אֲדֹנָי, שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶֽךָ: My Master, open my lips, and my mouth will declare Your praise.1Rabbi Yonasan Eibschitz in his sefer, Yaaros Devash, explains that upon reflecting in Whose Presence he is about to pray, man should be so overwhelmed with awe and trepidation that he is unable to open his lips. He therefore prefaces his prayer by beseeching Hashem, to open his lips, asking His help to be able to pray in His Presence.
אבות THE VIRTUE OF OUR FOREFATHERS
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה: Blessed are You, Adonoy, our God, and God of our fathers, God of Avraham, God of Yitzchak, and God of Yaakov, the Almighty, the Great, the Powerful, the Awesome, most high Almighty, Who bestows beneficent kindness, Who possesses everything, Who remembers the piety of the Patriarchs, and Who brings a redeemer to their children's children, for the sake of His Name, with love.
זָכְרֵֽנוּ לְחַיִּים מֶֽלֶךְ חָפֵץ בַּחַיִּים וְכָתְבֵֽנוּ בְּסֵֽפֶר הַחַיִּים לְמַעַנְךָ אֱלֹהִים חַיִּים: Remember us for life2Because these are days of judgment and our lives hang in the balance, we pray to Hashem to remember us for life (Rashi, Levush). King, Who desires life;3This is based on Yechezkel 18:32, ‘For I do not desire the death of him that dies, but rather that he repent from his evil ways and live.’ and inscribe us in the Book of Life,4This refers to the Book in which the righteous are inscribed for life everlasting. for Your sake,5We ask Hashem to grant us life for His sake, i.e., so that we can fulfill His commandments. Living God.
If you forgot to say this, and became aware of your omission before saying the blessing, you should recite it. If you have already said “Blessed are You, Adonoy,” you must continue the prayers without saying “Remember.”
מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן: בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם: King,6We proclaim and accept His Kingship on Rosh Hashanah. Helper,7He helps us during the Ten Days of Penitence, by accepting our repentance. and Deliverer8He delivers us on Yom Kippur by forgiving our sins. and Shield.9On Sukkos, as His Divine Cloud of Glory, hovers over us, He shields us from spiritual and physical danger (Shaare Shomayim). Blessed are You, Adonoy, Shield of Avraham.
גבורות DIVINE MIGHT
אַתָּה גִבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֶּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ: מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר, מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דּֽוֹמֶה לָּךְ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה: You are mighty forever,10Hashem’s rule of the world is permanent and perpetual (Kuzari). my Master; You are the Resurrector of the dead11Here we emphatically declare our belief in the immortality of the soul (Kuzari). the Powerful One to deliver us. Sustainer of the living with kindliness, Resurrector of the dead with great mercy, Supporter of the fallen, and Healer of the sick, and Releaser of the imprisoned, and Fulfiller of His faithfulness to those who sleep in the dust. Who is like You, Master of mighty deeds, and who can be compared to You? King Who causes death and restores life, and causes deliverance to sprout forth.12Deliverance is not a sudden happening but rather a process of growth or sprouting.
מִי כָמֽוֹךָ אַב הָרַחֲמִים זוֹכֵר יְצוּרָיו לְחַיִּים בְּרַחֲמִים: Who is like You merciful Father, Who remembers His creatures for life, in His mercy.13Even if we are not worthy of life by virtue of our deeds, inscribe us for life because You are a merciful Father (Siddur Chasidei Ashkenaz).
If you forgot to say this, the same law applies as above concerning “Remember us for life.”
וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים: בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים: And You are faithful to restore the dead to life. Blessed are You, Adonoy, Resurrector of the dead.
קדושת השם DIVINE SANCTIFICATION
אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ וּקְדוֹשִׁים בְּכָל יוֹם יְהַלְלֽוּךָ סֶּֽלָה: You are holy and Your Name is holy and holy beings praise You every day, forever.
וּבְכֵן תֵּן פַּחְדְּךָ יְהֹוָה אֱלֹהֵֽינוּ עַל כָּל מַעֲשֶֽׂיךָ וְאֵימָתְךָ עַל כָּל מַה שֶּׁבָּרָֽאתָ. וְיִירָאֽוּךָ כָּל הַמַּעֲשִׂים וְיִשְׁתַּחֲווּ לְפָנֶיךָ כָּל הַבְּרוּאִים. וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם. כְּמוֹ שֶׁיָּדַֽעְנוּ יְהֹוָה אֱלֹהֵֽינוּ שֶׁהַשִּׁלְטוֹן לְפָנֶֽיךָ עֹז בְּיָדְךָ וּגְבוּרָה בִּימִינֶֽךָ וְשִׁמְךָ נוֹרָא עַל כָּל מַה שֶּׁבָּרָֽאתָ: And so,14The word וּבְכֵן, ‘and so,’ marks the beginning of the special prayers of the Shemoneh Esreh recited at each Rosh Hashanah and Yom Kippur service. According to Avudraham, the Sages chose this word to convey the thought expressed by Esther as she prepared to go before the king on behalf of her people. After telling Mordechai to assemble all the Jews to fast for three days and nights on her behalf, she said, “ וּבְכֵן אָבוֹא אֶל הַמֶּלֶךְ and so I will go in to the king” (Esther 4:16). Thus, since today is the Day of Judgment, as we come before the Supreme King of kings, the Holy One Blessed is He, we begin with the words uttered by Esther as she came before the king. The Siddur Maggid Tzedek quoted by Siach Yitzchak writes that the emphasis of Avudraham was on the last words of the verse said by Esther, “וּבְכֵן אָבוֹא אֶל הַמֶּלֶךְ אֲשֶׁר לֹא כַדָּת,” “And so I will go into the king, even if it is unlawful,” for which one of us can say, “I am virtuous, I have cleansed my heart from sin.” Especially on this great and awesome Day of Judgment, who among us is not embarrassed and ashamed to appear before the King of kings garbed in sackcloths of sin. If Esther who had fasted for three days in penitence and prayer in preparation for her appearance before the king was nevertheless so terribly frightened that she declared: “וּבְכֵן אָבוֹא אֶל הַמֶּלֶךְ אֲשֶׁר לֹא כַדָּת” then we should certainly tremble in awe before the presence of Hashem on this Day of Judgment, knowing deep in our hearts how little and how poorly we have prepared ourselves. Thus our Sages ordained that we open the prayers with the word וּבְכֵן recalling the words of Esther; therewith shattering our delusions of spiritual complacency, and causing us to bow before Him with broken hearts and tear-filled eyes. grant15The word תֵּן implies מַתָּנָה, a gift. We ask Hashem to grant us the feeling of reverence for Him, as a gift, knowing how difficult it is to attain such a high level of reverence completely on our own (Siach Yitzchok). that Your awe, Adonoy, our God, be upon all Your works,16The word מַעֲשֶׂיךָ, lit., Your works, indicates that which has attained or is near perfection. Thus Yisrael is called His works since we have accepted His Kingship and His Torah which is the fulfillment of Hashem’s creation (Siach Yitzchok). and Your dread upon all You have created;17All you have created, שֶׁבָּרָאתָ, indicates that which has not attained its fulfillment, thus we ask Hashem to cast His dread even on those people who have not yet accepted His Divine Kingdom (Siach Yitzchok). and [then] all [Your] works will fear You,18The nation of Yisrael will fear You. and prostrate before You will be all [Your] created beings.19The nations of the world will finally prostrate themselves before You, i.e. submit to You and accept the yoke of Your Kingship. And may they all form a single band to do Your will with a perfect heart. For we know Adonoy, our God that rulership is Yours, strength is in Your hand, might is in Your right hand and Your Name is awesome over all You have created.
וּבְכֵן תֵּן כָּבוֹד יְהֹוָה לְעַמֶּֽךָ תְּהִלָּה לִירֵאֶֽיךָ וְתִקְוָה טוֹבָה לְדוֹרְשֶֽׁיךָ וּפִתְחוֹן פֶּה לַמְיַחֲלִים לָךְ. שִׂמְחָה לְאַרְצֶֽךָ וְשָׂשׂוֹן לְעִירֶֽךָ וּצְמִיחַת קֶֽרֶן לְדָוִד עַבְדֶּֽךָ וַעֲרִיכַת נֵר לְבֶן־יִשַׁי מְשִׁיחֶֽךָ בִּמְהֵרָה בְיָמֵֽינוּ: And so, grant honor, Adonoy, to Your people,20Once all of Your works and created beings have submitted themselves to Your rule and formed a single bond to do Your will, the honor of Yisrael will be established and raised to new heights. It will then be apparent to all that Yisrael alone carried the yoke of Hashem’s Kingdom throughout the bitter years of exile, giving Him obedience despite its suffering and persecution and the taunts of those who cynically asked, “Where is Your God?” (Etz Yosef). praise to those who fear You,21Those who fear Hashem will then be praiseworthy in the eyes of all men. good hope to those who seek You22Those who seek Hashem and search for ways to serve Him will no longer be considered ridiculous. confident speech to those who yearn for You,23Those who wait upon Him will no longer be subdued but will voice their convictions freely. joy to Your land, gladness to Your city, flourishing of pride to Dovid, Your servant and an array of light to the son of Yishai, Your anointed, speedily in our days.24See Tehillim 132:17. The climax of this spiritual renaissance will be the restoration of our people to our land under the scepter of the Moshiach, descendant of Dovid, the anointed of Hashem.
וּבְכֵן צַדִּיקִים יִרְאוּ וְיִשְׂמָֽחוּ וִישָׁרִים יַעֲלֹֽזוּ וַחֲסִידִים בְּרִנָּה יָגִֽילוּ וְעוֹלָֽתָה תִּקְפָּץ פִּֽיהָ. וְכָל הָרִשְׁעָה כֻּלָּהּ כְּעָשָׁן תִּכְלֶה כִּי תַעֲבִיר מֶמְשֶֽׁלֶת זָדוֹן מִן הָאָֽרֶץ: And then the righteous will see [this] and rejoice,25The entire universe was created for the sake of Yisrael in order that Hashem’s Divine Influence be attached to it. This essence (Yisrael) was created for the sake of an even more treasured essence, namely the prophets and the pious among them. This gradation forms the basis of the sequence of the Rosh Hashanah—Yom Kippur prayers: “Grant that Your awe be upon all that You have made,” is the first prayer. It is followed by, “Grant honor to Your people,” and finally by “the righteous will see this and rejoice.” Thus the righteous and pious are the purpose and fulfillment of the entire creation, the true reason for celebrating these holy days (Fundamentals of Kuzari, page 59). and the upright will be jubilant, and the pious will exult with joyous song; injustice will close its mouth, and all the wickedness will vanish like smoke, when You remove the rule of evil from the earth.
וְתִמְלוֹךְ אַתָּה יְהֹוָה לְבַדֶּֽךָ עַל כָּל מַעֲשֶֽׂיךָ בְּהַר צִיּוֹן מִשְׁכַּן כְּבוֹדֶֽךָ וּבִירוּשָׁלַֽיִם עִיר קָדְשֶֽׁךָ. כַּכָּתוּב בְּדִבְרֵי קָדְשֶֽׁךָ יִמְלֹךְ יְהֹוָה לְעוֹלָם אֱלֹהַֽיִךְ צִיּוֹן לְדֹר וָדֹר הַלְלוּיָהּ: And You Adonoy will reign alone over all Your works on Mount Tziyon, dwelling place of Your glory, and in Yerushalayim, city of Your Sanctuary, as it is written in Your holy words, “Adonoy will reign forever; Your God, Tziyon, throughout all generations. Praise God.”
קָדוֹשׁ אַתָּה וְנוֹרָא שְׁמֶֽךָ וְאֵין אֱלֽוֹהַּ מִבַּלְעָדֶֽיךָ. כַּכָּתוּב וַיִּגְבַּהּ יְהֹוָה צְבָאוֹת בַּמִּשְׁפָּט וְהָאֵל הַקָּדוֹשׁ נִקְדַּשׁ בִּצְדָקָה. בָּרוּךְ אַתָּה יְהֹוָה הַמֶּֽלֶךְ הַקָּדוֹשׁ: Holy are You, and awesome is Your Name, and there is no God beside You, as it is written, “And Adonoy Tzevaos is exalted through justice and the Almighty, the Holy One, is sanctified through righteousness.” Blessed are You, Adonoy, the King, the Holy One.
קדושת היום SANCTIFICATION OF THE DAY
אַתָּה בְחַרְתָּֽנוּ מִכָּל הָעַמִּים. אָהַֽבְתָּ אוֹתָֽנוּ וְרָצִֽיתָ בָּֽנוּ. וְרוֹמַמְתָּֽנוּ מִכָּל הַלְּשׁוֹנוֹת. וְקִדַּשְׁתָּֽנוּ בְּמִצְוֹתֶֽיךָ. וְקֵרַבְתָּֽנוּ מַלְכֵּֽנוּ לַעֲבוֹדָתֶֽךָ. וְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵֽינוּ קָרָֽאתָ: You chose us from [among] all the peoples; You loved us and took pleasure in us; You exalted us above all tongues, and You sanctified us with Your commandments; You drew us near, our King, to Your servitude and Your great and Holy Name, You have pronounced upon us.
וַתִּתֶּן לָֽנוּ יְהֹוָה אֱלֹהֵֽינוּ בְּאַהֲבָה And You gave us Adonoy, our God, in love,
On Shabbos add:
(אֶת־יוֹם הַשַּׁבָּת הַזֶּה וְ) (this Shabbos Day and)
אֶת יוֹם הַכִּפֻּרִים הַזֶּה לִמְחִילָה וְלִסְלִיחָה וּלְכַפָּרָה וְלִמְחָל בּוֹ אֶת כָּל עֲוֹנוֹתֵֽינוּ this Day of Atonement, for forgiveness,26Forgiveness, (מְחִילָה) implies a waiver of punishment which is due the guilty party. pardon27Pardon, (סְלִיחָה) implies that the earlier relationship between the sinner and the Pardoner will not be blemished because of the wrongdoing of the sinner. and atonement,28Atonement (כַּפָּרָה) implies total acquittal of the consequences of our wrongful acts. and to forgive thereon all our iniquities;
On Shabbos add:
(בְּאַהֲבָה) (with love)
מִקְרָא קֹֽדֶשׁ זֵֽכֶר לִיצִיאַת מִצְרָֽיִם: a day of holy assembly commemorating the exodus from Mitzrayim.
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ יַעֲלֶה וְיָבֹא וְיַגִּֽיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ וְזִכְרוֹן אֲבוֹתֵֽינוּ וְזִכְרוֹן מָשִֽׁיחַ בֶּן דָּוִד עַבְדֶּֽךָ וְזִכְרוֹן יְרוּשָׁלַֽיִם עִיר קָדְשֶֽׁךָ וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶֽיךָ. לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים לְחַיִּים וּלְשָׁלוֹם בְּיוֹם הַכִּפֻּרִים הַזֶּה. זָכְרֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ בּוֹ לְטוֹבָה. וּפָקְדֵֽנוּ בוֹ לִבְרָכָה. וְהוֹשִׁיעֵֽנוּ בוֹ לְחַיִּים. וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחָנֵּֽנוּ. וְרַחֵם עָלֵֽינוּ וְהוֹשִׁיעֵֽנוּ. כִּי אֵלֶֽיךָ עֵינֵֽינוּ. כִּי אֵל מֶֽלֶךְ חַנּוּן וְרַחוּם אָֽתָּה: Our God and God of our fathers, may there ascend, come, and reach, appear, be desired, and heard, counted and recalled our remembrance and reckoning; the remembrance of our fathers; the remembrance of the Messiah the son of Dovid, Your servant; the remembrance of Yerushalayim, city of Your Sanctuary and the remembrance of Your entire people, the House of Yisrael, before You for survival, for well-being, for favor, kindliness, compassion, for life and peace on this Day of Atonement. Remember us Adonoy, our God on this day for well-being; be mindful of us on this day for blessing, and deliver us for life. In accord with the promise of deliverance and compassion, spare us and favor us, have compassion on us and deliver us; for to You our eyes are directed because You are the Almighty, Who is King, Gracious and Merciful.
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. מְחֹל לַעֲוֹנוֹתֵֽינוּ (בְּיוֹם הַשַּׁבָּת הַזֶּה וּ) בְּיוֹם הַכִּפֻּרִים הַזֶּה. מְחֵה וְהַעֲבֵר פְּשָׁעֵֽינוּ וְחַטֹּאתֵֽינוּ מִנֶּֽגֶד עֵינֶֽיךָ. כָּאָמוּר אָנֹכִי אָנֹכִי הוּא מוֹחֶה פְשָׁעֶֽיךָ לְמַעֲנִי וְחַטֹּאתֶֽיךָ לֹא אֶזְכֹּר: וְנֶאֱמַר מָחִֽיתִי כָעָב פְּשָׁעֶֽיךָ וְכֶעָנָן חַטֹּאתֶֽיךָ שׁוּבָה אֵלַי כִּי גְאַלְתִּֽיךָ: וְנֶאֱמַר כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה תִּטְהָֽרוּ: Our God and God of our fathers, forgive our iniquities
On Shabbos add:
(on this Shabbos day, and) on this Day of Atonement. Blot out and remove our transgressions and sins29Were it not for the intervention of the wondrous power of Hashem’s grace, our moral and physical entity would have long ceased, as a consequence of our transgressions. This would have been our fate in accordance with the law of cause and effect which functions in Hashem’s world according to His will. It is only Hashem Himself, He Who originally ordained that law, Who in the omnipotence of His will, can also suspend that law. Only He can cause the wrong which was done to become as if it had never occurred. Only Hashem can uproot in its entirety the sin and consequential effect of sin. He has assured this wondrous power of His benevolent grace to every Jew who fulfills the true purpose of Yom Kippur by doing teshuva, true repentance. Thus we cry out to Him “Blot out and remove our transgressions and sins from before Your eyes” for in the words of the prophet, Hashem alone blots out our transgressions. from before Your eyes, as it is said: “I, I [alone] am He Who blots out your transgressions for My own sake;30Were Hashem to destroy us because of our transgressions, His Name would be desecrated among the nations of the world. Thus says the prophet, He blots out our transgressions for His own sake.—Metsudas Dovid
According to Malbim, “for My own sake” implies for the sake of the favor and lovingkindness which is His attribute (כִּי חָפֵץ חֶסֶד אָנִי). and your sins, I will not recall.”31Yeshaya 42:25. This implies that our sins will be blotted out so thoroughly that not even the slightest trace will remain. Thus says Hashem, “and your sins, I will not recall” because there will be nothing left to recall.—Metsudas Dovid And it is said, “I have swept away like a thick cloud32The word פְּשָׁעֶיךָ, your transgressions, which implies a wanton disregard of Hashem’s will is compared to an עָב, a thick cloud. Just as a thick cloud darkens the earth so too, our transgressions cause darkness in our lives.—Malbim your transgressions, and like a mist33The word חַטֹּאתֶיךָ, your sins, which implies error, or sins committed unknowingly, is compared to an עָנָן, a mist cloud, which does not cause such terrible darkness. So too, our sins do not create such severe blackness in our lives.—Malbim your sins; return to Me, for I have redeemed you.”34Yeshaya 44:22 And it is said, “For on this day He will make atonement for you, to cleanse you; from all your sins, before Adonoy, you will be cleansed.”35In our translation, the words, מִכֹּל חַטֹאתֵיכֶם are joined with the words לִפְנֵי ה' תִּטְהָרוּ, thus reading “from all your sins before Adonoy, you will be cleansed”; implying that the entire sentence is a statement of fact, i.e., that Yom Kippur is a day in which Hashem atones our sins. According to Targum Yonassan ben Uziel, however, the words מִכֹּל חַטֹאתֵיכֶם are joined to the previous words—לְטַהֵר אֶתְכֶם—changing the entire concept of the sentence. According to the Targum the sentence reads: כִּי בַיּוֹם הַזֶה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹאתֵיכֶם. “For on this day He will make atonement for you to cleanse you from all your sins”; and thus the final three words of the sentence לִפְנֵי ה' תִּטְהָרוּ represent a command to cleanse ourselves before Him, as the Targum says: וְאַתּוּן קָדָם ה' תּוֹדוּן סוּרְחָנוּתְכוֹן וְתִדְכּוּן “And you—confess your wrongdoings before Hashem, and then you will be cleansed.” Klei Yakar, obviously influenced by Targum explicitly states that this sentence is not a blanket promise of atonement, for Yom Kippur atones only for those who cleanse themselves with honest repentance.
(אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ רְצֵה בִמְנוּחָתֵֽנוּ) קַדְּשֵֽׁנוּ בְּמִצְוֹתֶֽיךָ וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ שַׂבְּעֵֽנוּ מִטּוּבֶֽךָ וְשַׂמְּחֵֽנוּ בִּישׁוּעָתֶֽךָ: (וְהַנְחִילֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קָדְשֶֽׁךָ וְיָנֽוּחוּ בוֹ יִשְׂרָאֵל מְקַדְּשֵׁי שְׁמֶֽךָ) וְטַהֵר לִבֵּֽנוּ לְעָבְדְּךָ בֶּאֱמֶת כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל וּמָחֳלָן לְשִׁבְטֵי יְשֻׁרוּן בְּכָל דּוֹר וָדוֹר וּמִבַּלְעָדֶֽיךָ אֵין לָֽנוּ מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ אֶלָּא אָֽתָּה: בָּרוּךְ אַתָּה יְהֹוָה מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ לַעֲוֹנוֹתֵֽינוּ וְלַעֲוֹנוֹת עַמּוֹ בֵּית יִשְׂרָאֵל. וּמַעֲבִיר אַשְׁמוֹתֵֽינוּ בְּכָל שָׁנָה וְשָׁנָה. מֶֽלֶךְ עַל כָּל הָאָֽרֶץ מְקַדֵּשׁ (הַשַּׁבָּת וְ) יִשְׂרָאֵל וְיוֹם הַכִּפֻּרִים: On Shabbos add:
(Our God and God of our fathers, be pleased with our rest) Sanctify us with Your commandments and give us our share in Your Torah; satisfy us from Your goodness and gladden us with Your deliverance,
On Shabbos add:
(And give us as our inheritance Adonoy our God with love and with pleasure Your holy Sabbath; and may Yisrael rest thereon— [they who are] sanctifiers of Your Name) and purify our hearts to serve You in truth,36The words סָלְחָן and מָחֳלָן (Pardoner and Forgiver) indicate that Hashem constantly pardons and forgives. He is not like a king who pardons only at times but His Divine attribute is to be a סָלְחָן and מָחֳלָן at all times. He is thus intrinsically a Pardoner and Forgiver.— Pesher Dovor For You are the Pardoner37The literal meaning of חַדְרֵי בָטֶן is “chambers of the stomach,” but according to Ibn Ezra to Mishlei 20:27, from which the expression is taken, חַדְרֵי בָטֶן refers to the heart which is the innermost chamber of human thought. of Yisrael, and the Forgiver38The literal meaning of כְּלָיוֹת is “kidneys,” which are said to give counsel to the heart.— Avudraham of the tribes of Yeshurun in every generation, and beside You, we have no king who forgives and pardons, only You! Blessed are You, King Who forgives and pardons our iniquities, and the iniquities of His people, the House of Yisrael; and Who removes our trespasses each year; King over the whole earth, Sanctifier
On Shabbos add:
(of the Shabbos and) of Yisrael and the Day of Atonement.
עבודה PRAYER FOR RETURN OF DIVINE SERVICE
רְצֵה יְהֹוָה אֱלֹהֵֽינוּ בְּעַמְּךָ יִשְׂרָאֵל וּבִתְפִלָּתָם, וְהָשֵׁב אֶת הָעֲבוֹדָה לִדְבִיר בֵּיתֶֽךָ וְאִשֵּׁי יִשְׂרָאֵל, וּתְפִלָּתָם בְּאַהֲבָה תְקַבֵּל בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךָ: וְתֶחֱזֶֽינָה עֵינֵֽינוּ בְּשׁוּבְךָ לְצִיּוֹן בְּרַחֲמִים: בָּרוּךְ אַתָּה יְהֹוָה הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן: Be pleased, Adonoy, our God, with Your people Yisrael and their prayer; and restore the service to the Holy of Holies in Your abode, and the fire-offerings of Yisrael; and accept their prayer, lovingly and willingly. And may You always find pleasure with the service of Your people, Yisrael. And may our eyes behold Your merciful return to Tziyon. Blessed are You, Adonoy, Who returns His Divine Presence to Tziyon.
At the words, We are thankful, bend forward; at Adonoy return to an upright position.
הודאה THANKSGIVING
מוֹדִים אֲנַֽחְנוּ לָךְ שָׁאַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ לְעוֹלָם וָעֶד צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתָּה הוּא לְדוֹר וָדוֹר נוֹדֶה לְּךָ וּנְסַפֵּר תְּהִלָּתֶֽךָ עַל חַיֵּֽינוּ הַמְּסוּרִים בְּיָדֶֽךָ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּקוּדוֹת לָךְ וְעַל נִסֶּֽיךָ שֶׁבְּכָל יוֹם עִמָּֽנוּ וְעַל נִפְלְאוֹתֶֽיךָ וְטוֹבוֹתֶֽיךָ שֶׁבְּכָל עֵת, עֶֽרֶב וָבֹֽקֶר וְצָהֳרָֽיִם, הַטּוֹב כִּי לֹא כָלוּ רַחֲמֶֽיךָ וְהַמְרַחֵם כִּי לֹא תַֽמּוּ חֲסָדֶֽיךָ, מֵעוֹלָם קִוִּֽינוּ לָךְ: We are thankful to You that You Adonoy are our God and the God of our fathers forever; Rock of our lives, Shield of our deliverance, You are in every generation. We will give thanks to You and recount Your praise, for our lives which are committed into Your hand, and for our souls which are entrusted to You, and for Your miracles of every day with us, and for Your wonders and benefactions at all times— evening, morning and noon. (You are) The Beneficent One— for Your compassion is never withheld; And (You are) the Merciful One— for Your kindliness never ceases; we have always placed our hope in You.
וְעַל כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךָ מַלְכֵּֽנוּ תָּמִיד לְעוֹלָם וָעֶד: וּכְתוֹב לְחַיִּים טוֹבִים כָּל בְּנֵי בְרִיתֶֽךָ: And for all the foregoing blessed and exalted be your Name, our King constantly, forever and ever. Inscribe for a good life all the children of Your covenant.
If you forgot to say this, you need not go back and repeat the Amidah. If you became aware of the omission before concluding the blessing, you can say it at that time.
וְכֹל הַחַיִּים יוֹדֽוּךָ סֶּֽלָה וִיהַלְלוּ אֶת שִׁמְךָ בֶּאֱמֶת הָאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה: בָּרוּךְ אַתָּה יְהֹוָה הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת: And all the living shall thank You forever and praise Your Name with sincerity the Almighty, Who is our deliverance and our help forever. Blessed are You, Adonoy, “The Beneficent” is Your Name and You it is fitting to praise.
שלום PRAYER FOR PEACE
שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל כָּל יִשְׂרָאֵל עַמֶּֽךָ, בָּרְכֵֽנוּ אָבִֽינוּ כֻּלָּֽנוּ כְּאֶחָד בְּאוֹר פָּנֶֽיךָ כִּי בְאוֹר פָּנֶֽיךָ נָתַֽתָּ לָּֽנוּ יְהֹוָה אֱלֹהֵֽינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶֽסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם, וְטוֹב בְּעֵינֶֽיךָ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל בְּכָל עֵת וּבְכָל שָׁעָה בִּשְׁלוֹמֶֽךָ: בְּסֵֽפֶר חַיִּים בְּרָכָה וְשָׁלוֹם וּפַרְנָסָה טוֹבָה נִזָּכֵר וְנִכָּתֵב לְפָנֶֽיךָ אֲנַֽחְנוּ וְכָל עַמְּךָ בֵּית יִשְׂרָאֵל לְחַיִּים טוֹבִים וּלְשָׁלוֹם: בָּרוּךְ אַתָּה יְהֹוָה עֹשֶׂה הַשָּׁלוֹם: הַמְּבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם: Grant peace, goodness, and blessing, favor, kindness and compassion upon us and upon all Yisrael, Your people. Bless us, our Father, all of us as one with the light of Your countenance. For by the light of Your countenance You gave us Adonoy our God, a Torah of life and the love of kindliness, righteousness, blessing, compassion, life, and peace. And may it be good in Your eyes and to bless Your people Yisrael, at all times and at every moment with Your peace. In the book of life, blessing, peace and abundant maintenance, may we be remembered and inscribed before You; we and all Your people, the House of Yisrael for a good life and peace.
If you forgot to say this, you need not go back and repeat the Amidah.
Blessed are You, Adonoy, Who makes the peace.
(others conclude—
Who blesses His people Yisrael with peace.)
יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךָ יְהֹוָה צוּרִי וְגוֹאֲלִי: May the words of my mouth be acceptable and the thoughts of my heart — before You Adonoy, my Rock and my Redeemer.
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ תָּבֹא לְפָנֶֽיךָ תְּפִלָּתֵֽנוּ, וְאַל תִּתְעַלַּם מִתְּחִנָּתֵֽנוּ שֶׁאֵין אֲנַֽחְנוּ עַזֵּי פָנִים וּקְשֵׁי עֹֽרֶף לוֹמַר לְפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ צַדִּיקִים אֲנַֽחְנוּ וְלֹא חָטָֽאנוּ אֲבָל אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ חָטָֽאנוּ: Our God and God of our fathers, let our prayer come before you and do not ignore our supplication. For we are not so brazen-faced and stiff-necked to say to you, Adonoy, our God, and God of our fathers, “We are righteous and have not sinned.” But, indeed, we and our fathers have sinned.
אָשַֽׁמְנוּ. בָּגַֽדְנוּ. גָּזַֽלְנוּ. דִּבַּֽרְנוּ דֹּֽפִי. הֶעֱוִֽינוּ. וְהִרְשַֽׁעְנוּ. זַֽדְנוּ. חָמַֽסְנוּ. טָפַֽלְנוּ שֶֽׁקֶר. יָעַֽצְנוּ רָע. כִּזַּֽבְנוּ. לַֽצְנוּ. מָרַֽדְנוּ. נִאַֽצְנוּ. סָרַֽרְנוּ. עָוִֽינוּ. פָּשַֽׁעְנוּ. צָרַֽרְנוּ. קִשִּֽׁינוּ עֹֽרֶף. רָשַֽׁעְנוּ. שִׁחַֽתְנוּ. תִּעַֽבְנוּ. תָּעִֽינוּ. תִּעְתָּֽעְנוּ: We have trespassed [against God and man, and we are devastated by our guilt]; We have betrayed [God and man, we have been ungrateful for the good done to us]; We have stolen; We have slandered. We have caused others to sin; We have caused others to commit sins for which they are called רְשָׁעִים, wicked; We have sinned with malicious intent; We have forcibly taken others' possessions even though we paid for them; We have added falsehood upon falsehood; We have joined with evil individuals or groups; We have given harmful advice; We have deceived; we have mocked; We have rebelled against God and His Torah; We have caused God to be angry with us; We have turned away from God's Torah; We have sinned deliberately; We have been negligent in our performance of the commandments; We have caused our friends grief; We have been stiff-necked, refusing to admit that our suffering is caused by our own sins. We have committed sins for which we are called רָשָׁע, [raising a hand to hit someone]. We have committed sins which are the result of moral corruption; We have committed sins which the Torah refers to as abominations; We have gone astray; We have led others astray.
סַֽרְנוּ מִמִּצְוֹתֶֽיךָ וּמִמִּשְׁפָּטֶֽיךָ הַטּוֹבִים וְלֹא שָֽׁוָה לָֽנוּ. וְאַתָּה צַדִּיק עַל כָּל הַבָּא עָלֵֽינוּ. כִּי אֱמֶת עָשִֽׂיתָ וַאֲנַֽחְנוּ הִרְשָֽׁעְנוּ: We have turned away from Your commandments and from Your good laws, and we have gained nothing from it. And You are the Righteous One in all [punishment] that has come upon us; for You have acted truthfully and we have acted wickedly.
מַה נֹּאמַר לְפָנֶֽיךָ יוֹשֵׁב מָרוֹם. וּמַה נְּסַפֵּר לְפָנֶֽיךָ שׁוֹכֵן שְׁחָקִים. הֲלֹא כָּל הַנִּסְתָּרוֹת וְהַנִּגְלוֹת אַתָּה יוֹדֵֽעַ: What shall we say before You, Who dwells on high; and what shall we relate to You Who dwells in the heavens? For everything, both hidden and revealed, You know.
אַתָּה יוֹדֵֽעַ רָזֵי עוֹלָם. וְתַעֲלוּמוֹת סִתְרֵי כָל חָי: אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בָֽטֶן וּבוֹחֵן כְּלָיוֹת וָלֵב: אֵין דָּבָר נֶעְלָם מִמֶּֽךָּ. וְאֵין נִסְתָּר מִנֶּֽגֶד עֵינֶֽיךָ: You know the mysteries of the universe, and the hidden secrets of every individual. You search all our innermost thoughts, and probe our mind and heart. There is nothing hidden from You, and there is nothing concealed from Your sight.
וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. שֶׁתְּכַפֵּר לָֽנוּ עַל כָּל חַטֹּאתֵֽינוּ. וְתִסְלַח לָֽנוּ עַל כָּל עֲוֹנוֹתֵֽינוּ. וּתִמְחָל לָֽנוּ עַל כָּל פְּשָׁעֵֽינוּ: And so may it be Your will Adonoy our God and God of our fathers, that You pardon us for all our careless sins, and that You forgive us for all our deliberate sins, and that You grant us atonement for all our rebellious sins:
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּאֹֽנֶס וּבְרָצוֹן: For the sin we committed before You under compulsion39Even a sin committed under duress needs to be forgiven, because many times a person allows himself to be placed in a predicament in which he is compelled to sin (e.g., leaving the office at a very late hour on the eve of Shabbos or Festival).—Siddur HaGra and willingly.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּאִמּוּץ הַלֵּב: And for the sin we committed before You by callously hardening the heart.40This would include not giving charity with a whole heart, and not helping a needy fellow Jew.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּבְלִי דָֽעַת: For the sin we committed before You inadvertently.41The literal meaning of בִּבְלִי דַעַת is “without knowledge,” and it implies not using our intellectual capabilities to study the laws of Torah and therewith gain the “knowledge” needed to observe the commandments properly.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּבִטּוּי שְׂפָתָֽיִם: And for the sin we committed before You with an utterance of the lips.42This includes the sins of making vows and oaths (even though they are kept), verbally insulting one’s fellowmen, and directing one’s displeasure against the decrees of Hashem.— Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּגָלוּי וּבַסָּֽתֶר: For the sin we committed before You openly and secretly.43A sin committed publicly could very well cause חִלוּל ה', the desecration of Hashem’s Name, and may also lead others to sin. A sin committed in secret, indicates that the sinner fears the reaction of people but is unafraid of Hashem’s displeasure.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּגִלּוּי עֲרָיוֹת: And for the sin we committed before You in sexual immorality.44This also includes such things that arouse desire for forbidden sexual relationships, such as embracing or dancing.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּדִבּוּר פֶּה: For the sin we committed before You through [misuse of our power of] speech.45This includes speaking the words of Torah in unclean places, cursing, humiliating someone; speaking of business matters on Shabbos, revealing another person’s secret, telling jokes and holding idle conversations in a house of worship (and certainly during the actual prayers) and telling lies.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּדַעַת וּבְמִרְמָה: And for the sin we committed before You with knowledge and with deceit.46This includes false advertising and dishonesty in business matters.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּהַרְהוֹר הַלֵּב: For the sin we committed before You by improper thoughts.47Evil thoughts, lustful thoughts, heretical thoughts, and suspicious thoughts about righteous people are included.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּהוֹנָֽאַת רֵֽעַ: And for the sin we committed before You by cheating a fellow-man.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּוִדּוּי פֶּה: For the sin we committed before You with [mere] verbal confession.48This refers to confession of sins without feeling regret for committing them and without earnest resolve to correct them in the future.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּוְעִידַת זְנוּת: And for the sin we committed before You by joining in a lewd gathering.49Any gathering or intimate meeting for the purpose of sexual immortality is included.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּזָדוֹן וּבִשְׁגָגָה: For the sin we committed before You intentionally and unintentionally.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּזִלְזוּל הוֹרִים וּמוֹרִים: And for the sin we committed before You by insufficient respect for parents and teachers.50Not obeying their commands, not rising for a talmudic scholar and disrespect for one’s teacher even if he is not considered a “Torah Great” are included.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּחֹֽזֶק יָד: For the sin we committed before You by using coercion [to harm others].51This includes using physical, political or financial power to harm someone.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּחִלּוּל הַשֵּׁם: And for the sin we committed before You by desecrating the Divine Name.52This involves any sin committed that becomes public knowledge, including improper conduct with one’s fellow man.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּטִפְשׁוּת פֶּה: For the sin we committed before You with foolish talk.53This refers to idle talk and gossip.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּטֻמְאַת שְׂפָתָֽיִם: And for the sin we committed before You with impurity of the lips.54This includes profanity and unclean language.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּיֵֽצֶר הָרָע: For the sin we committed before You with the Evil Inclination.55When a person allows his Evil Inclination to rule over him, he commits a sin.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּיוֹדְעִים וּבְלֹא יוֹדְעִים: And for the sin we committed before You knowingly and unknowingly.56We ask Hashem to pardon us even for sins we are not aware that we committed, and also for such sins through which we caused damage but are not aware of the amount of loss incurred. —Siddur HaGra
וְעַל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ: And for all of these, God of pardon, pardon us, forgive us, grant us atonement.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּכַפַּת שֹֽׁחַד: For the sin we committed before You by forcing someone to give or take bribes.57A bribe is not limited to money or gifts; it includes flattery or personal favors.— Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּכַֽחַשׁ וּבְכָזָב: And for the sin we committed before You by false denial and false promise.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּלָשׁוֹן הָרָע: For the sin we committed before You by evil talk [slander].58This includes causing a fellow Jew physical, monetary of social harm through passing degrading information about him to another person. It makes no difference whether this is done in his presence or behind his back, or if the information is true or false.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּלָצוֹן: And for the sin we committed before You by scoffing.59Ridicule of a person, a commandment, or guards of Torah are all included in the sin of scoffing.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּמַשָּׂא וּבְמַתָּן: For the sin we committed before You in business dealings.60This would include overcharging, misrepresenting, false-labeling and all other such deceitful practices.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּמַאֲכָל וּבְמִשְׁתֶּה: And for the sin we committed before You in eating and drinking.61Eating forbidden (non-kosher) foods, not saying the proper blessing or grace after meals, over-eating, are included in this sin.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּנֶֽשֶׁךְ וּבְמַרְבִּית: For the sin we committed before You by [taking or giving] interest and by usury.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּנְטִיַּת גָּרוֹן: And for the sin we committed before You by haughtily stretching forth the neck.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִׂקּוּר עָֽיִן: For the sin we committed before You with gazing of the eyes.62This refers to using the eyes to gaze at forbidden things.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִֽׂיחַ שִׂפְתוֹתֵֽינוּ: And for the sin we committed before You by the prattle of our lips.63This includes idle gossip, which is certainly forbidden in the synagogue at all times.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּעֵינַֽיִם רָמוֹת: For the sin we committed before You with haughty eyes.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּעַזּוּת מֶֽצַח: And for the sin we committed before You with impudence.64Speaking “with chutzpah” to Torah scholars, or to someone more learned than himself is included in עַזּוּת מֵצַח.
וְעַל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ: And for all of these, God of pardon, pardon us, forgive us, grant us atonement.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּפְרִֽיקַת עֹל: For the sin we committed before You by throwing off the yoke [of heaven].65Rejecting an obligation to fulfill even a single commandment. Also included is shirking a religious obligation which must then be assumed by someone else.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּפְלִילוּת: And for the sin we committed before You in passing judgment.66This includes a “Dayan,” a judge who does not render correct decisions, and it also includes not giving someone the benefit of the doubt.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּצְדִיַּת רֵֽעַ: For the sin we committed before You by entrapping a fellowman.67This includes even attempting to harm someone; even if no harm was actually done, he still needs forgiveness.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּצָרוּת עָֽיִן: And for the sin we committed before You by a begrudging eye.68Not doing a favor, not giving charity properly, and feeling bad at someone else’s success are included.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּקַלּוּת רֹאשׁ: For the sin we committed before You by lightmindedness.69Lightmindedness or frivolity in the synagogue or Bais Midrash or while wearing tefillin are serious sins.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּקַשְׁיוּת עֹֽרֶף: And for the sin we committed before You by being stiff-necked [stubborn].70Rejecting admonition and “ignoring” punishment are included. Also included is brushing aside illness, financial loss, and humiliation as mere coincidences rather than manifestations of Divine displeasure.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּרִיצַת רַגְלַֽיִם לְהָרַע: For the sin we committed before You by running to do evil.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּרְכִילוּת: And for the sin we committed before You by talebearing.71This refers to carrying tales, even true ones, about one person to another, and the one who listens to these tales is also included in this category of sin.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּשְׁבֽוּעַת שָׁוְא: For the sin we committed before You by swearing in vain.72This includes swearing falsely or even swearing a useless oath.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִׂנְאַת חִנָּם: And for the sin we committed before You by unwarranted hatred.73Hating someone because of jealousy, or because he doesn’t conform to your ideas of ettiquete.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּתְשֽׂוּמֶת יָד: For the sin we committed before You by breach of trust.74Denying that you owe someone a monetary debt when he asks for payment.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּתִמְהוֹן לֵבָב: And for the sin we committed before You by a confused heart.75This includes sins committed because of confusion, worry or pain, it also includes the sin of harboring doubts about the authenticity of the laws enacted by our Sages, and doubts about the fundamental principles of our faith, such as Divine Providence, reward and punishment, and also doubts about the authenticity of the Torah and the Prophets.—Siddur HaGra
וְעַל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ: And for all of these, God of pardon, pardon us, forgive us, grant us atonement.
וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם עוֹלָה: And for sins for which we are obligated to bring a burnt-offering.76A burnt-offering is brought for failure to fulfill any positive commandment, e.g, putting on non-kosher tefillin.
וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם חַטָּאת: And for sins for which we are obligated to bring a sin-offering.77A sin-offering is brought for unintentionally transgressing any prohibitive commandment punishable by excision (כָּרֵת) if it were done with intent.
וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם קָרְבַּן עוֹלֶה וְיוֹרֵד: And for sins for which we are obligated to bring a “fluctuating” offering.78The fluctuating offering is an offering that varies in value according to the financial means of the individual who brings it. (The literal meaning of עוֹלָה וְיוֹרֵד, is “go up and down”). This type of offering is brought when a person swore falsely (unintentionally) concerning something he did or did not do. For example, one may have thought he ate something and consequently swore that he ate it, but in reality he did not and thus he swore falsely.
וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם אָשָׁם וַדַּאי וְתָלוּי: And for sins for which we are obligated to bring a guilt-offering for certain or for doubtful trespasses.79This type of sacrifice was brought in an instance where it is uncertain whether or not a violation occurred. For example it is not known whether a substance he ate was of a forbidden nature or if it was permitted.
וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם מַכַּת מַרְדּוּת: And for sins for which we incur the penalty of lashing for violations of Rabbinic law.80A Rabbinic Court had the right to impose lashing for a violation of a rabbinic injunction.
וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם מַלְקוּת אַרְבָּעִים: And for sins for which we incur the penalty of forty lashes.81Forty lashes proscribed by the Torah was given to one who actively and intentionally violated any of the prohibitive commandments, providing he was forewarned and the act was witnessed by two witnesses.
וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם מִיתָה בִּידֵי שָׁמָֽיִם: And for sins for which we incur the penalty of death at the hand of Heaven.
וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם כָּרֵת וַעֲרִירִי: And for sins for which we incur the penalty of excision and childlessness.82One who intentionally does work or eats on Yom Kippur, or one who eats chometz — leavened bread — on Pesach, is punished with excision and childlessness.
וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם אַרְבַּע מִיתוֹת בֵּית דִּין. סְקִילָה. שְׂרֵפָה. הֶֽרֶג. וְחֶֽנֶק. And for sins for which we are liable to any of the four death penalties inflicted by the [Rabbinic] Court [which are]: stoning, burning, beheading or strangulation.83Stoning is the penalty for knowingly desecrating Shabbos, burning is the penalty for certain forbidden sexual relationships, beheading is the penalty for murder, and strangulation is the penalty for adultery.
עַל מִצְוַת עֲשֵׂה וְעַל מִצְוַת לֹא תַעֲשֶׂה. בֵּין שֶׁיֶּשׁ בָּהּ קוּם עֲשֵׂה. וּבֵין שֶׁאֵין בָּהּ קוּם עֲשֵׂה. אֶת הַגְּלוּיִים לָֽנוּ וְאֶת שֶׁאֵינָם גְּלוּיִים לָֽנוּ. אֶת הַגְּלוּיִים לָֽנוּ כְּבָר אֲמַרְנוּם לְפָנֶֽיךָ. וְהוֹדִֽינוּ לְךָ עֲלֵיהֶם. וְאֶת שֶׁאֵינָם גְּלוּיִם לָֽנוּ לְפָנֶֽיךָ הֵם גְּלוּיִים וִידוּעִים. כַּדָּבָר שֶׁנֶּאֱמַר הַנִּסְתָּרֹת לַיהֹוָה אֱלֹהֵֽינוּ. וְהַנִּגְלֹת לָֽנוּ וּלְבָנֵֽינוּ עַד עוֹלָם. לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת: כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל וּמָחֳלָן לְשִׁבְטֵי יְשֻׁרוּן בְּכָל דּוֹר וָדוֹר וּמִבַּלְעָדֶֽיךָ אֵין לָֽנוּ מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ אֶלָּא אָֽתָּה: For [transgressing] positive commandments, and for [transgressing] prohibitive commandments, whether the prohibition can be corrected by a specifically prescribed act,84For example returning the stolen money would be a corrective measure for the prohibition of stealing. or whether it cannot be corrected by a specifically prescribed act, for those of which we are aware and for those of which we are not aware. For those of which we are aware, we have already declared before You and confessed them unto You; and for those of which we are not aware, before You they are revealed and known, as it is said, “The hidden things belong to Adonoy, our God, but the revealed things are for us and for our children forever, that we might fulfill all the words of this Torah.”85Devorim 29:28. For You are the Pardoner of Yisrael, and the Forgiver of the tribes of Yeshurun in every generation, and beside You, we have no King Who forgives and pardons—only You!
אֱלֹהַי. עַד שֶׁלֹּא נוֹצַֽרְתִּי אֵינִי כְדַאי, וְעַכְשָׁו שֶׁנּוֹצַֽרְתִּי כְּאִלּוּ לֹא נוֹצַֽרְתִּי. עָפָר אֲנִי בְּחַיָּי. קַל וָחֹֽמֶר בְּמִיתָתִי. הֲרֵי אֲנִי לְפָנֶֽיךָ כִּכְלִי מָלֵא בוּשָׁה וּכְלִמָּה. יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁלֹּא אֶחֱטָא עוֹד. וּמַה שֶּׁחָטָֽאתִי לְפָנֶֽיךָ מָרֵק בְּרַחֲמֶֽיךָ הָרַבִּים. אֲבָל לֹא עַל יְדֵי יִסּוּרִים וָחֳלָיִם רָעִים: God, before I was formed, I was unworthy [to be created]. And now that I have been formed, it is as if I had not been formed. I am like dust while I live, how much more so when I am dead. Here I am before You like a vessel filled with shame. May it be Your will, Adonoy, my God, and the God of my fathers, that I shall sin no more, and the sins I have committed before You, cleanse them in Your abundant mercies; but not through suffering and severe illness.
אֱלֹהַי נְצוֹר לְשׁוֹנִי מֵרָע וּשְׂפָתַי מִדַּבֵּר מִרְמָה וְלִמְקַלְלַי נַפְשִׁי תִדּוֹם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה פְּתַח לִבִּי בְּתוֹרָתֶֽךָ וּבְמִצְוֹתֶֽיךָ תִּרְדּוֹף נַפְשִׁי וְכֹל הַחוֹשְׁבִים עָלַי רָעָה מְהֵרָה הָפֵר עֲצָתָם וְקַלְקֵל מַחֲשַׁבְתָּם: עֲשֵׂה לְמַֽעַן שְׁמֶֽךָ, עֲשֵׂה לְמַֽעַן יְמִינֶֽךָ, עֲשֵׂה לְמַֽעַן קְדֻשָּׁתֶֽךָ, עֲשֵׂה לְמַֽעַן תּוֹרָתֶֽךָ. לְמַֽעַן יֵחָלְצוּן יְדִידֶֽיךָ הוֹשִֽׁיעָה יְמִינְךָ וַעֲנֵֽנִי: יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךָ יְהֹוָה צוּרִי וְגוֹאֲלִי: My God, guard my tongue from evil and my lips from speaking deceitfully. To those who curse me, may my soul be unresponsive; and let my soul be like dust to all. Open my heart to Your Torah and let my soul pursue Your commandments. And all who plan evil against me, quickly annul their counsel and frustrate their intention. Act for the sake of Your Name. Act for the sake of Your right hand. Act for the sake of Your holiness. Act for the sake of Your Torah. In order that Your loved ones be released, deliver [with] Your right hand and answer me. May the words of my mouth be acceptable and the thoughts of my heart — before You Adonoy, my Rock and my Redeemer.
עֹשֶׂה הַשָּׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵֽינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן: He Who makes the peace in His high heavens may He make peace upon us and upon all Yisrael and say Amein.
יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ בִּמְהֵרָה בְיָמֵֽינוּ וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ: וְשָׁם נַעֲבָדְךָ בְּיִרְאָה כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת: וְעָרְבָה לַיהֹוָה מִנְחַת יְהוּדָה וִירוּשָׁלָֽםִ כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת: May it be Your will, Adonoy, our God, and the God of our Fathers that the Holy Temple be rebuilt speedily in our days, and grant us our share in Your Torah. And there we will serve You reverently as in the days of old, and in earlier years. And let Adonoy be pleased with the offerings of Yehudah and Yerushalayim as in the days of old and in earlier years.