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Sefaria 18

Our God and God of our fathers, may there ascend, come, and reach, appear, be desired, and heard, counted and recalled our remembrance and reckoning; the remembrance of our fathers; the remembrance of the Messiah the son of David, Your servant; the remembrance of Jerusalem, city of Your Sanctuary and the remembrance of Your entire people, the House of Israel, before You for survival, for well-being, for favor, kindliness, compassion, for life and peace on this day of the: Rosh Chodesh/Festival of Matzos/Festival of Sukkos . Remember us Adonoy, our God, on this day for well-being; be mindful of us on this day for blessing, and deliver us for life. In accord with the promise of deliverance and compassion, spare us and favor us, have compassion on us and deliver us; for our eyes are directed to You, because You are the Almighty Who is King, Gracious, and Merciful.

If you forgot to say this at Shacharis, (the Morning Service) or at Mincha (the Afternoon Service), but realized your omission before saying מוֹדִים, "We are thankful," you should say it at that time and continue with מוֹדִים. If you became aware of your omission after saying "מוֹדִים" "We are thankful," but before concluding the Shemoneh Esrei [and taking three steps backwards], start again from רְצֵה, "Be pleased." If you had completed the Shemoneh Esrei and then remembered, you must repeat the entire Shemoneh Esrei from the beginning. If you are in doubt, follow the same procedure as above. If you had already said the Musaf prayer and recalled your omission, it is the opinion of some authorities, that the Shemoneh Esrei of Shacharis be repeated as a נְדָבָה, a free-will-offering of prayer, rather than an obligatory prayer.

And may our eyes behold 47 We pray for the privilege of witnessing the visible revelation of the Divine Presence as it appeared to the prophets, to the pious, and to all who were delivered from Egypt.— Kuzari Your merciful return to Zion. Blessed are You, Adonoy, Who returns His Divine Presence to Zion.

At the words, We are thankful, bend forward; at Adonoy return to an upright position.

We are thankful to You 48 Here you should bow in gratitude, as if standing before the Divine Presence, and say, "We are thankful to You." The Jews always bowed when they perceived the Divine Presence..— Kuzari that You Adonoy are our God and the God of our fathers forever; Rock of our lives, You are the Shield of our deliverance in every generation. We will give thanks to You and recount Your praise, for our lives which are committed into Your hand, and for our souls which are entrusted to You, 49 Here we thank God for returning our souls each morning, after having "entrusted" them to Him all night.— Eitz Yosef and for Your miracles of every day with us, and for Your wonders and benefactions at all times— evening, morning and noon. 50 This phrase concludes the earlier declaration, "We will give thanks to You and recount Your praise ... evening, morning, and noon ."— Iyun Tefillalh (You are) The Beneficent One— for Your compassion is never withheld; And (You are) the Merciful One— for Your kindliness never ceases; we have always placed our hope in You.

(When the Chazzan repeats the Shemoneh Esrei and says, "Who returns His Divine Presence to Zion", the congregation responds by saying "Amein" and then the following prayer. 51 This prayer was ordained by Rav and his colleagues. It is an abstract of several prayers recited by various Rabbis [ =Rabanan ], and for this reason it is called Modim D'Rabanan. )

We are thankful to You, that You Adonoy are our God, and God of our fathers, God of all flesh, Our Creator, Creator of the Beginning. Blessings and thanksgivings to Your great and holy Name for keeping us alive, and sustaining us; so may You always keep us alive and sustain us, and gather our exiles to the Courtyards of Your Sanctuary to observe Your statutes, and to do Your will, and to serve You wholeheartedly, for we are thankful to You. Blessed is the Almighty to Whom all thanks are due.

(On Chanukah and Purim the following prayer is added. If you omitted it, you need not repeat the Shemoneh Esrei. If, however, you became aware of your omission before concluding the blessing, you should say it at that time, and conclude by saying, "וְעַל כֻּלָּם, and for all the foregoing.")

[We thank You] for the miracles, for the redemption, for the mighty deeds, for the deliverances and for the wars that You performed for our fathers in those days at this season.

On Chanukah: In the days of Matisyahu, son of Yochanan the High Priest, the Hasmonean and his sons, when the evil Greek kingdom rose up against Your people Israel to make them forget Your Torah 52 This refers to rationally conceived laws. S.R. Hirsch comments: The Greeks knew that the key to the Jewish religion is the Torah. If Torah were forgotten, the decline of ritual observance would be inevitable and rapid. Thus, they concentrated first on causing Torah to be forgotten, knowing that the deterioration of religious observance would swiftly follow. and to turn them away from the statutes of Your will— You, in Your abundant mercy, stood by them in their time of distress, You defended their cause, You judged their grievances, You avenged them. You delivered the mighty into the hands of the weak, many into the hands of the few, defiled people into the hands of the undefiled, the wicked into the hands of the righteous, and insolent [sinners] into the hands of diligent students of Your Torah. And You made Yourself a great and sanctified name in Your world. And for Your people, Israel, You performed a great deliverance and redemption unto this very day. Afterwards, Your sons entered the Holy of Holies of Your Abode, cleaned Your Temple, purified Your Sanctuary, and kindled lights in the Courtyards of Your Sanctuary, and designated these eight days of Chanukah to thank and praise Your great Name.

On Purim: In the days of Mordechai and Esther in Shushan the Capital [of Persia], when the evil Haman rose up against them, he sought to destroy, to kill, and to annihilate all the Jews, young and old, infants and women, in one day, the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their wealth 53 The usual procedure of those times was that all the wealth of executed people reverted to the monarch. In contrast to the norm, Haman decreed that Jewish possessions would be free for all to enjoy. He did this to provide added incentive to the populace who might have hesitated to kill Jews if they had nothing to gain. — And You, in Your abundant mercy, annulled his counsel, frustrated his intention, and brought his evil plan upon his own head, and they hanged him and his sons upon the gallows. And You made a miracle and a wonder for them, and we are thankful to Your great name forever.

And for all the foregoing may Your Name, our King, constantly be blessed and extolled, forever and ever.

During the Ten Days of Penitence, add: Inscribe for a good life all the children of Your covenant.

If you forget to say this, you need not go back and repeat it. If you became aware of the omission before concluding the blessing, you can say it at that time.

And all the living shall thank You forever and praise Your Name with sincerity — the Almighty, Who is our deliverance and our help forever. Blessed are You, Adonoy; Your Name is The Beneficent and You it is fitting to praise.

In Leviticus 9:22, we find that after he completed the Divine offering, Aaron lifted up his hands and blessed the people. In a like manner, his descendants, the Kohanim, uttered the priestly blessing after performing the Temple Service. In our days, on the occasions when the kohanim recite the priestly blessings, they do so immediately after the "We are thankful" prayer which terminates the Avodah (Service) section of the Shemoneh Esrei. When Kohanim do not recite the blessings, the blessings are mentioned by the Chazzan in his repetition of the Shemoneh Esrei .— Avudraham

To be said by the Chazzan

Our God, and God of our fathers, bless us with the threefold blessing of the Torah, written by the hand of Moses, Your servant, pronounced from the mouth of Aaron and his sons, the kohanim, Your holy people; as it is said:

Adonoy bless you and guard you.

Adonoy shine His countenance upon you and be gracious unto you.

Adonoy turn His countenance toward you and grant you peace. 55 Rashi paraphrases this blessing with the words יכבש כעסו, "May He withhold His anger."

Grant peace, 56 Since the Birkat Kohanim concludes with a blessing for peace, this concluding blessing is a restatement of the last benediction in the form of a congregational prayer.— Pesher Dovor goodness, and blessing, favor, kindness and compassion upon us and upon all Israel, Your people. Bless us, our Father, all of us as one with the light of Your countenance. For by the light of Your countenance You gave us Adonoy our God, a Torah of life and the love of kindliness, 57 One of the most important mitzvos of the "Torah of Life" is the mitzvah of doing kindness. But it is incomplete unless there is a love of kindliness in the heart which precedes the act of kindliness.— Pesher Dovor righteousness, blessing, compassion, life and peace. And may it be good in Your sight to bless Your people, Israel, at all times and at every moment with Your peace.

During the Ten Days of Penitence continue here: May we be remembered and inscribed before You in the book of life, blessing, peace and abundant maintenance; we and all Your people, the House of Israel, for a good life and peace.

If you forget to say this you need not go back and repeat it.

Blessed are You, Adonoy, Who blesses His people Israel with peace.

May the words of my mouth and the thoughts of my heart be acceptable before You, Adonoy, my Rock and my Redeemer.

My God, guard my tongue from evil 58 This prayer was the personal meditation of Mar the son of Ravina, which he recited after he completed his prayers (Maseches Berachos 17a), and it is therefore expressed in the singular. The Jew prays that his mouth, his tongue, and his lips, which have just served as the instruments for his communion with God, will not forfeit any of their moral purity in his dealings with his fellow men —Yaavetz and my lips from speaking deceitfully. May my soul be unresponsive to those who curse me; and let my soul be like dust to all. Open my heart to Your Torah and let my soul pursue Your commandments. 59 May I have an open, receptive and understanding mind and spirit in the study of Torah. When it comes to mitzvos, let my soul know no indifference, indolence, or passivity. Let me demonstrate zealous and vigorous endeavor in all things pertaining to Your mitzvos .— Etz Yosef; S.R. Hirsch And all who plan evil against me, quickly annul their counsel and frustrate their intention. Act for the sake of Your Name. Act for the sake of Your right hand. Act for the sake of Your holiness. Act for the sake of Your Torah. In order that Your loved ones be released, deliver [with] Your right hand and answer me. May the words of my mouth and the thoughts of my heart be acceptable before You Adonoy, my Rock and my Redeemer.

He Who makes peace in His high heavens may He make peace upon us and upon all Israel and say Amein.

May it be Your will, Adonoy, our God, and the God of our Fathers that the Holy Temple be rebuilt speedily in our days, and grant us our share in Your Torah. And there we will serve You reverently as in the days of old, and in earlier years. And let Adonoy be pleased with the offerings of Judah and Jerusalem as in the days of old and in earlier years.

On Rosh Chodesh, Chol HaMoed, and Chanukah, Hallel is recited. On Fast Days (Monday—Thursday—Monday, Tenth of Teves, Fast of Esther, Seventeenth of Tamuz) Selichos are recited. On days when Tachanun is omitted (see below) the chazzan continues with Half Kaddish. (14 and 15 Adar Rishon in a leap year); the entire month of Nissan; Pesach Sheini (14 Iyar); Lag BaOmer; 1-8 Sivan; 9 and 15 Av; and 29 Elul. When Tachanun is omitted on these days, it is also omitted at the preceding Mincha (afternoon service). Tachanun is also omitted in the presence of a bridegroom, in the house of a mourner during the week of mourning, and on the occasion of a circumcision if the father, the sandak or the mohel is present.

The worshipper recites the Tachanun in a sitting position, while resting his brow on his arm. During the morning service, when the hand- tefillin is on the left arm, he leans his brow on his right arm, but at the Mincha service he leans his brow on his left arm. This "falling on one's face" symbolizes complete submission to God and the committing of our destinies into His hands. It is mentioned in the Talmud (Maseches Megillah 22b), and originates with Moses, who "Fell down before God" (Deuteronomy 9:18) and was followed by Joshua, who "Fell on the earth upon his face before the Ark of God" (Joshua 7:6)

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 sined. 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 other's 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 the cause of our suffering is 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.

You are Almighty, Slow to anger; You are called the Lord of Mercy, and You have taught us the way of repentance. Remember the greatness of Your mercy and kindness, this day and every day, for the descendants of Your loved ones. Turn to us with compassion for You are the Lord of Mercy. We approach Your Presence with supplication and prayer, as You made known to [Moses,] the modest one of old. Turn from Your fierce anger, as it is written in Your Torah: May we be sheltered and lodged in the shadow of Your wings, as on the day [of which it is said:] When Adonoy descended in the cloud. Remove [our] transgression, and blot out [our] iniquity, as on the day [of which it is said:] And He stood with him there. Give ear to our cry and listen to our speech, as on the day [of which it is said:] And He proclaimed in the Name, Adonoy And there it is said:

Congregation and Chazzan:

And Adonoy passed before him [Moses] and proclaimed:

Adonoy, Adonoy, Almighty, Merciful, Gracious, Slow to Anger, and Abundant in Kindness and Truth. Keeper of kindness for thousands of generations, Endurer of iniquity and transgression, and sin, and Acquitter of those who repent. 1 Exodus 34:5-7.

And pardon our iniquity and our sin, and take us for Your inheritance. 2 Exodus 34:9. Pardon us, our Father, for we have sinned, forgive us, our King, for we have transgressed. For You, my Master, are good and forgiving, and abounding in kindness to all who call upon You. 3 Psalms 86:5.

During the Ten Days of Penitence, Avinu Malkeinu is recited here during Shacharis —the morning service, and Mincha —the afternoon service. It is also said by some congregations on public Fast Days. The number of petitions in this prayer varies with custom, but in our rite, Avinu Malkeinu consists of 44 petitions. Since many of them are similar to the petitions of Shemoneh Esrei, Avinu Malkeinu is never recited on Shabbos, when the petitions of Shemoneh Esrei are also omitted. This unique and moving prayer is recorded as having been recited by Rabbi Akiva. The Talmud (Maseches Taanis 25b) relates that Rabbi Eliezer once stepped down before the Ark and recited the 24 benedictions for fast days and his prayers were not answered. Rabbi Akiva stepped down after him and exclaimed, "Our Father, our King, we have no king except You. Our Father, our King, for Your sake have mercy on us," and rain fell.

Our Father, our King! 1 The Jewish People are referred to in Scripture as God's slaves (Leviticus 25:42), and as His children (Deuteronomy 14:1). Thus we say to Him, "If we are Your children, we beseech You as our Father; if we are Your slaves, we implore You as our Master and King Contrary to the view that God, the Father, is so full of love for His children, that He permits the wanton breaking of His commandments to go unpunished, Judaism knows that God the King, must be feared and His laws must be obeyed. There are times when a father is unable to do what he would like for his children because of physical or financial limitations. On the other hand, a king has the power to do anything for his subjects if he should so desire. We cry out to God—You are our Father and You desire to help us—You are our King and You have the power to help us! we have sinned before You.

Our Father our King! we have no King except You. 2 Despite our physical banishment and spiritual estrangement—the result of our sins—we still have none other than God to guide our lives and to shape our destiny.

Our Father, our King! deal with us [kindly] for the sake of Your Name. 3 See Ezekiel 36.

During the Ten Days of Penitence, say: Our Father, our King! renew for us a good year.

On public fast-days, say: Our Father, our King! bless us with a good year.

Our Father, our King! annul all harsh decrees concerning us.

Our Father, our King! annul the designs of those who hate us.

Our Father, our King! thwart the plans of our enemies.

Our Father, Our King! rid us of every oppressor and adversary.

Our Father, Our King! seal the mouths of our adversaries and accusers.

Our Father, Our King! remove pestilence, sword, famine, captivity, destruction, [the burden of] iniquity and religious persecution from the members of Your covenant.

Our Father, Our King! withhold the plague from Your inheritance.

Our Father, Our King! forgive and pardon all our iniquities.

Our Father, Our King! blot out and remove our transgressions and sins from before Your eyes.

Our Father, Our King! erase in Your abundant mercy all records of our liabilities. 4 Having just asked that our sins be forgiven and that our transgressions be removed from before His eyes, what are we asking for now? Our earlier pleas were for forgiveness of those sins we committed ourselves. But there are sins for which we are held accountable even though we do not commit them ourselves. One possibility is, having watched while others sin, when we may have been able to prevent it. (Chazal say כל ישראל ערבין זה לזה. A guarantor is one who countersigns a debt note, undertaking to pay if the borrower defaults. Thus we ask God to erase all our notes of obligation whether as borrower or guarantor. In all instances, He is the Extender of credit.) Thus we beseech God to erase the records of our guilt in those instances.— Siach Yitzchok

Our Father, Our King! bring us back in wholehearted 5 Many repent out of their fear of God. Others repent out of their love for Him. We beseech God to bring us back in "wholehearted" repentance motivated by love, the most perfect form of penitence.— Etz Yosef repentance before You.

Our Father, Our King! send complete 6 We beseech God to heal both the spiritually ill as well as the physically ill. We ask, therefore, for a "complete" healing for the sick among us.— Etz Yosef healing to the sick among Your people.

Our Father, Our King! tear up the evil [parts] of our sentence.

Our Father, Our King! remember us favorably before You.

The following five prayers are said during the Ten Days of Penitence.

Our Father, Our King! inscribe us in the Book of the Good Life.

Our Father, Our King! inscribe us in the Book of Redemption and Deliverance.

Our Father, Our King! inscribe us in the Book of Maintenance and Sustenance.

Our Father, Our King! inscribe us in the Book of Merits.

Our Father, Our King! inscribe us in the Book of Pardon and Forgiveness.

The following five prayers are said on public fast-days.

Our Father, Our King! remember us for a good life.

Our Father, Our King! remember us for redemption and deliverance.

Our Father, Our King! remember us for maintenance and sustenance.

Our Father, Our King! remember us for merit.

Our Father, Our King! remember us for pardon and forgiveness.

Our Father, Our King! cause deliverance to spring forth for us soon.

Our Father, Our King! raise up the might of Your people Israel.

Our Father, Our King! raise up the might of Your anointed.

Our Father, Our King! fill our hands with Your blessings.

Our Father, Our King! fill our storehouses with abundance.

Our Father, Our King! hear our voice, spare us and have compassion upon us.

Our Father, Our King! accept our prayer with compassion and favor.

Our Father, Our King! open the gates of heaven to our prayer.

Our Father, Our King! remember, that we are dust.

Our Father, Our King! Please do not turn us away empty-handed from You.

Our Father, Our King! let this hour be an hour of compassion and a time of favor before You.

Our Father, Our King! have compassion upon us, and upon our children and infants.

Our Father, Our King! do it for the sake of those who were slain for Your holy Name.

Our Father, Our King! do it for the sake of those who were slaughtered for [proclaiming] Your Unity.

Our Father, Our King! do it for the sake of those who went through fire and water for the sanctification of Your Name.

Our Father, Our King! avenge before our eyes the spilled blood of Your servants.

Our Father, Our King! do it for Your sake if not for ours.

Our Father, Our King! do it for Your sake and deliver us.

Our Father, Our King! do it for the sake of Your great mercy.

Our Father, Our King! do it for the sake of Your great, mighty, and awesome Name which is proclaimed upon us.

Our Father, Our King! favor us and answer us for we have no accomplishments; deal with us charitably and kindly with us and deliver us.

The following prayers are added on Mondays and Thursday. On other days, continue "Guardian of Israel. . .":

This group of somber plaints, known as the "long Vehu Rachum " is recited in the morning service on Mondays and Thursdays, except on days when Tachanun is omitted. The origin of these seven prayers is shrouded in legend. It has been suggested that they were composed during the terrible persecutions at the hands of the Goths in seventh-century Spain. It has been said, "Whoever can read this ‘long Vehu Rachum ' prayer without emotion has lost all feeling for what is great and noble." Despite all the repetition in these cries for forgiveness, mercy, help, and protection, the effect is not tiring; because here it is not merely an individual soul, but the soul of an entire people that utters these laments and supplications, that gives voice to this woe of nearly two thousand years. Moses ascended Mount Sinai to receive the Second Tablets on the fifth day of the week, and he returned to the people on the second day of the week, bringing them the new tablets as a security for the Divine covenant and as confirmation of God's atonement for their transgression. Ever since, the second and fifth day of each week, Monday and Thursday, have been days of summons to the Jewish people to assemble anew before God and to reaffirm their sincere "return" to the Law of God. Our regular service is therefore augmented on these days by these additional supplications.

And He, the merciful One, will atone iniquity, and will not destroy, He frequently withdraws His anger, and does not arouse all His rage. 1 Psalms 78:38. You, Adonoy, do not withhold Your mercy from us; may Your kindness and truth always protect us. 2 Psalms 40:12 (basis). Deliver us, Adonoy, our God, and gather us from among the nations to give thanks to Your holy Name to be extolled in Your praise. 3 Psalms 106:47. If You, God, should preserve iniquities, 4 Were it not for the grace of God, any sin a person committed would deprive him of the right to continued existence. (Transgression is seen as a form of treason which is punishable by death). However, through the grace of Divine forgiveness, God makes it possible for us to atone for past sins through penitence and the decision to act in the future with God-fearing conduct.— S.R. Hirsch my Master, who could survive? 5 Psalms 130:3. But with You there is forgiveness, [in order] that You may be feared. 6 Psalms 130:4. Do not deal with us according to our sins nor repay us according to our iniquities. 7 Psalms 103:10 (basis). If our iniquities testify against us, Adonoy, act [mercifully] for Your Name's sake. 8 Jeremiah 14:7. Remember Your mercies Adonoy, and Your kindnesses, for they are from the beginning of the world. 9 Psalms 25:6. Adonoy will answer us on the day of distress, the Name of the God of Jacob will fortify us. 10 Psalms 20:2 (basis). Because of the trials and tribulations that marked his life, Jacob has become the model personality for the people descended from him. We preserve our trust in God, despite all the bitter blows which befall us, even as Jacob was confident that God was mindful of him. We, too, are sustained by our trust that God will eventually lead us to salvation as He led Jacob to a pinnacle of joy and happiness.— S.R. Hirsch Adonoy, deliver [us]; the King will answer us on the day we call. 11 Psalms 20:10. Our Father, our King, favor us and answer us, for we have no [good] deeds; deal charitably with us for the sake of Your Name. Our Master, our God, heed our supplications; and remember unto us the covenant of our fathers and deliver us for Your Name's sake. And now, my Master, our God, who brought out Your people, from the land of Egypt with a mighty hand, and made for Yourself a name to this day;' 12 A name which has come to be recognized to an ever growing extent among men.— S.R. Hirsch we have sinned, we have acted wickedly. My Master, with all Your righteousness turn away Your anger and Your rage from Your city, Jerusalem, Your holy mountain; for because of our sins and the iniquities of our fathers, 13 Through sincere atonement and earnest resolve to better our conduct, we could have restored that which was lost through the iniquities of our ancestors. But instead, we, too, have left much to be desired in this respect.— Yaavetz Jerusalem and Your people are [held] in contempt by all who surround us. And now, listen our God, to the prayers of Your servant and to his supplications; and let Your radiant countenance shine upon Your desolate Sanctuary for Your sake, my Master.

Incline Your ear, my God, and hear; 14 "Hear" that which others say and think about us; or "hear" our cry for help.— S.R. Hirsch open Your eyes and behold our desolate places and the city which is called by Your Name, for it is not on account of our righteousness that we let fall our supplications before You, but because of Your great mercy. My Master, hear! my Master, forgive! my Master, listen and take action, do not delay! For Your sake, my God, for Your Name is proclaimed over Your 15 If the city which You have founded should fall, and the people You have chosen should perish, the cause of the universal acknowledgement of Your Oneness, would suffer.— S.R. Hirsch city and Your people. Our Father, merciful Father, show us a sign for good and gather our dispersed [people] from the four corners of the earth, [so that] all nations will recognize and know that You, Adonoy, are our God. 16 Daniel 9:15-19. And now, Adonoy, You are our Father; we are the clay and You are our Former; and we are all the work of Your hand. Deliver us, for Your Name's sake our Father, our Rock, our King and our Redeemer. 17 Isaiah 64:7. Adonoy, spare Your people, and let not Your heritage be [an object] of contempt for nations to rule over. 18 Joel 2:17. Why should they say among the peoples, Where is their God? Adonoy, we know that we have sinned, and there is none to stand up in our behalf. Let Your great Name stand up for us at the time of distress. We know that we have no [good] deeds, [therefore] deal charitably with us for Your Name's sake. As a father has compassion on his children, so do You have compassion on us, Adonoy, 19 Others translate this as a prayer rather than a fact: "So, Adonoy, have compassion on us." and [therefore] deliver us for Your Name's sake. Have pity on Your people, have compassion on Your heritage, spare us with Your great mercy; favor us, our King, and answer us, for righteousness is Yours, Adonoy, Who performs wonders at all times.

Look, we beseech You, speedily have compassion and deliver the sheep of Your pasture; let wrath not prevail over us, for our eyes are lifted to You. Deliver us for Your Name's sake; have compasssion upon us for the sake of Your covenant. Look and answer us in time of distress, for Adonoy, deliverance is Yours. Our hope rests with You, God of forgiveness; please forgive [us], for You Almighty, are good and forgiving.

We beseech You, gracious and compassionate King, remember and look to the Covenant between the divided pieces, 20 See Genesis 15:9-21 for a complete account of this covenant with Abraham. and let the binding [upon the Altar] of the only son appear before You, and for the sake of Israel. 21 Some interpret the name "Israel" as a reference to the patriarch Jacob, who was called Israel. This prayer calls to mind the merit of all three patriarchs: Abraham, who bound his only son; Isaac, who willfully let himself be bound on the altar; and Jacob, whose entire life was one of suffering for God.— Iyun Tefilloh Our Father our King, favor us and answer us, for Your great name is called upon us. The One Who performs wonders at all times, deal with us with Your kindness. Gracious and Merciful, look and answer us in a time of distress, for deliverance is Yours, Adonoy. Our father, our King, our Refuge, do not deal with us according to our evil doings. Adonoy, remember Your mercies and kindnesses, and deliver and have pity upon us in accordance with Your abundant goodness. For we have no other God besides you, our Rock. Do not abandon 22 To abandon means to leave a person to his own devices. "You know, our Father, that our own strength and intelligence are not adequate for us, so give us Your Fatherly care."— S.R. Hirsch us, Adonoy our God. Do not be far from us, for our soul is shrunken from the sword and from captivity, from pestilence and from plague and from all distress and sorrow. Save us, for we have hoped in You, and do not put us to shame, Adonoy, our God. But cause Your countenance to shine upon us, and remember the covenant of our fathers and deliver us for Your name's sake. Look at our troubles and hear the voice of our prayers, for You hear the prayer of every mouth.

Merciful and gracious Almighty, Have mercy upon us and upon all Your works, for there is none like You, Adonoy, our God. We beseech You, forgive our transgressions. Our Father, our King, our Rock and our Redeemer, the living and everlasting Almighty, mighty in strength, benevolent and good over all Your works – for You, Adonoy, are our God. Almighty, Who is slow to anger and full of mercy, deal with us according to Your great mercy and deliver us for Your Name's sake. Hear our prayer, our King, and save us from the hand of our enemy. Hear our prayer, our King, and save us from all trouble and sorrow. You are our Father, our King, and Your Name is called upon us. Do not desert us; do not abandon us, our Father; do not cast us off, our Creator; do not forget us, our Former – for You are the gracious and merciful Almighty King.

There is none like You, gracious and merciful Adonoy, our God; there is none like You, Almighty, slow to anger, abundant in kindliness and truth. Deliver us with Your great mercy, save us from storm and rage. Remember Your servants, Abraham, Isaac, and Jacob; do not consider our stubbornness, our wickedness and our sinfulness. 23 Deuteronomy 9:27 (basis). Turn from Your fierce anger and let Your mind be changed concerning the evil [intended] for Your people. 24 Exodus 32:12. Remove from us the scourge of death, for You are merciful; for such is Your way— to bestow undeserved kindness in every generation. Spare Your people, Adonoy, and save us from Your wrath; remove from us the scourge of plague, and harsh decree, for You are the Guardian of Israel. Righteousness is Yours, my Master, while shame is ours. 25 Daniel 9:7. How can we complain? What can we say? What can we speak? and how can we justify ourselves? Let us search into our ways and examine them, and return to You; for Your right hand is extended to receive those who repent. We beseech You Adonoy!—deliver us. We beseech You Adonoy!—grant us success 26 Psalms 118:25. ; We beseech You Adonoy! — answer us on the day we call. For You, Adonoy, we have waited, For You, Adonoy, we have hoped, For You, Adonoy, we yearn. Do not be silent, and do not allow us to be tormented; for the nations have said, "Their hope is lost." Let every knee and all who stand erect prostrate themselves only before You.