Save "Avodah she'balev"
Avodah she'balev
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:
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 popular Israeli singer, Yishai Ribo, composed a song based on this prayer. In his version, the focus is on the emotional life of the Kohen Gadol, the High Priest, as he performs the "service" - the sacrifices that were part of the Temple ritual. Ribo's song can help us imagine ourselves in the shoes of the High Priest, and open a window into some of the possible emotions of being so immersed in Divine service on this special day of the year.

Translation of the Lyrics:

He entered the place he had entered before and stood in the place he had stood, washed his hands and feet, immersed, came up and dried himself. He came from the place he came and went where he went, stripped off his weekday clothes and donned white garments. And thus he would say: “O Lord! Grant atonement for the sins, transgressions and iniquities which I sinned before you – I and my household.”

And if one could recall the flaws, the deficiencies, all the sins and transgressions surely he would count thus: One, one and one, one and two, one and three, one and four, one and five…” and right away he would be ashamed, unable to bear the bitter taste of sin, the shame, the missed opportunity, the loss.

Then the priests and the people standing in the courtyard, when they heard the name, the explicit Name come out from the mouth of the High Priest, would bow and prostrate themselves, falling on their face ‘Blessed be the name of the glory of his kingdom for ever and ever!’

He came out from the place which he exited and trembled in the place where he stood

Stripped off his golden garments and donned his own clothes

And all the people and the priests escorted him home

It was a holiday for all who loved him, because he had attained forgiveness for all the assembly of Israel.

Happy is the people for whom it is so

Happy is the people whose God is HaShem (the Name)

Happy is the people for whom it is so

Happy is the people whose God is HaShem (the Name)

Happy is the people…

Like the heavenly canopy, stretched out over those who dwell above, was the appearance of the High Priest

Like lightening bolts emanating from the radiance of the angels, was the appearance of the High Priest

Like the image of the rainbow amid the cloud, was the appearance of the High Priest

Like the lovingkindness granted to the face of a groom, was the appearance of the High Priest.

ד"א: "לעבדו" - זו תפילה. זו תפלה, או אינו אלא עבודה? - ת"ל "בכל לבבך ובכל נפשך ובכל מאדך", וכי יש לו עבודה בלב? הא מה ת"ל "ולעבדו בכל לבבכם"? - זו תפלה.
Variantly: "and to serve Him": This is prayer. — But perhaps it is service, literally. It is, therefore, written "with all your heart." Now is there "service" in the heart? What, then, is the intent of "and to serve Him with all your heart? Prayer.
ואומר (דניאל ו יא) "ודניאל כד ידיע די רשים כתבא, על לביתיה וכוין פתיחין ליה בעוליתיה נגד ירושלם, וזמנין תלתא ביומא הוה בריך על ברכוהי ומודי קדם אלהא כל קבל דהוה עבידא מקדמת דנא". ואומר (שם) "ובמקרביה לגובא לדניאל בקל עציב זעיק ענא מלכא ואמר לדניאל דניאל עבד אלהא חייא אלהיך די אנת פלח ליה בתדירא היכל לשזבותך מן אריותא". וכי יש פולחן בבבל? הא מה ת"ל "ולעבדו"? - זו תפלה. כשם שעבודת מזבח קרויה עבודה כך תפלה קרויה עבודה.
And it is written (Daniel 6:11) "And when Daniel learned that the writing had been inscribed, he went home. He had windows open in his upper storey, facing Jerusalem, and three times a day he fell to his knees and gave thanks before his G-d, exactly as he used to do before this." And (Ibid. 21) "And when he (the king) drew near to the pit, to Daniel, he cried out in a sad voice. The king answered and said to Daniel: 'Daniel, servant of the living G-d, was your G-d, whom you serve continually, able to save you from the lions?'" Now was there (Temple) service in Bavel? What, then, is the intent of "and to serve Him"? Prayer. Just as the sacrificial service is called "service," so, prayer.
ומראה כבוד ה' כאש אוכלת כו' (שמות כד, יז). דהנה האדם בעבודתו להשם יתברך בתורה ובמצות מביא תענוג גדול למעלה. וכשאדם רוצה לידע אם השם יתברך יש לו תענוג מעבודתו הבחינה הוא על זה, אם אדם רואה שלבו בוער כאש ומתלהב תמיד לעבוד אותו ויש לו חשק ורצון בעבודת הבורא אז בוודאי מוכח שהשם יתברך יש לו תענוג מעבודתו ולכך מסייעין לו מן השמים ושולחין לו מחשבות קדושות לתוך לבו. לזה אמר ומראה כבוד ה' כו', שהסימן כשירצה אדם לידע אם רואה כבוד ה' והקדוש ברוך הוא נהנה ממנו ולזה כאש אוכלת אם לבו בוער כאש וקל להבין:

Exodus 24,17. “and the appearance of G’d’s glory was like ‎a consuming fire on the top of the Mountain.” When man ‎serves the Lord through observing the commandments and ‎studying His Torah, he provides the Lord with a great deal of ‎satisfaction. If he wishes to know if his service was really pleasing ‎to the Lord, the test is to look into his own heart. If he notices ‎that his own heart is as if burning with fire in his enthusiasm and ‎that whenever he performs acts of service to the Lord it ‎thoroughly warms his heart and he himself experiences a ‎profound satisfaction and joy at serving his Creator, this is proof ‎that he receives a heavenly assist to continue on the path he has ‎chosen... When his own heart seems to him to be on “fire,” and ‎he is close to ecstasy, this is proof that G’d takes pleasure in his ‎efforts.‎

אִיכָּא דְּמַתְנֵי לַהּ אַבָּרַיְיתָא: הַמִּתְפַּלֵּל צָרִיךְ שֶׁיְּכַוֵּין אֶת לִבּוֹ בְּכוּלָּן, וְאִם אֵינוֹ יָכוֹל לְכַוֵּין בְּכוּלָּן — יְכַוֵּין אֶת לִבּוֹ בְּאַחַת.
Some teach that this statement was made on a baraita referring to another topic. It was taught in a baraita: One who prays must focus his heart in all of the blessings. And if he is unable to focus his heart in all of them, he should focus his heart at least in one.