Selichot “on one foot”:
Selichot is a prayer service before Rosh Hashanah. The word literally means “forgiveness”. Selichot is also a section of prayers asking for forgiveness which is added into the 5 Yom Kippur services (Arvit, Shacharit, Musaf, Mincha, and Neila). There is some, though not complete, overlap between the Selichot prayers before Rosh Hashanah and the Selichot prayers said on Yom Kippur.
When do we say Selichot?
The Sephardi tradition (Jews originally from Spain) is to say these prayers every morning during the month of Elul leading up to Rosh Hashanah. The Ashkenazi tradition (Jews originally from Central and then Eastern Europe) is to say it every morning starting the Sunday before Rosh Hashanah. However, there should be 4 days of saying Selichot before Rosh Hashanah, so if Rosh Hashanah is on a Tuesday or earlier in the week, then Selichot begins the previous Sunday morning. Some connect this with needing 4 days of inspecting sacrificial animals for blemishes in the Temple, suggesting that we need 4 days of inspecting ourselves. Many synagogues today do Selichot the Saturday evening before Rosh Hashanah, or the Saturday evening prior to that if that doesn’t leave 4 days before Rosh Hashanah. Because Selichot were originally recited at midnight, many synagogues today either do a full evening of Havdalah-teaching-eating-Selichot, or start it as late as they think their members will show up, often preceded by a little teaching and eating.
Why do we say Selichot?
We say Selichot to get us in the mood for the High Holidays. It is like pre-gaming, but with introspection instead of intoxication.
What is the history of Selichot?
The first prayerbook was written in 868 CE by Rav Amram Gaon of Babylonia (modern Iraq) in response to a question from the Jews of Barcelona about the proper order of prayers. His prayerbook also contained the first writing down of the Selichot service.
However, it came from somewhere before that. After the Israelites sinned with the Golden Calf, Moses needed support from G-d. G-d revealed the Thirteen Divine Attributes to him (Exodus 34:5-7). The Babylonian Talmud imagines G-d saying to Moses “When the Jewish people sin, let the prayer leader wrap themselves in a tallit and lead the community in saying these Thirteen Attributes and I will forgive them” (Rosh Hashanah 17b:5). In the Middle Ages, the Tanna DeBei Eliyahu Zuta, which is a collection of midrashim, imagines David foreseeing that the not-yet-built Temple would be destroyed and asking G-d how the Israelites would be forgiven for their sins without sacrifices. In this text, G-d’s answer is that the Israelites should gather together as one people, confess their sins, and say the Selichot service, and G-d would forgive their sins (Tanna DeBei Eliyahu Zuta, Additions to Seder Eliyahu Zuta, Pirkei DeRabbi Eliezer 5). This service was then written down in Rav Amram Gaon’s prayerbook.
Later on, the service is mentioned in the 1000s Machzor Vitry, where it says that “it is a custom to begin on the Saturday night before Rosh Hashanah to rise early to the synagogue, before the sun rises, and beg for mercy” (Machzor Vitry 345). Maimonides talks about this happening in between Rosh Hashanah and Yom Kippur in the 1100s (Mishneh Torah, Repentence 3:4). In the Shulchan Aruch in 1563, Rabbi Joseph Caro describes the Sephardic custom of saying Selichot in the morning from the beginning of Elul until Yom Kippur, mirroring the 40 days Moses was on Mt. Sinai the second time, while Rabbi Moses Isserles says that for Ashkenazic Jews the custom is to daily blow the shofar starting at the beginning of Elul and say Selichot prayers starting the Sunday before Rosh Hashanah assuming the holiday isn’t on a Monday or Tuesday (in which case you start saying Selichot a week earlier) (Shulchan Aruch, Orach Hayim 581:1).
How do you say “Selichot” in ASL (American Sign Language)?
Selichot is a prayer service before Rosh Hashanah. The word literally means “forgiveness”. Selichot is also a section of prayers asking for forgiveness which is added into the 5 Yom Kippur services (Arvit, Shacharit, Musaf, Mincha, and Neila). There is some, though not complete, overlap between the Selichot prayers before Rosh Hashanah and the Selichot prayers said on Yom Kippur.
When do we say Selichot?
The Sephardi tradition (Jews originally from Spain) is to say these prayers every morning during the month of Elul leading up to Rosh Hashanah. The Ashkenazi tradition (Jews originally from Central and then Eastern Europe) is to say it every morning starting the Sunday before Rosh Hashanah. However, there should be 4 days of saying Selichot before Rosh Hashanah, so if Rosh Hashanah is on a Tuesday or earlier in the week, then Selichot begins the previous Sunday morning. Some connect this with needing 4 days of inspecting sacrificial animals for blemishes in the Temple, suggesting that we need 4 days of inspecting ourselves. Many synagogues today do Selichot the Saturday evening before Rosh Hashanah, or the Saturday evening prior to that if that doesn’t leave 4 days before Rosh Hashanah. Because Selichot were originally recited at midnight, many synagogues today either do a full evening of Havdalah-teaching-eating-Selichot, or start it as late as they think their members will show up, often preceded by a little teaching and eating.
Why do we say Selichot?
We say Selichot to get us in the mood for the High Holidays. It is like pre-gaming, but with introspection instead of intoxication.
What is the history of Selichot?
The first prayerbook was written in 868 CE by Rav Amram Gaon of Babylonia (modern Iraq) in response to a question from the Jews of Barcelona about the proper order of prayers. His prayerbook also contained the first writing down of the Selichot service.
However, it came from somewhere before that. After the Israelites sinned with the Golden Calf, Moses needed support from G-d. G-d revealed the Thirteen Divine Attributes to him (Exodus 34:5-7). The Babylonian Talmud imagines G-d saying to Moses “When the Jewish people sin, let the prayer leader wrap themselves in a tallit and lead the community in saying these Thirteen Attributes and I will forgive them” (Rosh Hashanah 17b:5). In the Middle Ages, the Tanna DeBei Eliyahu Zuta, which is a collection of midrashim, imagines David foreseeing that the not-yet-built Temple would be destroyed and asking G-d how the Israelites would be forgiven for their sins without sacrifices. In this text, G-d’s answer is that the Israelites should gather together as one people, confess their sins, and say the Selichot service, and G-d would forgive their sins (Tanna DeBei Eliyahu Zuta, Additions to Seder Eliyahu Zuta, Pirkei DeRabbi Eliezer 5). This service was then written down in Rav Amram Gaon’s prayerbook.
Later on, the service is mentioned in the 1000s Machzor Vitry, where it says that “it is a custom to begin on the Saturday night before Rosh Hashanah to rise early to the synagogue, before the sun rises, and beg for mercy” (Machzor Vitry 345). Maimonides talks about this happening in between Rosh Hashanah and Yom Kippur in the 1100s (Mishneh Torah, Repentence 3:4). In the Shulchan Aruch in 1563, Rabbi Joseph Caro describes the Sephardic custom of saying Selichot in the morning from the beginning of Elul until Yom Kippur, mirroring the 40 days Moses was on Mt. Sinai the second time, while Rabbi Moses Isserles says that for Ashkenazic Jews the custom is to daily blow the shofar starting at the beginning of Elul and say Selichot prayers starting the Sunday before Rosh Hashanah assuming the holiday isn’t on a Monday or Tuesday (in which case you start saying Selichot a week earlier) (Shulchan Aruch, Orach Hayim 581:1).
How do you say “Selichot” in ASL (American Sign Language)?
To sign “Selichot” in Hebrew, it’s the same as “I’m sorry” - “s” sign with your dominant hand in a clockwise circle on your chest (to make an “s”, fold down all your fingers except for your thumb, and cross your thumb over the index and middle finger).
What are the prayers within Selichot?
Selichot is sort of like a Mincha / Afternoon service, but not exactly. It begins with Ashrei (primarily Psalm 145) and then has a Chatzi Kaddish (which functions as punctuation between sections of a service). Instead of an Amidah, it has the Thirteen Attributes of G-d (Divine traits revealed to Moses after the Golden Calf incident) surrounded by other texts about forgiveness. Selichot ends with a Kaddish Shalem (which is the punctuation between bigger sections of a service) and instead of Aleinu we end with Yigdal, a different description of G-d’s traits.
Here are some of the key prayers:
(א)אַשְׁרֵי יוֹשְׁבֵי בֵיתֶֽךָ עוֹד יְהַלְלֽוּךָ סֶּֽלָה: אַשְׁרֵי הָעָם שֶׁכָּֽכָה לּוֹ אַשְׁרֵי הָעָם שֶׁיהוה אֱלֹהָיו: תְּהִלָּה לְדָוִד אֲרוֹמִמְךָ אֱלוֹהַי הַמֶּֽלֶךְ וַאֲבָרְכָה שִׁמְךָ לְעוֹלָם וָעֶד: בְּכָל־יוֹם אֲבָרְכֶֽךָּ וַאֲהַלְלָה שִׁמְךָ לְעוֹלָם וָעֶד: גָּדוֹל יהוה וּמְהֻלָּל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵֽקֶר: דּוֹר לְדוֹר יְשַׁבַּח מַעֲשֶׂיךָ וּגְבוּרֹתֶֽיךָ יַגִּֽידוּ: הֲדַר כְּבוֹד הוֹדֶֽךָ וְדִבְרֵי נִפְלְאֹתֶֽיךָ אָשִֽׂיחָה: וֶעֱזוּז נוֹרְאֹתֶֽיךָ יֹאמֵרוּ וּגְדֻלָּתְךָ אֲסַפְּרֶֽנָּה: זֵֽכֶר רַב־טוּבְךָ יַבִּֽיעוּ וְצִדְקָתְךָ יְרַנֵּֽנוּ: חַנּוּן וְרַחוּם יהוה אֶֽרֶךְ אַפַּֽיִם וּגְדָל־חָֽסֶד: טוֹב־יהוה לַכֹּל וְרַחֲמָיו עַל־כָּל־מַעֲשָׂיו: יוֹדֽוּךָ יהוה כָּל־מַעֲשֶֽׂיךָ וַחֲסִידֶֽיךָ יְבָרְכֽוּכָה: כְּבוֹד מַלְכוּתְךָ יֹאמֵרוּ וּגְבוּרָתְךָ יְדַבֵּֽרוּ: לְהוֹדִֽיעַ לִבְנֵי הָאָדָם גְּבוּרֹתָיו וּכְבוֹד הֲדַר מַלְכוּתוֹ: מַלְכוּתְךָ מַלְכוּת כָּל־עֹלָמִים וּמֶמְשַׁלְתְּךָ בְּכָל־דּוֹר וָדֹר: סוֹמֵךְ יהוה לְכָל־הַנֹּפְלִים וְזוֹקֵף לְכָל־הַכְּפוּפִים: עֵינֵי־כֹל אֵלֶֽיךָ יְשַׂבֵּֽרוּ וְאַתָּה נוֹתֵן־לָהֶם אֶת־אָכְלָם בְּעִתּוֹ: פּוֹתֵֽחַ אֶת־יָדֶֽךָ וּמַשְׂבִּֽיעַ לְכָל־חַי רָצוֹן: צַדִּיק יהוה בְּכָל־דְּרָכָיו וְחָסִיד בְּכָל־מַעֲשָׂיו: קָרוֹב יהוה לְכָל־קֹרְאָיו לְכֹל אֲשֶׁר יִקְרָאֻֽהוּ בֶאֱמֶת: רְצוֹן־יְרֵאָיו יַעֲשֶׂה וְאֶת־שַׁוְעָתָם יִשְׁמַע וְיוֹשִׁיעֵם: שׁוֹמֵר יהוה אֶת־כָּל־אֹהֲבָיו וְאֵת כָּל־הָרְשָׁעִים יַשְׁמִיד: תְּהִלַּת יהוה יְדַבֶּר פִּי וִיבָרֵךְ כָּל־בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד: וַאֲנַֽחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד־עוֹלָם הַלְלוּיָהּ:
(1) Happy are those who dwell in Your house; they forever praise You. Selah.
Happy are the people who have it so; happy are the people whose God is the LORD.
A psalm of David.
I will extol You, my God and ruler, and bless Your name forever and ever.
Every day will I bless You and praise Your name forever and ever.
Great is the LORD and much acclaimed; God’s greatness cannot be fathomed.
One generation shall laud Your works to another and declare Your mighty acts.
The glorious majesty of Your splendor and Your wondrous acts will I recite.
People shall talk of the might of Your awesome deeds, and I will recount Your greatness.
They shall celebrate Your abundant goodness, and sing joyously of Your beneficence.
The LORD is gracious and compassionate, slow to anger and abounding in kindness.
The LORD is good to all, and God’s mercy is upon all God’s works.
All Your works shall praise You, O LORD, and Your faithful ones shall bless You.
They shall talk of the majesty of Your sovereignty, and speak of Your might,
to make God’s mighty acts known among people and the majestic glory of God’s sovereignty.
Your sovereignty is an eternal sovereignty; Your dominion is for all generations.
The LORD supports all who stumble, and makes all who are bent stand straight.
The eyes of all look to You expectantly, and You give them their food when it is due.
You give it openhandedly, feeding every creature to its heart’s content.
The LORD is beneficent in all God’s ways and faithful in all God’s works.
The LORD is near to all who call God, to all who call God with sincerity.
God fulfills the wishes of those who fear God; God hears their cry and delivers them.
The LORD watches over all who love God, but all the wicked God will destroy.
My mouth shall utter the praise of the LORD, and all creatures shall bless God’s holy name forever and ever.
Great is the LORD and much acclaimed; God’s greatness cannot be fathomed.
One generation shall laud Your works to another and declare Your mighty acts.
The glorious majesty of Your splendor and Your wondrous acts will I recite.
People shall talk of the might of Your awesome deeds, and I will recount Your greatness.
They shall celebrate Your abundant goodness, and sing joyously of Your beneficence.
The LORD is gracious and compassionate, slow to anger and abounding in kindness.
The LORD is good to all, and God’s mercy is upon all God’s works.
All Your works shall praise You, O LORD, and Your faithful ones shall bless You.
They shall talk of the majesty of Your sovereignty, and speak of Your might,
to make God’s mighty acts known among people and the majestic glory of God’s sovereignty.
Your sovereignty is an eternal sovereignty; Your dominion is for all generations.
The LORD supports all who stumble, and makes all who are bent stand straight.
The eyes of all look to You expectantly, and You give them their food when it is due.
You give it openhandedly, feeding every creature to its heart’s content.
The LORD is beneficent in all God’s ways and faithful in all God’s works.
The LORD is near to all who call God, to all who call God with sincerity.
God fulfills the wishes of those who fear God; God hears their cry and delivers them.
The LORD watches over all who love God, but all the wicked God will destroy.
My mouth shall utter the praise of the LORD, and all creatures shall bless God’s holy name forever and ever.
And we will praise God now and forever. Praise God.
Ashrei is primarily Psalm 145, preceded by Psalm 84:5 and 144:15, and followed by Psalm 115:18. You can learn more about Ashrei here: Ashrei - A Guaranteed Spot in Heaven? | Sefaria
(ג)יִתְגַּדֵּל וְיִתְקַדֵּשׁ שְׁמֵהּ רַבָּא: בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל, בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוּ אָמֵן:יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְקוּדְשָׁא, בְּרִיךְ הוּא: לְעֵֽלָּא מִן כָּל בִּרְכָתָא וְשִׁירָתָא, תֻּשְׁבְּחָתָא וְנֶחֱמָתָא, דַּאֲמִירָן בְּעָלְמָא, וְאִמְרוּ אָמֵן:
May God's great name be exalted and hallowed throughout the created world, as is God's wish. May God's sovereignty soon be established, in your lifetime and in your days, and in the days of all the house of Israel. And we say: Amen.
May God's great name be acknowledged forever and ever!
May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, extolled and acclaimed -- though God, who is blessed b'rich hu is truly beyond all acknowledgement and praise, or any expressions of gratitude or consolation ever spoken in the world. And we say: Amen.
May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, extolled and acclaimed -- though God, who is blessed b'rich hu is truly beyond all acknowledgement and praise, or any expressions of gratitude or consolation ever spoken in the world. And we say: Amen.
לְכוּ נְרַנְּנָה לַיהוה, נָרִֽיעָה לְצוּר יִשְׁעֵֽנוּ: נְקַדְּמָה פָנָיו בְּתוֹדָה, בִּזְמִרוֹת נָרִֽיעַ לוֹ: צֶֽדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶֽךָ, חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶֽיךָ: אֲשֶׁר יַחְדָו נַמְתִּיק סוֹד, בְּבֵית אֱלֹהִים נְהַלֵּךְ בְּרָֽגֶשׁ: אֲשֶׁר לוֹ הַיָּם וְהוּא עָשָֽׂהוּ, וְיַבֶּֽשֶׁת יָדָיו יָצָֽרוּ: אֲשֶׁר בְּיָדוֹ נֶֽפֶשׁ כָּל חָי, וְרֽוּחַ כָּל בְּשַׂר אִישׁ: הַנְּשָׁמָה לָךְ, וְהַגּוּף פָּעֳלָךָ חוּסָה עַל עֲמָלָךְ: הַנְּשָׁמָה לָךְ, וְהַגּוּף שֶׁלָּךְ. יהוה עֲשֵׂה לְמַֽעַן שְׁמֶֽךָ: אָֽתָאנוּ עַל שִׁמְךָ. יהוה, עֲשֵׂה לְמַֽעַן שְׁמֶֽךָ: בַּעֲבוּר כְבוֹד שִׁמְךָ, כִּי אֵל חַנּוּן וְרַחוּם שְׁמֶֽךָ: לְמַֽעַן שִׁמְךָ יהוה. וְסָלַחְתָּ לַעֲוֹנֵֽנוּ, כִּי רַב הוּא:
Come let us sing to Adonai, let us sound the shofar to the Rock of our deliverance. Let us greet God's Presence with thanksgiving, with hymns let us raise our voices unto the Lord. Righteousness and justice are the foundations of Your throne, kindness and truth precede Your Presence. For together let us take sweet counsel; into the House of God let us walk with the throngs. For the sea is God's, and the Lord made it; and the dry land, Divine hands formed. For in God's hand is the soul of every living thing, and the spirit of all human flesh. The soul is Yours, and the body is Your doing, have pity on Your work. The soul is Yours, and the body is Yours, Adonai! Act [on our behalf] for the sake of Your Name. We have come [relying] on Your Name, Adonoy! Act [on our behalf] for the sake of Your Name. For the sake of the glory of Your Name, for gracious and merciful Almighty is Your Name, For the sake of Your Name, Adonai, pardon our iniquity, for it is great.
(ב) בְּמוֹצָאֵי מְנוּחָה, קִדַּמְנוּךָ תְּחִלָּה. הַט אָזְנְךָ מִמָּרוֹם, יוֹשֵׁב תְּהִלָּה. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ג) אֶת־יְמִין עֹז עוֹרְרָה, לַעֲשׂוֹת חָיִל. בְּצֶדֶק נֶעֱקַד, וְנִשְׁחַט תְּמוּרוֹ אָיִל. גְּנוֹן נָא גִזְעוֹ, בְּזַעֲקָם בְּעוֹד לָיִל. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ד) דְּרוֹשׁ־נָא דּוֹרְשֶׁיךָ. בְּדָרְשָׁם פָּנֶיךָ. הִדָּרֶשׁ לָמוֹ מִשְּׁמֵי מְעוֹנֶךָ. וּלְשַׁוְעַת חִנּוּנָם אַל תַּעְלֵם אָזְנֶךָ. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ה) זוֹחֲלִים וְרוֹעֲדִים מִיּוֹם בֹּאֶךָ. חָלִים כְּמַבְכִּירָה מֵעֶבְרַת מַשָּׂאֶךָ. טִנּוּפָם מְחֵה נָא וְיוֹדוּ פְּלָאֶיךָ. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ו) יוֹצֵר אַתָּה לְכָל־יְצִיר נוֹצָר. כּוֹנַנְתָּ מֵאָז תֶּרֶף לְחַלְּצָם מִמֵּצָר. לְחוֹנְנָם חִנָּם מֵאוֹצָר הַמְּנֻצָּר. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ז) מָרוֹם, אִם־עָצְמוּ פִּשְׁעֵי קְהָלֶךָ. נָא סַגְּבֵם מֵאוֹצָר הַמּוּכָן בִּזְבוּלֶךָ. עָדֶיךָ לָחֹן חִנָּם, בָּאִים אֵלֶיךָ. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ח) פְּנֵה־נָא אֶל־הַתְּלָאוֹת וְאַל לַחַטָּאוֹת. צַדֵּק צוֹעֲקֶיךָ מַפְלִיא פְלָאוֹת. קְשׁוֹב־נָא חִנּוּנָם, אֱלֹהִים יהוה צְבָאוֹת. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ט) רְצֵה עֲתִירָתָם בְּעָמְדָם בַּלֵּילוֹת. שְׁעֵה נָא בְרָצוֹן כְּקָרְבַּן כָּלִיל וְעוֹלוֹת. תַּרְאֵם נִסֶּיךָ עוֹשֶׂה גְדוֹלוֹת. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ג) אֶת־יְמִין עֹז עוֹרְרָה, לַעֲשׂוֹת חָיִל. בְּצֶדֶק נֶעֱקַד, וְנִשְׁחַט תְּמוּרוֹ אָיִל. גְּנוֹן נָא גִזְעוֹ, בְּזַעֲקָם בְּעוֹד לָיִל. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ד) דְּרוֹשׁ־נָא דּוֹרְשֶׁיךָ. בְּדָרְשָׁם פָּנֶיךָ. הִדָּרֶשׁ לָמוֹ מִשְּׁמֵי מְעוֹנֶךָ. וּלְשַׁוְעַת חִנּוּנָם אַל תַּעְלֵם אָזְנֶךָ. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ה) זוֹחֲלִים וְרוֹעֲדִים מִיּוֹם בֹּאֶךָ. חָלִים כְּמַבְכִּירָה מֵעֶבְרַת מַשָּׂאֶךָ. טִנּוּפָם מְחֵה נָא וְיוֹדוּ פְּלָאֶיךָ. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ו) יוֹצֵר אַתָּה לְכָל־יְצִיר נוֹצָר. כּוֹנַנְתָּ מֵאָז תֶּרֶף לְחַלְּצָם מִמֵּצָר. לְחוֹנְנָם חִנָּם מֵאוֹצָר הַמְּנֻצָּר. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ז) מָרוֹם, אִם־עָצְמוּ פִּשְׁעֵי קְהָלֶךָ. נָא סַגְּבֵם מֵאוֹצָר הַמּוּכָן בִּזְבוּלֶךָ. עָדֶיךָ לָחֹן חִנָּם, בָּאִים אֵלֶיךָ. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ח) פְּנֵה־נָא אֶל־הַתְּלָאוֹת וְאַל לַחַטָּאוֹת. צַדֵּק צוֹעֲקֶיךָ מַפְלִיא פְלָאוֹת. קְשׁוֹב־נָא חִנּוּנָם, אֱלֹהִים יהוה צְבָאוֹת. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(ט) רְצֵה עֲתִירָתָם בְּעָמְדָם בַּלֵּילוֹת. שְׁעֵה נָא בְרָצוֹן כְּקָרְבַּן כָּלִיל וְעוֹלוֹת. תַּרְאֵם נִסֶּיךָ עוֹשֶׂה גְדוֹלוֹת. לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה:
(2) After the departure of the Sabbath, we approach You [in prayer,] incline Your ear from on high, You Who are enthroned upon praises, [and] hear our cry and our prayer!
(3) Raise Your mighty, right hand to act valiently [against our accusers;] for the sake of [Isaac] the righteous one, who was bound [on the altar,] and in whose stead a ram was slain— shield his descendants as they cry to You while it is yet night, [and] hear our cry and our prayer!
(4) Turn to those who seek You when they seek Your Presence, be accessible to them from Your Heavenly Abode, and to the cry of their supplication close not Your ear; [and] hear our cry and our prayer!
(5) They tremble and quake at the day of Your coming [to judge them,] they are panic-struck— as a woman giving birth the first time, from the burning wrath You carry; O’ please, wipe away their filth that they may praise Your wonders, [and] hear our cry and our prayer!
(6) You are the Creator of all that is formed, You prepared from of old, a remedy to save them from distress, by bestowing undeserved grace upon them from Your hidden treasure. Hear our cry and our prayer!
(7) Exalted One, if the sins of Your congregation are great, strengthen them, we pray from the treasure stored in Your abode; Your community [implores You] to grant them undeserving grace as they approach You. Hear our cry and our prayer!
(8) Turn to our sufferings and not to our sins, justify those who cry out to You; [God] who performs wonders, listen to their supplication, God, Lord of Hosts. Hear our cry and our prayer!
(9) Be pleased [and accept their pleadings as they stand [before You] at night, regard [their prayers] with favor as the offering of burnt-offerings; show them Your miracles One Who does great things. Hear our cry and our prayer!
(3) Raise Your mighty, right hand to act valiently [against our accusers;] for the sake of [Isaac] the righteous one, who was bound [on the altar,] and in whose stead a ram was slain— shield his descendants as they cry to You while it is yet night, [and] hear our cry and our prayer!
(4) Turn to those who seek You when they seek Your Presence, be accessible to them from Your Heavenly Abode, and to the cry of their supplication close not Your ear; [and] hear our cry and our prayer!
(5) They tremble and quake at the day of Your coming [to judge them,] they are panic-struck— as a woman giving birth the first time, from the burning wrath You carry; O’ please, wipe away their filth that they may praise Your wonders, [and] hear our cry and our prayer!
(6) You are the Creator of all that is formed, You prepared from of old, a remedy to save them from distress, by bestowing undeserved grace upon them from Your hidden treasure. Hear our cry and our prayer!
(7) Exalted One, if the sins of Your congregation are great, strengthen them, we pray from the treasure stored in Your abode; Your community [implores You] to grant them undeserving grace as they approach You. Hear our cry and our prayer!
(8) Turn to our sufferings and not to our sins, justify those who cry out to You; [God] who performs wonders, listen to their supplication, God, Lord of Hosts. Hear our cry and our prayer!
(9) Be pleased [and accept their pleadings as they stand [before You] at night, regard [their prayers] with favor as the offering of burnt-offerings; show them Your miracles One Who does great things. Hear our cry and our prayer!
(י)אֵל מֶֽלֶךְ. יוֹשֵׁב עַל כִּסֵּא רַחֲמִים. מִתְנַהֵג בַּחֲסִידוּת. מוֹחֵל עֲוֹנוֹת עַמּוֹ. מַעֲבִיר רִאשׁוֹן רִאשׁוֹן. מַרְבֶּה מְחִילָה לְחַטָּאִים וּסְלִיחָה לְפוֹשְׁעִים. עוֹשֶׂה צְדָקוֹת עִם כָּל בָּשָׂר וָרֽוּחַ. לֹא כְרָעָתָם תִּגְמוֹל: אֵל הוֹרֵיתָ לָנוּ לוֹמַר שְׁלשׁ עֶשְׂרֵה. זְכָר לָֽנוּ הַיּוֹם בְּרִית שְׁלשׁ עֶשְׂרֵה. כְּהוֹדַֽעְתָּ לֶעָנָו מִקֶּֽדֶם. כְּמוֹ שֶׁכָּתוּב וַיֵּרֶד יהוה בֶּֽעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יהוה:
(10) Almighty! Sovereign! Who sits on the throne of mercy, governs with kindness forgives the iniquities of God's people. The Lord removes their sins one by one, increasing forgiveness to sinners, and pardon to transgressors. Acting righteously with all who are of flesh and spirit; not according to their wickedness does God repay them. Almighty! You instructed us to recite the thirteen Divine attributes; remember unto us this day the covenant of thirteen Divine attributes, as You made them known to the humble Moses of old, as it is written, “And Adonai descended in the cloud, and stood with him there, and proclaimed the Name, Adonai.
(יב) וַיַּֽעֲבֹר יהוה עַל פָּנָיו וַיִּקְרָא:
(יג) יהוה יהוה אֵל רַחוּם וְחַנּוּן אֶֽרֶךְ אַפַּֽיִם וְרַב חֶֽסֶד וֶֽאֱמֶת: נֹצֵר חֶֽסֶד לָאֲלָפִים נֹשֵׂא עָוֹן וָפֶֽשַׁע וְחַטָּאָה וְנַקֵּה: וְסָלַחְתָּ לַעֲוֹנֵֽנוּ וּלְחַטָּאתֵֽנוּ וּנְחַלְתָּֽנוּ:
(יד) סְלַח לָֽנוּ אָבִֽינוּ כִּי חָטָֽאנוּ. מְחַל לָֽנוּ מַלְכֵּֽנוּ כִּי פָשָֽׁעְנוּ: כִּי אַתָּה אדני טוֹב וְסַלָּח וְרַב חֶֽסֶד לְכָל קֹרְאֶֽיךָ:
(יג) יהוה יהוה אֵל רַחוּם וְחַנּוּן אֶֽרֶךְ אַפַּֽיִם וְרַב חֶֽסֶד וֶֽאֱמֶת: נֹצֵר חֶֽסֶד לָאֲלָפִים נֹשֵׂא עָוֹן וָפֶֽשַׁע וְחַטָּאָה וְנַקֵּה: וְסָלַחְתָּ לַעֲוֹנֵֽנוּ וּלְחַטָּאתֵֽנוּ וּנְחַלְתָּֽנוּ:
(יד) סְלַח לָֽנוּ אָבִֽינוּ כִּי חָטָֽאנוּ. מְחַל לָֽנוּ מַלְכֵּֽנוּ כִּי פָשָֽׁעְנוּ: כִּי אַתָּה אדני טוֹב וְסַלָּח וְרַב חֶֽסֶד לְכָל קֹרְאֶֽיךָ:
(12) “And Adonai passed before him [Moses] and proclaimed:
(13) Adonai, Adonai, Almighty, Merciful, Gracious, Slow to Anger, and Abundant in Kindness, and Truth. Keeper of kindness for thousands of generations, Endurer of iniquity, and transgression, and sin; and Acquitter of those who repent. “And pardon our iniquity and our sin, and take us for Your inheritance.”
(14) Pardon us our Parent, for we have sinned, forgive us our Sovereign, for we have transgressed. “For You, my Master, are good and forgiving, and abounding in kindness to all who call upon You.”
(13) Adonai, Adonai, Almighty, Merciful, Gracious, Slow to Anger, and Abundant in Kindness, and Truth. Keeper of kindness for thousands of generations, Endurer of iniquity, and transgression, and sin; and Acquitter of those who repent. “And pardon our iniquity and our sin, and take us for Your inheritance.”
(14) Pardon us our Parent, for we have sinned, forgive us our Sovereign, for we have transgressed. “For You, my Master, are good and forgiving, and abounding in kindness to all who call upon You.”
(ג)שְׁמַע קוֹלֵנוּ יהוה אֱלֹהֵינוּ חוּס וְרַחֵם עָלֵינוּ וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵנוּ: הֲשִׁיבֵנוּ יהוה אֵלֶיךָ וְנָשׁוּבָה חַדֵּשׁ יָמֵינוּ כְּקֶדֶם: אֲמָרֵינוּ הַאֲזִינָה יהוה בִּינָה הֲגִיגֵנוּ: יִהְיוּ לְרָצוֹן אִמְרֵי פִינוּ וְהֶגְיוֹן לִבֵּנוּ לְפָנֶיךָ יהוה צוּרֵנוּ וְגוֹאֲלֵנוּ: אַל תַּשְׁלִיכֵנוּ מִלְּפָנֶיךָ וְרוּחַ קָדְשְׁךָ אַל תִּקַּח מִמֶּנּוּ: אַל תַּשְׁלִיכֵנוּ לְעֵת זִקְנָה כִּכְלוֹת כֹּחֵנוּ אַל תַּעַזְבֵנוּ:
(ד) אַל תַּעַזְבֵֽנוּ יהוה אֱלֹהֵֽינוּ אַל תִּרְחַק מִמֶּֽנּוּ: עֲשֵׂה עִמָּֽנוּ אוֹת לְטוֹבָה וְיִרְאוּ שׂוֹנְאֵֽינוּ וְיֵבֽשׁוּ כִּי אַתָּה יהוה עֲזַרְתָּֽנוּ וְנִחַמְתָּֽנוּ: כִּי לְךָ יהוה הוֹחָֽלְנוּ אַתָּה תַעֲנֶה אדני אֱלֹהֵֽינוּ: סוגרין הארון:
(ד) אַל תַּעַזְבֵֽנוּ יהוה אֱלֹהֵֽינוּ אַל תִּרְחַק מִמֶּֽנּוּ: עֲשֵׂה עִמָּֽנוּ אוֹת לְטוֹבָה וְיִרְאוּ שׂוֹנְאֵֽינוּ וְיֵבֽשׁוּ כִּי אַתָּה יהוה עֲזַרְתָּֽנוּ וְנִחַמְתָּֽנוּ: כִּי לְךָ יהוה הוֹחָֽלְנוּ אַתָּה תַעֲנֶה אדני אֱלֹהֵֽינוּ: סוגרין הארון:
(3) Hear our voice, Adonai, our God; spare us and have compassion on us, and accept our prayers mercifully and willingly. Lead us back to You, Adonai and we shall find the way back; renew our days as of old. Give ear to our words, Adonai! Consider our meditations. May there be gracious acceptance for the words of our mouth, and the meditation of our heart, before You, Adonai, 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.
(4) Forsake us not, Adonai, 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, Adonai, have helped us and comforted us. For to You Adonai, we hope You will answer us Adonai, our God.
(4) Forsake us not, Adonai, 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, Adonai, have helped us and comforted us. For to You Adonai, we hope You will answer us Adonai, our God.
This is Cantor Neil Schwartz chanting "Sh'ma Koleinu".
(ה) אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ תָּבֹא לְפָנֶֽיךָ תְּפִלָּתֵֽנוּ, וְאַל תִּתְעַלַּם מִתְּחִנָּתֵֽנוּ שֶׁאֵין אֲנַֽחְנוּ עַזֵּי פָנִים וּקְשֵׁי עֹֽרֶף לוֹמַר לְפָנֶֽיךָ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ צַדִּיקִים אֲנַֽחְנוּ וְלֹא חָטָֽאנוּ אֲבָל אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ חָטָֽאנוּ:
(5) Our God and God of our ancestors, 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, Adonai, our God, and God of our ancestors, “We are righteous and have not sinned.” But, indeed, we and our ancestors have sinned.
(יג) 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:
(13) We have trespassed [against God and people];
We have betrayed [God and people];
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 the 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.
We have betrayed [God and people];
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 the 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.
This is the Vidui, or Confession, often called "Ashamnu" after the first word. To learn more about it, see here: Personally Connecting to Ashamnu | Sefaria
Cantor Neil Schwartz chanting "Ashamnu", including the sections before and after it.
(יד) סַֽרְנוּ מִמִּצְוֹתֶֽיךָ וּמִמִּשְׁפָּטֶֽיךָ הַטּוֹבִים וְלֹא שָֽׁוָה לָֽנוּ. וְאַתָּה צַדִּיק עַל כָּל הַבָּא עָלֵֽינוּ. כִּי אֱמֶת עָשִֽׂיתָ וַאֲנַֽחְנוּ הִרְשָֽׁעְנוּ:
(טו) הִרְשַֽׁעְנוּ וּפָשַֽׁעְנוּ לָכֵן לֹא נוֹשָֽׁעְנוּ, וְתֵן בְּלִבֵּֽנוּ לַעֲזוֹב דֶּֽרֶךְ רֶֽשַׁע, וְחִישׁ לָֽנוּ יֶֽשַׁע, כַּכָּתוּב עַל יַד נְבִיאֶֽךָ יַעֲזוֹב רָשָׁע דַרְכּוֹ וְאִישׁ אָֽוֶן מַחְשְׁבוֹתָיו וְיָשׁוֹב אֶל יהוה וִירַחֲמֵֽהוּ וְאֶל אֱלֹהֵֽינוּ כִּי יַרְבֶּה לִסְלֽוֹחַ:
(טו) הִרְשַֽׁעְנוּ וּפָשַֽׁעְנוּ לָכֵן לֹא נוֹשָֽׁעְנוּ, וְתֵן בְּלִבֵּֽנוּ לַעֲזוֹב דֶּֽרֶךְ רֶֽשַׁע, וְחִישׁ לָֽנוּ יֶֽשַׁע, כַּכָּתוּב עַל יַד נְבִיאֶֽךָ יַעֲזוֹב רָשָׁע דַרְכּוֹ וְאִישׁ אָֽוֶן מַחְשְׁבוֹתָיו וְיָשׁוֹב אֶל יהוה וִירַחֲמֵֽהוּ וְאֶל אֱלֹהֵֽינוּ כִּי יַרְבֶּה לִסְלֽוֹחַ:
(14) 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.
(15) 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 one abandon their ways, and the person of iniquity their thoughts; and let them return unto Adonai, and God will have compassion on them, and unto our God for the Lord pardons abundantly.”
(15) 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 one abandon their ways, and the person of iniquity their thoughts; and let them return unto Adonai, and God will have compassion on them, and unto our God for the Lord pardons abundantly.”
(ג) מִי שֶׁעָנָה לְאַבְרָהָם אָבִֽינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְיִצְחָק בְּנוֹ כְּשֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּֽחַ הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְיַעֲקֹב בְּבֵית אֵל הוּא יַעֲנֵנוּ: מִי שֶׁעָנָה לְיוֹסֵף בְּבֵית הָאֲסוּרִים הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לַאֲבוֹתֵֽינוּ עַל יַם סוּף הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְמשֶׁה בְּחוֹרֵב הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְאַהֲרֹן בַּמַּחְתָּה הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְפִינְחָס בְּקוּמוֹ מִתּוֹךְ הָעֵדָה הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לִיהוֹשֻֽׁעַ בַּגִּלְגָּל הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לִשְׁמוּאֵל בַּמִּצְפָּה הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְדָוִד וּשְׁלֹמֹה בְנוֹ בִּירוּשָׁלָֽיִם הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְאֵלִיָּֽהוּ בְּהַר הַכַּרְמֶל הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לֶאֱלִישָׁע בִּירִיחוֹ הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְיוֹנָה בִמְעֵי הַדָּגָה הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְחִזְּקִיָֽהוּ מֶֽלֶךְ יְהוּדָה בְּחָלְיוֹ, הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה בְּתוֹךְ כִּבְשַׁן הָאֵשׁ הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְדָנִיֵּאל בְּגוֹב הָאֲרָיוֹת הוּא יַעֲנֵנוּ: מִי שֶׁעָנָה לְמָרְדְּכַי וְאֶסְתֵּר בְּשׁוּשַׁן הַבִּירָה הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְעֶזְרָא בַגּוֹלָה הוּא יַעֲנֵֽנוּ: מִי שֶׁעָנָה לְכָל הַצַדִּיקִים וְהַחֲסִידִים וְהַתְּמִימִים וְהַיְשָׁרִים הוּא יַעֲנֵֽנוּ:
(3) The One Who answered our father Abraham on Mount Moriah, will answer us. The One Who answered Isaac, his son, when he was bound on the altar, will answer us. The One Who answered Jacob in Bet El, will answer us. The One Who answered Joseph in prison, will answer us. The One Who answered our ancestors at the Reed Sea; will answer us. The One Who answered Moses at Horeb, (See Deuteronomy 9:19—26) will answer us. The One Who answered Aaron with the incense pan, (See Numbers 17:11- 12) will answer us. The One Who answered Pinchas when he rose from among the congregation, (See Numbers 25:6—9) will answer us. The One Who answered Joshua at Gilgal, (See Joshua 7:6; 10—12) will answer us. The One Who answered Samuel in Mizpah, (See I Samuel 7:5—9) will answer us. The One Who answered David, (See II Samuel 21:1) and Solomon, (See I Kings 8:25; 9:3) his son, in Jerusalem, will answer us. The One Who answered Elijah on Mount Carmel, (See I Kings18:36—38) will answer us. The One Who answered Elisha in Jericho, (See II Kings 2:18—22) will answer us. The One Who answered Jonah in the belly of the fish, will answer us. The One Who answered Hezekiah, King of Judah, in his illness (See II Kings 20:2—6), will answer us. The One Who answered Chananyah, Mishael and Azariah in the midst of the fiery furnace, (See Daniel 3:21—27) will answer us. The One Who answered Daniel in the lions' den, (See Daniel 6:17—25) will answer us. The One Who answered Mordechai and Esther in Shushan, the capital [city of Persia], will answer us. The One Who answered Ezra in captivity, (See Ezra 8:21—23:9) will answer us. The One Who answered all the righteous, the pious, the perfect and the upright, will answer us.
Mi She'ana is also in the Kol Nidrei service on Yom Kippur evening. To learn more about it, see: Mi She’ana: Finding Our Answers | Sefaria
Cantor Neil Schwartz chanting "Mi She'ana".
(ו) שׁוֹמֵר יִשְׂרָאֵל שְׁמוֹר שְׁאֵרִית יִשְׂרָאֵל וְאַל יֹאבַד יִשְׂרָאֵל הָאֹמְרִים שְׁמַע יִשְׂרָאֵל:
(ז) שׁוֹמֵר גּוֹי אֶחָד שְׁמוֹר שְׁאֵרִית עַם אֶחָד וְאַל יֹאבַד גּוֹי אֶחָד הַמְיַחֲדִים שִׁמְךָ יהוה אֱלֺהֵֽינוּ יהוה אֶחָד:
(ח) שׁוֹמֵר גּוֹי קָדוֹשׁ שְׁמוֹר שְׁאֵרִית עַם קָדוֹשׁ וְאַל יֹאבַד גּוֹי קָדוֹשׁ הַמְשַׁלְּשִׁים בְּשָׁלשׁ קְדֻשּׁוֹת לְקָדוֹשׁ:
(ז) שׁוֹמֵר גּוֹי אֶחָד שְׁמוֹר שְׁאֵרִית עַם אֶחָד וְאַל יֹאבַד גּוֹי אֶחָד הַמְיַחֲדִים שִׁמְךָ יהוה אֱלֺהֵֽינוּ יהוה אֶחָד:
(ח) שׁוֹמֵר גּוֹי קָדוֹשׁ שְׁמוֹר שְׁאֵרִית עַם קָדוֹשׁ וְאַל יֹאבַד גּוֹי קָדוֹשׁ הַמְשַׁלְּשִׁים בְּשָׁלשׁ קְדֻשּׁוֹת לְקָדוֹשׁ:
(6) Guardian of Israel, guard the remnant of Israel, and let not Israel perish, who say, “Hear Israel.”
(7) Guardian of the unique nation guard the remnant of the unique people and let not the unique nation perish, who proclaim the Oneness of Your Name, [saying:] Adonoy is our God, Adonoy is One.
(8) Guardian of the holy nation, guard the remnant of the holy people and let not the holy nation perish who repeat the threefold sanctification to the Holy One.
(7) Guardian of the unique nation guard the remnant of the unique people and let not the unique nation perish, who proclaim the Oneness of Your Name, [saying:] Adonoy is our God, Adonoy is One.
(8) Guardian of the holy nation, guard the remnant of the holy people and let not the holy nation perish who repeat the threefold sanctification to the Holy One.
"Shomer Yisrael" is part of the weekday Tachanun service after the Amidah, asking G-d for forgiveness. The Shema is broken up between the first two stanzas to hide it from the Romans who forbade us from saying it (hence the other places we say it in services without covering our eyes, like taking out the Torah and the Musaf Kedusha).
יִגְדַּל אֱלהִים חַי וְיִשְׁתַּבַּח, נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתו. אֶחָד וְאֵין יָחִיד כְּיִחוּדו, נֶעְלָם וְגַם אֵין סוף לְאַחְדוּתו. אֵין לו דְמוּת הַגּוּף וְאֵינו גוּף, לא נַעֲרךְ אֵלָיו קְדֻשָּׁתו. קַדְמון לְכָל דָּבָר אֲשֶׁר נִבְרָא, רִאשׁון וְאֵין רֵאשִׁית לְרֵאשִׁיתו. הִנּו אֲדון עולָם לְכָל נוצָר, יורֶה גְדֻלָּתו וּמַלְכוּתו. שֶׁפַע נְבוּאָתו נְתָנו, אֶל אַנְשֵׁי סְגֻלָּתו וְתִפְאַרְתּו. לא קָם בְּיִשרָאֵל כְּמשֶׁה עוד, נָבִיא וּמַבִּיט אֶת תְּמוּנָתו. תּורַת אֱמֶת נָתַן לְעַמּו אֵל, עַל יַד נְבִיאו נֶאֱמַן בֵּיתו. לא יַחֲלִיף הָאֵל וְלא יָמִיר דָּתו, לְעולָמִים לְזוּלָתו. צופֶה וְיודֵעַ סְתָרֵינוּ, מַבִּיט לְסוף דָּבָר בְְַּקַדְמָתו. גּומֵל לְאִישׁ חֶסֶד כְּמִפְעָלו, נותֵן לְרָשָׁע רַע כְּרִשְׁעָתו. יִשְׁלַח לְקֵץ הַיָּמִין מְשִׁיחֵנוּ, לִפְדּות מְחַכֵּי קֵץ יְשׁוּעָתו. מֵתִים יְחַיֶּה אֵל בְּרב חַסְדּו, בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתו:
Glorify and praise the living God, who exists, but not in time—
Singular and unique, hidden and unbounded, Having no body, not a physical being: we cannot describe God’s distinctness. God existed before every thing; first of all—but with no beginning. This is the Master of the world; all of creation points to God’s greatness and sovereignty. Prophetic inspiration was bestowed upon the people God treasured and honored. There never arose in Israel another like Moses, a prophet able to see the very likeness of the Divine. By the hand of this prophet, trusted in God’s house, Torah, a truthful teaching, was given to God’s people. God will never alter the divine law, nor change it for another. God knows our innermost thoughts, and foresees their consequences from the start. God repays the righteous for their deeds; punishes evildoers in accord with their transgressions. The Divine will send us our Messiah at the end of days, redeeming those who wait for the time of God’s triumph. God, with great mercy, will give life to the dead—may God’s name be praised forever.
Yigdal is a poetic version of Maimonides' Thirteen Articles of Faith. For more about it, see here: Personally Connecting to Yigdal | Sefaria
With appreciation to Rabbi Dov Linzer, Barry Dolinger, Joel Kohen, Josh Pernick, Jonathan Dine, JT, Rabbi Meir Goldstein, Melissa Buyer-Witman, and Cantor Neil Schwartz
Appendix A: Other Descriptions of Selichot
The Observant Life, edited by Martin Cohen (2012)
S’lichot are special prayers that are recited in anticipation of the High Holidays. These beautiful prayers composed by the greatest ancient and medieval poets introduce us to the themes of the upcoming holidays and intensify our avid anticipation of their arrival. According to Sephardic custom, these special penitential prayers are recited every morning during the month of Elul. In traditional Ashkenazic synagogues, and in some Conservative synagogues, the custom is to recite these prayers beginning on the Sunday before Rosh Hashanah, unless there will be fewer than four days between Sunday and the onset of the festival. Since there should be a minimum of four days of S’lichot, the recitation of S’lichot begins on a Sunday of the previous week in years in which Rosh Hashanah begins on Monday or Tuesday.
A contemporary American custom is the midnight S’lichot service held late Saturday night before the first Sunday when S’lichot are to be recited. (For many congregations, this is the sole vestige of S’lichot recitation.) This late night service highlights the beautiful liturgical pieces of the high holidays and, for many, truly initiates the High Holiday season.
- P. 145A Guide to Jewish Religious Practice, by Rabbi Isaac Klein (1992)
Selichot, or penitential prayers, are recited before the morning service during the month of Elul and between Rosh Hashanah and Yom Kippur (O.H. 581:1). The Sefardim begin reciting Selichot on the first day of Elul; the Ashkenazim, on the Sunday before Rosh Hashanah. If Rosh Hashanah falls on Tuesday or earlier in the week, the recitation of Selichot begins on the Sunday morning of the preceding week (ibid. in Rama). We should have at least four days during which Selichot are recited. One of the reasons for this is that a sacrificial offering in the Temple was examined for four days for defects or blemishes that would disqualify it from being sacrificed. Man should consider himself to be like a sacrificial offering on Rosh Hashanah and hence needs four days for self-examination (ibid. in Ba’er Heitev 5). In America it has become customary to hold the first Selichot service on Saturday night after midnight. Since people are in the habit of staying up late on Saturday nights, it is easier for them to attend such services than to rise early the next morning. Another commendable custom is to have a study session during the hours proceeding the Selichot service at which some aspect of the meaning and purpose of the High Holidays is discussed. Some synagogues have social affairs prior to Selichot, but this is a reprehensible practice which should be discontinued. The mood of frivolity is not a fit preparation for penitential prayers.
S’lichot are special prayers that are recited in anticipation of the High Holidays. These beautiful prayers composed by the greatest ancient and medieval poets introduce us to the themes of the upcoming holidays and intensify our avid anticipation of their arrival. According to Sephardic custom, these special penitential prayers are recited every morning during the month of Elul. In traditional Ashkenazic synagogues, and in some Conservative synagogues, the custom is to recite these prayers beginning on the Sunday before Rosh Hashanah, unless there will be fewer than four days between Sunday and the onset of the festival. Since there should be a minimum of four days of S’lichot, the recitation of S’lichot begins on a Sunday of the previous week in years in which Rosh Hashanah begins on Monday or Tuesday.
A contemporary American custom is the midnight S’lichot service held late Saturday night before the first Sunday when S’lichot are to be recited. (For many congregations, this is the sole vestige of S’lichot recitation.) This late night service highlights the beautiful liturgical pieces of the high holidays and, for many, truly initiates the High Holiday season.
- P. 145A Guide to Jewish Religious Practice, by Rabbi Isaac Klein (1992)
Selichot, or penitential prayers, are recited before the morning service during the month of Elul and between Rosh Hashanah and Yom Kippur (O.H. 581:1). The Sefardim begin reciting Selichot on the first day of Elul; the Ashkenazim, on the Sunday before Rosh Hashanah. If Rosh Hashanah falls on Tuesday or earlier in the week, the recitation of Selichot begins on the Sunday morning of the preceding week (ibid. in Rama). We should have at least four days during which Selichot are recited. One of the reasons for this is that a sacrificial offering in the Temple was examined for four days for defects or blemishes that would disqualify it from being sacrificed. Man should consider himself to be like a sacrificial offering on Rosh Hashanah and hence needs four days for self-examination (ibid. in Ba’er Heitev 5). In America it has become customary to hold the first Selichot service on Saturday night after midnight. Since people are in the habit of staying up late on Saturday nights, it is easier for them to attend such services than to rise early the next morning. Another commendable custom is to have a study session during the hours proceeding the Selichot service at which some aspect of the meaning and purpose of the High Holidays is discussed. Some synagogues have social affairs prior to Selichot, but this is a reprehensible practice which should be discontinued. The mood of frivolity is not a fit preparation for penitential prayers.
The Selichot service is a collection of penitential prayers, the work of liturgical poets (payitanim) who flourished during the 10 centuries following the close of the Talmudic era. The structure of the service follows a definite pattern. Originally the service consisted of several groups of biblical verses, each climaxed by the recitation of The Thirteen Attributes. In the fifth or sixth century, Keil Melech Yosheiv was composed as a prelude to the recitation of The Thirteen attributes (Arza, Justice and Mercy, p. 207). In geonic times the service was further expanded with piyyutim. At present the standard form is to start with Psalm 145 and end with Shomer Yisrael, both being followed by Kaddish, the first with Chatzi Kaddish and the latter with Kaddish Shalem, in order to correspond to the pattern of the regular service (Levush, O.H. 581:1). The collection of biblical quotations, the Thirteen Attributes and their introductory prayers, short confession Ashamnu, and some concluding prayers are the constant of each service. The variables are the piyyutim, as different ones are recited each day.
- P. 178-179
- P. 178-179
Appendix B: Other Texts About Selichot
(ה) וַיֵּ֤רֶד יהוה בֶּֽעָנָ֔ן וַיִּתְיַצֵּ֥ב עִמּ֖וֹ שָׁ֑ם וַיִּקְרָ֥א בְשֵׁ֖ם יהוה׃(ו) וַיַּעֲבֹ֨ר יהוה ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒ יהוה ׀ יהוה אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת׃(ז)נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃
(5) יהוה came down in a cloud—and stood with him there, proclaiming the name יהוה.(6) יהוה passed before him and proclaimed: “יהוה ! יהוה ! a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness,(7) extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin—yet not remitting all punishment, but visiting the iniquity of parents upon children and children’s children, upon the third and fourth generations.”
״וַיַּעֲבוֹר יהוה עַל פָּנָיו וַיִּקְרָא״. אָמַר רַבִּי יוֹחָנָן: אִלְמָלֵא מִקְרָא כָּתוּב, אִי אֶפְשָׁר לְאוֹמְרוֹ. מְלַמֵּד שֶׁנִּתְעַטֵּף הַקָּדוֹשׁ בָּרוּךְ הוּא כִּשְׁלִיחַ צִבּוּר, וְהֶרְאָה לוֹ לְמֹשֶׁה סֵדֶר תְּפִלָּה. אָמַר לוֹ: כׇּל זְמַן שֶׁיִּשְׂרָאֵל חוֹטְאִין — יַעֲשׂוּ לְפָנַי כַּסֵּדֶר הַזֶּה וַאֲנִי מוֹחֵל לָהֶם.
§ The verse states: “And the Lord passed by before him, and proclaimed” (Exodus 34:6). Rabbi Yoḥanan said: Were it not explicitly written in the verse, it would be impossible to say this, as it would be insulting to God’s honor. The verse teaches that the Holy One, Blessed be He, wrapped Himself in a prayer shawl like a prayer leader and showed Moses the structure of the order of the prayer. He said to him: Whenever the Jewish people sin, let them act before Me in accordance with this order. Let the prayer leader wrap himself in a prayer shawl and publicly recite the thirteen attributes of mercy, and I will forgive them.
(ה) ד"א יענך יהוה ביום צרה כי היה דוד יודע שעתיד בית המקדש להיות חרב והקרבנות יהיו בטלין בעונותיהן של ישראל והיה דוד מצטער על ישראל במה יהיה כפרה לעונותיהן ואמר הקב"ה לדוד בשעה שהצרות באות על ישראל בעונותיהן יעמדו לפני יחד באגודה אחת ויתודו על עונותיהם לפני ויאמרו לפני סדר סליחה ואני אענה אותם.
“David knew that in the future the Temple would be destroyed and that sacrifices would be abolished as a result of the sins of Israel. David was distressed for Israel [and said], ‘What [then] will atone for their sins?’ The Holy One, Blessed-is-He, said to David, ‘When calamities will befall Israel as a result of their sins, let them stand before me together in one group, confess their sins before Me,and recite before Me the order of the Seliḥa and I will answer them’.”
(ד) ... וְנָהֲגוּ כֻּלָּם לָקוּם בַּלַּיְלָה בַּעֲשָׂרָה יָמִים אֵלּוּ וּלְהִתְפַּלֵּל בְּבָתֵּי כְּנֵסִיּוֹת בְּדִבְרֵי תַּחֲנוּנִים וּבְכִבּוּשִׁין עַד שֶׁיֵּאוֹר הַיּוֹם:
(4)...It also became a universal custom to rise early during those ten days, to deliver in the synagogues prayers of supplication and ardor till the dawn of the day.
(א)דיני ימי תחנונים וערב ראש השנה ובו ד"ס:
נוהגים לקום באשמור' לומר סליחו' ותחנונים מראש חדש אלול ואילך עד יום הכפורים: הגה ומנהג בני אשכנז אינו כן אלא מראש חודש ואילך מתחילין לתקוע אחר התפלה שחרית ויש מקומות שתוקעין ג"כ ערבית ועומדים באשמורת לומר סליחות ביום א' שלפני ר"ה ואם חל ר"ה ב' וג' אז מתחילין מיום א שבוע שלפניו (מנהגים)
נוהגים לקום באשמור' לומר סליחו' ותחנונים מראש חדש אלול ואילך עד יום הכפורים: הגה ומנהג בני אשכנז אינו כן אלא מראש חודש ואילך מתחילין לתקוע אחר התפלה שחרית ויש מקומות שתוקעין ג"כ ערבית ועומדים באשמורת לומר סליחות ביום א' שלפני ר"ה ואם חל ר"ה ב' וג' אז מתחילין מיום א שבוע שלפניו (מנהגים)
(1) We have the custom to get up at the break of dawn to recite Selichot and tachanunim from Rosh Chodesh Elul until Yom Kippur. (Rema: The minhag of Ashkenazi Jews is not like that. Instead from Rosh Chodesh on we blow the Shofar after Shacharit, and there are some places where they also blow the Shofar after Maariv. We get up at dawn to recite Selichot from the Sunday before Rosh HaShanah on; and if Rosh HaShanah falls on a Monday or Tuesday, we begin reciting Selichot from Sunday the week before Rosh HaShanah. )
What is Selichot?
קדיש שלם עם תתקבל. אף על גב שבכל ימות השנה אין אומרים תתקבל אלא אחר תפלת שמונה עשרה, שכן הוא משמעות לשון צלותהון שפירושו תפלה, וסתם תפלה רצה לומר תפלת שמונה עשרה, שאני סדר הסליחות שנתקנו כולם על סדר התפלה של כל היום, כי הפסוקים שקודם הסליחות הם כנגד פסוקי דזמרה, והסליחות עם הי“ג מדות שאומרין בין כל אחת ואחת הם במקום תפלת י“ח, שעיקר התפלה הוא י“ג מדות, ואח“כ נופלין על פניהם כמו אחר כל התפילות ומסיימין ואנחנו לא נדע, לכך אומרים אחריהם קדיש שלם עם תתקבל כמו אחר גמר כל תפלות השנה
[One recites after selichot] a full kaddish with titkabel. It is true that during the rest of the year we only recite titkabel following Shmoneh Esrei, for this is the meaning of tzolot’hon [“let their tzolot’hon be accept”], that is, prayers, and “prayer” by itself means the Shmoneh Esrei. The order of selichot is nevertheless different [from other non-Shmoneh Esrei prayers], for it was modeled after the structure of the daily prayers. The verses that precede the selichot correspond to the pesukei di’zimra,16 the selichot with theי”ג מדות that are said between the selichot are in the place of the Shmoneh Esrei, for the fundamental prayer [of the selichot] is the י”ג מדות. We then we fall on our faces [and say תחנון], like we do after Shmoneh Esrei, and we conclude this with ואנחנו לא נדע. Therefore, we say a full kaddishwith titkabel after it, just as we do when we complete all of the Shmoneh Esrei prayers of the year.
באשמור'. מפני שהקב"ה שט בי"ח אלף עולמות ובסוף הלילה שט בעה"ז והוא עת רצון (הגמ"נ) ועמ"ש סי' א':
At the break of dawn: Because God spends most of the night taking care of the needs of the entire universe, but during the final part of the night God pays attention specifically to our world, and this is a time of favor before God.
(א) וַיֹּ֤אמֶר יהוה אֶל־מֹשֶׁ֔ה פְּסׇל־לְךָ֛ שְׁנֵֽי־לֻחֹ֥ת אֲבָנִ֖ים כָּרִאשֹׁנִ֑ים וְכָתַבְתִּי֙ עַל־הַלֻּחֹ֔ת אֶ֨ת־הַדְּבָרִ֔ים אֲשֶׁ֥ר הָי֛וּ עַל־הַלֻּחֹ֥ת הָרִאשֹׁנִ֖ים אֲשֶׁ֥ר שִׁבַּֽרְתָּ׃(ב) וֶהְיֵ֥ה נָכ֖וֹן לַבֹּ֑קֶר וְעָלִ֤יתָ בַבֹּ֙קֶר֙ אֶל־הַ֣ר סִינַ֔י וְנִצַּבְתָּ֥ לִ֛י שָׁ֖ם עַל־רֹ֥אשׁ הָהָֽר׃(ג) וְאִישׁ֙ לֹֽא־יַעֲלֶ֣ה עִמָּ֔ךְ וְגַם־אִ֥ישׁ אַל־יֵרָ֖א בְּכׇל־הָהָ֑ר גַּם־הַצֹּ֤אן וְהַבָּקָר֙ אַל־יִרְע֔וּ אֶל־מ֖וּל הָהָ֥ר הַהֽוּא׃(ד) וַיִּפְסֹ֡ל שְׁנֵֽי־לֻחֹ֨ת אֲבָנִ֜ים כָּרִאשֹׁנִ֗ים וַיַּשְׁכֵּ֨ם מֹשֶׁ֤ה בַבֹּ֙קֶר֙ וַיַּ֙עַל֙ אֶל־הַ֣ר סִינַ֔י כַּאֲשֶׁ֛ר צִוָּ֥ה יהוה אֹת֑וֹ וַיִּקַּ֣ח בְּיָד֔וֹ שְׁנֵ֖י לֻחֹ֥ת אֲבָנִֽים׃(ה) וַיֵּ֤רֶד יהוה בֶּֽעָנָ֔ן וַיִּתְיַצֵּ֥ב עִמּ֖וֹ שָׁ֑ם וַיִּקְרָ֥א בְשֵׁ֖ם יהוה׃(ו) וַיַּעֲבֹ֨ר יהוה ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒ יהוה ׀ יהוה אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת׃(ז)נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃
(1) The LORD said to Moses: “Carve two tablets of stone like the first, and I will inscribe upon the tablets the words that were on the first tablets, which you shattered.(2) Be ready by morning, and in the morning come up to Mount Sinai and present yourself there to Me, on the top of the mountain.(3) No one else shall come up with you, and no one else shall be seen anywhere on the mountain; neither shall the flocks and the herds graze at the foot of this mountain.”(4) So Moses carved two tablets of stone, like the first, and early in the morning he went up on Mount Sinai, as the LORD had commanded him, taking the two stone tablets with him.(5) The LORD came down in a cloud; He stood with him there, and proclaimed the name LORD.(6) The LORD passed before him and proclaimed: “The LORD! the LORD! a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness,(7) extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet He does not remit all punishment, but visits the iniquity of parents upon children and children’s children, upon the third and fourth generations.”
וַיַּעֲבוֹר יהוה עַל פָּנָיו וַיִּקְרָא אָמַר רַבִּי יוֹחָנָן אִלְמָלֵא מִקְרָא כָּתוּב אִי אֶפְשָׁר לְאוֹמְרוֹ מְלַמֵּד שֶׁנִּתְעַטֵּף הַקָּדוֹשׁ בָּרוּךְ הוּא כִּשְׁלִיחַ צִבּוּר וְהֶרְאָה לוֹ לְמֹשֶׁה סֵדֶר תְּפִלָּה אָמַר לוֹ כׇּל זְמַן שֶׁיִּשְׂרָאֵל חוֹטְאִין יַעֲשׂוּ לְפָנַי כַּסֵּדֶר הַזֶּה וַאֲנִי מוֹחֵל לָהֶם
§ The verse states: “And the Lord passed by before him, and proclaimed” (Exodus 34:6). Rabbi Yoḥanan said: Were it not explicitly written in the verse, it would be impossible to say this, as it would be insulting to God’s honor. The verse teaches that the Holy One, Blessed be He, wrapped Himself in a prayer shawl like a prayer leader and showed Moses the structure of the order of the prayer. He said to him: Whenever the Jewish people sin, let them act before Me in accordance with this order. Let the prayer leader wrap himself in a prayer shawl and publicly recite the thirteen attributes of mercy, and I will forgive them.
לבוש אורח חיים תקפא
שאני סדר הסליחות, שנתקנו כולם על סדר התפילה של כל היום, כי הפסוקים שקודם הסליחות הם כנגד פסוקי דזמרה, והסליחות עם הי"ג מידות שאומרים בין כל אחת ואחת הם במקום תפילת י"ח, שעיקר התפילה הוא י"ג מידות, ואחר כך נופלין על פניהם כמו אחר כל התפילות ומסיימין "ואנחנו לא נדע", לכך אומרים אחריהם קדיש שלם עם "תתקבל" כמו אחר גמר כל התפילות השנה
שאני סדר הסליחות, שנתקנו כולם על סדר התפילה של כל היום, כי הפסוקים שקודם הסליחות הם כנגד פסוקי דזמרה, והסליחות עם הי"ג מידות שאומרים בין כל אחת ואחת הם במקום תפילת י"ח, שעיקר התפילה הוא י"ג מידות, ואחר כך נופלין על פניהם כמו אחר כל התפילות ומסיימין "ואנחנו לא נדע", לכך אומרים אחריהם קדיש שלם עם "תתקבל" כמו אחר גמר כל התפילות השנה
Levush Orach Chaim 581
The Seliḥot service stands as a mini “order of prayer. The introductory verses correspond to Pesukei DeZimra; the recital of the thirteen attributes, is the core of the Seliḥot service, and corresponds to the Eighteen Benedictions/ the Amidah. And after the recital of selichot and 13 attributes we cover our faces as in Tachanun after any amidah and the way selichot ends with Kaddish shalem is like any other tefillah throughout the year.
The Seliḥot service stands as a mini “order of prayer. The introductory verses correspond to Pesukei DeZimra; the recital of the thirteen attributes, is the core of the Seliḥot service, and corresponds to the Eighteen Benedictions/ the Amidah. And after the recital of selichot and 13 attributes we cover our faces as in Tachanun after any amidah and the way selichot ends with Kaddish shalem is like any other tefillah throughout the year.
Structure of סליחות
Modeled after תפילת שחרית
Modeled after תפילת שחרית
1. אשרי (פסוקי דזמרא)
2. קדיש
3. סליחות(עמידה)
Intro - לך יהוה הצדקה
Repeat Multiple times
סליחה\פזמון
י"ג מידות של רחמים
Epilogue - זכור לנו
4. תחנון
2. קדיש
3. סליחות(עמידה)
Intro - לך יהוה הצדקה
Repeat Multiple times
סליחה\פזמון
י"ג מידות של רחמים
Epilogue - זכור לנו
4. תחנון
YHVH - I am God before people sin
YHVH - I am God after people sin if they repent
El - (All-powerful) God
Rahum - Compassionate
VeHanun - Gracious
Erekh Apayim - Slow to anger
Verav Hesed - Abounding in lovingkindness
Ve’emet - And in truth
Notzer hesed La’alafim - Maintaining lovingkindness for 1,000 generations
Nosei avon - Forgiving premeditated sins
Va’fesha - sins committed in rebellion
Va’hata’ah - sins made by mistake
Venakeh - acquitting the penitent.
(R. Tam, RH 17b, adapted by Max Arzt, Justice and Mercy)
YHVH - I am God after people sin if they repent
El - (All-powerful) God
Rahum - Compassionate
VeHanun - Gracious
Erekh Apayim - Slow to anger
Verav Hesed - Abounding in lovingkindness
Ve’emet - And in truth
Notzer hesed La’alafim - Maintaining lovingkindness for 1,000 generations
Nosei avon - Forgiving premeditated sins
Va’fesha - sins committed in rebellion
Va’hata’ah - sins made by mistake
Venakeh - acquitting the penitent.
(R. Tam, RH 17b, adapted by Max Arzt, Justice and Mercy)