(ג) בְּנֵי אָדָם, יֽשְׁבֵי חֽשֶׁךְ וְצַלְמָוֶת, אֲסִירֵי עֳנִי וּבַרְזֶל: יוֹצִיאֵם מֵחֽשֶׁךְ וְצַלְמָוֶת, וּמוֹסְרוֹתֵיהֶם יְנַתֵּק: אֱוִילִים מִדֶּֽרֶךְ פִּשְׁעָם, וּמֵעֲוֹנֹתֵיהֶם יִתְעַנּוּ: כָּל־אֹֽכֶל תְּתַעֵב נַפְשָׁם, וַיַּגִּֽיעוּ עַד־שַֽׁעֲרֵי־מָוֶת: וַיִּזְעֲקוּ אֶל־יי בַּצַּר לָהֶם, מִמְּצוּקוֹתֵיהֶם יוֹשִׁיעֵם: יִשְׁלַח דְּבָרוֹ וְיִרְפָּאֵם, וִימַלֵּט מִשְׁחִיתוֹתָם: יוֹדוּ לַיי חַסְדּוֹ, וְנִפְלְאוֹתָיו לִבְנֵי אָדָם: אִם־יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי־אָֽלֶף, לְהַגִּיד לְאָדָם יָשְׁרוֹ: וַיְחֻנֶּֽנּוּ, וַיֹּֽאמֶר, פְּדָעֵֽהוּ מֵרֶֽדֶת שַֽׁחַת, מָצָאתִי כֹֽפֶר:
(ה) זֶה חֲלִיפָתִי, זֶה תְּמוּרָתִי, זֶה כַּפָּרָתִי, זֶה הַתַּרְנְגוֹל יֵלֵךְ לְמִיתָה, וַאֲנִי אֶכָּנֵס וְאֵלֵךְ לְחַיִּים טוֹבִים אֲרוּכִים וּלְשָׁלוֹם:
(ח) זֹאת חֲלִיפָתִי, זֹאת תְּמוּרָתִי, זֹאת כַּפָּרָתִי, זֹאת הַתַּרְנְגֽוֹלֶת תֵּלֵךְ לְמִיתָה, וַאֲנִי אֵלֵךְ וְאֶכָּנֵס לְחַיִּים טוֹבִים אֲרוּכִים וּלְשָׁלוֹם:
(יא) זֶה חֲלִיפָתְךָ, זֶה תְּמוּרָתְךָ, זֶה כַּפָּרָתְךָ, זֶה הַתַּרְנְגוֹל יֵלֵךְ לְמִיתָה, וְאַתָּה תִּכָּנֵס וְתֵלֵךְ לְחַיִּים טוֹבִים אֲרוּכִים וּלְשָׁלוֹם:
(יד) זֹאת חֲלִיפָתֵךְ, זֹאת תְּמוּרָתֵךְ, זֹאת כַּפָּרָתֵךְ, זֹאת הַתַּרְנְגֽוֹלֶת תֵּלֵךְ לְמִיתָה, וְאַתְּ תִּכָּנְסִי וְתֵלְכִי לְחַיִּים טוֹבִים אֲרוּכִים וּלְשָׁלוֹם:
(טז) אֵֽלּוּ חֲלִיפוֹתֵֽינוּ, אֵֽלּוּ תְּמוּרוֹתֵֽינוּ, אֵֽלּוּ כַּפָּרוֹתֵֽינוּ, אֵֽלּוּ הַתַּרְנְגוֹלִים יֵלְכוּ לְמִיתָה וַאֲנַֽחְנוּ נִכָּנֵס וְנֵלֵךְ לְחַיִּים טוֹבִים אֲרוּכִים וּלְשָׁלוֹם:
(1) The traditional ritual of “kaporos,” atonement, is mentioned in the writings of the Ari Z'al and the Sh'lah haKodosh. It is the custom on the morning of the eve of the Day of Atonement (or even a day before) to ritually slaughter a chicken as a symbol of atonement. It is customary for a male to use a rooster and a female to use a hen. According to some, the slaughtered chickens are given to the poor, but others hold that it is more appropriate to give them the value of the chickens rather than the actual chickens. If there is no possibility of observing the ritual of kaporos with live chickens, you may use money instead and present the money to the poor.
(2) The following verses which introduce the ritual itself are taken from Psalms 107:10, 14, 17-21, and the last two verses are from Job 33:23,24. These verses portray the misery and affliction which man creates for himself through his disobedience to God. Though his path of sin leads to self-destruction, God stands ready to save him and heal him if he but cries out in true repentance.
(3) Children of men! Those who sit in darkness and in the shadow of death bound in affliction and [chains of] iron. He brought them out from darkness, from the shadow of death, and their shackles, He broke. They are fools— because of their transgression and their iniquities— they cause their own affliction. All manner of food is abhorred by their soul, and they draw near until the gates of death. [Then] they cried out to Adonoy in their distress; from their anguish, He delivered them. He sends His word and heals them, and delivers them from destruction. Let them thank Adonoy for His kindness, and for His wonders to the children of man. If there be for him an angel, one interceding angel among a thousand, to vouch for man's uprightness; then [God] is gracious unto him, and says: “Redeem him from going down to the pit, I have found a ransom [for him.]”
(4) A man should make the following declaration: (Each time you say, “This is my” revolve the rooster around your head)
(5) This is my exchange, this is my substitute, this is my atonement. This rooster shall go to its death, and I shall proceed to a good, long life and peace.
(6) The entire sequence, beginning with “children of men” is repeated three times.
(7) A woman makes the following declaration, following the procedure described above:
(8) This is my exchange, this is my substitute, this is my atonement. This hen shall go to its death, and I shall proceed to a good, long life and peace.
(9) Repeat the entire sequence beginning “Children of men,” three times.
(10) One who performs this ritual on behalf of a male makes the following declaration: (each time you say, “this is your,” revolve the rooster around the head)
(11) This is your exchange, this is your substitute, this is your atonement. This rooster shall go to it death, and you shall proceed to a good, long life and peace.
(12) Repeat the entire sequence beginning “Children of men,” three times.
(13) One who performs the ritual on behalf of a female makes the following declaration, following the procedure described above.
(14) This is your exchange, this is your substitute this is your atonement. This hen shall go to its death and you shall proceed to a good, long life and peace.
(15) A pregnant woman makes the following declaration: (Each time you say “These are our,” revolve the chickens around your head)
(16) These are our exchanges, these are our substitutes, these are our atonements. These chickens shall go to their death and we shall proceed to a good, long life and peace.
(מו) אֱלֹקֵֽינוּ וֵאלֹקֵי אֲבוֹתֵֽינוּ תָּבֹא לְפָנֶֽיךָ תְּפִלָּתֵֽנוּ, וְאַל תִּתְעַלַּם מִתְּחִנָּתֵֽנוּ שֶׁאֵין אֲנַֽחְנוּ עַזֵּי פָנִים וּקְשֵׁי עֹֽרֶף לוֹמַר לְפָנֶֽיךָ יי אֱלֹקֵֽינוּ וֵאלֹקֵי אֲבוֹתֵֽינוּ צַדִּיקִים אֲנַֽחְנוּ וְלֹא חָטָֽאנוּ אֲבָל אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ חָטָֽאנוּ:
(46) Our God and God of our fathers, let our prayer come before you and do not ignore our supplication. For we are not so brazen-faced and stiff-necked to say to you, Adonoy, our God, and God of our fathers, “We are righteous and have not sinned.” But, indeed, we and our fathers have sinned.
(מז) אָשַֽׁמְנוּ. בָּגַֽדְנוּ. גָּזַֽלְנוּ. דִּבַּֽרְנוּ דֹּֽפִי. הֶעֱוִֽינוּ. וְהִרְשַֽׁעְנוּ. זַֽדְנוּ. חָמַֽסְנוּ. טָפַֽלְנוּ שֶֽׁקֶר. יָעַֽצְנוּ רָע. כִּזַּֽבְנוּ. לַֽצְנוּ. מָרַֽדְנוּ. נִאַֽצְנוּ. סָרַֽרְנוּ. עָוִֽינוּ. פָּשַֽׁעְנוּ. צָרַֽרְנוּ. קִשִּֽׁינוּ עֹֽרֶף. רָשַֽׁעְנוּ. שִׁחַֽתְנוּ. תִּעַֽבְנוּ. תָּעִֽינוּ. תִּעְתָּֽעְנוּ:
(47) We have trespassed [against God and man, and we are devastated by our guilt]; We have betrayed [God and man, we have been ungrateful for the good done to us]; We have stolen; We have slandered. We have caused others to sin; We have caused others to commit sins for which they are called רְשָׁעִים, wicked; We have sinned with malicious intent; We have forcibly taken others' possessions even though we paid for them; We have added falsehood upon falsehood; We have joined with evil individuals or groups; We have given harmful advice; We have deceived; we have mocked; We have rebelled against God and His Torah; We have caused God to be angry with us; We have turned away from God's Torah; We have sinned deliberately; We have been negligent in our performance of the commandments; We have caused our friends grief; We have been stiff-necked, refusing to admit that our suffering is caused by our own sins. We have committed sins for which we are called רָשָׁע, [raising a hand to hit someone]. We have committed sins which are the result of moral corruption; We have committed sins which the Torah refers to as abominations; We have gone astray; We have led others astray.
(מח) סַֽרְנוּ מִמִּצְוֹתֶֽיךָ וּמִמִּשְׁפָּטֶֽיךָ הַטּוֹבִים וְלֹא שָֽׁוָה לָֽנוּ. וְאַתָּה צַדִּיק עַל כָּל הַבָּא עָלֵֽינוּ. כִּי אֱמֶת עָשִֽׂיתָ וַאֲנַֽחְנוּ הִרְשָֽׁעְנוּ:
(מט) מַה נֹּאמַר לְפָנֶֽיךָ יוֹשֵׁב מָרוֹם. וּמַה נְּסַפֵּר לְפָנֶֽיךָ שׁוֹכֵן שְׁחָקִים. הֲלֹא כָּל הַנִּסְתָּרוֹת וְהַנִּגְלוֹת אַתָּה יוֹדֵֽעַ:
(נ) אַתָּה יוֹדֵֽעַ רָזֵי עוֹלָם. וְתַעֲלוּמוֹת סִתְרֵי כָל חָי: אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בָֽטֶן וּבוֹחֵן כְּלָיוֹת וָלֵב: אֵין דָּבָר נֶעְלָם מִמֶּֽךָּ. וְאֵין נִסְתָּר מִנֶּֽגֶד עֵינֶֽיךָ: וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךָ יי אֱלֹקֵֽינוּ וֵאלֹקֵי אֲבוֹתֵֽינוּ. שֶׁתְּכַפֵּר לָֽנוּ עַל כָּל חַטֹּאתֵֽינוּ. וְתִסְלַח לָֽנוּ עַל כָּל עֲוֹנוֹתֵֽינוּ. וּתִמְחָל לָֽנוּ עַל כָּל פְּשָׁעֵֽינוּ:
(נא) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּאֹֽנֶס וּבְרָצוֹן:
(נב) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּאִמּוּץ הַלֵּב:
(נג) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּבְלִי דָֽעַת:
(נד) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּבִטּוּי שְׂפָתָֽיִם:
(נה) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּגָלוּי וּבַסָּֽתֶר:
(נו) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּגִלּוּי עֲרָיוֹת:
(נז) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּדִבּוּר פֶּה:
(נח) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּדַעַת וּבְמִרְמָה:
(נט) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּהַרְהוֹר הַלֵּב:
(ס) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּהוֹנָֽאַת רֵֽעַ:
(סא) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּוִדּוּי פֶּה:
(סב) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּוְעִידַת זְנוּת:
(סג) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּזָדוֹן וּבִשְׁגָגָה:
(סד) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּזִלְזוּל הוֹרִים וּמוֹרִים:
(סה) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּחֹֽזֶק יָד:
(סו) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּחִלּוּל הַשֵּׁם:
(סז) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּטִפְשׁוּת פֶּה:
(סח) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּטֻמְאַת שְׂפָתָֽיִם:
(סט) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּיֵֽצֶר הָרָע:
(ע) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּיוֹדְעִים וּבְלֹא יוֹדְעִים:
(עא) וְעַל כֻּלָּם אֱלֽוֹקַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ:
(עב) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּכַפַּת שֹֽׁחַד:
(עג) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּכַֽחַשׁ וּבְכָזָב:
(עד) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּלָשׁוֹן הָרָע:
(עה) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּלָצוֹן:
(עו) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּמַשָּׂא וּבְמַתָּן:
(עז) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּמַאֲכָל וּבְמִשְׁתֶּה:
(עח) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּנֶֽשֶׁךְ וּבְמַרְבִּית:
(עט) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּנְטִיַּת גָּרוֹן:
(פ) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִׂקּוּר עָֽיִן:
(פא) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִֽׂיחַ שִׂפְתוֹתֵֽינוּ:
(פב) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּעֵינַֽיִם רָמוֹת:
(פג) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּעַזּוּת מֶֽצַח:
(פד) וְעַל כֻּלָּם אֱלֽוֹקַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ:
(פה) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּפְרִֽיקַת עֹל:
(פו) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּפְלִילוּת:
(פז) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּצְדִיַּת רֵֽעַ:
(פח) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּצָרוּת עָֽיִן:
(פט) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּקַלּוּת רֹאשׁ:
(צ) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּקַשְׁיוּת עֹֽרֶף:
(צא) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּרִיצַת רַגְלַֽיִם לְהָרַע:
(צב) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּרְכִילוּת:
(צג) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּשְׁבֽוּעַת שָׁוְא:
(צד) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִׂנְאַת חִנָּם:
(צה) עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּתְשֽׂוּמֶת יָד:
(צו) וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּתִמְהוֹן לֵבָב:
(צז) וְעַל כֻּלָּם אֱלֽוֹקַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ:
(צח) וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם עוֹלָה:
(צט) וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם חַטָּאת:
(ק) וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם קָרְבַּן עוֹלֶה וְיוֹרֵד:
(קא) וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם אָשָׁם וַדַּאי וְתָלוּי:
(קב) וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם מַכַּת מַרְדּוּת:
(קג) וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם מַלְקוּת אַרְבָּעִים:
(קד) וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם מִיתָה בִּידֵי שָׁמָֽיִם:
(קה) וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם כָּרֵת וַעֲרִירִי:
(קו) וְעַל חֲטָאִים שֶׁאָֽנוּ חַיָּבִים עֲלֵיהֶם אַרְבַּע מִיתוֹת בֵּית דִּין. סְקִילָה. שְׂרֵפָה. הֶֽרֶג. וְחֶֽנֶק.
(קז) עַל מִצְוַת עֲשֵׂה וְעַל מִצְוַת לֹא תַעֲשֶׂה. בֵּין שֶׁיֶּשׁ בָּהּ קוּם עֲשֵׂה. וּבֵין שֶׁאֵין בָּהּ קוּם עֲשֵׂה. אֶת הַגְּלוּיִים לָֽנוּ וְאֶת שֶׁאֵינָם גְּלוּיִים לָֽנוּ. אֶת הַגְּלוּיִים לָֽנוּ כְּבָר אֲמַרְנוּם לְפָנֶֽיךָ. וְהוֹדִֽינוּ לְךָ עֲלֵיהֶם. וְאֶת שֶׁאֵינָם גְּלוּיִם לָֽנוּ לְפָנֶֽיךָ הֵם גְּלוּיִים וִידוּעִים. כַּדָּבָר שֶׁנֶּאֱמַר הַנִּסְתָּרֹת לַיי אֱלֹקֵֽינוּ. וְהַנִּגְלֹת לָֽנוּ וּלְבָנֵֽינוּ עַד עוֹלָם. לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת: כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל וּמָחֳלָן לְשִׁבְטֵי יְשֻׁרוּן בְּכָל דּוֹר וָדוֹר וּמִבַּלְעָדֶֽיךָ אֵין לָֽנוּ מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ אֶלָּא אָֽתָּה:
(קח) אֱלֹקַי. עַד שֶׁלֹּא נוֹצַֽרְתִּי אֵינִי כְדַאי, וְעַכְשָׁו שֶׁנּוֹצַֽרְתִּי כְּאִלּוּ לֹא נוֹצַֽרְתִּי. עָפָר אֲנִי בְּחַיָּי. קַל וָחֹֽמֶר בְּמִיתָתִי. הֲרֵי אֲנִי לְפָנֶֽיךָ כִּכְלִי מָלֵא בוּשָׁה וּכְלִמָּה. יְהִי רָצוֹן מִלְּפָנֶֽיךָ יי אֱלֹקַי וֵאלֹקֵי אֲבוֹתַי שֶׁלֹּא אֶחֱטָא עוֹד. וּמַה שֶּׁחָטָֽאתִי לְפָנֶֽיךָ מָרֵק בְּרַחֲמֶֽיךָ הָרַבִּים. אֲבָל לֹא עַל יְדֵי יִסּוּרִים וָחֳלָיִם רָעִים:
(קט) אֱלֹקַי נְצוֹר לְשׁוֹנִי מֵרָע וּשְׂפָתַי מִדַּבֵּר מִרְמָה וְלִמְקַלְלַי נַפְשִׁי תִדּוֹם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה פְּתַח לִבִּי בְּתוֹרָתֶֽךָ וּבְמִצְוֹתֶֽיךָ תִּרְדּוֹף נַפְשִׁי וְכֹל הַחוֹשְׁבִים עָלַי רָעָה מְהֵרָה הָפֵר עֲצָתָם וְקַלְקֵל מַחֲשַׁבְתָּם: עֲשֵׂה לְמַֽעַן שְׁמֶֽךָ, עֲשֵׂה לְמַֽעַן יְמִינֶֽךָ, עֲשֵׂה לְמַֽעַן קְדֻשָּׁתֶֽךָ, עֲשֵׂה לְמַֽעַן תּוֹרָתֶֽךָ. לְמַֽעַן יֵחָלְצוּן יְדִידֶֽיךָ הוֹשִֽׁיעָה יְמִינְךָ וַעֲנֵֽנִי: יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךָ יי צוּרִי וְגוֹאֲלִי:
(קי) עֹשֶׂה הַשָּׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵֽינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן:
(קיא) יְהִי רָצוֹן מִלְּפָנֶֽיךָ יי אֱלֹקֵֽינוּ וֵאלֹקֵי אֲבוֹתֵֽינוּ שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ בִּמְהֵרָה בְיָמֵֽינוּ וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ: וְשָׁם נַעֲבָדְךָ בְּיִרְאָה כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת: וְעָרְבָה לַיי מִנְחַת יְהוּדָה וִירוּשָׁלָֽםִ כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת:
(48) We have turned away from Your commandments and from Your good laws, and we have gained nothing from it. And You are the Righteous One in all [punishment] that has come upon us; for You have acted truthfully and we have acted wickedly.
(49) What shall we say before You, Who dwells on high; and what shall we relate to You Who dwells in the heavens? For everything, both hidden and revealed, You know.
(50) You know the mysteries of the universe, and the hidden secrets of every individual. You search all our innermost thoughts, and probe our mind and heart. There is nothing hidden from You, and there is nothing concealed from Your sight. And so may it be Your will Adonoy our God and God of our fathers, that You pardon us for all our careless sins, and that You forgive us for all our deliberate sins, and that You grant us atonement for all our rebellious sins:
(51) For the sin we committed before You under compulsion3Even a sin committed under duress needs to be forgiven, because many times a person allows himself to be placed in a predicament in which he is compelled to sin (e.g., leaving the office at a very late hour on the eve of Shabbos or Festival).—Siddur HaGra and willingly.
(52) And for the sin we committed before You by callously hardening the heart.4This would include not giving charity with a whole heart, and not helping a needy fellow Jew.—Siddur HaGra
(53) For the sin we committed before You inadvertently.5The literal meaning of בִּבְלִי דַעַת is “without knowledge,” and it implies not using our intellectual capabilities to study the laws of Torah and therewith gain the “knowledge” needed to observe the commandments properly.—Siddur HaGra
(54) And for the sin we committed before You with an utterance of the lips.6This includes the sins of making vows and oaths (even though they are kept), verbally insulting one’s fellowmen, and directing one’s displeasure against the decrees of Hashem.— Siddur HaGra
(55) For the sin we committed before You openly and secretly.7A sin committed publicly could very well cause חִלוּל ה', the desecration of Hashem’s Name, and may also lead others to sin. A sin committed in secret, indicates that the sinner fears the reaction of people but is unafraid of Hashem’s displeasure.—Siddur HaGra
(56) And for the sin we committed before You in sexual immorality.8This also includes such things that arouse desire for forbidden sexual relationships, such as embracing or dancing.—Siddur HaGra
(57) For the sin we committed before You through [misuse of our power of] speech.9This includes speaking the words of Torah in unclean places, cursing, humiliating someone; speaking of business matters on Shabbos, revealing another person’s secret, telling jokes and holding idle conversations in a house of worship (and certainly during the actual prayers) and telling lies.
(58) And for the sin we committed before You with knowledge and with deceit.10This includes false advertising and dishonesty in business matters.—Siddur HaGra
(59) For the sin we committed before You by improper thoughts.11Evil thoughts, lustful thoughts, heretical thoughts, and suspicious thoughts about righteous people are included.—Siddur HaGra
(60) And for the sin we committed before You by cheating a fellow-man.
(61) For the sin we committed before You with [mere] verbal confession.12This refers to confession of sins without feeling regret for committing them and without earnest resolve to correct them in the future.—Siddur HaGra
(62) And for the sin we committed before You by joining in a lewd gathering.13Any gathering or intimate meeting for the purpose of sexual immortality is included.—Siddur HaGra
(63) For the sin we committed before You intentionally and unintentionally.
(64) And for the sin we committed before You by insufficient respect for parents and teachers.14Not obeying their commands, not rising for a talmudic scholar and disrespect for one’s teacher even if he is not considered a “Torah Great” are included.
(65) For the sin we committed before You by using coercion [to harm others].15This includes using physical, political or financial power to harm someone.
(66) And for the sin we committed before You by desecrating the Divine Name.16This involves any sin committed that becomes public knowledge, including improper conduct with one’s fellow man.
(67) For the sin we committed before You with foolish talk.17This refers to idle talk and gossip.
(68) And for the sin we committed before You with impurity of the lips.18This includes profanity and unclean language.
(69) For the sin we committed before You with the Evil Inclination.19When a person allows his Evil Inclination to rule over him, he commits a sin.
(70) And for the sin we committed before You knowingly and unknowingly.20We ask Hashem to pardon us even for sins we are not aware that we committed, and also for such sins through which we caused damage but are not aware of the amount of loss incurred.—Siddur HaGra
(71) And for all of these, God of pardon, pardon us, forgive us, grant us atonement.
(72) For the sin we committed before You by forcing someone to give or take bribes.21A bribe is not limited to money or gifts; it includes flattery or personal favors.— Siddur HaGra
(73) And for the sin we committed before You by false denial and false promise.
(74) For the sin we committed before You by evil talk [slander].22This includes causing a fellow Jew physical, monetary of social harm through passing degrading information about him to another person. It makes no difference whether this is done in his presence or behind his back, or if the information is true or false.—Siddur HaGra
(75) And for the sin we committed before You by scoffing.23Ridicule of a person, a commandment, or guards of Torah are all included in the sin of scoffing.—Siddur HaGra
(76) For the sin we committed before You in business dealings.24This would include overcharging, misrepresenting, false-labeling and all other such deceitful practices.
(77) And for the sin we committed before You in eating and drinking.25Eating forbidden (non-kosher) foods, not saying the proper blessing or grace after meals, over-eating, are included in this sin.—Siddur HaGra
(78) For the sin we committed before You by [taking or giving] interest and by usury.
(79) And for the sin we committed before You by haughtily stretching forth the neck.
(80) For the sin we committed before You with gazing of the eyes.26This refers to using the eyes to gaze at forbidden things.—Siddur HaGra
(81) And for the sin we committed before You by the prattle of our lips.27This includes idle gossip, which is certainly forbidden in the synagogue at all times.
(82) For the sin we committed before You with haughty eyes.
(83) And for the sin we committed before You with impudence.28Speaking “with chutzpah” to Torah scholars, or to someone more learned than himself is included in עַזּוּת מֵצַח.
(84) And for all of these, God of pardon, pardon us, forgive us, grant us atonement.
(85) For the sin we committed before You by throwing off the yoke [of heaven].29Rejecting an obligation to fulfill even a single commandment. Also included is shirking a religious obligation which must then be assumed by someone else.—Siddur HaGra
(86) And for the sin we committed before You in passing judgment.30This includes a “Dayan,” a judge who does not render correct decisions, and it also includes not giving someone the benefit of the doubt.—Siddur HaGra
(87) For the sin we committed before You by entrapping a fellowman.31This includes even attempting to harm someone; even if no harm was actually done, he still needs forgiveness.—Siddur HaGra
(88) And for the sin we committed before You by a begrudging eye.32Not doing a favor, not giving charity properly, and feeling bad at someone else’s success are included.—Siddur HaGra
(89) For the sin we committed before You by lightmindedness.33Lightmindedness or frivolity in the synagogue or Bais Midrash or while wearing tefillin are serious sins.—Siddur HaGra
(90) And for the sin we committed before You by being stiff-necked [stubborn].34Rejecting admonition and “ignoring” punishment are included. Also included is brushing aside illness, financial loss, and humiliation as mere coincidences rather than manifestations of Divine displeasure.—Siddur HaGra
(91) For the sin we committed before You by running to do evil.
(92) And for the sin we committed before You by talebearing.35This refers to carrying tales, even true ones, about one person to another, and the one who listens to these tales is also included in this category of sin.—Siddur HaGra
(93) For the sin we committed before You by swearing in vain.36This includes swearing falsely or even swearing a useless oath.—Siddur HaGra
(94) And for the sin we committed before You by unwarranted hatred.37Hating someone because of jealousy, or because he doesn’t conform to your ideas of ettiquete.
(95) For the sin we committed before You by breach of trust.38Denying that you owe someone a monetary debt when he asks for payment.—Siddur HaGra
(96) And for the sin we committed before You by a confused heart.39This includes sins committed because of confusion, worry or pain, it also includes the sin of harboring doubts about the authenticity of the laws enacted by our Sages, and doubts about the fundamental principles of our faith, such as Divine Providence, reward and punishment, and also doubts about the authenticity of the Torah and the Prophets.—Siddur HaGra
(97) And for all of these, God of pardon, pardon us, forgive us, grant us atonement.
(98) And for sins for which we are obligated to bring a burnt-offering.40A burnt-offering is brought for failure to fulfill any positive commandment, e.g, putting on non-kosher tefillin.
(99) And for sins for which we are obligated to bring a sin-offering.41A sin-offering is brought for unintentionally transgressing any prohibitive commandment punishable by excision (כָּרֵת) if it were done with intent.
(100) And for sins for which we are obligated to bring a “fluctuating” offering.42The fluctuating offering is an offering that varies in value according to the financial means of the individual who brings it. (The literal meaning of עוֹלָה וְיוֹרֵד, is “go up and down”). This type of offering is brought when a person swore falsely (unintentionally) concerning something he did or did not do. For example, one may have thought he ate something and consequently swore that he ate it, but in reality he did not and thus he swore falsely.
(101) And for sins for which we are obligated to bring a guilt-offering for certain or for doubtful trespasses.43This type of sacrifice was brought in an instance where it is uncertain whether or not a violation occurred. For example it is not known whether a substance he ate was of a forbidden nature or if it was permitted.
(102) And for sins for which we incur the penalty of lashing for violations of Rabbinic law.44A Rabbinic Court had the right to impose lashing for a violation of a rabbinic injunction.
(103) And for sins for which we incur the penalty of forty lashes.45Forty lashes proscribed by the Torah was given to one who actively and intentionally violated any of the prohibitive commandments, providing he was forewarned and the act was witnessed by two witnesses.
(104) And for sins for which we incur the penalty of death at the hand of Heaven.
(105) And for sins for which we incur the penalty of excision and childlessness.46One who intentionally does work or eats on Yom Kippur, or one who eats chometz — leavened bread — on Pesach, is punished with excision and childlessness.
(106) And for sins for which we are liable to any of the four death penalties inflicted by the [Rabbinic] Court [which are]: stoning, burning, beheading or strangulation.47Stoning is the penalty for knowingly desecrating Shabbos, burning is the penalty for certain forbidden sexual relationships, beheading is the penalty for murder, and strangulation is the penalty for adultery.
(107) For [transgressing] positive commandments, and for [transgressing] prohibitive commandments, whether the prohibition can be corrected by a specifically prescribed act,48For example returning the stolen money would be a corrective measure for the prohibition of stealing. or whether it cannot be corrected by a specifically prescribed act, for those of which we are aware and for those of which we are not aware. For those of which we are aware, we have already declared before You and confessed them unto You; and for those of which we are not aware, before You they are revealed and known, as it is said, “The hidden things belong to Adonoy, our God, but the revealed things are for us and for our children forever, that we might fulfill all the words of this Torah.”49Devorim 29:28. For You are the Pardoner of Yisrael, and the Forgiver of the tribes of Yeshurun in every generation, and beside You, we have no King Who forgives and pardons—only You!
(108) God, before I was formed, I was unworthy [to be created]. And now that I have been formed, it is as if I had not been formed. I am like dust while I live, how much more so when I am dead. Here I am before You like a vessel filled with shame. May it be Your will, Adonoy, my God, and the God of my fathers, that I shall sin no more, and the sins I have committed before You, cleanse them in Your abundant mercies; but not through suffering and severe illness.
(109) My God, guard my tongue from evil and my lips from speaking deceitfully. To those who curse me, may my soul be unresponsive; and let my soul be like dust to all. Open my heart to Your Torah and let my soul pursue Your commandments. And all who plan evil against me, quickly annul their counsel and frustrate their intention. Act for the sake of Your Name. Act for the sake of Your right hand. Act for the sake of Your holiness. Act for the sake of Your Torah. In order that Your loved ones be released, deliver [with] Your right hand and answer me. May the words of my mouth be acceptable and the thoughts of my heart — before You Adonoy, my Rock and my Redeemer.
(110) He Who makes the peace in His high heavens may He make peace upon us and upon all Yisrael and say Amein.
(111) May it be Your will, Adonoy, our God, and the God of our Fathers that the Holy Temple be rebuilt speedily in our days, and grant us our share in Your Torah. And there we will serve You reverently as in the days of old, and in earlier years. And let Adonoy be pleased with the offerings of Yehudah and Yerushalayim as in the days of old and in earlier years.
