KOL NIDREI כל־נדרי AND EVENING וערבית SERVICE ליום OF YOM KIPPUR כיפור

Preparatory Prayers 202 הקדמה לתפילה Kol Nidrei 205 כל נדרי Evening Service The Sh’ma and Its Blessings 207 שמע וברכותיה The Silent Amidah 213 תפילת העמידה בלחש S’lih.ot: Pleas for Forgiveness 223 סליחות Viddui: Prayers of Confession 234 וידוי Concluding Prayers 246 סיום התפילה

201 yom kippur · evening service Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. הקדמה לתפילה PREPARATORY PRAYERS

Isaiah .שׁ ָ לוֹם The Meaning Shalom: shalom to those who are far off, shalom to those who shalom This verse from the .57:19 ׁשָלֹום ׁשָ לֹום לָרָ חֹוק וְלַּקָרֹוב אָמַ ר יהוה. .of the Day are near, says ADONAI Haftarah for Yom Kippur One day a year we morning is used here to welcome everyone to the make a journey in the Meditation for Putting on the Kittel synagogue. The welcome will be developed further company of the whole when the liturgy declares that we are permitted community of Israel—­ Just as I clothe myself in this white garment, so may You purify­ tonight “to pray with those who have transgressed.” all of us together, each of us alone. That day is my soul and my body, as the prophet Isaiah said, Originally a .קִיטֶ ל The Day,” the Day of “Even if your sins are like crimson, Kittel“ Yiddish term, the word kittel לְבִיׁשַת קִיטֶ ל ”.Atonement, the day that they will turn snow-white refers to a white garment ּכְׁשֵםׁשֶאֲ נִימִתְ לַּבֵׁש/מִתְ לַּבֶֽׁשֶת ּבְבֶֽגֶד לָבָן, ּכֵןּתַ לְּבִ ין is deathlike. It is the day we wear the kittel, the K’shem she-ani mitlabbeish/mitlabbeshet b’veged lavan, kein talbin traditionally worn on Yom Kippur as well as at sacred אֶ ת־נִׁשְמָתִ י וְ גּופָתִ י, ּכַּכָתּוב: אִ ם־יִהְיּו חֲטָאֵ יכֶ ם white gown that will one et nishmati v’gufati, ka-katuv: im yihyu h. ata.eikhem ka-shanim day be our shroud. It is ka-sheleg yalbinu. moments of life transition, including at a wedding and ּכַּׁשָנִ יםּכַּׁשֶֽ לֶג יַלְּבִֽ ינּו. the day when eating and drinking cease. It is a day as a burial shroud. Why do when the world recedes B’rakhah for Putting on the Tallit the rabbi and cantor and some members of the congregation wear white robes tonight? One expla- and we are set free to un­ Barukh atah Adonai, our God, ruler of time and space, who cover the true meaning nation is that the priestly garments were white, and of our lives. has made us holy through mitzvot and instructed us to wrap the High Priest wore white rather than gold when —Jonathan Magonet ourselves in tzitzit. entering the Holy of Holies on Yom Kippur. .Isaiah 1:18 אִ ם יִהְ ּיו adapted) even if your sins) Barukh atah Adonai eloheinu melekh ha-olam, asher kid’shanu . b’mitzvotav v’tzivvanu l’hitattef ba-tzitzit. ,Kol Nidrei . טַ ּ ִ לי ת Entering Community Tallit which we begin while there עֲטִיפַת טַ ּלִ ית ­Prayer recited in com is still daylight, is the only ָ ּברּו אַ ָ הּת יהוה אֱ הֵֽ ינּו מֶֽ לֶ הָ עֹולָם, אֲ ֶרׁש קִּדְ ָֽ ׁשנּו mun­ity has a special dimension. Individuals may pray alone and keenly experience God. Judaism evening service at which -a tallit is worn by con ּבְמִ צְתָ יו, וְצִ ָֽ ּונּו לְהִתְ עַטֵּ ף ּבַצִּיצִ ת. recognizes this and does not discourage solitary prayer. But Judaism is wary lest such aloneness become the norm and the permanent condition of the gregants. We seek to come ­human being. Religion is not simply what we do with our aloneness, but what before God on this day fully attired in garments we do with others. Prayer should not isolate us, it should not lead us to be­ of holiness, just as the priests entered the Temple lieve that we need only God and ourselves, but prayer should lead us outward Court in holy garments. toward the love and care of the world we meet. Through prayer we discover how important the community is for sustaining our own salvation. Wearing a Tallit. In most communities the tallit —Reuven Hammer (adapted) is worn after the age of thirteen, though in some it is not worn until one has married. God of the faithless God of the faithful God of the faithless Women have traditionally been considered and God of the faithful, and God of the faithless, and God of the faithful exempt from this command, although the Talmud with doubt, we come You, who speak in God in all forms and records that the Rabbis taught that women were in loneliness, we wait whispered silence, formless required to wear tzitzit­ , with only one authority, silently, we pray You, whose reason is who was, and is, and Rabbi Shimon, disagreeing (Babylonian Talmud, expecting nothing, mystery— will be, Menah.ot 43a). It also records that such a promi- wanting everything. Your order is infinite; hear us and turn. nent authority as Rabbi Yehudah required the remember, we are finite —edward feld women in his household to wear them. It is becom- and need words and (after Myriam Kubovy) ing more and more common today for women to reason. wear a tallit­ . (after Reuven Hammer)

202 ערבית ליום כיפור · הקדמה לתפילה yom kippur · evening service · preparatory prayers 202 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. A prayer for purity ּתְפִ הּלָ זַ ּכָ ה Atonement and A Prayer for Purity -This medita . ְּ תפִ ּלָה זַ ָ ּכה Forgiveness Master of the Universe: tion on our imperfections, רִּבֹון ּכׇל־הָ עֹולָמִ ים, אֵ ין צַּדִ יקּבָאָֽרֶץ אֲׁשֶ ר א יֶחֱטָ א. Yom Kippur provides the Is there a person anywhere who never sins? composed by Rabbi Abra- ,(ham Danziger (1748–1820 ּבָׂשָ ר וָדָם אָ נֹכִי, וְהַרְ ּבֵההָ לַֽכְּתִ י תּבַעֲצַ יֵֽצֶר הָרַ ע opportunity to atone for sins against God. Yom I am but flesh and blood, often yielding to temptation; ,author of H.ayyei Adam ּובְדַרְ כֵי לִּבִ י. Kippur does not automati­ I am human, often torn by conflicts. precedes the formal ser- cally atone for sins against vice. Danziger’s words are deeply personal, and have ּבָרָֽאתָ ּבִיאׇ זְנַֽיִם לִׁשְמֹֽועַ ןּבָהֶ לְעֹולָמְ ָך ּולְתֹורָתְ ָך, וַאֲ נִ י another human being You created me with ears until one has placated the been incorporated into הִקְׁשַבְּתִ י לִרְ כִ ילּות, לְׁשֹון הָרַ ע, וְדִ בְרֵי ׂשִ נְאָ ה,וַאֲ פִֽ ּלּו ,so I could listen to Your world and Your word person offended. most Ashkenazic mah.- —Mishnah Yoma but instead I have listened to gossip and words of hatred. -zorim. The prayer is a medi יֹותֵ ר,הִתְ ינַהַֽגְּתִ ּכְאִ ּֽו אֲּל נִי ׁשֹומֵֽעַ לַאֲחֵרִ ים וְ א tation on the five types of ׁשָמַֽ עְּתִ י. Worse, I have also given the impression of hearing ¶ A Meditation before while I was not really listening. abstention discussed below, as well as the restriction ּבָרָֽאתָ ּבִי ּפֶה וְלָׁשֹוןוְנָתַּֽתָ םּבָהֶ ּכֹֽחַ לְדַ ּבֵר ּבָהֶ ם Yom Kippur I hereby forgive all who You created me with a tongue and a mouth against work on the holy -day. The original medita הָאֹותִּיֹות הַּקְ דֹוׁשֹות אֲׁשֶר ּבָהֶן ּבָרָֽאתָ ׁשָמַֽ יִם וָאָֽרֶ ץ have hurt me, all who and gave them the ability to speak the words tion has been adapted. have done me wrong, with which You formed heaven and earth; ּומְלֹואָ ּה,ּובְ כֹֽחַ הַּדִ ּבּור הִבְּדַֽ לְּתָ אֶת־הָאָדָם מִ ן whether deliberately or by with this power of speech You distinguished between Abstention. Regarding Yom Kippur, Numbers 29:7 הַּבְהֵמָ ה,וַאֲ נִי טִּמֵֽאתִי אֶ ת־ּפִ י ִ ּבלְׁשֹון הָרַ ע, ִּבׁשְקָרִ ים, accident, whether by word וְעִ נִּיתֶם אֶ ת־ instructs ְ ּבלֵיצָ נּות, ּבִרְ כִ ילּות, ּבְמַחֲ ֽקֶ ל ת,ּובְהַ לְּבָ נַת ּפָ נִ ים. .or by deed. May no one be human beings and animals -afflict your“ ,נַפְשׁ ֹתֵ יכֶ ם ,punished on my account. But I made my mouth impure by embarrassing people As I forgive and pardon by laughing at others, by gossiping, by lying, selves.” Interpreting this verse, the Rabbis specified ּבָרָֽאתָּבִי יָדַֽ יִם וְ חּוׁשהַּמִ ּׁשּוׁש לְהַ ּבִֽיעַ ּבָהֶן אַהֲבָ ה fully those who have done -the following five absten וַעֲדִ ינּות,וַאֲ נִי הִ ּכֵֽיתִ יּופָ יגַֽעְּתִ ּבָהֶ ן. .me wrong, may those by causing arguments whom I have harmed by tions (Mishnah Yoma, word or by deed forgive You created me with hands, with the sense of touch, chapter 8). First, we avoid ּבָרָֽאתָ ּבִי רַ גְלַֽיִם לַהֲ לֹוך לְכׇל־ּדְ בַר מִ צְוָה, וַאֲ נִירַֽ צְּתִ י and pardon me, whether with the ability to transmit tenderness and comfort, eating and drinking. I acted deliberately or by ,Second, we do not bathe לַעֲׂשֹותּדִ בְרֵ יהֶֽבֶל ּובַ ָ טלָ ה. .but I have often used my hands for hurting others accident. recognizing that even May the words of my cleanliness is a luxury. We ּבָרָֽאתָ ּבִי אֶ בְרֵי־מִ יןלְהַ ּבִֽיעַ ּבָהֶן אַהֲבָה, וַאֲ נִ י ,You created me with legs to walk in the paths of holiness mouth and the medi­ also avoid two other luxu- ,ries: wearing leather shoes יהִׁשְּתַּמַֽׁשְּתִ ּבָהֶ ן לַ ּׁשָֽקֶ ר. .tations of my heart be but I have used them to run to do frivolous things ­acceptable to You, my and using cosmetics. Lastly, we refrain from sexual מִ ּׁשַֽׁשְּתִיאֶ ת־ּכׇל־אֵ בָרַיּומָ יצָֽאתִ אֹותָ םּבַעֲ לֵי מּומִ ין, ,rock and my redeemer. You created me with sexual organs to express love but I have used them falsely. relations. אֵ ין ּבִי מְ תֹם. Forgiveness Is Not Forgetting I have looked over all my body from my head to my feet, לָכֵןאֲ נִי מְקַ ּבֵ ל/מְקַ ּבֶֽלֶת עָלַי קְדֻּׁשַת יֹום הַ ּכִּפּורִ ים, .We forgive, not because and I have been found wanting חֲמִּׁשָהעִ ּנּויִ ים ׁשֶ ִּוִֽיתָ צלָֽנּו עַ ל יְדֵ ימׁׂשֶה עַבְּדֶֽ ָך we believe that what was done was unimport­ Therefore I come to You on this Yom Kippur—this Day of ּבְתֹורָתְָך הַּקְדֹוׁשָה: אֲ כִילָה ּוׁשְתִ ּיָה, רְחִ יצָה, סִ יכָ ה, ant, but because we are Atonement—and have taken on myself the mitzvah not to eat prepared to put aside our נְעִילַתהַַּסַ נְּדַ ל, ּתַׁשְמִ יׁש הַּמִ ָה, ט וְלִׁשְּבֹותּבַ ּיֹום anger long enough to or drink, not to bathe or perfume myself, not to wear leather הַּקָדֹוׁשהַ ּזֶה מִ ּכׇל־מְ לָאכָה,לְבַּקֵׁש סְ לִיחָתְ ָך עַ ל hear words which reflect shoes or engage in acts of physical intimacy, and to stop all remorse and regret, long work, in order to devote this day to asking forgiveness for the ׁשִּמּוׁשִי הַ ּגָרּֽועַ בְכׇל־מַּתְנֹותֶֽיָך הַ טֹובֹות ּבַּׁשָ נָ ה enough to begin to believe ׁשֶעָבְרָ ה, וְלִלְמֹוד מֵחָדָ ׁשעַל קְדֻּׁשַתּגּופִ י. that people have the misuse of Your gifts during this past year, and to learn once potential to grow. again the holiness of my body. —Charles Klein

203 ערבית ליום כיפור · הקדמה לתפילה yom kippur · evening service · preparatory prayers 203 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. הוֹצָאַ ת Torah Scrolls הֹוצָאַת הַ ּתֹורָ ה לְכׇל־נִדְרֵ י A Meditation Taking out the Torah Scrolls ¶ A Jewish court is . הַ ּת ֹ ו רָ ה .on Kol Nidrei We rise as the ark is opened All the vows on our lips, A meditation while the Torah scrolls are taken out of the ark: composed of three judges, We rise as the ark is opened. tonight represented by the burdens in our hearts, Who can understand the source of our errors? the pent-up regrets about A meditation while the Torah scrolls are taken out of the ark: the sh’li·ah. tzibbur (prayer leader) and two communal ׁשְגִ יאֹותמִ י־יָבִיןמִ ּנִסְּתָ רֹות נַּקֵֽ נִ י. which we brooded and spoke Cleanse me of secret faults, and restrain Your servant through prayers without end from willful sins; may they not control me. leaders. At least two Torah scrolls are taken from the ּגַם מִ ּזֵדִ ים חֲ ׂש ׁ ךעַבְּדֶֽ ָך on last Atonement Day Then shall I be innocent of wrongdoing, wholly clear ark and held next to the אַ ל־יִמְׁשְלּו־בִ י did not change our way of life, of transgression. leader to constitute the court, perhaps signifying אָז אֵ יתָ ם did not bring deliverance May the words of my mouth and the meditations of that the heavenly court wit- in the year that has gone. my heart be acceptable to You, ADONAI, my rock -nesses our liturgical affirma וְנִּקֵֽ יתִי מִ ּפֶֽׁשַע רָ ב. From mountain peaks of .tion of Kol Nidrei יִהְ יּו לְרָצֹון אִמְרֵ י־פִ י .fervor and my redeemer we fell to common ways Who can understand Psalm .שׁ ְ גִיאוֹת מִ י יָבִ ין וְהֶ גְיֹון לִּבִ ילְפָ נֶֽ יָך at the close of the fast. In some congregations, a procession carrying the Torah scrolls marches around the synagogue while we recite repeatedly as needed: .15–19:13 יהוה צּורִ י וְ גֹאֲ לִ י. ?Will You hear our regret Will You open our prison, Light is sown for the righteous, and joy for those whose .אוֹר זָרֻֽעַ Light is sown release us from shackles of hearts are true. In some congregations, a procession carrying the Torah scrolls marches around habit? the synagogue while we recite repeatedly as needed: Psalm 97:11. Or zaru·a la-tzaddik u-l’yishrei lev simh. ah. Will You accept our prayers, we grant Permission to pray with those who אֹור זָרֻֽעַ לַצַּדִּ יק ּולְיִ ׁשְרֵ י־לֵב שִׂמְחָ ה. ,forgive our wrongs though we sin again and The Earthly and Heavenly Courts have transgressed again? אָ ּֽנו מַ ּתִירִ ין לְהִתְ ַּ פ ּלֵל עִ ם :This affirmation is traditionally recited three times: This affirmation is traditionally recited three times Yom Kippur .הָעֲבַרְ יָנִים In moments of weakness By the authority of the court on high and by the begins with the affirmation בִּ יׁשִיבָ ה ֶלׁש מַֽעְ לָ ה ּובִיׁשִ יבָהׁשֶל מַֽ ָ טה, we do not remember promises of Atonement Day. authority of this court below, with divine consent that whatever our faults ,and doubts on this night עַלּדַֽ עַת הַּמָ קֹום וְעַל ּדַֽ עַת הַּקָהָ ל, Recall that we easily forget; and with the consent of this congregation, we grant take only our heart’s intent. permission to pray with those who have transgressed. everyone is welcome in the synagogue. While the אָֽנּומַּתִ ירִ ין לְהִתְ ּפַ ּלֵל עִם הָעֲבַרְ יָנִ ים. .Forgive us, pardon us —Ze’ev Falk Bi-shivah shel malah u-vi-shivah shel mattah, origins of this preface to (trans. Stanley Schechter) al da·at ha-makom v’al da·at ha-kahal, Kol Nidrei are obscure, during the late Middle Ages it took on special meaning. anu mattirin l’hitpalleil im ha-avaryanim. Conversos, Spanish and Portugese Jews who had kept their religious identity secret, wanted to rejoin their communities on Yom Kippur. The formula “By authority of Kol Nidrei the court” assured them that they had permission both from heaven above and I am grateful for this, No one sees, no one knows, from the community here on earth to pray with their fellow Jews. This affirmation a moment of truth, how often I take the easy way, can welcome all of us who feel burdened by guilt and the sense of being unworthy grateful to stand before You I let myself off the hook, to join with our community. The Talmud says that, on a fast day, no prayer will be in judgment. give myself the benefit of accepted unless sinners join in. the doubt— You know me as a liar The Melody. The opening melodic phrase of Kol Nidrei—at least 1300 years old— every day, every day. and I am flooded with relief bears a remarkable similarity to the French-Sephardic and Iraqi (Babylonian) chant We know that some Babylonian .בְּרֵאשׁ ִ ית בָּרָא אֱ לֹהִ ים ,to have my darkest self On this day, this one day, for the beginning of Genesis exposed at last. I stand before You naked, Jews migrated to Spain, and their manner of singing the liturgy spread from there without disguise, without to southern France, and then eastward. While the early Babylonian chant of the Every day I break my vows— embellishment, naked, Torah was not preserved in Europe, the use of this melody for Kol Nidrei preserves to be the dutiful child, shivering, ridiculous. this ancient melody. The contrast between the pleading melody of the traditional selfless parent, caring friend, Kol Nidrei and the somber legalism of the words points to a larger confrontation responsible citizen of the I implore You— we encounter tonight: the sadness of recognizing our own imperfection and fini- world. let me try again. tude, and the gap between what is required of us and our achievements. —Merle Feld

204 ערבית ליום כיפור · כל נדרי yom kippur · evening service · kol nidrei 204 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. כל־נדרי KOL NIDREI The . ּכָל־נִדְרֵ י A Deathless Prayer Recited three times: Recited three times: Kol Nidrei Kol Nidrei is an Aramaic ּכׇל־נִדְ רֵ י וֶאֱסָרֵ יוַחֲרָמֵ י, וְקֹונָמֵ יוְכִּנּויֵי, וְקִּנּוסֵ י ,Pain and . . . fear . . . kept All vows, renunciations, bans, oaths, formulas of obligation us awake. A cloudless sky, pledges, and promises that we vow or promise to ourselves and legal formula created in response to a widely felt ּוׁשְבּועֹות, ּדִ נְדַֽרְ נָא ּודְאִׁשְּתַ ּבַֽעְ נָא, ּודְאַחֲרִֽימְ נָ א thickly set with glittering stars, looked in upon our to God from this Yom Kippur to the next—may it a­pproach us need to nullify unfulfilled personal vows, a desire to וְדַאֲסַֽרְ נָאעַ לנַפְׁשָתַֽ נָא, מִ ּיֹוםּכִּפּורִ ים זֶה דעַ יֹום ,grief-filled prison. The for good—we hereby retract. May they all be undone, re­pealed enter the new year with ּכִּפּורִים הַּבָאעָ לֵֽינּולְטֹובָה, ּכֻּלְ הֹון אִחֲרַֽטְ נָא בְ הֹון, moon shone through cancelled, voided, annulled, and regarded as neither valid nor the window. Its light was a clean slate. In the 9th century, Babylonian Jewish ּכֻּלְ הֹוןיְ הֹון ׁשְרַן, ׁשְבִיקִיןׁשְבִ יתִ ין, ּבְטֵ לִין ּומְ בֻ ָ טלִ ין, -dazzling that night and binding. Our vows shall not be considered vows; our renuncia gave the pale, wasted faces tions shall not be considered renunciations; and our promises leaders opposed its recita- tion. Therefore, Rabbenu לָא ׁשָרִ ירִ יןוְלָא קַ ּיָמִ ין. נִדְרַ נָא לָא נִדְרֵ י, וֶאֱסָרַֽ נָא לָ א of the prisoners a ghostly shall not be considered promises. (Tam (France, 12th century אֱסָרֵי, ּוׁשְבּועָתַֽ נָאלָא ׁשְ בּועֹות. appearance. It was as if all the life had ebbed out of Kol nidrei ve-esarei va-h.aramei, v’konamei v’khinnuyei, v’kinnusei changed the language them. I shuddered with u-sh’vu·ot, dindarna u-d’ishtabbana, u-d’ah. arimna v’da-asarna al from past tense to future, dread, for it suddenly oc­ ­nafshatana, ­mi-yom kippurim zeh ad yom kippurim ha-ba aleinu Leader and congregation; some congregations recite this verse three times: a change that was widely curred to me that I was the l’tovah, kul’hon ih. aratna v’hon, kul’hon y’hon sh’ran, sh’vikin adopted. Most of all, Kol Nidrei expresses our fear וְנִסְ לַח תלְכׇל־עֲדַ בְּ נֵי ליִשְׂרָאֵ וְלַגֵּר הַ גָּר בְּתֹוכָ ם, only living man among the sh’vitin, b’teilin u-m’vuttalin, la sharirin v’la kayyamin. Nidrana la that even our best inten- ּכִי לְ כׇ ל־הָעָם בִּ ְ ׁשגָגָ ה. .corpses. nidrei, ­ve-esarana la esarei, u-sh’vu·atana la sh’vu·ot All at once the oppres­ Leader: tions for the new year will sive silence was broken by not be fulfilled. At the same time, it expresses סְ לַח־נָא לַעֲן הָעָםהַ ּזֶה ּכְ גֹֽדֶל חַסְּדֶֽ ָך,וְכַאֲׁשֶ רנָׂשָֽאתָ ה Assurance of Forgiveness a mournful tune. It was Leader and congregation; some congregations recite this verse three times: how much we regret what לָעָם הַ ּזֶה מִּמִצְרַֽ יִם וְעַד־הֵּֽנָה. וְׁשָ ם נֶאֱמָ ר: the plaintive tones of the ancient Kol Nidrei prayer. “The entire congregation of the people Israel shall be forgiven, was not accomplished in I raised myself up to see as well as the stranger who dwells among them, for all have erred.” Leader and congregation; some congregations recite this verse three times: the past year. Kol Nidrei mentions seven types of whence it came. There, V’nislah. l’khol adat b’nei yisra∙el v’la-ger ha-gar b’tokham, promises and uses seven וַ ּיֹֽאמֶר יהוה סָ ילַֽחְּתִ ּכִדְ בָרֶֽ ָך. close to the wall, the moonlight caught the up­ ki l’khol ha-am ­bi-sh’gagah. verbs expressing nullifica- tion. Seven symbolizes ָ ברּוְךאַּתָה יהוהאֱ הֵֽינּומֶֽ לְֶךהָ עֹולָם,ׁשֶהֶחֱ יָֽנּו :lifted face of an old man, Leader who, in self-forgetful,­ completion. וְקִ ּיְמָֽ נּו וְהִ גִיעָֽנּו לַּזְמַן הַ ּזֶ ה. Moses prayed:] “As befits Your abundant love, please forgive] pious absorption, was The entire congre- The Torah scrolls are returned to the ark. singing softly to himself. this people’s sin, just as You have always forgiven this people gation . . . shall be וְנִסְ לַח לְכָל־עֲדַ ת His prayer brought the from the time of the Exodus from Egypt until now.” And there On days other than Shabbat, the service continues on page 207. ­forgiven . . . ghostly group of seem­ .Numbers 15:26 .בְּ נֵי יִשְׂרָאֵ ל :it further says ingly insensible human In the Bible, this verse beings back to life. Little Leader and congregation; some congregations recite this verse three times: follows the command to bring a sacrifice when the entire people have by little, they all roused ADONAI replied, “I have forgiven, as you have asked.” sinned in error. Here it is removed from its biblical context and adopted themselves and all eyes as a statement of God’s forgiveness, implying that all of our sins are re- were fixed on the moon­ Va-yomer Adonai, salah. ti ki-d’varekha. ally errors of judgment and so surely are to be forgiven when we express light-flooded face. We sat regret. Thus, the story of Yom Kippur is as much one of God’s forgive- up very quietly, so as not Barukh atah Adonai, our God, ruler of time and space, for ness as it is of human failing. to disturb the old man, granting us life, for sustaining us, and for bringing us to this Numbers 14:20. In the story of the scouts .סָ לַ ִּ ֽחתי and he did not notice that I have forgiven we were listening. . . . moment. and the recalcitrance of the Israelites in the desert, the Bible assures us When at last he was Barukh atah Adonai eloheinu melekh ha-olam, that even when the entire community acts against God’s wishes, God silent, there was exaltation she-heh. eyanu v’kiy’manu v’higi∙anu la-z’man ha-zeh. forgives. Moses prays for the people, and God responds, “I have forgiven among us, an exaltation you as you have asked.” So too, God forgives each of us when we ap- which people can experience when they have The Torah scrolls are returned to the ark. proach this day regretting our acts. fallen as low as we had fallen and then, through We recite this b’rakhah, offered on all .שׁ ֶהֶחֱ יָ ּֽנו On days other than Shabbat, the service for granting us life the mystic power of a deathless prayer, have continues on page 207. occasions when we experience a moment of joyful newness, to remind awakened once more to the world of the spirit. us that Yom Kippur is a time of blessing. We stand together as a com- —Leon Szalet, a concentration camp survivor (trans. Catherine Bland Williams) munity and express thanks that we are here together after another year.

205 ערבית ליום כיפור · כל נדרי yom kippur · evening service · kol nidrei 205 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Yom Kippur On Shabbat, we recite these psalms: On Shabbat, we recite these psalms: שבת and Shabbat מִ זְ מֹור ִ ׁשיר לְיֹום הַשַּׁבָּ ת. psalm 92: A Song for shabbat When Yom Kippur would Shabbat. While fasting on fall on Shabbat, the pious It is good to thank You, ADONAI, -Shabbat is normally dis טֹובלְ הֹדֹותלַ יהוה, רּולְזַּמֵ לְׁשִמְ ָך עֶ לְ יֹון. Rabbi Leib would prepare to sing Your praise, exalted God, couraged, the Rabbis ruled לְהַּגִידּבַ ּבֹֽקֶר חַסְּדֶֽ ָך וֶאֱ מּונָתְ ָךּבַ ּלֵ ילֹות. all the Shabbat necessities שׁ ַ ָ ּ ב ת) to speak of Your love each morning, that Yom Kippur עֲ לֵי־עֲׂשֹורוַעֲ לֵי־נָֽבֶ ל, עֲ לֵי הִ ּגָ יֹון ּבְכִ ּנֹור. according to his custom for -shabbat shabba ,שׁ ַ בָּ תוֹן ,every other Shabbat during and of Your faithfulness at night ton), the holiest day of the ּכִי ׂשִּמַחְּתַֽ נִ ייהוה ּבְפׇעֳ לֶֽ ָךּבְמַ יעֲׂשֵ יָדֶֽיָך אֲרַ ּנֵ ן. .the year, and set the table. to the music of the lute and the melody of the harp When he came home after year, overrides Shabbat. When any holy day falls on מַ ה־ּגָדְלּו מַ עֲׂשֶֽ יָךיהוה, מְ אֹד עָמְקּומַחְׁשְ בֹתֶֽ יָך. .Your creation, ADONAI, gives me joy; I sing of Your handiwork the Kol Nidrei service, he How vast Your works, ADONAI, Friday night, the evening אִ ריׁש־ּבַֽעַ א עיֵדַ ּוכְסִ יל א־יָבִין אֶ ת־זֹאת. would sit down at the table and say, “Master of the how intricate Your designs. service begins with an -abridged Kabbalat Shab ּבִפְרֹֽחַ יםרְׁשָעִ ּכְמֹו עֵֽׂשֶ ב וַּיָצִֽיצּוּכׇ ל־ּפֹעֲ לֵי אָֽ וֶ ן, ,uni­­verse, the obstacle to The thoughtless cannot comprehend bat, including only traces לְהִ ּׁשָמְדָ ם עֲדֵ י־עַ ד. observing the Shabbat is not on my part. I would like to the foolish cannot fathom this: of the Shabbat liturgy. delight in the Shabbat as You -Psalm 92. This psalm in וְאַּתָה מָ רֹום לְ עֹלָ ם יהוה. ,the wicked flourish like grass, those who commit evil blossom have commanded. But You only to be destroyed in the end. cludes themes appropriate ּכִיהִּנֵה אֹיְבֶֽ יָך יהוה, ּכִי הִ ּנֵ האֹיְבֶֽ יָך יֹאבֵֽ דּו, have said that we must afflict to Shabbat. Contemplating יִתְ ּפָרְ דּו ּכׇ ל־ּפֹעֲ לֵי אָֽ וֶ ן. .ourselves on this day, and so, But You, ADONAI, are supreme forever since that is Your will, Leib Surely, Your enemies, ADONAI, surely, Your enemies shall perish; creation, the poet begins with an expression of won- וַּתָֽרֶם ּכִרְאֵ יםקַרְ נִי,ּבַֹּלתִֽי ּבְׁשֶֽמֶן רַ עֲ נָ ן. .is leaving everything on the those who commit evil shall crumble :der and ends with hope וַּתַּבֵט עֵ ינִי ּבְׁשּורָ י, ּבַּקָמִ יםעָלַי מְרֵ עִ ים, ּתִׁשְמַֽ עְ נָה אׇ זְנָ י. table, according to Your holy will.” —Or Ha-Meir And You will raise my head high, like the horn of the ox, ­ a vision of a future peace and wholeness, described ◁ צַּדִיק ּכַּתָמָ ר יִפְרָ ח, זּכְאֶֽרֶ ּבַ ּלְבָ נֹון יִׂשְ ּגֶ ה. .trans. S.Y. Agnon) anointing me with fragrant oil) as “being transplanted in God’s house.” Shabbat is ׁשְ תּולִ יםּבְבֵ ית יהוה, ּבְחַ צְרֹות אֱ להֵֽינּו יַפְרִֽ יחּו. The Angelic Song Were enemies to gather against me, my gaze would remain both a remembrance of עֹוד יְנּובּון ּבְׂשֵ יבָה, ּדְ ׁשֵ נִ ים וְרַ עֲ נַּנִ ים יִהְ יּו. :These two psalms inspired steady, for my ears would hear a legend that on the first The righteous shall flourish like the palm tree; they shall endure creation and a foretaste of -redemption, both a look לְהַ ּגִיד ּכִי־יָׁשָ ר יהוה, צּורִ י וְ אוְעַוְלָֽתָ הּבֹו. תהלים צב ­Shabbat, at the end of crea tion, God sat in heaven on like a cedar in Lebanon, transplanted in the house of ADONAI, ing back to the seven days a throne of joy, while the thriving in our God’s courtyard. of creation and a looking יהוה מָ לָ ְךּגֵ אּות לָבֵ ׁש, לָבֵ ׁש יהוה עֹז הִתְ עַ ּזָ ר, angels gathered around to sing songs of praise. Adam, In old age, they are yet fruitful, always fresh and fragrant, toward the culmination of .all time אַ ף־ ִּכֹון ּתֵּת בֵל ּבַל־ּתִ ּמֹוט. .and then the Shabbat itself, proclaiming that ADONAI is flawless, my stronghold, never unjust joined in the song, reciting Tzaddik ka-tamar yifrah. , k’erez ba-l’vanon yisgeh. Sh’tulim b’veit like the Palm tree . . . נָכֹון ּכִסְאֲָךמֵאָז, מֵ עֹולָםאָּֽתָ ה. .these psalms . ַ ּכ ּתָמָ ר. . . ּכְאֶ ֽרֶ ז Adonai, b’h.atzrot eloheinu yafrih.u. Od y’nuvun b’seivah, d’sheinim cedar Palm trees grow in the נָׂשְ אּו נְהָ רֹותיהוה, נָׂשְ אּו נְהָ רֹות קֹולָ ם, . -­Psalm 93: An Inter ¶ v’ra anannim yihyu, l’haggid ki yashar Adonai, tzuri v’lo avlatah bo. Jericho Valley, one of the יִ ְ אּוׂש נְהָ רֹות ּדׇ כְיָ ם. pretive Translation Psalm 93 lowest places on earth; -cedars grow on the moun ◁ מִ ּקֹלֹות מַֽ יִם רַ ִ ּבים, אַ ִ ּדירִ ים מִ ְׁשּבְרֵ י יָ ם, ,Entwined in worlds enwrapped in glory, ADONAI is sovereign, robed in splendor, girded in strength. taintops of Lebanon, the .highest in the Middle East אַ ִ ּדיר ַּב ָ ּמרֹום יהוה. .You are. Surely the earth stands firm; it will not be shaken So has it been, Palm trees grow straight עֵדֹותֶֽ יָך נֶאֶמְנּו מְ אֹד לְבֵ יתְ ָך נָאֲ הוָ קֹֽדֶ ׁש, יהוה, .and so it is— Your kingdom stands from earliest time, You are eternal up and bear dates, discard- לְ אֹֽרֶ  יָמִ ים. תהלים צג ,eternally You are. The rivers rise to You, ADONAI, the rivers raise their voices Waves pounding out their ing their leaves each year; song reach up to God from the rivers raise up their waves, In many congregations, Mourner’s Kaddish (p. 247) is recited here. cedars, which bear no fruit their depths, from the roaring of the deep, and the mighty breakers of though their wood is pre- for the song of the sea, the sea: “ADONAI is supreme.” cious, grow wide and are evergreens. Both will be planted beaten to the sound of in God’s house, for all difference is united in the God who the breakers, tells of the Your teaching, ADONAI, never fails. is one. God within. Holiness befits Your house, ADONAI, until the end of time. PSALM 93. This psalm describes God’s enthronement as These are proof enough for Mi-kolot mayim rabbim addirim mishb’rei yam, addir ba-marom Adonai. Sovereign. It may have become associated with Shabbat the faithful—that You are Eidotekha ne.emnu m’od l’veit’kha na.avah kodesh, Adonai l’orekh yamim. because it is only with rest, peace, and the sense of comple- the lord of time. tion on Shabbat that God can be seen as truly enthroned. —edward feld In many congregations, Mourner’s Kaddish (p. 247) is recited here.

206 ערבית ליום כיפור · קבלת שבת yom kippur · evening service · welcoming Shabbat 206 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. ערבית EVENING SERVICE קריאת שמע וברכותיה THE SH’MA AND ITS BLESSINGS ¶ God and Nature: An Bar’khu: The Call to Worship Together We rise. Leader: The Sh’ma and its קְרִיאַת שׁ ְמַ ע blessings ּבָרְכּו אֶ ת־יהוה הַמְ בֹרָ ך. .Interpretive Translation We rise as we are called by the leader's words of invitation to prayer -The evening ser . ּובִרְ כוֹתֶ ֽיהָ Beloved are You, The leader bows when saying the word “bar’khu” (praise) and stands straight when reciting the name of God. Similarly, the congregation Congregation, then the leader repeats: vice ­(Arvit) ­always includes eternal God, bows at the word “barukh” (praise) and straightens to full height at b two climactic moments: ,the Sh’ma and the Amidah בָּ רּוְך יהוה הַמְ בֹרָ ְך לְ עֹולָם וָעֶ ד. .by whose design the the recitation of God's name evening falls, the silent personal prayer. by whose command We rise. Leader: We are seated. On Yom Kippur, Kol Nidrei dimensions open up Praise ADONAI, to whom all prayer is directed. precedes this core, while S’lih.ot and Viddui, prayers בָרּוְך אַּתָ ה יהוה אֱ להֵֽינּו מֶֽ לֶ ך הָ עֹולָ ם, and eons pass away and stars spin in their orbits. Congregation, then the leader repeats: of for­giveness and confes- אֲׁשֶרּבִדְ בָרֹו מַ עֲרִ יב עֲרָ בִ ים, You set the rhythms of a sion, follow it. B’rakhot surround ּבְחׇ כְמָ ה ּפֹותֵֽחַ ׁשְעָרִ ים, day and night; Praise ADONAI, to whom all prayer is directed the alternation of light forever and ever. the Sh’ma and serve to ּובִתְ בּונָה מְׁשַ ּנֶה עִּתִ ים, and darkness Barukh Adonai ha-m’vorakh l’olam va·ed. interpret the themes enunciated in the biblical ּומַחֲ לִיףאֶת־הַ ּזְמַ ּנִ ים, .sings Your creating word In rising sun and in We are seated. verses that make up the Sh’ma itself. Two b’rakhot ּומְסַּדֵר אֶת־הַ ּכֹוכָבִ ים ּבְמִׁשְמְרֹותֵיהֶםּבָרָקִֽיעַ ּכִרְ צֹונֹו. ,spreading dusk Creator of all, You are precede the Sh’ma: the first reflects on God’s presence ּבֹורֵ איֹום וָלָֽיְלָ ה, :made manifest. First B’rakhah before the Sh’ma in the cycles of the day and ּגֹולֵ ל אֹור מִ ּפְ נֵי חֽ ֹׁשֶ ך, וְחֽ ֹׁשֶ ך מִ ּפְ ינֵ אֹור. Eternal, everlasting God, The Evening Light may we always be aware seasons, and the second ,acknowledges God’s love ◁ ּומַ עֲבִ יר יֹום ּומֵֽבִ יא לָֽיְלָ ה, ,of Your dominion. Barukh atah Adonai, our God, ruler of time and space Beloved are You, whose word brings the evening dusk, represented by the gift of ּומַ בְּדִ יל ּבֵיןיֹום ּובֵ ין לָֽיְלָ ה, Adonai, for this hour whose wisdom opens the gates of dawn, Torah, God’s instruction as to how we should live. Two יהוה צְבָ אֹות ׁשְ מֹו. .of nightfall —André Ungar whose understanding changes the day’s division, b’rakhot also follow the -Sh’ma: the first acknowl אֵל חַ י וְקַ ּיָם, ּתָמִ יד יִמְ לֹוךעָ לֵֽינּו לְעֹולָם וָעֶ ד. whose will sets the succession of seasons and arranges the Community stars in their places in the sky, edges the Exodus from Egypt, which has set us on ּבָ רּוך האַּתָ יהוה, הַּמַעֲרִ יב עֲרָ בִ ים. We begin this service who creates day and night, amidst our community. the path of freedom and Rabbi H.ayim of Tzanz who rolls light before darkness and darkness from light, responsibility; the last speaks to our concrete concerns for safety in the darkness of night. The used to tell this parable: who makes day pass into night, three paragraphs of the Sh’ma stand in the middle of these four b’rakhot. The recitation of the Sh’ma preceded and followed by a b’rakhah is mentioned in the very earliest rabbinic descrip- A man, wandering lost who distinguishes day from night; in the forest for several tion of the priestly service in the Second Temple (Mishnah Tamid 5:1). days, finally encountered Adonai Tz’va·ot is Your name. This firstb’rakhah before the Sh’ma acknowledges the .בָּ רו ְך אַ ָ תה יהוה Barukh atah Adonai ּ ּ :another. He called out Living and ever-present God, experience of God through witnessing the natural cycles of time. Now, at this first touch of “Brother, show me the May Your rule be with us, forever and ever. darkness, we are asked to attend to the rhythms of time, to day and night, to cycles of life, and way of this forest.” The to the flow of time. Some of our liturgical texts reflect the biblical and rabbinic understandings man replied: “Brother, Barukh atah Adonai, who brings each evening’s dusk. of the universe, which include a flat earth and gates in heaven for the entrance and exiting of I too am lost. I can only the sun. These ancient images may remind us of the sense of awe we feel when we contemplate tell you this: The ways I have tried the wonders of the universe. lead nowhere; they have only led creates,” is used as a verb in the Bible only when the subject is“ , ּ ב ֹ ו רֵ א The word . ּ ב ֹ ו רֵ א me astray. Take my hand, and let us Creates search for the way together.” Rabbi God, for ultimately creation of the world is a mystery. H.ayim would add: “So it is with us. In the ancient world, the sun, the moon, and the stars were all .יהוה צְבָ אוֹת When we go our separate ways, we Adonai Tz’va·ot may go astray. Let us join hands and seen as divine powers. Biblical monotheism demolished these ancient gods and they were then look for the way together.” depicted as handmaidens of God, God’s army. Thus this term alludes to God’s mastery of all the —a H. asidic tale forces of the universe.

207 ערבית ליום כיפור · שמע וברכותיה yom kippur · evening service · Sh’ma and its Blessings 207 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Torah and God’s Love אַהֲבַ ת עֹולָ ם ּבֵ ית יִ ְרָאֵל ׂשעַּמְָך אָ הָֽבְּתָ, ּתֹורָה ּומִ צְ ת, :Faith Second B’rakhah before the Sh’ma The Sh’ma is .אַהֲבַ ת עוֹלָם Faith is not something that our affirmation of God as חֻּקִים ּומִׁשְּפָטִ ים אֹותָֽ נּו .לִּמַֽדְּתָ עַל ּכֵ ן יהוה אֱ להֵֽ ינּו, we acquire once and for Torah and God’s Love all. Faith is an insight that You have loved Your people, the House of Israel, with infinite well as a statement of our obligation to God. In the ּבְׁשׇכְבֵֽנּו ּובְקּומֵֽ נּונָׂשִֽ יחַ ּבְחֻּקֶֽ יָך, וְנִׂשְמַ חּבְדִ יבְרֵ תֹורָתֶֽ ָך must be acquired at every love; You taught us Torah and mitzvot, statutes and laws. ,b’rakhot before the Sh’ma ּובְמִ צְתֶֽ יָך לְעֹולָם וָעֶ ד. ּכִי◁ הֵם חַ ּיֵֽינּו וְ אֹֽרֶ ך יָמֵֽ ינּו, single moment. Those who honestly search, those who There­­fore, ADONAI our God, as we lie down or rise up, we we affirm God’s gifts to us—first as the creator of ּובָהֶם נֶהְ ּגֶה יֹומָ ם וָלָֽיְלָה, וְאַהֲבָתְָך אַלּתָסִ יר מִּמֶֽ ּנּו yearn and fail, we did not shall think of Your laws and speak of them, rejoicing in Your the universe, and second presume to judge. Let them words of Torah and Your mitzvot forever and ever. For they are by giving us instruction as לְעֹולָמִ ים. ּבָ רּוךאַּתָ ה יהוה, אֹוהֵב עַ ּמֹו יִׂשְרָאֵ ל. pray to be able to pray, and if they do not succeed, if our life and the fullness of our days, and on them we will medi- to how to live, the Torah. they have no tears to shed, tate day and night. May You never withdraw Your love from us. Similarly, since the Sh’ma commands that we love קְרִ יאַ ת ׁשְמַ ע .let them yearn for tears, let Barukh atah Adonai, who loves the people Israel them try to discover their God “with all our hearts,” Ahavat olam beit yisra.el am’kha ahavta. Torah u-mitzvot, h.ukkim Some people may wish to pause here for a moment. Some may close their eyes; this b’rakhah emphasizes heart, and let them take others place a hand over their eyes. The intention is to concentrate on the One- God’s antecedent love of אֵל מֶֽ לֶ ך נֶאֱמָ ן :strength from the certainty u-mishpatim otanu limmadta. Al kein Adonai eloheinu, b’shokhveinu ness of God. These words are added in the absence of a minyan that this too is prayer. u-v’kumeinu nasi.ah. b’h.ukkekha, v’nismah. b’divrei toratekha ­­ human beings and the —Abraham Joshua Heschel . people Israel. Jewish tradi- tion teaches that God’s עׁשְמַ֖ יִׂשְרָ ֵ֑אל יהו֦ה אֱ להֵ֖ ינּו יהו֦ה אֶחָֽ ד: -u-v’mitzvotekha l’olam va ed. Ki heim h.ayyeinu v’orekh yameinu, u-va hem nehgeh yomam va-lailah. love for us and our own ¶ Sh’ma: Declaration love of each human being ּבָ רּו ׁשֵ םּכְבֹוד מַ לְ כּותֹו לְעֹולָם וָעֶ ד: of Faith (“Love your neighbor as (yourself,” Leviticus 19:18 אָ֣ וְ הַ בְ ּ֔תָ אֵ֖ ת יהו֤ה אֱ להֶ֑יָך ּבְכׇל־לְבָבְָך֦ ּובְכׇל־נַפְׁשְ ָךּ֖ובְכׇ ל־ Loving life Recitation of the Sh’ma and its mysterious source Some people may wish to pause here for a moment. Some may close their live in our hearts side by .side מְ אֹדֶֽ ָך: וְהָ יּ֞והַּדְ בָרִ֣ ים הָאֵ ּלֶה אֲׁשֶ֨ר אָ נֹכִ֧י מְ צַּוְָך֛הַ ּיֹ֖ום with all our heart eyes; others place a hand over their eyes. The intention is to concentrate on ׄ :and all our spirit, the oneness of God. These words are added in the absence of a minyan THE SH’MA. The Sh’ma is עַל־לְבָבֶָֽך: וְׁשִ ּנַנְּתָ֣ ם לְבָ נֶ֔יָך וְדִ ּבַרְּתָ֖ ּבָ֑ם ּבְׁשִבְּתְ ָך֥ ּבְבֵ יתֶ֨ ָך֙ .all our senses and strength, God is a faithful sovereign we take upon ourselves recited twice daily: morn- ing and evening. It is a ּובְלֶכְּתְ ָך֤בַּדֶ֔רֶ ךּובְׁשׇ כְּבְָך֖ ּובְקּומֶֽ ָך: ּוקְׁשַרְ םּתָ֥ לְא֖ ֹות עַ ל־ .and into ourselves Hear, O Israel, ADONAI is our God, ADONAI alone k’ri∙ah), a reading) קְרִיאָ ה יָדֶָ֑ךוְהָ יּ֦ו לְ טֹטָפ֖ ֹתּבֵ֥ין עֵ ינֶֽיָך: ּוכְתַ בְּתָ֛ם עַל־מְ זֻזֹ֦ות ּבֵ יתֶ֖ ָך these promises: Praised be the name of the One whose glorious to care for the earth or declaration. The three paragraphs from the Torah ּובִׁשְעָרֶֽ יָך: דברים ו ד-ט .and those who live upon it, sovereignty is forever and ever to pursue justice and peace, Sh’ma yisra·el Adonai eloheinu Adonai eh. ad. that comprise the Sh’ma were selected because they express basic aspects of Jewish belief. According to love kindness and Barukh shem k’vod malkhuto l’olam va·ed. compassion. to the Rabbis, the first of the three paragraphs proclaims allegiance to the ol malkhut shamayim); the second) עׁל מַ ּלְכות שׁ ָמַ ֽיִם ,We will teach this to our sovereignty of heaven ol mitzvot); and) עׁל מִ צְ ת ,children You shall love ADONAI your God with all your heart, with all proclaims allegiance to the commandments y’tzia∙at ­mitzrayim), our) יְצִיאַ ת מִ צְ רַ ֽ ִ י ם ,throughout the passage of your soul, and with all that is yours. These words that I com- the third reminds us of the Exodus the day— mand you this day shall be taken to heart. Teach them again primary sacred story. To hear is to emphasize the nonmaterial over the physical, to . שׁ ְ ַ מ ע as we dwell in our homes and again to your children, and speak of them when you sit in Hear and as we go on our internalize the sense of God. journeys, your home, when you walk on your way, when you lie down, The word e h. a d literally means “one.” As an affirmation . אֶ חָ ד from the time we rise and when you rise up. Bind them as a sign upon your hand alone until we fall asleep. about God, it can be understood in multiple ways. The present rendering And may our actions and as a symbol above your eyes. Inscribe them upon the emphasizes the monotheistic claims of Jewish faith. Others translate e h. a d be faithful to our words doorposts of your home and on your gates. Deuteronomy 6:4–9 as “unique,” emphasizing God’s otherness. Mystic commentators interpret that our children’s children V’ahavta eit Adonai elohekha b’khol l’vav’kha u-v’khol nafsh’kha “oneness” as a unity of heaven and earth, saying that we are ultimately all connected to the One. may live to know: u-v’khol m’odekha. V’hayu ha-d’varim ha-eilleh asher anokhi According to the Mishnah, when God’s .בָּ ּרו ְך שׁ ֵ ם Truth and kindness Praised be the name have embraced, m’tzav’kha ha-yom al l’vavekha. V’shinnantam l’vanekha v’dibbarta bam, b’shivt’kha b’veitekha u-v’lekht’kha va-derekh u-v’shokhb’kha name was pronounced by the High Priest on Yom Kippur, the people peace and justice have would respond, “Praised be the name . . .” (Yoma 3:8). Since this is a re- kissed u-v’kumekha. U-k’shartam l’ot al yadekha v’hayu l’totafot bein sponse but not part of the biblical text, it is normally not recited out loud, and are one. einekha. U-kh’tavtam al m’zuzot beitekha u-vi-sh’arekha. in order not to interrupt the flow of biblical verses. On Yom Kippur, how- —Marcia Falk ever, we imitate our ancestors in the Temple courtyard and recite it aloud.

208 ערבית ליום כיפור · שמע וברכותיה yom kippur · evening service · Sh’ma and its Blessings 208 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. וְ הָ יָ ה If you will hear וְהָ יָ̇ה אִ ם־ ָ ׁשמֹ֚עַ ִּתׁשְמְ עּ֙ו אֶל־מִ צְוׂתַ֔י אֲ ֶ֧רׁש אָ נֹכִ֛י מְ צַ ּוֶ֥ה Faithfulness: An If you will hear and obey the mitzvot that I command you this ¶ This passage, like .אִם שָׁ מֹֽעַ Interpretive Translation day, to love and serve ADONAI your God with all your heart many in the Torah, reflects אֶתְ כֶ֖ם הַ ּ֑יֹום לְאַהֲבָ֞ה אֶ ת־יהו֚ה אֱ להֵ יכֶם֙ ּולְעׇבְד֔ ֹו ּבְכׇ ל־ If you faithfully obey and all your soul, then I will grant the rain for your land in sea- the tradition’s insistence -that moral coherence un לְבַבְ כֶ֖ ם ּובְכׇל־נַפְ ְ ׁשכֶֽם: וְנָתַ ִ֧יּת מְטַר־אַרְ צְ כֶ֛ם ּבְעִ ּ֖תֹו My laws today, and love son, rain in autumn and rain in spring. You shall gather in your Me, I shall give you your grain and wine and oil—I will also provide grass in your fields derlies the world. The text’s plain meaning describes יֹורֶ֣ ה ּומַ לְק֑ ֹוׁש וְאָסַפְ ָ֣ ּתדְ גָנֶָ֔ך וְתִ ירֹ ְ ָךׁ֖ש וְיִצְהָרֶֽ ָך: וְנָתַ ִ֛ ּתי livelihood in good time a very literal form of the עֵ֥ ֶ ׂשב ְּבׂשָדְ ָך֖ לִבְהֶמְ ֶ֑ ּתָך וְאָ כַלְ ָ֖ ּת וְ ָ ׂשבָֽעְ ּתָ: הִ ּׁשָמְר֤ ּו לָכֶ֔ ם and in full measure. You for cattle—and you shall eat and be satisfied. Take care lest shall work and reap the your heart be tempted, and you stray to serve other gods and idea of divine reward and results of your labor, punishment, one with ּפֶ֥ ן־יִפְ ֶ֖ הּת לְבַבְ כֶ֑ם וְסַרְ ֶּׄתם וַעֲבַדְ ּתֶם֙ אֱ להִ֣ ים אֲחֵרִ ֔ ים ,bow to them. Then ADONAI’s anger will flare up against you sat­isfied with what you which every generation of Jews since biblical times וְהִ ְׁש ַחֲ ּתוִ םיתֶ֖ לָהֶֽ ם: וְחָרָ ֨ה אַ ף־יהו֜ ה ּבָכֶׄ ם וְעָ צַ֤ר אֶ ת־ have achieved. Be care­ and God will close up the sky so that there will be no rain and ful, however. Let not the earth will not yield its produce. You will quickly disappear has struggled theologically. הַ ָמַ֨ ּׁש יִם֙ וְא־יִהְ יֶ֣ה רמָטָ֔ וְהָ֣אֲדָמָ֔ ה ֦א תִ ּתֵ֖ן אֶ ת־יְ בּולָ֑ ּה ,your heart be seduced from the good land that ADONAI is giving you. Some Reform and Recon- structionist liturgists have וַאֲ בַדְ ּתֶ֣ם מְ הֵרָ ׄ ה מֵ עַ ל֙הָאָ֣רֶץ הַ טֹּבָ֔ה אֲ ֶ֥ רׁש היהו֖ נֹתֵ֥ ן ,lured after false goals seeking alien ideals, lest Therefore, impress these words of mine upon your heart and gone so far as to remove לָכֶֽם: וְ ׂשַמְ ּתֶם֙ אֶ ת־ְ ּדבָרַ֣י אֵ֔ ֶהּל עַ ל־לְבַבְ כֶ֖ם וְעַ ל־נַפְ ְ ׁשכֶ֑ ם God’s ­image depart from upon your soul. Bind them as a sign upon your hand and as a this paragraph from their .recitation of the Sh’ma ּוקְ ׁשַרְ םֶ֨ ּת אֹתָ֤ ם לְ אֹות֙ עַ ל־יֶדְ כֶ֔ם וְהָ יּ֦ו לְ טֹוטָפ֖ ֹת ֵ֥ ּבין you and you sink into ­dissoluteness and lose symbol above your eyes; teach them to your children, speaking Traditional Jewish prayer, ,however, has retained it עֵ ינֵ יכֶֽם: וְלִ ּמַדְ ֶ֥ םּת אֹתָ֛ם אֶ ת־ ְ ּבנֵ יכֶ֖ם לְדַ ֵ֣ ּבר ָ֑ ּבם ְּבׁשִבְ ְ ּתָך֥ your joyous God-given of them when you sit in your home, when you walk on your heritage. reflecting a deep belief that —André Ungar way, when you lie down and when you rise up; inscribe them ,in a way we may not grasp ּבְבֵ יתֶ֨ ָך֙ ּובְלֶכְ ְ ּתָך֤ בַ ּדֶ֔רֶ ך ּובְ ׇ ׁשכְ ּבְָך֖ ּובְ קּומֶֽ ָך: ּוכְתַ בְ ּתָ֛ם עַ ל־ the consequences of our מְ זּוזֹ֦ות ֵ ּביתֶ֖ ָך ּובִ ׁשְעָרֶֽ יָך: לְמַ֨עַ ן יִרְ ּ֥בּו יְמֵ יכֶם֙ וִימֵ֣י בְ נֵ יכֶ֔ ם .upon the doorposts of your home and on your gates Then the length of your days and the days of your children, on moral and immoral behav- .ior resound in the world עַ֚ל הָאֲדָמָ֔ה אֲ ֶ֨ ׁשר נִ ְׁש ַ֧ע ּביהו֛ה לַֽאֲ בֹתֵ יכֶ֖ם תלָתֵ֣ לָהֶ֑ ם the land that ADONAI swore to give to your ancestors, will be adonai said to Moses ּכִימֵ֥י הַ ּׁשָמַ֖ יִם עַל־הָאָֽרֶ ץ: .as the days of the heavens over the earth The .וַ ּיֽׁאמֶר יהוה אֶל־מֹשׁ ֶ ה דברים יא יג-כא Deuteronomy 11:13–21 Rabbis emphasized the last words of this paragraph as the prime reason for וַ ּי ֹ֦אמֶ ר יהו֖ ה אֶ ל־מֹׁשֶ֥ ה ּלֵאמֽ ֹר: ַּדּבֵ֞ר אֶ ל־ ְ ּבנֵ֤י יִ ׂשְרָאֵ ל֙ -ADONAI said to Moses: Speak to the people Israel, and in :its inclusion in the Sh’ma וְאָמַרְ ָּ֣ת אֲ לֵהֶ֔ ם וְעָ ׂ֨שּו לָהֶ֥ם צִיצִ֛ת עַ ל־ּכַנְפֵ֥י בִגְדֵ יהֶ֖ ם struct them that in every generation they shall put tzitzit on the corners of their garments, placing a thread of blue on the the remembrance of the -Exodus from Egypt. In Jew לְ ד ֹרֹתָ֑ ם וְנָתְ נ֛ ּו עַל־צִיצִ֥ת הַ ּכָנָ֖ ף ּפְתִ֥ יל ְ ּתכֵֽלֶת: וְהָ יָ֣ה לָכֶ ם֘ tzitzit, the fringe of each corner. That shall be your tzitzit and ish theology, the historical Exodus anticipates the לְצִיצִ ת֒ ּורְאִ יתֶ֣ ם ׄאֹתֹו ּוזְכַרְ ּתֶם֙ אֶ ת־ּכׇל־מִ צְוׂ֤ ת יהו֔ ה ,you shall look at it, and remember all the mitzvot of ADONAI :redemption in the future וַעֲ ִ ׂש םיתֶ֖ אֹתָ֑ ם וְ֨א־תָתֻ֜ רּו יאַחֲרֵ֤ לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵ ינֵ יכֶ֔ ם and fulfill them, and not be seduced by your heart and eyes true freedom. The means of achieving redemption, we אֲ ׁשֶר־אַ ֶ֥ם ּתזֹנִ֖ ים אַחֲרֵ יהֶֽ ם: לְמַ֣עַ ן ִ ּתזְ ּכְר֔ ּו וַעֲ ִ ׂשיתֶ֖ ם as they lead you astray. Then you will remember and fulfill all are taught, is remembering אֶ ת־ּכׇל־מִ יצְוׂתָ֑ וִהְ יִ יתֶ֥ם קְ דֹ ִ֖ ׁשים לֵ אלהֵ יכֶֽם: אֲ נִ֞ י יהו֤ ה My mitzvot, and be holy before your God. I am ADONAI your God, who brought you out of the land of Egypt to be your our responsibility to live lives that are holy. אֱ להֵ יכֶׄ ם אֲ ֶ֨ ׁשר הֹוצֵ֤אתִי אֶתְ כֶם֙מֵ אֶ֣רֶץ מִ צְרַ֔יִם לִהְ יֹ֦ות —God. I am ADONAI your God -Truly—this is our faith לָכֶ֖ם לֵ אלהִ֑ ים אֲ נִ֖ י ◁ יהו֦ה אֱ להֵ יכֶֽ ם: Numbers 15:37–41 אֱ מֶ ת Truly ful affirmation במדבר טו לז-מא — So closely was .וֶאֱ ּמונַה This is our faithful the Sh’ma linked with this אֱ מֶ ת next b’rakhah, the blessing וֶאֱ מּונָ ה ׇ ּכל ־ affirmation, binding on us: That ADONAI is our God and­ of redemption, that the זֹאת, וְקַ ָםּי עָ לֵֽינּו, ִ ּכי הּוא יהוה אֱ להֵֽ ינּו וְאֵ ין זּולָ תֹו, .there is none other, and we, Israel, are God’s people God redeems us from earthly rulers, Rabbis insisted that the first word—truly—be recited וַאֲ נַֽחְ נּו יִ ׂשְרָאֵ ל עַ ּמֹו. הַ ּפֹודֵֽ נּו מִ ּיַד מְ לָכִ ים, מַ לְ ּכֵֽנּו Our sovereign delivers us from the hand of all tyrants, along with the very last words of the Sh’ma, so הַ ּגֹואֲ לֵֽנּו מִ ַ ּכף ּכׇל־הֶעָרִ יצִ ים. הָאֵל הַ ּנ עִפְרָ לָֽ נּו God brings judgment upon our oppressors, retribution upon all our mortal enemies, we always read the two (continued) מִ צָּרֵֽ ינּו, וְהַמְ ַׁש ֵ ּלם ְ ּגמּול לְכׇ ל־אֹיְבֵ י נַפְ ֵֽ ׁשנּו,

209 ערבית ליום כיפור · שמע וברכותיה yom kippur · evening service · Sh’ma and its Blessings 209 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. (continued from previous page) ¶ Redemption: God performs wonders beyond understanding, יהוה אֱ לֹהֵ יכֶ ם :together הָ עֹ ֶ ׂשה גְ דֹולֹות עַד אֵ ין חֵֽקֶ ר, וְנִפְ לָ אֹות עַד אֵין מִסְ ָ ּפר. Interpretive Reading Adonai eloheikhem) אֱ מֶ ת .marvels beyond all reckoning ,emet). It is as if we say הַשָּׂ ם נַפְ ֵֽ ׁשנּו ּבַחַ ִ ּיים, וְא נָתַ ן לַ ּמֹוט רַ גְ לֵֽנּו, ­ ,Once more Atonement God places us among the living ,the Holy One, Your God“ הַ ּמַדְרִ יכֵֽנּו עַ ל ָ ּבמֹות אֹויְבֵֽ ינּו, וַ ּיָֽרֶם קַרְ נֵֽנּו עַ ל ׇ ּכל־ ,Day has come. not allowing our steps to falter All pretense gone, is true (or truth),” and, for a moment, while saying ׂשֹונְאֵֽ ינּו. הָ עֹֽ ֶ ׂשה ָֽ ּלנּו נִ ִ ּסים ּונְקָמָ ה ּבְפַרְ עֹה, אֹותֹות .naked heart revealed to and leads us past the false altars of our enemies emet), we have a) אֱ מֶ ת ּומֹופְתִ ים ּבְאַדְמַ ת ְ ּבנֵי חָם. הַ ַּמּכֶה בְעֶבְרָ תֹו ׇ ּכל־ ְ ּבכֹורֵ י ,the hiding self, God exalted us above all those who hated us we stand on holy ground, avenged us with miracles before Pharaoh, brief taste of that truth. The world as it is normally מִ צְרָֽ יִם, וַ ּיֹוצֵא אֶ ת־עַ ּמֹו יִ ׂשְרָאֵל מִ ּתֹוכָם לְחֵ רּות עֹולָ ם. between the day that was and the one that must be. offered signs and wonders in the land of Egypt. presented to us is a world :in which truth is hidden הַ ּמַעֲבִ יר ָ ּבנָ יו ֵ ּבין ּגִזְרֵ י יַ ם סּוף, אֶ ת־רֹודְ פֵיהֶ ם וְאֶ ת־ ,We tremble. God smote, in anger, all of Egypt’s firstborn Will the errors in our brought Israel from its midst to lasting freedom, its full revelation consti- ׂשֹונְאֵיהֶ ם ּבִתְ הֹומֹות טִ ּבַע, וְרָ אּו בָ נָ יו ְ ּגבּורָ תֹו, ִׁש ְ ּבחּו past teach us to walk in led them through the divided water of the Sea of Reeds. tutes redemption. When we recite the Sh’ma and וְ הֹודּו לִ ְ ׁשמֹו. ?straighter paths May we still dream of a As their pursuing enemies drowned in the depths, ◁ affirm God’s oneness, we may have a token of that ּומַ לְ כּותֹו ּבְרָ צֹון קִ ְ ּבלּו עֲ לֵיהֶ ם, מֹ ֶ ׁשה ּומִרְ יָ ם ּובְ נֵ י ;time when God’s children beheld the power of the Divine .redemption יִ ׂש לְרָאֵ לְ ָך עָ נּו ִ ׁשירָ ה ְּבׂשִמְחָ ה רַ ָ ּבה, וְאָמְ רּו כֻ ָ ּלם: ,love and truth shall meet; they praised and acknowledged God’s name justice and peace shall The . הַ ּמַ כֶ ּ ה willingly accepting God’s rule. god Smote reality is that the cost of מִ י־כָ מֹֽ כָה בָּאֵ לִם יהוה, מִ י ָ ּכמֹֽ כָה נֶאְדָּ ר בַּ קֹּֽדֶ ׁש, ?embrace Hope of Israel: Then Moses, Miriam, and the people Israel joyfully sang this achieving freedom may be violence. America, for נֹורָא תְהִ ת, העֹֽשֵׂ פֶֽלֶ א. :In our weakness, give us song to You strength. instance, won its indepen- .dence through revolution מַ לְ כּותְָך רָ אּו בָ נֶֽ יָך, ּבֹוקֵֽ עַ יָם לִפְ נֵ י מֹ ֶ ׁשה, זֶה אֵ לִי עָ נּו ,In our blindness, be our “Who is like You, Adonai, among the mighty! Who is like You guide. adorned in holiness, revered in praise, working wonders!” In the Italian liturgical tradition, this sentence is וְאָמְ רּו: ,When we falter, hold our Mi khamokha ba-eilim Adonai, mi kamokha ne.dar ba-kodesh hand. omitted on Shabbat, since nora t’hillot, oseih fele. it is not considered to be in keeping with the peaceful יהוה יִמְ לְך לְ עֹולָם וָעֶ ד. Make consistent our impulse for good; Your children recognized Your sovereignty, as You split the sea mood of the day. let us know the joy of After the . מִ רְ ָ י ם Miriam וְנֶאֱמַ ר: ּכִי פָדָ ה יהוה אֶ ת־יַעֲ קֹב, ּוגְאָ לֹו מִ ּיַד חָ זָק מִ ֶּֽמּנּו. walking in Your ways, before ­Moses. “This is my God,” they responded, and deliverance at the Sea, we ָ ּברוְּך אַ ָ ּתה יהוה, ּגָאַ ל יִ ׂשְרָאֵ ל. :as the Children of Israel they said once were able to do at are told that Moses led the the sea. “ADONAI will reign forever and ever.” men in song and Miriam Adonai yimlokh l’olam va·ed. led the women in response, joyously ”. . . Who is like You“ מִ י כָמֹֽ כָ ה May we sing like them: singing Mi khamokha be-eilim, Exodus .מִ י כָמֹֽ כָ ה Who is like You among And so it is written: “ADONAI has rescued Jacob and redeemed Who is like You the mighty? him from the hand of those more powerful than he.” 15:11. Exodus .יהוה יִמְ ְלֹך chaim stern Barukh atah Adonai, who redeemed the people Israel. ADONAI will reign— (adapted) 15:18. .כִּ י פָדָ ה יהוה ADONAI has rescued Jeremiah 31:11. The 20th-century . גָ ּ אַ ל redeemed Jewish philosopher Franz Rosenzweig remarks that the verb is in the past tense, unlike all the other b’rakhot of the Sh’ma, which are in the present tense. It is as if a community that truly is able to recite the Sh’ma together must already have been redeemed.

210 ערבית ליום כיפור · שמע וברכותיה yom kippur · evening service · Sh’ma and its Blessings 210 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. God’s Presence Second B’rakhah after the Sh’ma: Allow us . . . to sleep Nighttime may .הַשְׁ ּכִ יבֵ ּֽנו הַ ְׁשּכִיבֵֽ נּו יהוה אֱ להֵֽ ינּו לְ ָ ׁשלֹום, What a stark contrast Peace in the Night provoke fear: Who will וְהַעֲמִ ידֵֽ נּו מַ לְ ּכֵֽנּו לְחַ ִ ּיים, between the verses at the Sea, where we were gath­ Allow us, ADONAI our God, to sleep peacefully protect us as we sleep? Will we wake up? We ּופְ רֹוׂש עָ לֵֽינּו סֻ ַ ּכת ְ ׁשלֹומֶֽ ָך, ,ered together as a people as a multitude, and saw and to awaken again to life, our sovereign. beseech God to protect us from those threatening וְתַ ְ ּקנֵֽנּו ּבְעֵצָ ה טֹובָה מִ ְפָ ּלנֶֽ יָך, ,the power of our Warrior Spread over us Your canopy of peace forces that we can see, as וְ הֹוׁשִיעֵֽ נּו לְמַֽ עַ ן ׁשְמֶֽ ָך, ,God—and then the first restore us with Your good counsel verses of this prayer, well as from those we can- not observe. Ten verbs are וְהָ גֵ ן ּבַעֲדֵֽ נּו, .where we are vulnerable and save us for the sake of Your name ,enunciated in this prayer וְהָסֵר מֵ עָ לֵֽינּו אֹויֵ ב, ֶֽ ּדבֶ ר, וְחֶֽרֶ ב, וְרָ עָב וְיָ גֹון, ,and alone, looking to a Shield us: Remove from us enemies and pestilence, sword more tender, personal starvation, and sorrow, and remove the evil forces that creating a powerful drama ,of motion and movement וְהָסֵ ר ׂשָטָן מִ ּלְפָ נֵֽינּו ּומֵאַחֲרֵֽ ינּו, .side of the same God —Merle Feld surround us. an expression of the will .to live ּובְצֵ ל ּכְנָפֶֽ יָך ּתַסְ ִ ּתירֵֽ נּו. ,Shelter us in the shadow of Your wings ”,Satan“ . שָ ׂ טָ ן Evil forces ּכִי אֵ ל ׁשֹומְ רֵֽ נּו ּומַ צִּ ילֵֽנּו אָֽ ָ ּתה, ,for You, God, watch over and deliver us and You are the Sovereign, merciful and compassionate. in the Bible, is a term gen- erally used to refer either ִיּכ אֵל מֶֽ לֶ ך חַ ּנּון וְרַ חּום אָֽ ָ ּתה, Ensure our going and coming for life and peace, now and to evil impulses or to an adversary, but never to a ְ ּוׁשמֹר צֵאתֵֽ נּו ּובֹואֵֽ נּו, לְחַ ִ ּיים ּולְ ָ ׁשלֹום, מֵ עַ ָ ּתה וְעַ ד עֹולָ ם. .forever .fallen angel ◁ ּופְרֹׂש עָ לֵֽינּו סֻ ַ ּכת ְ ׁשלֹומֶֽ ָך. .May You spread over us Your canopy of peace סֻ כַּ ת Canopy of peace ָ ּברוְּך אַ ָ ּתה יהוה, הַ ּפֹורֵ ׂש סֻ ַ ּכת ָ ׁשל םֹו עָ לֵֽינּו וְעַ ל ּכׇל־ Barukh atah Adonai, who spreads the canopy of peace This phrase is not .שָׁ לוֹם .over us, and over all the people Israel, and over Jerusalem found in the Bible but may עַ ּמֹו יִ ׂשְרָאֵ ל וְעַ ל יְ ר ָ ּוׁשלָֽיִ ם. allude either to Amos 9:11, where the prophet sees the rebuilding of the fallen sukkah of David as an image of redemp- tion, or to Psalm 27:5, where the poet prays to be hidden in God’s sukkah, protected from enemies, while gazing peacefully at God’s countenance. In Jewish thought, the peace of Jerusalem . ּיְרושָׁ לָ ֽיִם Jerusalem symbolizes universal peace.

211 ערבית ליום כיפור · שמע וברכותיה yom kippur · evening service · Sh’ma and its Blessings 211 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Shabbat We rise. The people Israel shall .וְשָׁמְרוּ בְ נֵי־יִשְׂרָאֵ ל Biblical Sanctification of the Day observe We are obsessed with ON SHABBAT, we recite THE FOLLOWING PARAGRAPH: work. During the week We rise. Exodus 31:16–17. :Or . ַ ו ִ ּי ָ ּ נ ַ פ שׁ And rested וְ ׁשָמְ רּו בְ נֵי יִשְׂרָאֵל אֶת־הַשַּׁבָּת, לַעֲ שֹׂות אֶת־הַשַּׁבָּ ת :we rest so we can go back ON SHABBAT, we recite THE FOLLOWING PARAGRAPH was refreshed.” The“ לְ ד ֹרֹתָ ם בְּרִ ית עֹולָם. בֵּ ינִ י ּובֵין בְּ נֵי יִשְׂרָאֵ ל אֹות הִ יא to work. We play so that The people Israel shall observe the Shabbat, to maintain it as we can go back to work. an everlasting covenant throughout all generations. It is a sign basic root meaning of ”this verb is “to breathe לְ עֹולָ ם, ִ ּכי־ ֵֽׁש ֶ תׁש יָמִ ים עָשָׂה יהוה אֶת־הַשָּׁמַֽ יִם וְאֶ ת־ We love so that we can go and it is related to the הָאָֽרֶ ץ, ּובַ ּיֹום הַשְּׁבִיעִ י ׁשָבַת וַ ּיִנָּפַ ׁש. back to work. One ulte­ between Me and the people Israel for all time, that in six days ”nefesh), “life) ֶ נ ֽ ֶ פ שׁ rior motive after another. Adonai made the heavens and the earth, and on the seventh noun Worrying over the past, day, ceased from work and rested. For Yom Kippur: or “soul” (i.e., that which living in the future. But breathes). When one rests, one infuses oneself with ּכִי־בַ ּיֹום הַ ּזֶה יְכַפֵּר עֲ לֵיכֶם לְטַהֵר אֶתְ כֶם מִ ּכֹל ,one day each week there V’sham’ru v’nei yisra·el et ha-shabbat a new breath of life. The חַ טֹּאתֵ יכֶם, לִפְ נֵ י יהוה ּתִטְהָֽ רּו. .is a day devoted to being la·asot et ha-shabbat l’dorotam b’rit olam present, the seventh day. Beini u-vein b’nei yisra.el ot hi l’olam, peculiarity of the phrasing On that day, we do not of this verse gave birth to have to go anywhere ki sheishet yamim asah Adonai et ha-shamayim v’et ha-aretz, נְשָׁ מָ ה יְתֵרָ ה u-va-yom ha-sh’vi·i shavat va-yinnafash. the idea of the n’shamah y’teirah), the) חֲ צִי קַ ִ ּדיׁש ­or do anything. Every thing is done and we are For Yom Kippur: “additional soul” granted .us on Shabbat יִתְ ַּגַ ּדל וְיִתְקַ ַּדׁש ׁשְמֵ ּה רַ ָ ּבא, ּבְעָ לְמָ א ִ ּדי בְרָ א, ּכִרְ עּותֵ ּה, .already here —Lawrence Kushner For on this day, atonement shall be made for you to purify you (Reuven Hammer) וְיַמְ לִ יך מַ לְ כּותֵ ּה ּבְחַ ֵ ּייכֹון ּובְ יֹומֵ יכֹון ּובְחַ ּיֵי דְ כׇ ל־ ֵ ּבית adapted) from all your transgressions. In the presence of ADONAI you) כִּ י בַ ּיוֹם For on this day יִ ׂשְרָאֵ ל, ּבַעֲגָלָ א ּובִ זְמַן קָרִ יב, וְאִמְ רּו אָ מֵ ן. .shall be pure Leviticus 16:30. Each הַ זֶ ּ ה Atonement Ki va-yom ha-zeh y’khapper aleikhem Shabbat and holy day, an יְהֵ א ׁשְמֵהּ רַבָּא מְ בָרַ ְך לְעָ לַ ם ּולְעָ לְמֵ י עָ לְמַ ָ ּיא. According to Rabbi Elazar ben Azariah, this l’taheir etkhem mi-kol h. attoteikhem, appropriate verse from the verse teaches that Yom lifnei Adonai tit.haru. Bible is inserted just before the Amidah in the evening יִתְ ּבָרַ ך וְיִ ְׁש ַּתּבַח וְיִתְ ּפָאַ ר וְיִתְ רֹומַ ם וְיִתְ נַשֵּׂ א וְיִתְהַ ַ ּדר Kippur can atone only for sins “before God.” service—the beginning of -the Jewish day—proclaim וְיִתְ עַ ּלֶה וְיִתְהַ ַ ּלל ׁשְמֵ ּה ּדְקֻדְ ָ ׁשא, בְּרִ יְך הּוא, לְעֵֽ ָאּל לְעֵֽ ָ ּלא Sins against other people H.atzi Kaddish ing the central purpose of מִ ׇ ּכל־ּבִרְ כָתָ א וְ ִ ׁשירָתָ א ֻּת ְׁשּבְחָתָ א וְנֶחָמָתָ א ּדַאֲמִ ירָ ן can be atoned only by approaching the one who May God’s great name be exalted and hallowed throughout the the sacred occasion. This .קַדִּ ישׁ Kaddish ּבְעָ לְמָ א, וְאִמְ רּו אָ מֵ ן. has been harmed. created world, as is God’s wish. May God’s sovereignty soon be —Mishnah Yoma established, in your lifetime and in your days, and in the days of Kaddish marks the break all the House of Israel. And respond with: Amen. between the recitation of the Sh’ma and Its Blessings, the May God’s public declaration of our faith, and the more private, intro- Great Name May God’s great name be acknowledged forever and ever! spective part of our liturgy, the Amidah. The seven words of .יְהֵא שׁ ְמֵ ּה רַ בָּ א Be Acknowledged Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya. May God’s great name Whenever the people this response are an almost exact Aramaic translation of the ­Israel enter the syna­ May the name of the Holy One be acknowledged and cele­ Hebrew refrain commonly used in the ancient Temple in ְ Praised be the“ בָּ ּרוך שֵׁ ם כְּ בוֹד מַ ּלכותוֹ לְעוֹלָם וָעֶ ד ,gogue and house of study brated, lauded and worshipped, exalted and honored, extolled Jerusalem name of the One whose glorious sovereignty is forever and יְהֵא שְׁמֵ ּה :and proclaim and acclaimed—though God, who is blessed, b’rikh hu, is truly ever.” This is familiar to us today as the response following רַ בָּאמְבָרַ ְך לְעָלַם ּולְעָלְמֵ י .May God’s great far beyond all acknowledgment and praise, or any expressions the first verse of the Sh’ma“ , עָ לְ מַ יָּ א name be acknowledged of gratitude or consolation ever spoken in the world. And Distinctively during the .לְעֵ ּֽלָא לְעֵ ּֽלָא forever and ever,” the truly far beyond Holy One nods and says: ­respond with: Amen. High Holy Day period, Ashkenazic versions of the Kaddish “Happy is the sovereign emphasize God’s sovereignty by repeating the word l’eilla, in whose house such “beyond.” Evidently that was already an alternate version of praise is spoken!” this prayer, given that some Jewish communities, including —Babylonian Talmud, those of Rome and Yemen, repeat the word l’eilla all year Berakhot long. Ashkenazim preserved both versions—reciting one year round, the other from Rosh Hashanah through Yom Kippur.

212 ערבית ליום כיפור · שמע וברכותיה yom kippur · evening service · Sh’ma and its Blessings 212 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. תפילת העמידה בלחש THE SILENT AMIDAH Meditation on Prayer We recite this Silent Amidah at the evening, morning, and afternoon services We recite this Silent Amidah at the evening, morning, and afternoon services Amidah. Amidah literally of Yom Kippur. of Yom Kippur. means “standing” and is In the Bible, God speaks Before the Amidah begins, it is customary to take three steps backward, as if Before the Amidah begins, it is customary to take three steps backward, as if the moment of personal to us, and we listen. At we are leaving our familiar surroundings, and then three steps forward, as we we are leaving our familiar surroundings, and then three steps forward, as we prayer recited quietly, as if the moment of prayer, approach God’s presence. approach God’s presence. standing before God. Every on this page, we customarily bend the Amidah contains three ָ ּברּו אַ ָ ּתה we speak to God and When reciting the words “barukh atah” on this page, we customarily bend the When reciting the words We introductory b’rakhot. The .יהוה God listens. knees and bow, standing up straight by the time we reach the word “Adonai.” We knees and bow, standing up straight by the time we reach the word —Isaac Arama repeat these motions at the end of the first b’rakhah when we come to the words repeat these motions at the end of the first b’rakhah when we come to the words first recalls our ancestors “barukh atah Adonai.” The sign a indicates the places to bow. . The sign a indicates the places to bow. ;and their relation to God ָ ּברּו אַ ָ ּתה יהוה God of Abraham, the second describes God’s אֲ דֹנָ י ׂשְפָתַ י ִ ּתפְ ָ ּתח, ּופִ י יַ ִ ּגיד ּתְהִ ּלָתֶֽ ָך. .ADONAI, open my lips that my mouth may speak Your praise God of Isaac, and continuing presence in the God of Jacob Version with Patriarchs and Matriarchs: Version with Patriarchs: world; the third empha- First B’rakhah: Our Ancestors sizes God’s uniqueness and Why is the word “God” .b b the path to God: holiness בָּ רּוְך אַ ָ ּתה יהוה, :Version with Patriarchs: Version with Patriarchs and Matriarchs בָּ רּוְך אַ ָ ּתה יהוה, ?repeated each time a Barukh atah Adonai, a Barukh atah Adonai, Similarly, every Amidah .ends with three b’rakhot אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו, אֱ הֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו We might more easily have said it once. The our God and God of our our God and God of our The first looks toward אֱ להֵי אַ בְרָהָם, אֱ הֵ י ]וְאִ ּמֹותֵֽ ינּו[, אֱ להֵי אַ בְרָהָ ם, repeated use of the word ancestors, ancestors, the restoration of God’s “God” highlights that presence to Zion; the next יִצְחָ ק, וֵ אלהֵ י יַעֲ קֹב, הָאֵ ל אֱ להֵ י יִצְחָ ק, וֵ אלהֵ י יַעֲ קֹב, God of Abraham, God of God of Abraham, God of each patriarch—and thanks God for all the gifts we experience in life; and הַ ָ ּגדֹול הַ ִּגּבֹור וְהַ ּנֹורָ א, אֱ להֵ י ׂשָרָה, אֱ להֵי רִ בְקָ ה, ,matriarch—knew God Isaac, and God of Jacob, Isaac, and God of Jacob personally and sought great, mighty, awe-inspiring, God of Sarah, God of the final one asks for peace. אֵ ל עֶ לְ יֹון, ּגֹומֵל חֲסָדִ ים אֱ להֵי רָחֵ ל, וֵ אלהֵ י לֵאָ ה, a distinct relationship transcendent God, Rebecca, God of Rachel, On Yom Kippur—as on —Shabbat and holy days טֹובִ ים, וְ קֹונֵה הַ ּכֹל, וְ זֹוכֵ ר הָאֵל הַ ָ ּגדֹול הַ ִּגּבֹור וְהַ ּנֹורָ א, .with God -there is only one inter אֵ ל עֶ לְ יֹון, ּגֹומֵל חֲסָדִ ים ,who acts with lovingkindness and God of Leah mediate b’rakhah, which חַסְדֵי אָ בֹות, ּומֵ בִ יא ּגֹואֵ ל ,and creates all things, great, mighty, awe-inspiring describes the holiness of טֹובִ ים, וְ קֹונֵה הַ ּכֹל, וְ זֹוכֵ ר ,who remembers the loving transcendent God .the day לִבְ נֵי בְ םנֵיהֶ לְמַֽ עַ ן ְ ׁשמֹו חַסְדֵי אָ בֹות ]וְאִ ָ ּמהֹות[, deeds of our ancestors, who acts with lovingkindness Bending the knees and ּבְאַהֲבָ ה. bowing. The Talmud ּומֵ בִ יא ּגֹואֵ ל לִבְ נֵי בְ נֵיהֶ ם ,and who will send a redeemer and creates all things -encourages us to pay at לְמַֽ עַ ן ְׁשמֹו ּבְאַהֲבָ ה. to their children’s children who remembers the loving with love deeds of our ancestors, tention to the movement of each of our vertebrae as for the sake of divine honor. and who will send a redeemer we bow, enabling us to focus on the miracle of our bodies’ construction. We stand up straight when we reach to their children’s children God’s name, for we speak to God face to face. The Talmud confined the bowing to the beginning and end of with love this first b’rakhah, and to the beginning and end of the next to last b’rakhah, thanking God for the gift of life. .Psalm 51:17, where prayer is exalted over sacrifice .אֲ דֹנָי שְ ׂפָתַי ּתִ ּפְתָ ח for the sake of divine honor. ADONAI, open my lips Why don’t we say eloheinu melekh ha-olam, “ruler of time and space,” as .אֱ לֹהֵי אַבְרָהָ ם God of Abraham part of the opening b’rakhah as we do with every opening b’rakhah, but immediately proceed to “God of ­Abraham”? Because Abraham was the first to discover that God is the ruler of the entire universe, by men- tioning him we also acknowledge God. Many congregations add the names of the four matriarchs at the beginning of this .אֶ לֹהֵי שָ ׂרָ ה God of Sarah b’rakhah, because of their significance as founders of our people, and as part of our effort to reclaim women’s voices and to honor women’s experiences. ,This phrase is a quotation from Deuteronomy 10:17–18 .הַ גָּדוֹל הַ גִּבּוֹר וְהַ נּוֹרָ א Great, mighty, awe-inspiring where God’s might is characterized by the befriending of the stranger, the widow, and the orphan. Judaism’s messianic impulse reminds us that the world, as broken as it sometimes appears, is . ּג ֹ ו אֵ ל Redeemer ultimately perfectible; God’s teachings, carried out by us, will help the world achieve such perfection. Some g’ullah), “redemption,” in place of “redeemer,” to de-emphasize the role of any) גְ ּ אֻ ּ ָל ה prefer to use the word single individual in facilitating the world’s healing.

213 ערבית ליום כיפור · תפילת העמידה בלחש yom kippur · evening service · silent amidah 213 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. This . זָ כְ רֵ ֽ נ וּ Remember us זׇכְרֵֽ נּו לְחַ ִ ּיים, מֶֽ לֶ ך חָפֵ ץ ּבַחַ ִ ּיים, ,Immortality Remember us for life Each morning You Sovereign who delights in life, brief prayer is the first of four that are added on the וְכׇתְ בֵֽ נּו ּבְסֵֽפֶר הַחַ ִ ּיים, לְמַ עַ נְָך אֱ להִ ים חַ ִ ּיים. ,restore consciousness to and inscribe us in the Book of Life my sleep-filled body, and ten days of the High Holy I awake. for Your sake, God of life. Version with Patriarchs and Matriarchs: Version with Patriarchs: Day season. All four of the additions center on the Each spring You restore ,( h. a y y i m) חַ יִּים prayer for מֶֽ לֶ ך עֹוזֵ ר ּומ ִֽ ֹוׁשי עַ ּומָ גֵ ן. מֶֽ לֶ ך עֹוזֵ ר ּופֹוקֵ ד vitality to trees, plants, Version with Patriarchs: Version with Patriarchs and Matriarchs: “life.” b ָ ּברוְּך אַ ָ ּתה יהוה, מָ גֵ ן ּומ ִֽ ֹוׁשי עַ ּומָ גֵ ן. and animals that have You are the sovereign You are the sovereign who מָ גֵ ן hibernated through the who helps and saves and helps and guards, saves and b Shield of Abraham .After Genesis 15:1 . אַ בְ רָ הָ ם אַ בְרָהָ ם. ָ ּברוְּך אַ ָ ּתה יהוה, מָ גֵ ן winter, and they grow once more. shields. shields. ּפ ֹ ו קֵ ד Guardian of Sarah אַ בְרָהָ ם ּופֹוקֵ ד ׂשָרָ ה. Or: “the One who . שָ ׂ רָ ה ,Each day I remember a Barukh atah Adonai, a Barukh atah Adonai those who have died; Shield of Abraham. Shield of Abraham and remembered Sarah” (after אַ ָ ּתה גִּ בֹּור לְ עֹולָם אֲ דֹנָי, מְחַ ּיֵה מֵתִ ים אַ ָ ּתה, they live on beyond the Guardian of Sarah. Genesis 21:1). We, who stand here today, are the רַ ב לְ ה ִֽ ֹוׁשי עַ . .grave Each moment I contem­ fruit of God’s promise to plate the rebirth of our Abraham and Sarah. מְ כַלְ ּכֵל חַ ִ ּיים ּבְחֶֽסֶ ד, מְחַ ּיֵה מֵתִ ים ּבְרַחֲמִ ים רַ ִ ּבים, people; I recall that You Second B’rakhah: God’s Saving Care Support the falling סֹומֵ ך נֹופְ לִ ים, וְ רֹופֵ א חֹולִ ים, ּומַ ִ ּתיר אֲ סּורִ ים, ּומְקַ ֵ ּים —put the breath of life into You are mighty forever, ADONAI After Psalm .סוֹמֵ  נוֹפְ לִים .dry bones .145:14 אֱ מּונָ תֹו לִ י ֵ ׁשנֵי עָפָ ר. מִ י כָמֽ ֹוָך ּבַֽעַ ל ְ ּגבּורֹות ּומִ י ּֽדֹומֶ ה ;You give life to the dead Praised are You, Adonai, great is Your saving power. .רוֹפֵ א חוֹלִים Heal the sick לָ ך, מֶֽ לֶ ך מֵמִ ית ּומְחַ ֶ ּיה ּומַ צְמִֽיחַ יְ ׁשּועָ ה. for planting immortality in my soul, in my people, After Exodus 15:26. and in our world. You sustain the living through love, Loosen the chains of מִ י כָמֽ ֹוָך אַב הָרַחֲמִ ים, זֹוכֵר יְ צּורָ יו לְחַ ִ ּיים ּבְרַחֲמִ ים. .Robert Scheinberg and with great mercy give life to the dead— ּמַתִ יר אֲ ּסורִ ים the bound You support the falling, Psalm 146:7. וְנֶאֱמָן אַ ָ ּתה לְהַחֲ יֹות מֵתִ ים. ָ ּברוְּך אַ ָ ּתה יהוה, ,heal the sick Brings death and life .Samuel 2:6 1 .מֵמִ ית ּומְחַ יֵּה מְחַ ּיֵה הַ ּמֵתִ ים. ,loosen the chains of the bound and keep faith with those who sleep in the dust. Who is like You, source מִ י ָכָמוֹך of compassion אַ ּתָה קָ דֹוׁש וְ ׁשִמְָך קָ דֹוׁש, ּוקְ ד ִ ֹוׁשים ּבְכׇ ל־יֹום ,Who is like You, Almighty ­Jewish mys .אָב הָרַחֲמִ ים —?and who can be compared to You tical tradition highlights יְהַ לְלֽ ּוָך, ֶֽ ּסלָ ה. Sovereign, who brings death and life, ­the the0­logical tension and causes salvation to flourish. between God’s qualities g’vurah), and God’s qualities of mercy and) גְּ ּבורָ ה ,of power and strict judgment h.esed). Throughout the year, this b’rakhah reminds us that) חֶ ֽ סֶ ד ,Who is like You, source of compassion, lovingkindness who remembers with compassion Your creatures for life? God is unsurpassed in power. At this season of judgment, we add this line to remind us—and God—that God is also unsurpassed in mercy. -Over the millennia, many Jewish perspec .מְחַ יֵּה ּהַמֵ תִ ים You are faithful in bringing life to the dead. Gives life to the dead Barukh atah Adonai, who gives life to the dead. tives on the afterlife have been proposed. While many Jewish thinkers (including Saadiah Gaon, 10th century, and Maimonides, 12th century) express caution about the specific implications of bodily resurrection of the dead, they under- Third B’rakhah: God’s Holiness stand this doctrine to express an important aspect of God’s supreme power. God’s power extends even to the dead. Holy are You and holy is Your name; We become holy when we imitate God’s qualities: “As God is called .קָ דוֹשׁ holy ones praise You each day. Holy ‘merciful’ so should you be merciful. . . . as God is called ‘righteous’ and ‘loving,’ so should you be righteous and loving” (Babylonian Talmud, Sotah 14a).

214 ערבית ליום כיפור · תפילת העמידה בלחש yom kippur · evening service · silent amidah 214 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. These . ּו בְ כֵ ן U-v’khein ּו בְ כֵ ן ֵ ּתן ּפַחְ ְ ּדָך יהוה אֱ להֵֽ ינּו עַ ל ּכׇל־מַ עֲ ֶֽ ׂשיָך ,May All Be U-v’khein—ADONAI our God Bound Together instill Your awe in all You have made, three paragraphs, which are introduced by the same word, וְאֵימָתְ ָך עַ ל ּכׇל־מַ ה־ ֶּׁשּבָרָֽאתָ , ,The purpose of cre­ and fear of You in all You have created u-v’khein), are ascribed) ּו בְ כֵ ן וְיִ ירָאֽ ּוָך ּכׇל־הַ ּמַעֲ ִ ׂשים ,ation is not division nor separation. The so that all You have fashioned revere You, by many scholars to the 2nd or 3rd century, and may וְיִ ְׁשּתַחֲ וּו לְפָ נֶֽ יָך ּכׇל־הַ ְ ּברּואִ ים, ,purpose of the human all You have created bow in recognition constitute the earliest poetic race is not a struggle and all be bound together, carrying out Your will wholeheartedly. additions to the High Holy וְיֵעָ ׂשּו כֻ ּלָם אֲ גֻ ּדָה אַחַ ת לַעֲ ׂשֹות רְ צֹונְ ָך ְ ּבלֵבָ ב ָ ׁשלֵ ם, to the death between .Day Amidah ְ ּכמֹו ֶׁשּיָדַֽ עְ נּו יהוה אֱ להֵֽ ינּו ׁשֶהַ ִ ּׁשלְ טֹון לְפָ נֶֽ יָך, ,classes, between nations. For we know that true sovereignty is Yours Humanity is meant to power and strength are in Your hands, Stages of redemption are described in this series of עֹז ְ ּביָדְ ָך ּוגְ בּורָ ה ִימִּב ינֶֽ ָך, .become a single body. . . . and Your name is to be revered beyond any of Your creations Our purpose is the great prayers. The first paragraph implores God to cause the וְ ׁשִמְ ָך נֹורָ א עַ ל ּכׇל־מַ ה־ ֶּׁשּבָרָֽאתָ . upbuilding of unity and U-v’khein—Bestow honor to Your people, ADONAI, peace. And when all na­ entire world to live with reverence for God. The next ּובְכֵ ן ֵ ּתן ָ ּכבֹוד יהוה לְעַ ֶֽ ּמָך, ,tions are bound together praise to those who revere You in one association living hope to those who seek You, paragraph discusses not the :universal, but the particular ּתְהִ ָה ּללִ ירֵאֶֽ יָך וְתִקְ וָה לְ דֹורְ ֶֽ ׁשיָך, in justice and righteous­ recognition to those who await You, the return of the people Israel ּופִתְ חֹון ֶ ּפה לַמְ יַחֲ לִ ים לָ ך, ness, they atone for each other. —Martin Buber joy to Your land, and gladness to Your city. to its land and specifically to Jerusalem, and the kingship ׂשִמְחָ הלְאַרְ צֶָֽך וְ ָׂשׂשֹון לְעִ ירֶֽ ָך ,May the light of David, Your servant, dawn of David. The third paragraph describes the rejoicing that ּוצְמִֽיחַת קֶֽרֶ ן לְדָ וִד עַבְ ֶֽ ּדָך, All Wickedness and the lamp of the son of Jesse, Your anointed, be kindled will come to the righteous וַעֲרִֽ יכַת נֵר לְבֶ ן־יִ ַ ׁשי מְ ׁשִיחֶֽ ָך, ּבִמְ ההֵרָ בְ יָמֵֽ ינּו. .Will Disappear speedily in our day There were once some “when You remove the tyranny of arrogance from the ּובְכֵ ן צַ ִ ּדיקִ ים יִרְ אּו וְיִ ׂשְמָֽ חּו ,lawless men who caused U-v’khein—The righteous, beholding this, will rejoice Rabbi Meir a great deal the upright will be glad, earth” and God will rule alone over the entire world from וִ יׁשָרִ ים יַעֲ ֽ לזּו, of trouble. Rabbi Meir .Zion and Jerusalem וַחֲסִידִ ים ּבְרִ ָהּנ יָגִֽ ילּו, ,accordingly prayed that the pious will celebrate with song they should die. His evil will be silenced, (adapted from Reuven Hammer) wife, Beruriah, said to פַּחְדְּ ָך. . . Awe . . . fear וְ עֹולָֽתָ ה ּתִקְ ׇ ּפץ־ּפִֽיהָ ,and all wickedness will disappear like smoke him: “How can you These emotions are .וְאֵימָתְ ָך וְכׇל־הָרִ ׁשְעָ ה ֻּכ ָּלּה ּכְעָ ָ ׁשן ִ ּתכְלֶ ה, .think that such a prayer when You remove the tyranny of arrogance from the earth meant to induce obedience is permitted? . . . When to God’s will and inspire us to ּכִי תַ עֲבִ יר מֶמְ ֶֽ ׁשלֶת זָ דֹון מִן הָאָֽרֶ ץ. sin ceases there shall be You alone, ADONAI, will rule all Your creation, bring sanctity to the world. וְתִמְ ְך אַ ָ ּתה יהוה לְבַ ֶֽ ּדָך עַ ל ּכׇל־מַ עֲ ֶֽ ׂשיָך, ,no more wicked people. from Mount Zion, the dwelling-place of Your glory קֶ ֽ רֶ ן Therefore pray for them and from Jerusalem, Your holy city. The light of David .See Psalm 132:17 . ְ ל דָ וִ ד ּבְהַר צִ ּיֹון מִ ְׁש ַ ּכן ְּכבֹודֶֽ ָך that they turn from their ways, and there will be As it is written in the Book of Psalms: You alone . . . will rule ּובִ יר ָ ּוׁשלַֽיִם עִ יר קׇדְ ֶֽ ׁשָך, ;no more wicked people.” “A DONAI will reign forever -God’s sov .וְתִמְ ְך ּאַתָ ה לְבַדֶ ּ ָֽך ַּכ ָ ּכתּוב ּבְדִ בְרֵי קׇדְ ֶֽ ׁשָך: ”!Then he prayed on their your God, O Zion, from generation to generation. Halleluyah behalf. ereignty is always envisioned as the rule of justice, and יִמְ ְך יהוה לְ עֹולָם, אֱ להַֽ יִ ך צִ ּיֹון לְ דֹר וָ דֹר, הַ לְ לּו־יָ ּה. ,Babylonian Talmud— Berakhot You are holy, and Your name is revered, therefore a time of peace. It is the ultimate conclusion of קָ דֹוׁש אַ ָ ּתה וְ נֹורָ א ׁשְמֶֽ ָך, וְאֵין אֱ לֽ ֹוהַּ מִ ַ ּבלְעָדֶֽ יָך, .for there is no God but You As Your prophet Isaiah wrote: “Adonai Tz’va·ot will be exalted history. -ADONAI will reign for ַּכ ָ ּכתּוב: וַ ּיִגְ ַּבּה יהוה צְבָ אֹות ַּב ִּמ ְׁשּפָט, וְהָאֵל הַ ָ ּקדֹוׁש ”.through justice, the holy God sanctified through righteousness Psalm .יִמְ ְך יהוה לְעוֹלָם ever נִקְ ַּדׁש ּבִצְדָקָ ה. ָ ּברוְּך אַ ָ ּתה יהוה, הַ ֶֽ ּמלֶ ך הַ ָ ּקדֹוׁש. Barukh atah Adonai , the Holy Sovereign. 146:10. -Isaiah 5:16. This verse, with which the b’rakhah con .וַיִּגְבַּ ּה יהוה צְבָ אוֹת ADONAI Tz’va.ot will be exalted cludes, highlights the themes of this b’rakhah, as it has been expanded on the High Holy Days: We await the day when earthly powers become subservient to the divine ideals of justice and righteousness. הָאֵל הַקָּ דוֹשׁ The rest of the year, this b’rakhah concludes with the words . ּהַמֶֶ ְֽלֶך הַקָּ דוֹשׁ The Holy Sovereign “the Holy God.” God’s sovereignty is a central theme of the High Holy Days.

215 ערבית ליום כיפור · תפילת העמידה בלחש yom kippur · evening service · silent amidah 215 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. You Have Chosen Us Fourth B’rakhah: The Holiness of Yom Kippur Calling us by your great ְ ו שִׁ מְ ָך and holy name אַ ָ ּתה בְחַרְ ָֽ ּתנּו מִ ּכׇל־הָעַ ִ ּמים, A difficult task was as­ You have chosen us among all peoples, loving us, wanting us. הַ גָּדוֹל וְהַקָּ דוֹשׁ עָ לֵ ּֽינו קָרָ ֽאתָ . אָ הַֽבְ ָ ּת אֹותָֽ נּו וְרָ צִֽ יתָ ָֽ ּבנּו, signed this people in its history. It is so easy to You have distinguished us among all nations, making us holy The name “Israel” means -wrestling with God” (Gen“ וְ רֹומַמְ ָֽ ּתנּו מִ ּכׇל־הַ ְּלׁשֹונֹות, -listen to the voices of through Your commandments, drawing us close to Your ser esis 32:28). Our relationship וְקִ ַּד ְׁש ָֽ ּתנּו ְמִ ּבצְתֶֽ יָך, idols, and it is so hard to receive the word of the vice, and calling us by Your great and holy name. with God is part of our self- .definition as a people וְקֵרַ בְ ָֽ ּתנּו מַ לְ ּכֵֽנּו לַעֲ בֹודָתֶֽ ָך, .One God into oneself It is so easy to remain a With love, You have bestowed on us, ADONAI our God, this וְ ׁשִמְָך הַ ָ ּגדֹול וְהַ ָ ּקדֹוׁש עָ לֵֽינּו קָרָֽאתָ . -slave, and it is so difficult [Shabbat, for sanctity and rest, and this] Yom Kippur for par to become a free person. don, forgive­ness, and atonement, that all our sins be forgiven But this people can only וַ ִּת ֶ ּתן־לָֽ נּו, יהוה אֱ להֵֽ ינּו, ּבְאַהֲבָה אֶ ת־יֹום ]הַ ַּׁשּבָת הַ ֶ ּזה exist in the full serious­ [through Your love], a sacred time, recalling the Exodus from לִקְדֻ ָ ּׁשה וְלִמְ נּוחָ ה וְאֶ ת־יֹום[ הַ ִּכּפּורִ ים הַ ּזֶה, לִמְחִ ילָ ה .ness of its task. It can Egypt only exist in this freedom וְלִסְ לִיחָ ה ּולְכַ ּפָרָ ה, וְלִמְחׇ ל־ּבֹו אֶ ת־ּכׇל־עֲ נֹותֵֽ ינּו ,which reaches beyond all Our God and God of our ancestors other freedoms. Its his­ ]ּבְאַהֲבָ ה[ מִ קְרָ א קֹֽדֶ ׁש, זֵֽכֶר לִיצִ יאַת מִ צְרָֽ יִ ם. .tory began when it heard may the thought of us rise up and reach You the word, rising out of Attend to us and accept us; the mystery, and emerg­ hear us and respond to us. אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, יַעֲלֶה וְיָ בֹא, וְיַ ִֽ ּגי עַ ing into clarity: “I am the וְיֵרָאֶ ה, וְיֵרָ צֶה וְיִ ּׁשָמַ ע, וְיִ ּפָקֵ ד וְיִ ּזָכֵר זִכְ רֹונֵֽנּו ּופִקְ ּדֹונֵֽנּו, ,One-Who-Is thy God, Keep us in mind who brought you out of and keep in mind the thought of our ancestors, וְזִכְ רֹון אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽינּו[, וְזִכְ רֹון מָ ׁשִֽיחַ ֶ ּבן־ ָ ּדוִד עַבְ ֶֽ ּדָך, ;the land of Egypt, out of as well as the Messiah, the descendant of David the House of Bondage. . וְזִכְ רֹון יְ ר ָ ּוׁשלַֽיִם עִ יר קׇדְ ֶֽ ׁשָך, וְזִכְ רֹון ּכׇל־עַ ְ ּמָך ֵ ּבית יִ ׂשְרָאֵל ;This people traveled Jerusalem, Your holy city ”. . לְפָ נֶֽיָך לִפְ לֵיטָ ה לְ טֹובָ ה, לְחֵ ן ּולְחֶֽסֶ ד ּולְרַחֲמִ ים, לְחַ ִ ּיים .through the history of and all Your people, the House of Israel humanity, century after On this Yom Kippur respond to us with deliverance, goodness, ּולְ ָ ׁשלֹום, ְ ּביֹום הַ ִּכּפּורִ ים הַ ֶ ּזה. century, millennium after millennium. Its very compassion, love, life, and peace. זׇכְרֵֽ נּו יהוה אֱ להֵֽ ינּו ּבֹו לְ טֹובָ ה, ;history became divine Remember us for good guidance for it. ּופׇקְדֵֽ נּו בֹו לִבְרָ כָ ה, ;leo baeck respond to us with blessing— וְ הֹוׁשִיעֵֽ נּו בֹו לְחַ ִ ּיים, .redeem us with life ּובִדְ בַ ר יְ ׁשּועָה וְרַחֲמִ ים חּוס וְחׇ ּנֵֽנּו, וְרַחֵם עָ לֵֽינּו What Do I Want? Show us compassion and care with words of salvation and You know what is for kindness; have mercy on us and redeem us. Our eyes are turned וְ הֹוׁשִיעֵֽ נּו, ִי אֵּכ לֶֽיָך עֵ ינֵֽינּו, ִיּכ אֵל מֶֽ לֶ ך חַ ּנּון וְרַ חּום אָֽ ָ ּתה. .my good. If I recite my to You, for You are a compassionate and loving sovereign wants, it is not to remind You of them, but so that Our God and God of our ancestors, forgive our sins on this אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, מְחַ ל לַעֲ נֹותֵֽ ינּו I may better understand how great is my depen­ [Shabbat and this] Yom Kippur. Blot out and disregard them, ְ ּביֹום ]הַ ַּׁשּבָת הַ ֶ ּזה ּובְ יֹום[ הַ ִּכּפּורִ ים הַ ּזֶה. מְחֵ ה וְהַעֲבֵ ר dence on You. If, then, as the prophet Isaiah says in Your name: “I, surely I, am the Isaiah .אָ נֹכִי אָ נֹכִ י I, surely I ְּפׁשָעֵֽ ינּו וְחַ טֹּאתֵֽ ינּו מִ ֶֽגֶדּנ עֵ ינֶֽ יָך, ּכָאָ מּור: אָ נֹכִי אָ נֹכִ י הּוא I ask You for the things that may not be for my One who wipes away sin, for this is My nature; I will not recall 43:25. your errors,” and the prophet adds: “I sweep aside your sins like I SWEEP ASIDE YOUR SINS מֹחֶה פְ ָעֶֽ ׁשיָך לְמַ עֲ נִי, וְחַ טֹּאתֶֽיָך א אֶ זְ ּכֹר. וְנֶאֱמָ ר: well-being, it is because I מָחִֽיתִ י כָעָ ב am ignorant; Your choice a mist, and disperse your transgressions like a cloud. Turn back LIKE A MIST מָ חִֽ יתִ י כָעָ ב ְּפׁשָעֶֽיָך וְכֶעָ נָ ןחַ טֹּאותֶֽ יָך, ׁשּובָֽה אֵ לַ י ִ ּכי is better than mine and .Isaiah 44:22 . ּפְ שָׁ עֶ ֽיto Me, for I will redeem you.” And in Your ­Torah it is written:  גְאַ לְ ִֽ ּתיָך. וְנֶאֱמָ ר: ּכִי־בַ ּיֹום הַ ּזֶה יְכַ ּפֵר עֲ לֵ יכֶם לְטַהֵ ר I submit myself to Your כִּ י־בַ ּיוֹם unalterable decree and “For on this day, atonement shall be made for you to purify you For on this day .Leviticus 16:30 . הַ זֶ ּ ה אֶתְ כֶם מִ ּכֹל חַ טֹּאתֵ יכֶם, לִפְ נֵ י יהוה ּתִטְהָֽ רּו. Your supreme direction. from all your transgressions. In the presence of ADONAI you —Bah. ya ibn Pakuda shall be pure.”

216 ערבית ליום כיפור · תפילת העמידה בלחש yom kippur · evening service · silent amidah 216 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. . ּאַתָ ה סָ לְחָ ן You forgive אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, ]רְ צֵה בִמְ נּוחָתֵֽ נּו[ Fiery Offerings Our God and God of our ancestors: [embrace our rest,] make The fire that was on the us holy through Your mitzvot­ and let the Torah be our por- The grammatical form of (solh. an) סָ ְ ל חָ ן the nouns קַ ְּד ֵֽ ׁשנּו ְמִ ּבצְתֶֽ יָך וְתֵן חֶ לְקֵֽ נּו ְ ּבתֹורָתֶֽ ָך, ַׂשּבְעֵֽ נּו מִ טּּובֶֽ ָך altar entered into the tion. Fill our lives with Your goodness and gladden us with -moh. olan) indi) מָ חֳ ָ ל ן hearts of the priests and and cate an essential personal וְ ַׂש ְ ּמחֵֽ נּו ִ ּביׁשּועָתֶֽ ָך, ]וְהַ נְחִ ילֵֽנּו יהוה אֱ להֵֽ ינּו ּבְאַהֲבָ ה worshippers so that their Your triumph. [ADONAI our God, grant that we inherit Your song was full of passion, holy S­habbat, lovingly and willingly, so that the people Israel, quality. For example, when ”,lomed), “studies) לוֹמֵ ד one ּובְרָ צֹון ַׁש ַ ּבת קׇדְ ֶֽ ׁשָך, וְיָנֽ ּוחּו בָ ּה יִ ׂשְרָאֵ ל מְקַ ְּד ֵ ׁשי ׁשְמֶֽ ָך[ and the power of prayer who sanctify Your name, may find rest on this day.] Purify our ,until becoming a scholar וְטַהֵ ר לִ ֵֽ ּבנּו לְעׇבְ ְ ּדָך ּבֶאֱמֶ ת, ּכִי אַ ּתָה סׇ לְחָ ן לְיִ ׂשְרָאֵ ל .filled their beings ַ ל מְ דָ ּ ן one is then called a ּומׇחֳ לָן לְ ׁשִבְטֵ י יְ ֻ ׁשרּון ּבְכׇ ל־דֹור וָ דֹור, ּומִ ַ ּבלְעָדֶֽיָך אֵ ין the Zohar hearts to serve You faithfully, for You forgive the people Israel— and pardon the tribes of Jeshurun in every generation. Beside (lamdan). The use of this form reflects the poet’s לָֽ נּו מֶֽ לֶ ך מֹוחֵ ל וְ סֹולֵֽחַ אֶ ָאּל אָֽ ָ ּתה. ָ ּברוְּך אַ ָ ּתה יהוה, Your Miracles You, we have no sovereign who pardons and forgives. Barukh belief that God’s forgiving nature is, in fact, God’s מֶֽ לֶ ך מֹוחֵ ל וְ סֹולֵֽחַ לַעֲ נֹותֵֽ ינּו וְלַעֲ נֹות עַ ּמֹו ֵ ּבית יִ ׂשְרָאֵ ל, That Accompany Us atah ADONAI, sovereign who pardons and forgives our sins and Each Day those of the people, the House of Israel, each year sweeping essence. ּומַ עֲבִ יר אַ ְ ׁשמֹותֵֽ ינּו ּבְכׇ ל־ ָ ׁשנָה וְ ָ ׁשנָה, מֶֽ לֶ ך עַ ל ּכׇל־הָאָֽרֶ ץ The 20th-century away our guilt—ruler of all the earth, who makes [Shabbat,] Restore worship to Your וְהָשֵׁ ב אֶ ת־ sanctuary מְקַ ֵּדׁש ]הַ ַּׁשּבָת וְ [ יִ ׂשְרָאֵ ל וְ יֹום הַ ִּכּפּורִ ים. H.asidic master, the -Ac .הָעֲ בוֹדָ ה לִדְבִיר בֵּיתֶ ֽ Netivot Shalom, remarks the people Israel and the Day of Atonement holy.  that each day we are con­ cording to the Babylonian רְ צֵ ה, יהוה אֱ להֵֽ ינּו, ּבְעַ ְ ּמָך יִ ׂשְרָאֵ ל ּובִתְ פִ ּלָתָ ם, וְהָ ֵ ׁשב fronted with new tasks Fifth B’rakhah: The Restoration of Zion Talmud, “Ever since the day when the Temple was אֶת־הָעֲ בֹודָ ה לִדְ בִ יר ֵ ּביתֶֽ ָך, ]וְאִ ֵ ּׁשי יִ ׂשְרָאֵ ל[ ,of repair of the world but each day God renews ADONAI our God, embrace Your people Israel and their prayer. destroyed, there has been ּותְ פִ ּלָתָ ם ּבְאַהֲבָה תְקַ ֵ ּבל ּבְרָ צֹון, ּותְהִ י לְרָ צֹון ּתָמִ יד creation and so there is Restore worship to Your sanctuary. May the [fieryofferings ­ an iron barrier separating new energy that we may Israel from God” (Berakhot עֲ בֹודַ ת יִ ׂשְרָאֵ ל עַ ֶֽ ּמָך. and] prayers of Israel be lovingly accepted by You, and may our call on for the new day. 32b). Each destruction of the Temple in Jerusalem וְתֶחֱ זֶֽינָה עֵ ינֵֽינּו ְּבׁשּובְ ָך לְצִ ּיֹון ּבְרַחֲמִ ים. .service always be pleasing Barukh atah (first by the Babylonians in B.C.E. and then by the 586 ָ ּברוְּך אַ ָ ּתה יהוה, הַ ּמַחֲ זִ יר ְ ׁשכִינָ תֹו לְצִ ּיֹון. .Let our eyes behold Your merciful return to Zion Adonai, who restores Your Divine Presence to Zion. Romans in 70 C.E.) was a b cataclysmic event in early מֹודִ ים אֲ נַֽחְ נּו לָ ך, ׁשָאַ ָ ּתה הּוא יהוה אֱ להֵֽ ינּו Jewish history. In the exile, amidst the brokenness that וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[ לְ עֹולָם וָעֶ ד, Sixth B’rakhah: Gratitude for Life and Its Blessings surrounds us, we can never צּור חַ ּיֵֽינּו מָ גֵן יִ ׁשְעֵֽ נּו אַ ָ ּתה הּוא. ,a We thank You You who are our God and the God of our ancestors through all know whether our service to God is appropriate or לְ דֹור וָ דֹור נֽ ֹו הדֶ לְ ָך ּונְסַ ֵ ּפר ּתְהִ ּלָתֶֽ ָך time, protector of our lives, shield of our salvation. not. The prayer for the restoration of the Temple עַל חַ ּיֵֽינּו הַ ְ ּמסּורִ ים ְ ּביָדֶֽ ָך, From one generation to the next we thank You carries with it the hope וְעַ ל נִ ְ ׁשמֹותֵֽ ינּו הַ ְ ּפקּודֹות לָ ך, —and sing Your praises for our lives that are in Your hands, that we might someday be assured that our service to וְעַ ל נִ ֶֽ ּסיָך ֶׁשּבְכׇ ל־יֹום עִ ָֽ ּמנּו, for our souls that are under Your care, .God is proper וְעַ ל נִפְ לְ אֹותֶֽ יָך וְ טֹובֹותֶֽ יָך ֶׁשּבְכׇל־עֵ ת, for Your miracles that accompany us each day, your divine presence The Hebrew word .שׁ ְ כִינָתוֹ בעֶֽרֶ וָ רבֹֽקֶ וְצׇהֳרָֽ יִ ם. and for Your wonders and Your gifts that are shekhinah­ has been used הַ טֹּוב, ּכִי א כָ לּו רַחֲמֶֽ יָך, —with us each moment for centuries to refer to God’s immanence, the וְהַמְרַחֵ ם, ִ יּכ לֹא תַֽ ּמּו חֲסָדֶֽ יָך, .evening, morning, and noon You are the One who is good, presence of God that is felt in the world. The word מֵ עֹולָם קִ ִֽ ּוינּו לָ ך. ;whose mercy is never-ending shekhinah is grammatically feminine. Accordingly, the Jewish mystical tradition generally describes the Divine the One who is compassionate, Presence—known as the Shekhinah—in feminine imagery. whose love is unceasing. .God is our source of support and stability .צור חַ יֵֵּ ֽינו Protector of our lives ּ ּ .We have always placed our hope in You After Psalm 79:13. In a world where nations, values, and ideals .לְדוֹר וָדוֹר From one generation to the next rise and fall, our relationship with God is a constant truth.

217 ערבית ליום כיפור · תפילת העמידה בלחש yom kippur · evening service · silent amidah 217 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. May Your name be וְעַ ל ֻּכ ָ ּלם יִתְ ּבָרַ ך וְיִתְ רֹומַ ם ׁשִמְ ָך מַ לְ ּכֵֽנּו ּתָמִ יד לְ עֹולָ ם וָעֶ ד. ,The Blessing of Shalom For all these blessings may Your name be praised and exalted When the blessing of praised and exalted In . ִ י תְ בָּ רַ ְך וְיִתְ רוֹמַם שִׁ מְ ָך .our sovereign, always and forever ּוכְ תֹוב לְחַ ִ ּיים טֹובִ ים ׇ ּכל־ ְ ּב נֵיבְרִ יתֶֽ ָך. ­shalom is lacking, how ever much we have of And inscribe all the people of Your covenant for a good life. the language of the Bible other blessings—wealth and the prayerbook, “God’s name is exalted” when וְ כֹל הַחַ ִ ּיים יֹודֽ ּוָך ֶֽ ּסלָ ה, or power, fame or family, May all that lives thank You always, and praise Your name even health—these all faithfully forever, O God of our deliverance and help. we acknowledge God, recognize God’s goodness וִיהַ לְ לּו אֶ ת־ׁשִמְ ָך ּבֶאֱמֶ ת, appear as nothing. But a Barukh atah Adonai, whose name is goodness in creation, and act to הָאֵ ל יְ ׁשּועָתֵֽ נּו וְעֶ זְרָ תֵֽ נּו סֶֽ לָ ה. ,when shalom is present b enable God’s justice and ָ ּברוְּך אַ ָ ּתה יהוה, הַ טֹּוב ׁשִמְ ָך ּולְָך נָאֶ ה לְ הֹודֹות. .however little else we and to whom praise is fitting have somehow seems compassion to be visible in the world. sufficient. Seventh B’rakhah: Prayer for Peace In the evening, we say: This .וּכְ תוֹב Shalom means “peace,” of In the evening, we say: and Inscribe is the third of the four ָ ׁשלֹום רָ ב עַ ל יִ ׂשְרָאֵ ל עַ ְ ּמָך וְעַ ל ׇ ּכל־יֹוׁשְבֵי תֵ בֵ ל ָּת ִ ׂשים course, but it means so Grant abundant and lasting peace to Your people Israel and all special insertions in the לְ עֹולָ ם, ּכִי אַ ָ ּתה הּוא מֶֽ לֶ ך אָ דֹון לְכׇל־הַ ָ ּׁשלֹום. וְ טֹוב :much more as well wholeness, fullness, and who dwell on earth, for You are the sovereign master of all the ­Amidah for the Ten Days of Repentance. With the first ְעֵ ּבינֶֽיָך לְבָרֵ ך אֶ ת־עַ ְ ּמָך יִ ׂשְרָאֵ ל ּבְכׇל־עֵ ת ּובְכׇ ל־ׁשָעָ ה completion; ways of peace. May it please You to bless Your people Israel at two insertions, we prayed integrity and perfection; all times with Your gift of peace. for God’s mercy that we ִּב ְ ׁשלֹומֶֽ ָך. healing, health, and In the morning or afternoon, we say: may live another year; now harmony; In the morning or afternoon, we say: we pray that the life we are utter tranquility; .granted be good שִׂ ים ָ ׁשלֹום ָ ּבעֹולָ ם, טֹובָ ה ּובְרָ כָ ה, ןחֵ וָחֶֽסֶ ד וְרַחֲמִ ים ,loving and being loved; Grant peace to the world: goodness and blessing, grace, love בְּ סֵ ֽ פֶ ר In the book of life עָ לֵֽינּו וְעַ ל ּכׇל־יִ ׂשְרָאֵ ל עַ ֶֽ ּמָך. ּבָרְ כֵֽנּו אָ בִֽ ינּו ֻּכ ָֽ ּלנּו ּכְאֶחָ ד ,consummation; and compassion, for us and for all the people Israel. Bless us This is the last of the .חַ יִּים forgiveness and reconcili­ our creator, united as one with the light of Your presence; by ְ ּבאֹור ָ ּפנֶֽ יָך, ִ ּכי בְ אֹור ָנֶֽ ּפיָך נָתַֽ ָ ּת ָֽ ּלנּו, יהוה אֱ להֵֽ ינּו, ;ation that light, Adonai our God, You gave us a guide to life, the four special insertions in the Amidah, added for the ּתֹורַ ת חַ ִ ּיים תוְאַהֲבַ חֶֽסֶ ד, ּוצְדָקָ ה ּובְרָ כָ ה וְרַחֲמִ ים .totality of well-being And even all of these love of kindness, generosity, blessing, compassion, life, and Ten Days of Repentance. In this final addition, the וְחַ ִ ּיים, וְ ָ ׁשלֹום. וְ טֹוב ְעֵ ּבינֶֽ יָך לְבָ רֵ ך אֶ ת־עַ ְ ּמָך יִ ׂשְרָאֵ ל, together do not spell out peace. May it please You to bless Your people Israel at all times theme of a “good life” is ּבְכׇל־עֵ ת ּובְכׇ ל־ׁשָעָ ה ִּב ְ ׁשלֹומֶֽ ָך. .sufficiently the meaning with Your peace of shalom. But though expanded to include peace we cannot accurately All services continue here: All services continue here: and prosperity. translate or adequately עוֹשֵ ׂה May we and the entire House of Israel be called to mind and Who brings peace ּבְסֵֽפֶר חַ ִ ּיים, ּבְרָ כָה וְ ָ ׁשלֹום ּופַרְ נָסָ ה טֹובָ ה, נִ ּזָכֵר וְנִ ּכָתֵ ב define shalom, we can In the words of the . ׁ ּהַשָלוֹם experience it. inscribed for life, blessing, sustenance, and peace in the Book ,Midrash, “Great is peace לְפָ נֶֽיָך, אֲ נַֽחְ נּו וְכׇל־עַ ְ ּמָך ֵ ּבית יִ ׂשְרָאֵ ל, לְחַ ִ ּיים טֹובִ ים —Hershel j. Matt of Life. for all the prayers conclude ּולְ ָ ׁשלֹום. Barukh atah Adonai, who brings peace. with pleas for peace” (Sifrei Numbers 42). In addition to ָ ּברוְּך אַ ָ ּתה יהוה, עֹוׂשֵה הַ ָ ּׁשלֹום. the Amidah, the Grace after Meals, Priestly Blessing, VIDDUI — PRAYERS OF CONFESSION Kaddish Shalem, Mourner’s Because confession is an essential aspect of Yom Kippur, we add this liturgical Kaddish, and evening confession each time that we recite the Amidah. Sh’ma and Its Blessings all וידוי Introduction to the Confession conclude with prayers for .peace אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, ָ ּתבֹא לְפָ נֶֽ יָך ְ ּתפִ ּלָתֵֽ נּו, וְאַ ל ּתִתְ עַ ּלַם מִ ּתְחִ ּנָתֵֽ נּו, ,Our God and God of our ancestors hear our prayer; do not ignore our plea. A full commentary on the Confession appears with the ׁשֶאֵין אֲ נַחְ נּו עַ ּזֵי פָ נִ ים ּוקְ ֵ ׁשי עֹֽרֶ ף לֹומַ רלְפָ נֶֽ יָך, ,Our God and God of our ancestors .public recitation on p.234 יהוה אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, we are neither so insolent nor so obstinate צַ ִ ּדיקִ ים אֲ נַֽחְ נּו וְא חָטָֽ אנּו, as to claim in Your presence אֲ בָל אֲ נַֽחְ נּו וַאֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[ חָטָֽ אנּו. ;that we are righteous, without sin for we, like our ancestors who came before us, have sinned.

218 ערבית ליום כיפור · תפילת העמידה בלחש yom kippur · evening service · silent amidah 218 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. The Shorter Confession—Ashamnu Customarily, we each strike our heart as we recite every phrase of this confession. אָ ׁשַֽמְ נּו, בָּ גַֽדְ נּו, גָּ זַֽלְ נּו, דִּ ּבַֽרְ נּו ֹֽ ד פִ י. הֶ עֱ וִֽ ינּו, וְ הִרְ ׁשַֽעְ נּו, זַֽדְ נּו, חָ מַֽסְ נּו, .Customarily, we each strike our heart as we recite every phrase of this confession טָ פַֽלְ נּו ׁשֶֽקֶ ר. יָ עַֽצְ נּו רָ ע, ִּכּזַֽבְ נּו, לַֽ צְ נּו, מָ רַֽדְ נּו, נִ אַֽצְ נּו. סָ רַֽרְ נּו, עָ וִֽ ינּו, פָּ ׁשַֽעְ נּו, ,We abuse, we betray, we are cruel, we destroy, we embitter, wef alsify, we gossip we hate, we insult, we jeer, we kill, we lie, we mock, we neglect, we oppress, צָ רַֽרְ נּו, קִ ִֽ ּׁשינּו עֹֽרֶ ף. רָ ׁשַֽעְ נּו, ִׁשחַֽתְ נּו, ִּתעַֽבְ נּו, ָּתעִֽ ינּו, ִּתעְ ּתָֽעְ נּו. we pervert, we quarrel, we rebel, we steal, we transgress, we are unkind, we are violent, we are wicked, we are extremists, we yearn to do evil, we are zealous for bad causes. Ashamnu, bagadnu, gazalnu, dibbarnu dofi, סַֽרְ נּו מִ ּמִצְתֶֽ יָך ּומִ ִּמ ְׁשּפָטֶֽיָך הַ טֹּובִ ים, וְ א ָֽ ׁשוָה לָֽ נּו. וְאַ ָ ּתה צַ ִ ּדיק עַ ל ,he·evinu, v’hirshanu, zadnu, h. amasnu, tafalnu sheker ּכׇל־הַ ָאּב עָ לֵֽינּו, ּכִי אֱמֶ ת עָ ִֽ ׂש יתָ וַאֲ נַֽחְ נּו הִרְ ׁשָֽעְ נּו. מַ ה ּנ ֹאמַ רלְפָ נֶֽ יָך ­ ,ya.atznu ra, kizzavnu, latznu, maradnu, ni.atznu sararnu, avinu, pashanu, tzararnu, kishinu oref, יֹוׁשֵב מָ רֹום, ּומַ ה ּנְסַ ֵר ּפלְפָ נֶֽ יָך ׁשֹוכֵ ן ׁשְחָקִ ים, הֲ לֹא ּכׇל־הַ ּנִסְ ָ ּתרֹות .rashanu, shih. atnu, ti.avnu, ta·inu, titanu וְהַ ּנִגְ לֹות אַ ָ ּתה יֹודֵֽעַ . Prayer Accompanying the Confession אַ ָ ּתה יֹודֵֽ עַ רָ זֵ י עֹולָם, וְתַ עֲ לּומֹות סִתְרֵ י ּכׇל־חָי. אַ ָ ּתה חֹופֵ ׂש ּכׇל־חַדְרֵ י We have turned from Your goodly laws and commandments, but it has not בָֽטֶ ן, ּובֹוחֵ ן ּכְלָ יֹות וָלֵב. אֵ ין ָ ּדבָ ר נֶעְ לָם מִ ֶֽ ּמ, וְאֵ ין נִסְ ּתָר מִ ֶֽגֶדּנ עֵ ינֶֽ יָך. ,profited us. Surely, You are in the right with respect to all that comes upon us ּובְכֵן יְהִי רָ צֹון מִ ְפָ ּלנֶֽ יָך, יהוה אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, for You have acted faithfully, but we have been in the wrong. What can we say ֶׁשּתִסְ לַח לָֽ נּו עַ ל ּכׇל־חַ טֹּאתֵֽ ינּו, to You who sit on high, and what can we tell You who dwell in heaven, for You know all that is hidden as well as all that is revealed. לוְתִמְחַ לָֽ נּו עַ ל ּכׇל־עֲ נֹותֵֽ ינּו, You know the mysteries of the universe, the deepest secrets of everyone alive. ּותְ כַ ֶ רּפ לָֽ נּו עַ ל ׇ ּכל־ ְּפׁשָעֵֽ ינּו. -You probe our innermost depths; You examine our thoughts and feelings. Noth ing escapes You; nothing is secret from You. Therefore, may it be Your will, our God and God of our ancestors, to forgive us for all our sins, to pardon us for all .עַל חֵטְ א ׁשֶחָ טָֽ אנּו Customarily, we each strike our heart as we recite the words our iniquities, and to grant us atonement for all our transgressions. עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב ֹֽ א נֶ ס ּובְרָ צֹון, וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב אִ ּמּוץ הַ ֵ ּלב. The Longer Confession—Al H.et Customarily, we each strike our heart as we recite the words "We have sinned.” עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב בְ לִי דָֽעַ ת, ,We have sinned against You unwillingly and willingly וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב בִ טּּוי ׂשְפָתָֽ יִ ם. .and we have sinned against You through hardening our hearts עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב גִ ּלּוי עֲרָ יֹות, ,We have sinned against You thoughtlessly וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ַּב גָּ לּוי ּובַ ּסָֽתֶ ר. .and we have sinned against You in idle chatter עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב דַֽ עַ ת ּובְמִרְמָ ה, ,We have sinned against You through sexual immorality and we have sinned against You openly and in private. וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב דִ ּבּור ֶ ּפה. ,We have sinned against You knowingly and deceitfully עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּבהֹונָֽאַת רֵֽעַ , .and we have sinned against You by the way we talk וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב הַ רְ הֹור הַ ֵ ּלב. ,We have sinned against You by defrauding others עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב וְ עִידַ ת זְ נּות, .and we have sinned against You in our innermost thoughts וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב וִ ּדּוי ֶ ּפה. ,We have sinned against You through forbidden trysts and we have sinned against You through empty confession. עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב זִ לְ זּול הֹורִ ים ּומֹורִ ים, ,We have sinned against You by scorning parents and teachers וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב זָ דֹון ּובִ ְ ׁשגָגָ ה. .and we have sinned against You purposely and by mistake

219 ערבית ליום כיפור · תפילת העמידה בלחש yom kippur · evening service · silent amidah 219 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב ֹֽ ח זֶק יָ ד, ,We have sinned against You by resorting to violence and we have sinned against You by public desecration of Your name. וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב חִ ּלּול הַ ֵ ּׁשם. ,We have sinned against You through foul speech עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב טֻ מְאַ ת ׂשְפָתָֽ יִ ם, .and we have sinned against You through foolish talk וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב טִ ְּפׁשּות ֶ ּפה. ,We have sinned against You through pursuing the impulse to evil עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּביֵֽצֶר הָרָ ע, .and we have sinned against You wittingly and unwittingly וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּביֹודְ עִ ים ּובְ לֹא יֹודְ עִ ים. .For all these sins, forgiving God, forgive us, pardon us, grant us atonement וְעַ ל ֻּכּלָם, אֱ לֽ ֹוהַּ סְ לִ יחֹות, סְ לַח לָֽ נּו, למְחַ לָֽ נּו, ַּכ ֶ ּפר־לָֽ נּו. We have sinned against You through denial and deceit, עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב כַֽ חַ ׁש ּובְכָזָ ב, .and we have sinned against You by taking bribes וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב כַ ַ ּפת ׁש ֹֽחַ ד. ,We have sinned against You by clever cynicism עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב לָ צֹון, .and we have sinned against You by speaking ill of others וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב לְ ׁשֹון הָרָ ע. ,We have sinned against You by the way we do business and we have sinned against You in our eating and drinking. עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב מַ שָּׂ א ּובְמַ ָ ּתן, ,We have sinned against You by greed and oppressive interest וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב מַ אֲ כָ ל ּובְמִ ְׁש ֶ ּתה. .and we have sinned against You through arrogance עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב נֶֽ ֶׁשך ּובְמַרְ ִ ּבית, ,We have sinned against You in everyday conversation וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב נְ טִ ַ ּית ָ ּגרֹון. .and we have sinned against You through conspiratorial glances עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב שִֽׂ יחַ ׂשִפְ תֹותֵֽ ינּו, ,We have sinned against You through condescension וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב שִׂ ּקּור עָֽ יִ ן. .and we have sinned against You through stubbornness עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב עֵ ינַֽיִם רָ מֹות, .For all these sins, forgiving God, forgive us, pardon us, grant us atonement וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב עַ ּזּות מֵֽצַ ח. We have sinned against You by throwing off all restraint, וְעַ ל ֻּכּלָם, אֱ לֽ ֹוהַּ סְ לִ יחֹות, סְ לַח לָֽ נּו, למְחַ לָֽ נּו, ַּכ ֶ ּפר־לָֽ נּו. .and we have sinned against You by rashly judging others We have sinned against You by plotting against others, עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב פְ רִֽיקַ ת עֹל, .and we have sinned against You through selfishness וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב פְ לִ ילּות. ,We have sinned against You through superficiality עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב צְ דִ ַתּי רֵֽעַ , .and we have sinned against You through stubbornness וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב צָֽ רּות עָֽ יִ ן. ,We have sinned against You by rushing to do evil עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב קַ ּלּות רֹאׁש, .and we have sinned against You through gossip וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב קַ ְ ׁשיּות עֹֽרֶ ף. ,We have sinned against You through empty promises and we have sinned against You through baseless hatred. עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב רִ יצַת רַ גְלַֽיִם לְהָרָ ע, ,We have sinned against You by betraying trust וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב רְ כִ ילּות. .and we have sinned against You by succumbing to confusion עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב ְׁשבֽ ּועַ ת ָ ׁשוְ א, .For all these sins, forgiving God, forgive us, pardon us, grant us atonement וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב שִׂ נְאַת חִ ָ ּנם. עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב תְ ֽׂשּומֶ ת־יָ ד, וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב תִ מְ הֹון לֵבָ ב. וְעַ ל ֻּכּלָם, אֱ לֽ ֹוהַּ סְ לִ יחֹות, סְ לַח לָֽ נּו, למְחַ לָֽ נּו, ַּכ ֶ ּפר־לָֽ נּו.

220 ערבית ליום כיפור · תפילת העמידה בלחש yom kippur · evening service · silent amidah 220 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. .הַ ּנִּסְתָ רֹת secret matters וְעַל מִ צְוַת עֲ ֵ ׂשה וְעַל מִ צְוַת א תַ עֲ ֶ ׂשה. ֵ ּבין ֶׁשֵּיׁש ָּבּה ,And forgive us the breach of all commandments and prohibitions whether involving deeds or not, whether known to us or not. The Deuteronomy 29:28. קּום עֲ ֵ ׂשה, ּובֵ ין ׁשֶאֵ ין ָּבּה קּום עֲ ׂשֵה, אֶת־הַ ְ ּגלּויִ ים לָֽ נּו sins known to us we have acknowledged, and those unknown to us וְאֶ ת־ׁשֶאֵ ינָ ם ְ ּגלּויִ ים לָֽ נּו. אֶת־הַ ְ ּגלּויִ ים לָֽ נּו ּכְבָר אֲמַרְ נּום are surely known to You, as the Torah states: “Secret matters are the לְפָ נֶֽיָך וְ הֹודִֽ ינּו לְָך עֲ לֵיהֶ ם, וְאֶ ת־ׁשֶאֵ ינָ ם ְ ּגלּויִ ים concern of ADONAI our God; but in matters that are revealed, it is for לָֽ נ , ּולְפָ נֶֽיָך הֵ ם ְ ּגלּויִ ים וִ ידּועִ ים, ַּכ ָ ּדבָ ר ֶׁשּנֶאֱמַ ר: us and our children to apply all teachings of the Torah till the end of הַ ִ ּנסְ ָּתרֹת לַ יהוה אֱ להֵֽ ינּו, וְהַ ּנִגְ לת לָֽ נּו ּולְבָ נֵֽינּו עַ ד־ ”.time עֹולָם, לַעֲ ׂשֹות אֶ ת־ ׇ ּכל־ִ ּדבְרֵי הַ ּתֹורָה הַ ּז ֹאת. Personal Prayers Concluding the Amidah My God, before I was created I was entirely lacking in substance; and אֱ להַ י, עַ ד ֶׁשֹּלא נֹוצַֽרְ ּתִי אֵ ינִי כְדַ אי, וְעַכְ ָ ׁשו ֶׁשּנֹוצַֽרְ ִ ּתי ּכְאִ ּֽלּו now that I have been created, it is as if I never was. Dust and ashes am א נֹוצַֽרְ ִ ּתי. עָפָר אֲ נִ י ּבְחַ ּיָי, קַ ל וָ חֹֽמֶ ר ּבְמִ יתָתִי. הֲרֵי אֲ נִ י I in life, all the more so in death. I stand before You as a vessel full of embarrassment and shame. May it be Your will, ADONAI my God and -The Baby . אֱ ל ֹ הַ י My God לְפָ נֶֽ יָך ּכִכְלִי מָ לֵ א ב ָ ּוׁשה ּוכְלִ ָ ּמה. יְהִי רָ צֹון מִ ְפָ ּלנֶֽ יָך, יהוה God of my ancestors, that I sin no more, and that in Your great mercy lonian Talmud says that every Amidah must be אֱ להַ י וֵ אלהֵי אֲ בֹתַ י ]וְאִ ּמֹותַ י[, ֶׁשֹּלא אֶחֱטָ א עֹוד. ּומַ ה You erase the sins I have sinned before You, but not through great pain accompanied by a personal ּׁשֶחָטָֽאתִ ילְפָ נֶֽיָך מָרֵ ק ּבְרַחֲמֶֽיָך הָרַ ִ ּבים, אֲ בָל א עַ ל יְדֵ י .and suffering prayer. These two private prayers, the first attributed יִ ּסּורִ ים וָחֳ לָיִ ים רָ עִ ים. My God, keep my tongue from evil, my lips from lies. Help me ignore to Rava and the second to Mar son of Ravina, are אֱ להַ י, נְ צֹור לְ ׁשֹונִי מֵרָ ע, ּוׂשְפָתַי מִ ַּדּבֵר מִרְמָ ה, וְלִמְקַ לְלַ י those who would slander me. Let me be humble before all. Open my heart to Your Torah, that I may pursue Your ­mitzvot. Frustrate among the Talmud’s exem- plars (Berakhot 17a). They נַפְ ׁשִי תִ ּדֹם, וְנַפְ ִ ׁשי ּכֶעָפָ ר לַ ּכֹל ּתִהְ יֶ ה. ּפְתַ ח לִ ִ ּבי ְ ּבתֹורָ תֶֽ ָך, the ­designs of those who plot evil against me; make nothing of their were so admired that they ּו בְ מִ צְ תֶֽ יָך ּתִרְ ּדֹוף נַפְ ִ ׁשי. וְכׇל־הַ חֹוׁשְבִ ים עָלַי רָ עָה, מְ הֵרָ ה schemes. Act for the sake of Your name, Your power, Your holiness,­ entered the formal liturgy. Both prayers distinctively הָפֵר עֲצָתָ ם וְקַ לְקֵל מַחֲ ׁשַבְ ָ ּתם. עֲ ֵ הׂש לְמַֽ עַ ן ׁשְמֶֽ ָך, עֲ ֵ ׂשה .and Your Torah. Answer my prayer for the deliverance of Your people May the words of my mouth and the meditations of my heart be use the first-person singular I”), whereas almost all“) לְמַֽ עַ ןיְמִ ינֶָֽך, עֲ ֵ הׂש לְמַֽ עַן קְדֻ ּׁשָתֶֽ ָך, עֲ ֵ הׂש לְמַֽ עַ ן ּתֹורָתֶֽ ָך. other prayers—including לְמַֽ עַ ן יֵחָ לְ צּון יְדִידֶֽ יָך, ה ִֽיעָֹוׁש היְמִ ינְָך וַעֲ נֵֽנִי. יִהְ יּו לְרָ צֹון acceptable to You, ADONAI, my rock and my redeemer. May the One­ the confessions—are in the אִמְרֵ י פִי וְהֶ גְ יֹון לִ ִי ּבלְפָ נֶֽ יָך, יהוה צּורִ י וְ גֹואֲ לִ י. עֹ ֶ ׂשה ָ ׁשלֹום who brings peace to the universe bring peace to us and to all the people Israel [and to all who dwell on earth]. Amen. first-person plural (“we”). .יִהְ ּיו לְרָ צוֹן May the words ּבִמְ רֹומָ יו, הּוא יַעֲ ֶ ׂשה ָ ׁשל םֹו עָ לֵֽינּו, וְעַ ל ּכׇל־יִ ׂשְרָאֵ ל .Psalm 19:15 ]וְעַ ל ׇ ּכל־יֹוׁשְבֵי תֵ בֵל[ וְאִמְ רּו: אָמֵ ן.

221 ערבית ליום כיפור · תפילת העמידה בלחש yom kippur · evening service · silent amidah 221 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. When yom kippur falls on Shabbat: When Yom Kippur falls on Shabbat: שבת וַיְכֻ ּֽלּו הַשָּׁמַֽ יִם וְהָאָֽרֶ ץ וְכׇל־צְבָאָ ם. The heavens and the earth, and all they contain, were completed. On the seventh וַיְכַל אֱ להִים בַּ ּיֹום הַשְּׁבִיעִי מְ לַאכְ ּתֹו אֲ ׁשֶר עָשָׂ ה, day God finished the work, ceasing from all work on the seventh day. Then God blessed the seventh day, making it holy, because on it, God had ceased from all The heavens and the .וַיְכֻ ּל ּו ׁ ּהַשָמַ ֽיִם וְהָאָ ֽרֶ ץ earth וַ ִּי ְ ׁשבֹּת בַּ ּיֹום הַשְּׁבִיעִי, מִ ּכׇל מְ לַאכְ ּתֹו אֲ ׁשֶר עָשָׂ ה. the work of creation. Genesis 2:1–3. וַיְבָֽרְֶך אֱ להִים אֶ ת יֹום הַשְּׁבִיעִי וַיְקַדֵּ ׁש אֹתֹו, . Va-y’khullu ha-shamayim v’ha-aretz v’khol tz’va am. Va-y’khal Elohim ba-yom protection to our .מָ גֵן אֲ בוֹת ancestors ִ ּכי בֹו ׁשָבַת מִ ּכׇל מְ לַאכְ ּתֹו, אֲ ׁשֶר בָּרָא אֱ להִ ים לַעֲ שֹׂות. ha-sh’vi.i m’lakhto asher asah, va-yishbot ba-yom ha-sh’vi.i mi-kol m’lakhto asher asah. Va-y’varekh Elohim et yom ha-sh’vi.i va-y’kaddeish oto, ki vo ­Literally, “shield of our shavat mi-kol m’lakhto, asher bara Elohim la.asot. Version with Patriarchs and Matriarchs: Version with Patriarchs: ancestors.” The evening ser- ◁ ◁ vice contains no repetition -of the Amidah. This para ָ ּברּו אַ ָ ּתה יהוה, אֱ להֵֽ ינּו ָ ּברּו אַ ָ ּתה יהוה, אֱ להֵֽ ינּו :Version with Patriarchs: Version with Patriarchs and Matriarchs graph, which includes the וֵ אלהֵי אֲ בֹותֵֽ ינּו, אֱ להֵ י וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹו תֵֽ ינּו[, Barukh atah Adonai, our God and Barukh atah Adonai, our God and themes of each of the seven b’rakhot of the Shabbat אַ בְרָהָ ם, אֱ להֵ י יִצְחָ ק, וֵ אלהֵ י אֱ להֵי אַ בְרָהָם, אֱ להֵ י יִצְחָ ק, -God of our ancestors, God of Abra- God of our ancestors, God of Abra -Amidah, is added on Shab יַעֲ קֹב, הָאֵל הַ ָ ּגדֹול הַ ִּגּבֹור וֵ אלהֵ י יַעֲ קֹב, אֱ להֵ י ׂשָרָ ה, ,ham, God of Isaac, and God of Jacob, ham, God of Isaac, and God of Jacob great, mighty, awe-inspiring, tran­ God of Sarah, God of Rebecca, God bat eve. As elsewhere in the High Holy Day liturgy, the וְהַ ּנֹורָא, אֵ ל עֶ לְ יֹון, אֱ להֵי רִ בְקָה, אֱ להֵי רָחֵ ל, scendent God, Creator of heaven of Rachel, and God of Leah, great, -melekh), “sover) מֶ ֽ ֶ ל word  קֹונֵ ה ׁשָמַֽ יִם וָאָֽרֶ ץ. וֵ אלהֵ י לֵאָה, הָאֵל הַ ָ ּגדֹול and earth. mighty, awe-inspiring, transcendent eign,” is substituted for the El), “God” (which) אֵ ל word הַ ִּגּבֹור וְהַ ּנֹורָא, אֵ ל עֶ לְ יֹון, .God, Creator of heaven and earth is recited in the year-round קֹונֵ ה ׁשָמַֽ יִם וָאָֽרֶ ץ. version of this prayer), to God, who promised protection to our ancestors and assures life to the dead, emphasize the metaphor the incomparable holy sovereign, desired to give rest to the people Israel and so of God’s sovereignty on .this day מָ גֵן אָ בֹות בִּדְ בָ רֹו, מְחַ ּיֵה מֵתִ ים בְּמַאֲמָ רֹו, הַמֶּֽ לְֶך הַקָּ דֹוׁש provided them with the holy Shabbat. We worship in awe and reverence in God’s­ ׁשֶאֵ ין ּכָמֽ ֹוהּו, הַמֵּ נִֽיחַ לְעַ מֹּו בְּ יֹום ׁשַבַּת קׇדְ ׁשֹו, ּכִי בָם רָ צָ ה presence and offer thanks, each day, always, to God. The source of blessings, the לְהָ נִֽיחַ לָהֶ ם. לְפָ נָיו נַעֲ ב דֹו בְּ היִרְאָ וָפַֽחַ ד, וְ נֹודֶ ה לִ ְ ׁשמֹו master of peace, God, whom we praise, sanctifies Shabbat, blesses the seventh בְּכׇ ל־יֹום ּתָמִיד. מְ עֹון הַבְּרָ כֹות, אֵל הַ הֹודָ אֹות, אֲ דֹון הַשָּׁ לֹום, day, and provides sacred rest to a people overflowing with joy, as a symbol of the מְ קַדֵּ ׁש הַשַּׁבָּ ת ּומְ בָרֵ ְך ׁשְבִיעִ י, ּומֵ נִֽיחַ בִּקְדֻשָּׁ ה לְעַם מְדֻשְּׁ נֵ י־ .work of creation עֹֽ נֶ ג, זֵֽכֶר לְמַ עֲשֵׂה בְרֵ א ִ ׁשית. Magein avot bi-d’varo, m’h.ayyeih meitim b’ma.amaro, ha-melekh ha-kadosh she-ein kamohu, ha-meini.ah. l’ammo b’yom shabbat kodsho, ki vam ratzah l’hani.ah. la-hem. L’fanav na.avod b’yir.ah va-fah.ad, v’nodeh li-sh’mo b’khol yom tamid. M’on ha-b’rakhot, ◁ אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, רְ צֵה בִמְ נּוחָתֵֽ נּו. .El ha-hoda.ot, adon ha-shalom, m’kaddeish ha-shabbat u-m’vareikh sh’vi.i, u-meini.ah קַ ְּד ֵֽ ׁשנּו ְמִ ּבצְתֶֽ יָך, וְתֵן חֶ לְקֵֽ נּו ְ ּבתֹורָתֶֽ ָך, .bi-k’dushah l’am m’dush’nei oneg, zeikher l’ma.aseih v’reishit ַׂשּבְעֵֽ נּו מִ טּּובֶָֽך, וְ ַׂש ְ ּמחֵֽ נּו ִ ּביׁשּועָתֶֽ ָך, וְטַהֵ ר לִ ֵֽ ּבנּו לְעׇבְ ְ ּדָך ּבֶאֱמֶ ת, ,Our God and God of our ancestors embrace our rest. וְהַ נְחִ ילֵֽנּו יהוה אֱ להֵֽ ינּו ּבְאַהֲבָ ה ּובְרָ צֹון ַׁשּבַת קׇדְ ֶֽ ׁשָך, Make us holy through Your mitzvot וְיָנֽ ּוחּו בָ ּה יִ ׂשְרָאֵל מְקַ ְּד ֵ ׁשי ׁשְמֶֽ ָך. .and let the Torah be our portion ָ ּברוְּך אַ ָ ּתה יהוה, מְקַ ֵּדׁש הַ ַּׁש ָ ּבת. Fill our lives with Your goodness and gladden us with Your triumph. Purify our hearts to serve You faithfully. ADONAI our God, grant that we inherit Your holy Shabbat, lovingly and ­willingly, so that the people Israel, who sanctify Your name, may find rest on this day. Barukh atah Adonai, who makes Shabbat holy.

222 ערבית ליום כיפור · שבת yom kippur · evening service · shabbat 222 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. סליחות S’LIªOT S’lih.ah and Viddui יַ עֲ לֶ ה ַּתחֲ נּונֵֽנּו מֵ עֶֽרֶ ב, Alternative Translation Following the silent Amidah, the most important themes of Yom Kippur are ¶ Let our yearning rise to the subject of these two special sections, S’lih.ot and Viddui, which begin here (Forgiveness and Confes- and are repeated throughout the day. The entire liturgy of Yom Kippur rests -sion) stand in a comple וְיָ בֹא ַׁשוְעָתֵֽ נּו מִ ּבֹֽקֶ ר, ,You in the evening upon these two pillars: God is ­merciful and forgiving, and confession brings mentary relationship our exclamations come to forgiveness and atonement. to one another: Viddui וְיֵרָאֶ ה רִ ּנּונֵֽנּו עַד עָֽרֶ ב. ,You in the morning confession) is the human) יַעֲלֶ ה קֹולֵֽנּו מֵ עֶֽרֶ ב, then wondrous joy shall appear by evening. the unfolding of the day: a piyyut realization that we have sinned and failed—that וְיָ בֹא צִ דְקָתֵֽ נּו מִ ּבֹֽקֶ ר, Let our voices rise to You in the evening, May our supplications rise up at evening, our lives are imperfect. S’lih.ah (forgiveness) is the וְיֵרָאֶ ה פִּ דְ יֹונֵֽנּו עַד עָֽרֶ ב. ,our unsung deeds come to our pleas arrive with the dawn divine assurance that our יַעֲלֶ ה עִ ּנּויֵֽנּו מֵ עֶֽרֶ ב, .You in the morning, our songs transform the dusk so our true redemption confession (repeated ten times on Yom Kippur) is וְיָ בֹא סְ לִ יחָתֵֽ נּו מִ ּבֹֽקֶ ר, ,shall appear by evening. May our voices rise up at evening received in love. Note that וְיֵרָאֶ ה נַ אֲקָתֵֽ נּו עַד עָֽרֶ ב. ,Let our sufferings rise to our righteous acts arrive with the dawn You in the evening, our redemption transform the dusk. the assurance of God’s forgiveness now precedes יַעֲלֶ ה מְ נּוסֵֽ נּו מֵ עֶֽרֶ ב, our remorse come to You in the morning, May our suffering rise up at evening, our confession. וְיָ בֹא לְ מַ עֲ נֹו מִ ּבֹֽקֶ ר, ,then our pardon shall our forgiveness arrive with the dawn is the . יַ עֲ לֶ ה Ya.aleh appear by evening. our purity transform the dusk. overture to these special וְיֵרָאֶ ה ִּכּפּורֵֽ נּו עַד עָֽרֶ ב. Let our outcries rise ­­ sections in the evening יַעֲלֶ ה יִ ׁשְעֵֽ נּו מֵ עֶֽרֶ ב, ,to You in the evening, May our prayers rise up at evening take note of them for Your coming to You with the dawn, service. It is an anonymous medieval poem, which וְיָ בֹא טׇ הֳרֵֽ נּו מִ ּבֹֽקֶ ר, .sake in the morning, transforming us at dusk pour Your mercy upon us describes Yom Kippur as a progression from Kol וְיֵרָאֶ ה חִ ּנּונֵֽנּו עַד עָֽרֶ ב. .by evening Nidrei to Ne∙ilah. Each­ יַעֲלֶ ה זִ כְ רֹונֵֽנּו מֵ עֶֽרֶ ב, ,Let our lament rise to You Ya·aleh tah.anuneinu mei-erev in the evening, v’yavo shav·ateinu mi-boker, verse includes ya.aleh ,rise) in the evening) יַ עֲ לֶ ה וְיָ בֹא וִ עּודֵֽ נּו מִ ּבֹֽקֶ ר, .and may You know the v’yeira·eh rinnuneinu ad arev arrive) in the) יָבוֹא yavo וְיֵרָאֶ ה הַ דְרָ תֵֽ נּו עַד עָֽרֶ ב. ,purity of our spirit in the Ya·aleh koleinu mei-erev ֵ י רָ אֶ ה morning, v’yavo tzidkateinu mi-boker, morning, and yeira.eh (appear) at the end of the יַעֲלֶ ה דׇּ פְקֵֽ נּו מֵ עֶֽרֶ ב, .that the joy of forgiveness v’yeira·eh fidyoneinu ad arev appear by evening. day. The author expresses -the anxiety at the begin וְיָ בֹא גִּ ילֵֽנּו מִ ּבֹֽקֶ ר, ,Let intimations of regret Ya·aleh innuyeinu mei-erev rise to You in the evening, v’yavo s’lih. ateinu mi-boker, ning of this day of self- examination with its pleas וְיֵרָאֶ ה בַּ ָּקׁשָתֵֽ נּו עַד עָֽרֶ ב. .and hopefulness in our v’yeira·eh na·akateinu ad arev for forgiveness, as well as יַעֲלֶ ה אֶ נְקָתֵֽ נּו מֵ עֶֽרֶ ב, ,gathering come to You Ya·aleh m’nuseinu mei-erev in the morning, v’yavo l’ma·ano mi-boker, the hope for purification at וְיָ בֹא אֵ לֶֽיָך מִ ּבֹֽקֶ ר, then our glory, reflective v’yeira·eh khippureinu ad arev. the fast’s completion. The poem is a reverse וְיֵרָאֶ ה אֵ לֵֽינּו עַד עָֽרֶ ב. of You, shall appear by evening. Ya·aleh yish∙einu mei-erev, acrostic at the first letter Let our fervent knocking at v’yavo tohoreinu mi-boker, of the middle word in each the gates rise to You v’yeira·eh h.innuneinu ad arev. clause. It is as if, through- in the evening, Ya·aleh zikhroneinu mei-erev, out the day, we move back in our recollections, allowing the events of the our entreaties come to You v’yavo vi·udeinu mi-boker, year to pass before our mind’s eye. This day is set aside for introspection: at in the morning, v’yeira·eh hadrateinu ad arev. different hours, in different light, we may see different aspects of our lives; and Your forgiveness Ya·aleh dofkeinu mei-erev, and as we move inward, we can be in touch with the ways our lives might be .alef), the point of origin) א delight us by evening. renewed, until we arrive at Let our confession rise up v’yavo gileinu mi-boker, Two differing translations appear here, one that attempts to imitate the to You in the evening, v’yeira·eh bakkashateinu ad arev. play on letters embedded in the Hebrew poem, the other that captures the may it blaze across the Ya·aleh enkateinu mei-erev, Hebrew rhythms. This juxtaposition illustrates the choices that need be made skies in the morning, v’yavo eilekha mi-boker, in translating medieval poetry. so the forgiveness of all appear by evening. v’yeira·eh eileinu ad arev.

223 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 223 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. S’lih.ot consists of selec- First Cycle of S’lih. ot Prayers: Pleas of Mercy ¶ ְ ּבאֹותֹו עֶֽרֶ ב מּוזָ ר tions of biblical verses or ׁש ֹמֵֽ עַ ְ ּתפִ ָ ּל , העָדֶֽ יָך ׇ ּכל־ ָּב ָ ׂשר יָ בֹֽ אּו. .All flesh comes to You, You who hear prayer מִ י ֶ ׁשהּו ׁשָאַ ל: a piyyut, culminating in a יָ בֹוא כׇ ל־ ָּב ָ ׂשר לְהִ ְׁש ַחֲ ּתת לְפָ נֶֽ יָך יהוה. הַאִ ם אֶ פְ ָ ׁשר לְ ֹשַ ּנֹות אֶ ת הֶעָבָ ר? All flesh shall come to worship You, ADONAI. declaration of the Thirteen וְהָאִ ָהּׁש הַ חֹולָנִ ית עָ נְתָ ה ְ ּבזַֽעַ ף: Attributes of God. Different יָבֽ ֹואּו וְיִ ְׁשּתַחֲ וּו לְפָ נֶֽיָך אֲ דֹנָי, וִ יכַ ְ ּבדּו לִ ׁשְמֶֽ ָך. ,They shall come to bow down before You, ADONAI הֶעָבָר אֵ ינֶֽ ּנּו ַ ּתכְ ִ ׁשיט rites and traditions repeat חָ תּום ְ ּבתֹוך קֻ פְסָ ה ֶ ׁשל ְ ּבדֹֽ לַ ח this cycle up to thirteen לְ כּו נְרַ ּנְנָה לַ יהוה, נָרִֽ יעָ ה לְ צּור יִ ׁשְעֵֽ נּו. .and they will pay honor to Your name ַםּג אֵ ינֶֽ ּנּו times. In this ­mah.zor, we נְקַ ּדְמָ ה פָ נָ יו ְ ּבתֹודָ ה, ִ ּבזְמִ רֹות נָרִֽ י עַ לֹו. ;Come, let us sing to ADONAI נָחָ ׁש ְ ּבתֹו ךצִ נְצֶֽנֶ ת ֶ ׁשל ּכֹֽהַ ל – .and cry out to the stronghold of our deliverance. have three repetitions הֶעָבָרמִתְ נֹועֵֽעַ Following the Ashkenazic אֲ ֶ ׁשר־לֹו הַ ּיָם וְ הּוא עָ ָֽ ׂשהּו, וְיַ ֶּֽב ֶ תׁש יָדָ יו יָצָֽ רּו. ְ ּבתֹוך הַ הֹוֶ ה -Let us greet God with thanks, rite, we begin with a med וְכַאֲ ֶר ׁשהַ הֹוֶה לנֹופֵ לְ תֹוך ּבֹור ley of biblical verses, known אֲ ֶ ׁשר ְ ּביָ דֹו נֶֽפֶ ׁש ּכׇל־חָ י, וְרֽ ּוחַ ׇ ּכל־ ְּבׂשַר־אִ יׁש. .and sing songs of praise נֹופֵל אִ ּתֹו הֶעָבָ ר – ּכַאֲ ׁשֶר הֶעָבָר מַ ּבִיט הַ ּׁשָמַֽ יְמָ ה The sea belongs to God, God made it; as “verses of mercy.” The selected verses are Psalm זֹו הֲרָמַ ת הַחַ ִ ּיים ֻּכ ָ ּלם, ;(the land was created by God’s hands. 65:3; Isaiah 66:23 (adapted ּגַם חַ ֵיּי עָבָר רָ חֹוק עַד מְ אֹד. Psalms 86:9, 95:1–2, 5; and ּכִי יֵ ׁש לַ ּכֶֽסֶ ף מֹוצָ א, ּומָ קֹום לַ ּזָהָ ב יָ זֹֽ ּקּו. In God’s hand is every living soul אַ ך הָאִ יׁש הַ ּגַלְ מּוד מִ לְמֵ ל: .and the breath of all human flesh. Job 12:10 וַהֲ לֹא הָ יָ ה ּפַֽעַם אַ בְרָהָ ם ַּב ֵ ּתבֵ ל Then following the וְהַחׇ כְמָה מֵ אַֽ יִ ן ּתִמָּצֵא, וְאֵ י זֶה מְ קֹום בִּ ינָ ה. זֶ ה ֶׁשּל ֹא לָקַח אֲ פִֽ ּלּו חּוט Sephardic tradition, we­ מִ ּנֶֽפֶ ׁש מֹולִ ידֹו. Selections from the Book of Job have included verses .from the Book of Job ְ ּתהֹום אָמַ ר א בִי־הִ יא, וְיָם אָמַר אֵ ין עִ ּמָדִ י. In that strange night We know there is a place where gold is found, The ­Sephardic custom of א־יַעַרְ כֶֽ ּנָה זָהָ ב ּוזְ כּוכִ ית, ּותְ מּורָתָ ּה ּכְלִי־פָ ז. :someone asked Can you change the past? and somewhere there is silver for refining. reciting that biblical book on Kol Nidrei evening was רָ אמֹות וְגָבִ יׁש א יִ ּזָכֵ ר. ?And the woman who was But wisdom—where can it be found inspired by the Mishnah, ill angrily responded: Where is the place of true knowledge? which says that the High וְהַחׇ כְמָה מֵ אַֽ יִ ן ּתִמָּצֵא, וְאֵ י זֶה מְ קֹום בִּ ינָ ה. The past is not a piece of jewelry V’ha-h. okhmah mei-ayin timmatzei, v’ei zeh m’kom binah. Priest would study it during sealed in a crystal box the night of Yom ­Kippur Yoma 1:6). ­Invoking the) אֱ להִ ים הֵבִ ין ּדַרְ ָּכּה, וְ הּוא יָדַע אֶת־מְ קֹומָ ּה. ”!The deep declares, “It is not in me nor is it a snake preserved The ocean echoes, “Neither is it here!” Book of Job may also ִ ּכי־הּוא לִקְ צֹות־הָאָֽרֶ ץ יַ ִ ּביט, ּתַֽחַ ת ּכׇל־הַ ּׁשָמַֽ יִם יִרְאֶ ה. ­in a bottle of formalde imply that on this day we לַעֲ ׂשֹות לָרֽ ּוחַ מִ ׁשְקָ ל, ּומַֽ יִ ם ִּת ֵ ּכן ּבְמִ ָ ּדה. ,hyde— Yet it has no match in gold or glass The past trembles it cannot be traded for precious trinkets, question not only our own performance during the ּבַעֲ ׂש ֹתֹו לַ ּמ רָטָ חֹק, וְדֶֽרֶ ך לַחֲ זִ יז קֹלֹות. .within the present not even for corals or crystal and when the present year but also the state of the world, and God’s justice אָז רָאָ ּה וַיְסַ ּפְרָ ּה, הֱ כִינָ ּה וְגַם־חֲקָרָ ּה. ?falls into a pit But wisdom—where can it be found the past goes with it— as well. (This theme will be further explored during the וַ ּי ֹֽאמֶ ר לָאָדָ ם: ?Where is the place of true knowledge when the past looks God perceives its path. (.Musaf service tomorrow הֵ ן יִרְאַת אֲ דֹנָי הִיא חׇ כְמָ ה, וְ סּור מֵרָע בִּ ינָ ה. איוב כח toward heaven all of life is upraised, God knows its place. These particular verses even the distant past. evoke a sense of the mys- While peering to the ends of the earth, tery of existence. Repen- But the lonely man inspecting everything under the heavens, tance may begin with a ­muttered: weighing out the winds, realization of the limita- Did not Abraham once apportioning the water, tions of our knowledge— stride the earth, whether of ourselves or of he who did not seem setting quotas for the rain, the world. attached to even the fixing routes for the thunderstorms, cord God saw it and appraised it, of the one who gave him birth? examined it and plumbed it, —Zelda and then God said to human beings: (trans. Edward Feld) “The fear of ADONAI—that is wisdom; departing from sin—that is true knowledge.” Job 28

224 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 224 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Body and Soul The soul is Yours, the body is Your creation. the soul is yours ְ הַ נְּ ׁש הָמָ לְָך וְהַ גּּוף פׇּעֳ לְָך, חֽ ּוסָה עַל עֲמָ לָ ְך. These are . הַ ְ נּ שָׁ מָ ה לָך Originally the holy Have compassion on Your handiwork. fragments of two anony- הַ ְּנׁשָמָ ה לָ ך וְהַ ּגּוף ֶׁש ָּלך, יהוה עֲ ֵ הׂש לְמַֽ עַ ן ׁשְמֶֽ ָך. .kadosh) meant that The soul is Yours, the body is Yours) which is set apart, mous poems, which appear in fragmentary אָתָֽ אנּו עַ ל ׁשִמְ ָך יהוה, עֲ ֵ הׂש לְמַֽ עַ ן ׁשְמֶֽ ָך. .isolated, segregated. In Deal with us according to Your nature Jewish piety it assumed a Ha-n’shamah lakh v’ha-guf po.olakh, h. usah al amalakh. form in a variety of versions of the printed בַּ עֲ בּור ְ ּכבֹוד ׁשִמְ ָך, ּכִי אֵל חַ ּנּון וְרַ חּום ׁשְמֶֽ ָך. new meaning, denoting Ha-n’shamah lakh v’ha-guf she-lakh, Adonai, aseih l’ma·an sh’mekha. Ashkenazic mah.zor. The לְמַ עַ ן ׁשִמְ ָך יהוה, וְסָ לַחְ ָֽ ּתלַעֲ נֵֽנּו, ּכִי רַ ב הּוא. ,a quality that is involved א Atanu al shimkha, Adonai, aseih l’ma·an sh’mekha. verse beginning with immersed in common We repeat after the leader: and earthly endeavors; must have been taken from one piyyut, and the דַּרְ ּכְָך אֱ להֵֽ ינּו לְהַאֲרִיְךאַ פֶּֽ ָך .carried primarily by in­ We come before You relying on who You are ּת dividual, private, simple According to Your glorious nature, help us. one beginning with .from another one לָרָ עִים וְלַ טֹּובִים, וְהִיא תְהִ ּלָתֶֽ ָך. deeds rather than public You are known as “gracious, compassionate God.” ceremonies. . שִׁ מְ Your nature  לְמַ עַ נְָך אֱ להֵֽ ינּו העֲשֵׂ וְא לָֽ נּו, .Forgive, then, our sin, though it is great —Abraham Joshua Literally, “Your name.” Reference is made to הרְאֵ עֲמִידָ תֵֽ נּו דַּ ּלִים וְרֵיקִ ים. ,Heschel Your way is to be patient with sinners ­ not only with the righteous. God’s “name” six times, as if to say that God’s ַ ּתעֲלֶה אֲ רּוכָה לְעָלֶה נִדָּ ף, That is the source of our praise for You. “reputation” for kind- ness depends on God’s ִ ּתנָּחֵם עַל עָפָר וָאֵֽפֶ ר. .For Your sake, not ours, God, help us See how we stand before You, humbled and empty-handed. exercising forgiveness on .this day ַּת ְ ׁשלִיְך חֲטָאֵֽ ינּו וְתָ חֹן בְּמַ עֲשֶֽׂ יָך, ּתֵֽרֶ א ּכִי אֵין אִ יׁש עֲשֵׂה עִמָּֽ נּו צְדָקָ ה. .Grant relief to this driven leaf Have compassion on that which is but dust and ashes. Forgive, then, our sin In Psalm .וְסָ ּלַחְתָ ֽ לַעֲ נֵ ּֽנו Cast away our sins; be kind to Your creations. 25:11, the verse reads “forgive my sin.” Here it is changed to first person plu- No human being can plead for us; have mercy on us. ral, as in much of our liturgy. This .לְהַאֲרִ ְיך אַ פֶּ ֽך Dark’kha eloheinu l’ha·arikh appekha Patient with sinners, not only with the righteous la-ra·im v’la-tovim, insight is based on a passage in the Babylonian Talmud (Eruvin 22a) which erekh) אֶ ֽרֶ ְך ּאַפַֽ יִם v’hi t’hillatekha. asks why the Torah refers to God’s patience in the plural as erekh af). The response is that God) אֶ ֽרֶ ְך אַ ף ,a p p a y­ i m ) and not the singular L’ma·ankha eloheinu aseih v’lo lanu, is patient with sinners as much as with the righteous, and therefore the r’eih amidateinu dallim v’reikim. plural. Leviticus 26:36 describes the punishment of Israel for .עָ לֶה נִדָ ּ ף Ta·aleh arukhah l’aleh niddaf, tinnah. eim al afar va-eifer. Driven leaf Tashlikh h.ata·einu v’tah.on b’ma·asekha. their sins as being so fearful that even “the sound of a driven leaf shall put Teireh ki ein ish, aseih immanu tz’dakah. them ­(Israel) to flight.” The poet reverses that image and prays that even though we may be in exile, may we still experience God’s love. ’A phrase recalling the biblical story of Moses .כִּ י אֵין אִישׁ No human being looking around and seeing that “there was no human being” watching him, then killing the Egyptian taskmaster (Exodus 2:12). Today, we have no Moses to protect us; only God can redeem us.

225 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 225 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. אֶ ל, God, you are patient אֵל, אֶֽרְֶך אַ פַּֽיִם אָֽ ָ ּתה, The Thirteen Attributes Following on the .אֶ ֽרֶ אַפַּ ֽיִם .God, You are patient heels of the very moment ּובַֽעַל הָרַחֲמִ ים נִקְרֵֽאתָ , You are known as the source of mercy. when Israel was closest to -God, standing at Sinai, hav וְדֶֽרֶ ך ְּתׁשּובָ ה הֹורֵֽ יתָ . .You taught the way of repentance ing heard God utter the Ten ּגְדֻ ַת ּלרַחֲמֶֽ יָך וַחֲסָדֶֽ יָך ִ ּתזְ ּכֹר הַ ּיֹום Today, and every day, call to mind the wonder of Your compassion Commandments, the ­Torah pictures the people sinking ּובְכׇ ל־יֹום עלְזֶֽרַ יְדִידֶֽ יָך. and mercy toward the children of those You loved. Turn toward us in mercy, for You are the source of mercy. from the greatest heights to -terrible depths. Israel com ּתֵֽפֶן אֵ לֵֽינּו ּבְרַחֲמֶֽ יָך, mitted the greatest breach ּכִי אַ ָ ּתה הּוא ּבַֽעַל הָרַחֲמִ ים. We approach Your presence with supplication and prayer, and with the against God: constructing a words You revealed to Moses, the humble one, golden calf and worshiping it. But Moses prayed and ּבְתַחֲ נּון ּובִתְ פִ ָ ּלה ָ ּפנֶֽיָך נְקַ ֵ ּדם, .long ago -God forgave. It is this quin ְ ּכהֹודַֽ עְ ָ ּת לֶעָ נָו מִ ּקֶֽדֶ ם. ,Turn away from wrath and let us nestle under Your wings tessence of sin and forgive- ness that is the basis of Yom מֵחֲ רֹון אַ ְ ּפָך ׁשּוב, ,as it is written in Your Torah Kippur. God does not wish ְ ּכמֹו ְ ּבתֹורָתְ ָך ָ ּכתּוב, ”.about the day “God descended in a cloud Overlook sin, blot out guilt, to punish us for our sins, but desires that we return on ּובְצֵ ל ּכְנָפֶֽיָך נֶחֱסֶ ה וְנִתְ לֹונָ ן, as on the day “God stood beside him.” the path to God. If the sin of the golden calf could be ְ ּכיֹום וַ ּיֵֽרֶ ד יהוה ּבֶעָ נָ ן. ,Hear our cry, attend to our plea as on the day “he called the name ADONAI.” ◁ forgiven, so can any sin. ,After praying for Israel ַ ּתעֲ בֹר עַ ל ֶּֽפ ַ ׁשע וְתִמְחֶה אָ ָ ׁשם, Moses asked to see God’s ְ ּכיֹום וַ ּיִתְ יַצֵּב עִ ּמֹו ָ ׁשם. And ADONAI passed before him and called: face. God replied that no one -can see God directly, but hu ּתַאֲ זִ ין ַ ׁשוְעָתֵֽ נּו וְתַקְ ִ ׁשיב מֶֽ ּנּו מַאֲמָ ר ,ADONAI, ADONAI, God, merciful and compassionate, patient man beings can experience ְ ּכיֹום וַ ּיִקְרָ א בְ ֵ ׁשם יהוה. abounding in love and faithfulness, assuring love for thousands of the Divine indirectly. God passed before Moses and וַ ּיַעֲ בֹר יהוה עַ ל־ ָ ּפנָיו וַ ּיִקְרָ א: generations, forgiving iniquity, transgression, and sin, and granting pardon. Moses heard the words of -the Thirteen Attributes (Exo יהוה יהוה, אֵל רַ חּום וְחַ נּּון, אֶֽרְֶך אַ פַּֽיִם, וְרַב־חֶֽסֶ ד .Adonai, Adonai, El rah.um v’h.annun, erekh appayim v’rav h.esed ve-emet Notzeir h.esed la-alafim, nosei avon va-fesha v’h.atta·ah v’nakkeih. dus 34:6–7), which speak of God’s love. The message וֶאֱמֶ ת. נֹצֵר דחֶֽסֶ לָאֲ לָפִ ים, נֹשֵׂא עָן וָפֶֽ ַ ׁשע וְחַטָּאָ ה, of the liturgy is that God is experienced in the moment וְנַקֵּ ה. .Forgive our transgressions and our sins; claim us for Your own of forgiveness and love. Some customarily strike their heart when asking God to forgive and pardon: -It is the experience of for וְסָ לַחְ ָֽ ּתלַעֲ נֵֽנּו ּולְחַטָּאתֵֽ נּו ּונְחַ לְ ָֽ ּתנּו. Forgive us, our creator, for we have sinned; giveness, not the wallowing pardon us, our sovereign, for we have transgressed— Some customarily strike their heart when asking God to forgive and pardon: in the overwhelming nature for You, ADONAI, are kind and forgiving; of our sinfulness, which is -the object of this day. There סְ חלַ לָֽ נּו אָ בִֽ ינּו ִ יּכ חָטָֽ אנּו, למְחַ לָֽ נּו מַ לְ ּכֵֽנּו ִ ּכי פָ ׁשָֽעְ נּו, You act generously to all who call on You. fore, the liturgy places the promise of God’s forgiveness ּכִי־אַ ּתָה אֲ דֹנָ י טֹוב וְסַ ּלָח, וְרַב־חֶֽסֶ ד לְכׇ ל־קֹורְאֶֽ יָך. ,S’lah. lanu avinu ki h.atanu m’h.al lanu malkeinu ki fashanu, before the confession of our ki atah Adonai tov v’sallah. sins. Ashkenazic tradition offers a variety of introductions to the Thirteen Attributes, and this mah.zor uses a different one for each time the passage is recited in this service. v’rav h.esed l’khol kor’ekha. The phrases that follow are from Exodus 34:5, the scene of Moses .כְּ יוֹם about the day . . . as On the day on Mount Sinai following the shattering of the tablets. When Moses was on the mountain, he did not eat or drink. Yom Kippur can be like that day of Sinai, when Moses discovered God’s love and forgiveness. lo y’nakkeih, “God does not לֹא יְנַקֵּ ה The text in the Torah (Exodus 34:7) continues . ְ ו ַ נ קֵ ּ ה Granting pardon -v’nakkeih, the liturgist reverses the meaning of the bibli ְ ו ַ נ קֵ ּ ה remit all punishment.” By ending the quote with cal text, emphasizing only God’s mercy.

226 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 226 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Second Cycle of S’lih. ot Prayers: Some congregations repeat each verse after the leader recites it. As clay in the hand of כִּ י הִ נֵּה כַּ חֹֽמֶ ר the potter This piyyut of .בְּיַד הַ ּיוֹצֵ ר ּכִי הִ נֵּ ה ַ ּכחֹֽמֶ ר ְ ּביַד הַ ּיֹוצֵ ר, Human Vulnerability Some congregations repeat each verse after the leader recites it. unknown authorship is based on the verse from ּבִרְ צֹותֹו מַרְחִ יב ּובִרְ צֹותֹו מְקַ צֵּ ר, Jeremiah, “Like clay in the ֵןּכ אֲ נַֽחְ נּו ְ ּביָדְ ָך חֶֽסֶ ד נֹוצֵ ר, As clay in the hand of the potter, who thickens or thins it at will, so are we in Your hand, Guardian of love; hand of the potter, so are you in My hand, O House לַבְּרִ ית הַבֵּט וְאַ ל ּתֵֽפֶ ן לַ ּיֵֽצֶ ר. .Recall Your covenant; do not heed the accuser of Israel” (18:6). The poet La-b’rit habbeit v’al teifen la-yeitzer. takes up this theme and ּכִי הִ ֵ ּנה ּכָאֶֽבֶ ן ְ ּביַד הַמְסַ ֵ ּתת, compares God with various ,types of artisans—masons ּבִרְ צֹותֹו אֹוחֵ ז ּובִרְ צֹותֹו מְ כַ ֵ ּתת, As stone in the hand of the mason, who preserves or breaks it .glaziers, and weavers ֵןּכ אֲ נַֽחְ נּו ְ ּביָדְָך מְחַ ֶ ּיה ּומְ מֹותֵ ת, ;at will, so are we in Your hand, God of life and death Recall Your covenant; do not heed the accuser. Humans are compared to the materials that artisans לַבְּרִ ית הַבֵּט וְאַ ל ּתֵֽפֶ ן לַ ּיֵֽצֶ ר. La-b’rit habbeit v’al teifen la-yeitzer. use—stone, glass, or cloth. The poet ­reflects on the fragility of human existence ּכִי הִ ֵ ּנה ַּכּגַרְ זֶ ן ְ ּביַד הֶחָרָ ׁש, As iron in the hand of the blacksmith, who forges or withdraws it at will, so are we in Your hand, Support of the poor; and pleads that God use us .creatively, not destructively ּבִרְ צֹותֹו ִּד ֵ ּבק לָ אּור ּובִרְ צֹותֹו ּפֵרַ ׁש, ֵןּכ אֲ נַֽחְ נּו ְ ּביָדְ ָך ּתֹומֵ ך עָ נִי וָרָ ׁש, .Recall Your covenant; do not heed the accuser La-b’rit habbeit v’al teifen la-yeitzer. Recall your covenant Based on Psalm .לַבְּרִית הַבֵּ ט לַבְּרִ ית הַבֵּט וְאַ ל ּתֵֽפֶ ן לַ ּיֵֽצֶ ר. 74:20: “Look to the cov- As the helm in the hand of the sailor, who holds the course or abandons it enant! For the dark places of the land are full of the ּכִי הִ ֵ ּנה ּכַהֶֽגֶ ה ְ ּביַד הַ ַּמ ָ ּלח, .at will, so are we in Your hand, good and forgiving God ”.haunts of lawlessness ּבִרְ צֹותֹו אֹוחֵ ז ּובִרְ צֹותֹו ִׁש ַ ּלח, .Recall Your covenant; do not heed the accuser The . יֵ ֽ צֶ ר La-b’rit habbeit v’al teifen la-yeitzer. The accuser yeitzer) means) יֵ ֽ צֶ ר word ֵןּכ אֲ נַֽחְ נּו ְ ּביָדְָך אֵ ל טֹוב וְסַ ָ ּלח, impulse,” and the Rabbis“ לַבְּרִ ית הַבֵּט וְאַ ל ּתֵֽפֶ ן לַ ּיֵֽצֶ ר. As glass in the hand of the glazier, who shapes or melts it יֵ ֽ צֶ ר used it to refer to the yeitzer ha-ra), the “evil) הָ רַ ע ;at will, so are we in Your hand, pardoner of sin and trans­gression -impulse,” which leads hu ּכִי הִ ֵ ּנה ַּכ ְ ּזכּוכִ ית ְ ּביַד הַמְ זַ ֵ ּגג, .Recall Your covenant; do not heed the accuser La-b’rit habbeit v’al teifen la-yeitzer. man beings to sin. In bibli- ,cal and rabbinic mythology ּבִרְ צֹותֹו חֹוגֵ ג ּובִרְ צֹותֹו מְ מֹוגֵ ג, this impulse was depicted ֵןּכ אֲ נַֽחְ נּו ְ ּביָדְ ָך מֹוחֵ ל זָ דֹון וְ ֶֽ ׁשגֶ ג, As cloth in the hand of the draper, who drapes or twists it as one of the angels who had the duty of acting as לַבְּרִ ית הַבֵּט וְאַ ל ּתֵֽפֶ ן לַ ּיֵֽצֶ ר. ;at will, so are we in Your hand, righteous God Recall Your covenant; do not heed the accuser. prosecutor. In the Book of Job this angel, a member of ּכִי הִ ֵ ּנה ּכַיְרִ יעָ ה ְ ּביַד הָ רֹוקֵ ם, .La-b’rit habbeit v’al teifen la-yeitzer God’s court, is designated ha-satan). There is) הַ ּשָ ׂ טָ ן ּבִרְ צֹותֹו מְ יַ ֵ ּׁשר ּובִרְ צֹותֹו מְ עַ ֵ ּקם, As silver in the hand of the smelter, who alloys or refines it no notion of a “fallen” or rebellious” angel in Jewish“ ֵןּכ אֲ נַֽחְ נּו ְ ּביָדְָך אֵל קַ ּנ ֹא וְ נֹוקֵ ם, ,at will, so are we in Your hand, Healer of wounds .mythology לַבְּרִ ית הַבֵּט וְאַ ל ּתֵֽפֶ ן לַ ּיֵֽצֶ ר. .Recall Your covenant; do not heed the accuser La-b’rit habbeit v’al teifen la-yeitzer. ּכִי הִ ֵ ּנה ַּכּכֶֽסֶ ף ְ ּביַד הַ צֹּורֵ ף, ּבִרְ צֹותֹו מְסַ גְסֵ ג ּובִרְ צֹותֹו מְ צָרֵ ף, ֵןּכ אֲ נַֽחְ נּו ְ ּביָדְָך מַמְ צִ יא לְמָ זֹור ּתֶֽרֶ ף, לַבְּרִ ית הַבֵּט וְאַ ל ּתֵֽפֶ ן לַ ּיֵֽצֶ ר.

227 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 227 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Reflections from Psalms from psalms. From earliest times, the S’lih. ot הֹודִ יעֵֽ נִ י יהוה קִצִּ י, ּומִ ַ ּדת יָמַי מַ ה־הִ יא, liturgy for the evening אֵדְ עָה מֶה־חָדֵל אָֽ נִ י. —Tell me, God, my end—the measure of my days that I would know how fleeting my life is. included a series of biblical verses chosen for the way אַ ך־ּבְצֶֽלֶם יִתְהַ ֶּלך־אִ יׁש אַ ך־הֶֽבֶ ל יֶהֱמָ יּון, ,We walk about like empty shells they illustrate the themes of the day. Each cantor יִצְ ּבֹר וְ לֹא־יֵדַע מִ י־אֹסְפָ ם. ;all our efforts add up to little would select verses that וְעַ ּתָה מַ ה־ ִּק ִֽ ּויתִי אֲ דֹנָ י, ּתֹוחַ לְ ִֽ יּת לְָך הִ יא. ,we pile up ­possessions but don’t know how to account for our lives. often were connected only through the repetition of a מִ ׇ ּכל־ ְּפׁשָעַי הַצִּ ילֵֽנִי, חֶרְ ַ ּפת נָבָל אַ ל־ ְּתׂשִימֵֽ נִ י. What then should I hope for, God? key word. Congregations, ,familiar with the Bible יהוה חֲקַרְ ַֽ ּתנִי וַ ּתֵדָ ע. .Only that You save me from the consequences of my sin were able to repeat each אַ ָ הּת יָדַֽ עְ ָ ּת ׁשִבְ ִ ּתי וְ קּומִ י, ּבַֽנְ ָ ּתה לְרֵ עִי מֵרָ חֹוק. ;You observe my walking and lying down verse, or complete them, .following the cantor ּכִי אֵין מִ ָ ּלה ִ ּבלְ ׁשֹונִי, ןהֵ יהוה יָדַֽ עְ ָ ּת כֻ ָּלּה. .You are familiar with all my ways There is no word on my tongue but that You, O God, know it well. This meditation on creation, the meaning אָֽ נָה אֵ לֵ ך מֵ רּוחֶֽ ָך, וְאָֽ נָה מִ ָ ּפנֶֽיָך אֶ בְרָ ח. ?Where can I escape from Your spirit of our humanity, and לֹא־נִכְחַד עׇצְמִי מִ ֶֽ ּמ, אֲ ׁשֶר־עֻשֵּֽׂ יתִ י בַ ּסֵֽתֶ ר Where can I flee from Your presence? the consciousness of our finitude, combines verses רֻ ּקַֽמְ ִ ּתי ּבְתַחְ ִּתּיֹות אָֽרֶ ץ. ,I was never concealed from You .from Psalms 39 and 139 ּגׇלְמִי רָ אּועֵ ינֶֽיָך וְעַל־סִפְרְ ָך ֻּכּלָם יִ ּכָתֵֽ בּו, ,even as I was being shaped in hidden places knit together in the recesses of the earth. Make me an instrument הָ שַׁ ע of Your salvation יָמִ ים יֻצָּֽ רּו וְ לֹו אֶחָ ד ּבָהֶ ם. ;Your eyes saw my unformed limbs -Traditional com . מִ ּמֶ ֽ ִּ נ י mentators and modern ּכִי־אַ ָהּת קָ נִֽיתָ כִלְ יֹתָ י, ּתְסֻ ּכֵֽנִ י ּבְבֶֽטֶן אִ ִ ּמי. ;they were recorded in Your book scholars have argued over חׇקְרֵֽ נִי אֵ ל וְדַ ע לְבָבִ י, ּבְחׇ נֵֽנִי וְדַ ע ׂשַרְ עַ ָ ּפי. .fashioned over days, they all belonged to You It was You who created my innermost ability to feel; the meaning of this phrase. One possibility is that the ּורְאֵה אִם־דֶֽרֶ ך־עֹֽצֶ ב ִ ּבי, ּונְחֵֽנִ י ְּבּדֶֽרֶ ך עֹולָ ם. שִׁ עְ שֽׁ ּו עַ verb is related to ◁ ׁשִמְ עָה תְ פִ ּלָתִ י יהוה וְ ַ ׁשוְעָתִי הַאֲ זִֽינָה אֶ ל־ּדִמְ עָתִ י .You fashioned me in my mother’s womb Examine me now, God; (shishu.a), “that which is full of play and gives אַ ל־ּתֶחֱרַ ׁש ּכִי גֵר אָ נֹכִי עִ ָּמך, ָ ּתֹוׁשב ּכְכׇל־אֲ בֹותָ י. ,look into my heart delight.” The translation would be: “Delight in me הָ ׁשַע מִ ֶּֽמ ִיּנ וְאַ בְ לִֽיגָ ה, ּבְטֶֽרֶם אֵ לֵ ך וְאֵ ינֶֽ ִ ּני. .probe me, and know my secrets If You see within me cause for sadness, guide me toward eternal truths. and I would recover, before Hear my prayer, O God, give ear to my cry; I die and am no more.” Others have un- ,ישׁ ע derstood it to come from the root do not disregard my tears; meaning “victory” or “salvation.” like all my forebears I am a wanderer, a guest in Your house. Make me an instrument of Your salvation that I might be redeemed, before I go away and am no more.

228 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 228 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. כִ ּ ּסֵ א Throne of mercy אֵל, מֶֽ לֶ ְך י ֵ ֹוׁשב עַ ל ִּכּסֵא רַחֲמִ ים, Finding Forgiveness The Thirteen Attributes Mythically, God is .רַחֲמִ ים ,Rabba the son of Hani­ God, Sovereign who sits on a throne of mercy :said to have two thrones מִתְ נַהֵ ג ּבַחֲסִ ידּות, מֹוחֵל עֲ נֹות עַ ּמֹו, nah the Elder said in the name of Rav: if one sins acting with unbounded grace, the seat of judgment and the seat of mercy. On Rosh מַ עֲבִ יר רִ אׁשֹון רִ אׁשֹון, ,and is embarrassed by forgiving the sins of Your people, one by one Hashanah, God sits in מַרְ ּבֶה מְחִ ילָה לְחַטָּאִ ים, ּוסְ לִיחָ ה לְ פֹוׁשְעִ ים, ,what was done, all one’s as each comes before You sins are forgiven. judgment; on Yom Kippur, God moves to the throne ע ֶ ֹוׂשה צְדָ קֹות עִ ם ׇ ּכל־ ָּב ָ ׂשר וָרֽ ּוחַ , א כְרָ עָתָ ם ִ ּתגְ מֹול. ,Babylonian Talmud, generously forgiving sinners and pardoning transgressors— Berakhot of mercy. ◁ אֵ ל, הֹורֵֽ יתָ לָֽ נּו לֹומַ ר ְ ׁש ֺלׁש עֶ ׂשְרֵ ה, :acting charitably with every living thing אֵ ל do not repay them for their misdeeds. God, You taught us The biblical verse .הוֹרֵ ֽיתָ לָ ֽנוּ זְכׇר־לָֽ נּו הַ ּיֹום ּבְרִ ית ְ ׁש ֺלׁש עֶ ׂשְרֵ ה, is ambiguous as to whether ְ ּכמֹו ֶ ׁשהֹודַֽ עְ ָ ּת לֶעָ נָו מִ ּקֶֽדֶ ם, God, You taught us how to recite the thirteen attributes of Your name; it was Moses or God who -recited the Thirteen At ְ ּכמֹו ֶׁש ָ ּכתּוב: וַ ּיֵֽרֶ ד יהוה ּבֶעָ נָן, וַ ּיִתְ יַצֵּב עִ ּמֹו ָ ׁשם, remember the promise implied in these thirteen attributes, tributes of God. Rabbi Yoh.anan describes God as וַ ּיִקְרָ א בְ ֵ ׁשם יהוה. ,which You first revealed to Moses, the humble one as it is written: God descended in a cloud wearing a tallit like a cantor and showing Moses how וַ ּיַעֲ בֹר יהוה עַ ל־ ָ ּפנָיו וַ ּיִקְרָ א: and stood beside him, to pray. God said to Moses: and he called the name ADONAI. “Whenever Israel sins, they should recite this passage יהוה יהוה, אֵל רַ חּום וְחַ נּּון, אֶֽרְֶך אַ פַּֽיִם, וְרַב־חֶֽסֶ ד ”.and I will forgive them וֶאֱמֶ ת. נֹצֵר דחֶֽסֶ לָאֲ לָפִ ים, נֹשֵׂא עָן וָפֶֽ ַ ׁשע וְחַטָּאָ ה, :And ADONAI passed before him and called ADONAI, ADONAI, God, merciful and compassionate, And then God spoke the -words of the Thirteen Attri וְנַקֵּ ה. patient, abounding in love and faithfulness, assuring love for butes (Babylonian Talmud, thousands of generations, forgiving iniquity, transgression, Rosh Hashanah 17b). וְסָ לַחְ ָֽ ּתלַעֲ נֵֽנּו ּולְחַטָּאתֵֽ נּו ּונְחַ לְ ָֽ ּתנּו. .and sin, and granting pardon Va-ya·avor Adonai al panav va-yikra: Some customarily strike their heart when asking God to forgive and pardon: Adonai, Adonai, El rah.um v’h. annun, erekh appayim v’rav h.esed סְ לַח לָֽ נּו אָ בִֽ ינּו ִיּכ חָטָֽ אנּו, ve-emet. Notzeir h. esed la-alafim, nosei avon va-fesha v’h. atta.ah למְחַ לָֽנּו מַ לְ ּכֵֽנּו ּכִי פָ ׁשָֽעְ נּו, .v’nakkeih ּכִי־אַ ּתָה אֲ דֹנָ י טֹוב וְסַ ָ ּלח .Forgive our transgressions and our sins; claim us for Your own וְרַב־חֶֽסֶ ד לְכׇ ל־קֹורְאֶֽ יָך. .V’salah.ta la-avoneinu u-l’h.attateinu u-n’h.altanu Some customarily strike their heart when asking God to forgive and pardon: Forgive us, our creator, for we have sinned; pardon us, our sovereign, for we have transgressed— for You, ADONAI, are kind and forgiving; You act generously to all who call on You. S’lah. lanu avinu ki h.atanu, m’h.al lanu malkeinu ki fashanu, ki atah Adonai tov v’sallah. v’rav h.esed l’khol kor’ekha.

229 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 229 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved.

28 ערבית ליום כיפור · סליחות This piyyut .בָּ ּרו ְך אֱ לֹהֵי עֶ לְיוֹן .Third Cycle of S’lih. ot Prayers: Yearning for God Some congregations repeat each verse after the leader recites it Some congregations repeat each verse after the leader recites it. is recited in the Italian rite .for Kol Nidrei evening בָּ רּוְך אֱ להֵ י עֶ לְ יֹון מֵ רֹאׁש אַחֲרִ ית חֹוזֶ ה It has been ascribed to ׁשֹומֵֽעַ אֵל אֶ בְ יֹון וֶעֱ נּותֹו לֹא תִ בְ זֶ ה .To You we pray, above us all, beyond all time and space Understand us—mortal beings, poor in spirit, weak of flesh— Benjamin ben Abraham min ­Ha-anavim, who lived מְ כַ ֵ ּפר ׇ ּכל־ ִ ׁשגְ יֹו ְ ּביֹום הֶעָ ׂשֹור הַ ֶ ּזה for You turn toward the humble, the broken, the weak. in Italy in the 13th century. The liturgy of Yom Kippur מָחָ ר יַעֲשֶׂה יהוה אֶת־הַדָּ בָר הַ ֶ ּזה. .Forgive us on this special day Surely You will do so tomorrow. is filled with memories of the pageantry of the day נַפְ ִ יׁש לְ ָך עֹורֶֽ גֶ ת ּכְאַ ָ ּיל עַל אֲ פִיקִ ים .Mah. ar ya·aseh Adonai et ha-davar ha-zeh when the Temple stood ּומִ ּיֹום ִ ּדין חֹורֶֽ גֶ ת ּבְעַד מַ עֲ ׂשֶֽיהָ רֵיקִ ים My soul yearns for You, though I am afraid of Your judgment. in Jerusalem and the High Priest entered the Holy ּבְאֵין חַטָּ את נֹו הֶֽ גֶת וְ לֹא עֹולֹות מַ צְ ִ ּדיקִ ים Our ritual is imperfect, of Holies to pray for the -people Israel. By entwin לְבַ ד ְ ּבָך רֹוגֶֽגֶת קְדֻ ַ ּׁשת ׁשִמְ ָך לְהָקִ ים ,we can no longer follow the prescribed form ing our own practice with ּתִרְ צֶֽינָ ה ּכְאִ יׁש לִפְ נֵי הַ ַּכּפֹֽרֶ ת יַ ֶ ּזה. yet we depend on You. memories of the biblical drama, the poet hopes מָחָ ר יַעֲשֶׂה יהוה אֶת־הַדָּ בָר הַ ֶ ּזה. .Turn to us as if we were High Priests standing before Your Ark Surely You will do so tomorrow. we can achieve a sense of purity that our ancestors י םֹו נִקְרֵֽאתִ י לָ בֹא ַּבִ ּדין עִם הַ ֶֽ ּמלֶ ך .Mah. ar ya·aseh Adonai et ha-davar ha-zeh experienced through the .Temple ritual לְבָבִ י ּכָלֶ ה ּבְחֻ ּבֹו ּכְטַל מַ ְׁש ִ ּכים הֹולֵ ך My heart is caught in the web it has spun, surely you will do so א יֹועִ יל ִ ּבזְהָ בֹו וְא דַ ּלּות וָ הֶֽ לֶ ך .and I am conscious of how short my life is מָחָ ר יַעֲשֶ ׂה יהוה tomorrow This chorus .אֶת־הַדָ ּ בָר הַ זֶּה לְבַעֲ בּור ְ ּכבֹודְ ָך ׁשֹובְ בּו ּבְאַרְ צֹות חַ ִ ּיים לְהַ ֵּלך ;We depart like dew that may shine for a morning ,is based on Exodus 9:5 ּולְמַ עַ נְָך סְ לַח נָא לַעֲן הָעָם הַ ֶ ּזה. .not saved by its lowly state, it quickly fades On this day when we are summoned before the judge of all, Moses’ warning to Pharaoh that God will surely bring מָחָ ר יַעֲשֶׂה יהוה אֶת־הַדָּ בָר הַ ֶ ּזה. turn to us for Your honor’s sake; allow us to walk in the land of the living. a pestilence on Egypt—but that the Israelites will not מַ לְ ּכִי אֱ להִ ים צַ ּוֵה יְ ׁשּועֹות יַעֲ קֹב וְקָרֵ ב .Forgive the sins of Your people be harmed. ּורְ צֵ ה ַ ּתעֲ נִ ית ָ וֶהּד מֵ בעֶֽרֶ עַד עֶֽרֶ ב .Surely You will do so tomorrow Mah. ar ya·aseh Adonai et ha-davar ha-zeh. THE RIGHTEOUS TEACHER During the . מֽ וֹ רֶ ה צֶ ֽ דֶ ק וְגִ ׁשְמֵ י נְדָ בֹות רַ ּוֶה צִמְ אֹונֹו וְטַל עֶֽרֶ ב My sovereign, redeem the children of Jacob Second Temple period, this .phrase was widely used צּור יִ ׂשְרָאֵל מִ קְ וֶה מֵחֵטְ א לְטַהֲרִ י ּתֶֽרֶ ב and accept our fasting from one evening to the next. .Here it refers to Moses עׇ ּזִי וְזִמְרַ ת יָ ּה הִ ּנֵה אֱ להֵֽ ינּו זֶ ה Rain down on us the redemption we have prayed for, מָחָ ר יַעֲשֶׂה יהוה אֶת־הַדָּ בָר הַ ֶ ּזה. .and quench our thirst . נַ ּקֵה חֶטְאִ י קֹורֵ א ּבְבֵ ית מִ קְ ַּדׁש הַ ּקֹֽדֶ ׁש ,Tzur Yisra el, Stronghold of Israel, bathe me in Your purifying waters and purify me as I sing to You: Surely this is our God! ְ ּבמֹורֶֽ ָך לֵבָ ב יָרֵ א ׂשְאֵת חַ טֹּאתָ יו ּגֶֽדֶ ׁש .Surely You will do so tomorrow אִ ם ְ ּביִרְאָ ה יִ ּב אָרֵ לֵב חָדָֽ ׁש לְהִתְחַ ֵּדׁש .Mah. ar ya·aseh Adonai et ha-davar ha-zeh ּכַאֲ ֶ ׁשר ּבִשֵּׂר מֽ ֹו הרֶ צֶֽדֶ ק ּבְמִ ְׁש ָ ּפט קֹֽדֶ ׁש Wipe away my sins as I call to You, filled with awe, in Your holy sanctuary. ּבֶעָ ׂשֹור לַ חֹֽדֶ ׁש הַ ּׁשְבִיעִי הַ ֶ ּזה. ,Form me anew, granting me a heart freshly born מָחָ ר יַעֲשֶׂה יהוה אֶת־הַדָּ בָר הַ ֶ ּזה. as the righteous teacher f­oretold in Your holy law regarding this special day. Surely You will do so tomorrow. Mah. ar ya·aseh Adonai et ha-davar ha-zeh.

230 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 230 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Your Kindness Accompanied Me: A PIYYUT from nothing, you הַ שָּׂ ם לְיֵשׁ אַ ֽיִן formed me טֶֽרֶם הֱ יֹותִי חַסְ ְ ָךּד בָאַֽ נִ י, Solomon ibn .וְהִמְ צִיאַ ֽנִי הַשָּׂ ם לְיֵ ׁש אַֽ יִן וְהִמְ צִ יאַֽ נִ י. .Even before I came to be, Your kindness accompanied me For from nothing, You formed me. Gabirol (1020–1057) was -among the most impor מִ י הּוא אֲ ׁשֶר רִ ֵ ּקם ְ ּתמּונָתִ י? ?Who was it who fashioned me? Spun the clay tant of the Spanish-Jewish poets and the originator ּומִ י עׇצְמִ י ְ ּבכּור יָצַק וְהִקְ ּפִאַֽ נִ י? ?Fired the kiln? Hardened me of many of this poetry’s מִ י הּוא אֲ ֶ ׁשר נָפַ ח נְ ׁשָמָ ה בִ י? ?Who breathed life into me Opened the belly of the deep? Pulled me out? genres. In this poem, he sees the pure soul—that ּומִ י ּבֶֽטֶ ן ְ ׁשאֹול ּפָתַ ח וְ הֹוצִ יאַֽ נִ י? Who guided me from childhood to today? part of the human which is constituted by the image of ימִ נִהֲ גַֽנִי מִ ְ ּנעּורַ י עַד הֲ לם? ?Gave me understanding? Filled me with wonder God—as the instrument of מִ י לִ ּמְדַֽ נִי בִין וְהִפְ לִ יאַֽ נִ י? ,Though I am but clay in Your hands redemption. However we may have sinned, there is אׇמְ נָם אֲ נִ י חֹֽמֶ ר ּב בְקֶֽרֶ יָדְ ָך, .was it not You who made me? Truly, You, not me some aspect of who we are אַ ָ ּתה עֲ ִ ׂשיתַֽ נִי, אֱמֶ ת, לֹא אָֽ נִ י. Yet, I confess my sins, and I do not say that I was fooled by another, who beguiled me. that is a reflection of the Divine. Allowing ourselves אֹודֶ ה עֲ לֵי פִ ׁשְעִי וְ א ראֹמַ לְ ָך Why would I try to hide my sin from You? to feel God’s presence within can be the source ּכִי הֶעֱרִ ים נָחָ ׁש וְהִ ִ ּׁשיאַֽ נִ י. .For even before I came to be, Your kindness accompanied me Terem heyoti, h. asd’kha va·ani. of our overcoming despair .at our own imperfection אֵ יכָה אֲ כַחֵד מִ ּמְָך חֶטְאִ י? Ibn Gabirol believes that as הֲ א טֶֽרֶם הֱ יֹו תִיחַסְדְּ ָך בָאַֽ נִ י! much as we have sinned, the Divine is always ­­present the world is full of your glory: A Piyyut within us. ADONAI, where shall I find You? ADONAI, where shall I ָ . ּיָה אָ ֽנָא אֶמְ צָאֲ ך find You יָ ּה אָֽ נָא אֶמְ צָאֲ ָך .High and hidden is Your place Yehudah Halevi (1075–1141) is perhaps the most famous מְ קֹומְ ָך נַעֲלֶה וְנֶעְ לָ ם ?And where shall I not find You of the Spanish poets. Like וְאָֽ אנָ לֹא אֶמְ צָאֲ ָך .The world is full of Your glory Ibn Gabirol, he excelled not only in poetry but in ְ ּכבֹודְָך מָ לֵ א עֹולָ ם ,I sought Your closeness I called to You with all my heart, philosophy, as well. His religious poetry frequently ּדָרַֽ ְׁש ִיּת קִרְ בָתְ ָך And going out to meet You expresses intense yearning and love. This yearning was ּבְכׇל־לִ ִי ּבקְרָאתִֽ יָך .I found You coming toward me also manifested in his per- sonal life—it impelled him ּו יבְצֵאתִ לִקְרָאתְ ָך Yah, ana emtza∙akha to leave Spain and journey לִקְרָאתִי מְ צָאתִֽ יָך m’kom’kha na∙aleh v’ne∙lam v’ana lo emtza∙akha to the Land of Israel, where k’vod’kha malei olam he died. This fragment of a longer poem is a beautiful Darashti kirvat'kha expression of the encoun- b’khol libbi k’ra∙tikha ter with God as a mutual u-v’tzeiti li-k’rat’kha meeting. li-k’rati m’tzatikha.

231 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 231 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. .רִאשׁ וֹן רִאשׁ וֹן One by one אֵל, מֶֽ לֶ ְך יֹוׁשֵב עַ ל ִּכּסֵא רַחֲמִ ים, מִתְ נַהֵ ג ּבַחֲסִ ידּות, The Thirteen Attributes The Thirteen Attributes The liturgy for Yom God, Sovereign who sits on a throne of mercy, acting with According to the Babylo- nian Talmud, God counts מֹוחֵל עֲ נֹות עַ ּמֹו, מַ עֲבִ יר רִ אׁשֹון רִ אׁשֹון, מַרְ ּבֶה מְחִ ילָ ה Kippur is filled with the image of God’s mercy unbounded grace, forgiving the sins of Your people, one by one, only one sin at a time, for if the totality of our sins were לְחַטָּאִ ים, ּוסְ לִיחָ ה לְ פֹוׁשְעִ ים, ע ֶ ֹוׂשה צְדָ קֹות עִ ם ׇ ּכל־ -and love overcoming as each comes before You, generously forgiving sinners and par harsh judgment. The doning transgressors, acting charitably with every living thing: counted altogether, we ;might be judged negatively ָּב ָ ׂשר וָרֽ ּוחַ , א כְרָ עָתָ ם ִ ּתגְ מֹול. Rabbis taught that human do not repay them for their misdeeds. -each sin is forgiven indi ◁ אֵ ל, הֹורֵֽ יתָ לָֽ נּו לֹומַ ר ְ ׁש ֺלׁש עֶ ׂשְרֵ ה, זְכׇר־לָֽ נּו הַ ּיֹום behavior should imitate God. Our admission of God, You taught us how to recite the Thirteen Attributes of vidually (Rosh Hashanah .(17a ּבְרִ ית ְׁשֹלשׁ עֶ ׂשְרֵ ה, ְ ּכמֹו ֶ ׁשהֹודַֽ עְ ָ ּת לֶעָ נָו מִ ּקֶֽדֶ ם, ְ ּכמֹו our inadequacy to stand Your name; remember the promise implied in these Thirteen Listen to our prayers ֶׁש ָ ּכתּוב: וַ ּיֵֽרֶ ד יהוה ּבֶעָ נָן, וַ ּיִתְ יַצֵּב עִ ּמֹו ָ ׁשם, ,up to absolute standards Attributes, which You first revealed to Moses, the humble one The .הַאֲ זִֽינָה יהוה ּתְ פִ ּלָתֵ ּֽנו of judgment and our וַ ּיִקְרָ א בְ ֵ ׁשם יהוה. ,expectation of God’s for­ as it is written: God descended in a cloud and stood beside him and he called the name ADONAI: words come from Psalm giveness teach us about 86:6, though the liturgist -has changed the first per וַ ּיַעֲ בֹר יהוה עַ ל־ ָ ּפנָיו וַ ּיִקְרָ א: :the kindness we need in And ADONAI passed before him and called approaching others. ADONAI, ADONAI, God, merciful and compassionate, pa- son singular “my” to the ”.first personal plural “our יהוה יהוה, אֵל רַ חּום וְחַ נּּון, אֶֽרְֶך אַ פַּֽיִם, וְרַב־חֶֽסֶ ד tient, abounding in love and faithfulness, assuring love for I Forgive as You Asked The same change is made .in the next two verses וֶאֱמֶ ת. נֹצֵר דחֶֽסֶ לָאֲ לָפִ ים, נֹשֵׂא עָן וָפֶֽ ַ ׁשע וְחַטָּאָ ה, ,The S’lih.ot section ends thousands of generations, forgiving iniquity, transgression with God’s response Our Sovereign, our God וְנַקֵּ ה. .and sin, and granting pardon to Moses, announcing Adonai, Adonai, El rah.um v’h. annun, erekh appayim v’rav h.esed .Psalm 5:3 .מַ לְכֵּ ּֽנו וֵ אלֹהֵ ּֽינו ­forgiveness. Jewish tradi ve-emet. Notzeir h. esed la-alafim, nosei avon va-fesha v’h. atta.ah ּתְ הִ י May Your ear hear וְסָ לַחְ ָ ּתלַעֲ נֵֽנּו ּולְחַטָּאתֵֽ נּו ּונְחַ לְ ָֽ ּתנּו. tion wants us to hear the v’nakkeih. Nehemiah .נָא אָ ָזְנְך קַשֶּׁ ֽבֶ ת echo of these words as we recite the confession; for­ Forgive our transgressions and our sins; claim us for Your own. Some customarily strike their heart when asking God to forgive and pardon: 1:6. giveness, while assured, is In Your heavenly abode סְ לַח לָֽ נּו אָ בִֽ ינּו ִיּכ חָטָֽ אנּו, למְחַ לָֽ נּו מַ לְ ּכֵֽנּו ּכִי פָ ׁשָֽעְ נּו, :dependent on our asking. Some customarily strike their heart when asking God to forgive and pardon Kings 1 .וְשָׁ ּמַעְתָ ֽ מִן ׁ ּהַשָמַ ֽיִם Forgive us, our creator, for we have sinned; pardon us, our .50–8:49 ּכִי אַ ּתָה אֲ דֹנָ י טֹוב וְסַ ּלָח, וְרַ ב־חֶֽסֶ ד לְכׇ ל־קֹורְאֶֽ יָך. sovereign, for we have transgressed—for You, ADONAI, are kind and forgiving; You act .כְּ רַחֵם אָ ב As a parent ,Psalm 103:13 has “May You הַאֲ זִֽינָ ה יהוה ְ ּתפִ ּלָתֵֽ נּו, וְהַקְ ִֽ ׁשיבָ ה ְ ּבקֹול ּתַחֲ נּונֹותֵֽ ינּו. .generously to all who call on You God look kindly on your הַקְ ִֽ ׁשיבָ ה לְ קֹול ַ ׁשוְעֵֽ נּו, מַ לְ ּכֵֽנּו וֵ אלהֵֽ ינּו, ּכִי־אֵ לֶֽיָך נִתְ ַּפ ָ ּלל. ,S’lah. lanu avinu ki h.atanu, m’h.al lanu malkeinu ki fashanu ki atah Adonai tov v’sallah., v’rav h.esed l’khol kor’ekha. faithful ones.” The liturgist did not presume that we ּת יְהִ נָא אׇ זְנְָך־קַ ּׁש ֶֽבֶתוְעֵ ינֶֽ יָך ְ ּפתּוחֹות אֶ ל־ ְ ּתפִ ַת ּלעֲבָדֶֽ יָך Listen to our prayers, God, hear our pleading, our sorrow-filled voices. are all faithful, but we can still pray that God should עַ ְ ּמָך יִ ׂשְרָאֵ ל. וְ ׁשָמַ עְ ָּֽת מִן הַ ּׁשָמַֽ יִם, מִ ְ ּמכֹון ׁשִבְ ּתְָך, אֶ ת־ .Our sovereign, our God, it is to You we pray .turn toward each of us ְ ּתפִ ּלָתָ ם וְאֶ ת־ּתְחִ ּנֹותֵיהֶ ם, וְעָ ִֽ ׂשיתָ מִ ְׁשּפָטָ ם. וְסָ לַחְ ָֽ ּת .May Your ear hear, and Your eyes open to the prayers of Your servants, the people Israel Salvation is adonai’s לְעַ ּמְָך אֲ ׁשֶר חָטְ אּו־לָ ך. .In Your heavenly abode, may You hear their pleas and prayers, and respond to what they ask .לַיהוה הַ יְשׁ ּועָ ה May You forgive Your people who have sinned against You. alone .Psalm 3:9 ּכְרַחֵם אָ ב עַ ל־ ָ ּבנִ ים, ֵ ּכן ּת םְרַחֵ יהוה עָ לֵֽינּו. .As a parent looks kindly on a child, may You, God, look kindly on us יהוה ADONAI Tz’va.ot לַ יהוה הַ יְ ׁשּועָה, עַל־עַ ְָך ּמבִרְ כָתֶֽ ָך ֶֽ ּסלָ ה. .Salvation is ADONAI’s alone—pour blessings on Your people forever .Psalm 46:8 .צְבָ אוֹת .Adonai Tz’va·ot is with us, our support, the God of Jacob, forever אַ שְׁ רֵ י Blessed is the one יהוה צְבָ אֹות עִ ָֽ ּמנּו, מִ ְׂשּגָב־לָֽ נּו אֱ ל יהֵ יַעֲ קֹב, סֶֽ לָ ה. .Blessed is the one who trusts in You, Adonai Tz’va·ot Psalm 84:13. God . אָ דָ ם יהוה צְבָ אֹות, אַ ׁשְרֵי אָדָ ם ּבֹטֵֽ חַ ָּבך. ADONAI, save us! Surely the Sovereign One will respond to us on the day we call out. moves to the throne of .mercy יהוה הֹוׁשִֽיעָה, הַ ֶֽ ּמלֶ ך יַעֲ נֵֽנּו בְ יֹום־קׇרְ אֵֽ נּו. -As befits Your abundant love, please forgive this people’s sin, just as You have always for“ given this people from the time of the Exodus from Egypt until now.” When Moses recited יהוה ADONAI save us .Psalm 20:10 .הוֹשִֽׁ יעָ ה ◁ סְ לַח־נָא לַעֲן הָעָם הַ ֶ ּזה ְ ּכגֹֽדֶל חַסְ ֶֽ ּדָך, וְכַאֲ ֶ ׁשר :this prayer it is recorded ADONAI said, “I forgive, as you asked.” Numbers . סְ ַ ל ח Forgive נָ ׂשָֽאתָ ה לָעָם הַ ּזֶה מִ ּמִצְרַֽ יִם וְעַד־הֵֽ ּנָה. וְ ָ ׁשם נֶאֱמַ ר: .20–14:19 וַ ּי ֹאמֶר יהוה סָ לַֽחְ ִ ּתי ִדְ ּכבָרֶֽ ָך. .Va-yomer Adonai: salah.ti ki-d’varekha

232 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 232 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. concluding biblical ַּכ ֵרּפ חֲטָאֵֽ ינּו ַּבּיֹום הַ ֶהּז וְטַהֲרֵֽ נּו, ּכְמָ ה ֶׁש ָ ּכתּוב: ּכִי בַ ּיֹום On Your Wings: Concluding Biblical Verses ¶ Biblical Images verses. Just as the S’lih.ot -began with a series of bibli הַ ּזֶה יְכַ ּפֵר עֲ לֵ יכֶם לְטַהֵר אֶתְ כֶם, מִ ּכֹל חַ טֹּאתֵ יכֶם לִפְ נֵ י יהוה Grant atonement and purify us this day, as it is written in the As an owl in the desert cal verses, it now moves ּתִטְהָֽ רּו. הֲבִ יאֵֽ נּו אֶל־הַר קׇדְ ֶֽ ׁשָך, וְ ַׂש ְ ּמחֵֽ נּו ּבְבֵ ית תְ פִ ּלָתֶֽ ָך, ּכְמָ ה Torah, “For on this day, atonement shall be made for you to­ screams in the night, so ­purify you from all your transgressions; in the presence of to its conclusion with a ,similar series. Likewise ֶׁש ָ ּכתּוב: ּכִי בֵ יתִ י ֵ ּבית־ ְ ּתפִ ּלָה יִ ּקָרֵ א לְכׇל־הָעַ ִ ּמים. I want to be heard, my God. Adonai you shall be pure.” Bring us to Your holy mountain and just as the evening service As a thrush cries as make us joyful in Your house of prayer, as Isaiah prophesied, We rise as the ark is opened. After the leader recites each verse, we repeat it. began by permitting sin- danger nears its nest, “For My house shall be called a house of prayer for all people.” ners to pray along with the righteous, it now climaxes ׁשְמַ ע קֹולֵֽנּו, יהוה אֱ להֵֽ ינּו, חּוס וְרַחֵם עָ לֵֽינּו, so we plead that You attend us. Culmination of S’lih.ot: Hear Our Voice with the announcement, וְקַ בֵּל בְּרַחֲמִ ים ּובְרָ צֹון אֶ ת־ ְ ּתפִ ּלָתֵֽ נּו. The eagle circles round We rise as the ark is opened. After the leader recites each verse, we repeat it. “My house shall be called and round, higher and a house of prayer for all people.” The quotations הֲ ִ ׁשיבֵֽ נּו יהוה אֵ לֶֽיָך וְנָ ֽׁשּובָה, חַדֵּ ׁש יָמֵֽ ינּו ּכְקֶֽדֶ ם. higher, to protect its Hear our voice, ADONAI our God, be kind, and have compassion young; carry us on for us. Willingly and lovingly accept our prayer. are from Leviticus 16:30 .and Isaiah 56:7 אַ ל־ ַּת ְ ׁשלִיכֵֽנּו מִ ְפָ ּלנֶֽיָך, וְרֽ ּוחַ קׇדְ ׁשְָך אַ ל־ּתִקַּח מִמֶּֽ נּו. eagle’s wings and guard us from danger. Turn us toward You, ADONAI, and we will return to You; שְׁ מַ ע Hear our voice אַ ל־ ַּת ְ ׁשלִיכֵֽנּו לְעֵ ת זִקְ נָ ה, ּכִכְ לֹות ּכֹחֵֽ נּו אַ ל־ ַ ּתעַ זְבֵֽ נּו. .A dove hovers constantly make our days seem fresh, as they once were Sh’ma Koleinu is a . ּקוֹלֵֽנו ;over its young, never Do not cast us away from You supplication that seeks to tiring of its task, so take not Your holy presence from us. Said quietly: penetrate the silence that אַ ל־ ַ ּתעַ זְבֵֽ נּו, יהוה אֱ להֵֽ ינּו, אַ ל־ּתִרְחַק מִ ֶּֽמּנּו. let me be nestled in Your care. Do not cast us away as we grow old; surrounds us, to evoke God’s response, and to עֲ ׂשֵה־עִ ָֽ ּמנּו אֹות לְ טֹובָה, וְיִרְ אּו ׂשֹונְאֵֽ ינּו וְיֵ בֹׁשּו, .Spread Your wings, carry do not desert us as our energy wanes draw God into our prayer. ּכִי־אַ ָ ּתה יהוה עֲ זַרְ ָֽ ּתנּו וְנִחַמְ ָֽ ּתנּו. ,me, watch over me. Sh’ma koleinu, Adonai eloheinu, h. us v’rah. eim aleinu Bring me to Your holy “Hear our voice” may be among the most poignant אֲמָ רֵֽ ינּו הַאֲ זִֽינָ ה יהוה, ּבִֽינָה הֲ גִ יגֵֽנּו. .house on eagle’s wings. v’kabbeil b’rah. amim u-v’ratzon et t’fillateinu .words spoken in prayer יִהְ יּו לְרָ צֹון אִמְרֵ י־פִֽ ינּו וְהֶ גְ יֹון לִ ֵֽ ּבנּו לְפָ נֶֽ יָך, יהוה צּורֵֽ נ ּווְ גֹאֲ לֵֽנּו. .Edward Feld Hashiveinu Adonai eilekha v’nashuvah, h. addeish yameinu k’kedem— Al tashlikheinu mi-l’fanekha, v’ru·ah. kodsh’kha al tikkah. mimmennu. This prayer’s first sentence is from the concluding ּכִי־לְ ָך יהוה הֹוחָֽ לְ נּו, אַ ּתָה תַ עֲ נֶה, אֲ דֹנָי אֱ להֵֽ ינּו. .Al tashlikheinu l’eit ziknah, ki-kh’lot koh. einu al ta.azveinu The ark is closed. prayer of personal petition Said quietly: in the daily Amidah. (In Jewish liturgy, a general אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, Do not abandon us, ADONAI our God, do not distance Yourself plea that God hear our אַ ל ַ ּתעַ זְבֵֽ נּו וְאַ ל ּתִטְּ ֵֽ ׁשנּו, .from us prayer typically precedes or follows a set of specific וְאַ ל ַ ּתכְלִימֵֽ נּו וְאַ ל ָ ּתפֵ ר ּבְרִ יתְָך אִ ָֽ ּתנּו. Give us a signal of hope, so that our enemies will understand requests.) It then quotes קָרְ בֵֽ נּו לְ תֹורָתֶֽ ָך, לַ ְ ּמדֵֽ נּו מִ צְתֶֽ יָך, הֹורֵֽ נּו דְרָ כֶֽ יָך, .and hesitate, knowing that You have been our help and comfort Lamentations 5:21; Psalms הַ ט לִ ֵֽ ּבנּו לְיִרְאָה אֶ ת־ׁשְמֶֽ ָך, ּומֹול אֶ ת־לְבָ בֵֽ נּו לְאַהֲבָתֶֽ ָך, .Hear our words, ADONAI, and consider our innermost thoughts May the words of our mouths and the meditations of our 51:13; 71:9; 38:22; 86:17; 19:15; .38:16 ;5:2 וְנָ ׁשּוב אֵ לֶֽ יָך ּבֶאֱמֶ ת ּובְ לֵ ב ָ ׁשלֵ ם. ◁ ּולְמַֽ עַ ן ׁשִמְָך הַ ָ ּגדֹול hearts be acceptable to You, ADONAI, our rock and redeemer. The Babylonian Talmud records an argument as to ּת לִמְחַ וְתִסְ לַח לַעֲ נֵֽנּו, ַּכ ָ ּכתּוב ּבְדִ בְרֵי קׇדְ ֶֽ ׁשָך: .It is for You we wait; surely You will respond, ADONAI our God whether personal prayers לְמַֽ עַ ן־ׁשִמְ ָך יהוה, וְסָ לַחְ ָֽ ּת לַעֲ נִ י ּכִי רַ ב־הּוא. .The ark is closed should be recited in the Our God and God of our ancestors, do not abandon us, do not plural (Berakhot 29b–30a). forsake us, do not shame us, do not annul Your covenant with us. When most Jewish liturgy quotes biblical verses that were phrased in the first person singular, it recasts them Draw us close to Your Torah, teach us Your mitzvot, show us Your as plural. (The authors of the prayerbook felt free to emend the Bible’s wording in this way.) Some scholars believe that this liturgical transformation took place around the turn of the first millennium. In this view, all ways. Open our hearts to revere Your name, circumcise­ our hearts prayers of confession were originally phrased in the first person singular: “my” sin rather than “our” sin. The to love You; then, we will turn to You, faithfully, with a perfect triumph of the communal over the individual is the contribution of the Middle Ages. Thus only the last verse heart. And as befits Your own great name, pardon and forgive on this page, Psalm 25:11, is left in the singular, as if each of us must finally confront our own sinfulness. Some our sins, as the psalmist wrote: “For the sake of Your own name, editions of the mah.zor change even that verse to the plural. This verse is only whispered, for we do not want to assert out loud even the . אַ ל־ תַּ עַ זְבֵ ֽנוּ forgive my sin, though it be great.” DO NOT ABANDON US possibility of abandonment. The whispering then extends to what follows—personal prayers that our plea V’salah. ta la-avoni ki rav hu. may be heard.

233 ערבית ליום כיפור · סליחות yom kippur · evening service · prayers of forgiveness 233 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. כִ ּ י Our God and God of our ancestors, forgive us, pardon us, grant us We are Your people ָ אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, An early medieval .אָ ּֽנו ּעַמֶ ֽך .atonement poem, which expands סְ לַח לָֽ נּו, למְחַ לָֽ נּו, ַּכ ֶ ּפר־לָֽ נּו. For— on the verse from Song of Songs: “I am for my ִ ּכי ; and You are our God We are Your people, beloved and my beloved is mine” (2:16). It completes אָֽ נּו עַ ֶֽ ּמָך ְ ו אַ ָ ּתה אֱ להֵֽ ינּו, . and You are our parent we are Your children the S’lih.ot/Forgiveness אָֽ נּו בַָ נֶֽ יָך ְ ו אַ ָ ּתה אָ בִֽ ינּו. ; and You are our master We are Your servants, we are Your congregation, and You are our portion. section and forms the -transition to the confes אָֽ נ ּועֲבָדֶֽ יָך ְ ו אַ ָ ּתה אֲ דֹונֵֽנּו, We are Your heritage, and You are our destiny; sion. Here we end in joyous -song, then move to a medi אָֽ נּו קְהָ לֶֽ ָך ְ ו אַ ָ ּתה חֶ לְקֵֽ נּו. . and You are our shepherd we are Your flock, tative melody, as we begin אָֽ נּו נַחֲ לָתֶֽ ָך ְ ו אַ ָ ּתה גֹורָ לֵֽנּו, ; and You are our guardian We are Your vineyard, we are Your creatures, and You are our creator. the Viddui/Confession. In this poem we emphasize אָֽ נּו צֹאנֶֽ ָך ְ ו אַ ָ ּתה רֹו ֵֽענּו. ,our relatedness to God אָֽ נּו כַרְמֶֽ ָך ְ ו אַ ָ ּתה נֹוטְרֵֽ נּו, ; and You are our beloved We are Your spouse, we are Your cherished ones, and You are near to us. whereas in the next we em- phasize the stark difference אָֽ נּו פְעֻ ּלָתֶֽ ָך ְ ו אַ ָ ּתה יֹוצְרֵֽֽ נּו. ; and You are our sovereign We are Your people, between the human and .the Divine אָֽ נּו רַ עְ יָתֶֽ ָך ְ ו אַ ָ ּתה דֹודֵֽ נּו, .we are the ones You address, and You are the One to whom we speak -viddui—prayers of con אָֽ נּו סְ גֻ ּלָתֶֽ ָך ְ ו אַ ָ ּתה קְ רֹובֵֽ נּו. Ki In addition .וִ ידּוּי v’atah eloheinu, fession Anu ammekha, to fasting and otherwise אָֽ נּו עַ ֶֽ ּמָך ְ ו אַ ָ ּתה מַ לְ ּכֵֽנּו, . v’atah avinu anu vanekha -afflicting oneself, the cen אָֽ נּו מַאֲמִ ירֶֽ ָך ְ ו אַ ָ ּתה מַאֲמִ ירֵֽ נּו. , v’atah adoneinu Anu avadekha anu k’halekha v’atah h. elkeinu. tral mitzvah that must be Anu nah. alatekha v’atah goraleinu, performed on Yom Kippur . is viddui (confession). The rabbinic requirement to­ וידוי . v’atah ro einu anu tzonekha -confess is based on the bib אָֽ נּו עַ ּזֵי פָ נִ ים ְ ו אַ ָ ּתה רַ חּום וְחַ ּנּון. , v’atah not’reinu Anu kharmekha anu f’ullatekha, v’atah yotz’reinu. lical passage that describes the confession of the High אָֽ נּו קְ ֵ ׁשי עֹֽרֶ ף ְ ו אַ ָ ּתה אֶֽרֶ ך אַ ּפַֽיִ ם. , v’atah dodeinu Anu ra·yatekha Priest when performing the אָֽ נּו מְ לֵאֵ י עָ ן ְ ו אַ ָ ּתה מָ לֵא רַחֲמִ ים. . v’atah k’roveinu anu s’gullatekha Anu ammekha v’atah malkeinu, Temple ceremony. Follow- ing the destruction of the אָֽ נּו יָמֵֽ ינּו ּכְצֵ ל עֹובֵ ר ְ ו אַ ָ ּתה הּוא ְ ּוׁשנֹותֶֽ יָך לֹא יִ ָּֽתּמּו. . v’atah ma·amireinu anu ma·amirekha Temple, greater emphasis was placed on synagogue אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, ritual and individual prayer, -and it fell upon each per ָ ּתבֹא לְפָ נֶֽ יָך ְ ּתפִ ּלָתֵֽ נּו, וְאַ ל ּתִתְ עַ ּלַם מִ ּתְחִ ּנָתֵֽ נּו, son to make confession on .Yom Kippur ׁשֶאֵין אֲ נַחְ נּו עַ ּזֵי פָ נִ ים ּוקְ ֵ ׁשי עֹֽרֶ ף לֹומַ רלְפָ נֶֽ יָך, VIDDUI — PRAYERS OF CONFESSION כְ ּ צֵ ל a passing shadow יהוה אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[, . You are gracious and compassionate We are insolent; .Psalm 144:4 .עוֹבֵ ר צַ ִ ּדיקִ ים אֲ נַֽחְ נּו וְא חָטָֽ אנּו, . You are patient We are obstinate; We are sinful; You are merciful. For time without end Of old“ . ּושְׁ נוֹתֶ ֽ ָיך לֹא ּֽ יִתָ ּמ ּו אֲ בָל אֲ נַֽחְ נּו וַאֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[ חָטָֽ אנּו. , but You are the One who truly is Our days are a passing shadow, for time without end. You established the earth; / Sin and Repentance the heavens are the work of Your hands. / They shall perish, but You shall endure; / they shall all wear out like No sin is so light that Our God and God of our ancestors, hear our prayer; do not ignore a garment; / You change them like clothing and they pass away. / But You are the same, and Your years never it may be overlooked; our plea. Our God and God of our ancestors, we are neither so end” (Psalm 102:26–28). In the Babylonian Talmud, Mar Zutra remarked that anyone who .אֲ נַ ֽחְ ּנו וַאֲ בוֹתֵ ּֽינו no sin is so heavy insolent nor so obstinate as to claim in Your presence that we are we, like our ancestors that it may not be says “we have sinned” has understood the meaning of confession (Yoma 87b). Every human being is imper- repented of. righteous, without sin; for we, like our ancestors who came before fect. Even previous generations—whom we may idealize—contained sinners. As the Rabbis taught: no one —moses ibn Ezra us, have sinned. has walked the earth and not sinned. In ascribing sin to our ancestors, the liturgist is quoting Psalm 106:6.

234 ערבית ליום כיפור · וידוי yom kippur · evening service · confession 234 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. We Betray The Shorter Confession—Ashamnu Customarily, we each strike our heart as we recite every phrase of this confession. strike our heart. The custom of striking our When we sin, we betray Customarily, we each strike our heart as we recite every phrase of this confession. heart while confessing our אָ ׁשַֽמְ נּו, בָּ גַֽדְ נּו, גָּ זַֽלְ נּו, דִּ ּבַֽרְ נּו ֹֽ ד פִ י. our true selves; when we We abuse, we betray, we are cruel, we destroy, we embitter, sins is first mentioned in הֶ עֱ וִֽ ינּו, וְ הִרְ ׁשַֽעְ נּו, זַֽדְ נּו, חָ מַֽסְ נּו, טָ פַֽלְ נּו ׁשֶֽקֶ ר. repent, we rediscover the purity of our souls— we falsify, we gossip, we hate, we insult, we jeer, we kill, we lie, a midrash on Ecclesiastes the living will lay it to“) 7:2 יָ עַֽצְ נּו רָ ע, ִּכּזַֽבְ נּו, לַֽ צְ נּו, מָ רַֽדְ נּו, נִ אַֽצְ נּו. and find, once again, we mock, we neglect, we oppress, we pervert, we quarrel, we that God dwells within heart”): “Rabbi Meir said: Why do people strike their‘ סָ רַֽרְ נּו, עָ וִֽ ינּו, פָּ ׁשַֽעְ נּו, צָ רַֽרְ נּו, קִ ִֽ ּׁשינּו עֹֽרֶ ף. us. As the 20th-century rebel, we steal, we transgress, we are unkind, we are violent, we hearts [in remorse for their רָ ׁשַֽעְ נּו, ִׁשחַֽתְ נּו, ִּתעַֽבְ נּו, ָּתעִֽ ינּו, ִּתעְ ּתָֽעְ נּו. Jewish thinker and rabbi are wicked, we are extremists, we yearn to do evil, we are Joseph Ber Soloveitchik zealous for bad causes. sins]? Because the heart is remarked, it is because the seat and source of sin’” .(Ecclesiastes Rabbah) סַֽרְ נּו מִ ּמִצְתֶֽ יָך ּומִ ִּמ ְׁשּפָטֶֽיָך הַ טֹּובִ ים, וְ לֹא ָֽ ׁשוָה לָֽ נּו. ;we ourselves are God’s Ashamnu, bagadnu, gazalnu, dibbarnu dofi he·evinu, v’hirshanu, zadnu, h. amasnu, tafalnu sheker; The .אָשַֽׁ מְ ּנו We abuse וְאַ ָ ּתה צַ ִ ּדיק עַ ל ּכׇל־הַ ָאּב עָ לֵֽינּו, ּכִי אֱמֶ ת עָ ִֽ ׂשיתָ temple that repentance and forgiveness are pos­ ya.atznu ra, kizzavnu, latznu, maradnu, ni·atznu; liturgical list is alphabeti- cal, with the hope that it וַאֲ נַֽחְ נּו הִרְ ׁשָֽעְ נּו. ;sible. sararnu, avinu, pashanu, tzararnu, kishinu oref rashanu, shih. atnu, ti·avnu, ta·inu, titanu. will help us find our own Repentance One or more of the following penitential prayers may be included. words to name our trans- -gressions. We might con א ,Penitence can transform We have turned from Your goodly laws and commandments all our past sins into but it has not profited us. Surely, You are in the right with centrate on one particular .failing in our lives הִרְ ׁשַֽעְ נּו ּופָ ׁשַֽעְ נּו, לָכֵ ן א נֹוׁשַֽעְ נּו. וְתֵ ן ְ ּבלִ ֵֽ ּבנּו לַעֲ זֹוב ּדֶֽרֶ ך spiritual assets. From respect to all that comes upon us, for You have acted faithfully, In . שִׁ חַ ֽ תְ נ ּו We destroy רֶֽ ַ ׁשע וְחִ יׁש לָֽ נּו יֶֽ ַ ׁשע, ַּכ ָ ּכתּוב עַ ל יַדנְבִ יאֶֽ ָך: יַעֲ זֹב רָ ָ ׁשע ּדַרְ ּכֹו, every error we can derive an important lesson, and but we have been in the wrong. this bilingual alphabetical list, the English word that וְאִ יׁש אָֽ וֶן מַחְ ְ ׁשבֹתָ יו, וְיָ ׁש ֹב אֶ ל־יהוה וִ ירַחֲמֵֽ הּו, וְאֶל־אֱ להֵֽ ינּו from every lowly fall we represents the letter D ִּכי־יַרְ ֶ ּבה לִסְ לֽ ֹוחַ . can derive the inspira­ Penitential Prayers Before the Great Confession tion to climb to spiritual means roughly the same as One or more of the following penitential prayers may be included. -the Hebrew word that rep ב .heights .(shin) ש resents the letter bal) בַּל ּתַ שְׁ חִ ית The sin of אֱ הֵֽ ינּו וֵ אלהֵי אֲ בתֵֽ ינּו ]וְאִ מֹּותֵֽ ינּו[, א Who Are We We have done wrong and transgressed, and so we have not tash•h. i t ), “not destroying סְ לַ ח ּומְחַ ל לַעֲ נֹותֵֽ ינּו Emotions ebb and flow anything needlessly,” was throughout these holy triumphed. Inspire our hearts to abandon the path of evil, and enumerated by the Rabbis ְ ּביֹום ]הַ ַּׁשּבָת הַ ֶ ּזה ּובְ יֹום[ הַ ִּכּפּורִ ים הַ ֶ ּזה. days. Paradoxes swim in hasten our redemption. And so Your prophet Isaiah declared: among the 613 command- מְחֵ ה וְהַעֲבֵ ר ְּפׁשָעֵֽ ינּו וְחַ טֹּאתֵֽ ינּו מִ ֶֽגֶדּנ עֵ ינֶֽ יָך, the stream of prayer. At “Let the wicked forsake their path, and the sinful their design. ments of the Torah. To de- one moment, we believe stroy any part of creation וְ כֹף אֶ ת־יִצְרֵֽ נּו לְהִ ְׁש ַ ּתעְ ּבֶד־לָ ך, .our deeds to be of such Let them return to ADONAI, who will show them compassion is to undo God’s work, to import that the world .reject God’s gift וְהַ כְנַע עׇרְ ֵֽ ּפנּו לָ ׁשּוב אֵ לֶֽ יָך, ”.Let them return to our God, who will surely forgive them וְחַ ֵּדׁש ּכִלְ יֹותֵֽ ינּו לִ ְ ׁשמֹור ִּפּקֻדֶֽ יָך, stands still so that we -YOU HAVE ACTED FAITH ב may take account of . וְ אַ תָּ ה צַ דִּ יק FULLY ּומֹול אֶ ת־לְבָ בֵֽ נּו לְאַהֲבָ ה ּולְיִרְאַָה אֶ ת־ׁשְמֶֽ ָך, ,them. At another mo­ Our God and God of our ancestors ment, we imagine our­ Nehemiah 9:33. The prayer -of the Levites at the re ַּכ ָ ּכתּוב ְ ּבתֹורָתֶֽ ָך: ּומָ ל יהוה אֱ להֶֽיָך אֶ ת־לְבָבְ ָך, selves so small, so insig­ forgive and pardon our sins ,dedication of the Temple וְאֶ ת־לְבַ בזַרְ עֶֽ ָך, לְאַהֲבָה אֶ ת־יהוה אֱ להֶֽ יָך .nificant that our lives are [on this Shabbat and] on this Day of Atonement like a passing breath. We Blot out and disregard our sins and errors; upon the return from the .Babylonian Exile ּבְכׇל־לְבָבְ ָך ּובְכׇל־נַפְ ְ ׁשָך .are great; we are small We are the center of the subdue our instincts so that they may serve You. LET THE WICKED FORSAKE לְמַֽ עַן חַ ּיֶֽיָך. universe; we are nothing Bend our stiffness so that we turn to You; .Isaiah 55:7 .יַעֲ זֹב רָ שָׁ ע at all. And yet, no matter renew our passion for observing Your ordinances. .Both inner and outer parts of the body are mentioned in this prayer .מְחֵ ה וְהַעֲבֵ ר how large we imagine our Blot out and disregard sins to be, and no matter Circumcise our hearts to love and revere Your name, Body and soul are intimately bound, as we seek to behave differently. It is as if we simultaneously ask the how puny we imagine as it is written in Your Torah: “Then ADONAI your God Creator to fashion for us a less sinful body as the home for our newly purified self. ourselves to be, God will Deuteronomy 30:6. Circumcision is an act of completion and perfection. Removing the . ּו מָ ל will circumcise your heart and the hearts of your offspring Circumcise never forsake us. flesh—our sins, which mask our essential nature—reveals the true function of the heart: to lead us to a life of —Nina Beth Cardin to love ADONAI your God with all your heart and all your soul, that you may live.” love, righteousness, and peace.

235 ערבית ליום כיפור · וידוי yom kippur · evening service · confession 235 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. . ּאַתָ ה מַ כִּ יר All Our Secrets You recognize ¶ Our confession is not to ג ג All our secrets are You recognize both our sins and our mistakes, acts of will and ;enlighten the High Court הַ ְ ּזדֹונֹות וְהַשְּׁ גָ גֹות אַ ּתָה מַ ִ ּכיר, הָרָ צֹון וְהָ אֹֽ נֶ ס, ;known to You, Adonai God already knows all that הַ ְ ּגלּויִם וְהַ ּנִסְ ָרִ ּתים, לְפָ נֶֽיָך הֵ ם ְ ּגלּויִם וִ ידּועִ ים. we cannot even fool those committed under compulsion; public acts and private ourselves. Lying is a vain ones are equally revealed and known to You. we have done. Rather, we -recite these words to pro המָ אָֽ נּו, מֶה חַ ּיֵֽינּו, מֶה חַסְ ֵֽ ּדנּו, המַ צִּדְ קֵֽ נּו, exercise; help us not even What are we? What is our life? Our goodness? Our to try. claim in our own voice that we acknowledge and take מַ ה ִּיׁשְעֵֽ נּו, מַ ה ּכֹחֵֽ נּו, מַ ה ְ ּגבּורָ תֵֽ נּו. ?righteousness? Our achievement? Our power? Our victories .responsibility for our deeds מַ ה ּנ ֹאמַ רלְפָ נֶֽ יָך, יהוה אֱ להֵֽ ינּו ,How could we deceive What shall we say in Your presence You, within us, at once This .מָה אָ ּֽנו What are we וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[. ?forming and knowing our ADONAI our God and God of our ancestors most secret thoughts? Heroes count as nothing in Your presence, prayer, which originated -here in the Yom Kippur lit הֲ לֹא ּכׇל־הַ ִּגּבֹורִ ים ְאַֽ ּכ יִןלְפְָ נֶֽ יָך, urgy, is now included in the וְאַ נְ ׁשֵי הַ ֵ ּׁשם ּכְא הָ יּו, ,We live in a world of famous people are as if they never existed illusion. We each think the wise seem ignorant, daily prayerbook, as part of וַחֲ כָמִ ים ּכִבְ לִי מַ ָ ּדע, ,we are separate, alone and clever ones as if they lack reason. the introductory morning .service throughout the year ּונְ בֹונִ ים ּכִבְ לִי הַ ְׂש ֵ ּכל, ,cut off, misunderstood unwanted. We forget we The sum of their acts is chaos; You have always been ִ ּכי רֹב מַ עֲ ׂשֵיהֶ ם ֹֽ ּתהּו, ָ .are part of Your glory, in Your presence the days of their lives are futile From .שִׁ מְ ך מֵ עוֹלָם known וִימֵי חַ ּיֵיהֶ ם הֶֽ בֶ ללְפָ נֶֽ יָך. each of us a unique ray of Your light. Human beings have no superiority over beasts; a double alphabetical acrostic piyyut by Elijah the ּומֹותַר הָאָדָם מִ ן הַ ּב הְהֵמָ אָֽ יִ ן, .all life is vanity As we live our lives, rent Elder (ca. 1040). It begins atah) ּאַתָ ה מֵבִין ּתַ עֲ לֻמוֹת לֵב ּכִי הַ ּכֹל הָֽבֶ ל. ?asunder, each in our own What can we say before You, You who live in the transcendent small world, help us to And what can we tell about ourselves to You who dwell on high? meivin ta•alumot lev), “You understand the secrets of מַ ה־ּנ ֹאמַ רלְפָ נֶֽ יָך יֹוׁשֵב מָ רֹום, remember what we often forget: We need one You surely know both the secret and the revealed. the heart.” Almost all rites preserve only these final ּומַ ה־ּנְסַ ֵר ּפלְפָ נֶֽ יָך ׁשֹוכֵ ן ׁשְחָקִ ים. another; we each are part lines, corresponding to the הֲ לֹא ּכׇל־הַ ּנִסְ ָ ּתרֹות וְהַ ּנִגְ לֹות אַ ָ ּתה יֹודֵֽעַ . ד of the other; and in some place, so well known, yet Hebrew alphabet’s last two so secret, we may find You have always been known as the one who overlooks letters. our true solace in You. transgression. You know the mysteries ד Jules harlow— ּאַתָ ה יוֹדֵ ֽעַ of the universe ִׁשמְָך מֵ עֹולָ ם עֹובֵר עַ ל ֶּֽפ ַ ׁשע, .adapted) Hear our cry, as we stand before You, in prayer) The Babylonian .רָ זֵי עוֹלָם Overlook the transgressions of a people turning from Talmud, Yoma 87b, presents ַׁשוְעָתֵֽ נּו ּתַאֲ זִ ין ּבְעׇמְ דֵֽ נּו לְפָ נֶֽ יָך ּבִתְ פִ ָ ּלה. .transgression various liturgies that fulfill ַּתעֲ בֹור עַ ל ֶּֽפ ַ ׁשע לְעַ ם ׁשָֽבֵ י פֶֽ ַ ׁשע, Wipe away our transgressions from Your sight. the obligation of confes- sion. This one is offered by ִּתמְחֶ ה ְּפׁשָעֵֽ ינּו מִ ּנֶֽגֶד עֵ ינֶֽ י. ­Rav (3rd century, Baby ה lonia). ה ,You know the mysteries of the universe the deepest secrets of everyone alive. אַ ָ ּתה יֹודֵֽעַ רָ זֵ י עֹולָם, וְתַ עֲ לּומֹות סִתְרֵ י ּכׇל־חָ י. ;You probe our innermost depths אַ ָ ּתה חֹופֵ ׂש ּכ יׇל־חַדְרֵ בָֽטֶ ן, ּובֹוחֵ ן ּכְלָ יֹות וָלֵ ב. .You examine our thoughts and feelings אֵ ין ָ ּדבָ ר נֶעְ לָם מִ ֶֽ ּמךָּ, וְאֵ ין נִסְ ּתָר מִ ֶֽגֶדּנ עֵ ינֶֽ יָך. ;Nothing escapes You ּובְכֵן יְהִי רָ צֹון מִ ְפָ ּלנֶֽ יָך .nothing is secret from You יהוה אֱ להֵֽ ינּו וֵ אלהֵי אֲ בֹותֵֽ ינּו ]וְאִ ּמֹותֵֽ ינּו[ ,Therefore, may it be Your will, our God and God of our ancestors ֶׁשּתִסְ לַח לָֽ נּו עַ ל ּכׇל־חַ טֹּאתֵֽ ינּו ,to forgive us for all our sins לוְתִמְחַ לָֽ נּו עַ ל ּכׇל־עֲ נֹותֵֽ ינּו ,to pardon us for all our iniquities and to grant us atonement for all our transgressions. ּותְ כַ ֶ ּפר־לָֽ נּו עַ ל ׇ ּכל־ ְּפׁשָעֵֽ ינּו.

236 ערבית ליום כיפור · וידוי yom kippur · evening service · confession 236 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. .are recited. The longer Confession עַל חֵטְ א Kavvanah for Al H.et The Longer Confession—Al H.et It is customary to strike one’s heart when the words Despite the double alpha- Embarrassment not It is customary to strike one’s heart when the words “We have sinned” are recited. betical acrostic in which עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב ֹֽ א נֶ ס ּובְרָ צֹון, only precedes religious ,the sins are enumerated וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב אִ ּמּוץ הַ ֵ ּלב. ,commitment; it is the We have sinned against You unwillingly and willingly touchstone of religious and we have sinned against You through hardening our hearts. the Al H.et is not simply a formal list. The sins it עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב בְ לִי דָֽעַ ת, ,existence. . . . We have sinned against You thoughtlessly enumerates are the stuff וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב בִ טּּוי ׂשְפָתָֽ יִ ם. What is the truth of being human? The and we have sinned against You in idle chatter. of daily life, and they point to our repeated moral עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב גִ ּלּוי עֲרָ יֹות, ,lack of pretension, We have sinned against You through sexual immorality failures. It makes almost the acknowledgment and we have sinned against You openly and in private. no specific reference to וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ַּב גָּ לּוי ּובַ ּסָֽתֶ ר. ,of opaqueness violations of the rituals עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב דַֽ עַ ת ּובְמִרְמָ ה, ,shortsightedness, We have sinned against You knowingly and deceitfully inadequacy. But truth and we have sinned against You by the way we talk. of Judaism. Such infrac- tions as the desecration of וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב דִ ּבּור ֶ ּפה. ,also demands rising, We have sinned against You by defrauding others striving, for the goal is Shabbat and festivals, and the failure to abide by the עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּבהֹונָֽאַת רֵֽעַ , .both within and beyond and we have sinned against You in our innermost thoughts us. The truth of being We have sinned against You through forbidden trysts, disciplines that invest our -daily life with sacred sig וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב הַ רְ הֹור הַ ֵ ּלב. human is gratitude; its and we have sinned against You through empty confession. nificance, are categorized עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב וְ עִידַ ת זְ נּות, .secret is appreciation —Abraham Joshua We have sinned against You by scorning parents and teachers, by the Talmud as “sins ”.between people and God וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב וִ ּדּוי ֶ ּפה. .Heschel and we have sinned against You purposely and by mistake­ It is taken for granted that עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב זִ לְ זּול הֹורִ ים ּומֹורִ ים, We have sinned against You by resorting to violence, only sins “between one person and another” need וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב זָ דֹון ּובִ ְ ׁשגָגָ ה. and we have sinned against You by public desecration of Your name. to be detailed (Babylonian .(Talmud, Yoma 86b עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב ֹֽ ח זֶק יָ ד, Amidst a community וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב חִ ּלּול הַ ֵ ּׁשם. ,We have sinned against You through foul speech and we have sinned against You through foolish talk. of imperfect humans, we gain the courage to confess עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב טֻ מְאַ ת ׂשְפָתָֽ יִ ם, We have sinned against You through pursuing the impulse our sins to God. Knowing וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב טִ ְּפׁשּות ֶ ּפה. to evil, that it is God whom we are facing, we are called ◁ עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּביֵֽצֶר הָרָ ע, .and we have sinned against You wittingly and unwittingly to a level of honesty and truthfulness that is greater וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּביֹודְ עִ ים ּובְ לֹא יֹודְ עִ ים. ,For all these sins, forgiving God, forgive us, pardon us grant us atonement. than any intermediary .would demand וְעַ ל ֻּכּלָם, אֱ לֽ ֹוהַּ סְ לִ יחֹות, סְ לַח לָֽ נּו, למְחַ לָֽ נּו, ּכַפֶּ ר־לָֽ נּו. V’al kullam, elo·ah s’lih. ot, s’lah. lanu, m’h. al lanu, kapper lanu. The forty-four lines included in the Al H.et are an expansion of the עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב כַֽ חַ ׁש ּובְכָזָ ב, ,We have sinned against You through denial and deceit six lines that appear in וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב כַ ַ ּפת ׁש ֹֽחַ ד. .and we have sinned against You by taking bribes Saadiah Gaon’s prayerbook 10th century), the twelve) עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב לָ צֹון, ,We have sinned against You by clever cynicism in Amram Gaon’s (9th וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב לְ ׁשֹון הָרָ ע. .and we have sinned against You by speaking ill of others We have sinned against You by the way we do business, century), and the twenty- two in Maimonides’ (12th עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב מַ שָּׂ א ּובְמַ ָ ּתן, .And we have sinned against You in our eating and drinking .(century וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב מַ אֲ כָ ל ּובְמִ ְׁש ֶ ּתה. Defrauding others Or, “oppressing .הוֹנָ ֽאַת רֵ ֽעַ others” (materially or spiritually), for so the Rabbis understood the related verb in Leviticus 19:33. l’shon) לְשׁ וֹן הָרָ ע The tradition distinguished between .בִּלְשׁ וֹן הָרָ ע Speaking badly of others -r’khilut), both enumerated here. The first is the spreading of truthful yet dam) רְ כִ ּילות ha-ra) and­ aging statements, even without intending any harm. The latter is the telling of outright falsehoods about another.

237 ערבית ליום כיפור · וידוי yom kippur · evening service · confession 237 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Conspiratorial glances עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב נֶֽ ֶׁשך ּובְמַרְ ִ ּבית, ,Enumerating Sins We have sinned against You by greed and oppressive interest Many sins in this .בְּשִ ּׂק ּור עָ ֽיִן .No list of sins can and we have sinned against You through arrogance section and the next refer וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב נְ טִ ַ ּית ָ ּגרֹון. ,ever be complete. By We have sinned against You in everyday conversation beginning with alef and to attitudes that we hold in relationships. The Hebrew עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב שִֽׂ יחַ ׂשִפְ תֹותֵֽ ינּו, .ending with tav, we and we have sinned against You through conspiratorial glances express our intention to We have sinned against You through condescension, speaks in terms of the way that we “see” the world. We וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב שִׂ ּקּור עָֽ יִ ן. include in our confession and we have sinned against You through stubbornness. sikkur) שִ ּׂק ּור עָ ֽיִן confess to ◁ עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב עֵ ינַֽיִם רָ מֹות, everything of which we are guilty, from A to Z. For all these sins, forgiving God, forgive us, pardon us, ayin), “conspiratorial glanc- einayim) עֵ ינַ ֽיִם רָ מוֹת ;”es וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב עַ ּזּות מֵֽצַ ח. However, this form of the grant us atonement. Al H. et does not relieve ramot), literally “eyes raised high,” which we translate as וְעַ ל ֻּכּלָם, אֱ לֽ ֹוהַּ סְ לִ יחֹות, סְ לַח לָֽ נּו, למְחַ לָֽ נּו, ּכַפֶּ ר־לָֽ נּו. .us of our individual V’al kullam, elo·ah s’lih. ot, s’lah. lanu, m’h. al lanu, kapper lanu צָרוּת עָ ֽיִן ;”obligation to confess the “condescension particular sins of which We have sinned against You by throwing off all restraint, (tzarut ayin), “selfishness,” ”.literally, “narrow vision עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב פְ רִֽיקַ ת עֹל, וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב פְ לִ ילּות. .we are each personally and we have sinned against You by rashly judging others בְּ קָ ּל ּו ת responsible. And we We have sinned against You by plotting against others, Superficiality are also called upon to -Literally, “lighthead .רֹאשׁ עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב צְ דִ ַתּי רֵֽעַ , .and we have sinned against You through selfishness contemplate those sins edness.” The Rabbis used this term to refer to a state וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב צָֽ רּות עָֽ יִ ן. ,which are especially We have sinned against You through superficiality of mind in which we are עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב קַ ּלּות רֹאׁש, .prevalent in our world and we have sinned against You through stubbornness today. We have sinned against You by rushing to do evil, unable to exercise sound judgment. Many Jewish וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב קַ ְ ׁשיּות עֹֽרֶ ף. .and we have sinned against You through gossip legal authorities oppose the עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב רִ יצַת רַ גְלַֽיִם לְהָרָ ע, Of Anger and of Peace Bear in mind that life We have sinned against You through empty promises, use of mind-altering drugs if they deny us the ability to וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב רְ כִ ילּות. .is short, and that with and we have sinned against You through baseless hatred make reasoned judgments. עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב ְׁשבֽ ּועַ ת ָ ׁשוְ א, ,every passing day you We have sinned against You by betraying trust .הַ ּנִּסְתָ רֹת are nearer to the end of and we have sinned against You by succumbing to confusion. secret matters .Deuteronomy 29:28 וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב שִׂ נְאַת חִ ָ ּנם. your life. Therefore, how can you waste your time ◁ עַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ִּב תְ ֽׂשּומֶ ת־יָ ד, ,on petty quarrels and For all these sins, forgiving God, forgive us, pardon us וְעַל חֵטְ א ׁשֶחָטָֽ אנּו לְפָ נֶֽ יָך ְּב תִ מְ הֹון לֵבָ ב. .discords? Restrain your grant us atonement anger; hold your temper V’al kullam, elo·ah s’lih. ot, s’lah. lanu, m’h. al lanu, kapper lanu. in check, and enjoy peace וְעַ ל ֻּכּלָם, אֱ לֽ ֹוהַּ סְ לִ יחֹות, סְ לַח לָֽ נּו, למְחַ לָֽ נּו, ּכַפֶּ ר־לָֽ נּו. .with everyone —Nah. man of Bratzlav And forgive us the breach of all commandments and prohibi- וְעַל מִ צְוַת עֲ ֵ ׂשה וְעַל מִ צְוַת א תַ עֲ ֶ ׂשה, ֵ ּבין ֶׁשֵּיׁש ָּבּה קּום ­ tions, whether involving deeds or not, whether known to us or עֲ ֵ ׂשה, ּובֵ ין ׁשֶאֵ ין ָּבּה קּום עֲ ׂשֵה, אֶת־הַ ְ ּגלּויִ ים לָֽ נּו וְאֶ ת־ not. The sins known to us we have acknowledged, and those ׁשֶאֵ ינָ ם ְ ּגלּויִ ים לָֽ נּו. אֶת־הַ ְ ּגלּויִ ים לָֽ נּו ּכְבָר אֲמַרְ נּום לְפָ נֶֽ יָך :unknown to us are surely known to You, as the Torah states וְ הֹודִֽ ינ ּולְָך עֲ לֵיהֶ ם, וְאֶ ת־ׁשֶאֵ ינָ ם ְ ּגלּויִ ים לָֽ נּו, לְפָ נֶֽיָך הֵ ם Secret matters are the concern of ADONAI our God; but in“ ְ ּגלּויִ ים וִ ידּועִ ים, ַּכ ָ ּדבָ ר ֶׁשּנֶאֱמַ ר: הַ ּנִסְ ָ ּתרֹת לַ יהוה אֱ להֵֽ ינּו, matters that are revealed, it is for us and our children to apply all teachings of the Torah till the end of time.” וְהַ ּנִגְ לת לָֽ נּו ּולְבָ נֵֽינּו עַ ד־עֹולָם, לַעֲ ׂשֹות אֶ ת־ ׇ ּכל־ִ ּדבְרֵ י You are compassionate, welcoming those who turn back to You. הַ ּתֹורָה הַ ּז ֹאת. You have promised, since the dawn of creation, that repentance וְאַ ּתָה רַ חּום מְקַ ֵ ּבל ׁשָבִ ים, would be received. Now our eyes look toward You, to accept our repentance. וְעַל הַ ְּתׁשּובָה מֵ רֹאׁש הִבְטַחְ ָֽ ּתנּו, וְעַל הַ ְּת ְׁשּובָה עֵ ינֵֽינּו מְ יַחֲ לת לָ .

238 ערבית ליום כיפור · וידוי yom kippur · evening service · confession 238 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. The listing of . חַ ָּ נ ה Our Ancestors and Us One or more of the following meditations may be selected as endings Hannah Concluding Prayers of Confession for the Viddui. Throughout the long One or more of the following five meditations may be selected as endings biblical figures who prayed to God for forgiveness א .hours of prayer, we speak for the Viddui places our own plea for חַ ָ נּ ה, מָֽרַת רֽ ּוחַ הִתְ ַּפּל ְלָהלְפָ נֶֽיָך, וַ ִּי ָ ּמלֵא לִ ָּבּה ּבֶֽכִי, וְ קֹולָ ּה of all the reasons why forgiveness in an ongoing א God should care for history of prayer. Hannah א יִ ּׁשָמַע, אַ ך ּבָחַֽ נְ ָּת אֶ ת־לִ ָּבּה וַ ֵֽפֶןּת אֵ לֶֽיהָ. עֲ נֵה לָֽ נּו ּבְעֵ ת -us and forgive us: our Hannah, sad and depressed, prayed to You, her heart overflow remorse, our atonement, ing with tears, her voice inaudible. But You understood her became, for the Rabbis, the ;model of proper prayer ַּב ָּקׁשָתֵֽ נּו ְּכׁשֶעָ נִֽיתָ לִתְחִ ּנַת הָאִ ָ ּׁשה ְּב ִ ׁשילה וְנִזְ ּכֶה לָ ִ ׁשיר our acknowledgment heartfelt cry and turned to her. Answer us in our time of need, David, the psalmist, is the ְ ּכמֹותָ ּה: יהוה מַ ְׁשּפִיל אַף־מְ רֹומֵם, מֵ קִ ים מֵ עָפָ ר ָ ּדל. of wrongdoing, God’s own promise of mercy, as You responded to the plea of the woman in Shiloh, that like master of prayer. Micah’s prayer is appended to the וְ דָ וִ ד עַבְ ְָך ּדאָמַ רלְפָ נֶֽ יָך: ְ ׁשגִ יאֹות מִ י־יָבִין, מִ ּנִסְ ָ ּתרֹות נַ ֵֽ ּקנִ י. God’s wish to be known her we may sing: “ADONAI brings down and lifts up, raises up in the world as loving. the poor from the dust of the earth.” prophetic reading on Shab- bat Shuvah—the Shabbat נַ ֵֽ ּקנּו יהוה אֱ להֵֽ ינּו מִ ׇ ּכל־ ְּפׁשַָעֵֽ ינּו, וְטַהֲרֵֽ נּו מִ ּכׇל־טֻמְ אֹותֵֽ ינּו, In this prayer, we call on our association with our Your servant David pleaded before You: “Who can be aware of that precedes the Day of Atonement. The Rabbis ּוזְ רֹוק עָ לֵֽינּו מַֽ יִם טְ הֹורִ ים וְטַהֲרֵֽ נּו, ַּכ ָ ּכתּוב עַ ל יַדנְבִ יאֶֽ ָך: ancestors who were cared error? Cleanse me of my most secret sins.” Cleanse us, ADONAI saw Daniel as a biblical וְזָרַקְ ִֽיּת עֲ לֵ יכֶם מַֽ יִם טְ הֹורִ ים ּוטְהַרְ ּתֶם, מִ ּכֹל טֻמְ אֹותֵ יכֶ ם for by God. We subtly imply that since we are our God, of all our transgressions; purify us of all our foulness; embodiment of their own ,sense of dutiful prayer ּומִ ׇ ּכל־ ִּגּלּולֵ יכֶם אֲטַהֵר אֶתְ כֶ ם. their children, we have pour over us purifying water that we may be cleansed, as the inherited their spiritual prophet Ezekiel wrote: “I will sprinkle purifying water upon since the Bible records that he prayed facing toward מִ יכָה עַבְדְּ ָך אָמַ רלְפָ נֶֽיָך: מִי אֵ ל ּכָמֽ ֹוָך נֹׂשֵא עָן וְ עֹבֵר עַ ל־ legacy. In placing our own prayer in the context you and you shall be cleansed; I will cleanse you of all your Jerusalem three times a day .(Daniel 6:11) ֶּֽפ ַ ׁשע לִ ׁשְאֵרִ ית נַחֲ לָ תֹו, לֹא־הֶחֱ זִיק לָעַד אַ ּפֹו, ּכִי־חָפֵץ חֶֽסֶ ד ”.of theirs, perhaps what impurities and your idolatries הּוא. יָ ׁשּוב יְרַחֲמֵֽ נּו, יִכְ ּבֹׁש עַ נֹתֵֽ ינּו, וְתַ ְ ׁשלִ יך ּבִמְ צֻ לֹות יָ ם ׇ ּכל־ is implied as well is that Your servant Micah declared: “Is there any divinity save You WHO CAN BE AWARE OF . שְׁ גִיאוֹת מִ י יָבִ ין ERROR חַ טֹּאותָ ם. ִּת ֵןּת תאֱמֶ לְיַעֲ קֹב, חֶֽסֶ ד לְאַ בְרָהָ ם, אֲֲ ֶ ׁשר־נְ ְׁשּבַֽעְ ָ ּת we seek to live our lives in accordance with that who forgives the sins and pardons the transgressions of the Psalm 19:13. The paragraph ends with a quotation from לַאֲ בֹותֵֽ ינּו מִֽימֵי קֶֽדֶ ם. ,which gave them honor. remnant, Your people? You do not maintain anger forever —Nina Beth Cardin for You delight in love. You will return to us compassionately, Ezekiel 36:25. Is there any Divinity דָּ נִיאֵ ל אִ יׁש חֲ מּודֹות ִׁשַע ּולְפָ נֶֽיָך: הַטֵּה אֱ להַי אׇ זְנְ ָך ּוׁשְמָ ע, overcoming the consequences of our sin, hurling our sins into ָ .מִי אֵ ל כָּ מֽ וֹך save You ְקַ חּפ עֵ ינֶֽ יָך ּורְאֵ ה ׁש ֹמְ מֹתֵֽ ינּו, וְהָעִ יר אֲ ֶ ׁשר־נִקְרָ א ִמְ ׁשָך עָלֶֽיהָ . the depths of the sea. You will keep faith with Jacob, showing Micah 7:18–20. The passage is recited also on Rosh ִיּכ א עַל־צִדְ קֹתֵֽ ינּו אֲ נַֽחְ נּו מַ ִ ּפילִ ים ּתַחֲ נּונֵֽינ ּולְפָ נֶֽ יָך, ּכִי עַ ל־ enduring love to Abraham, as You promised our ancestors in .Hashanah at Tashlikh רַחֲמֶֽיָך הָרַ ִ ּבים. אֲ דֹנָ י ׁשְמָֽ עָה, אֲ דֹנָי סְ לָֽחָה, אֲ דֹנָי הַקְ ִֽ ׁשיבָ ה ”.days of old My God, turn Your ear וַעֲ ׂשֵה אַ ל־ּתְאַחַ ר, לְמַ עַ נְָך אֱ להַ י, ִ ּכי־ ִמְ ׁשָך אנִקְרָ עַל־עִ ירְ ָך Your beloved Daniel prayed to You: “My God, turn Your ear Daniel . ּהַטֵ ה אֱ לֹהַי אָ ָזְנְך .19–9:18 וְעַל־עַ ֶֽ ּמָך. toward us, listen, open Your eyes and see our desolation and that of the city known by Your name.” Not because of our own .בַּיָּמִים הָהֵ ם In those days .Jeremiah 50:20 אַ ל ַ ּתעַ זְבֵֽ נּו אָ בִֽ ינּו, merit do we cast our plea before You. Rather, we depend on וְאַ ל ּתִטְּ ֵֽ ׁשנּו ּבֹורְ אֵֽ נּו, ,the generosity of Your compassion. ADONAI, hear! ADONAI וְאַ ל ַ ּתזְנִיחֵֽ נּו יֹוצְרֵֽ נּו, forgive! ADONAI, listen! Do not delay. For Your sake, O my God; for Your city and Your people are known by Your name. וְאַ ל ּתַֽעַ ׂש עִ ָֽ ּמנּו ּכָלָ ה ּכְחַ טֹּאתֵֽ ינּו. וְקַ ּיֶם־לָֽ נּו יהוה אֱ להֵֽ ינּו אֶת־הַ ָ ּדבָ ר ׁשֶהִבְטַחְ ָֽ ּתנּו ּבְקַ ּבָלָ ה ;Do not forsake us—You, who formed us לעַ ייְדֵ יִרְמְ יָֽהּו חֹוזֶֽ ָך, ּכָאָ מּור: ַּבּיָמִ ים הָהֵ ם ּובָעֵת הַהִ יא, ;do not abandon us—You, who created us נְאֻ ם־יהוה, ;do not cast us away—You, who fashioned us do not destroy us, as You would our sins. ADONAI our God, fulfill for us the promise that You made to Jeremiah, the visionary, kept alive in our tradition, as it is written: “In those days and in that time, this will be the word of ADONAI:

239 ערבית ליום כיפור · וידוי yom kippur · evening service · confession 239 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Answer Us Iniquity shall be sought in Israel, but there shall be none; May the One who an- We do .מִי שֶׁ עָ נָה swered יְבֻ ַּקׁש אֶ ת־עֲ ן יִ ׂש לְרָאֵ וְאֵ ינֶֽ ּנּו, What would constitute and sin shall be sought in Judah, but none shall be found. not stand alone on this וְאֶת־חַ טֹּאת יְ הּודָ ה וְא תִ ָ ּמצֶֽאנָ ה, an answer to our prayers? For I will pardon those whom I leave as a remnant.” day, but within a tradition ּכִי אֶסְ לַח לַאֲ ׁשֶר אַ ׁשְאִ יר. We do not truly expect nature to overturn its Your people hunger for Your goodness, of prayer and forgive- ness. Lines of this prayer עַ ְ ָךּמ וְנַחֲ לָתְָך רְ עֵבֵ י טּובְ ָך, course, or others to thirst for Your love, are mentioned as early as צְמֵאֵי חַסְ ֶֽ ּדָך, .suddenly change their and long for Your salvation plans, because we have ­Mishnah Taanit (ca. 200 c.e.). Over time, more ּתְאֵ בֵ י יִ ׁשְעֶֽ ָך, expressed our hope May they know that compassion and forgiveness come from names and more biblical יַ ִֽ ּכירּו וְיֵדְ עּו ּכִי לַ יהוה אֱ להֵֽ ינּו הָרַחֲמִ ים וְהַ ְ ּסלִ יחֹות. .that the future bend to ADONAI our God our desires. Rather, if allusions were added. Here our prayer succeeds, we include responses to biblical women along with ב ב we can experience the traditional listing. An מִ י ׁשֶעָ נָה לְ שָׂ רָ ה אִמֵּֽ נּו ְ ּבזִקְ נָתָ ּה, הּוא יַעֲ נֵֽנּו. :closeness to the Divine, May the One who answered an appreciation of God’s Sarah past the time of her youth, hu ya·aneinu extant H.asidic version offers .a similarly inclusive list מִ י ׁשֶעָ נָה לְ אַ בְ רָ הָ ם אָ בִֽ ינּו ּבְהַר הַ ּמֹורִ ָ ּיה, הּוא יַעֲ נֵֽנּו. bounty, connection Abraham on Mount Moriah, hu ya·aneinu מִ י ׁשֶעָ נָה לְ ִ י צְ חָ ק ְ ּבנָ ם ְּכ ֶׁשּנֶעֱקָ ד עַ ל ַּגּבֵי הַ ִ ּמזְ ּבֵֽחַ , הּוא יַעֲ נֵֽנּו. ,with the rest of creation ,In the Torah .חוֹרֵ ב hu ya·aneinu sinai Isaac, their son, bound on the altar, h. orev (Horeb) is another מִ י ׁשֶעָ נָה לְ רִ בְ קָ ה ּבְהֶרְ יֹונָ ּה, הּוא יַעֲ נֵֽנּו. discovery of meaning in our lives, and an inner Rebecca as her sons struggled within her, hu ya·aneinu name for Sinai. מִ י ׁשֶעָ נָה לְ יַ עֲ ק ֹב ּבְבֵ ית אֵ ל, הּוא יַעֲ נֵֽנּו. feeling of wholeness and hu ya·aneinu -Accord . בְּ בְ אֵ רָ ּה Her well Jacob at Beth El, מִ י ׁשֶעָ נָה לְ ֵ ל אָ ה ּבְעׇ נְיָ ּה, הּוא יַעֲ נֵֽנּו. peace. For a moment, we may experience ourselves Leah in her loneliness, hu ya·aneinu ing to the Midrash, a well accompanied Israel in the מִ י ׁשֶעָ נָה לְ רָ חֵ ל ּבְעִצְּ בֹונָ ּה, הּוא יַעֲ נֵֽנּו. hu ya·aneinu as held fast in God’s Rachel, desperate for a child, desert and supplied the מִ י ׁשֶעָ נָה לְ יֹוסֵ ף ּבְבֵ ית הָאֲ סּורִ ים, הּוא יַעֲ נֵֽנּו. hu ya·aneinu invisible arms. Perhaps Joseph, abandoned in prison, this is what the ancient camp with water because of .the merit of Miriam מִ י ׁשֶעָ נָה לַ מְ יַ ְ ּלדֹות הָעִבְרִ ּיֹות עַל הָאׇ בְ נַֽיִ ם, הּוא יַעֲ נֵֽנּו. pilgrims themselves the Hebrew midwives as they stood at hu ya·aneinu Each of us has a name מִ י ׁשֶעָ נָה לְ יֹוכֶֽבֶ ד עַ ל ׂשְפַת הַ יְאׂ ר, הּוא יַעֲ נֵֽנּו. ,experienced when the birthing place This poem .לְכָל־אִישׁ יֵשׁ שֵׁ ם they heard the priests Jochebed having faith on the bank of מִ י ׁשֶעָ נָה לַ אֲ בֹותֵֽ ינּו ּולְאִ מֹּותֵֽ ינּו עַ ל יַ ם סּוף, הּוא יַעֲ נֵֽנּו. pronounce the final word the Nile, hu ya·aneinu by Zelda (Zelda Schneerson Mishkovsky, a 20th-century מִ י ׁשֶעָ נָה לְ מ ֹ ֶ ׁשה ְ ּבחֹורֵ ב, הּוא יַעֲ נֵֽנּו. ,of blessing: “. . . shalom peace.” the people Israel on the shores of Hebrew poet), ­translated from the Hebrew by Marcia מִ י ׁשֶעָ נָ ה ְ למִ רְ ָ י ם ּבִבְאֵרָ ּה, הּוא יַעֲ נֵֽנּו. hu ya·aneinu the Sea, -Falk, is an extended medita מִ י ׁשֶעָ נָה לְ אַ הֲ ר ֹ ן ּבְמַחְ ָ ּתה, הּוא יַעֲ נֵֽנּו. hu ya·aneinu Moses standing on the slopes of Sinai, tion on the names we are ,given by fathers, mothers מִ י ׁשֶעָ נָה לְ פִ ְ נ חָ ס ְ ּבקּומֹו מִ ּתֹו הָעֵדָ ה, הּוא יַעֲ נֵֽנּו. hu ya·aneinu Miriam with her well of water, others, and on the names מִ י ׁשֶעָ נָה לִ בְ נֹות צְ לׇפְחָ ד ּבְעׇמְדָ ן ּפֶֽתַ ח hu ya·aneinu Aaron offering incense to God, Phineas seeking his place above the crowd, hu ya·aneinu we acquire for ourselves. On this day, we ponder the אֹֽהֶ ל מֹועֵ ד, הּוא יַעֲ נֵֽנּו. various names by which we מִ י ׁשֶעָ נָה לְכׇל־הַצַּ ִ ּדיקִ ים וְהַצַּ ִ ּדיקִ ֹות וְהַחֲסִידִ ים the daughters of Zelophehad standing are known, and the names וְהַחֲסִ ידֹות וְהַ ּתְמִימִ ים וְהַ ּתְמִ ימֹות וְהַ יְ ׁשָרִ ים hu ya·aneinu their ground, and those who are righteous, upright, by which we wish to be known. וְהַ יְ ָ ׁשרֹות וְהָרַחֲמָ נִ ים וְהָרַחֲמָ נִ ּיֹות, הּוא יַעֲ נֵֽנּו. hu ya·aneinu decent, and compassionate—answer us. ג לְכׇל־אִ יׁש יֵ ׁש ֵ ׁשם ג Each of us has a name ֶׁשּנָתַ ן לֹו אֱ להִ ים given by the Source of Life וְנָתְ נּו לֹו אָ בִיו וְאִ ּמֹו and given by our parents לְכׇל־אִ יׁש יֵ ׁש ֵ ׁשם Each of us has a name ֶׁשּנָתְ נּו לֹו קֹומָ תֹו וְ אֹֽ פֶן חִ ּיּוכֹו given by our stature and our smile וְנָתַ ן לֹו הָאָרִ יג and given by what we wear

240 ערבית ליום כיפור · וידוי yom kippur · evening service · confession 240 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. לֵידָ ה Birth is a beginning לְכׇל־אִ יׁש יֵ ׁש ֵ ׁשם Each of us has a name ,This prayer .הִ יא מוֹצָ א given by the mountains written by Alvin Fine, has ֶׁשּנָתְ נּו לֹו הֶהָרִ ים and given by our walls -been reprinted in numer וְנָתְ נּו לֹו ּכְתָ לָ יו Each of us has a name ous prayerbooks. It reflects on the human condition לְכׇל־אִ יׁש יֵ ׁש ֵ ׁשם given by the stars and understands that each moment constitutes ֶׁשּנָתְ נּו לֹו הַ ַּמ ָ ּזלֹות and given by our neighbors a stage in a journey, at וְנָתְ נּו לֹו ְ ׁשכֵנָ יו Each of us has a name best a pilgrimage—images given by our sins that are descriptive of a contemporary religious לְכׇל־אִ יׁש יֵ ׁש ֵ ׁשם stance for many people. We ֶׁשּנָתְ נּו לֹו חֲטָאָ יו and given by our longing are on the way to holiness, to the experience of the וְנָתְ נָ ה לֹו ּכְמִ יהָ תֹו Each of us has a name Divine, but we can never לְכׇל־אִ יׁש יֵ ׁש ֵ ׁשם given by our enemies and given by our love claim a full achievement of the religious life. The ֶׁשּנָתְ נּו לֹו ׂשֹונְאָ יו Each of us has a name Viddui/Confession that we have just recited makes us וְנָתְ נָ ה לֹו אַהֲבָ תֹו given by our celebrations aware of our failings and of our vulnerabilities, but we לְכׇל־אִ יׁש יֵ ׁש ֵ ׁשם and given by our work can emerge with renewed ֶׁשּנָתְ נּו לֹו חַ ָ ּגיו Each of us has a name dedication to finding our way, to discovering our own וְנָתְ נָ ה לֹו מְ לַאכְ ּתֹו given by the seasons particular path to holiness. The prayer appears here in לְכׇל־אִ יׁש יֵ ׁש ֵ ׁשם and given by our blindness a slightly adapted version ֶׁשּנָתְ נּו לֹו ְ ּתקּופֹות הַ ָ ּׁשנָ ה Each of us has a name and with a Hebrew transla- .tion by Alan Lettofsky וְנָתַ ן לֹו עִ ְ ּורֹונֹו given by the sea לְכׇל־אִ יׁש יֵ ׁש ֵ ׁשם and given by our death ֶׁשּנָתַ ן לֹו הַ ָ ּים וְנָתַ ן לֹו מֹותֹו. ד Birth is a beginning ד .and death a destination לֵידָה הִ יא מֹוצָ א :And life is a journey ּומָֽ וֶ ת הּוא יַֽעַ ד From childhood to maturity And youth to age; וְהַחַ ִ ּיים הֵ ם נְסִיעָ ה: From innocence to awareness מִ ּיַלְ ּדּות לְבַגְ רּות ;And ignorance to knowing מִ ּנַעֲ רּות לְזִקְ נּות ,From foolishness to discretion מִ ּתְמִ ימּות לְהַ ּכָרָ ה ;And then, perhaps, to wisdom ּומִ ּבֹורּות לִידִ יעָ ה; מִ ִ ּסכְ לּות לְבִ ינָ ה וְאָ ז, אּולַי, לְחׇ כְמָ ה;

241 ערבית ליום כיפור · וידוי yom kippur · evening service · confession 241 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. מִ חּולְ ָ ׁשה לִגְ בּורָ ה From weakness to strength אֹו ְ ּגבּורָ ה לְ חּולְ ָ ׁשה – — Or strength to weakness And often, back again; ּולְעִ ִ ּתים, ּבַחֲ זָרָ ה; From health to sickness מִ ּבְרִ יאּות לְמַחֲ לָ ה ;And back, we pray, to health again נִתְ ַּפ ֵ ּלל ּבַחֲ זָרָ ה לַ ּבְרִ יאּות; ,From offense to forgiveness מִ ֶּֽפ ַ ׁשע לִסְ לִיחָ ה ,From loneliness to love מִ ּבְדִ ידּות לְאַהֲבָ ה ,From joy to gratitude מִשִּׂמְחָ ה לְ תֹודָ ה ,From pain to compassion מִ ּכְאֵ ב לְרַחֲמִ ים — And grief to understanding From fear to faith; וְיָ גֹון לַהֲבָ נָ ה — From defeat to defeat to defeat מִ ּפַֽחַ ד לֶאֱ מּונָ ה; ,Until, looking backward or ahead מִ ִּכ ָ ּׁשלֹון לְכִ ָ ּׁשלֹון לְכִ ָ ּׁשלֹון We see that victory lies עַ ד ּבְהִסְ ַּת ְ ּכלּות אָחֽ ֹורָ ה אֹו לְפָ נִ ים ,Not at some high place along the way אָֽ נּו רֹואִ ים ֶׁשּנִצָּ חֹון נִמְ צָ א ,But in having made the journey, stage by stage לֹא ּבְאֵ יזֹו ּבָמָ ה ְ ּגבֹוהָ ה ַּבּדֶֽרֶ ך .A sacred pilgrimage אֶ ָֽ ּלא ִ ּבנְסִיעָה עַצְמָ ּה, ּתַחֲ נָה אַחַ ר ּתַחֲ נָ ה Birth is a beginning And death a destination. עֲ לִ ַתּי רֶֽ גֶל קְ ד ָ ֹוׁשה. ,And life is a journey לֵידָה הִ יא מֹוצָ א . . . A sacred pilgrimage ּומָֽ וֶ ת הּוא יַֽעַ ד וְהַחַ ִ ּיים הֵ ם נְסִיעָ ה, ה עֲ לִ ַתּי רֶֽ גֶל קְ ד ָ ֹוׁשה . . . .God of Mercy, who answers the poor, answer us May the Merciful One, who answers the downtrodden, answer us. . רַ חֲ מָ ָ נ א God of Mercy ה God of Mercy, who answers the broken-hearted, answer us. This is an Aramaic prayer -written in the late first mil רַחֲמָ נָא דְ עָ נֵי לַעֲ נִ ֵיּי עֲ נֵֽינָ א. .May the Merciful One answer us lennium, similar to “May רַחֲמָ נָא דְ עָ נֵי לְמַ ּכִיכֵ י־רּוחָא עֲ נֵֽינָ א. .God of Mercy, pity us the One who answered,” ,on p. 240. Here ,מִי שֶׁ עָ נָה רַחֲמָ נָא דְ עָ נֵי לִתְ בִירֵ י־לִבָּא עֲ נֵֽינָ א. .May the Merciful One redeem us though, the movement רַחֲמָ נָא עֲ נֵֽינָ א, .God of Mercy, save us May the Merciful One have compassion upon us, speedily, from ancestors to the self is more insistent. The first רַחֲמָ נָ א חּוס, three lines contain four רַחֲמָ נָא פְּרֻ ק, .now and in time to come Rah. amana d’anei la-aniyyei aneina. words each; and then the rhythm breaks entirely רַחֲמָ נָ א ַׁשֵ ּזב, .Rah. amana d’anei l’makkikhei ruh. a aneina and the remaining lines רַחֲמָ נָא רַחֵם עֲ לָן, הַ ְׁש ָ ּתא בַּעֲגָלָ א ּובִ זְמַן קָרִ יב. .Rah. amana d’anei li-t’virei libba aneina simply plead for God to Rah. amana aneina, Rah. amana h. us, act speedily. The pace gets Rah. amana p’ruk, Rah. amana shazzeiv, faster; the lines get shorter; the Rah. amana rah. em alan, hashta ba-agala u-viz’man kariv. words more urgent. We are plead- ing then for our lives, nothing less. With this brokenhearted cry, the confession traditionally ends.

242 ערבית ליום כיפור · וידוי yom kippur · evening service · confession 242 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. ּאָבִֽינו Avinu Malkeinu We rise as the ark is opened. Avinu Malkeinu is not recited on Shabbat. Avinu Malkeinu An alternate version appears on the next page. -The Talmud re .מַ לְכֵּ נוּ .We rise as the ark is opened. Avinu Malkeinu is not recited on Shabbat An alternate version appears on the next page. ports: “It once happened that Rabbi Eliezer led the אָ בִֽ ינּו מַ לְ ּכֵֽנּו! חָטָֽ אנּו לְפָ נֶֽ יָך. congregation and recited אָ בִֽ ינּו מַ לְ ּכֵֽנּו! אֵ ין לָֽ נּו מֶֽ לֶ ך אֶ ָֽאּל אָֽ ָ ּתה. .Avinu Malkeinu, we have sinned in Your presence Avinu Malkeinu, we have no sovereign but You. twenty-four b’rakhot, but -his prayers were not an אָ בִֽ ינּו מַ לְ ּכֵֽנּו! עֲ ׂשֵה עִ ָֽ ּמנּו לְמַֽ עַ ן ׁשְמֶֽ ָך. .Avinu Malkeinu, act toward us kindly in accord with Your name Avinu Malkeinu, make this a good new year for us. swered. Then Rabbi Akiva followed him and led the אָ בִֽ ינּו מַ לְ ּכֵֽנּו! חַ ֵּדׁש עָ לֵֽינּו ָ ׁשנָ ה טֹובָ ה. ,congregation in prayer אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּבַטֵּל מֵ עָ לֵֽינּו ׇ ּכל־ּגְזֵ רֹות קָ ׁשֹות. .Avinu Malkeinu, annul every harsh decree against us saying, ‘Our father, our אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּבַטֵּל מַחְ ְ ׁשבֹות ׂשֹונְאֵֽ ינּו. .Avinu Malkeinu, nullify the designs of our foes Avinu Malkeinu, frustrate the plottings of our enemies. sovereign, You are truly our father. Our father, our אָ בִֽ ינּו מַ לְ ּכֵֽנּו! הָפֵר עֲצַ ת אֹויְבֵֽ ינּו. Avinu Malkeinu, rid us of every oppressor and adversary. sovereign, we have no ruler but You. Our father, our אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ַּכ ֵ ּלה ּכׇל־צַ ר ּומַ ׂשְטִין מֵ עָ לֵֽינּו. ,Avinu Malkeinu, rid Your covenanted people of disease, war, hunger, captivity sovereign, we have sinned אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ַּכ ֵ ּלה ֶֽ ּדבֶר וְחֶֽרֶ ב וְרָ עָ ב ּוׁשְבִ י ּומַ ׁשְחִ ית וְעָ ן .and destruction Avinu Malkeinu, forgive and pardon all our sins. before You. Our father, our sovereign, have mercy on ּוׁשְמַד מִ ְ ּב נֵיבְרִ יתֶֽ ָך. Avinu Malkeinu, do not look toward our sins and transgressions; blot them out. us. Our father, our sover- eign, do it for Your name’s אָ בִֽ ינּו מַ לְ ּכֵֽנּו! סְ לַ ח ּומְחַ ל לְכׇל־עֲ נֹותֵֽ ינּו. .Avinu Malkeinu, return us to Your presence, fully penitent Avinu Malkeinu, send complete healing to the sick among Your people. sake,’ and his prayers were answered” (Babylonian אָ בִֽ ינּו מַ לְ ּכֵֽנּו! מְחֵ ה וְהַעֲבֵ ר ְּפׁשָעֵֽ ינּו וְחַ טֹּאתֵֽ ינּו מִ ֶֽגֶ ּנ דעֵ ינֶֽ יָך. Avinu Malkeinu, remember us favorably. After the leader has recited each of these lines, we repeat it: Talmud, Taanit 25b). Gen- erations have added many .more verses to this prayer ◁ אָ בִֽ ינּו מַ לְ ּכֵֽנ !ּו הַחֲ זִירֵֽ נּו בִּתְ ׁשּובָ ה ְ ׁשלֵמָ הלְפָ נֶֽ יָך. .Avinu Malkeinu, inscribe us for good in the Book of Life The verses mentioning the אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ְ ׁשלַח רְ פּואָ ה ְ ׁשלֵמָ ה לְ חֹו לֵיעַמֶּֽ ָך. .Avinu Malkeinu, inscribe us in the Book of Redemption Avinu Malkeinu, inscribe us in the Book of Sustenance. martyrs were added after .the Crusades אָ בִֽ ינּו מַ לְ ּכֵֽנּו! זׇכְרֵֽ נּו בְּ זִ ָ ּכרֹון טֹוב לְפָ נֶֽ יָך. .Avinu Malkeinu, inscribe us in the Book of Merit Avinu Malkeinu was first introduced as a prayer אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּכׇתְ בֵֽ נּו בְּסֵֽפֶר חַ ִ ּיים טֹובִ ים. .Avinu Malkeinu, inscribe us in the Book of Forgiveness for material blessing. To אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּכׇתְ בֵֽ נּו בְּסֵֽפֶ ר גְּאֻ ּלָה וִ יׁשּועָ ה. .Avinu malkeinu, hah.azireinu bi-t’shuvah sh’leimah l’fanekha Avinu malkeinu, sh’lah. r’fu∙ah sh’leimah l’h.olei ammekha. this were added several pleas against devastation אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּכׇתְ בֵֽ נּו בְּסֵֽפֶר פַּרְ נָסָ ה וְכַלְ ּכָלָ ה. Avinu malkeinu, zokhreinu b’zikkaron tov l’fanekha. through natural disaster and human enemies, and אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּכׇתְ בֵֽ נּו בְּסֵֽפֶ ר זְכֻ ּיֹות. .Avinu malkeinu, kotveinu b’seifer h.ayyim tovim . finally, special prayers for אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּכׇתְ בֵֽ נ ּובְּסֵֽפֶר סְ לִיחָ ה ּומְחִ ילָ ה. .Avinu malkeinu, kotveinu b’seifer g’ullah vi-shu ah Avinu malkeinu, kotveinu b’seifer parnasah v'khalkalah. the High Holy Days (for instance, “inscribe us in the אָ בִֽ ינּו מַ לְ ּכֵֽנּו! חהַצְמַ לָֽ נּו יְ ׁשּועָ ה ּבְקָ רֹוב. .Avinu malkeinu, kotveinu b’seifer z’khuyyot .(”Book of Life אָ בִֽ ינּו מַ לְ ּכֵֽנּו! הָרֵם קֶֽרֶ ן יִ ׂשְרָאֵ ל עַ ֶֽ ּמָך. .Avinu malkeinu, kotveinu b’seifer s’lih.ah u-m’h.ilah The image of God as -father represents related אָ בִֽ ינּו מַ לְ ּכֵֽנּו! הָרֵם קֶֽרֶן מְ ׁשִיחֶֽ ָך. .Avinu Malkeinu, cause our salvation to flourish soon Avinu Malkeinu, cause Your people Israel to be exalted. ness and closeness; that of God as sovereign conveys אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ׁשְמַ ע קֹולֵֽנּו, חּוס וְרַחֵם עָ לֵֽינּו. authority and greater אָ בִֽ ינּו מַ לְ ּכֵֽנּו! קַ ֵ ּבל ּבְרַחֲמִ ים ּובְרָ צֹון אֶ ת־ ְ ּתפִ ּלָתֵֽ נּו. .Avinu Malkeinu, raise up Your anointed with strength Avinu Malkeinu, hear our voice, be kind, sympathize with us. distance. Jewish theology -has always talked of tran אָ בִֽ ינּו מַ לְ ּכֵֽנּו! נָא אַ ל ְּת ִ ׁשיבֵֽ נּו רֵיקָם מִ ְפָ ּלנֶֽ יָך. .Avinu Malkeinu, accept our prayer, willingly and lovingly ,scendence and immanence אָ בִֽ ינּו מַ לְ ּכֵֽנּו! זְ כֹור ִיּכ עָפָר אֲ נָֽחְ נּו. Avinu Malkeinu, do not turn us away empty-handed. God as inscrutable and God as close at hand: this אָ בִֽ ינּו מַ לְ ּכֵֽנּו! חֲ מֹול עָ לֵֽינּו וְעַ ל עֹולָלֵֽינּו וְטַ ֵֽ ּפנּו. .Avinu Malkeinu, remember that we are but dust prayer brings together אָ בִֽ ינּו מַ לְ ּכֵֽנּו! עֲ ֵ הׂש לְמַֽ עַן הֲ רּוגִ ים עַ ל ׁשֵם קׇדְ ֶֽ ׁשָך. .Avinu Malkeinu, have compassion for us, our infants, and our children Avinu Malkeinu, do this for the sake of those who were martyred for Your holy name. both aspects of God, which is one reason it has been אָ בִֽ ינּו מַ לְ ּכֵֽנּו! עֲ ֵ הׂש לְמַֽ עַן טְ בּוחִ ים עַ ל יִ חּודֶֽ ָך. Avinu Malkeinu, do this for the sake of those who were slaughtered for their so powerful in the Jewish exclusive devotion to You. imagination.

243 ערבית ליום כיפור · אבינו מלכנו yom kippur · evening service · avinu malkeinu 243 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. אָ בִֽ ינּו מַ לְ ּכֵֽנּו! עֲ ֵ הׂש לְמַֽ עַ ן ּבָאֵ י בָאֵ ׁש ּובַ ַֽ ּמיִם עַ ל Avinu Malkeinu, do this for the sake of those who went through fire and water to sanctify Your holy name. קִ ּדּוׁש ׁשְמֶֽ ָך. .Avinu Malkeinu, do this for Your sake if not for ours אָ בִֽ ינּו מַ לְ ּכֵֽנּו! עֲ ֵה ׂשלְמַ עַ נְָך םאִ א לְמַ עֲ נֵֽנּו. Avinu Malkeinu, have mercy on us, answer us, for our deeds are insufficient; אָ בִֽ ינּו מַ לְ ּכֵֽנּו! חׇ נֵּֽנּו וַעֲ נֵֽנּו, ִיּכ אֵ ין בָּֽ נּו מַ עֲשִׂ ים, .deal with us charitably and lovingly, and redeem us עֲשֵׂה עִמָּֽ נּו הצְדָקָ וָחֶֽסֶ ד וְ הֹוׁשִיעֵֽ נּו. ,Avinu malkeinu, h.onneinu va-aneinu, ki ein banu ma.asim aseih immanu tz’dakah va-h.esed v’hoshi∙einu.

God’s Names Avinu Malkeinu: Alternate Version God, we speak of You Avinu Malkeinu, we have sinned in Your presence. using a thousand images, Our creator, who blesses us, we have no sovereign but You. trying to discover Your ּאָבִֽינו avinu malkeinu אָ בִֽ ינּו מַ לְ ּכֵֽנּו! חָטָֽ אנּו לְפָ נֶֽ יָך. truth behind them. Our redeemer, who guards us, act kindly, in keeping with Your The images of God .מַ ּלְכֵ ֽנו ּ .When we acknowledge name as “our father” (avinu) and בֹּורְ אֵֽ נ ּומְ בָרְ כֵֽנּו, אֵ ין לָֽ נּו מֶֽ לֶ ך אֶ ָֽאּל אָֽ ָ ּתה. the power that underlies You who seek us out and sustain us, make this new year a “our sovereign” (malkeinu) are central to much of גֹּואֲ לֵֽנּו מְ ַׁשּמְרֵֽ נּו, עֲ ׂשֵה עִ ָֽ ּמנּו לְמַֽ עַ ן ׁשְמֶֽ ָך. creation, we address You as a sovereign. When we good one for us. .the High Holy Day liturgy דֹּורְ ֵֽ ׁשנּו מְ פַרְ נְסֵֽ נּו, חַ ֵּדׁש עָ לֵֽינּו ָ ׁשנָ ה טֹובָ ה. feel Your nearness and You who are our glory, our savior, annul every harsh decree Yet these images may not have the same resonance הֹודֵֽ ינּו מֹוׁשִיעֵֽ נּו, ּבַטֵּל מֵ עָ לֵֽינּו ׇ ּכל־ּגְזֵ רֹות קָ ׁשֹות. .wonder that touch us, against us we know You as a parent. for us as they once did for וַָ תִיקֵֽ נּו מְ פַ ּלְטֵֽ נּו, ּבַטֵּל מַחְ ְ ׁשבֹות ׂשֹונְאֵֽ ינּו. .Ancient One, our rescuer, nullify the designs of our foes Help us as we use these our ancestors. At the same names we give You to Provider, our refuge, rid Your covenanted people of disease, time, the tradition is filled זָ נֵֽנּו מְ נּוסֵֽ נּו, ַּכ ֵ ּלה ֶֽ ּדבֶר וְחֶֽרֶ ב וְרָעָ ב ּוׁשְבִ י ּומַ ׁשְחִ ית וְעָ ן reach beyond them, and war, hunger, captivity, and destruction. with many different meta- find Your presence in our phors for God. Therefore ּוׁשְמַד מִ ְ ּב נֵיבְרִ יתֶֽ ָך. You who are our strength, who gives us life, rid us of every lives. we offer this alternative חֹוסֵֽ נּו מְחַ ּיֵֽינּו, הָפֵר עֲצַ ת אֹויְבֵֽ ינּו. .jonathan magonet oppressor and adversary— version, featuring a variety of imagery. Its synonyms טְ הֹורֵֽ נּו מְרַחֲמֵֽ נּו, סְ לַ ח ּומְחַ ל לְכׇל־עֲ נֹותֵֽ ינּו. You, who purify us, and have mercy on us, forgive and pardon and metaphors for God are יֹוצְרֵֽ נּו מְ לַ ּמְדֵֽ נּו, הַחֲ זִ ירֵֽ נּו ּבִתְ ׁשּובָ ה ְ ׁשלֵמָ הלְפָ נֶֽ יָך. .all our sins You who form us and instruct us, return us to Your presence, mostly taken from usages in other parts of the liturgy. Its ּכֹונֵֽנּו מְ כַלְ ְ ּכלֵֽנּו, ְ ׁשלַח רְ פּואָ ה ְ ׁשלֵמָ ה לְ חֹולֵי עַ ֶֽ ּמָך. fully penitent. alphabetical listing conveys the idea that we grasp the לִ ּבּובֵֽ נּו מְ גַ ְ ּדלֵֽנּו, זׇכְרֵֽ נּו ְ ּבזִ ָ ּכרֹון טֹוב לְפָ נֶֽ יָך. You, who establish us, and provide for us, send complete ineffable God through an אָ בִֽ ינּו מַ לְ ּכֵֽנּו, ּכׇתְ בֵֽ נּו בְּסֵֽפֶר חַ ִ ּיים טֹובִ ים. ­healing to the sick among Your people. infinite number of images. אָ בִֽ ינּו מַ לְ ּכֵֽנּו, ּכׇתְ בֵֽ נּו בְּסֵֽפֶ ר גְּאֻ ּלָה וִ יׁשּועָ ה. .You, our beloved, who raised us, remember us favorably אָ בִֽ ינּו מַ לְ ּכֵֽנּו, ּכׇתְ בֵֽ נּו בְּסֵֽפֶר פַּרְ נָסָ ה וְכַלְ ּכָלָ ה. .Avinu Malkeinu, inscribe us for good in the Book of Life Avinu Malkeinu, inscribe us in the Book of Redemption. אָ בִֽ ינּו מַ לְ ּכֵֽנּו, ּכׇתְ בֵֽ נּו בְּסֵֽפֶ ר זְכֻ ּיֹות. .Avinu Malkeinu, inscribe us in the Book of Sustenance אָ בִֽ ינּו מַ לְ ּכֵֽנּו, ּכׇתְ בֵֽ נּו בְּסֵֽפֶר סְ לִיחָ ה ּומְחִ ילָ ה. .Avinu Malkeinu, inscribe us in the Book of Merit Avinu Malkeinu, inscribe us in the Book of Forgiveness. Avinu malkeinu, kotveinu b’seifer h. ayyim tovim. Avinu malkeinu, kotveinu b’seifer g’ullah vi-shu∙ah. Avinu malkeinu, kotveinu b’seifer parnasah v’khalkalah. Avinu malkeinu, kotveinu b’seifer z’khuyyot. Avinu malkeinu, kotveinu b’seifer s’lih.ah u-m’h.ilah.

244 ערבית ליום כיפור · אבינו מלכנו yom kippur · evening service · avinu malkeinu 244 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Our protector and savior, cause our salvation to flourish soon. נֹוטְרֵֽ נּו מְ פַ ּלְטֵֽ נ ,ּו חהַצְמַ לָֽ נּו יְ ׁשּועָ ה ּבְקָ רֹוב. .Our support and rescuer, cause Your people Israel to be exalted סֹומְ כֵֽנ ּומַ צִּ ילֵֽנּו, הָרֵם קֶֽרֶ ן יִ ׂשְרָאֵ ל עַ ֶֽ ּמָך. .Our helper, who listens to us, hear our voice, be kind, sympathize with us עֶ זְרֵֽ נּו מַ קְ ִ ׁשיבֵֽ נּו ׁשְמַ ע קֹולֵֽנּו, חּוס וְרַחֵם עָ לֵֽינּו. .Our redeemer, who watches over us, accept our prayer, willingly and lovingly פֹּודֵֽ נּו מְ ַׁשּמְרֵֽ נּו, קַ ֵ ּבל ּבְרַחֲמִ ים ּובְרָ צֹון אֶ ת־ ְ ּתפִ ּלָתֵֽ נּו. .Our fortress, who is our refuge, do not send us away empty-handed Holy One, who justifies us, remember that we are but dust. צּורֵֽ נּו מְ נּוסֵֽ נּו, נָא אַ ל ְּת ִ ׁשיבֵֽ נּו רֵיקָם מִ ְפָ ּלנֶֽ יָך. קַדִ ּ ישׁ Merciful One, who gives us life, have compassion for us, our infants, and our Kaddish Shalem is recited at the end שָׁ ֵ ל ם קְ ד ֵֽ ֹוׁשנּו מַ צְ ִ ּדיקֵֽ נּו, זְ כֹור ִיּכ עָפָר אֲ נָֽחְ נּו. .children Guardian, who grants us victory, do this for the sake of those who were of every worship service .that features an Amidah רַ חֲמֵֽ נּו מְחַ ּיֵֽינּו, חֲ מֹול עָ לֵֽינּו וְעַ ל עֹולָלֵֽינּו וְטַ ֵֽ ּפינּו. Its distinguishing sentence ׁשֹומְ רֵֽ נּו מֹוׁשִיעֵֽ נּו, עֲ ֵ הׂש לְמַֽ עַן הֲ רּוגִ ים עַ ל ׁשֵם קׇדְ ֶֽ ׁשָך. .martyred for Your holy name , ּתִ תְקַ בַּ ל צְלוֹתְ הוֹן Benefactor, who provides for our welfare, do this for Your sake if not for ours. is the line May the prayers . . . of all“ ּתֹומְ כֵֽנ ּומְסָעֲדֵֽ נּו, עֲ ֵה ׂשלְמַ עַ נְָך םאִ לֹא לְמַ עֲ נֵֽנּו. ;Avinu Malkeinu, have mercy on us, answer us, for our deeds are insufficient Israel be accepted.” אָ בִֽ ינּו מַ לְ ּכֵֽנּו, חׇ נֵּֽנּו וַעֲ נֵֽנּו, ִיּכ אֵ ין בָּֽ נּו מַ עֲשִׂ ים, .deal with us charitably and lovingly, and redeem us שְׁ ָ ל מָ א Peace . . . Harmony . -Like many tradi .שָׁ לוֹם עֲשֵׂה עִמָּ נּו הצְדָקָ וָחֶֽסֶ ד וְ הֹוׁשִיעֵֽ נּו. ,Avinu malkeinu, h.onneinu va-aneinu, ki ein banu ma asim aseih immanu tz’dakah va-h.esed v’hoshi∙einu. The ark is closed. tional Jewish prayers, this one ends with thoughts of The ark is closed. peace. AND TO ALL who dwell on .וְעַ ל כָּ ל־יוֹ שְׁ בֵי תֵ בֵ ל earth Our mah.zor follows the קַ ִ ּדיׁש ָ ׁשלֵ ם liturgical practice begun in יִתְ ַּגַ ּדל וְיִתְקַ ַּדׁש ׁשְמֵ ּה רַ ָ ּבא, ּבְעָ לְמָ א ִ ּדי בְרָ א, ּכִרְ עּותֵ ּה, Kaddish Shalem some earlier Conservative movement prayerbooks by וְיַמְ לִ יך מַ לְ כּותֵ ּה ּבְחַ ֵ ּייכֹון ּובְ יֹומֵ יכֹון ּובְחַ ּיֵי דְ כׇ ל־ ֵ ּבית May God’s great name be exalted and hallowed throughout the created world, ­adding these words after mentioning Israel. (See, for יִ ׂשְרָאֵ ל, ּבַעֲגָלָ א ּובִ זְמַן קָרִ יב, וְאִמְ רּו אָ מֵ ן. as is God’s wish. May God’s sovereignty soon be established, in your lifetime and example, the Shalom Rav in your days, and in the days of all the House of Israel. And respond with: Amen. prayer just recited at the יְהֵ א ׁשְמֵהּ רַבָּא מְ בָרַ ְך לְעָ לַ ם ּולְעָ לְמֵ י עָ לְמַ ָ ּיא. May God’s great name be acknowledged forever and ever! end of the Amidah, page 218 above.) At many moments in יִתְ ּבָרַ ך וְיִ ְׁש ַּתּבַח וְיִתְ ּפָאַ ר וְיִתְ רֹומַ ם וְיִתְ נַשֵּׂ א וְיִתְהַ ַ ּדר .Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya the liturgy, prayers focus on ­“Israel“ or “the people וְיִתְ עַ ּלֶה וְיִתְהַ ַ ּלל ׁשְמֵ ּה ּדְקֻדְ ָ ׁשא, בְּרִ יְך הּוא, לְעֵֽ ָאּל לְעֵֽ ָ ּלא May the name of the Holy One be acknowledged and celebrated, lauded and Israel.“ The 20th-century מִ ׇ ּכל־ּבִרְ כָתָ א וְ ִ ׁשירָתָ א ֻּת ְׁשּבְחָתָ א וְנֶחָמָתָ א ּדַאֲמִ ירָ ן worshipped, exalted and honored, extolled and acclaimed—though God, who is blessed, b’rikh hu, is truly far beyond all acknowledgment and praise, or any philosopher Emmanuel Levinas pointed out that ּבְעָ לְמָ א, וְאִמְ רּו אָ מֵ ן. expressions of gratitude or consolation ever spoken in the world. the designation “Israel” And respond with: Amen. focuses our attention out- ward into the broader ּתִתְקַ ּבַל צְ לֹותְ הֹון ּובָ עּותְ הֹון ְ ּדכׇל־יִ ׂשְרָאֵל קֳדָם אֲ בּוהֹון May the prayers and pleas of all Israel be accepted by their creator in heaven. world of humanity, toward ִ ּדי בִ ׁשְמַ ּיָֽא, וְאִמְ רּו אָ מֵ ן. And respond with: Amen. all those to whom we owe an ethical obligation of caring. In our prayers, we יְהֵ א ְ ׁשלָמָֽא רַ ּבָֽא מִ ן ׁשְמַ ּיָֽא וְחַ ִ ּיים עָ לֵֽינּו וְעַ ל ׇ ּכל־ .May abundant peace from heaven, and life, come to us and to all Israel may move among various יִ ׂשְרָאֵ ל, וְאִמְ רּו אָ מֵ ן. .And respond with: Amen understandings of “Israel”: May the One who brings harmony on high, bring harmony to us and to all Israel Israel as Jewish community, ,Israel as national home עֹ ֶ ׂשה ָׁשלֹום ּבִמְ רֹומָ יו הּוא יַעֲ ֶ ׂשה ָ ׁשלֹום עָ לֵֽינּו וְעַ ל ׇ ּכל־ .and to all who dwell on earth]. And respond with: Amen] Oseh shalom bi-m’romav hu ya·aseh shalom aleinu v’al kol yisra·el [v’al kol yosh’vei teiveil], and Israel as symbolic of all -those who uphold an ethi יִ ׂשְרָאֵ ל ]וְעַ ל ׇ ּכל־יֹוׁשְבֵי תֵ בֵל[, וְאִמְ רּו אָ מֵ ן. v’imru amen. cal universe.

245 ערבית ליום כיפור · אבינו מלכנו yom kippur · evening service · avinu malkeinu 245 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. סיום התפילה CONCLUDING PRAYERS This prayer .עָ ּלֵֽינו Aleinu was originally composed עָ לֵֽינּו לְ ַ ׁשבֵּֽחַ לַאֲ דֹון הַ ּכֹל, Aleinu for, and recited during, the לָתֵ ת גְּדֻ ּלָה לְ יֹוצֵר בְּרֵ א ִ ׁשית, It is for us to praise the ruler of all, to acclaim the Creator, who has not made us -Sov“) מַ ּלְכו ּיוֹת/Malkhuyot ereignty”) section of the ֶׁשא עָשָֽׂ נּו ְ ּכגֹויֵי הָאֲרָ צֹות, merely a nation, nor formed us as all earthly families, nor given us an ordinary -Rosh Hashanah Musaf ser וְא שָׂמָֽ נּו ּכְמִ ׁשְפְּ חֹות הָאֲדָמָ ה, .destiny aAnd so we bow, acknowledging the supreme sovereign, the Holy One, who vice. Since the late Middle Ages, it has acquired a ֶׁשא שָׂם חֶ לְקֵֽ נּו ּכָהֶ ם, is praised—the One who spreads out the heavens and establishes the earth, special pride of place in Ashkenazic liturgy and is וְ גֹרָ לֵֽנּו ּכְכׇל־הֲ מֹונָ ם. whose glorious abode is in the highest heaven, whose powerful presence is in the loftiest heights. This is our God, none else; ours is the true sovereign, there b recited as part of the con- .clusion of every service וַאֲ נַֽחְ נּו ּכֹורְ עִ ים ּומִ ְׁשּתַחֲ וִ ים ּומֹודִ ים, is no other. As it is written in the Torah: “Know this day and take it to heart, that -It is customary to physi לִפְ נֵימֶֽ לְֶך מַ לְכֵי הַמְּ לָכִים, הַקָּ דֹוׁש בָּ רּוְך הּוא. ADONAI is God in heaven above and on earth below; there is no other.” cally bow when we recite וַאֲ נַ ֽחְ ּנו ּכוֹרְעִ ים the line ֶ ׁשהּוא נֹוטֶ ה ׁשָמַֽ יִם וְ יֹסֵד אָֽרֶ ץ, ּומ ַ ֹוׁשב יְקָ רֹו ַּבּׁשָמַֽ יִ ם ,Aleinu l’shabbei.ah. la-adon ha-kol, la-teit g’dullah l’yotzeir b’reishit she-lo asanu k’goyei ha-aratzot, v’lo samanu k’mishp’h.ot ha-adamah, (va-anah.nu kor’im), “And ”.so we bow מִ ַֽ ּמעַ ל, ְ ּוׁשכִינַת עֻ ּזֹו ּבְגׇבְהֵי מְ רֹומִ ים, הּוא אֱ להֵֽ ינּו אֵ ין she-lo sam h.elkeinu ka-hem, v’goraleinu k’khol hamonam. ְ ו ָ י דַ עְ תָ know this day עֹוד. אֱמֶת מַ לְ ּכֵֽנּו אֶֽפֶ ס זּולָ תֹו, ַּכ ָ ּכתּוב ְ ּבתֹורָ תֹו: ,a Va-anah.nu kor’im u-mishtah.avim u-modim ,Deuteronomy 4:39 .הַ יוֹם וְיָדַ עְ ָּֽת הַ ּיֹום וַהֲ ֵ ׁשבֹתָֽ אֶ ל־לְבָבֶֽ ָך, ִ ּכי יהוה הּוא הָאֱ להִ ים .lifnei melekh malkhei ha-m’lakhim, ha-kadosh barukh hu She-hu noteh shamayim v’yoseid aretz, u-moshav y’karo ba-shamayim mi-ma.al, Moses’ speech enunciat- ing the meaning of God's ַּבּׁשָמַֽ יִם מִ ַֽ ּמעַ ל, וְעַל הָאָֽרֶץ מִ ּתָֽחַת, אֵ ין עֹוד. u-sh’khinat uzzo b’govhei m’romim, hu eloheinu ein od. Emet malkeinu efes zulato, revelation at Sinai. ka-katuv b’torato: v’yadata ha-yom va-hasheivota el l’vavekha, ki Adonai hu ha-Elohim Establishing in the עַ ל ֵ ּכן נְקַ ֶהּו לְ ָך יהוה אֱ להֵֽ ינּו, לִרְ אֹות מְ הֵרָ ה ּבְתִ פְאֶֽרֶ ת .ba-shamayim mi-ma.al, v’al ha-aretz mi-tah.at, ein od world the sovereignty ְ ל תַ קֵ ּ ן of the Almighty עֻ ּזֶָֽך, לְהַעֲבִ יר ִּגּלּולִ ים מִן הָאָֽרֶ ץ וְהָאֱ לִילִ ים ָ ּכרֹות יִ ּכָרֵ תּון, -Begin .עוֹלָם בְּמַ ּלְכות שַׁ דַ ּ י לְתַ ֵ ּקן עֹולָ ם ּבְמַ לְ כּות ַׁשַ ּדי, וְכׇ ל־ ְ ּבנֵי בָ ָ ׂשר יִקְרְ אּו בִ ׁשְמֶֽ ָך, And so, ADONAI our God, we await You, that soon we may behold Your strength revealed in full glory, sweeping away the abominations of the earth, obliterating ning in the 19th century, this phrase came to be לְהַפְ נֹות אֵ לֶֽ יָך ּכׇל־רִ ׁש יְעֵ אָֽרֶ ץ. יַ ִֽ ּכירּו וְיֵדְ עּו ׇ ּכל־יֹוׁשְבֵ י תֵ בֵ ל, idols, establishing in the world the sovereignty of the Almighty. All flesh will seen as similar to Isaiah’s call to be “a light unto ִיּכ לְ ָך ִ ּתכְרַ ע ׇ ּכל־ּבֶֽרֶ ך, ִּתּׁשָבַ ע ּכׇל־לָ ׁשֹון: לְפָ נֶֽ יָך יהוה call out Your name—even the wicked will turn toward You. Then all who live the nations,” and it was אֱ להֵֽ ינּו יִכְרְ עּו וְיִ ֽ ּפֹלּו, וְלִכְ בֹוד ׁשִמְ ָך יְקָ ר יִ ֵֽ ּתנּו. וִיקַ ְ ּבלּו on earth will recognize and understand that to You alone knees must bend and reinterpreted as a call to universal justice. In this כֻ ָ ּלם אֶ ת־עֹל מַ לְ כּותֶֽ ָך, וְתִמְ לוְֹך עֲ לֵיהֶ ם מְ הֵרָ ה לְ עֹולָ ם וָעֶ ד. ,allegiance be sworn. All will bow down and prostrate themselves before You vein, the phrase l’takken ּכִי הַ ַ ּמלְ כּות ֶׁשּלְָך הִ יא, ּולְעֽ ֹולְמֵ י עַ ד ּתִמְ לוְֹך ּבְכָ בֹוד. ADONAI our God, honor Your glorious name, and accept the obligation of Your was לְתַקֵּ ן עוֹלָם sovereignty. May You soon rule over them forever and ever, for true dominion is olam understood to mean “to ◁ ַּכ ָ ּכתּוב ְ ּבתֹורָתֶֽ ָך: יהוה יִמְ ְך לְ עֹלָם וָעֶ ד. Yours; You will rule in glory until the end of time. repair the world,” to be partners with God in וְנֶאֱמַ ר: וְהָ יָהיהוה לְמֶֽ לְֶך עַ ל ּכׇל־הָאָֽרֶ ץ, achieving a time of peace בַּ ּיֹום הַ הּוא יִהְ יֶה יהוה אֶחָ ד, ְ ּוׁשמֹו אֶחָ ד. As is written in Your Torah: “ADONAI will reign forever and ever.” And as the prophet said: “ADONAI shall be acknowledged sovereign of all the earth. On that and righteousness. Even earlier, Maimonides (12th day ADONAI shall be one, and the name of God, one.” century) had argued that the single most important characteristic V’ne.emar: v’hayah Adonai l’melekh al kol ha-aretz, of God’s sovereignty would be an end to one people dominating ba-yom ha-hu yihyeh Adonai eh.ad, u-sh’mo eh.ad. another. This paragraph emphasizes God’s saving hand.

From .יהוה יִמְ ְלֹך לְעׁלָם וָעֶ ד ADONAI will reign forever and ever the Song at the Sea, Exodus 15:18.

-Zech .בַּ ּיוֹם הָ ּהוא יִהְ יֶה יהוה אֶחָ ד On that day ADONAI shall be one ariah 14:9. In reciting the Sh’ma, we declare that God is one. Through our prayer we hope to make the world at one with God.

246 ערבית ליום כיפור · סיום התפילה yom kippur · evening service · concluding prayers 246 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. A Kavvanah Some congregations recite Mourner's Kaddish after Aleinu; Some congregations recite Mourner's Kaddish after Aleinu; KADDISH. The custom of for Kaddish some, after the recitation of Psalm 27 on the next page. some, after the recitation of Psalm 27 on the next page. mourners reciting Kaddish began sometime after the Grant that the memories Mourner’s Kaddish 11th century. Though its קַ ִ ּדיׁש יָ תֹום of those who have gone Mourners and those observing Yahrzeit: origin is obscure, it has before us be a source of May God’s great name be exalted and hallowed throughout become an essential ele- strength for me and for ment of Jewish prayer. It is יִתְ ַּגַ ּדל וְיִתְקַ ַּדׁש ׁשְמֵ ּה רַ ָ ּבא, the created world, as is God’s wish. May God’s sovereignty everyone of the House of not a private prayer; rather, ּבְעָ לְמָ א ִ ּדי בְרָ א, ּכִרְ עּותֵ ּה, Israel. May the souls of soon be established, in your lifetime and in your days, and in it is recited in community our departed find peace the days of all the House of Israel. And respond with: Amen. with a minyan present. In וְיַמְ לִ יך מַ לְ כּותֵ ּה ּבְחַ ֵ ּייכֹון ּובְ יֹומֵ יכֹון ,in Your sheltering care that context the mourner and may we all be blessed May God’s great name be acknowledged forever and ever! affirms that tragedy has not ּובְחַ ּיֵי דְ כׇ ל־ ֵ ּבית יִ ׂשְרָאֵ ל, with peace, tranquility, separated him or her from ּבַעֲגָלָ א ּובִ זְמַן קָרִ יב, ­and the fullness of life. May the name of the Holy One be acknowledged and cele God or the Jewish people, brated, lauded and worshipped, exalted and honored, extolled and, in turn, the communal ְ ו אִ מְ ר ּו אָ מֵ ן. The Blessing and acclaimed—though God, who is blessed, b’rikh hu, is response then constitutes a of Memory Congregation and mourners: truly far beyond all acknowledgment and praise, or any ­expres- way of acknowledging the It is hard to sing of one­ mourner. יְהֵ א ׁשְמֵהּ רַבָּא מְ בָרַ ְך לְעָ לַ ם ּולְעָ לְמֵ י עָ לְמַ ָ ּיא. .sions of gratitude or consolation ever spoken in the world nesss when our world is not complete, when those And respond with: Amen. Mourners: who once brought whole­ יִתְ ּבָרַ ך וְיִ ְׁש ַּת ַ ּבח ness to our life have gone, May abundant peace from heaven, and life, come to us and to and nothing but memory all Israel. And respond with: Amen. וְיִתְ ּפָאַ ר וְיִתְ רֹומַ ם can fill the emptiness their passing leaves behind. May the One who brings harmony on high, bring harmony to וְיִתְ נַשֵּׂ א וְיִתְהַ ַ ּדר But memory can tell וְיִתְ עַ ּלֶה וְיִתְהַ ַ ּלל .[us only what we were, us and to all Israel [and to all who dwell on earth in company with those And respond with: Amen. ׁשְמֵ ּה ּדְקֻדְ ָ ׁשא, בְּרִ יְך הּוא, we loved; it cannot help לְעֵֽ ָאּל לְעֵֽ ּלָא מִ ׇ ּכל־ּבִרְ כָתָ א וְ ִ ׁשירָתָ א :us find what each of us, Mourners and those observing Yahrzeit alone, must now become. Yitgaddal v’yitkaddash sh’meih rabba, b’alma di v’ra, ki-r’uteih, ֻּת ְׁשּבְחָתָ א וְנֶחָמָתָ א ;Yet no one is really alone those who live no more v’yamlikh malkhuteih b’h. ayyeikhon u-v’yomeikhon u-v’h. ayyei d’khol ּדַאֲמִ ירָ ן ּבְעָ לְמָ א, .echo still within our beit yisra.el, ba-agala u-viz’man kariv, v’imru amen thoughts and words, and Congregation and mourners: ְ ו אִ מְ ר ּו אָ מֵ ן. what they did is part of Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya. what we have become. יְהֵ א ְ ׁשלָמָֽא רַ ּבָֽא מִ ן ׁשְמַ ּיָֽא וְחַ ִ ּיים :We do best homage to Mourners our dead when we live Yitbarakh v’yishtabbah. v’yitpa∙ar v’yitromam v’yitnassei v’yit.haddar עָ לֵֽינּו וְעַ ל ּכׇל־יִ ׂשְרָאֵ ל, our lives most fully, even v’yit.alleh v’yit.hallal sh’meih d’kudsha, b’rikh hu, l’eilla l’eilla mi-kol ְ ו אִ מְ ר ּו אָ מֵ ן. .in the shadow of our loss For each of our lives is birkhata v’shirata tushb’h. ata v’neh. amata da-amiran b’alma, v’imru worth the life of the whole amen. עֹ ֶ ׂשה ָ ׁשלֹום ּבִמְ רֹומָ יו world; in each one is the breath of the Divine. In Y’hei sh’lama rabba min sh’mayya v’h. ayyim aleinu v’al kol yisra∙el, הּוא יַעֲ ֶ ׂשה ָ ׁשלֹום .affirming God we affirm v’imru amen עָ לֵֽינּו וְעַ ל ּכׇל־יִ ׂשְרָאֵ ל . . the worth of each one whose life, now ended, Oseh shalom bi-m’romav hu ya aseh shalom aleinu v’al kol yisra el ]וְעַ ל ׇ ּכל־יֹוׁשְבֵי תֵ בֵ ל[, .brought us closer to the [v’al kol yosh’vei teiveil], v’imru amen source of life, in whose ְ ו אִ מְ ר ּו אָ מֵ ן. unity no one is alone and every life finds purpose. —Chaim Stern

247 ערבית ליום כיפור · סיום התפילה yom kippur · evening service · concluding prayers 247 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. Seeking God Psalm 27 is recited on each לְדָ וִ ד. A Psalm for the Season of Repentance—Psalm 27 “One thing I ask of of the ten days from Rosh A Psalm of David. .Hashanah to Yom Kippur יהוה אֹורִ י וְיִ ׁשְעִ י מִ ּמִי אִ ירָ א, ”Adonai—this I seek­ —The Hebrew pronoun ADONAI is my light and my help. Whom shall I fear? It has also become custom- ary to recite it during the יהוה מָ עֹוז־חַ ּיַי מִ ּמִי אֶ פְחָ ד. ?oto can either mean ADONAI is the stronghold of my life. Whom shall I dread entire month before Rosh ּבִקְ רֹב עָלַי מְרֵ עִ ים לֶאֱ כֹל אֶ ת־ ְּבׂשָרִ י, this” or it can refer back When evil people assail me to devour my flesh“ to “Adonai,” making Hashanah, in preparation for the High Holy Days. In יצָרַ וְ יאֹיְבַ לִי הֵֽ ָ ּמה כָ ְ ׁשלּו וְנָפָֽ לּו. ,the seeking of God the it is they, my enemies and those who besiege me object of the sentence. who stumble and fall. mystical Jewish tradition, the days of judgment are אִ ם־ּתַחֲ נֶה עָלַי מַחֲ נֶ ה לֹא־יִ ירָ א לִ ִ ּבי, That is how the H.asidic Should an armed camp be arrayed against me, extended through the אִ ם־ ָ ּתקּום עָלַי מִ לְחָמָ ה ְ ּבזֹאת אֲ נִ י בֹוטֵֽחַ . master Levi Yitzh.ak of Berditchev understood my heart would show no fear; seventh day of Sukkot, ,known as Hoshana Rabbah­ אַחַ ת ׁשָאַֽ לְ ּתִי מֵאֵ ת־יהוה, אֹותָ ּה אַ בֲ ֵּקׁש, .this verse. He would take should they war against me, of this I would be sure and so the psalm is recited ׁשִבְ ִ ּתי ּבְבֵ ית־יהוה, ּכׇל־יְמֵי חַ ַ ּיי it to mean, “One thing I ask of ­Adonai: to be able One thing I ask of ADONAI—this I seek: until then. Psalm 27 expresses two לַחֲ זֹות ְ ּבנֹֽעַ ם־יהוה ּולְבַ ֵ ּקר ּבְהֵ יכָ לֹו. ,to seek Adonai all the to dwell in the House of God all the days of my life days of my life and to sit to behold God’s beauty and visit in God’s sanctuary. opposite feelings, each of which may be felt on ּכִי יִצְ ְ ּפנֵֽנִ י ּבְסֻ ּכֹה ְ ּביֹום רָ עָ ה, in God’s sukkah.” Rabbi Ah.at sha∙alti mei∙eit Adonai, otah avakkeish this day. From the very יַסְ ּתִרֵֽ נִ י ּבְסֵֽתֶר אׇהֳ לֹו, ְ ּבצּור יְ רֹומְמֵֽ נִ י. Levi Yitzh.ak’s teaching is that all the days of our shivti b’veit Adonai, kol y’mei h.ayyai beginning, the psalmist expresses absolute faith in וְעַ ָ ּתה יָ רּום רֹאׁשִי עַ ל אֹיְבַי סְבִ יבֹותַ י .lives should be consti­ la-h.azot b’no∙am Adonai u-l’vakkeir b’heikhalo God, culminating in the tuted by a searching Were God to hide me in God’s sukkah on the calamitous day, striking sentence: “Though וְאֶ זְ ּבְחָה בְאׇהֳ לֹו זִבְחֵי תְ רּועָ ה, for God. Through the my father and mother אָ ִֽ ׁשירָ ה וַאֲ זַ ּמְרָ ה לַ יהוה. ,continuous search and were God to enfold me in the secret recesses of God’s tent passion manifested in a I would be raised up in a protecting fort. abandon me, Adonai will gather me in.” But at the ׁשְמַ ע־יהוה קֹולִי אֶקְרָ א, וְחׇ ּנֵֽנִי וַעֲ נֵֽנִ י. life of holiness, we can Now, I raise my head above the enemies that surround me, same time, the psalmist ex- have a taste of what it and come with offerings, amidst trumpet blasts, to God’s tent, —periences God’s absence לְָך אָמַ ר לִ ִ ּבי ַּב ְּקׁשּו פָ נָי, אֶ ת־ ָ ּפנֶֽ יָך יהוה אֲ בַ ֵּקׁש. means to dwell in God’s the speaker longs to “see אַ ל־ּתַסְ ֵ ּתר ָ ּפנֶֽיָך מִ ֶּֽמ ִ ּני, .house, to behold God’s chanting and singing praise to ADONAI splendor, and to be with ADONAI, hear my voice as I cry out; God,” yet receives no .response to this longing אַ ל ַ ּתט־ּבְאַ ף עַבְ ֶֽ ּדָך, עֶ זְרָתִי הָ יִֽיתָ , .God in God’s sanctuary be gracious to me, and answer me. The poem's last line leaves us with a thin, consoling אַ ל־ּתִטְּ ׁשֵֽנִי וְאַ ל־ ַ ּתעַ זְבֵֽנִי אֱ להֵ י יִ ׁשְעִ י. ”!It is You of whom my heart said, “Seek my face thread of hope, making us ּכִי־אָ בִי וְאִ ּמִי עֲ זָבֽ ּונִי, וַ יהוה יַאַסְ פֵֽנִ י. .It is Your presence that I seek, ADONAI Do not hide Your face from me; do not act angrily toward me. realize, perhaps, how much .our lives depend faith הֹורֵֽ נִ י יהוה דַרְ ֶֽ ּכָך, ּונְחֵֽנִ י ְ ּבאֹֽרַח מִ יׁשֹור, לְמַֽ עַ ן ׁש ֹרְרָ י. You have always been my help; do not forsake me; Do not hide Your face אַ ל־ ִּת ְ ּתנֵֽנִ י ְ ּבנֶֽפֶ ׁש צָרָ י, אַ ל־ תַּ סְ תֵּ ר פָּ נֶ ָֽיך do not abandon me, my God, my deliverer. from me -Face” suggests “pres“ . מִ מֶּ ֽנִּי ִיּכ קָֽ מּו־בִי עֵֽדֵ י־ׁש רֶֽקֶ וִיפֵֽחַ חָמָ ס. ,Though my father and mother abandon me -ence”; the concrete meta ◁ לּולֵא הֶאֱמַֽ נְ ִ ּתי, לִרְ אֹות ְ ּבטּוב־יהוה ּבְאֶֽ רֶץ חַ ִ ּיים. .ADONAI will gather me in Show me Your way, ADONAI, and lead me on a straight path phor serving the poet more than the abstract sense קַ ּוֵה אֶ ל־יהוה, חֲ זַק וְיַאֲמֵ ץ לִ ּבֶָֽך וְקַ ּוֵה אֶ ל־יהוה. תהלים כז despite those arrayed against me. behind it. The speaker des- Do not hand me over to the grasp of those who besiege me; Some congregations recite Mourner's Kaddish (previous page) after the perately seeks God’s face for false witnesses and those who seek ill have risen against me. recitation of this psalm. (a privilege denied Moses). The practical manifesta- If only I could trust that I would see God’s goodness tion of God’s turning away would be the abandonment of the person to the in the land of the living . . . enemies gathered about. (adapted from Robert Alter) This is the only verse in the psalm .לוּלֵא ֶ האֱ מַ ֽ ְנ תִּ י Place your hope in ADONAI. If I could only trust that has no parallel. It is as if the speaker’s voice simply trails off and then ,place your hope in Adonai.” Or“ , קַ וֵּ ה אֶ ל־יהוה :Be strong, take courage, and place your hope in ADONAI. hears an inner voice calling Some congregations recite Mourner's Kaddish (previous page) after the perhaps someone else, in turn, urges the despairing supplicant to continue recitation of this psalm. trusting that God will respond and asks that the person not lose faith.

248 ערבית ליום כיפור · סיום התפילה yom kippur · evening service · concluding prayers 248 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. It .אֲ דוֹן עוֹלָם Adon Olam אֲ דֹון עֹולָם אֲ ֶרׁש מָ לַ ְך, בְּטֶֽרֶ ם ׇּכל־יְצִ יר נִבְרָ א. Adon Olam Adon Olam This poem is the state- Before creation shaped the world, is unclear who authored this thousand-year-old לְעֵ ת נַעֲשָׂה בְחֶפְ צֹו ּכֹל, אֲ זַימֶֽ לֶ ְך ְ ׁשמֹו נִקְרָ א. —ment of an individual all of it is written in the eternally God reigned alone; poem, but it appears in the beginning of the morning וְאַחֲרֵ י ּכִכְ לֹות הַ ּכֹל, לְבַ דֹּו יִמְ לֹוְך נֹורָ א. first-person singular— but only with creation done and is the expression of could God as Sovereign be known. service, at the conclusion­ of ,Musaf (additional) services וְ הּוא הָ יָה, וְ הּוא הׁוֶ ה, וְ הּוא יִהְ יֶה, בְּתִ פְאָרָ ה. a person’s feelings about When all is ended, God alone God. Beginning with the and also at the end of eve- ning services in both the וְ הּוא אֶחָ ד וְאֵ ין ֵ ׁשנִ י, לְהַמְ ִ ׁשיל לֹו לְהַחְ בִּֽירָ ה. .exalted God of eternity, will reign in awesome majesty Ashkenazic and Sephardic בְּ לִי רֵ אׁשִית בְּ לִי תַ כְלִ ית, וְ לֹו הָ עֹז וְהַמִּשְׂרָ ה. the Creator of all— God was, God is, always will be majestic and inspiring— glorious in eternity. liturgies. The latter version the poet moves to the contains several more verses than are found in the וְ הּוא אֵ לִי וְחַ י גֹּאֲ לִ י, וְ צּור חֶבְ לִי בְּעֵת צָרָ ה. ,personal God of the God is unique and without peer former, which is presented וְ הּוא נִסִּ י ּומָ נֹוס לִ י מְ נָ ת ּכֹוסִי בְּ יֹום אֶקְרָ א. .individual who cares for with none at all to be compared human beings at times of Without beginning, endlessly, here. בְּ יָ דֹו אַ פְקִ יד רּוחִ י, בְּעֵת אִ י ַ ןׁש וְאָ עִֽירָ ה. .woe and into whose hand God’s vast dominion is not shared we can commit our lives, וְעִ ם רּוחִ י גְּוִ ּיָתִ י, יהוה לִי וְא אִירָ א. ,bodies, and souls, and But still—my God, my only hope thus have no fear. God my one true refuge in distress, the transcendent and the my shelter sure, my cup of life, exalted is also God the immanent, who cares for with goodness real and limitless. each individual. The poet I place my spirit in God’s care; seems to have created an my body too can feel God near. entire poem based upon When I sleep, as when I wake, an idea expressed in the Book of Psalms: God is with me, I have no fear. “Who is like Adonai Adon olam asher malakh b’terem kol y’tzir nivra our God, L’eit na·asah v’h.eftzo kol azai melekh sh’mo nikra. who though enthroned V’ah. arei ki-kh’lot ha-kol l’vaddo yimlokh nora on high, V’hu hayah v’hu hoveh v’hu yihyeh b’tifarah. yet bends to see what is V’hu eh.ad v’ein sheni l’hamshil lo l’hah. birah. below” (Psalm 113:5–6). B’li reishit b’li takhlit v’lo ha-oz v’ha-misrah. —Reuven Hammer (adapted) V’hu eli v’h.ai go·ali v’tzur h.evli b’eit tzarah. V’hu nissi u-manos li m’nat kosi b’yom ekra. B’yado afkid ruh.i b’eit ishan v’a·irah V’im ruh.i g’viyyati Adonai li v’lo ira.

249 ערבית ליום כיפור · סיום התפילה yom kippur · evening service · concluding prayers 249 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. This song . ִ י גְ דַ ּ ל Yigdal ִ י ְ ג דַּ ל אֱ להִ ים חַ י וְיִ ְׁש ַּת ַ ּבח, Maimonides’ Thirteen Yigdal Articles of Faith Revere the living God, sing praises to God’s name, was written by Daniel ben Yehudah of Rome in the נִמְ צָא וְאֵ ין עֵת אֶל מְ צִ יאּותֹו. .God is Creator. both immanent and timeless, through eternity 14th century. It is a poetic אֶחָ ד וְאֵ ין יָחִ יד ּכְיִ חּודֹו, .God is one, unique, eternal God is incomparable, with God’s oneness is unique, no other can compare; summary of Maimonides’ .thirteen articles of faith נֶעְ לָם, וְגַם אֵ ין סֹוף לְאַחְ דּּותֹו. .neither body nor form. unlimited and boundless is God’s majesty God precedes all and is No image can be seen, no form or body known; Although it has become a popular hymn, recited אֵ ין לֹו דְ מּות הַ ּגּוף וְאֵ ינֹו גּוף, .beyond all. no mortal mind can fathom God’s totality Only God is to be both before the morning -b’rakhot and at the con לֹא נַעֲ רוְֹך אֵ לָיו קְדֻ ָ ּׁשתֹו. ,worshipped. Before creation’s start, the world as yet unformed ,clusion of many services קַדְ מֹון לְכׇל־דָּ בָר אֲ ֶ ׁשר נִבְרָ א, .The words of the prophets the living God endured in endless mystery are true. The ruler of the world, whose creatures all declare there have always been objections to its use since רִ אׁשֹון וְאֵין רֵ א ִ ׁשית לְרֵ א ִ ׁשיתֹו. Moses was the spiritual ancestor of all the prophets. the glory and the greatness of God’s sovereignty. many have argued that The Torah was given to God chose devoted servants, wise and faithful seers, Judaism cannot be reduced .to thirteen articles of faith הִ ּנֹו אֲ דֹון עֹולָם וְכׇ ל־נֹוצָ ר .Moses. and showered on each one the gift of prophecy Some have altered the last יֹורֶ ה גְדֻ ָ ּלתֹו ּומַ לְ כּותֹו. —The Torah is immutable. In Israel none arose like Moses—touched by God God, as Creator, knows our lines, objecting to the affir- mation of the resurrection ׁשֶֽפַ ע נְ בּואָ תֹו נְתָ נֹו .deeds and thoughts. whose visions probed the limits of humanity .of the dead אֶל אַ נְ ׁשֵי סְ גֻ ָ ּלתֹו וְתִ פְאַרְ ּתֹו. ,Reward and punishment The Torah, in its truth, God granted to us all issue from God. which loyal servant Moses taught us faithfully. In at least one of the The Messiah will come. cities of Hungary, the Hevra (Kaddisha (Burial Society לֹא קָ ם ְ ּביִ ׂשְרָאֵ ל ְ ּכמֹ ֶ ׁשה עֹוד ,God, in God’s own time, Our God will neither change nor modify God's law would proceed from house נָבִ יא ּומַ ּבִיט אֶ ת־ ְ ּתמּונָ תֹו. .will give life to the dead. its place remains established for eternity God penetrates our minds, the promptings of our hearts, to house on the seventh day of Adar, the legendary ּתֹורַת אֱמֶ ת נָתַ ן לְעַ מֹּו אֵ ל, anticipating actions that are yet to be. anniversary of the birth and death of Moses, and עַ ל יַד נְבִ יאֹו נֶאֱמַ ן בֵּ יתֹו. ,God grants reward to those who lead a noble life while punishing transgressors sinning wantonly. would sing Yigdal, repeat- ing the last line declaiming א יַחֲ לִיף הָאֵ ל וְא יָמִ יר ָ ּדתֹו ,Our Messiah, God will send, to greet the end of days the resurrection of the (dead. (Macy Nulman לְ עֹולָמִ ים לְ זּולָ תֹו. .redeeming all who long for God to make them free צֹופֶה וְ יֹו דֵֽעַ סְתָרֵֽ ינּו, —In love our God restores the life to all our souls מַ בִּ יט לְ סֹוף דָּ בָר בְּקַדְמָ תֹו. .may God be ever praised until eternity Yigdal Elohim h.ai v’yishtabbah. nimtza v’ein et el m’tzi.uto. ּגֹומֵ ל לְאִ יׁש חֶֽסֶ ד ּכְמִ פְעָ לֹו, .Eh.ad v’ein yah.id k’yih.udo ne.lam, v’gam ein sof l’ah.duto Ein lo d’mut ha-guf v’eino guf lo na.arokh eilav k’dushato. נֹותֵ ן לְרָ ׁשָע רָ ע ּכְרִ ׁשְעָ תֹו. .Kadmon l’khol davar asher nivra rishon v’ein reishit l’reishito Hinno adon olam, v’khol notzar yoreh g’dullato u-malkhuto. יִ ְ ׁשלַח לְקֵ ץ יָמִין מְ ִ ׁשיחֵֽ נּו, .Shefa n’vu.ato n’tano el anshei s’gullato v’tifarto לִפְ דֹּות מְחַ ּכֵי קֵ ץ יְ ׁשּועָ תֹו. .Lo kam b’yisra.el k’mosheh od navi u-mabbit et t’munato Torat emet natan l’ammo El al yad n’vi.o ne.eman beito. מֵתִ ים יְחַ ּיֶה אֵ ל ְ ּברֹוב חַסְ ּדֹו, .Lo yah.alif ha-El v’lo yamir dato l’olamim l’zulato Tzofeh v’yodei.a s’tareinu mabbit l’sof davar b’kadmato. ָ ּברוְּך עֲדֵ י עַ ד ֵ ׁשם ּתְהִ ָ ּלתֹו. .Gomel l’ish h.esed k’mif.alo notein l’rasha ra k’rish.ato Yishlah. l’keitz yamin m’shih.einu lifdot m’h.akkei keitz y’shu.ato. Meitim y’h.ayyeh El b’rov h.asdo barukh adei ad shem t’hillato.

ּבִרְ ַ ּכת ּפְרֵידָ ה Traditional High Holy Day Greeting לְ ָ ׁשנָ ה טֹובָה תֵחָתֵֽ מּו. .May you be sealed for a good year. L’shanah tovah teih.ateimu

250 ערבית ליום כיפור · סיום התפילה yom kippur · evening service · concluding prayers 250 Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved.