Can’t Say Selichot Every Day? Why Every Effort Still Matters

The custom of reciting Selichot during Elul has inspired generations of Jews to rise early, reflect on their actions, and prepare spiritually for the High Holidays. But what happens when work, Torah study, family responsibilities, or sheer exhaustion make it difficult to attend Selichot every day? Is saying less still meaningful?

“The later generations are not like the earlier generations.” Few sayings ring truer when it comes to the custom of reciting Selichot.

A generation ago, everyone was up before dawn, awakened by the stirring voice of the shamash, the synagogue attendant, knocking from shutter to shutter and window to window, calling out melodically: “Se-li-chot! Se-li-chot!”

The synagogues welcomed worshippers in the precious early morning light, filled from wall to wall with adults and children. Even the women’s section was packed. The aroma of fresh coffee, flavored with fragrant cardamom, mingled with scented tea, chasing away the stubborn remnants of sleep from those gathered there.

And the Selichot themselves? They were recited with deep feeling and spiritual awakening, word by word, as carefully as someone counting coins. No request, plea, or prayer for forgiveness was skipped.

Among those worshippers were Torah scholars devoted to learning, as well as laborers who spent their days doing difficult physical work. Immediately after Shacharit, each went off to face the responsibilities of the day. Who thought about going back to sleep? And who would even consider, Heaven forbid, not getting up for Selichot?

After all, it was Elul.

What If You Can't Attend Selichot Every Day?

Thank Hashem, the Jewish people have not been left bereft. There are still many wonderful people who preserve the custom in its traditional form, rising early to recite Selichot clearly and with heartfelt intention.

Today, however, many people recite Selichot at midnight, in the morning, or during the day. All are beloved, all are sincere, and all are valiant.

Still, there are those who are unable to recite Selichot regularly. Perhaps the service is held too early where they live. Perhaps waking so early would interfere with their Torah study. Others teach children or work for an employer and know that losing too much sleep may prevent them from fulfilling their responsibilities properly.

Halachic authorities have warned that a person must not, Heaven forbid, neglect their responsibilities or deprive an employer of the work they are obligated to provide.

Such people may search for daytime minyanim, but they will not always find one. At the very least, they can make an effort to join the congregation on Mondays and Thursdays and during the Ten Days of Repentance.

And here is an important appeal to synagogue administrators and all those who work for the benefit of the community: If possible, do not offer Selichot only before dawn. Consider organizing additional services at other appropriate times, such as midnight, in the morning, or around Mincha. Helping more Jews participate is a tremendous merit.

There is also great variety in how people recite Selichot. Some say the entire service with heartfelt concentration. Others manage half, a third, or a quarter. Some struggle to stay awake as they recite the words.

For some, their experience of Selichot is a vivid illustration of the pressures of time, work, and earning a living.

There are also those with limited options who follow along with a live broadcast by satellite or radio, relying on the well known ruling of our master, of blessed memory, later reinforced by our teacher, the Chief Rabbi, that they may respond even when a minyan is not physically present with them.

Yet someone who cannot attend regularly or recite Selichot in the most ideal way may begin to wonder: Can this really be called Selichot? What is gained by attending only two or three times a week, going only on Saturday night, or merely listening?

Is Saying Some Selichot Better Than Saying None?

If questions like these inspire someone to make a greater effort to attend Selichot regularly and at the most favorable times, wonderful. Fortunate are they! May that desire continue to grow and bear fruit.

Unfortunately, however, these thoughts can sometimes have the opposite effect. A person may become discouraged and give up even the little they are able to do, asking, “What does reciting Selichot this way really accomplish?”

That is a serious mistake, for several reasons.

1. Every effort matters

A person should make an effort according to what they are realistically able to do and join the community, whether frequently or occasionally.

Even regarding those engaged in Torah study, for whom waking early could interfere with their ability to learn with a clear mind, halachic authorities write that they should make an effort to join the congregation at least on Mondays and Thursdays and during the Ten Days of Repentance.

After all, who can truly say that they never take time away from their Torah learning for other matters? A similar principle is found in a responsum of the Rosh concerning the obligation to pray with a congregation (Tur, Orach Chaim 90; Rema, paragraph 18).

2. Even one thought of repentance has tremendous value

The Gemara in Kiddushin (49b) discusses a man who betroths a woman on the condition that he is completely righteous. Even if he is known to be completely wicked, the betrothal is considered doubtful because perhaps, at that very moment, he had a thought of repentance.

From here we see the tremendous value of even a single thought of teshuvah, especially during this spiritually favorable time.

Who can recite Selichot without experiencing at least some thought of repentance or regret? This is especially true during the confession, which is such a fundamental and exalted part of the service.

3. A little can sometimes make all the difference

What can this be compared to?

A man entered a steam room and brought a cup of cold water with him. He asked someone sitting nearby to hold it for him. If he began to feel faint, the man was to quickly pour the water over him so that he could recover.

Soon the steam became overwhelming. The man felt himself beginning to faint and called out hoarsely, “Water! Water!”

But the person entrusted with the cup did not move. The man nearly lost consciousness before others managed to carry him outside and revive him.

When he recovered, he looked painfully at the person who had failed to help him.

The other man defended himself: “Heaven forbid! I didn't refuse to save you. The cup spilled after you gave it to me, and only a tiny amount of water remained.”

The first man cried out, “You fool! Of course a full cup would have been better. But if only a little water remained, you should have sprinkled that little bit on me. It might have saved my life!”

The lesson is clear.

When we can do everything, that is wonderful. But when we cannot, we should never underestimate the value of doing what we can.

4. Showing that you want to change is itself meaningful

“There is no righteous person on earth who does good and does not sin.” A person who continually delays repentance allows their sins to become increasingly difficult to bear, as Rabbeinu Yonah explains at length in Shaarei Teshuvah.

Every time a person makes the effort to attend and recite Selichot, however imperfectly, they are making a declaration: I do not want to remain exactly as I am.

That itself creates an important opening for hope and change.

5. Judaism is not all or nothing

Hashem does not make unreasonable demands of His creations. Whether a person does much or little, what matters is that their heart is directed toward Heaven.

As with so many areas of spiritual growth, the choice is not between doing everything perfectly and doing nothing at all.

Do what is within your power.

Every Word of Selichot Matters

The Pele Yoetz, in his entry on Selichot, teaches that these prayers should be recited in a quiet, pleading voice, “letter by letter, word by word.” A person should listen carefully to the words coming from their own mouth and reflect on their meaning, recognizing that each one is filled with spiritual power.

At the beginning of Selichot, we say: “Let us search our ways and examine them, and return to You” (Lamentations 3:40). We also plead that Hashem accept those who return to Him wholeheartedly.

That is ultimately what Selichot is about.

The ideal may be to attend every day, at the ideal time, fully awake and with complete concentration. But when that is not possible, the answer is not to give up. Attend when you can. Say what you can. Concentrate as much as you can.

A few sincere words of Selichot, a moment of regret, or one genuine thought of teshuvah should never be dismissed simply because it falls short of perfection.

Do what is within your power, and direct your heart toward Heaven.