Wednesday, September 21, 2016

Ki Tavo / Slichos - Easing the Repentance

“Slichos” are said from the week before Rosh Hashana until Yom Kippur. The word literally means pardons and the idea is to make it easier for us to apologize to people we have offended. In addition it is to make amends for our absolute moral shortcomings and errors for actions that so to speak offended our father who is in heaven. Parts of the liturgy are said every day except Shabbos but, each day includes a few unique liturgical penitential poems. The idea is to create an atmosphere of apology and forgiveness so we can face up to our mistakes, make peace with each other, and improve our behavior.

The piyutim were largely composed between the 9th and 12th centuries of the Common Era. Their authors include some of the giants of the Jewish people, among them Rav Saadiah Gaon, Rashi (Rabbi Shlomo Yitzchaki), and some of the commentators on the Babylonian Talmud collective called Tosafos. There is a one word alphabetical recitation of sins that is also said a number of times on Yom Kippur. The thirteen attributes of mercy found in Exodus 34:6-7 is repeatedly said. Perhaps the oldest part of the liturgy is the prayer "עֲנֵנוּ" (Answer Us) which is brought in the Sefer HaYasher, albeit with a slight variation, as being said by Noah and his family while in the ark during the Great Flood.

The first of the slichot was written by the mystic, Benjamin ben Zarach, around 1060 CE. It is an appeal by the community of Israel directly to G-d. It opens embarrassingly asking how we can make an appeal to our king when we have clung to abominations and spurned the just laws He has promulgated. The standards that the Jews have clung to are basically categorized as pointless organized rejection of the Torah. The indignant response from HaKadosh Baruch Hu has been to destroy our sense of security and ignore our good points. Our rabbis, who could help, have become apprehensive and itinerant. Even so warnings were given which were ignored.

The piyut then describes the misery of the exile starting with the rampant shedding of Jewish blood until only a remnant of the nation exists. It is like continuously living among thorns with constant disappointment. The Jews are the underlings of people who are successful for no apparent reason. They not only are driven crazy with their pointless chatter but also are scornfully taunted by saying in what do you really believe.  

The final stanza is the words of those that do not want the current situation. They ask the Most High to see their humiliation and misery and to give them a permanent deliverance. It concludes by saying that they have faith in G-d’s mercy.

The poem is addressed to of those who have strayed very far from religious standards, things have gone very poorly because of it, and enough is enough. One of the barriers to return is intense embarrassment. The purpose of the poem is to deal with these feelings and give the person a frame of mind that will allow them to change their ways and return. The piyut sets the atmosphere of the High Holidays because many people feel this way and this is what the holidays are all about.




לע"נ מאיר בן חיים ז"ל נלב"ע כה תשרי תשנ"ב
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