“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
העלון ניתן לקבל בדואר אלקטרוני וגם באתר
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