Source of all energy and power!

Who could possibly duplicate

Your mighty works?

You constructed chambers

above the cold waters,¹⁹

footnotes: ¹⁹ See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).

and placed the globe in space.²⁰

footnotes: ²⁰ Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”

When the world was filled

with total darkness²¹

footnotes: ²¹ The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).

You wrapped yourself in Your garment,²²

footnotes: ²² Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.

radiating with morning light.

You divided the impetuous waters

with an awesome, crystal-like sky;²³

footnotes: ²³ Yechezkel 1:22.

and gathered them into the depths

so they would not cover the dry land.²⁴

footnotes: ²⁴ Tehillim 104:9.

You uncovered the surface of the earth,²⁵

footnotes: ²⁵ Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.

and brought forth vegetation.

You planted a garden in the East

for those who praise you.²⁶

footnotes: ²⁶ Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.

Great luminaries You placed in the sky²⁷

footnotes: ²⁷ This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.

along with host of stars and constellations;

which You commanded [to illuminate the world].

An abundance of swimming creatures [fish]²⁸

footnotes: ²⁸ Yeshaya 25:11.

and flying creatures [birds etc.]²⁹

footnotes: ²⁹ Devorim 28:49.

You created from the palm of Your hand³⁰;

footnotes: ³⁰ Yeshaya 40:12.

and the Leviathan which You reserved

for the feast of Torah scholars.³¹

footnotes: ³¹ This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.

The congealed ground

brought forth insects and animals;

the wild-ox dwelling in swamps and reeds

You reserved for the meal of the righteous.³²

footnotes: ³² Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.

You prepared food and drink

even before there was anyone to feast.³³

footnotes: ³³ Since Adam was not created until the sixth day, everything in the world was already prepared for him.

You then formed man from clay

in the likeness of Your image

and breathed into him a pure soul

from your “Zevul.”³⁴

footnotes: ³⁴ The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.

You caused him to sleep,

and from his side

You fashioned a helpmate for him.³⁵

footnotes: ³⁵ Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.

You commanded him

not to eat from the tree of knowledge.

He foolishly violated Your command,

because he was enticed by the snake.

He was punished

that only by the sweat of his brow

would he gain his sustenance.

Woman [was punished]

with painful childbirth

and the cunning [snake]

would forever eat dirt.

You congealed his [Adam's] seed

in the womb of she [Eve] who desired him.

She became pregnant

and gave birth to a farmer and a shepherd.³⁶

footnotes: ³⁶ This refers to Kayin and Hevel, see Bereishis 4:2.

They brought You a sacrifice and a gift.³⁷

footnotes: ³⁷ The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.

You were angered with that of the oldest,

but pleased with the offering

of the youngest.³⁸

footnotes: ³⁸ Bereishis 4:45.

Without mercy, he [Cain] killed Abel³⁹

footnotes: ³⁹ Bereishis 4:8. The phraseology is adapted from Amos 1:11.

He pleaded for Your forgiveness,

and You set a saving mark upon him.⁴⁰

footnotes: ⁴⁰ Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)

At the third generation of man,⁴¹

footnotes: ⁴¹ This refers to the generation of Chanoch. See Bereishis 4:26.

people began to worship You

through idols.⁴²

footnotes: ⁴² See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).

The dreaded flood waters, You summoned,

and they were drowned and destroyed.

An arrogant generation erred

and dared tell You to go away.⁴³

footnotes: ⁴³ This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”

They were tossed about by the boiling water;

they were burned and scalded.⁴⁴

footnotes: ⁴⁴ The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.

Noah, who was commanded to build an ark,

an ark of gopher-wood,

was delivered

when You enclosed him within.⁴⁵

footnotes: ⁴⁵ Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.

His sons, You made fruitful

and they filled the face of the earth.

A united people conspired

to build a tower unto the heavens.⁴⁶

footnotes: ⁴⁶ This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).

They were entrapped by their evil action,

and were scattered about the earth⁴⁷

footnotes: ⁴⁷ Bereishis 11:8.

as if by a violent wind.

Your loved one [Avraham]⁴⁸

footnotes: ⁴⁸ Yeshaya 41:8.

who came “across the river,”⁴⁹

footnotes: ⁴⁹ The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.

made famous Your Name

in the world.⁵⁰

footnotes: ⁵⁰ See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).

The son of his old age, [Yitzchak]

he offered to You in sacrifice.

Like a perfect, unblemished lamb

Yaakov was chosen;

he who was without blemish.⁵¹

footnotes: ⁵¹ In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”

He desired to sit in tents⁵²

footnotes: ⁵² This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).

and followed you.

Righteous children

You brought forth from him,

all of whom stayed true to their heritage,

none ever deviating.

To serve You,

You desired Levi, Your pious one.⁵³

footnotes: ⁵³ Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.

From his tribe, You chose one [Aharon]

to be Your holiest;⁵⁴

footnotes: ⁵⁴ This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.

to wear the holy mitre

and the Urim VeTumim,⁵⁵

footnotes: ⁵⁵ Vayikra 8:8—9. These were worn by the High Priest during his service.

and to dwell inside the Tabernacle

for seven days.⁵⁶

footnotes: ⁵⁶ Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.

Upholders of the Jewish faith, [The Sanhedrin],

a week before the tenth day [of Tishrei],

secluded the High Priest

as was done in the seven days after the completion of the Mishkan.⁵⁷

footnotes: ⁵⁷ Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).

They sprinkled upon him

water mixed with the ashes of red heifers⁵⁸

footnotes: ⁵⁸ Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.

in order to purify him.

[Each of the seven days] he sprinkled the blood of the daily sacrifices,

burned the incense⁵⁹ [upon the golden altar in the Sanctuary,]

footnotes: ⁵⁹ Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks.

and cleaned away the ashes, [from the wicks of the Menorah],

[he did these things] to acquaint himself with the daily service.⁶⁰

footnotes: ⁶⁰ This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).

As it was written in Your Torah:

As it was done on this day,

Adonoy commanded that it be done

to atone for you.

Each day he was visited by wise men,

the elders of the Sanhedrin⁶¹

footnotes: ⁶¹ Mishnah Yoma Ch. 1:3.

who said to him,

“Please study [the order of the Daily Service.]”⁶²

footnotes: ⁶² Ibid. The Mishnah continues, “Perhaps you have forgotten (the service), or perhaps you never learned it.” Tiferes Yisroel explains that he himself was asked to read since this would help him best to remember.

On the morning of the ninth day of Tishrei,

he was placed at the eastern gate [of the Temple courtyard].

The choice [animals]

which would be sacrificed,

were brought before him.⁶³

footnotes: ⁶³ Ibid. This was done in order to acquaint him with the animals that he would sacrifice the next day. The goats, however, were not shown to him, for being that they would be an atonement for sin, he might become frightened and shaken.

Before sunset [of the Day of Atonement]

his food intake was diminished,

for fear he might become impure

during the sleep brought on by excess food.⁶⁴

footnotes: ⁶⁴ Mishnah Yoma ch. 1:4. During the first six days, he was permitted to eat and drink as much as he wanted. The Mishnah states that too much food and drink could bring about sleep, during which time an emission could occur. He was instructed how to take the handful of spices used for the incense offering of the Day of Atonement.

[Before] the elders of his tribe

taught him how to perform chafina (ִחֲפִינָה),⁶⁵

footnotes: ⁶⁵ Mishnah Yoma ch. 1:5. The ritual of taking a handful of incense and bringing it in the Holy of Holies was a special service done only on the Day of Atonement and was one of the most difficult of all temple services. Consequently, it was important to instruct him how to perform it.

and burn the incense

inside [the Holy of Holies,]

the elders of Sanhedrin gave him an oath.⁶⁶

footnotes: ⁶⁶ Ibid. It is a tradition of the oral law that the incense should be placed on the pan of coals inside the Holy of Holies and not outside, as the Sadducees contended. The oath was administered because there were priests who were suspected of being Sadducees (see Rambam 1:7). They made him swear in the Name of Hashem, that he would not change anything of what he was instructed.

His flesh crept [with fear];

and he cried because he was suspected.

The elders of Sanhedrin turned aside

and also wept for having suspected him.⁶⁷

footnotes: ⁶⁷ Mishnah Yoma ch. 1:5. The Rambam writes that it is forbidden by our Torah to suspect someone or to think ill of someone when the matter is in doubt, except if absolutely necessary.

They lectured to him

and read from Scriptures.

They gathered around him to study,⁶⁸

footnotes: ⁶⁸ Mishnah Yoma ch. 1:6. Since it was necessary that he not fall asleep lest he have an impure emission while sleeping, those around him kept him up all night.

to keep him awake until midnight.⁶⁹

footnotes: ⁶⁹ Ibid. For at midnight, the service of Yom Kippur begins with the Terumas HaDeshen, which consisted of removing some of the burnt coals and placing them on the floor next to the Altar. It should be noted that according to the Talmud Maseches Yoma, 19:6 it seems that he did not commence until dawn and that it was therefore necessary to keep him awake until then.

Joyously they chose⁷⁰

footnotes: ⁷⁰ Each day in the Temple there were four lots to determine which kohanim would do the various services. There is a dispute among the commentaries whether lots were drawn also on Yom Kippur or whether these services too (in addition to the main services of sacrifice, sprinkling blood etc.) had to be performed by the High Priest (See Rambam 4:1, Ramban, Tosafos Yeshonim Yoma 20b, Ba’al Meor).

for the Terumas Hadeshen,⁷¹

footnotes: ⁷¹ Mishnah Yoma Ch. 2:1. The Terumas Hadeshen was the first service of the day and consisted of the priest going up to the center of the Altar, collecting some burnt coals, and placing them on the floor next to the Altar.

the first choosing of the day.

They chose again⁷² to clean the inner Altar

footnotes: ⁷² Mishnah Yoma Ch. 2:3. According to the Talmud, Yoma 24b, the four choosing’s were not held at one time because they wanted to summon a crowd four times during the day. It is considered an honor to the King to assemble a great multitude in the Temple (בְּרוֹב עָם הַדְרַת מֶלֶךְ).

and five wicks of the meonrah.⁷³

footnotes: ⁷³ The second lot was for picking two priests: one to clean the inner Altar (upon which incense was barred), and a second after him to clean five wicks from the Menorah (Yoma 25:1).

However, the choosing to burn the incense

was limited to those who had never done so.⁷⁴

footnotes: ⁷⁴ Mishnah Yoma Ch. 2:4. The third lot to determine who would burn the incense on the inner Altar was drawn just among the new priests who had not yet performed that service. The reason for this, explains the Talmud, is that this service increases the wealth of the priest who performed it. Therefore, care was taken to give every priest an opportunity to partake of the blessing. It should be noted that all commentaries agree that on Yom Kippur, only the High Priest could burn incense on the inner Altar.

Bringing up the limbs to the Altar,

was the fourth choosing.

The break of dawn

was announced by the watchman.⁷⁵

footnotes: ⁷⁵ Mishnah Yoma Ch. 3:1. A watchman was stationed on a high place in the courtyard (Tifferes Yisroel) to watch for the break of dawn, which signaled the time to proceed with the sacrifice of the daily morning offering, i.e. the Tamid Shel Shachar.

A sheet of linen was placed before the mikvah⁷⁶

footnotes: ⁷⁶ Mishnah Yoma Ch. 3:4. Before putting on the eight garments, he immersed himself in the ritual bath, the Mikvah, since whoever enters the Temple Courtyard (Azarah) is required to immerse himself. The opening to the chamber of the mikvah was covered with a linen cloth to symbolize the fact that the special Yom Kippur services would be performed in linen clothes.

for his modesty.

He took off his clothes,⁷⁷ immersed himself

footnotes: ⁷⁷ Ibid. That is to say, he took off his daily everyday clothes.

and put on the eight golden garments.⁷⁸

footnotes: ⁷⁸ Mishnah Yoma Ch. 3:4. The High Priest performed his service during the entire year with eight garments, four which were worn by regular priests, and four additional ones. On Yom Kippur he wore two types of clothing. For those services which were not specially performed for Yom Kippur, he wore his usual eight garments. For those services, however, which were performed especially in the Holy of Holies for Yom Kippur, he wore only four white garments (shirt, pants, belt, and hat). Before commencing service, he wore “everyday” clothes, and put on the eight garments of “gold” for the opening service which was the slaughtering of the daily morning sacrifice.

He washed his hands and feet⁷⁹

footnotes: ⁷⁹ Ibid. It is a positive commandment in the Torah for a priest to wash his hands and feet from a special laver. The initial dressing requires only one washing (afterwards), but the subsequent changes in clothing require one washing before taking off the initial set of clothes and another when dressing in the next set (Rambam 2:2, 4:1).

and made the incision⁸⁰

footnotes: ⁸⁰ Ibid. The High Priest performed the minimal cut; the major part of each of the two “signs” which characterize the slaughter of an animal according to the Torah: the gullet and trachea (Rambam 4:1). The reason for this was so that he could quickly receive the blood coming out of the neck of the animal. The slaughter was completed by another priest.

in the Daily morning Sacrifice.

Another priest was appointed

to complete the slaughter,⁸¹

footnotes: ⁸¹ Mishnah Yoma Ch. 3:4. Since only the High Priest could receive the blood of the animal, it was necessary to give him time to do so. Consequently, he only performed the minimal cut, leaving the rest to another priest. (Rambam 4:1, Rashi Yoma 31b).

permitting the High Priest to receive [the blood]

and sprinkle it [on the outer Altar.]

He withdrew, [entered the Sanctuary,]

and burned incense⁸² [upon the inner altar;]

footnotes: ⁸² Ibid. This was the daily burning of incense upon the smaller Golden Altar that is inside the Sanctuary.

then he cleaned the wicks of the Menorah.

Then he burnt the Daily Morning Offering,⁸³

footnotes: ⁸³ After cleaning the Menorah, the High Priest left the Sanctuary and offered the daily morning sacrifice upon the outer Altar.

and poured a libation of wine upon the Altar.

The Daily Morning Offering

he thus completed

and proceeded in order with the next services.

A white sheet was set before him

as before.⁸⁴

footnotes: ⁸⁴ The white sheet afforded him privacy for his immersion. This immersion, the second, proceeded the change of clothes from the “eight golden garments” to the “white garments.” The white garments were worn for those parts of the service which were special to Yom Kippur.

He was brought to the Parve chamber⁸⁵

footnotes: ⁸⁵ The first immersion was in a mikvah adjacent to his personal chamber but was not considered to be part of the Temple courtyard, as indeed it was forbidden for him to enter the courtyard until he immersed himself. Subsequent immersions took place in the Parve chamber which was considered part of the courtyard (Rambam 2:3).

[which was located] within the Temple courtyard.

There he washed his hands and feet,

and took off the eight golden garments.

He stepped [into the Mikvah]

and immersed himself,

and after which he put on white garments;

then washed his hands and feet.⁸⁶

footnotes: ⁸⁶ It was incumbent upon him to wash before taking off his clothes and then once again after putting on new ones.

The white garments were of linen from Pallus

worth eighteen measures,

the finest linen

with which to serve the King of Glory.

His ox stood⁸⁷

footnotes: ⁸⁷ Mishnah Yoma 3:8. The High Priest would sacrifice two oxen on Yom Kippur. One he brought for himself, from his own funds, and one for the Jewish people, from public funds.

between the antechamber

and the outer Altar;⁸⁸

footnotes: ⁸⁸ The ox stood in the northern sector of the area between the outer Altar and the Sanctuary. It was positioned there in order to minimize the distance the High Priest would have to walk in carrying its blood to the outer Altar.

its face to the West,

its head to the South.⁸⁹

footnotes: ⁸⁹ The head of the ox faced south and its body to the north. The reason it was not placed from east to west was in order that it should not emit waste in the direction of the Altar (Yoma 35b, 36a).

He leaned his hands upon its head,

and confessed his sins,

not hiding even one.

And this was his confession:

I beg of You Hashem;⁹⁰

footnotes: ⁹⁰ Mishnah 3:8.There is a dispute among commentaries whether the explicit Name was uttered at this point or not.

I have sinned, acted wickedly

and rebelled against You,⁹¹

footnotes: ⁹¹ Our Sages distinguish three forms of sin: a. חֵטְא unintentional sin b. עָווֹן intentional sin, [iniquity] that is to say, a sin committed intentionally but material motiovated. c. פֶּשַׁע—a rebellion, that is to say, an intentionally committed sin without material motive, thus with the sole purpose of defying Hashem (Rashi, Yoma 36b).

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 Priest⁹²

footnotes: ⁹² The Talmud says that the explicit Name of Hashem was uttered by the High Priest ten times on the Day of Atonement, and each time the people fell to the floor and pronounced “Blessed [is His] Name” etc.

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 Name⁹³

footnotes: ⁹³ This refers to the Name of Hashem uttered in the pervious verse, ’‘before Adonoy.”

until the worshippers completed [the response].

And, [completing the verse,] said to them:

“You will be cleansed.”

And [now] with your great goodness

arouse Your mercy,

and pardon Your faithful servant.

The High Priest then walked

to the eastern part of the Temple Courtyard

where stood a pair of goats

bought with communal funds.

They stood next to each other like twins,

identical in color and height,⁹⁴

footnotes: ⁹⁴ The Mishnah stipulates four categories of similarity: looks (color), height, value, and simultaneous purchase.

ready to atone

for the sins of a rebellious daughter [Yisrael].⁹⁵

footnotes: ⁹⁵ Yirmiyahu 31:21.

Two golden lots were mixed,⁹⁶

footnotes: ⁹⁶ Mishnah Yoma 3:9, 4:1.

then lifted out of the box,⁹⁷

footnotes: ⁹⁷ The High Priest placed both hands into the box, then mixed the lots inside, and lifted them out, one in his right hand and one in his left (Rambam ch. 3).

one lot for God,

the other for “Azazel.”⁹⁸

footnotes: ⁹⁸ Mishnah Yoma 4:1. On one lot was written “For Hashem” and on the other was written “For Azazel.” The two goats stood in front of him facing west. The goat to his right received the lot in his right hand, and the goat on the left was allotted that in his left.

He shouted aloud

“A sin offering for Adonoy.”⁹⁹

footnotes: ⁹⁹ Ibid. This was shouted when he placed the lot “for Adonoy” on the appropriate goat.

Those who heard him responded,

blessing ‘the Name of God.'¹⁰⁰

footnotes: ¹⁰⁰ They actually responded saying: “Blessed [is His] Name, His glorious Kingdom is forever and ever”; as was the procedure each time the Name of Hashem was explicitly pronounced (see note 92). In addition, as before, the people prostrated themselves (see Rambam ch. 2). The goat receiving the lot “for Hashem” would later be sacrificed as a sin offering, while the goat receiving the lot “for Azazel” would be sent out to the Judean hills.

A thread of red wool

he tied on the head of the Azazel goat¹⁰¹

footnotes: ¹⁰¹ Mishnah Yoma 4:2. This was done so that the scapegoat should not be confused with the other goat, to be sacrificed.

which was placed at the eastern gate¹⁰²

footnotes: ¹⁰² Ibid. This was the “gate of Niknor.”

from whence it would be sent away.

He completed this service,

approached his ox a second time,¹⁰³

footnotes: ¹⁰³ Ibid. This was the ox upon which he had previously confessed his and his household’s sins. Thus, the two confessions were interspersed by the drawing of the lots for the two goats.

and made confession.¹⁰⁴

footnotes: ¹⁰⁴ This confession was for himself and his fellow priests.

And this was his confession:

I beg of You, Hashem:

I have sinned, acted wickedly,

and rebelled against You,

I and my household,

and the sons of Aharon, Your holy people.

I beg of You Hashem, atone

the sins, iniquities and rebellions,

that I have sinned, acted wickedly,

and rebelled against You,

I and my household,

and the sons of Aharon, Your holy people.

As it is written in the Torah of Moshe,

Your servant,

from the mouth of Your glory:

“For on this day,

He will make atonement for you,

to cleanse you,

from all your sins, before Adonoy.”

And the priests and the people

who were standing in the Temple Courtyard;

when they heard

the glorious and awesome Name [of God]

explicitly pronounced

from the mouth of the High Priest,

with holiness and with purity,

they bowed, prostrated themselves,

offered thanks,

and fell upon their faces,

and said:

“Blessed [is His] Name, His glorious Kingdom

is forever and ever.”

And he [the High Priest] prolonged

the intoning of the Divine Name

until the worshippers completed [the response];

and [completing the verse] said to them:

“You will be cleansed.”

And [now] with Your goodness,

arouse Your mercy,

and pardon the tribe that serves You.

He then took a sharp knife

and slaughtered the ox

in the usual manner.¹⁰⁵

footnotes: ¹⁰⁵ Mishnah Yoma 4:3. The phraseology “in the usual manner” seems to indicate the opinion of the Peitan, that unlike the morning sacrifice in which only a minimal cut was made, here the High Priest completed the cut. Tiferes Yisroel, in his commentary to the Mishnah, explains that because the slaughter of the ox was part of the special service of Yom Kippur, it was certain that the High Priest would be extra diligent to make sure he received its blood. Other commentaries however (see, e.g. Tosefos Yom Tov to Mishnah 4:3) maintain that the same minimal incision was made for all sacrifices of the day.

He received the blood in a holy vessel

and gave it to a priest who would stir it;¹⁰⁶

footnotes: ¹⁰⁶ Ibid. Since the blood was not sprinkled until later, it was necessary to keep it from coagulating.

thus keeping it liquid-like

until the time came to sprinkle it.

For if it became too hard to sprinkle,

there could be no atonement.

He¹⁰⁷ stirred the coals on the outer Altar,

footnotes: ¹⁰⁷ Mishnah Yoma 4:3. The Peitan now describes the burning of incense in the Kodesh HaKodashim, the Holy of Holies, a service which was performed only once a year, on Yom Kippur.

scooped up some of the innermost coals

with a reddish-gold shovel.¹⁰⁸

footnotes: ¹⁰⁸ The Talmud, Maseches Yoma (43b) states that the shovel used to stir and carry coals was made of “reddish” gold, similar in color to the blood of an ox.

The shovel was especially light,

of very thin metal,

and had an especially long handle.¹⁰⁹

footnotes: ¹⁰⁹ Mishnah Yoma 4:4. Since the burning of incense in the Kodesh HaKodashim on Yom Kippur was a totally different procedure than the usual incense burning (even for that very day), the High Priest used a specially designed shovel to facilitate his work. Unlike the usual twice-daily incense service, this special burning required that the High Priest himself stir the coals, and carry them in the shovel into the Sanctuary and finally into the Kodesh HaKodashim. Thus the shovel was made especially light. It had an extra long handle so that the High Priest could rest the handle under his arm as he carried it, taking some of its weight off his hands (see Rambam 2:5).

The shovel held

three kavim of coals.

He was then brought a ladle¹¹⁰

footnotes: ¹¹⁰ After taking some coals in the shovel, the High Priest laid the shovel on the floor, temporarily, while he proceeded with the taking of incense. He would later come back, and bring the shovel of coals into the Sanctuary (Rambam ibid.).

and a brimming vessel filled with incense.¹¹¹

footnotes: ¹¹¹ Mishnah Yoma 5:1.

He took two handfuls of incense from the vessel

and emptied them into the ladle.¹¹²

footnotes: ¹¹² Mishnah 5:1

He quickly took the shovel of coals

in his right hand

and the ladle with incense in his left.¹¹³

footnotes: ¹¹³ Ibid.

His footsteps were heard

as he walked between the curtains¹¹⁴

footnotes: ¹¹⁴ These curtains separated between the Kodesh, Holy and the Kodesh HaKodashim, Holy of Holies. There was a space of one cubit, between the curtains, through which he walked to gain entrance to the area referred to as “between the poles.”

and approached

[between] the poles of the Ark.¹¹⁵

footnotes: ¹¹⁵ He placed the shovel between the poles of the Ark. In the Holy of Holies of the first Temple, the Ark containing the Tablets of Law, rested upon the Evan Shesiya, the Foundation Stone. On each side of the Ark there extended a long handle which reached practically until the wall at the entrance to the Holy of Holies. The High Priest, as he entered, would be standing between the two long handles, and would place the shovel upon the Foundation Stone which protruded a bit from under the Ark. Since there was no Ark in the Second Temple, the Peitan describes the High Priest’s location only by correspondence.

The incense he placed between the poles¹¹⁶

footnotes: ¹¹⁶ After placing the shovel with the coals in the area corresponding to “between the poles,” he heaped the incense upon the coals which caused tremendous smoke.

and caused them to rise in smoke¹¹⁷

footnotes: ¹¹⁷ From the burning incense.

and he left.¹¹⁸

footnotes: ¹¹⁸ The service of burning the incense in the Holy of Holies was completed.

From the young boy priest

who had been stirring the blood,

he now took the vessel of blood.

He quickly reentered the Holy of Holies¹¹⁹

footnotes: ¹¹⁹ Carrying the vessel with the blood.

and stood

between the “two handles of the Ark.”

He dipped his finger into the blood,¹²⁰

footnotes: ¹²⁰ Ibid. Each sprinkling was proceeded by its own dipping (Rambam 3:6).

and sprinkled the blood, with a count—

one upper sprinkling

and seven lower ones.¹²¹

footnotes: ¹²¹ Ibid. The word מַצְלִיף indicates the fact that the blood was not sprinkled on the Ark itself but rather on the floor in front of it. The terms “upper” and “lower” refers to the direction of the movement of the hand in sprinkling the blood. The “upper” sprinkling was done by moving the hand up, whereby the blood would rise in an arcwise motion and fall to the floor. The seven “lower” sprinklings were done by a downward movement of the hand; in each case the movement originating at a lower level, with the blood falling straight down to the floor (Rambam 3:5). During the first Bais Hamikdash when there was an Ark, the sprinkling was performed one cubit in front of the Kapores (the Cover of the Ark) (Rambam ibid.). In the Second Temple, the sprinkling was performed in the corresponding area.

Each time he sprinkled, he counted aloud.¹²²

footnotes: ¹²² Mishnah 5:3. The High Priest counted the sprinklings out loud so as not to make a mistake in the proper numbers (Rambam 3:5).

One¹²³

footnotes: ¹²³ This was the first (and only “upper” sprinkling).

One and one;¹²⁴ One and two;

footnotes: ¹²⁴ This was the first “lower” sprinkling. The counting procedure was “one and one” so that he should not count the upper sprinkling as the first lower sprinkling. The six remaining are “lower” sprinklings.

One and three; One and four;

One and five; One and six;

One and seven.

He hurried to place the vessel on a stand,¹²⁵

footnotes: ¹²⁵ Mishnah Yoma 5:3. The vessel filled with the remaining blood was placed on a golden stand, specially designated, in the outer Sanctuary. There were two stands in the Sanctuary, one for the vesel of ox blood and one for the vessel of goat blood (Rambam 4:2).

and slaughtered the goat.¹²⁶

footnotes: ¹²⁶ Mishnah Yoma 5:4. This was the goat that had previously drawn the lot “for Hashem.”

He quickly received its blood in a holy vessel,

and returned to the place of the Ark.¹²⁷

footnotes: ¹²⁷ That is to say, in front of where the Ark would be located between its two handles.

He sprinkled the blood [of the goat],

in the same manner as with the blood of the ox.

Each time he sprinkled, he counted aloud:

One;

One and one; One and two;

One and three; One and four;

One and five; One and six;

One and seven.

He swiftly exited, placing it¹²⁸ on its stand¹²⁹

footnotes: ¹²⁸ The vessel with the remaining blood of the goat. ¹²⁹ According to the first opinion in the Mishnah, each vessel had its own designated stand. See Mishnah 5:4.

and took the vessel of ox blood.

He ran back and stood outside the curtain

and sprinkled blood before the curtain

the same way he had sprinkled the blood

in front of the Ark Cover.¹³⁰

footnotes: ¹³⁰ Ibid. That is to say, he sprinkled one “upper” sprinkling and seven lower sprinklings (Rambam 3:35), and counted them in the same manner.

He then sprinkled the blood of the goat.

He mixed the blood of the ox and goat,¹³¹

footnotes: ¹³¹ Mishnah Yoma 5:4. He poured the blood of the ox into the blood of the goat, then spilled the mixture into an empty vessel so that it should become homogenous (Rambam 4:2).

sprinkling the mixture

upon the Golden Altar¹³²

footnotes: ¹³² This was the smaller Altar inside the Sanctuary that was used for the burning of incense. It is called the “Golden Altar” because it was made of gold.

seven sprinklings on the surface of the Altar,

and four sprinklings on the corners.

He then approached the live goat.¹³³

footnotes: ¹³³ Mishnah Yoma 6:2. This was the goat which received the lot “for Azazel,” which had been left standing in the courtyard (Rambam 4:2).

The intentional

and unintentional sins of the people,

he confessed to the Almighty.¹³⁴

footnotes: ¹³⁴ The first two confessions were for the sins of the High Priest, his household, and then the entire priestly clan. The third confession was for the sins of the entire nation (Rambam 2:6).

And this was his confession:

I beg of You, Hashem;

they have sinned, acted wickedly,

rebelled against You—

Your people, the House of Yisrael—

I beg of You, Hashem, atone

the sins, iniquities, and rebellions

that were committed

against You,

by Your people, the House of Yisrael.

As it is written in the Torah of Moshe,

Your servant,

from the mouth of Your glory:

“For on this day

He will make atonement for you,

to cleanse you,

from all your sins before Adonoy.”

And the priests and the people

who were standing in the Temple Courtyard;

when they heard

the glorious and awesome Name [of God]

explicitly pronounced

from the mouth of the High Priest,

with holiness and with purity,

they bowed, prostrated themselves,

offered thanks,

and fell upon their faces,

and said:

“Blessed [is His] Name, His glorious kingdom

is forever and ever.”

And He [the High Priest] prolonged

the intoning of the Divine Name

until the worshippers completed [the response];

and [completing the verse] said to them:

“You will be cleansed.”

And [now] with Your great goodness,

arouse Your mercy,

and pardon the community of Yeshurun.

He handed the goat to one appointed,¹³⁵

footnotes: ¹³⁵ Mishnah Yoma 6:3. After the confession, the High Priest handed the scapegoat over to someone who would in turn send it to its death. This person was usually another priest although it was not necessary that he be one (See Yoma 66a).

to lead it out to the harsh desert.

The spiritual blemishes of the people

it carried to the desert.

He pushed it off the rocky cliff

and it tumbled down,

breaking its bones

like shattered potter's ware.¹³⁶

footnotes: ¹³⁶ Mishnah Yoma 6:6. The goat’s bones were broken before it even reached the bottom of the cliff (Yoma 67a, Rambam 3:7).

With a sharp knife

he cut open the [slaughtered] ox and goat.¹³⁷

footnotes: ¹³⁷ Mishnah Yoma 6:7.

He removed the sacrificial parts,¹³⁸

footnotes: ¹³⁸ These parts include the kidneys, part of the liver and certain fats which were offered on the Altar.

and intertwined their limbs onto poles;

and removed them to a place of burning.¹³⁹

footnotes: ¹³⁹ Ibid. The carcasses, their limbs now removed, were placed upon poles and would be carried outside of Yerushalayim where they would be burnt in the “burning house” (Rambam 3:7, 4:2).

He read aloud from the Sefer Torah

pertaining to the service of the day,

then washed his hands and feet,

and took off his (white) garments.¹⁴⁰

footnotes: ¹⁴⁰ Mishnah 7:3. Until now the High Priest had performed the special services for Yom Kippur, and thus wore the appropriate white garments.

For the third time that day,

he immersed himself in a mikvah.

He then put on the golden garments

and again washed his hands and feet.

He immediately proceeded to sacrifice

his ram,

and the ram of the people.¹⁴¹

footnotes: ¹⁴¹ Mishnah Yoma 7:3. In addition to the goat and ox which were burned outside the city, the High Priest brought two “olah” offerings, which were completely consumed upon the Altar. They consisted of two rams, one for himself (meaning that he paid for it) and one for the nation (i.e. that was brought with public funds). The entire sacrificial service of these two rams was performed at this point including the slaughter, the sprinkling of blood upon the outer Altar, the pouring of a wine libation on the Altar, and the burning of the entire animal.

He burned the fats of the sin-offering,¹⁴²

footnotes: ¹⁴² This refers to the fats of the goat and ox which were burnt outside Yerushalayim. The fats are the only parts which are burnt upon the Altar (Rambam 4:2). Though the Peitan only mentions the fats of the goat (which is technically considered a “sin-offering”), the fats of the ox were also burnt at this time.

and sacrificed the Musaf offering.¹⁴³

footnotes: ¹⁴³ The Musaf-offering of Yom Kippur consisted of the following animals which are brought specially for Yom Kippur: 1) one ox 2) one ram 3) seven ewes 4) one goat “sin-offering”. The ox and ram of the High Priest are not included in this group.

He dipped his hands and feet in water,

then he washed them,

he took off the golden garments,

immersed himself;

and again washed his hands and feet.

He put on the white garments

and entered the Holy of Holies.

The vessels used for the incense offering,¹⁴⁴

footnotes: ¹⁴⁴ Ibid. The pan of coals and incense which was earlier placed in the Holy of Holies was now removed.

he removed from the Holy of Holies;

and again washed his hands and feet.

He then took off his white garments

and placed them away forever.¹⁴⁵

footnotes: ¹⁴⁵ The white garments were used only once, and then they were put away forever.

He immersed himself,

put on the golden garments, and washed.¹⁴⁶

footnotes: ¹⁴⁶ Mishnah Yoma 7:4.

He offered up the Daily Afternoon Sacrifice,

burned the Daily Afternoon Incense,

and lit the candles of the Menorah.¹⁴⁷

footnotes: ¹⁴⁷ Ibid. The daily afternoon sacrifice, the Talmid shel Ben Haarbaim was the last sacrifice offered each day. The incense burned at this point was the second incense burning of the day. The final service of the day consisted of the lighting of the Menorah.

The Service now completed,

he washed his hands and feet.¹⁴⁸

footnotes: ¹⁴⁸ Ibid. After this, the High Priest put on his own clothes, the service of the day now having been completed.

Thus performing for the day, five immersions

and ten washings.

The appearance of his face

was like the brilliance of a sunrise.¹⁴⁹

footnotes: ¹⁴⁹ When the Divine Presence, the “Shechina” is upon a person, his face radiates like a burning fire.—Mateh Levi, from Midrash Rabbah, Yalkut Shimoni, Acharei Mos

With great joy,

he put on his own clothes.¹⁵⁰

footnotes: ¹⁵⁰ Mishnah Yoma 7:4

The perfect ones [Yisrael] accompanied

its faithful messenger home.¹⁵¹

footnotes: ¹⁵¹ Mishnah Yoma, ibid. “Messenger” refers to the High Priest.

They rejoiced in the news

that the red thread had turned white.¹⁵²

footnotes: ¹⁵² Yoma 67a. The red string was attached to a rock at the opening of the sanctuary as well as to the horns of the scapegoat so that one could see it turn white when the goat was pushed over the jagged cliffs. This was a symbol that the sins of the Jewish nation had been atoned for, and was the cause for rejoicing. (See Mishnah 6:6)

The Redeemer had been faithful,

and enwrapped Himself

in a cloak of righteousness.

A great joy burst forth,

happiness and rejoicing rang out.

The clouds above dripped,

and showered forth their dew.

The furrowed fields

brought forth their produce.

Thanks was given

by those who harvested their crop in peace.

Praise was recited

by those who carried the sheaves joyously.

The lowliest places of the beautiful land

rang out with song.

God's goodness was told

by all who traveled through byways.

He was the hope of those who sent him,

their faith was not misfounded.¹⁵³

footnotes: ¹⁵³ This refers to the Jewish people whose messenger was the Kohein Gadol.

Their hope to him

was like the coolness of snow

on a hot harvest day.

From their filth they were washed,

from their offensive dirt they were purified.

The complete and perfect ones,

from a well—had cleansed their hands.

To tell all, that their Purifier [God]

is a source of living water.

The purifying waters of Yisrael¹⁵⁴

footnotes: ¹⁵⁴ See Maseches Yoma, Mishnah, 8:9, Rabbi Akiva likens Hashem to a “mikvah”—i.e., purifying waters—of Yisrael.

had cleansed them

with [His] faithful waters.

With purity and cleanliness,

they will be cleaned and purified.

They will be renewed,

like the renewal of morning;

from their stain,

they will be polished clean.

The praises of the Almighty

will be spoken in their throats,

on their tongues will be singing,

from their mouths will come a new song.

They will rejoice, with trembling

and will worship with awe.

The Holy One of Yisrael,

Who sanctifies His holy people.

To cheer, to sing,

to beat the drum, and beat the cymbal;

to sing songs, and to play music.

Embraced, with the strength

of the glorious Right Hand of God.

Supported in unity, filled with righteousness,

they will be drawn to enter His gates,

with joy.

Joy and happiness will be theirs forever.

Rejoicing and celebrating in His Name

the entire day,

together in joy in His Presence.

The splendor of their light

will be like the break of dawn.

They will lift their voices

and sing of the greatness

of Him Who is the strength of the world.

Fortunate is the people whose lot is thus.

Fortunate is the people

for whom Adonoy is their God.

And a celebration

was made by the High Priest

for all his loved ones,

after entering the [Holy of Holies] in peace,

and leaving peacefully, unharmed.

And this was the prayer¹⁵⁵

footnotes: ¹⁵⁵ This prayer of the High Priest appears in three places: the Babylonian Talmud, Yoma (53b), Talmud Yerushalmi Yoma (5:2), and Midrash Rabba, (Vayikra 20). The prayer as recorded in the Machzor is without reference in certain passages, but does contain references in others, mainly based on Talmud Yerushalmi and the Midrash.

of the High Priest on Yom Kippur

as he left the Holy of Holies

in peace, unharmed:

May it be Your Will

Adonoy, our God, and God of our fathers,

that this year

approaching us and all Your people,

the House of Yisrael,

be a year in which Your good treasure

will be opened for us,

a year of plenty, a year of blessing,

a year of good decrees declared by You,

a year of grain, wine and oil,

a year of profit and success,

a year of Your Divine Presence

in Your Temple,

a year of economic stability,

a year of good life, in Your presence,

a year of

dew and rain, and warmth,

a year of

deliciously sweet fruits,

a year of atonement for all our iniquity,

a year in which our food and drink

will be blessed,

a year of [prosperity in] business,

a year of attending our Holy Temple,

a year of abundance, a year of delight,

a year in which our offspring

and the fruit of our land will be blessed,

a year in which our going and coming

will be blessed,

a year in which our community

will be delivered,

a year in which Your mercy

will be aroused upon us,

a year of peace and tranquility,

a year in which You lead us upright

to our land,

a year in which no woman

will suffer a miscarriage,

a year in which You bring us [all]

joyfully to our land,

a year in which Your people Yisrael

will not be in need of one another's [help],

nor the help of any other people,

for You will bless the work of their hands.

And for the people of Sharon, he would pray:

May it be Your will,

Adonoy, our God, and God of our fathers,

that their homes shall not become

their graves.¹⁵⁶

footnotes: ¹⁵⁶ The land in the Sharon valley was not sufficiently firm for lasting construction, and the houses built there often fell in. Thus the High Priest prayed that there be no loss of life, when this occurred.

How truly glorious

was the High Priest

as he left the Holy of Holies,

peacefully, unharmed.

As the canopy of the heavens

stretched out on high,

was the appearance of the High Priest.

As the glitter of light

emanating from the brilliance of the Chayos,

was the appearance of the High Priest.

As the beautiful [blue] thread in the fringes

of the four corners of a garment,¹⁵⁷

footnotes: ¹⁵⁷ This refers to the color of תְּכֵלֶת which is to be part of the צִיצִית fringes, worn at each corner of a four-cornered garment. According to the Talmud, Menachos 43b, the color of techailes resembles the color of the sea, which in turn resembles the color of the sky, which in turn resembles the color of Hashem’s heavenly throne.

was the appearance of the High Priest.

As the rainbow in the clouds,

was the appearance of the High Priest.

As the garment of majestic splendor

with which the Creator attired His creatures,¹⁵⁸

footnotes: ¹⁵⁸ This refers to the כָּתְנוֹת עוֹר, the garment of skin, with which Hashem clothed Adam and Chavoh, after they sinned and realized their nakedness. See Bereishis 3:21.

was the appearance of the High Priest.

As a rose planted in a beautiful garden,

was the appearance of the High Priest.

As a crown set upon a king's forehead,

was the appearance of the High Priest.

As the grace reflected in the face of a groom,

was the appearance of the High Priest.

As the purity of the pure mitre,¹⁵⁹

footnotes: ¹⁵⁹ The mitre was one of the priestly garments.

was the appearance of the High Priest.

As he [Moshe] who was concealed,¹⁶⁰

footnotes: ¹⁶⁰ When the Jews sinned with the golden-calf, Moshe was on the mountain, concealed by Hashem’s Divine Presence, and from there he pleaded to Hashem to forgive them.

pleading before God,

was the appearance of the High Priest.

As the bright star shining in the east,¹⁶¹

footnotes: ¹⁶¹ This might refer to the morning star.

was the appearance of the High Priest.

As one enwrapped

in a cloak

and breastplate of righteousness,¹⁶²

footnotes: ¹⁶² See Yeshaya 61:10.

was the appearance of the High Priest.

As the angel

that stood at the head of the path,¹⁶³

footnotes: ¹⁶³ This refers to the angel which appeared to Bilaam. (See Bamidbar 22:22.)

was the appearance of the High Priest.

As the candle that shines in the windows,¹⁶⁴

footnotes: ¹⁶⁴ See Shir Hashirim 2:8

was the appearance of the High Priest.

As the officers

as the head of the [army of] holy people,¹⁶⁵

footnotes: ¹⁶⁵ See Devorim 20:9

was the appearance of the High Priest.

As the [garments of spiritual] might¹⁶⁶

footnotes: ¹⁶⁶ This refers to the priestly garments with which Moshe dressed Aharon. (See Vayikra 9:6.)

with which the pure one [Moshe]

dressed him, [Aharon] who purified others,

was the appearance of the High Priest.

As the [brilliance of the] golden bells

along the bottom of the [priestly] cloak,

was the appearance of the High Priest.

As the beautifully decorated Temple,

and the colorful curtain,¹⁶⁷

footnotes: ¹⁶⁷ This was the curtain in front of the Holy of Holies.

was the appearance of the High Priest.

As a chamber hung with tapestries

of blue and purple,

was the appearance of the High Priest.

As the sight of the rising sun

on the earth,

was the appearance of the High Priest.

As a rose garden between the thorns,

was the appearance of the High Priest.

As the likeness of Arcturus,

Orion and Pleiades,¹⁶⁸

footnotes: ¹⁶⁸ These are names of heavenly constellations. (See Job 9:9.)

from the [heavenly chambers] of the south,

was the appearance of the High Priest.

All this took place

when the Temple was on its foundation,

and the Holy Sanctuary was on its site,

and the High Priest stood and served.

His generation saw and rejoiced.

Fortunate is the eye that saw all of this.

For to mention it

makes our souls grieve.

Happy is the eye that saw our Temple

amidst the joy of our people;

for to mention it

makes our souls grieve.

Happy is the eye that saw our exultation,

the happiness of our people;

for to mention it

makes our souls grieve.

Happy is the eye that saw the singers

singing the various songs¹⁶⁹

footnotes: ¹⁶⁹ This refers to the Levites who were both musicians and singers; they would sing various portions of Tehillim during the service in the Bais Hamikdash.

for to mention it

makes our souls grieve.

Happy is the eye that saw

the established Habitation,

where the source of all our life dwelled;

for to mention it

makes our souls grieve.

Happy is the eye that saw

the rejoicing at the drawing of water,¹⁷⁰

footnotes: ¹⁷⁰ The “Festival of drawing water” took place during the holiday of Succos. The Talmud says, “anyone who did not see the joy of the festival of drawing the water never saw joy in his life” (Mishnah Succah 5:1).

and the people which drew from it

the spirit of holiness and generosity;

for to mention it

makes our souls grieve.

Happy is the eye that saw the High Priest

uttering the explicit Name of God¹⁷¹

footnotes: ¹⁷¹ In his confessions on Yom Kippur, the High Priest uttered the explicit Name of Hashem.

crying out, “We plead with You, Hashem;”

for to mention it

makes our souls grieve.

Happy is the eye that saw

the holy people

converging upon the Holy Temple;

for to mention it

makes our souls grieve.

Happy is the eye that saw

the red thread tied to the scapegoat,¹⁷²

footnotes: ¹⁷² A red thread of wool was tied to the horn of the goat sent to die in the wilderness (Mishnah Yoma 4:2)

turn white

unlike the goat sacrificed to Hashem;

for to mention it

makes our souls grieve.

Happy is the eye that saw

the daily sacrifices offered

in the gate of the sanctuary;

for to mention it

makes our souls grieve.

But the iniquities of our fathers

destroyed our home,

and our sins

have prolonged its period of captivity;

yet may the mention of these things

bring us pardon,

and the affliction of our souls

be our atonement.

Therefore, with Your great mercy

You have given us

this Day of Atonement

and this Day of forgiveness of iniquity

to pardon inquity and to atone rebellion;

a day on which it is forbidden to eat,

a day on which it is forbidden to drink,

a day on which it is forbidden to wash

a day on which it is forbidden

to apply ointments,

a day on which it is forbidden

to engage in marital relations,

a day on which it is forbidden

to wear leather shoes.

A day for restoring love and brotherhood,

a day of abandoning envy and strife,

a day which You

will forgive all our iniquities.

At this time of year, at this moment,

it is known and revealed before You

and before Your glorious throne

that we have none to guide us

as we had in earlier times,

no High Priest to offer sacrifices,

no Altar on which to offer burnt-offerings;

and because of our many iniquities we have:

neither sacrifices nor guilt-offerings,

neither the handles of the holy ark,

nor the mixtures of grain offerings,

neither the lottery¹⁷³

footnotes: ¹⁷³ This might either refer to the lottery used to choose between the scapegoat and the goat for Hashem on Yom Kippur, or the daily choosing used to assign priests their specific duties for the day.

nor the burning coals,¹⁷⁴

footnotes: ¹⁷⁴ This denotes the coals used for burning incense in the Temple.

neither the Holy of Holies,¹⁷⁵

footnotes: ¹⁷⁵ This was the innermost chamber of the Holy Temple which in the Mishkan and first Temple contained the Holy Ark with the Tablets. The High Priest entered this chamber once each year on Yom Kippur to burn the incense.

nor the thin-powdered incense,¹⁷⁶

footnotes: ¹⁷⁶ This refers to the thin powdered incense that was burnt twice each day on the Golden Altar in the Temple.

neither the Sanctuary

nor the sprinkling of blood,

neither the confession¹⁷⁷

footnotes: ¹⁷⁷ This was the confession which the High Priest performed several times on Yom Kippur over the sacrificial animals.

nor the ox for a sin-offering,

neither the slaughter of sacrifices

nor the sprinkling of blood,¹⁷⁸

footnotes: ¹⁷⁸ All sacrifices which were slaughtered had their blood received in a holy vessel which was then “sprinkled” upon the altar in various ways corresponding to the respective types of offerings.

neither the sin offering¹⁷⁹ nor the fats,

footnotes: ¹⁷⁹ The “chatos” or “sin-offering” was brought at any time for an unintentional sin that, had it been committed intentionally, would carry the penalty of excision (an early death).

neither immersion¹⁸⁰ nor purification,

footnotes: ¹⁸⁰ The High Priest immersed himself in a mikveh five times on Yom Kippur, (ritual bath), each time changing from the “golden garments” to the “white garments” and vice versa.

neither Yerushalayim

nor the forests of Lebanon,

neither the wash basin¹⁸¹ nor its stand,

footnotes: ¹⁸¹ The wash basin contained the water with which the priests washed their hands and feet before serving in the Temple.

neither Levona¹⁸²

footnotes: ¹⁸² “Levonah” is commonly translated as frankincense, an incense which was burnt daily in the Temple.

nor the bread of the sanctuary,¹⁸³

footnotes: ¹⁸³ Twelve loaves of bread were arranged upon the Table in the Sanctuary each Sabbath and were replaced the following Sabbath with twelve new loaves.

neither Altar nor grain offerings,

neither pleasing odor of sacrifices¹⁸⁴

footnotes: ¹⁸⁴ This refers to Hashem’s acceptance of all that was offered in fire to Him in the Temple.

nor libations,¹⁸⁵

footnotes: ¹⁸⁵ There were two types of libations poured upon the Altar: water and wine.

neither flour nor herbs,

neither the arrangement of logs

nor the totally consumed offering,

neither the curtain nor the Ark-covering,

neither Tziyon nor the golden head-band,¹⁸⁶

footnotes: ¹⁸⁶ This was a golden band worn on the High Priest’s forehead which served, among other things, to “atone any” impurities in sacrifices and service.

neither incense¹⁸⁷ nor sacrifices,

footnotes: ¹⁸⁷ Incense was burnt on the inner Altar of gold twice daily: in the morning and in the afternoon.

neither spices nor the pleasing smell,

neither gift¹⁸⁸ nor peace-sacrifices,¹⁸⁹

footnotes: ¹⁸⁸ The term “שַׁי” literally means gift. Here, it can refer to anything donated to the Temple, including non-obligatory sacrifices. ¹⁸⁹ Peace-offerings were a large class of offerings brought not because of sin, but rather as some sort of obligations, e.g. festive sacrifice, or non-obligatory donations. Their distinguishing characterr was that they were eaten by the “owners,” those who brought the sacrifices.

neither the offering of thanksgiving,

nor the daily sacrifices.¹⁹⁰

footnotes: ¹⁹⁰ There were two daily sacrifices: one in the morning, and one in the afternoon. These two sacrifices commenced and completed respectively, all other sacrifices brought in the Temple (with the exception of the Pascal Lamb).

For because of our many inquities,

and the iniquities of our fathers,

we are lacking all these things.