5785/2025
Anyone who attended a spirited Sephardic Selichot or Yom Kippur service knows that Sephardic Jews include the plea “Anenu Eloka D’Meir Anenu,” may Hashem, the God of Rabi Meir or the God that Lightens up the World, answer us. However, Ashkenazim do not include this plea in their Selichot. What might be the basis of this difference? Let us explore the story behind this Teffilah, as recounted on Avoda Zarah 18a and 18b.
Berurya, the wife of Rabbi Meir, was a daughter of Rabbi Ḥanina ben Teradyon. She said to Rabbi Meir: It is a humiliating for me that my sister is sitting in a brothel; you must do something to save her.
Rabbi Meir took a vessel [tarkeva] full of dinars and went. He said to himself: If no transgression was committed with her, a miracle will be performed for her; if she committed a transgression, no miracle will be performed for her.
Rabbi Meir went and dressed as a Roman knight, and said to her: Accede to my wishes, i.e., engage in intercourse with me. She said to him: I am menstruating [dashtana] and cannot. He said to her: I will wait. She said to him: There are many women in the brothel, and there are many women here who are more beautiful than I. He said to himself: I can conclude from her responses that she did not commit a transgression, as she presumably said this to all who come.
This portion of the story is easily understood. Rabi Meir tested his sister-in-law if she transcended nature by refusing to succumb to the psychological phenomenon called “Stockholm Syndrome,” captives adopting their captors’ ideology. The sister-in-law’s supernatural behavior could trigger Hashem to make a supernatural event to help free the poor woman.
Rabbi Meir went over to her guard, and said to him: Give her to me. The guard said to him: I fear that if I do so, I will be punished by the government. Rabbi Meir said to him: Take this vessel full of dinars; give half to the government as a bribe, and half will be for you. The guard said to him: But when the money is finished, what shall I do? Rabbi Meir said to him: Say: God of Meir answer me! And you will be saved. The guard said to him: And who can say that this is the case, that I will be saved by this utterance? Rabbi Meir said to him: You will now see. There were these carnivorous dogs that would devour people; Rabbi Meir took a clod of earth, threw it at them, and when they came to devour him, he said: God of Meir answer me! The dogs then left him alone, and after seeing this the guard gave the daughter of Rabbi Ḥanina ben Teradyon to Rabbi Meir. Ultimately the matter was heard in the king’s court, and the guard, who was brought and taken to be hanged, said: God of Meir answer me! They then lowered him down, as they were unable to hang him.
Accordingly, it makes sense for Sephardic Jews to incorporate Eloka D’Meir Anenu plea into their Selichot. After all, the plea worked for Rabi Meir and the Roman guard. On the other hand, Ashkenazim might point to the story’s end:
They said to him: What is this? He said to them: This was the incident that occurred, and he proceeded to relate the entire story to them.
They then went and engraved the image of Rabbi Meir at the entrance of Rome where it would be seen by everyone, and they said: Anyone who sees a man with this face should bring him here. One day, Romans saw Rabbi Meir and ran after him, and he ran away from them and entered a brothel to hide. Some say he then escaped capture because he saw food cooked by gentiles and dipped [temash] this finger in the food and tasted it with that other finger, and thereby fooled them into thinking that he was eating their food, which they knew Rabbi Meir would not do. And some say that he escaped detection because Elijah came, appeared to them as a prostitute and embraced Rabbi Meir. The Romans who were chasing him said: Heaven forbid, if this were Rabbi Meir, he would not act in that manner.
Rabbi Meir arose, fled, and arrived in Babylonia. The Gemara notes: There are those who say that he fled because of this incident.
Ashkenazim might note that Rabi Meir did not say Eloka D’Meir Anenu to rescue himself. Binaymin notes, though, that Rabi Meir was not self-serving, and his formula was not meant for himself. Others may use it. As the Gemara (Brachot 5b) teaches, a prisoner cannot release himself from confinement.
Ashkenazim may add that the story does not have a happy ending and, therefore, cannot serve as a model for our Tefillot. Binyamin also notes that there are some oddities and irregularities in the story, such as Rabi Meir stepping into a brothel, hugging what appeared to be a woman of ill-repute and Eliyahu HaNavi appearing as such a depraved woman. Thus, Ashkenazim might believe referencing a phrase from such a story in Selichot is incongruous.
Sephardic Choni Reference
We may explain the Sephardic-Ashkenazic divide on Eloka D’Meir Anenu by exploring a similar difference. For an Ashkenazic Jew, a striking feature of the Sephardic Selihot is Choni HaMa’agel’s, Choni the circle maker’s, appearance. Like the Ashkenazic “Mi She’anah” (based on the Mishnah, Ta’anit 2:4), Sephardic Jews recite a parallel Aramaic version appealing to Hashem to respond to our Tefillot in the manner that He responded to a list of Biblical figures at critical junctures in their lives. At the end of the list, Sepharadim state, “D’anei L’Choni Aneinan”, You Who answered Choni should answer us. Choni most decidedly does not appear in this list in the Ashkenazic version.
Choni vs. Rabi Shimon ben Shetach
What lies behind this textual difference? This disparity stems from a dispute between Choni and Rabi Shimon ben Shetah. The Mishnah (Ta’anit 3:8) relates that once, during a severe drought, the Jewish people approached Choni to beseech Hashem for rain. Choni famously drew a circle and declared to Hashem that he would not leave the circle until it rained. Hashem made it rain lightly and then very strongly, but Choni held fast and refused to leave the circle until Hashem sent “Gishmei Brachah,” a rain that would effectively alleviate the widespread suffering.
After Hashem finally responded to Choni, Rabi Shimon ben Shetach declared that Choni deserved to be excommunicated for the audacious manner in which he approached Hashem. Rabi Shimon ben Shetach declared that Hashem responds to Choni just as a father heeds the pleas of his wayward son, simply because he is his son.
Avinu or Malkenu?
Sepharadim follow Choni, and Ashkenazim follow Rabi Shimon ben Shetach. However, a more profound point appears to be expressed as well. Sepharadim identify with Choni since they are comfortable relating to Hashem as a loving Father. Ashkenazim, however, are more comfortable relating to Hashem as King and thus identifies with Rabi Shimon ben Shetach.
All agree that Hashem is our Father and King, as both Ashkenazim and Sepharadim express in the Avinu Malkenu prayer. However, it is a question as to which aspect we emphasize. Sepharadim stress the father side of Avinu Malkenu, whereas Ashkenazim, especially during the Yamim Nora’im, focus more on Hashem as our King.
This distinction regarding the mention of Choni during Selihot reflects the mood during the Rosh HaShanah and Yom Kippur prayers. For those who have experienced both styles of Yamim Nora’im Tefillot, the Ashkenazic version is far more solemn, and the Sephardic approach is much more buoyant and optimistic. When relating to Father, we are upbeat; when we relate to the King, we are most somber.
Conclusion
The Ashkenazic-Sephardic divide regarding the Choni reference might also apply to their dispute regarding Anenu Eloka D’Meir Anenu. Ashkenazim might feel it to be audacious to demand such from the King. The unfavorable outcome of the episode involving Bruriah’s sister might be a consequence for Rabi Meir’s too-aggressive approach.
Furthermore, the Gemara (such as Eruvin 13b and Chagigah 15b) presents Rabi Meir as a bit of an iconoclast. In addition, he often disagrees with the majority view. Thus, Ashkenazim are uncomfortable following his unconventional path of rescuing ourselves by saying Eloka D’Meir Anenu.
Sepharadim, though, are comfortable following Rabi Meir’s unconventional example when pleasing with Father. Interestingly, many Chassidim follow this path and urge saying Anenu Eloka D’Meir accompanied with giving Tzedakah, as Chassidim also embrace the emphasis of Hashem as Father.