The Arizal's Sephardic Selichot from Rosh Chodesh Elul and the Segula of “Vaya'avor”

The Arizal's Sephardic Selichot from Rosh Chodesh Elul and the Segula of “Vaya'avor”

\r\nSelichot are prayers in which a Jew turns to G-d and asks forgiveness for his sins.\r\n\r\nSephardim recite Selichot immediately after Rosh Chodesh (Selichot are not recited on Rosh Chodesh) until Yom Kippur—a total of exactly 40 days (from 1 Elul through 10 Tishrei).\r\n\r\nThe Shulchan Aruch of Maran Rabbi Yosef Karo states that the custom is to rise for Selichot at the time when the guard changes in Heaven. There are three groups of angels who sing the praises of Ha-Shem: one during the first part of the night, the second in the middle of the night, and the third during the final part of the night. At these times, the Heavenly Gates are opened, and Selichot should be recited during one of these watches, because it is an Et Ratzon—a time when prayer is favorably received. The most auspicious time is Chatzot Lailah, midnight, although some rise at Netz (Vatikin), 72 minutes before sunrise.\r\n\r\nThe holy Zohar says that Ha-Kadosh Baruch Hu passes through 18,000 worlds at night. The final world is our world—Olam Ha-Zeh—and therefore this is the most appropriate time for Selichot.\r\n\r\nHowever, in recent generations, Selichot have more commonly been recited at Chatzot Lailah.\r\n\r\nRav Ovadia Yosef teaches that the Aramaic passages of Selichot and the prayer “Vaya'avor” should not be recited before Chatzot, because “Vaya'avor” is the centerpiece of Selichot.\r\n\r\nThe Arizal, may his merit protect us—whose mother was Sephardic and whose father was Ashkenazic—recited Selichot for 40 days according to the Sephardic custom. He emphasized that the proper period for Selichot is from Rosh Chodesh Elul through Yom Kippur.\r\n\r\nThe Arizal teaches that during these days, the 13 sources of Rachamim are opened in Heaven. When we recite the 13 Middot of Rachamim, the angels immediately arise and begin to defend the Jewish people.\r\n\r\n“Vaya'avor Ha-Shem al panav vayikra”\r\n\r\n“Vaya'avor Ha-Shem al panav vayikra” is the most important part of Selichot—the 13 Middot of Rachamim.\r\n\r\nIn Rosh Hashanah (p. 17), the Talmud states:\r\n\r\n“Vaya'avor Ha-Shem al panav vayikra,” Rabbi Yochanan said: “Were this not written explicitly in the text, we could not say such a thing: This verse teaches us that G-d wrapped Himself in a tallit, like a prayer leader, and showed Moses how one should pray. He said to him: ‘Whenever Israel sins, let them perform this service before Me, and I will forgive them.’”\r\n\r\nAnd Rabbi Yehuda said: “A covenant was established concerning the 13 Attributes: they [the Jewish people] will never return empty-handed, as it is written: ‘Behold, I am making a covenant.’”\r\n\r\nThis passage implies that whenever the Jewish people sin or find themselves in a crisis, they are instructed to recite the 13 Attributes of Mercy, and they will be redeemed. (Eliyahu Zuta 23)\r\n\r\nThe Segula of “Vaya'avor”:\r\n\r\nThe Selichot prayer contains an Aramaic verse:\r\n\r\nThe chazzan (Shaliach Tzibbur) says:\r\n\r\n– “Rachamana idkar lan kayama de-Avraham rechima”\r\n\r\n(Merciful One, remember for us the merit of Abraham),\r\n\r\nthe congregation responds:\r\n\r\n– “Bedil vaya'avor” – literally translated as “do it for us.”\r\n\r\nThe Mekubalim teach that one should not read it as “do it for us,” but rather as “because of Vaya'avor.”\r\n\r\nAnd throughout the many requests for forgiveness that follow—we ask that the covenant with Isaac, Jacob, and others be remembered—the entire congregation says “Bedil vaya'avor” (because of Vaya'avor), meaning: because of the covenant that You made to forgive, please forgive us.\r\n\r\nOn Yom Kippur, we recite “Vaya'avor Ha-Shem al panav vayikra” 26 times (the numerical value of Ha-Shem's Name, symbolizing Rachamim)—a prayer containing the 13 Attributes of Ha-Shem's Mercy.\r\n\r\nThis part of the prayer is not recited before Chatzot Lailah or without a minyan, because the 13 Attributes are considered a “davar shebikdushah” (a matter of sanctity), like Kaddish and Kedushah, which are recited only with a minyan.\r\n\r\nThese words should be recited quietly together with the Shaliach Tzibbur (chazzan), and then the 13 Middot of Rachamim should be recited aloud.\r\n\r\n(Arizal, “Sha'ar Ha-Kavanot,” “Derushei Tefillat Arvit” 1; Rav Ovadia Yosef, “Yamim Nora'im,” p. 32)\r\n\r\nWhen Selichot are recited without a minyan, the following Aramaic passages are also omitted:\r\n\r\n– “Rachamana idkar lan kayama de-Avraham rechima”;\r\n\r\n– “Marana devishmaya”;\r\n\r\n– “Maché uMaseh, Memit uMaché.”\r\n\r\nWhy 40 Days?\r\n\r\nFrom 6 Sivan to 17 Tammuz were the first 40 days, when Moses ascended Sinai. After the sin of the Golden Calf, Moses Rabbeinu ascended Mount Sinai again the following day and descended on 29 Av—another 40 days. Throughout this entire period, Ha-Shem was angry with the Jewish people.\r\n\r\nMoses Rabbeinu ascended Sinai for the third time on Rosh Chodesh Elul and remained there for 40 days and 40 nights. On Yom Kippur, Moses Rabbeinu descended with the new Tablets, bearing the message: “Ha-Shem has forgiven the Jewish people.”\r\n\r\nThese 40 days were therefore days of Ha-Shem's mercy. This is why it is the custom of the Jewish people, throughout these 40 days—from the New Moon of Elul until Yom Kippur—to turn to G-d and ask for forgiveness. For we know from our Chazal that all Jewish dates carry within them the spiritual energy of the events that occurred on them, serving as channels through which we can connect to those events spiritually.\r\n\r\nMay Ha-Shem accept our Selichot and bring redemption to His people speedily.\r\n\r\n(Compiled from the teachings of Rabbi Daniel Cohen, “Sha'arei Ha-Emet”)