QUESTION

What is the earliest time that we can begin saying Selichot? Is there a ma’alah (advantage) to beginning twenty minutes before chatzot so that the final Yud-Gimmel Middot (Thirteen Attributes of Mercy) are recited after chatzot?

ANSWER

The original practice for Selichot is to rise early, before alot ha-shachar (dawn), and recite Selichot during the ashmoret (the final watch of the night; Shulchan Arukh, Orach Chaim 581:1). This is because the ashmoret is considered an et ratzon (an auspicious time for prayer; Mishnah Berurah 581:1), and also because of the element of mesirut nefesh (personal sacrifice) involved in extending oneself religiously at that hour (She’arim Metzuyanim B’Halachah, Yoma 22a).

To understand the alternatives to this original practice, it is helpful to identify the relevant times. The times below are for New York on September 5 and should be adjusted for each location and date:

• Ashmoret (the final watch of the night): the final third of the night, before alot ha-shachar, which is at 5:02 a.m.
• Chatzot (halakhic midnight): 12:54 a.m.
• The changing of the mishmar (watch): one-third of the night, or four sha’ot zemaniyot (proportional hours), after the beginning of the night. This would be either approximately 11:03 p.m.

Because rising early was difficult for many people, a custom developed to recite Selichot at chatzot. According to the Zohar (Zohar 1:132b), chatzot is also an et ratzon—perhaps even more so than the ashmoret.

Regarding beginning twenty minutes before chatzot so that the final Yud-Gimmel Middot are recited after chatzot: given that the main concern regarding chatzot relates to the Yud-Gimmel Middot (Mishnah Berurah 565:12; Sha’arei Teshuvah, Orach Chaim 581:1), this is a reasonable way to begin slightly earlier for people’s convenience.

The next question is whether Selichot may be recited substantially earlier than chatzot. Rav Moshe Feinstein (Igrot Moshe, Orach Chaim 2:105) was asked about reciting Selichot earlier when necessary in order to encourage people to attend. He permitted this in a time of need and recommended beginning at the changing of the mishmar, which, according to the Shulchan Arukh (Orach Chaim 1:2), is also an et ratzon—perhaps even more so than chatzot.

Importantly, Rav Moshe writes that once Selichot is being recited before chatzot, the time of the changing of the mishmar is preferred but not required. He writes:

ואם אפשר יכוונו בשליש הלילה

If possible, they should arrange it for one-third of the night.

As he explains, even if one does not recite the Thirteen Attributes at the optimal kabbalistic time, an earlier time that enables people to attend provides the major benefit of hitorerut li-teshuvah (an awakening toward repentance).

Therefore, ideally, Selichot should be recited at chatzot. If that is not realistically possible, the next-best option would be the changing of the mishmar, approximately 11:00 p.m. in New York. If that is also not possible, however, any earlier time after tzeit ha-kokhavim would work, whether 10:00 p.m., 9:00 p.m., or 8:00 p.m.

Indeed, many synagogues that recite Selichot before chatzot begin at 10:00 p.m., even though that is itself before the changing of the mishmar. From the kabbalistic perspective being discussed here, 10:00 p.m. therefore has no particular advantage over 9:00 p.m. or 8:00 p.m.

The one element that may be lost by beginning significantly earlier is the mesirut nefesh component. There is something powerful about attending Selichot at 10:00 p.m. that helps create the atmosphere of the Yamim Nora’im (High Holy Days). That consideration, however, should not come at the cost of losing half the congregation. Each community should make the calculation that is right for its circumstances.

It may therefore make sense to hold the Saturday-night Selichot at chatzot—12:54 a.m.—or at the changing of the mishmar—11:00 p.m..—giving greater weight to the considerations of et ratzon and mesirut nefesh. On the other nights, Selichot could be held at an earlier time that will maximize attendance, or before Shacharit.

Some poskim (Sha’arei Teshuvah, Orach Chaim 581:1) write that one must wait until chatzot on Saturday night so as not to appear to encroach upon the sanctity of Shabbat. Rav Moshe rejects this concern, explaining that it applies specifically to Tikkun Chatzot, which involves mourning over the destruction of the Temple. Nonetheless, it makes sense to allow some breathing room between tzeit ha-kokhavim and the beginning of Selichot on Saturday night.

In Summary

The ideal times for Selichot are during the ashmoret (generally before Shacharit) or at chatzot. Beginning shortly before chatzot so that the final Yud-Gimmel Middot are recited after chatzot is also a reasonable option.

When those times are not practical, Selichot may be recited earlier in the evening after tzeit ha-kokhavim. If possible, the changing of the mishmar is preferable (around 11:00 p.m NY time).

The most important practical consideration is choosing a time that will foster the greatest communal participation and hitorerut li-teshuvah.