Machzor Yom Kippur Ashkenaz, Musaf for Yom Kippur, The Ten Martyrs

אֵֽלֶּה אֶזְכְּרָה These [martyrs] I will remember

וְנַפְשִׁי עָלַי אֶשְׁפְּכָה. כִּי בְלָעֽוּנוּ זֵדִים כְּעֻגָה בְּלִי הֲפוּכָה. כִּי בִימֵי הַשָּׂר לֹא עָלְתָה אֲרוּכָה. לַעֲשָׂרָה הֲרוּגֵי מְלוּכָה: and pour out my soul within me.¹⁹¹Tehillim 42:5 (See Metsudah) For wicked people have swallowed us, like a cake, unturned, [not fully baked]¹⁹²This verse, based on Hosea 7:8, indicates the zealousness and eagerness with which the anti-Semites pursued their murder of Jews. for during the days of Caeser¹⁹³The ten martyrs mentioned in this piyut did not live in the same era. The majority of executions, however, took place during the reign of Hadrian at the instigation of Tornasropos, during the time of the destruction of the Second Temple. there was no remedy [reprieve] for the ten martyrs, doomed to death by the [Roman] government.

בְּלָמְדוֹ סֵֽפֶר מִפִּי מְשׁוּלֵי עֲרֵמַת. וְהֵבִין וְדִקְדֵּק בְּדַת רְשׁוּמַת. וּפָתַח בִּוְאֵֽלֶּה הַמִּשְׁפָּטִים וְחָשַׁב מְזִמַּת. וְגוֹנֵב אִישׁ וּמְכָרוֹ וְנִמְצָא בְיָדוֹ מוֹת יוּמָת: Having learned the Written law from those who are compared to heaps of grain¹⁹⁴The Midrash Tanchuma compares Torah Sages to heaps of grain. [Torah Scholars], who understand how to examine the Written Law; He began to study “These are the Laws,”¹⁹⁵Shemos 21; the sixth chapter in the book of Shemos which details many of the laws dealing with criminal behavior. and with malicious intent, read the verse: “If one kidnaps a person and sells him, if he is found in his hands, he shall be put to death.”¹⁹⁶Shemos 21:16. In the “Midrash of the ten murdered martyrs” (version III) it is written, “Once Luliano Caesar decided (to study the Torah), he brought ten Sages to interpret the Scriptures for him. He read about the sale of Yosef (by his brothers) and also that if one kidnaps a person, he is put to death.”

גָּבַהּ לִבּוֹ בִּגְדוֹלִים. וְצִוָּה לְמַלֹּאת פְּלָטֵֽרוֹ נְעָלִים. וְקָרָא לַעֲשָׂרָה חֲכָמִים גְּדוֹלִים. מְבִינֵי דָת וּטְעָמֶֽיהָ בְּפִלְפּוּלִים: The head of the idolator swelled with malice and commanded to fill his palace with shoes¹⁹⁷In the Midrash (version II), it is stated that he “lined the entire palace with shoes in order that they should recognize for what item Yosef was sold, as it says: “For shoes”: for money to buy shoes (Amos 2:6). He summoned ten great scholars who understood the Law and all of its intricacies.

דִּֽינוּ מִשְׁפָּט זֶה לַאֲשֻׁרוֹ. וְאַל תְּעַוְּתֽוּהוּ בְּכָזָב לְאָמְרוֹ. כִּי אִם הוֹצִיאֽוּהוּ לַאֲמִתּוֹ וּלְאוֹרוֹ. כִּי יִמָּצֵא אִישׁ גּוֹנֵב נֶֽפֶשׁ מֵאֶחָיו מִבְּנֵי יִשְׂרָאֵל וְהִתְעַמֶּר בּוֹ וּמְכָרוֹ: [He ordered]: “decide this case objectively and don't distort it with intentional trickery, but rather bring it out to its true light:¹⁹⁸According to the Midrash (version I), first the Sages agreed to judge the case objectively, after which the question was posed. If a man was found to have kidnapped one of his brothers, from among the Children of Yisrael; treating him as a slave and selling him.”

הֵם כְּעָֽנוּ לוֹ וּמֵת הַגַּנָּב הַהוּא. נָם אַיֵּה אֲבוֹתֵיכֶם אֲשֶׁר אַחִיהֶם מְכָרֽוּהוּ. לְאֹרְחַת יִשְׁמְעֵאלִים סְחָרֽוּהוּ. וּבְעַד נַעֲלַֽיִם נְתָנֽוּהוּ: They answered him:¹⁹⁹According to the Midrash (version I), the dialogue proceeds as follows: “If so, then you deserve the death penalty.” They asked “Why?” He answered, “For the sale of Yosef, who was sold by his brothers.” “The kidnapper should be put to death.” He then exclaimed “Where are your fathers, who sold their brother and dealt him to a caravan of Ishmaelites for pairs of shoes.”²⁰⁰The source is the verse in Amos (2:6) “For you have sold a righteous man for money, and a pauper for shoes”; the Midrash Pirke De’Rabi Eliezer (38) explains that each brother took two silver coins to buy himself a pair of shoes.

וְאַתֶּם קַבְּלוּ דִין שָׁמַֽיִם עֲלֵיכֶם. כִּי מִימֵי אֲבוֹתֵיכֶם לֹא נִמְצָא כָּכֶם. וְאִם הָיוּ בַּחַיִּים הָיִֽיתִי דָנָם לִפְנֵיכֶם. וְאַתֶּם תִּשְׂאוּ עֲו‍ֹן אֲבוֹתֵֽיכֶם: You, therefore, must accept the law of God upon yourselves, for from the time of your fathers there has been none like yourselves²⁰¹In the Midrash (version III) it is written that Rabbi Yishmael asked the Angel Micha’el, “Hasn’t Hashem found anyone else from whom to take punishment for Yosef other than us?” He answered him “It is your good fortune that Hashem has not found any righteous among the sons of Yaakov but you.” For if they were still living, I would judge them before you, but now, you must bear the guilt of the sin of your fathers.

זְמַן תְּנָה לָֽנוּ שְׁלֽשֶׁת יָמִים. עַד שֶׁנֵּדַע אִם נִגְזַר הַדָּבָר מִמְּרוֹמִים. אִם אָֽנוּ חַיָּבִים וַאֲשֵׁמִים. נִסְבֹּל בִּגְזֵרַת מָלֵא רַחֲמִים: They answered,²⁰²In the Midrash (version I) it says “Give us three days to find some merit for reprieve; if none is found, do what you want.” “Give us time, three days until we can determine if this has been decreed from heaven. For if we are guilty then we will accept the decree of He who is all merciful.”

חָֽלוּ וְזָֽעוּ כֻּלָּֽמוֹ. עַל רַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל נָתְנוּ עֵינֵֽימוֹ. לְהַזְכִּיר אֶת הַשֵּׁם לַעֲלוֹת לַאֲדוֹנֵֽימוֹ. לָדַֽעַת אִם יָצְאָה הַגְּזֵֽרָה מֵאֵת אֱלֹהֵֽימוֹ: Trembling and shaking with fear They all turned to Rabbi Yishmael the High Priest²⁰³The Midrash (version I) states that they beseeched Rabbi Yishmael to do so. In version II, however, Rabbi Yishmael first volunteered, saying, “If you will agree to share the sin with me, I will mention the explicit Name and ascend to heaven and we will know; if it is decreed from heaven, we will accept it upon ourselves, but if it is not, I will nullify it with the explicit Name.” They answered, “Your sin is divided among us.” and cast their eyes on him, to mention the explicit Name of God and thereby ascend to his Master, to know if the decree has come from God.

טִהֵר רַבִּי יִשְׁמָעֵאל עַצְמוֹ וְהִזְכִּיר אֶת הַשֵּׁם בְּסִלּוּדִים. וְעָלָה לַמָּרוֹם וְשָׁאַל מֵאֵת הָאִישׁ לְבוּשׁ הַבַּדִּים. וְנָם לוֹ קַבְּלוּ עֲלֵיכֶם צַדִּיקִים וִידִידִים. כִּי שָׁמַֽעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד כִּי בְּזֹאת אַתֶּם נִלְכָּדִים: Rabbi Yishmael purified himself²⁰⁴According to the Midrash (version I), “Rabbi Yishmael purified himself with immersion and sanctifications, wrapped himself in his Talis, put on his Tefillin, and then pronounced the explicit Name of Hashem.” and, trembling, uttered the Name, and ascended to heaven,²⁰⁵The Midrash (versions II, III) says that immediately thereafter a wind carried him up to the sixth heaven. and asked the man who wore garments of linen.²⁰⁶According to the first Midrash, this person is identified as the angel, Gavri’el, but in the second and third Midrashim, it refers to Matatron, the “angel of the interior.” He answered him, “Accept it upon yourselves beloved, righteous ones, for I have heard from behind the separation²⁰⁷The term “פַּרְגוֹד” “Pargod” refers to the separation between the sky and Hashem’s Presence, the “Shechina.” (Maseches Berachos 18b). According to the Midrash, version II, Matatron told him, “I heard from behind the ‘pargod’ a voice saying, ten of Yisrael’s scholars will be handed over to the emperor. An argument had taken place in Hashem’s Presence, between the angels, Micha’el, and Samo’el. Samo’el said, “Master of the World, You have surely not written one letter in the entire Torah for nothing, and yet it is written ‘if a man kidnaps’ etc.; and the sons of Yaakov have still not been punished for selling Yosef. Immediately Hashem decreed that ten of Yisrael’s sages would be killed.” that this will be your demise.”

יָרַד וְהִגִּיד לַחֲבֵרָיו מַאֲמַר אֵל. וְצִוָּה הַבְּלִיַּֽעַל לְהָרְגָם בְּכֹֽחַ וְלָאֵל. וּשְׁנַֽיִם מֵהֶם הוֹצִֽיאוּ תְּחִלָּה שֶׁהֵם גְּדוֹלֵי יִשְׂרָאֵל. רַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל נְשִׂיא יִשְׂרָאֵל: He descended and told his friends the words of God.²⁰⁸In the Midrash (version III): He found his friends fasting and praying. They asked him, “What do you have to tell us?” He answered them “Go, wash yourselves, purify yourselves, and put on your white garments” (referring to garments placed on the deceased) for this has been decreed by Hashem.” When R’ Yishmael told them that they were considered equal to the sons of Yaakov, they rejoiced, and made a feast. The evil tyrant then commanded to kill them with force and strength. The two which were taken first were great ones in Yisrael, Rabbi Yishmael, the High Priest, and Rabban Shimon ben Gamliel, the head of the High Court.²⁰⁹The word “Nasi” used literally means “prince” of Yisrael, referring to the fact that Rabban Shimon ben Gamliel was a direct descendant of King Dovid, as well as head of the Jewish High Court.

כְּרוֹת רֹאשׁוֹ תְּחִלָּה הִרְבָּה מֶֽנּוּ לִבְעֹן. וְנָם הָרְגֵֽנִי תְחִלָּה וְאַל אֶרְאֶה בְּמִיתַת מְשָׁרֵת דַּר מָעוֹן. לְהַפִּיל גּוֹרָלוֹת צִוָּה צִפְעוֹן. וְנָפַל הַגּוֹרָל עַל רַבָּן שִׁמְעוֹן: “Take off my head first he (R' Yishmael) pleaded²¹⁰According to the Midrash (version I), he argued, “I am a High Priest, the son of a High Priest, a direct descendant of Aharon the priest. Let me die first and not see the death of my friend.” while (Raban Shimon ben Gamliel) asked, “let me be killed first,²¹¹Rabban Shimon argued likewise, “I am a prince, the son of a prince, direct descendant of King Dovid.” so I will not have to see the death of one who serves God.” The wicked snake thus decided to draw lots and the lot fell on Rabbi Shimon.

לִשְׁפֹּךְ דָּמוֹ מִהֵר כְּשׁוֹר פָּר. וּכְשֶׁנֶּחְתַּךְ רֹאשׁוֹ נְטָלוֹ רַבִּי יִשְׁמָעֵאל וְצָרַח עָלָיו בְּקוֹל מַר כַּשּׁוֹפָר. אֵי הַלָּשׁוֹן הַמְמַהֶֽרֶת לְהוֹרוֹת בְּאִמְרֵי שְׁפָר. בַּעֲו‍ֹנוֹת אֵיךְ עַתָּה לוֹחֶֽכֶת אֶת הֶעָפָר: He hastened to shed his blood as though it was that of an ox. When his head was severed R' Yishmael²¹²The Midrash (version II) relates, when R’ Yishmael was ordered to bare his neck, he pleaded to be given one minute to cry over his murdered friend. When given permission, he picked up Rabban Shimon’s head, “placed it on his knees, and placed his eyes on its eyes, his face on its face, his nose on its nose, his mouth on its mouth,” and wept bitterly over it. picked it up and wept over it with a bitter voice, like the sound of a shofar. How could such a tongue, which so eagerly taught words of Torah, because of [our] iniquities now lick the dust.

מַה מְּאֹד בָּכָה עָלָיו בַּחֲרָדָה. בַּת בְּלִיַּֽעַל לְקוֹל בְּכִיָּתוֹ שֶׁל רַבִּי יִשְׁמָעֵאל עָמְדָה. תֹּֽאַר יָפְיוֹ בְּלִבָּהּ חָמְדָּה. וְשָׁאֲלָה מֵאֵת אָבִֽיהָ חַיָּתוֹ לְהַעֲמִֽידָה: How he wept over him trembling [with grief] the daughter of the evil tyrant, upon [hearing] the cry of R' Yishmael, stood and, seeing his beauty,²¹³The Midrash (version II) relates, “It was said on R’ Yishmael the son of Elisha, the High Priest, that he was one of the seven handsomest men that ever lived: Adam, Yaakov, Yosef, Shaul, Avshalom, Rabbi Avahu, and R’ Yishmael. When he was brought to Rome, he was brought before the king, who asked him, “Are there any of your nation who are like you or even more beautiful?” When he answered, “No,” he was immediately condemned to death. coveted him and asked her father if he would spare him.

נִאֵץ בְּלִיַּֽעַל דָּבָר זֶה לַעֲשׂוֹתוֹ. לְהַפְשִׁיט עוֹרוֹ מֵעַל פָּנָיו שָׁאֲלָה מֵאִתּוֹ. וְלֹא עִכֵּב דָּבָר זֶה לַעֲשׂוֹתוֹ. וּכְשֶׁהִגִּֽיעַ לִמְקוֹם תְּפִלִּין צָרַח בְּקוֹל מַר לְיוֹצֵר נִשְׁמָתוֹ: But the evil tyrant refused. Tear off the skin²¹⁴The Midrash (version I) relates that she desired this “in order to use his skin in place of a mirror” (inferring that his skin was so clear, it reflected like a mirror.) of his face, she asked him, and this he agreed to do. When he reached the place of the Tefillin, he let out a bitter cry²¹⁵The Midrash (version I) relates that his cry shook the earth and heaven.” When he cried out again, the Glorious Throne of Hashem shook.” to the Creator of his soul.²¹⁶ “They asked him, ‘Why haven’t you cried until now?’ He answered, ‘I am not crying over my soul but over the place where the Name of Hashem, Almighty, is placed, on the Tefillin.’”

שַׂרְפֵי מַֽעְלָה צָעֲקוּ בְמָרָה. זוֹ תוֹרָה וְזוֹ שְׂכָרָהּ. עוֹטֶה כַּשַּׂלְמָה אוֹרָה. אוֹיֵב מְנָאֵץ שִׁמְךָ הַגָּדוֹל וְהַנּוֹרָא. וּמְחָרֵף וּמְגַדֵּף עַל דִּבְרֵי תוֹרָה: The angels above cried out bitterly Is this the reward for Torah,²¹⁷According to the Midrash (versions I, II) they asked, “Will this righteous man to whom you have revealed all the mysteries of the heavens die such a death?” God Almighty, Creator of light? Behold how the enemy blasphemes Your great and awesome Name, and scorns and ridicules the words of the Torah.²¹⁸In version III, “When the Glorious Throne shook, Hashem was about to destroy the entire world and turn it to chaos; Matatron immediately descended and said to him (R’ Yishmael) ‘If you cry out again, the world will be turned to chaos; how fortunate are you, and your friends, for much is hidden and waiting for you.’ When he heard this, he remained still until his soul left him.” (In version II, it is Gavri’el that descended to R’ Yishmael.)

עָנְתָה בַּת קוֹל מִשָּׁמַֽיִם. אִם אֶשְׁמַע קוֹל אַחֵר אֶהֱפוֹךְ אֶת הָעוֹלָם לְמַֽיִם. לְתֹֽהוּ וָבֹֽהוּ אָשִׁית הֲדוֹמִים. גְּזֵרָה הִיא מִלְּפָנַי קַבְּלֽוּהָ מְשַׁעְשְׁעֵי דַת יוֹמָֽיִם: A voice answered from heaven, “If I hear another sound I will turn the world to water, to its [original] emptiness and desolation will I return the world for it is My decree; accept it, all of you who love the Torah [that preceded creation] by two thousand years.”²¹⁹In Vayikra Raba 19:1, Rav Huna said in the name of Raish Lakish, “The Torah preceded the creation by two thousand years.” The use of the word “Yomayim,” meaning literally “two days” is based on the version in Tehillim 90:4, that a “thousand years in the eyes of Hashem is like one day.”

פְּקִידִים נֶהֶרְגוּ מְאַחֲרֵי שֶֽׁבֶת בָּתֵּי כְּנֵסִיּוֹת. מְלֵאֵי מִצְוֹת כְּרִמּוֹן וּכְזָוִיּוֹת. וְהוֹצִיאוּ אֶת רַבִּי עֲקִיבָא דּוֹרֵשׁ כִּתְרֵי אוֹתִיּוֹת. וְסָרְקוּ בְשָׂרוֹ בְּמַסְרְקוֹת פִּיפִיּוֹת: The princes of the Jewish people were killed, those who spent long hours in the synagogue.²²⁰This is based upon the verse in Tehillim 127:2. They were filled with mitzvos like a pomegranate is filled with seeds, and like the corners [of the Altar were filled with blood.] They then brought out Rabbi Akiva, who expounded upon the crowns of the letters.²²¹The Talmud Menachos 29b relates as follows: When Moshe ascended to heaven he saw Hashem sitting and placing crowns on top of the Hebrew letters. He said to Him “Master of the World, who is forcing you to add these?” Hashem replied, “There is a man who will live many generations hence, and his name is Akiva ben Yosef. In the future, he will expound upon each of them.” They lacerated his skin with iron combs.²²²The Midrash (version I) says that with each laceration, Rabbi Akiva said, “Hashem’s work is perfect, all His ways are just. He is a faithful God and has no imperfections, He is righteous and just.”²²³As he was brought out to be killed, it was time to recite the Shema. While being lacerated, he accepted upon himself the yoke of Heaven. His students asked him, “Our teacher, even at this point?” He replied, “My sons, all my life I worried about the verse ‘You shall love Adonoy your God with all your heart and all your soul’—even if He takes your soul. And I would wonder, when will the time come for me to fulfill this commandment? Now that the time has come, shouldn’t I fulfill it?” (Midrash version II, Berachos)

צִוָּה לְהוֹצִיא רַבִּי חֲנַנְיָא בֶּן תְּרַדְיוֹן מִבֵּית אוּלָמוֹ. וּבַחֲבִילֵי זְמוֹרוֹת שָׂרְפוּ גָלְמוֹ. וּסְפוּגִין שֶׁל צֶּֽמֶר שָֽׂמוּ עַל לִבּוֹ לְעַכֵּב עַצְמוֹ. וּכְשֶׁנִּסְתַּלְּקוּ מִיַּד נִשְׂרַף וְסֵֽפֶר תּוֹרָה עִמּוֹ: He commanded them to bring out Rabbi Chananya ben Tradyon²²⁴It was said about Rabbi Chananya ben Tradyon that he was pleasant in the presence of Hashem and man, and that he never spoke ill of his fellow man. When the Romans decreed that Torah study should cease, Rabbi Chananya gathered together large crowds and taught them Torah in the market places of Rome (Midrash version I) from his house of study, and on a pyre of green brushwood²²⁵The Ceasar commanded that he be wrapped in a Torah scroll, then lit the fire. they burnt his body. Layers of wet wool were placed on his chest to prolong the agony; and when they were removed²²⁶The officer asked him “Rabbi, if I take away the wet wool to allow you to die more quickly, will you bring me to the World-to-Come?” He answered, “Yes.” The officer then said, “Swear to me on it.” He swore, thereupon the officer increased the fire, removed the wet cotton and he died. Then the officer threw himself into the fire and was burnt. A voice called out from heaven saying, “Rabbi Chananya and the officer are prepared for the world to come.” Rebbe would cry over this incident, and say, “There are those who purchase their world (their share in the world to come) in one moment, such as this officer.” he was consumed immediately together with the Torah Scroll he held.

קוֹנְנוּ עַם לֹא אַלְמָן. כִּי עַל דָּבָר מוּעָט נִשְׁפַּךְ דָּמָן. לְקַדֵּשׁ שֵׁם שָׁמַֽיִם מָסְרוּ עַצְמָן. בַּהֲרִיגַת רַבִּי חוּצְפִּית הַמְּתֻרְגְּמָן: Mourn, oh people who are not forsaken, for over insignificant matters was their blood spilt. To sanctify the Name of God they sacrificed their lives, as through the murder of Rabbi Chutzpis, the interpreter.²²⁷When sentenced to die, Rabbi Chutzpis was one hundred and thirty years old minus one day, but was very handsome, with a face resembling “an angel of Hashem.” When the Ceasar was asked to spare the life of this old man, he asked him, “How old are you?” He replied, “One hundred thirty less a day, and I beseech you let me live one more day.” The Ceasar asked him “What difference does it make if you die today or tomorrow?”, to which he answered, “So that I will be able to fulfill two more mitzvoth.” “Which mitzvoth would you like to fulfill” asked the king. He answered “To read the Shema in the morning and evening and to accept upon myself the Kingdom of heaven.” (Midrash version I).

רְעָדָה תֶאֱחֹז כָּל שׁוֹמֵֽעַ שְׁמּֽוּעַ. וְתִזַּל כָּל עַֽיִן דִּמּֽוּעַ. וְנֶהְפַּךְ לְאֵֽבֶל כָּל שַׁעֲשֽׁוּעַ. בַּהֲרִיגַת רַבִּי אֶלְעָזָר בֶּן שַׁמּֽוּעַ: Let trembling seize all who hear and each eye flow with tears and all joy be turned to mourning because of the murder of Rabbi Eleazar ben Shamua.²²⁸It was said of Rabbi Elazar ben Shamua, that he was one hundred five years old, and that from the time he was a young lad until his very last days, no one had ever heard him utter an unnecessary word. He was always humble and lowly, and sat in fasting for eighty years (Midrash version I).

שִׁחֲתֽוּנִי צוֹרְרַי וּמְעַנַּי. וּמִלְאוּ כְרֵסָם מֵעֲדָנַי. וְהִשְׁקֽוּנִי מֵי רוֹשׁ וְלַעֲנַי. בַּהֲרִיגַת רַבִּי חֲנִינָא בֶּן חֲכִינַאי: Our oppressors have slaughered us, and satisfied themselves with my delicacies. How they made us drink poison when they murdered Rabbi Chanina ben Chachinai.²²⁹Rabbi Chanina ben Chachinai fasted all his days, from the age of twelve till ninety five. The day he was killed was Shabbos eve. He commenced to sanctify the day and recite the Kiddush, and reached “And Hashem sanctified it (the seventh day).” They did not let him continue further and killed him. A voice called out from heaven “How fortunate are you, Rabbi Chanina ben Chachinai, for you were holy and your soul left in holiness with the word “sanctification.” (Midrash version I).

תָּקְפוּ עָלֵֽינוּ צָרוֹת מִצְוֹת לְהָפֵר. וּמֵאֲנוּ לָקַֽחַת הוֹן וָכֹֽפֶר. כִּי אִם נְפָשׁוֹת הַהוֹגוֹת אִמְרֵי שֶֽׁפֶר. כְּמוֹ רַבִּי יְשֵׁבָב הַסּוֹפֵר: They tortured us [that we should] reject the commandments; and refused to accept neither bribe nor ransom. Only the lives of those who studied the Torah [would they take] like that of Rabbi Yeshaivav, the scribe.

יִחֲתֽוּנוּ בְּנֵי עֲדִינָה הַשּׁוֹמֵמָה. הֵרֵֽעוּ לָֽנוּ מִכָּל מַלְכֵי אֲדָמָה. וְהָרְגוּ מֶֽנּוּ כַּמָּה וְכַמָּה. בַּהֲרִיגַת רַבִּי יְהוּדָה בֶּן דָּמָה: The children of Edom²³⁰The Romans, according to the Talmud, are descendant from Esau, whose name was Edom. have desolated us. They have oppressed us more then all the kings on the earth; and have slaughtered so many of us, as they killed Rabbi Yehuda ben Damah.²³¹They brought out Rabbi Yehuda ben Damah to be executed on the eve of the holiday of Shavuos. He pleaded with the Ceasar, “Give me just a little more time that I may be able to sanctify the holiday and praise Hashem for giving us the Torah.” The Ceasar asked him, “Do you still trust in the Torah and in Hashem who gave it?” He replied, “Yes.” He then asked him, “What is the reward for studying Torah?” to which Rabbi Yehuda replied, “King Dovid said of it, ‘How greatly abundant is the goodness which awaits those who fear You.’” The Ceasar then exclaimed, “There aren’t any idiots in the world like you who believe there is another world.” He then countered, “There aren’t any idiots like yourselves who deny the living Hashem, and it will be your misfortune when you meet us in the next world, for you will dwell at the lowest level of hell.” The Ceasar exploded with anger, and commanded to tie his hair to the tail of a horse, and have him dragged through the streets of Rome, after which he had him cut up limb by limb. But the prophet Eliyahu came and took his limbs and buried them (Midrash version I).

דִּבַּֽרְתָּ בֵּית יַעֲקֹב אֵשׁ וּבֵית יוֹסֵף לֶהָבָה. הֵן עַתָּה קַשׁ אוֹרָם כָּבָה. חַי זְעֹךְ קוֹמָתָם בְּבִעוּר הַיּוֹם הַבָּא. כִּי הִסְכִּֽימוּ לַהֲרֹג עֲשָׂרָה צַדִּיקִים עִם רַבִּי יְהוּדָה בֶּן בָּבָא: You have said The house of Yaakov is fire and the house of Yosef a flame; but for now the straw has extinguished the fire. Eternal God! crush their arrogance, and bring swiftly the day of their destruction for they agreed to execute ten righteous men, including Rabbi Yehuda ben Bava.

זֹאת קְרָאַֽתְנוּ וְסִפַּרְנוּ בְּשִׁנּוּן. וְשָׁפַֽכְנוּ לֵב שָׁפוּל וְאָנוּן. מִמָּרוֹם הַסְכֵּת תַּחֲנוּן. יְהֹוָה יְהֹוָה אֵל רַחוּם וְחַנּוּן: All this happened to us and we tell it over again. We pour out [our] hearts of grief and depression. Hear our supplication from above Adonoy, Adonoy, Almighty, Merciful and Gracious.

חַנּוּן הַבִּֽיטָה מִמְּרוֹמִים. תִּשְׁפֹּֽכֶת דַּם הַצַּדִּיקִים וְתַצְמִית דָּמִים. תִּרְאֶה בְּפַרְגּוּדָךְ וְהַעֲבֵר כְּתָמִים. אֵל מֶֽלֶךְ יוֹשֵׁב עַל כִּסֵּא רַחֲמִים: Gracious One! Look down from Heaven at the spilled blood of the righteous, [even] their life blood. Look from the place of Your holy Presence and remove all stains [of guilt]. Almighty, King Who sits upon a throne of mercy.

זְכוֹר לָֽנוּ בְּרִית אָבוֹת כַּאֲשֶׁר אָמַֽרְתָּ. וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וְאַף אֶת בְּרִיתִי יִצְחָק וְאַף אֶת בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָֽרֶץ אֶזְכֹּר: Remember to us the covenant of the Patriarchs, as You promised, “And I will remember my covenant with Yaakov, and also my covenant with Yitzchak, and also my covenant with Avraham will I remember,” and the land I will remember.

זְכוֹר לָֽנוּ בְּרִית רִאשׁוֹנִים כַּאֲשֶׁר אָמַֽרְתָּ. וְזָכַרְתִּי לָהֶם בְּרִית רִאשׁוֹנִים אֲשֶׁר הוֹצֵֽאתִי אוֹתָם מֵאֶֽרֶץ מִצְרַֽיִם לְעֵינֵי הַגּוֹיִם לִהְיוֹת לָהֶם לֵאלֹהִים אֲנִי יְהֹוָה: עֲשֵׂה עִמָּֽנוּ כְּמָה שֶׁהִבְטַחְתָּֽנוּ. וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶֽרֶץ אוֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי יְהֹוָה אֱלֹהֵיהֶם: רַחֵם עָלֵֽינוּ וְאַל תַּשְׁחִיתֵֽנוּ כְּמָה שֶׁכָּתוּב כִּי אֵל רַחוּם יְהֹוָה אֱלֹהֶֽיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶֽךָ וְלֹא יִשְׁכַּח אֶת בְּרִית אֲבוֹתֶֽיךָ אֲשֶׁר נִשְׁבַּע לָהֶם: מוֹל אֶת לְבָבֵֽנוּ לְאַהֲבָה אֶת שְׁמֶֽךָ כְּמָה שֶׁכָּתוּב וּמָל יְהֹוָה אֱלֹהֶֽיךָ אֶת לְבָבְךָ וְאֶת לְבַב זַרְעֶֽךָ לְאַהֲבָה אֶת יְהֹוָה אֱלֹהֶֽיךָ בְּכָל לְבָבְךָ וְכָל נַפְשְׁךָ לְמַֽעַן חַיֶּֽיךָ: הָשֵׁב שְׁבוּתֵֽנוּ וְרַחֲמֵֽנוּ כְּמָה שֶׁכָּתוּב. וְשָׁב יְהֹוָה אֱלֹהֶֽיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶֽךָ וְשָׁב וְקִבֶּצְךָ מִכָּל הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהֹוָה אֱלֹהֶֽיךָ שָֽׁמָּה: קַבֵּץ נִדָּחֵֽינוּ כְּמָה שֶׁכָּתוּב. אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָֽיִם מִשָּׁם יְקַבֶּצְךָ יְהֹוָה אֱלֹהֶֽיךָ וּמִשָּׁם יִקָּחֶֽךָ: הִמָּֽצֵא לָֽנוּ בְּבַקָּשָׁתֵֽנוּ כְּמָה שֶׁכָּתוּב. וּבִקַּשְׁתֶּם מִשָּׁם אֶת יְהֹוָה אֱלֹהֶֽיךָ וּמָצָֽאתָ כִּי תִדְרְשֶֽׁנּוּ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶֽׁךָ: מְחֵה פְשָׁעֵֽינוּ לְמַעַנְךָ כַּאֲשֶׁר אָמַֽרְתָּ. אָנֹכִי אָנֹכִי הוּא מוֹחֶה פְשָׁעֶֽיךָ לְמַעֲנִי וְחַטֹּאתֶֽיךָ לֹא אֶזְכֹּר: מְחֵה פְשָׁעֵֽינוּ כָּעָב וְכֶעָנָן כְּמָה שֶׁכָּתוּב. מָחִֽיתִי כָעָב פְּשָׁעֶֽיךָ וְכֶעָנָן חַטֹּאתֶֽיךָ שׁוּבָה אֵלַי כִּי גְאַלְתִּֽיךָ: הַלְבֵּן חֲטָאֵֽינוּ כַּשֶּֽׁלֶג וְכַצֶּֽמֶר כְּמָה שֶׁכָּתוּב. לְכוּ נָא וְנִוָּכְחָה יֹאמַר יְהֹוָה אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּֽׁלֶג יַלְבִּֽינוּ אִם יַאְדִּֽימוּ כַתּוֹלָע כַּצֶּֽמֶר יִהְיוּ: זְרֹק עָלֵֽינוּ מַֽיִם טְהוֹרִים וְטַהֲרֵֽנוּ כְּמָה שֶׁכָּתוּב. וְזָרַקְתִּי עֲלֵיכֶם מַֽיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם: כַּפֵּר חֲטָּאֵֽינוּ בַּיּוֹם הַזֶּה וְטַהֲרֵנוּ כְּמָה שֶׁכָּתוּב. כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה תִּטְהָֽרוּ: תְּבִיאֵנוּ אֶל הַר קָדְשֶֽׁךָ וְשַׂמְּחֵֽנוּ בְּבֵית תְּפִלָּתֶֽךָ כְּמָה שֶׁכָּתוּב. וַהֲבִיאוֹתִים אֶל הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלוֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל מִזְבְּחִי כִּי בֵיתִי בֵּית תְּפִלָּה יִקָּרֵא לְכָל הָעַמִּים: Remember to us the covenant of the ancestors, as You promised, “And I will remember for their sake, the covenant with their ancestors, whom I brought out of the land of Mitzrayim, in the sight of the nations; to be their God, I am Adonoy.” Do unto us as You promised, “And yet for all that, when they are in the land of their enemies, I will not reject them and I will not abhor them, to destroy them, to annul My covenant with them; for I am Adonoy, their God.” Have compassion on us and do not destroy us, as it is written: “For an Almighty of mercy is Adonoy, your God; He will not abandon you or destroy you, and He will not forget the covenant of your fathers which He swore to them.” Open our hearts to love Your Name, as it is written: “And Adonoy, your God will open your heart, and the heart of your descendants, to love Adonoy, your God, with all your heart, and with all your soul, that you may live.” Bring back our captivity and have compassion on us, as it is written: “And Adonoy, your God will return your captivity and have compassion on you; and He will again gather you from [among] all the peoples, where Adonoy, your God has scattered you.” Gather our dispersed ones, as it is written: “If your dispersed are in the farthermost part of heaven, from there Adonoy, your God will gather you, and from there He will take you.” Be accessible to us when we seek You, as it is written: “And from there you will seek Adonoy, your God, and you will find Him; if you search after Him with all your heart and with all your soul.” Blot out our transgressions for Your sake, as You promised: “I, I [alone] am He Who blots out your transgressions for My own sake; and your sins, I will not recall.” Sweep aside our transgressions as a thick cloud and as a mist, as You have promised: “I have swept away like a thick cloud your transgressions, and like a mist, your sins; return to Me, for I have redeemed You.” Make our sins as white as snow or wool, as it is written: “Come now, let us reason together, says Adonoy, though your sins be as scarlet, they shall be as white as snow; though they be red as crimson, they shall become [white] as wool.” Sprinkle clean water upon us, and cleanse us, as it is written: “And I will sprinkle clean water upon you, and you will be clean; from all your defilements, and from all your idols, I will cleanse you.” Atone our sins on this day, and cleanse us, as it is written: “For on this day He will make atonement for you, to cleanse you; from all your sins before Adonoy you will be cleansed.” Bring us to Your holy mountain, and make us joyful in Your House of Prayer, as it is written: “And I will bring them to My holy mountain, and make them joyful in My House of Prayer; their burnt-offerings and sacrifices will be accepted with favor on My Altar, for My House, will be called a House of Prayer for all peoples.”

The Ark is opened:

שְׁמַע קוֹלֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ חוּס וְרַחֵם עָלֵֽינוּ וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵֽנוּ: הֲשִׁיבֵֽנוּ יְהֹוָה אֵלֶֽיךָ וְנָשֽׁוּבָה חַדֵּשׁ יָמֵֽינוּ כְּקֶֽדֶם: אֲמָרֵֽינוּ הַאֲזִֽינָה יְהֹוָה בִּֽינָה הֲגִיגֵֽנוּ: יִהְיוּ לְרָצוֹן אִמְרֵי פִֽינוּ וְהֶגְיוֹן לִבֵּֽנוּ לְפָנֶֽיךָ יְהֹוָה צוּרֵֽנוּ וְגוֹאֲלֵֽנוּ: אַל תַּשְׁלִיכֵֽנוּ מִלְּפָנֶֽיךָ וְרֽוּחַ קָדְשְׁךָ אַל תִּקַּח מִמֶּֽנּוּ: אַל תַּשְׁלִיכֵֽנוּ לְעֵת זִקְנָה כִּכְלוֹת כֹּחֵֽנוּ אַל תַּעַזְבֵֽנוּ: אַל תַּעַזְבֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ אַל תִּרְחַק מִמֶּֽנּוּ: עֲשֵׂה עִמָּֽנוּ אוֹת לְטוֹבָה וְיִרְאוּ שׂוֹנְאֵֽינוּ וְיֵבֽשׁוּ כִּי אַתָּה יְהֹוָה עֲזַרְתָּֽנוּ וְנִחַמְתָּֽנוּ: כִּי לְךָ יְהֹוָה הוֹחָֽלְנוּ אַתָּה תַעֲנֶה אֲדֹנָי אֱלֹהֵֽינוּ: Hear our voice, Adonoy, our God; spare us and have compassion on us, and accept our prayers mercifully and willingly. Lead us back to You, Adonoy and we shall find the way back; renew our days as of old. Give ear to our words, Adonoy! Consider our meditations. May the words of our mouths be acceptable — and the thoughts of our hearts—before You, Adonoy, our Rock, and our Redeemer. Cast us not away from Your Presence, and Your holy spirit take not from us. Do not cast us off in time of old age, when our strength fails, do not forsake us. Forsake us not, Adonoy, our God, be not far removed from us. Give us a sign of Your goodness that our enemies may see it and be ashamed; for You, Adonoy, have helped us and comforted us. For You, Adonoy, do we wait, You will answer us, our Master, our God.

The Ark is closed:

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. אַל תַּעַזְבֵֽנוּ. וְאַל תִּטְּשֵֽׁנוּ. וְאַל תַּכְלִימֵֽנוּ. וְאַל תָּפֵר בְרִיתְךָ אִתָּֽנוּ. קָרְבֵֽנוּ לְתוֹרָתֶֽךָ. לַמְּדֵֽנוּ מִצְוֹתֶֽיךָ. הוֹרֵֽנוּ דְרָכֶֽיךָ. הַט לִבֵּֽנוּ לְיִרְאָה אֶת שְׁמֶֽךָ. וּמוֹל אֶת לְבָבֵֽנוּ לְאַהֲבָתֶֽךָ. וְנָשׁוּב אֵלֶֽיךָ בֶּאֱמֶת וּבְלֵב שָׁלֵם. וּלְמַֽעַן שִׁמְךָ הַגָּדוֹל תִּמְחֹל וְתִסְלַח לַעֲו‍ֹנֵֽינוּ כַּכָּתוּב בְּדִבְרֵי קָדְשֶֽׁךָ לְמַֽעַן שִׁמְךָ יְהֹוָה וְסָלַחְתָּ לַעֲו‍ֹנִי כִּי רַב הוּא: Our God and God of our fathers! Do not forsake us, do not cast us off, and do not disgrace us; and do not nullify Your covenant with us. Draw us near to Your Torah, teach us Your commandments, direct us to Your ways. Incline our hearts to fear Your Name, and open our hearts to Your love, and may we return to You in truth, and with a perfect heart. And for the sake of Your great Name, forgive and pardon our iniquity, as it is written in the words of Your holiness, “For the sake of Your Name, Adonoy, pardon my iniquity for it is great.”

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ: Our God, and God of our fathers! Pardon us, forgive us, atone for us.

Chazzan and congregation responsively:

כִּי אָֽנוּ עַמֶּֽךָ וְאַתָּה אֱלֹהֵֽינוּ. אָֽנוּ בָנֶֽיךָ וְאַתָּה אָבִֽינוּ: אָֽנוּ עֲבָדֶֽיךָ וְאַתָּה אֲדוֹנֵֽנוּ. אָֽנוּ קְהָלֶֽךָ וְאַתָּה חֶלְקֵֽנוּ: אָֽנוּ נַחֲלָתֶֽךָ וְאַתָּה גוֹרָלֵֽנוּ. אָֽנוּ צֹאנֶֽךָ וְאַתָּה רוֹעֵֽנוּ: אָֽנוּ כַרְמֶּֽךָ וְאַתָּה נוֹטְרֵֽנוּ. אָֽנוּ פְעֻלָּתֶֽךָ וְאַתָּה יוֹצְרֵֽנוּ: אָֽנוּ רַעְיָתֶֽךָ וְאַתָּה דוֹדֵֽנוּ. אָֽנוּ סְגֻלָּתֶךָ וְאַתָּה אֱלֹהֵֽינוּ. אָֽנוּ עַמֶּֽךָ וְאַתָּה מַלְכֵּֽנוּ: אָֽנוּ מַאֲמִירֶֽיךָ וְאַתָּה מַאֲמִירֵֽנוּ: For we are Your people; and You are our God. We are Your children; and You are our Father. We are Your servants; and You are our Master. We are Your congregation; and You are our Portion. We are Your inheritance; and You are our Destiny. We are Your flock; and You are our Shepherd. We are Your vineyard; and You are our Keeper. We are Your work; and You are our Creator. We are Your dear ones and You are our Beloved. We are Your treasure; and You are our God. We are Your people; and You are our King. We are Your distinguished ones; and You are our Distinction.

אָֽנוּ עַזֵּי פָנִים וְאַתָּה רַחוּם וְחַנּוּן. אָֽנוּ קְשֵׁי עֹֽרֶף וְאַתָּה אֶֽרֶךְ אַפַּֽיִם. אָֽנוּ מְלֵאֵי עָו‍ֹן וְאַתָּה מָלֵא רַחֲמִים. אָֽנוּ יָמֵֽינוּ כְּצֵל עוֹבֵר וְאַתָּה הוּא וּשְׁנוֹתֶֽיךָ לֹא יִתָּֽמּוּ: We are brazen-faced; and You are merciful and gracious. We are stiff-necked; and You are slow to anger. We are full of iniquity; and You are full of compassion. Our days are like a passing shadow; and You are the same and Your years will not end.

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ תָּבֹא לְפָנֶֽיךָ תְּפִלָּתֵֽנוּ, וְאַל תִּתְעַלַּם מִתְּחִנָּתֵֽנוּ שֶׁאֵין אֲנַֽחְנוּ עַזֵּי פָנִים וּקְשֵׁי עֹֽרֶף לוֹמַר לְפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ צַדִּיקִים אֲנַֽחְנוּ וְלֹא חָטָֽאנוּ אֲבָל אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ חָטָֽאנוּ: Our God and God of our fathers, let our prayer come before you and do not ignore our supplication. For we are not so brazen-faced and stiff-necked to say to you, Adonoy, our God, and God of our fathers, “We are righteous and have not sinned.” But, indeed, we and our fathers have sinned.

אָשַֽׁמְנוּ. בָּגַֽדְנוּ. גָּזַֽלְנוּ. דִּבַּֽרְנוּ דֹּֽפִי. הֶעֱוִֽינוּ. וְהִרְשַֽׁעְנוּ. זַֽדְנוּ. חָמַֽסְנוּ. טָפַֽלְנוּ שֶֽׁקֶר. יָעַֽצְנוּ רָע. כִּזַּֽבְנוּ. לַֽצְנוּ. מָרַֽדְנוּ. נִאַֽצְנוּ. סָרַֽרְנוּ. עָוִֽינוּ. פָּשַֽׁעְנוּ. צָרַֽרְנוּ. קִשִּֽׁינוּ עֹֽרֶף. רָשַֽׁעְנוּ. שִׁחַֽתְנוּ. תִּעַֽבְנוּ. תָּעִֽינוּ. תִּעְתָּֽעְנוּ: We have trespassed [against God and man, and we are devastated by our guilt]; We have betrayed [God and man, we have been ungrateful for the good done to us]; We have stolen; We have slandered. We have caused others to sin; We have caused others to commit sins for which they are called רְשָׁעִים, wicked; We have sinned with malicious intent; We have forcibly taken others' possessions even though we paid for them; We have added falsehood upon falsehood; We have joined with evil individuals or groups; We have given harmful advice; We have deceived; we have mocked; We have rebelled against God and His Torah; We have caused God to be angry with us; We have turned away from God's Torah; We have sinned deliberately; We have been negligent in our performance of the commandments; We have caused our friends grief; We have been stiff-necked, refusing to admit that our suffering is caused by our own sins. We have committed sins for which we are called רָשָׁע, [raising a hand to hit someone]. We have committed sins which are the result of moral corruption; We have committed sins which the Torah refers to as abominations; We have gone astray; We have led others astray.

סַֽרְנוּ מִמִּצְוֹתֶֽיךָ וּמִמִּשְׁפָּטֶֽיךָ הַטּוֹבִים וְלֹא שָֽׁוָה לָֽנוּ. וְאַתָּה צַדִּיק עַל כָּל הַבָּא עָלֵֽינוּ. כִּי אֱמֶת עָשִֽׂיתָ וַאֲנַֽחְנוּ הִרְשָֽׁעְנוּ: We have turned away from Your commandments and from Your good laws, and we have gained nothing from it. And You are the Righteous One in all [punishment] that has come upon us; for You have acted truthfully and we have acted wickedly.

הִרְשַׁעְנוּ וּפָשַׁעְנוּ לָכֵן לֹא נוֹשָׁעְנוּ, וְתֵן בְּלִבֵּנוּ לַעֲזוֹב דֶּרֶךְ יֶשַׁע, וְחִישׁ לָנוּ יֶשַׁע, כַּכָּתוּב עַל יַד נְבִיאֶךָ יַעֲזוֹב רָשָׁע דַרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבוֹתָיו וְיָשׁוֹב אֶל יְהוָֹה וִירַחֲמֵהוּ וְאֶל אֱלֹהֵינוּ כִּי יַרְבֶּה לִסְלוֹחַ: We have acted wickedly and have transgressed; we have therefore not been delivered. Grant that our hearts [be inspired to] abandon the path of wickedness, and hasten our deliverance; as is written by the hand of Your prophet, “Let the wicked man abandon his way, and the man of iniquity his thoughts; and let him return unto Adonoy, and He will have compassion on him, and unto our God for He pardons abundantly.”

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. סְלַח וּמְחַל לַעֲו‍ֹנוֹתֵֽינוּ (בְּיוֹם הַשַּׁבָּת הַזֶּה וּ) בְּיוֹם הַכִּפֻּרִים הַזֶּה. וְהֵעָֽתֶר לָֽנוּ בִּתְפִלָּתֵֽנוּ. מְחֵה וְהַעֲבֵר פְּשָׁעֵֽינוּ וְחַטֹּאתֵֽינוּ מִנֶּֽגֶד עֵינֶֽיךָ. וְכֹף אֶת יִצְרֵֽנוּ לְהִשְׁתַּעְבֶּד לָֽךְ. וְהַכְנַע אֶת עָרְפֵּֽנוּ לָשׁוּב אֵלֶֽיךָ בֶּאֱמֶת. וְחַדֵּשׁ כִּלְיוֹתֵֽינוּ לִשְׁמֹר פִּקֻּדֶֽיךָ. וּמוֹל אֶת לְבָבֵֽנוּ לְאַהֲבָה וּלְיִרְאָה אֶת־שְׁמֶֽךָ. כַּכָּתוּב בְּתוֹרָתֶֽךָ. וּמָל יְהֹוָה אֱלֹהֶֽיךָ אֶת לְבָבְךָ וְאֶת לְבַב זַרְעֶֽךָ לְאַהֲבָה אֶת יְהֹוָה אֱלֹהֶֽיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ לְמַֽעַן חַיֶּֽיךָ: Our God, and God of our fathers! Forgive and pardon our iniquities
On Shabbos say:
(on this Shabbos day, and) on this Day of Atonement, and permit Yourself to be petitioned by our prayer. Blot out and remove our transgressions from before Your eyes, and compel our Evil Inclination to be subservient to You, and subdue our stubborness, that we may return to You in truth; and renew our conscience that we may preserve Your precepts. Open our hearts that we may love and fear Your Name, as it is written in Your Torah: “And Adonoy, Your God will open Your heart, and the heart of your descendants to love Adonoy, your God, with all your heart and with all your soul, that you may live.”

הַזְּדוֹנוֹת וְהַשְּׁגָגוֹת אַתָּה מַכִּיר הָרָצוֹן וְהָאֹֽנֶס. הַגְּלוּיִים וְהַנִּסְתָּרִים לְפָנֶֽיךָ הֵם גְּלוּיִים וִידוּעִים. מָה אָֽנוּ. מֶה חַיֵּֽינוּ. מֶה חַסְדֵּֽנוּ. מַה צִּדְקוֹתֵֽינוּ. מַה יְּשֻׁעָתֵֽנוּ. מַה כֹּחֵֽנוּ. מַה גְּבוּרָתֵֽנוּ. מַה נֹּאמַר לְפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבֹתֵֽינוּ הֲלֹא כָּל הַגִּבּוֹרִים כְּאַֽיִן לְפָנֶֽיךָ וְאַנְשֵׁי הַשֵּׁם כְּלֹא הָיוּ וַחֲכָמִים כִּבְלִי מַדָּע וּנְבוֹנִים כִּבְלִי הַשְׂכֵּל כִּי רֹב מַעֲשֵׂיהֶם תֹּֽהוּ וִימֵי חַיֵּיהֶם הֶֽבֶל לְפָנֶֽיךָ. וּמוֹתַר הָאָדָם מִן הַבְּהֵמָה אָֽיִן כִּי הַכֹּל הָֽבֶל: Our intentional and our unintentional sins— You recognize— [those committed] willfully or by compulsion, [those committed] openly or secretly— before Your Presence, they are [all] revealed and known. What are we? What is our life? What are our acts of kindness? What is our righteousness? What is our deliverance? What is our strength? What is our might? What can we say before You, Adonoy, our God and God of our fathers? Are not all the mighty men as nothing before You? Famous men as though they had never been? The wise as if they were without knowledge? And men of understanding as if they were devoid of intelligence? For most of their actions are a waste and the days of their life are trivial in Your presence. The superiority of man over beast is nil for all is futile.

מַה נֹּאמַר לְפָנֶֽיךָ יוֹשֵׁב מָרוֹם. וּמַה נְּסַפֵּר לְפָנֶֽיךָ שׁוֹכֵן שְׁחָקִים. הֲלֹא כָּל הַנִּסְתָּרוֹת וְהַנִּגְלוֹת אַתָּה יוֹדֵֽעַ: What shall we say before You, Who dwells on high; and what shall we relate to You Who dwells in the heavens? For everything, both hidden and revealed, You know.

שִׁמְךָ מֵעוֹלָם עוֹבֵר עַל פֶּֽשַׁע. שַׁוְעָתֵֽנוּ תַאֲזִין בְּעָמְדֵֽנוּ לְפָנֶֽיךָ בִּתְפִלָּה: תַּעֲבֹר עַל פֶּֽשַׁע לְעַם שָֽׁבֵי פֶֽשַׁע. תִּמְחֶה פְּשָׁעֵֽינוּ מִנֶּֽגֶד עֵינֶֽיךָ: Your Name was always the “forbearer of transgression,” give ear to our plea as we stand before You in prayer. Forbear the transgression of a people who repent [their] transgression; blot out our transgression from before Your eyes.

אַתָּה יוֹדֵֽעַ רָזֵי עוֹלָם. וְתַעֲלוּמוֹת סִתְרֵי כָל חָי: אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בָֽטֶן וּבוֹחֵן כְּלָיוֹת וָלֵב: אֵין דָּבָר נֶעְלָם מִמֶּֽךָּ. וְאֵין נִסְתָּר מִנֶּֽגֶד עֵינֶֽיךָ: וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. שֶׁתְּכַפֵּר לָֽנוּ עַל כָּל חַטֹּאתֵֽינוּ. וְתִסְלַח לָֽנוּ עַל כָּל עֲו‍ֹנוֹתֵֽינוּ. וּתִמְחָל לָֽנוּ עַל כָּל פְּשָׁעֵֽינוּ: You know the mysteries of the universe, and the hidden secrets of every individual. You search all our innermost thoughts, and probe our mind and heart. There is nothing hidden from You, and there is nothing concealed from Your sight. And so may it be Your will Adonoy our God and God of our fathers, that You pardon us for all our careless sins, and that You forgive us for all our deliberate sins, and that You grant us atonement for all our rebellious sins:

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּאֹֽנֶס וּבְרָצוֹן: For the sin we committed before You under compulsion and willingly.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּאִמּוּץ הַלֵּב: And for the sin we committed before You by callously hardening the heart.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּבְלִי דָֽעַת: For the sin we committed before You inadvertently.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּבִטּוּי שְׂפָתָֽיִם: And for the sin we committed before You with an utterance of the lips.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּגָלוּי וּבַסָּֽתֶר: For the sin we committed before You openly and secretly.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּגִלּוּי עֲרָיוֹת: And for the sin we committed before You in sexual immorality.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּדִבּוּר פֶּה: For the sin we committed before You through [misuse of our power of] speech.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּדַעַת וּבְמִרְמָה: And for the sin we committed before You with knowledge and with deceit.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּהַרְהוֹר הַלֵּב: For the sin we committed before You by improper thoughts.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּהוֹנָֽאַת רֵֽעַ: And for the sin we committed before You by cheating a fellow-man.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּוִדּוּי פֶּה: For the sin we committed before You with [mere] verbal confession.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּוְעִידַת זְנוּת: And for the sin we committed before You by joining in a lewd gathering.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּזָדוֹן וּבִשְׁגָגָה: For the sin we committed before You intentionally and unintentionally.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּזִלְזוּל הוֹרִים וּמוֹרִים: And for the sin we committed before You by insufficient respect for parents and teachers.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּחֹֽזֶק יָד: For the sin we committed before You by using coercion [to harm others].

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּחִלּוּל הַשֵּׁם: And for the sin we committed before You by desecrating the Divine Name.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּטִפְשׁוּת פֶּה: For the sin we committed before You with foolish talk.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּטֻמְאַת שְׂפָתָֽיִם: And for the sin we committed before You with impurity of the lips.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּיֵֽצֶר הָרָע: For the sin we committed before You with the Evil Inclination.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּיוֹדְעִים וּבְלֹא יוֹדְעִים: And for the sin we committed before You knowingly and unknowingly.

ועל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ: And for all of these, God of pardon, pardon us, forgive us, grant us atonement.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּכַפַּת שֹֽׁחַד: For the sin we committed before You by forcing someone to give or take bribes.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּכַֽחַשׁ וּבְכָזָב: And for the sin we committed before You by false denial and false promise.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּלָשׁוֹן הָרָע: For the sin we committed before You by evil talk [slander].

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּלָצוֹן: And for the sin we committed before You by scoffing.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּמַשָּׂא וּבְמַתָּן: For the sin we committed before You in business dealings.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּמַאֲכָל וּבְמִשְׁתֶּה: And for the sin we committed before You in eating and drinking.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּנֶֽשֶׁךְ וּבְמַרְבִּית: For the sin we committed before You by [taking or giving] interest and by usury.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּנְטִיַּת גָּרוֹן: And for the sin we committed before You by haughtily stretching forth the neck.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִׂקּוּר עָֽיִן: For the sin we committed before You with gazing of the eyes.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִֽׂיחַ שִׂפְתוֹתֵֽינוּ: And for the sin we committed before You by the prattle of our lips.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּעֵינַֽיִם רָמוֹת: For the sin we committed before You with haughty eyes.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּעַזּוּת מֶֽצַח: And for the sin we committed before You with impudence.

ועל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ: And for all of these, God of pardon, pardon us, forgive us, grant us atonement.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּפְרִֽיקַת על: For the sin we committed before You by throwing off the yoke [of heaven].

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּפְלִילוּת: And for the sin we committed before You in passing judgment.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּצְדִיַּת רֵֽעַ: For the sin we committed before You by entrapping a fellowman.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּצָרוּת עָֽיִן: And for the sin we committed before You by a begrudging eye.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּקַלּוּת רֹאשׁ: For the sin we committed before You by lightmindedness.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּקַשְׁיוּת עֹֽרֶף: And for the sin we committed before You by being stiff-necked [stubborn].

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּרִיצַת רַגְלַֽיִם לְהָרַע: For the sin we committed before You by running to do evil.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּרְכִילוּת: And for the sin we committed before You by talebearing.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּשְׁבֽוּעַת שָׁוְא: For the sin we committed before You by swearing in vain.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִׂנְאַת חִנָּם: And for the sin we committed before You by unwarranted hatred.

על חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּתְשֽׂוּמֶת יָד: For the sin we committed before You by breach of trust.

ועל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּתִמְהוֹן לֵבָב: And for the sin we committed before You by a confused heart.

ועל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ: And for all of these, God of pardon, pardon us, forgive us, grant us atonement.

ועל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עליהֶם עוֹלָה: And for sins for which we are obligated to bring a burnt-offering.

ועל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עליהֶם חַטָּאת: And for sins for which we are obligated to bring a sin-offering.

ועל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עליהֶם קָרְבַּן עוֹלֶה וְיוֹרֵד: And for sins for which we are obligated to bring a “fluctuating” offering.

ועל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עליהֶם אָשָׁם וַדַּאי וְתָלוּי: And for sins for which we are obligated to bring a guilt-offering for certain or for doubtful trespasses.

ועל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עליהֶם מַכַּת מַרְדּוּת: And for sins for which we incur the penalty of lashing for violations of Rabbinic law.

ועל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עליהֶם מַלְקוּת אַרְבָּעִים: And for sins for which we incur the penalty of forty lashes.

ועל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עליהֶם מִיתָה בִּידֵי שָׁמָֽיִם: And for sins for which we incur the penalty of death at the hand of Heaven.

ועל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עליהֶם כָּרֵת וַעֲרִירִי: And for sins for which we incur the penalty of excision and childlessness.

ועל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עליהֶם אַרְבַּע מִיתוֹת בֵּית דִּין. סְקִילָה. שְׂרֵפָה. הֶֽרֶג. וְחֶֽנֶק. And for sins for which we are liable to any of the four death penalties inflicted by the [Rabbinic] Court [which are]: stoning, burning, beheading or strangulation.

על מִצְוַת עֲשֵׂה ועל מִצְוַת לֹא תַעֲשֶׂה. בֵּין שֶׁיֶּשׁ בָּהּ קוּם עֲשֵׂה. וּבֵין שֶׁאֵין בָּהּ קוּם עֲשֵׂה. אֶת הַגְּלוּיִים לָֽנוּ וְאֶת שֶׁאֵינָם גְּלוּיִים לָֽנוּ. אֶת הַגְּלוּיִים לָֽנוּ כְּבָר אֲמַרְנוּם לְפָנֶֽיךָ. וְהוֹדִֽינוּ לְךָ עליהֶם. וְאֶת שֶׁאֵינָם גְּלוּיִם לָֽנוּ לְפָנֶֽיךָ הֵם גְּלוּיִים וִידוּעִים. כַּדָּבָר שֶׁנֶּאֱמַר הַנִּסְתָּרֹת לַיהֹוָה אֱלֹהֵֽינוּ. וְהַנִּגְלֹת לָֽנוּ וּלְבָנֵֽינוּ עַד עוֹלָם. לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת: For [transgressing] positive commandments, and for [transgressing] prohibitive commandments, whether the prohibition can be corrected by a specifically prescribed act, or whether it cannot be corrected by a specifically prescribed act, for those of which we are aware and for those of which we are not aware. For those of which we are aware, we have already declared before You and confessed them unto You; and for those of which we are not aware, before You they are revealed and known, as it is said, “The hidden things belong to Adonoy, our God, but the revealed things are for us and for our children forever, that we might fulfill all the words of this Torah.”

וְאַתָּה רַחוּם מְקַבֵּל שָׁבִים ועל הַתְּשׁוּבָה מֵרֹאשׁ הִבְטַחְתָּנוּ ועל הַתְּשׁוּבָה עֵינֵינוּ מְיַחֲלוֹת לָךְ: וְדָוִד עַבְדְּךָ אָמַר לְפָנֶֽיךָ שְׁגִיאוֹת מִי יָבִין מִנִּסְתָּרוֹת נַקֵּנִי. נַקֵּנוּ יְהֹוָה אֱלֹהֵינוּ מִכָּל פְּשָׁעֵינוּ וְטַהֲרֵנוּ מִכָּל טֻּמְאוֹתֵינוּ וּזְרוֹק עלינוּ מַיִם טְהוֹרִים וְטַהֲרֵנוּ. כַּכָּתוּב על יַד נְבִיאֶךָ וְזָרַקְתִּי עליכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם: And You, Merciful One, accept the penitent. Concerning repentance, You promised us from the very beginning; and because of our repentance our eyes look hopefully to You. Dovid, Your servant, said before You, “Errors—who can comprehend? From hidden [faults], cleanse me.” Cleanse us, Adonoy, our God, from all our transgressions, and purify us from all our defilement. Sprinkle clean waters on us and cleanse us, as it is written by the hand of Your prophet, “And I will sprinkle clean water upon you, and you will be clean; from all your defilements, and from all your idols, I will cleanse you.”

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. מְחֹל לַעֲו‍ֹנוֹתֵֽינוּ (בְּיוֹם הַשַּׁבָּת הַזֶּה וּ) בְּיוֹם הַכִּפֻּרִים הַזֶּה. מְחֵה וְהַעֲבֵר פְּשָׁעֵֽינוּ וְחַטֹּאתֵֽינוּ מִנֶּֽגֶד עֵינֶֽיךָ. כָּאָמוּר אָנֹכִי אָנֹכִי הוּא מוֹחֶה פְשָׁעֶֽיךָ לְמַעֲנִי וְחַטֹּאתֶֽיךָ לֹא אֶזְכֹּר: וְנֶאֱמַר מָחִֽיתִי כָעָב פְּשָׁעֶֽיךָ וְכֶעָנָן חַטֹּאתֶֽיךָ שׁוּבָה אֵלַי כִּי גְאַלְתִּֽיךָ: וְנֶאֱמַר כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה תִּטְהָֽרוּ: Our God and God of our fathers, forgive our iniquities
On Shabbos add:
(on this Shabbos day, and) on this Day of Atonement. Blot out and remove our transgressions and sins from before Your eyes, as it is said: “I, I [alone] am He Who blots out your transgressions for My own sake; and your sins, I will not recall.” And it is said, “I have swept away like a thick cloud your transgressions, and like a mist your sins; return to Me, for I have redeemed you.” And it is said, “For on this day He will make atonement for you, to cleanse you; from all your sins, before Adonoy, you will be cleansed.”

(אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ רְצֵה בִמְנוּחָתֵֽנוּ) קַדְּשֵֽׁנוּ בְּמִצְוֹתֶֽיךָ וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ שַׂבְּעֵֽנוּ מִטּוּבֶֽךָ וְשַׂמְּחֵֽנוּ בִּישׁוּעָתֶֽךָ: (וְהַנְחִילֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קָדְשֶֽׁךָ וְיָנֽוּחוּ בוֹ יִשְׂרָאֵל מְקַדְּשֵׁי שְׁמֶֽךָ) וְטַהֵר לִבֵּֽנוּ לְעָבְדְּךָ בֶּאֱמֶת כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל וּמָחֳלָן לְשִׁבְטֵי יְשֻׁרוּן בְּכָל דּוֹר וָדוֹר וּמִבַּלְעָדֶֽיךָ אֵין לָֽנוּ מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ אֶלָּא אָֽתָּה: בָּרוּךְ אַתָּה יְהֹוָה מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ לַעֲו‍ֹנוֹתֵֽינוּ וְלַעֲו‍ֹנוֹת עַמּוֹ בֵּית יִשְׂרָאֵל. וּמַעֲבִיר אַשְׁמוֹתֵֽינוּ בְּכָל שָׁנָה וְשָׁנָה. מֶֽלֶךְ עַל כָּל הָאָֽרֶץ מְקַדֵּשׁ (הַשַּׁבָּת וְ) יִשְׂרָאֵל וְיוֹם הַכִּפֻּרִים: On Shabbos add:
(Our God and God of our fathers, be pleased with our rest) Sanctify us with Your commandments and give us our share in Your Torah; satisfy us from Your goodness and gladden us with Your deliverance,
On Shabbos add:
(And give us as our inheritance Adonoy our God with love and with pleasure Your holy Sabbath; and may Yisrael rest thereon— [they who are] sanctifiers of Your Name) and purify our hearts to serve You in truth, For You are the Pardoner of Yisrael, and the Forgiver of the tribes of Yeshurun in every generation, and beside You, we have no king who forgives and pardons, only You! Blessed are You, King Who forgives and pardons our iniquities, and the iniquities of His people, the House of Yisrael; and Who removes our trespasses each year; King over the whole earth, Sanctifier
On Shabbos add:
(of the Shabbos and) of Yisrael and the Day of Atonement.