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

אֵֽלֶּה אֶזְכְּרָה These [martyrs] I will remember

וְנַפְשִׁי עָלַי אֶשְׁפְּכָה. and pour out my soul within me.¹⁹¹Tehillim 42:5 (See Metsudah)

כִּי בְלָעֽוּנוּ זֵדִים For wicked people have swallowed us,

כְּעֻגָה like a cake,

בְּלִי הֲפוּכָה. 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.

כִּי בִימֵי הַשָּׂר 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.

לֹא עָלְתָה אֲרוּכָה. there was no remedy [reprieve]

לַעֲשָׂרָה for the ten martyrs,

הֲרוּגֵי doomed to death

מְלוּכָה: by the [Roman] government.

בְּלָמְדוֹ סֵֽפֶר Having learned the Written law

מִפִּי מְשׁוּלֵי from those who are compared to

עֲרֵמַת. heaps of grain¹⁹⁴The Midrash Tanchuma compares Torah Sages to heaps of grain. [Torah Scholars],

וְהֵבִין וְדִקְדֵּק who understand how to examine

בְּדַת רְשׁוּמַת. the Written Law;

וּפָתַח בִּוְאֵֽלֶּה הַמִּשְׁפָּטִים 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.

וְחָשַׁב מְזִמַּת. and with malicious intent, read the verse:

וְגוֹנֵב אִישׁ וּמְכָרוֹ “If one kidnaps a person and sells him,

וְנִמְצָא בְיָדוֹ if he is found in his hands,

מוֹת יוּמָת: 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. The head of the idolator swelled with malice

וְצִוָּה לְמַלֹּאת פְּלָטֵֽרוֹ נְעָלִים. 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).

וְקָרָא לַעֲשָׂרָה חֲכָמִים גְּדוֹלִים. He summoned ten great scholars

מְבִינֵי דָת who understood the Law

וּטְעָמֶֽיהָ בְּפִלְפּוּלִים: and all of its intricacies.

דִּֽינוּ מִשְׁפָּט זֶה לַאֲשֻׁרוֹ. [He ordered]: “decide this case objectively

וְאַל תְּעַוְּתֽוּהוּ בְּכָזָב לְאָמְרוֹ. and don't distort it with intentional trickery,

כִּי אִם הוֹצִיאֽוּהוּ but rather bring it out

לַאֲמִתּוֹ וּלְאוֹרוֹ. 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.

כִּי יִמָּצֵא אִישׁ If a man was found

גּוֹנֵב נֶֽפֶשׁ מֵאֶחָיו to have kidnapped one of his brothers,

מִבְּנֵי יִשְׂרָאֵל from among the Children of Yisrael;

וְהִתְעַמֶּר בּוֹ וּמְכָרוֹ: treating him as a slave and selling him.”

הֵם כְּעָֽנוּ לוֹ 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.”

וּמֵת הַגַּנָּב הַהוּא. “The kidnapper should be put to death.”

נָם אַיֵּה אֲבוֹתֵיכֶם He then exclaimed “Where are your fathers,

אֲשֶׁר אַחִיהֶם מְכָרֽוּהוּ. who sold their brother

לְאֹרְחַת יִשְׁמְעֵאלִים סְחָרֽוּהוּ. and dealt him to a caravan of Ishmaelites

וּבְעַד נַעֲלַֽיִם נְתָנֽוּהוּ: 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 You, therefore, must accept

דִין שָׁמַֽיִם עֲלֵיכֶם. the law of God upon yourselves,

כִּי מִימֵי אֲבוֹתֵיכֶם for from the time of your fathers

לֹא נִמְצָא כָּכֶם. 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.”

וְאִם הָיוּ בַּחַיִּים For if they were still living,

הָיִֽיתִי דָנָם לִפְנֵיכֶם. I would judge them before you,

וְאַתֶּם תִּשְׂאוּ but now, you must bear the guilt

עֲו‍ֹן אֲבוֹתֵֽיכֶם: of the sin of your fathers.

זְמַן תְּנָה לָֽנוּ שְׁלֽשֶׁת יָמִים. 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

עַד שֶׁנֵּדַע until we can determine

אִם נִגְזַר הַדָּבָר מִמְּרוֹמִים. if this has been decreed from heaven.

אִם אָֽנוּ חַיָּבִים וַאֲשֵׁמִים. For if we are guilty

נִסְבֹּל בִּגְזֵרַת then we will accept the decree

מָלֵא רַחֲמִים: of He who is all merciful.”

חָֽלוּ וְזָֽעוּ Trembling and shaking with fear

כֻּלָּֽמוֹ. עַל רַבִּי יִשְׁמָעֵאל They all turned to Rabbi Yishmael

כֹּהֵן גָּדוֹל 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.”

נָתְנוּ עֵינֵֽימוֹ. and cast their eyes on him,

לְהַזְכִּיר אֶת הַשֵּׁם to mention the explicit Name of God

לַעֲלוֹת לַאֲדוֹנֵֽימוֹ. and thereby ascend to his Master,

לָדַֽעַת אִם יָצְאָה הַגְּזֵֽרָה to know if the decree has come

מֵאֵת אֱלֹהֵֽימוֹ: from God.

טִהֵר רַבִּי יִשְׁמָעֵאל עַצְמוֹ 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.”

וְהִזְכִּיר אֶת הַשֵּׁם בְּסִלּוּדִים. and, trembling, uttered the Name,

וְעָלָה לַמָּרוֹם and ascended to heaven,²⁰⁵The Midrash (versions II, III) says that immediately thereafter a wind carried him up to the sixth heaven.

וְשָׁאַל מֵאֵת הָאִישׁ and asked the man

לְבוּשׁ הַבַּדִּים. 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.”

וְנָם לוֹ קַבְּלוּ עֲלֵיכֶם He answered him, “Accept it upon yourselves

צַדִּיקִים וִידִידִים. beloved, righteous ones,

כִּי שָׁמַֽעְתִּי for I have heard

מֵאֲחוֹרֵי הַפַּרְגּוֹד 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.”

כִּי בְּזֹאת אַתֶּם נִלְכָּדִים: that this will be your demise.”

יָרַד וְהִגִּיד לַחֲבֵרָיו He descended and told his friends

מַאֲמַר אֵל. 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.

וְצִוָּה הַבְּלִיַּֽעַל The evil tyrant then commanded

לְהָרְגָם בְּכֹֽחַ וְלָאֵל. to kill them with force and strength.

וּשְׁנַֽיִם מֵהֶם הוֹצִֽיאוּ תְּחִלָּה The two which were taken first

שֶׁהֵם גְּדוֹלֵי יִשְׂרָאֵל. were great ones in Yisrael,

רַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל Rabbi Yishmael, the High Priest,

וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל and Rabban Shimon ben Gamliel,

נְשִׂיא יִשְׂרָאֵל: 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 “Take off my head first

הִרְבָּה מֶֽנּוּ לִבְעֹן. 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.”

וְנָם while (Raban Shimon ben Gamliel) asked,

הָרְגֵֽנִי תְחִלָּה וְאַל אֶרְאֶה “let me be killed first,²¹¹Rabban Shimon argued likewise, “I am a prince, the son of a prince, direct descendant of King Dovid.”

בְּמִיתַת so I will not have to see the death

מְשָׁרֵת דַּר מָעוֹן. of one who serves God.”

לְהַפִּיל גּוֹרָלוֹת צִוָּה צִפְעוֹן. The wicked snake thus decided to draw lots

וְנָפַל הַגּוֹרָל עַל רַבָּן שִׁמְעוֹן: and the lot fell on Rabbi Shimon.

לִשְׁפֹּךְ דָּמוֹ מִהֵר He hastened to shed his blood

כְּשׁוֹר פָּר. as though it was that of an ox.

וּכְשֶׁנֶּחְתַּךְ רֹאשׁוֹ When his head was severed

נְטָלוֹ רַבִּי יִשְׁמָעֵאל 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

וְצָרַח עָלָיו בְּקוֹל מַר and wept over it with a bitter voice,

כַּשּׁוֹפָר. like the sound of a shofar.

אֵי הַלָּשׁוֹן How could such a tongue,

הַמְמַהֶֽרֶת לְהוֹרוֹת which so eagerly taught words

בְּאִמְרֵי שְׁפָר. of Torah,

בַּעֲו‍ֹנוֹת because of [our] iniquities

אֵיךְ עַתָּה לוֹחֶֽכֶת אֶת הֶעָפָר: now lick the dust.

מַה מְּאֹד בָּכָה עָלָיו בַּחֲרָדָה. How he wept over him trembling [with grief]

בַּת בְּלִיַּֽעַל the daughter of the evil tyrant,

לְקוֹל בְּכִיָּתוֹ upon [hearing] the cry

שֶׁל רַבִּי יִשְׁמָעֵאל עָמְדָה. of R' Yishmael, stood

תֹּֽאַר יָפְיוֹ בְּלִבָּהּ חָמְדָּה. 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

וְשָׁאֲלָה מֵאֵת אָבִֽיהָ and asked her father

חַיָּתוֹ לְהַעֲמִֽידָה: if he would spare him.

נִאֵץ בְּלִיַּֽעַל דָּבָר זֶה לַעֲשׂוֹתוֹ. But the evil tyrant refused.

לְהַפְשִׁיט עוֹרוֹ מֵעַל פָּנָיו 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,

שָׁאֲלָה מֵאִתּוֹ. she asked him,

וְלֹא עִכֵּב דָּבָר זֶה לַעֲשׂוֹתוֹ. and this he agreed to do.

וּכְשֶׁהִגִּֽיעַ לִמְקוֹם תְּפִלִּין When he reached the place of the Tefillin,

צָרַח בְּקוֹל מַר 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.”

לְיוֹצֵר נִשְׁמָתוֹ: 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. The angels above cried out bitterly

זוֹ תוֹרָה וְזוֹ שְׂכָרָהּ. 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?”

עוֹטֶה כַּשַּׂלְמָה אוֹרָה. God Almighty, Creator of light?

אוֹיֵב מְנָאֵץ Behold how the enemy blasphemes

שִׁמְךָ הַגָּדוֹל וְהַנּוֹרָא. Your great and awesome Name,

וּמְחָרֵף וּמְגַדֵּף and scorns and ridicules

עַל דִּבְרֵי תוֹרָה: 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. A voice answered from heaven,

אִם אֶשְׁמַע קוֹל אַחֵר “If I hear another sound

אֶהֱפוֹךְ אֶת הָעוֹלָם לְמַֽיִם. I will turn the world to water,

לְתֹֽהוּ וָבֹֽהוּ to its [original] emptiness and desolation

אָשִׁית הֲדוֹמִים. will I return the world

גְּזֵרָה הִיא מִלְּפָנַי for it is My decree;

קַבְּלֽוּהָ מְשַׁעְשְׁעֵי דַת accept it, all of you who love the Torah

יוֹמָֽיִם: [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 The princes of the Jewish people were killed,

מְאַחֲרֵי שֶֽׁבֶת those who spent long hours

בָּתֵּי כְּנֵסִיּוֹת. in the synagogue.²²⁰This is based upon the verse in Tehillim 127:2.

מְלֵאֵי מִצְוֹת They were filled with mitzvos

כְּרִמּוֹן like a pomegranate is filled with seeds,

וּכְזָוִיּוֹת. and like the corners [of the Altar were filled with blood.]

וְהוֹצִיאוּ אֶת רַבִּי עֲקִיבָא They then brought out Rabbi Akiva,

דּוֹרֵשׁ who expounded

כִּתְרֵי אוֹתִיּוֹת. 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.”

וְסָרְקוּ בְשָׂרוֹ They lacerated his skin

בְּמַסְרְקוֹת פִּיפִיּוֹת: 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 He commanded them to bring out

רַבִּי חֲנַנְיָא בֶּן תְּרַדְיוֹן 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)

מִבֵּית אוּלָמוֹ. from his house of study,

וּבַחֲבִילֵי זְמוֹרוֹת and on a pyre of green brushwood²²⁵The Ceasar commanded that he be wrapped in a Torah scroll, then lit the fire.

שָׂרְפוּ גָלְמוֹ. they burnt his body.

וּסְפוּגִין שֶׁל צֶּֽמֶר Layers of wet wool

שָֽׂמוּ עַל לִבּוֹ were placed on his chest

לְעַכֵּב עַצְמוֹ. to prolong the agony;

וּכְשֶׁנִּסְתַּלְּקוּ 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.”

מִיַּד נִשְׂרַף he was consumed immediately

וְסֵֽפֶר תּוֹרָה עִמּוֹ: together with the Torah Scroll he held.

קוֹנְנוּ עַם לֹא אַלְמָן. Mourn, oh people who are not forsaken,

כִּי עַל דָּבָר מוּעָט for over insignificant matters

נִשְׁפַּךְ דָּמָן. was their blood spilt.

לְקַדֵּשׁ שֵׁם שָׁמַֽיִם To sanctify the Name of God

מָסְרוּ עַצְמָן. they sacrificed their lives,

בַּהֲרִיגַת as through the murder of

רַבִּי חוּצְפִּית הַמְּתֻרְגְּמָן: 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. Let trembling seize all who hear

וְתִזַּל כָּל עַֽיִן דִּמּֽוּעַ. and each eye flow with tears

וְנֶהְפַּךְ לְאֵֽבֶל כָּל שַׁעֲשֽׁוּעַ. and all joy be turned to mourning

בַּהֲרִיגַת because of the murder

רַבִּי אֶלְעָזָר בֶּן שַׁמּֽוּעַ: 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. Our oppressors have slaughered us,

וּמִלְאוּ כְרֵסָם מֵעֲדָנַי. and satisfied themselves with my delicacies.

וְהִשְׁקֽוּנִי מֵי רוֹשׁ וְלַעֲנַי. How they made us drink poison

בַּהֲרִיגַת when they murdered

רַבִּי חֲנִינָא בֶּן חֲכִינַאי: 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 They tortured us [that we should]

מִצְוֹת לְהָפֵר. reject the commandments;

וּמֵאֲנוּ לָקַֽחַת and refused to accept

הוֹן וָכֹֽפֶר. neither bribe nor ransom.

כִּי אִם נְפָשׁוֹת Only the lives of those

הַהוֹגוֹת אִמְרֵי שֶֽׁפֶר. who studied the Torah [would they take]

כְּמוֹ רַבִּי יְשֵׁבָב הַסּוֹפֵר: like that of Rabbi Yeshaivav, the scribe.

יִחֲתֽוּנוּ בְּנֵי עֲדִינָה הַשּׁוֹמֵמָה. The children of Edom²³⁰The Romans, according to the Talmud, are descendant from Esau, whose name was Edom. have desolated us.

הֵרֵֽעוּ לָֽנוּ They have oppressed us

מִכָּל מַלְכֵי אֲדָמָה. more then all the kings on the earth;

וְהָרְגוּ מֶֽנּוּ כַּמָּה וְכַמָּה. and have slaughtered so many of us,

בַּהֲרִיגַת רַבִּי יְהוּדָה בֶּן דָּמָה: 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 You have said

בֵּית יַעֲקֹב אֵשׁ The house of Yaakov is fire

וּבֵית יוֹסֵף לֶהָבָה. and the house of Yosef a flame;

הֵן עַתָּה but for now

קַשׁ אוֹרָם כָּבָה. the straw has extinguished the fire.

חַי זְעֹךְ קוֹמָתָם Eternal God! crush their arrogance,

בְּבִעוּר הַיּוֹם הַבָּא. and bring swiftly the day of their destruction

כִּי הִסְכִּֽימוּ for they agreed

לַהֲרֹג עֲשָׂרָה צַדִּיקִים to execute ten righteous men,

עִם רַבִּי יְהוּדָה בֶּן בָּבָא: including Rabbi Yehuda ben Bava.

זֹאת קְרָאַֽתְנוּ All this happened to us

וְסִפַּרְנוּ בְּשִׁנּוּן. and we tell it over again.

וְשָׁפַֽכְנוּ לֵב We pour out [our] hearts

שָׁפוּל וְאָנוּן. of grief and depression.

מִמָּרוֹם הַסְכֵּת תַּחֲנוּן. Hear our supplication from above

יְהֹוָה יְהֹוָה אֵל Adonoy, Adonoy, Almighty,

רַחוּם וְחַנּוּן: Merciful and Gracious.

חַנּוּן Gracious One!

הַבִּֽיטָה מִמְּרוֹמִים. Look down from Heaven

תִּשְׁפֹּֽכֶת דַּם הַצַּדִּיקִים at the spilled blood of the righteous,

וְתַצְמִית דָּמִים. [even] their life blood.

תִּרְאֶה בְּפַרְגּוּדָךְ Look from the place of Your holy Presence

וְהַעֲבֵר כְּתָמִים. and remove all stains [of guilt].

אֵל מֶֽלֶךְ Almighty, King

יוֹשֵׁב עַל כִּסֵּא רַחֲמִים: Who sits upon a throne of mercy.

זְכוֹר לָֽנוּ Remember to us

בְּרִית אָבוֹת the covenant of the Patriarchs,

כַּאֲשֶׁר אָמַֽרְתָּ. as You promised,

וְזָכַרְתִּי אֶת בְּרִיתִי “And I will remember my covenant

יַעֲקוֹב with Yaakov,

וְאַף אֶת בְּרִיתִי יִצְחָק and also my covenant with Yitzchak,

וְאַף אֶת בְּרִיתִי אַבְרָהָם and also my covenant with Avraham

אֶזְכֹּר will I remember,”

וְהָאָֽרֶץ אֶזְכֹּר: and the land I will remember.

זְכוֹר לָֽנוּ Remember to us

בְּרִית רִאשׁוֹנִים the covenant of the ancestors,

כַּאֲשֶׁר אָמַֽרְתָּ. as You promised,

וְזָכַרְתִּי לָהֶם “And I will remember for their sake,

בְּרִית רִאשׁוֹנִים the covenant with their ancestors,

אֲשֶׁר הוֹצֵֽאתִי אוֹתָם whom I brought out

מֵאֶֽרֶץ מִצְרַֽיִם of the land of Mitzrayim,

לְעֵינֵי הַגּוֹיִם in the sight of the nations;

לִהְיוֹת לָהֶם לֵאלֹהִים to be their God,

אֲנִי יְהֹוָה: I am Adonoy.”

עֲשֵׂה עִמָּֽנוּ כְּמָה שֶׁהִבְטַחְתָּֽנוּ. Do unto us as You promised,

וְאַף גַּם זֹאת “And yet for all that,

בִּהְיוֹתָם בְּאֶֽרֶץ אוֹיְבֵיהֶם when they are in the land of their enemies,

לֹא מְאַסְתִּים I will not reject them

וְלֹא גְעַלְתִּים לְכַלֹּתָם and I will not abhor them, to destroy them,

לְהָפֵר בְּרִיתִי אִתָּם to annul My covenant with them;

כִּי אֲנִי יְהֹוָה אֱלֹהֵיהֶם: for I am Adonoy, their God.”

רַחֵם עָלֵֽינוּ Have compassion on us

וְאַל תַּשְׁחִיתֵֽנוּ and do not destroy us,

כְּמָה שֶׁכָּתוּב as it is written:

כִּי אֵל רַחוּם יְהֹוָה “For an Almighty of mercy is Adonoy,

אֱלֹהֶֽיךָ your God;

לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶֽךָ He will not abandon you or destroy you,

וְלֹא יִשְׁכַּח and He will not forget

אֶת בְּרִית אֲבוֹתֶֽיךָ the covenant of your fathers

אֲשֶׁר נִשְׁבַּע לָהֶם: which He swore to them.”

מוֹל אֶת לְבָבֵֽנוּ Open our hearts

לְאַהֲבָה אֶת שְׁמֶֽךָ to love Your Name,

כְּמָה שֶׁכָּתוּב as it is written:

וּמָל יְהֹוָה אֱלֹהֶֽיךָ אֶת לְבָבְךָ “And Adonoy, your God will open your heart,

וְאֶת לְבַב זַרְעֶֽךָ and the heart of your descendants,

לְאַהֲבָה אֶת יְהֹוָה אֱלֹהֶֽיךָ to love Adonoy, your God,

בְּכָל לְבָבְךָ with all your heart,

וְכָל נַפְשְׁךָ and with all your soul,

לְמַֽעַן חַיֶּֽיךָ: that you may live.”

הָשֵׁב שְׁבוּתֵֽנוּ Bring back our captivity

וְרַחֲמֵֽנוּ and have compassion on us,

כְּמָה שֶׁכָּתוּב. as it is written:

וְשָׁב יְהֹוָה אֱלֹהֶֽיךָ “And Adonoy, your God will return

אֶת שְׁבוּתְךָ וְרִחֲמֶֽךָ your captivity and have compassion on you;

וְשָׁב וְקִבֶּצְךָ and He will again gather you

מִכָּל הָעַמִּים from [among] all the peoples,

אֲשֶׁר הֱפִיצְךָ יְהֹוָה אֱלֹהֶֽיךָ שָֽׁמָּה: where Adonoy, your God has scattered you.”

קַבֵּץ נִדָּחֵֽינוּ כְּמָה שֶׁכָּתוּב. Gather our dispersed ones, as it is written:

אִם יִהְיֶה נִדַּחֲךָ “If your dispersed

בִּקְצֵה הַשָּׁמָֽיִם are in the farthermost part of heaven,

מִשָּׁם יְקַבֶּצְךָ יְהֹוָה אֱלֹהֶֽיךָ from there Adonoy, your God will gather you,

וּמִשָּׁם יִקָּחֶֽךָ: and from there He will take you.”

הִמָּֽצֵא לָֽנוּ בְּבַקָּשָׁתֵֽנוּ Be accessible to us when we seek You,

כְּמָה שֶׁכָּתוּב. as it is written:

וּבִקַּשְׁתֶּם מִשָּׁם “And from there

אֶת יְהֹוָה אֱלֹהֶֽיךָ you will seek Adonoy, your God,

וּמָצָֽאתָ and you will find Him;

כִּי תִדְרְשֶֽׁנּוּ if you search after Him

בְּכָל לְבָבְךָ with all your heart

וּבְכָל נַפְשֶֽׁךָ: and with all your soul.”

מְחֵה פְשָׁעֵֽינוּ לְמַעַנְךָ Blot out our transgressions for Your sake,

כַּאֲשֶׁר אָמַֽרְתָּ. as You promised:

אָנֹכִי אָנֹכִי “I, I [alone] am He

הוּא מוֹחֶה פְשָׁעֶֽיךָ Who blots out your transgressions

לְמַעֲנִי for My own sake;

וְחַטֹּאתֶֽיךָ לֹא אֶזְכֹּר: and your sins, I will not recall.”

מְחֵה פְשָׁעֵֽינוּ Sweep aside our transgressions

כָּעָב וְכֶעָנָן as a thick cloud and as a mist,

כְּמָה שֶׁכָּתוּב. as You have promised:

מָחִֽיתִי כָעָב “I have swept away like a thick cloud

פְּשָׁעֶֽיךָ your transgressions,

וְכֶעָנָן חַטֹּאתֶֽיךָ and like a mist, your sins;

שׁוּבָה אֵלַי כִּי גְאַלְתִּֽיךָ: return to Me, for I have redeemed You.”

הַלְבֵּן חֲטָאֵֽינוּ כַּשֶּֽׁלֶג וְכַצֶּֽמֶר Make our sins as white as snow or wool,

כְּמָה שֶׁכָּתוּב. as it is written:

לְכוּ נָא וְנִוָּכְחָה “Come now, let us reason together,

יֹאמַר יְהֹוָה says Adonoy,

אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים though your sins be as scarlet,

כַּשֶּֽׁלֶג יַלְבִּֽינוּ they shall be as white as snow;

אִם יַאְדִּֽימוּ כַתּוֹלָע though they be red as crimson,

כַּצֶּֽמֶר יִהְיוּ: they shall become [white] as wool.”

זְרֹק עָלֵֽינוּ מַֽיִם טְהוֹרִים Sprinkle clean water upon us,

וְטַהֲרֵֽנוּ כְּמָה שֶׁכָּתוּב. and cleanse us, as it is written:

וְזָרַקְתִּי עֲלֵיכֶם מַֽיִם טְהוֹרִים “And I will sprinkle clean water upon you,

וּטְהַרְתֶּם and you will be clean;

מִכֹּל טֻמְאוֹתֵיכֶם from all your defilements,

וּמִכָּל גִּלּוּלֵיכֶם and from all your idols,

אֲטַהֵר אֶתְכֶם: I will cleanse you.”

כַּפֵּר חֲטָּאֵֽינוּ בַּיּוֹם הַזֶּה Atone our sins on this day,

וְטַהֲרֵנוּ כְּמָה שֶׁכָּתוּב. and cleanse us, as it is written:

כִּי בַיּוֹם הַזֶּה “For on this day

יְכַפֵּר עֲלֵיכֶם He will make atonement for you,

לְטַהֵר אֶתְכֶם to cleanse you;

מִכֹּל חַטֹּאתֵיכֶם from all your sins

לִפְנֵי יְהֹוָה תִּטְהָֽרוּ: before Adonoy you will be cleansed.”

תְּבִיאֵנוּ אֶל הַר קָדְשֶֽׁךָ Bring us to Your holy mountain,

וְשַׂמְּחֵֽנוּ בְּבֵית תְּפִלָּתֶֽךָ and make us joyful in Your House of Prayer,

כְּמָה שֶׁכָּתוּב. as it is written:

וַהֲבִיאוֹתִים אֶל הַר קָדְשִׁי “And I will bring them to My holy mountain,

וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי and make them joyful in My House of Prayer;

עוֹלוֹתֵיהֶם וְזִבְחֵיהֶם their burnt-offerings and sacrifices

לְרָצוֹן עַל מִזְבְּחִי will be accepted with favor on My Altar,

כִּי בֵיתִי for My House,

בֵּית תְּפִלָּה יִקָּרֵא will be called a House of Prayer

לְכָל הָעַמִּים: for all peoples.”

The Ark is opened:

שְׁמַע קוֹלֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ Hear our voice, Adonoy, our God;

חוּס וְרַחֵם עָלֵֽינוּ spare us and have compassion on us,

וְקַבֵּל and accept

בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵֽנוּ: our prayers mercifully and willingly.

הֲשִׁיבֵֽנוּ יְהֹוָה אֵלֶֽיךָ Lead us back to You, Adonoy

וְנָשֽׁוּבָה and we shall find the way back;

חַדֵּשׁ יָמֵֽינוּ כְּקֶֽדֶם: renew our days as of old.

אֲמָרֵֽינוּ הַאֲזִֽינָה יְהֹוָה Give ear to our words, Adonoy!

בִּֽינָה הֲגִיגֵֽנוּ: Consider our meditations.

יִהְיוּ לְרָצוֹן אִמְרֵי פִֽינוּ May the words of our mouths be acceptable —

וְהֶגְיוֹן לִבֵּֽנוּ לְפָנֶֽיךָ and the thoughts of our hearts—before You,

יְהֹוָה צוּרֵֽנוּ וְגוֹאֲלֵֽנוּ: Adonoy, our Rock, and our Redeemer.

אַל תַּשְׁלִיכֵֽנוּ מִלְּפָנֶֽיךָ Cast us not away from Your Presence,

וְרֽוּחַ קָדְשְׁךָ אַל תִּקַּח מִמֶּֽנּוּ: and Your holy spirit take not from us.

אַל תַּשְׁלִיכֵֽנוּ לְעֵת זִקְנָה Do not cast us off in time of old age,

כִּכְלוֹת כֹּחֵֽנוּ אַל תַּעַזְבֵֽנוּ: when our strength fails, do not forsake us.

אַל תַּעַזְבֵֽנוּ יְהֹוָה Forsake us not, Adonoy,

אֱלֹהֵֽינוּ אַל תִּרְחַק מִמֶּֽנּוּ: our God, be not far removed from us.

עֲשֵׂה עִמָּֽנוּ אוֹת לְטוֹבָה Give us a sign of Your goodness

וְיִרְאוּ שׂוֹנְאֵֽינוּ וְיֵבֽשׁוּ that our enemies may see it and be ashamed;

כִּי אַתָּה יְהֹוָה עֲזַרְתָּֽנוּ for You, Adonoy, have helped us

וְנִחַמְתָּֽנוּ: and comforted us.

כִּי לְךָ יְהֹוָה הוֹחָֽלְנוּ For You, Adonoy, do we wait,

אַתָּה תַעֲנֶה אֲדֹנָי אֱלֹהֵֽינוּ: You will answer us, our Master, our God.

The Ark is closed:

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. Our God and God of our fathers!

אַל תַּעַזְבֵֽנוּ. וְאַל תִּטְּשֵֽׁנוּ. Do not forsake us, do not cast us off,

וְאַל תַּכְלִימֵֽנוּ. and do not disgrace us;

וְאַל תָּפֵר בְרִיתְךָ אִתָּֽנוּ. and do not nullify Your covenant with us.

קָרְבֵֽנוּ לְתוֹרָתֶֽךָ. Draw us near to Your Torah,

לַמְּדֵֽנוּ מִצְוֹתֶֽיךָ. teach us Your commandments,

הוֹרֵֽנוּ דְרָכֶֽיךָ. direct us to Your ways.

הַט לִבֵּֽנוּ לְיִרְאָה אֶת שְׁמֶֽךָ. Incline our hearts to fear Your Name,

וּמוֹל אֶת לְבָבֵֽנוּ לְאַהֲבָתֶֽךָ. and open our hearts to Your love,

וְנָשׁוּב אֵלֶֽיךָ בֶּאֱמֶת and may we return to You in truth,

וּבְלֵב שָׁלֵם. and with a perfect heart.

וּלְמַֽעַן שִׁמְךָ הַגָּדוֹל And for the sake of Your great Name,

תִּמְחֹל וְתִסְלַח לַעֲו‍ֹנֵֽינוּ forgive and pardon our iniquity,

כַּכָּתוּב בְּדִבְרֵי קָדְשֶֽׁךָ as it is written in the words of Your holiness,

לְמַֽעַן שִׁמְךָ יְהֹוָה “For the sake of Your Name, Adonoy,

וְסָלַחְתָּ לַעֲו‍ֹנִי כִּי רַב הוּא: pardon my iniquity for it is great.”

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. Our God, and God of our fathers!

סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ: Pardon us, forgive us, atone for us.

Chazzan and congregation responsively:

כִּי אָֽנוּ עַמֶּֽךָ וְאַתָּה אֱלֹהֵֽינוּ. For we are Your people; and You are our God.

אָֽנוּ בָנֶֽיךָ וְאַתָּה אָבִֽינוּ: We are Your children; and You are our Father.

אָֽנוּ עֲבָדֶֽיךָ וְאַתָּה אֲדוֹנֵֽנוּ. We are Your servants; and You are our Master.

אָֽנוּ קְהָלֶֽךָ We are Your congregation;

וְאַתָּה חֶלְקֵֽנוּ: and You are our Portion.

אָֽנוּ נַחֲלָתֶֽךָ We are Your inheritance;

וְאַתָּה גוֹרָלֵֽנוּ. and You are our Destiny.

אָֽנוּ צֹאנֶֽךָ וְאַתָּה רוֹעֵֽנוּ: We are Your flock; and You are our Shepherd.

אָֽנוּ כַרְמֶּֽךָ וְאַתָּה נוֹטְרֵֽנוּ. We are Your vineyard; and You are our Keeper.

אָֽנוּ פְעֻלָּתֶֽךָ וְאַתָּה יוֹצְרֵֽנוּ: We are Your work; and You are our Creator.

אָֽנוּ רַעְיָתֶֽךָ We are Your dear ones

וְאַתָּה דוֹדֵֽנוּ. and You are our Beloved.

אָֽנוּ סְגֻלָּתֶךָ וְאַתָּה אֱלֹהֵֽינוּ. We are Your treasure; and You are our God.

אָֽנוּ עַמֶּֽךָ וְאַתָּה מַלְכֵּֽנוּ: We are Your people; and You are our King.

אָֽנוּ מַאֲמִירֶֽיךָ We are Your distinguished ones;

וְאַתָּה מַאֲמִירֵֽנוּ: and You are our Distinction.

אָֽנוּ עַזֵּי פָנִים We are brazen-faced;

וְאַתָּה רַחוּם וְחַנּוּן. and You are merciful and gracious.

אָֽנוּ קְשֵׁי עֹֽרֶף We are stiff-necked;

וְאַתָּה אֶֽרֶךְ אַפַּֽיִם. and You are slow to anger.

אָֽנוּ מְלֵאֵי עָו‍ֹן We are full of iniquity;

וְאַתָּה מָלֵא רַחֲמִים. and You are full of compassion.

אָֽנוּ יָמֵֽינוּ כְּצֵל עוֹבֵר Our days are like a passing shadow;

וְאַתָּה הוּא and You are the same

וּשְׁנוֹתֶֽיךָ לֹא יִתָּֽמּוּ: and Your years will not end.

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ Our God and God of our fathers,

תָּבֹא לְפָנֶֽיךָ תְּפִלָּתֵֽנוּ, let our prayer come before you

וְאַל תִּתְעַלַּם מִתְּחִנָּתֵֽנוּ and do not ignore our supplication.

שֶׁאֵין אֲנַֽחְנוּ עַזֵּי פָנִים For we are not so brazen-faced

וּקְשֵׁי עֹֽרֶף and stiff-necked

לוֹמַר לְפָנֶֽיךָ to say to you,

יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ Adonoy, our God, and God of our fathers,

צַדִּיקִים אֲנַֽחְנוּ וְלֹא חָטָֽאנוּ “We are righteous and have not sinned.”

אֲבָל אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ חָטָֽאנוּ: But, indeed, we and our fathers have sinned.

אָשַֽׁמְנוּ. We have trespassed [against God and man, and we are devastated by our guilt];

בָּגַֽדְנוּ. We have betrayed [God and man, we have been ungrateful for the good done to us];

גָּזַֽלְנוּ. דִּבַּֽרְנוּ דֹּֽפִי. We have stolen; We have slandered.

הֶעֱוִֽינוּ. We have caused others to sin;

וְהִרְשַֽׁעְנוּ. We have caused others to commit sins for which they are called רְשָׁעִים, wicked;

זַֽדְנוּ. We have sinned with malicious intent;

חָמַֽסְנוּ. We have forcibly taken others' possessions even though we paid for them;

טָפַֽלְנוּ שֶֽׁקֶר. We have added falsehood upon falsehood; We have joined with evil individuals or groups;

יָעַֽצְנוּ רָע. We have given harmful advice;

כִּזַּֽבְנוּ. לַֽצְנוּ. We have deceived; we have mocked;

מָרַֽדְנוּ. We have rebelled against God and His Torah;

נִאַֽצְנוּ. We have caused God to be angry with us;

סָרַֽרְנוּ. We have turned away from God's Torah;

עָוִֽינוּ. We have sinned deliberately;

פָּשַֽׁעְנוּ. We have been negligent in our performance of the commandments;

צָרַֽרְנוּ. We have caused our friends grief;

קִשִּֽׁינוּ עֹֽרֶף. We have been stiff-necked, refusing to admit that our suffering is caused by our own sins.

רָשַֽׁעְנוּ. We have committed sins for which we are called רָשָׁע, [raising a hand to hit someone].

שִׁחַֽתְנוּ. We have committed sins which are the result of moral corruption;

תִּעַֽבְנוּ. We have committed sins which the Torah refers to as abominations;

תָּעִֽינוּ. We have gone astray;

תִּעְתָּֽעְנוּ: We have led others astray.

סַֽרְנוּ We have turned away

מִמִּצְוֹתֶֽיךָ from Your commandments

וּמִמִּשְׁפָּטֶֽיךָ הַטּוֹבִים and from Your good laws,

וְלֹא שָֽׁוָה לָֽנוּ. and we have gained nothing from it.

וְאַתָּה צַדִּיק And You are the Righteous One

עַל כָּל הַבָּא עָלֵֽינוּ. in all [punishment] that has come upon us;

כִּי אֱמֶת עָשִֽׂיתָ for You have acted truthfully

וַאֲנַֽחְנוּ הִרְשָֽׁעְנוּ: and we have acted wickedly.

הִרְשַׁעְנוּ We have acted wickedly

וּפָשַׁעְנוּ and have transgressed;

לָכֵן לֹא נוֹשָׁעְנוּ, we have therefore not been delivered.

וְתֵן בְּלִבֵּנוּ Grant that our hearts [be inspired to]

לַעֲזוֹב דֶּרֶךְ יֶשַׁע, abandon the path of wickedness,

וְחִישׁ לָנוּ יֶשַׁע, and hasten our deliverance;

כַּכָּתוּב עַל יַד נְבִיאֶךָ as is written by the hand of Your prophet,

יַעֲזוֹב רָשָׁע דַרְכּוֹ “Let the wicked man abandon his way,

וְאִישׁ אָוֶן מַחְשְׁבוֹתָיו and the man of iniquity his thoughts;

וְיָשׁוֹב אֶל יְהוָֹה and let him return unto Adonoy,

וִירַחֲמֵהוּ and He will have compassion on him,

וְאֶל אֱלֹהֵינוּ and unto our God

כִּי יַרְבֶּה לִסְלוֹחַ: for He pardons abundantly.”

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. Our God, and God of our fathers!

סְלַח וּמְחַל לַעֲו‍ֹנוֹתֵֽינוּ Forgive and pardon our iniquities

On Shabbos say:

(בְּיוֹם הַשַּׁבָּת הַזֶּה וּ) (on this Shabbos day, and)

בְּיוֹם הַכִּפֻּרִים הַזֶּה. on this Day of Atonement,

וְהֵעָֽתֶר לָֽנוּ and permit Yourself to be petitioned

בִּתְפִלָּתֵֽנוּ. by our prayer.

מְחֵה וְהַעֲבֵר פְּשָׁעֵֽינוּ Blot out and remove our transgressions

וְחַטֹּאתֵֽינוּ מִנֶּֽגֶד עֵינֶֽיךָ. from before Your eyes,

וְכֹף אֶת יִצְרֵֽנוּ and compel our Evil Inclination

לְהִשְׁתַּעְבֶּד לָֽךְ. to be subservient to You,

וְהַכְנַע אֶת עָרְפֵּֽנוּ and subdue our stubborness,

לָשׁוּב אֵלֶֽיךָ בֶּאֱמֶת. that we may return to You in truth;

וְחַדֵּשׁ כִּלְיוֹתֵֽינוּ and renew our conscience

לִשְׁמֹר פִּקֻּדֶֽיךָ. that we may preserve Your precepts.

וּמוֹל אֶת לְבָבֵֽנוּ Open our hearts

לְאַהֲבָה וּלְיִרְאָה אֶת־שְׁמֶֽךָ. that we may love and fear Your Name,

כַּכָּתוּב בְּתוֹרָתֶֽךָ. as it is written in Your Torah:

וּמָל יְהֹוָה אֱלֹהֶֽיךָ אֶת לְבָבְךָ “And Adonoy, Your God will open Your heart,

וְאֶת לְבַב זַרְעֶֽךָ and the heart of your descendants

לְאַהֲבָה אֶת יְהֹוָה אֱלֹהֶֽיךָ to love Adonoy, your God,

בְּכָל לְבָבְךָ with all your heart

וּבְכָל נַפְשְׁךָ and with all your soul,

לְמַֽעַן חַיֶּֽיךָ: that you may live.”

הַזְּדוֹנוֹת וְהַשְּׁגָגוֹת Our intentional and our unintentional sins—

אַתָּה מַכִּיר You recognize—

הָרָצוֹן וְהָאֹֽנֶס. [those committed] willfully or by compulsion,

הַגְּלוּיִים וְהַנִּסְתָּרִים [those committed] openly or secretly—

לְפָנֶֽיךָ before Your Presence,

הֵם גְּלוּיִים וִידוּעִים. they are [all] revealed and known.

מָה אָֽנוּ. מֶה חַיֵּֽינוּ. What are we? What is our life?

מֶה חַסְדֵּֽנוּ. What are our acts of kindness?

מַה צִּדְקוֹתֵֽינוּ. What is our righteousness?

מַה יְּשֻׁעָתֵֽנוּ. What is our deliverance?

מַה כֹּחֵֽנוּ. מַה גְּבוּרָתֵֽנוּ. What is our strength? What is our might?

מַה נֹּאמַר לְפָנֶֽיךָ What can we say before You,

יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבֹתֵֽינוּ Adonoy, our God and God of our fathers?

הֲלֹא כָּל הַגִּבּוֹרִים Are not all the mighty men

כְּאַֽיִן לְפָנֶֽיךָ as nothing before You?

וְאַנְשֵׁי הַשֵּׁם כְּלֹא הָיוּ Famous men as though they had never been?

וַחֲכָמִים כִּבְלִי מַדָּע The wise as if they were without knowledge?

וּנְבוֹנִים And men of understanding

כִּבְלִי הַשְׂכֵּל as if they were devoid of intelligence?

כִּי רֹב מַעֲשֵׂיהֶם תֹּֽהוּ For most of their actions are a waste

וִימֵי חַיֵּיהֶם and the days of their life

הֶֽבֶל לְפָנֶֽיךָ. are trivial in Your presence.

וּמוֹתַר הָאָדָם מִן הַבְּהֵמָה The superiority of man over beast

אָֽיִן is nil

כִּי הַכֹּל הָֽבֶל: for all is futile.

מַה נֹּאמַר לְפָנֶֽיךָ What shall we say before You,

יוֹשֵׁב מָרוֹם. Who dwells on high;

וּמַה נְּסַפֵּר לְפָנֶֽיךָ and what shall we relate to You

שׁוֹכֵן שְׁחָקִים. Who dwells in the heavens?

הֲלֹא כָּל הַנִּסְתָּרוֹת וְהַנִּגְלוֹת For everything, both hidden and revealed,

אַתָּה יוֹדֵֽעַ: You know.

שִׁמְךָ מֵעוֹלָם Your Name was always

עוֹבֵר עַל פֶּֽשַׁע. the “forbearer of transgression,”

שַׁוְעָתֵֽנוּ תַאֲזִין give ear to our plea

בְּעָמְדֵֽנוּ לְפָנֶֽיךָ בִּתְפִלָּה: as we stand before You in prayer.

תַּעֲבֹר עַל פֶּֽשַׁע לְעַם Forbear the transgression of a people

שָֽׁבֵי פֶֽשַׁע. who repent [their] transgression;

תִּמְחֶה פְּשָׁעֵֽינוּ blot out our transgression

מִנֶּֽגֶד עֵינֶֽיךָ: from before Your eyes.

אַתָּה יוֹדֵֽעַ רָזֵי עוֹלָם. You know the mysteries of the universe,

וְתַעֲלוּמוֹת סִתְרֵי כָל חָי: and the hidden secrets of every individual.

אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בָֽטֶן You search all our innermost thoughts,

וּבוֹחֵן כְּלָיוֹת וָלֵב: and probe our mind and heart.

אֵין דָּבָר נֶעְלָם מִמֶּֽךָּ. There is nothing hidden from You,

וְאֵין נִסְתָּר and there is nothing concealed

מִנֶּֽגֶד עֵינֶֽיךָ: from Your sight.

וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךָ And so may it be Your will

יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. Adonoy our God and God of our fathers,

שֶׁתְּכַפֵּר לָֽנוּ that You pardon us

עַל כָּל חַטֹּאתֵֽינוּ. for all our careless sins,

וְתִסְלַח לָֽנוּ and that You forgive us

עַל כָּל עֲו‍ֹנוֹתֵֽינוּ. for all our deliberate sins,

וּתִמְחָל לָֽנוּ and that You grant us atonement

עַל כָּל פְּשָׁעֵֽינוּ: for all our rebellious sins:

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּאֹֽנֶס וּבְרָצוֹן: under compulsion and willingly.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּאִמּוּץ הַלֵּב: by callously hardening the heart.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בִּבְלִי דָֽעַת: inadvertently.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּבִטּוּי שְׂפָתָֽיִם: with an utterance of the lips.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּגָלוּי וּבַסָּֽתֶר: openly and secretly.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּגִלּוּי עֲרָיוֹת: in sexual immorality.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּדִבּוּר פֶּה: through [misuse of our power of] speech.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּדַעַת וּבְמִרְמָה: with knowledge and with deceit.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּהַרְהוֹר הַלֵּב: by improper thoughts.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּהוֹנָֽאַת רֵֽעַ: by cheating a fellow-man.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּוִדּוּי פֶּה: with [mere] verbal confession.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בִּוְעִידַת זְנוּת: by joining in a lewd gathering.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּזָדוֹן וּבִשְׁגָגָה: intentionally and unintentionally.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּזִלְזוּל הוֹרִים by insufficient respect for parents

וּמוֹרִים: and teachers.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּחֹֽזֶק יָד: by using coercion [to harm others].

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּחִלּוּל הַשֵּׁם: by desecrating the Divine Name.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּטִפְשׁוּת פֶּה: with foolish talk.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּטֻמְאַת שְׂפָתָֽיִם: with impurity of the lips.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּיֵֽצֶר הָרָע: with the Evil Inclination.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּיוֹדְעִים וּבְלֹא יוֹדְעִים: knowingly and unknowingly.

וְעַל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. And for all of these, God of pardon,

סְלַח לָֽנוּ. מְחַל לָֽנוּ. pardon us, forgive us,

כַּפֶּר לָֽנוּ: grant us atonement.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּכַפַּת שֹֽׁחַד: by forcing someone to give or take bribes.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּכַֽחַשׁ וּבְכָזָב: by false denial and false promise.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּלָשׁוֹן הָרָע: by evil talk [slander].

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּלָצוֹן: by scoffing.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּמַשָּׂא וּבְמַתָּן: in business dealings.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּמַאֲכָל וּבְמִשְׁתֶּה: in eating and drinking.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּנֶֽשֶׁךְ וּבְמַרְבִּית: by [taking or giving] interest and by usury.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בִּנְטִיַּת גָּרוֹן: by haughtily stretching forth the neck.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּשִׂקּוּר עָֽיִן: with gazing of the eyes.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּשִֽׂיחַ שִׂפְתוֹתֵֽינוּ: by the prattle of our lips.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּעֵינַֽיִם רָמוֹת: with haughty eyes.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּעַזּוּת מֶֽצַח: with impudence.

וְעַל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. And for all of these, God of pardon,

סְלַח לָֽנוּ. מְחַל לָֽנוּ. pardon us, forgive us,

כַּפֶּר לָֽנוּ: grant us atonement.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בִּפְרִֽיקַת עֹל: by throwing off the yoke [of heaven].

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בִּפְלִילוּת: in passing judgment.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בִּצְדִיַּת רֵֽעַ: by entrapping a fellowman.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּצָרוּת עָֽיִן: by a begrudging eye.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּקַלּוּת רֹאשׁ: by lightmindedness.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּקַשְׁיוּת עֹֽרֶף: by being stiff-necked [stubborn].

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בְּרִיצַת רַגְלַֽיִם לְהָרַע: by running to do evil.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בִּרְכִילוּת: by talebearing.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בִּשְׁבֽוּעַת שָׁוְא: by swearing in vain.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּשִׂנְאַת חִנָּם: by unwarranted hatred.

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ For the sin we committed before You

בִּתְשֽׂוּמֶת יָד: by breach of trust.

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ And for the sin we committed before You

בְּתִמְהוֹן לֵבָב: by a confused heart.

וְעַל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. And for all of these, God of pardon,

סְלַח לָֽנוּ. מְחַל לָֽנוּ. pardon us, forgive us,

כַּפֶּר לָֽנוּ: grant us atonement.

וְעַל חֲטָאִים And for sins

שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we are obligated to bring

עוֹלָה: a burnt-offering.

וְעַל חֲטָאִים And for sins

שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we are obligated to bring

חַטָּאת: a sin-offering.

וְעַל חֲטָאִים And for sins

שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we are obligated to bring

קָרְבַּן עוֹלֶה וְיוֹרֵד: a “fluctuating” offering.

וְעַל חֲטָאִים And for sins

שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we are obligated to bring

אָשָׁם וַדַּאי a guilt-offering for certain

וְתָלוּי: or for doubtful trespasses.

וְעַל חֲטָאִים And for sins

שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we incur the penalty

מַכַּת מַרְדּוּת: of lashing for violations of Rabbinic law.

וְעַל חֲטָאִים And for sins

שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we incur the penalty

מַלְקוּת אַרְבָּעִים: of forty lashes.

וְעַל חֲטָאִים And for sins

שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we incur the penalty

מִיתָה בִּידֵי שָׁמָֽיִם: of death at the hand of Heaven.

וְעַל חֲטָאִים And for sins

שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we incur the penalty

כָּרֵת וַעֲרִירִי: of excision and childlessness.

וְעַל חֲטָאִים And for sins

שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם for which we are liable

אַרְבַּע מִיתוֹת to any of the four death penalties

בֵּית דִּין. inflicted by the [Rabbinic] Court [which are]:

סְקִילָה. שְׂרֵפָה. stoning, burning,

הֶֽרֶג. וְחֶֽנֶק. beheading or strangulation.

עַל For [transgressing]

מִצְוַת עֲשֵׂה positive commandments,

וְעַל and for [transgressing]

מִצְוַת לֹא תַעֲשֶׂה. prohibitive commandments,

בֵּין שֶׁיֶּשׁ בָּהּ whether the prohibition can be corrected

קוּם עֲשֵׂה. by a specifically prescribed act,

וּבֵין שֶׁאֵין בָּהּ or whether it cannot be corrected

קוּם עֲשֵׂה. by a specifically prescribed act,

אֶת הַגְּלוּיִים לָֽנוּ for those of which we are aware

וְאֶת שֶׁאֵינָם גְּלוּיִים לָֽנוּ. and for those of which we are not aware.

אֶת הַגְּלוּיִים לָֽנוּ For those of which we are aware,

כְּבָר אֲמַרְנוּם לְפָנֶֽיךָ. we have already declared before You

וְהוֹדִֽינוּ לְךָ עֲלֵיהֶם. and confessed them unto You;

וְאֶת שֶׁאֵינָם גְּלוּיִם לָֽנוּ and for those of which we are not aware,

לְפָנֶֽיךָ הֵם גְּלוּיִים וִידוּעִים. before You they are revealed and known,

כַּדָּבָר שֶׁנֶּאֱמַר as it is said,

הַנִּסְתָּרֹת “The hidden things

לַיהֹוָה אֱלֹהֵֽינוּ. belong to Adonoy, our God,

וְהַנִּגְלֹת לָֽנוּ but the revealed things are for us

וּלְבָנֵֽינוּ עַד עוֹלָם. and for our children forever,

לַעֲשׂוֹת that we might fulfill

אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת: all the words of this Torah.”

וְאַתָּה רַחוּם מְקַבֵּל שָׁבִים And You, Merciful One, accept the penitent.

וְעַל הַתְּשׁוּבָה Concerning repentance,

מֵרֹאשׁ הִבְטַחְתָּנוּ You promised us from the very beginning;

וְעַל הַתְּשׁוּבָה and because of our repentance

עֵינֵינוּ מְיַחֲלוֹת לָךְ: our eyes look hopefully to You.

וְדָוִד עַבְדְּךָ אָמַר לְפָנֶֽיךָ Dovid, Your servant, said before You,

שְׁגִיאוֹת מִי יָבִין “Errors—who can comprehend?

מִנִּסְתָּרוֹת נַקֵּנִי. From hidden [faults], cleanse me.”

נַקֵּנוּ יְהֹוָה אֱלֹהֵינוּ Cleanse us, Adonoy, our God,

מִכָּל פְּשָׁעֵינוּ from all our transgressions,

וְטַהֲרֵנוּ מִכָּל טֻּמְאוֹתֵינוּ and purify us from all our defilement.

וּזְרוֹק עָלֵינוּ מַיִם טְהוֹרִים Sprinkle clean waters on us

וְטַהֲרֵנוּ. and cleanse us,

כַּכָּתוּב עַל יַד נְבִיאֶךָ as it is written by the hand of Your prophet,

וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים “And I will sprinkle clean water upon you,

וּטְהַרְתֶּם and you will be clean;

מִכֹּל טֻמְאוֹתֵיכֶם from all your defilements,

וּמִכָּל גִּלּוּלֵיכֶם and from all your idols,

אֲטַהֵר אֶתְכֶם: I will cleanse you.”

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ. Our God and God of our fathers,

מְחֹל לַעֲו‍ֹנוֹתֵֽינוּ forgive our iniquities

On Shabbos add:

(בְּיוֹם הַשַּׁבָּת הַזֶּה וּ) (on this Shabbos day, and)

בְּיוֹם הַכִּפֻּרִים הַזֶּה. on this Day of Atonement.

מְחֵה וְהַעֲבֵר Blot out and remove

פְּשָׁעֵֽינוּ וְחַטֹּאתֵֽינוּ our transgressions and sins

מִנֶּֽגֶד עֵינֶֽיךָ. כָּאָמוּר from before Your eyes, as it is said:

אָנֹכִי אָנֹכִי הוּא “I, I [alone] am He

מוֹחֶה פְשָׁעֶֽיךָ Who blots out your transgressions

לְמַעֲנִי for My own sake;

וְחַטֹּאתֶֽיךָ לֹא אֶזְכֹּר: and your sins, I will not recall.”

וְנֶאֱמַר And it is said,

מָחִֽיתִי כָעָב “I have swept away like a thick cloud

פְּשָׁעֶֽיךָ your transgressions,

וְכֶעָנָן חַטֹּאתֶֽיךָ and like a mist your sins;

שׁוּבָה אֵלַי כִּי גְאַלְתִּֽיךָ: return to Me, for I have redeemed you.”

וְנֶאֱמַר And it is said,

כִּי בַיּוֹם הַזֶּה “For on this day

יְכַפֵּר עֲלֵיכֶם He will make atonement for you,

לְטַהֵר אֶתְכֶם to cleanse you;

מִכֹּל חַטֹּאתֵיכֶם from all your sins,

לִפְנֵי יְהֹוָה תִּטְהָֽרוּ: before Adonoy, you will be cleansed.”

On Shabbos add:

(אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ (Our God and God of our fathers,

רְצֵה בִמְנוּחָתֵֽנוּ) be pleased with our rest)

קַדְּשֵֽׁנוּ בְּמִצְוֹתֶֽיךָ Sanctify us with Your commandments

וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ and give us our share in Your Torah;

שַׂבְּעֵֽנוּ מִטּוּבֶֽךָ satisfy us from Your goodness

וְשַׂמְּחֵֽנוּ בִּישׁוּעָתֶֽךָ: and gladden us with Your deliverance,

On Shabbos add:

(וְהַנְחִילֵֽנוּ (And give us as our inheritance

יְהֹוָה אֱלֹהֵֽינוּ Adonoy our God

בְּאַהֲבָה וּבְרָצוֹן with love and with pleasure

שַׁבַּת קָדְשֶֽׁךָ Your holy Sabbath;

וְיָנֽוּחוּ בוֹ יִשְׂרָאֵל and may Yisrael rest thereon—

מְקַדְּשֵׁי שְׁמֶֽךָ) [they who are] sanctifiers of Your Name)

וְטַהֵר לִבֵּֽנוּ לְעָבְדְּךָ בֶּאֱמֶת and purify our hearts to serve You in truth,

כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל For You are the Pardoner of Yisrael,

וּמָחֳלָן לְשִׁבְטֵי יְשֻׁרוּן and the Forgiver of the tribes of Yeshurun

בְּכָל דּוֹר וָדוֹר in every generation,

וּמִבַּלְעָדֶֽיךָ אֵין לָֽנוּ and beside You,

מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ we have no king who forgives and pardons,

אֶלָּא אָֽתָּה: only You!

בָּרוּךְ אַתָּה יְהֹוָה Blessed are You,

מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ King Who forgives and pardons

לַעֲו‍ֹנוֹתֵֽינוּ our iniquities,

וְלַעֲו‍ֹנוֹת עַמּוֹ and the iniquities of His people,

בֵּית יִשְׂרָאֵל. the House of Yisrael;

וּמַעֲבִיר אַשְׁמוֹתֵֽינוּ and Who removes our trespasses

בְּכָל שָׁנָה וְשָׁנָה. each year;

מֶֽלֶךְ עַל כָּל הָאָֽרֶץ King over the whole earth,

מְקַדֵּשׁ Sanctifier

On Shabbos add:

(הַשַּׁבָּת וְ) (of the Shabbos and)

יִשְׂרָאֵל וְיוֹם הַכִּפֻּרִים: of Yisrael and the Day of Atonement.