As Rosh Hashana approaches we gradually introduce daily reminders to prepare for this Day of Judgement. Starting Rosh Chodesh Elul, the shofar’s blow resonates in our shuls and the reciting of l’Dovid Hashem ori becomes our conclusion to shacharis and maariv. In the final days of the year we add Slichos to our daily schedule. While Slichos for Ashkenazim always commence on Motzei Shabbos, last year it was the Motzei Shabbos right before Rosh Hashana. Why this year do we begin a week earlier? Some people don’t say the pizmon beginning Machnisei rachamim. Why is that? In this article we will discuss the sources and reasons for several sections of the liturgy, and customs, as well as some compiled halochos.
Year by Year
Customs vary as to when to start saying slichos. In Sfardic communities the prevalent custom is to begin on Rosh Chodesh Elul when Hashem commanded Moshe Rabbeinu to go up Har Sinai (Shemos 24:12) to receive the second Luchos (Tur 581). The Avudraham cites a custom to begin on the fifteenth of Elul, though it appears that today this custom is unobserved.
The Ashkenazic custom is to start every year right after Shabbos. However which Shabbos this is, varies from year to year. When the first day of Rosh Hashana is on either Thursday or Shabbos, the slichos commence on the immediately preceding Motzei Shabbos. However, when the first day of Rosh Hashana is earlier in the week than Thursday, we begin on the Motzei Shabbos a week earlier (Tur, Rema ibid).
The commentators provide two explanations for this distinction. There was once a prevalent tradition (that has since fallen somewhat out of practice), to fast ten days including Yom Kippur, corresponding to the slichos. However one may not fast on four of the Aseres Yemei Teshuvah. There is an obligation to eat on both days of Rosh Hashana, on Shabbos Shuva, and on Erev Yom Kippur. (The subject of fasting on Shabbos and Rosh Hashana is beyond the scope of this article.) As such only six days remain for fasting. Therefore, they added at least four more days of slichos before Rosh Hashana on which people would fast.
Another reason, offered by the Eliya Rabba (ibid) is that prior to Rosh Hashana we must prepare as if we ourselves are korbanos. We approach the Yomim Noraim with full intent to offer our very beings to Hashem. Amongst the preparations to present an offering in the Beis Hamikdash was a four-day examination period to assure that the korban was free of disqualifying blemishes. So too, coupled with the tradition to begin on Motzei Shabbos/Sunday, we require a minimum of four days to say slichos in preparation.
Early to Rise
With regard to the ideal time to say slichos, the poskim all mention the final hours of the night. The Gemora (Avoda Zara 3b) poses an intriguing question. What does Hashem do in the course of his day? The Gemora accounts for the various parts and times from morning through the night, and concludes that near daybreak Hashem travels in this world. As Hashem is nearby, it is a time of closeness and is thus ideal for asking forgiveness. Thus the Shulchan Aruch (ibid) writes the custom is to rise before daybreak and say Slichos.
An alternate prevalent custom in Ashkenazic communities is to either recite slichos after halachic midnight or prior to shacharis in the morning. Halachic midnight is also a time of divine mercy. The Shulchan Aruch (O.C. 1:2) writes that the ideal time for personal prayer corresponds to the changing of the mishmaros, the periods in which assigned groups of Kohanim were on duty in the Beis Hamikdash. Halachic midnight is also a time of closeness to Hashem. The Zohar cited in the Magen Avraham (1:4 in the name of the Rekanti) names halachic midnight as an ideal time for beseeching mercy. Interestingly, the Machatzis Hashekel (ibid) claims that the absence of mention of this quality of halachic midnight in Rishonim was due to the fact that the Zohar had yet to be revealed to the Jewish people in their times. Hagaon Rebbi Moshe Feinstein ztz”l (Igros Moshe O.C. 2:105) cites the Gemora (Yevamos 72a) as support for this position. The Gemora quotes the posuk talking about makkos bechoros, the slaying of the first-born, “and it was in the middle of the night,” and declares that time as one of good will and mercy.
With regard to saying slichos earlier in the evening, the Birchei Yosef (O.C. 581) strongly condemns saying slichos before halachic midnight. He cites the Maharam Zechuta that it is only appropriate to recite the Thirteen Attributes at a time of good will and mercy. Hagaon Rebbi Moshe Feinstein ztz”l (ibid) permitted this only in an extremely extenuated situation. He stipulated that his decision should not be used as a basis for other situations.
Machnisei Rachamim
Towards the end of slichos there is a short pizmon that has engendered a rich history of debate. The pizmon, Machnisei Rachamim includes a plea to angels to carry our prayers to Hashem and to beseech Him to forgive us. This prayer is recorded in siddurim from the times of the Rishonim onward (see Siddur Rokeach 68). Similarly, in the pizmon beginning with the words Ezcara Elokim, we say: “Pour out our supplications before your master,” which likewise implies an intermediary. Many have questioned this practice, as our prayers are and must always be directed to Hashem.
The Korban Nesanel (Rosh Hashana 1:3) claims that this last request of Ezcara Elokim is violation of the fifth of the Rambam’s thirteen fundamental beliefs, that one should pray to no other besides Hashem himself.
So too, the Maharal (Nesivos Olam, Nesiv Avoda 12) questions the custom to say Machnisei rachamim, as it seems as though we are beseeching the angels, and it only appropriate to pray to Hashem. Noteworthy, the Gemora (Taanis 16a) says that whenever a public fast was declared the people would go to the cemetery in order to enlist the deceased to pray on their behalf. This would seem to support the permissibility and even the correctness of mediatory intervention. The Maharal explains that we are not requesting assistance from the deceased. Rather, the deceased are our brethren and they love us and will intervene according to their ability. By going to the cemetery we cause the dead to be aware of our plight and they will intervene on our behalf. However, to request help from angels is tantamount to praying to them. He suggests that the prayer is to Hashem to have the angels bring our prayers before Him. Therefore, he proposes to change the wording slightly from: “Messengers of mercy bring our prayers before Hashem,” to read, “Messengers of mercy will bring our prayers before Hashem,” thus avoiding the implication that we direct our prayer towards the angels themselves. This version is used by some communities.
With regard to Machnisei rachamim, the Chasam Sofer (Shu”t O.C. 166) would personally stretch out the preceding prayer until the chazzan started the subsequent prayer, so as to avoid saying it. Notably, while refraining personally from saying Machnisei rachamim, he did not publicly object to others who did say it (see Shu”t Yehuda Yaale 1:21).
Despite the broad critique of this liturgy, there is a widespread custom to indeed say it today. Coupled with fact that its authorship is from the times of the Rishonim, it is appropriate to provide an explanation.
The Mahari Bruna (Shu”t 275), a student of the Terumas Hadeshen, explicates the meaning of this prayer as, not beseeching the angels, but rather a humble request like one who stands before the king and his servants, and out of intense shame refrains from speaking directly to the king.
Hagaon Rav Moshe Feinstein ztz”l (Igros Moshe O.C. 5:43), in compliance with his father’s custom, did not recite the text as printed in our slichos and machzorim but rather mentioned our forefathers instead of the angels. Nonetheless, he explains the position of the Rishonim who authored these words. Similar to the Maharal he explains that Angels, lacking free will and decision-making abilities, are appointed messengers of Hashem and are devoid of opinion. Therefore, the prayer’s content is nothing more than a request that they fulfill their purpose. For example, when Yaakov overcame the angel, he inquired as to his name, to which the angel responded, “Why do you ask my name?” (Breishis 32:30). The Ramban explains that the angel’s response is that it is a useless question as the angel has no power or abilities beyond his assigned purpose. There exist angels whose purpose is to defend and speak on behalf of the Jewish people. The posuk says, “If one has an angel to plead for him” (Iyov 33:23). One is permitted to request from such an angel to plead out of joy and love. However, it exceedingly important not to confuse this request with praying to angels, which is unequivocally forbidden.
Customs vary among different communities as whether this pizmon is included in the recitation of Slichos.
Summary and Assorted Halochos
- Sefardic custom is to begin Slichos on the first Elul.
- Ashkenazic communities begin Slichos on the Motzei Shabbos prior to Rosh Hashana, except when there are fewer than four days between the last Motzei Shabbos and Rosh Hashana. In such a year, the Slichos commence on motzei Shabbos a week earlier.
- There are varying customs as to whether or not say the pizmon Machnisei rachamim.
- One who wakes up for Slichos before sunrise should recite birkas haTorah before reciting slichos (Matte Efraim 12).
- The chazzan should wear a tallis during slichos. The poskim dispute whether or not to make a bracha when donning a tallis at night or very early morning. Therefore it is preferable to use a borrowed tallis and have kavana that one is wearing it in honor of the Slichos and not in order to fulfill the mitzvah of tzitzis (Mishna Brura ibid 6).
B’ezras Hashem we will approach Rosh Hashana having utilized the customs of the month of Elul which are designed to bring to repentance and appreciation of Hashem’s kingship, and we should be zoche to a kesiva v’chasima tova.
