Scholastic Magic: Ritual and Revelation in Early Jewish Mysticism
Michael D. Swartz
In exploring the social background of early Jewish mysticism, Scholastic Magic tells the story of how imagination and magic were made to serve memory and scholasticism. In the visionary literature that circulated between the fifth and ninth centuries, there are strange tales of ancient rabbis conjuring the angel known as Sar-Torah, the "Prince of the Torah." This angel endowed the rabbis themselves with spectacular memory and skill in learning, and then taught them the formulas for giving others these gifts. This literature, according to Michael Swartz, gives us rare glimpses of how ancient and medieval Jews who stood outside the mainstream of rabbinic leadership viewed Torah and ritual. Through close readings of the texts, he uncovers unfamiliar dimensions of the classical Judaic idea of Torah and the rabbinic civilization that forged them.
Swartz sets the stage for his analysis with a discussion of the place of memory and orality in ancient and medieval Judaism and how early educational and physiological theories were marshaled for the cultivation of memory. He then examines the unusual magical rituals for conjuring angels and ascending to heaven as well as the authors' attitudes to authority and tradition, showing them to have subverted essential rabbinic values even as they remained beholden to them. The result is a ground-breaking analysis of the social and conceptual background of rabbinic Judaism and ancient Mediterranean religions. Offering complete translations of the principal Sar-Torah texts, Scholastic Magic will become essential reading for those interested in religions in the ancient and medieval world, ritual studies, and popular religion.
Avodah: Ancient Poems for Yom Kippur
Michael D. Swartz & Joseph Yahalom
Avodah: Ancient Poems for Yom Kippur is the first major translation of one of the most important genres of the lost literature of the ancient synagogue. Known as the Avodah piyyutim, this liturgical poetry was composed by the synagogue poets of fifth- to ninth-century Palestine and sung in the synagogues on Yom Kippur, the Day of Atonement. Although it was suppressed by generations of rabbis, its ornamental beauty and deep exploration of sacred stories ensured its popularity for centuries.
Piyyut literature can teach us much about how ancient Jews understood sacrifice, sacred space, and sin. The poems are also a rich source for retrieving myths and symbols not found in the conventional Rabbinic sources, such as the Talmuds and Midrash. Moreover, these compositions rise to the level of fine literature. They are the products of great literary effort, continue and extend the tradition of biblical parallelism, and reveal the aesthetic sensibilities of the Mediterranean in Late Antiquity.
Liturgy, Poetry, and the Persistence of Sacrifice
Michael D. Swartz
This chapter is dedicated to reexamining the premise that underlies much historiography of the early rabbinic period - namely, that the destruction of the Temple in 70 CE brought about profound changes in the nature of the Jewish people and of Judaism as a religion. It addresses one aspect of this paradigm: the idea that Judaism was transformed in the first several centuries of the Common Era from a religion of sacrifice to a religion of prayer. Jonathan Klawans, in his Purity, Sacrifice, and the Temple, shows the degree to which this narrative was informed by a theologically conditioned ideology of antisacrificial triumphalism that can be traced to medieval philosophy but that emerged in its fullness in the nineteenth and twentieth centuries. The Avodah piyyut is an epic form. The poems customarily begin with an account of creation, and then describe each major generation, culminating in the selection of Aaron as priest.
(א) וַיְדַבֵּ֤ר יְהוָה֙ אֶל־מֹשֶׁ֔ה אַחֲרֵ֣י מ֔וֹת שְׁנֵ֖י בְּנֵ֣י אַהֲרֹ֑ן בְּקָרְבָתָ֥ם לִפְנֵי־יְהוָ֖ה וַיָּמֻֽתוּ׃ (ב) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה דַּבֵּר֮ אֶל־אַהֲרֹ֣ן אָחִיךָ֒ וְאַל־יָבֹ֤א בְכָל־עֵת֙ אֶל־הַקֹּ֔דֶשׁ מִבֵּ֖ית לַפָּרֹ֑כֶת אֶל־פְּנֵ֨י הַכַּפֹּ֜רֶת אֲשֶׁ֤ר עַל־הָאָרֹן֙ וְלֹ֣א יָמ֔וּת כִּ֚י בֶּֽעָנָ֔ן אֵרָאֶ֖ה עַל־הַכַּפֹּֽרֶת׃ (ג) בְּזֹ֛את יָבֹ֥א אַהֲרֹ֖ן אֶל־הַקֹּ֑דֶשׁ בְּפַ֧ר בֶּן־בָּקָ֛ר לְחַטָּ֖את וְאַ֥יִל לְעֹלָֽה׃ (ד) כְּתֹֽנֶת־בַּ֨ד קֹ֜דֶשׁ יִלְבָּ֗שׁ וּמִֽכְנְסֵי־בַד֮ יִהְי֣וּ עַל־בְּשָׂרוֹ֒ וּבְאַבְנֵ֥ט בַּד֙ יַחְגֹּ֔ר וּבְמִצְנֶ֥פֶת בַּ֖ד יִצְנֹ֑ף בִּגְדֵי־קֹ֣דֶשׁ הֵ֔ם וְרָחַ֥ץ בַּמַּ֛יִם אֶת־בְּשָׂר֖וֹ וּלְבֵשָֽׁם׃ (ה) וּמֵאֵ֗ת עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל יִקַּ֛ח שְׁנֵֽי־שְׂעִירֵ֥י עִזִּ֖ים לְחַטָּ֑את וְאַ֥יִל אֶחָ֖ד לְעֹלָֽה׃ (ו) וְהִקְרִ֧יב אַהֲרֹ֛ן אֶת־פַּ֥ר הַחַטָּ֖את אֲשֶׁר־ל֑וֹ וְכִפֶּ֥ר בַּעֲד֖וֹ וּבְעַ֥ד בֵּיתֽוֹ׃ (ז) וְלָקַ֖ח אֶת־שְׁנֵ֣י הַשְּׂעִירִ֑ם וְהֶעֱמִ֤יד אֹתָם֙ לִפְנֵ֣י יְהוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃ (ח) וְנָתַ֧ן אַהֲרֹ֛ן עַל־שְׁנֵ֥י הַשְּׂעִירִ֖ם גּוֹרָל֑וֹת גּוֹרָ֤ל אֶחָד֙ לַיהוָ֔ה וְגוֹרָ֥ל אֶחָ֖ד לַעֲזָאזֵֽל׃ (ט) וְהִקְרִ֤יב אַהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָ֛יו הַגּוֹרָ֖ל לַיהוָ֑ה וְעָשָׂ֖הוּ חַטָּֽאת׃ (י) וְהַשָּׂעִ֗יר אֲשֶׁר֩ עָלָ֨ה עָלָ֤יו הַגּוֹרָל֙ לַעֲזָאזֵ֔ל יָֽעֳמַד־חַ֛י לִפְנֵ֥י יְהוָ֖ה לְכַפֵּ֣ר עָלָ֑יו לְשַׁלַּ֥ח אֹת֛וֹ לַעֲזָאזֵ֖ל הַמִּדְבָּֽרָה׃ (יא) וְהִקְרִ֨יב אַהֲרֹ֜ן אֶת־פַּ֤ר הַֽחַטָּאת֙ אֲשֶׁר־ל֔וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֣ד בֵּית֑וֹ וְשָׁחַ֛ט אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־לֽוֹ׃ (יב) וְלָקַ֣ח מְלֹֽא־הַ֠מַּחְתָּה גַּֽחֲלֵי־אֵ֞שׁ מֵעַ֤ל הַמִּזְבֵּ֙חַ֙ מִלִּפְנֵ֣י יְהוָ֔ה וּמְלֹ֣א חָפְנָ֔יו קְטֹ֥רֶת סַמִּ֖ים דַּקָּ֑ה וְהֵבִ֖יא מִבֵּ֥ית לַפָּרֹֽכֶת׃ (יג) וְנָתַ֧ן אֶֽת־הַקְּטֹ֛רֶת עַל־הָאֵ֖שׁ לִפְנֵ֣י יְהוָ֑ה וְכִסָּ֣ה ׀ עֲנַ֣ן הַקְּטֹ֗רֶת אֶת־הַכַּפֹּ֛רֶת אֲשֶׁ֥ר עַל־הָעֵד֖וּת וְלֹ֥א יָמֽוּת׃ (יד) וְלָקַח֙ מִדַּ֣ם הַפָּ֔ר וְהִזָּ֧ה בְאֶצְבָּע֛וֹ עַל־פְּנֵ֥י הַכַּפֹּ֖רֶת קֵ֑דְמָה וְלִפְנֵ֣י הַכַּפֹּ֗רֶת יַזֶּ֧ה שֶֽׁבַע־פְּעָמִ֛ים מִן־הַדָּ֖ם בְּאֶצְבָּעֽוֹ׃ (טו) וְשָׁחַ֞ט אֶת־שְׂעִ֤יר הַֽחַטָּאת֙ אֲשֶׁ֣ר לָעָ֔ם וְהֵבִיא֙ אֶת־דָּמ֔וֹ אֶל־מִבֵּ֖ית לַפָּרֹ֑כֶת וְעָשָׂ֣ה אֶת־דָּמ֗וֹ כַּאֲשֶׁ֤ר עָשָׂה֙ לְדַ֣ם הַפָּ֔ר וְהִזָּ֥ה אֹת֛וֹ עַל־הַכַּפֹּ֖רֶת וְלִפְנֵ֥י הַכַּפֹּֽרֶת׃ (טז) וְכִפֶּ֣ר עַל־הַקֹּ֗דֶשׁ מִטֻּמְאֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וּמִפִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְכֵ֤ן יַעֲשֶׂה֙ לְאֹ֣הֶל מוֹעֵ֔ד הַשֹּׁכֵ֣ן אִתָּ֔ם בְּת֖וֹךְ טֻמְאֹתָֽם׃ (יז) וְכָל־אָדָ֞ם לֹא־יִהְיֶ֣ה ׀ בְּאֹ֣הֶל מוֹעֵ֗ד בְּבֹא֛וֹ לְכַפֵּ֥ר בַּקֹּ֖דֶשׁ עַד־צֵאת֑וֹ וְכִפֶּ֤ר בַּעֲדוֹ֙ וּבְעַ֣ד בֵּית֔וֹ וּבְעַ֖ד כָּל־קְהַ֥ל יִשְׂרָאֵֽל׃ (יח) וְיָצָ֗א אֶל־הַמִּזְבֵּ֛חַ אֲשֶׁ֥ר לִפְנֵֽי־יְהוָ֖ה וְכִפֶּ֣ר עָלָ֑יו וְלָקַ֞ח מִדַּ֤ם הַפָּר֙ וּמִדַּ֣ם הַשָּׂעִ֔יר וְנָתַ֛ן עַל־קַרְנ֥וֹת הַמִּזְבֵּ֖חַ סָבִֽיב׃ (יט) וְהִזָּ֨ה עָלָ֧יו מִן־הַדָּ֛ם בְּאֶצְבָּע֖וֹ שֶׁ֣בַע פְּעָמִ֑ים וְטִהֲר֣וֹ וְקִדְּשׁ֔וֹ מִטֻּמְאֹ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃ (כ) וְכִלָּה֙ מִכַּפֵּ֣ר אֶת־הַקֹּ֔דֶשׁ וְאֶת־אֹ֥הֶל מוֹעֵ֖ד וְאֶת־הַמִּזְבֵּ֑חַ וְהִקְרִ֖יב אֶת־הַשָּׂעִ֥יר הֶחָֽי׃ (כא) וְסָמַ֨ךְ אַהֲרֹ֜ן אֶת־שְׁתֵּ֣י ידו [יָדָ֗יו] עַ֨ל רֹ֣אשׁ הַשָּׂעִיר֮ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲוֺנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כָּל־פִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה׃ (כב) וְנָשָׂ֨א הַשָּׂעִ֥יר עָלָ֛יו אֶת־כָּל־עֲוֺנֹתָ֖ם אֶל־אֶ֣רֶץ גְּזֵרָ֑ה וְשִׁלַּ֥ח אֶת־הַשָּׂעִ֖יר בַּמִּדְבָּֽר׃ (כג) וּבָ֤א אַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד אֲשֶׁ֥ר לָבַ֖שׁ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ וְהִנִּיחָ֖ם שָֽׁם׃ (כד) וְרָחַ֨ץ אֶת־בְּשָׂר֤וֹ בַמַּ֙יִם֙ בְּמָק֣וֹם קָד֔וֹשׁ וְלָבַ֖שׁ אֶת־בְּגָדָ֑יו וְיָצָ֗א וְעָשָׂ֤ה אֶת־עֹֽלָתוֹ֙ וְאֶת־עֹלַ֣ת הָעָ֔ם וְכִפֶּ֥ר בַּעֲד֖וֹ וּבְעַ֥ד הָעָֽם׃ (כה) וְאֵ֛ת חֵ֥לֶב הַֽחַטָּ֖את יַקְטִ֥יר הַמִּזְבֵּֽחָה׃ (כו) וְהַֽמְשַׁלֵּ֤חַ אֶת־הַשָּׂעִיר֙ לַֽעֲזָאזֵ֔ל יְכַבֵּ֣ס בְּגָדָ֔יו וְרָחַ֥ץ אֶת־בְּשָׂר֖וֹ בַּמָּ֑יִם וְאַחֲרֵי־כֵ֖ן יָב֥וֹא אֶל־הַֽמַּחֲנֶֽה׃ (כז) וְאֵת֩ פַּ֨ר הַֽחַטָּ֜את וְאֵ֣ת ׀ שְׂעִ֣יר הַֽחַטָּ֗את אֲשֶׁ֨ר הוּבָ֤א אֶת־דָּמָם֙ לְכַפֵּ֣ר בַּקֹּ֔דֶשׁ יוֹצִ֖יא אֶל־מִח֣וּץ לַֽמַּחֲנֶ֑ה וְשָׂרְפ֣וּ בָאֵ֔שׁ אֶת־עֹרֹתָ֥ם וְאֶת־בְּשָׂרָ֖ם וְאֶת־פִּרְשָֽׁם׃ (כח) וְהַשֹּׂרֵ֣ף אֹתָ֔ם יְכַבֵּ֣ס בְּגָדָ֔יו וְרָחַ֥ץ אֶת־בְּשָׂר֖וֹ בַּמָּ֑יִם וְאַחֲרֵי־כֵ֖ן יָב֥וֹא אֶל־הַֽמַּחֲנֶֽה׃ (כט) וְהָיְתָ֥ה לָכֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם בַּחֹ֣דֶשׁ הַ֠שְּׁבִיעִי בֶּֽעָשׂ֨וֹר לַחֹ֜דֶשׁ תְּעַנּ֣וּ אֶת־נַפְשֹֽׁתֵיכֶ֗ם וְכָל־מְלָאכָה֙ לֹ֣א תַעֲשׂ֔וּ הָֽאֶזְרָ֔ח וְהַגֵּ֖ר הַגָּ֥ר בְּתוֹכְכֶֽם׃ (ל) כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י יְהוָ֖ה תִּטְהָֽרוּ׃ (לא) שַׁבַּ֨ת שַׁבָּת֥וֹן הִיא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹׁתֵיכֶ֑ם חֻקַּ֖ת עוֹלָֽם׃ (לב) וְכִפֶּ֨ר הַכֹּהֵ֜ן אֲשֶׁר־יִמְשַׁ֣ח אֹת֗וֹ וַאֲשֶׁ֤ר יְמַלֵּא֙ אֶת־יָד֔וֹ לְכַהֵ֖ן תַּ֣חַת אָבִ֑יו וְלָבַ֛שׁ אֶת־בִּגְדֵ֥י הַבָּ֖ד בִּגְדֵ֥י הַקֹּֽדֶשׁ׃ (לג) וְכִפֶּר֙ אֶת־מִקְדַּ֣שׁ הַקֹּ֔דֶשׁ וְאֶת־אֹ֧הֶל מוֹעֵ֛ד וְאֶת־הַמִּזְבֵּ֖חַ יְכַפֵּ֑ר וְעַ֧ל הַכֹּהֲנִ֛ים וְעַל־כָּל־עַ֥ם הַקָּהָ֖ל יְכַפֵּֽר׃ (לד) וְהָֽיְתָה־זֹּ֨את לָכֶ֜ם לְחֻקַּ֣ת עוֹלָ֗ם לְכַפֵּ֞ר עַל־בְּנֵ֤י יִשְׂרָאֵל֙ מִכָּל־חַטֹּאתָ֔ם אַחַ֖ת בַּשָּׁנָ֑ה וַיַּ֕עַשׂ כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃ (פ)
(1) The LORD spoke to Moses after the death of the two sons of Aaron who died when they drew too close to the presence of the LORD. (2) The LORD said to Moses: Tell your brother Aaron that he is not to come at will into the Shrine behind the curtain, in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover. (3) Thus only shall Aaron enter the Shrine: with a bull of the herd for a sin offering and a ram for a burnt offering.— (4) He shall be dressed in a sacral linen tunic, with linen breeches next to his flesh, and be girt with a linen sash, and he shall wear a linen turban. They are sacral vestments; he shall bathe his body in water and then put them on.— (5) And from the Israelite community he shall take two he-goats for a sin offering and a ram for a burnt offering. (6) Aaron is to offer his own bull of sin offering, to make expiation for himself and for his household. (7) Aaron shall take the two he-goats and let them stand before the LORD at the entrance of the Tent of Meeting; (8) and he shall place lots upon the two goats, one marked for the LORD and the other marked for Azazel. (9) Aaron shall bring forward the goat designated by lot for the LORD, which he is to offer as a sin offering; (10) while the goat designated by lot for Azazel shall be left standing alive before the LORD, to make expiation with it and to send it off to the wilderness for Azazel. (11) Aaron shall then offer his bull of sin offering, to make expiation for himself and his household. He shall slaughter his bull of sin offering, (12) and he shall take a panful of glowing coals scooped from the altar before the LORD, and two handfuls of finely ground aromatic incense, and bring this behind the curtain. (13) He shall put the incense on the fire before the LORD, so that the cloud from the incense screens the cover that is over [the Ark of] the Pact, lest he die. (14) He shall take some of the blood of the bull and sprinkle it with his finger over the cover on the east side; and in front of the cover he shall sprinkle some of the blood with his finger seven times. (15) He shall then slaughter the people’s goat of sin offering, bring its blood behind the curtain, and do with its blood as he has done with the blood of the bull: he shall sprinkle it over the cover and in front of the cover. (16) Thus he shall purge the Shrine of the uncleanness and transgression of the Israelites, whatever their sins; and he shall do the same for the Tent of Meeting, which abides with them in the midst of their uncleanness. (17) When he goes in to make expiation in the Shrine, nobody else shall be in the Tent of Meeting until he comes out. When he has made expiation for himself and his household, and for the whole congregation of Israel, (18) he shall go out to the altar that is before the LORD and purge it: he shall take some of the blood of the bull and of the goat and apply it to each of the horns of the altar; (19) and the rest of the blood he shall sprinkle on it with his finger seven times. Thus he shall cleanse it of the uncleanness of the Israelites and consecrate it. (20) When he has finished purging the Shrine, the Tent of Meeting, and the altar, the live goat shall be brought forward. (21) Aaron shall lay both his hands upon the head of the live goat and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, putting them on the head of the goat; and it shall be sent off to the wilderness through a designated man. (22) Thus the goat shall carry on it all their iniquities to an inaccessible region; and the goat shall be set free in the wilderness. (23) And Aaron shall go into the Tent of Meeting, take off the linen vestments that he put on when he entered the Shrine, and leave them there. (24) He shall bathe his body in water in the holy precinct and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people. (25) The fat of the sin offering he shall turn into smoke on the altar. (26) He who set the Azazel-goat free shall wash his clothes and bathe his body in water; after that he may reenter the camp. (27) The bull of sin offering and the goat of sin offering whose blood was brought in to purge the Shrine shall be taken outside the camp; and their hides, flesh, and dung shall be consumed in fire. (28) He who burned them shall wash his clothes and bathe his body in water; after that he may re-enter the camp. (29) And this shall be to you a law for all time: In the seventh month, on the tenth day of the month, you shall practice self-denial; and you shall do no manner of work, neither the citizen nor the alien who resides among you. (30) For on this day atonement shall be made for you to cleanse you of all your sins; you shall be clean before the LORD. (31) It shall be a sabbath of complete rest for you, and you shall practice self-denial; it is a law for all time. (32) The priest who has been anointed and ordained to serve as priest in place of his father shall make expiation. He shall put on the linen vestments, the sacral vestments. (33) He shall purge the innermost Shrine; he shall purge the Tent of Meeting and the altar; and he shall make expiation for the priests and for all the people of the congregation. (34) This shall be to you a law for all time: to make atonement for the Israelites for all their sins once a year. And Moses did as the LORD had commanded him.
Lawrence H. Schiffman
Dead Sea Scrolls expert Lawrence H. Schiffman shifts attention away from the sensationalism surrounding who has control of the scrolls by focusing on how these texts shed light on the history of Judaism and early Christianity.
The JPS Torah Commentary: Leviticus
Baruch A. Levine
The JPS Torah Commentary series guides readers through the words and ideas of the Torah. Each volume is the work of a scholar who stands at the pinnacle of his field.
Every page contains the complete traditional Hebrew text, with cantillation notes, the JPS translation of the Holy Scriptures, aliyot breaks, Masoretic notes, and commentary by a distinguished Hebrew Bible scholar, integrating classical and modern sources.
Each volume also contains supplementary essays that elaborate upon key words and themes, a glossary of commentators and sources, extensive bibliographic notes, and maps.
מַתְנִי׳ פָּשַׁט יָרַד וְטָבַל, עָלָה וְנִסְתַּפָּג. הֵבִיאוּ לוֹ בִּגְדֵי זָהָב, וְלָבַשׁ, וְקִידֵּשׁ יָדָיו וְרַגְלָיו. הֵבִיאוּ לוֹ אֶת הַתָּמִיד, קְרָצוֹ וּמֵירַק אַחֵר שְׁחִיטָה עַל יָדוֹ. קִבֵּל אֶת הַדָּם וּזְרָקוֹ.
MISHNA: The High Priest removed the white garments that he was wearing, descended to the ritual bath, and immersed. He ascended and dried himself with a towel. Then they brought him the golden garments of the High Priest, and he dressed in the garments, and he sanctified his hands and his feet. They brought him the sheep for the daily morning offering, which he slaughtered by cutting most of the way through the gullet and the windpipe. And a different priest completed the slaughter on his behalf so that the High Priest could receive the blood in a vessel and proceed with the order of the Yom Kippur service. As soon as the slaughter was completed, the High Priest received the blood in a vessel and sprinkled it on the altar.
(א) עָלֵֽינוּ לְשַׁבֵּֽחַ לַאֲדוֹן הַכֹּל לָתֵת גְּדֻלָּה לְיוֹצֵר בְּרֵאשִׁית
(1) It is our obligation to praise the Master of all, to ascribe greatness to the Creator of the [world in the] beginning:
יוסי בן יוסי
ָA sort of confession of sins for the evening of the Day of Atonement (Kol Nidre), with quadruple alphabet and two alternating refrains, included in the Polish and German rituals, although in most communities only a part of it is recited.
קרובות לתשעה באב | Ḳerovot for Tishah b’Av
Elazar ben Kilir
The poetic genre known as ḳerovot, brief poems woven throughout the repetition of the weekday Amdiah, is nowadays most closely associated with Elazar ben Killir’s Purim “Krovets”, a majestically interwoven piece of piyyut if ever there was one. But there are many other ḳerovot that have historically been recited. This set of ḳerovot, also written by Elazar ben Killir, is traditionally recited on the Ninth of Av in some Ashkenazi communities. A second-letter half-acrostic with a complex poetic structure incorporating many verses and midrashim, instead of continuing to the end of the service it concludes with the prayer to rebuild Jerusalem, appropriate for a day like the ninth of Av. Like most recored ḳerovot, it was probably originally written for the ancient Eretz Yisrael rite, but because it doesn’t continue past the prayer to rebuild Jerusalem that doesn’t affect the structure. The version presented here is included with the Ashkenazi liturgy, since Ashkenazim have traditionally been far more likely that Sephardim to preserve poetic additions to the service. Elazar ben Killir’s poetry is incredibly rich with meaning — to the point where many have claimed it to be written with ruaḥ ha-ḳodesh — and there are certainly aspects that the translator has missed, so feel free to comment with anything else that needs to be pointed out.
וא"כ בשארי מדפיסי' כ"ש במי שהוציא דבר חדש ובתנאי שלא יהי חי' תורה ופסקי הלכות שאסור ליטול שכר וליהנות ממנו בעה"ז אבל מגיהי ספרים ופוסקי טעמי' דמותר ליטול עליהם שכר וכגון החכם השלם מו"ה וואלף היידנהיימר שי' שנודע לי מהגאון מחנה לוי ז"ל כילה כמה זמנים בהגהת הפיוטים ולתרגמם בלשון אשכנז ואלמלא הוא הפיוטים כבר נשתקעו ולא נאמרו בדורות הללו כידוע והוא טרח וקיבץ כמה ספרי' למאות הנצרכי' לזה העסק והוציא ממון רב והשכין ספריו ועדיין נשאר חייב כל זה כ' לי הגאון הנ"ל ז"ל וגאונינו רבותינו חסידי אשכנז זצ"ל קבעו שכרו למינקט לי' שוקא על כ"ה שנין שלא ישיג אחר גבולו אלא שלא הי' ביכולתו להדפיס בפ"א מה שיספק לכל ישראל על כ"ה שנין ע"כ מדפיס וחוזר ומדפיס והכל הוא ליטול שכרו כאילא ביבנה וכמגיה' ספרי' בירושלים וכת"ח שמלמדי' הלכ' שחיטה וקמיצה שיטלו שכרם מתרומת הלשכה וכחנני' בן חזקי' בן גודי שהעלה לו ג' מאות גרבי שמן פ"ק דשבת ע"ש ומשמע משל ציבור העלו לו דאל"כ ה"ל למימר והעלה לו אע"כ משל ציבור ואלו הם נטלו בשעת מעשה ומעות מזומן והוא נוטל עכשיו לפרוע חובותיו ממה שעבר ואינו נוטל מעות מתוכן אלא נקיטות שוקא בעלמא ושארי המדפיסים ידפיסו מחזורים אחרים או ספרים אחרי' ולמה יהנו במה שהמציא הוא וה"ל כציד דגים אליבא דר"מ אביו של ר"ת בתו' פ' האומר שהוא הציד גרם קיבוץ הדגים ע"כ ירחיקו שארי הציידים רחוק פרסה כנ"ל וה"נ דכוותי' בשגם שהוא מלאכת שמים ואתי לאיתרשולי דמי פתי יעסוק באופן זה ויפסיד זמנו וממונו ויבואו אחרי' וישיגו גבולו ע"כ יפה עשו הגאונים לגדור בעד המדפיסי' ולא יצאו ולא יהי' שלוחי מצוה ניזוקי' מחדשים לבקרים לרומם בית אלקינו ולהעמיד חרבותיו ויפוצו חוצה מעינותיו כנלע"ד ללמד זכות על אבות העולם ולא יוסג גבול עולם יהי שם ה' מבורך מעתה ועד עולם הכ"ד אדם מועט לעולם. משה"ק סופר מפפד"מ:
"Yoma from Babylonia to Egypt: Ritual Function, Textual Transmission, and Sacrifice"
Michael D. Swartz
As recent research has emphasized, the Mishnah tractate Yoma is a model par excellence of the category of Mishnah tractates that take the form of narrative and describe key institutions of the lost Temple and its rituals. But even among those tractates, Yoma is unique in that it served as a source for liturgical recitation in what became the Avodah liturgy. This paper will look at the complex relationships between textual transmission and liturgical recitation in the history of the tractate by examining internal and external textual evidence. In particular, this discussion includes a detailed analysis of a papyrus fragment from Oxyrhynchus that has received insufficient attention so far. It is argued from this evidence that the tractate's literary nature coalesced with the substance of the tractate to produce a virtual enactment of sacrifice for its reciters and performers.
מַתְנִי׳ בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב. וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו, וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר: אָנָא הַשֵּׁם! עָוִיתִי, פָּשַׁעְתִּי, חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָא הַשֵּׁם! כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת מֹשֶׁה עַבְדֶּךָ: ״כִּי בַיּוֹם הַזֶּה יְכַפֵּר וְגוֹ׳״. וְהֵן עוֹנִין אַחֲרָיו: ״בָּרוּךְ שֵׁם כְּבוֹד, מַלְכוּתוֹ לְעוֹלָם וָעֶד״.
MISHNA: The High Priest comes and stands next to his bull, and his bull was standing between the Entrance Hall and the altar with its head facing to the south and its face to the west. And the priest stands to the east of the bull, and his face points to the west. And the priest places his two hands on the bull and confesses. And this is what he would say in his confession: Please, God, I have sinned, I have done wrong, and I have rebelled before You, I and my family. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I and my family, as it is written in the Torah of Moses your servant: “For on this day atonement shall be made for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). And the priests and the people who were in the courtyard respond after he recites the name of God: Blessed be the name of His glorious kingdom forever and all time.
(כא) וְסָמַ֨ךְ אַהֲרֹ֜ן אֶת־שְׁתֵּ֣י ידו [יָדָ֗יו] עַ֨ל רֹ֣אשׁ הַשָּׂעִיר֮ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲוֺנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כָּל־פִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה׃
(21) Aaron shall lay both his hands upon the head of the live goat and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, putting them on the head of the goat; and it shall be sent off to the wilderness through a designated man.
Liturgy; piyyuṭ; letter (T-S 10J14.8)
Recto: part of a liturgical composition, perhaps from a piyyuṭ.
A guide and online database for the Oxyrhynchus Papyri
אַמִּיץ כֹּֽחַ כַּבִּיר וְרַב אוֹנִים. אֲשֶׁר מִי יַעֲשֶׂה כְּמַֽעַשׂ גְּבוּרוֹתֶיךָ. אֹֽמֶץ עֲלִיּוֹת קֵרִֽיתָ עַל קָרִים. אַף יִסַּֽדְתָּ תֵבֵל עַל בְּלִימָה: בִּהְיוֹת עוֹלָם חֽשֶׁךְ וְצַלְמָֽוֶת וְעֵיפָה. בְּמַעֲטֵה לְבוּשְׁךָ אוֹר בֹּֽקֶר הִגַּֽהְתָּ. בֵּין זֵידוֹנִים חַֽצְתָּ כְּקֶֽרַח הַנּוֹרָא. בְּצוּל הִקְוִיתָם לְבַל יְכַסּוּן חָֽלֶד: גִּלִּֽיתָ פְּנֵי נֶֽשִׁי וְהֵנֵצָה תְנוּבָה. גַּן מִקֶּֽדֶם טַֽעְתָּ לְשַׁעֲשֽׁוּעַ מַאֲמִירֶֽיךָ. גֹּֽדֶל מְאוֹרוֹת תַּֽתָּה בִּרְקִֽיעַ עֻזֶּֽךָ. גַּם צְבָא מַזָּרוֹת עִמָּם צִוִּֽיתָ: דֵּי שָׂחִים וְדוֹאִים מִשַּֽׁעַל צַֽרְתָּה. דִּמְיוֹן בָּרִֽיחַ לְכֵרַת יוֹשְׁבֵי גַנִּים. דְּבוּקַת רְגָבִים הוֹצִֽיאָה רוֹמְשִׂים וְשׁוֹאֲפִים. דָּר קָנֶה וּבִצָּה לַאֲרוּחַת קְרוּאֶֽיךָ: הֵכַֽנְתָּ טֶֽבַח וּמֶֽסֶךְ וְסוֹעֵד אָֽיִן. הִקְרַֽצְתָּ גֹּֽלֶם מֵחֹֽמֶר בְּתַבְנִית חוֹתָמֶֽךָ. הִפַּֽחְתָּ בְחֶלְדּוֹ טֹֽהַר נֶֽשֶׁם מִזְּבוּלֶֽךָ. הֻרְדַּם וּמִצַּלְעוֹ עֵֽזֶר לוֹ יִעַֽדְתָּ: וְצִוִּיתוֹ בְּלִי לְעֹט מֵעֵץ הַדָּֽעַת. וְהֵפֵר צִוּוּי כְּפֶֽתִי בְּהַשָּׁאַת זוֹחֵל. וְעֻנַּשׁ בְּזֵעַת אַף לִטְרֹף חֻקּוֹ. וְאִוֶּֽלֶת בְּצִירִים וְעָרוּם עָפָר לַחְמוֹ: זֵרוּי רִבְעוֹ הִקְפֵּֽיתָ בְּבֶֽטֶן חוֹמֶֽדֶת. זָרְעָה וְהוֹלִֽידָה אִכָּר וְרוֹעֵה צֹאן. זֶֽבַח וְשַׁי הִגִּֽישׁוּ לְמוּלְךָ יַֽחַד. זָעַֽמְתָּ בָּרַב וְשַֽׁעְתָּ תְּשׁוּרַת צָעִיר: חֶֽמֶל רַחֲמָיו שִׁחֵת וְעָרַף אָח. חִלָּה פָנֶֽיךָ וְשַֽׂמְתָּ לוֹ אוֹת. חָלוּ שָׁלִישִׁים קְרֹא בְשִׁמְךָ לַסֶּֽמֶל. חֵיל נוֹזְלִים קָרָֽאתָ וּשְׁטָפוּם וְאָבָֽדוּ: טָעוּ גֵאִים וּפָצוּ סוּר לְנֶגְדֶּֽךָ. טֹרְפוּ בְּחֹם הוֹמִים וְזֹרְבוּ נִצְמָֽתוּ. טָעוּן גֹּֽפֶר נוֹשַׁע כְּסָגַֽרְתָּ בַּעֲדוֹ. טְפוּלָיו הִפְרֵֽיתָ וּמָלְאוּ פְנֵי צִיָּה: יָעֲצוּ נֶאֱחָדִים לָרוּם עַד לַשַּֽׁחַק. יֻקָּֽשׁוּ נֻפָּֽצוּ בְּרֽוּחַ סוֹעָה וָסָֽעַר. יְדִיד אֲתוּי עֵֽבֶר יִדַּעֲךָ בָּעוֹלָם. יִחוּם זְקוּנָיו הֶעֱלָה לְךָ לְכָלִיל: כְּשֶׂה תָּמִים בֻּחַר אִישׁ תָּם. כְּחָשַׁק יְשִׁיבַת אֹהָלִים וְנִמְשַׁךְ אַחֲרֶֽיךָ. כּֽשֶׁר חֲנִיטֵי יוֹף הוֹצֵֽאתָה מֵחֲלָצָיו. כֻּלּוֹ זֶֽרַע אֱמֶת וְאֵין דֹּֽפִי: לְשָׁרֶתְךָ אִוִּֽיתָה לֵוִי אִישׁ חֲסִידֶֽךָ. לְהַבְדִּיל מִגִּזְעוֹ מֻקְדָּשׁ קֹֽדֶשׁ קָדָשִׁים. לִקְשֹׁר נֶֽזֶר קֹֽדֶשׁ וְלַעֲטוֹת אוּרִים. לֵישֵׁב כִּכְבֻדָּה פְּנִֽימָה יָמִים שִׁבְעָה: מַחֲזִיקֵי אֲמָנָה שָׁבֽוּעַ קֹדֶם לֶעָשׂוֹר. מַפְרִישִׁים כֹּהֵן הָרֹאשׁ כְּדָת הַמִּלֻּאִים: מַזִּים עָלָיו מֵי חַטָּאת לְטַהֲרוֹ. זוֹרֵק מַקְטִיר וּמֵטִיב לְהִתְרַגֵּל בָּעֲבוֹדָה: כַּכָּתוּב בְּתוֹרָתֶֽךָ: כַּאֲשֶׁר עָשָׂה בַיּוֹם הַזֶּה צִוָּה יְהֹוָה לַעֲשׂוֹת לְכַפֵּר עֲלֵיכֶם: נִלְוִים אֵלָיו נְבוֹנִים יְשִׁישֵׁי שַֽׁעַר. נוֹאֲמִים לוֹ קְרָא נָא בְּפִיךָ. נֹֽגַהּ תְּשִׁיעִי יַעֲמִידֽוּהוּ בְּשַֽׁעַר קָדִים. נוֹי זִבְחֵי יוֹם לְפָנָיו יַעֲבִֽירוּ: סֶֽמֶךְ בִּיאַת שֶֽׁמֶשׁ צֵידוֹ יַמְעִֽיטוּ. סַֽאַב לֹֽבֶן פֶּן בְּרֶֽדֶם יִקְרֵֽהוּ. סָבֵי שִׁבְטוֹ לְלַמֵּד חֵֽפֶן יוֹלִיכֽוּהוּ. סַמִּים לְתַמֵּר בִּפְנִים אוֹתוֹ יַשְׁבִּֽיעוּ: סָמַר בְּשָׂרוֹ וְהִדְמִֽיעַ כִּי נֶחֱשַׁד. סָֽרוּ גַם הֵם וּבֶֽכֶה הִגִּֽירוּ. שִֽׂיחַ מִדְרָשׁ בְּפֶה וּבִכְתַב הִגָּיוֹן. סְבִיבָיו יְשַׁנְּנוּ לְעוֹרְרוֹ עַד חֲצוֹת: עָלְצוּ תְּרֹם דֶּֽשֶׁן בְּפַֽיִּס רִאשׁוֹן. עוֹד יָפִֽיסוּ לְדִּשּׁוּן פְּנִימִי וּמְנוֹרָה. עֵֽקֶב קְטֹֽרֶת פַּיֵּס חֲדָשִׁים יְשַׁלֵּֽשׁוּ. עֲרֹךְ נְתָחִים יַֽחַד פַּיִּס הָרְבִיעִי: עָלָה בְּרַק הַשַּֽׁחַר כְּנָם הַצּוֹפֶה. עָלָיו פֵּרְשְׂזוּ מָסָךְ בּוּץ לְהֶצְנֵֽעַ. עֵרָה סוּתוֹ טָבַל וְעָט זְהָבִים. עָמַד וְקִדֵּשׁ וְקֵרַץ תְּמִיד הַשַּֽׁחַר: פִּקֵּד לְמָרְקוֹ וְהוּא קִבֵּל וְזָרַק. פֵּרַשׁ הִקְטִיר וְהֵטִיב הִקְרִיב וְנִסֵּךְ. פְּעֻלַּת כָּלִיל פְּעֻלַּת כָּלִיל הִשְׁלִים וְעָשׂ כַּסֵּדֶר. פֵּרְשׂוּ סָדִין לָבָן עוֹד כְּבָרִאשׁוֹנָה. פַּרְוָה בַּקֹּֽדֶשׁ שָׁם קִדֵּשׁ וּפָשַׁט. פָּסַע וְטָבַל לְבָנִים עָט וְקִדֵּשׁ. פְּלוּסִים עֶרְכָּם מָנִים שְׁמוֹנָה עָשָׂר. פְּאוּרִים לְשָׁרֵת בָּם לְמֶלֶךְ הַכָּבוֹד. פָּרוֹ מֻצָּב בֵּין אוּלָם לַמִּזְבֵּחַ. פָּנָיו יָֽמָּה וְרֹאשׁוֹ נֶֽגְבָּה מְעֻקָּם: פָּגַשׁ וְסָמַךְ יָדוֹ עַל רֹאשׁוֹ. פְּשָׁעָיו הוֹדָה וּבְחֻבּוֹ לֹא טָמָן: וְכַךְ הָיָה אוֹמֵר. אָֽנָּא הַשֵּׁם, חָטָֽאתִי. עָוִֽיתִי. פָּשַֽׁעְתִּי לְפָנֶֽיךָ אֲנִי וּבֵיתִי: אָנָּא בַשֵּׁם. כַּפֶּר נָא. לַחֲטָאִים. וְלַעֲוֹנוֹת. וּלַפְּשָׁעִים. שֶׁחָטָֽאתִי. וְשֶׁעָוִֽיתִי. וְשֶׁפָּשַֽׁעְתִּי לְפָנֶֽיךָ אֲנִי וּבֵיתִי. כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ מִפִּי כְבוֹדֶֽךָ. כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה: וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה. כְּשֶׁהָיוּ שׁוֹמְעִים אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא מְפֹרָשׁ יוֹצֵא מִפִּי כֹהֵן גָּדוֹל בִּקְדֻשָּׁה וּבְטָהֳרָה. הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וּמוֹדִים וְנוֹפְלִים עַל פְּנֵיהֶם. וְאוֹמְרִים בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: וְאַף הוּא הָיָה מִתְכַּוֵן לִגְמֹר אֶת הַשֵּׁם כְּנֶֽגֶד הַמְבָרְכִים וְאוֹמֵר לָהֶם תִּטְהָֽרוּ: וְאַתָּה בְּטוּבְךָ הַגָּדוֹל מְעוֹרֵר רַחֲמֶֽיךָ וְסוֹלֵֽחַ לְאִישׁ חֲסִידֶֽךָ: צָעַד לֵילֵךְ לוֹ לְמִזְרַח עֲזָרָה. צֶֽמֶד שְׂעִירִים שָׁם מֵהוֹן עֵדָה. צְמוּדִים אֲחוּיִים שָׁוִים בְּתֹֽאַר וּבְקוֹמָה. צָגִים לְכַפֵּר עֲוֹן בַּת הַשּׁוֹבֵבָה. צֵהוּב חֲלָשִׁים טָרַף וְהֶעֱלָה מִקַּלְפִּי. צָנַח וְהִגְרִיל לְשֵׁם גָּבֹֽהַּ וְלַצּוּק. צָעַק בְּקוֹל רָם לַיהֹוָה חַטָּאת. צוֹתְתָיו עָנוּ לוֹ וּבֵרְכוּ אֶת הַשֵּׁם. צֶֽבַע זְהוֹרִית קָשַׁר בְּרֹאשׁ הַמִּשְׁתַּלֵּֽחַ. צִגָּתוֹ אִמֵּן נֶֽגֶד בֵּית שִׁלּֽוּחַ: צָלַח וּבָא אֵֽצֶל פָּרוֹ שֵׁנִית. צַֽחַן מַטֵּֽהוּ פְּנֵי צוּר הִתְוַדָּה: וְכַךְ הָיָה אוֹמֵר. אָנָּא הַשֵּׁם. חָטָֽאתִי. עָוִֽיתִי. פָּשַֽׁעְתִּי לְפָנֶֽיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶֽׁךָ: אָנָּא בַשֵּׁם. כַּפֶּר נָא. לַחֲטָאִים. וְלַעֲוֹנוֹת. וְלַפְּשָׁעִים. שֶׁחָטָֽאתִי. וְשֶׁעָוִֽיתִי. וְשֶׁפָּשַֽׁעְתִּי לְפָנֶֽיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶֽׁךָ: כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ מִפִּי כְבוֹדֶֽךָ. כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה: וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה. כְּשֶׁהָיוּ שׁוֹמְעִים אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא מְפֹרָשׁ יוֹצֵא מִפִּי כֹהֵן גָּדוֹל בִּקְדֻשָּׁה וּבְטָהֳרָה. הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וּמוֹדִים וְנוֹפְלִים עַל פְּנֵיהֶם. וְאוֹמְרִים בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: וְאַף הוּא הָיָה מִתְכַּוֵּן לִגְמֹר אֶת הַשֵּׁם כְּנֶֽגֶד הַמְבָרְכִים וְאוֹמֵר לָהֶם תִּטְהָֽרוּ: וְאַתָּה בְּטוּבְךָ מְעוֹרֵר רַחֲמֶֽיךָ וְסוֹלֵֽחַ לְשֵֽׁבֶט מְשָׁרְתֶֽיךָ: קָח מַאֲכֶֽלֶת חַדָּה וּשְׁחָטוֹ כַּסֵּֽדֶר. קִבֵּל דָּם בְּמִזְרָק וּנְתָנוֹ לַמְמָרֵס. קְרִישָׁתוֹ יִמַּס עַד עֵת הַזָּיָה. קָפוּי פֶּן יְהִי וְתָעֳדַר סְלִיחָה. קֽוֹחַ לוֹחֲשׁוֹת חָת בְּמַחְתַּת פַּרְוַֽיִם. קַלָּה וְגֶֽלֶד רַךְ וַאֲרֻכַּת יָד. קָדַר לְתוֹכָהּ שְׁלֽשֶׁת קַבִּין גֶּחָלִים. קֵרְבוּ לוֹ בָזָךְ וּגְדוּשַׁת דַּקָּה. קָלַט וְחָפַן וְהֵרִיק לְתוֹךְ בָּזָךְ. קָפַץ מַחְתָּה בִּימִין וּבָזָךְ בִּשְׂמֹאל. קִישׁ צְעָדָיו לְפַרְכוֹת וְקֵרַב לַבַּדִּים. קְטֹֽרֶת שָׂם בֵּינֵֽימוֹ וְעִשֵּׁן וְיָצָא: רוֹבֶה מְמָרֵס מֶֽנּוּ נָטַל דָּם. רִצֵּף וְנִכְנַס וְקָם בֵּין שָׁדַֽיִם. רִצּוּי הַזָּיוֹת טָבַל וְהִצְלִיף בְמִנְיָן. רוּם מַֽעְלָה אַחַת וּמַֽטָּה שֶֽׁבַע: וְכַךְ הָיָה מוֹנֶה. אַחַת. אַחַת וְאַחַת. אַחַת וּשְׁתַּֽיִם. אַחַת וְשָׁלשׁ. אַחַת וְאַרְבַּע. אַחַת וְחָמֵשׁ. אַחַת וָשֵׁשׁ. אַחַת וָשֶֽׁבַע: רָץ וְהִנִּיחוֹ בַּכָּן וְשָׁחַט שָׂעִיר. רִצָּה וְקִבֵּל דָּמוֹ בַּאֲגַן קֹדֶשׁ. רִגֵּל וְעָמַד מְקוֹם וִעוּד אָרוֹן. רִצָּה הַזָּיוֹת כְּמַעֲשֵׂה דַּם פָּר: וְכַךְ הָיָה מוֹנֶה. אַחַת. אַחַת וְאַחַת. אַחַת וּשְׁתַּֽיִם. אַחַת וְשָׁלשׁ. אַחַת וְאַרְבַּע. אַחַת וְחָמֵשׁ. אַחַת וָשֵׁשׁ. אַחַת וָשֶֽׁבַע: רָהַט וְהִנִּיחוֹ וְדַם פָּר נָטַל. רַגְלָיו הֵרִיץ וְצָג חוּץ לְבוֹדָֽלֶת. רִקְמֵי פָרֹֽכֶת יַז כְּמִשְׁפַּט כַּפֹּֽרֶת. רָגַשׁ וְשָׁנָה וְהִזָּה מִדַּם שָׂעִיר: שָׁב וּבְלָלָם וְחִטֵּא מִזְבֵּֽחַ סָגוּר. שֶֽׁבַע עַל טָהָרוֹ וּבִקְרָנָיו אַרְבַּע. שָׁקַד וּבָא אֵֽצֶל הַשָּׂעִיר הֶחָי. שִׁגְיוֹן עַם וּזְדוֹנוֹ יוֹדֶה לָאֵל: וְכַךְ הָיָה אוֹמֵר. אָנָּא הַשֵּׁם. חָטְאוּ. עָווּ. פָּשְׁעוּ. לְפָנֶֽיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַשֵּׁם. כַּפֶּר נָא. לַחֲטָאִים. וְלַעֲוֹנוֹת. וְלַפְּשָׁעִים. שֶׁחָטְאוּ. וְשֶׁעָֽווּ. וְשֶׁפָּשְׁעוּ לְפָנֶֽיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ מִפִּי כְבוֹדֶֽךָ. כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה: וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה. כְּשֶׁהָיוּ שׁוֹמְעִים אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא מְפֹרָשׁ יוֹצֵא מִפִּי כֹהֵן גָּדוֹל בִּקְדֻשָּׁה וּבְטָהֳרָה. הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וּמוֹדִים וְנוֹפְלִים עַל פְּנֵיהֶם. וְאוֹמְרִים בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: וְאַף הוּא הָיָה מִתְכַּוֵּן לִגְמֹר אֶת הַשֵּׁם כְּנֶֽגֶד הַמְבָרְכִים וְאוֹמֵר לָהֶם תִּטְהָֽרוּ: וְאַתָּה בְּטוּבְךָ הַגָּדוֹל מְעוֹרֵר רַחֲמֶיךָ וְסוֹלֵחַ לַעֲדַת יְשֻׁרוּן: שִׁגְּרוֹ בְּיַד אִישׁ עִתִּי לְמִדְבַּר עָז. שֶׁמֶץ כִּתְמֵי זוּ שְׂאֵת לִגְזֵרָה שֵׁן סֶלַע הֲדָפוֹ וְגֻלְגַּל וְיָרַד שֻׁבְּרוּ עֲצָמָיו כְּנֶפֶץ כְּלִי יוֹצֵר שְׁחוּזָה אָחַז פָּר וְשָׂעִיר קָרַע. שָׁלַף אֵמוּרִים וּגְוִיּוֹת קָלַע לִשְׂרוֹף שָׁאַג סִדְרֵי יוֹם קִדֵּשׁ וּפָשַׁט שִׁלֵּשׁ וְטָבַל פַּזִים עַט וְקִדֵּשׁ. תָּכַף וְעָשׂ אֵילוֹ וְאֵיל עָם. תְּרַב חַטָּאת וּמוּסָפִין הִקְרִיב כַּחוֹק. תָּר וְקִדֵּשׁ פָּשַׁט טָבַל וְקִדֵּשׁ. תַּכְרִיךְ בַּדִּים עָט וְנִכְנַס לַדְּבִיר. תְּכוּנַת כְּלֵי קְטֹרֶת הוֹצִיא וְקִדֵּשׁ. תִּלְבּוֹשֶׁת מַדָּיו הִפְשִׁיט וְגָנַז נֶצַח. תִּרְגַּל וְטָבַל חֲרוּצִים עָט וְקִדֵּשׁ. תָּמִיד הִסְדִּיר וְתִמֵּר וְנֵרוֹת הֶעֶלָה תֶּכֶל עֲבוֹדוֹת יָד וְרֶגֶל קִדֵּשׁ. תִּמֵּם טְבִילוֹת חָמֵשׁ וְקִדּוּשִׁים עֲשָׂרָה. תֹּאַר מְגַמָּתוֹ כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָה, תָּקַף וְדָץ וְעָטָה בִּגְדֵי הוֹנוֹ. תַּמָּה תְּלַוֶּה צִיר נֶאֱמָן לַבַּיִת תָּגֵל בְּהִתְבַּשֵּׂר הַשְׁלַג אֹדֶם תּוֹלָע. תַּעְדֶה יֶשַׁע תַּעֲטֶה מְעִיל צְדָקָה. תָּפִיק צָהֳלָה תַּבִּיעַ דִיץ וְחֶדְוָה תְּלוּלֵי הִרְעִיפוּ זַרְזִיף טַלָּם. תַּלְמֵי שָׂדַי רָווּ תֵּת יְבוּלָם. תּוֹדָה נָתְנוּ אוֹסְפֵי זֶרַע שָׁלוֹם. תְּהִלָּה בִּשְּׂרוּ נוֹשְּׂאֵי אֲלֻמּוֹת בְּרֶנֶן. תַּחְתִּיּוֹת אֶרֶץ צְבִי זֶמֶר שִׁמֵּעוּ. תִּנּוּ צִדְקוֹתָיו חֲצַץ הוֹלְכֵי נְתִיבוֹת. תִּקְוַת שׁוֹלְחָיו אֵמוּן לֹא אַכְזָב תּוֹחַלְתָּם כְּצִנַּת שֶׁלֶג בְּיוֹם קָצִיר. מִצּוֹאָתָם רֻחָצוּ מִטֶּנֶף צַחֲנָתָם זַכּוּ. שְׁלֵמִים תְּמִימִים בְּבוֹר כַּפֵּימוֹ זֻכְזָכוּ. לְהַגִּיד כִּי מְטַהֲרָם מְקוֹר מַיִם חַיִּים. מִקְוֵה יִשְׂרָאֵל מְנַקָּם מַיִם נֶאֱמָנוּ. בְּטֹהַר וּבְנִקָּיוֹן יִנָּקוּ וְיֻטְהָרוּ. יְחֻדְּשׁוּ כַּחֲדָשֵׁי בְקָרִים מִכֶּתֶם יְצֻחְצָחוּ. רוֹמְמוֹת אֵל יֶהְגוּ בִגְרוֹנָם בִּלְשׁוֹנָם רוֹן בְּפִימוֹ שִׁיר חָדָשׁ. יָגִילוּ בְרַעַד יַעַבְדוּ בְּיִרְאָה. קְדוֹשׁ יִשְׂרָאֵל מְקַדֵּשׁ קְדוֹשִׁים. לְשַׁנֵּן לְרַנֵּן לְתוֹפֵף וּלְצַלְצֵל. וּלְנַצֵּחַ בִּנְגִינוֹת וּלְהַנְעִים זֶמֶר. נֶחֱבָקִים בְעוֹז יָמִין רוֹמֵמָה. יַחַד נִתְמָכִים בִּמְלֵאָה צֶדֶק. מְשׁוּכִים לָבֹא שְׁעָרָיו בִּרְנָנָה. וְשָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ נֶצַח שָׂשִׂים וְגָלִים בִּשְׁמוֹ כָּל הַיּוֹם חָדִים בְּשִׂמְחָה אֶת פָּנָיו זִיו אוֹרָם כַּשַּׁחַר יִבָּקַע. קוֹלָם יִשְׂאוּ וְיָרֹנּוּ בִּגְאוֹן צוּר עוֹלָמִים: אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ. אַשְׁרֵי הָעָם שֶׁיְהֹוָה אֱלֹהָיו: וְיוֹם טוֹב הָיָה עוֹשֶׂה כֹּהֵן גָּדוֹל לְכָל אוֹהֲבָיו כְּשֶׁנִּכְנַס בְּשָׁלוֹם וְיָצָא בְשָׁלוֹם בְּלִי פֶּֽגַע: וְכַךְ הָיְתָה תְפִלָּתוֹ שֶׁל כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפֻּרִים בְּצֵאתוֹ מִבֵּית קֹֽדֶשׁ הַקֳּדָשִׁים בְּשָׁלוֹם בְּלִי פֶֽגַע: יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ שֶׁתְּהֵא הַשָּׁנָה הַזֹּאת הַבָּאָה עָלֵֽינוּ וְעַל כָּל עַמְּךָ בֵּית יִשְׂרָאֵל: שְׁנַת אוֹצָרְךָ הַטּוֹב תִּפְתַּח לָֽנוּ. שְׁנַת אֹֽסֶם. שְׁנַת בְּרָכָה. שְׁנַת גְּזֵרוֹת טוֹבוֹת מִלְּפָנֶֽיךָ. שְׁנַת דָּגָן תִּירוֹשׁ וְיִצְהָר. שְׁנַת הַרְוָחָה וְהַצְלָחָה וְקַיָּמִים. שְׁנַת וִעוּד בֵּית מִקְדָּשֶֽׁךָ. שְׁנַת זוֹל. שְׁנַת חַיִּים טוֹבִים מִלְּפָנֶֽיךָ. שְׁנַת טְלוּלָה וּגְשׁוּמָה אִם שְׁחוּנָה. שְׁנַת יַמְתִּֽיקוּ מְגָדִים אֶת תְּנוּבָתָם. שְׁנַת כַּפָּרָה עַל כָּל עֲוֹנוֹתֵֽינוּ. שְׁנַת לַחְמֵֽנוּ וּמֵימֵֽינוּ תְּבָרֵךְ. שְׁנַת מַשָּׂא וּמַתָּן. שְׁנַת נָבוֹא לְבֵית מִקְדָּשֵֽׁנוּ. שְׁנַת שֽׂבַע. שְׁנַת עֹֽנֶג. שְׁנַת פְּרִי בִטְנֵֽנוּ וּפְרִי אַדְמָתֵֽנוּ תְּבָרֵךְ. שְׁנַת צֵאתֵֽנוּ וּבוֹאֵֽנוּ תְּבָרֵךְ. שְׁנַת קְהָלֵֽנוּ תוֹשִֽׁיעַ. שְׁנַת רַחֲמֶֽיךָ יִכְמְרוּ עָלֵֽינוּ. שְׁנַת שָׁלוֹם וְשַׁלְוָה. שָׁנָה שֶׁתּוֹלִיכֵֽנוּ קוֹמְמִיּוּת לְאַרְצֵֽנוּ. שָׁנָה שֶׁלֹּא תַפִּיל אִשָּׁה אֶת פְּרִי בִטְנָהּ. שְׁנַת תַּעֲלֵֽנוּ שְׂמֵחִים לְאַרְצֵֽנוּ: שָׁנָה שֶׁלֹּא יִצְטָרְכוּ עַמְּךָ בֵּית יִשְׂרָאֵל זֶה לָזֶה וְלֹא לְעַם אַחֵר בְּתִתְּךָ בְּרָכָה בְּמַעֲשֵׂה יְדֵיהֶם: וְעַל אַנְשֵׁי הַשָּׁרוֹן הָיָה אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהֵיּנוּ וֵאלֹהֵי אֲבוֹתֵינוּ שֶׁלֹּא יֵעָשׂוּ בָתֵּיהֶם קִבְרֵיהֶם: אֱמֶת מַה נֶּהְדָּר הָיָה כֹּהֵן גָּדוֹל בְּצֵאתוֹ מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים בְּשָׁלוֹם בְּלִי פֶגַע: כְּאֹהֶל הַנִּמְתַּח בְּדָרֵי מַעְלָה. מַרְאֵה כֹהֵן: כִּבְרָקִים הַיּוֹצְאִים מִזִּיו הַחַיּוֹת. מַרְאֵה כֹהֵן: כְּגֹדֶל גְּדִילִים בְּאַרְבַּע קְצָווֹת. מַרְאֵה כֹהֵן: כִּדְמוּת הַקֶּשֶׁת בְּתוֹךְ הֶעָנָן. מַרְאֵה כֹהֵן: כְּהוֹד אֲשֶׁר הִלְבִּישׁ צוּר לִיצוּרִים. מַרְאֵה כֹהֵן: כְּוֶרֶד הַנָּתוּן בְּתוֹךְ גִּנַּת חֶמֶד. מַרְאֵה כֹהֵן: כְּזֵר הַנָּתוּן עַל מֵצַח מֶלֶךְ. מַרְאֵה כֹהֵן: כְּחֶסֶד הַנִּתַּן עַל פְּנֵי חָתָן. מַרְאֵה כֹהֵן: כְּטֹהַר הַנָּתוּן בְּצָנִיף טָהוֹר. מַרְאֵה כֹהֵן: כְּיוֹשֵׁב בְּסֵתֶר לְחַלּוֹת פְּנֵי מֶלֶךְ. מַרְאֵה כֹהֵן: כְּכוֹכָב הַנֹּגַהּ בִּגְבוּל מִזְרָח. מַרְאֵה כֹהֵן: כִּלְבוּשׁ מְעִיל וּכְשִׁרְיוֹן צְדָקָה. מַרְאֵה כֹהֵן: כְּמַלְאָךְ הַנִּצָּב עַל רֹאשׁ דֶּרֶךְ. מַרְאֵה כֹהֵן: כְּנֵר הַמֵּצִיץ מִבֵּין הַחַלּוֹנוֹת. מַרְאֵה כֹהֵן: כְּשָׂרֵי צְבָאוֹת בְּרֹאשׁ עַם קֹדֶשׁ. מַרְאֵה כֹהֵן: כְּעוֹז אֲשֶׁר הִלְבִּישׁ טָהוֹר לַמִּטַּהֵר מַרְאֵה כֹהֵן: כְּפַעֲמוֹנֵי זָהָב בְּשׁוּלֵי הַמְּעִיל. מַרְאֵה כֹהֵן: כְּצוּרַת הַבַּיִת וּפָרֹכֶת הָעֵדוּת. מַרְאֵה כֹהֵן: כִּקְהִלָּה מְכֻסָּה תְּכֵלֶת וְאַרְגָּמָן. מַרְאֵה כֹהֵן: כְּרוֹאֶה זְרִיחַת שֶׁמֶשׁ עַל הָאָרֶץ. מַרְאֵה כֹהֵן: כְּשׁוֹשַׁנַּת גַּן בֵּין הַחוֹחִים. מַרְאֵה כֹהֵן: כְּתַבְנִית כְּסִיל עָשׁ וְכִימָה מִתֵּימָן. מַרְאֵה כֹהֵן: כָּל אֵֽלֶּה בִּהְיוֹת הַהֵיכָל עַל יְסוֹדוֹתָיו. וּמִקְדַּשׁ הַקֹּֽדֶשׁ עַל מְכוֹנוֹתָיו. וְכֹהֵן גָּדוֹל עוֹמֵד וּמְשָׁרֵת. דּוֹרוֹ רָאוּ וְשָׂמָֽחוּ: אַשְׁרֵי עַֽיִן רָאֲתָה כָל אֵֽלֶּה. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אַשְׁרֵי עַֽיִן רָאֲתָה אָהֳלֵֽנוּ. בְּשִׂמְחַת קְהָלֵֽנוּ. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אַשְׁרֵי עַֽיִן רָאֲתָה גִילֵֽנוּ. דִּיצַת קְהָלֵֽנוּ. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אַשְׁרֵי עַֽיִן רָאֲתָה הַמְּשׁוֹרְרִים. וְכָל מִינֵי שִׁירִים. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אַשְׁרֵי עַֽיִן רָאֲתָה זְבוּל הַמְתֻכָּן. חַי בּוֹ שָׁכָן. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אַשְׁרֵי עַֽיִן רָאֲתָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה. עַם שׁוֹאֶֽבֶת רֽוּחַ הַקֹּֽדֶשׁ רֽוּחַ נְדִיבָה. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אַשְׁרֵי עַֽיִן רָאֲתָה פְּרִישַׁת כֹּהֵן בְּרֶֽשֶׁם. צוֹעֵק אָֽנָּא הַשֵּׁם. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אַשְׁרֵי עַֽיִן רָאֲתָה קְהַל קְדוֹשִׁים. רוֹגְשִׁים בְּבֵית קָדְשֵׁי הַקֳּדָשִׁים. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אַשְׁרֵי עַֽיִן רָאֲתָה שָׁנִי הַמְלֻבָּן. מִשְּׂעִיר הַקָּרְבָּן. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אַשְׁרֵי עַֽיִן רָאֲתָה תְּמִידִים קְרֵבִים. בְּשַֽׁעַר בַּת רַבִּים. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אֲבָל עֲוֹנוֹת אֲבוֹתֵֽינוּ הֶחֱרִֽיבוּ נָוֶה. וְחַטֹּאתֵֽנוּ הֶאֱרִֽיכוּ קִצּוֹ. אֲבָל זִכְרוֹן דְּבָרִים תְּהֵא סְלִיחָתֵֽנוּ. וְעִנּוּי נַפְשֵֽׁנוּ תְּהֵא כַפָּרָתֵֽנוּ: עַל כֵּן בְּרַחֲמֶֽיךָ הָרַבִּים נָתַֽתָּ לָּֽנוּ אֶת יוֹם צוֹם הַכִּפֻּרִים הַזֶּה. וְאֶת יוֹם מְחִילַת הֶעָוֹן הַזֶּה. לִסְלִיחַת עָוֹן וּלְכַפָּֽרַת פָּֽשַׁע. יוֹם אָסוּר בַּאֲכִילָה. יוֹם אָסוּר בִּשְׁתִיָּה. יוֹם אָסוּר בִּרְחִיצָה. יוֹם אָסוּר בְּסִיכָה. יוֹם אָסוּר בְּתַשְׁמִישׁ הַמִּטָּה. יוֹם אָסוּר בִּנְעִילַת הַסַּנְדָּל. יוֹם שִׂימַת אַהֲבָה וְרֵעוּת. יוֹם עֲזִיבַת קִנְאָה וְתַחֲרוּת. יוֹם שֶׁתִּמְחֹל לְכָל עֲוֹנוֹתֵֽינוּ. וּבָעֵת וּבָעוֹנָה הַזֹּאת גָּלוּי וְיָדֽוּעַ לְפָנֶֽיךָ וְלִפְנֵי כִסֵּא כְבוֹדֶֽךָ. שֶׁאֵין לָֽנוּ לֹא מְנַהֵל כַּיָּמִים הָרִאשׁוֹנִים. לֹא כֹהֵן גָּדוֹל לְהַקְרִיב קָרְבָּן. וְלֹא מִזְבֵּֽחַ לְהַעֲלוֹת עָלָיו כָּלִיל: וּמֵרוֹב עֲוֹנֵֽינוּ: אֵין לָֽנוּ לֹא אִשִּֽׁים. וְלֹא אָשָׁם: לֹא בַדִּים. וְלֹא בְלוּלוֹת: לֹא גוֹרָל. וְלֹא גַחֲלֵי אֵשׁ: לֹא דְבִיר. וְלֹא דַקָּה: לֹא הֵיכָל. וְלֹא הַזָּיָה: לֹא וִדּוּי. וְלֹא פַר חַטָּאת: לֹא זֶֽבַח וְלֹא זְרִיקָה: לֹא חַטָּאת. וְלֹא חֲלָבִים: לֹא טְבִילָה. וְלֹא טָהֳרָה: לֹא יְרוּשָׁלַֽיִם. וְלֹא יַֽעַר הַלְּבָנוֹן: לֹא כִיּוֹר. וְלֹא כַנּוֹ: לֹא לְבוֹנָה. וְלֹא לֶֽחֶם הַפָּנִים: לֹא מִזְבֵּֽחַ. וְלֹא מִנְחָה: לֹא נִיחֽוֹחַ. וְלֹא נְסָכִים: לֹא סֹֽלֶת. וְלֹא סַמִּים: לֹא עֵֽרֶךְ. וְלֹא עוֹלָה: לֹא פָרֹֽכֶת. וְלֹא כַפֹּֽרֶת: לֹא צִיּוֹן. וְלֹא צִיץ הַזָּהָב: לֹא קְטֹֽרֶת. וְלֹא קָרְבָּן: לֹא רוֹקֵֽחַ. וְלֹא רֵֽיחַ נִיחֽוֹחַ: לֹא שַׁי, וְלֹא שְׁלָמִים: לֹא תוֹדָה. וְלֹא תְמִידִים: כִּי בַעֲוֹנוֹתֵֽינוּ וּבַעֲוֹנוֹת אֲבוֹתֵֽינוּ חָסַֽרְנוּ כָּל אֵֽלֶּה: וּמֵעֵת חָסַֽרְנוּ כָּל אֵֽלֶּה: תָּכְפוּ (נ"א תָּקְפוּ) עָלֵֽינוּ צָרוֹת. תְּלָאוֹת עָבְרוּ רֹאשֵֽׁנוּ: שִׁחַֽרְנוּ יְשׁוּעָה וָאָֽיִן. שָׁלוֹם וְהִנֵּה קְפָדָה: רַֽבּוּ הַקָּמִים עָלֵֽינוּ. רָֽמוּ וְגַם נָֽשְׂאוּ רֹאשׁ: קַֽצְנוּ בְּעֹל עַלִּיזִים. קָשֶׁה עָלֵֽינוּ סִבְלָם: צְבִי אֶֽרֶץ חָנְפָה עָלֵֽינוּ. צָמְחָה וְלֹא לִבְרָכָה: פָּנִֽינוּ לְהַרְבֵּה וְהִנֵּה מְעָט. פַּח נֶֽפֶשׁ בָּא בַאֲסָמֵֽינוּ: עָשְׁקוּ זֵיתִים שַׁמְנָם. עֲשׂוֹתָם וְלֹא מָֽלְאוּ סֶֽפֶק: סְמָדַר אִם יַרְבֶּה כֶֽרֶם. סָבְאוֹ לֹא יַשְׁפִּֽיעַ יֶֽקֶב: נֶאֶרְרוּ אִבֵּי שָׂדֶה. נִלְקְחוּ מַטְעַמֵּי אֹֽכֶל: מִמִּכְלְאוֹת צֹאן עֲדָרִים דָּלְלוּ. מִגֵּז וּמִמִּיץ וּמֵהֵרָיוֹן: לְזָנָב וְלֹא לְרֹאשׁ הוּשַֽׁתְנוּ. לַעֲבֹט וְלֹא הָעֳבַט לָֽנוּ: כֹּחֵֽנוּ לָרִיק וּבֶהָלָה. כָּלָה מִבְּלִי שָׂכָר: יַד כָּל עָמָל בְּכִשְׁרוֹן. יָרְדָה וְאֵין מִי יַחֲזִיק: טֻלְטַֽלְנוּ מִיָּם וְעַד יָם. טַרְפָּם לֹא מָֽצְאוּ סֶֽפֶק (נ"א טַרְפָּם לֹא סֻפַּק לָֽמוֹ): חֲשֵׁכָה לְעֵין מִשְׂתַּכֵּר. חֻשַּׁב שְׂכָרוֹ לְמַפָּח: זֹעֲמוּ מַלְוֶה וְלֹוֶה. זֶה בָּזֶה שֻׁלְּחוּ מֵעַתָּה: וְנִלְאוּ יְדֵי מַמְצִֽיאֵי יָד. וְעָשִׁיר לֹא חוֹנֵן רָשׁ: הֵן אֶֽרֶץ נִמְכְּרָה בְּיַד רָעִים. הֲמוֹן בָּהּ לֹא מָֽצְאוּ רֶֽוַח: דְּבִיר בֵּית אֱלֹהֵֽינוּ שָׁמֵם. דְּרָכֵֽינוּ מֵאֲנוּ לְהַצְלִֽיחַ: גִּיל נָוֶה שָׁבַת. גִּילָה לִלְבָבֵֽנוּ מַה נַּֽעַל: בְּאֵין אֲרֻחַת אָב תָּמִיד. בְּכֵן בֶּֽטֶן בָּנִים תֶּחְסָר: אֲדוֹן בַּֽיִת כְּאוֹרֵֽחַ בַּמָּלוֹן. אֵיפֹה נִמְצָא מָנֽוֹחַ: וּמִשֶּׁחָרַב בֵּית מִקְדָּשֵֽׁנוּ: תַּנּוֹת צָרוֹת לֹא נוּכַל. שֶֽׁבֶר בְּכָל יוֹם וַאֲנָחָה: רָֽבְתָה בָֽנוּ חַלְחָלָה. קֶֽרֶן יָרְדָה עַד עָפָר: צָֽרֵי עַֽיִן מָֽצְאוּ יָד. פּֽוֹעֲלֵי שֶֽׁקֶר חַֽיִל עָשׂוּ: עוֹשֵׂי צְדָקָה לֹא נִרְאוּ. שֽׂוֹנְאֵי בֶֽצַע לֹא עָמָֽדוּ: נִדְמִֽינוּ כִּכְלִי רֵק. מִכֹּל נִשְׁאַֽרְנוּ עֲרוּמִים: לֹא נָבִיא וְלֹא חָזוֹן בָּֽנוּ. כְּעִוְרִים נְגַשֵּׁשׁ וְנֵלֵךְ: יוֹם יוֹם נֹאמַר מַה בְּסוֹפֵֽנוּ. טוֹב מָֽוֶת מֵחַיִּים אָמָֽרְנוּ: חַיֵּֽינוּ תְּלוּיִים מִנֶּֽגֶד. זָרִים לְרֹאשׁ וַאֲנַֽחְנוּ לְזָנָב: וּמַה נַּעֲשֶׂה וַחֲטָאֵֽינוּ עָֽשׂוּ. הֵן אָֽנוּ כְּלֹא הָיִֽינוּ: דַּלִּים נִבְזִים וּשְׁפָלִים. גְּעוּלִים מְאוּסִים וּבְזוּיִים: בְּנֵי נֵכָר מָֽשְׁלוּ בָֽנוּ. אָמַֽרְנוּ נִגְזַֽרְנוּ אָבָֽדְנוּ: אָדוֹן הָקֵל עֻלֵּֽנוּ. וּשְׁלַח יֶֽשַׁע לְגָאֳלֵֽנוּ: אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ: אַל תַּֽעַשׂ עִמָּֽנוּ כָּלָה. תֹּאחֵז יָדְךָ בַּמִּשְׁפָּט: בְּבוֹא תוֹכֵחָה לְנֶגְדֶּֽךָ. שְׁמֵֽנוּ מִסִּפְרְךָ אַל תִּמָּח: גִּשְׁתְּךָ לַחֲתֹם מוּסָר. רַחֲמֶֽיךָ יְקַדְּמוּ רָגְזֶֽךָ: דַּלּוּת מַעֲשִׂים בְּשׁוּרֶֽךָ. קָרֵב צֶֽדֶק מֵאֵלֶֽיךָ: הוֹרֵֽנוּ מַה שֶּׁנִּצְעַק לְפָנֶֽיךָ. צַוֵּה יְשׁוּעָתֵֽנוּ בְּמַפְגִּֽיעַ: וְתָשִׁיב שְׁבוּת אָֽהֳלֵי תָם. פְּתָחָיו רְאֵה כִּי שָׁמֵֽמוּ: זְכֹר שַֽׂחְתָּ. לֹא תִשָּׁכַח עֵדוּת מִפִּי זַרְעוֹ: חוֹתָם תְּעוּדָה תַּתִּיר. סוֹדְךָ שִׂים בְּלִמּוּדָהּ: טַבּוּר אַגַּן הַסַּֽהַר. נָא אַל יֶחְסַר הַמָּֽזֶג: יָהּ דַּע אֶת אֲשֶׁר יְדָֽעוּךָ. מַגֵּר עַם לֹא יְדָעֽוּךָ: כִּי תָשִׁיב לְבִצָּרוֹן. לְכוּדִים אֲסִירֵי הַתִּקְוָה: וְהֵן אָֽנוּ עַתָּה: כְּתוֹעִים וְאֵין לְבַקֵּשׁ. כִּשְׁבוּיִים וְאֵין לְשׁוֹבֵב: כִּרְעֵבִים וְאֵין לְהַאֲכִיל. כִּקְנוּיִים וְאֵין לִקְנוֹת: כִּצְמֵאִים וְאֵין לְהַשְׁקוֹת. כִּפְתָאִים וְאֵין לְלַמֵּד: כַּעֲיֵפִים וְאֵין לְהָשִׁיב. כִּשְׂנוּאִים וְאֵין לֶאֱהֹב: כְּנֶהְדָּפִים וְאֵין לְקָרֵב. כִּמְנֻדִּים וְאֵין לְהַתִּיר: כִּלְקוּחִים וְאֵין אֲדוֹנִים. כְּפוּפִים וְאֵין לִזְקֹף: כִּיתוֹמִים וְאֵין לָהֶם אָב. כִּטְמֵאִים וְאֵין לְטַהֵר: כַּחֲסֵרִים וְאֵין לְמַלֹּאת. כִּזְנוּחִים וְאֵין לִזְכֹּר: כְּהוֹמִים וְאֵין לָהֶם מְנוּחָה. כְּדַלִּים וְאֵין לְחָנְּנָם: כְּגֵרִים וְאֵין לְקַבֵּל. כִּבְזוּיִים וְאֵין לְכַבֵּד: כַּאֲבֵלִים וְאֵין לְנַחֵם. כַּאֲנוּסִים וְאֵין מָנוֹס: אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ: אִם תָּעִֽינוּ לֹא תַתְעֵֽנוּ. אִם שָׁגַֽגְנוּ לֹא תַשְׁלֵֽנוּ: אִם רָחַֽקְנוּ קָרֵב נָא. אִם קָרַֽבְנוּ לֹא תִרְחָק: אִם צָעַֽקְנוּ לֹא תַעְלִים. אִם פָּשַֽׁעְנוּ לֹא תִפְרָע: אִם עָוִֽינוּ לֹא תִטֹּר. אִם סַֽרְנוּ לֹא תָסוּר: אִם נָקַֽמְנוּ לֹא תִלְחָם. אִם מָרִֽינוּ לֹא תַמְרֵֽנוּ: אִם לַֽצְנוּ לֹא תִלְחָץ. אִם כִּחַֽשְׁנוּ לֹא תְכַלֶּה: אִם יָרַֽדְנוּ לֹא תַטְבִּֽיעַ. אִם טָעִֽינוּ לֹא תְטַאטְאֵֽנוּ: אִם חָבַֽלְנוּ לֹא תַחְבֹּל. אִם זַֽדְנוּ לֹא תִזְכֹּר: אִם וִכַּֽחְנוּ לֹא תוֹכִֽיחַ. אִם הִרְשַֽׁעְנוּ לֹא תֶהְדֹּף: אִם דָּפַֽקְנוּ לֹא תִדְחֶה. אִם גָּעַֽלְנוּ לֹא תִגְעָל: אִם בָּֽאנוּ לֹא תִמְאַס. אִם אָשַֽׁמְנוּ לֹא תְאַבֵּד: וּמֵרוֹב עֲוֹנֵֽינוּ: תַּאֲוַת לֵב לֹא הִשַּֽׂגְנוּ. שֶֽׁקֶט קִוִּֽינוּ וַיָּֽבוֹא רֹֽגֶז: רוּם קֶֽרֶן וְהִנֵּה שְׁפָלָה. קָרְבָה יְשׁוּעָה אָמַֽרְנוּ וְנִתְרַחֲקָה: צִפִּֽינוּ לְטוֹבָה וּבָרְחָה מִמֶּֽנּוּ. פַּח נֶֽפֶשׁ בָּא בַאֲסָמֵֽינוּ: עִצָּבוֹן בְּמִשְׁלַח יָדֵֽינוּ. שִׂמְחָה עָרְבָה מֵאֳֽרֶץ: נֶאֶרְרוּ יְבוּלֵי שָׂדֶה (בִּרְכוֹתֶֽיהָ). מְעַט מֵהַרְבֵּה נָבִֽיא: לַחְמָהּ לְרָזוֹן וְלֹא לָשֽׂבַע. כֹּחָהּ לֹא תוֹסִיף תֵּת: יְדֵי עֲמָלֶֽיהָ מוֹטָֽטוּ. טַרְפָּם לֹא יִמְצְאוּ בָהּ: חֵֽלֶב מִשְׁמַנֶּֽיהָ לְזָרִים. זְמוֹרוֹת עֲדָנֶֽיהָ לְנָכְרִים: וְנִמְכְּרָה אֶֽרֶץ בְּיַד רָעִים. הוֹן בֶּֽצַע לֹא מָֽצְאוּ בָהּ: דִּמִּֽינוּ גַּם מִמְּצוֹא יָד. גָּלָה שְׂכַר הַיְּצוּרִים: בַּעֲוֹנֵֽינוּ בֵּית מִקְדַּשׁ אֵל חָרֵב. אֻסַּף חֶֽסֶד מִכָּל אֱנוֹשׁ: אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ: תֹּאמַר לִמְחוֹת אֲשָׁמֵֽינוּ. תָּבוֹא לְחַדֵּשׁ יָמֵֽינוּ: תְּגַלֶּה שְׁנַת שְׁלוֹמֵֽנוּ. תַּגְדִּיל לְגַדֵּל אֶת שְׁמֵֽנוּ: תַּהֲדֹף מֵהֲדוֹם מִתְקוֹמְמֵֽינוּ. תּוֹפִֽיעַ מִמָּרוֹם לְרוֹמְמֵֽנוּ: תִּזְכֹּר רַחֲמֶֽיךָ לְרַחֲמֵֽנוּ. תָּחִישׁ מְנַחֵם לְנַחֲמֵֽנוּ: תְּטַהֵר שִׁמְצַת גֶּוְיֵֽנוּ. תְּיַדַּע כִּי אַתָּה הוּא אֱלֹהֵֽינוּ: תְּכַפֵּר עֲוֹן זְדוֹנֵֽינוּ. תְּלוּי רֹאשׁ תִּתֵּן לְהַחֲיֵֽנוּ: תִּמְחֹל עִקְשׁוּת מֶרְיֵֽנוּ. תִּנְאֹם לְהַעֲצִים פִּרְיֵֽנוּ: תַּסְכִּית שְׁפִיכַת שִׂיחֵֽנוּ. תַּעֲנֶה עֶֽתֶר פִּצְחֵֽנוּ: תִּפְנֶה לְקוֹמֵם מִזְבְּחֵֽנוּ. תַּצְדִּיק נִיב שְׂפָתֵֽינוּ: תְּקָרֵב קֵץ מְשִׁיחֵֽנוּ. תִּרְצֶה רֵֽיחַ נִיחוֹחֵֽנוּ: תְּשׁוֹבֵב מִקְּצָווֹת נִדָּחֵֽינוּ. תִּתְמְכֵֽנוּ וְכָאֵזוֹר תַּדְבִּיקֵֽנוּ: אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ: אוֹרְךָ תַּזְרִֽיחַ לַחֲשֵׁכָה. בְּרַחֲמִים גְּדוֹלִים תָּשׁוּב אֵלֶיהָ: גַּלֵּה לָהּ יוֹם נָקָם בַלֵב. דְּבָרְךָ תִּשְׁלַח וְתִרְפָּאֵֽנוּ: הָאֵר פָּנֶֽיךָ אֵלֵֽינוּ. וְאַל תִּשְׁכָּחֵֽנוּ לָנֶֽצַח: זְכוּת הַרְרֵי קֶֽדֶם זְכֹר. חַטֹּאת נְעוּרִים אַל תִּזְכֹּר: טֻמְאָה מֵעָלֵֽינוּ תָּסִיר. יְדִידוּת נַפְשְׁךָ אַל תִּשְׁכַּח: כְּלוּלוֹת אַהֲבָתֵֽנוּ תִּזְכֹּר. לֶכְתֵּֽנוּ אַחֲרֶֽיךָ בַּמִּדְבָּר: מָשְׁכֵֽנוּ וְנָרוּץ אַחֲרֶֽיךָ. נְחֵֽנוּ וַהֲבִיאֵֽנוּ אֶל חֲדָרֶֽיךָ: סְעָדֵֽנוּ וְסָמְכֵֽנוּ וְנִחְיֶה. עֵת כִּי תַשְׁמִיעֵֽנוּ קוֹלֶֽךָ: פְּצֵֽנוּ מִשְּׁאוֹן גַּלִּים. צוּלָה תַחֲרִיב בְּאַפֶּֽךָ: קֽוּמָה בַחֲרוֹנְךָ עַל גֵּאִים. רֽוּמָה עֻזֶּֽךָ וְרוֹמֵם שְׁפָלִים: שְׁבֹר זְרֽוֹעַ רֶֽשַׁע. תִּמְלֹךְ לְבַדְּךָ בְּקוֹרְאֵי שְׁמֶֽךָ: תּוֹדִֽיעַ לְעֵין כָּל אֻמִּים. כִּי אֵין אֱלֽוֹהַּ מִבַּלְעָדֶֽיךָ: כִּי תְבִיאֵֽנוּ לְהַר קָדְשֶֽׁךָ. וּתְשַׂמְּחֵֽנוּ בְּבֵית מִקְדָּשֶֽׁךָ: אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ: אֹֽפֶל אַלְמָנָה תָּאִיר. בֹּֽהוּ בוֹכִיָּה תַּבְהִיק: גִּיל גַּלְמוּדָה תַּגִּישׁ. דֶּֽלֶף דִּמְעָתָהּ תַּדְמִים: הַר הַשָּׁמֵם תְּהַדֵּר. וְתָשׁוּב וְאֵלָיו תּוֹפִֽיעַ: זֹֽהַר זְבוּלְךָ תַּזְרִֽיחַ. חֲדַר חֻפָּתְךָ תְּחַדֵּשׁ: טֶֽנֶף טֻמְאָתָהּ תְּטַהֵר. יֹֽפִי יִקְרַת תְּיַסְּדָהּ: כַּדְכֹד כְּבוֹדָהּ תְּכוֹנְנָהּ. לְאוֹרָהּ לְאֻמִּים תְּלַוֶּה: מֶֽלֶךְ מִכְּבוֹדְךָ תְּמַלְּאָהּ. נֵֽצַח נְצָחִים תְּנוֹסְסָהּ: שֹֽׂבַע שְׂמָחוֹת תַּשְׂבִּיעֶֽנָּה. עֲנַן עָשָׁן תְּעַטְּרֶֽנָּה: פִּנַּת פְּתָחֶֽיהָ תְּפָאֵר. צֶֽדֶק צְנוּעִים תַּצְמִיחַ: קָמֵי קְהָלֶֽיהָ תָּקִיא. רֶֽגֶשׁ רְגָלִים תָּרִיץ: חזן שְׁבָטִים שָׁכַֽחְתָּ תְּשׁוֹבֵב. תִּקְרָא תִּשְׁרֹק וְתִתְקַע: כִּי תְבִיאֵם לְהַר קָדְשֶֽׁךָ. וּתְשַׂמְּחֵם בְּבֵית תְּפִלָּתֶֽךָ: אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ: תִּתֵּן אַחֲרִית לְעַמֶּֽךָ. תָּשִׁיב מִקְדָּשׁ לְתוֹכֵֽנוּ: תְּרוֹמֵם הַר מְרוֹם הָרִים. תְּקוֹמֵם קֶֽרֶן גְּדוּעָה: תַּצְהִיר מַחֲשַׁכֵּי אִוּוּי. תְּפָאֵר יוֹשֶֽׁבֶת בָּדָד: תַּעֲטֶה בָּהּ מְלוּכָה לְבַדֶּֽךָ. תָּסִיר חֶרְפָּה מֵעִיר: תְּנַעֵר זֵדִים מִזְּבוּלֶֽךָ. תַּמְצִיא צְדָקָה לַעֲדָתֶֽךָ: תְּלַבֵּב אֶת רַעְיָתֶֽךָ. תִּכְרֹת לָהּ בְּרִית חֲדָשָׁה: תִּיקַר נַפְשָׁהּ בְּעֵינֶֽיךָ. תְּטַהֲרֶֽנָּה בְּמַֽיִם טְהוֹרִים: תַּחֲנֶה בְּעִיר חָנָה דָוִד. תִּזְקֹף קוֹמַת תְּמָרָהּ: תּוֹדִֽיעַ לַכֹּל אַהֲבָתֵֽנוּ. תְּהַלֵּךְ בְּקֶֽרֶב מַחֲנוֹתֵֽינוּ: תִּדְרשׁ גְּאֻלָּה לְגָלוּתֵֽנוּ. תְּגַלֶּה קֵץ לִקְנוֹתֵֽנוּ: תָּבוֹא מְהֵרָה לְרַחֲמֵֽנוּ. תַּאֲמִירֵֽנוּ לְךָ וְנַאֲמִירְךָ לָֽנוּ: וּמֵרוֹב עֲוֹנֵֽינוּ: תָּעִֽינוּ מֵאַחֲרֶֽיךָ. שָׁגַגְנוּ מִמִּצְוֹתֶֽיךָ: רֻחַֽקְנוּ מִבֵּית חַיֵּֽינוּ. קִלְקַֽלְנוּ אָרְחוֹת עוֹלָם: צְעָדֵֽנוּ לֹא יִשַּֽׁרְנוּ. פָּשַֽׁעְנוּ לְשֵׁם קָדְשֶֽׁךָ: עָזַֽבְנוּ תּוֹרָתֶֽךָ. סַֽרְנוּ מֵאִמְרֵי פִֽיךָ: נִאַצְנֽוּךָ בְּמַעֲשֵׂה יָדֵֽינוּ. מָרִֽינוּ וּמָרַֽדְנוּ בָךְ: לֹא הִקְשַֽׁבְנוּ לְדִבְרֵי נְבִיאֶֽיךָ. כִּעַסְנֽוּךָ וְלֹא בִקַּשְׁנֽוּךָ: יִרְאָתְךָ מִלֵּב שָׁכַֽחְנוּ. טָהֳרָתְךָ בְּמַעֲשֵׂה יָדֵֽינוּ טִמֵּֽאנוּ: חָטָֽאנוּ לְךָ יְהֹוָה אֱלֹהֵֽינוּ. זְעַמְנֽוּךָ בְּרוֹב עֲוֹנֵֽינוּ: וְאִמַּֽצְנוּ אֶת לְבָבֵֽנוּ. הִקְשִֽׁינוּ אֶת עָרְפֵּֽנוּ: דְּבָרְךָ אָחוֹר הִשְׁלַֽכְנוּ. גְּדֻלָּתְךָ לֹא הִגַּֽדְנוּ: בֵּיתְךָ נֶהֱרַס בַּעֲוֹנֵֽינוּ. אִוּוּיָךְ נֻתַּץ בַּחֲטָאֵֽינוּ: מַה נְדַבֵּר פְּנֵי מֵישָׁרִים דּוֹבֵר. וּמַה נַּעֲנֶה לְמִמֶּֽנּוּ מַעֲנֶה. וּמַה נִּצְטַדָּק פְּנֵי לוֹבֵשׁ צְדָקָה. גְּמָלָֽנוּ טוֹבוֹת וְשִׁלַּֽמְנֽוּהוּ רָעוֹת. וּמַה יֶּשׁ לָֽנוּ עוֹד צְדָקָה וְלִזְעֹק עוֹד אֶל פְּנֵי הַמֶּֽלֶךְ: זְכֹר רַחֲמֶֽיךָ יְהֹוָה וַחֲסָדֶֽיךָ כִּי מֵעוֹלָם הֵֽמָּה: אַל תִּזְכָּר לָנוּ עֲוֹנוֹת רִאשׁוֹנִים. מַהֵר יְקַדְּמוּנוּ רַחֲמֶיךָ כִּי דַלּוֹנוּ מְאֹד: זָכְרֵֽנוּ יְהֹוָה בִּרְצוֹן עַמֶּֽךָ פָּקְדֵֽנוּ בִּישׁוּעָתֶֽךָ: זְכֹר עֲדָתְךָ קָנִֽיתָ קֶּֽדֶם גָּאַֽלְתָּ שֵֽׁבֶט נַחֲלָתֶֽךָ הַר צִיּוֹן זֶה שָׁכַנְתָּ בּוֹ: זְכוֹר יְהֹוָה חִבַּת יְרוּשָׁלָֽםִ אַהֲבַת צִיּוֹן אַל תִּשְׁכַּח לָנֶֽצַח: זְכֹר יְהֹוָה לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלָֽםִ הָאֹמְרִים עָֽרוּ עָֽרוּ עַד הַיְסוֹד בָּהּ: אַתָּה תָקוּם תְּרַחֵם צִיּוֹן. כִּי עֵת לְחֶנְנָהּ כִּי בָא מוֹעֵד: זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶֽיךָ אֲשֶׁר נִשְׁבַּֽעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָֽיִם. וְכָל הָאָֽרֶץ הַזֹּאת אֲשֶׁר אָמַֽרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעוֹלָם: זְכֹר לַעֲבָדֶֽיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב. אַל תֵּֽפֶן אֶל קְשִׁי הָעָם הַזֶּה וְאֶל רִשְׁעוֹ וְאֶל חַטָּאתוֹ: אַל נָא תָשֵׁת עָלֵֽינוּ חַטָּאת אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָֽאנוּ: חָטָֽאנוּ צוּרֵֽנוּ סְלַח לָֽנוּ יוֹצְרֵֽנוּ:
Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, and placed the globe in space. When the world was filled with total darkness You wrapped yourself in Your garment, radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; and gathered them into the depths so they would not cover the dry land. You uncovered the surface of the earth, and brought forth vegetation. You planted a garden in the East for those who praise you. Great luminaries You placed in the sky along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] and flying creatures [birds etc.] You created from the palm of Your hand; and the Leviathan which You reserved for the feast of Torah scholars. The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. You prepared food and drink even before there was anyone to feast. You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” You caused him to sleep, and from his side You fashioned a helpmate for him. You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. They brought You a sacrifice and a gift. You were angered with that of the oldest, but pleased with the offering of the youngest. Without mercy, he [Cain] killed Abel He pleaded for Your forgiveness, and You set a saving mark upon him. At the third generation of man, people began to worship You through idols. The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. They were tossed about by the boiling water; they were burned and scalded. Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. They were entrapped by their evil action, and were scattered about the earth as if by a violent wind. Your loved one [Avraham] who came “across the river,” made famous Your Name in the world. The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. He desired to sit in tents and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. From his tribe, You chose one [Aharon] to be Your holiest; to wear the holy mitre and the Urim VeTumim, and to dwell inside the Tabernacle for seven days. Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. They sprinkled upon him water mixed with the ashes of red heifers in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you. Each day he was visited by wise men, the elders of the Sanhedrin who said to him, “Please study [the order of the Daily Service.]” On the morning of the ninth day of Tishrei, he was placed at the eastern gate [of the Temple courtyard]. The choice [animals] which would be sacrificed, were brought before him. Before sunset [of the Day of Atonement] his food intake was diminished, for fear he might become impure during the sleep brought on by excess food. [Before] the elders of his tribe taught him how to perform chafina (ִחֲפִינָה), and burn the incense inside [the Holy of Holies,] the elders of Sanhedrin gave him an oath. His flesh crept [with fear]; and he cried because he was suspected. The elders of Sanhedrin turned aside and also wept for having suspected him. They lectured to him and read from Scriptures. They gathered around him to study, to keep him awake until midnight. Joyously they chose for the Terumas Hadeshen, the first choosing of the day. They chose again to clean the inner Altar and five wicks of the meonrah. However, the choosing to burn the incense was limited to those who had never done so. Bringing up the limbs to the Altar, was the fourth choosing. The break of dawn was announced by the watchman. A sheet of linen was placed before the mikvah for his modesty. He took off his clothes, immersed himself and put on the eight golden garments. He washed his hands and feet and made the incision in the Daily morning Sacrifice. Another priest was appointed to complete the slaughter, permitting the High Priest to receive [the blood] and sprinkle it [on the outer Altar.] He withdrew, [entered the Sanctuary,] and burned incense [upon the inner altar;] then he cleaned the wicks of the Menorah. Then he burnt the Daily Morning Offering, and poured a libation of wine upon the Altar. The Daily Morning Offering he thus completed and proceeded in order with the next services. A white sheet was set before him as before. He was brought to the Parve chamber [which was located] within the Temple courtyard. There he washed his hands and feet, and took off the eight golden garments. He stepped [into the Mikvah] and immersed himself, and after which he put on white garments; then washed his hands and feet. The white garments were of linen from Pallus worth eighteen measures, the finest linen with which to serve the King of Glory. His ox stood between the antechamber and the outer Altar; its face to the West, its head to the South. He leaned his hands upon its head, and confessed his sins, not hiding even one. And this was his confession: I beg of You Hashem; I have sinned, acted wickedly and rebelled against You, I and my household. I beg of You, with Your Name, atone the sins, iniquities, and rebellions that I have sinned, acted wickedly, and rebelled against You, I and my household; as is written in the Torah of Moshe, Your servant, from the mouth of Your glory: “For on this day He will make atonement for you, to cleanse you from all your sins, before Adonoy.” And the priests and the people who were standing in the Temple Courtyard when they heard the glorious and awesome Name [of God] explicitly pronounced from the mouth of the High Priest with holiness and with purity, they bowed, prostrated themselves, offered thanks, and fell upon their faces and said, “Blessed [is His] Name, His glorious Kingdom is forever and ever.” And he prolonged the intoning of the Name until the worshippers completed [the response]. And, [completing the verse,] said to them: “You will be cleansed.” And [now] with your great goodness arouse Your mercy, and pardon Your faithful servant. The High Priest then walked to the eastern part of the Temple Courtyard where stood a pair of goats bought with communal funds. They stood next to each other like twins, identical in color and height, ready to atone for the sins of a rebellious daughter [Yisrael]. Two golden lots were mixed, then lifted out of the box, one lot for God, the other for “Azazel.” He shouted aloud “A sin offering for Adonoy.” Those who heard him responded, blessing ‘the Name of God.' A thread of red wool he tied on the head of the Azazel goat which was placed at the eastern gate from whence it would be sent away. He completed this service, approached his ox a second time, and made confession. And this was his confession: I beg of You, Hashem: I have sinned, acted wickedly, and rebelled against You, I and my household, and the sons of Aharon, Your holy people. I beg of You Hashem, atone the sins, iniquities and rebellions, that I have sinned, acted wickedly, and rebelled against You, I and my household, and the sons of Aharon, Your holy people. As it is written in the Torah of Moshe, Your servant, from the mouth of Your glory: “For on this day, He will make atonement for you, to cleanse you, from all your sins, before Adonoy.” And the priests and the people who were standing in the Temple Courtyard; when they heard the glorious and awesome Name [of God] explicitly pronounced from the mouth of the High Priest, with holiness and with purity, they bowed, prostrated themselves, offered thanks, and fell upon their faces, and said: “Blessed [is His] Name, His glorious Kingdom is forever and ever.” And he [the High Priest] prolonged the intoning of the Divine Name until the worshippers completed [the response]; and [completing the verse] said to them: “You will be cleansed.” And [now] with Your goodness, arouse Your mercy, and pardon the tribe that serves You. He then took a sharp knife and slaughtered the ox in the usual manner. He received the blood in a holy vessel and gave it to a priest who would stir it; thus keeping it liquid-like until the time came to sprinkle it. For if it became too hard to sprinkle, there could be no atonement. He stirred the coals on the outer Altar, scooped up some of the innermost coals with a reddish-gold shovel. The shovel was especially light, of very thin metal, and had an especially long handle. The shovel held three kavim of coals. He was then brought a ladle and a brimming vessel filled with incense. He took two handfuls of incense from the vessel and emptied them into the ladle. He quickly took the shovel of coals in his right hand and the ladle with incense in his left. His footsteps were heard as he walked between the curtains and approached [between] the poles of the Ark. The incense he placed between the poles and caused them to rise in smoke and he left. From the young boy priest who had been stirring the blood, he now took the vessel of blood. He quickly reentered the Holy of Holies and stood between the “two handles of the Ark.” He dipped his finger into the blood, and sprinkled the blood, with a count— one upper sprinkling and seven lower ones. Each time he sprinkled, he counted aloud. One One and one; One and two; One and three; One and four; One and five; One and six; One and seven. He hurried to place the vessel on a stand, and slaughtered the goat. He quickly received its blood in a holy vessel, and returned to the place of the Ark. He sprinkled the blood [of the goat], in the same manner as with the blood of the ox. Each time he sprinkled, he counted aloud: One; One and one; One and two; One and three; One and four; One and five; One and six; One and seven. He swiftly exited, placing it on its stand and took the vessel of ox blood. He ran back and stood outside the curtain and sprinkled blood before the curtain the same way he had sprinkled the blood in front of the Ark Cover. He then sprinkled the blood of the goat. He mixed the blood of the ox and goat, sprinkling the mixture upon the Golden Altar seven sprinklings on the surface of the Altar, and four sprinklings on the corners. He then approached the live goat. The intentional and unintentional sins of the people, he confessed to the Almighty. And this was his confession: I beg of You, Hashem; they have sinned, acted wickedly, rebelled against You— Your people, the House of Yisrael— I beg of You, Hashem, atone the sins, iniquities, and rebellions that were committed against You, by Your people, the House of Yisrael. As it is written in the Torah of Moshe, Your servant, from the mouth of Your glory: “For on this day He will make atonement for you, to cleanse you, from all your sins before Adonoy.” And the priests and the people who were standing in the Temple Courtyard; when they heard the glorious and awesome Name [of God] explicitly pronounced from the mouth of the High Priest, with holiness and with purity, they bowed, prostrated themselves, offered thanks, and fell upon their faces, and said: “Blessed [is His] Name, His glorious kingdom is forever and ever.” And He [the High Priest] prolonged the intoning of the Divine Name until the worshippers completed [the response]; and [completing the verse] said to them: “You will be cleansed.” And [now] with Your great goodness, arouse Your mercy, and pardon the community of Yeshurun. He handed the goat to one appointed, to lead it out to the harsh desert. The spiritual blemishes of the people it carried to the desert. He pushed it off the rocky cliff and it tumbled down, breaking its bones like shattered potter's ware. With a sharp knife he cut open the [slaughtered] ox and goat. He removed the sacrificial parts, and intertwined their limbs onto poles; and removed them to a place of burning. He read aloud from the Sefer Torah pertaining to the service of the day, then washed his hands and feet, and took off his (white) garments. For the third time that day, he immersed himself in a mikvah. He then put on the golden garments and again washed his hands and feet. He immediately proceeded to sacrifice his ram, and the ram of the people. He burned the fats of the sin-offering, and sacrificed the Musaf offering. He dipped his hands and feet in water, then he washed them, he took off the golden garments, immersed himself; and again washed his hands and feet. He put on the white garments and entered the Holy of Holies. The vessels used for the incense offering, he removed from the Holy of Holies; and again washed his hands and feet. He then took off his white garments and placed them away forever. He immersed himself, put on the golden garments, and washed. He offered up the Daily Afternoon Sacrifice, burned the Daily Afternoon Incense, and lit the candles of the Menorah. The Service now completed, he washed his hands and feet. Thus performing for the day, five immersions and ten washings. The appearance of his face was like the brilliance of a sunrise. With great joy, he put on his own clothes. The perfect ones [Yisrael] accompanied its faithful messenger home. They rejoiced in the news that the red thread had turned white. The Redeemer had been faithful, and enwrapped Himself in a cloak of righteousness. A great joy burst forth, happiness and rejoicing rang out. The clouds above dripped, and showered forth their dew. The furrowed fields brought forth their produce. Thanks was given by those who harvested their crop in peace. Praise was recited by those who carried the sheaves joyously. The lowliest places of the beautiful land rang out with song. God's goodness was told by all who traveled through byways. He was the hope of those who sent him, their faith was not misfounded. Their hope to him was like the coolness of snow on a hot harvest day. From their filth they were washed, from their offensive dirt they were purified. The complete and perfect ones, from a well—had cleansed their hands. To tell all, that their Purifier [God] is a source of living water. The purifying waters of Yisrael had cleansed them with [His] faithful waters. With purity and cleanliness, they will be cleaned and purified. They will be renewed, like the renewal of morning; from their stain, they will be polished clean. The praises of the Almighty will be spoken in their throats, on their tongues will be singing, from their mouths will come a new song. They will rejoice, with trembling and will worship with awe. The Holy One of Yisrael, Who sanctifies His holy people. To cheer, to sing, to beat the drum, and beat the cymbal; to sing songs, and to play music. Embraced, with the strength of the glorious Right Hand of God. Supported in unity, filled with righteousness, they will be drawn to enter His gates, with joy. Joy and happiness will be theirs forever. Rejoicing and celebrating in His Name the entire day, together in joy in His Presence. The splendor of their light will be like the break of dawn. They will lift their voices and sing of the greatness of Him Who is the strength of the world. Fortunate is the people whose lot is thus. Fortunate is the people for whom Adonoy is their God. And a celebration was made by the High Priest for all his loved ones, after entering the [Holy of Holies] in peace, and leaving peacefully, unharmed. And this was the prayer of the High Priest on Yom Kippur as he left the Holy of Holies in peace, unharmed: May it be Your Will Adonoy, our God, and God of our fathers, that this year approaching us and all Your people, the House of Yisrael, be a year in which Your good treasure will be opened for us, a year of plenty, a year of blessing, a year of good decrees declared by You, a year of grain, wine and oil, a year of profit and success, a year of Your Divine Presence in Your Temple, a year of economic stability, a year of good life, in Your presence, a year of dew and rain, and warmth, a year of deliciously sweet fruits, a year of atonement for all our iniquity, a year in which our food and drink will be blessed, a year of [prosperity in] business, a year of attending our Holy Temple, a year of abundance, a year of delight, a year in which our offspring and the fruit of our land will be blessed, a year in which our going and coming will be blessed, a year in which our community will be delivered, a year in which Your mercy will be aroused upon us, a year of peace and tranquility, a year in which You lead us upright to our land, a year in which no woman will suffer a miscarriage, a year in which You bring us [all] joyfully to our land, a year in which Your people Yisrael will not be in need of one another's [help], nor the help of any other people, for You will bless the work of their hands. And for the people of Sharon, he would pray: May it be Your will, Adonoy, our God, and God of our fathers, that their homes shall not become their graves. How truly glorious was the High Priest as he left the Holy of Holies, peacefully, unharmed. As the canopy of the heavens stretched out on high, was the appearance of the High Priest. As the glitter of light emanating from the brilliance of the Chayos, was the appearance of the High Priest. As the beautiful [blue] thread in the fringes of the four corners of a garment, was the appearance of the High Priest. As the rainbow in the clouds, was the appearance of the High Priest. As the garment of majestic splendor with which the Creator attired His creatures, was the appearance of the High Priest. As a rose planted in a beautiful garden, was the appearance of the High Priest. As a crown set upon a king's forehead, was the appearance of the High Priest. As the grace reflected in the face of a groom, was the appearance of the High Priest. As the purity of the pure mitre, was the appearance of the High Priest. As he [Moshe] who was concealed, pleading before God, was the appearance of the High Priest. As the bright star shining in the east, was the appearance of the High Priest. As one enwrapped in a cloak and breastplate of righteousness, was the appearance of the High Priest. As the angel that stood at the head of the path, was the appearance of the High Priest. As the candle that shines in the windows, was the appearance of the High Priest. As the officers as the head of the [army of] holy people, was the appearance of the High Priest. As the [garments of spiritual] might with which the pure one [Moshe] dressed him, [Aharon] who purified others, was the appearance of the High Priest. As the [brilliance of the] golden bells along the bottom of the [priestly] cloak, was the appearance of the High Priest. As the beautifully decorated Temple, and the colorful curtain, was the appearance of the High Priest. As a chamber hung with tapestries of blue and purple, was the appearance of the High Priest. As the sight of the rising sun on the earth, was the appearance of the High Priest. As a rose garden between the thorns, was the appearance of the High Priest. As the likeness of Arcturus, Orion and Pleiades, from the [heavenly chambers] of the south, was the appearance of the High Priest. All this took place when the Temple was on its foundation, and the Holy Sanctuary was on its site, and the High Priest stood and served. His generation saw and rejoiced. Fortunate is the eye that saw all of this. For to mention it makes our souls grieve. Happy is the eye that saw our Temple amidst the joy of our people; for to mention it makes our souls grieve. Happy is the eye that saw our exultation, the happiness of our people; for to mention it makes our souls grieve. Happy is the eye that saw the singers singing the various songs for to mention it makes our souls grieve. Happy is the eye that saw the established Habitation, where the source of all our life dwelled; for to mention it makes our souls grieve. Happy is the eye that saw the rejoicing at the drawing of water, and the people which drew from it the spirit of holiness and generosity; for to mention it makes our souls grieve. Happy is the eye that saw the High Priest uttering the explicit Name of God crying out, “We plead with You, Hashem;” for to mention it makes our souls grieve. Happy is the eye that saw the holy people converging upon the Holy Temple; for to mention it makes our souls grieve. Happy is the eye that saw the red thread tied to the scapegoat, turn white unlike the goat sacrificed to Hashem; for to mention it makes our souls grieve. Happy is the eye that saw the daily sacrifices offered in the gate of the sanctuary; for to mention it makes our souls grieve. But the iniquities of our fathers destroyed our home, and our sins have prolonged its period of captivity; yet may the mention of these things bring us pardon, and the affliction of our souls be our atonement. Therefore, with Your great mercy You have given us this Day of Atonement and this Day of forgiveness of iniquity to pardon inquity and to atone rebellion; a day on which it is forbidden to eat, a day on which it is forbidden to drink, a day on which it is forbidden to wash a day on which it is forbidden to apply ointments, a day on which it is forbidden to engage in marital relations, a day on which it is forbidden to wear leather shoes. A day for restoring love and brotherhood, a day of abandoning envy and strife, a day which You will forgive all our iniquities. At this time of year, at this moment, it is known and revealed before You and before Your glorious throne that we have none to guide us as we had in earlier times, no High Priest to offer sacrifices, no Altar on which to offer burnt-offerings; and because of our many iniquities we have: neither sacrifices nor guilt-offerings, neither the handles of the holy ark, nor the mixtures of grain offerings, neither the lottery nor the burning coals, neither the Holy of Holies, nor the thin-powdered incense, neither the Sanctuary nor the sprinkling of blood, neither the confession nor the ox for a sin-offering, neither the slaughter of sacrifices nor the sprinkling of blood, neither the sin offering nor the fats, neither immersion nor purification, neither Yerushalayim nor the forests of Lebanon, neither the wash basin nor its stand, neither Levona nor the bread of the sanctuary, neither Altar nor grain offerings, neither pleasing odor of sacrifices nor libations, neither flour nor herbs, neither the arrangement of logs nor the totally consumed offering, neither the curtain nor the Ark-covering, neither Tziyon nor the golden head-band, neither incense nor sacrifices, neither spices nor the pleasing smell, neither gift nor peace-sacrifices, neither the offering of thanksgiving, nor the daily sacrifices. For because of our many inquities, and the iniquities of our fathers, we are lacking all these things. Remember Your mercies, Adonoy and Your kindnesses, for they are from the beginning of the world. Remember not the sins of our ancestors; let Your compassion come swiftly toward us, for we have been brought very low. Remember us Adonoy with favor for Your people recall us with Your deliverance. Remember Your congregation which You have acquired of old, You have redeemed the tribe of Your inheritance, this mountain of Tziyon where You have dwelled. Remember, Adonoy, the affection of Yerushalayim, the love of Tziyon, forget not until eternity. Remember, Adonoy, to the sons of Edom, the day of Yerushalayim, [it was they] who said, “Raze it, raze it to its very foundations.” You will arise and have compassion on Tziyon, for it is time to be gracious to her, for the appointed time has come. Remember Avraham, Yitzchak, Yisrael, Your servants, to whom You swore by Your very Self, and You said to them: “I will multiply your seed as the stars of the heavens; and all this land that I have promised, I will give to your descendants, and they will inherit it forever.” Remember Your servants, Avraham, Yitzchak and Yaakov; do not regard the stubborness of this people, or their wickedness, or their sin Chazzan and congregation:
Do not, we beseech You place upon us the sin, wherein we have acted foolishly and sinned. We have sinned, our Rock; Pardon us our Creator.
Do not, we beseech You place upon us the sin, wherein we have acted foolishly and sinned. We have sinned, our Rock; Pardon us our Creator.
"Society and the Self in Early Piyyut"
Michael D. Swartz
The question raised by this volume, that of diversity within Judaism of Late Antiquity and the process of rabbinization, is at the forefront of the scholarly agenda for those who study rabbinic literature, ancient history, and the history of religions. And yet this question is not always faced head-on, especially in a forum that allows us to look at it from so many angles. This volume is therefore an opportunity to examine the complex relationships between the rabbis and others without necessarily presuming one or another was ‘central’ or ‘marginal’. Because of the nature of the evidence, this means taking a new look at the relationships between the rabbinic canon and corpora that have been considered to be at the margins of rabbinic literature, or for which the relationship has been contested. These corpora include the literature of early Jewish mysticism, ancient Jewish magical texts and artifacts, and the poetry of the ancient synagogue known as piyyut. This essay is an exercise in exploring methods by which we can determine the social location of the liturgical poets, known as paytanim, from internal evidence in the poetry itself.
Ritual about Myth about Ritual: Towards an Understanding of the Avodah in the Rabbinic Period
Michael D Swartz
If we wish to understand the place of myth and ritual in the history of Judaism, then we must appreciate the importance myth and ritual had for the ancient Rabbis and their contemporaries. This has not always been recognized. In a recent article, Michael Fishbane argues against a common tendency to deny the mythic aspects of ancient Judaism. Rabbinic Judaism, he shows, preserves and fashions striking examples of mythopoesis. Among the sources he cites as evidence are talmudic legends regarding divine sorrow and a liturgical poem (Piyyut) by the sixth-century poet Eleazar Kallir, who stands in a particularly ancient mythic tradition in his elaborate poetic depiction of the battle of Behemoth and Leviathan.
This essay concerns another case of mythic persistence, taken as well from the literature of piyyut, and one that can serve as an example of the interaction of myth and ritual that is the subject of this volume: The Avodah piyyutim, the liturgical compositions for the Day of Atonement that recount, in poetic language, the ritual of the purification sacrifice and scapegoat ceremony performed by the priest in the ancient Temple according to Leviticus 16.
דְּתַנְיָא לְאַהֲבָה אֶת ה׳ אֱלֹהֵיכֶם וּלְעׇבְדוֹ בְּכׇל לְבַבְכֶם אֵיזוֹ הִיא עֲבוֹדָה שֶׁהִיא בַּלֵּב הֱוֵי
As it was taught in a baraita with regard to the verse: “To love the Lord your God and to serve Him with all your heart” (Deuteronomy 11:13). Which is the service of God that is performed in the heart? You must say that this is referring to prayer.
(ג) קְח֤וּ עִמָּכֶם֙ דְּבָרִ֔ים וְשׁ֖וּבוּ אֶל־יְהוָ֑ה אִמְר֣וּ אֵלָ֗יו כָּל־תִּשָּׂ֤א עָוֺן֙ וְקַח־ט֔וֹב וּֽנְשַׁלְּמָ֥ה פָרִ֖ים שְׂפָתֵֽינוּ׃
(3) Take words with you And return to the LORD. Say to Him: “Forgive all guilt And accept what is good; Instead of bulls we will pay [The offering of] our lips.
Abraham O. Shemesh
This article focuses on the burning of incense in synagogues subsequent to the destruction of the temple, in commemoration of the incense formerly used in the temple rites. We hear about the implementation of this custom in Samaritan and Rabbinic synagogues only several centuries after the destruction of the Samaritan and Jewish Temples. The Samaritans still burn incense in their synagogues at certain times, but among Rabbinic Jews the custom came to an end, probably in the Middle Ages. Burning incense in the synagogue was a point of controversy between the Karaites and the Rabbinic Jews. The Karaites argued that acts involving burning incense and lighting candles are only appropriate for the Temple and their status is like that of sacrifices or offerings that are limited to this complex. It may have been that the rabbinic custom discontinued as a result of the strict Karaite objections to this custom for concern of idolatry. In fact, burning incense in commemoration of the Temple indeed ceased, but this practice remained in evidence until the 19th century for purposes of conveying respect or on festive occasions.
מַתְנִי׳ הֱבִיאוּהוּ לְבֵית הַפַּרְוָה, וּבַקֹּדֶשׁ הָיָתָה. פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם, קִדֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט. רַבִּי מֵאִיר אוֹמֵר: פָּשַׁט, קִדֵּשׁ יָדָיו וְרַגְלָיו. יָרַד וְטָבַל, עָלָה וְנִסְתַּפָּג. הֵבִיאוּ לוֹ בִּגְדֵי לָבָן, לָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו. בַּשַּׁחַר הָיָה לוֹבֵשׁ פִּלּוּסִין שֶׁל שְׁנֵים עָשָׂר מָנֶה. בֵּין הָעַרְבַּיִם הִנְדְּוִיִין שֶׁל שְׁמוֹנֶה מֵאוֹת זוּז, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: בַּשַּׁחַר הָיָה לוֹבֵשׁ שֶׁל שְׁמוֹנָה עָשָׂר מָנֶה, וּבֵין הָעַרְבַּיִם שֶׁל שְׁנֵים עָשָׂר מָנֶה, הַכֹּל שְׁלֹשִׁים מָנֶה. אֵלּוּ מִשֶּׁל צִיבּוּר, וְאִם רָצָה לְהוֹסִיף — מוֹסִיף מִשֶּׁלּוֹ.
MISHNA: They brought the High Priest to immerse a second time in the Hall of Parva, which was in the sacred area, the Temple courtyard. They spread a sheet of fine linen between him and the people in the interest of modesty. And he sanctified his hands and his feet and removed his garments. Rabbi Meir says that this was the sequence: He first removed his garments and then he sanctified his hands and his feet. He descended and immersed a second time. He ascended and dried himself. And they immediately brought him the white garments, in which he dressed, and he sanctified his hands and his feet. In the morning he would wear linen garments from the Egyptian city of Pelusium worth twelve maneh, 1,200 dinars or zuz. These garments were very expensive due to their high quality. And in the afternoon he wore linen garments from India, which were slightly less expensive, worth eight hundred zuz. This is the statement of Rabbi Meir. And the Rabbis say: In the morning he would wear garments worth eighteen maneh, and in the afternoon he would wear garments worth twelve maneh. In total, the clothes were worth thirty maneh. These sums for the garments came from the community, and if the High Priest wished to add money to purchase even finer garments, he would add funding of his own.
בַּשַּׁחַר הָיָה לוֹבֵשׁ פִּלּוּסִין שֶׁל שְׁמוֹנָה עָשָׂר וְכוּ׳. וְתַנָּא מִנְיָינָא אֲתָא לְאַשְׁמוֹעִינַן? הָא קָא מַשְׁמַע לַן דִּבְצִיר מֵהָנֵי לָא נֶעְבֵּיד. הָא אִי בָּצֵיר מֵהָנֵי וְטָפֵי אַהֲנִי — לֵית לַן בַּהּ. דְּכוּלֵּי עָלְמָא מִיהַת דְּשַׁחַר עֲדִיפִי, מְנָא לַן? אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב עִילָּאֵי: אָמַר קְרָא: ״בַּד״ ״בַּד״ ״בַּד״ ״בַּד״, מוּבְחָר בַּבַּד.
§ The mishna continues: In the morning, he would wear garments worth eighteen maneh, and in the afternoon he would wear garments worth twelve maneh. In total, the clothes were worth thirty maneh. The Gemara expresses surprise at the total in the mishna: Does the tanna come to tell us the tally that eighteen and twelve equal thirty? The Gemara answers: This comes to teach us that one may not fashion garments worth less than the total of these morning and afternoon garments. The Gemara elaborates: If one decreases the value of these morning garments, and raises the value of those afternoon garments, we have no problem with it. One can distribute the total of thirty maneh between the two sets of garments in any manner that he chooses. The Gemara comments: However, everyone, both Rabbi Meir and the Rabbis, agrees that the clothes of the morning are superior and must be more valuable than those of the afternoon. From where do we derive this? Rav Huna, son of Rav Ilai, said that with regard to the linen garments donned by the High Priest in the morning, the verse states: “He shall be dressed in a sacred linen tunic, and with linen trousers next to his flesh, and he shall be girded with a linen belt, and he shall wear a linen mitre” (Leviticus 16:4). From the fact that the verse repeats the term linen four times it is derived that the choicest linen should be used for this purpose.
The Signifying Creator: Nontextual Sources of Meaning in Ancient Judaism
Michael D. Swartz
For centuries, Jews have been known as the "people of the book." It is commonly thought that Judaism in the first several centuries CE found meaning exclusively in textual sources. But there is another approach to meaning to be found in ancient Judaism, one that sees it in the natural world and derives it from visual clues rather than textual ones. According to this conception, God embedded hidden signs in the world that could be read by human beings and interpreted according to complex systems.
In exploring the diverse functions of signs outside of the realm of the written word, Swartz introduces unfamiliar sources and motifs from the formative age of Judaism, including magical and divination texts and new interpretations of legends and midrashim from classical rabbinic literature. He shows us how ancient Jews perceived these signs and read them, elaborating on their use of divination, symbolic interpretation of physical features and dress, and interpretations of historical events. As we learn how these ancient people read the world, we begin to see how ancient people found meaning in unexpected ways.
Philo, Migration of Abraham 100−104 (tr. Colson & Whitaker)
CHAPTER 7. CONCERNING THE GARMENTS OF THE PRIESTS, AND OF THE HIGH PRIEST.
Flavius Josephus, Josephus: The Complete Works
"Illustration showing the garments of the high priest from Exodus 28"
מַתְנִי׳ פָּשַׁט יָרַד וְטָבַל, עָלָה וְנִסְתַּפָּג. הֵבִיאוּ לוֹ בִּגְדֵי זָהָב, וְלָבַשׁ, וְקִידֵּשׁ יָדָיו וְרַגְלָיו. הֵבִיאוּ לוֹ אֶת הַתָּמִיד, קְרָצוֹ וּמֵירַק אַחֵר שְׁחִיטָה עַל יָדוֹ. קִבֵּל אֶת הַדָּם וּזְרָקוֹ.
MISHNA: The High Priest removed the white garments that he was wearing, descended to the ritual bath, and immersed. He ascended and dried himself with a towel. Then they brought him the golden garments of the High Priest, and he dressed in the garments, and he sanctified his hands and his feet. They brought him the sheep for the daily morning offering, which he slaughtered by cutting most of the way through the gullet and the windpipe. And a different priest completed the slaughter on his behalf so that the High Priest could receive the blood in a vessel and proceed with the order of the Yom Kippur service. As soon as the slaughter was completed, the High Priest received the blood in a vessel and sprinkled it on the altar.
אָמַר רַבִּי אַמֵּי לָמָּה נִסְמְכָה מִיתַת מִרְיָם לְפָרָשַׁת פָּרָה אֲדוּמָּה לוֹמַר לָךְ מָה פָּרָה אֲדוּמָּה מְכַפֶּרֶת אַף מִיתָתָן שֶׁל צַדִּיקִים מְכַפֶּרֶת אָמַר רַבִּי אֶלְעָזָר לָמָּה נִסְמְכָה מִיתַת אַהֲרֹן לְבִגְדֵי כְהוּנָּה מָה בִּגְדֵי כְהוּנָּה מְכַפְּרִין אַף מִיתָתָן שֶׁל צַדִּיקִים מְכַפֶּרֶת
Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin.
וְאֵת הַבְּגָדִים (ויקרא ח, ב), אָמַר רַבִּי סִימוֹן כְּשֵׁם שֶׁהַקָּרְבָּנוֹת מְכַפְּרִים כָּךְ הַבְּגָדִים מְכַפְּרִים, דִּתְנַן כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמֹנָה בְּגָדִים וְהַהֶדְיוֹט בְּאַרְבָּעָה, בְּכֻתֹּנֶת וּבְמִכְנָסַיִם בְּמִצְנֶפֶת וּבְאַבְנֵט, מוֹסִיף עָלָיו כֹּהֵן גָּדוֹל חשֶׁן וְאֵפוֹד וּמְעִיל וְצִיץ, הַכֻּתֹּנֶת לְכַפֵּר עַל לְבוּשֵׁי כִּלְאַיִם, כְּמָה דְתֵימָא (בראשית לז, ג): וְעָשָׂה לוֹ כְּתֹנֶת פַּסִּים. מִכְנָסַיִם לְכַפֵּר עַל גִּלּוּי עֲרָיוֹת, כְּמָה דְתֵימַר (שמות כח, מב): וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד לְכַסּוֹת בְּשַׂר עֶרְוָה. מִצְנֶפֶת לְכַפֵּר עַל גַּסּוּת הָרוּחַ, הֵיךְ כְּמָה דְאַתְּ אָמַר (שמות כט, ו): וְשַׂמְתָּ הַמִּצְנֶפֶת עַל רֹאשׁוֹ. אַבְנֵט, מַאן דְּאָמַר עַל עֻקְמָנִין שֶׁבַּלֵב, וּמַאן דְּאָמַר עַל הַגַּנָּבִים. אָמַר רַבִּי לֵוִי אַבְנֵט שְׁלשִׁים וּשְׁתַּיִם אַמָּה הָיָה בוֹ וְעוֹקְמוֹ לְפָנָיו וּלְאַחֲרָיו, לְמַאן דְּאָמַר עַל הָעֻקְמָנִין שֶׁבַּלֵּב, וּמַאן דְּאָמַר עַל הַגַּנָּבִים לְפִי שֶׁהָיָה חָלוּל כְּנֶגֶד הַגַּנָּבִים שֶׁעוֹשִׂים מַעֲשֵׂיהֶם בַּסֵּתֶר. חשֶׁן מְכַפֵּר עַל מַטֵּי דִינִין, הֵכְמָא דְתֵימַר (שמות כח, ל): וְנָתַתָּ אֶל חשֶׁן הַמִּשְׁפָּט. אֵפוֹד לְכַפֵּר עַל עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים, שֶׁנֶּאֱמַר (הושע ג, ד): וְאֵין אֵפוֹד וּתְרָפִים. מְעִיל, רַבִּי סִימוֹן בְּשֵׁם רַבִּי נָתָן אָמַר שְׁנֵי דְבָרִים אֵין לָהֶם כַּפָּרָה וְנָתְנָה לָהֶן תּוֹרָה כַּפָּרָה, וְאֵלּוּ הֵן: לָשׁוֹן הָרָע וְהוֹרֵג נֶפֶשׁ בִּשְׁגָגָה, לָשׁוֹן הָרָע אֵין לוֹ כַּפָּרָה, וְנָתְנָה לוֹ תּוֹרָה כַּפָּרָה, בַּמֶּה יִתְכַּפֶּר לוֹ, בְּזַגֵּי הַמְעִיל, הֲדָא הוּא דִכְתִיב (שמות כח, לד): פַּעֲמֹן זָהָב וְרִמּוֹן פַּעֲמֹן זָהָב וְרִמּוֹן. (שמות כח, לה): וְהָיָה עַל אַהֲרֹן לְשָׁרֵת וְנִשְׁמַע קוֹלוֹ, אָמַר יָבוֹא הַקּוֹל וִיכַפֵּר עַל הַקּוֹל. הַהוֹרֵג נֶפֶשׁ בִּשְׁגָגָה אֵין לוֹ כַּפָּרָה וְנָתְנָה לוֹ תּוֹרָה כַּפָּרָה, בַּמֶּה יִתְכַּפֵּר לוֹ בְּמִיתַת כֹּהֵן גָּדוֹל, הֲדָא הוּא דִכְתִיב (במדבר לה, כח): וְאַחֲרֵי מוֹת הַכֹּהֵן הַגָּדֹל. צִיץ מַאן דְּאָמַר עַל עַזֵּי פָנִים, מַאן דְּאָמַר עַל הַמְגַדְּפִים, מַאן דְּאָמַר עַל עַזֵּי פָנִים, מִבְּנוֹת צִיּוֹן, כָּאן כְּתִיב (שמות כח, לח): וְהָיָה עַל מֵצַח אַהֲרֹן, וּלְהַלָּן כְּתִיב (ירמיה ג, ג): וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ. וּמַאן דְּאָמַר עַל מְגַדְּפִים, מִגָּלְיַת, כָּאן כְּתִיב (שמות כח, לח): וְהָיָה עַל מִצְחוֹ תָּמִיד, וּלְהַלָּן כְּתִיב (שמואל א יז, מט): וַתִּטְבַּע הָאֶבֶן בְּמִצְחוֹ.
ואמר רבי עיניני בר ששון למה נסמכה פרשת קרבנות לפרשת בגדי כהונה לומר לך מה קרבנות מכפרין אף בגדי כהונה מכפרין כתונת מכפרת על שפיכות דם שנאמר (בראשית לז, לא) וישחטו שעיר עזים ויטבלו את הכתנת בדם מכנסים מכפרת על גילוי עריות שנאמר (שמות כח, מב) ועשה להם מכנסי בד [לכסות (את) בשר ערוה] מצנפת מכפרת על גסי הרוח מנין אמר רבי חנינא יבא דבר שבגובה ויכפר על גובה אבנט מכפר על הרהור הלב ' היכא דאיתיה חושן מכפר על הדינין שנא' (שמות כח, טו) ועשית חושן משפט אפוד מכפר על עבודת כוכבים שנאמר (הושע ג, ד) אין אפוד ותרפים מעיל מכפר על לשון הרע מנין א"ר חנינא יבא דבר שבקול ויכפר על קול הרע וציץ מכפר על עזות פנים בציץ כתיב (שמות כח, לח) והיה על מצח אהרן ובעזות פנים כתיב (ירמיהו ג, ג) ומצח אשה זונה היה לך איני והא"ר יהושע בן לוי שני דברים לא מצינו להן כפרה בקרבנות ומצינו לו כפרה ממקום אחר ואלו הן שפיכות דמים ולשון הרע
§ The Gemara cites another statement of this sage: And Rabbi Inini bar Sason says: Why was the passage in the Torah that discusses offerings (Leviticus, chapters 1–7) juxtaposed to the passage that discusses the priestly vestments (Leviticus, chapter 8)? It was juxtaposed to tell you that just as offerings effect atonement, so too, priestly vestments effect atonement. The tunic atones for bloodshed, as it is stated with regard to the brothers of Joseph after they plotted to kill him: “And they killed a goat, and dipped the tunic in the blood” (Genesis 37:31). The trousers atone for forbidden sexual relations, as it is stated with regard to fashioning the priestly vestments: “And you shall make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the arrogant. From where is this derived? Rabbi Ḥanina says: It is logical that an item that is placed at an elevation, i.e., on the head of a priest, shall come and atone for the sin of an elevated heart. Rabbi Inini bar Sason continues: The belt atones for thought of the heart. The Gemara elaborates: The belt atones for the sins occurring where it is situated, i.e., over the heart. The breastplate of the High Priest atones for improper judgments, as it is stated: “And you shall make a breastplate of judgment” (Exodus 28:15). The ephod of the High Priest atones for idol worship, as it is stated: “And without ephod or teraphim” (Hosea 3:4), meaning that when there is no ephod, the sin of teraphim, i.e., idol worship, is found. Therefore, it may be inferred that if there is an ephod, there is no sin of idol worship. The robe of the High Priest atones for malicious speech. From where is this known? Rabbi Ḥanina says: It is logical that an item that produces sound, i.e., the robe, which has bells, shall come and atone for an evil sound. And the frontplate of the High Priest atones for brazenness. This is derived from the fact that with regard to the frontplate it is written: “And it shall be upon Aaron’s forehead” (Exodus 28:38), and with regard to brazenness it is written: “And you had a harlot’s forehead” (Jeremiah 3:3). The Gemara asks: Is that so, that the priestly vestments atone for these sins? But doesn’t Rabbi Yehoshua ben Levi say: There are two matters that we do not find for them an atonement with offerings, but we find for them an atonement from another place, and they are: Bloodshed and malicious speech.
(ז) וּמְפַתֵּחַ עַל הָאֲבָנִים שְׁמוֹת הַשְּׁבָטִים כְּתוֹלְדוֹתָם וְנִמְצָא כּוֹתֵב עַל הָאֹדֶם רְאוּבֵן וְעַל יָשְׁפֵה בִּנְיָמִין. וְכוֹתֵב בַּתְּחִלָּה לְמַעְלָה מֵרְאוּבֵן אַבְרָהָם יִצְחָק וְיַעֲקֹב וְכוֹתֵב לְמַטָּה מִבִּנְיָמִין שִׁבְטֵי יָהּ כְּדֵי שֶׁיִּהְיוּ כָּל הָאוֹתִיּוֹת מְצוּיוֹת שָׁם:
תָּנֵי רַב הוּנָא בַּר יְהוּדָה, וְאָמְרִי לַהּ רַב שְׁמוּאֵל בַּר יְהוּדָה: אַחַר שֶׁכָּלְתָה עֲבוֹדַת צִיבּוּר, כֹּהֵן שֶׁעָשְׂתָה לוֹ אִמּוֹ כְּתוֹנֶת — לוֹבְשָׁהּ, וְעוֹבֵד בָּהּ עֲבוֹדַת יָחִיד, וּבִלְבַד שֶׁיִּמְסְרֶנָּה לַצִּיבּוּר. פְּשִׁיטָא?
Rav Huna bar Yehuda, and some say Rav Shmuel bar Yehuda, taught: After the public service concluded, a priest whose mother had made him a priestly tunic may wear it and perform an individual service while wearing it, such as removal of the spoon and the coal pan, which is not a service in and of itself, provided he transfers it to the possession of the public. All services performed by the priest must be performed while he is wearing sacred garments owned by the public, as all the Temple vessels are. The Gemara asks: This is obvious; once he transfers it to the possession of the public, it is Temple property like any other vessel that an individual donates to the Temple. What is novel in this statement?
בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיָה לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיוּ מֵימָיו נִפְסָלִין בְּלִינָה. מוֹנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָּל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הֵילֶנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פֶּתַח הֵיכָל, וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְּתוּבָה עָלֶיהָ. נִקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתָן לְשֶׁבַח.
Since the mishna mentions an item designed to enhance the Temple service, it also lists other such items: The High Priest ben Katin made twelve spigots for the basin so that several priests could sanctify their hands and feet at once, as previously the basin had only two. He also made a machine [mukheni] for sinking the basin into flowing water during the night so that its water would not be disqualified by remaining overnight. Had the water remained in the basin overnight, it would have been necessary to pour it out the following morning. By immersing the basin in flowing water, the water inside remained fit for use the next morning. King Munbaz would contribute the funds required to make the handles of all the Yom Kippur vessels of gold. Queen Helene, his mother, fashioned a decorative gold chandelier above the entrance of the Sanctuary. She also fashioned a golden tablet [tavla] on which the Torah portion relating to sota was written. The tablet could be utilized to copy this Torah portion, so that a Torah scroll need not be taken out for that purpose. With regard to Nicanor, miracles were performed to his doors, the doors in the gate of the Temple named for him, the Gate of Nicanor. And the people would mention all of those whose contributions were listed favorably.