https://workbench-jerusalem-salt.thenewjew.org/siddur/koren-shalem/198-199-142-143-shaharit-for-weekdays-thirteen-attributes.xml /siddur/koren-shalem/198-199-142-143-shaharit-for-weekdays-thirteen-attributes xml siddur-page Thirteen Attributes Thirteen Attributes, pages 142-143, with pointed Hebrew, English, and transliteration. The New Jew /index.xml Siddurim /siddur.xml Koren Shalem Siddur /siddur/koren-shalem.xml Thirteen Attributes /siddur/koren-shalem/198-199-142-143-shaharit-for-weekdays-thirteen-attributes.xml https://workbench-jerusalem-salt.thenewjew.org/siddur/koren-shalem/198-199-142-143-shaharit-for-weekdays-thirteen-attributes https://workbench-jerusalem-salt.thenewjew.org/siddur/koren-shalem/198-199-142-143-shaharit-for-weekdays-thirteen-attributes.json <_xml>https://workbench-jerusalem-salt.thenewjew.org/siddur/koren-shalem/198-199-142-143-shaharit-for-weekdays-thirteen-attributes.xml koren-shalem Koren Shalem Siddur Sepharad 198-199-142-143-shaharit-for-weekdays-thirteen-attributes
Shaharit for Weekdays
Thirteen Attributes 142-143 198-199
שחרית לחול sha|cha|RIT le|CHOL sha|ḥa|RITH le|ḥOL sha|ḥa|RIT le|ḥOL sha|cha|RIS l'CHOYL Shaharit for Weekdays
י״ג מדות הרחמים יג mi|DOT ha|ra|cha|MIM יג mid|DOTH ha|ra|ḥa|MIM יג mid|DOT ha|ra|ḥa|MIM יג mi|DOYS ho|ra|cha|MIM Thirteen Attributes 142-143
heading י״ג מדות הרחמים יג mi|DOT ha|ra|cha|MIM יג mid|DOTH ha|ra|ḥa|MIM יג mid|DOT ha|ra|ḥa|MIM יג mi|DOYS ho|ra|cha|MIM THIRTEEN QUALITIES OF DIVINE COMPASSION Passage אֵל אֶרֶךְ אַפַּיִם אַתָּה, וּבַעַל הָרַחֲמִים נִקְרֵאתָ, וְדֶרֶךְ תְּשׁוּבָה הוֹרֵיתָ. גָּדְלַת רַחֲמֶיךָ וַחֲסָדֶיךָ, תִּזְכֹּר הַיּוֹם וּבְכָל יוֹם לְזֶרַע יְדִידֶיךָ. תֵּפֶן אֵלֵינוּ בְּרַחֲמִים, כִּי אַתָּה הוּא בַּעַל הָרַחֲמִים. בְּתַחֲנוּן וּבִתְפִלָּה פָּנֶיךָ נְקַדֵּם, כְּהוֹדַעְתָּ לְעָנָו מִקֶּדֶם. מֵחֲרוֹן אַפְּךָ שׁוּב, כְּמוֹ בְּתוֹרָתְךָ כָּתוּב. וּבְצֵל כְּנָפֶיךָ נֶחֱסֶה וְנִתְלוֹנֵן, כְּיוֹם וַיֵּרֶד יְהוָה בֶּעָנָן. תַּעֲבֹר עַל פֶּשַׁע וְתִמְחֶה אָשָׁם, כְּיוֹם וַיִּתְיַצֵּב עִמּוֹ שָׁם. תַּאֲזִין שַׁוְעָתֵנוּ וְתַקְשִׁיב מֶנּוּ מַאֲמָר, כְּיוֹם וַיִּקְרָא בְּשֵׁם יְהוָה, וְשָׁם נֶאֱמַר: el E|rech a|pa|YIM a|TAH, u|va-AL ha|ra|cha|MIM nik|rei|TA, ve|DE|rech t'shu|VAH ho|rei|TA. god|LAT ra|cha|ME|cha va|cha|sa|DE|cha, tiz|KOR ha|YOM uv|CHOL yom le|ZE|ra ye|di|DE|cha. TE|fen e|LEI|nu b'ra|cha|MIM, ki a|TAH hu ba-AL ha|ra|cha|MIM. b'ta|cha|NUN u|vit|fi|LAH pa|NE|cha ne|ka|DEM, ke|ho|DA|ta le-a|NAV mi|KE|dem. me|cha|RON ap|CHA shuv, k'MO b'to|rat|CHA ka|TUV. uv|TZEL k'na|FE|cha ne|che|SEH ve|nit|lo|NEN, k'YOM va|YE|red a|do|NAI be-a|NAN. ta-a|VOR al PE|sha ve|tim|CHEH a|SHAM, k'YOM va|yit|ya|TZEV i|MO sham. ta-a|ZIN shav|a|TE|nu ve|tak|SHIV ME|nu ma-a|MAR, k'YOM va|yik|RA b'SHEM a|do|NAI, ve|SHAM ne-e|MAR: ʾel ʾE|rekh ʾap|pa|YIM ʾat|TAH, u|va|ʿAL ha|ra|ḥa|MIM niq|reʾ|THA, ve|DHE|rekh te|shu|VAH ho|re|THA. godh|LATH ra|ḥa|ME|kha va|ḥa|sa|DHE|kha, tiz|KOR hay|YOM u|ve|KHOL yom le|ZE|raʿ ye|dhi|DHE|kha. TE|fen ʾe|LE|nu be|ra|ḥa|MIM, ki ʾat|TAH huʾ ba|ʿAL ha|ra|ḥa|MIM. be|tha|ḥa|NUN u|vith|fil|LAH pa|NE|kha ne|qad|DEM, ke|ho|DHAʿ|ta le|ʿa|NAV miq|QE|dhem. me|ḥa|RON ʾap|pe|KHA shuv, ke|MO be|tho|ra|the|KHA ka|THUV. u|ve|TZEL ke|na|FE|kha ne|ḥe|SEH ve|nith|lo|NEN, ke|YOM vay|YE|redh a|do|NAI be|ʿa|NAN. ta|ʿa|VOR ʿal PE|shaʿ ve|thim|ḥEH ʾa|SHAM, ke|YOM vay|yith|yat|TZEV ʿim|MO sham. ta|ʾa|ZIN shav|ʿa|THE|nu ve|thaq|SHIV MEN|nu ma|ʾa|MAR, ke|YOM vay|yiq|RAʾ be|SHEM a|do|NAI, ve|SHAM ne|ʾe|MAR: el E|rekh ap|pa|YIM at|TAH, u|va|ʿAL ha|ra|ḥa|MIM niq|re|TA, ve|DE|rekh te|shu|VAH ho|re|TA. god|LAT ra|ḥa|ME|kha va|ḥa|sa|DE|kha, tiz|KOR hay|YOM u|ve|KHOL yom le|ZE|raʿ ye|di|DE|kha. TE|fen e|LE|nu be|ra|ḥa|MIM, ki at|TAH hu ba|ʿAL ha|ra|ḥa|MIM. be|ta|ḥa|NUN u|vit|fil|LAH pa|NE|kha ne|qad|DEM, ke|ho|DAʿ|ta le|ʿa|NAV miq|QE|dem. me|ḥa|RON ap|pe|KHA shuv, ke|MO be|to|ra|te|KHA ka|TUV. u|ve|TZEL ke|na|FE|kha ne|ḥe|SEH ve|nit|lo|NEN, ke|YOM vay|YE|red a|do|NAI be|ʿa|NAN. ta|ʿa|VOR ʿal PE|shaʿ ve|tim|ḥEH a|SHAM, ke|YOM vay|yit|yat|TZEV ʿim|MO sham. ta|a|ZIN shav|ʿa|TE|nu ve|taq|SHIV MEN|nu ma|a|MAR, ke|YOM vay|yiq|RA be|SHEM a|do|NAI, ve|SHAM ne|e|MAR: eil E|rech a|pa|YIM a|TOH, u|va-AL ho|ra|cha|MIM nik|rei|SO, v'DE|rech t'shu|VOH hoy|rei|SO. god|LAS ra|cha|ME|cho va|cha|so|DE|cho, tiz|KOYR ha|YOYM uv'|CHOL yoym l'ZE|ra y'di|DE|cho. TEI|fen ei|LEI|nu b'ra|cha|MIM, ki a|TOH hu ba-AL ho|ra|cha|MIM. b'sa|cha|NUN u|vis|fi|LOH po|NE|cho n'ka|DEIM, k'hoy|DA|to l'o|NOV mi|KE|dem. mei|cha|ROYN ap'|CHO shuv, k'MOY b'soy|ros'|CHO ko|SUV. uv'|TZEIL k'no|FE|cho ne|che|SEH v'nis|loy|NEIN, k'YOYM va|YEI|red a|do|NOY be-o|NON. ta-a|VOYR al PE|sha v'sim|CHEH o|SHOM, k'YOYM va|yis|ya|TZEIV i|MOY shom. ta-a|ZIN shav|o|SEI|nu v'sak|SHIV ME|nu ma-a|MOR, k'YOYM va|yik|RO b'SHEIM a|do|NOY, v'SHOM ne-e|MAR: You are a God slow to anger, You are named Master of Compassion, and You have taught the path of repentance. May You recall this day and every day how great is Your compassion and loving-kindness on behalf of the descendants of Your beloved ones. Turn to us in compassion, for You are the Master of Compassion. We approach You in plea and prayer, as You of old showed the humble one [Moses]. Turn aside from Your fierce anger, as is written in Your Torah. Beneath Your wings' shadow may we shelter and abide, as on that day when the LORD descended in the cloud. Overlook transgression and blot out guilt as on the day You stood with him [Moses] there. Hear our cry and attend to our word, as on that day when You proclaimed the LORD's name, and there it is written: Instructions All recite aloud: Passage וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה, יְהוָה, אֵל רַחוּם וְחַנּוּן, אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת: נֹצֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה, וְנַקֵּה: וְסָלַחְתָּ לַעֲוֹנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּנוּ: סְלַח לָנוּ אָבִינוּ כִּי חָטָאנוּ, מְחַל לָנוּ מַלְכֵּנוּ כִּי פָשָׁעְנוּ כִּי־אַתָּה אֲדֹנָי טוֹב וְסַלָּח וְרַב־חֶסֶד לְכָל־קֹרְאֶיךָ: va|ya-a|VOR a|do|NAI al-pa|NAV va|yik|RA a|do|NAI, a|do|NAI, el ra|CHUM ve|cha|NUN, E|rech a|pa|YIM ve|rav-CHE|sed ve-e|MET: no|TZER CHE|sed la-a|la|FIM, no|SEI a|VON va|FE|sha ve|cha|ta-AH, ve|na|KEH: ve|sa|LACH|ta la-a|vo|NE|nu u|le|cha|ta|TE|nu u|ne|chal|ta|NU: s'LACH LA|nu a|vi|NU ki cha|ta|NU, me|CHAL LA|nu mal|ke|NU ki fa|sha|NU ki-a|TAH a|do|NAI tov ve|sa|LACH ve|rav-CHE|sed le|chol-ko|re-E|cha: vay|ya|ʿa|VOR a|do|NAI ʿal-pa|NAV vay|yiq|RAʾ a|do|NAI, a|do|NAI, ʾel ra|ḥUM ve|ḥan|NUN, ʾE|rekh ʾap|pa|YIM ve|rav-ḥE|sedh ve|ʾe|METH: no|TZER ḥE|sedh la|ʾa|la|FIM, no|śEʾ ʿa|VON va|FE|shaʿ ve|ḥaṭ|ṭa|ʾAH, ve|naq|QEH: ve|sa|LAḥ|ta la|ʿa|vo|NE|nu u|le|ḥaṭ|ṭaʾ|THE|nu u|ne|ḥal|ta|NU: se|LAḥ LA|nu ʾa|vi|NU ki ḥa|ṭaʾ|NU, me|ḥAL LA|nu mal|ke|NU ki fa|sha|ʿe|NU ki-ʾat|TAH a|do|NAI ṭov ve|sal|LAḥ ve|rav-ḥE|sedh le|khol-qo|re|ʾE|kha: vay|ya|ʿa|VOR a|do|NAI ʿal-pa|NAV vay|yiq|RA a|do|NAI, a|do|NAI, el ra|ḥUM ve|ḥan|NUN, E|rekh ap|pa|YIM ve|rav-ḥE|sed ve|e|MET: no|TZER ḥE|sed la|a|la|FIM, no|SE ʿa|VON va|FE|shaʿ ve|ḥat|ta|AH, ve|naq|QEH: ve|sa|LAḥ|ta la|ʿa|vo|NE|nu u|le|ḥat|ta|TE|nu u|ne|ḥal|ta|NU: se|LAḥ LA|nu a|vi|NU ki ḥa|ta|NU, me|ḥAL LA|nu mal|ke|NU ki fa|sha|ʿe|NU ki-at|TAH a|do|NAI tov ve|sal|LAḥ ve|rav-ḥE|sed le|khol-qo|re|E|kha: va|ya-a|VOYR a|do|NOY al-po|NOV va|yik|RO a|do|NOY, a|do|NOY, eil ra|CHUM v'cha|NUN, E|rech a|pa|YIM v'rav-CHE|sed ve-e|MES: noy|TZEIR CHE|sed lo-a|lo|FIM, noy|SEI o|VOYN vo|FE|sha v'cha|to-OH, v'na|KEIH: v'so|LACH|to la-a|voy|NEI|nu ul'|cha|to|SEI|nu un'|chal|to|NU: s'LACH LO|nu o|vi|NU ki cho|to|NU, m'CHAL LO|nu mal|kei|NU ki fo|sho'|NU ki-a|TOH a|do|NOY toyv v'sa|LOCH v'rav-CHE|sed l'chol-koyr'-E|cho: And the LORD passed by in front of him and proclaimed: The LORD, the LORD, compassionate and gracious God, slow to anger, abundant in loving-kindness and truth, keeping loving-kindness to a thousand generations, pardoning iniquity, rebellion and sin, and absolving [the guilty who repent]. Forgive us our iniquity and our sin, and accept us as Your inheritance. Forgive us, our Father, for we have sinned. Grant us pardon, our King, for we have transgressed. For You, LORD, are good and forgiving, abundant in loving-kindness toward all who call on You. Citation Ex. 34 Citation Ps. 86
Commentary more extended penitential prayer; therefore, on Mondays and Thursdays, Tahanun is longer.
Commentary One of the classic biblical instances of supplication was Daniel's prayer on behalf of the exiles in Babylon (Daniel, chapter 9). Sections of that prayer, together with other verses from the prophetic books and Psalms, form the core of these paragraphs. There are three sections, each containing eighteen mentions of God's name; thus we say them quietly, standing, as if they were forms of the Amida.
Commentary A tradition, found in the Geonic literature, dates these prayers to the period of persecution under the Romans, when three exiles crossed the Mediterranean, found temporary refuge and then suffered renewed oppression. Some passages may have been added in the wake of the Gothic and Frankish persecutions in the seventh century. Their mood bespeaks the tears of Jews throughout the centuries of exile who experienced persecution, expulsion, humiliation, and often bloodshed at the hands of those amongst whom they lived. Even in times of freedom, we continue to say these prayers, keeping faith with our ancestors and remembering their tears.
Commentary to Temple times. After the daily sacrifice, "The Levites sang the Psalm [of the day]. When they reached the end of each section [the psalm was divided into three parts] they blew the shofar and the people prostrated themselves" (Tamid 7:3). Some communities continued the custom of prostration, with faces to the ground, even after the destruction of the Temple. We preserve a trace of that gesture by resting our heads on our arms and covering our faces as we say Psalm 6. The Leader's Repetition of the Amida stands in place of the daily sacrifice, which is why we subsequently "fall on our faces."
Commentary The custom of attaching special significance to Mondays and Thursdays is also ancient. Already in the Second Temple period, Mondays and Thursdays were days on which the pious would fast. According to tradition, Moses began his ascent of Mount Sinai to receive the second tablets on a Thursday and descended forty days later on a Monday (the 10th of Tishrei, Yom Kippur). The second tablets were a sign of God's forgiveness. Hence, these days were seen as "days of favor." They were also market days when people would come from villages to towns. Congregations were larger; the Torah was read; law courts were in session. The heightened atmosphere was the setting for
parent Koren Shalem Siddur /siddur/koren-shalem.xml prev Viduy /siddur/koren-shalem/196-197-140-141-shaharit-for-weekdays-viduy.xml next Lowering the Head /siddur/koren-shalem/200-201-144-145-shaharit-for-weekdays-lowering-the-head.xml