These [martyrs] I will remember

and pour out my soul within me.¹⁹¹

footnotes: ¹⁹¹ Tehillim 42:5 (See Metsudah)

For wicked people have swallowed us,

like a cake,

unturned, [not fully baked]¹⁹²

footnotes: ¹⁹² This verse, based on Hosea 7:8, indicates the zealousness and eagerness with which the anti-Semites pursued their murder of Jews.

for during the days of Caeser¹⁹³

footnotes: ¹⁹³ The ten martyrs mentioned in this piyut did not live in the same era. The majority of executions, however, took place during the reign of Hadrian at the instigation of Tornasropos, during the time of the destruction of the Second Temple.

there was no remedy [reprieve]

for the ten martyrs,

doomed to death

by the [Roman] government.

Having learned the Written law

from those who are compared to

heaps of grain¹⁹⁴ [Torah Scholars],

footnotes: ¹⁹⁴ The Midrash Tanchuma compares Torah Sages to heaps of grain.

who understand how to examine

the Written Law;

He began to study “These are the Laws,”¹⁹⁵

footnotes: ¹⁹⁵ Shemos 21; the sixth chapter in the book of Shemos which details many of the laws dealing with criminal behavior.

and with malicious intent, read the verse:

“If one kidnaps a person and sells him,

if he is found in his hands,

he shall be put to death.”¹⁹⁶

footnotes: ¹⁹⁶ Shemos 21:16. In the “Midrash of the ten murdered martyrs” (version III) it is written, “Once Luliano Caesar decided (to study the Torah), he brought ten Sages to interpret the Scriptures for him. He read about the sale of Yosef (by his brothers) and also that if one kidnaps a person, he is put to death.”

The head of the idolator swelled with malice

and commanded to fill his palace with shoes¹⁹⁷

footnotes: ¹⁹⁷ In the Midrash (version II), it is stated that he “lined the entire palace with shoes in order that they should recognize for what item Yosef was sold, as it says: “For shoes”: for money to buy shoes (Amos 2:6).

He summoned ten great scholars

who understood the Law

and all of its intricacies.

[He ordered]: “decide this case objectively

and don't distort it with intentional trickery,

but rather bring it out

to its true light:¹⁹⁸

footnotes: ¹⁹⁸ According to the Midrash (version I), first the Sages agreed to judge the case objectively, after which the question was posed.

If a man was found

to have kidnapped one of his brothers,

from among the Children of Yisrael;

treating him as a slave and selling him.”

They answered him:¹⁹⁹

footnotes: ¹⁹⁹ According to the Midrash (version I), the dialogue proceeds as follows: “If so, then you deserve the death penalty.” They asked “Why?” He answered, “For the sale of Yosef, who was sold by his brothers.”

“The kidnapper should be put to death.”

He then exclaimed “Where are your fathers,

who sold their brother

and dealt him to a caravan of Ishmaelites

for pairs of shoes.”²⁰⁰

footnotes: ²⁰⁰ The source is the verse in Amos (2:6) “For you have sold a righteous man for money, and a pauper for shoes”; the Midrash Pirke De’Rabi Eliezer (38) explains that each brother took two silver coins to buy himself a pair of shoes.

You, therefore, must accept

the law of God upon yourselves,

for from the time of your fathers

there has been none like yourselves²⁰¹

footnotes: ²⁰¹ In the Midrash (version III) it is written that Rabbi Yishmael asked the Angel Micha’el, “Hasn’t Hashem found anyone else from whom to take punishment for Yosef other than us?” He answered him “It is your good fortune that Hashem has not found any righteous among the sons of Yaakov but you.”

For if they were still living,

I would judge them before you,

but now, you must bear the guilt

of the sin of your fathers.

They answered,²⁰² “Give us time, three days

footnotes: ²⁰² In the Midrash (version I) it says “Give us three days to find some merit for reprieve; if none is found, do what you want.”

until we can determine

if this has been decreed from heaven.

For if we are guilty

then we will accept the decree

of He who is all merciful.”

Trembling and shaking with fear

They all turned to Rabbi Yishmael

the High Priest²⁰³

footnotes: ²⁰³ The Midrash (version I) states that they beseeched Rabbi Yishmael to do so. In version II, however, Rabbi Yishmael first volunteered, saying, “If you will agree to share the sin with me, I will mention the explicit Name and ascend to heaven and we will know; if it is decreed from heaven, we will accept it upon ourselves, but if it is not, I will nullify it with the explicit Name.” They answered, “Your sin is divided among us.”

and cast their eyes on him,

to mention the explicit Name of God

and thereby ascend to his Master,

to know if the decree has come

from God.

Rabbi Yishmael purified himself²⁰⁴

footnotes: ²⁰⁴ According to the Midrash (version I), “Rabbi Yishmael purified himself with immersion and sanctifications, wrapped himself in his Talis, put on his Tefillin, and then pronounced the explicit Name of Hashem.”

and, trembling, uttered the Name,

and ascended to heaven,²⁰⁵

footnotes: ²⁰⁵ The Midrash (versions II, III) says that immediately thereafter a wind carried him up to the sixth heaven.

and asked the man

who wore garments of linen.²⁰⁶

footnotes: ²⁰⁶ According to the first Midrash, this person is identified as the angel, Gavri’el, but in the second and third Midrashim, it refers to Matatron, the “angel of the interior.”

He answered him, “Accept it upon yourselves

beloved, righteous ones,

for I have heard

from behind the separation²⁰⁷

footnotes: ²⁰⁷ The term “פַּרְגוֹד” “Pargod” refers to the separation between the sky and Hashem’s Presence, the “Shechina.” (Maseches Berachos 18b). According to the Midrash, version II, Matatron told him, “I heard from behind the ‘pargod’ a voice saying, ten of Yisrael’s scholars will be handed over to the emperor. An argument had taken place in Hashem’s Presence, between the angels, Micha’el, and Samo’el. Samo’el said, “Master of the World, You have surely not written one letter in the entire Torah for nothing, and yet it is written ‘if a man kidnaps’ etc.; and the sons of Yaakov have still not been punished for selling Yosef. Immediately Hashem decreed that ten of Yisrael’s sages would be killed.”

that this will be your demise.”

He descended and told his friends

the words of God.²⁰⁸

footnotes: ²⁰⁸ In the Midrash (version III): He found his friends fasting and praying. They asked him, “What do you have to tell us?” He answered them “Go, wash yourselves, purify yourselves, and put on your white garments” (referring to garments placed on the deceased) for this has been decreed by Hashem.” When R’ Yishmael told them that they were considered equal to the sons of Yaakov, they rejoiced, and made a feast.

The evil tyrant then commanded

to kill them with force and strength.

The two which were taken first

were great ones in Yisrael,

Rabbi Yishmael, the High Priest,

and Rabban Shimon ben Gamliel,

the head of the High Court.²⁰⁹

footnotes: ²⁰⁹ The word “Nasi” used literally means “prince” of Yisrael, referring to the fact that Rabban Shimon ben Gamliel was a direct descendant of King Dovid, as well as head of the Jewish High Court.

“Take off my head first

he (R' Yishmael) pleaded²¹⁰

footnotes: ²¹⁰ According to the Midrash (version I), he argued, “I am a High Priest, the son of a High Priest, a direct descendant of Aharon the priest. Let me die first and not see the death of my friend.”

while (Raban Shimon ben Gamliel) asked,

“let me be killed first,²¹¹

footnotes: ²¹¹ Rabban Shimon argued likewise, “I am a prince, the son of a prince, direct descendant of King Dovid.”

so I will not have to see the death

of one who serves God.”

The wicked snake thus decided to draw lots

and the lot fell on Rabbi Shimon.

He hastened to shed his blood

as though it was that of an ox.

When his head was severed

R' Yishmael²¹² picked it up

footnotes: ²¹² The Midrash (version II) relates, when R’ Yishmael was ordered to bare his neck, he pleaded to be given one minute to cry over his murdered friend. When given permission, he picked up Rabban Shimon’s head, “placed it on his knees, and placed his eyes on its eyes, his face on its face, his nose on its nose, his mouth on its mouth,” and wept bitterly over it.

and wept over it with a bitter voice,

like the sound of a shofar.

How could such a tongue,

which so eagerly taught words

of Torah,

because of [our] iniquities

now lick the dust.

How he wept over him trembling [with grief]

the daughter of the evil tyrant,

upon [hearing] the cry

of R' Yishmael, stood

and, seeing his beauty,²¹³ coveted him

footnotes: ²¹³ The Midrash (version II) relates, “It was said on R’ Yishmael the son of Elisha, the High Priest, that he was one of the seven handsomest men that ever lived: Adam, Yaakov, Yosef, Shaul, Avshalom, Rabbi Avahu, and R’ Yishmael. When he was brought to Rome, he was brought before the king, who asked him, “Are there any of your nation who are like you or even more beautiful?” When he answered, “No,” he was immediately condemned to death.

and asked her father

if he would spare him.

But the evil tyrant refused.

Tear off the skin²¹⁴ of his face,

footnotes: ²¹⁴ The Midrash (version I) relates that she desired this “in order to use his skin in place of a mirror” (inferring that his skin was so clear, it reflected like a mirror.)

she asked him,

and this he agreed to do.

When he reached the place of the Tefillin,

he let out a bitter cry²¹⁵

footnotes: ²¹⁵ The Midrash (version I) relates that his cry shook the earth and heaven.” When he cried out again, the Glorious Throne of Hashem shook.”

to the Creator of his soul.²¹⁶

footnotes: ²¹⁶ “They asked him, ‘Why haven’t you cried until now?’ He answered, ‘I am not crying over my soul but over the place where the Name of Hashem, Almighty, is placed, on the Tefillin.’”

The angels above cried out bitterly

Is this the reward for Torah,²¹⁷

footnotes: ²¹⁷ According to the Midrash (versions I, II) they asked, “Will this righteous man to whom you have revealed all the mysteries of the heavens die such a death?”

God Almighty, Creator of light?

Behold how the enemy blasphemes

Your great and awesome Name,

and scorns and ridicules

the words of the Torah.²¹⁸

footnotes: ²¹⁸ In version III, “When the Glorious Throne shook, Hashem was about to destroy the entire world and turn it to chaos; Matatron immediately descended and said to him (R’ Yishmael) ‘If you cry out again, the world will be turned to chaos; how fortunate are you, and your friends, for much is hidden and waiting for you.’ When he heard this, he remained still until his soul left him.” (In version II, it is Gavri’el that descended to R’ Yishmael.)

A voice answered from heaven,

“If I hear another sound

I will turn the world to water,

to its [original] emptiness and desolation

will I return the world

for it is My decree;

accept it, all of you who love the Torah

[that preceded creation] by two thousand years.”²¹⁹

footnotes: ²¹⁹ In Vayikra Raba 19:1, Rav Huna said in the name of Raish Lakish, “The Torah preceded the creation by two thousand years.” The use of the word “Yomayim,” meaning literally “two days” is based on the version in Tehillim 90:4, that a “thousand years in the eyes of Hashem is like one day.”

The princes of the Jewish people were killed,

those who spent long hours

in the synagogue.²²⁰

footnotes: ²²⁰ This is based upon the verse in Tehillim 127:2.

They were filled with mitzvos

like a pomegranate is filled with seeds,

and like the corners [of the Altar were filled with blood.]

They then brought out Rabbi Akiva,

who expounded

upon the crowns of the letters.²²¹

footnotes: ²²¹ The Talmud Menachos 29b relates as follows: When Moshe ascended to heaven he saw Hashem sitting and placing crowns on top of the Hebrew letters. He said to Him “Master of the World, who is forcing you to add these?” Hashem replied, “There is a man who will live many generations hence, and his name is Akiva ben Yosef. In the future, he will expound upon each of them.”

They lacerated his skin

with iron combs.²²²²²³

footnotes: ²²² The Midrash (version I) says that with each laceration, Rabbi Akiva said, “Hashem’s work is perfect, all His ways are just. He is a faithful God and has no imperfections, He is righteous and just.” ²²³ As he was brought out to be killed, it was time to recite the Shema. While being lacerated, he accepted upon himself the yoke of Heaven. His students asked him, “Our teacher, even at this point?” He replied, “My sons, all my life I worried about the verse ‘You shall love Adonoy your God with all your heart and all your soul’—even if He takes your soul. And I would wonder, when will the time come for me to fulfill this commandment? Now that the time has come, shouldn’t I fulfill it?” (Midrash version II, Berachos)

He commanded them to bring out

Rabbi Chananya ben Tradyon²²⁴

footnotes: ²²⁴ It was said about Rabbi Chananya ben Tradyon that he was pleasant in the presence of Hashem and man, and that he never spoke ill of his fellow man. When the Romans decreed that Torah study should cease, Rabbi Chananya gathered together large crowds and taught them Torah in the market places of Rome (Midrash version I)

from his house of study,

and on a pyre of green brushwood²²⁵

footnotes: ²²⁵ The Ceasar commanded that he be wrapped in a Torah scroll, then lit the fire.

they burnt his body.

Layers of wet wool

were placed on his chest

to prolong the agony;

and when they were removed²²⁶

footnotes: ²²⁶ The officer asked him “Rabbi, if I take away the wet wool to allow you to die more quickly, will you bring me to the World-to-Come?” He answered, “Yes.” The officer then said, “Swear to me on it.” He swore, thereupon the officer increased the fire, removed the wet cotton and he died. Then the officer threw himself into the fire and was burnt. A voice called out from heaven saying, “Rabbi Chananya and the officer are prepared for the world to come.” Rebbe would cry over this incident, and say, “There are those who purchase their world (their share in the world to come) in one moment, such as this officer.”

he was consumed immediately

together with the Torah Scroll he held.

Mourn, oh people who are not forsaken,

for over insignificant matters

was their blood spilt.

To sanctify the Name of God

they sacrificed their lives,

as through the murder of

Rabbi Chutzpis, the interpreter.²²⁷

footnotes: ²²⁷ When sentenced to die, Rabbi Chutzpis was one hundred and thirty years old minus one day, but was very handsome, with a face resembling “an angel of Hashem.” When the Ceasar was asked to spare the life of this old man, he asked him, “How old are you?” He replied, “One hundred thirty less a day, and I beseech you let me live one more day.” The Ceasar asked him “What difference does it make if you die today or tomorrow?”, to which he answered, “So that I will be able to fulfill two more mitzvoth.” “Which mitzvoth would you like to fulfill” asked the king. He answered “To read the Shema in the morning and evening and to accept upon myself the Kingdom of heaven.” (Midrash version I).

Let trembling seize all who hear

and each eye flow with tears

and all joy be turned to mourning

because of the murder

of Rabbi Eleazar ben Shamua.²²⁸

footnotes: ²²⁸ It was said of Rabbi Elazar ben Shamua, that he was one hundred five years old, and that from the time he was a young lad until his very last days, no one had ever heard him utter an unnecessary word. He was always humble and lowly, and sat in fasting for eighty years (Midrash version I).

Our oppressors have slaughered us,

and satisfied themselves with my delicacies.

How they made us drink poison

when they murdered

Rabbi Chanina ben Chachinai.²²⁹

footnotes: ²²⁹ Rabbi Chanina ben Chachinai fasted all his days, from the age of twelve till ninety five. The day he was killed was Shabbos eve. He commenced to sanctify the day and recite the Kiddush, and reached “And Hashem sanctified it (the seventh day).” They did not let him continue further and killed him. A voice called out from heaven “How fortunate are you, Rabbi Chanina ben Chachinai, for you were holy and your soul left in holiness with the word “sanctification.” (Midrash version I).

They tortured us [that we should]

reject the commandments;

and refused to accept

neither bribe nor ransom.

Only the lives of those

who studied the Torah [would they take]

like that of Rabbi Yeshaivav, the scribe.

The children of Edom²³⁰ have desolated us.

footnotes: ²³⁰ The Romans, according to the Talmud, are descendant from Esau, whose name was Edom.

They have oppressed us

more then all the kings on the earth;

and have slaughtered so many of us,

as they killed Rabbi Yehuda ben Damah.²³¹

footnotes: ²³¹ They brought out Rabbi Yehuda ben Damah to be executed on the eve of the holiday of Shavuos. He pleaded with the Ceasar, “Give me just a little more time that I may be able to sanctify the holiday and praise Hashem for giving us the Torah.” The Ceasar asked him, “Do you still trust in the Torah and in Hashem who gave it?” He replied, “Yes.” He then asked him, “What is the reward for studying Torah?” to which Rabbi Yehuda replied, “King Dovid said of it, ‘How greatly abundant is the goodness which awaits those who fear You.’” The Ceasar then exclaimed, “There aren’t any idiots in the world like you who believe there is another world.” He then countered, “There aren’t any idiots like yourselves who deny the living Hashem, and it will be your misfortune when you meet us in the next world, for you will dwell at the lowest level of hell.” The Ceasar exploded with anger, and commanded to tie his hair to the tail of a horse, and have him dragged through the streets of Rome, after which he had him cut up limb by limb. But the prophet Eliyahu came and took his limbs and buried them (Midrash version I).

You have said

The house of Yaakov is fire

and the house of Yosef a flame;

but for now

the straw has extinguished the fire.

Eternal God! crush their arrogance,

and bring swiftly the day of their destruction

for they agreed

to execute ten righteous men,

including Rabbi Yehuda ben Bava.

All this happened to us

and we tell it over again.

We pour out [our] hearts

of grief and depression.

Hear our supplication from above

Adonoy, Adonoy, Almighty,

Merciful and Gracious.

Gracious One!

Look down from Heaven

at the spilled blood of the righteous,

[even] their life blood.

Look from the place of Your holy Presence

and remove all stains [of guilt].

Almighty, King

Who sits upon a throne of mercy.

Remember to us

the covenant of the Patriarchs,

as You promised,

“And I will remember my covenant

with Yaakov,

and also my covenant with Yitzchak,

and also my covenant with Avraham

will I remember,”

and the land I will remember.

Remember to us

the covenant of the ancestors,

as You promised,

“And I will remember for their sake,

the covenant with their ancestors,

whom I brought out

of the land of Mitzrayim,

in the sight of the nations;

to be their God,

I am Adonoy.”

Do unto us as You promised,

“And yet for all that,

when they are in the land of their enemies,

I will not reject them

and I will not abhor them, to destroy them,

to annul My covenant with them;

for I am Adonoy, their God.”

Have compassion on us

and do not destroy us,

as it is written:

“For an Almighty of mercy is Adonoy,

your God;

He will not abandon you or destroy you,

and He will not forget

the covenant of your fathers

which He swore to them.”

Open our hearts

to love Your Name,

as it is written:

“And Adonoy, your God will open your heart,

and the heart of your descendants,

to love Adonoy, your God,

with all your heart,

and with all your soul,

that you may live.”

Bring back our captivity

and have compassion on us,

as it is written:

“And Adonoy, your God will return

your captivity and have compassion on you;

and He will again gather you

from [among] all the peoples,

where Adonoy, your God has scattered you.”

Gather our dispersed ones, as it is written:

“If your dispersed

are in the farthermost part of heaven,

from there Adonoy, your God will gather you,

and from there He will take you.”

Be accessible to us when we seek You,

as it is written:

“And from there

you will seek Adonoy, your God,

and you will find Him;

if you search after Him

with all your heart

and with all your soul.”

Blot out our transgressions for Your sake,

as You promised:

“I, I [alone] am He

Who blots out your transgressions

for My own sake;

and your sins, I will not recall.”

Sweep aside our transgressions

as a thick cloud and as a mist,

as You have promised:

“I have swept away like a thick cloud

your transgressions,

and like a mist, your sins;

return to Me, for I have redeemed You.”

Make our sins as white as snow or wool,

as it is written:

“Come now, let us reason together,

says Adonoy,

though your sins be as scarlet,

they shall be as white as snow;

though they be red as crimson,

they shall become [white] as wool.”

Sprinkle clean water upon us,

and cleanse us, as it is written:

“And I will sprinkle clean water upon you,

and you will be clean;

from all your defilements,

and from all your idols,

I will cleanse you.”

Atone our sins on this day,

and cleanse us, as it is written:

“For on this day

He will make atonement for you,

to cleanse you;

from all your sins

before Adonoy you will be cleansed.”

Bring us to Your holy mountain,

and make us joyful in Your House of Prayer,

as it is written:

“And I will bring them to My holy mountain,

and make them joyful in My House of Prayer;

their burnt-offerings and sacrifices

will be accepted with favor on My Altar,

for My House,

will be called a House of Prayer

for all peoples.”

Hear our voice, Adonoy, our God;

spare us and have compassion on us,

and accept

our prayers mercifully and willingly.

Lead us back to You, Adonoy

and we shall find the way back;

renew our days as of old.

Give ear to our words, Adonoy!

Consider our meditations.

May the words of our mouths be acceptable —

and the thoughts of our hearts—before You,

Adonoy, our Rock, and our Redeemer.

Cast us not away from Your Presence,

and Your holy spirit take not from us.

Do not cast us off in time of old age,

when our strength fails, do not forsake us.

Forsake us not, Adonoy,

our God, be not far removed from us.

Give us a sign of Your goodness

that our enemies may see it and be ashamed;

for You, Adonoy, have helped us

and comforted us.

For You, Adonoy, do we wait,

You will answer us, our Master, our God.

Our God and God of our fathers!

Do not forsake us, do not cast us off,

and do not disgrace us;

and do not nullify Your covenant with us.

Draw us near to Your Torah,

teach us Your commandments,

direct us to Your ways.

Incline our hearts to fear Your Name,

and open our hearts to Your love,

and may we return to You in truth,

and with a perfect heart.

And for the sake of Your great Name,

forgive and pardon our iniquity,

as it is written in the words of Your holiness,

“For the sake of Your Name, Adonoy,

pardon my iniquity for it is great.”

Our God, and God of our fathers!

Pardon us, forgive us, atone for us.

For we are Your people; and You are our God.

We are Your children; and You are our Father.

We are Your servants; and You are our Master.

We are Your congregation;

and You are our Portion.

We are Your inheritance;

and You are our Destiny.

We are Your flock; and You are our Shepherd.

We are Your vineyard; and You are our Keeper.

We are Your work; and You are our Creator.

We are Your dear ones

and You are our Beloved.

We are Your treasure; and You are our God.

We are Your people; and You are our King.

We are Your distinguished ones;

and You are our Distinction.

We are brazen-faced;

and You are merciful and gracious.

We are stiff-necked;

and You are slow to anger.

We are full of iniquity;

and You are full of compassion.

Our days are like a passing shadow;

and You are the same

and Your years will not end.

Our God and God of our fathers,

let our prayer come before you

and do not ignore our supplication.

For we are not so brazen-faced

and stiff-necked

to say to you,

Adonoy, our God, and God of our fathers,

“We are righteous and have not sinned.”

But, indeed, we and our fathers have sinned.

We have trespassed [against God and man, and we are devastated by our guilt];

We have betrayed [God and man, we have been ungrateful for the good done to us];

We have stolen; We have slandered.

We have caused others to sin;

We have caused others to commit sins for which they are called רְשָׁעִים, wicked;

We have sinned with malicious intent;

We have forcibly taken others' possessions even though we paid for them;

We have added falsehood upon falsehood; We have joined with evil individuals or groups;

We have given harmful advice;

We have deceived; we have mocked;

We have rebelled against God and His Torah;

We have caused God to be angry with us;

We have turned away from God's Torah;

We have sinned deliberately;

We have been negligent in our performance of the commandments;

We have caused our friends grief;

We have been stiff-necked, refusing to admit that our suffering is caused by our own sins.

We have committed sins for which we are called רָשָׁע, [raising a hand to hit someone].

We have committed sins which are the result of moral corruption;

We have committed sins which the Torah refers to as abominations;

We have gone astray;

We have led others astray.

We have turned away

from Your commandments

and from Your good laws,

and we have gained nothing from it.

And You are the Righteous One

in all [punishment] that has come upon us;

for You have acted truthfully

and we have acted wickedly.

We have acted wickedly

and have transgressed;

we have therefore not been delivered.

Grant that our hearts [be inspired to]

abandon the path of wickedness,

and hasten our deliverance;

as is written by the hand of Your prophet,

“Let the wicked man abandon his way,

and the man of iniquity his thoughts;

and let him return unto Adonoy,

and He will have compassion on him,

and unto our God

for He pardons abundantly.”

Our God, and God of our fathers!

Forgive and pardon our iniquities

(on this Shabbos day, and)

on this Day of Atonement,

and permit Yourself to be petitioned

by our prayer.

Blot out and remove our transgressions

from before Your eyes,

and compel our Evil Inclination

to be subservient to You,

and subdue our stubborness,

that we may return to You in truth;

and renew our conscience

that we may preserve Your precepts.

Open our hearts

that we may love and fear Your Name,

as it is written in Your Torah:

“And Adonoy, Your God will open Your heart,

and the heart of your descendants

to love Adonoy, your God,

with all your heart

and with all your soul,

that you may live.”

Our intentional and our unintentional sins—

You recognize—

[those committed] willfully or by compulsion,

[those committed] openly or secretly—

before Your Presence,

they are [all] revealed and known.

What are we? What is our life?

What are our acts of kindness?

What is our righteousness?

What is our deliverance?

What is our strength? What is our might?

What can we say before You,

Adonoy, our God and God of our fathers?

Are not all the mighty men

as nothing before You?

Famous men as though they had never been?

The wise as if they were without knowledge?

And men of understanding

as if they were devoid of intelligence?

For most of their actions are a waste

and the days of their life

are trivial in Your presence.

The superiority of man over beast

is nil

for all is futile.

What shall we say before You,

Who dwells on high;

and what shall we relate to You

Who dwells in the heavens?

For everything, both hidden and revealed,

You know.

Your Name was always

the “forbearer of transgression,”

give ear to our plea

as we stand before You in prayer.

Forbear the transgression of a people

who repent [their] transgression;

blot out our transgression

from before Your eyes.

You know the mysteries of the universe,

and the hidden secrets of every individual.

You search all our innermost thoughts,

and probe our mind and heart.

There is nothing hidden from You,

and there is nothing concealed

from Your sight.

And so may it be Your will

Adonoy our God and God of our fathers,

that You pardon us

for all our careless sins,

and that You forgive us

for all our deliberate sins,

and that You grant us atonement

for all our rebellious sins:

For the sin we committed before You

under compulsion and willingly.

And for the sin we committed before You

by callously hardening the heart.

For the sin we committed before You

inadvertently.

And for the sin we committed before You

with an utterance of the lips.

For the sin we committed before You

openly and secretly.

And for the sin we committed before You

in sexual immorality.

For the sin we committed before You

through [misuse of our power of] speech.

And for the sin we committed before You

with knowledge and with deceit.

For the sin we committed before You

by improper thoughts.

And for the sin we committed before You

by cheating a fellow-man.

For the sin we committed before You

with [mere] verbal confession.

And for the sin we committed before You

by joining in a lewd gathering.

For the sin we committed before You

intentionally and unintentionally.

And for the sin we committed before You

by insufficient respect for parents

and teachers.

For the sin we committed before You

by using coercion [to harm others].

And for the sin we committed before You

by desecrating the Divine Name.

For the sin we committed before You

with foolish talk.

And for the sin we committed before You

with impurity of the lips.

For the sin we committed before You

with the Evil Inclination.

And for the sin we committed before You

knowingly and unknowingly.

And for all of these, God of pardon,

pardon us, forgive us,

grant us atonement.

For the sin we committed before You

by forcing someone to give or take bribes.

And for the sin we committed before You

by false denial and false promise.

For the sin we committed before You

by evil talk [slander].

And for the sin we committed before You

by scoffing.

For the sin we committed before You

in business dealings.

And for the sin we committed before You

in eating and drinking.

For the sin we committed before You

by [taking or giving] interest and by usury.

And for the sin we committed before You

by haughtily stretching forth the neck.

For the sin we committed before You

with gazing of the eyes.

And for the sin we committed before You

by the prattle of our lips.

For the sin we committed before You

with haughty eyes.

And for the sin we committed before You

with impudence.

And for all of these, God of pardon,

pardon us, forgive us,

grant us atonement.

For the sin we committed before You

by throwing off the yoke [of heaven].

And for the sin we committed before You

in passing judgment.

For the sin we committed before You

by entrapping a fellowman.

And for the sin we committed before You

by a begrudging eye.

For the sin we committed before You

by lightmindedness.

And for the sin we committed before You

by being stiff-necked [stubborn].

For the sin we committed before You

by running to do evil.

And for the sin we committed before You

by talebearing.

For the sin we committed before You

by swearing in vain.

And for the sin we committed before You

by unwarranted hatred.

For the sin we committed before You

by breach of trust.

And for the sin we committed before You

by a confused heart.

And for all of these, God of pardon,

pardon us, forgive us,

grant us atonement.

And for sins

for which we are obligated to bring

a burnt-offering.

And for sins

for which we are obligated to bring

a sin-offering.

And for sins

for which we are obligated to bring

a “fluctuating” offering.

And for sins

for which we are obligated to bring

a guilt-offering for certain

or for doubtful trespasses.

And for sins

for which we incur the penalty

of lashing for violations of Rabbinic law.

And for sins

for which we incur the penalty

of forty lashes.

And for sins

for which we incur the penalty

of death at the hand of Heaven.

And for sins

for which we incur the penalty

of excision and childlessness.

And for sins

for which we are liable

to any of the four death penalties

inflicted by the [Rabbinic] Court [which are]:

stoning, burning,

beheading or strangulation.

For [transgressing]

positive commandments,

and for [transgressing]

prohibitive commandments,

whether the prohibition can be corrected

by a specifically prescribed act,

or whether it cannot be corrected

by a specifically prescribed act,

for those of which we are aware

and for those of which we are not aware.

For those of which we are aware,

we have already declared before You

and confessed them unto You;

and for those of which we are not aware,

before You they are revealed and known,

as it is said,

“The hidden things

belong to Adonoy, our God,

but the revealed things are for us

and for our children forever,

that we might fulfill

all the words of this Torah.”

And You, Merciful One, accept the penitent.

Concerning repentance,

You promised us from the very beginning;

and because of our repentance

our eyes look hopefully to You.

Dovid, Your servant, said before You,

“Errors—who can comprehend?

From hidden [faults], cleanse me.”

Cleanse us, Adonoy, our God,

from all our transgressions,

and purify us from all our defilement.

Sprinkle clean waters on us

and cleanse us,

as it is written by the hand of Your prophet,

“And I will sprinkle clean water upon you,

and you will be clean;

from all your defilements,

and from all your idols,

I will cleanse you.”

Our God and God of our fathers,

forgive our iniquities

(on this Shabbos day, and)

on this Day of Atonement.

Blot out and remove

our transgressions and sins

from before Your eyes, as it is said:

“I, I [alone] am He

Who blots out your transgressions

for My own sake;

and your sins, I will not recall.”

And it is said,

“I have swept away like a thick cloud

your transgressions,

and like a mist your sins;

return to Me, for I have redeemed you.”

And it is said,

“For on this day

He will make atonement for you,

to cleanse you;

from all your sins,

before Adonoy, you will be cleansed.”

(Our God and God of our fathers,

be pleased with our rest)

Sanctify us with Your commandments

and give us our share in Your Torah;

satisfy us from Your goodness

and gladden us with Your deliverance,

(And give us as our inheritance

Adonoy our God

with love and with pleasure

Your holy Sabbath;

and may Yisrael rest thereon—

[they who are] sanctifiers of Your Name)

and purify our hearts to serve You in truth,

For You are the Pardoner of Yisrael,

and the Forgiver of the tribes of Yeshurun

in every generation,

and beside You,

we have no king who forgives and pardons,

only You!

Blessed are You,

King Who forgives and pardons

our iniquities,

and the iniquities of His people,

the House of Yisrael;

and Who removes our trespasses

each year;

King over the whole earth,

Sanctifier

(of the Shabbos and)

of Yisrael and the Day of Atonement.