Ashkenazi at Sephardi Selichot, and vice versa
הרב שי טחןיג אלול, תשפה06/09/2025May Ashkenazi who feels greater inspiration and spiritual elevation at Selichot in a Sephardi minyan
תגיות:סליחותאשכנזיםספרדים
May Ashkenazi who feels greater inspiration and spiritual elevation at Selichot in a Sephardi minyan, and likewise a Sephardi at Selichot of the Ashkenazi, say Selichot with them?
Answer:
In prayer, each person must follow the custom of his community and not change—meaning, a Sephardi should pray according to the Sephardic nusach and an Ashkenazi according to the Ashkenazi nusach. Therefore, if a Sephardi prays in an Ashkenazi minyan, he should still pray with the Sephardic nusach, and vice versa. However, regarding Selichot, one may be lenient: if a Sephardi is in an Ashkenazi minyan and vice versa, he may join the congregation in their Selichot, even though the texts are completely different.
I have seen that Hagaon Rav Yitzchak Yosef shlit”a wrote (Yamim Nora’im p. 62) that a Sephardi should not change the text of Selichot and say them according to the Ashkenazi nusach. Therefore, a Sephardi yeshiva student in an Ashkenazi yeshiva should recite Selichot with them, but according to the Sephardic nusach. He compared this to prayer itself, where the sfarim state that there are twelve gates in Heaven through which prayers ascend, each tribe having its own gate, but the Sephardic prayer breaks through and enters all twelve gates.
However, it seems that these words were said only regarding tefillah itself, not concerning Selichot, which are piyutim and pizmonim. The Magen Avraham (Siman 68) writes: “The Arizal would not recite piyutim and pizmonim other than those arranged by the early sages, such as the Kalir, which were instituted according to the kabalah. However, customs regarding the foundations of the prayers should not be changed, for there are twelve gates in Heaven, etc.” We see from here a practical precedent from the Arizal that there is a distinction between piyutim and pizmonim versus the core tefillah.
It is also important to note that the essence of Selichot is the Thirteen Attributes of Mercy,יג מידות רחמים which are recited by all Jewish communities.
Since the purpose of Selichot is to awaken the heart to teshuvah, if one feels more inspired by the other nusach, there is certainly merit in reciting them in the way that moves him, rather than in a nusach that leaves him unmoved. Rav Ovadia Yosef zt”l wrote (Chazon Ovadia, Yamim Nora’im p. 20) that the essence of Selichot must be said with concentration, calmly, slowly, and with deep humility. Those who force themselves out of bed only to recite them loudly, like singing songs and tunes, lose twice—for they lose their sleep without purpose, and their gain is lost, for the prayers are called Selichot (“supplications”), not shouts.
It is told about Hagaon Rav Shlomo Zalman Auerbach zt”l that he would seek out a synagogue where Selichot were recited with inspiration and measured pace, for in such a place he was able to focus better. From this we learn that the main point is the intention of the heart.
Answer:
In prayer, each person must follow the custom of his community and not change—meaning, a Sephardi should pray according to the Sephardic nusach and an Ashkenazi according to the Ashkenazi nusach. Therefore, if a Sephardi prays in an Ashkenazi minyan, he should still pray with the Sephardic nusach, and vice versa. However,
I have seen that Hagaon Rav Yitzchak Yosef shlit”a wrote (Yamim Nora’im p. 62) that a Sephardi should not change the text of Selichot and say them according to the Ashkenazi nusach. Therefore, a Sephardi yeshiva student in an Ashkenazi yeshiva should recite Selichot with them, but according to the Sephardic nusach. He compared this to prayer itself, where the sfarim state that there are twelve gates in Heaven through which prayers ascend, each tribe having its own gate, but the Sephardic prayer breaks through and enters all twelve gates.
However, it seems that these words were said only regarding tefillah itself, not concerning Selichot, which are piyutim and pizmonim. The Magen Avraham (Siman 68) writes: “The Arizal would not recite piyutim and pizmonim other than those arranged by the early sages, such as the Kalir, which were instituted according to the kabalah. However, customs regarding the foundations of the prayers should not be changed, for there are twelve gates in Heaven, etc.” We see from here a practical precedent from the Arizal that there is a distinction between piyutim and pizmonim versus the core tefillah.
It is also important to note that the essence of Selichot is the Thirteen Attributes of Mercy,יג מידות רחמים which are recited by all Jewish communities.
Since the purpose of Selichot is to awaken the heart to teshuvah, if one feels more inspired by the other nusach, there is certainly merit in reciting them in the way that moves him, rather than in a nusach that leaves him unmoved. Rav Ovadia Yosef zt”l wrote (Chazon Ovadia, Yamim Nora’im p. 20) that the essence of Selichot must be said with concentration, calmly, slowly, and with deep humility. Those who force themselves out of bed only to recite them loudly, like singing songs and tunes, lose twice—for they lose their sleep without purpose, and their gain is lost, for the prayers are called Selichot (“supplications”), not shouts.
It is told about Hagaon Rav Shlomo Zalman Auerbach zt”l that he would seek out a synagogue where Selichot were recited with inspiration and measured pace, for in such a place he was able to focus better. From this we learn that the main point is the intention of the heart.
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