!!!PLEASE READ!!!

Dear Scopus Family,

This year, we have prepared a Tefillah Companion to help you specifically navigate the 2020 Rosh Hashana day service from the comfort of your homes. It contains a step-by-step guide on how to approach the full service on your own.

Each section of the service is divided accordingly and includes explanations and stories to supplement your davening experience. Each section also contains an ‘instructions table’ which indicates:

• the specific prayer; • a direction (YES, NO or Optional) as to whether you should be saying the prayer when davening without a minyan; and • a pinpoint Artscroll Rosh Hashana Machzor page range.

We hope it will serve you well during a time like no other.

Additionally, for those that feel confident blowing the shofar, there is guidance regarding what, when and how to do so on the relevant pages of this Companion (specifically on pages 10, 14 and 19).

A friendly reminder that as the first day of Rosh Hashana falls on a Shabbat this year, we do not blow the shofar on that day.

For those who want to fulfil the mitzvah by hearing someone else blow the shofar, please visit https://www.phh.org.au/shofar before chag to find out when and where you can do so on the second day of Rosh Hashana (Sunday).

We wish you a meaningful davening experience and a year full of health, growth and happiness.

Shana Tova!

The Student Development Team

1 Tefillah Companion

SHACHARIT and MUSSAF (Morning service)

136-138, ברכות השחר Morning Blessings 182-218

These blessings are said each and every morning. In doing so, we thank Hashem for the fact we have woken, for our health and for the ability to live our lives.

Prayer Should I say this? Page number(s) Preliminary Blessings YES 136-138 Morning Blessings YES 182-216

Most importantly: - Opening Blessings YES 184 (bottom) – 186 (until …’layaef koach’) The Rabbis’ Kaddish NO 218

266 - 220 פסוקי דזמרה Pesukei D’Zimrah

that praise Hashem. It serves as an introduction to (תהילים) This is a selection of psalms the tefillah.

Prayer Should I say this? Page number(s) Mizmor Shir YES 220 The Mourners’ Kaddish NO 220 Pesukei D’Zimrah YES 222-264 (until the end of Shir Ha’maalot Psalm 130) Most importantly: - Baruch She’amar YES 222-224 - Ashrei YES 244-246 - Nishmat onwards YES 250-264 (until …’avonotav’) Half Kaddish NO 264-266 Barchu NO 266

290 - 266 ברכות קריאת שמע Blessings before the Shema

There are two blessings before the Shema and one after. When it is Shabbat, the first blessing is different from the one said during the week. In some shules, they add some piyutim or poems here. 2

Prayer Should I say this? Page number(s) Blessings before the Shema YES Bottom of 266 Piyutim/poems NO 268-276 FIRST DAY (SHABBAT): Continue with blessings YES 278-282 before the Shema (bottom half of page)

SECOND DAY: Continue with blessings YES 278-282 before the Shema (top half of page) Continue with blessings YES 284 before the Shema Piyutim/poems NO 286 Continue with blessings YES 288-290 (until before the Shema (starting …’be’ahava’) with VeHaofanim on the right side)

292 - 290 שמע Shema

One cannot overstate the significance of the Shema in Judaism. Through its words, we find the most profound and forceful proclamation of belief in God and the Torah. The Shema is so fundamental to our world view that children learn to recite it as soon as they can speak.

Prayer Should I say this? Page number(s) Shema – recite the three- YES 290-292 word verse, El Melech Ne’eman, before you begin

During World War II, many young Jewish children were harboured by a myriad of monasteries throughout Europe. At the end of the war, the Va’ad Hatzalah sent representatives to the monasteries to try and reclaim the orphaned children to their heritage. Many of the children who found refuge did so at a young age, and they had but a few recollections of their birthright. When Rabbi Eliezer Silver, who was the Rabbi of Cincinnati, Ohio and a very influential member of the Va’ad, came to a particular hermitage in the Alsace-Lorraine region of France, he was met with hostility. “You can be sure, Rabbi, if we had Jews here, we would surely hand them back to you immediately!” exclaimed the monk in charge. “However, unfortunately for you, we have no Jewish children here.”

3

Rabbi Silver was given a list of refugees and was told that they were all Germans. The monk continued, “the Schwartzes are German Schwartzes, the Chandlers are German Chandlers and the Shimmers are German Shimmers.” Rabbi Silver had been told that there were definitely close to ten Jewish children in that hermitage and was not convinced. He asked if he could say a few words to the children as they went to sleep. The monk agreed. Rabbi Silver returned later that evening with two aides, and as the children were lying in their beds about to go to sleep, they entered the large dorm room. He walked into the room and in the sing-song that is so familiar to hundreds of thousands of Jewish children across the globe, he began to sing “Shema Yisrael Ado...” unexpectedly – in mid-sentence – he stopped. Suddenly from six beds in the room the ending to that most powerful verse resounded almost in unison. “Hashem Echad!” He turned to the priest. “These are our children. We will take them now!” The children were redeemed, placed in Jewish homes, and raised as leaders of our community.

292-296 ברכות קריאת שמע Blessing after the Shema

This final blessing of the Shema continues our fulfilment of the requirement to recall the Exodus, morning and evening. The Talmud teaches that the formulation of these blessings is based on the verse from Psalms 92:3, “to relate Your kindness in the dawn and Your faithfulness in the nights”. This implies that in the morning we express gratitude for already existing kindness, while in the evening we express our faith in something that has not yet taken place.

Prayer Should I say this? Page number(s) Continue with blessings after YES Bottom of 292-296 the Shema (until…‘ga’al yisrael’)

304 - 296 עמידה Silent Shacharit Amidah

The word, Amidah, means ‘standing’. The first and last three blessings are always the same in every service. The middle section varies according to the type of day (weekday, Shabbat, festival, etc.). On Rosh Hashana morning, like on Shabbat, the middle section consists of one blessing, which concentrates on the central theme of the day: Hashem’s kingship.

One of the tenets of Jewish prayer is that it is not enough to simply “think” a prayer or to have a certain feeling in one’s heart towards God. Jewish prayer requires people to actually say the words that they think or feel.

Why do we have to verbalise prayer? Why can’t we just feel something in our hearts and communicate it to God through our thoughts?

4 When two people have a relationship with each other, one of the greatest challenges of the relationship is communicating effectively. In the same vein, it’s not enough for us to worship God in our hearts. We must also communicate our thoughts and feelings verbally, or else we are unable to develop a deeper relationship with God. When we say what we feel, God becomes more of a reality for us, and we show a deeper level of sincerity in the relationship. No normal person speaks out loud unless someone is listening. Our verbalisation concretises for us that God really hears what we say.

Prayer Should I say this? Page number(s) FIRST DAY (SHABBAT): Amidah YES 296-304 Remember to add the Sq. brackets: 300 square brackets for Shabbat Oseh ha’shalom: 304 and say ‘oseh ha’shalom’

SECOND DAY: Amidah YES 296-304 Remember to say ‘oseh Sq. brackets: 300 ha’shalom’ Oseh ha’shalom: 304

Words What should I think about? Page “Adonai Sefatai Think about how you would like to have a meaningful and 296 Tiftach…” focused tefillah. Enter a frame of mind that enables you to say the tefillah correctly. “Zochrenu Think about how the most important thing to ask for on Rosh 296 lechayim…” Hashana is life. For you, for your family and for everyone you know. “Ufitchon pe Think about the fact that anyone who wants to pray or who has 298 lameyachalim something to ask for, including yourself, should find it easy to do lach” so in an eloquent and meaningful way. “simcha Happiness for your land and joy for your city. Think about Israel 298 leartzecha…” and about the issues that people are facing there and ask for everyone to simply live “happy” lives in Israel. “vechol harisha…” Think of the bad things that should disappear from the earth and 298 of the good things that should remain. “vetaher libenu…” “Purify our heart to serve You sincerely”. The key word here is 300 “sincerely”. Think about how sincere and how honest you are with your Judaism and what you can do better to “leovdecha be’emet”; to worship sincerely. “modim Thank you. Think about all the things you have to be thankful 302 anachnu…” for. Your family, your friends, your school, your country. Anything you can think about.

5 “sim shalom…” Peace. Think about the lives that have been lost around the 302 world through violence and conflict. Think about the different levels of peace. Inner peace. Peace with your family and friends. Peace in Australia. Peace in Israel. Peace in the world. “besefer Please write us in the book of life. May this be a year filled with 304 chayim…” life. “parnasa tova..” “…good livelihood”. Think about people being financially stable. 304 Think about all the people in the world who are struggling in this sense. “elohai netzor..” Try to minimise the negative conversations you have. Maybe 304 something we can work on for the coming year is to really watch our mouths. Make sure we’re careful about every single word we say. “Yihiyu Before you say this sentence and finish the Amidah, this is your 304 leratzon…” chance to ask for and say whatever you want. Close your eyes and seriously think about what you’re going to try improve upon in the coming year and what you really wish for (at this point, “anything goes” – say what you feel).

1st day: 2nd day: חזרת הש"ץ Repetition of Shacharit Amidah 306 - 340 342 - 382

The custom of repeating the Amidah started in times when there was a limited availability of prayer books and people did not know the text of the Amidah. If a person responded Amen to the chazzan’s repetition, they would fulfil their obligation to pray. There are many insertions of piyyutim into the repetition.

Prayer Should I say this? Page number(s) FIRST DAY (SHABBAT): Repetition of Shacharit NO 306-326 Amidah

Adonai Melech Optional 328-330

Le’el Orech Din Optional 330

Repetition of Shacharit NO 332-340 Amidah

SECOND DAY: Repetition of Shacharit NO 342-370 Amidah

Adonai Melech Optional 370-372

6 Le’el Orech Din Optional 374

Repetition of Shacharit NO 374-382 Amidah

388 - 384 אבינו מלכינו Avinu Malkeinu

Avinu Malkeinu is a widely known prayer, particularly its last stanza which is sung in a tune familiar to most of those who attend High Holiday services.

Our Father, our King, we have sinned before You – our Rosh Hashana confession. Why does the individual say “we sinned” in plural?

A passenger on a boat once noticed another passenger drilling under his seat. In astonishment, he bellowed, “what are you doing?!” The other responded, “mind your own business. I’m drilling under my seat. I paid my fare and this is my seat.” The man said to him, “fool, don’t you realise that if water comes in under your seat, we are all doomed?!”

The Talmud says that all Jews are responsible for one another. The reason for this is that the Jewish people are like one body. Thus, the Jew who transgresses affects the entire Jewish nation. Likewise, when a Jew does a good deed it has a good effect and benefits the entire Jewish people.

Prayer Should I say this? Page number(s) FIRST DAY (SHABBAT): Avinu Malkeinu NO 384-388

SECOND DAY: Avinu Malkeinu YES 384-388 (until…‘hoshienu’) Full Kaddish NO 388-390

428 - 390 קריאת התורה Torah Reading

The reading for the first day of Rosh Hashana begins by saying that “God visited Sarah.” The theme is that God has steadfastly kept in mind Sarah’s distress over her childlessness, and that He keeps His promise to relieve that distress. We read it on Rosh Hashana because of our focus on God as the One who remembers us and redeems us.

The reading for the second day tells the story of the binding of Yitzchak, whereby Avraham is willing to sacrifice his son at God’s command.

7 On both days, the additional reading, maftir, contains biblical instructions about the sacrifices that were offered in the Beit HaMikdash on Rosh Hashana. The Torah reading is split into five sections, or aliyot, plus the maftir (note: seven aliyot plus maftir are read on Shabbat).

The Torah service also includes a Haftorah, a reading from the Prophets. The Haftorah for the first day tells the story of Chana, whose distress over childlessness parallels Sarah’s. The story tells us that God “remembered” Chana. On the second day, the Haftorah, from Yirmiyahu, recounts God’s promise to “remember” Ephraim and redeem the Jewish people.

Judaism as a child-centred religion Rabbi Sacks

Throughout history, Jews were called on to value children. Our entire value system is built on this. Our citadels are schools; our passion, education; and our greatest heroes, teachers.

The Seder service on Pesach can only begin with questions asked by a child. On the first day of Rosh Hashana, we read not about the creation of the universe but about the birth of a child - Yitzchak to Sarah, Shmuel to Chana. Ours is a supremely child-centred faith. That is why, at the dawn of Jewish time, God put Avraham and Sarah through these trials – the long wait, the unmet hope, the binding itself – so that neither they nor their descendants would ever take children for granted.

Every child is a miracle. Being a parent is the closest we get to God – bringing life into being through an act of love. Today, when too many children live in poverty and illiteracy, dying for lack of medical attention because those who rule nations prefer weapons to welfare, hostage-taking to hospital-building, fighting the battles of the past rather than shaping a safe future, it is a lesson the world has not yet learned. For the sake of humanity it must, for the tragedy is vast and the hour is late.

Prayer Should I say this? Page number(s) Ein Kamocha, Av Optional 390 Harachamim and Vayehi Binsoah Continuation of removal of NO 392-394 the Torah Shema Yisrael onwards Optional 394-396 (until ‘…verachamim’) Pre-Torah reading Blessings NO 396 (from ‘veya’azor’)-400

FIRST DAY (SHABBAT):

8 Torah reading for first day Optional (you may not 402-410 (top half of page) have a Sefer Torah on hand, but it’s still worthwhile following the Torah reading in the Machzor)

SECOND DAY: Torah reading for second day Optional (you may not 402-410 (bottom half of page) have a Sefer Torah on hand, but it’s still worthwhile following the Torah reading in the Machzor)

Half Kaddish plus Hagbahah NO 412 and Gelilah Maftir Optional (you may not 412-414 (…until ‘Hashem’) have a Sefer Torah on hand, but it’s still worthwhile following the Maftir in the Machzor) Hagbahah, Gelilah plus NO 414 Blessing before the Haftorah FIRST DAY (SHABBAT): Haftorah for first day (top Optional (you may not 416-424 half of page) have a Tanach on hand, but it’s still worthwhile following the Haftorah reading in the Machzor) SECOND DAY: Haftorah for second day Optional (you may not 416-424 (bottom half of page) have a Tanach on hand, but it’s still worthwhile following the Haftorah reading in the Machzor) Blessings after the Haftorah NO 426 FIRST DAY (SHABBAT): Y’kum Purkan (first paragraph YES 428 only)

SECOND DAY:

9 Y’kum Purkan NO 428

438 - 430 שופר Shofar

The Shofar is traditionally sounded 100 times during the service, however, it is not blown on Shabbat. The first 30 blasts usually come now. There are three types of Shofar blasts -- tekiah, shevarim, and teruah. The tekiah (a long blast) is linked with crying out in distress; the shevarim (three shorter blasts) and the teruah (nine or more staccato blasts) are linked, respectively, with moaning and sobbing. Before each blast, the leader of the services or another member of the congregation calls out the name of the blast to come.

Prayer Should I say this? Page number(s) FIRST DAY (SHABBAT): Shofar service NO 430-438

SECOND DAY: Shofar service Optional (the first 30 430-438 blasts should be sounded now, which is the minimum one should hear. If you are only confident of blowing these 30 blasts, do not take a breath here between shevarim and teruah in the Tashrat. However, if you are confident of blowing all 100 blasts, you should take a breath here between shevarim and teruah in the Tashrat.)

A child cries when they see something wrong with the world. An innocent belief that things could be better. We should never lose that child’s cry. The child we once were… that’s the shrill, broken voice of the shofar.

As the shofar calls us from the outside, we hear it resonating from within. Yes, we may have strayed over the years, fallen out with a few people, not enjoyed the best family relationships, but we still care. We’re still good. Something deep inside us wants more meaning.

The shofar produces three distinct sounds: 10 1. Tekiah – one long, straight blast. 2. Shevarim – three medium, wailing sounds. 3. Teruah – 9 quick blasts in short succession.

Tekiah is the sound of confidence and truth. We set our values straight and remind ourselves that ultimately, God runs the world. Shevarim is the sobbing cry of a Jewish heart – yearning to connect, grow and achieve. And Teruah is an alarm clock, shaking us out of our apathy to act and care.

The shofar brings us clarity, alertness and focus. It connects us to our deepest selves. So we’re not fooling anyone when we declare our grandiose visions or our part in a glorious history. Because Judaism is belief in God, but also very much belief in humankind.

Somewhere deep inside us is that child longing for perfection; that voice telling us we can make the world a better place.

Rabbi Shraga Simmons

442 - 440 אשרי והכנסת ספר תורה Ashrei and Returning the Torah

Ashrei has a special significance of its own. Beginning with the word ‘Aromimcha’ (the first substantive word of the psalm), the initials of the respective verses follow the order of the Hebrew alphabet. According to Abudraham, this structure symbolises that we praise God with every sound available to the organs of speech. Midrash Tadshei records that the Psalmists and Sages used this formula in chapters that they wanted people to follow more easily or memorise.

Prayer Should I say this? Page number(s) Ashrei YES 440 Yehallelu and Hodu Optional Bottom of 440 FIRST DAY (SHABBAT): Mizmor LeDavid Optional 442

SECOND DAY: LeDavid Optional 442 Uvnucho Yomar Optional 444 (until…‘kekedem’)

446 - 444 תפלת שליח צבור קודם מוסף Chazan’s prayer before Mussaf

Leading the community in prayer is an awesome responsibility. Usually, before we start Mussaf, the chazzan prays that he is worthy of such a responsibility.

Prayer Should I say this? Page number(s) 11 Hineni NO 444-446 Half Kaddish NO 446

468 - 448 מוסף Silent Mussaf Amidah

The Mussaf on Rosh Hashana has three blessings in the middle section. These are about Kingship, Remembrance and the Shofar. Each section consists of 10 verses, three from the Torah, three from the psalms, three from the prophets and the last from the Torah.

Prayer Should I say this? Page number(s) FIRST DAY (SHABBAT): Amidah – remember to YES 448-468 include the boxes in grey Grey boxes: 452 & 454 and add the square brackets Sq. brackets: 452 & 458 for Shabbat and say ‘oseh Oseh ha’shalom: 468 ha’shalom’

SECOND DAY: Amidah – remember to say YES 448-468 ‘oseh ha’shalom’ Oseh ha’shalom: 468

Words What should I think about? Page “Adonai Sefatai Think about how you would like to have a meaningful and focused 448 Tiftach…” tefillah. Enter a frame of mind that enables you to say the tefillah correctly. “Zochrenu Think about how the most important thing to ask for on Rosh 448 lechayim…” Hashana is life. For you, for your family and for everyone you know. “Ufitchon pe Think about the fact that anyone who wants to pray or who has 450 lameyachalim something to ask for, including yourself, should find it easy to do so lach” in an eloquent and meaningful way. “simcha Happiness for your land and joy for your city. Think about Israel and 450 leartzecha…” the issues that people are facing there and ask for everyone to simply live “happy” lives in Israel. “vechol Think of the bad things that should disappear from the earth and of 450 harisha…” the good things that should remain. “vekarev Think about the redemption and people being able to go and live in 452 pezureinu” Israel. “vetaher “Purify our heart to serve You sincerely”. The key word here is 458 libenu…” “sincerely”. Think about how sincere and honest you are with your Judaism and what you can do better to “leovdecha be’emet”; to worship sincerely. “zochreinu Remember us favourably. Obviously we have all done lots of bad 460 bezikaron tov…” things during the year, but we ask Hashem to remember us favourably and to only remember the good things. However, if we are asking Hashem to remember us favourably, when we 12 remember what other people do, we should always try to judge them favourably, too. “ve’ein Think about how Hashem doesn’t forget what we do. That in a way, 462 shichecha…” everything we have done is written down somewhere. Think about which memories you would like Hashem to forget and which you would like Him to remember. “teka beshofar May we soon blow the shofar at our final redemption. Think about 464 gadol…” how the shofar was blown when the Old City was captured in 1967 and the significance it had. Maybe our redemption has started already and we should be thanking Hashem for what we have. “ki ata shomea” Hashem hears the shofar. Think about the significance of the sound 464 of the shofar. Sometimes it is hard to express what you are feeling in words and the piercing sound of the Shofar is able to reflect what you are feeling inside. “modim Thank you. Think about all the things you have to be thankful for. 466 anachnu…” Your family, your friends, your school, your country. Anything you can think about. “sim shalom…” Peace. Think about the lives that have been lost around the world 468 through violence and conflict. Think about the different levels of peace. Inner peace. Peace with your family and friends. Peace in Australia. Peace in Israel. Peace in the world. “besefer Please write us in the book of life. May this be a year filled with life. 468 chayim…” “parnasa tova..” “…good livelihood”. Think about people being financially stable. 468 Think about all the people in the world who are struggling in this sense. “elohai netzor..” Try to minimise the negative conversations you have. Maybe 468 something we can work on for the coming year is to really watch our mouths. Make sure we’re careful about every single word we say. “Yihiyu Before you say this sentence and finish the Amidah, this is your 468 leratzon…” chance to ask for and say whatever you want. Close your eyes and seriously think about what you’re going to try improve upon in the coming year and what you really wish for (at this point, “anything goes” – say what you feel).

1st day: 2nd day: חזרת הש"ץ Repetition of Mussaf Amidah 470 - 534 536 - 582

Once you have completed the silent Amidah, those who feel confident should blow the next 30 shofar blasts.

Prayer Should I say this? Page number(s) FIRST DAY (SHABBAT): Shofar service NO 508, 514 & 520

SECOND DAY: 13 Shofar service Optional (the next 30 562, 566 & 570 blasts should be sounded here. Assuming you sounded the first 30 blasts, remember to take a breath here between shevarim and teruah in the Tashrat!)

Otherwise, feel free to continue based on the table below.

Prayer Should I say this? Page number(s) FIRST DAY (SHABBAT): Beginning of repetition of NO 470-480 Mussaf Amidah

SECOND DAY: Beginning of repetition of NO 536-538 Mussaf Amidah FIRST DAY (SHABBAT): Unetaneh Tokef Optional (but highly 480-482 recommended) SECOND DAY: Unetaneh Tokef Optional (but highly 538-540 recommended) FIRST DAY (SHABBAT): BeRosh Hashana Optional (but highly 482-484 recommended) SECOND DAY: BeRosh Hashana Optional (but highly 540-542 (until…‘matah’) recommended) FIRST DAY (SHABBAT): Continuation of repetition of NO 484-534 Mussaf Amidah

SECOND DAY: Continuation of repetition of NO 542-582 Mussaf Amidah

14 1st day: 2nd day: ונתנה תקף Unetaneh Tokef 480-482 538-540

No prayer more powerfully defines the image of the Days of Awe than does Unetaneh Tokef. The language is simple, the imagery strong, the rhythms insistent and the drama intense.

It is structured in four movements. The first sets the scene. The heavenly court is assembled. God sits in the seat of judgment. The angels tremble. Before Him is the book of all our deeds. In it, our lives are written, bearing our signature, and we await the verdict.

The second defines what is at stake: Who will live, who will die? Who will flourish, who will suffer, who will be at ease, who will be in torment? Between now and Yom Kippur, our fate is being decided.

Then comes the great outburst of faith that defines Judaism as a religion of hope. No fate is final. Repentance, prayer and charity can avert the evil decree. Life is not a script written by Aeschylus or Sophocles in which tragedy is inexorable. God forgives; God pardons; God exercises clemency – if we truly repent and pray and give to others.

Finally, there is a moving reflection on the fragility of human life and the eternity of God. We are no more than a fragment of pottery, a blade of grass, a flower that fades, a shadow, a cloud, a breath of wind. Dust we are, and to dust we return. But God is life forever. By attaching ourselves to Him we may attach ourselves to Infinity.

The prayer entitled “Unetaneh Tokef ” is attributed to Rabbi Amnon of Mainz, Germany, who lived about one thousand years ago. The story behind this piyut, a prayer-poem, is sad and poignant, and may shed light on the prayer itself.

The Bishop of Mainz summoned Rabbi Amnon, a great Torah scholar, to his court and offered him a ministerial post on the condition that Rabbi Amnon would convert to Christianity. Rabbi Amnon refused. The Bishop insisted and continued to press Rabbi Amnon to accept his offer. Of course, Rabbi Amnon continued to refuse. One day, however, Rabbi Amnon asked the Bishop for three days to consider his offer.

As soon as Rabbi Amnon returned home, he was distraught at the terrible mistake he had made of even appearing to consider the Bishop’s offer and the betrayal to God. For three days, he could not eat or sleep, and he prayed to God for forgiveness. When the deadline for the decision arrived, the Bishop sent messenger after messenger to bring Rabbi Amnon, but he refused to go. Finally, the Bishop had him forcibly brought to him and demanded a response. The Rabbi 15 responded, “I should have my tongue cut out for not having refused immediately.” The Bishop angrily had Rabbi Amnon’s hands and feet cut off and then sent him home.

A few days later was Rosh Hashana, and Rabbi Amnon, dying from his wounds, asked to be carried to shule. He wished to say the Kedushah to sanctify God’s Name and publicly declare his faith in God’s Kingship. With his dying breath, he uttered the words that we now know as Unetaneh Tokef.

Three days later, Rabbi Amnon appeared in a dream to Rabbi Kalonymous ben Meshullam, a scholar and poet, and taught him the exact text of the prayer. Rabbi Amnon asked that it be sent to all Jewry and that it be inserted in the prayers of Rosh Hashana and Yom Kippur for all time.

The prayer portrays God as a Shepherd over His flock, counting and examining each sheep one by one as it passes under His rod. So does He review the flock of humanity one by one, determining each individual’s fate for the coming year. But the individual human being is not just a helpless sheep! Rather, he or she can contribute to their verdict by altering their behavior towards God and humankind, specifically in the areas of sincere Repentance, Prayer from the heart and Charity given with a cheerful spirit.

Kivnei Maron – Judged Like Sheep

The lmud Bavli (Masechet Rosh Hashana 18a) discusses three possible definitions for what is meant by the expression, “Bnei Maron”. Rashi translates this phrase as “Bnei Amarna.” Reish Lakish explained, “Like the heights of the House of Maron.” Rav Yehudah said in the name of Shmuel, “Like the soldiers of the House of David.” Rabba Bar Bar Chana said in the name of Rabbi Yochanan, “All of them are judged at the same time.”

1. “Like Bnei Amarna” – Like sheep counted for tithing, filing past in single file through a small opening, two cannot fit through together. 2. “Like the heights of the House of Maron” – where there is a narrow path, and there is not enough room for two people to travel alongside one another, and there is a steep valley on either side of the path. 3. “Like the soldiers of the House of David” – “Like Bnei Maron,” i.e. like soldiers in the king’s army. Maron is an expression of mastery and lordship; such is the way one counts soldiers as they march out to battle one after the other.

Point to consider: The three understandings of Bnei Maron reflect three different perspectives by which God judges us: • Like sheep – what level are you on?

16 • Like climbers – what level are you on vis-à-vis where you were? Are you improving or not? • Like soldiers – are you developing your unique capabilities and talents, or are you ignoring them?

1st day: 2nd day: בראש השנה BeRosh Hashana 482 540

God’s Alarm Clock (Rabbi Jonathan Sacks)

Rosh Hashana and Yom Kippur are when we number our days. Asking to be written in the book of life, we think about life and how we use it. In this context, the three key words of the “Unetaneh Tokef ” prayer are fundamental: teshuvah (repentance), tefillah (prayer) and tzedakah (charity). Teshuvah is (primarily) about our relationship with our self. Tefillah is about our relationship with God. Tzedakah is about our relationship with other people.

Teshuvah means not only “repentance” but also “returning” – to our roots, our faith, our people’s history and our vocation as heirs to those who stood at Sinai more than 3,000 years ago. Teshuvah asks us: Did we grow in the past year or did we stand still? Did we study the texts of our heritage? Did we keep one more mitzvah? Did we live fully and confidently as Jews? Teshuvah is our satellite navigation system giving us a direction in life.

Tefillah means prayer. It is our conversation with God. We speak, but if we are wise, we also listen to the voice of God as refracted through the prayers of a hundred generations of our ancestors. Tefillah is less about asking God for what we want, more about asking God to teach us what to want. A new car? A better job? An exotic holiday? Our prayers do not speak about these things because life is about more than these things. It is less about what we own than about what we do and who we aspire to be. We speak about forgiveness and about God’s presence in our lives. We remind ourselves that, short though our time on earth is, by connecting with God we touch eternity. Tefillah is our “mobile phone to heaven.”

Tzedakah is about the good we do for others. Sir Moses Montefiore was one of the great figures of Victorian Jewry. He was a wealthy man and devoted much of his long life to serving the Jewish people in Britain and worldwide (he built the windmill in Jerusalem, and the area of which it is a part – Yemin Moshe – is named after him). Someone once asked him how much he was worth, and he gave him a figure. “But,” said the questioner, “I know you own more than that.” “You didn’t ask me what I own but what I am worth. The figure I gave you was how much money I have given this year to charity, because we are worth what we are willing to share with others.” That is tzedakah. 17

1st day: 2nd day: מלכיות Malchiyot - Kingship 500 554

The next three sections – Malchiyot, Zichronot and Shofarot – make up the main blessings of the repetition of the Mussaf Amidah. Although most of them can only be said in the presence of a minyan, we still think it’s important to learn a little bit about the themes of each section.

Introduction to Malchiyot (Kingship). Rabbi Mordechai Becher

One of the central themes of the Rosh Hashana prayers is the emphasis on recognising God as the King. Since there cannot be a King without a people and God created humankind, His “nation,” on Rosh Hashana, it is on that day that He was, so to speak, crowned as King. In order to impress upon ourselves on this Divine “coronation day” the fact that God is King with all attendant rights and privileges, we repeatedly refer to Him as King in our prayers. This is the message of the section known as Malchiyot, Kingship, which consists of verses from the Torah, the Prophets, and the Writings about God’s Kingship.

1st day: 2nd day: זכרונות Zichronot - Memories 510 562 When a person suffers from severe memory loss, they have no context for anything. Life just becomes an incomprehensible, disjointed series of unconnected events. Chief Rabbi Jonathan Sacks notes there is no Hebrew word for history. Yet the word for memory – “zachor” – or its derivatives, appears dozens of times in the Torah. What’s the difference?

History (his story) happened to someone else in the past. Memory is mine. Who I am right now. Memory shapes the way I look forward. Our lives are a continuous chain of memories. When we introduce ourselves, we recount memories so people understand who we are. In interviews, we recall our finest moments.

The Rosh Hashana service is divided into three main sections: Malchiyot – about God’s kingship, Zichronot – focused on ‘memories’ of the great moments in Jewish history, and Shofarot – the impact of the shofar. Malchiyot depicts the unity of that perfect world. Zichronot, memories, are the context defining who we are in that world. When we recall our collective memories before God, we position ourselves as another link in the Jewish people’s voyage through history. We see our lives in the context of our ancestors standing at Sinai committing to live for a perfect world.

18 The memories of Zichronot are beyond nostalgia. They lift us out of the smallness of our limited lives, raising us to see ourselves as part of the unraveling tapestry of the great Jewish journey.

(Aish UK)

1st day: 2nd day: שופרות Shofarot - Revelation 516 568

Finally, we come to the most provocative section, Shofarot (Revelation), which looks to our future as a people. In Judaism, we recognise that while God was revealed to Moshe 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 internalise what it means to be Jewish. The Torah famously tells us in Devarim 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.

Conclusion of Service 584-592 +

Prayer Should I say this? Page number(s) Full Kaddish NO 584 FIRST DAY (SHABBAT): Final shofar blasts NO 584-585

SECOND DAY: Final shofar blasts Optional (the last 40 584-585 blasts should be sounded here. Do not take a breath between the shevarim and teruah in the Tashrat!) Conclusion of service YES 586-588 The Rabbis’ Kaddish NO 590 Aleinu YES 590-592 FIRST DAY (SHABBAT): Psalm of the day - Shabbat YES 178

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SECOND DAY: Psalm of the day - Sunday YES 170 LeDavid Hashem Ori YES 178 Adon Olam YES 180

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