SAR Selichot Booklet 2015

לזכר נשמות

ר' שמואל הכהן ומלכה פיין ע"ה

ר' יהודה צבי ורחל לייטער ע"ה

Dedicated byJoyce and Arthur Fein

and Family

Cover Artwork byJoshua Friedman (AC ‘14 HS ‘18)

Dear Students and Faculty,

Each year as the semester begins, we know that selichot and the are upon us. The purpose of reciting selichot: to express ימים נוראיםour natural inclination to petition God more intensively during the ימי הדין, the Days of Awe. As we approach this most sanctifi ed time of the year, we raise the bar, we challenge ourselves to strengthen our relationship with הקדוש ברוך הוא. We focus more of our time on prayer in an attempt to deepen our connection to God and in the hope that we may be blessed with a spiritually enriching, healthy, and productive year. Over the generations, the poets of Israel masterfully expressed the major themes of the ימי and our desire for closeness to God - by weaving together - הדיןbiblical texts, rabbinic references, and many acrostics - some explicit and some more hidden.

The genius of the poets of Israel is apparent in every line that we read. But for the average Jew - and certainly for the average teenager - it is di cult to access even the surface meaning of so much of the selichot. I express my deep appreciation to Rabbi Moshe Drelich and Rabbi Shua Lindenbaum, who have invested much energy in creating a selichot edition that can make a portion of these sacred tefi llot accessible to every student. Through careful selection of selichot, line by line translation, guiding questions and repetition of the texts, the editors have provided our students with the opportunity to make selichot their own. In contrast to the often overwhelming published selichot, Rabbi Drelich and Rabbi Lindenbaum have provided the SAR community with a text that is concise and easy to follow.

Selichot were structured in accordance with the format of a basic tefi llah. We begin with אשרי followed by חצי קדיש. Following the daily selichot, we conclude with שמע קולינו followed by תחנוןand the full kaddish. The structure itself, as Rav Soloveitchik taught, expresses the idea of selichot as an additional tefi llah. The selichot in this volume are designed to maintain that basic structure. At the same time, it prioritizes fl uency over breadth, giving our students the opportunity to learn and become intimately familiar with the basic structure of the selichot, its most ancient sections, and some central פזמונים.

May we all be blessed with a שנת חיים ושלום.

Rabbi Tully Harcsztark

Letter from the Principal

Where does the idea of reciting Selichot come from? An appeal to God’s traits of mercy, the 13 “Middot HaRachamim”, as a part of our repentance is an ancient idea. We are told in Shemot 34:6-7 that when Moshe Rabbeinu asked God to forgive the Jews after the sin of the Golden Calf, God replied that they could achieve forgiveness by reciting these 13 Middot HaRachamim.

Reciting the 13 Middot HaRachamim is not a magical spell though. As the Rambam (Hilkhot Deot 1:5-6) describes, by reciting the Middot we are meant to instill these Divine traits in ourselves. Doing so is ultimately what makes us better people and better Jews, and as a result the 13 Middot HaRachamim help us to earn forgiveness.

Selichot is one of the many instruments that allow us to make the most of this once a year prospect, to maximize the opportunity for an intimate and spiritual encounter with our King. Try to imagine how exciting it would be for a music student to play the instrument of a famous virtuoso. We might think of reciting the 13 Middot HaRachamim as picking up Moshe Rabbeinu’s (or perhaps even God’s, as it were) guitar and playing its most powerful tune.

With this in mind, the SAR Selichot book was designed to enhance our prayer experience with an updated translation and pleasant layout, allowing readers easy access to these sacred and traditional prayers. In addition, we have composed introductory questions and refl ections prior to each section for readers to refl ect on while reciting the Selichot. It is our hope that this booklet will be user friendly and encourage us all to approach this time of year with a renewed sense of awe and reverence.

”כל זמן שישראל חוטאין, יעשו לפני כסדר הזה ואני מוחל להם“

“When Israel sins, let them engage in this order (of Middot Rachamim) and I will forgive them” Rosh Hashanah 17b

Sincerely, Rabbi Moshe Drelich & Rabbi Yehoshua Lindenbaum

Preface

סליחות לימים נוראים

A. אשרי

B. קדיש

C. הנשמה לך - Introductory Prayer

D. י"ג מדות - Introduction

E1. י"ג מדות - Pizmon #1

E2. יושב בסתר - Pizmon #2 (Alternate)

F. י"ג מדות - Conclusion

G. שמע קולנו

H. וידוי - Confession

I. עשה למען - A Call to Action

A Time to Respond - עננו ה‘

Prayers of the Past - מי שענה

J. נפילת אפים

Selichot will consist of the following prayers:

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A. אשרי The “Ashrei” prayer praises God’s mercy and God’s ability to provide for all. It closes with a statement trusting that God,

“...will grant the wishes of those who feel awe of God, will hear their supplications and save them. God safeguards those who feel love of God, and will destroy those who are wicked. My mouth will speak praise of God, and all of humanity will bless God’s holy name forevermore. And we will bless God from now until the end of days, Praise-God (Hallelu-Yah)!”

In other words: God will protect those who feel the awe and love of God, and we - as individuals and as a community - are among those who feel that awe and love and speak of it constantly. These ideas are central to the time of Elul and Yamim Noraim. According to tradition, God is more accessible during this season. This serves as an excellent opening to the daily Selichot as it declares our allegiance and intent. In addition, the Neilah prayer of Yom Kippur also opens with “Ashrei” - and Selichot are meant as a preparation for the unified, powerful moments of prayer that conclude the holiest day of the Jewish calendar.

אשרי יושבי ביתך עוד יהללוך סלה.

אשרי העם שככה לו אשרי העם שיהוה אלהיו.

תהלה לדוד,

רוממך אלוהי המלך ואברכה שמך לעולם ועד.א

ם ועד.כל יום אברכך ואהללה שמך לעול ב

דול יי ומהלל מאד ולגדלתו אין חקר.ג

ור לדור ישבח מעשיך וגבורתיך יגידו.ד

דר כבוד הודך ודברי נפלאותיך אשיחה.ה

עזוז נוראתיך יאמרו וגדולתך אספרנה.ו

טובך יביעו וצדקתך ירננו.כר רב ז

נון ורחום יי ארך אפים וגדל חסד.ח

Praised are those who dwell in Your House, they will continually praise You - Selah. Praised is the nation that has this (relationship with God), praised is the nation for whom God is their god.

A song of praise by David: I will exalt you, my God the Ruler, and I will bless אYour name forever. Every day I will bless You, and I will praise Your בname forever. God is great and much-praised, and God’s greatness is גinfinite. Each generation will glorify Your works and will talk דabout Your mightiness. I will describe the beauty and honor of Your glory הand Your wonders. ,And they will say how strong Your awesome acts are וand I will recount Your greatness. They will mention their memory of Your great זgoodness, and sing of Your righteousness. God is gracious and merciful, slow of temper and of ח

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A. אשרי The “Ashrei” prayer praises God’s mercy and God’s ability to provide for all. It closes with a statement trusting that God,


In other words: God will protect those who feel the awe and love of God, and we - as individuals and as a community - are among those who feel that awe and love and speak of it constantly. These ideas are central to the time of Elul and Yamim Noraim. According to tradition, God is more accessible during this season. This serves as an excellent opening to the daily Selichot as it declares our allegiance and intent. In addition, the Neilah prayer of Yom Kippur also opens with “Ashrei” - and Selichot are meant as a preparation for the unified, powerful moments of prayer that conclude the holiest day of the Jewish calendar.

אשרי יושבי ביתך עוד יהללוך סלה.

אשרי העם שככה לו אשרי העם שיהוה אלהיו.

תהלה לדוד,

רוממך אלוהי המלך ואברכה שמך לעולם ועד.א

ם ועד.כל יום אברכך ואהללה שמך לעול ב

דול יי ומהלל מאד ולגדלתו אין חקר.ג

ור לדור ישבח מעשיך וגבורתיך יגידו.ד

דר כבוד הודך ודברי נפלאותיך אשיחה.ה

עזוז נוראתיך יאמרו וגדולתך אספרנה.ו

טובך יביעו וצדקתך ירננו.כר רב ז

נון ורחום יי ארך אפים וגדל חסד.ח

Praised are those who dwell in Your House, they will continually praise You - Selah. Praised is the nation that has this (relationship with God), praised is the nation for whom God is their god.

A song of praise by David: I will exalt you, my God the Ruler, and I will bless אYour name forever. Every day I will bless You, and I will praise Your בname forever. God is great and much-praised, and God’s greatness is גinfinite. Each generation will glorify Your works and will talk דabout Your mightiness. I will describe the beauty and honor of Your glory הand Your wonders. ,And they will say how strong Your awesome acts are וand I will recount Your greatness. They will mention their memory of Your great זgoodness, and sing of Your righteousness. God is gracious and merciful, slow of temper and of ח

The “Ashrei” prayer praises God’s mercy and God’s ability to provide for all. It closes with a statement trusting that God,


In other words: God will protect those who feel the awe and love of God, and we - as individuals and as a community - are among those who feel that awe and love and speak of it constantly. These ideas are central to the time of Elul and Yamim Noraim. According to tradition, God is more accessible during this season. This serves as an excellent opening to the daily Selichot as it declares our allegiance and intent.

In addition, the Neilah prayer of Yom Kippur also opens with “Ashrei” - and Selichot are meant as a preparation for the unifi ed, powerful moments of prayer that conclude the holiest day of the Jewish calendar.

Praised are those who dwell in Your House, they will continually praise You - Selah.

Praised is the nation that has this (relationship with God), praised is the nation for whom God is their god.

• A song of praise by David:

I will exalt you, my God the King, and I will אbless Your name forever.

Every day I will bless You, and I will praise Your בname forever.

God is great and much-praised, and God’s גgreatness is infi nite.

Each generation will glorify Your works and will דtalk about Your mightiness.

I will describe the beauty and honor of Your הglory and Your wonders

And they will say how strong Your awesome וacts are and I will recount Your greatness.

They will mention their memory of Your great זgoodness, and sing of Your righteousness.

God is gracious and merciful, slow of temper חand of great kindness.

A. אשרי

ASHREI | אשרי 6

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וב יי לכל ורחמיו על כל מעשיו.ט

ודוך יי כל מעשיך וחסידיך יברכוכה.י

בוד מלכותך יאמרו וגבורתך ידברו.כ

הודיע לבני האדם גבורתיו וכבוד הדר מלכותו.ל

לכותך מלכות כל עלמים וממשלתך בכל דור מ

ודור.

ומך יי לכל הנפלים וזוקף לכל הכפופים.ס

אכלם יני כל אליך ישברו ואתה נותן להם אתע

בעתו.

ותח את ידך ומשביע לכל חי רצון.פ

דיק יי בכל דרכיו וחסיד בכל מעשיו.צ

רוב יי לכל קראיו לכל אשר יקראהו באמת.ק

צון יראיו יעשה ואת שועתם ישמע ויושיעם.ר

ומר יי את כל אהביו ואת כל הרשעים ישמיד.ש

הלת יי ידבר פי ויברך כל בשר שם קדשו לעולם ת

ועד.

ואנחנו נברך יה מעתה ועד עולם הללו יה.

great kindness. God is good to all, and God’s mercy is for all of טGod’s works. All of Your works will thank You, and Your pious יfollowers will bless You. They will mention the honor of Your kingdom, and כwill speak of Your might. In order to make all humankind aware of God’s לmightiness and the honor and beauty of God’s kingdom. Your kingdom is an everlasting kingdom, and your מreign is for each generation. God supports all those who fall, and helps those who סare bent over become upright. Everyone’s eyes count on You and You give them עtheir food in proper due time. You open Your hand and sustain all life, fulfill their פwill. God is righteous in all God’s ways, and pious through צall of God’s works. God is close to all those who call to God, those who קcall to God with truth. God will grant the wishes of those who feel awe of רGod, will hear their supplications and save them. God safeguards those who feel love of God, and will שdestroy those who are wicked. My mouth will speak praise of God, and all of תhumanity will bless God’s holy name forevermore. And we will bless God from now until the end of days,

Praise-God (Hallelu-Yah)!

God is good to all, and God’s mercy is for all of טGod’s works.

All of Your works will thank You, and Your pious יfollowers will bless You.

,They will mention the honor of Your kingdom כand will speak of Your might.

In order to make all humankind aware of God’s לmightiness and the honor and beauty of God’s kingdom.

Your kingdom is an everlasting kingdom, and מyour reign is for each generation.

God supports all those who fall, and helps those סwho are bent over become upright.

Everyone’s eyes count on You and You give them עtheir food in proper due time.

You open Your hand and sustain all life, fulfi ll פtheir will.

God is righteous in all God’s ways, and pious צthrough all of God’s works.

God is close to all those who call to God, those קwho call to God with truth.

God will grant the wishes of those who feel awe רof God, will hear their supplications and save them.

God safeguards those who feel love of God, and שwill destroy those who are wicked.

My mouth will speak praise of God, and all of תhumanity will bless God’s holy name forevermore.

And we will bless God from now until the end of days,

Praise-God (Hallelu-Yah)!

A. אשרי

ASHREI7 | אשרי

B. קדיש

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B. קדיש

The שליח צבור recites חצי קדיש and the congregation responds:

איתגדל ויתקדש שמה רב אמן

בעלמא די ברא כרעותה וימליך מלכותה בחייכון בעגלא ובזמן , ביומיכון ובחיי דכל בית ישראל

קריב ואמרויהא שמה רבא מברך לעלם ולעלמי : אמן

עלמיאח ויתפאר ויתרומם ויתנשא יתברך וישתב

שמה דקודשא, ויתהדר ויתעלה ויתהלל בריך הוא

תשבחתא , לעילא מכל ברכתא ושירתא)ו(לעילא ואמרו. דאמירן בעלמא, ונחמתא

אמן

May the great name of God become known as great and holy…

Amen ...in the world that God created according to God’s will, and may God’s kingdom reign - during our lives and during the lives of all those in the house of ישראל, hastily and soon - and let us say:

Amen: May the great name of God be blessed forever and evermore

May the holy name of God be blessed, praised, beautifies, elevated, raised up, adorned, lifted, and applauded -

It is blessed!- Above all blessings, songs, praises and comforts that are recited throughout the world. And let us say:

Amen

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B. קדיש








אמן






Amen

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B. קדיש








אמן






Amen

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B. קדיש








אמן






Amen

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B. קדיש








אמן






Amen

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B. קדיש








אמן






Amen

4

B. קדיש








אמן






Amen

May the great name of God become known as great and holy...

Amen

...in the world that God created according to God’s will, and may God’s kingdom reign - during our lives and during the lives of all those in the house of ישראל, hastily and soon - and let us say:


May the holy name of God be blessed, praised, beautifi ed, elevated, raised up, adorned, lifted, and applauded -

It is blessed!-

Above all blessings, songs, praises and comforts that are recited throughout the world. And let us say:

Amen

KADDISH | קדיש

The שליח ציבור recites חצי קדיש and the congregation responds:

לעילא מן כל(ובעשרת ימי תשובה - לעילא [ו]לעילא מכל)

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B. קדיש








אמן






Amen

4

B. קדיש








אמן






Amen

4

B. קדיש








אמן






Amen

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C. הנשמה לך - Introductory Prayer

INTRODUCTORY PRAYER | הנשמה לך

The following short introductory prayer is an excerpt from an extend-ed collection of verses praising God. These specifi c verses admit that as human beings, our very existence and life force are ours by way of God - and God certainly has the power to grant us forgiveness.

• Do we respect the godliness of our bodies?

• Do we respect the godliness of our souls?

• Why do we approach God with talk of body and soul? Why are there diff erent languages used for sins and for forgiveness?

Act for Your sake, God and not for ours;See that we stand bare and empty.

The soul is Yours

and the body is Your handiwork

have mercy on the people You worked to create.

The soul is Yours

and the body is Your handiwork

God, do this for Your name’s sake.

We have come forward relying on Your name

God, do this for Your name’s sake.

Because of the honor of Your name -

for Your name is the Gracious and Merciful God.

For the sake of Your name: God

and You will forgive our sins,

for Your name is great.

Forgive us as a father (parent) would

for in our great foolishness we have made mistakes.

Clear us as a King would, for our sins are many.

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C. Introductory prayer - הנשמה לך

The following short introductory prayer is an excerpt from an extended collection of verses praising God. These specific verses admit that as human beings, our very existence and life force are ours by way of God - and God

certainly has the power to grant us forgiveness.

Do we respect the godliness of our bodies? Do we respect the godliness of our souls? Why do we approach God with talk of body and soul? Why are there different languages used for sins and

for forgiveness?

הנשמה לך

פעלך. והגוף

עמלך: על חוסה

הנשמה לך.

שלך. והגוף

ה למען יי שמך: עש

שמך על אתאנו


שמך. בעבור כבוד

ורחום שמך: חנון כי אל

למען שמך יי

ולעונינ וסלחת

:רב הוא כי

אבינו, לנו סלח

כי ברוב אולתנו שגינו.

:עונינו רבו מחל לנו מלכנו, כי

The soul is Yours and the body is Your handiwork have mercy on the people You worked to create. The soul is Yours and the body is Your handiwork God, do this for Your name’s sake. We have come forward relying on Your name God, do this for Your name’s sake. Because of the honor of Your name - for Your name is the Gracious and Merciful God. For the sake of Your name: God and You will forgive our sins, for Your name is great. Forgive us as a father (parent) would for in our great foolishness we have made mistakes. Clear us as a ruler would, for our sins are many.

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for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





עונינו כי רבו מלכנו מחל לנו

עשה ולא לנו ך אלהינו נ למע דלים ורקים ראה עמידתנו

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for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





5





for forgiveness?

הנשמה לך



הנשמה לך.

שלך. והגוף








:רב הוא כי





9

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D. The 13 Middot Rachamim - Introduction

In the following prayer we imagine that God is judging us, and we ask for God to show us mercy. We appeal to the various merciful traits that God exhibits - the “13 Middot Rachamim”.

After the sin of the golden calf (עגל הזהב), Moshe approached God and begged for forgiveness on behalf of the Jewish People. God told Moshe that mentioning the 13 Middot Rachamim is the best way to

approach God for individual and collective forgiveness. We therefore do so during this time of year, in an attempt to earn (possibly undeserved) forgiveness.

What are the differences between the various merciful traits? Do I show compassion and mercy to those around me, even undeservedly? Are we approaching God as individuals or as a community (or both)?

אל מלך יושב על כסא רחמים

מתנהג בחסידות

מוחל עוונות עמו

מעביר ראשון ראשון

מרבה מחילה לחטאים

וסליחה לפושעים

עושה צדקות עם כל בשר ורוח

לא כרעתם תגמול

The next l ines are recited aloud by the שליח צבור

אל הורית לנו לומר שלש עשרה

וזכר לנו היום ברית שלש עשרה

כמו שהודעת לענו מקדם כמו שכתוב

בענן ויתיצב עמו שם וירד יי

ויקרא בשם יי

The קהל then answers with the following line, which is repeated by the שליח צבור:

על פניו ויקרא ויעבר יי

God, King who sits on the chair of mercy, behaving with piety, clearing the sins of God’s nation, passing over sins one by one, granting abundant clearance for offenders and forgiveness to sinners, acting righteously by all those of flesh and spirit - Do not reciprocate their bad deeds. God - You taught us to recite the 13 merciful traits, remember for us today the covenant of those 13 merciful traits. As You informed the humble one (Moshe) in the past, as it is written: “And God descended in a cloud and stood there with him (Moshe),

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D. י"ג מדות - IntroductionIn the following prayer we imagine that God is judging us, and we ask for God to show us mercy. We appeal to the various merciful traits that God exhibits - the “13 Middot Rachamim.”

After the sin of the golden calf (עגל הזהב), Moshe approached God and begged for forgiveness on behalf of the Jewish People. God told Moshe that mentioning the 13 Middot Rachamim is the best way to approach God for individual and collective forgiveness. We therefore do so during this time of year, in an attempt to earn (possibly undeserved) forgiveness.

• What are the diff erences between the various merciful traits?

• Do I show compassion and mercy to those around me, even undeservedly?

• Are we approaching God as individuals or as a community (or both)?

God, King who sits on the chair of mercy,

behaving with piety,

clearing the sins of God’s nation,

passing over sins one by one,

granting abundant clearance for o enders

and forgiveness to sinners,

acting righteously by all those of fl esh and spirit -

Do not reciprocate their bad deeds.

God - You taught us to recite the 13 merciful traits.

remember for us today the covenant of those13 merciful traits.

As You informed the humble one (Moshe) in the past, as it is written:

“And God descended in a cloud and stood there with him (Moshe),

and he (Moshe) called out God’s name ---

And God turned towards his face, and he(Moshe) called:

INTRODUCTION | י"ג מדות

THE NEXT LINE IS RECITED ALOUD BY THE שליח ציבור

6























6























6























גמול ת

THE קהל THEN ANSWERS WITH THE FOLLOWING LINE, WHICH IS REPEATED BY THE שליח ציבור:

6























6























10

D. י"ג מדות - IntroductionEveryone recites the 13 Merciful Traits of God aloud, together:

Compassionate God (prior to sin)

Compassionate God (post sin)

Mighty God

Merciful

Gracious

Slow of temper

Abundant with kindness

And of truth

Keeps note of kindness for thousands of years

Assumes the burden of intentional sin,

negligent sin,

and sins of misstep -

and cleanses.

And You will forgive our intentional sins and our sins of misstep, and we will be cleared.

Forgive us as a father (parent)would, for we have sinned withmisstep; Clear us as a King would,for we have sinned with negligence.

Because You God are good and (You)are One who forgives, and You are abundant with kindness towardall those who call to You.

INTRODUCTION11 | י"ג מדות

8

Forgiveness and Compassion - כרחם אב על בנים

We ask God to have compassion and forgive us like a parent does for their child. A parent never wishes

to stay angry for very long. The parent’s role as a teacher is to guide and assist the child to learn from

their mistake and apply the lesson into their daily behavior. The role of the child is to acknowledge the

goodness they have enjoyed as the child of the parent. This acknowledgment of gratitude will stir the

parent’s heart to forgive and repair the relationship.

Can you recall a time where your actions evoked disappointment?

Can you think of examples of lessons learned that you applied to your daily life?

Can you reflect on personal experiences you are grateful for?

בנים על אב עלינוכרחם ה יהו תרחם כן

סלה ברכת עמ על הישועה ה ליהו

סלה יעקב אלהי לנו משגב עמנו צבאות ה יהו

ב בוטח אדם אשרי צבאות ה יהו

יענ המל הושיעה ה קראנויהו ביום נו

צבור שליח

חסד כגדל הזה העם לעון נא סלח

ו ממצרים הזה לעם נשאתה נאמרוכאשר ושם הנה עד

קהל

צבור שליח

כדבר סלחתי ה יהו ויאמר

ושמע אזנ אלהי הטה

8















צבור שליח



קהל

צבור שליח



8















צבור שליח



קהל

צבור שליח




Forgiveness & Compassion | כרחם אב על בניםWe ask God to have compassion and forgive us like a parent does for their child. A parent never wishes to stay angry for very long. The parent’s role as a teacher is to guide and assist the child to learn from their mistake and apply the lesson into their daily behavior. The role of the child is to acknowledge the goodness they have enjoyed as the child of the parent. This acknowledgment of gratitude will stir the parent’s heart to forgive and repair the relationship.

• Can you recall a time where your actions evoked disappointment?

• Can you think of examples of lessons learned that you applied to your daily life?

• Can you refl ect on personal experiences you are grateful for?

As a parent (father) shows mercy to a child, so will You show mercy to us, God.

God has the (power of) salvation - Your blessing is upon Your nation, Selah

God of legions is with us, the God of Yaakov is a shelter for us, Selah.

God of legions - Praised is one who trusts in You.

God - save; The King will answer us on the day of our calling.

Please forgive this nation’s intentional sin (in accordance) with the greatness of Your kindness,

and as You carried this nation from Egyptuntil now, and there (when the Jews sinnedin the desert) it is said:

“And God said: I forgave (the Jews) like you (Moshe) stated (that I should).”


THE קהל THEN ANSWERS WITH THE FOLLOWING LINE, WHICH IS REPEATED BY THE שליח ציבור:

INTRODUCTION | י"ג מדות

8















צבור שליח



קהל

צבור שליח



12


9

שומ וראה עיני מתינופקח

עליה שמ נקרא אשר והעיר

לפני תחנונינו מפילים אנחנו צדקתינו על לא כי

הרבים רחמי על כי

תאחר אל ועשה הקשיבה אדני סלחה אדני שמעה אדני

ש כי אלהי עמלמענ ועל עיר על נקרא מ

open Your Eyes and see our destroyed areas

and the city that is called by Your name (Jerusalem).

For we do not rely on our righteousdeeds as we pray before You,

rather we rely on Your great mercy.

God - listen; God - forgive; God –pay attention and do something –do not delay.

For Your sake, God; because Your cityand Your nation both carry Your name

8















צבור שליח



קהל

צבור שליח


ושמע אזנ אלהי - God, lend Your ear and listenהטה

INTRODUCTION13 | י"ג מדות


PIZMON #1 | י"ג מדות

The following prayer is known as a פזמון, or a responsive hymn. The opening stanza is recited aloud by the congregation.

It is repeated after the שליח ציבור recites each following stanza.

This particular פזמון has the 13 Middot Rachamim as its refrain. It is recited during the Neilah prayer, as we beseech God and appeal towards God’s mercy with as much depth as we can muster.

We mention the ongoing struggle in God’s holy city, and declare that even as we su er nationally we trust in God. Between that deep trust and the appeal to God’s mercy as we cry out, we ask that we be saved and forgiven as a community and as a nation.

10

E. The 13 Middot Rachamim – פזמון פזמון

צבור שליח

This particular פזמון has the 13 Middot Rachamim as its refrain. It is recited during the Neilah prayer, as

we beseech God and appeal towards God’s mercy with as much depth as we can muster.

We mention the ongoing struggle in God’s holy city, and declare that even as we suffer nationally we trust

in God. Between that deep trust and the appeal to God’s mercy as we cry out, we ask that we be saved

and forgiven as a community and as a nation.

וחנון יי יי רחום אל

ואמת חסד ורב אפים אר

לאלפים חסד נצר

ונקה וחטאה ופשע עון נשא

ונחלתנו ולחטאתנו לעוננו וסלחת

ואהמיה אהים אזכרה

בנויה תלה על עיר כל בראותי

תחתיה שאול עד משפלת האהים ועיר

ליה ועינינו ליה אנו זאת ובכל

וחנוןיייי רחום אל

התגלגלי עלינו הרחמים מדת

תחנתנ קונ הפיליולפני ו

שאלי רחמים עמ ובעד

לחלי ראש וכל דוי לבב כל כי

צבור שליח

10


צבור שליח




















צבור שליח

10


צבור שליח




















צבור שליח

Compassionate God (pre-sin), Compassionate God (post-sin), Mighty God, Merciful, Gracious,

Slow of temper, Abundant of kindness and of truth;

Keeps note of kindness for thousands of years,

Assumes the burden of intentional sin, negligent sin, and sins of misstep, and cleanses.

And you will forgive our intentional sins and our sins of misstep, and we will be cleared.

I will remember, God - and I will sigh

As I see so many cities built up high

While the city of God is degraded and low -

And nonetheless we are for God and our eyes are towards God!

Surge God’s trait of mercy toward us

And before your Director spill supplications from us

And ask for mercy on behalf of us

For our hearts fl ow and our minds are su ering!

(Editors’ Note: This stanza is directed toward the שליח ציבור, or anyone who is asking God to forgive us as Jews)

10


צבור שליח




















צבור שליח

CONGREGATION REPEATS OPENING STANZA

14

I have supported my pillars with the 13 phrases

and I have done so at the “Gateways of Tears,” for they are never closed;

Therefore I have poured out prayer beforethe One who discerns our hearts

I trust in these (prayers and tears), and inthe merit of our ancestors!


PIZMON #1 | י"ג מדות

11


תבות עשרה בשש יתדותי תמכתי

נשלבותו א כי דמעות בשערי

לבות בוחן פני שיח שפכתי לכן

אבות ששת ובזכות באלה אני בטוח


בכיות קול שומע מלפני רצון יהי

להיות בנאד דמעותינו שתשים

אכזריות גזרות מכל ותצילנו

תלויות עינינו לבד ל כי


11


תבות עשרה בשש יתדותי תמכתי

נשלבותו א כי דמעות בשערי

לבות בוחן פני שיח שפכתי לכן

אבות ששת ובזכות באלה אני בטוח


בכיות קול שומע מלפני רצון יהי

להיות בנאד דמעותינו שתשים

אכזריות גזרות מכל ותצילנו

תלויות עינינו לבד ל כי


May it be Your will, Hearer of the sound of cries

That You will place our tears in a jar for safekeeping

And You will save us from cruel decrees

For our eyes depend on You alone!

10


צבור שליח




















צבור שליח


10


צבור שליח




















צבור שליח


10


צבור שליח




















צבור שליח


15

E2. יושב בסתר - Pizmon #2

PIZMON #2 | יושב בסתר

Page 9 3rd line of Hebrew text in the word עונות one of the וs should be removed

7th line should read עושה 8th line should read תגמול 11th line should read שהודעת 12th line should read כמו Page 15 3rd line of Hebrew text in the word עונות one of the וs should be removed

7th line should read עושה 8th line should read תגמול 11th line should read שהודעת 12th line should read כמו

E2. יושב בסתר Pizmon #2 (Alternate) Place between Section E1 and Section F This piyyut is about “owning” our past misdeeds and poor judgement. We acknowledge that our troubles and vulnerability are a direct result. Now through prayer, we turn to God to restore our personal and communal relationships. We learn from Esther (7:3) to approach God in two ways:

As an individual asking for one’s self נפשי בשאלתי As a member of a community asking on behalf of the community עמי בבקשתי

What’s the difference between a שאלה and a בקשה? Before removing the table formatting, please align the Hebrew text with the English translation

To the tune of אם אשכחך ירושלים Carlebach

יושב בסתר עליון מגיני וצנתי צעקתי הקשיבה והאזינה רנתי חטא את חטאתי קדוש תן תקותי

God Who who sits in the hidden heights and is my shield and harness

Listen to my cry and hear my song Clear my mistake Holy One, give me

hope!

I ask on behalf of my soul, and petition on behalf of נפשי בשאלתי ועמי בבקשתיmy nation!

צדקה עשה לעמך קדוש למען שמך כי פסו תמימיך מעבירי זעמך ומגישי לחמך לכן עתה באתי

Perform charity for your nation, Holy One for the sake of Your name

For for gone are the sincere ones who could have diminished Your anger

and who could bring Your breadofferings therefore I have come (to say):











hope!







Listen to my cry and hear my song

Clear my mistake Holy One, give me hope!











hope!






I ask on behalf of my soul, and petitionon behalf of my nation!











hope!

















hope!







This piyyut is about “owning” our past misdeeds and poor judgement. We acknowledge that our troubles and vulnerability are a direct result. Now through prayer, we turn to God to restore our personal and communal relationships.

We learn from Esther (7:3) to approach God in two ways:

• As an individual asking for one’s self פשי בשאלתי נ

• As a member of a community asking on behalf of the community – ע מי ב ב ק ש תי

What’s the diff erence between a שאלה and a בקשה?

To the tune of אם אשכחך ירושלים – Carlebach


חטאת נעורי תצליל וים יהפכו כצליל וצדק זקנים תסליל

ושועת נכאים תכליל ועת תנקני כבעליל מסטינים אז ייליל

כי לבי לך כליל עתה הנה באתי

Cause the sins of my inexperience to sink in the sea and overturned like a barley cake, celebrate the righteousness of our ancestors

And make the prayer of the downtrodden a crown,cleanse me through a trial and my accuser will cry,

For my heart is Yours and now I come before You.


חנון חי חנני לקול זעקי בגרוני כשמעך תענני סליחתך תרבני חיים תכתבני וענתה בי צדקתי

Gracious and living One: be gracious to me, to the sound of my deepest cry

When You hear it answer me and increase Your forgiveness towards me

Inscribe me for life and my righteous will answer for me.


זה אלי הושיעה וזכיות הכריעה ומזבולך הופיעה חון סוערה וסועה ומלשני הבליעה צאנך מלהפשיעה פן אראה ברעה באבדן מולדתי

This is my Gd save us and tilt the scales to the side of merit. Appear from Your dwelling place

And show love to Your storm tossed nation.Swallow up the accuser lest he find Your flock guilty

Lest I see the misfortune of my family


קדש שם קדשך חללו במקדשך ואהרונים קדושך מגישי אשך ומה יעשו קדושך כפסו קדשיך שעה נא מקדישך כפרים אם שלמתי

Sanctify Your Holy Name which they desecrated in Your Temple. And the children of Aaron, Your holy

Bring the fireofferings What can the holy ones do now that Your offerings have ceased?

Pay heed to those who sanctify You (through prayer) as if I compensated with heifer offerings.


ירצו עבדיך למען שם כבודך מיחדיך מעידיך May Your servant find favor for the sake of your Glorious Name.. Those who proclaim



















































and who could bring Your bread o erings therefore I have come (to say):











hope!
















hope!
















hope!






Gracious and living One: be gracious to me, tothe sound of my deepest cry



Cause the sins of my inexperience to sink inthe sea and overturned like a barley cake, celebrate the righteousness of our ancestors

And make the prayer of the downtroddena crown,cleanse me through a trial andmy accuser will cry,




















קדש שם קדשך חללו במקדשך ואהרונים קדושךישי אשך ומה יעשו קדושך כפסו קדשיך

מג שעה נא מקדישך כפרים אם שלמתי






























16

This is my G -d save us and tilt the scales to the side of merit. Appear from Your dwelling place

And show love to Your storm tossed nation.Swallow up the accuser lest he fi nd Your fl ock guilty


E2. יושב בסתר - Pizmon #2

PIZMON #2 | יושב בסתר











hope!

















hope!

















hope!

















hope!

















hope!
































































































































Bring the fi re o erings What can the holy ones do now that Your o erings have ceased?

Pay heed to those who sanctify You (through prayer) as if I compensated with heifer o erings.









































































































































































כי אין בלעדיך בקש נא אובדיך הן באו עדיך כי טובים דודיך פניך בקשתי

Your Oneness and bear witness There is none beside you Please seek

Your lost ones, they have come to You. For Your love is good, and I seek Your

presence.


קולי יערב נא כמהים תוך ציונה לטובה הפנה נא להמציאני חנינה כי אל מי אפנה נא באין ומשענה

משען למיחליך סלח נא השמיעם סלחתי

Please let my voice be sweet like the fat lambs of Zion. Please return me for good

that I may find grace (in Your sight) There is no other to turn to, when there is nothing left.

Please forgive those who hope for You, and let them hear You say “I forgive”..


On page 17 insert at the beginning of the Hebrew text:

והביאותים אל הר קדשי ושמחתים בבית תפילתי עולותיהם וזבחיהם לרצון על מזבחי כי ביתי בית תפילה יקרא לכל העמים

And I will bring them to My holy mountain, and I will make them joyful in My house of prayer; their sacrifices and offerings will be desirable on My altar because My house will be a house of prayer for all nations.

At the beginning of Section I (currently page 20) insert the following:

Listing these numerous Divine attributes alphabetically can heighten our awareness of God’s greatness. God has an infinite ability to grant us the opportunity for forgiveness.

What do we want God to “do” and why? (עשה למען) What answer do we hope for from God? (עננו) Why do you think the Hebrew alphabet is used as an acrostic for this

prayer?




presence.














prayer?




presence.














prayer?




presence.














prayer?




presence.














prayer?




presence.














prayer?




presence.














prayer?




presence.














prayer?

May Your servant fi nd favor for the sake of your Glorious Name. Those who proclaim Your Oneness and bear witness

There is none beside you Please seek Your lost ones, they have come to You.

For Your love is good, and I seek Your presence.


that I may fi nd grace (in Your sight) There is no other to turn to, when there is nothing left.

Please forgive those who hope for You, and let them hear You say “I forgive”.

משען ומשענה

לטובה הפנה נא

17


CONCLUSION | י"ג מדות

God, King who sits on the chair of

mercy, behaving with piety,

clearing the sins of God’s nation,

passing over sins one by one,

granting abundant clearance for

o enders and forgiveness to sinners,

acting righteously by all those of fl esh

and spirit –

Do not reciprocate their bad deeds.

God - You taught us to recite the 13

merciful traits, remember for us today

the covenant of those 13 merciful

traits.

As You informed the humble one

(Moshe) in the past, as it is written:

“And God descended in a cloud and

stood there with him (Moshe),

and he (Moshe) called out God’s

name–

–And God turned towards his face, and

he (Moshe)

גמול ת

12

F. The 13 Middot Rachamim – Conclusion

ר כסא על יושב מל חמיםאלבחסידות מתנהג

עמו עוונות מוחל

ראשון ראשון מעביר

לחטאים מחילה מרבה

לפושעים וסליחה

ורוח בשר כל עם צדקות עושה

תגמול כרעתם א

צבור שליח

עשרה שש לומר לנו הורית אל

עשרה שש ברית היום לנו וזכר

מקדם לענו שהודעת כמושכתוב כמו

יי שם וירד עמו ויתיצב בענן

יי בשם ויקראקהל

צבור שליחיי ויקרא ויעבר פניו על

יי

יי

אל

רחום

12









צבור שליח







יי

יי

אל

רחום

12









צבור שליח







יי

יי

אל

רחום

THE קהל THEN ANSWERS WITH THE FOLLOWINGLINE, WHICH IS REPEATED BY THE שליח ציבור:


18




presence.














prayer?

And I will bring them to My holy mountain, and I will make them joyful in My house of prayer; their sacrifi ces and o erings will be desirable on My altar because My house will be a house of prayer for all nations.

Forgive us as a father (parent) would, for we have sinned with misstep; Clear us as a King would, for we have sinned with negligence.

Compassionate God (prior to sin)

Compassionate God (post sin)

Mighty God

Merciful

Gracious

Slow of temper

Abundant with kindness

And of truth

Keeps note of kindness for thousands of years

Assumes the burden of intentional sin,

negligent sin,

and sins of misstep -

and cleanses.

13

וחנון

אפים אר

חסד ורב

ואמת


עון נשא

ופשע

וחטאה

ונקה

לעו ונוסלחת ולחטאתנו חלתנוננו

פשענו כי מלכנו לנו מחל חטאנו כי אבינו לנו סלח

קוראי לכל חסד ורב וסלח טוב אדני אתה כי

13

וחנון

אפים אר

חסד ורב

ואמת


עון נשא

ופשע

וחטאה

ונקה




13

וחנון

אפים אר

חסד ורב

ואמת


עון נשא

ופשע

וחטאה

ונקה




13

וחנון

אפים אר

חסד ורב

ואמת


עון נשא

ופשע

וחטאה

ונקה




13

וחנון

אפים אר

חסד ורב

ואמת


עון נשא

ופשע

וחטאה

ונקה





CONCLUSION | י"ג מדות

Everyone recites the 13 Merciful Traits of God aloud, together:

And You will forgive our intentional sins and our sins of misstep, and we will be cleared.

Because You God are good and (You) are One who forgives, and You are abundant with kindness toward all those who call to You.

19

SHEMAH KOLEINU | שמע קולנו


The fi rst 4 verses of this prayer are recitedresponsively (Leader & Crowd).

The Aron Kodesh should be opened for this prayer,and closed when it is done.

We are asking God to listen to our prayers and not to turn us away empty handed. Even if God does not give us specifi cally what we were asking for, we still hope God will listen to our prayers. Listening is an act that refl ects an interest and concern about others needs. It is important to believe and feel that God cares enough to listen.

It is di cult to imagine our small voices are signifi cant before God. Yet, this is precisely the basic value behind the Divine gift of prayer. Believing that God is listening is the only answer we truly desire.

14


We are asking God to listen to our prayers and not to turn us away empty handed. Even if God does not

give us specifically what we were asking for, we still hope God will listen to our prayers. Listening is an act that

reflects an interest and concern about others needs. It is important to believe and feel that God cares enough to

listen.

It is difficult to imagine our small voices are significant before God. Yet, this is precisely the basic value

behind the Divine gift of prayer. Believing that God is listening is the only answer we truly desire.

ה קולנו אלהינושמע

עלינו ורחם חוס

תפלתנו את וברצון ברחמים וקבל

ה כקדםהשיבנו ימינו חדש ונשובה אלי

ממנו תקח אל קדש ורוח מלפני תשליכנו אל

תעזבנ אל כחנו ככלות זקנה לעת תשליכנו ואל

ה תעזבנו ממנואלהינואל תרחק אל

ה אתה כי ויבשו שונאינו ויראו לטובה אות עמנו ונחמתנועשה עזרתנו

ה האזינה הגיגנואמרינו בינה

לב והגיון פינו אמרי לרצון היהיו לפני וגואלנונו צורנו

ה ל אלהינוכי אדני תענה אתה הוחלנו

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listen.














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listen.














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listen.














Hear our voice, Hashem our God -

Show pity and mercy upon us,

and accept our prayer with mercy and want.

Bring us back to You, God -and we will certainly return; Renew our days to a previous state.

Do not cast us away from before You, and do not remove us from Your divineinspiration.Do not cast us away in old age - when our strength is diminished, do not leave us.

Do not forsake us, Hashem our God –do not show distance.

Display a good sign for us, and ourenemies will see and be shamed - for YouGod will have helped us and comforted us.

Listen to our statements, God - grant us intellectual understanding.

May the words of our mouth and the stirringsof our heart be favored before You, God -our Rock and Redeemer.

For we have yearned for You, God -You will answer, God.

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listen.














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CONFESSION | וידוי

Emotional intelligence is about understanding the impact your words and actions have on others, while also trying to understand the reasons that those around you act in the way that they do. Teshuva, and viduy in particular, are about strengthening our emotional intelligence, taking time to check in with ourselves and ask:

• How do I impact my environment?

• Can I strengthen my empathy for those around me?

• What happens when I am more self-refl ective?

• Why do you think perversion is the only negative trait repeated in the confession?

• Why is it that we chant/sing the confession?

We were guilty

We were treacherous

We took what was not ours

We presented ourselves dishonestly

We caused perversion

And we caused wickedness

We did wrong purposefully

We caused material disrespect

We got caught up in falsehood

We gave out bad advice

We lied

We ridiculed

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CONFESSION | וידוי

We rebelled

We angered

We turned away

We perverted

We sinned with negligence

We caused trouble

We were stubborn

We were wicked

We were destructive

We caused disgust

We wandered

We have caused others to wander.

We turned away from Your commandments and good judgments, and it was not worth it for us. While You, God are righteous through all that comes upon us. For You acted with truth and we were wicked.

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God - Your name is “Merciful One”

God - Your name is “Gracious One”

We are called by Your Name

God - Act on behalf of Your Name

Act on behalf of Your truth

Act on behalf of Your covenant

Act on behalf of Your greatness and grandeur

Act on behalf of Your Law

Act on behalf of Your glory

Act on behalf of Your congregation

Act on behalf of Your remembrance

I. עשה למען - A Call to ActionListing these numerous Divine attributes alphabetically can heighten

our awareness of God’s greatness. God has an infi nite ability to grant us the opportunity for forgiveness.

• What do we want God to “do” and why? (עשה למען)

• What answer do we hope for from God? ( (עננו

• Why do you think the Hebrew alphabet is used as an acrostic for this prayer?

• Have you ever been faced with a situation where you were asked to do something positive that you did not initially want to do – but you did it anyway? If yes, what motivated your action?

• In a way, these 2 prayers are an expansion on the well known phrase ”יהוה הושיעה המלך יעננו ביום קוראנו““Hashem, save us. May the King answer us on the day we call”

A CALL TO ACTION23 | עשה למען


Act on behalf of Your kindness

Act on behalf of Your goodness

Act on behalf of Your Oneness

Act on behalf of Your honor

Act on behalf of Your wisdom

Act on behalf of Your kingdom

Act on behalf of Your eternity

Act on behalf of Your mystery

Act on behalf of Your glory

Act on behalf of Your righteousness

Act on behalf of Your holiness

Act on behalf of Your abundant mercy

Act on behalf of Your divine presence

Act on behalf of Your praise

Act on behalf of those who loved you and now

rest in the earth

Act on behalf of Avraham, Yitzchak and Yaakov

Act on behalf of Moshe and Aharon

Act on behalf of David and Shlomo

Act on behalf of Jerusalem, Your holy city

A CALL TO ACTION | עשה למען 24


Act on behalf of Zion, Your honored Temple

Act on behalf of the ruins of Your sanctuary

Act on behalf of the wreckage of Your altar

Act on behalf of those who weremurdered sanctifying Your name

Act on behalf of those who wereslaughtered proclaiming Your Oneness

Act on behalf of those who enteredfi re and water while sanctifyingYour holy name

Act on behalf of nursing infantswho have not sinned

Act on behalf of weaned toddlers whohave not sinned with neglect

Act on behalf of young yeshiva students

Act on Your behalf if not for ours

Act on Your behalf and save us

A CALL TO ACTION25 | עשה למען

I. עננו ה׳ - A Time to Respond

Answer us, The One who seeks us out - Answer us

Answer us, The trustworthy God - Answer us

Answer us, (God Who is) ancientand pious - Answer us

Answer us, (God Who is) pure andstraightforward - Answer us

Answer us, (God Who is) livingand fulfi lling - Answer us

Answer us, (God Who is) good anddoes good - Answer us

Answer us, (God Who) understandsinclination - Answer us

Answer us, (God Who) overcomesanger - Answer us

Answer us, (God Who) donsrighteousness - Answer us

Answer us, (God Who is) King, theKing of Kings - Answer us

Answer us, (God Who is) fearful andexalted - Answer us

Answer us, (God Who) forgives andforgoes - Answer us

Answer us, (God Who) answers intimes of need - Answer us

A TIME TO RESPOND | עננו ה׳

Answer us, Hashem - Answer us

Answer us, Our God - Answer us

Answer us, Our Father - Answer us

Answer us, Our Creator - Answer us

Answer us, Our Redeemer Answer us

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I. עננו ה׳ - A Time to Respond

Answer us, (God Who) redeems andsaves - Answer us

Answer us, (God Who is) righteous and straightforward - Answer us

Answer us, (God Who is) close to thosewho call - Answer us

Answer us, (God Who is) merciful andgracious - Answer us

Answer us, (God Who) listens to thedesolate - Answer us

Answer us, (God Who) supports those whoare faultless - Answer us

Answer us, God of our forefathers - Answer us

Answer us, God of Avraham - Answer us

Answer us, revered God of Yitzchak - Answer us

Answer us, Leader of Yaakov - Answer us

Answer us, Stronghold of thematriarchs - Answer us

Answer us, Supporter of the tribes - Answer us

Answer us, (God Who is) di cult toanger - Answer us

Answer us, (God Who is) easy toappease - Answer us

Answer us, (God Who) answers at timesof trouble - Answer us

Answer us, (God Who is) a father toorphans - Answer us

Answer us, (God Who is) a fair judgetowards widows - Answer us

A TIME TO RESPOND27 | עננו ה׳

I. מי שענה - Prayers of the PastWe recall instances of prayer that were a rmatively answered by God. As we engage God in our prayers, we ask that God a rmatively answer us just as God did for so many personalities throughout Jewish history. In addition, we aim to inspire ourselves to feel and pray with the same depth and urgency that was felt in these historic moments.

• Are there moments in my life when I feel deeply and urgently?

• Do I identify with these or other people who felt and prayed deeply (non-fi ctional or fi ctional)?

• Can I channel those thoughts and feelings toward the experience of Selichot?

The One who answered AVRAHAM AVINU on Mount Moriah - will answer us.

The One who answered YITZCHAK (his son) when he was tied on the altar - will answer us.

The One who answered YAAKOV in Beit El - will answer us.

The One who answered YOSEF in prison - will answer us.

The One who answered our ANCESTORS at the Red Sea - will answer us.

The One who answered MOSHE in Chorev - will answer us.

The One who answered AHARON through the fi re-pan o ering - will answer us.

The One who answered PINCHAS when he stood up from among the nation - will answer us.

The One who answered YEHOSHUA in Gilgal - will answer us.

The One who answered SHMUEL in Mitzpah - will answer us.

PRAYERS OF THE PAST | מי שענה 28

I. מי שענה - Prayers of the Past

The One who answered ELIYAHU at Mount Carmel - will answer us.

The One who answered ELISHA in Jericho - will answer us.

The One who answered YONAH inside the stomach of the fi sh - will answer us.

The One who answered CHIZKIYAHU (the king of Yehudah) whenhe was ill - will answer us.

The One who answered CHANANYA, MISHA-EL, and AZARYA in the fi ery furnace - will answer us.

The One who answered DANIEL in the lions’ den - will answer us.

The One who answered MORDECHAI AND ESTHER in the capital cityof Shushan - will answer us.

The One who answered EZRA in the exile - will answer us.

The One who answered all the RIGHTEOUS, PIOUS, INNOCENT and STRAIGHTFORWARD - will answer us.

The One who answered DAVID and SHLOMO in Jerusalem - will answer us.

PRAYERS OF THE PAST29 | מי שענה

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:ביד אדם אל אפלהויאמר דוד אל גד, צר לי מאד, נפלה נא ביד יי, כי רבים רחמיו, ו

אל בחמתך רחום וחנון חטאתי לפניך. יי מלא רחמים. רחם עלי וקבל תחנוני: יי אל באפך תוכיחני ו

נפשי נבהלה מאד ואתה יי עד מתי. שובה יי תיסרני. חנני יי כי אמלל אני רפאני יי כי נבהלו עצמי. ו

חתי אשחה בכל חלצה נפשי הושיעני למען חסדך. כי אין במות זכרך בשאול מי יודה לך. יגעתי באנ

. עששה מכעס עיני עתקה בכל צוררי. סורו ממני כל פעלי און כי לילה מטתי בדמעתי ערשי אמסה

.יבשו רגע שמע יי קול בכיי. שמע יי תחנתי יי תפלתי יקח. יבשו ויבהלו מאד כל איבי ישבו

שמר שארית ישראל. ואל יאבד ישראל. האומרים שמע ישראל: שומר גוי אחד. שמר שומר ישראל.

ר שארית שארית עם אחד. ואל יאבד גוי אחד. המיחדים שמך יי אלהינו יי אחד: שומר גוי קדוש. שמ

דוש. ואל יאבד גוי קדוש. המשלשים בשלש קדשות לקדוש: עם ק

נו, חננו ועננו. מתרצה ברחמים ומתפיס בתחנונים. התרצה והתפיס לדור עני. כי אין עוזר: אבינו מלכ

:עשים. עשה עמנו צדקה וחסד והושיענוכי אין בנו מ

דך יי עלינו. ואנחנו לא נדע מה נעשה. כי עליך עינינו: זכר רחמיך יי וחסדיך. כי מעולם המה: יהי חס

ת ראשונים. מהר יקדמונו רחמיך. כי דלונו מאד: עזרנו בשם יי. כאשר יחלנו לך: אל תזכר לנו עונו

ור. ברגז תמימות עשה שמים וארץ: חננו יי חננו. כי רב שבענו בוז: ברגז רחם תזכור. ברגז עקדה תזכ

י ישענו י הושיעה. המלך יעננו ביום קראנו: כי הוא ידע יצרנו. זכור כי עפר אנחנו: עזרנו אלה תזכור: י

:על דבר כבוד שמך. והצילנו וכפר על חטאתינו למען שמך


קדיש שלם

נפילת אפים 30

SAR Academy655 West 254th StreetRiverdale, NY 10471

(718) 548-1717www.saracademy.org

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Documents

SAR Selichot Booklet 2015