciously stand in your presence through perfect repentance, as was Your promise." (BM 1003)

2. A Divine Promise

[2.1] Following the disdainful incident with the Golden Calf (see Sh'mot Chapter 32), Moses, who of all mortals stood closest to his Creator, was entrusted to beg for clemence on behalf of Israel. But where does one start? How shall even the master of all prophets approach the task?

The Talmud (Rosh haShanah 17b) recreates Moses' dilemma: "Wrapped in a talis as a Chazzan, G-d showed Moses the order of prayer, saying to him whenever the children of Israel sin, let them recite this service recalling my thirteen attributes (G-d's essential qualities) and I will forgive them."

[2.2] This Talmudic passage together with repetitive reoccurrence of the Torah's "Thirteen Attributes of G-d" from the core of every S'lichot service (BM 527-529; RS 7; BS 16).

"Al-mighty King, who sits upon the throne of mercy, You act graciously, pardoning the sins of your people and making them pass away one by one. You often grant pardon to sinners, forgiveness to transgressors, dealing generously with all mortals and not treating them according to their wickedness. O G-d, You who instructed us to recite Your thirteen divine qualities, remember, in our favor, the covenant of these thirteen qualities; as You revealed them to humble Moses, as it is written: "The Lord came down in the cloud, and Moses placed himself there beside him and proclaimed:

"The Lord, The Lord is a merciful and gracious G-d, slow to anger and abounding in kindness and truth; He keeps mercy for thousands of generations, forgiving iniquity and transgression and sin, clearing those who repent."

"O pardon our iniquity and sin, and make us Your very own. Our Father, are truly kind, forgiving and merciful to all who call upon You."

3. G-d's Thirteen Attributes

[3.1] The thirteen divine qualities are a description oh how G-d bestows loving kindness and mercy upon people, even unto one's last breath, so that one may ascend upward to a full life of G-dliness.

[3.2] These attributes referring to the actions emanating from G-d, are recorded in Sh'mos 34:6-7 and are listed below with their Talmudic interpretations.

1. "Lord" - I am He who is compassionate before one sins, although I know that one will sin in the end.

2. "Lord" - And I am He who is compassionate after one sins and then repents.

3. "G-d" - This, too, is an attribute of mercy. As it is said "My G-d, why have you forsaken me?" And one cannot rightly say to the attribute of stern justice: "Why have you forsaken me?"

4. "Who is merciful" - He has mercy upon the poor.

5. "and Gracious" - He is gracious unto the wealthy.

6. "Long suffering" - He is patient and not quick to exact retribution, in the hope that the guilty will repent.

7. "Abundant in loving kindness" - He acts with loving kindness toward those who lack merit.

8. "Truthful" - He rewards those who fulfill His will.

9. "Guards loving kindness unto the thousandth generation" - He guards the loving kindness which a person does before Him, unto the thousandth, and even the two thousandth generation.

10. "Forbears transgression" - He is forbearing over transgressions which men commit willingly.

11. "and Iniquity" - He bears the iniquities which a person commits in a spirit of rebelliousness.

12. "and Misdeeds" - He bears sins which are committed unintentionally.

13. "and He will not hold clear of guilt" - He will clear those who repent, but will not clear those who fail to repent.

(Sections 1, 2, and 3 above are quoted from E. Kitov, Book of Our Heritage, Vol. III, pp. 324 - 325)

4. What Else do the S'lichot Say?

[4.1] Aside from the recurrent theme of regret and repentance, the S'lichot are replete with formulae of confession, intent on bringing the individual to the realization that man's days are as a fleeting shadow. People are mortal, for naught, while G-d is eternal, able to do all [omnipotent] and knows all [omniscient].

[4.2] Expressed in several S'lichot is the trust we place in Biblical covenants between G-d and our forefathers. This covenantal relationship becomes a source of unbounded inner strength to the Jew who is reassured that mercy and justice shall be forthcoming from Avinu Malkaynu - our Father, our King.

[4.3] In later S'lichot, the theme of Jewish exile [galut] is dwelt upon. Scattered among hostile nations, weak both spiritually and physically from millennia of oppression, the Jew longs for national redemption and begs forgiveness for his own and his ancestors' shortcomings which have caused G-d's children to be downtrodden. In perfect repentance rests the singular hope for total redemption and security for all times within borders of our homeland.

5. Why are S'lichot Said at Night?

[5.1] The Talmud and Kabbalistic sources point to midnight, dawn, and several other periods of the night as exceptional occasions (ays ratzon) for prayer and divine grace. It is for this reason that S'lichot are said at midnight or dawn. Where it is impossible due to local conditions to gather a minyan at these preferred times, some halachic authorities have allowed recitation of the S'lichot at the end of the first third of the night, which is somewhere between 10 and 11 PM in our area (Igros Moshe, Orach Chaim II: 105 and Shulchan Aruch: Orach Chayim 1:2).

[5.2] The prophet Jeremiah lamented: "Arise, cry out at night, at the beginning of the night watches. Pour out your heart like water before the Lord." The Talmud, after having explained that according to ancient Jewish practice that the night was divided into three parts called "watches" (ashmoros), describes the mystical dimensions of these specific times: "The night has three watches (parts) and at each watch the Holy One, blessed be He, sits and roars like a lion, saying: `Woe to my children, on account of whose sins I destroyed and burnt the Temple, my house, and exiled them among the nations of the world" (B'rachos 4a).

6. Some Halachot and Practices concerning S'lichot

[6.1] S'lichot begins on the Motza'ay Shabbat before Rosh haShanah provided that there will be at least four days in between. When Rosh haShanah falls on a Monday or Tuesday, S'lichot are begun yet a week earlier so that we would adhere to the minimum of four days, and at the same time begin every year's S'lichot on the same day of the week to eliminate any confusion as to when to begin (Shulchan Orach Chayim 581:2 in Taz).

[6.2] The Chazzan leading S'lichot wears a tallis alluding to the Talmudic passage (Rosh haShanah 17b) quoted above in section 2. He borrows a talis from a congregant so that no b'racha need be recited. (Shulchan Aruch ibid.).

[6.3] When S'lichot are recited in the morning prior to Shacharis, it is important to recite the following b'rachot before any S'lichot are said:

a. Baruch ata... al n'tilas yadayim

b. Baruch ata... asher yatzar

c. Elokai, n'shammah she'nasata bi...

d. all of the Birchot haTorah, Y'varech'cha and Aylu d'varim

(Shulchan Aruch Orach Chayim 47:13-14 and Mishna B'rurah)

[6.4] If one cannot keep up with the congregation's tempo in reciting S'lichot, it is important to ascertain from a knowledgeable individual how to shorten the regular version and still be able to recite the essential aspects of these prayers. At all times, when the minyan is reciting the thirteen attributes of G-d - Yud Gimmel Middot, an individual should join in its recitation. It is better to abbreviate the amount of S'lichot said and intensify one's concentration of heart and mind on what is being said. (Shulchan Aruch Orach Chayim 1:4)

[6.5] When saying S'lichot without a minyan, the following sections should be skipped:

a. the refrain of the thirteen attributes

b. all of the Aramaic portions at the end of each S'lichot service: Machay u'Masay; Maran di viSh'maya; Rachmana. (Mishna B'rura 521:4)

[6.6] Should a congregation be forced to begin S'lichot without a minyan and later a minyan gathers, the proper procedure is to stop at the point reached, have the Chazzan recite Half Kaddish and then continue on with S'lichot (Matte Ephraim in Elef haMagen 581:33). If S'lichot began with a minyan but ended with less than a minyan in attendance, the chazzan nonetheless recites the Kaddish at the very end of S'lichot (Matte Ephraim 581:17 and Shulchan Aruch Orach Chaim 55:3).

[6.7] One who is sitting Shiva does not leave home to join the minyan for S'lichot. Rather, the mourner says S'lichot individually or the minyan at the Shiva-house gathers for S'lichot also. However, on Erev Rosh haShanah and Erev Yom Kippur a mourner may join the minyan outside the Shiva home for S'lichot.

7. Notes to the S'lichot Text

[7.1] Since there are times when S'lichot are recited before dawn (in the evening) or after dawn (when it is already day) the text of certain S'lichot that refer to dawn (Ashmoret) should be changed by a knowledgeable chazzan so as not to seem absurd. Also, whenever a S'lichah refers to fasting that day and one is not fasting, those words should be eliminated (Aruch haShulchan 581:4).

[7.2] One passage toward the end of S'lichot has generated considerable controversy as to its propriety. The section beginning with Machnisay Rachamim starts by imploring the angels appointed to bring our prayers before the heavenly throne, as if we were turning to heavenly angels to intercede on our behalf in the precarious times before Yom HaDin, Rosh haShanah's judgement day. Maharal and Chasam Sofer, among others, refused to allow the passage to be said; for only to G-d is it proper to address all of our prayers. Still others saw the reference to angels as a symbolic and poetic expression, not to be taken literally. As a result, the passage withstood the severe criticism of the aforementioned authorities and is generally included in most editions of S'lichot.

[7.3] The Vidui (confession) formula is said three times after all S'lichot corresponding to our improper thoughts, utterances and actions (machshavah, dibbur, ma'ase) in need of mending. No less an authority than the Vilna Gaon disagreed with this common practice insisting that Vidui be recited only once. Where time limitations are a factor, Vidui may, therefore, be said only once at the end of S'lichot, relying on the opinion of the Vilna Gaon.

[7.4] S'lichot concludes with the same form of Kaddish (Titkabel) as is recited only after a full service with a Sh'moneh Esray. The case is such since S'lichot were designed to parallel a regular Shacharis or Mincha. We begin with Ashray, just as in Shacharis or Mincha. The S'lichot are the equivalent of the Sh'moneh Esray followed by the full Kaddish (Titkabel) reserved only for after Sh'moneh Esray. This is also the reason for Tachanun being recited at the conclusion of S'lichot. (Matte Ephraim in Elef haMagen 581:41).

8. Where May I Learn More about this Torah Topics?

Eliyahu Ki Tov (Translated by Rabbi N. Bulman), BOOK OF OUR HERITAGE, Volume 3.

Abraham Rosenfeld, SELICHOT FOR THE WHOLE YEAR, (Full English translation of all S'lichot with copious notes and introduction.

Daniel Goldschmidt, SEDER S'LICHOT (Hebrew), Mossad Rav Kook, Jerusalem, 1965. (The finest Hebrew edition of S'lichot with full Hebrew commentary and extensive footnotes.)

Avrohom Davis THE METSUDAH SELICHOS (Interlinear English translation with notes.)

MISHNA B'RURAH (Hebrew), Chapter 581

R. Ephraim Zalman Margolius, MATTEH EPHRAIM, Section 581. (This is a basic text relating to the entire Yamim Noraim season.)