Light is sown¹ for the righteous and for the upright in heart—joy²

footnotes: ¹ Light is sown for the righteous in this world, but the harvest of that light awaits the future world.—RadakOthers say that while the light may sometimes be hidden like the seed in the earth, it is sure to spring forth. ² Tehillim 97:11.

With the consent of the Almighty, and consent of this congregation, in a convocation of the heavenly court, and a convocation of the lower court,³ we hereby grant permission to pray with transgressors.⁴

footnotes: ³ The court of man. ⁴ Anyone who has transgressed either a law of the Torah or Rabbinic law is called an “Avaryan” (transgressor) and is subject to excommunication from the community and hence cannot be included in any prayer or service which requires a quorum. (See Periesha to Tur Shulchan Aruch section 619, also Shulchan Aruch Yoreh Deah 324). Special permission is thus required in order to include them in our prayers. The above declaration is based on a talmudic statement: “Rabbi Shimon Chasidah says: A public fast wherein Jewish transgressors do not participate is not a [true] fast.” This is deduced from the fact that though the odor of galbanum is unpleasant, Scripture included it among the fragrant spices of the incense-offering.—Maseches Kerisos 6bAccording to Bach (Ibid.) permission granted is not a blanket dispensation but is predicated on the assumption that these transgressors will repent. This is implied in the words: עַל דַעַת הַמָקוֹם, with the consent of Hashem.

All vows,⁵ and things we have made forbidden on ourselves, and oaths,⁶ and items we have consecrated to the Temple,⁷ and vows issued with the expression “konum,”⁸ and vows which are abbreviated,⁹ and vows issued with the expression “kanos,”¹⁰ that we have vowed, and sworn, and dedicated,¹¹ and made forbidden upon ourselves; from this Yom Kippur until next Yom Kippur— may it come to us at a good time— We regret having made them; may they all be permitted,¹² forgiven, eradicated and nullified, and may they not be valid or exist any longer. Our vows shall no longer be vows, and our prohibitions shall no longer be prohibited, and our oaths are no longer oaths.

footnotes: ⁵ The prototypical vow is as follows: “This item shall be forbidden to me just as a sacrifice” (See Ritva, Ran Nedarim 2a). ⁶ An oath is a declaration made by someone to do, or not to do something. The difference between a vow and an oath is that a vow makes an object forbidden whereas an oath makes some action forbidden (or obligatory) on the part of the person who makes the oath. ⁷ During the times Holy Temple, people could dedicate anything to the Temple. It henceforth became forbidden to anyone, and allowed to be used only for the Temple. ⁸ The prototypical expression above (in note 5) ends with “as a sacrifice” which in Hebrew is “as a korban.” In place of the word “korban” the word “konam” was frequently used. There is a dispute in Maseches Nedarim as to the origin of the word. ⁹ This means that the entire prototypical expression as given in note 5 is not used. ¹⁰ See note 7 above. In this case the word “korban” is replaced with “kanos.” ¹¹ This refers to things dedicated to the Holy Temple. ¹² Only vows or oaths made by an individual concerning himself can be nullified, but not those made by others even though they effect him. He also cannot nullify oaths that he took at the behest of a Beth Din or by a second party.—Tur 619

Forgive the entire congregation of the Children of Yisrael and the stranger amongst them; for the entire people sin unintentionally.

Please pardon the sins of this nation in accordance with the greatness of Your lovingkindness; and as You forgave this people from when it left Mitzrayim until now. And there it is said:

“And Adonoy said I have pardoned [them] as you have asked”

Blessed are You, Adonoy, our God, King of the Universe Who has kept us alive and sustained us and brought us to this time.