אֲדֹנָי, שְׂפָתַי תִּפְתָּח My Master, open my lips,
וּפִי יַגִּיד תְּהִלָּתֶֽךָ: and my mouth will declare Your praise.22Rabbi 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 Blessed are You, Adonoy,
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ our God, and God of our fathers,
אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק God of Avraham, God of Yitzchak,
וֵאלֹהֵי יַעֲקֹב and God of Yaakov,
הָאֵל the Almighty,
הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא the Great, the Powerful, the Awesome,
אֵל עֶלְיוֹן most high Almighty,
גּוֹמֵל חֲסָדִים טוֹבִים Who bestows beneficent kindness,
וְקוֹנֵה הַכֹּל Who possesses everything,
וְזוֹכֵר חַסְדֵי אָבוֹת Who remembers the piety of the Patriarchs,
וּמֵבִיא גוֹאֵל and Who brings a redeemer
לִבְנֵי בְנֵיהֶם to their children's children,
לְמַֽעַן שְׁמוֹ בְּאַהֲבָה: for the sake of His Name, with love.
זָכְרֵֽנוּ לְחַיִּים Remember us for life23Because these are days of judgment and our lives hang in the balance, we pray to Hashem to remember us for life (Rashi, Levush).
מֶֽלֶךְ חָפֵץ בַּחַיִּים King, Who desires life;24This 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.’
וְכָתְבֵֽנוּ בְּסֵֽפֶר הַחַיִּים and inscribe us in the Book of Life,25This refers to the Book in which the righteous are inscribed for life everlasting.
לְמַעַנְךָ אֱלֹהִים חַיִּים: for Your sake,26We 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: King,27We proclaim and accept His Kingship on Rosh Hashanah. Helper,28He helps us during the Ten Days of Penitence, by accepting our repentance. and Deliverer29He delivers us on Yom Kippur by forgiving our sins. and Shield.30On Sukkos, as His Divine Cloud of Glory, hovers over us, He shields us from spiritual and physical danger (Shaare Shomayim).
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy,
מָגֵן אַבְרָהָם: Shield of Avraham.
גבורות DIVINE MIGHT
אַתָּה גִבּוֹר לְעוֹלָם אֲדֹנָי You are mighty forever,31Hashem’s rule of the world is permanent and perpetual (Kuzari). my Master;
מְחַיֶּה מֵתִים אַתָּה You are the Resurrector of the dead32Here we emphatically declare our belief in the immortality of the soul (Kuzari).
רַב לְהוֹשִֽׁיעַ: the Powerful One to deliver us.
מְכַלְכֵּל חַיִּים בְּחֶֽסֶד Sustainer of the living with kindliness,
מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים Resurrector of the dead with great mercy,
סוֹמֵךְ נוֹפְלִים Supporter of the fallen,
וְרוֹפֵא חוֹלִים and Healer of the sick,
וּמַתִּיר אֲסוּרִים and Releaser of the imprisoned,
וּמְקַיֵּם אֱמוּנָתוֹ and Fulfiller of His faithfulness
לִישֵׁנֵי עָפָר, to those who sleep in the dust.
מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת Who is like You, Master of mighty deeds,
וּמִי דּֽוֹמֶה לָּךְ and who can be compared to You?
מֶֽלֶךְ מֵמִית וּמְחַיֶּה King Who causes death and restores life,
וּמַצְמִֽיחַ יְשׁוּעָה: and causes deliverance to sprout forth.33Deliverance is not a sudden happening but rather a process of growth or sprouting.
מִי כָמֽוֹךָ אַב הָרַחֲמִים Who is like You merciful Father,
זוֹכֵר יְצוּרָיו לְחַיִּים Who remembers His creatures for life,
בְּרַחֲמִים: in His mercy.34Even 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 And You are faithful
לְהַחֲיוֹת מֵתִים: to restore the dead to life.
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy,
מְחַיֵּה הַמֵּתִים: Resurrector of the dead.
קדושת השם DIVINE SANCTIFICATION
אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ You are holy and Your Name is holy
וּקְדוֹשִׁים and holy beings
בְּכָל יוֹם יְהַלְלֽוּךָ סֶּֽלָה: praise You every day, forever.
וּבְכֵן And so,35The word וּבְכֵן, ‘and so,’ marks the beginning of the special prayers of the Shemoneh Esreh recited at each Rosh Hashana 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.
תֵּן פַּחְדְּךָ יְהֹוָה אֱלֹהֵֽינוּ grant36The 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,
עַל כָּל מַעֲשֶֽׂיךָ be upon all Your works,37The 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).
וְאֵימָתְךָ עַל כָּל מַה שֶּׁבָּרָֽאתָ. and Your dread upon all You have created;38All 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).
וְיִירָאֽוּךָ כָּל הַמַּעֲשִׂים and [then] all [Your] works will fear You,39The nation of Yisrael will fear You.
וְיִשְׁתַּחֲווּ לְפָנֶיךָ and prostrate before You
כָּל הַבְּרוּאִים. will be all [Your] created beings.40The nations of the world will finally prostrate themselves before You, i.e. submit to You and accept the yoke of Your Kingship.
וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת And may they all form a single band
לַעֲשׂוֹת רְצוֹנְךָ to do Your will
בְּלֵבָב שָׁלֵם. with a perfect heart.
כְּמוֹ שֶׁיָּדַֽעְנוּ יְהֹוָה אֱלֹהֵֽינוּ For we know Adonoy, our God
שֶׁהַשִּׁלְטוֹן לְפָנֶֽיךָ that rulership is Yours,
עֹז בְּיָדְךָ strength is in Your hand,
וּגְבוּרָה בִּימִינֶֽךָ might is in Your right hand
וְשִׁמְךָ נוֹרָא and Your Name is awesome
עַל כָּל מַה שֶּׁבָּרָֽאתָ: over all You have created.
וּבְכֵן And so,
תֵּן כָּבוֹד יְהֹוָה לְעַמֶּֽךָ grant honor, Adonoy, to Your people,41Once 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).
תְּהִלָּה לִירֵאֶֽיךָ praise to those who fear You,42Those who fear Hashem will then be praiseworthy in the eyes of all men.
וְתִקְוָה טוֹבָה לְדוֹרְשֶֽׁיךָ good hope to those who seek You43Men will no longer consider as ridiculous those who seek Hashem and search for ways to serve Him.
וּפִתְחוֹן פֶּה confident speech
לַמְיַחֲלִים לָךְ. to those who yearn for You,44Those who wait upon Him will no longer be subdued but will voice their convictions freely.
שִׂמְחָה לְאַרְצֶֽךָ וְשָׂשׂוֹן לְעִירֶֽךָ joy to Your land, gladness to Your city,
וּצְמִיחַת קֶֽרֶן לְדָוִד עַבְדֶּֽךָ flourishing of pride to Dovid, Your servant
וַעֲרִיכַת נֵר and an array of light
לְבֶן־יִשַׁי מְשִׁיחֶֽךָ to the son of Yishai, Your anointed,
בִּמְהֵרָה בְיָמֵֽינוּ: speedily in our days.45See 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 And then
צַדִּיקִים יִרְאוּ וְיִשְׂמָֽחוּ the righteous will see [this] and rejoice,46The 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).
וִישָׁרִים יַעֲלֹֽזוּ and the upright will be jubilant,
וַחֲסִידִים בְּרִנָּה יָגִֽילוּ and the pious will exult with joyous song;
וְעוֹלָֽתָה תִּקְפָּץ פִּֽיהָ. injustice will close its mouth,
וְכָל הָרִשְׁעָה כֻּלָּהּ כְּעָשָׁן תִּכְלֶה and all the wickedness will vanish like smoke,
כִּי תַעֲבִיר מֶמְשֶֽׁלֶת זָדוֹן when You remove the rule of evil
מִן הָאָֽרֶץ: from the earth.
וְתִמְלוֹךְ אַתָּה יְהֹוָה לְבַדֶּֽךָ And You Adonoy will reign alone
עַל כָּל מַעֲשֶֽׂיךָ over all Your works
בְּהַר צִיּוֹן on Mount Tziyon,
מִשְׁכַּן כְּבוֹדֶֽךָ dwelling place of Your glory,
וּבִירוּשָׁלַֽיִם עִיר קָדְשֶֽׁךָ. and in Yerushalayim, city of Your Sanctuary,
כַּכָּתוּב בְּדִבְרֵי קָדְשֶֽׁךָ as it is written in Your holy words,
יִמְלֹךְ יְהֹוָה לְעוֹלָם “Adonoy will reign forever;
אֱלֹהַֽיִךְ צִיּוֹן Your God, Tziyon,
לְדֹר וָדֹר throughout all generations.
הַלְלוּיָהּ: Praise God.”
קָדוֹשׁ אַתָּה וְנוֹרָא שְׁמֶֽךָ Holy are You, and awesome is Your Name,
וְאֵין אֱלֽוֹהַּ מִבַּלְעָדֶֽיךָ. and there is no God beside You,
כַּכָּתוּב as it is written,
וַיִּגְבַּהּ יְהֹוָה צְבָאוֹת “And Adonoy Tzevaos is exalted
בַּמִּשְׁפָּט through justice
וְהָאֵל הַקָּדוֹשׁ and the Almighty, the Holy One,
נִקְדַּשׁ בִּצְדָקָה. is sanctified through righteousness.”
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy,
הַמֶּֽלֶךְ הַקָּדוֹשׁ: the King, the Holy One.
קדושת היום SANCTIFICATION OF THE DAY
אַתָּה בְחַרְתָּֽנוּ מִכָּל הָעַמִּים. You chose us from [among] all the peoples;
אָהַֽבְתָּ אוֹתָֽנוּ וְרָצִֽיתָ בָּֽנוּ. You loved us and took pleasure in us;
וְרוֹמַמְתָּֽנוּ מִכָּל הַלְּשׁוֹנוֹת. You exalted us above all tongues,
וְקִדַּשְׁתָּֽנוּ and You sanctified us
בְּמִצְוֹתֶֽיךָ. with Your commandments;
וְקֵרַבְתָּֽנוּ מַלְכֵּֽנוּ לַעֲבוֹדָתֶֽךָ. You drew us near, our King, to Your servitude
וְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ and Your great and Holy Name,
עָלֵֽינוּ קָרָֽאתָ: You have pronounced upon us.
וַתִּתֶּן לָֽנוּ יְהֹוָה אֱלֹהֵֽינוּ And You gave us Adonoy, our God,
בְּאַהֲבָה in love,
On Shabbos add:
(אֶת־יוֹם הַשַּׁבָּת הַזֶּה וְ) (this Shabbos Day and)
אֶת יוֹם הַכִּפֻּרִים הַזֶּה this Day of Atonement,
לִמְחִילָה וְלִסְלִיחָה וּלְכַפָּרָה for forgiveness,47Forgiveness, (מְחִילָה) implies a waiver of punishment which is due the guilty party. pardon48Pardon, (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,49Atonement (כַּפָּרָה) implies total acquittal of the consequences of our wrongful acts.
וְלִמְחָל בּוֹ and to forgive thereon
אֶת כָּל עֲוֹנוֹתֵֽינוּ all our iniquities;
On Shabbos add:
(בְּאַהֲבָה) (with love)
מִקְרָא קֹֽדֶשׁ a day of holy assembly
זֵֽכֶר לִיצִיאַת מִצְרָֽיִם: commemorating the exodus from Mitzrayim.
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ Our God and God of our fathers,
יַעֲלֶה וְיָבֹא וְיַגִּֽיעַ may there ascend, come, and reach,
וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע appear, be desired, and heard,
וְיִפָּקֵד וְיִזָּכֵר counted and recalled
זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ our remembrance and reckoning;
וְזִכְרוֹן אֲבוֹתֵֽינוּ the remembrance of our fathers;
וְזִכְרוֹן מָשִֽׁיחַ the remembrance of the Messiah
בֶּן דָּוִד עַבְדֶּֽךָ the son of Dovid, Your servant;
וְזִכְרוֹן יְרוּשָׁלַֽיִם the remembrance of Yerushalayim,
עִיר קָדְשֶֽׁךָ city of Your Sanctuary
וְזִכְרוֹן כָּל עַמְּךָ and the remembrance of Your entire people,
בֵּית יִשְׂרָאֵל לְפָנֶֽיךָ. the House of Yisrael, before You
לִפְלֵיטָה לְטוֹבָה for survival, for well-being,
לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים for favor, kindliness, compassion,
לְחַיִּים וּלְשָׁלוֹם for life and peace
בְּיוֹם הַכִּפֻּרִים הַזֶּה. on this Day of Atonement.
זָכְרֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ Remember us Adonoy, our God
בּוֹ לְטוֹבָה. on this day for well-being;
וּפָקְדֵֽנוּ בוֹ לִבְרָכָה. be mindful of us on this day for blessing,
וְהוֹשִׁיעֵֽנוּ בוֹ לְחַיִּים. and deliver us for life.
וּבִדְבַר יְשׁוּעָה In accord with the promise of deliverance
וְרַחֲמִים and compassion,
חוּס וְחָנֵּֽנוּ. spare us and favor us,
וְרַחֵם עָלֵֽינוּ וְהוֹשִׁיעֵֽנוּ. have compassion on us and deliver us;
כִּי אֵלֶֽיךָ עֵינֵֽינוּ. for to You our eyes are directed
כִּי אֵל because You are the Almighty,
מֶֽלֶךְ חַנּוּן וְרַחוּם אָֽתָּה: Who is King, Gracious and Merciful.
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. Our God and God of our fathers,
מְחֹל לַעֲוֹנוֹתֵֽינוּ forgive our iniquities
On Shabbos add:
(בְּיוֹם הַשַּׁבָּת הַזֶּה וּ) (on this Shabbos day, and)
בְּיוֹם הַכִּפֻּרִים הַזֶּה. on this Day of Atonement.
מְחֵה וְהַעֲבֵר Blot out and remove
פְּשָׁעֵֽינוּ וְחַטֹּאתֵֽינוּ our transgressions and sins50Were 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.
מִנֶּֽגֶד עֵינֶֽיךָ. כָּאָמוּר from before Your eyes, as it is said:
אָנֹכִי אָנֹכִי הוּא “I, I [alone] am He
מוֹחֶה פְשָׁעֶֽיךָ Who blots out your transgressions
לְמַעֲנִי for My own sake;51Were 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).
וְחַטֹּאתֶֽיךָ לֹא אֶזְכֹּר: and your sins, I will not recall.”52Yeshaya 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
וְנֶאֱמַר And it is said,
מָחִֽיתִי כָעָב “I have swept away like a thick cloud53The 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
פְּשָׁעֶֽיךָ your transgressions,
וְכֶעָנָן חַטֹּאתֶֽיךָ and like a mist54The 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;
שׁוּבָה אֵלַי return to Me,
כִּי גְאַלְתִּֽיךָ: for I have redeemed you.”55Yeshaya 44:22
וְנֶאֱמַר And it is said,
כִּי בַיּוֹם הַזֶּה “For on this day
יְכַפֵּר עֲלֵיכֶם He will make atonement for you,
לְטַהֵר אֶתְכֶם to cleanse you;
מִכֹּל חַטֹּאתֵיכֶם from all your sins,
לִפְנֵי יְהֹוָה תִּטְהָֽרוּ: before Adonoy, you will be cleansed.”56In 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.
On Shabbos add:
(אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ (Our God and God of our fathers,
רְצֵה בִמְנוּחָתֵֽנוּ) be pleased with our rest)
קַדְּשֵֽׁנוּ בְּמִצְוֹתֶֽיךָ Sanctify us with Your commandments
וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ and give us our share in Your Torah;
שַׂבְּעֵֽנוּ מִטּוּבֶֽךָ satisfy us from Your goodness
וְשַׂמְּחֵֽנוּ בִּישׁוּעָתֶֽךָ: and gladden us with Your deliverance,
On Shabbos add:
(וְהַנְחִילֵֽנוּ (And give us as our inheritance
יְהֹוָה אֱלֹהֵֽינוּ Adonoy our God
בְּאַהֲבָה וּבְרָצוֹן with love and with pleasure
שַׁבַּת קָדְשֶֽׁךָ Your holy Sabbath;
וְיָנֽוּחוּ בוֹ יִשְׂרָאֵל and may Yisrael rest thereon—
מְקַדְּשֵׁי שְׁמֶֽךָ) [they who are] sanctifiers of Your Name)
וְטַהֵר לִבֵּֽנוּ לְעָבְדְּךָ בֶּאֱמֶת and purify our hearts to serve You in truth,
כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל For You are the Pardoner57The 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 of Yisrael,
וּמָחֳלָן לְשִׁבְטֵי יְשֻׁרוּן and the Forgiver57The 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 of the tribes of Yeshurun
בְּכָל דּוֹר וָדוֹר in every generation,
וּמִבַּלְעָדֶֽיךָ אֵין לָֽנוּ and beside You,
מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ we have no king who forgives and pardons,
אֶלָּא אָֽתָּה: only You!
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You,
מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ King Who forgives and pardons
לַעֲוֹנוֹתֵֽינוּ our iniquities,
וְלַעֲוֹנוֹת עַמּוֹ and the iniquities of His people,
בֵּית יִשְׂרָאֵל. the House of Yisrael;
וּמַעֲבִיר אַשְׁמוֹתֵֽינוּ and Who removes our trespasses
בְּכָל שָׁנָה וְשָׁנָה. each year;
מֶֽלֶךְ עַל כָּל הָאָֽרֶץ King over the whole earth,
מְקַדֵּשׁ Sanctifier
On Shabbos add:
(הַשַּׁבָּת וְ) (of the Shabbos and)
יִשְׂרָאֵל וְיוֹם הַכִּפֻּרִים: of Yisrael and the Day of Atonement.
עבודה PRAYER FOR RETURN OF DIVINE SERVICE
רְצֵה יְהֹוָה אֱלֹהֵֽינוּ Be pleased, Adonoy, our God,
בְּעַמְּךָ יִשְׂרָאֵל with Your people Yisrael
וּבִתְפִלָּתָם, and their prayer;
וְהָשֵׁב אֶת הָעֲבוֹדָה and restore the service
לִדְבִיר בֵּיתֶֽךָ to the Holy of Holies in Your abode,
וְאִשֵּׁי יִשְׂרָאֵל, and the fire-offerings of Yisrael;
וּתְפִלָּתָם בְּאַהֲבָה תְקַבֵּל and accept their prayer, lovingly
בְּרָצוֹן and willingly.
וּתְהִי לְרָצוֹן תָּמִיד And may You always find pleasure
עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךָ: with the service of Your people, Yisrael.
וְתֶחֱזֶֽינָה עֵינֵֽינוּ And may our eyes behold
בְּשׁוּבְךָ לְצִיּוֹן בְּרַחֲמִים: Your merciful return to Tziyon.
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy,
הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן: 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 We are thankful to You
שָׁאַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ that You Adonoy are our God
וֵאלֹהֵי אֲבוֹתֵֽינוּ לְעוֹלָם וָעֶד and the God of our fathers forever;
צוּר חַיֵּֽינוּ Rock of our lives,
מָגֵן יִשְׁעֵֽנוּ Shield of our deliverance,
אַתָּה הוּא לְדוֹר וָדוֹר You are in every generation.
נוֹדֶה לְּךָ We will give thanks to You
וּנְסַפֵּר תְּהִלָּתֶֽךָ and recount Your praise,
עַל חַיֵּֽינוּ for our lives
הַמְּסוּרִים בְּיָדֶֽךָ which are committed into Your hand,
וְעַל נִשְׁמוֹתֵֽינוּ and for our souls
הַפְּקוּדוֹת לָךְ which are entrusted to You,
וְעַל נִסֶּֽיךָ שֶׁבְּכָל יוֹם עִמָּֽנוּ and for Your miracles of every day with us,
וְעַל נִפְלְאוֹתֶֽיךָ וְטוֹבוֹתֶֽיךָ and for Your wonders and benefactions
שֶׁבְּכָל עֵת, at all times—
עֶֽרֶב וָבֹֽקֶר וְצָהֳרָֽיִם, evening, morning and noon.
הַטּוֹב (You are) The Beneficent One—
כִּי לֹא כָלוּ רַחֲמֶֽיךָ for Your compassion is never withheld;
וְהַמְרַחֵם And (You are) the Merciful One—
כִּי לֹא תַֽמּוּ חֲסָדֶֽיךָ, for Your kindliness never ceases;
מֵעוֹלָם קִוִּֽינוּ לָךְ: we have always placed our hope in You.
וְעַל כֻּלָּם And for all the foregoing
יִתְבָּרַךְ וְיִתְרוֹמַם blessed and exalted
שִׁמְךָ מַלְכֵּֽנוּ be your Name, our King
תָּמִיד לְעוֹלָם וָעֶד: constantly, forever and ever.
וּכְתוֹב לְחַיִּים טוֹבִים Inscribe for a good life
כָּל בְּנֵי בְרִיתֶֽךָ: 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 And all the living shall thank You forever
וִיהַלְלוּ and praise
אֶת שִׁמְךָ בֶּאֱמֶת Your Name with sincerity
הָאֵל יְשׁוּעָתֵֽנוּ the Almighty, Who is our deliverance
וְעֶזְרָתֵֽנוּ סֶֽלָה: and our help forever.
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy,
הַטּוֹב שִׁמְךָ “The Beneficent” is Your Name
וּלְךָ נָאֶה לְהוֹדוֹת: and You it is fitting to praise.
Some have the custom of saying שים שלום “Grant peace” here, (see page 000) while others say שלום רב “Abundant peace” below.
שלום PRAYER FOR PEACE
שָׁלוֹם רָב Abundant peace
עַל יִשְׂרָאֵל עַמְּךָ. upon Yisrael, Your people,
תָּשִׂים לְעוֹלָם bestow forever,
כִּי אַתָּה הוּא מֶֽלֶךְ for You King
אָדוֹן לְכָל הַשָּׁלוֹם are Master of all peace.
וְטוֹב בְּעֵינֶֽיךָ And may it be good in Your eyes
לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל and to bless Your people Yisrael,
בְּכָל עֵת וּבְכָל שָׁעָה at all times and at every moment
בִּשְׁלוֹמֶֽךָ. with Your peace.
בְּסֵֽפֶר חַיִּים בְּרָכָה וְשָׁלוֹם In the book of life, blessing, peace
וּפַרְנָסָה טוֹבָה and abundant maintenance,
נִזָּכֵר וְנִכָּתֵב may we be remembered and inscribed
לְפָנֶֽיךָ before You;
אֲנַֽחְנוּ וְכָל עַמְּךָ בֵּית יִשְׂרָאֵל we and all Your people, the House of Yisrael
לְחַיִּים טוֹבִים וּלְשָׁלוֹם: for a good life and peace.
If you forgot to say this, you need not go back and repeat the Amidah.
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy,
עֹשֶׂה הַשָּׁלוֹם: Who makes the peace.
(others conclude—
הַמְּבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל Who blesses His people Yisrael
בַּשָּׁלוֹם: with peace.)
יִהְיוּ לְרָצוֹן אִמְרֵי פִי May the words of my mouth be acceptable
וְהֶגְיוֹן לִבִּי לְפָנֶֽיךָ and the thoughts of my heart — before You
יְהֹוָה צוּרִי וְגוֹאֲלִי: Adonoy, my Rock and my Redeemer.
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ Our God and God of our fathers,
תָּבֹא לְפָנֶֽיךָ תְּפִלָּתֵֽנוּ, let our prayer come before you
וְאַל תִּתְעַלַּם מִתְּחִנָּתֵֽנוּ and do not ignore our supplication.
שֶׁאֵין אֲנַֽחְנוּ עַזֵּי פָנִים For we are not so brazen-faced
וּקְשֵׁי עֹֽרֶף and stiff-necked
לוֹמַר לְפָנֶֽיךָ to say to you,
יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ Adonoy, our God, and God of our fathers,
צַדִּיקִים אֲנַֽחְנוּ וְלֹא חָטָֽאנוּ “We are righteous and have not sinned.”
אֲבָל אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ חָטָֽאנוּ: But, indeed, we and our fathers have sinned.
אָשַֽׁמְנוּ. We have trespassed [against God and man, and we are devastated by our guilt];
בָּגַֽדְנוּ. We have betrayed [God and man, we have been ungrateful for the good done to us];
גָּזַֽלְנוּ. דִּבַּֽרְנוּ דֹּֽפִי. We have stolen; We have slandered.
הֶעֱוִֽינוּ. We have caused others to sin;
וְהִרְשַֽׁעְנוּ. We have caused others to commit sins for which they are called רְשָׁעִים, wicked;
זַֽדְנוּ. We have sinned with malicious intent;
חָמַֽסְנוּ. We have forcibly taken others' possessions even though we paid for them;
טָפַֽלְנוּ שֶֽׁקֶר. We have added falsehood upon falsehood; We have joined with evil individuals or groups;
יָעַֽצְנוּ רָע. We have given harmful advice;
כִּזַּֽבְנוּ. לַֽצְנוּ. We have deceived; we have mocked;
מָרַֽדְנוּ. We have rebelled against God and His Torah;
נִאַֽצְנוּ. We have caused God to be angry with us;
סָרַֽרְנוּ. We have turned away from God's Torah;
עָוִֽינוּ. We have sinned deliberately;
פָּשַֽׁעְנוּ. We have been negligent in our performance of the commandments;
צָרַֽרְנוּ. We have caused our friends grief;
קִשִּֽׁינוּ עֹֽרֶף. We have been stiff-necked, refusing to admit that our suffering is caused by our own sins.
רָשַֽׁעְנוּ. We have committed sins for which we are called רָשָׁע, [raising a hand to hit someone].
שִׁחַֽתְנוּ. We have committed sins which are the result of moral corruption;
תִּעַֽבְנוּ. We have committed sins which the Torah refers to as abominations;
תָּעִֽינוּ. We have gone astray;
תִּעְתָּֽעְנוּ: We have led others astray.
סַֽרְנוּ We have turned away
מִמִּצְוֹתֶֽיךָ from Your commandments
וּמִמִּשְׁפָּטֶֽיךָ הַטּוֹבִים and from Your good laws,
וְלֹא שָֽׁוָה לָֽנוּ. and we have gained nothing from it.
וְאַתָּה צַדִּיק And You are the Righteous One
עַל כָּל הַבָּא עָלֵֽינוּ. in all [punishment] that has come upon us;
כִּי אֱמֶת עָשִֽׂיתָ for You have acted truthfully
וַאֲנַֽחְנוּ הִרְשָֽׁעְנוּ: and we have acted wickedly.
מַה נֹּאמַר לְפָנֶֽיךָ What shall we say before You,
יוֹשֵׁב מָרוֹם. Who dwells on high;
וּמַה נְּסַפֵּר לְפָנֶֽיךָ and what shall we relate to You
שׁוֹכֵן שְׁחָקִים. Who dwells in the heavens?
הֲלֹא כָּל הַנִּסְתָּרוֹת וְהַנִּגְלוֹת For everything, both hidden and revealed,
אַתָּה יוֹדֵֽעַ: You know.
אַתָּה יוֹדֵֽעַ רָזֵי עוֹלָם. You know the mysteries of the universe,
וְתַעֲלוּמוֹת סִתְרֵי כָל חָי: and the hidden secrets of every individual.
אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בָֽטֶן You search all our innermost thoughts,58The 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.
וּבוֹחֵן כְּלָיוֹת וָלֵב: and probe our mind59The literal meaning of כְּלָיוֹת is “kidneys,” which are said to give counsel to the heart.— Avudraham and heart.
אֵין דָּבָר נֶעְלָם מִמֶּֽךָּ. There is nothing hidden from You,
וְאֵין נִסְתָּר and there is nothing concealed
מִנֶּֽגֶד עֵינֶֽיךָ: from Your sight.
וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךָ And so may it be Your will
יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. Adonoy our God and God of our fathers,
שֶׁתְּכַפֵּר לָֽנוּ that You pardon us
עַל כָּל חַטֹּאתֵֽינוּ. for all our careless sins,
וְתִסְלַח לָֽנוּ and that You forgive us
עַל כָּל עֲוֹנוֹתֵֽינוּ. for all our deliberate sins,
וּתִמְחָל לָֽנוּ and that You grant us atonement
עַל כָּל פְּשָׁעֵֽינוּ: for all our rebellious sins:
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּאֹֽנֶס וּבְרָצוֹן: under compulsion60Even 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 And for the sin we committed before You
בְּאִמּוּץ הַלֵּב: by callously hardening the heart.61This would include not giving charity with a whole heart, and not helping a needy fellow Jew.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בִּבְלִי דָֽעַת: inadvertently.62The 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 And for the sin we committed before You
בְּבִטּוּי שְׂפָתָֽיִם: with an utterance of the lips.63This 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 For the sin we committed before You
בְּגָלוּי וּבַסָּֽתֶר: openly and secretly.64A 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 And for the sin we committed before You
בְּגִלּוּי עֲרָיוֹת: in sexual immorality.65This also includes such things that arouse desire for forbidden sexual relationships, such as embracing or dancing.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּדִבּוּר פֶּה: through [misuse of our power of] speech.66This 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 And for the sin we committed before You
בְּדַעַת וּבְמִרְמָה: with knowledge and with deceit.67This includes false advertising and dishonesty in business matters.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּהַרְהוֹר הַלֵּב: by improper thoughts.68Evil thoughts, lustful thoughts, heretical thoughts, and suspicious thoughts about righteous people are included.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּהוֹנָֽאַת רֵֽעַ: by cheating a fellow-man.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּוִדּוּי פֶּה: with [mere] verbal confession.69This 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 And for the sin we committed before You
בִּוְעִידַת זְנוּת: by joining in a lewd gathering.70Any gathering or intimate meeting for the purpose of sexual immortality is included.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּזָדוֹן וּבִשְׁגָגָה: intentionally and unintentionally.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּזִלְזוּל הוֹרִים by insufficient respect for parents
וּמוֹרִים: and teachers.71Not 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 For the sin we committed before You
בְּחֹֽזֶק יָד: by using coercion [to harm others].72This includes using physical, political or financial power to harm someone.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּחִלּוּל הַשֵּׁם: by desecrating the Divine Name.73This involves any sin committed that becomes public knowledge, including improper conduct with one’s fellow man.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּטִפְשׁוּת פֶּה: with foolish talk.74This refers to idle talk and gossip.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּטֻמְאַת שְׂפָתָֽיִם: with impurity of the lips.75This includes profanity and unclean language.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּיֵֽצֶר הָרָע: with the Evil Inclination.76When a person allows his Evil Inclination to rule over him, he commits a sin.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּיוֹדְעִים וּבְלֹא יוֹדְעִים: knowingly and unknowingly.77We 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. And for all of these, God of pardon,
סְלַח לָֽנוּ. מְחַל לָֽנוּ. pardon us, forgive us,
כַּפֶּר לָֽנוּ: grant us atonement.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּכַפַּת שֹֽׁחַד: by forcing someone to give or take bribes.78A bribe is not limited to money or gifts; it includes flattery or personal favors.— Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּכַֽחַשׁ וּבְכָזָב: by false denial and false promise.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּלָשׁוֹן הָרָע: by evil talk [slander].79This 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 And for the sin we committed before You
בְּלָצוֹן: by scoffing.80Ridicule of a person, a commandment, or guards of Torah are all included in the sin of scoffing.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּמַשָּׂא וּבְמַתָּן: in business dealings.81This would include overcharging, misrepresenting, false-labeling and all other such deceitful practices.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּמַאֲכָל וּבְמִשְׁתֶּה: in eating and drinking.82Eating 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 For the sin we committed before You
בְּנֶֽשֶׁךְ וּבְמַרְבִּית: by [taking or giving] interest and by usury.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בִּנְטִיַּת גָּרוֹן: by haughtily stretching forth the neck.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּשִׂקּוּר עָֽיִן: with gazing of the eyes.83This refers to using the eyes to gaze at forbidden things.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּשִֽׂיחַ שִׂפְתוֹתֵֽינוּ: by the prattle of our lips.84This includes idle gossip, which is certainly forbidden in the synagogue at all times.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּעֵינַֽיִם רָמוֹת: with haughty eyes.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּעַזּוּת מֶֽצַח: with impudence.85Speaking “with chutzpah” to Torah scholars, or to someone more learned than himself is included in עַזּוּת מֵצַח.
וְעַל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. And for all of these, God of pardon,
סְלַח לָֽנוּ. מְחַל לָֽנוּ. pardon us, forgive us,
כַּפֶּר לָֽנוּ: grant us atonement.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בִּפְרִֽיקַת עֹל: by throwing off the yoke [of heaven].86Rejecting 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 And for the sin we committed before You
בִּפְלִילוּת: in passing judgment.87This 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 For the sin we committed before You
בִּצְדִיַּת רֵֽעַ: by entrapping a fellowman.88This includes even attempting to harm someone; even if no harm was actually done, he still needs forgiveness.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּצָרוּת עָֽיִן: by a begrudging eye.89Not doing a favor, not giving charity properly, and feeling bad at someone else’s success are included.—Siddur HaGra
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בְּקַלּוּת רֹאשׁ: by lightmindedness.90Lightmindedness or frivolity in the synagogue or Bais Midrash or while wearing tefillin are serious sins.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּקַשְׁיוּת עֹֽרֶף: by being stiff-necked [stubborn].91Rejecting 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 For the sin we committed before You
בְּרִיצַת רַגְלַֽיִם לְהָרַע: by running to do evil.
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בִּרְכִילוּת: by talebearing.92This 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 For the sin we committed before You
בִּשְׁבֽוּעַת שָׁוְא: by swearing in vain.93This includes swearing falsely or even swearing a useless oath.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּשִׂנְאַת חִנָּם: by unwarranted hatred.94Hating someone because of jealousy, or because he doesn’t conform to your ideas of ettiquete.
עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You
בִּתְשֽׂוּמֶת יָד: by breach of trust.95Denying that you owe someone a monetary debt when he asks for payment.—Siddur HaGra
וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You
בְּתִמְהוֹן לֵבָב: by a confused heart.96This 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. And for all of these, God of pardon,
סְלַח לָֽנוּ. מְחַל לָֽנוּ. pardon us, forgive us,
כַּפֶּר לָֽנוּ: grant us atonement.
וְעַל חֲטָאִים And for sins
שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we are obligated to bring
עוֹלָה: a burnt-offering.97A burnt-offering is brought for failure to fulfill any positive commandment, e.g, putting on non-kosher tefillin.
וְעַל חֲטָאִים And for sins
שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we are obligated to bring
חַטָּאת: a sin-offering.98A sin-offering is brought for unintentionally transgressing any prohibitive commandment punishable by excision (כָּרֵת) if it were done with intent.
וְעַל חֲטָאִים And for sins
שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we are obligated to bring
קָרְבַּן עוֹלֶה וְיוֹרֵד: a “fluctuating” offering.99The 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 And for sins
שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we are obligated to bring
אָשָׁם וַדַּאי a guilt-offering for certain
וְתָלוּי: or for doubtful trespasses.100This 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 And for sins
שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we incur the penalty
מַכַּת מַרְדּוּת: of lashing for violations of Rabbinic law.101A Rabbinic Court had the right to impose lashing for a violation of a rabbinic injunction.
וְעַל חֲטָאִים And for sins
שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we incur the penalty
מַלְקוּת אַרְבָּעִים: of forty lashes.102Forty 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 And for sins
שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we incur the penalty
מִיתָה בִּידֵי שָׁמָֽיִם: of death at the hand of Heaven.
וְעַל חֲטָאִים And for sins
שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we incur the penalty
כָּרֵת וַעֲרִירִי: of excision and childlessness.103One 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 And for sins
שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we are liable
אַרְבַּע מִיתוֹת to any of the four death penalties
בֵּית דִּין. inflicted by the [Rabbinic] Court [which are]:
סְקִילָה. שְׂרֵפָה. stoning, burning,
הֶֽרֶג. וְחֶֽנֶק. beheading or strangulation.104Stoning 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 For [transgressing]
מִצְוַת עֲשֵׂה positive commandments,
וְעַל and for [transgressing]
מִצְוַת לֹא תַעֲשֶׂה. prohibitive commandments,
בֵּין שֶׁיֶּשׁ בָּהּ whether the prohibition can be corrected
קוּם עֲשֵׂה. by a specifically prescribed act,105For example returning the stolen money would be a corrective measure for the prohibition of stealing.
וּבֵין שֶׁאֵין בָּהּ or whether it cannot be corrected
קוּם עֲשֵׂה. by a specifically prescribed act,
אֶת הַגְּלוּיִים לָֽנוּ for those of which we are aware
וְאֶת שֶׁאֵינָם גְּלוּיִים לָֽנוּ. and for those of which we are not aware.
אֶת הַגְּלוּיִים לָֽנוּ For those of which we are aware,
כְּבָר אֲמַרְנוּם לְפָנֶֽיךָ. we have already declared before You
וְהוֹדִֽינוּ לְךָ עֲלֵיהֶם. and confessed them unto You;
וְאֶת שֶׁאֵינָם גְּלוּיִם לָֽנוּ and those of which we are not aware,
לְפָנֶֽיךָ הֵם גְּלוּיִים וִידוּעִים. before You they are revealed and known,
כַּדָּבָר שֶׁנֶּאֱמַר as it is said,
הַנִּסְתָּרֹת “The hidden things
לַיהֹוָה אֱלֹהֵֽינוּ. belong to Adonoy, our God,
וְהַנִּגְלֹת לָֽנוּ but the revealed things are for us
וּלְבָנֵֽינוּ עַד עוֹלָם. and for our children forever,
לַעֲשׂוֹת that we might fulfill
אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת: all the words of this Torah.”106Devorim 29:28.
כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל For You are the Pardoner of Yisrael,
וּמָחֳלָן לְשִׁבְטֵי יְשֻׁרוּן and the Forgiver of the tribes of Yeshurun
בְּכָל דּוֹר וָדוֹר in every generation,
וּמִבַּלְעָדֶֽיךָ אֵין לָֽנוּ מֶֽלֶךְ and beside You, we have no King
מוֹחֵל וְסוֹלֵֽחַ אֶלָּא אָֽתָּה: Who forgives and pardons—only You!
אֱלֹהַי. עַד שֶׁלֹּא נוֹצַֽרְתִּי God, before I was formed,
אֵינִי כְדַאי, I was unworthy [to be created].
וְעַכְשָׁו שֶׁנּוֹצַֽרְתִּי And now that I have been formed,
כְּאִלּוּ לֹא נוֹצַֽרְתִּי. it is as if I had not been formed.
עָפָר אֲנִי בְּחַיָּי. I am like dust while I live,
קַל וָחֹֽמֶר בְּמִיתָתִי. how much more so when I am dead.
הֲרֵי אֲנִי לְפָנֶֽיךָ Here I am before You
כִּכְלִי מָלֵא בוּשָׁה וּכְלִמָּה. like a vessel filled with shame.
יְהִי רָצוֹן מִלְּפָנֶֽיךָ May it be Your will,
יְהֹוָה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי Adonoy, my God, and the God of my fathers,
שֶׁלֹּא אֶחֱטָא עוֹד. that I shall sin no more,
וּמַה שֶּׁחָטָֽאתִי לְפָנֶֽיךָ and the sins I have committed before You,
מָרֵק בְּרַחֲמֶֽיךָ הָרַבִּים. cleanse them in Your abundant mercies;
אֲבָל לֹא עַל יְדֵי but not through
יִסּוּרִים וָחֳלָיִם רָעִים: suffering and severe illness.
אֱלֹהַי נְצוֹר לְשׁוֹנִי מֵרָע My God, guard my tongue from evil
וּשְׂפָתַי מִדַּבֵּר מִרְמָה and my lips from speaking deceitfully.
וְלִמְקַלְלַי To those who curse me,
נַפְשִׁי תִדּוֹם may my soul be unresponsive;
וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה and let my soul be like dust to all.
פְּתַח לִבִּי בְּתוֹרָתֶֽךָ Open my heart to Your Torah
וּבְמִצְוֹתֶֽיךָ תִּרְדּוֹף נַפְשִׁי and let my soul pursue Your commandments.
וְכֹל הַחוֹשְׁבִים עָלַי רָעָה And all who plan evil against me,
מְהֵרָה הָפֵר עֲצָתָם quickly annul their counsel
וְקַלְקֵל מַחֲשַׁבְתָּם: and frustrate their intention.
עֲשֵׂה לְמַֽעַן שְׁמֶֽךָ, Act for the sake of Your Name.
עֲשֵׂה לְמַֽעַן יְמִינֶֽךָ, Act for the sake of Your right hand.
עֲשֵׂה לְמַֽעַן קְדֻשָּׁתֶֽךָ, Act for the sake of Your holiness.
עֲשֵׂה לְמַֽעַן תּוֹרָתֶֽךָ. Act for the sake of Your Torah.
לְמַֽעַן יֵחָלְצוּן יְדִידֶֽיךָ In order that Your loved ones be released,
הוֹשִֽׁיעָה יְמִינְךָ וַעֲנֵֽנִי: deliver [with] Your right hand and answer me.
יִהְיוּ לְרָצוֹן אִמְרֵי פִי May the words of my mouth be acceptable
וְהֶגְיוֹן לִבִּי לְפָנֶֽיךָ and the thoughts of my heart — before You
יְהֹוָה צוּרִי וְגוֹאֲלִי: Adonoy, my Rock and my Redeemer.
עֹשֶׂה הַשָּׁלוֹם בִּמְרוֹמָיו He Who makes the peace in His high heavens
הוּא יַעֲשֶׂה שָׁלוֹם may He make peace
עָלֵֽינוּ וְעַל כָּל יִשְׂרָאֵל upon us and upon all Yisrael
וְאִמְרוּ אָמֵן: and say Amein.
יְהִי רָצוֹן מִלְּפָנֶֽיךָ May it be Your will,
יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ Adonoy, our God, and the God of our Fathers
שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ that the Holy Temple be rebuilt
בִּמְהֵרָה בְיָמֵֽינוּ speedily in our days,
וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ: and grant us our share in Your Torah.
וְשָׁם נַעֲבָדְךָ בְּיִרְאָה And there we will serve You reverently
כִּימֵי עוֹלָם as in the days of old,
וּכְשָׁנִים קַדְמוֹנִיּוֹת: and in earlier years.
וְעָרְבָה לַיהֹוָה And let Adonoy be pleased
מִנְחַת יְהוּדָה with the offerings of Yehudah
וִירוּשָׁלָֽםִ and Yerushalayim
כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת: as in the days of old and in earlier years.