THINGS TO KNOW:
Listening to the sound of the shofar on both days of Rosh Hashanah is the primary mitzvah of the day, of every adult Jew (except when the holiday falls on Shabbat).
The rabbis establish that one must hear a minimum of 30 shofar blasts in the specific order to fulfill the obligation.
In most congregations a total of 100 shofar blasts are sounded throughout the service.
Focusing of the heart - BOTH of the listener and the ba'al tokea/ba'alat tekiah is fundamental for doing this mitzvah, so in most synagogues there is complete silence from the congregation.
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§ The mishna says: The length of a terua is equal to the length of three whimpers. The Gemara asks: Isn’t it taught in a baraita that the length of a terua is equal to the length of three shevarim, i.e., broken blasts, which presumably are longer than whimpers? Abaye said: In this matter, the tanna’im certainly disagree. Although the first baraita can be reconciled with the mishna, this second baraita clearly reflects a dispute. As it is written: “It is a day of sounding [terua] the shofar to you” (Numbers 29:1), and we translate this verse in Aramaic as: It is a day of yevava to you. And to define a yevava, the Gemara quotes a verse that is written about the mother of Sisera: “Through the window she looked forth and wailed [vateyabev], the mother of Sisera” (Judges 5:28). One Sage, the tanna of the baraita, holds that this means moanings, broken sighs, as in the blasts called shevarim. And one Sage, the tanna of the mishna, holds that it means whimpers, as in the short blasts called teruot.
The dispute among the rabbis regarding the sound of a teruah, whether it is a deep sigh or a short piercing cry, is not settled. Therefore, we have to hear both the shevarim and the teruah, as well as a combination of them. In other words, three medium blasts and nine quick blasts sounded together.
~ Why do you think the rabbis understood whimpering as the basic measure of the blasts of the shofar?
(טו) כת' רבי' סעדיה מה שצונו הבורא יתברך לתקוע בשופר בראש השנה יש בזה עשרה ענינים. הענין הראשון מפני שהיום היתה תחלת הבריאה שבו ברא הקב"ה את העולם ומלך עליו וכן עושים המלכים בתחלת מלכותם שתוקעים לפניהם בחצוצרות ובקרנות להודיע ולהשמיע בכל מקום התחלת מלכותם וכן אנו ממליכין עלינו את הבורא ליום זה וכך אמר דוד בחצוצרות וקול שופר הריעו לפני המלך ה'. והענין השני כי יום ראש השנה הוא ראשון לעשרת ימי תשובה ותוקעי' בו בשופר להכריז על ראשנו כמי שמזהיר ואומר כל הרוצה לשוב ישוב ואם לאו אל יקרא תגר על עצמו. וכן עושין המלכים מזהירין את העם תחלה בגזרותם וכל העובר אחר ההזהרה אין שומעין לו טענה. והענין השלישי להזכירנו מעמד הר סיני שנא' בו וקול שופר חזק מאד ונקבל על עצמנו מה שקבלו אבותינו על עצמם נעשה ונשמע. והענין הרביעי להזכירנו דברי הנביאים שנמשלו בתקיעת שופר שנא' ושמע השומע את קול השופר ולא נזהר ותבא חרב ותקחהו דמו בראשו יהיה והוא נזהר נפשו מלט. והענין החמשי להזכירנו חרבן בית המקדש וקול תרועת מלחמות האויבים כמו שנאמ' כי קול שופר שמעה נפשי תרועת מלחמה וכשאנו שומעים קול השופר נבקש מאת השם על בנין בית המקדש. והענין הששי להזכירנו עקידת יצחק שמסר נפשו לשמים וכן אנחנו נמסור נפשנו על קדושת שמו ויעלה זכרוננו לפניו לטובה. והענין השביעי כשנשמע תקיעת השופר נירא ונחרד ונשבר עצמנו לפני הבורא כי כך הוא טבע השופר מרעיד ומחריד כמו שנאמ' אם יתקע שופר בעיר ועם לא יחרדו. והענין השמיני להזכיר יום הדין הגדול ולירא ממנו שנא' בו קרוב יום ה' הגדול קרוב ומהר מאד יום שופר ותרועה. והענין התשיעי להזכירנו קבוץ נדחה ישראל ולהתאוות אליו שנא' בו והיה ביום ההוא יתקע בשופר גדול ובאו האובדים בארץ אשור וכו'. והענין העשירי להזכירנו תחיית המתי ולהאמין בה שנאמר בה כל יושבי תבל ושוכני ארץ כנשוא נס הרים תראו וכתקוע שופר תשמעו.
Rav Saadia Gaon writes that there are 10 reasons why the Exalted Creator commanded us to blow the shofar on Rosh Hashana.
1. This day is the beginning of creation when God created the world and ruled over it. At the beginning of a king's reign, they sounds the trumpets and shofars, to promulgate in all locations that the new reign has begun; likewise, we accept upon ourselves God's reign on this day [by sounding the shofar]. This is also why King David said (Ps. 98:6) "with trumpets and the blast of the horn raise a shout before Ad-nay, the King"
2. RH is the 1st of the 10 Days of Teshuva, and we blow the shofar in order to announce that all those who wish to do teshuva, should do so, and if not, there is no excuse. This is like what the kings do, that warn the people regarding a decree, and whoever transgresses the decree after the warning has no claim.
3. The shofar reminds us of the shofar at Mt. Sinai, when we accepted the Torah, as it is written "and a very loud blast of the shofar" (Exodus 19:16), and our ancestors accepted upon themselves "we will do and we will listen" (Exodus 24:7).
4. The shofar reminds us the words of the Prophets, who are compared to the tekiot of the shofar, as it is written " If anybody hears the sound of the horn but ignores the warning, and the sword comes and dispatches him, his blood shall be on his own head. Since he heard the sound of the horn but ignored the warning, his bloodguilt shall be upon himself; had he taken the warning, he would have saved his life." (Ezekiel 33:4-5).
5. The Shofar reminds us of the destruction of the Holy Temple and the cries of war, as it is written "Oh, the walls of my heart! My heart moans within me, I cannot be silent;
6. The shofar reminds us of the Binding of Isaac, who was ready to give his life for the sake of Heaven; likewise, we should also dedicate ourselves to sanctifying His name, and He will surely recall us for the good.
7. When we hear the sound of the shofar, we will tremble, be in awe and see our brokeness. This is the nature of the sound of the shofar, it causes one to tremble with trepidation, as it is written "When a ram’s horn is sounded in a town, do the people not take alarm?" (Amos 3:6).
8. The shofar reminds us of the ultimate Day of Judgment, as it is written "The great day of Ad-nay is approaching, approaching most swiftly... a day of shofar blasts and alarms" (Zephaniah 1:14-16).
9. The shofar reminds us of the Gathering of the Exiles when the shofar will be sounded, and this causes us to yearn for that time, as it is written "And in that day, a great ram’s horn shall be sounded" (Isaiah 27:13).
10. The shofar reminds us to believe in the resurrection of the dead, as it is written "all you who live in the land, and inhabit the earth, when a flag is raised in the hills, take note! When a ram’s horn is blown, give heed!" (Isaiah 18:3).
~ Of those 10 reasons, which ones most resonate with you? Why?
~ According to this parable of the Ba'al Shem Tov, why do we blow the shofar?
~ How does the idea of the soul being exiled figure in this parable?
A King had an only son, the apple of his eye. The King wanted his son to master different fields of knowledge and to experience various cultures, so he sent him to a far-off country, supplied with a generous quantity of silver and gold.
Far away from home, the son squandered all the money until he was left completely destitute. In his distress he resolved to return to his father's house and after much difficulty, he managed to arrive at the gate of the courtyard to his father's palace.
In the passage of time, he had actually forgotten the language of his native country, and he was unable to identify himself to the guards. In utter despair he began to cry out in a loud voice, and the King, who recognized the voice of his son, went out to him and brought him into the house, kissing him and hugging him.
~ The cry of the prince is the shofar blast. The king is God. The prince is the soul or the Jewish people.
(ליקוטים יקרים ד"מ ע"ג)
See above for an adaptation
2. Liturgical Structure of Rosh Hashanah (both days, similar to Shabbat and Holidays; total 4 services)
1. Ma'ariv
2. Shacharit and Musaf
3. Mincha
2a. Morning Prayer Service and its structure
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3. Main themes of Rosh Hashanah
מַלְכֻיּוֹת — זִכְרוֹנוֹת — שׁוֹפָרוֹת
Malchuyot - Kingship: the theme of coronation
Zichronot - Remembrances: the theme of memory
Shofarot - Shofars: the theme of sounding the shofar
(מט) אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ
(נ) וּקְדוֹשִׁים
(נא) בְּכָל יוֹם יְהַלְלֽוּךָ סֶּֽלָה:
(נב) וּבְכֵן
(נג) תֵּן פַּחְדְּךָ ה' אֱלֹקֵֽינוּ
(נד) עַל כָּל מַעֲשֶֽׂיךָ
(נה) וְאֵימָתְךָ עַל כָּל מַה שֶּׁבָּרָֽאתָ.
(נו) וְיִירָאֽוּךָ כָּל הַמַּעֲשִׂים
(נז) וְיִשְׁתַּחֲווּ לְפָנֶיךָ
(נח) כָּל הַבְּרוּאִים.
(נט) וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת
(ס) לַעֲשׂוֹת רְצוֹנְךָ
(סא) בְּלֵבָב שָׁלֵם.
(סב) כְּמוֹ שֶׁיָּדַֽעְנוּ ה' אֱלֹקֵֽינוּ
(סג) שֶׁהַשִּׁלְטוֹן לְפָנֶֽיךָ
(סד) עֹז בְּיָדְךָ
(סה) וּגְבוּרָה בִּימִינֶֽךָ
(סו) וְשִׁמְךָ נוֹרָא
(סז) עַל כָּל מַה שֶּׁבָּרָֽאתָ:
(סח) וּבְכֵן
(סט) תֵּן כָּבוֹד ה' לְעַמֶּֽךָ
(ע) תְּהִלָּה לִירֵאֶֽיךָ
(עא) וְתִקְוָה טוֹבָה לְדוֹרְשֶֽׁיךָ
(עב) וּפִתְחוֹן פֶּה
(עג) לַמְיַחֲלִים לָךְ.
(עד) שִׂמְחָה לְאַרְצֶֽךָ וְשָׂשׂוֹן לְעִירֶֽךָ
(עה) וּצְמִיחַת קֶֽרֶן לְדָוִד עַבְדֶּֽךָ
(עו) וַעֲרִיכַת נֵר
(עז) לְבֶן־יִשַׁי מְשִׁיחֶֽךָ
(עח) בִּמְהֵרָה בְיָמֵֽינוּ:
(עט) וּבְכֵן
(פ) צַדִּיקִים יִרְאוּ וְיִשְׂמָֽחוּ
(פא) וִישָׁרִים יַעֲלֹֽזוּ
(פב) וַחֲסִידִים בְּרִנָּה יָגִֽילוּ
(פג) וְעוֹלָֽתָה תִּקְפָּץ פִּֽיהָ.
(פד) וְכָל הָרִשְׁעָה כֻּלָּהּ כְּעָשָׁן תִּכְלֶה
(פה) כִּי תַעֲבִיר מֶמְשֶֽׁלֶת זָדוֹן
(פו) מִן הָאָֽרֶץ:
(פז) וְתִמְלוֹךְ אַתָּה ה' לְבַדֶּֽךָ
(פח) עַל כָּל מַעֲשֶֽׂיךָ
(פט) בְּהַר צִיּוֹן מִשְׁכַּן כְּבוֹדֶֽךָ
(צ) וּבִירוּשָׁלַֽיִם עִיר קָדְשֶֽׁךָ.
(צא) כַּכָּתוּב בְּדִבְרֵי קָדְשֶֽׁךָ
(צב) יִמְלֹךְ ה' לְעוֹלָם
(צג) אֱלֹקַֽיִךְ צִיּוֹן
(צד) לְדֹר וָדֹר
(צה) הַלְלוּיָהּ:
(צו) קָדוֹשׁ אַתָּה וְנוֹרָא שְׁמֶֽךָ
(צז) וְאֵין אֱלֽוֹקַּ מִבַּלְעָדֶֽיךָ.
(צח) כַּכָּתוּב
(צט) וַיִּגְבַּהּ ה' צְבָאוֹת
(ק) בַּמִּשְׁפָּט
(קא) וְהָאֵל הַקָּדוֹשׁ
(קב) נִקְדַּשׁ בִּצְדָקָה.
(קג) בָּרוּךְ אַתָּה ה'
(קד) הַמֶּֽלֶךְ הַקָּדוֹשׁ:
(49) You are holy and Your Name is holy
(50) and holy beings(51) praise You every day, forever.
(52) And so,
(53) grant
that Your awe, Adonoy, our God,
(54) be upon all Your works,
(55) and Your dread upon all You have created;
(56) and [then] all [Your] works will fear You,
(57) and prostrate before You
(58) will be all [Your] created beings.
(59) And may they all form a single band
(60) to do Your will
(61) with a perfect heart.
(62) For we know Adonoy, our God
(63) that rulership is Yours,
(64) strength is in Your hand,
(65) might is in Your right hand
(66) and Your Name is awesome
(67) over all You have created.
(68) And so,
(69) grant honor, Adonoy, to Your people,
(70) praise to those who fear You,
(71) good hope to those who seek You
(72) confident speech
(73) to those who yearn for You,
(74) joy to Your land, gladness to Your city,
(75) flourishing of pride to David, Your servant
(76) and an array of light
(77) to the son of Yishai, Your anointed,
(78) speedily in our days.
(79) And so
(80) the righteous will see [this] and rejoice,
(81) and the upright will be jubilant,
(82) and the pious will exult with joyous song;
(83) injustice will close its mouth,
(84) and all the wickedness will vanish like smoke,
(85) when You remove the rule of evil
(86) from the earth.
(87) And You Adonoy will reign alone
(88) over all Your works
(89) on Mount Tziyon, dwelling place of Your glory,
(90) and in Yerushalayim, city of Your Sanctuary,
(91) as it is written in Your holy words,
(92) “Adonoy will reign forever;
(93) Your God, Tziyon,
(94) throughout all generations.
(95) Praise God.”
(96) Holy are You, and awesome is Your Name,
(97) and there is no God beside You,
(98) as it is written,
(99) “And Adonoy Tzevaot is exalted
(100) through justice
(101) and the Almighty, the Holy One,
(102) is sanctified through righteousness.”
(103) Blessed are You, Adonoy,
(104) the King, the Holy One.
(מב) וּנְתַנֶּה תֹּקֶף קְדֻשַּׁת הַיּוֹם. כִּי הוּא נוֹרָא וְאָיוֹם. וּבוֹ תִנָּשֵׂא מַלְכוּתֶֽךָ. וְיִכּוֹן בְּחֶֽסֶד כִּסְאֶֽךָ. וְתֵשֵׁב עָלָיו בֶּאֱמֶת. אֱמֶת כִּי אַתָּה הוּא דַיָּן וּמוֹכִֽיחַ וְיוֹדֵֽעַ וָעֵד. וְכוֹתֵב וְחוֹתֵם וְסוֹפֵר וּמוֹנֶה. וְתִזְכֹּר כָּל הַנִּשְׁכָּחוֹת. וְתִפְתַּח אֶת סֵֽפֶר הַזִּכְרוֹנוֹת. וּמֵאֵלָיו יִקָּרֵא. וְחוֹתָם יַד כָּל אָדָם בּוֹ. וּבְשׁוֹפָר גָּדוֹל יִתָּקַע. וְקוֹל דְּמָמָה דַקָּה יִשָּׁמַע. וּמַלְאָכִים יֵחָפֵזוּן. וְחִיל וּרְעָדָה יֹאחֵזוּן. וְיֹאמְרוּ הִנֵּה יוֹם הַדִּין. לִפְקֹד עַל צְבָא מָרוֹם בַּדִּין. כִּי לֹא יִזְכּוּ בְעֵינֶֽיךָ בַדִּין. וְכָל בָּאֵי עוֹלָם יַעַבְרוּן לְפָנֶֽיךָ כִּבְנֵי מָרוֹן. כְּבַקָּרַת רוֹעֶה עֶדְרוֹ. מַעֲבִיר צֹאנוֹ תַּֽחַת שִׁבְטוֹ. כֵּן תַּעֲבִיר וְתִסְפֹּר וְתִמְנֶה. וְתִפְקֹד נֶֽפֶשׁ כָּל חָי. וְתַחְתֹּךְ קִצְבָה לְכָל בְּרִיּוֹתֶֽיךָ. וְתִכְתֹּב אֶת גְּזַר דִּינָם:
(מג) בְּרֹאשׁ הַשָּׁנָה יִכָּתֵבוּן וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן. כַּמָּה יַעַבְרוּן. וְכַמָּה יִבָּרֵאוּן. מִי יִחְיֶה. וּמִי יָמוּת. מִי בְקִצּוֹ. וּמִי לֹא בְקִצּוֹ. מִי בַמַּֽיִם. וּמִי בָאֵשׁ. מִי בַחֶֽרֶב. וּמִי בַחַיָּה. מִי בָרָעָב. וּמִי בַצָּמָא. מִי בָרַֽעַשׁ. וּמִי בַמַּגֵּפָה. מִי בַחֲנִיקָה וּמִי בַסְּקִילָה. מִי יָנוּחַ. וּמִי יָנֽוּעַ. מִי יִשָּׁקֵט. וּמִי יִטָּרֵף. מִי יִשָּׁלֵו. וּמִי יִתְיַסָּר. מִי יֵעָנִי. וּמִי יֵעָשֵׁר. מִי יִשָּׁפֵל. וּמִי יָרוּם:
(מד) וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה מַעֲבִירִין אֶת רֽוֹעַ הַגְּזֵרָה:
(מה) כִּי כְּשִׁמְךָ כֵּן תְּהִלָּתֶֽךָ. קָשֶׁה לִכְעֹס וְנֽוֹחַ לִרְצוֹת. כִּי לֹא תַחְפֹּץ בְּמוֹת הַמֵּת. כִּי אִם בְּשׁוּבוֹ מִדַּרְכּוֹ וְחָיָה. וְעַד יוֹם מוֹתוֹ תְּחַכֶּה לּוֹ. אִם יָשׁוּב מִיַּד תְּקַבְּלוֹ:
(מו) אֱמֶת כִּי אַתָּה הוּא יוֹצְרָם. וְאַתָּה יוֹדֵֽעַ יִצְרָם. כִּי הֵם בָּשָׂר וָדָם: אָדָם יְסוֹדוֹ מֵעָפָר וְסוֹפוֹ לֶעָפָר. בְּנַפְשׁוֹ יָבִיא לַחְמוֹ. מָשׁוּל כְּחֶֽרֶס הַנִּשְׁבָּר. כְּחָצִיר יָבֵשׁ. וּכְצִיץ נוֹבֵל. כְּצֵל עוֹבֵר. וּכְעָנָן כָּלָה. וּכְרֽוּחַ נוֹשָֽׁבֶת. וּכְאָבָק פּוֹרֵֽחַ. וְכַחֲלוֹם יָעוּף: וְאַתָּה הוּא מֶֽלֶךְ אֵל חַי וְקַיָּם:
(39) Rabbi Amnon of Mayence, a great scholar, a person of wealth, a handsome man of noble ancestry was under great pressure from the lords and Archbishop of the city to change his faith and adopt their religion. He repeatedly ignored them but on one occasion, in order to put them off, he asked for three days to consider their request. Afterwards he was heartbroken because he had given the impression that he might actually consider renouncing his belief in the One Living God. He refused food or drink; weeping bitterly over his lapse, he refused to accept the sympathy and consolation of friends and relatives.
(40) At the end of the three days he was summoned by the Archbishop, but he ignored the summons. A distinguished delegation was sent to ask him to appear at the court but he refused them. Finally, he was brought before the court by force, and the Archbishop demanded, “Why did you not come and answer me as you promised?” Rabbi Amnon answered, “As a punishment, you should have my tongue cut out, because my tougue deceived you.” Rabbi Amnon thought to sanctify God’s Name in this manner, since his tongue had uttered such a promise. The Archbishop replied, “No, I will not cut out your tongue for it spoke well, instead, I will cut off your feet for they did not bring you to me.” The tyrant ordered that his hands and feet be cut off in piecemeal fashion; asking him at each interval if he was willing to renounce his faith. He was finally released and sent home with his severed and mutilated limbs aside him in bed.
(41) The holiday of Rosh Hashana was at hand, and the Rabbi, dying from the effects of his wounds, was at his own request carried into the synagogue, bringing his severed limbs with him. When the Chazzan was about to recite the Kedushah, Rabbi Amnon asked him to stop, saying, “Pause that I may sanctify His Most Holy Name,” and he said in a loud voice: וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה, and thus may this sanctification ascend to You, inferring that with his terrible suffering, he had sanctified God’s Name. He then began reciting the וּנְתַנֶּה תֹּקֶף, and with the words אֱמֶת כִּי אַתָּה הוּא דַיָּן וּמוֹכִֽיח, true that You are Judge and Admonisher, he indicated his acceptance of God’s Divine judgment, and with the words וְתִכְתֹּב אֶת גְּזַר דִּינָם, and You recorded the decree of their judgments, he manifested his belief that his fate had been decreed on Rosh Hashana. No sooner had he finished the prayer when he expired. Three days later, he appeared to Rabbi Kolonymus ben Meshullam in a dream and taught him this prayer, asking him to introduce it to all congregations as a testimonial and as a memorial for him. This prayer has formed a portion of our Service ever since.
(42) Let us describe the great holiness of this day, for it is awesome and frightening. On this day, Your Kingship is uplifted, and Your throne is established with kindness, and You sit upon it in truth. True that You are judge, admonisher, knower and witness; and You inscribe, seal, record and count, and recall all forgotten things. You open the book of records and it reads of itself; and the signature of every man is in it. A great shofar is sounded, and a silent, gentle voice is heard; and the angels are alarmed, pangs of fear and trembling seize them, and they declare, “behold the Day of Judgment.” The heavenly host is arraigned in judgment, for they are not guiltless in Your eyes in judgment.All mankind pass before You like young sheep. As a shepherd inspects his flock, making his sheep pass under his rod, so do You cause to pass, count, number, and review the soul of every living being, determining the life-span of every creature; and You record the decree of their judgment.
(43) On Rosh Hashana their decree is inscribed, and on Yom Kippur it is sealed, how many will pass away and how many will be created, who will live and who will die; who will come to his timely end, and who to an untimely end; who will perish by fire and who by water; who by the sword and who by beast; who by hunger and who by thirst; who by earthquake and who by the plague; who by strangling and who by stoning; who will be at rest and who will wander about; who will have serenity and who will be confused; who will be tranquil and who will be tormented; who will become poor and who will become wealthy; who will be brought to a low state and who will be uplifted.
(44) Congregation followed by Chazzan:
But repentance, and prayer and charity annul the evil decree.
(45) For as Your Name, so is Your praise, You are slow to anger and easy to pacify;
For You do not desire death [for the sinner] but that he turn from his evil way and live. And even until his dying day, You wait for him— if he repents, You immediately accept him.
(46) True, You are their Creator, and You know their impulse that they are [but] flesh and blood. Man, his beginning is from dust and ends in dust; risking his life, he gets his bread, he is like a potsherd that is breakable, like grass that withers, like the flower that fades, like the shadow that passes, like the cloud that vanishes, like the wind that blows, like the dust that flies, and like a fleeting dream. But You are the King, the Almighty, the living and everlasting God.
(47) The Ark is closed
(כט) וְהָיְתָ֥ה לָכֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם בַּחֹ֣דֶשׁ הַ֠שְּׁבִיעִ֠י בֶּֽעָשׂ֨וֹר לַחֹ֜דֶשׁ תְּעַנּ֣וּ אֶת־נַפְשֹֽׁתֵיכֶ֗ם וְכׇל־מְלָאכָה֙ לֹ֣א תַעֲשׂ֔וּ הָֽאֶזְרָ֔ח וְהַגֵּ֖ר הַגָּ֥ר בְּתוֹכְכֶֽם׃ (ל) כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י ה' תִּטְהָֽרוּ׃ (לא) שַׁבַּ֨ת שַׁבָּת֥וֹן הִיא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹׁתֵיכֶ֑ם חֻקַּ֖ת עוֹלָֽם׃
(כז) אַ֡ךְ בֶּעָשׂ֣וֹר לַחֹ֩דֶשׁ֩ הַשְּׁבִיעִ֨י הַזֶּ֜ה י֧וֹם הַכִּפֻּרִ֣ים ה֗וּא מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹׁתֵיכֶ֑ם וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַה'׃ (כח) וְכׇל־מְלָאכָה֙ לֹ֣א תַעֲשׂ֔וּ בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה כִּ֣י י֤וֹם כִּפֻּרִים֙ ה֔וּא לְכַפֵּ֣ר עֲלֵיכֶ֔ם לִפְנֵ֖י ה' אֱלֹקֵיכֶֽם׃
(ז) וּבֶעָשׂוֹר֩ לַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י הַזֶּ֗ה מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹׁתֵיכֶ֑ם כׇּל־מְלָאכָ֖ה לֹ֥א תַעֲשֽׂוּ׃
The five occurrences of the root , here translated as "self-denial", indicate according to the rabbis, the five abstentions of Yom Kippur:
- Food and drink
- Wearing leather shoes
- Bathing
- Anointing
- Sexual relations
2. Liturgical Structure of Yom Kippur (unique, total 5 services)
1. Ma'ariv
2. Shacharit and Musaf
3. Mincha
4. Ne'ilah
The regular evening service is added in many Conservative congregations before the last blast of shofar. In Orthodox congregations, the blast happens and then they have the regular evening service.
2a. Prayer Structure is similar to Rosh Hashanah
3. Main Themes of Yom Kippur
(ב) אוֹר זָרוּעַ לַצַּדִּיק
(ג) וּלְיִשְׁרֵי לֵב שִׂמְחָה:
(ז) עַל דַּֽעַת הַמָּקוֹם
(ח) וְעַל דַּֽעַת הַקָּהָל.
(ט) בִּישִׁיבָה שֶׁל מַֽעְלָה
(י) וּבִישִׁיבָה שֶׁל מַֽטָּה.
(יא) אָֽנוּ מַתִּירִין
(יב) לְהִתְפַּלֵּל עִם הָעֲבַרְיָנִים:
(יג) כָּל נִדְרֵי
(יד) וֶאֱסָרֵי
(טו) וּשְׁבוּעֵי
(טז) וַחֲרָמֵי
(יז) וְקוֹנָמֵי
(יח) וְכִנּוּיֵי.
(יט) וְקִנוּסֵי
(כ) דִּנְדַֽרְנָא.
(כא) וּדְאִשְׁתַּבַּֽעְנָא.
(כב) וּדְאַחֲרִימְנָא.
(כג) וּדְאָסַֽרְנָא עַל נַפְשָׁתָֽנָא.
(כד) מִיּוֹם כִּפּוּרִים זֶה
(כה) עַד יוֹם כִּפּוּרִים
(כו) הַבָּא עָלֵֽינוּ לְטוֹבָה.
(כז) בְּכֻלְּהוֹן אִחֲרַֽטְנָא בְהוֹן.
(כח) כֻּלְּהוֹן יְהוֹן שָׁרָן.
(כט) שְׁבִיקִין, שְׁבִיתִין,
(ל) בְּטֵלִין וּמְבֻטָּלִין,
(לא) לָא שְׁרִירִין
(לב) וְלָא קַיָּמִין:
(לג) נִדְרָֽנָא לָא נִדְרֵי.
(לד) וֶאֱסָרָֽנָא
(לה) לָא אֱסָרֵי.
(לו) וּשְׁבוּעָתָֽנָא לָא שְׁבוּעוֹת:
(לח) וְנִסְלַח לְכָל עֲדַת
(לט) בְּנֵי יִשְׂרָאֵל
(מ) וְלַגֵּר הַגָּר בְּתוֹכָם
(מא) כִּי לְכָל הָעָם בִּשְׁגָגָה:
(מב) סְלַח נָא לַעֲוֹן הָעָם הַזֶּה
(מג) כְּגֹֽדֶל
(מד) חַסְדֶּֽךָ
(מה) וְכַאֲשֶׁר נָשָֽׂאתָה לָעָם הַזֶּה
(מו) מִמִּצְרַֽיִם וְעַד הֵֽנָּה:
(מז) וְשָׁם נֶאֱמַר:
(מט) וַיֹּֽאמֶר ה'
(נ) סָלַֽחְתִּי כִּדְבָרֶֽךָ:
(נב) בָּרוּךְ אַתָּה ה'
(נג) אֱלֹקֵֽינוּ מֶֽלֶךְ הָעוֹלָם
(נד) שֶׁהֶחֱיָֽנוּ וְקִיְּמָֽנוּ
(נה) וְהִגִּיעָֽנוּ לַזְּמַן הַזֶּה:
(1) The Ark is opened and the Torah scrolls are taken out. The following verse is then chanted responsively several times:
(2) Light is sown for the righteous
(3) and for the upright in heart—joy Psalms 97:11.
The following declaration is made by the Chazzan and repeated three times:
(7) With the consent of the Almighty,
(8) and consent of this congregation,
(9) in a convocation of the heavenly court,
(10) and a convocation of the lower court
(11) we hereby grant permission
(12) to pray with transgressors.
(13) All vows,
(14) and things we have made forbidden on ourselves,
(15) and oaths,
(16) and items we have consecrated to the Temple,
(17) and vows issued with the expression “konum,”
(18) and vows which are abbreviated,
(19) and vows issued with the expression “kanos,”
(20) that we have vowed,
(21) and sworn,
(22) and dedicated,
(23) and made forbidden upon ourselves;
(24) from this Yom Kippur
(25) until next Yom Kippur—
(26) may it come to us at a good time—
(27) We regret having made them;
(28) may they all be permitted,
(29) forgiven, eradicted
(30) and nullified,
(31) and may they not be valid
(32) or exist any longer.
(33) Our vows shall no longer be vows,
(34) and our prohibitions
(35) shall no longer be prohibited,
(36) and our oaths are no longer oaths.
(37)
The Chazzan and congregation say three times:
(38) Forgive the entire congregation
(39) of the Children of Yisrael
(40) and the stranger amongst them;
(41) for the entire people sin unintentionally.
(42) Please pardon the sins of this nation
(43) in accordance with the greatness
(44) of Your lovingkindness;
(45) and as You forgave this people
(46) from when it left Mitzrayim until now.
(47) And there it is said:
(48)
Congregation says three times:
(49) “And Adonoy said
(50) I have pardoned [them] as you have asked”
(51)
Chazzan says and congregation repeats each word after him:
(52) Blessed are You, Adonoy,
(53) our God, King of the Universe
(54) Who has kept us alive and sustained us
(55) and brought us to this time.
(56)
The Ark is closed:
(ג) אָבִֽינוּ מַלְכֵּֽנוּ
(ד) חָטָֽאנוּ לְפָנֶֽיךָ:
(ה) אָבִֽינוּ מַלְכֵּֽנוּ
(ו) אֵין לָֽנוּ מֶֽלֶךְ אֶלָּא אָֽתָּה:
(ז) אָבִֽינוּ מַלְכֵּֽנוּ
(ח) עֲשֵׂה עִמָּֽנוּ
(ט) לְמַֽעַן שְׁמֶֽךָ:
(י) אָבִֽינוּ מַלְכֵּֽנוּ
(יא) חַדֵּשׁ עָלֵֽינוּ שָׁנָה טוֹבָה:
(יב) אָבִֽינוּ מַלְכֵּֽנוּ
(יג) בַּטֵּל מֵעָלֵֽינוּ כָּל גְּזֵרוֹת קָשׁוֹת:
(יד) אָבִֽינוּ מַלְכֵּֽנוּ
(טו) בַּטֵּל מַחְשְׁבוֹת שׂוֹנְאֵֽינוּ:
(טז) אָבִֽינוּ מַלְכֵּֽנוּ
(יז) הָפֵר עֲצַת אוֹיְבֵֽינוּ:
(יח) אָבִֽינוּ מַלְכֵּֽנוּ
(יט) כַּלֵּה כָּל צַר וּמַשְׂטִין מֵעָלֵֽינוּ:
(כ) אָבִֽינוּ מַלְכֵּֽנוּ
(כא) סְתוֹם פִּיּוֹת מַשְׂטִינֵֽנוּ
(כב) וּמְקַטְרִיגֵֽנוּ:
(כג) אָבִֽינוּ מַלְכֵּֽנוּ
(כד) כַּלֵּה דֶּֽבֶר וְחֶֽרֶב וְרָעָב וּשְׁבִי
(כה) וּמַשְׁחִית וְעָוֹן
(כו) מִבְּנֵי בְרִיתֶֽךָ:
(כז) אָבִֽינוּ מַלְכֵּֽנוּ
(כח) מְנַע מַגֵּפָה מִנַּחֲלָתֶֽךָ:
(כט) אָבִֽינוּ מַלְכֵּֽנוּ
(ל) סְלַח וּמְחַל לְכָל עֲוֹנוֹתֵֽינוּ:
(לא) אָבִֽינוּ מַלְכֵּֽנוּ
(לב) מְחֵה וְהַעֲבֵר פְּשָׁעֵֽינוּ
(לג) וְחַטֹּאתֵֽינוּ מִנֶּֽגֶד עֵינֶֽיךָ:
(לד) אָבִֽינוּ מַלְכֵּֽנוּ
(לה) מְחוֹק בְּרַחֲמֶֽיךָ הָרַבִּים
(לו) כָּל שִׁטְרֵי חוֹבוֹתֵֽינוּ:
(לז) אָבִֽינוּ מַלְכֵּֽנוּ
(לח) הַחֲזִירֵֽנוּ
(לט) בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶֽיךָ:
(מ) אָבִֽינוּ מַלְכֵּֽנוּ
(מא) שְׁלַח רְפוּאָה שְׁלֵמָה
(מב) לְחוֹלֵי עַמֶּֽךָ:
(מג) אָבִֽינוּ מַלְכֵּֽנוּ
(מד) קְרַע רֹֽעַ גְּזַר דִּינֵֽנוּ:
(מה) אָבִֽינוּ מַלְכֵּֽנוּ
(מו) זָכְרֵֽנוּ בְּזִכָּרוֹן טוֹב לְפָנֶֽיךָ:
(מז) אָבִֽינוּ מַלְכֵּֽנוּ
(מח) כָּתְבֵֽנוּ בְּסֵֽפֶר חַיִּים טוֹבִים:
(מט) אָבִֽינוּ מַלְכֵּֽנוּ
(נ) כָּתְבֵֽנוּ
(נא) בְּסֵֽפֶר גְּאֻלָּה וִישׁוּעָה:
(נב) אָבִֽינוּ מַלְכֵּֽנוּ
(נג) כָּתְבֵֽנוּ
(נד) בְּסֵֽפֶר פַּרְנָסָה וְכַלְכָּלָה:
(נה) אָבִֽינוּ מַלְכֵּֽנוּ
(נו) כָּתְבֵֽנוּ בְּסֵֽפֶר זְכֻיּוֹת:
(נז) אָבִֽינוּ מַלְכֵּֽנוּ
(נח) כָּתְבֵֽנוּ
(נט) בְּסֵֽפֶר סְלִיחָה וּמְחִילָה:
(ס) אָבִֽינוּ מַלְכֵּֽנוּ
(סא) הַצְמַח לָֽנוּ יְשׁוּעָה בְּקָרוֹב:
(סב) אָבִֽינוּ מַלְכֵּֽנוּ
(סג) הָרֵם קֶֽרֶן יִשְׂרָאֵל עַמֶּֽךָ:
(סד) אָבִֽינוּ מַלְכֵּֽנוּ
(סה) הָרֵם קֶֽרֶן מְשִׁיחֶֽךָ:
(סו) אָבִֽינוּ מַלְכֵּֽנוּ
(סז) מַלֵּא יָדֵֽינוּ מִבִּרְכוֹתֶֽיךָ:
(סח) אָבִֽינוּ מַלְכֵּֽנוּ
(סט) מַלֵּא אֲסָמֵֽינוּ שָׂבָע:
(ע) אָבִֽינוּ מַלְכֵּֽנוּ
(עא) שְׁמַע קוֹלֵֽנוּ
(עב) חוּס וְרַחֵם עָלֵֽינוּ:
(עג) אָבִֽינוּ מַלְכֵּֽנוּ
(עד) קַבֵּל
(עה) בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵֽנוּ:
(עו) אָבִֽינוּ מַלְכֵּֽנוּ
(עז) פְּתַח שַׁעֲרֵי שָׁמַֽיִם לִתְפִלָּתֵֽנוּ:
(עח) אָבִֽינוּ מַלְכֵּֽנוּ
(עט) זָכוֹר כִּי עָפָר אֲנָֽחְנוּ:
(פ) אָבִֽינוּ מַלְכֵּֽנוּ
(פא) נָא אַל תְּשִׁיבֵֽנוּ
(פב) רֵיקָם מִלְּפָנֶֽיךָ:
(פג) אָבִֽינוּ מַלְכֵּֽנוּ
(פד) תְּהֵא הַשָּׁעָה הַזֹּאת
(פה) שְׁעַת רַחֲמִים
(פו) וְעֵת רָצוֹן מִלְּפָנֶֽיךָ:
(פז) אָבִֽינוּ מַלְכֵּֽנוּ
(פח) חֲמוֹל עָלֵֽינוּ
(פט) וְעַל עוֹלָלֵֽינוּ וְטַפֵּֽנוּ:
(צ) אָבִֽינוּ מַלְכֵּֽנוּ
(צא) עֲשֵׂה לְמַֽעַן
(צב) הֲרוּגִים עַל שֵׁם קָדְשֶֽׁךָ:
(צג) אָבִֽינוּ מַלְכֵּֽנוּ
(צד) עֲשֵׂה לְמַֽעַן
(צה) טְבוּחִים
(צו) עַל יִחוּדֶֽךָ:
(צז) אָבִֽינוּ מַלְכֵּֽנוּ
(צח) עֲשֵׂה לְמַֽעַן
(צט) בָּאֵי בָאֵשׁ וּבַמַּֽיִם
(ק) עַל קִדּוּשׁ שְׁמֶֽךָ:
(קא) אָבִֽינוּ מַלְכֵּֽנוּ
(קב) נְקוֹם נִקְמַת דַּם עֲבָדֶֽיךָ הַשָּׁפוּךְ:
(קג) אָבִֽינוּ מַלְכֵּֽנוּ
(קד) עֲשֵׂה לְמַעַנְךָ אִם לֹא לְמַעֲנֵֽנוּ:
(קה) אָבִֽינוּ מַלְכֵּֽנוּ
(קו) עֲשֵׂה לְמַעַנְךָ וְהוֹשִׁיעֵֽנוּ:
(קז) אָבִֽינוּ מַלְכֵּֽנוּ
(קח) עֲשֵׂה לְמַֽעַן רַחֲמֶֽיךָ הָרַבִּים:
(קט) אָבִֽינוּ מַלְכֵּֽנוּ
(קי) עֲשֵׂה לְמַֽעַן
(קיא) שִׁמְךָ הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא
(קיב) שֶׁנִּקְרָא עָלֵֽינוּ:
(קיג) אָבִֽינוּ מַלְכֵּֽנוּ
(קיד) חָנֵּֽנוּ וַעֲנֵֽנוּ
(קיה) כִּי אֵין בָּֽנוּ מַעֲשִׂים
(קיו) עֲשֵׂה עִמָּֽנוּ צְדָקָה וָחֶֽסֶד
(קיז) וְהוֹשִׁיעֵֽנוּ:
(3) Our Father, our King!
(4) we have sinned before You.
(5) Our Father our King!
(6) we have no King except You.
(7) Our Father, our King!
(8) deal with us [kindly]
(9) for the sake of Your Name.
(10) Our Father, our King!
(11) renew for us a good year.
(12) Our Father, our King!
(13) annul all harsh decrees concerning us.
(14) Our Father, our King!
(15) annul the designs of those who hate us.
(16) Our Father, our King!
(17) thwart the plans of our enemies.
(18) Our Father, our King!
(19) rid us of every oppressor and adversary.
(20) Our Father, our King!
(21) close the mouths of our adversaries
(22) and our accusers.
(23) Our Father, our King!
(24) remove pestilence, sword, famine, captivity,
(25) destruction and [the burden of] iniquity
(26) from the members of Your covenant.
(27) Our Father, our King!
(28) withhold the plague from Your inheritance.
(29) Our Father, our King!
(30) forgive and pardon all our iniquities.
(31) Our Father, our King!
(32) blot out and remove our transgressions
(33) and sins from before Your eyes.
(34) Our Father, our King!
(35) erase in Your abundant mercy
(36) all records of our liabilities.
(37) Our Father, our King!
(38) bring us back
(39) in wholehearted repentance before You.
(40) Our Father, our King!
(41) send complete healing
(42) to the sick among Your people.
(43) Our Father, our King!
(44) tear up the evil [parts] of our sentence.
(45) Our Father, our King!
(46) remember us favorably before You.
(47) Our Father, our King!
(48) inscribe us in the Book of Good Life.
(49) Our Father, our King!
(50) inscribe us
(51) in the Book of Redemption and Deliverance.
(52) Our Father, our King!
(53) inscribe us
(54) in the Book of Maintenance and Sustenance.
(55) Our Father, our King!
(56) inscribe us in the Book of Merits.
(57) Our Father, our King!
(58) inscribe us
(59) in the Book of Pardon and Forgiveness.
(60) Our Father, our King!
(61) cause deliverance to spring forth for us soon.
(62) Our Father, our King!
(63) raise up the might of Yisrael Your people.
(64) Our Father, our King!
(65) raise up the might of Your anointed.
(66) Our Father, our King!
(67) fill our hands with Your blessings.
(68) Our Father, our King!
(69) fill our storehouses with abundance.
(70) Our Father, our King!
(71) hear our voice,
(72) spare us and have compassion upon us.
(73) Our Father, our King!
(74) accept
(75) our prayer with compassion and favor.
(76) Our Father, our King!
(77) open the gates of heaven to our prayer.
(78) Our Father, our King!
(79) remember, that we are dust.
(80) Our Father, our King!
(81) please do not turn us away
(82) empty-handed from You.
(83) Our Father, our King!
(84) let this hour be
(85) an hour of compassion
(86) and a time of favor before You.
(87) Our Father, our King!
(88) have compassion upon us,
(89) and upon our children and infants.
(90) Our Father, our King!
(91) do it for the sake of those
(92) who were slain for Your Holy Name.
(93) Our Father, our King!
(94) do it for the sake of those
(95) who were slaughtered
(96) for [proclaiming] Your Unity.
(97) Our Father, our King!
(98) do it for the sake of those
(99) who went through fire and water
(100) for the sanctification of Your Name.
(101) Our Father, our King!
(102) avenge the spilled blood of Your servants.
(103) Our Father, our King!
(104) do it for Your sake if not for ours.
(105) Our Father, our King!
(106) do it for Your sake and deliver us.
(107) Our Father, our King!
(108) do it for the sake of Your great mercy.
(109) Our Father, our King!
(110) do it for the sake
(111) of Your great, mighty, and awesome Name
(112) which is proclaimed upon us.
(113) Our Father, our King!
(114) favor us and answer us
(115) for we have no accomplishments;
(116) deal with us charitably and kindly
(117) and deliver us.
(118)
The Ark is closed:
(רצג) אֱלֹקֵֽינוּ וֵאלֹקֵי אֲבוֹתֵֽינוּ
(רצד) תָּבֹא לְפָנֶֽיךָ תְּפִלָּתֵֽנוּ,
(רצה) וְאַל תִּתְעַלַּם מִתְּחִנָּתֵֽנוּ
(רצו) שֶׁאֵין אֲנַֽחְנוּ עַזֵּי פָנִים
(רצז) וּקְשֵׁי עֹֽרֶף
(רצח) לוֹמַר לְפָנֶֽיךָ
(רצט) ה' אֱלֹקֵֽינוּ וֵאלֹקֵי אֲבוֹתֵֽינוּ
(ש) צַדִּיקִים אֲנַֽחְנוּ וְלֹא חָטָֽאנוּ
(שא) אֲבָל אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ חָטָֽאנוּ:
(שב) אָשַֽׁמְנוּ.
(שג) בָּגַֽדְנוּ.
(שד) גָּזַֽלְנוּ. דִּבַּֽרְנוּ דֹּֽפִי.
(שה) הֶעֱוִֽינוּ.
(שו) וְהִרְשַֽׁעְנוּ.
(שז) זַֽדְנוּ.
(שח) חָמַֽסְנוּ.
(שט) טָפַֽלְנוּ שֶֽׁקֶר.
(שי) יָעַֽצְנוּ רָע.
(שיא) כִּזַּֽבְנוּ. לַֽצְנוּ.
(שיב) מָרַֽדְנוּ.
(שיג) נִאַֽצְנוּ.
(שיד) סָרַֽרְנוּ.
(שיה) עָוִֽינוּ.
(שיו) פָּשַֽׁעְנוּ.
(שיז) צָרַֽרְנוּ.
(שיח) קִשִּֽׁינוּ עֹֽרֶף.
(שיט) רָשַֽׁעְנוּ.
(שכ) שִׁחַֽתְנוּ.
(שכא) תִּעַֽבְנוּ.
(שכב) תָּעִֽינוּ.
(שכג) תִּעְתָּֽעְנוּ:
(שכד) סַֽרְנוּ
(שכה) מִמִּצְוֹתֶֽיךָ
(שכו) וּמִמִּשְׁפָּטֶֽיךָ הַטּוֹבִים
(שכז) וְלֹא שָֽׁוָה לָֽנוּ.
(שכח) וְאַתָּה צַדִּיק
(שכט) עַל כָּל הַבָּא עָלֵֽינוּ.
(של) כִּי אֱמֶת עָשִֽׂיתָ
(שלא) וַאֲנַֽחְנוּ הִרְשָֽׁעְנוּ:
(שלב) מַה נֹּאמַר לְפָנֶֽיךָ
(שלג) יוֹשֵׁב מָרוֹם.
(שלד) וּמַה נְּסַפֵּר לְפָנֶֽיךָ
(שלה) שׁוֹכֵן שְׁחָקִים.
(שלו) הֲלֹא כָּל הַנִּסְתָּרוֹת וְהַנִּגְלוֹת
(שלז) אַתָּה יוֹדֵֽעַ:
(שלח) אַתָּה יוֹדֵֽעַ רָזֵי עוֹלָם.
(שלט) וְתַעֲלוּמוֹת סִתְרֵי כָל חָי:
(שמ) אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בָֽטֶן
(שמא) וּבוֹחֵן כְּלָיוֹת וָלֵב:
(שמב) אֵין דָּבָר נֶעְלָם מִמֶּֽךָּ.
(שמג) וְאֵין נִסְתָּר
(שמד) מִנֶּֽגֶד עֵינֶֽיךָ:
(שמה) וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךָ
(שמו) ה' אֱלֹקֵֽינוּ וֵאלֹקֵי אֲבוֹתֵֽינוּ.
(שמז) שֶׁתְּכַפֵּר לָֽנוּ
(שמח) עַל כָּל חַטֹּאתֵֽינוּ.
(שמט) וְתִסְלַח לָֽנוּ
(שנ) עַל כָּל עֲוֹנוֹתֵֽינוּ.
(שנא) וּתִמְחָל לָֽנוּ
(שנב) עַל כָּל פְּשָׁעֵֽינוּ:
(שנג) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שנד) בְּאֹֽנֶס וּבְרָצוֹן:
(שנה) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שנו) בְּאִמּוּץ הַלֵּב:
(שנז) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שנח) בִּבְלִי דָֽעַת:
(שנט) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שס) בְּבִטּוּי שְׂפָתָֽיִם:
(שסא) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שסב) בְּגָלוּי וּבַסָּֽתֶר:
(שסג) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שסד) בְּגִלּוּי עֲרָיוֹת:
(שסה) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שסו) בְּדִבּוּר פֶּה:
(שסז) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שסח) בְּדַעַת וּבְמִרְמָה:
(שסט) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שע) בְּהַרְהוֹר הַלֵּב:
(שעא) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שעב) בְּהוֹנָֽאַת רֵֽעַ:
(שעג) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שעד) בְּוִדּוּי פֶּה:
(שעה) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שעו) בִּוְעִידַת זְנוּת:
(שעז) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שעח) בְּזָדוֹן וּבִשְׁגָגָה:
(שעט) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שפ) בְּזִלְזוּל הוֹרִים
(שפא) וּמוֹרִים:
(שפב) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שפג) בְּחֹֽזֶק יָד:
(שפד) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שפה) בְּחִלּוּל הַשֵּׁם:
(שפו) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שפז) בְּטִפְשׁוּת פֶּה:
(שפח) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שפט) בְּטֻמְאַת שְׂפָתָֽיִם:
(שצ) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שצא) בְּיֵֽצֶר הָרָע:
(שצב) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שצג) בְּיוֹדְעִים וּבְלֹא יוֹדְעִים:
(שצד) וְעַל כֻּלָּם אֱלֽוֹקַּ סְלִיחוֹת.
(שצה) סְלַח לָֽנוּ. מְחַל לָֽנוּ.
(שצו) כַּפֶּר לָֽנוּ:
(שצז) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(שצח) בְּכַפַּת שֹֽׁחַד:
(שצט) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(ת) בְּכַֽחַשׁ וּבְכָזָב:
(תא) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תב) בְּלָשׁוֹן הָרָע:
(תג) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תד) בְּלָצוֹן:
(תה) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תו) בְּמַשָּׂא וּבְמַתָּן:
(תז) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תח) בְּמַאֲכָל וּבְמִשְׁתֶּה:
(תט) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תי) בְּנֶֽשֶׁךְ וּבְמַרְבִּית:
(תיא) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תיב) בִּנְטִיַּת גָּרוֹן:
(תיג) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תיד) בְּשִׂקּוּר עָֽיִן:
(תיה) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תיו) בְּשִֽׂיחַ שִׂפְתוֹתֵֽינוּ:
(תיז) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תיח) בְּעֵינַֽיִם רָמוֹת:
(תיט) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תכ) בְּעַזּוּת מֶֽצַח:
(תכא) וְעַל כֻּלָּם אֱלֽוֹקַּ סְלִיחוֹת.
(תכב) סְלַח לָֽנוּ. מְחַל לָֽנוּ.
(תכג) כַּפֶּר לָֽנוּ:
(תכד) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תכה) בִּפְרִֽיקַת עֹל:
(תכו) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תכז) בִּפְלִילוּת:
(תכח) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תכט) בִּצְדִיַּת רֵֽעַ:
(תל) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תלא) בְּצָרוּת עָֽיִן:
(תלב) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תלג) בְּקַלּוּת רֹאשׁ:
(תלד) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תלה) בְּקַשְׁיוּת עֹֽרֶף:
(תלו) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תלז) בְּרִיצַת רַגְלַֽיִם לְהָרַע:
(תלח) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תלט) בִּרְכִילוּת:
(תמ) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תמא) בִּשְׁבֽוּעַת שָׁוְא:
(תמב) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תמג) בְּשִׂנְאַת חִנָּם:
(תמד) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תמה) בִּתְשֽׂוּמֶת יָד:
(תמו) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ
(תמז) בְּתִמְהוֹן לֵבָב:
(תמח) וְעַל כֻּלָּם אֱלֽוֹקַּ סְלִיחוֹת.
(תמט) סְלַח לָֽנוּ. מְחַל לָֽנוּ.
(תנ) כַּפֶּר לָֽנוּ:
(תנא) וְעַל חֲטָאִים
(תנב) שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם
(תנג) עוֹלָה:
(תנד) וְעַל חֲטָאִים
(תנה) שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם
(תנו) חַטָּאת:
(תנז) וְעַל חֲטָאִים
(תנח) שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם
(תנט) קָרְבַּן עוֹלֶה וְיוֹרֵד:
(תס) וְעַל חֲטָאִים
(תסא) שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם
(תסב) אָשָׁם וַדַּאי
(תסג) וְתָלוּי:
(תסד) וְעַל חֲטָאִים
(תסה) שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם
(תסו) מַכַּת מַרְדּוּת:
(תסז) וְעַל חֲטָאִים
(תסח) שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם
(תסט) מַלְקוּת אַרְבָּעִים:
(תע) וְעַל חֲטָאִים
(תעא) שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם
(תעב) מִיתָה בִּידֵי שָׁמָֽיִם:
(תעג) וְעַל חֲטָאִים
(תעד) שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם
(תעה) כָּרֵת וַעֲרִירִי:
(תעו) וְעַל חֲטָאִים
(תעז) שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם
(תעח) אַרְבַּע מִיתוֹת
(תעט) בֵּית דִּין.
(תפ) סְקִילָה. שְׂרֵפָה.
(תפא) הֶֽרֶג. וְחֶֽנֶק.
(תפב) עַל
(תפג) מִצְוַת עֲשֵׂה
(תפד) וְעַל
(תפה) מִצְוַת לֹא תַעֲשֶׂה.
(תפו) בֵּין שֶׁיֶּשׁ בָּהּ
(תפז) קוּם עֲשֵׂה.
(תפח) וּבֵין שֶׁאֵין בָּהּ
(תפט) קוּם עֲשֵׂה.
(תצ) אֶת הַגְּלוּיִים לָֽנוּ
(תצא) וְאֶת שֶׁאֵינָם גְּלוּיִים לָֽנוּ.
(תצב) אֶת הַגְּלוּיִים לָֽנוּ
(תצג) כְּבָר אֲמַרְנוּם לְפָנֶֽיךָ.
(תצד) וְהוֹדִֽינוּ לְךָ עֲלֵיהֶם.
(תצה) וְאֶת שֶׁאֵינָם גְּלוּיִם לָֽנוּ
(תצו) לְפָנֶֽיךָ הֵם גְּלוּיִים וִידוּעִים.
(תצז) כַּדָּבָר שֶׁנֶּאֱמַר
(תצח) הַנִּסְתָּרֹת
(תצט) לַה' אֱלֹקֵֽינוּ.
(תק) וְהַנִּגְלֹת לָֽנוּ
(תקא) וּלְבָנֵֽינוּ עַד עוֹלָם.
(תקב) לַעֲשׂוֹת
(תקג) אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת:
(תקד) כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל
(תקה) וּמָחֳלָן לְשִׁבְטֵי יְשֻׁרוּן
(תקו) בְּכָל דּוֹר וָדוֹר
(תקז) וּמִבַּלְעָדֶֽיךָ אֵין לָֽנוּ מֶֽלֶךְ
(תקח) מוֹחֵל וְסוֹלֵֽחַ אֶלָּא אָֽתָּה:
(תקט) אֱלֹקַי. עַד שֶׁלֹּא נוֹצַֽרְתִּי
(תקי) אֵינִי כְדַאי,
(תקיא) וְעַכְשָׁו שֶׁנּוֹצַֽרְתִּי
(תקיב) כְּאִלּוּ לֹא נוֹצַֽרְתִּי.
(תקיג) עָפָר אֲנִי בְּחַיָּי.
(תקיד) קַל וָחֹֽמֶר בְּמִיתָתִי.
(תקיה) הֲרֵי אֲנִי לְפָנֶֽיךָ
(תקיו) כִּכְלִי מָלֵא בוּשָׁה וּכְלִמָּה.
(תקיז) יְהִי רָצוֹן מִלְּפָנֶֽיךָ
(תקיח) ה' אֱלֹקַי וֵאלֹקֵי אֲבוֹתַי
(תקיט) שֶׁלֹּא אֶחֱטָא עוֹד.
(תקכ) וּמַה שֶּׁחָטָֽאתִי לְפָנֶֽיךָ
(תקכא) מָרֵק בְּרַחֲמֶֽיךָ הָרַבִּים.
(תקכב) אֲבָל לֹא עַל יְדֵי
(תקכג) יִסּוּרִים וָחֳלָיִם רָעִים:
(293) Our God and God of our fathers,
(294) let our prayer come before you
(295) and do not ignore our supplication.
(296) For we are not so brazen-faced
(297) and stiff-necked
(298) to say to you,
(299) Adonoy, our God, and God of our fathers,
(300) “We are righteous and have not sinned.”
(301) But, indeed, we and our fathers have sinned.
(302) We have trespassed [against God and man, and we are devastated by our guilt];
(303) We have betrayed [God and man, we have been ungrateful for the good done to us];
(304) We have stolen; We have slandered.
(305) We have caused others to sin;
(306) We have caused others to commit sins for which they are called רְשָׁעִים, wicked;
(307) We have sinned with malicious intent;
(308) We have forcibly taken others' possessions even though we paid for them;
(309) We have added falsehood upon falsehood; We have joined with evil individuals or groups;
(310) We have given harmful advice;
(311) We have deceived; we have mocked;
(312) We have rebelled against God and His Torah;
(313) We have caused God to be angry with us;
(314) We have turned away from God's Torah;
(315) We have sinned deliberately;
(316) We have been negligent in our performance of the commandments;
(317) We have caused our friends grief;
(318) We have been stiff-necked, refusing to admit that our suffering is caused by our own sins.
(319) We have committed sins for which we are called רָשָׁע, [raising a hand to hit someone].
(320) We have committed sins which are the result of moral corruption;
(321) We have committed sins which the Torah refers to as abominations;
(322) We have gone astray;
(323) We have led others astray.
(324) We have turned away
(325) from Your commandments
(326) and from Your good laws,
(327) and we have gained nothing from it.
(328) And You are the Righteous One
(329) in all [punishment] that has come upon us;
(330) for You have acted truthfully
(331) and we have acted wickedly.
(332) What shall we say before You,
(333) Who dwells on high;
(334) and what shall we relate to You
(335) Who dwells in the heavens?
(336) For everything, both hidden and revealed,
(337) You know.
(338) You know the mysteries of the universe,
(339) and the hidden secrets of every individual.
(340) You search all our innermost thoughts,
(341) and probe our mind and heart.
(342) There is nothing hidden from You,
(343) and there is nothing concealed
(344) from Your sight.
(345) And so may it be Your will
(346) Adonoy our God and God of our fathers,
(347) that You pardon us
(348) for all our careless sins,
(349) and that You forgive us
(350) for all our deliberate sins,
(351) and that You grant us atonement
(352) for all our rebellious sins:
(353) For the sin we committed before You
(354) 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.
(355) And for the sin we committed before You
(356) by callously hardening the heart.40This would include not giving charity with a whole heart, and not helping a needy fellow Jew.—Siddur HaGra
(357) For the sin we committed before You
(358) 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
(359) And for the sin we committed before You
(360) 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
(361) For the sin we committed before You
(362) 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
(363) And for the sin we committed before You
(364) in sexual immorality. This also includes such things that arouse desire for forbidden sexual relationships.—Siddur HaGra
(365) For the sin we committed before You
(366) through [misuse of our power of] speech. This 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.
(367) And for the sin we committed before You
(368) with knowledge and with deceit. This includes false advertising and dishonesty in business matters.—Siddur HaGra
(369) For the sin we committed before You
(370) by improper thoughts. Evil thoughts, lustful thoughts, heretical thoughts, and suspicious thoughts about righteous people are included.—Siddur HaGra
(371) And for the sin we committed before You
(372) by cheating a fellow-man.
(373) For the sin we committed before You
(374) with [mere] verbal confession. This refers to confession of sins without feeling regret for committing them and without earnest resolve to correct them in the future.—Siddur HaGra
(375) And for the sin we committed before You
(376) by joining in a lewd gathering.
(377) For the sin we committed before You
(378) intentionally and unintentionally.
(379) And for the sin we committed before You
(380) by insufficient respect for parents
(381) and teachers.
(382) For the sin we committed before You
(383) by using coercion [to harm others]. This includes using physical, political or financial power to harm someone.
(384) And for the sin we committed before You
(385) by desecrating the Divine Name. This involves any sin committed that becomes public knowledge, including improper conduct with one’s fellow man.
(386) For the sin we committed before You
(387) with foolish talk. This refers to idle talk and gossip.
(388) And for the sin we committed before You
(389) with impurity of the lips. This includes profanity and unclean language.
(390) For the sin we committed before You
(391) with the Evil Inclination.
(392) And for the sin we committed before You
(393) knowingly and unknowingly.
(394) And for all of these, God of pardon,
(395) pardon us, forgive us,
(396) grant us atonement.
(397) For the sin we committed before You
(398) by forcing someone to give or take bribes. A bribe is not limited to money or gifts; it includes flattery or personal favors.— Siddur HaGra
(399) And for the sin we committed before You
(400) by false denial and false promise.
(401) For the sin we committed before You
(402) by evil talk [slander]. This includes 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
(403) And for the sin we committed before You
(404) by scoffing. Ridicule of a person, a commandment, or guards of Torah are all included in the sin of scoffing.—Siddur HaGra
(405) For the sin we committed before You
(406) in business dealings. This includes overcharging, misrepresenting, false-labeling and all other such deceitful practices.
(407) And for the sin we committed before You
(408) in eating and drinking. Eating forbidden (non-kosher) foods, not saying the proper blessing or grace after meals, over-eating, are included in this sin.—Siddur HaGra
(409) For the sin we committed before You
(410) by [taking or giving] interest and by usury.
(411) And for the sin we committed before You
(412) by haughtily stretching forth the neck.
(413) For the sin we committed before You
(414) with gazing of the eyes.
(415) And for the sin we committed before You
(416) by the prattle of our lips. This includes idle gossip.
(417) For the sin we committed before You
(418) with haughty eyes.
(419) And for the sin we committed before You
(420) with impudence. Speaking “with chutzpah” to Torah scholars, or to someone more learned than himself
(421) And for all of these, God of pardon,
(422) pardon us, forgive us,
(423) grant us atonement.
(424) For the sin we committed before You
(425) by throwing off the yoke [of heaven]. Rejecting 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
(426) And for the sin we committed before You
(427) in passing judgment. This includes a judge who does not render correct decisions, and it also includes not giving someone the benefit of the doubt.—Siddur HaGra
(428) For the sin we committed before You
(429) by entrapping a fellowman. This includes even attempting to harm someone; even if no harm was actually done, he still needs forgiveness.—Siddur HaGra
(430) And for the sin we committed before You
(431) by a begrudging eye. Not doing a favor, not giving charity properly, and feeling bad at someone else’s success are included.—Siddur HaGra
(432) For the sin we committed before You
(433) by lightmindedness.
(434) And for the sin we committed before You
(435) by being stiff-necked [stubborn]. Rejecting admonition and “ignoring” punishment are included.
(436) For the sin we committed before You
(437) by running to do evil.
(438) And for the sin we committed before You
(439) by talebearing. This 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
(440) For the sin we committed before You
(441) by swearing in vain. This includes swearing falsely or even swearing a useless oath.—Siddur HaGra
(442) And for the sin we committed before You
(443) by unwarranted hatred. Hating someone because of jealousy, or because he doesn’t conform to your ideas of etiquette.
(444) For the sin we committed before You
(445) by breach of trust. Denying that you owe someone a monetary debt when he asks for payment.—Siddur HaGra
(446) And for the sin we committed before You
(447) by a confused heart. This 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.—Siddur HaGra
(448) And for all of these, God of pardon,
(449) pardon us, forgive us,
(450) grant us atonement.
(451) And for sins
(452) for which we are obligated to bring
(453) a burnt-offering. A burnt-offering is brought for failure to fulfill any positive commandment, e.g, putting on non-kosher tefillin.
(454) And for sins
(455) for which we are obligated to bring
(456) a sin-offering. A sin-offering is brought for unintentionally transgressing any prohibitive commandment punishable by excision (כָּרֵת) if it were done with intent.
(457) And for sins
(458) for which we are obligated to bring
(459) a “fluctuating” offering. The 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.
(460) And for sins
(461) for which we are obligated to bring
(462) a guilt-offering for certain
(463) or for doubtful trespasses. This 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.
(464) And for sins
(465) for which we incur the penalty
(466) of lashing for violations of Rabbinic law. A Rabbinic Court had the right to impose lashing for a violation of a rabbinic injunction.
(467) And for sins
(468) for which we incur the penalty
(469) of forty lashes. Forty 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.
(470) And for sins
(471) for which we incur the penalty
(472) of death at the hand of Heaven.
(473) And for sins
(474) for which we incur the penalty
(475) of excision and childlessness.
(476) And for sins
(477) for which we are liable
(478) to any of the four death penalties
(479) inflicted by the [Rabbinic] Court [which are]:
(480) stoning, burning,
(481) beheading or strangulation.
(482) For [transgressing]
(483) positive commandments,
(484) and for [transgressing]
(485) prohibitive commandments,
(486) whether the prohibition can be corrected
(487) by a specifically prescribed act, For example returning the stolen money would be a corrective measure for the prohibition of stealing.
(488) or whether it cannot be corrected
(489) by a specifically prescribed act,
(490) for those of which we are aware
(491) and for those of which we are not aware.
(492) For those of which we are aware,
(493) we have already declared before You
(494) and confessed them unto You;
(495) and for those of which we are not aware,
(496) before You they are revealed and known,
(497) as it is said,
(498) “The hidden things
(499) belong to Adonoy, our God,
(500) but the revealed things are for us
(501) and for our children forever,
(502) that we might fulfill
(503) all the words of this Torah.”
(504) For You are the Pardoner of Yisrael,
(505) and the Forgiver of the tribes of Yeshurun
(506) in every generation,
(507) and beside You, we have no King
(508) Who forgives and pardons—only You!
(509) God, before I was formed,
(510) I was unworthy [to be created].
(511) And now that I have been formed,
(512) it is as if I had not been formed.
(513) I am like dust while I live,
(514) how much more so when I am dead.
(515) Here I am before You
(516) like a vessel filled with shame.
(517) May it be Your will,
(518) Adonoy, my God, and the God of my fathers,
(519) that I shall sin no more,
(520) and the sins I have committed before You,
(521) cleanse them in Your abundant mercies;
(522) but not through
(523) suffering and severe illness.