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How Many Days of Selichos?
by R. Ephraim Glatt, Esq.
Question: When do we start reciting selichos and why?
Short Answer: Sefardim begin reciting selichos from the beginning of Elul, while Ashkenazim start at least four days before Rosh Hashanah. Multiple reasons are provided for this machlokes.
Explanation:
I. The Sefardic Opinion
The Ritz Gei’us (Hil. Teshuvah, p.58), from the Gaonic period, cites numerous Gaonim who recited selichos only during the aseres yemei teshuvah (“AYT”). The Ritz Gei’us himself, however, adopts the minhag of certain Persian cities who recite selichos starting from the beginning of Elul. This is the day that Moshe went up to Har Sinai a third time. The Ritz Gei’us adds that this minhag makes sense, as the “more that we ask for mercy and recite supplications, the more merits we accrue.” See Ohr Yisroel Journal (Vol. 61, p.269, R’ Nachum Greenwald).
This opinion of the Ritz Gei’us is cited in the Rosh (R”H 4:14) and the Tur (O”C 581).
Shulchan Aruch (O”C 581:1) codifies this opinion, holding that selichos are recited starting from Rosh Chodesh Elul. The Be’er Hagolah notes that this is the minhag of sefardim. Mishnah B’rurah (pre-1) explains that, in addition to the source from Moshe on Har Sinai, we start from Elul because of posuk “ani l’dodi…,” as the first letters spell Elul. This is an “eis ratzon” and our teshuvah will be accepted with love.
II. The Ashkenazic Opinion
The Rama (ibid) comments that Ashkenazim do not have the custom to start reciting selichos from Elul, but rather begin from the Sunday before Rosh Hashanah. When Rosh Hashanah starts on Monday, we start reciting selichos the previous Sunday. The Mishnah B’rurah (6) cites various reasons why we need at least four days of selichos, including (i) to make up for the four days of AYT when we cannot fast and (ii) in order to perform “bikkur mum” on ourselves before we “sacrifice ourselves” on Rosh Hashanah.
The Mishnah B’rurah, however, does not explain why the Rama does not adopt the minhag of the Ritz Gei’us, to start from Elul. Presumably, the “eis ratzon” exists for Jews of all persuasions, so why do Ashkenazim not start reciting selichos from Elul? Moreover, why do the sefardim not focus on the four days before Rosh Hashanah?
III. One Explanation
R’ Nachum Greenwald (Ohr Yisroel Journal, ibid) suggests that perhaps the different Selichos start times for Sefardim and Ashkenazim is based on how they view AYT. There is an opinion of the Geonim that the entire AYT should be spent fasting and beseeching Hashem for mercy. On the other hand, other Geonim, including the Ritz Gei’us vehemently opposed this concept; it is called the ten days of repentance, not of fasting. One may not fast during these days.
R’ Greenwald explains that Sefardim follow the view that AYT are days of repentance, not fasting. Thus, there is no basis to start selichos four days before Rosh Hashanah to make up the missed fasting days. They thus start beseeching Hashem for mercy a month before Rosh Hashanah. Ashkenazim disagree; since the entire point of the AYT is to fast, they begin selichos four days before Rosh Hashanah to make up the missed days of fasting (Shabbos/Yom Tov).
R’ Greenwald continues that the language of the selichos themselves merge both ideas. On one hand, the beginning of selichos is replete with the recitation of the 13 middos. This highlights minhag Ashkenaz, of a focus on teshuvah. On the other hand, selichos ends with reciting Aneinu, which is the paradigmatic language of a fast-day prayer. See Taanis (15a). In other words, the Ashkenazim hold that the main aspect of selichos is the Aneinu, while Sefardim hold the main part is the 13 middos.
IV. A Step Further
The Ratz Katzvi (B’Maagalei HaShanah 1:1) takes this machlokes a step further. He suggests that the Sefardim, who view the bakashas rachamim (request for mercy) as the focus of Selichos, understand that selichos is a mitzvah on the tzibbur as a whole. Ashkenazim, who view the fasting as the focus of Selichos, understand that selichos is a mitzvah on the individual.
The Ratz Katzvi then explains that this is why Ashkenazi women sometimes attend selichos but not Sefardi women. Since Ashkenazim view selichos as a mitzvah on the individual, this applies to women as well. Sefardim, who view selichos as a mitzvah on the tzibbur, have no reason to include women, who cannot themselves create a tzibbur.
V. Another Take
The Nitei Gavriel (R”H, p.13) cites the Pupa Rebbe who explains the Rama a bit differently. Really, selichos should start at the beginning of Elul according to all opinions and minhagim. Ashkenazim only start selichos a few days before Rosh Hashanah so that their recitation does not become stale.
But what about the Sefardim? This author suggests that perhaps Sefardim hold that the very recitation of selichos serves as a zechus, even if said by rote. Perhaps this fits well with a separate machlokes cited by the Nitei Gavriel (p.12) whether selichos is meant to give us an opportunity for bakashas rachamim before being judged (Shaarei Teshuvah) or whether selichos is meant as a purification before approaching a king (Meiri). The latter view presumably would not care whether selichos are recited by rote — their very recitation cleanses.
VI. Ashkenazi Who Wants To Be Sefardi
May an Ashkenazi recite selichos from the beginning of Elul if he wants? The Sefer Yalkut Avreich (5755, p.301) answers that the Ashkenazi may recite it, as it is simply a mechanism to arouse teshuvah.
This author suggests that according to the Pupa Rebbe, the Ashkenazi should not recite selichos from the beginning of Elul, as he will lose kavanah as the month goes on. Even the reasons given by the Mishnah B’rurah, as explained further by R’ Greenwald, imply that the Rama holds that it should not be recited from the beginning of Elul.
