אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, our King!

חָטָֽאנוּ לְפָנֶֽיךָ

chah-tah-noo lih-fah-neh-chah

we have sinned before You.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father our King!

אֵין לָֽנוּ מֶֽלֶךְ אֶלָּא אָֽתָּה

ayn lah-noo meh-lech eh-lah ah-tah

we have no King except You.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, our King!

עֲשֵׂה עִמָּֽנוּ

ahh-say ee-mah-noo

deal with us [kindly]

לְמַֽעַן שְׁמֶֽךָ

lih-mah-ahn shih-meh-chah

for the sake of Your Name.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, our King!

בָּרֵךְ עָלֵֽינוּ שָׁנָה טוֹבָה

bah-raych ah-lay-noo shah-nah toe-vah

bless us with a good year.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, our King!

בַּטֵּל מֵעָלֵֽינוּ כָּל גְּזֵרוֹת קָשׁוֹת

bah-tail may-ahh-lay-noo kole geh-zay-rote kah-shote

annul all harsh decrees concerning us.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, our King!

בַּטֵּל מַחְשְׁ֒בוֹת שׂוֹנְ֒אֵֽינוּ

bah-tail mahch-shih-vote sone-ay-noo

annul the designs of those who hate us.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, our King!

הָפֵר עֲצַת אוֹיְ֒בֵֽינוּ

hah-fair ahh-tzaht oy-vay-noo

thwart the plans of our enemies.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

כַּלֵּה כָּל צַר וּמַשְׂטִין מֵעָלֵֽינוּ

kah-lay kole tzahr oo-mahsh-teen may-ah-lay-noo

rid us of every oppressor and adversary.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

סְתוֹם פִּיּוֹת מַשְׂטִינֵֽנוּ

s’tome pee-yote mahss-tee-nah-noo

seal the mouths of our adversaries

וּמְ֒קַטְרִיגֵֽנוּ

ooh-mih-kaht-ree-gay-noo

and accusers.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

כַּלֵּה דֶּֽבֶר וְחֶֽרֶב וְרָעָב וּשְׁ֒בִי

kah-lay deh-ver vih-cheh-rev vih-rah-ahv oosh-vee

remove pestilence, sword, famine, captivity,

וּמַשְׁחִית וְעָוֹן

ooh-mahsh-cheet vih-ah-vone

destruction, [the burden of] iniquity

וּשְׁ֒מַד

oosh-mahd

and religious persecution

מִבְּ֒נֵי בְרִיתֶֽךָ

mib-nay bih-ree-teh-chah

from the members of Your covenant.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

מְנַע מַגֵּפָה מִנַּחֲלָתֶֽךָ

mih-nah mah-gay-fah mee-nah-chah-lah-teh-chah

withhold the plague from Your inheritance.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

סְלַח וּמְ֒חַל לְכָל עֲוֹנוֹתֵֽינוּ

s’lach oo-m’chahl lih-chole ah-voh-no-tay-noo

forgive and pardon all our iniquities.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

מְחֵה וְהַעֲבֵר פְּשָׁעֵֽינוּ

mih-chay vih-ha-ah-vair pih-shah-ay-noo

blot out and remove our transgressions

וְחַטֹּאתֵֽינוּ מִנֶּֽגֶד עֵינֶֽיךָ

vih-chah-toe-tay-noo mee-neh-gehd ay-neh-chah

and sins from before Your eyes.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

מְחוֹק בְּרַחֲמֶֽיךָ הָרַבִּים

mih-choke bih-rah-chah-meh-chah hah-rah-beem

erase in Your abundant mercy

כָּל שִׁטְ֒רֵי חוֹבוֹתֵֽינוּ

kole shit-ray cho-voe-tay-noo

all records of our liabilities.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

הַחֲזִירֵֽנוּ

hah-chah-zee-ray-noo

bring us back

בִּתְ֒שׁוּבָה שְׁלֵמָה לְפָנֶֽיךָ:

bit-sho-vah shih-lay-mah lih-fah-neh-chah

in wholehearted repentance before You.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

שְׁלַח רְפוּאָה שְׁלֵמָה

shih-lach rih-fooh-ahh shih-lay-mah

send complete healing

לְחוֹלֵי עַמֶּֽךָ

lih-choh-lay ah-meh-chah

to the sick among Your people.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

קְרַע רֹֽעַ גְּזַר דִּינֵֽנוּ

k’rah roe-ahh gih-zahr dee-nay-noo

tear up the evil [parts] of our sentence.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

זָכְ֒רֵֽנוּ בְּזִכָּרוֹן טוֹב לְפָנֶֽיךָ

zahch-ray-noo bih-zee-kah-rone tove lih-fah-neh-chah

remember us favorably before You.

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

ah-vee-noo mahl-kay-noo

Our Father, Our King!

כָּתְ֒בֵֽנוּ בְּסֵֽפֶר חַיִּים טוֹבִים

kaht-vay-noo bih-say-fair cha-yeem toe-veem

inscribe us in the Book of the Good Life.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

כָּתְ֒בֵֽנוּ

kaht-vay-noo

inscribe us

בְּסֵֽפֶר גְּאֻלָּה וִישׁוּעָה

bih-say-fair gih-ooh-lah vee-shoo-ahh

in the Book of Redemption and Deliverance.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

כָּתְ֒בֵֽנוּ

kaht-vay-noo

inscribe us

בְּסֵֽפֶר פַּרְנָסָה וְכַלְכָּלָה

bih-say-fair pahr-nah-sah vih-chahl-kah-lah

in the Book of Maintenance and Sustenance.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

כָּתְ֒בֵֽנוּ בְּסֵֽפֶר זְכֻיּוֹת

kaht-vay-noo bih-say-fair zih-choo-yote

inscribe us in the Book of Merits.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

כָּתְ֒בֵֽנוּ

kaht-vay-noo

inscribe us

בְּסֵֽפֶר סְלִיחָה וּמְ֒חִילָה

bih-say-fair sih-lee-chah ooh-mih-chee-lah

in the Book of Pardon and Forgiveness.

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

ah-vee-noo mahl-kay-noo

Our Father, Our King!

זָכְ֒רֵֽנוּ לְחַיִּים טוֹבִים

zach-ray-noo lih-chah-yeem

remember us for a good life.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

זָכְ֒רֵֽנוּ לִגְ֒אֻלָּה וִישׁוּעָה

zach-ray-noo lih-g’ooh-lah vee-shoo-ah

remember us for redemption and deliverance.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

זָכְ֒רֵֽנוּ לְפַרְנָסָה וְכַלְכָּלָה

zach-ray-noo lih-pahr-nah-sah vih-kahl-kah-lah

remember us for maintenance and sustenance.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

זָכְ֒רֵֽנוּ לִזְ֒כֻיּוֹת

zach-ray-noo liz-choo-yote

remember us for merit.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

זָכְ֒רֵֽנוּ לִסְ֒לִיחָה וּמְ֒חִילָה

zach-ray-noo lis-lee-chah ooh-m’chee-lah

remember us for pardon and forgiveness.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

הַצְמַח לָֽנוּ יְשׁוּעָה בְּקָרוֹב

hahtz-mahch lah-noo yih-shoo-ah bih-kah-rove

cause deliverance to spring forth for us soon.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

הָרֵם קֶֽרֶן יִשְׂרָאֵל עַמֶּֽךָ

hah-raym keh-ren yis-rah-ell ah-meh-chah

raise up the might of Your people Israel.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

הָרֵם קֶֽרֶן מְשִׁיחֶֽךָ

hah-raym keh-ren mih-shee-cheh-chah

raise up the might of Your anointed.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

מַלֵּא יָדֵֽינוּ מִבִּרְ֒כוֹתֶֽיךָ

mah-lay yah-day-noo mee-beer-cho-teh-chah

fill our hands with Your blessings.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

מַלֵּא אֲסָמֵֽינוּ שָׂבָע

may-lay ah-sah-may-noo sah-vah

fill our storehouses with abundance.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

שְׁמַע קוֹלֵֽנוּ

shih-mah koe-lay-noo

hear our voice,

חוּס וְרַחֵם עָלֵֽינוּ

choos vih-rah-chaym ah-lay-noo

spare us and have compassion upon us.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

קַבֵּל

kah-bail

accept

בְּרַחֲמִים וּבְ֒רָצוֹן אֶת תְּפִלָּתֵֽנוּ

bih-rah-chah-meem ooh-vih-rah-tzone eht tih-fee-lah-tay-noo

our prayer with compassion and favor.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

פְּתַח שַׁעֲרֵי שָׁמַֽיִם לִתְ֒פִלָּתֵֽנוּ

pih-tahch shah-ah-ray shah-my-eem

open the gates of heaven to our prayer.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

זָכוֹר כִּי עָפָר אֲנָֽחְנוּ

zah-chor kee ah-fahr ah-nach-noo

remember, that we are dust.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

נָא אַל תְּשִׁיבֵֽנוּ

nah ahl tih-shee-vay-noo

Please do not turn us away

רֵיקָם מִלְּ֒פָנֶֽיךָ

ray-kahm meel-fah-neh-chah

empty-handed from You.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

תְּהֵא הַשָּׁעָה הַזֹּאת

tih-hay hah-shah-ahh hah-zote

let this hour be

שְׁעַת רַחֲמִים

shih-aht rah-chah-meem

an hour of compassion

וְעֵת רָצוֹן מִלְּ֒פָנֶֽיךָ

vih-ayt rah-tzone meel-fah-neh-chah

and a time of favor before You.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

חֲמוֹל עָלֵֽינוּ

chah-mole ah-lay-noo

have compassion upon us,

וְעַל עוֹלָלֵֽינוּ וְטַפֵּֽנוּ

vih-ahl ohh-lah-lay-noo vih-tah-pay-noo

and upon our children and infants.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

עֲשֵׂה לְמַֽעַן

ahh-say lih-mah-ahn

do it for the sake of those

הֲרוּגִים עַל שֵׁם קָדְשֶֽׁךָ

hah-roo-geem ahl shame kahd-sheh-chah

who were slain for Your holy Name.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

עֲשֵׂה לְמַֽעַן

ahh-say lih-mah-ahn

do it for the sake of those

טְבוּחִים

tih-voo-cheem

who were slaughtered

עַל יִחוּדֶֽךָ

ahl yee-choo-deh-chah

for [proclaiming] Your Unity.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

עֲשֵׂה לְמַֽעַן

ahh-say lih-mah-ahn

do it for the sake of those

בָּאֵי בָאֵשׁ וּבַמַּֽיִם

bah-ayy bah-aysh oo-bah-may-yeem

who went through fire and water

עַל קִדּוּשׁ שְׁמֶֽךָ

ahl kee-doosh shih-meh-chah

for the sanctification of Your Name.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

נְקוֹם לְעֵינֵֽינוּ

nih-kome lih-ay-nay-noo

avenge before our eyes

נִקְ֒מַת דַּם עֲבָדֶֽיךָ הַשָּׁפוּךְ

nik-maht dahm ahh-vah-deh-chah hah-shah-fooch

the spilled blood of Your servants.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

עֲשֵׂה לְמַעַנְ֒ךָ אִם לֺא לְמַעֲנֵֽנוּ

ahh-say lih-mah-ahn-chah eem loh lih-mah-ahh-nah-noo

do it for Your sake if not for ours.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

עֲשֵׂה לְמַעַנְ֒ךָ וְהוֹשִׁיעֵֽנוּ

ahh-say lih-mah-ahn-chah vih-hoe-shee-ayy-noo

do it for Your sake and deliver us.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

עֲשֵׂה לְמַֽעַן רַחֲמֶֽיךָ הָרַבִּים

ahh-say lih-mah-ahn rah-chah-meh-chah hah-rah-beem

do it for the sake of Your great mercy.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

עֲשֵׂה לְמַֽעַן

ahh-say lih-mah-ahn

do it for the sake

שִׁמְ֒ךָ הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא

shim-chah hah-gah-dole hah-gee-bore vih-hah-noh-rah

of Your great, mighty, and awesome Name

שֶׁנִּקְרָא עָלֵֽינוּ

sheh-nik-rah ahh-lay-noo

which is proclaimed upon us.

אָבִֽינוּ מַלְכֵּֽנוּ

ah-vee-noo mahl-kay-noo

Our Father, Our King!

חָנֵּֽנוּ וַעֲנֵֽנוּ

chah-nay-noo vah-ahh-nay-noo

favor us and answer us

כִּי אֵין בָּֽנוּ מַעֲשִׂים

kee ayn bah-noo mah-ahh-seem

for we have no accomplishments;

עֲשֵׂה עִמָּֽנוּ צְדָקָה וָחֶֽסֶד

ahh-say eeh-mah-noo tzih-dah-kah vah-cheh-sed

deal with us charitably and kindly with us

וְהוֹשִׁיעֵֽנוּ

vih-hoe-shee-ay-noo

Hebrew and English text taken from The Metsudah Machzor, via Sefaria.

The post Text of Avinu Malkeinu appeared first on My Jewish Learning.

As children, we intone, “Sticks and stones may break my bones, but words will never hurt me.”

As adults, we’re urged to “get it in writing.” A verbal contract or agreement is meaningless without having it appear in black and white, finalized with our signature.

But Kol Nidrei — the service recited at the outset of Yom Kippur and which is arguably the most recognizable piece of Jewish liturgy — teaches us that words alone carry an awesome power. This most sacred, powerful, and iconic service of the Jewish year revolves around nothing less than the sheer majesty of the spoken word.

Read the full text of Kol Nidrei here:

In front of the entire congregation, the cantor chants:

All vows we are likely to make, all oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our vows, pledges, and oaths be considered neither vows nor pledges nor oaths.

In fact, the Kol Nidrei prayer is not a prayer at all. Rather, it’s a somewhat dry legal formula. Two witnesses, holding Torah scrolls to insert an additional measure of gravitas, stand on either side of the cantor as he chants the text three times. The words of Kol Nidrei are not even Hebrew, but Aramaic, which was the vernacular in ancient times. Hebrew would be reserved only for holy texts and prayers, not a legal proceeding.

And because we would never engage in any business or legal dealings during a Jewish holiday, Kol Nidrei must be recited before Yom Kippur actually begins, in advance of sunset. This is why the Yom Kippur fast lasts closer to 25 hours or even longer. We’re already sitting in synagogue listening to Kol Nidrei before the holiday technically begins.

Why do we use this rather bland and uninspiring public declaration to usher in the most sacred day of the year? One might think that we should proclaim our collective commitment to engage in the act of teshuvah (repentance). Perhaps we should seek to have our past transgressions forgiven and ensure that our names be entered into the Book of Life.

The truth is seemingly more prosaic: We state in advance that we should not be held accountable for any vows we might take between now and next Yom Kippur. This probably doesn’t resonate with the modern mind so much, but vows used to be serious business. A vow was much more than simply a promise someone made to another person; it was a sacrosanct commitment that could not be broken.

The Torah outlines in great detail who could make and be held accountable for vows. Much like today’s rules regarding signing a contract, minors (and often women) could not enter into a vow.

In the Book of Jonah (traditionally read on the afternoon of Yom Kippur), after the non-Hebrew sailors throw Jonah overboard and witness the power of God, we read that they “feared God and made vows.”

Nazarites took vows to live a life of holiness, with added restrictions such as the prohibition against drinking any wine.

And even in recent history, it might be common for a person who finds himself in great peril to state, “God, if I survive this situation, I hereby vow to commit myself to a life of strict observance!”

But human nature being what it is, how many vows are actually kept?

The Kol Nidrei service provides a way to let us off the hook. At the precise time when we’re seeking to start anew and wipe the slate clean, we try to stack the deck in our favor for the coming year by annulling any careless promises in advance.

But the message of Kol Nidrei carries a deeper meaning: What we say can be just as consequential as what we do. If we’re truly seeking to change our behavior for the coming year, to become closer to God and to our community, we must begin with how we speak and relate to each other.

Do we engage in lashon hara, speaking of others in a derogatory way?

Do we needlessly intensify discussions with inflammatory comments?

Or do we take the opportunity to express our devotion and commitment to our family?

During the morning liturgy on Rosh Hashanah and Yom Kippur, we read, “The great shofar is sounded, but a still, small voice is heard.”

Kol Nidrei teaches us that the mere spoken word — our own still, small voice — can be an enormous catalyst for how we choose to live.

Listen to Kol Nidrei here:

Cantor Matt Axelrod has served Congregation Beth Israel of Scotch Plains, New Jersey, since 1990. He is a graduate of the Jewish Theological Seminary of America and a national officer of the Cantors Assembly. Cantor Axelrod is the author of Surviving Your Bar/Bat Mitzvah: The Ultimate Insider’s Guide, and Your Guide to the Jewish Holidays: From Shofar to Seder. You can read his blog at mattaxelrod.com.

The post Kol Nidrei: The Power of Words appeared first on My Jewish Learning.

There’s one iconic prayer, recited on each of the days of Rosh Hashanah and Yom Kippur, that expresses in a clear and dramatic way our need to perform teshuvah. The text of Unetaneh Tokef lays it all out for us and utilizes vivid imagery: Before God lies a giant book — the Book of Life — in which we hope all of our names will be inscribed for the coming year. The Unetaneh Tokef goes on to tell us that on Rosh Hashanah, those deserving names are entered — ensuring they will live through the year, and on Yom Kippur, the Book is sealed — their fates no longer alterable. We have until the very end of Yom Kippur, during the concluding Neilah service when the liturgy tells us that the gates are closing, to sway God’s decision in our favor.

Find the full text of the Unetanah Tokef in Hebrew and English here!

To drive home the serious consequences of our actions, Unetaneh Tokef then lists all the dire ways we can meet our fate. We read the classic words “Who shall live and who shall die?” — but then the rest of the paragraph is devoted to all the ways the latter outcome could take place:

Who by fire and who by water?

Who by plague and who by famine?

Who by sword and who by wild beast?

Who by hunger and who by thirst?

At last, we’re given a shred of hope, the theological carrot to these long passages of stick. We read:

Uteshuvah utefilah utzedakah ma’avirin et roa hag’zeirah

But repentance, prayer, and deeds of charity can annul the severity of the decree.

This prayer is undoubtedly the climax of the High Holiday morning service. As the hazzan of my synagogue, I see my entire congregation present for this prayer (although people start to trickle out of the sanctuary soon after). Backed up by the choir, I chant it in some of the most ornate and dramatic musical selections of the year.

Yet, at the same time, I find this prayer to be the most disturbing, confusing, and theologically questionable of the entire mahzor. A close look at the wording seems to contradict everything we’re supposed to believe and do on these High Holidays. It says that on Rosh Hashanah and Yom Kippur, our names are written and then sealed for the coming year. That is, the decision is made. It’s a done deal. Therefore, it is already predetermined whether we will live or die during the next year. What good then are our acts of teshuvah? How can we annul the severity of the decree through deeds of tzedakah (charity) if that decree is not only recorded but in fact sealed in a book? Should we leave the sanctuary at the end of Yom Kippur and simply hope for the best, realizing that nothing we do from that moment on has any effect on whether we will survive the year ahead?

We need a better way to relate to this prayer that is so central to our High Holiday liturgy. I have come to understand this disturbing and powerful text less as a promise of childlike reward and punishment and more as a statement of the fragility of life and our own mortality. I have literally been moved to tears (no small challenge while trying to sing with a full voice along with the choir) looking out at a full sanctuary, everyone’s voices joined in the familiar refrain:

B’rosh hashanah yikateivun uv’yom tzom kippur yeichateimun

On Rosh Hashanah it is written and on Yom Kippur it is sealed

At that moment, I realize that not all of us will be here next year. These people — congregants, friends, family — it is a sad but inescapable fact that some will die over the course of the coming year. Our lives are a gift. We perform teshuvah not to appease a distant and invisible Deity, but rather to remind us of our value to one another and strengthen our relationships with each other. We give tzedakah to better the lives of those around us. And we engage in prayer to further develop the bonds of our connection to Judaism and our community.

Our job is not to temporarily put on our best behavior in order to convince God to let us live for another year. Instead, we acknowledge that our time here on earth is limited and our lives tenuous. The true and vital message of Unetaneh Tokef requires us to ask ourselves not who shall live, but how shall we live?

The post Unetaneh Tokef: Do We Control our Fate? appeared first on My Jewish Learning.

And then, a few paragraphs later in the liturgy, in a moment when we are feeling truly vulnerable, we encounter another piyyut, with a shockingly different tone. V’chol Ma’aminim literally means “We All Believe.” Here is a bit of it:

We all believe that God is faithful…knows our deepest feelings…is the steadfast redeemer…

Read the full text of V’chol Ma’aminim in Hebrew on Sefaria.

The theme of this part of the service pivots abruptly from uncertainty (who shall live and who shall die?) to complete faith. Now, rather than wondering out loud our fates for the coming year, knowing that perhaps not all of us will come together again a year hence, we proclaim as a whole (usually in call-and-response with a cantor) statements of utter certainty and faith. God is in charge, there is order in the universe.

The change in message is a jolt, but a welcome one. From the depths of uncertainty we call out the steadfast faith we wish we felt. We together take a deep breath and speak into being the order we crave in our chaotic, uncertain lives.

Even the form of the poem, attributed to the paytan (poet) Yannai (perhaps between the 5^th and 7^th centuries), conveys a message of order and certainty. It’s an acrostic, with a theological statement for each letter of the 21 letters of the alphabet. Sometimes it is laid out in a series of seven stanzas, a perfect number (evocative of the wholeness of God’s creation — brought into being by six days of work and one of rest). Repetitive patterns, rhythmic phrasing, and alliteration — all emphasize the predictability of the natural order. One by one, the verses pronounce God truthful, eternal, singular, a just judge.

At a fragile time like the High Holidays, which are an opportunity for each individual to rehearse his or her own death (a morbid but also deeply meaningful exercise), there is a strong need to confess certainty and belief. The poem seems designed to convey these in every way, but in light of our own experience of a world that is often chaotic and cruel, how can we affirm we “believe” each statement?

The answer is that “belief” might not mean what we think it means. In Hebrew, the root of the word ma’aminim, “we believe,” is more connected to faith than proof of fact. When we are feeling vulnerable we take a leap of faith, resting our minds on God who protects us, upholds justice, and makes sure that we will be cared for.

This period in the Jewish calendar is about more than powerful poetic prayer; it calls each of us to become better versions of ourselves. In parallel, we can imagine how each of our personal efforts can begin to bring the world itself toward wholeness. We can read these verses as a profession of belief not in the existence of a perfectly controlled, ordered universe — but in the possibility of that version of our world, ourselves, and our God. For example, we might fear that we have done something unforgivable, so we remind ourselves that Judaism teaches of a God who is patient, even overlooking the sins of those who are rebellious. Or, we might be filled with self-doubt after a challenging year of disappointments, so we seek comfort in the sturdy reminder that God is the One before whom all are equal.

It is challenging to read this poetic prayer as a literal declaration of belief. It might even be painful to say those words out loud, as we gaze around our broken, messy world. But V’chol Ma’aminim can be read instead as an aspirational proclamation of hope — a commitment to discover light in the darkness, and perhaps to manufacture it for ourselves.

When congregations gather together on the High Holidays to reflect on the passage of time, the services are punctuated with poetic moments such as this, when individuals can call out their deepest yearnings. We follow the guidance that Yannai left for us 1500 years ago, and speak out loud of the justice and order and we crave. In doing so together, we are invited to hear the way in which all of our hopes and wishes reverberate in unison, and together we are invited to bring the order and stability of our dreams into reality.

The post V’chol Ma’amimim: Speaking Order into Chaos appeared first on My Jewish Learning.

But on Rosh Hashanah and Yom Kippur, all that changes. The Musaf service, usually more of an afterthought throughout the year, completely dominates the High Holiday liturgy. It is long, complex, and serves as the service’s centerpiece. It is here that we find the most iconic prayers: the cantor’s Hineni where he or she pleads to be worthy to lead the congregation in prayer; Unetaneh Tokef, the prayer which includes the well-known and haunting passage “Who Shall Live and Who Shall Die” and the “Great Aleinu” during which the cantor lies prostrate in front of the ark in utter supplication. These are moments of incredible drama and emotion.

But that’s not all. A bit later on in the Rosh Hashanah Musaf service —perhaps after some congregants have already left for home — we come to its heart. The most significant part of Musaf is divided into three distinct sections: Malchuyot (God as Sovereign), Zichronot (God remembers), and Shofarot (God and Revelation). These comprise the great themes of the holiday.

Each of these sections —Malchuyot, Zichronot and Shofarot — has an identical structure, beginning with an introductory text followed by exactly ten Biblical verses that help to illustrate the particular theme. These ten verses all follow the same pattern. There are three from the Torah, three from the Writings, three from the Prophets, and then one more from the Torah—all of which incorporate the same Hebrew roots which define that section. For instance, in the Malchuyot which describes God as a sovereign, we read:

Adonai yimloch l’olam va’ed.

God will reign throughout all time. (Exodus 15:18)

Later, during Zichronot, one of the verses emotionally elicits the imagery of God as the parent of a beloved child:

Haven yakir li Ephraim im yeled sha-a-shuim ki midei dab-ri bo zachor ez-k’renu od…

Ephraim [a metaphor for the People Israel] is a dear child to me. Even when I reproach him, I remember him with tenderness… (Jeremiah 31:20)

Then in Shofarot, we recite the powerful verse:

V’hayah bayom ha-hu yi-takah b’shofar gadol…

And on that day the great shofar will be sounded… (Isaiah 27:13)

Finally, all three sections conclude with their own shofar blowing, punctuating each passage and drawing attention to its significance.

The order of the three sections is not random — it astutely captures our modern relationship with God. One could summarize Malchuyot (Sovereignty), Zichronot (Remembrance), and Shofarot (Revelation) as representing our collective past, present, and future.

First, in Malchuyot (Sovereignty) we look to our origins as the first monotheistic religion. Rather than entreating multiple deities to provide for all of our needs — food, weather, fertility — we declared that there was one true God who reigned over all aspects of life. That was an absolutely radical notion at the time, and of course it still defines the essence of Judaism.

Then, in the Zichronot (Remembrance) verses of Musaf, we acknowledge the role that God plays in our current lives. Certainly we view God from a greater distance than some of our ancestors — there’s no longer direct divine prophecy such as we read about in the Bible. However, we trust that even though we are far removed from that time, God remembers us today, and even more importantly, that we too remember God. While God may be literally out of sight, God should never be out of mind.

Finally, we come to the most provocative section, Shofarot (Revelation), which looks to our future as a people. In Judaism, we recognize that while God was revealed to Moses on Mount Sinai, that event did not represent the end of our relationship. In fact, God’s revelation continues each day. It attests to the brilliance and durability of our tradition that each successive generation has not only the ability but in fact the responsibility to interpret and internalize what it means to be Jewish. The Torah famously tells us in Deuteronomy 30:12: lo bashamayim hee, our law is not in heaven, but rather here on earth where the sacred words of our ancient texts may continually be interpreted and shaped.

What time of year could be more appropriate than the High Holidays to look anew at our connection to God and to Judaism? Yes, the sound of the shofar calls for us to pray and reflect, but even more vital is the message to grow and change. Judaism is the path upon which we stand. It’s up to each generation to decide where that path leads.

The post Rosh Hashanah Musaf: A Call to Change Your Life appeared first on My Jewish Learning.

This special Eileh Ezkarah for the eleven who died on October 27, 2018 was written by Rabbi Jon Perlman, the spiritual leader of New Light Congregation, one of three congregations that met in the Tree of Life synagogue. It was written in collaboration with Tamar Elad-Applebaum and Martin Cohen; Tovi Admon vocalized the Hebrew.

For a formatted, printable pdf of the prayer, please click here.

אֵֽלֶּה אֶזְכְּרָה וְנַפְשִׁ עָלַי אֶשְׁפְּכָה

,כִּי ּבְּלָעֽוּנוּ זָרִים כְּעֻגָה בְּלִי הֲפוּכָה

,כִּי בִימֵינוּ אֲנוּ לֹא עָלְתָה אֲרוּכָה

.לַאַחַד עָשָֹר הֲרוּגֵי קְהִילָתֵינוּ הַקְדוֹשָה

These things do I remember and my heart is grieved!

How the arrogant have devoured our people!

Who would believe that in our day there would be no intervention

For the eleven slaughtered from our holy community?

שַׁבָּת בַּבֹּקֶר כְּמִידֵי שַׁבָּת הַיְתָה

וַיַֹשְכִּימוּ כְּעֶשֹרִים מִבְּנֵי הַקְּהִילָה

וּבָאוּ לִקְרֹא אֶת פָּרַשַת וַיֵרַא מִן הַתּוֹרָה

וְלֹא יָדְעוּ וְלֹא יַכְלוּ לִרְאוֹת בֶּאַסְפָּקְלַרְיָה

כִּי סִּדְרַא תְגַלֶה מְאַשֶר אוֹתָם יִקְרֶה

That Shabbat morning was like every Shabbat

The twenty early-risers from the three shuls

Came to read Parshat Vayera from the Torah

And they did not know nor could they see in the reflection of God’s mystery,

That the portion would reveal what would happen to them.

וְקָרְאוּ

וַיַֹּשכֵּם אַבְרָהָם וַיִּקַּח אֶת־נְעָרָיו

וְאֶת בְּנוֹ יְחִידוֹ אֲֹשֶר אָהַב

 .וֵַיּֽלְכוּ אֶל הַר הָמּוֹרִיָה יַחְדָּו

.יִצְחָק בְּנוֹ עַל יָדוֹ וּשְׁנֵי נְעָרָיו מֵאֲחוֹרָיו

דּוֹם הָלְכוּ שְׁלֹשֶׁת יָמִים

וַיַּחֲרִישׁוּ כִּי לֹא מָצְאוּ דָּבָר

והִנֵה הִגִיעוּ אֶל הָהָר

.וְֹשָם נִסָּה הָאֱלֹהִים אֶת אַבְרָהָם

וַיַּנַּח אַבְרָהָם אֶת־נַעֲרָיו שָׁם בְּתַחְתִּית הָהָר

.וַיֹּאמֶר יְיָ אֶל־אַבְרָהָם עֲלֵה אֵלַי הָהָרָה כִּי אֲנַסֶּךָּ

And they read:

Abraham rose early and brought his servant lads

And his only son who he loved

They went to Mount Moriah together

His son Isaac by his side and two lads behind

They walked three days in silence.

They went in hushed voices for nothing occurred to them.

Finally they arrived at Moriah

And there God tested Abraham

And Abraham let the youths rest at the bottom of the hill.

God said to Abraham: Ascend to me on the hill and I will test you there.

:וְרָאּוּ

וַיָּקָם אבַרְָהָםָ

וַיַּעַל אֶל־הַר הָֽאֱלֹהִֽים הוּא הַר הָמּוֹרִיָה

וַיְכַס הֶֽעָנָן אֶת־הָהָֽר וַיִּקְרָא אֵלָיו יְיָ לֵאמֹר

כֹּה תֹאמַר לְבֵית יַעֲקֹב וְכֹה תַגֵּיד לִבְנֵי יִשְֹרָאֵל

קְדשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי

,וְכֹל הַרוֹצֶה לִכְרוֹת בְּרִיתִי וּלְבַקֵּר בְּהֵיכָלִי

בְּבוֹא הָעֵת אֶת שְׁמִי הַקָדוֹשׁ יְקַדֵֹּש בְּרַבִּים

כִּי אֶל אֱלֹהִים חַיִים יִקְרָא

וְאֶת קְדוּשָּת הֶחַיִים וְאָהַבַתוֹ בְּלֶב כֹּל יִיטַע

וַיַשׁוּבּוּ כּוּלָם אַבְרָהָם לִפְנֵיהֶם

וַיִלְכוּ נִפְרַדִים לְבֵיּתָם

וַיִדֹמוּ כוּלָּּם מִפּנֵי הַחָזוֹן הַחָרֶד אַשֶׁר רַאַתָה עֵינָם

And they saw:

And Abraham rose He ascended the mountain of God, the hill of Moriah

And a cloud covered the mountain and God called to him saying:

Thus will you say to the house of Jacob and thus will you tell the house of Israel: You will be holy for I am holy

And everyone who wishes to enter my covenant and visit my Sanctuary

That time when the many will come to sanctify my Holy Name in public

And to the living God they will call

And unto the Sanctity of Life and of Love that is implanted in every heart And then the group returned, Abraham leading,

And they walked separately to their homes

And they were silent all of them in reaction to the frightful vision their eyes saw.

:וְכֵן שָׁמְעוּ מֵאֲחוֹרֵי הַפַּרְגּוֹד

,וְאִם תִּשְׁאֲלוּ בְּמָרָה זוֹ תּוֹרָה וְזֶה שְׂכָרָהּ

:תְּשׁוּבָתִי יְדוּעָה

גְּזֵרָה הִיא מִלְּפָנַי

.וְאֵין לְהַרְהֵר אַחַר מִדּוֹתָי

וְכֵן קָרָה בְּמִקְדַֹּש הַמְעַט שֶׁלָּנוּ

.בְּבוֹא הַצָר לְנַסוֹת אוֹתָנוּ

.חַרְבּוֹ שְׁלוּפָה לְהַכְרִית אֶת זִכְרוֹנֵינוּ מִמְקוֹמֵינוּ

:אֶת קְדוֹשֵׁינוּ מָצָא כְּמוֹת שֶׁהָיוּ

מֵהֶם פְּנֵיהֶם זֶה אֶל זֶה לִפְנֵי קָדִיֹש דְּרַבָּנָן

וּמֵהֶם פְּנֵיהֶם כְּלַפֵּי חוּץ לְקַבֵּל אוֹרְחִים

מֵהֶם מְמַהָרִים לַעֲזוֹר לִיְדִידִים לִמְצוֹא

אֶת מְקוֹמָם בַּסִּדּוּר

מֵהֶם מְכִינִים אֶת פָּרַשַת הַתּוֹרָה

.וּמֵהֶם בַּמִטְבַּח מְכִינִים אֶת הַמַנָה הַבָּאָה

And thus they heard from behind the Veil of Mystery:

And if you ask in your bitterness, “This is Torah and this is its reward?”

“My answer is known:

It has been decreed …

Don’t dwell too much on what separates You from Me

What occurred in our Holy Sanctuary that day

As the enemy came to tread upon our holy space

His wielding sword to break apart our memories from that place

The sanctified recalled a few that remained —

Among some their faces turned to one another before “Kaddish d’Rabbanan”

Among some their faces turned toward the door to welcome new faces

Among some they quickly assisted their friends in finding

their place in the Siddur

Among some those engaged in Torah Study

And among some who were in the kitchen preparing the next meal.

ואְֶל אַחַד עַשׂרֹ אָמר יָיְ בְּלַחַַשׁ

הִגִיעַ זְמַנְכֶם לְקַדֵֹּש אֶת שְׁמִי בַּרַבִּים

וְיוֹדֵעַ אֲנִי שֶׁלֹא בִּיקַֹשְתֶּם זֹאת

וּבְכָל זֹאת זִכְרוּ וְהַבִּיטוּ לְעֲקֵידַת יָחִיד

And to the eleven, God spoke in a whisper

“The time has arrived to sanctify My Name in public.

“And I know you did not ask for this.” Even so, they would be remembered

and looked upon as personally bound to the Altar as one united.

כִּי בַּעָתִיד יִזְכְּרוּ יְלַדִים וּקְהִילוֹת

שֶׁאַנַחְנוּ אֶת קְדוֹשָת הֶחָיִים בָּאנוּ לִחְיוֹת

כִּי קַמנוּ עַמָדְנוּ הְמְשָכְנוֹ בְּדַרְכְּכֶם

 .כִּי זָכַרְנוּ אֶמוּנָה וִידִידוּת כַּאן לְאוֹרְכֶם

For in the future their children and congregations would remember

That we are Sanctifiers of Life who come to live

For we arose, we stood as your followers in your path

For we remembered faith and friendship here toward your light.

אֶת חַלְלֵינוּ קַבָרְנוּ

וְעֲלֵיהֶם בָּכִינוּ

.וּבְכָל זאֹת לֹא נִֹשבַּרְנוּ

!וּבְכָל זֹאת אֲנַחְנוּ בִּמְקוֹמֵינוּ עַמַדְנוּ

.וְנַמְשִׁיךְ לַעֲמוֹד

We buried our bodies.

And upon them we wept

And even so, this did not break us.

Nonetheless we were steadfast in our place

And we continued to stand.

וּבְכֵן, אָבִֽינוּ מַלְכֵּֽנוּ, עֲשֵׂה לְמַֽעַן הֲרוּגֵינוּ

עלַ שֵׁם קָדְשֶׁךָֽ

וְעַשֵׂה עַל טַף וְיֶלַדִים וְכֹל אַנְשֵׁי אֶמוּנַתֶךָ

זָכְרֵינוּ אֱלֹהֵינוּ, כִּי זוֹכְרִים אַנָחְנוּ לָךְ

עֲזְרֵֽנוּ מַלְכֵּינוּ, כִּי מִתְפַּלְלִים אַנָחְנוּ לָךְ

.וְהַצִּילֵֽנוּ יוֹצְרֵינוּ, כִּי עָלֶיךָ עֵינֵינוּ

And so, Our Father our King, act for the sake of those who were slaughtered for your holy name.

And act for the babies and children and for all the people of your faith.

Remember us, our King, for we keep You in mind.

Help us, our King, for we prayed to You.

Save us, our Creator, for our eyes are upon you.

וְכֹל עוֹד נְשָמָה בְּאַפֶּינוּ

נְבַקֶשׁ עוֹלַמֵינוּ

וְעֶרֶב וַבּוֹקֶר בְּכֹל יוֹם תַמִיד

:נְקַבֵּץ וְנַכְרִיז כְּאֶחָד

As long as this breath is within us

We ponder the world you created for us

And evening and morning, each and every day.

We gather and we cry out as one:

.שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד

Hear O Israel, the Lord our God, the Lord is One.

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Rosh Hashanah as the Opening Day of a Court Trial

“The great shofar is sounded. A still small voice is heard. This day, even the angels are alarmed, seized with fear and trembling as they declare: ‘The day of judgment is here!'”

In a loud and trumpeting voice, the cantor describes the shofar’s blast, then softly and gently describes a “still, small voice.” This poignant line from the Musaf (“additional”) service sets a tone for the High Holidays. It is a dichotomy that is played out over and over throughout the liturgy of the Days of Awe. On these days, we sing of the king, judge, and awesome sovereign who sits in judgment over us, while at the same time, we appeal to God’s mercy and longstanding tradition of forgiveness, likening God to a shepherd sheltering a flock.

Rosh Hashanah is the first day of court. In the liturgy, we see this played out in the number of references to God as sovereign, ruler, and as a most judicious king. Additions and different emphases start as early as the beginning of the Shachrit (morning) service, with the word “Hamelekh” (The King). While these words also appear in the liturgy of Shabbat morning, on Rosh Hashanah and Yom Kippur they are highlighted in such a way that a new leader begins the service with a powerful note on the word “King” itself.

Listen to Ashamnu and Avinu Malkeinu, Two Prayers in the Mahzor (courtesy of Hadar Institute)

The structure of the morning service on Rosh Hashanah is similar to weekday and Shabbat services. It is, however, additional piyyutim (liturgical poems) such as L’eyl Orekh Din (“to the God who sits in judgment”) or Adonai Melekh (“Adonai is King”) that evoke the seriousness with which we would approach a trial with the true judge.

Torah Readings on Rosh Hashanah

The Torah reading on Rosh Hashanah is from the story of Isaac’s birth, describing God’s kindness in giving a child to Abraham and Sarah in their old age (Genesis 21). On the second day we read the story of the binding of Isaac, which ends with a ram as a substitute for Isaac (Genesis 22). The shofar that is so prominent on Rosh Hashanah is considered to be symbolic of this ram.

U’netaneh Tokef: Who Shall Live and Who Shall Die?

As the continuation of the piyyut U’netaneh Tokef quoted above, tells us, on Rosh Hashanah we are inscribed into the book of life, while on Yom Kippur, the book is sealed. These simple lines open us up to the possibility of teshuvah (repentance) and of reflection of our past deeds. U’netaneh Tokef is recited on both Rosh Hashanah and Yom Kippur as an introductory piyyut to the kedushah (literally, holiness) in the musaf Amidah. The key line of this prayer follows on the heels of a long rhetorical piece that demands to know who among this congregation will be here next year–how many will perish and how many will be brought high? But, notes the liturgist, even those who are fated for the worst can depend on the following precept: “penitence, prayer, and good deeds can annul the severity of the decree.”

The Shofar Blasts

The shofar is perhaps the best-known feature of Rosh Hashanah services. There are two sets of shofar blasts on each day of the holiday, the first following the Torah service, and the second intertwined with three unique sections in the musaf known as Malkhuyot (verses relating to God’s Kingship), Zikhronot (verses relating to memory), and Shofarot (verses relating to shofar). Each of these sections contain ten verses on each of the topics–Malkhuyot contains verses that recall that God is king, Zikhronot contains references that recall God remembering us for the good, and Shofarot gives quotes in which the shofar is sounded, in the past but mostly in the future, heralding future redemption. The sounding of the shofar is interspersed through each of these three prayer sections, showing itself to be a part of the prayer itself. In Reform and other liberal congregations that do not recite musaf, these sections–and the shofar sounding–are added to the morning Shachrit.

Rabbi Michael Strassfeld has written in his book, The Jewish Holidays, that these three sections, unique to Rosh Hashanah, reflect three central principles of Judaism:

1.      The acceptance of God as King of Universe

2.      The acknowledgement that God intervenes in the world to punish the wicked and reward the good.

3.      The recognition that God was revealed in the giving of the Torah at Sinai, and will again be revealed at end of days.

If we were to pick out one piyyut as an archetype of the theology of the Rosh Hashanah, we might choose L’eyl orekh din (to God who sits in judgment). The poem begins by declaring that God “probes all of our hearts” and therefore will always divine our most secret thoughts and fears. The poem moves on to say that God suppresses wrath in judgment so that regardless of the dark nature of our secret sins, God will suppress anger in discovering them. It ends by announcing that God acts with compassion, accepts God’s subjects, and guards those who love God. We may take from this that even while we call Rosh Hashanah “Yom HaDin” (day of judgment), we can look forward to the end of the process in which we will be loved, accepted, and forgiven our sins. This is the overall theological message that the Rosh Hashanah liturgy wishes to portray: We still have hope.

Yom Kippur: The Day of Judgment

If we view Rosh Hashanah as a the first day of a court case, then we likewise would see Yom Kippur as the day on which the verdict is handed down. The tension mounts as we near the Day of Judgment, and this can be seen in the liturgy as well. The evening of Yom Kippur begins with a once-controversial prayer, Kol Nidre, that has since become the symbol for the solemnity of the day. In this prayer, repeated three times, we pray that all vows and oaths that we have made throughout the year will be forgiven us, so that we might enter into this coming year with a clean slate, forgiven for any promises we might inadvertently have broken. Many rabbis viewed this as an unnecessary absolution which might lead people to sin by taking their vows too lightly in the future. However, this prayer had already proven to be so popular and powerful among the people, it has become a centerpiece of the holiday.

Forgiveness and Confessions

All five services on Yom Kippur include a section known as Selihot (forgiveness prayers) and another one called the Vidui (confessions). The Selihot include a basic confession of sins, an expression of our contrition, and reflections on God’s forgiving nature. We recite the 13 attributes, which are taken from a prayer that Moses recited in Exodus 34. In it, we assert that God is a compassionate, patient, and righteous God. Included in the Vidui is the Ashamnu, which is an alphabetical acrostic of different sins we have committed. It is said in first-person plural, because while each individual may not have committed these specific sins, as a community we surely have, and our fates are intertwined on this day. We also read the Al Chet, which is a prayer that similarly lists transgressions we have made over the year. These two sections best reflect the theology of the day: We are in a state of self-reflection. We admit our sins fully, and even beat our breasts while doing so. We place our fates in God’s hands for God is Tov V’Salah (good and forgiving).

Yom Kippur musaf (Shaharit for Reform synagogues) is different from Rosh Hashanah, in that we do not add Malkhuyot, Zikhronot, and Shofarot, but instead include a section on the Avodah, a description of the sacrifices and rituals performed by the High Priest in the Temple on Yom Kippur. We also add a piece known as the martyrology, a solemn section where we recall ten martyrs who were killed in most brutal ways, giving their lives while declaring their faith for the world to hear.

Ne’ilah: The Gates are Locked

It is the final service on Yom Kippur, Nei’lah — literally “locking” (of gates) — which paints an image of the gates of heaven closing, lending urgency to our prayers and our need for repentance and forgiveness. We begin the service with a piyyut that asks God to “open the gate” and let us enter so that we might have a final appeal before God’s decree is sealed. There is a silent Amidah prayer, like at all services, which is repeated by the cantor. Throughout Neilah, the language of being “written” in the book of life used thus far in High Holiday liturgy shifts, as we instead speak of being “sealed” in that book.

The final section of Ne’ilah includes a recitation of the Shema (“Hear O Israel…”) followed by recitation of these lines: Barukh Shem K’vod (“Blessed be God’s name…”) three times, and Adonai Hu HaElohim (“Adonai is our God”) seven times. We conclude with a long blast of the shofar.

Thus ends the period of the High Holidays. We begin with contrition and awe as we enter the courtroom for our trial. We end with the acceptance of our verdict, and the assertion that Adonai is our God–powerful, all knowing, and of course, compassionate.

The post Mahzor Contents: A Guide to the High Holidays Prayers appeared first on My Jewish Learning.

The Rosh Hashanah service is distinguished from the standard festival prayer services in five major ways.

1)      the use of a distinctive set of beautiful melodies,

2)      the inclusion of lots of liturgical poetry (Piyyut, plural: Piyyutim),

3)      the recitation of the prayer “Avinu Malkenu” (Our Father, Our King)

4)      the blowing of the shofar (the ram’s horn), and

5)      the recitation, in the Musaf (“additional”) service, of verses on the themes of God‘s sovereignty (Malkhuyot), God’s consciousness of humanity and the Jewish people (Zikhronot, literally “memories”), and God’s past and promised redemption (Shofarot, referring to the shofar as a symbol or herald of that redemption).

Only the last four leave their mark on the text in the Mahzor. The liturgical poetry, which in medieval times was a standard part of the Shabbat or festival prayers but which nowadays is only common on the High Holidays, has been inserted in three main places: in the first blessing before the recitation of the Shema, and in the reader’s repetitions of the Amidah during both the morning service (Shaharit) and the Musaf service. These focus primarily on images of judgment and God’s kingship; these themes also pervade the Avinu Malkenu, which is recited after the Amidah of the morning service.

The shofar blowing varies in different communities, although a guiding principle is that one should hear 100 calls of the shofar. The primary time for hearing the calls of the shofar comes during the Torah service, before the Sifrei Torah (Torah scrolls) have been returned. Additional opportunities for shofar blowing (and fulfilling the quota of 100) are during the Musaf Amidah and during the Kaddish Shalem (the full Kaddish) at the end of the service.

The most significant variation, however, is the inclusion of the three sections of Biblical verses in the Musaf known as Malkhuyot, Zikhronot, and Shofarot. The inclusion of these sets of ten verses results in an increase in the number of blessings in the Musaf Amidah to nine. The particular choice of verses draws on all parts of the Bible (Torah, Prophets, and Writings), and specifically includes passages that are drawn from the Torah and Haftarah (prophetic) readings for the holiday, and from the Psalms.

Yom Kippur

The Yom Kippur service is distinguished by several major additions:

1)      the Kol Nidrei service (annulling unfulfilled vows),

2)      the confession of sins (vidui),

3)      the inclusion of lots of liturgical poetry on themes of the day,

4)      the focus on the biblical ceremony of purifying the Sanctuary (the Avodah liturgy),

5)      the recitation of the legend of Jewish martyrs (Eileh Ezkerah),

6)      the recitation of the book of Jonah as a Haftarah during the afternoon service, and

7)      the addition of a fifth service at the close of Yom Kippur called Neilah (“the closing of the gates”).

The themes of sin and ridding ourselves of sin dominate the Yom Kippur liturgy. The worship begins before sundown with the Kol Nidrei pronouncement, which explicitly permits those who have sinned (i.e., everyone) to stay and participate and hopefully repent. Prominently, several long passages called Selihot (requests for forgiveness) and two alphabetical acrostics (Ashamnu and Al Heyt) are repeated multiple times; these detail common sins, from A to Z, comprising a communal confession. The other added passages convey a sense of the magnitude of the day (the Avodah) and the long-term impact of sin (Eileh Ezkerah).

The post The Mahzor, or High Holiday Prayer Book appeared first on My Jewish Learning.

During the Viddui, worshipers gently beat themselves on the chest for each transgression listed. This action serves as a symbolic punishment for our hearts, which are ultimately responsible for leading us to sins of greed, lust and anger.

The Viddui includes the Ashamnu, an alphabetical acrostic of different sins we have committed. It is said in first-person plural, because while each individual may not have committed these specific sins, as a community we surely have, and our fates are intertwined on this day. Find the full text of the Ashamnu in Hebrew and English here.

Audio of the Ashamnu (courtesy of Hadar Institute)

The post The Yom Kippur Confession (Viddui) appeared first on My Jewish Learning.

However, after the danger had passed, many of these forced converts wanted to return to the Jewish community. However, this was complicated by the fact that they had been forced to swear vows of fealty to another religion. Because of the seriousness with which the Jewish tradition views verbal promises, the Kol Nidrei legal formula was developed precisely in order to enable those forced converts to return and pray with the Jewish community, absolving them of the vows that they made under duress.

Read the full text of Kol Nidrei here:

This ancient ceremony found a special place in the hearts of the Jewish people and has been maintained for centuries as an especially solemn and moving introduction to the holiday evening service of Yom Kippur. Kol Nidrei has no effect upon vows or promises that we make and break with other people. They still remain valid and, if broken, forgiveness and absolution must be sought from the people affected — and not from God. As the Talmud teaches, “Yom Kippur does not forgive transgressions between a man and his fellow — until (or unless) he seeks forgiveness from him (directly)” Mishnah Yoma 8:9.

Erev [the evening of] Yom Kippur is the only night of the entire Jewish calendar when a tallit (prayer shawl) is worn in the evening. As a matter of fact, it is traditional to wear a tallit or a white garment for the whole of the holiday, the color white symbolizing both our spiritual purity and our withdrawal from the vanities of this world. (A white robe, called a kittel, is worn by traditionally observant men over their holiday clothes. Others may choose to wear a white item of clothing or dress completely in white.)

Listen to Kol Nidrei here:

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Find the full text of the Unetanah Tokef in Hebrew and English here!

The concepts on which it is based come from Jewish apocalyptic literature and parallel Christian writings based on similar sources, the most famous of which is the Dies irae (day of wrath)—found in the requiem mass—which offers a vivid description of the day of judgment for all humankind. In Unetanah tokef, however, the subject is not the final judgment but the much more immediate, yearly day of judgment — Rosh Hashanah. The text of this piyyut follows.

We shall ascribe holiness to this day.

For it is awesome and terrible.

Your kingship is exalted upon it.

Your throne is established in mercy.

You are enthroned upon it in truth.

In truth You are the judge,

The exhorter, the all‑knowing, the witness,

He who inscribes and seals,

Remembering all that is forgotten.

You open the book of remembrance

Which proclaims itself,

And the seal of each person is there.

The great shofar is sounded,

A still small voice is heard.

The angels are dismayed,

They are seized by fear and trembling

As they proclaim: Behold the Day of Judgment!

For all the hosts of heaven are brought for judgment.

They shall not be guiltless in Your eyes

And all creatures shall parade before You as a troop.

As a shepherd herds his flock,

Causing his sheep to pass beneath his staff,

So do You cause to pass, count, and record,

Visiting the souls of all living,

Decreeing the length of their days,

Inscribing their judgment.

On Rosh Hashanah it is inscribed,

And on Yom Kippur it is sealed.

How many shall pass away and how many shall be born,

Who shall live and who shall die,

Who shall reach the end of his days and who shall not,

Who shall perish by water and who by fire,

Who by sword and who by wild beast,

Who by famine and who by thirst,

Who by earthquake and who by plague,

Who by strangulation and who by stoning,

Who shall have rest and who shall wander,

Who shall be at peace and who shall be pursued,

Who shall be at rest and who shall be tormented,

Who shall be exalted and who shall be brought low,

Who shall become rich and who shall be impoverished.

But repentance, prayer and righteousness avert the severe decree.

For Your praise is in accordance with Your name. You are difficult to anger and easy to appease. For You do not desire the death of the condemned, but that he turn from his path and live. Until the day of his death You wait for him. Should he turn, You will receive him at once. In truth You are their Creator and You understand their inclination, for they are but flesh and blood. The origin of man is dust, his end is dust. He earns his bread by exertion and is like a broken shard, like dry grass, a withered flower, like a passing shadow and a vanishing cloud, like a breeze that blows away and dust that scatters, like a dream that flies away. But You are King, God who lives for all eternity! There is no limit to Your years, no end to the length of Your days, no measure to the hosts of Your glory, no understanding the meaning of Your Name. Your Name is fitting unto You and You are fitting unto it, and our name has been called by Your Name. Act for the sake of Your Name and sanctify Your Name through those who sanctity Your Name.

These words lead directly into the Kedushah, the prayer of the sanctification of God’s name.

Many consider this poem to be the pinnacle of the Rosh Hashanah liturgy. The poet has painted a picture of the most solemn day of the year, which to him is Rosh Hashanah, not Yom Kippur. All other concepts associated with the day have been stripped away. “Awesome and terrible” are the only fitting words to describe it. The poet’s primary concern is with the Mishnah’s description of the first of Tishre as the day when humanity is judged. And he fills in the details that the Mishnah only hints at to spread before us a terrifying spectacle of heaven and earth called to judgment.

But this is not a day of suffering without hope. No matter what one has done, says the poet, the severe decree‑-the penalty of death‑-can be averted. Indeed, one need only follow the advice of the sages, “Three things cancel the decree, and they are prayer, charity, and repentance” (Genesis Rabba 44:12). This rabbinic teaching is not confined to Rosh Hashanah but speaks in general terms of what one must do to avert the consequences of sin. The poet has set it correctly in the context of the day of judgment, focusing on the ten‑day period from the beginning of Rosh Hashanah until the end of Yom Kippur as a time when these three actions must be undertaken to change the outcome of the trial.

There is a further note of hope expressed in this poem. God is depicted as a merciful judge who understands the frail nature of human beings. The pathetic description of the transitory nature of life and the heartrending comparison between eternal God and human beings who are no more than “a dream that flies away” or a speck of dust that is gone with the wind are not intended to depress us but to impress God, as it were, and make Him incline toward forgiving us.

It is little wonder that this poem gave birth to legend. It is said that it was recited by Rabbi Amnon (Mainz, c. 11th century), who had failed to reject a proposal of apostasy immediately and instead asked for three days to consider it. When he did not agree to give up his faith, he was taken away and tortured brutally. It was Rosh Hashanah, and he asked his disciples to take him to the synagogue, where he interrupted the service and recited this prayer in order to sanctify the name of God. Upon completing the recitation, he died. Later, the legend continues, he appeared to Rabbi Kalonymus in a dream and asked that this prayer be recited each year.

Moving as this legend is, it should not distract us from the piyyut itself, the subject of which is not martyrdom, but human responsibility and the possibility for change, as we face the judgment of our creator.

This article is excerpted from Entering the High Holy Days. Reprinted with permission from the Jewish Publication Society.

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Read the full text of Avinu Malkeinu

But to Whom? To my Father? To my King? No prayer has better helped me appreciate the metaphoric nature of God-language. Whatever the author of Avinu Malkeinu might have meant by “Our Father, Our King,” I feel certain it wasn’t meant to be taken literally. After all, we Jews don’t believe that God is anyone’s biological father. The same logic can be applied to the word “king.” Both “father” and “king” are human attributes imper­fectly and inadequately projected onto the Divine to aid us in prayer.

The Comfort of “Our Father”

But the question may be asked how useful these metaphors are for us today. Leaving for others to wrestle with “king,” which for many is an image that resonates unpleasantly with hierarchy and domi­nance, I would like to explore the image of God as avinu, or “our Father.” Given its inescapable masculinity, is it too lim­ited a metaphor?

For some it may be, and may remain. A masculine vessel may not be capable of holding everyone’s prayer. But for me it is otherwise. I recognize that this may be because I am a male (and a father myself), but I find the fatherly image implied by Avinu, Malkeinu particularly appealing.

Listen to Avinu Malkeinu (courtesy of Mechon Hadar)

I understand Avinu, Malkeinu in light of another prayer that we recite during the musaf service on Rosh Hashanah, Hayom Harat Olam. (This connection is made by R. Barukh Epstein in Barukh She-amar, his commentary on the prayer book.)The passage reads as follows: “Today the world is conceived. Today all creatures stand in judgment, whether as children or as servants. If we merit consideration as children, have mercy on us as a father has mercy on his children. If as servants, our eyes beseech You to be gracious unto us in judgment, O revered and holy One.”

Shattering Traditional Images

I have always been struck by that odd request that God have mercy on us “as a father has mercy on his children.” How unexpected! Don’t we assume that a mother, from whose womb (rechem) we are born, is the true(r) source of mercy (rachamim)?After all, the Talmud refers to women as rachmaniyot or “Merciful Ones.” How could the liturgist have gotten it wrong?

The liturgist, of course, is quoting Psalm 103. This psalm invokes the 13 attributes of God’s mercy and assures us that God will have mercy on us “as a father has mercy on his children…for he knows how we are formed, he is mindful that we are dust.” This allusion to our birth does not resolve our earlier question: Doesn’t the mother, from whose womb we come, best know our origins? Isn’t she the “Merciful One”?

This issue can be resolved in two ways. First, we can understand the word av in the psalm and in the liturgy not as “father” but rather as “parent.” After all, nothing in the psalm develops the masculinity of the word av. Perhaps the word is simply the automatic choice of the biblical author and the liturgist. God is the paradigmatic merciful parental figure. Some may find this way of reading avinu helpful or appealing. (It is worth noting, though, that none of the English versions of the biblical passage or of Hayom Harat Olam I have reviewed translates av as “parent” even though all of them translate banim as “children,” not “sons.”)

Defying Constricting Definitions

I find it more meaningful to read av as father and not as genderless parent, and to understand the curious juxtapo­sition of fatherhood and mercy as an intentionally mixed metaphor. After all, Hayom Harat Olam is a study in contrasting divine images. First we are reminded of God’s role in “conceiving” the world, a strikingly feminine image. Then we picture God as both merciful father and stern ruler. Our liturgy may be telling us that God is like a father in some respects but like a mother in others. Perhaps we are intended to appreciate God as the unexpectedly merciful father.

Moreover, by pairing av with rachamim, the liturgy may be confounding our expectations and exposing our own limitations when we perceive virtues in human beings to be gender-defined. For human parents are also not (or should not be) stereotypes. A father can certainly show mercy in ways similar to but also different from those of a mother. A mother should not be the exclusive source of compassion (middat ha-rachamim) in a family nor the father the exclusive source of stern justice (middat ha-din).

Understood in this way, the image of the merciful Father, which occurs not only in Hayom Harat Olam and Avinu, Malkeinu but also throughout our liturgy, can encour­age us to imagine God as God rather than to limit Him/Her in any way. Perhaps sensitive to the limitations of using human attributes as metaphors for God, the liturgy is deliberately challenging us to look beyond them. I for one am happy to have this complex, challenging metaphor before me as I pray for mercy from the Master of Mercy on the Day of Judgment.

Reprinted with permission from Sh’ma, September 2, 1994.

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There are three main types of shofar blasts — tekiah, shevarim and t’ruah. A fourth type, tekiah gedolah, is just a longer version of the regular tekiah blast.

Tekiah

Pronounced tuh-KEE-ah, the tekiah blast is one long note that acts as a kind of summons. Others have suggested that it is the sound of a king’s coronation. On Rosh Hashanah, we are traditionally called to reaffirm God’s sovereignty. 

Listen:

Shevarim

Pronounced shih-vah-REEM, this word literally means “breaks” or “fractures.” The shevarim blast is three medium-length notes that have been compared to the sound of weeping.

Listen:

T’ruah

Pronounced tih-ROO-ahh, the t’ruah blast is a series of very short, staccato sounds that have been compared to an urgent alarm, calling us to rouse from our spiritual slumber.

Listen:

The three blasts are sounded in various combinations during the shofar service on Rosh Hashanah. They are traditionally concluded with one long tekiah gedolah (or “great tekiah”) which is similar to, but much longer than, the standard tekiah.

Listen to the blasts sounded together:

The post The Shofar Blasts appeared first on My Jewish Learning.

Here I am.

Most of what we recite in synagogue on the High Holidays utilizes the first person plural: We praise you. God, save us because we have sinned. We pray as a community and we express ourselves collectively.

But the Hineni prayer, a meditation traditionally recited by the cantor prior to the Musaf (or additional) service on Rosh Hashanah and Yom Kippur, stands apart from the myriad pages of praise and supplication recited on the High Holidays in that it is worded in the first person singular. Curiously, the congregation seems to be but spectators to this moment of the liturgy. The cantor engages in a one-on-one dialogue with God, asking for his or her prayers to be received favorably, despite any personal shortcomings.

The cantor recites: Hineni he’ani mima’as. Here I am, impoverished in deeds and merit. But nevertheless I have come before You, God, to plead on behalf of Your people Israel.

Judaism teaches that each individual is responsible for his or her own prayer. Unlike other traditions, we do not recognize an intermediary. The cantor does not pray for us, but rather with us. The choreography and layout of the service bear this out. In a traditional sanctuary, the chazzan and the congregation face the same direction. Each worshipper is responsible for reciting each word of the text.

It therefore seems incongruous that on the High Holidays the cantor is functioning on behalf of the Jewish people. Furthermore, we worry that God might judge the congregation negatively because of the cantor’s transgressions. In some synagogues, the cantor chants Hineni while walking through the congregation, symbolizing that the congregation has literally sent the chazzan to lead the prayers on their behalf.

But in fact, the Hineni is really an expansion—a grand, dramatic version—of a type of prayer that we see every day in the Siddur. One example, often overlooked, appears before every instance of the Amidah:

Adonai, s’fatai tiftach, ufi yagid tehilatecha. God, open up my lips that my mouth may utter words of praise to you.

We recognize that just when we need to be the most focused and disciplined with our thoughts, it’s natural to fall short. We may not be in the moment. We may not be able to express the proper words. So we literally pray for the ability to pray.

All the more so is this true on Rosh Hashanah and Yom Kippur, which according to traditional Jewish theology are literally life-or-death moments for the congregation. What if the cantor is distracted? What if all of the congregation’s prayers are rejected because of the deeds of one person? The cantor uses every tool at his disposal to enjoin God to look favorably upon him and the congregation.

The first word of the text —Hineni— is meant to remind God that He too shares some responsibility for what befalls the congregation. This one simple Hebrew word conveys millennia of Jewish transformation and acceptance of responsibility. Whenever a character in the Bible underwent a moment of profound change or crisis, he pronounced this same word: Hineni. Here I am.

When God called upon Abraham to sacrifice his son, Abraham answered, “Hineni.” When the angel of God later rushed to stop Abraham from performing this obscene act, Abraham once again said, “Hineni.” And when Moses stood before the burning bush and was called by name from within, he too responded, “Hineni.”

In these episodes, Abraham and Moses emerged transformed. And so it is with the chazzan on these most sacred days in the Jewish calendar. More than a simple indication of being physically present in a location, the word “Hineni” is more of an existential expression. I’m not only here, but I’m here. Spiritually, I’m all in. I’m prepared to reflect on who I am, what’s important to me, and how I can effect change for others.

One classic interpretation of dreams is that every character that appears in a dream is really you — that is, we project versions of ourselves throughout each dream. Similarly, the Hineni is not merely about the cantor engaging in a side conversation with God while the congregation looks on and waits.

Rather, when the chazzan states “Hineni,” it is in fact everyone present who are all saying the same thing, despite the prayer’s singular phrasing. We are here. It is we who are impoverished in spirit and deed, and we all share in the fear that our bad choices over the last year might be weighed against us. Nevertheless, we stand humble and ready for the difficult work of teshuvah (repentance) that lies ahead.

Cantor Matt Axelrod has served Congregation Beth Israel of Scotch Plains, New Jersey, since 1990. He is a graduate of the Jewish Theological Seminary of America and a national officer of the Cantors Assembly. Cantor Axelrod is the author of Surviving Your Bar/Bat Mitzvah: The Ultimate Insider’s Guide, and Your Guide to the Jewish Holidays: From Shofar to Seder. You can read his blog at mattaxelrod.com.

The post Hineni: A Prayer for the Ability to Pray appeared first on My Jewish Learning.

מִי אֵל כָּמֽוֹךָ

mee ehl kamochah

Who is an Almighty like You

נֹשֵׂא עָו‍ֹן

no-say ah-vone

Forbearer of iniquity,

וְעֹבֵר עַל פֶּֽשַׁע

vih-ovaire ahl peh-shah

and forgiver of transgression

לִשְׁאֵרִית נַחֲלָתוֹ

lish-ay-reet nah-cha-lah-toe

for the remnant of His heritage?

לֹא הֶחֱזִיק לָעַד אַפּוֹ

loh heh-cheh-zeek lah-ahd ah-poe

He does not maintain His wrath forever,

כִּי חָפֵץ חֶֽסֶד הוּא

kee chah-faitz cheh-sed hoo

for He desires to do kindness.

יָשׁוּב יְרַחֲמֵֽנוּ

yah-shoov y’rachamaynoo

He will again show us compassion,

יִכְבּשׁ עֲו‍ֹנֹתֵֽינוּ

yich-boshe ah-voe-no-tay-noo

He will suppress our iniquities

וְתַשְׁלִיךְ בִמְצֻלוֹת יָם

vih-tash-leech bim’tzoolote yahm

and You will cast into the depths of the sea

כָּל־חַטֹּאתָם

kole chah-toe-tahm

all their sins.

תִּתֵּן אֱמֶת לְיַעֲקֹב

tee-tain ehmet l’yah-kove

You will grant truth to Yaakov,

חֶֽסֶד לְאַבְרָהָם

cheh-sed l’ahvraham

kindness to Avraham,

אֲשֶׁר נִשְׁבַּֽעְתָּ לַאֲבֹתֵֽינוּ

ah-share nish-bah-tah la’avotaynoo

as You swore to our fathers

מִימֵי קֶֽדֶם

mee-may keh-dem

from the days of old.

מִן הַמֵּצַר

min ha-may-tzahr

From the narrowness [of distress]

קָרָאתִי יָהּ

kah-rah-tee yah

I called [to] God;

עָנָנִי

ah-nah-nee

He answered me

בַּמֶּרְחָב יָהּ

bah-mare-chahv yah

with the breadth of Divine relief.

יְהֹוָה לִי לֹא אִירָא

ah-do-nay lee loh eeh-rah

Adonoy is with me, I will not fear,

מַה יַעֲשֶׂה לִי אָדָם:

mah ya’ah-seh lee ah-dahm

what can man do to me?

יְהֹוָה לִי בְּעוֹזְרָי

ah-doe-nay lee b’oze-ray

Adonoy is with me, to help me,

וַאֲנִי אֶרְאֶה בְּשׂוֹנְאָי

vah-ah-nee ehr-eh b’sone-eye

and I will see my enemies’ [defeat].

טוֹב לַחֲסוֹת בַּיהֹוָה

tove lah-chah-sote bah-doe-nay

It is better to take refuge in Adonoy

מִבְּטֹֽחַ בָּאָדָם:

meeb’toe-ach bah-ah-dahm

than to trust in man.

טוֹב לַחֲסוֹת בַּיהֹוָה

tove lah-chah-sote bah-doe-nay

It is better to take refuge in Adonoy

מִבְּטֹֽחַ בִּנְדִיבִים

meeb’toe-ach bin’dee-veem

than to trust in nobles.

רַנְּנוּ

rah-nih-noo

Joyfully exult

צַדִּיקִים בַּיהֹוָה.

tzah-dee-keem bah-doe-nay

in Adonoy, [you] righteous ones,

לַיְשָׁרִים נָאוָה תְּהִלָּה:

lah-y’shah-reem nah-vah t’hee-lah

for the upright, praise is fitting.

הוֹדוּ לַיהֹוָה בְּכִנּוֹר.

hoe-doo lah-doe-nay bih-chee-nore

Thank Adonoy with the harp,

בְּנֵֽבֶל עָשׂוֹר זַמְּרוּ־לוֹ

bah-neh-vell ah-sore zahm-roo loh

with the ten-stringed lyre sing to Him.

שִֽׁירוּ־לוֹ שִׁיר חָדָשׁ

shee-roo loh sheer chah-dahsh

Sing Him a new song,

הֵיטִֽיבוּ נַגֵּן בִּתְרוּעָה

hay-tee-voo nah-gain bih-t’roo-ah

play skillfully with jubilation.

כִּי־יָשָׁר דְּבַר־יְהֹוָה

kee yah-shahr d’vahr ah-doe-nay

For upright is the word of Adonoy,

וְכָל־מַעֲשֵֽׂהוּ בֶּאֱמוּנָה

vih-chole mah-ah-say-hoo beh-eh-moo-nah

and all His deeds [are done] with faithfulness.

אֹהֵב צְדָקָה וּמִשְׁפָּט

oh-hayve tzih-dah-kah ooh-mish-paht

He loves righteousness and justice,

חֶֽסֶד יְהֹוָה מָלְאָה הָאָֽרֶץ

cheh-said ah-doe-nay mahl-ah ha’ah-retz

the kindliness of Adonoy fills the earth.

בִּדְבַר יְהֹוָה שָׁמַֽיִם נַעֲשׂוּ

bid’vahr ah-doe-nay shah-mah-yim nah-ah-soo

By the word of God, the heavens were made,

וּבְרֽוּחַ פִּיו

oov’roo-ach peeve

and by the breath of His mouth,

כָּל־צְבָאָם

kole tz’vah-ahm

all their hosts.

כֹּנֵס כַּנֵּד מֵי הַיָּם

koe-naiss kah-naiss may hah-yahm

He gathers like a mound the waters of the sea,

נֹתֵן בְּאוֹצָרוֹת תְּהוֹמוֹת

noe-tayn b’otzarote t’hoe-mote

He places in vaults the deep waters.

יִירְאוּ מֵיְהֹוָה כָּל־הָאָֽרֶץ

yeer-ooh may-ah-doe-nay kole ha’ah-retz

Fear Adonoy, all the earth,

מִמֶּֽנּוּ יָגֽוּרוּ

mee-meh-noo yah-goo-roo

of Him, be frightened

כָּל־ישְׁבֵי תֵבֵל

kole yoshe-vay tay-vell

all dwellers of the inhabited world.

כִּי הוּא אָמַר וַיֶּֽהִי

kee hoo ah-mahr vah-yih-hee

For He spoke and it became;

הוּא־צִוָּה וַיַּעֲמֹד

hoo tzee-vah vah-yah-ah-mode

He commanded and it stood.

יְהֹוָה הֵפִיר עֲצַת־גּוֹיִם

ah-doe-nay hay-feer ah-tzaht go-yeem

Adonoy annuls the counsel of nations,

הֵנִיא מַחְשְׁבוֹת עַמִּים

hay-nee mahch-shi-vote ah-meem

He disrupts the intention of peoples.

עֲצַת יְהֹוָה לְעוֹלָם תַּעֲמֹד

ah-tzaht ah-doe-nay lah-oh-lahm tah-ah-mode

The counsel of Adonoy will stand forever,

מַחְשְׁבוֹת לִבּוֹ

mach-shih-vote lee-bow

the thoughts of His heart

לְדֹר וָדֹר

lih-dore vah-dore

throughout all generations.

אַשְׁרֵי הַגּוֹי

ash-ray hah-goy

Fortunate is the nation

אֲשֶׁר־יְהֹוָה אֱלֹהָיו

ah-share ah-doe-nay eh-loh-hahv

for whom Adonoy is their God,

הָעָם בָּחַר לְנַֽחֲלָה לוֹ

hah-ahm bah-chahr lih-nah-chah-lah-toe lo

the people He chose as His heritage.

מִשָּׁמַֽיִם הִבִּיט יְהֹוָה

mee-shah-mah-yeem hay-beet ah-doe-nay

From the heavens, Adonoy looks [down],

רָאָה אֶת־כָּל־בְּנֵי הָאָדָם

rah-ah eht kole bih-nay hah-ah-dahm

He sees all mankind.

מִמְּכוֹן־שִׁבְתּוֹ

meem-chone sheeve-toe

From His dwelling place,

הִשְׁגִּֽיחַ

heese-gee-ach

He watches intently

אֶל כָּל־ישְׁבֵי הָאָֽרֶץ

ehl kole yoshe-vay hah-ah-retz

all the inhabitants of the earth.

הַיֹּצֵר יַֽחַד לִבָּם

hah-yoe-tzare yah-chahd lee-bahm

He forms their hearts all together;

הַמֵּבִין אֶל־כָּל־מַעֲשֵׂיהֶם

hah-may-veen ehl kole mah-ah-say-hem

He perceives all their doings.

אֵין הַמֶּֽלֶךְ נוֹשָׁע בְּרָב־חָֽיִל

ayn hah-meh-lech no-sah bih-rahv chah-yeel

A king is not saved by a great army;

גִבּוֹר לֹא־יִנָּצֵל

gee-bore loh yee-nah-tzail

a mighty man is not rescued

בְּרָב־כֹּֽחַ

bih-rahv koe-ach

with [his] great strength.

שֶֽׁקֶר הַסּוּס

sheh-kehr hah-soose

A horse is deceptive [assurance]

לִתְשׁוּעָה

lih-t’shoo-ah

for deliverance,

וּבְרֹב חֵילוֹ

ooh-vih-rahv chay-lo

and with its great strength

לֹא יְמַלֵּט

lo yee-mah-late

it provides no escape.

הִנֵּה עֵין יְהֹוָה

hee-nay ayn ah-doe-nay

Behold, the eye of Adonoy

אֶל־יְרֵאָיו

ehl yih-ray-ahv

is on those who fear Him,

לַמְיַחֲלִים לְחַסְדּוֹ

lahm-yah-chah-leem lih-chahss-doe

on those who wait for His kindliness.

לְהַצִּיל מִמָּֽוֶת נַפְשָׁם

lih-hah-tzeel mee-mah-vett nahf-shahm

To rescue their soul from death,

וּלְחַיּוֹתָם בָּרָעָב

ooh-lih-chah-yoe-tahm big-rah-ahv

and to keep them alive during famine.

נַפְשֵֽׁנוּ חִכְּתָה לַיהֹוָה

nahf-shay-noo cheek’tah lah-ah-doe-nay

Our soul yearned for Adonoy,

עֶזְרֵֽנוּ וּמָגִנֵּֽנוּ הוּא

ezz-ray-noo ooh-mah-gee-nay-noo hoo

our help and our shield is He.

כִּי־בוֹ יִשְׂמַח לִבֵּֽנוּ

kee voh yiss-mahch lee-bay-noo

For in Him our heart will rejoice,

כִּי בְשֵׁם קָדְשׁוֹ בָטָֽחְנוּ

kee vih-shame kahd-show bah-tahch-noo

for in His Holy Name we trust.

יְהִי־חַסְדְּךָ יְהֹוָה עָלֵֽינוּ

yih-hee chahss-doe ah-doe-nay ah-lay-noo

May your kindliness, Adonoy, be upon us,

כַּאֲשֶׁר יִחַֽלְנוּ לָךְ

kah-ah-share yee-chahl-noo lahch

as we have waited for You.

וִיהִי רָצוֹן מִלְּפָנֶֽיךָ

vee-hee rah-tzone meel-fah-neh-chah

May it be Your will

יְהֹוָה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי

ah-doe-nay eh-loh-hi veh-loh-hay ah-voh-tie

Adonoy, our God, and God of our fathers,

אֵל עֶלְיוֹן

ell ehl-yone

most High Almighty

מֻכְתָּר

mooch-tahr

Who is crowned

בִּתְלֵיסַר מְכִילִין דְּרַחֲמֵי.

bit-lay-sahr mih-chee-leen dih-rah-chah-may

with thirteen attributes of mercy,

שֶׁתְּהֵא שָׁעָה זוֹ עֵת רָצוֹן לְפָנֶֽיךָ

shet-hay shah-ah zoe ate rah-tzone lih-fah-neh-chah

that this be a time of favor before You,

וְתִהְיֶה עוֹלָה לְפָנֶֽיךָ

vit-hay voh-lah lih-fah-neh-chah

and may it ascend before You

קְרִיאַת שְׁלשׁ עֶשְׂרֵה מִדּוֹת

k’ree-aht sh’loshe ess-ray mee-dote

our recitation of the Thirteen Attributes

שֶׁל רַחֲמִים, שֶׁבִּפְסוּקִים

shel rah-chah-meem she-biff-soo-keem

of mercy, [which are contained in the verses:

מִי אֵל כָּמֽוֹךָ

mee ell kah-moe-chah

“Who is an Almighty like You”

הַמְּכֻוָּנִים

hah-mih-choo-vah-neem

which correspond

אֶל שְׁלשׁ עֶשְׂרֵה מִדּוֹת

ell shih-loshe ess-ray mee-dote

to the Thirteen Attributes,

אֵל רַחוּם וְחַנּוּן וְגו’,

ell rah-choom vih-chah-noon

“Almighty, Merciful, Gracious etc.,”

אֲשֶׁר קָרִֽינוּ לְפָנֶֽיךָ

ah-share kah-ree-noo lih-fah-neh-chah

that we have recited before You.

כְּאִלּוּ הִשַּֽׂגְנוּ

kih-ee-loo hee-sahg-noo

Consider it as if we had comprehended

כָּל הַסּוֹדוֹת

kole hah-soe-dote

all the esoteric meanings

וְצֵרוּפֵי שֵׁמוֹת הַקְּדוֹשִׁים

vih-tzay-roo-fay shay-mote hah-kih-doe-sheem

and the combinations of the Holy Names

הַיּוֹצְאִים מֵהֶם

hah-yoe-tzeem may-hem

that are formed from them.

וְזִוּוּגֵי מִדּוֹתֵיהֶם

vih-zoo-gay mee-doe-tay-hem

And the joining of their attributes,

אֲשֶׁר אֶחָד בְּאֶחָד יִגָּֽשׁוּ

ah-share eh-chahd bih-eh-chahd yee-sah-goo

which, one by one, shall approach [You]

לְהַמְתִּיק הַדִּינִים תַּקִּיפִים

lih-homm-teek hah-dee-neem tah-kee-feem

to sweeten the severe judgments.

וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם

vih-tahsh-leech bim-tzoo-lote yahm

And so, cast into the depths of the sea

כָּל־חַטֹּאתֵֽינוּ.

kole chah-toe-tay-noo

all our sins.

וְאַתָּה בְּטוּבְךָ

vih-ah-tah bih-toove-chah

And You, with Your goodness,

תְּעוֹרֵר רַחֲמֶֽיךָ

tih-oh-rare rah-chah-meh-chah

arouse Your mercy,

וְנִהְיֶה נְקִיִּים

vih-nee-yeh nih-kee-yeem

that we may be cleansed

מִכָּל־טֻמְאָה וְחֶלְאָה וְזוּהֲמָא.

mee-kole toom-ah vih-chell-ah vih-zoo-hah-mah

from all forms of impurity.

וְיַעֲלוּ

vih-yah-ah-loo

And may there ascend [before You]

כָּל־נִצּוֹצֵי הַקְּדֻשָּׁה

kole-nee-tzoo-tzay hah-kih-doo-shah

all the sparks of holiness

אֲשֶׁר נִתְפַּזְרוּ

ah-share nitt-pah-z’roo

which have been scattered.

וְיִתְבַּרְרוּ וְיִתְלַבְּנוּ

vih-yeet-bah-r’roo vih-yeet-lob-noo

And may we be refined and purified

בְּמִדַּת טוּבְךָ

bih-mee-daht toov-chah

through Your goodness.

אַתָּה אֵל יְשׁוּעָתֵֽנוּ

ah-tah ell yih-sho-ah-tay-noo

You Almighty, are our deliverance,

נוֹצֵר חֶֽסֶד

no-tzair cheh-sed

the Keeper of kindness

לָאֲלָפִים,

lah-ah-lah-feem

for thousands [of generations.]

וּבְרֹב רַחֲמֶֽיךָ

ooh-vih-rove rah-chah-meh-chah

And with Your abundant compassion

תִּתֵּן לָֽנוּ חַיִים אֲרוּכִים.

tee-tain lah-noo chah-yeem ah-roo-cheem

grant us long life,

חַיִּים שֶׁל שָׁלוֹם

chah-yeem shel shah-lome

a life of peace,

חַיִּים שֶׁל טוֹבָה

chah-yeem shel toe-vah

a life of goodness,

חַיִּים שֶׁל בְּרָכָה

chah-yeem shel brah-chah

a life of blessing,

חַיִּים שֶׁל פַּרְנָסָה טוֹבָה

chah-yeem shel pahr-nah-sah toe-vah

a life of good sustenance,

חַיִּים שֶׁל חִלּוּץ עֲצָמוֹת

chah-yeem shel chee-lootz ah-tzah-mote

a life of bodily vigor,

חַיִּים שֶׁיֵּשׁ בָּהֶם

chah-yeem sheh-yaysh bah-hem

a life in which there is

יִרְאַת שָׁמַֽיִם וְיִרְאַת חֵטְא,

yeer-aht shah-mah-yeem vih-yeer-aht chayt

fear of Heaven and fear of sin,

חַיִּים שֶׁאֵין בָּהֶם

chah-yeem sheh-ain bah-hem

a life in which there is no

בּוּשָׁה וּכְלִמָּה

boo-shah ooh-ch’leemah

shame or disgrace,

חַיִּים שֶׁל עֽשֶׁר וְכָבוֹד

chah-yeem shel oh-share vih-chah-vode

a life of prosperity and honor,

לַעֲבוֹדָתֶֽךָ

lah-ah-voe-dah-teh-chah

in order that we may serve You,

חַיִּים שֶׁתְּהֵא בָֽנוּ

chah-yeem sheh-t’hay bah-noo

a life in which there will be within us

אַהֲבַת תּוֹרָה וְיִרְאַת שָׁמַֽיִם

ah-hah-vaht toe-rah vih-yeer-aht shah-mah-yeem

love of Torah and fear of Heaven,

חַיִּים

chah-yeem

a life [in which]

שֶׁתְמַלֵּא כָּל מִשְׁאֲלוֹת לִבֵּֽנוּ

sheh-tih-mah-lay kole mish-ah-lote lee-bay-noo

You will fulfill the wishes of our hearts

לְטוֹבָה

lih-toe-vah

for goodness.

וְזָכְרֵֽנוּ לְחַיִּים

vih-zahch-ray-noo lih-chah-yeem

And remember us for life

מֶֽלֶךְ חָפֵץ בַּחַיִּים

meh-lech chah-faitz

O King, Who desires life,

וְכָּתְבֵֽנוּ בְּסֵֽפֶר הַחַיִּים

vih-kott-vay-noo bih-say-fair

and inscribe us in the Book of Life,

לְמַעֲנְךָ אֱלֹהִים חַיִּים

lih-mah-ahn-chah eh-loh-heem chah-yeem

for Your sake, Living God.

וּקְרַע רֹֽעַ גְּזַר דִּינֵנוּ

ooh-kih-rah roe-ah gih-zahr dee-nay-noo

And tear up the evil [parts] of our sentence,

וְיִקָּרְאוּ לְפָנֶֽיךָ זָכִיּוֹתֵֽינוּ

vih-yee-kah-ray-noo lih-fah-neh-chah zah-chee-yoe-tay-noo

and may our merits be stated before You.

Hebrew and English text taken from The Metsudah Machzor, via Sefaria.

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Note: The focus of this article is on the additional service of Rosh Hashanah. Reform Judaism does not follow the practice of having an additional Amidah; it has moved the elements of the service discussed in this article back to the morning service. 

In ancient times, the core of these three blessings existed as an independent prayer for Rosh Hashanah that was connected to the sounding of the shofar. They may have been created even prior to the destruction of the Temple and only later were incorporated into the framework of the Amidah. The blowing of the shofar, as we have seen, was the main ritual performed on Rosh Hashanah and the only one mandated by the Torah for this day. During the Second Temple period, the sounding of the shofar was introduced by a series of biblical verses that conveyed the purpose and intent of the act. As the Mishnah teaches:

No less than 10 kingship verses, 10 remembrance verses and 10 shofar verses must be recited…. We do not recite remembrance, kingship, and shofar verses that are punitive in nature. We begin with verses from the Torah and conclude with a prophetic verse. (Mishnah, Rosh Hashanah 4.6)

While the Mishnah (compiled around 200 CE) does not describe a fixed list of verses to be recited, this text does insist that any verses read on this day contain the proper theme and be positive in nature. Even after the Malkhuyot, Zikhronot, and Shofarotsections were incorporated into the Amidah,it remained the prerogative of the individual to choose the verses to be recited. Eventually, specific verses were chosen and became a fixed part of the service.

Why these three themes of kingship, remembrance, and shofar? In the case of Zikhronot and Shofarot,the origin may be traced to two biblical verses, “…a sacred occasion commemorated [zikhron] with loud blasts [teruah]“(Leviticus 23:23) and “You shall observe it as a day when the horn is sounded [teruah]“(Numbers 29:1). The third theme, that of kingship, is not explicitly mentioned in connection with the first of Tishrei. Nonetheless, rabbinic interpretations attempted to find it in various verses.

And on your joyous occasions, your fixed festivals and new moon days, you shall sound the trumpets over your burnt offerings and your sacrifices of well‑being. They shall be a reminder of you before the Lord your God: I the Lord am your God. (Numbers 10:10)

According to Rabbi Nathan, “you shall sound the trumpets” refers to the shofar, “they shall be a reminder of you” refers to remembrance, and “I the Lord am your God” refers to kingship.

The meaning of “remembrance” in the verse “a sacred occasion commemorated with loud blasts” (Leviticus 23:23) is not entirely clear. The biblical scholar Baruch Levine suggests that it literally means “commemoration by blasting the shofar…. The horn was blasted to announce the forthcoming pilgrimage festival. Leon J. Liebreich argues that “the first day of the seventh month is a day of arousal of God’s mindfulness by means of the sounding of the ram’s horn.” M. M. Kalisch, on the other hand, states that “the loud notes…were meant to rouse God’s mercy in [the people’s] favor, who would remember His people and grant them His blessing and protection in the coming year.”

The notion of remembrance is also connected with war in the biblical text, “You shall sound short blasts on the trumpets, that you may be remembered before the Lord your God and be delivered from your enemies” (Numbers 10:9). God’s “remembrance” here indicates that God will not abandon His people, but will help them. The text continues, “And on your joyous occasions, your fixed festivals and new moon days, you shall sound the trumpets…they shall be a reminder of you before your God” (Numbers 10: 10). The juxtaposition of these two verses suggests that Israel evokes God’s remembrance to achieve success and to remind God to fulfill His promises to them.

Whatever “remembrance” may have meant in the original biblical context, the Sages interpreted it, along with “kingship” and “shofar,” in their own way:

First proclaim Him “king” over you, then ask mercy from Him so that you will be remembered by Him. How? By the shofar of freedom. “Shofar” always indicates freedom, as it is said, “And on that day, a great ram’s horn shall be sounded; and the strayed who are in the land of Assyria and the expelled who are in the land of Egypt shall come and worship the Lord on the holy mount, in Jerusalem.” (Isaiah 27:13)

The order of the three themes, and the relationship between them, are therefore explained as follows: We accept God as our ruler, we ask to be “remembered” by God (that is, we ask that God fulfill His assurances and help us), and we declare our desire for redemption—for individual and national freedom—symbolized by the sounding of the shofar.

This article is excerpted with permission from Entering the High Holy Days. It is reprinted with permission from the Jewish Publication Society.

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As human beings, we try to define our place in the vast, mysterious universe in which we live. We want to understand our nature and how we relate to other living things. We think about what came before us and what will come after. We envision the end of life and ponder what follows.

The Yamim Nora’im [Days of Awe] respond to this need to understand ourselves and our place in the universe. At one point during the confession of the Yom Kippur Ne’ilah [closing] service, we articulate these questions in a way that seems to indicate a pessimistic, negative valuation of human beings and human life:

“What are we? What is our life? What is our piety? What is our virtue? What is our salvation? What is our strength? What is our accomplishment? What shall we say before You, O Lord our God and God of our ancestors? Are not all the mighty as nothing before You, men of renown as if they did not exist? The wise as if they lacked knowledge, the discerning as if they had no wisdom, for most of their deeds are valueless and the days of their lives a mere nothing before You. Man’s superiority to the beast is nonexistent, for all is futile.”

What an apt commentary on the pessimistic words of Kohelet (Ecclesiastes):

Utter futility! said Kohelet. Utter futility! All is futile! What real value is there for a man in all the gains he makes beneath the sun? One generation goes, another comes, but the earth remains the same forever (Eccles. 1:1‑4).

Unetanah tokef [one of the unique High Holiday prayers] also expresses these feelings of awe at the enormity of God’s universe:

“In truth You are their creator and You understand what motivates them, for they are but flesh and blood. Man’s origin is dust and his end is dust. He earns his bread with the exertion of his life. He is like broken pottery, like dry grass, like a withered flower, like a passing shadow, like a vanishing cloud, like a breeze that passes by, like floating dust, like a dream that flies away.”

Yet, while these parts of the liturgy clearly indicate the insignificance of humankind in the face of divine presence, other parts raise a different point. The Ne’ilah prayer quoted above goes on to state, “You have set man aside from the very beginning, permitting him to stand before You.” On the one hand, then, human life seems to have very little value in the vast scheme of things, but on the other hand, we sense a special relationship between us and our Creator. Thus, for all our limitations, we are nonetheless creatures of worth.

On this matter, the sages gave us excellent advice. They said that each person should carry two notes in his or her pockets. On one would be the words, “For my sake the world was created.” On the other, “I am but dust and ashes.” When we despair of our value we look at the first. When we are too haughty, we look at the second.

This dichotomy is not between body and spirit, but between good and evil. Although we separate ourselves on Yom Kippur from bodily needs as much as possible, we do so only in order to emphasize the importance of the spiritual side of life, which we usually ignore, afflicting ourselves in order to gain a higher degree of holiness. The object is not to make this asceticism a part of everyday life, but to be able to return to normal life with greater self‑knowledge and awareness. The central dichotomy established by the Yom Kippur fast and prayers is therefore not between body and spirit, but between worth and lack of worth, between impulses toward evil and impulses toward good.

The Yamim Noraim are about choice. We are not toys of fate. We are not destined for sin and evil. We have the possibility of choosing the path to life. No matter what we have been, we can change and become better. If we seem to emphasize the dark side of life and of human beings, it is only in order to come to terms with our limitations, to recognize our faults, and to prepare to better ourselves.

Excerpted with permission from Entering the High Holy Days, published by the Jewish Publication Society.

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Atonement is more than a wish for forgiveness; it is the desire to be at-one with God. To be at-one with God implies a desire to “bend our will to God, to observe His precepts and to revere His law in truth!”

Confessions in Judaism, you will notice, are always in the plural: “We have sinned, we have transgressed,” etc. They are always meant to be said by the entire congregation, even by those individuals who feel that they themselves have not been guilty of the sins enumerated.

The reasons for the use of the plural and the recitations of the confessions by the entire congregation are manifold. When one Jew sins, it is as though all Jews have sinned. This is in accordance with the principle that all Jews are responsible for one another. The confessional prayers for the High Holidays are constructed to intensify our feelings of responsibility for one another.

When an individual Jew celebrates, the whole community rejoices; when he weeps, the community shares his grief with him; when he sins, the whole community shares his sin.

The group recitation of the confessional is intended to remind us that the failure of the individual is very often the result of the shortcomings of the society or community in which one lives.

According to Judaism, the individual and the group make their confessions directly to God. There are no “priests” in the synagogue. The whole house of Israel is looked upon as a kingdom of priests and each Jew can turn directly to God without the assistance of an intermediary.

Audio of Ashamnu (courtesy of Mechon Hadar)

Reprinted with permission from Moments of Transcendence: Inspirational Readings for Yom Kippur, edited by Rabbi Dov Peretz Elkins, ©1992 Jason Aronson Inc.

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The following short passages explore different aspects of this popular and fascinating prayer. Scroll down to hear the prayer recited.

From Orhot Hayyim

Rabbi Akiva in­stituted this prayer, as it is stated: “Once Rabbi Eliezer or­dered 13 fast days, but no rains fell…. Rabbi Akiva followed him before the Ark and said, ‘Our Father, our King, we have no king but Thee.’ He was immediately an­swered” (Taanit 25b).

–Orhot Hayyim, Aharon haKohen of Lunel. Reprinted from S. Y. Agnon’s anthology “Days of Awe,” published by Schocken Books.

Our Parent, Our Sovereign?

It can be argued that regular masculine language for God promotes the distinct presumption that though all of us are created in God’s image, some of us are more Godlike than others. In Avinu Malkenu, by retaining the image of Father and King, one might infer that important decisions about life are made, or should be made, by fathers (but not mothers) and kings (not queens).

After all this discussion, it may come as a surprise to discover that it was decided [by the committee of Reform rabbis revising the Reform Mahzor] to retain masculine language for God anyway. Some people held that neutral language virtually does away with the concrete imagery that the Days of Awe demand. Calling God “Our Parent, our Sovereign” here, for example, seemed far more remote, far less compelling, than the traditional “Father” and “King.” Others noted that doing away with “He” and “Him” presented insurmountable problems in translation, which could not be overcome without completely altering the sense of ancient Hebrew passages whose integrity we respected. Would the committee charged with our liturgy vote that way today, if we had it to do again? I doubt it. One’s consciousness of language’s subtle effect on our thinking rises slowly. Nevertheless, it does rise. And today, I think, we would have voted the other way.

–Reprinted from Lawrence A. Hoffman’s “Gates of Understanding 2: Appreciating the Days of Awe,” published by the Central Conference of American Rabbis.

Audio of Avinu Malkeinu (courtesy of Mechon Hadar)

Inscribe Us Five Times

“Our Father, our King, inscribe us in a book.” The five petitions of “Inscribe us in a book” correspond to the Five Books of Moses.

The first, “Inscribe us in the book of happy life” corresponds to the Book of Genesis, in which the creation of all things, meaning life, is spoken of.  The second, “Inscribe us in the book of redemption and salvation” corre­sponds to the Book of Exodus, which speaks of the redemp­tion from Egypt. “Inscribe us in the book of maintenance and sustenance” corresponds to the Book of Leviticus, which speaks of the holy sacrifices and thank-offerings, for the es­sence of sustenance must be in holiness.  “Inscribe us in the book of aiding merit” corresponds to the Book of Numbers, which speaks of the Twelve Tribes that camped near their standards, every tribe being a Chariot to its root, that is to say, to the patriarchs, because of whose aiding merit we are alive. “Inscribe us in the book of forgiveness and pardon” corresponds to the Book of Deuteronomy, in which Moses our master upbraids Israel for all they did that was wrong, and which contains the scriptural portion of teshuvah (repentance), by means of which we merit forgiveness and pardon.

–From Uziel Meisel’s “Tiferet Uziel.” Reprinted from S. Y. Agnon’s anthology “Days of Awe,” published by Schocken Books.

Can I Have That On Credit?

A retail merchant who dealt in fabrics made his way to his wholesale supplier to buy the goods he needed for his business. The wholesaler instructed his workers to wait on the merchant and to bring him all that he ordered. Standing in the middle of the warehouse, the merchant bellowed all sorts of orders and requests.

“I want 1,000 yards of that cloth, 2,000 yards of the blue velvet, 3,000 yards of that white silk,” he shouted, and on and on he went, requesting many other items. When it came time to total up the price of the goods and to pay the bill, the merchant took the wholesaler to the side and, very embarrassed, whispered in his ear: “Listen, I can’t give you any money for this right now. Please allow me credit until I can pay you.”

So it is with us, said the Dubno Maggid. We shout out all sorts of requests to God in the Avinu Malkenu prayer. We want forgiveness, health, a good life, wealth, redemp­tion, and many other things. But when it comes down to the last verse (to pay the bill, so to speak), we whisper: “Our Father, our King, be gracious to us and answer us, though we have no worthy deeds (with which to pay You for our large order) please grant us charity and kindness, and save us.”

–Jacob ben Wolf Kranz, known as the Maggid of Dubno, a Hasidic master and teacher (1741-1804). Reprinted from Aaron Levine’s “The New Rosh Hashanah Anthology,” published by Zichron Meir Publications.

The post Perspectives on Avinu Malkeinu, the Classic High Holiday Prayer appeared first on My Jewish Learning.

Preliminary Prayers:

Rosh Hashanah and Yom Kippur morning services begin with the morning blessings (Birkot Hashachar) and the extended version of Pesukei d’Zimrah (Verses of Praise) that is recited on Shabbat and other holidays. This part of the service is virtually identical to what happens in synagogue on a regular Shabbat morning.

Shema and Amidah

The service begins to take on a distinct High Holiday character as it closes in on the recitation of the two central prayers of the daily liturgy, the Shema and the Amidah.

On both Rosh Hashanah and Yom Kippur, the Amidah includes a unique section that begins ובכן תן פחדך (“And you shall instill awe”), which invokes the idea of God’s sovereignty over the world and the joy that the righteous derive from submitting to God’s will. The Yom Kippur morning Amidah also includes the day’s first recitation of the confessional Viddui prayer. (Viddui is not recited on Rosh Hashanah, but it is traditionally said five times over the course of Yom Kippur.)

In communities where the prayer leader publicly repeats the recitation of the Amidah, this is commonly the place where the first liturgical poems, known as piyyutim, are inserted. These poems are among the most distinctive features of the High Holiday liturgy and they are typically recited responsively or sung in unison, often with the Ark open and the congregation standing. The particular selection of piyyutim, and their placement in the service, can vary widely

The best-known piyyutim come later in the day, but one of the best-known during the morning service is Imru Layloheem. Roughly translated as “give praise to God,” this poem both extolls God’s glory (“The splendor of His throne is fiery blazes, His ministers are fiery flashes”) and God’s omniscience (“He knows what is hidden in darkness, darkness conceals nothing from Him.”).

The final prayer of this part of the service is Avinu Malkeinu (“Our Father, Our King”), a series of petitions that, in many synagogues, culminates in the communal singing of the final line: “Our father, our King, be gracious with us and answer us, though we have no worthy deeds; treat us with charity and kindness and save us.”

The Torah Service

As with all Jewish festivals, Rosh Hashanah and Yom Kippur have particular Torah readings associated with them.

On Rosh Hashanah, the Torah reading comes from Genesis. Traditionally, the reading for the first day is the story of the birth of a son to Abraham and Sarah in their old age and Abraham’s casting out of Hagar and Ishmael from his home. The second day reading is the story of the binding of Isaac, Abraham’s aborted attempt to sacrifice his son, which is a recurring theme in the liturgy and imagery of the High Holidays. In communities that observe only one day of Rosh Hashanah, it is common to read the chapter about the binding of Isaac.

On Yom Kippur, the Torah reading comes from the Book of Leviticus and describes the scapegoat ritual, the rite performed on the Day of Atonement in the ancient Temple in Jerusalem in which a goat is symbolically invested with the sins of the people and then cast off into the wilderness.

The Torah service on both Rosh Hashanah and Yom Kippur also features the reading of the haftarah, an accompanying selection from the prophets. The reading for the first day of Rosh Hashanah is from the Book of Samuel and tells the story of Hannah, the childless woman who turns to God in prayer and is eventually blessed by giving birth to a prophet. The second day reading, from the Book of Jeremiah, features a prophecy of Israel’s eventual restoration. The Yom Kippur haftarah describes the harsh criticism of Isaiah of people who mistakenly believe that repentance can be achieved with superficial acts of fasting and physical abstinence that lack spiritual conviction and charitable deeds.

Shofar Service

One of the highlights of the Rosh Hashanah service is the blowing of the shofar, the ram’s horn. This is commonly done after the Torah reading just before the scrolls are returned to the Ark, though some synagogues also sound additional shofar blasts during Musaf or at the very end of the prayer service. The shofar service begins with the recitation of a selection of biblical verses (mainly from Psalms) and two blessings: over the hearing of the shofar and the Shehechiyanu blessing over firsts. The blowing of the shofar then commences, most commonly with a “caller” who calls out one of the three types of blasts and the blower who sounds them.

Yizkor

Yom Kippur is one of four times during the year when Jews recite the Yizkor service. This memorial prayer is primarily recited by children for deceased parents, but many synagogues also include prayers for victims of the Holocaust and departed members of the local community. In Ashkenazi communities, Yizkor features the haunting El Maleh Rachamim prayer. And in some synagogues, it is customary for people with both parents living to briefly step outside the synagogue while Yizkor is recited.

Musaf

The final portion of the morning service is Musaf, the additional service, which on both Rosh Hashanah and Yom Kippur features some of the best-known and most powerful prayers associated with the High Holidays. Musaf typically begins with the prayer leader’s recitation of Hineni, a meditation asking permission to pray amongst sinners, and is followed by the recitation of the silent Amidah.

The silent Musaf Amidah differs between the holidays. On Rosh Hashanah, the Musaf Amidah concerns three of the main themes of the day: malkhuyot (kingship), zikhronot (remembrance) and shofarot (shofar blasts). On Yom Kippur, the silent Musaf is essentially identical to the earlier Amidah.

The repetition of the Musaf Amidah is marked by several much beloved prayers:

Unetaneh Tokef: This haunting composition ascribed to Rabbi Amnon of Mainz includes the famous litany “who shall live, and who shall die,” and concludes with the reassuring refrain that repentance, prayer and charity can remove the evil decree.

V’Chol Ma’aminim: This poem, whose title translates to “We All Believe,” is a reassuring counterpoint to Unetaneh Tokef with its many professions of faith that there is an underlying order to the universe.

Aleinu: This familiar prayer, which closes virtually every daily prayer service, enjoys prominent placement in the High Holidays Musaf, and is the occasion for the only time of the year where many Jewish will fully prostrate themselves on the floor in a gesture of complete submission to God.

The Ten Martyrs: Recited only during the Yom Kippur Musaf, this emotional section recalls the brutal killing of ten Jewish sages at the hands of the Romans.

Priestly Blessing: On both Rosh Hashanah and Yom Kippur, many synagogues will recite the ancient benediction that the priests recited in the ancient Temple in Jerusalem. In many communities, the descendants of the priests will ascend to the front of the congregation and drape their prayer shawls over their hands for this prayer.

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