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This is then followed by a non-acrostic list whose lines begin "And for the sin for which we are"—here naming the Temple offering or the punishment (including lashing and death) that might be imposed. And concluding with a brief categorization of sins (such as the violation of a positive commandment,
299:
uses both possibilities, the point being that the last word is an unusual form (not found in the Bible) that suggests a positive determination to go astray, the misuse of free will. However, the translation of "You let us go astray" has been criticized as an error, and it has been suggested that the
410:
are chanted in a somewhat upbeat melody, in the
Ashkenaz tradition similar to one associated with the triumphant Song at the Red Sea. This may seem unusual, as one might have expected a confession of sins to be chanted as a dirge. But an uplifting melody is common in all Jewish traditions. One
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adds that “When someone is approaching death, we tell him to confess before he dies, adding that on the one hand, many people confessed and did not die, whilst on the other, there are many who did not confess and died, and there are many who walk in the street and confess; because on the merit of
438:
codification where it is ruled that the following text should be recited to the terminally ill: “Many have confessed but have not died; and many who have not confessed died. And many who are walking outside in the marketplace confess. By the merit of your confession, you shall live. And all who
446:
The patient is then to recite the deathbed Viduy. There is an abbreviated form intended for those in a severely weakened state and an elongated form, “obviously if the sick person wishes to add more to his confession—even the Viduy of Yom Kippur—he is permitted to do so”. Afterwards it is also
205:
During confession the congregant stands, with head bowed in regret or shame, and with the mention of each sin, thumps his fist over his heart. Some individuals might quickly add (silently or in a whisper) additional sins, not in the traditional list, beginning with the same letters.
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While not everyone has committed every sin in the standard confession texts, they are worded in the plural ("we have sinned"). They are thus recited in the name of the whole Jewish people, and it is presumably true that every sin mentioned has been committed by at least one Jew.
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explanation is that by this confession, "the worshipper is stimulated to a mood of victory and a sense of hopeful living in the face of an unknown and unpredictable future." Or that, by making this confession and repenting, "our sins are transformed into merits."
807:(Ashkenaz ed., 2002, Brooklyn, Mesorah Publ'ns) page 159 ("we have scoffed"); letter from Heinrich Guggenheimer, 15 March 1996—from an uncommon form that occurs only in Gen 27:12, Jer. 10:15 & 51:18 and II Chron 36:16 that means "mockery" or "insult"); Baer's
784:(1997, NJ, Orot) page 128 (last two words translated "we have strayed and caused ourselves to stray." This attention to the last word may arise because it is the last word and might be expected to be a sort of crescendo of wickedness; e.g., Hertz, Joseph H,
790:(American ed. 1948, NY, Bloch) page 909 ("and we have led astray" with the notation, "The height of inequity. We have caused others to sin through our example." In a non-Jewish context, see the first paragraph of Book 4 of The Confessions of St. Augustine.
260:; see especially verses 5, 9, 18–19, where the supplicant acknowledges himself meritless, and entreats for God's forgiveness based only on God's own merit, and that God's name should not be tarnished among the nations.
753:(orig. 1953, Engl. transl. 1963, NY, Feldheim) vol. 2, page 242 (for "You let us ...") and page 245, "The two last words ... which were added at the end of the alphabetical arrangement, are interpreted as follows:
139:
How does one confess? One says: "Please God! I have sinned, committed iniquity, rebelled. I have done and I regret it, and I am ashamed of my deeds, and I shall never return to such a deed." That is the essence of
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Our God and God of our ancestors, may our prayer come before you... for we are not so shameless and stiff-necked as to say before You... that we are righteous and have not sinned; rather, we and our ancestors have
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Each line begins "For the sin we committed before You through ..." (על חטא שחטאנוּ לפניך בּ־); the prefix בּ־ meaning "through" or "by means of", and the rest of that word is in alphabetic sequence: בּ
181:
There are two commonly recited confession texts: the short confession (וידוי הקטן) and the long confession (וידוי הגדול). Both include a list of sins that a person confesses to in the order of the
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Individuals might confess their sins or their people's sins as a precondition to achieving forgiveness, while confession was required along with certain sin-offerings in the Temple. In
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thereafter indicates that the Lord freely permitted us to stray and did not force us to remain on the right path, for 'he who has evil intentions will have opened wide for him.' (
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We have strayed from Your good commandments and laws, and it was not worthwhile for us. You are righteous in all that comes upon us, for You have done truth while we have done evil.
276:), used three times). Each sin is usually expressed as one word (a few are two words), a verb in the past tense, first person plural. The last two sins (repetitions of the letter
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eal for bad causes" and with only a partial listing, "We are arrogant, brutal, careless, destructive, egocentric, ... insolent, and joyless.... Our sins are an alphabet of woe."
187:. The short confession lists one sin per letter, while the long confession lists two. A number of purposes have been suggested for the alphabetical arrangement:
767:
Complete ArtScroll Siddur" (Ashkenaz ed, 2nd ed. 1987) pages 119b, 777 (for "You let us ..."), page 833 ("we led others ..."), similarly
Scherman, Nosson,
73:
calls confession in front of another a show of disrespect). On the other hand, confession of sins done to another person may be done publicly, and in fact
292:) are usually translated as: "We went astray, We led others astray". Occasionally the last word is translated as "You allowed us to go astray"—the
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To provide a more comprehensive list of sins, and better remind the confessor of additional sins they have committed which they can add to the list
640:... are both arranged as alphabetic acrostics, as if to say, we confess with every letter of the alphabet and for every possible transgression."
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teaches that “if one falls sick and his life is in danger, he is told: “Make confession, for all who are sentenced to death make confession.””
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or of a negative commandment, or whether the sin can or cannot be remedied, as well as those we do not remember committing).
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After the list comes a statement of regret for the sins. For example, the standard short confession concludes as follows:
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is a kind of recapitulation of all that has gone before; we admit that, indeed, we have gone astray; (see Isaiah 53:6 )
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In addition to each person's own personal confessions, in many communities a form of confession has been added to the
217:). Only four statements relate to transgressions committed by man against God in the strict sense (only two in the
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This formula begins "We have incurred guilt, we have betrayed, we have stolen, we have spoken falsely, etc." ("
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only twice on Yom Kippur, the traditional Hebrew text paired with a non-literal translation: "The sins of
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The confession of a sin in itself does not bring immediate forgiveness. Rather, it is one component of
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Although the text varies among the different liturgical traditions, it follows this general pattern.
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ones), it is even customarily sung on this date. This form first appeared in the prayerbook of the
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With reference to the
Ashkenaz text, it has been said, "out of the 44 statements that make up the
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This is followed by a list of specific sins which the individual or community may have committed.
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811:(1868) page 415, suggested "we cheated"—citing the unusual form in Gen 27:12. Also, two items in
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last word means "we have scoffed" or "we have mocked" or "we tricked" or "we misled others".
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877:(orig. 1937, Engl. transl. 1978, Tel-Aviv, Sinai Publ'g) pages 110–111; Nulman, Macy,
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The standard confession text begins by referring to the prayer that has proceeded it:
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text). Dominating both confessional texts are general expressions of sin (fifteen in
628:(orig. 1936, Engl. transl. 1978, Tel-Aviv, Sinai Publ'g) page 110; Sacks, Jonathan,
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is an alphabetic acrostic, consisting of 24 lines (the last letter of the alphabet,
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Reform liturgy has attempted to re-create the alphabetic effect in
English. E.g.,
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34:
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and most
Sephardic communities (except Spanish and Portuguese) as a portion of
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is derived – are found, and seems to fall into the category of speech actions.
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in the
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881:(1975, NY, McGraw-Hill) s.v. "Shirah", pages 227–229; Idelsohn, Abraham Z.,
686:(6th ed, 1989, Jerusalem, Viduy Publ'g Co. pages 14–15; Scherman, Nosson,
96:
975:
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The
Schottenstein Edition Siddur for Weekdays with interlinear translation
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703:(1993, NJ, Jason Aronson) page 38 (specific to Sefardim on Yom Kippur);
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The
Authorized Daily Prayer Book with commentary, introduction and notes
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707:(6th ed, 1989, Jerusalem, Viduy Publ'g Co. page 14; Scherman, Nosson,
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when it is customary to recite it aloud. In many congregations (mainly
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771:(1986, Brooklyn, Mesorah Publ'ns) page 853 ("You have let us ...").
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911:(orig. 1937, Engl. transl. 1978, Tel-Aviv, Sinai Publ'g) page 111.
740:(orig. 1937, Engl. transl. 1978, Tel-Aviv, Sinai Publ'g) page 110.
538:"confess" seems to fall best into the category of speech actions"
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Gates of
Repentance: The New Union Prayerbook for the Days of Awe
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confession you will live.” Similar language is employed in the
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256:). An early form of this confession is found most directly in
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124:, which then was said to carry those sins out of the camp.
711:(1986, Brooklyn, Mesorah Publ'ns) page 850. For example,
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62:
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To symbolize that one has confessed for any possible sin
120:, the people's sins were confessed "on the head" of the
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The
Complete ArtScroll Machzor – Yom Kippur (Ashkenaz)
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The Complete ArtScroll Machzor – Yom Kippur (Ashkenaz)
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The Complete ArtScroll Machzor – Yom Kippur (Ashkenaz)
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1978, NY, Central Conf. of Amer. Rabbis. pages 269–270
534:. BZAW 332. Berlin: p. 197 – 2003 "The hithpael of
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Abraham, blessing and the nations: a philological and
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48:
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Tur and Shulchan Aruch YD 338 in the name of Ramban
898:(1985, NY, Cantorial Council of America) page 144.
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368:, "For the sin ..."), is said only on Yom Kippur.
213:, twelve deal with sins rooted in speech (five in
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319:. It is recited standing and quietly, except on
311:(daily supplications) immediately following the
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127:
77:calls such confession "immensely praiseworthy".
336:
532:study of Genesis 12:3 in its narrative context
383:לי דעת (ignorance), and so on. It is a double
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16:A step in the process of atonement in Judaism
970:Confession of sins – a liturgical commentary
632:(2009, Jerusalem, Koren Publ'rs) page 890, "
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248:"). It is commonly known by its first word,
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690:(1986, Brooklyn, Mesorah Publ'ns) page 850.
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883:Jewish Music in its Historical Development
719:), in addition to the traditional נאצנוּ (
614:Siddur Sefard, Weekday Shacharit, Tachanun
723:, "we have infuriated "), offers נאפנוּ (
447:encouraged for the patient to recite the
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99:, but the concept of confession and the
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803:, 29 March 1996, page 14; ArtScroll,
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455:and to donate some money to charity.
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879:Concise Encyclopedia of Jewish Music
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245:... ,אָשַמנוּ, בָּגַדְנוּ, גָזֵלְנוּ
896:Concepts of Jewish Music and Prayer
838:Glinert, Lewis (18 November 1993).
715:(1997, NJ, Orot) page 128, for "נ"(
682:(1993, NJ, Jason Aronson) page 39;
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713:Orot Sephardic Yom Kippur Mahazor
507:ielded to temptation, and showed
84:, which can lead to forgiveness.
815:, vol. 47, nr. 48, 6 April 2005.
727:, "we committed adultery"), etc.
303:The short confession is said by
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885:(1929, NY, Henry Holt) page 78.
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451:, enunciate acceptance of the
344:The long confession, known as
95:is not found as a noun in the
53:) is a step in the process of
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1158:Observance by Jewish athletes
862:Al Chet (Ashkenazi: Al Cheyt)
826:Encyclopedia of Jewish Prayer
701:Encyclopedia of Jewish Prayer
680:Encyclopedia of Jewish Prayer
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191:To aid in memorizing the list
128:The structure of a confession
453:Thirteen Principles of Faith
439:confess have a place in the
402:It is traditional that both
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7:
846:. Oxford U. Press. p.
799:Philologos, "On Language",
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972:oztorah.com September 2009
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909:Yamin Noraim, Days of Awe
875:Yamin Noraim, Days of Awe
738:Yamin Noraim, Days of Awe
813:Mail.Jewish Mailing List
285:תָּעִינוּ תִּעְתָּעְנוּ
929:Shulchan Aruch YD 338:1
907:Jacobson, Bernhard S.,
873:Jacobson, Bernhard S.,
736:Jacobson, Bernhard S.,
624:Jacobson, Bernhard S.,
238:, the short confession
151:standard prayer service
61:admits to committing a
1215:Jewish law and rituals
1172:Ten Days of Repentance
630:The Koren Sacks Siddur
526:Keith Nigel Grüneberg
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1225:Confession (religion)
809:Siddur Avodah Yisroel
340:, the long confession
252:(also transliterated
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82:repentance in Judaism
21:Repentance in Judaism
956:Aruch HaShulchan 338
1045:Rosh Hashanah seder
751:The World of Prayer
421:Deathbed confession
415:Deathbed confession
377:נס (compulsion), בּ
109:(ידה) – from which
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842:The Joys of Hebrew
177:Alphabetical texts
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488:
487:igotry, and
484:
480:
476:
472:
467:
445:
424:
407:
403:
401:
393:
389:
378:
372:
370:
353:
349:
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115:
110:
104:
97:Hebrew Bible
92:
91:
88:Hebrew Bible
79:
30:
24:
1120:Ten Martyrs
584:Numbers 5:7
552:Psalms 32:5
140:confession.
1209:Categories
1137:Break fast
1073:Confession
1068:Repentance
1055:Yom Kippur
597:, Hilchot
560:Daniel 9:4
530:exegetical
483:rrogance,
459:References
329:Amram Gaon
321:Yom Kippur
133:Maimonides
75:Maimonides
31:confession
19:See also:
1093:Kol Nidre
1063:Atonement
495:iolence,
359:עֵל חֵטְא
325:Ashkenazi
294:ArtScroll
145:In prayer
122:scapegoat
55:atonement
44:romanized
1100:Selichot
1079:Kapparot
1039:Tashlikh
721:ni'atznu
658:page 327
636:... and
599:Teshuvah
475:recites
408:Al Cheyt
385:acrostic
350:Al Cheyt
317:Selichot
309:Tachanun
223:Al Cheyt
211:Al Cheyt
184:alephbet
135:writes:
101:hithpael
1151:Related
801:Forward
765:38b)";
759:titawnu
755:taw'inu
725:ni'afnu
634:Ashamnu
477:Ashamnu
404:Ashamnu
354:Al Hayt
346:Al Chet
338:Al Chet
282:) are "
264:Ashamnu
254:Oshamnu
250:Ashamnu
236:Ashamnu
227:Ashamnu
219:Ashamnu
215:Ashamnu
161:sinned.
65:before
46::
39:וִדּוּי
27:Judaism
1131:Ne'ila
1114:Avodah
1086:Kittel
1028:Shofar
854:
638:Al het
566:, etc.
427:Talmud
365:al ḥet
313:Amidah
297:siddur
71:Talmud
50:vīddūy
35:Hebrew
1125:Jonah
705:Viduy
684:Viduy
580:16:21
536:yadah
449:Shema
111:vidui
106:yadah
93:Vidui
852:ISBN
763:Yoma
601:1:2;
425:The
406:and
348:(or
229:)."
582:;
443:.”
362:",
356:; "
352:or
288:" (
274:tav
67:God
63:sin
59:Jew
25:In
1211::
860:.
850:.
848:18
606:^
578:,
562:,
558:,
554:,
550:,
279:תּ
269:תּ
153:.
41:,
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29:,
1004:e
997:t
990:v
717:N
509:z
505:y
501:x
497:w
493:v
489:c
485:b
481:a
380:ב
374:א
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