אמר הקדוש ברוך הוא ... ואמרו לפני בראש השנה מלכיות זכרונות ושופרות מלכיות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר

כת' רבי' סעדיה מה שצונו הבורא יתברך לתקוע בשופר בראש השנה יש בזה עשרה ענינים. הענין הראשון מפני שהיום היתה תחלת הבריאה שבו ברא הקב"ה את העולם ומלך עליו וכן עושים המלכים בתחלת מלכותם שתוקעים לפניהם בחצוצרות ובקרנות להודיע ולהשמיע בכל מקום התחלת מלכותם וכן אנו ממליכין עלינו את הבורא ליום זה וכך אמר דוד בחצוצרות וקול שופר הריעו לפני המלך ה'.

והטעם שתקנו לומר מראש השנה ועד יום הכפורים המלך במקום האל לפי שמראה מלכותו על בני העולם ששופט אותם בימים אלו

אֵ ין מַ זְכִּירִ ין זִכְרוֹנוֹת מַ לְכֻיּוֹת וְ שׁוֹפָ רוֹת שֶׁ ל פֻּרְ עָ נוּת. זִכְ רוֹנוֹת כְּגוֹן )תהילים עח לט( "וַיִּזְכֹּר כִּי בָשָׂ ר הֵמָּ ה" וְ כוּ'. מַ לְכֻיּוֹת כְּגוֹן )יחזקאל כ לג( ה"בְּחֵמָ שְׁ פוּכָה אֶמְ לוְֹך עֲלֵיכֶם". שׁוֹפָ רוֹת כְּגוֹן )הושע ה ח( "תִּקְ עוּ שׁוֹפָ ר בַּגִּבְעָ ה" וְ כוּ'. וְ ֹלא זִכְרוֹן יָחִ יד אֲפִ לּוּ לְטוֹבָ ה כְּגוֹן )תהילים קו ד( "זָכְרֵ נִי ה' בִּרְ צוֹן עַמֶּ ָך". )נחמיה ה יט( )נחמיה יג לא( ה"זָכְרָ לִּי אֱֹלהַ י לְטוֹבָ ה". וּפִקְ דוֹנוֹת אֵ ינָן כְּזִכְרוֹנוֹת. כְּגוֹן )שמות ג טז( "פָּקֹד פָּקַדְתִּ י אֶתְ כֶם". וְ יֵשׁ לוֹ לְהַ זְכִּיר פֻּרְ עָ נוּת שֶׁ ל אֻמּוֹת עַ כּוּ''ם כְּגוֹן )תהילים צט א( "ה' מָ לְָך יִ רְ גְּזוּ עַמִּ ים". )תהילים קלז ז( "זְכֹר ה' לִבְ נֵי אֱדוֹם אֶ ת יוֹם יְרוּשָׁ לָםִ ".)גמרא ראש השנה לב ב( " וַה' אֱֹלהִ ים בַּ רשּׁוֹפָ עיִתְקָ וְהָ לְַך בְּסַ עֲרוֹת תֵּ ימָ ן". )דברים ו ד( "שְׁ עמַ יִשְׂרָ לאֵ ה' אֱֹלהֵ ינוּ ה' אֶחָ ד". )דברים ד לה( "אַתָּ ה הָרְ אֵתָ לָדַעַ ת" וְ כוּ'. )דברים ד לט( "וְ יָדַעְתָּ הַ יּוֹם וַהֲשֵׁ בֹתָ לאֶ לְבָבֶ ָך" וְ כוּ'. כָּל פָּ סוּק מֵאֵ לּוּ מַלְ כוּת הוּא עִ נְיָנוַֹאף עַ ל פִּ י שֶׁאֵ ין בּוֹ זֵכֶר מַלְ כוּת וַהֲרֵ י הוּא כְּ מוֹ)שמות טו יח( "ה' יִמְ לוְֹך לְ עוֹלָם וָעֶ ד", )דברים לג ה( י"וַיְהִ בִישֻׁ רוּן מֶ לְֶך" וְ כוּ':

ותמצא באלו השלשה ובכן ובכן ובכן רמז למלכיות זכרונות ושופרות

כי הראשון הוא ובכן תן פחדך ה' אלקינו וייראוך כל המעשים ויעשו כלם אגודה אחת כנגד מלכיות כי כל זה ענין הממלכה שממליכין אותו.

כְּשֶׁבָּ נָה שְׁ ֹלמֹה אֶ ת בֵּית הַמִּקְ דָּ שׁ, בִּ יקֵּ שׁ לְהַכְנִיס ָארוֹן לְבֵית קׇדְשֵׁ י הַקֳּדָשִׁ ים. דָּבְ קוּ שְׁ עָרִ ים זֶה בָּ זֶה. ָאמַר שְׁ ֹלמֹהעֶשְׂרִ ים וְ ַארְ הבָּעָ רְ נָנוֹת, וְ ֹלא נַעֲנָה. חפָּתַ וְָאמַ ר: "שְׂ אוּ שְׁ עָרִ ים רָאשֵׁ יכֶם וְהִ נָּשְׂ אוּ פִּתְ יחֵ עוֹלָם וְ יָבֹא מֶ לְֶך הַ כָּבוֹד". רְ הַ טוּ בָּתְרֵ יהּ לְמִ יבְ לְעֵ יהּ, אֲמַ רוּ: "מִ י הוּא זֶה מֶ לְֶך הַ כָּבוֹד". אֲ מַ ר לְהוּ: "ה' עִ זּוּז וְגִבּוֹר". חָ זַר וְָאמַ ר: "שְׂ אוּ שְׁ עָרִ ים רָאשֵׁ יכֶם וּשְׂ אוּ פִּתְ יחֵ עוֹלָם וְ יָבֹא מֶ לְֶך הַ כָּבוֹד מִ י הוּא זֶה מֶ לְֶך הַ כָּבוֹד ה' צְבָ אוֹת הוּא מֶ לְֶך הַ כָּבוֹד סֶ לָה", וְ ֹלא נַעֲנָה. כֵּיוָן שֶָׁאמַ ר: "ה' אֱֹלהִ ים ַאל תָּשֵׁ ב פְּ נֵי מְשִׁ יחֶ ָך הזָכְרָ ילְחַסְדֵ דָּוִד עַבְדֶּ ָך", מִ יָּד נַעֲנָה. …

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רבי הושעיה . . . אמר אי זו אומה כאומה הזאת בנוהג שבעולם השלטון אומר הדין היום והליסטים אומר למחר הדין למי שומעין לא לשלטון אבל הקב"ה אינו כן אמרו בית דין היום ראש השנה הקב"ה או' למלאכי השרת העמידו בימה יעמדו סניגורין יעמדו קטיגורין שאמרו בני היום ראש השנה נמלכו בית דין לעברה למחר הקב"ה אומר למלאכי השר' העבירו בימה יעברו סניגורין יעברו קטיגורין שנמלכו בני לעברה למחר מה טעמא כי חוק לישראל הוא משפט לאלהי יעקב אם אינו חוק לישראל כביכול אינו משפט לאלהי יעקב רבי קריספא בשם ר' יוחנן לשעבר אלה מועדי יי' מיכן ואילך אשר תקראו אותם אמר רבי אילא אם קריתם אותם הם מועדי ואם לאו אינן מועדי

ואחר כל התפלות אומר עלינו לשבח. בפרק ר' אליעזר אומר שבח גדול יש בעלינו לשבח על כן צריך לאומרו מעומד ותמצא עלינו עולה בגימטריא ומעומד. ושמעתי שיהושע תקנו בשעה שכבש יריחו...

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קידוש השנה THE DEDICATION OF THE NEW YEAR

introduction to .kiddush ha-shanah­ בְּרֵ א ִ֖ ׁשית בָּרָ֣ א אֱ להִ֑ ים אֵ֥ ת הַ ּׁשָמַ֖ יִ ם וְאֵ֥ ת הָאָֽרֶ ץ: וְהָאָׄ רֶ ץ B’reishit The Creation of the World Whereas some piyyutim הָ יְתָ֥ ה ת֨ ֹהוּ֙ וָב֔ ֹהוּ וְח֖ ֶׁשך עַ ל־ ְ ּפנֵ֣י תְה֑ וֹם וְר֤ וּחַ אֱ להִ֔ ים Each year we sit expectantly, From the Torah: THE FIRST DAY OF CREATION waiting to hear how it all began. (liturgical poems) were composed specifically מְרַ חֶ֖פֶ ת עַ ל־ ְ ּפנֵ֥ י הַ ָֽ ּמיִ ם: וַ ֦ ּיֹאמֶ ר אֱ להִ֖ ים יְ ִ֣הי א֑ וֹר וַיְהִ י־ We strain and stretch ourselves, When God began to create heaven and earth, the not to imagine darkness, chaos– earth was unformed and void, darkness was over the for the evening of , they did not אֽ וֹר: וַ ּיַ֧רְ א אֱ להִ֛ ים אֶת־הָא֖ וֹר ּכִי־ט֑ וֹב וַ ּיַבְ ֵ֣ ּדל אֱ להִ֔ ים בֵּ֥ ין darkness and chaos are states surface of the deep, and the spirit of God swept over become a standard part of הָא֖ וֹר וּבֵ֥ ין הַ חֹֽ ֶׁשך: וַ ּיִקְרָ ֨ א אֱ להִ֤ ים ׀ לָ אוֹר֙ י֔וֹם וְלַ חֹ֖ ֶׁשך .with which we are well acquainted No, we begin the water. God said, “Let there be light,” and there the liturgy. This mah.zor introduces a series of קָ֣רָ א לָ֑יְלָ ה וַיְהִי־עֶ֥רֶ ב וַיְהִי־ב֖ ֹקֶ ר י֦וֹם אֶחָֽ ד: בראשית א א-ה by trying to conjure first light, was light. God saw that the light was good, and God readings—biblical read- form and order and sense emerging separated the light from the darkness. God called ings, medieval piyyutim, from tohu va-vohu. And how can it be the light Day and the darkness Night. And there was and modern readings—to that on Day One there was light, .dedicate the new year מִ י יָסַ ד ׁשְמֵ י גְבוֹהִ ים, מִ י נָטָ ה גַלְ ַ ּגל נְ גֹהִ ים? night and day, but sun and moon evening and there was morning, one day. Genesis 1:1–5 Opinions in the Babylo- מִ י אֵ ל ָ ּגדוֹל ֵ ּכאלהִ ים, מִ י יְמַ ֵ ּלל ְ ּגבוּרוֹת אֱ להִ ים? ,not till Day Four? OK, we think nian Talmud consider the put aside that question first day of the month of לְ ָך דוּמִ ָ ּיה תְהִ ָ ּלה אֱ להִ ים! for the moment Creation: A MEDIEVAL Piyyut Tishrei (Rosh Hashanah) as the first day of creation מִ י אָמַ ר וַ ּתְהִ י אִמְרָתוֹ יוֹם מְתִיחַ ת ׁשְחָקָ יו? ?as we struggle to see how it was, Who established the highest heights for light has limitless possibilities Who propelled the sphere’s rays? (Rosh Hashanah 10b–11a). Yet the Midrash records an מִ י בָ ט וַ ִּיּכוֹן מִ בְטָאוֹ יוֹם נְטִ ַ ּית אֲרָקָ יו? to consider—shimmering white heat of the Negev, June sunset over Who is as great as the Divine? opinion that the world was created on the 25th day מִ י גָדַ ר ּגִדְ רוֹת מַ צְ לוּלִ ים יוֹם שׂוּמוֹ חֻ ָ ּקיו? ?the Pacific, the way it sparkles Who can describe the Most Sublime ,of the preceding month מִ י דִ בֵּ ק רִ גְבֵ י אֶֽרֶץ יוֹם הֲ כִ ינוֹ עֲמָקָ יו? !on early morning maple leaves Even silence is Your praise in Maine woods when everything Elul (Pesikta D’rav Kahana, Piska 23:1). That is, the מִ י שָׂ ם מְמַ ּדֶֽיהָ ִ ּכי תֵדָ ע אוֹ מִ י נָטָ ה עָ לֶֽיהָ קָ ו? ?seems new and promising. Who spoke and with word day came to be And yes, before sun and moon, Who glanced, and in that gaze created land? sixth day of creation—the day on which God created לְ ָך דוּמִ ָ ּיה תְהִ ָ ּלה אֱ להִ ים! the Yangtze, the Nile, Mississippi, Who propelled the waves and set limits to the seas? Danube, North Sea, Finger Lakes, human beings—fell on the first day of Tishrei. Thus מִ י קָ בַ ע בְּ רֹאׁש אֱ נוֹׁש הַרְ בֵּ ה נִימִ ין בְּגׇדְ לוֹ? ?Victoria Falls, Ein Gedi. Who raised up mountains and formed the valleys And fig trees, fuchsia, redwood, Who exactly measured the distance the world according to this opinion, Rosh Hashanah celebrates מִ י רִ ֵ ּׁשם לְכׇ ל נִימָ ה וְנִימָ ה בִּפְ נֵ י עַצְמָ הּ rhubarb, palm, eucalyptus, birch, spanned? -the creation of human מִ ּלְהַ כְחִ יׁש נִ הוּלוֹ? ,blueberries, mango, mustard seed dogwood, dill, the mighty oak, Even silence is Your praise! kind. As we dedicate the new year, we keep both מִ י ִ ׁש ֵ ּפר ּתֹֽאַ ר ׇ ּכל יְ צוּר ְ ּכתֹֽאַ ר אָדָ ם הָרִ אׁשוֹן וְכִ ּלוּלוֹ? oregano, arugula, climbing roses, Who placed hair on human heads and caused it cinnamon and cyclamen. opinions in mind, and in this ceremonial moment מִ י תִ ֵ ּכן לְהַ ְ ׁשווֹת לָ ז לְלָז בְ צוּרָ תוֹ וַאֲמִ ירָ תוֹ וְ קוֹלוֹ? ?to grow we celebrate both views מִ י יַ ִ ּגיד עַ ל ָ ּפנָ יו ּדַרְ ּכוֹ, וְ הוּא עָשָׂ ה – מִ י יְ ַׁש ֶ ּלם לוֹ? A fifth day brings us dolphin and wren, duck and swan, seagull and Who made each worm slither, and move only with the appropriate verses from Genesis and also with לְ ָך דוּמִ ָ ּיה תְהִ ָ ּלה אֱ להִ ים! ?whale, crocodile, crab, bat, octopus, that way butterfly, sockeye salmon and shark, Who formed each person, each in ’s mold? poetic reflections. trout, snapping turtle, blue jay, ,The poem excerpted here was written by Joseph Ibn Abitur (10th–11th centuries. מִ י ָ י סַ ד hawk and dove, ladybug, lobster, Who created species, members alike, numbers who established falling sparrow, heron and herring untold? Spain) to be recited as a piyyut on the new year. It takes its inspiration from God’s speech at the end of the (chapter 38), where God questions Job as to whether the latter truly understands what powers are and hummingbird, Who can describe God’s ways; and what God whooping cranes, and bees. at work in the universe. The images that Abitur uses are taken both from Job and from talmudic midrashim. .Psalm 65:2 . ָלְך דֻמִ ּיָה Now our hearts are pounding wildly, has given, who can repay? Even silence our eyes fill with tears Even silence is Your praise! .Job 38:5 . מִ י שָׂ ם מְ מַ ֶ ּֽ די הָ Who exactly measured at the glory of this world— .Job 21:31 .מִ י יַגִּיד עַל פָּ נָיו continued) Who can describe) .Job 9:4 . ִ מ י ִ ה ְ ק שׁ ָ ה Who can battle

20 ערבית לראש השנה · קידוש השנה rosh hashanah · evening service · dedication of the new year 20 (continued from previous page) The Creation of Humanity וַ ּיִבְרָ ֨ א אֱ להִ֤ ים ׀ אֶת־הָאָדָ ם֙ בְּצַ לְמ֔ וֹ בְּצֶ֥לֶ ם אֱ להִ֖ ים בָּרָ֣ א all in a jumble then, frantically אֹת֑ וֹ זָכָ֥ ר וּנְקֵ בָ֖ ה בָּרָ֥ א אֹתָֽ ם: וַיְבָ֣רֶ ך אֹתָ ם֘ אֱ להִ ים֒ וַ ֨ ּיֹאמֶ ר getting ready for Shabbos, FROM THE TORAH: THE SIXTH DAY OF CREATION come antelope and alley cat, And God made human beings in God’s image— לָהֶ֜ ם אֱ ל הִׄ ים ּפְר֦ וּ וּרְ ב֛ וּ וּמִ לְא֦ וּ אֶת־הָאָ֖רֶ ץ וְכִבְ ׁשֻ֑הָ וּרְ ד֞ וּ ,Irish setter, polar bear, black bear beaver, tiger, squirrel, chipmunk thus were they created: God created them male and בִּדְ גַ֤ ת הַ ּיָם֙ וּבְע֤ וֹף הַ ּׁשָמַ֔ יִ ם וּבְכׇל־חַ ּיָ֖ה הָ רֹמֶ֥שֶׂ ת עַ ל־ and camel, lioness and spring lamb, female. And God blessed them and said to them, “Be הָאָֽרֶ ץ: . . . וַ ּיַ֤רְ א אֱ להִ ים֙ אֶ ת־ּכׇל־אֲ ֶ֣ ׁשר עָשָׂ֔ ה וְהִ נֵּה־ט֖ וֹב ;zebra, elephant, rattlesnake, fruitful and multiply, fill the earth and conquer it hippopotamus, giraffe, מְא֑ ֹד וַיְהִי־עֶ֥רֶ ב וַיְהִי־ב֖ ֹקֶ ר י֦וֹם הַ ִּׁש ִֽ ּׁשי: בראשית א כז–כח, לא ,monkey, mountain goat— rule over the fish of the sea, the birds of the heavens and just as it’s time to reach into and all living things that crawl on earth.” . . . And God the box at the back of the cupboard saw all that had been done and thought it very good. to pull out two candles and find the matches for licht bentschen— And there was evening and there was morning, the One or more of the following selections may be included. sixth day. Genesis 1:27–28, 31 א miraculously comes the human who can strike the match my being, my heart קְרָ בַ י, לִ ִ בי, נַפְׁשִ י – and sanctify all the work A poem by the .קְרָ בַ י, לִבִּ י .One or more of the following selections may be included that God has done, eons ago modern Israeli poet Zelda יוצְאִ ים אֶ ל נִיחֽ וחַ הַחַבַ צֶֽלֶ ת. Schneerson Mishkovsky א ,and every moment since battlingtohu va-vohu, known simply ,(1984–1914) נְׁשִימַ ת הָ אֹֽׁשֶ ר The Rose of Sharon the chaos that threatens as “Zelda.” מְ וׂש הַ חולות, to once again engulf it all. My being, my heart, my soul Shaken and humbled, we set out toward the fragrance of the rose. הִ ֵ נה הִ יא עולָ ה אֵ לַ י מִ ן הַּטַֽחַ ב reach for the match מִ ן הָרִ יק ,and the blessing, The smell of happiness full of gratitude the joy of the sand dunes, מֵאֵ ין אֹֽ פֶ ק, ,for this holy world. rises toward me through the damp —Merle Feld ּפורַֽחַ תּבִכְנָפֶֽיהָ הַ ּלְבָ נות, through the emptiness ׁשוב הָ עולָ ם מַ ַָ ּמׁשות מְ לֻּטֶֽׁשֶ ת ,of endless space ּמַ ּזָ ל עֶ לְ יון ,flies on its white wings and the world again becomes a discernible reality, בַֽעַ ל קְדֻ ָ ּׁשה וַּדָאִ י. ,a heavenly charm an instrument of holiness, surely.

21 ערבית לראש השנה · קידוש השנה rosh hashanah · evening service · dedication of the new year 21 Human Responsibility Psalm of the Day: Rosh Hashanah . The post-­talmudic ­tractate Soferim (8th cen הַ ּיֹום רֹאׁש הַשָּׁ נָ ה, ֶ ׁשבֹּו אֹומְרִ ים: לַמְ נַצֵּֽחַ עַל־הַ ִּגּתִית מִ זְ מֹור לְדָ וִ ד. Before God gave the Torah to Moses the Psalm 8 tury) reports a tradition of reciting specific to יהוה אֲ דֹנֵֽינּו מָה־אַ ִ ּדיר ׁשִמְ ָך בְּכׇל־הָאָֽרֶ ץ .angels protested, “We are For the leader, on the gittith. A psalm of David pure and Your Torah is each holy day, rather than reciting the usual psalm of אֲ ֶ ׁשר ְ ּתנָ ה הוֹדְ ָך עַל־הַ ּׁשָמָֽ יִ ם. ,pure, how can you give Adonai, our master that which is pure to the what majesty is Yours throughout the world! the day. We recommend this psalm because its מִ ִ ּפי עוֹלְלִ ים וְ יֹנְקִ ים יִ ּסַֽדְ ָּת עֹז לְמַֽ עַ ן צוֹרְרֶֽ יָך impure?” And so they The heavens display Your splendor. perspective accords with לְהַ ׁשְבִּ ית אוֹיֵ ב וּמִתְ נַ ֵ ּקם. -said, “What are mor tals that You should be The sounds of infants attest to Your power; the themes of the day. The sounds of infants ּכִי־אֶרְאֶ ה ׁשָמֶֽ יָך, מַ עֲשֵׂ ה אֶ צְבְּ עֹתֶֽ יָך ,mindful of them?” God nurslings are an answer to Your foes replied by saying that the The .מִפִּ י עוֹלְלִֽים וְיֹנְקִ ים יָרֵֽחַ וְכוֹכָבִ ים אֲ ֶ ׁשר ּכוֹנָֽנְ ָ ּתה. .silencing enemies and the vengeful Torah cannot be fulfilled psalmist demonstrates in heaven: “I have given God’s power through what מָה־אֱ נוֹׁש ּכִי־תִ זְ ּכְרֶֽ נּוּ ;When I look at Your heavens, Your handiwork mortals dominion over most consider weakness! ,A baby is fully vulnerable וּבֶן־אָדָ ם ִ ּכי תִ פְקְדֶֽ נּוּ. —all that I have fashioned. the moon and the stars, which You have shaped yet it is depicted here as וַ ּתְחַ ּסְרֵֽ הוּ ְ ּמעַ ט מֵאֱ להִ ים It is only on earth that the Torah can be ful- What are mortals, that You should be mindful of them, ultimately triumphant. That reversal is also true of וְכָ בוֹד וְהָדָ ר ְ ּתעַ ּטְרֵֽ הוּ. ”.filled —the midrash mere mortals, that You should take account of them, all humans: we are weak on psalms and finite, yet, in the words ּתַמְ ִ ׁשילֵֽהוּ בְּמַ עֲשֵׂ י יָדֶֽ יָך ?that You have made them little less than divine of the psalmist, “little less ּכֹל ַֽ ׁש ָ ּתה תַחַת־רַ גְלָ יו. You have given them mastery over that which You fashioned, than divine.” צֹנֶ ה וַאֲ לָפִ ים ֻ ּכ ָ ּלם ,placing all creation at their feet Silencing enemies and ְ ל הַ שְׁ בִּ י ת the vengeful וְגַ ם בַּהֲ מוֹת שָׂדָ י. ,all sheep and oxen, all the wild beasts The psalmist .אוֹיֵב וּמִתְ נַקֵּ ם uses the verb that has ◁ צִ ּפוֹר ׁשָמַֽ יִ ם וּדְ גֵ י הַ ָ ּים ,birds of the air and fish of the sea the same root as the עֹבֵ ר אׇרְ חוֹת יַ ִ ּמים. .all that inhabit the ocean deep .( שַׁ בָּ ת) noun Surprisingly, the victory יהוה אֲ דֹנֵֽינוּ מָה־אַ ִ ּדיר ׁשִמְ ָך בְּכׇל־הָאָֽרֶ ץ. תהלים ח ,Adonai, our master what majesty is Yours throughout the world! over enemies is described in pacific language, as a sabbatical peace. That victory is achieved through the least obvious of warriors—a child— in the least violent manner.

42 שחרית לראש השנה וליום כיפור · ברכות השחר rosh hashanah and yom kippur · morning service · morning blessings 42 In .יהוה מֶ ְֽלֶך adonai reigns ב ב And so, let us declare ADONAI our sovereign! ADONAI reigns! ADONAI has reigned! each stanza of this piyyut (five ,of which are presented here וּבְכֵ ן נַמְ לִ יכְ ָך יהוה מֶֽ לֶ ך Adonai melekh! Adonai malakh! out of the twelve stanzas in יהוה מֶֽ לְֶך, יהוה מָ לְָך, יהוה יִמְ ֹלְך לְ עֹולָם וָעֶ ד. ADONAI will reign forever and ever! the entire poem), the first ׇ line describes how the angels ּכל־ ִ ׁשנְאַ נֵּ י ׁשַֽחַ ק בְּ ֹֽ א מֶ ר מַ אְ ּדִירִ ים יהוה מֶֽ לֶ ְך. !Adonai yimlokh l’olam va.ed and celestial beings proclaim ׇ God’s praise. The second line ּכל־ ֽ ׁשוֹכְנֵ י ׁשֶֽקֶ ט בִּ בְ רָ כָ ה מְ בָ רְ ִ כ י ם יהוה מָ לָ ְך. All those who dwell on high announce God’s glory: ADONAI reigns! refers to the praise of God that originates from mortals אֵֽ ּלוּ וָאֵֽ ּלוּ בְּ ֹֽג בַ הּ מַ גְ ִ ּדילִ ים יהוה יִמְ ֹלְך. !Adonai melekh on earth, and the third line יהוה מֶֽ לְֶך, יהוה מָ לְָך, יהוה יִמְ ֹלְך לְ עֹולָם וָעֶ ד. ! ADONAI has reigned All those who dwell on earth offer blessings: Adonai malakh! emphasizes that heaven and earth together extol God. The final stanza, however, is ּכׇל־מַ לְאֲ כֵ י מַֽ עֲ לָ ה בְּ דֵ עָ ה מַ דְ ּגִילִ ים יהוה מֶֽ לֶ ְך. ! ADONAI will reign Those above and those below raise up their voices, exalting God: ambiguous, and its second ּכׇל־מֽ וֹ ְ ׁשלֵ י מַֽ ָ ּטה בְּ הַ ֵ ּלל מְ הַ לְ לִ י ם יהוה מָ לָ ְך. !Adonai yimlokh line, kol tarshishei govah, is un- derstood by some translators אֵֽ ּלוּ וָאֵֽ ּלוּ בְּ וַ ַ ּדאי מֹו דִ י ם יהוה יִמְ ֹלְך. !ADONAI reigns! ADONAI has reigned ADONAI will reign forever and ever! and commentators as a refer- ence to the heavenly sphere יהוה מֶֽ לְֶך, יהוה מָ לְָך, יהוה יִמְ ֹלְך לְ עֹולָם וָעֶ ד. !Adonai melekh! Adonai malakh! Adonai yimlokh l’olam va.ed but by others as a reference to ­the earthly sphere. (Tarshish ּכׇל־עָרִ יצֵ י עֶ לְיוֹנִ ים בְּ זֶֽ מֶ ר מְ זַ ְ ּמרִ י ם יהוה מֶֽ לֶ ְך. All the angels on high skillfully acclaim: ADONAI reigns! is the name of one of the precious stones in the High ּכׇל־עוֹבְרֵ י עוֹלָמִ ים בְּ חַֽ יִ ל מְ חַ ְ ּסנִ י ם יהוה מָ לָ ְך. ! ADONAI has reigned All earthly rulers offer words of praise: Priest’s breastplate [Exodus אֵֽ ּלוּ וָאֵֽ ּלוּ בְּ טַֽ עַ ם מְ טַ ְ ּכסִ י ם יהוה יִמְ ֹלְך. ! ADONAI will reign Those above and those below acknowledge with certainty: 28:20, 39:13].) The distinction between heavenly and earthly יהוה מֶֽ לְֶך, יהוה מָ לְָך, יהוה יִמְ ֹלְך לְ עֹולָם וָעֶ ד. !ADONAI reigns! ADONAI has reigned ADONAI will reign forever and ever! creatures seems to fade away by the end of the poem, as ּכׇל־קְ דוֹ ֵ ׁשי קָ דוֹׁש בִּקְדֻ ָ ּׁשה מַ קְ ִ ּדי ִ ׁשים יהוה מֶֽ לֶ ְך. both groups come together to All powerful forces on high sing: ADONAI reigns! ,praise God. The final phrase ּכׇל־קְבוּצֵ י קָהָ ל בְּ קֹֽ ֶ ׁשט מְקַ ּׁשְטִ ים יהוה מָ לָ ְך. All mortals vigorously declare: ADONAI has reigned! b’shillush m’shal’shim, “recite ”,the threefold sanctification אֵֽ ּלוּ וָאֵֽ ּלוּ בְּ נֹֽעַ ם מַ נְעִימִ ים יהוה יִמְ ֹלְך. ! ADONAI will reign Those above and those below harmoniously recite: is a reference to Isaiah 6:3, the יהוה מֶֽ לְֶך, יהוה מָ לְָך, יהוה יִמְ ֹלְך לְ עֹולָם וָעֶ ד. ADONAI reigns! ADONAI has reigned! verse at the centerpiece of the ADONAI will reign forever and ever! : “Holy, holy, holy is Adonai Tz’va·ot,” which is ּכׇל־חַ ׁשְמַ ֵ ּלי זִ ִ ּקים לַבְּקָרִ ים מִתְחַ ְּד ִ ׁשים יהוה מֶֽ לֶ ְך. pointedly described as recited .ׇ by both angels and humans ּכל־ּתַרְ ִֽ ׁשי ֵ ׁשי גֹֽבַ הּ בִּדְמָמָ ה מְ לַחֲ ִ ׁשים יהוה מָ לָ ְך. ! ADONAI reigns All holy beings sanctify God with holiness: This joint praise by divine and אֵֽ ּלוּ וָאֵֽ ּלוּ בְּ ִׁשּלוּׁש מְ ַׁש ְּל ִ ׁשים יהוה יִמְ ֹלְך. ! ADONAI has reigned All the communities of worshippers truthfully declaim: Those above and those below peacefully proclaim: ADONAI will reign! earthly beings is the hallmark of the Kedushah, the core of יהוה מֶֽ לְֶך, יהוה מָ לְָך, יהוה יִמְ ֹלְך לְ עֹולָם וָעֶ ד. ADONAI reigns! ADONAI has reigned! which is the human articula- ADONAI will reign forever and ever! tion of verses of praise that, according to the prophets Isaiah and Ezekiel, were overheard from God’s minis- tering angels (Isaiah 6:3; Ezekiel 3:12). This poem, by Simon ben Isaac ben Abun of Mayence (11th century), was modeled after a similar poem by Elazar Kallir (5th–6th century). The poem combines three biblical references All the fiery sparks are renewed each morning, saying: ADONAI reigns! to the Divine: “Adonai reigns” (Psalm 96:1), “Adonai has reigned” (1 Chronicles 16:31), and “Adonai will reign All those treasured from on high whisper quietly: ADONAI has reigned! forever and ever” (Exodus 15:18). -Literally, “All those who dwell in quietness,” a poetic refer .כָּל־שֹׁכְנֵי שֶׁ ֽקֶ ט Those above and those below join in reciting All those who dwell on earth the threefold ­sanctification: ADONAI will reign! ence to earth found in the Book of Job (37:17). -The daily recitation of the Kedushah is seen as the unifica .בְּשִׁלּוּשׁ מְשַׁ לְּשִׁ ים ADONAI reigns! ADONAI has reigned! the threefold sanctification tion of heaven and earth. This piyyut was originally composed as introduction to the Kedushah, as were all ADONAI will reign forever and ever! the piyyutim in this section.

84 שחרית לראש השנה · תפילת העמידה – חזרת הש״ץ rosh hashanah · morning service · repetition of the 84 Restore worship to אֱ להֵֽ ינוּ וֵ אלהֵ י אֲ בוֹתֵֽ ינוּ ]וְאִ ּמוֹתֵֽ ינוּ[, :Our God and God of our ancestors ְ ו הָ שֵׁ ב May You be exalted over the entire universe in Your glory, Your sanctuary אֶת־הָעֲבוֹדָ ה לִדְבִ יר מְ ך עַ ל ּכׇל־הָ עוֹלָ ם ֻ ּכּלוֹ בִּכְבוֹדֶֽ ָך According to the . בֵּ י תֶ ֽ ָך ,may You be raised up over all the earth in Your splendor Babylonian Talmud, “Ever וְהִ נָּשֵׂ א עַ ל ּכׇל־הָאָֽרֶ ץ בִּיקָרֶֽ ָך, and may You manifest Yourself to all the inhabitants of the world in the majestic beauty of Your strength. since the day when the ,Temple was destroyed וְהוֹפַ ע בַּהֲדַ ר ְ ּגאוֹן עֻ ֶֽ ּזָך there has been an iron עַ ל ׇ ּכל־יוֹׁשְבֵ י תֵ בֵ ל אַרְ צֶֽ ָך. ;Then all creatures will know that You created them all living things will understand that You gave them life; barrier separating Israel .(from God” ( 32b וְיֵדַ ע ׇ ּכל־ ָ ּפעוּל ִ ּכי אַ ָ ּתה ּפָעַ לְ ּתוֹ :and everything that breathes will proclaim Each destruction of the (first וְיָבִ ין ּכׇל־יָ צוּר ִ ּכי אַ ָ ּתה יְצַרְ ּתוֹ, .ADONAI, the God of Israel, is sovereign, ruling over all by the Babylonians in 586 וְ יֹאמַ ר ּכֹל אֲ ֶ ׁשר נְ ׁשָמָ ה בְּאַ ּפוֹ: May the Torah Be Our God and God of our ancestors, [embrace our rest,] make b.c.e., then by the Romans -in 70 c.e.) was a cataclys יהוה אֱ להֵ י יִשְׂרָאֵ ל מֶֽ לֶ ך, וּמַ לְ כוּתוֹ בַּ ּכֹל מָ ָֽ ׁשלָ ה. .Our Portion us holy through Your mitzvot and let the Torah be our portion Each one of us is given Fill our lives with Your goodness and gladden us with Your mic event in early . In praying for the אֱ להֵֽ ינוּ וֵ אלהֵ י אֲ בוֹתֵֽ ינוּ ]וְאִ ּמוֹתֵֽ ינוּ[, ]רְ צֵ ה בִמְ נוּחָתֵֽ נוּ[ a share of this world. triumph. [ADONAI our God, grant that we inherit Your holy The people Israel ask restoration of the Temple, we express our wish both קַ ְּד ֵֽ ׁשנוּ בְּמִ צְוֺתֶֽ יָך וְתֵ ן חֶ לְקֵֽ נוּ בְּ תוֹרָתֶֽ ָך, שַׂבְּעֵֽ נוּ מִ ּטוּבֶֽ ָך that Torah be our share. Shabbat, lovingly and willingly, so that the people Israel, who sanctify Your name, may find rest on this day.] Purify our hearts for the sense of immedi- ate connection with God וְשַׂ ְ ּמחֵֽ נוּ בִּ יׁשוּעָתֶֽ ָך ]וְהַ נְחִ ילֵֽנוּ, יהוה אֱ להֵֽ ינוּ, בְּאַהֲבָ ה The Holiness of to serve You truly, the New Year that is believed to have characterized the Temple וּבְרָ צוֹן ׁשַבַּ ת קׇדְ ֶֽ ׁשָך, וְיָנֽ וּחוּ בָ הּ יִשְׂרָאֵ ל מְקַ ְּד ֵ ׁשי ׁשְמֶֽ ָך[ .V’taheir libbeinu l’ovd’kha be-emet Every year, there service, and for the com- וְטַהֵ ר לִבֵּֽ נוּ לְעׇבְדְ ָך בֶּאֱמֶ ת, ִ ּכי אַ ָ ּתה אֱ להִ ים אֱמֶ ת, descends and radiates for You are the God of truth, and Your word is true, eternal, mon sense of purpose and a new and renewed religious community that וּדְ בָרְ ָך אֱמֶ ת וְקַ ָ ּים לָעַ ד. בָּ רוּך אַ ָ ּתה יהוה, מֶֽ לְֶך עַ ל ׇ ּכל־ ,and unchanging. Barukh atah Adonai, ruler of all the earth light that has never yet was experienced there. הָאָֽרֶץ, מְקַ ֵּדׁש ]הַשַּׁבָּת וְ [ ִי ְ ׂשרָ אֵ ל וְ יוֹם הַ ִּז ָ ּכרוֹן. -shone. For the light of who makes [Shabbat,]­ the people Israel and the Day of Remem ְ ו אִ שֵּׁ י every year withdraws to brance holy. Fiery offerings The phrase . ִ י שְׂ רָ אֵ ל ,its source in the Infinite [Leader: Barukh atah Adonai,] Congregation: melekh al kol ha-aretz One, who is beyond fiery ­offerings” originally“ רְ צֵ ה יהוה אֱ להֵֽ ינוּ, בְּעַ ְ ּמָך יִשְׂרָאֵ ל וּבִתְ פִ ּלָתָ ם, וְהָ ֵ ׁשב .[m’kaddeish [ha-shabbat v’] yisra∙el [Leader: v’yom ha-zikkaron time. . . . But through referred to the sacrifices in the Temple, but later אֶת־הָעֲבוֹדָ ה לִדְ בִ יר בֵּ יתֶֽ ָך, ]וְאִ ֵ ּׁשי יִשְׂרָאֵ ל[ the shofar’s sounding and by means of the medieval and H.asidic com- mentators understood וּתְ פִ ּלָתָ ם בְּאַהֲבָ ה תְקַ בֵּ ל בְּרָ צוֹן, וּתְהִ י לְרָ צוֹן ּתָמִ יד prayers we utter, a new Fifth B’rakhah: The Restoration of Zion it as a description of the עֲבוֹדַ ת יִשְׂרָאֵ ל עַ ֶֽ ּמָך. .and superior light is ADONAI our God, embrace Your people Israel and their prayer elicited . . . that has Restore worship to Your sanctuary. May the [fiery offerings and] intensity of religious fervor never yet shone since required of true prayer. It is as if to say, “May our וְתֶחֱ זֶֽינָ ה עֵ ינֵֽינוּ בְּ ׁשוּבְ ָך לְצִ ּיוֹן בְּרַחֲמִ ים. the beginning of the prayers of the people Israel be lovingly accepted by You, and prayers have the same בָּ רוּך אַ ָ ּתה יהוה, הַ ּמַחֲ זִ יר ְ ׁשכִינָ תוֹ לְצִ ּיוֹן. .world. Its manifesta- may our service always be pleasing tion, however, depends meaning and effect as on the actions of those Let our eyes behold Your merciful return to Zion. Barukh ­atah burnt offerings once did below, and on their Adonai, who restores Your Divine ­Presence to Zion. for our ancestors.” merits and penitence The Hebrew .שְׁ כִינָתוֹ during the Ten Days of your divine presence Repentance. word shekhinah has been used for centuries to —Shneur Zalman refer to God’s immanence, the presence of God of Liadi that is felt in the world. The word shekhinah is grammatically feminine. Accordingly, the Jewish mystical tradition generally describes the Divine Presence—known as the Shekhinah—in feminine imagery.

89 שחרית לראש השנה · תפילת העמידה – חזרת הש״ץ rosh hashanah · morning service · repetition of the amidah 89 אָבִֽינוּ We rise as the ark is opened. An alternate version begins on the next page. avinu malkeinu The Babylonian . מַ ְ ל כֵּ ֽ נ וּ .Avinu Malkeinu is not recited on Shabbat We rise as the ark is opened. An alternate version begins on the next page. Talmud reports that Rabbi Avinu Malkeinu is not recited on Shabbat. Akiva prayed with the אָ בִֽ ינּו מַ לְ ּכֵֽנּו! חָטָֽ אנוּ לְפָ נֶֽ יָך. Avinu Malkeinu, we have sinned in Your presence. words avinu malkeinu and his prayers were accepted אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! אֵ ין לָֽ נוּ מֶֽ לֶ ך אֶ ָֽ ּלא אָֽ ָ ּתה. Avinu Malkeinu, we have no sovereign but You. (Taanit 25b). Originally, this was a prayer for material אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! עֲשֵׂ ה עִ ָֽ ּמנוּ לְמַֽ עַ ן ׁשְמֶֽ ָך. .Avinu Malkeinu, act toward us kindly in accord with Your name Avinu Malkeinu, make this a good new year for us. blessing. In time, verses were added asking for אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! חַ ֵּדׁש עָ לֵֽינוּ ָ ׁשנָ ה טוֹבָ ה. Avinu Malkeinu, annul every harsh decree against us. deliverance from natural אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! בַּ ֵ ּטל מֵ עָ לֵֽינוּ ׇ ּכל־ּגְזֵ רוֹת קָ ׁשוֹת. Avinu Malkeinu, nullify the designs of our foes. and human devastation. ,References to martyrdom אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! בַּ ֵ ּטל מַחְ ְ ׁשבוֹת שׂוֹנְאֵֽ ינוּ. .Avinu Malkeinu, frustrate the plots of our enemies as well as meditations on אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! הָפֵ ר עֲצַ ת אוֹיְבֵֽ ינוּ. Avinu Malkeinu, rid us of every oppressor and adversary. the new year, were also .added אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! ַ ּכ ֵ ּלה ּכׇל־צַ ר וּמַשְׂטִ ין מֵ עָ לֵֽינוּ. ,Avinu Malkeinu, rid Your covenanted people of disease, war, hunger, captivity ­Avinu malkeinu literally אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! ַ ּכ ֵ ּלה ֶֽ ּדבֶ ר וְחֶֽרֶ ב וְרָ עָ ב וּׁשְבִ י וּמַ ׁשְחִ ית וְעָ ן .and destruction Avinu Malkeinu, forgive and pardon all our sins. means “our father, our king.” The image of God as וּׁשְמַ ד מִ בְּ נֵ י בְרִ יתֶֽ ָך. Avinu Malkeinu, do not look toward our sins and transgressions; blot them out. “father” represents related- ness and closeness. (In the אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! סְ לַ ח וּמְחַ ל לְכׇל־עֲנוֹתֵֽ ינוּ. .Avinu Malkeinu, return us to Your presence, fully penitent ancient world the term אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! מְחֵ ה וְהַעֲבֵ ר ְ ּפׁשָעֵֽ ינוּ וְחַ ּט ֹאתֵֽ ינוּ מִ נֶּֽגֶ ד עֵ ינֶֽ יָך. Avinu Malkeinu, send complete healing to the sick among Your people. ­“father” is associated with Avinu Malkeinu, remember us favorably. After the leader has recited each of these lines, we repeat it: the one who gives life, and -so many modern prayer ◁ אָ בִֽ ינּו מַ לְ ּכֵֽנּו! הַחֲ זִירֵֽ נּו בִּתְ ׁשּובָ ה ְ ׁשלֵמָ הלְפָ נֶֽ יָך. .Avinu Malkeinu, inscribe us for good in the Book of Life Avinu Malkeinu, inscribe us in the Book of Redemption. books reflect this nuance by translating the word אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ְ ׁשלַח רְ פּואָ ה ְ ׁשלֵמָ ה לְ חֹולֵי עַ ֶֽ ּמָך. Avinu Malkeinu, inscribe us in the Book of Sustenance. as “creator” or “source.”) ,The figure of God as king אָ בִֽ ינּו מַ לְ ּכֵֽנּו! זׇכְרֵֽ נּו בְּ זִכְ רֹון ט ב ֹולְפָ נֶֽ יָך. .Avinu Malkeinu, inscribe us in the Book of Merit or sovereign, conveys authority, particularly that אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּכׇתְ בֵֽ נּו בְּסֵֽפֶר חַ ִ ּיים טֹובִ ים. .Avinu Malkeinu, inscribe us in the Book of Forgiveness of judge, and so connotes אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּכׇתְ בֵֽ נּו בְּסֵֽפֶ ר ּגְאֻ ּלָה וִ יׁשּועָ ה. .Avinu malkeinu, hah.azireinu bi-t’shuvah sh’leimah l’fanekha Avinu malkeinu, sh’lah. r’fu∙ah sh’leimah l’h.olei ammekha. greater distance. Jewish -theology has always recog אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּכׇתְ בֵֽ נּו בְּסֵֽפֶ ר ּפַרְ נָסָ ה וְכַלְ ּכָלָ ה. .Avinu malkeinu, zokhreinu b’zikkaron tov l’fanekha nized this paradoxical sense אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּכׇתְ בֵֽ נּו בְּסֵֽפֶ ר זְכֻ ּיֹות. .Avinu malkeinu, kotveinu b’seifer h.ayyim tovim of God, speaking both of Avinu malkeinu, kotveinu b’seifer g’ullah vi-shu.ah. ,God’s being close at hand אָ בִֽ ינּו מַ לְ ּכֵֽנּו! ּכׇתְ בֵֽ נּו בְּסֵֽפֶר סְ לִיחָ ה ּומְחִ ילָ ה. Avinu malkeinu, kotveinu b’seifer parnasah v'khalkalah. and also as distant and inscrutable—similarly of אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! הַצְמַ ח לָֽ נוּ יְ ׁשוּעָ ה בְּקָ רוֹב. .Avinu malkeinu, kotveinu b’seifer z’khuyyot God’s kindness and caring אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! הָרֵ ם קֶֽרֶ ן יִשְׂרָאֵ ל עַ ֶֽ ּמָך. .Avinu malkeinu, kotveinu b’seifer s’lih.ah u-m’h.ilah as well as God’s punishing .hand for sinful behavior אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! הָרֵ ם קֶֽרֶ ן מְ ׁשִיחֶֽ ָך. .Avinu Malkeinu, cause our salvation to flourish soon אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! ׁשְמַ ע קוֹלֵֽנוּ, חוּס וְרַחֵ ם עָ לֵֽינוּ. .Avinu Malkeinu, cause Your people Israel to be exalted אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! קַ בֵּ ל בְּרַחֲמִ ים וּבְרָ צוֹן אֶ ת־ ְ ּתפִ ּלָתֵֽ נוּ. .Avinu Malkeinu, raise up Your anointed with strength אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! נָ א אַ ל ְ ּת ִ ׁשיבֵֽ נוּ רֵיקָ ם מִ ְפָ ּלנֶֽ יָך. .Avinu Malkeinu, hear our voice, be kind, sympathize with us Avinu Malkeinu, accept our prayer, willingly and lovingly. אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! זְ כוֹר ִ ּכי עָפָ ר אֲ נָֽחְ נוּ. .Avinu Malkeinu, do not turn us away empty-handed אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! חֲ מוֹל עָ לֵֽינוּ וְעַ ל עוֹלָלֵֽינוּ וְטַ ֵֽ ּפנוּ. .Avinu Malkeinu, remember that we are but dust Avinu Malkeinu, have compassion for us, our infants, and our children.

92 שחרית לראש השנה · אבינו מלכנו rosh hashanah · morning service · avinu malkeinu 92 אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! עֲשֵׂ ה לְמַֽ עַ ן הֲ רוּגִ ים עַ ל ֵ ׁשם קׇדְ ֶֽ ׁשָך. Avinu Malkeinu, do this for the sake of those who were martyred for Your holy name. אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! עֲשֵׂ ה לְמַֽ עַ ן טְ בוּחִ ים עַ ל יִ חוּדֶֽ ָך. Avinu Malkeinu, do this for the sake of those who were slaughtered for their אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! עֲשֵׂ ה לְמַֽ עַ ן בָּאֵ י בָאֵ ׁש וּבַ ַֽ ּמיִ ם עַ ל .exclusive devotion to You קִ ּדוּׁש ׁשְמֶֽ ָך. Avinu Malkeinu, do this for the sake of those who went through fire and water אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! עֲשֵׂ ה לְמַ עַ נְ ָך אִ ם א לְמַ עֲ נֵֽנוּ. .to sanctify Your holy name אָ בִֽ ינּו מַ לְ ּכֵֽנּו! חׇ ּנֵֽנּו וַעֲ נֵֽנּו, ִיּכ אֵ ין בָּֽ נּו מַ עֲ ִ ׂשים, .Avinu Malkeinu, do this for Your sake if not for ours עֲ ׂשֵה עִ ָֽ ּמנּו הצְדָקָ וָחֶֽסֶ ד וְ הֹוׁשִיעֵֽ נּו. ;Avinu Malkeinu, have mercy on us, answer us, for our deeds are insufficient deal with us charitably and lovingly, and redeem us. Avinu malkeinu, h.onneinu va-aneinu, ki ein banu ma.asim, aseih immanu tz’dakah va-h.esed v’hoshi∙einu.

Avinu Malkeinu: Alternate Version ּאָבִֽינו avinu malkeinu אָ בִֽ ינוּ מַ לְ ּכֵֽנוּ! חָטָֽ אנוּ לְפָ נֶֽ יָך. .Avinu Malkeinu, we have sinned in Your presence The images of God . מַ ְ ל ּכֵ ֽ נ ּו .Our creator, who blesses us, we have no sovereign but You as “our father” (avinu) and בּוֹרְ אֵֽ נוּ מְ בָרְ כֵֽנוּ, אֵ ין לָֽ נוּ מֶֽ לֶ ך אֶ ָֽ ּלא אָֽ ָ ּתה. Our redeemer, who guards us, act kindly, in keeping with Your name. “our sovereign” (malkeinu) are central to much of ּגוֹאֲ לֵֽנוּ מְ ַׁשּמְרֵֽ נוּ, עֲשֵׂ ה עִ ָֽ ּמנוּ לְמַֽ עַ ן ׁשְמֶֽ ָך. .You who seek us out and sustain us, make this new year a good one for us .the High Holy Day liturgy ּדוֹרְ ֵֽ ׁשנוּ מְ פַרְ נְסֵֽ נוּ, חַ ֵּדׁש עָ לֵֽינוּ ָ ׁשנָ ה טוֹבָה. .You who are our glory, our savior, annul every harsh decree against us Yet these images may not have the same resonance הוֹדֵֽ ינוּ מוֹׁשִיעֵֽ נוּ, בַּ ֵ ּטל מֵ עָ לֵֽינוּ ׇ ּכל־ּגְזֵ רוֹת קָ ׁשוֹת. .Ancient One, our rescuer, nullify the designs of our foes for us as they once did for וָ ַ תִיקֵֽ נוּ מְ פַ ּלְטֵֽ נוּ, בַּ ֵ ּטל מַחְ ְ ׁשבוֹת שׂוֹנְאֵֽ ינוּ. ,Provider, our refuge, rid Your covenanted people of disease, war, hunger, captivity and destruction. our ancestors. At the same time, the tradition is filled זָ נֵֽנוּ מְ נוּסֵֽ נוּ, ַ ּכ ֵ ּלה ֶֽ ּדבֶ ר וְחֶֽרֶ ב וְרָעָ ב וּׁשְבִ י וּמַ ׁשְחִ ית וְעָ ן You who are our strength, who gives us life, rid us of every oppressor and adversary. with many different meta- phors for God. Therefore וּׁשְמַ ד מִ בְּ נֵ י בְרִ יתֶֽ ָך. .You who purify us and have mercy on us, forgive and pardon all our sins we offer this alternative חוֹסֵֽ נוּ מְחַ ּיֵֽינוּ, הָפֵ ר עֲצַ ת אוֹיְבֵֽ ינוּ. .You who form us and instruct us, return us to Your presence, fully penitent version, featuring a variety of imagery. Its synonyms טְ הוֹרֵֽ נוּ מְרַחֲמֵֽ נוּ, סְ לַ ח וּמְחַ ל לְכׇל־עֲנוֹתֵֽ ינוּ. You who establish us and provide for us, send complete healing to the sick among and metaphors for God are יוֹצְרֵֽ נוּ מְ לַ ּמְדֵֽ נוּ, הַחֲ זִ ירֵֽ נוּ בִּתְ ׁשוּבָ ה ְ ׁשלֵמָ ה לְפָ נֶֽ יָך. .Your people You, our beloved, who raised us, remember us favorably. mostly taken from usages in other parts of the liturgy. Its ּכוֹנֵֽנוּ מְ כַלְ ְ ּכלֵֽנוּ, ְ ׁשלַ ח רְפוּאָ ה ְ ׁשלֵמָ ה לְחוֹלֵ י עַ ֶֽ ּמָך. Avinu Malkeinu, inscribe us for good in the Book of Life. alphabetical listing conveys the idea that we grasp the לִ בּוּבֵֽ נוּ מְ גַ ְ ּדלֵֽנוּ, זׇכְרֵֽ נוּ בְּ זִכְ רוֹן טוֹב לְפָ נֶֽ יָך. .Avinu Malkeinu, inscribe us in the Book of Redemption ineffable God through an אָ בִֽ ינּו מַ לְ ּכֵֽנּו, ּכׇתְ בֵֽ נּו בְּסֵֽפֶר חַ ִ ּיים טֹובִ ים. .Avinu Malkeinu, inscribe us in the Book of Sustenance infinite number of images. אָ בִֽ ינּו מַ לְ ּכֵֽנּו, ּכׇתְ בֵֽ נּו בְּסֵֽפֶ ר ּגְאֻ ּלָה וִ יׁשּועָ ה. .Avinu Malkeinu, inscribe us in the Book of Merit אָ בִֽ ינּו מַ לְ ּכֵֽנּו, ּכׇתְ בֵֽ נּו בְּסֵֽפֶ ר ּפַרְ נָסָ ה וְכַלְ ּכָלָ ה. .Avinu Malkeinu, inscribe us in the Book of Forgiveness Avinu malkeinu, kotveinu b’seifer h.ayyim tovim. אָ בִֽ ינּו מַ לְ ּכֵֽנּו, ּכׇתְ בֵֽ נּו בְּסֵֽפֶ ר זְכֻ ּיֹות. .Avinu malkeinu, kotveinu b’seifer g’ullah vi-shu.ah אָ בִֽ ינּו מַ לְ ּכֵֽנּו, ּכׇתְ בֵֽ נּו בְּסֵֽפֶר סְ לִיחָ ה ּומְחִ ילָ ה. .Avinu malkeinu, kotveinu b’seifer parnasah v’khalkalah Avinu malkeinu, kotveinu b’seifer z’khuyyot. Avinu malkeinu, kotveinu b’seifer s’lih.ah u-m’h.ilah.

93 שחרית לראש השנה · אבינו מלכנו rosh hashanah · morning service · avinu malkeinu 93 נוֹטְרֵֽ נוּ מְ פַ ּלְטֵֽ נוּ, הַצְמַ ח לָֽ נוּ יְ ׁשוּעָ ה בְּקָ רוֹב. .Our protector and savior, cause our salvation to flourish soon Our support and rescuer, cause Your people Israel to be exalted. סוֹמְ כֵֽנוּ מַ צִּ ילֵֽנוּ, הָרֵ ם קֶֽרֶ ן יִשְׂרָאֵ ל עַ ֶֽ ּמָך. .Our helper, who listens to us, hear our voice, be kind, sympathize with us עֶ זְרֵֽ נוּ מַ קְ ִ ׁשיבֵֽ נוּ ׁשְמַ ע קוֹלֵֽנוּ, חוּס וְרַחֵ ם עָ לֵֽינוּ. .Our redeemer, who watches over us, accept our prayer, willingly and lovingly ּפוֹדֵֽ נוּ מְ ַׁשּמְרֵֽ נוּ, קַ בֵּ ל בְּרַחֲמִ ים וּבְרָ צוֹן אֶ ת־ ְ ּתפִ ּלָתֵֽ נוּ. .Our fortress, who is our refuge, do not send us away empty-handed צוּרֵֽ נוּ מְ נוּסֵֽ נוּ, נָ א אַ ל ְ ּת ִ ׁשיבֵֽ נוּ רֵיקָ ם מִ ְפָ ּלנֶֽ יָך. .Holy One, who justifies us, remember that we are but dust Merciful One, who gives us life, have compassion for us, our infants, קְ דוֹ ֵֽ ׁשנוּ מַ צְ ִ ּדיקֵֽ נוּ, זְ כוֹר ִ ּכי עָפָ ר אֲ נָֽחְ נוּ. .and our children רַ חֲמֵֽ נוּ מְחַ ּיֵֽינוּ, חֲ מוֹל עָ לֵֽינוּ וְעַ ל עוֹלָלֵֽינוּ וְטַ ֵֽ ּפינוּ. Guardian, who grants us victory, do this for the sake of those who were ׁשוֹמְ רֵֽ נוּ מוֹׁשִיעֵֽ נוּ, עֲשֵׂ ה לְמַֽ עַ ן הֲ רוּגִ ים עַ ל ֵ ׁשם קׇדְ ֶֽ ׁשָך. .martyred for Your holy name ּתוֹמְ כֵֽנוּ מְסָעֲדֵֽ נוּ, עֲשֵׂ ה לְמַ עַ נְ ָך אִ ם לֹא לְמַ עֲ נֵֽנוּ. .Benefactor, who provides for our welfare, do this for Your sake if not for ours Avinu Malkeinu, have mercy on us, answer us, for our deeds are insufficient; אָ בִֽ ינּו מַ לְ ּכֵֽנּו, חׇ ּנֵֽנּו וַעֲ נֵֽנּו, ִיּכ אֵ ין בָּֽ נּו מַ עֲ ִ ׂשים, .deal with us charitably and lovingly, and redeem us עֲ ׂשֵה עִ ָ ּמנּו הצְדָקָ וָחֶֽסֶ ד וְ הֹוׁשִיעֵֽ נּו. ,Avinu malkeinu, h.onneinu va∙aneinu ki ein banu ma∙asim aseih immanu tz’dakah va-h.esed v’hoshi∙einu.

The ark is closed. The ark is closed. Shalem. Every service that features an קַ ִ ּדי ָ ׁש ׁשלֵ ם Amidah is brought to a יִתְ ַּגַ ּדל וְיִתְקַ ַּדׁש ׁשְמֵ הּ רַ בָּ א, בְּעָ לְמָ א ִ ּדי בְרָ א, ּכִרְ עוּתֵ הּ, Kaddish Shalem May God’s great name be exalted and hallowed throughout the created world, close with Kaddish Shalem, the complete Kaddish, so וְיַמְ לִ יך מַ לְ כוּתֵ הּ בְּחַ ֵ ּייכוֹן וּבְיוֹמֵ יכוֹן וּבְחַ ֵ ּיי דְ כׇל־בֵּ ית as is God’s wish. May God’s sovereignty soon be established, in your lifetime called because in addition יִשְׂרָאֵ ל, בַּעֲגָלָ א וּבִ זְמַ ן קָרִ יב, וְאִמְ רוּ אָ מֵ ן. and in your days, and in the days of all the House of Israel. And respond with: to the words of the Kaddish . recited at other times in the service, it adds a line יְהֵ א ׁשְמֵהּ רַבָּא מְ בָרַ ְך לְעָ לַ ם ּולְעָ לְמֵ י עָ לְמַ ָ ּיא. May God’s great name be acknowledged forever and ever! asking God to accept our Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya. prayers: “May the prayers and pleas of all ­Israel be יִתְ בָּרַ ך וְיִ ְׁש ַ ּתבַּ ח וְיִתְ ּפָאַ ר וְיִתְ רוֹמַ ם וְיִתְ נַ ֵ ּׂשא וְיִתְהַ ַ ּדר accepted by their creator וְיִתְ עַ ֶ ּלה וְיִתְהַ ַ ּלל ׁשְמֵ הּ ּדְקֻדְ ָ ׁשא, בְּרִ יְך הּוא, לְ עֵֽ ָ ּלא לְ עֵֽ ָ ּלא May the name of the Holy One be acknowledged and celebrated, lauded and worshipped, exalted and honored, extolled and acclaimed—though God, who in heaven.” Here, the place- ment of Kaddish Shalem מִ ּכׇל־בִּרְ כָתָ א וְ ִ ׁשירָתָ א ֻ ּתׁשְבְּחָתָ א וְנֶחָמָתָ א ּדַאֲמִ ירָ ן is blessed, b’rikh hu, is truly far beyond all acknowledgment and praise, or any marks the end of the בְּעָ לְמָ א, וְאִמְ רוּ אָ מֵ ן. expressions of gratitude or consolation ever spoken in the world. And respond morning Shah.arit prayers. with: Amen. The liturgy now moves .on to the Torah service ּתִתְקַ בַּ ל צְלוֹתְ הוֹן וּבָ עוּתְ הוֹן ְ ּדכׇל־יִשְׂרָאֵ ל קֳדָ ם אֲ בוּהוֹן In a formal sense, though ִ ּדי בִ ׁשְמַ ּיָֽא, וְאִמְ רוּ אָ מֵ ן. .May the prayers and pleas of all Israel be accepted by their creator in heaven And respond with: Amen. introduced and followed by b’rakhot and prayers, the reading of the Torah and יְהֵ א ְ ׁשלָמָֽ א רַ בָּֽ א מִ ן ׁשְמַ ּיָֽא וְחַ ִ ּיים עָ לֵֽינוּ וְעַ ל ׇ ּכל־ May abundant peace from heaven, and life, come to us and to all Israel. And respond with: Amen. the constitutes study, not prayer. For the יִשְׂרָאֵ ל, וְאִמְ רוּ אָ מֵ ן. May the One who brings harmony on high, bring harmony to us and to all ancient Rabbis, prayer was Amen quintessentially defined by the Amidah, which we have עֹשֶׂ ה ָ ׁשלוֹם בִּמְ רוֹמָ יו הוּא יַעֲשֶׂ ה ָ ׁשלוֹם עָ לֵֽינוּ וְעַ ל ׇ ּכל־ . :Israel [and to all who dwell on earth]. And respond with .now completed יִשְׂרָאֵ ל ]וְעַ ל ׇ ּכל־יוֹׁשְבֵ י תֵ בֵ ל[, וְאִמְ רוּ אָ מֵ ן. Oseh shalom bi-m’romav hu ya.aseh shalom v’al kol yisra.el [v’al kol yosh’vei teiveil], v’imru amen.

94 שחרית לראש השנה · אבינו מלכנו rosh hashanah · morning service · avinu malkeinu 94 Tikkun Olam—The Malkhuyot—God’s Sovereignty Malkhuyot. The first of the special sections מַ לְ כוּּיוֹת Repair of the World prayers and biblical verses on god’s sovereignty of Musaf is entitled If you see what needs to The ark is opened. Malkhuyot—prayers and -biblical verses celebrat עָ לֵֽינּו לְ ַ ׁשבֵּֽחַ לַאֲ דוֹן הַ ּכֹל, be repaired and how to Aleinu—God, whom we worship repair it, then you have The ark is opened. ing God’s sovereignty. found a piece of the All ­appellations of God לָתֵ ת ּגְדֻ ָ ּלה לְיוֹצֵ ר בְּרֵ א ִ ׁשית, ,It is for us to praise the Ruler of all world that God has left are metaphors, but the image of God as sovereign ֶׁשּל ֹא עָשָֽׂ נוּ ּכְגוֹיֵ י הָאֲרָ צוֹת, ,for you to complete. But to acclaim the Creator if you only see what is who has not made us merely a nation, had particular power for וְ לֹא שָׂמָֽ נוּ ּכְמִ ְׁש ְ ּפחוֹת הָאֲדָמָ ה, wrong and what is ugly in nor formed us as all earthly families, medieval and rabbinic Judaism. (The Torah has ֶׁשּל ֹא שָׂ ם חֶ לְקֵֽ נוּ ּכָהֶ ם, the world, then it is you yourself that needs repair. nor given us an ordinary destiny. few references to God as sovereign, but there are וְ גֹרָ לֵֽנוּ ּכְכׇל־הֲ מוֹנָ ם. ,menachem a And so we bow— mendel Schneerson b many in prophetic writings וַאֲ נַֽחְ נוּ ּכוֹרְ עִ ים וּמִ ְׁשּתַחֲ וִ ים וּמוֹדִ ים, ,acknowledging the supreme sovereign and in Psalms.) It repre- sents a rejection of earthly לִפְ נֵ י מֶֽ לֶ ך, מַ לְכֵ י הַ ְ ּמלָכִ ים, —Humility Before God the Holy One, who is praised authority as the arbiter of הַ ָ ּקדוֹׁש בָּ רוּך הוּא. ,The essence of t’shuvah the One who spreads out the heavens and establishes the earth is achieved through whose glorious abode is in the highest heaven, ultimate values. Addition- ally, the metaphor of God ֶ ׁשהוּא נוֹטֶ ה ׁשָמַֽ יִ ם וְ יֹסֵ ד אָֽרֶ ץ, .humility, for one must whose powerful presence is in the loftiest heights make oneself like ayin/ as sovereign expresses the -common human experi וּמוֹ ַ ׁשב יְקָ רוֹ בַּ ּׁשָמַֽ יִ ם מִ ַֽ ּמעַ ל, ;nothing—like a wilder- This is our God, none else ence of a transcendent וּ ְ ׁשכִינַ ת עֻ ּזוֹ בְּגׇבְהֵ י מְ רוֹמִ ים, .ness to be tread upon. ours is the true sovereign, there is no other —Nah. man of bratzlav power both glorious and terrifying, as well as the הוּא אֱ להֵֽ ינוּ אֵ ין עוֹד. :As it is written in the Torah “Know this day and take it to heart, corresponding sense of vul- nerability and dependence אֱמֶ ת מַ לְ ּכֵֽנוּ אֶֽפֶ ס זוּלָ תוֹ, ;that ADONAI is God in heaven above and on earth below evoked by this image. Lastly, biblical narratives ַּכ ָ ּכתוּב בְּ תוֹרָ תוֹ: ”.there is no other -depict the earthly sover וְיָדַ עְ ָּֽת הַ ּיוֹם וַהֲ ֵ ׁשבֹתָֽ אֶ ל־לְבָבֶֽ ָך, .The ark is closed eign as functioning as a judge, so by employing the ִ ּכי יהוה הוּא הָאֱ להִ ים בַּ ּׁשָמַֽ יִ ם מִ ַֽ ּמעַ ל metaphor of sovereignty­ in וְעַ ל הָאָֽרֶ ץ מִ ּתָֽחַ ת, אֵ ין עוֹד. The ark is closed. reference to God we focus on Rosh Hashanah as Yom Ha-Din, the Day of Judgment, when God is said to ascend the throne of judgment. The Malkhuyot section concludes with the fourth b’rakhah on the holiness of Rosh Hashanah, to which is added the phrase melekh al kol ha-aretz, “ruler of all the earth.” These words join the standard holy day Amidah b’rakhah that describes God as sanctifying the people Israel and the holy day—in this case specified asYom Ha-zikkaron, the Day of Remembrance. Aleinu, originally written for the Rosh Hashanah service, is one of the best-known and .עָ לֵ ֽינוּ It is for us oft-repeated prayers. Its central theme is a proclamation of God’s sovereignty, an appropriate introduction to this section. It is traditionally attributed to Rav, a 3rd-century rabbi. Although this may not be historically accurate, it is certainly one of the oldest prayers. Throughout the year, we bow at the waist when praying .וַאֲ נַ ֽחְנוּ כּוֹרְעִים וּמִשְׁתַּחֲ וִים וּמוֹדִ ים And so we bow this line. On Rosh Hashanah, it is customary for the prayer leader—and in many communities, members of the congregation as well—to prostrate themselves entirely. The Torah contains several references to “falling on the face” in supplicatory prayer, most ­often in connection with a request for forgiveness. Prostration com- monly accompanied prayer in the Temple and in the early synagogue, but it was de-emphasized in order to distinguish Judaism from its sister religions, and was retained only on Rosh Hashanah and Yom Kippur. Here, we prostrate ourselves as an expression of our humility and as an acknowledgment­ of God’s absolute power and sovereignty. In some congregations two people help the prayer leader stand up while keeping their feet together, as the angels are said to do.

154 מוסף לראש השנה · תפילת העמידה – חזרת הש״ץ – מלכויות rosh hashanah · musaf service · repetition of the aMIDAH – malkhuyot 154 The Bible describes the Meditations on Malkhuyot Meditations on Malkhuyot The Sovereign on High In the Middle .מֶ ְֽלֶך עֶ לְיוֹן -experience of God’s pres­ ence in two different ways. The ark is opened. The ark is opened. Ages, Jews were under the At Sinai the experience is The Sovereign on High, sway of kings and nobles. -The fickle rule of these sov מֶֽ לֶ ך עֶ לְ יוֹן earth-shattering, filled with the sounds and sights of God, who dwells in the heights, ereigns often had terrible -consequences for the Jew אֵ ל ָ ּדר בַּ ָ ּמרוֹם, אַ ִ ּדיר בַּ ָ ּמרוֹם, ֹֽ א מֶ ץ יָ דוֹ ָ ּתרוֹם, ,thunder and lightning; but and is wondrous in the heavens ish communities beholden לַעֲדֵ י עַ ד יִמְ ֹלְך the prophet returns will display the power of the Divine, and to Sinai and only hears “the will rule forever and ever. La-adei ad yimlokh melekh elyon to them. This piyyut, which describes the ideals of מֶֽ לְֶך עֶ לְ יֹון thin silent sound” of God’s presence. Denise Levertov’s The Sovereign on High divine rule and contrasts them with the corruption הַ מְדַ בֵּ ר בִּצְדָקָ ה, הַ ּלוֹבֵ ׁש צְדָקָ ה, הַ ּמַאֲ זִ ין צְעָקָ ה, poem suggests that latter speaks with righteousness, ,of human sovereignty, had לַעֲדֵ י עַ ד יִמְ ֹלְך .sense is clothed in justice, in its context, a subversive ,quality. In its original form מֶֽ לְֶך עֶ לְ יֹון The Thread listens to those who cry out and ¶ each stanza describing טוֹב ׁשוֹכֵ ן עַ ד, טוּבוֹ לָעַ ד, טִ ַ ּפח ׁשְמֵ י עַ ד, La-adei ad yimlokh melekh elyon Something is very gently, will rule forever and ever. invisibly, silently, God’s attributes alternated -with a stanza describ לַעֲדֵ י עַ ד יִמְ ֹלְך pulling at me—a thread The Sovereign on High or net of threads who is good, ing the failure of human royalty. The piyyut was מֶֽ לְֶך עֶ לְ יֹון finer than cobweb and as whose goodness is everlasting, shortened later—probably מֶֽ לֶ ך עוֹלָמִ ים, מְ פַעְ נֵֽחַ נֶעֱ לָמִ ים, מֵ שִֽׂיחַ אִ ּלְמִ ים, elastic. I haven’t tried the strength of it. No and who fashioned the infinite heavens for reasons of time—and almost all of the stanzas לַעֲדֵ י עַ ד יִמְ ֹלְך La-adei ad yimlokh melekh elyon barbed hook will rule forever and ever. pierced and tore me. Was it describing earthly rule were removed. While human מֶֽ לְֶך עֶ לְ יֹון ,not long ago this thread The Sovereign on High began to draw me? Or the eternal Sovereign, kings might proclaim that their rule was justified by ֵׁשנָ ה אֵ ין לְפָ נָ יו, ֶֽׁשקֶ ט בִּפְ נִינָ יו, ֶֽׁשבַ ח טוֹב בְּמַ צְ ּפוּנָ יו, way back? Was I perceives all that is hidden, divine right, Jews, praying לַעֲדֵ י עַ ד יִמְ ֹלְך born with its knot about my gives speech to the mute, and in the synagogue, declared neck, a bridle? Not fear will rule forever and ever. La-adei ad yimlokh melekh elyon The ark is closed. that only God’s rule had but a stirring true legitimacy. They thus understood the central מֶֽ לֶ ך אֶ בְ יוֹן of wonder makes me The Sovereign on High meaning of the Malkhuyot ְּתנוּמָ ה ְ ּתעוּפֶֽ נּוּ, ַּתרְ ּדֵמָ ה ְ ּתעוֹפְפֶֽ נּוּ, ֽ ּתֹהוּ יְ ׁשוּפֶֽ נּוּ, ,catch my breath when I feel never sleeps the tug of it when I thought portion of the Musaf is surrounded by tranquility, service to be the acknowl- עַ ד מָתַ י יִמְ ך it had loosened itself holds out a treasured reward for the righteous, and and gone. edgment that no earthly The ark is opened. —Denise Levertov will rule forever and ever. La-adei ad yimlokh person or object can lay The ark is closed. claim to absolute authority. -As we meditate on this sec אֲ בָ ל מֶֽ לְֶך עֶ לְ יֹון ,ׇ tion of the service, we, tooּתקְ ּפוֹ לָעַ ד, ִּתפְאַרְ ּתוֹ עֲדֵ י עַ ד, ְּתהִ ָ ּלתוֹ עוֹמֶֽדֶ ת לָעַ ד, The impoverished earthly sovereign is chased by exhaustion, might contemplate which values have ultimate claim לַעֲדֵ י עַ ד יִמְ ֹלְך. ,falls into a deep sleep on our lives. and is enveloped in chaos. The ark is closed. How long can that rule last? Ad matai yimlokh The ark is opened. But—the Sovereign on High Aval melekh elyon whose power is eternal, who is glorious forever, and who is justly praised forever, will rule forever and ever. La-adei ad yimlokh The ark is closed.

155 מוסף לראש השנה · תפילת העמידה – חזרת הש״ץ – מלכויות rosh hashanah · musaf service · repetition of the aMIDAH – malkhuyot 155 establishing in the עַ ל ֵ ּכן נְקַ וֶּ ה לְ ָך יהוה אֱ להֵֽ ינוּ, לִרְ אוֹת מְ הֵרָ ה Shofar and the Soul And so, ADONAI our God, we await You, that soon we may The Torah teaches us world the sovereignty ְ ל תַ קֵּ ן behold Your strength revealed in full glory, sweeping away the of the Almighty בְּתִ פְאֶֽרֶ ת עֻ ֶֽ ּזָך, לְהַעֲבִ יר ִ ּגּלוּלִ ים מִ ן הָאָֽרֶ ץ וְהָאֱ לִילִ ים their Sov- abominations of the earth, obliterating idols, establishing in“ ,ותְ רועַת מֶ ֽלֶ ְך בֹו Tikkun olam, which .עוֹלָם ereign’s acclaim is in their means “mending the ָ ּכרוֹת יִ ּכָרֵתֽ וּן, לְתַ ֵ ּקן עוֹלָ ם בְּמַ לְ כוּת ַ ׁשַ ּדי, וְכׇל־בְּ נֵ י בָשָׂ ר midst” (Numbers 23:21), the world the sovereignty of the Almighty, when all flesh will a reminder that just as a world,” is an ancient Hebrew phrase that has יִקְרְ אוּ בִ ׁשְמֶֽ ָך, לְהַפְ נוֹת אֵ לֶֽ יָך ּכׇל־רִ ׁשְעֵ י אָֽרֶ ץ. יַ ִֽ ּכירוּ .call out Your name—even the wicked will turn toward You trumpet blast announces a Then all who live on earth will recognize and understand that -acquired additional reso וְיֵדְ עוּ ׇ ּכל־יוֹׁשְבֵ י תֵ בֵ ל, ִ ּכי לְ ָך ִ ּתכְרַ ע ּכׇל־בֶּֽרֶ ך, ִ ּתּׁשָבַ ע ׇ ּכל־ mortal king, so the shofar nance in modern times. In לָ ׁשוֹן. לְפָ נֶֽ יָך יהוה אֱ להֵֽ ינוּ יִכְרְ עוּ וְיִ ֽ ּפֹלוּ, וְלִכְ בוֹד ׁשִמְ ָך is blown to announce to You alone knees must bend and allegiance be sworn. All the coronation of God. its setting in this prayer, will bow down and prostrate themselves before You, ADONAI l’takken olam means “to יְקָ ר יִ ֵֽ ּתנוּ. וִיקַ בְּ לוּ כֻ ָ ּלם אֶ ת־עוֹל מַ לְ כוּתֶֽ ָך, וְתִמְ ְך עֲ לֵיהֶ ם -According to the Midrash, our God, honor Your glorious name, and accept the obliga the verse can be under- establish the world in the kingdom of the Almighty מְ הֵרָ ה לְ עֹלָ ם וָעֶ ד. ִ ּכי הַ ַ ּמלְ כוּת ֶ ׁש ְ ּלָך הִ יא, וּלְעֽ וֹלְמֵ י עַ ד stood as “the shofar blast tion of Your sovereignty. May You soon rule over them forever of kingship is within the [Shaddai],” or to bring .about God’s rule on earth ּתִמְ לוֹך בְּכָ בוֹד. and ever, for true dominion is Yours; You will rule in glory person [Israel].” That is, until the end of time. the true shofar—the true In contemporary usage it refers to the betterment ַּכ ָ ּכתוּב בְּ תוֹרָתֶֽ ָך: power to crown God as sovereign—is found with- of the world, including the א שמות טו יח :As it is written in Your Torah ,relief of human suffering יהוה מְ יִ ֹל ְך לְ עֹלָ ם וָעֶ ד. in the heart of each and ADONAI will be sovereign forever and ever. Exodus 15:18 the achievement of peace א ב וְנֶאֱמַ ר: לֹא־הִבִּ יט אָֽ וֶ ן בְּ יַעֲ קֹב, וְ לֹא רָאָ ה עָמָ ל every Jew. The physical God does not gaze upon the sins of Jacob, and mutual respect among ב shofar does no more than peoples, and protection בְּ יִשְׂרָאֵ ל, יהוה אֱ להָ יו עִ ּמוֹ וּתְ רוּעַ ת ל מֶֽ ֶ ְך בּוֹ. במדבר כג כא ;amplify the soul’s yearning nor look upon the errors of Israel to exalt the Divine. of the planet itself from .destruction ג וְנֶאֱמַ ר: וַיְהִ י בִ י ֻ ׁשרוּן ל מֶֽ ֶ ְך, בְּהִתְאַ ֵ ּסף רָֽ א ֵ ׁשי עָ ם, יַֽחַ ד ,ADONAI their God is with them their sovereign’s acclaim is in their midst. Numbers 23:21 (adapted from Arthur Green) ׁשִבְטֵ י יִשְׂרָאֵ ל. דברים לג ה God became sovereign in Jeshurun, The Biblical Verses ג as the leaders of the people gathered of Malkhuyot/Sover- eignty. Whereas the Book וּבְדִ בְרֵ י קׇדְ ְ ׁשָך ָ ּכתוּב לֵ אמֹר: with the tribes of Israel. Deuteronomy 33:5 of Psalms, some books of א ִ ּכי לַ יהוה הַ ְ ּמלּוכָ ה וּמ ֹ ֵ ׁשל בַּ ּגוֹיִ ם. תהלים כב כט the Prophets, and the later rabbinic tradition take for ב וְנֶאֱמַ ר: יהוה ל מָ ָ ְך ֵ ּגאוּת לָבֵ ׁש, לָבֵ ׁש יהוה עֹז הִתְאַ ָ ּזר, :And it is also written in Psalms granted that God is natu- ;For sovereignty is ADONAI’s א ,rally referred to as King אַ ף ִ ּתּכוֹן ֵ ּתבֵ ל בַּ ל־ ִּתּמוֹט. תהלים צג א God rules over the nations. Psalm 22:29 these three verses are the ג וְנֶאֱמַ ר: שְׂ אוּ ׁשְעָרִ ים רָ א ֵ ׁשיכֶ ם וְהִ נָּשְׂ אוּ ּפִתְחֵ י עוֹלָ ם, ADONAI is sovereign, robed in splendor, girded in strength. only verses in the entire ב Five Books of Moses that וְיָ בוֹא ל מֶֽ ֶ ְך הַ ָ ּכבוֹד. מִ י זֶ ה ל מֶֽ ֶ ְך הַ ָ ּכבוֹד, יהוה עִ ּזוּז וְגִ בּוֹר, So the earth is established on sure foundation. Psalm 93:1 expressly connect God to kingship. Perhaps this יהוה ִ ּגבּוֹר מִ לְחָמָ ה. שְׂ אוּ ׁשְעָרִ ים רָ א ֵ ׁשיכֶ ם, וּשְׂ אוּ ּפִתְחֵ י Lift up high, O you gates; lift up the eternal doors, so that ג omission reflects a desire עוֹלָ ם, וְיָ בֹא ל מֶֽ ֶ ְך הַ ָ ּכבוֹד. מִ י הוּא זֶ ה ל מֶֽ ֶ ְך הַ ָ ּכבוֹד, יהוה the Sovereign of Glory may enter. Who is the Sovereign of Glory? ADONAI, mighty and valiant, to further distance Juda- -ism from the surround צְבָ אוֹת הוּא ל מֶֽ ֶ ְך הַ ָ ּכבוֹד, סֶֽ לָ ה. תהלים כד ז-י ADONAI, mighty in battle. Lift up high, O you gates; lift up ing idolatrous nations, in the eternal doors, so that the Sovereign of Glory which the human monarch was often seen as a manifestation of the deity. may enter. Who is the Sovereign of Glory? Adonai Tz’va·ot A Note on the Translation of Biblical Verses. The meanings and emphases of the is the Sovereign of Glory, forever. :7–10 verses of Malkhuyot, Zikhronot, and Shofarot in their litugical settings sometimes differ from their meanings in their biblical contexts. The translations here reflect that shift— varying, when appropriate, from some of the familiar English renditions, such as the JPS translation used in Etz Hayim, the Conservative movement’s Torah commentary. שְׂאוּ שְׁעָרִים רָאשֵׁ יכֶם וְהִ נָּשְׂ אוּ Lift up high, O you gates; lift up the eternal doors ”,Classically, “Jerusalem” refers to both the city on earth and a “heavenly city .פִּתְחֵ י עוֹלָם each reflective of the other. “Gates” and “doors” refer not only to the gates of Jerusalem or the Temple, but also to “cosmic doors,” through which the presence of God enters the world.

156 מוסף לראש השנה · תפילת העמידה – חזרת הש״ץ – מלכויות rosh hashanah · musaf service · repetition of the aMIDAH – malkhuyot 156 -Adonai shall be ac וְעַ ל יְדֵ י עֲבָדֶֽ יָך הַ נְּבִ יאִ ים ָ ּכתוּב לֵ אמֹר: :The Creative Process And Your servants the prophets further wrote of T’shuvah sovereign knowledged Sovereign וְהָ יָה יהוה לְמֶ ְֽלֶך עַ ל כָּ ל־ ,Thus said ADONAI, and redeemer of ­Israel א א ּכֹה אָמַ ר יהוה, ל מֶֽ ֶ ְך יִשְׂרָאֵ ל וְ גֹאֲ לוֹ יהוה צְבָ אוֹת, אֲ נִ י ­Rabbi Kalonymous Kal .Zechariah 14:9 . הָ אָ ֽ רֶ ץ Adonai Tz’va·ot: I am the first and I am the last, and there is no mish Shapira, the Rebbe This verse is also quoted ישעיה מד ו Isaiah 44:6 רִ אׁשוֹן וַאֲ נִ י אַחֲ רוֹן, וּמִ בַּ לְעָדַ י אֵ ין אֱ להִ ים. .of the Warsaw Ghetto, God but Me Liberators shall ascend Mount Zion to judge Mount Esau; at the conclusion of the ב Aleinu. In it, we recognize ב וְנֶאֱמַ ר: וְעָ לוּ מוֹׁשִעִ ים בְּהַ ר צִ ּיוֹן לִ ְׁשּפֹט אֶת־הַ ר עֵשָׂ ו, wrote on Rosh Hashanah 5702/1941 (Esh Kodesh): then sovereignty shall be ADONAI’s. Obadiah 1:21 that God’s Oneness is not וְהָ יְתָ ה לַ יהוה הַ ְ ּמלּוכָ ה. עבדיה א כא “The time for repentance yet fully realized, and we .ADONAI shall be acknowledged sovereign of all the earth ג is Rosh Hashanah, the express our hope that our ג וְנֶאֱמַ ר: וְהָ יָ ה יהוה מֶֽלְ ל ֶ ְך עַ ל ּכׇל־הָאָֽרֶ ץ, בַּ ּיוֹם הַ הוּא .On that day ADONAI shall be one, and the name of God, one anniversary of the cre- prayers and actions will Zechariah 14:9 contribute to achieving יִהְ יֶ ה יהוה אֶחָ ד וּ ְ ׁשמוֹ אֶחָ ד. זכריה יד ט ation of the world. This is because repentance . . . that ideal. Here, the verse וּבְ תוֹרָתְ ָך ָ ּכתוּב לֵ אמֹר: is also a kind of creativ- And it is written in Your Torah: is followed directly by the first line of the Sh’ma דברים ו ד ity.” The Hebrew word ׁשְמַ ע יִשְׂרָאֵ ל, יהוה אֱ להֵֽ ינוּ, יהוה אֶחָ ד. .t’shuvah means repen- Hear, O Israel, ADONAI is our God, ADONAI alone Deuteronomy 6:4 (Deuteronomy 6:4), which tance and return. How- is our declaration that God is, indeed, One, although אֱ ֹלהֵֽ ינּו וֵ אלהֵ י אֲ בוֹתֵֽ ינוּ ]וְאִ ּמוֹתֵֽ ינוּ[, ,ever, as a creative act t’shuvah is not a simple the Sh’ma itself does not מְ לוֹך עַ ל ּכׇל־הָ עוֹלָ ם ֻ ּכּלוֹ בִּכְבוֹדֶֽ ָך, Our God and God of our ancestors: in Your glory, rule over the return. We return to who contain any form of the we are meant to be, but entire universe; in Your splendor, be exalted over all the earth; word melekh. The ancient וְהִ נָּשֵׂ א עַ ל ּכׇל־הָאָֽרֶ ץ בִּיקָרֶֽ ָך, have not yet become. in the majestic beauty of Your overwhelming presence, appear Rabbis understood the recitation of the Sh’ma וְהוֹפַ ע בַּהֲדַ ר ְ ּגאוֹן עֻ ֶֽ ּזָך עַ ל ׇ ּכל־יוֹׁשְבֵ י תֵ בֵ ל אַרְ צֶֽ ָך, We return to growth and to all the inhabitants of Your world. Then, all that You have possibility that has lain as kabbalat ol malkhut וְיֵדַ ע ׇ ּכל־ ָ ּפעוּל ִ ּכי אַ ָ ּתה פְעַ לְ ּתוֹ, made will recognize You as their maker, all that You created will dormant within us and shamayim, the accep- not yet flourished, much understand that You are their creator, and all living beings will tance of the yoke of God’s וְיָבִ ין ּכׇל־יָ צוּר ִ ּכי אַ ָ ּתה יְצַרְ ּתוֹ, as a sculpture lies hidden say: ADONAI, the God of Israel, is sovereign, ruling over all. sovereignty. Therefore it was deemed appropriate וְ יֹאמַ ר ּכ ֹל אֲ ֶ ׁשר נְ ׁשָמָ ה בְּאַ ּפוֹ, within a brute block of stone. That is why Our God and God of our ancestors: [embrace our rest,] make to recite the Sh’ma as the יהוה אֱ להֵ י יִשְׂרָאֵ ל מֶֽ לֶ ך, וּמַ לְ כוּתוֹ בַּ ּכֹל מָ ָֽ ׁשלָ ה. ,the process of t’shuvah us holy through Your commandments and let the Torah be our tenth verse of Malkhuyot. as painful and even portion. Fill our lives with Your goodness and gladden us with Our God and God of our אֱ ֹלהֵֽ ינּו וֵ אלהֵ י אֲ בוֹתֵֽ ינוּ ]וְאִ ּמוֹתֵֽ ינוּ[ ]רְ צֵ ה בִמְ נוּחָתֵֽ נוּ[ ,humiliating as it can be אֱ לֹהֵ ֽינוּ וֵ אלֹהֵ י ancestors קַ ְּד ֵֽ ׁשנוּ בְּמִ צְוׂתֶֽ יָך, וְתֵ ן חֶ לְקֵֽ נוּ בְּ תוֹרָתֶֽ ָך, is in fact very joyous and Your triumph. [ADONAI our God, grant that we inherit Your This paragraph .אֲבוֹתֵ ֽ ינוּ ,hopeful. holy Shabbat, lovingly and willingly, so that the people Israel (Adapted and translated concludes the fourth שַׂבְּעֵֽ נוּ מִ ּטוּבֶֽ ָך, וְשַׂ ְ ּמחֵֽ נוּ בִּ יׁשוּעָתֶֽ ָך. ]וְהַ נְחִ ילֵֽנוּ, יהוה by Jan Uhrbach) who sanctify Your name, may find rest on this day.] Purify our b’rakhah of the Amidah; the text is nearly identical אֱ להֵֽ ינוּ, בְּאַהֲבָ ה וּבְרָ צוֹן ׁשַבַּ ת קׇדְ ֶֽ ׁשָך, וְיָנֽ וּחוּ בָ הּ יִשְׂרָאֵ ל hearts to serve You truly, for You are the God of truth, and Your to the liturgy of Shabbat מְקַ ְּד ֵ ׁשי ׁשְמֶֽ ָך.[ ,word is true, eternal, and unchanging. Barukh atah ADONAI ruler of all the earth, who makes [Shabbat,] the people Israel and Festivals. It includes a prayer to purify our hearts וְטַהֵ ר לִבֵּֽ נוּ לְעׇבְ ְ ּדָך בֶּאֱמֶ ת, ִ ּכי אַ ָ ּתה אֱ להִ ים אֱמֶ ת, .and the Day of Remembrance holy so that our service to God וְ טַ הֵ ר) ”may be emet, “truth וּדְ בָרְ ָך אֱמֶ ת וְקַ ָ ּים לָעַ ד. ,Leader: Barukh atah Adonai,] Congregation: melekh al kol ha-aretz] The .(לִבֵּ ֽנוּ לְעָבְדְּ ָך בֶּאֱמֶ ת .[m’kaddeish [ha-shabbat v’] yisra∙el [Leader: v’yom ha-zikkaron Hebrew word emet implies בָּ רוּך אַ ָ ּתה יהוה, מֶֽ לְֶך עַ ל ּכׇל־הָאָֽרֶ ץ, more than mere honesty מְ קַ ֵ ּד ׁש ]הַשַּׁבָּת וְ [ ִי ְ ׂשרָ אֵ ל וְ יוֹם הַ ִּז ָ ּכרוֹן. or absence of falsehood: it connotes also faithfulness, wholeness, and integrity. Thus, we express our longing to be constant and consistent in our prayer and to liberate our relationship with God from the mixed motives and inner conflicts that generally char- acterize human behavior. The prayer’s penultimate sentence—unique to the High Holy Days—takes up this theme of truth, applying the attribute to God and God’s word, and emphasizing it as an essential quality of the Divine.

157 מוסף לראש השנה · תפילת העמידה – חזרת הש״ץ – מלכויות rosh hashanah · musaf service · repetition of the aMIDAH – malkhuyot 157 (The shofar is traditionally not blown on Shabbat.) (The shofar is traditionally not blown on Shabbat.) Today the world stands הַיּוֹם הֲרַ ת as at birth T’ki·ah sh’varim-t’ru·ah t’ki·ah The ancient Rabbis .עוֹלָם תקיעה שברים־תרועה תקיעה T’ki·ah sh’varim t’ki·ah debated whether Rosh Hashanah marks either the תקיעה שברים תקיעה T’ki·ah t’ru·ah t’ki·ah first day of the creation תקיעה תרועה תקיעה Today the world stands as at birth. Today all creation is called to of the world or the sixth day, when humanity was -formed. The liturgical em הַ ּיוֹם הֲרַ ת עוֹלָ ם, הַ ּיוֹם יַעֲמִ יד בַּ ִּמ ְׁש ָ ּפט ּכׇל־יְ צוּרֵ י judgment, whether as Your children or as Your servants. If as Your ”phasis on the word “today עוֹלָמִ ים, אִ ם ּכְבָ נִ ים אִ ם ּכַעֲבָדִ ים. אִ ם ּכְבָ נִ ים, רַחֲמֵֽ נוּ children, be compassionate with us as a parent is compassionate with children. If as Your servants, we look to You expectantly, wait- suggests that this is no -mere anniversary celebra ּכְרַחֵ ם אָ ב עַ ל בָּ נִ ים. וְאִ ם ּכַעֲבָדִ ים עֵ ינֵֽינוּ לְ ָך תְ לוּיוֹת, ing for You to be gracious to us and, as day emerges from night, to tion; rather, all humanity— and all creation—are עַ ד ֶ ׁשּתְחׇ נֵּֽנוּ וְתוֹצִ יא כָ אוֹר מִ ְׁשּפָטֵֽ נוּ, אָ יוֹם קָ דוֹׁש. bring forth a favorable judgment on our behalf, awe-inspiring and Holy One. re-created anew today. we omit this paragraph on Shabbat: Ha-yom harat olam, ha-yom ya∙amid ba-mishpat kol y’tzurei olamim, Awe-inspiring and Holy אֲרֶֽ ֶ ׁשת ׂשְפָתֵֽ ינּו יֶעֱרַ בלְפָ נֶֽיָך, אֵל רָ ם וְנִשָּׂ א, .im k’vanim im ka-avadim. Im k’vanim, rah. ameinu k’rah. em av al banim In the .אָיוֹם קָ דוֹשׁ One original version of this מֵ בִ ין ּומַאֲ זִ ין, מַ בִּ יט ּומַ קְ ִ ׁשיב לְ קֹול ּתְקִיעָתֵֽ נּו, V’im ka-avadim eineinu l’kha t’luyot, ad she-t’h. onneinu v’totzi kha-or mishpateinu, ayom kadosh. prayer, the last two words ,were ha-yom kadosh ּותְקַ בֵּל בְּרַחֲמִ ים ּובְרָ צֹון סֵֽדֶר מַ לְכֻ ּיֹותֵֽ ינּו. we Omit this paragraph on Shabbat: “on this holy day.” The May the words of our lips be pleasing to You, exalted God, who language was changed listens, discerns, considers, and attends to the sound of our shofar to ayom kadosh, “awe- inspiring and Holy One,” blast. Lovingly accept our prayerful offering that proclaims Your because final judgment is sovereignty. actually suspended until Areshet s’fateinu ye∙erav l’fanekha, El ram v’nissa, meivin u-ma∙azin, Yom Kippur. mabbit u-makshiv l’kol t’ki∙ateinu. U-t’kabbeil b’rah. amim u-v’ratzon seder malkhuyyoteinu.

158 מוסף לראש השנה · תפילת העמידה – חזרת הש״ץ – מלכויות rosh hashanah · musaf service · repetition of the aMIDAH – malkhuyot 158