(ג) יִזְכּוֹר אֱלֹהִים נִשְׁמַת אַבָּא מוֹרִי (פב"פ) שֶׁהָלַךְ לְעוֹלָמוֹ בַּעֲבוּר שֶׁבְּלִי נֶֽדֶר אֶתֵּן צְדָקָה בַּעֲדוֹ בִּשְׂכַר זֶה תְּהֵא נַפְשׁוֹ צְרוּרָה בִּצְרוֹר הַחַיִּים עִם נִשְׁמוֹת אַבְרָהָם יִצְחָק וְיַעֲקֹב שָׂרָה רִבְקָה רָחֵל וְלֵאָה וְעִם שְׁאָר צַדִּיקִים וְצִדְקָנִיּוֹת שֶׁבְּגַן עֵֽדֶן וְנֹאמַר אָמֵן:
(ה) יִזְכּוֹר אֱלֹהִים נִשְׁמַת אִמִּי מוֹרָתִי (פב"פ) שֶׁהָלְכָה לְעוֹלָמָהּ בַּעֲבוּר שֶׁבְּלִי נֶֽדֶר אֶתֵּן צְדָקָה בַּעֲדָהּ וּבִשְׂכַר זֶה תְּהֵא נַפְשָׁהּ צְרוּרָה בִּצְרוֹר הַחַיִּים עִם נִשְׁמוֹת אַבְרָהָם יִצְחָק וְיַעֲקֹב שָׂרָה רִבְקָה רָחֵל וְלֵאָה וְעִם שְׁאָר צַדִּיקִים וְצִדְקָנִיּוֹת שֶׁבְּגַן עֵֽדֶן וְנֹאמַר אָמֵן:
...
(יב) אֵל מָלֵא רַחֲמִים שׁוֹכֵן בַּמְּרוֹמִים הַמְצֵא מְנוּחָה נְכוֹנָה עַל כַּנְפֵי הַשְּׁכִינָה בְּמַעֲלוֹת קְדוֹשִׁים וּטְהוֹרִים כְּזֹֽהַר הָרָקִֽיעַ מַזְהִירִים אֶת נִשְׁמַת (פב"פ) שֶׁהָלַךְ לְעוֹלָמוֹ בַּעֲבוּר שֶׁנָּדְבוּ צְדָקָה בְּעַד הַזְכָּרַת נִשְׁמָתוֹ בְּגַן עֵֽדֶן תְּהֵא מְנוּחָתוֹ לָכֵן בַּֽעַל הָרַחֲמִים יַסְתִּירֵֽהוּ בְּסֵֽתֶר כְּנָפָיו לְעוֹלָמִים וְיִצְרוֹר בִּצְרוֹר הַחַיִּים אֶת נִשְׁמָתוֹ יְהֹוָה הוּא נַחֲלָתוֹ וְיָנֽוּחַ עַל מִשְׁכָּבוֹ בְּשָׁלוֹם וְנֹאמַר אָמֵן:
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(1) On Yom Kippur, Yizkor, the prayer in memory of the departed, is said following the Reading of the Torah.
(2) In memory of a father:
(3) May God remember the soul of my father, my teacher, (Mention his Hebrew name and that of his father) son of who has gone to his world, because I pledge [without vowing] to donate charity for his sake In this merit, may his soul be bound up in the bond of life, with the souls of Avraham, Yitzchak, and Yaakov, Sarah, Rivkah, Rachel, and Leah, and with the other righteous men and women who are in the Gan Eden (Paradise) and let us say Amein.
(4) In memory of a mother:
(5) May God remember the soul of my mother, my teacher,
(Mention her Hebrew name and that of her father)
daughter of who has gone to her world. because I pledge [without vowing] to donate charity for her sake. In this merit, may her soul be bound up in the bond of life, with the souls of Avraham, Yitzchak, and Yaakov, Sarah, Rivkah, Rachel, and Leah, and with the other righteous men and women who are in Gan Eden (Paradise) and let us say, Amein.
...
(11) For a man:
(12) Almighty, [Who is] full of compassion, Who dwells on the highest heights, find true repose beneath the wings of [Your] Divine Presence, in the exalted spheres of the holy and pure who shine like the brightness of the firmament, for the soul of
(Mention the name of the deceased and that of his father)
son of who has gone to his world, for charity has been donated in remembrance of his soul. May Gan Eden (Paradise) be his resting place. Therefore, may the Merciful One shelter him in the shelter of His wings, forever, and bind his soul with the bond of eternal life. [May] Adonoy [be] his heritage, and may he rest in his repose in peace, and let us say, Amein.
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Rabbi Levi Yitzchåak of Berditchev said that it isn’t just that the gates of heaven are open during the Ten Days of Teshuva; what is far more significant is that an energy, an attractive force, passes through this opening during these days. This is a very subtle energy, and for most of the Ten Days, when the gates are wide open, we don’t even notice it. But during the Neilah service, as the gates begin to close and the opening becomes narrower and narrower, this attractive energy becomes more and more intense, more and more noticeable. It is precisely this energy which draws us to the Neilah service so intensely, and which inspires us to pray so fervently once there. The prayer we utter at Neilah is that most urgent of all human prayers, the prayer of the last chance. The gates of heaven are closing. We only have a few minutes left.
אל נורא עלילה / רבי משה בן עזרא
אל נורא עלילה, אל נורא עלילה,
המצא לנו מחילה, בשעת הנעילה
El Nora Alillah, by Rabbi Moses Ibn Ezra (~1055-1138)
God of Awe, God of might,
God of Awe, God of might,
grant us pardon,
at this hour when the gates are about to close
who is held in awe by men for His acts.


