143:
Thus they spoke to him day after day, but he did not listen to them, so the bishop became angry with him. When they arrested him, he said 'I wish to consult and to think upon this matter for three days.' Though he said this only to delay them, he was immediately consumed by guilt, for he had implied that he doubted the word of God and could be convinced to apostatize. He went home, but he could not eat nor drink, and he sickened. All his friends and family came to comfort him, but he would not be comforted, saying 'I will follow my words to a mournful death', and he wept and his heart was bitter. On the third day, as he sat in pain and worry, the bishop sent for him, but he said 'I will not go". The bishop sent numerous and distinguished messengers, but still he refused to go. Now the bishop ordered that he immediately be brought by force, and he was brought. He said to Amnon, 'Why did you not come to me at the time which you appointed, to answer me and fulfill my request?', and Amnon answered, "Let me be struck dumb, for the tongue which lied to you deserves to be severed', wishing to
1653:– "the heights" or "heaven" , so it meant "the children of heaven" – possibly angels), and in the Talmud two pages later (18a) the sages disagree on the meaning of the phrase. "Here they translated it (using a term that suggests that it was not a Hebrew or Aramaic phrase, but from some other language) 'like lambs' (evidently from the equally obscure Syriac Aramaic 'emruna' – lamb). Resh Lakish said 'like the ascent of Beit Maron" (suggesting a narrow and steep ascent in which climbers must go single file and carefully). Rav Yehudah said in the name of Samuel, 'like the soldiers of David.'" This last suggestion has gotten support from Greek; if, instead of two words this expression is one long word (a possibility for which there is some evidence, such as a Vienna manuscript of the Talmud), it could mean "like soldiers being reviewed", borrowing the Greek work
398:"Let us now relate the power of this day's holiness, for it is mighty and frightening. On it Your Kingship will be exalted; Your throne will be firmed with kindness and You will sit upon it in truth. It is true that You alone are the One Who judges, proves, knows, and bears witness; Who writes and seals, Who counts and Who calculates. You will remember all that was forgotten. You will open the Book of Remembrances — it will read itself – and each person's signature is there. And the great shofar will be sounded and a still, thin voice will be heard. Angels will be frenzied, a trembling and terror will seize them — and they will say, 'Behold, it is the Day of Judgment, to muster the heavenly host for judgment!' — for even they are not guiltless in Your eyes in judgment."
511:(2 Chronicles 7:14), the Talmud (T.B., Rosh Hashana 16b; T.J. Ta'anith 2:1) and Midrash (Bereshit Rabbah 44:13). A Talmudic reference (Jerusalem Talmud, Taanit 2) has the sequence as prayer, charity, and repentance; and a prayer book from Salonika, handwritten in 1522, has this verse rearranged to conform to the Talmudic sequence. Interpreters disagree on whether to translate this line as "annul the severe decree" or as "annul the severity of the decree". This distinction because the phrasing is ambiguous – and it would seem that the decree itself – namely, death in some form – cannot be totally and permanently avoided but that the immediacy or the cruelty of that death might be mitigated.
681:"For Your Name signifies Your praise: hard to anger and easy to appease, for You do not wish the death of one deserving death, but that he repent from his way and live. Until the day of his death You await him; if he repents You will accept him immediately. It is true that You are their Creator and You know their inclination, for they are flesh and blood. A man's origin is from dust and his destiny is back to dust, at risk of his life he earns his bread; he is likened to a broken shard, withering grass, a fading flower, a passing shade, a dissipating cloud, a blowing wind, flying dust, and a fleeting dream."
395:וּנְתַנֶּה תֹּקֶף קְדֻשַּׁת הַיּוֹם כִּי הוּא נוֹרָא וְאָיוֹם וּבו תִנָּשֵׂא מַלְכוּתֶךָ וְיִכּון בְּחֶסֶד כִּסְאֶךָ וְתֵשֵׁב עָלָיו בֶּאֱמֶת. אֱמֶת כִּי אַתָּה הוּא דַיָּן וּמוֹכִיחַ וְיוֹדֵעַ וָעֵד וְכוֹתֵב וְחוֹתֵם וְסוֹפֵר וּמוֹנֶה. וְתִזְכֹּר כָּל הַנִּשְׁכָּחות, וְתִפְתַּח אֶת סֵפֶר הַזִּכְרוֹנוֹת. וּמֵאֵלָיו יִקָּרֵא. וְחוֹתָם יַד כָּל אָדָם בּו. וּבְשׁוֹפָר גָּדוֹל יִתָּקַע. וְקוֹל דְּמָמָה דַקָּה יִשָּׁמַע. וּמַלְאָכִים יֵחָפֵזוּן. וְחִיל וּרְעָדָה יֹאחֵזוּן. וְיֹאמְרוּ הִנֵּה יוֹם הַדִּין. לִפְקד עַל צְבָא מָרוֹם בַּדִּין. כִּי לֹא יִזְכּוּ בְעֵינֶיךָ בַּדִּין.
426:"Rav Kruspedia said in the name of Rav Yochanan: Three books are opened on Rosh Hashanah, one for the confirmed unrighteous, one for the confirmed righteous, and one for intermediate individuals. The confirmed righteous are signed and sealed immediately for life; the confirmed unrighteous are signed and sealed immediately for death; The fate of the intermediates is held suspended from Rosh Hashanah until Yom Kippur. If they are judged meritorious, they are written for life; if they are not judged meritorious, they are written for death." (
468:, former Chief Rabbi of the U.K.: "There's a wonderful line in Unetana Tokef: 'A great shofar sounds, and a still small voice is heard.' Here is God Himself, blowing the shofar. He doesn't scream in your ears; it's a still small voice. And then it says, 'The angels tremble.' That still small voice is what terrifies the angels. Not the big noise. But if God whispers in your ear and tells you you're an angel, that's terrifying. You think to yourself, 'Wow, I could be that big and look how small I am.'"
678:כִּי כְּשִׁמְךָ כֵּן תְּהִלָּתֶךָ קָשֶׁה לִכְעֹס וְנוחַ לִרְצות כִּי לֹא תַחְפּץ בְּמוֹת הַמֵּת כִּי אִם בְּשׁוּבו מִדַּרְכּוֹ וְחָיָה וְעַד יוֹם מוֹתוֹ תְּחַכֶּה לּוֹ אִם יָשׁוּב מִיַּד תְּקַבְּלוֹ. אֱמֶת כִּי אַתָּה הוּא יוֹצְרָם וְ יוֹדֵעַ יִצְרָם כִּי הֵם בָּשָׂר וָדָם. אָדָם יְסוֹדוֹ מֵעָפָר, וְסוֹפוֹ לֶעָפָר בְּנַפְשׁוֹ יָבִיא לַחְמוֹ מָשׁוּל כְּחֶרֶס הַנִּשְׁבָּר כְּחָצִיר יָבֵשׁ וּכְצִיץ נוֹבֵל כְּצֵל עוֹבֵר וּכְעָנָן כָּלָה וּכְרוּחַ נוֹשָׁבֶת וּכְאָבָק פּוֹרֵחַ וְכַחֲלוֹם יָעוּף.
216:
disparaging or even tedious information, an extremely cruel gentile villain (also without the problem of additional biographic details), the esteemed name and endorsement of
Kalonymus, miraculous or extraordinary events, and supernatural instructions to include the poem in the annual liturgy. Scholars have long known that there is no historical foundation for the story of Rabbi Amnon and that this story may have been inspired or derived from the Christian legend associated with Saint
232:, to legitimize a piyyut of doubtful origin or simply to satisfy popular curiosity about the background of such an impressive liturgical work. Indications of this are the absence of evidence of the existence of a Rabbi Amnon, the fact that the name Amnon is a variant of the Hebrew word for "faithful", the extravagance of the story, the conspicuous inclusion of Kalonymus, and evidences that this piyyut or something very similar was already in use before the time ascribed.
539:בְּראֹשׁ הַשָּׁנָה יִכָּתֵבוּן וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן כַּמָּה יַעַבְרוּן וְכַמָּה יִבָּרֵאוּן מִי יִחְיֶה וּמִי יָמוּת. מִי בְקִצּוֹ וּמִי לא בְקִצּוֹ. מִי בַמַּיִם וּמִי בָאֵשׁ. מִי בַחֶרֶב וּמִי בַחַיָּה. מִי בָרָעָב וּמִי בַצָּמָא. מִי בָרַעַשׁ וּמִי בַמַּגֵּפָה. מִי בַחֲנִיקָה וּמִי בַסְּקִילָה. מִי יָנוּחַ וּמִי יָנוּעַ. מִי יִשָּׁקֵט וּמִי יִטָּרֵף. מִי יִשָּׁלֵו וּמִי יִתְיַסָּר. מִי יֵעָנִי וּמִי יֵעָשֵׁר. מִי יִשָּׁפֵל וּמִי יָרוּם.
552:
thirst, who by upheaval and who by plague, who by strangling and who by stoning. Who will rest and who will wander, who will live in quietude and who will be tormented, who will enjoy tranquility and who will be distressed, who will be impoverished and who will be enriched, who will be degraded and who will be exalted. But
549:"All mankind will pass before You like a flock of sheep. Like a shepherd pasturing his flock, making sheep pass under his staff, so shall You cause to pass, count, calculate, and consider the soul of all the living; and You shall apportion the destinies of all Your creatures and inscribe their verdict.
551:
On Rosh
Hashanah will be inscribed and on Yom Kippur will be sealed – how many will pass from the earth and how many will be created; who will live and who will die; who will die at his time and who before his time; who by water and who by fire, who by sword and who by beast, who by famine and who by
514:
This line is usually printed in emphatic typeface. Usually, in smaller type, the words "fasting", "voice", and "money" appear above "repentance", "prayer", and "righteousness" respectively – those words are not read aloud but are intended as instructions on how to perform the three acts necessary to
286:
It is one of the few piyyutim that is recited on both days of Rosh
Hashanah and on Yom Kippur in the Polish and Italian traditions, whereas it is only said on Rosh Hashanah by Sephardim and Western Ashkenazim, who have another silluk for Yom Kippur: "Mi Ya'arokh Eilekho". In Reform practice, it was
510:
This paragraph reaches its climax with the final line, said by all the congregants in unison, "But repentance, prayer, and righteousness avert the severe decree." This verse expresses the formula by which a man may obtain a reduction in the severity of the original decree, as expressed in the Bible
155:
When Rosh haShanah came around, Amnon asked his family to carry him to the synagogue with his preserved fingers and toes, and to place him next to the cantor, which they did. When the cantor reached
Kedusha, Amnon said to him, 'Wait a moment, and I will sanctify the Great Name'. And he cried aloud,
147:
because of what he had said. But the bishop said, 'I will not sever the tongue which has spoken so well, but I will cut off those legs which failed to bring you to me at the appointed time, and mutilate the rest of your body'. This villain cut off Amnon's fingers and toes, joint by joint, and after
354:
On Rosh
Hashana, three books are opened – one for the thoroughly wicked, one for the thoroughly righteous, and one for those in-between. The thoroughly righteous are immediately inscribed clearly in the Book of Life. The thoroughly wicked are immediately inscribed clearly in the Book of Death.
1685:
means "rebels who surrender". (Jastrow, Dictionary of the
Targumim ..., 1903, page 838 left column, s.v. מרוֹן.), which would suggest that, in the Days of Awe, mankind presents itself for Divine inspection, in humiliation and dread, like the defeated ragtag rebels that they are. Planer, John H.,
215:
giant, while Jewish history of that period provides no record of a 'Rav Amnon of Mainz' at all. It seems unlikely that a person of such tremendous stature would be remembered only in a single legend. The received story has all the qualities of an urban legend - a heroic rabbi of whom there is no
142:
about the terrible event which befell him, and these are his words: "It happened to Rabbi Amnon of Mainz, who was the greatest of his generation, and rich, and pedigreed, and handsome, that the bishop and his officials began to ask him to convert to their faith, but he refused to listen to them.
786:
There is no set span to Your years and there is no end to the length of Your days. It is impossible to estimate the angelic chariots of Your glory and it is forbidden to pronounce Your Name. Your Name is worthy of You and You are worthy of Your Name, and You have included Your Name in our name."
519:
each of the three words in small type have a value of 136, which is interpreted as meaning that each is equally important in averting stern judgment. Moreover, the words are each an acronym: צום (fasting) is an acronym צעקה ושנוי מעשה ("cry out and change your ways"), קול (voice) represents
148:
every cut he would ask, 'Will Amnon now convert to our faith?', but Amnon always replied 'No'. When at last this was complete, the evil bishop ordered that he be placed upon a shield, with his fingers and toes beside him, and carried home. Thus was he called 'Rabbi Amnon', for he believed (
1138:""The Story of Leonard Cohen's 'Who by Fire,' a prayer in the Cairo Genizah, Babylonian astrology and related rabbinical texts," (2015) Pages 201–217 in Reception History and Biblical Studies. Theory and Practice. Eds. E. England and W. J. Lyons, London: Bloomsbury T&T Clark"
1657:– a numbering, a mustering. The three suggestions convey very different attitudes of the humanity that is being inspected, respectively (1 – sheep) timid with eyes downcast, (2 – ascent) terrified with every step, and (3 – soldiers) courageous and determined; Riskin, Shlomo,
317:
Kabbalistically considered the official conclusion of the Days of Awe. In this variant, the line וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן "and on Yom Kippur they are sealed" is replaced with וּבְיוֹם הוֹשַׁעֲנָא רָבָּא יֵחָתֵמוּן "and on the day of
Hoshana Rabbah they are sealed."
199:
It was once speculated that
Kalonymus is the true author of the poem. However, both the language and style are different from the other poems of Kalonymus. In addition, there is evidence that a very similar piyyut was being recited in Italy in contemporary with Kalonymus.
1646:) are obscure. This phrase appears in the Mishna and Talmud, as cited – and both the Rodkinson and Soncino translations render it "like the children of Maroen" – referencing a place or person not mentioned in Scripture (one theory was that Maroen was intended to read
537:וְכָל בָּאֵי עוֹלָם יַעַבְרוּן (תעביר) לְפָנֶיךָ כִּבְנֵי מָרוֹן. כְּבַקָּרַת רוֹעֶה עֶדְרוֹ. מַעֲבִיר צאנוֹ תַּחַת שִׁבְטוֹ .כֵּן תַּעֲבִיר וְתִסְפֹּר וְתִמְנֶה וְתִפְקֹד נֶפֶשׁ כָּל חָי. וְתַחְתּךְ קִצְבָה לְכָל בְּרִיּוֹתֶיךָ (בריה). וְתִכְתֹּב אֶת גְּזַר דִּינָם:
176:, for this had been decreed for him on Rosh haShana. So the whole poem . When he had finished, he disappeared from this world right before their eyes. About him did the Psalmist say: 'Oh how great is thy goodness, which thou hast laid up for them that fear thee'.
638:
The third paragraph begs for Divine mercy on the basis of the fact that man by nature is sinful and innately impotent and mortal, which conditions will cause a merciful Deity to forgive his trespasses. The passage here echoes the despair found in the book of
1354:
Maḥzor avotenu le-Rosh ha-Shanah : mesudar metuḳan lefi nusḥaʼot minhage kol ʻare ha-Maʻarav ṿe-rabotenu ha-ḳedoshim Ḥakhme Maroḳo ṿeha-ezmor ha-Sefaradi, ʻim halakhah u-masoret ṿe-divre ṭaʻam le-tefilot Yamim Noraʼim, be-tosefet murḥevet le-ṭaʻame
210:
While medieval history testifies amply to the intense persecution of Jews by
Christians at the time of the Crusades, there are difficulties with the legend that it was composed by Amnon. Not least of these is its portrayal of Amnon as an illustrious
279: is usually omitted; however, some Sephardic congregations, mainly Moroccan, recite it immediately prior to the commencement of the Mussaf and some have the custom to recite it during the repetition on the first day. In many communities, the
781:וְאַתָּה הוּא מֶלֶךְ אֵל חַי וְקַיָּם אֵין קִצְבָה לִשְׁנוֹתֶיךָ. וְאֵין קֵץ לְאֹרֶךְ יָמֶיךָ וְאֵין לְשַׁעֵר מַרְכְּבוֹת כְּבוֹדֶךָ. וְאֵין לְפָרֵשׁ עֵלוּם שְׁמֶך שִׁמְךָ נָאֶה לְךָ. וְאַתָּה נָאֶה לִשְׁמֶךָ. וּשְׁמֵנוּ קָרָאתָ בִּשְׁמֶךָ.
373:
The first paragraph depicts the judgment day, where the angels in heaven tremble at the awe-inspiring event of the annual judgment of all creation, with the implication that man should also approach this day with trepidation. The heavenly
21:
227:
Additionally, some scholars see parallels with non-Jewish hymnology, suggesting that elements of the prayer stemmed from other sources. It is possible that the Rabbi Amnon story was entirely invented, not necessarily by the author of
243:(composed in the Land of Israel), yet not in Babylonian sources (e.g., Talmud Bavli cites a four-part remedy). Stylistically, the prayer indicates its composition in the land of Israel during the Byzantine period (namely 330–638).
355:
The fate of those in-between is postponed from Rosh
Hashana until Yom Kippur, at which time those who are deserving are then inscribed in the Book of Life, those who are undeserving are then inscribed in the Book of Death.
1482:, vol. 6, nr. 1 (Feb. 2003) pages 87–100, suggests that Unetanneh Tokef is the earliest piyyut to invoke Job's dream vision in defense of mankind (page 92), and relays (page 93) the opinion from Goldschmidt, Daniel,
502:
The second paragraph continues this point, depicting how every event that will occur in the upcoming year is "written on Rosh Hashanah and sealed on Yom Kippur". This paragraph is known by its opening words,
2122:
207:, Fragment Cambridge T-S H8.6, originally dated by Eric Werner to the 8th century. Ben Outhwaite thought this date unrealistic considering the paper and script, instead dating it to the 11th century.
239:
in the sixth century. Authorship from Israel is supported by internal evidence, such as the concluding three-part remedy of 'repentance, prayer, and charity', which is found in exact permutation in
1638:
Although the next line is clear and unambiguous in its image of shepherd inspecting his lambs, this line is obscure and ambiguous. This and the next line appear together in the Talmud, Mishna
1154:
22:
764:
Finally, the fourth paragraph lyrically praises God as exalted above all existence, and begs Him to sanctify His Name by redeeming Israel – transitioning directly into the kedusha:
651:, from which it apparently draws—with the contrasting affirmation that God is eternal and enduring. The text of אדם יסודו מעפר ("A man's origin is from dust") is very similar to
507:, and it is traditional that the litany of possible destinies is read with increasing speed from the phrase "Who shall rest and who shall wander" to the end of the paragraph.
1486:(1970, Jerusalem, in Hebrew) vol. 1, page 169, that the word דקה ("gentle") is a later addition to the piyyut, inspired by First Kings 19:12, added to the phrase from Job.
918:
In MSS each phrase begins with the positive and ends with the negative. In printings, the last phrase or the two last phrases are reversed so as to end on a positive note.
1810:
598:"On Rosh Hashana all worldly creatures pass before Him like the children of Maron as it says, 'He who fashions the hearts of them all, who discerns all their doings.'" (
433:"Reflect on three things, and you will not fall into transgression: know what is above you—a seeing eye, a hearing ear, and a book in which all your deeds are written." (
520:קדושה וטהר לבנו ("become more holy and purify our hearts"), and ממון (money) is an acronym for מוציא מחברו וגם נותן ("encourage others to give and oneself to give").
1254:, Journal of Synagogue Music, vol. 33 (Fall 2008), pages 48–49; also "The Origin of the Piyut Unetanneh Tokef", newsletter of Beurei HaTafila, Aug. 3, 2012, page 5,
20:
1642:
I.2 (16a), and the same translation problems exist there. The sentence begins clearly enough, "All humanity will parade before You as if ...." but the last words (
1710:, The Forward, 14 Sept 2007. Rashi preferred the first interpretation, of counting sheep, and that is the translation given in the vast majority of mahzorim.
1723:– used in both Biblical Hebrew and in Aramaic, suggests a natural and widespread disaster and is usually translated as "earthquake", sometimes as "tempest".
2045:
341:
adapts this daily praise to the specific elements intrinsic to the High Holidays, namely the Divine judgment of all existence. In most printed editions,
1595:
page 30; the ArtScroll machzorim render this line "remove the evil of the decree", the Orot machzorim render it "nullify the evil aspect of the decree".
26:
Berosh Hashana Yikatevun (from Unetane Tokef). Ashkenazi (Chasiddic) version. Performer: Yeshayahu Bik; Recorded by: Yaakov Mazor; In NSA Studio, 1997
1567:
1890:
621:"R. Judah said in R. Eleazar's name: Three things nullify a decree, and these are they: Prayer and charity (or righteousness) and repentance..." (
997:
The Complete ArtScroll Machzor – Yom Kippur (Nusach Ashekenaz), (1991, Brooklyn, Mesorah Publ'ns Ltd.) page 530; similarly, Birnbaum, Philip,
1385:
In the Italian rite, it is recited on Yom Kippur after the silluk "mi yemalel gevurot chayalech", see Angelo Piattelli and Hillel Sermanita,
1262:) as an incident of the First Crusade. See "The Crusades as the Story of Rabbi Amnon", newsletter of Beurei HaTafila, Aug. 17, 2012, page 8,
944:
299:
services. Early Reform practice had the line about the angels trembling deleted, but it has been restored in more recent Reform prayerbooks.
1413:
33:
2107:
1753:
224:
materials, dating well before the 11th century, makes it almost impossible that the prayer could have been composed as the legend claims.
750:
652:
32:
1362:
152:) in the Living God enough to suffer these terrible wounds for his faith, out of love, all because of the words which he had said.
1496:
2102:
1301:
825:
190:, and he told Rabbi Kalonymus to distribute it throughout the diaspora, to be for him a memorial and a legacy, and so he did".
1176:
Une Communauté Pieuse et le Doute: Mourir pour la Sanctification du Nom en Achkenaz et l'historie de rabbi Amnon de Mayence
836:
composed a new musical setting for the prayer. This version was first performed at a memorial for 11 soldiers from kibbutz
852:
1386:
1195:
and his story resembles Rabbi Amnon only in the prolonged execution by amputation, no miraculous prayer or hymn involved.
2012:
1155:"YUTorah Online – U-Netaneh Tokef Kedushat Ha-Yom: Medieval Story and Modern Significance (Rabbi Dr. Jacob J Schacter)"
1883:
31:
1221:
2029:
272:
1340:
The Provenance, Dating, Allusions, and Variants of U-n'taneh tokef and Its Relationship to Romanos's Kontakion
1104:
The Provenance, Dating, Allusions, and Variants of U-n'taneh tokef and Its Relationship to Romanos's Kontakion
1688:
The Provenance, Dating, Allusion, and Variants of U-n'taneh tokef and Its Relationship to Romanos's Kontakion
1302:"The Piyyut (Poem) Akdamut Milin: The Enigma and Perseverance of Tradition | Duke Center for Jewish Studies"
180:
1102:(1959, NY, Columbia Univ. Press) page 253 (quoting the liturgical scholar Menahem Zulay). Planer, John H.,
2112:
2059:
1876:
1571:
603:
1263:
172:, to ask that his own hand be received before God, which had been severed for the sake of His unity. And
1955:
1661:, Jerusalem Post, 28 Sept 2011; Philologos, "Passing Before the Divine Eye", The Forward, 14 Sept 2007;
427:
217:
1774:
1255:
1327:
Minhah le-Nahum: Biblical and other studies presented to Nahum M. Sarna in honour of his 70th birthday
1960:
1950:
1856:
1018:
Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) s.v. Unetaneh Tokef, page 332;
1469:
The Jewish Study Bible, Oxford University Press, 2004, commentary to Deuteronomy 29:19 and elsewhere
2117:
2001:
1932:
1259:
1788:
1546:
1545:, (2013, NY, Yeshiva University) The Benjamin and Rose Berger Torah-to-Go, Tishrei 5774, page 13.
1288:
1287:, (2013, NY, Yeshiva University) The Benjamin and Rose Berger Torah-to-Go, Tishrei 5774, page 14,
1209:
1208:, (2013, NY, Yeshiva University) The Benjamin and Rose Berger Torah-to-Go, Tishrei 5774, page 14.
1111:
1110:, (2013, NY, Yeshiva University) The Benjamin and Rose Berger Torah-to-Go, Tishrei 5774, page 14.
1126:, Haaretz, Sept. 26, 2003 (which suggests it dates to the period of Yannai (6th or 7th century).
179:
Three days after Amnon was taken away to the Heavenly Academy, he appeared in a dream-vision to
1497:
http://lubavitch.com/news/article/2031299/A-Conversation-With-Rabbi-Jonathan-Sacks-Podcast.html
1681:– מרה – to rebel, to disobey, as in First Kings 13:26, Jeremiah 4:17, etc., and suggests that
1662:
1368:
1358:
1106:, Journal of Synagoague Music, vol. 38 (Fall 2013) page 166. Photograph in Brander, Kenneth,
950:
940:
599:
348:
The theme of a divine decree being written derives, at least in part, to a Talmudic teaching:
330:
104:
is open and the congregants are standing. It is the "central poem of the High Holy Day ." The
93:
840:
who fell during the 1973 Yom Kippur war, and is now often played on Israeli radio during the
1690:, Journal of Synagogue Music, vol. 38 (Fall 2013) pages 173–174, 180–181; Weider, Naphtali,
1258:. Mayence, in 1096, the time of Kolonymus was the scene of terrible slaughter of Jews (see
181:
Rabbi Kalonymus ben Rabbi Meshullam ben Rabbi Kalonymus ben Rabbi Moses ben Rabbi Kalonymus
111:
calls it "one of the most stirring compositions in the entire liturgy of the Days of Awe."
2079:
2074:
1852:
1557:
Marc Saperstein, “Inscribed for Life or Death?” Journal of Reform Judaism 28:3 (1981), 19.
236:
131:
1495:
Chabad Lubavitch World HQ news, "A Conversation with Rabbi Jonathan Sacks", Oct. 2, 2014
220:. Moreover, the discovery of the Unetaneh Tokef prayer within the earliest strata of the
138:
I found in a manuscript written by Rabbi Ephraim of Bonn that Rabbi Amnon of Mainz wrote
1456:(1936, German ed., 1978, English transl., Tel-Avin, Sinai Publ'g) page 53; Gold, Avie ,
2068:
1920:
1899:
1837:
1670:
841:
833:
657:
622:
465:
345:
consists of four paragraphs, each reflecting a different aspect of this general topic.
312:
240:
144:
1283:(1959, NY, Columbia Univ. Press) pages 253 (quoting Menahem Zulay); Brander, Kenneth,
1178:. Annales Histore Sciences Sociales, 49th year, Nr. 5 (Sept-Oct 1994) pages 1031-1047.
361:
As a token of this belief, the common greeting on Rosh Hashana is לשׁנה טוֹבה תּכּתב (
2096:
1907:
1040:
847:
78:
1862:
1673:, in his Dictionary of Aramaic, did not need to go to the Greek; he supposed that
1252:
Reading the Liturgy Through the Spectacles of Theology: The Case of U-n'taneh Tokef
936:
The Koren Yom Kippur Mahzor : [Hebrew/English High Holiday prayerbook]
837:
644:
303:
221:
204:
1329:, ed. Brettler, Marc and Fishbane, Michael, p.291, Scheffield Academic Press 1993.
160:, viz. 'I have sanctified your name for your majesty and unity'. And then he said
1694:, Journal of Jewish Studies (Oxford), vol. 18 (1967), pages 1–7; Riskin, Shlomo,
2007:
434:
700:
454:
2024:
1942:
1842:
1733:
795:
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722:
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82:
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1980:
280:
105:
101:
2018:
1352:ʻAtiyah, Meʼir Elʻazar; Mekhon "Mishkan Rabi Eliʻezer" (20 November 2016).
934:
1987:
1966:
1926:
516:
252:
126:
1846:
1738:
1593:
Proceedings of the Cantors Assembly, Jubilee Celebration, NY, June 1998
1222:"Blog Archive » Un'tanneh Tokef – the prayer that tears the heart"
108:
89:
1541:(1961, NY, Feldheim Publ'rs) vol. 2, pages 209–210; Brander, Kenneth,
1454:
Yamim Noraim – Days of Awe, Programme of Study and Analysis of Sources
1264:
http://www.beureihatefila.com/files/2012-08-17_Tefila_Newsletter-1.pdf
1191:(1968, NY, Basic Books) page 209. Emmeram is not included in Butler's
271:, as a silluk (parting poem) just before intoning the kedusha. In the
1973:
1915:
607:
296:
292:
288:
268:
264:
260:
74:
1402:(1997, Cincinnati, Hebrew Union College Press) pages 25–26, 38, 125.
1256:
http://www.beureihatefila.com/files/2012-08-03_Tefila_Newsletter.pdf
1137:
1524:(1985, Brooklyn, Mesorah Publ'ns) pages 480–481; Montefiore, C.G.,
1400:
Were Our Mouths Filled with Song: Studies in Liberal Jewish Liturgy
1843:
Video of Cantor Simon Cohen in concert recital of second paragraph
1568:"A Linguistic Analysis of the Phrase Ma'avirin et Ro'a HaGezeirah"
212:
124:
The following story is recorded in the 13th-century halakhic work
97:
86:
29:
18:
1250:(2010, Vermont, Jewish Lights Pub'g) pages 13–25; Gillman, Neil,
1868:
1484:
High Holiday Prayerbook According to the Rites of the Ashkenazim
1279:(2010, Vermont, Jewish Lights Pub'g) pages 23–24; Werner, Eric,
891:
Alternately "Let me decide my own sentence", "I am my sentence".
615:
Repentance, prayer, and charity annul the severity of the decree
378:
is opened, in which every human being's fate will be inscribed.
1872:
1547:
http://ebookbrowsee.net/rosh-hashanah-to-go-5774-pdf-d557435989
1528:, Jewish Quarterly Review, vol. 16, nr. 2 (Jan. 1904) page 232.
1289:
http://ebookbrowsee.net/rosh-hashanah-to-go-5774-pdf-d557435989
1210:
http://ebookbrowsee.net/rosh-hashanah-to-go-5774-pdf-d557435989
1112:
http://ebookbrowsee.net/rosh-hashanah-to-go-5774-pdf-d557435989
329:
is recited immediately prior to and as an introduction for the
900:
MS Parma 563: "I will sever the tongue just as you have said".
334:
1520:(1963, NY, Feldheim) vol.2, pages 209–210; Scherman, Nosson,
1325:
Schmeltzer, Menahem, 'Penitence, Prayer, and (Charity?),' in
1512:(1993, NJ, Jason Aronson) s.v. Berosh Hashana, pages 97–98;
1478:
Gruber, Mayer I., "Tur-Sinai's Job in the Jewish Liturgy",
1342:, Journal of Synagogue Music, vol. 38 (Fall 2013) page 171.
1001:, (1951, NY, Hebrew Publ'g Co.) page 359; Golinkin, David,
1606:
Mahazor Kol Yehudah, The Orot Sephardic Yom Kippur Mahazor
1421:(in Hebrew). Jerusalem: Hevrat Yehudè Italia. p. 138
971:(1993, NJ, Jason Aronson) s.v. Unetaneh Tokef, page 332;
873:
So the printings; MSS: "their error" or "their straying".
515:
avoid (or reduce) the dire punishments. Additionally, in
235:
Yaakov Spiegel has argued that the prayer was written by
2123:
Hebrew words and phrases in Jewish prayers and blessings
1608:(1997, NJ, Orot Inc.) page 1093; Scherman, Nosson, ed.,
1612:(1983, Brooklyn, Mesorah Publ'g) page 71; Munk, Elie,
1543:
U'Netaneh Tokef: Will the Real Author Please Stand Up
1285:
U'Netaneh Tokef: Will the Real Author Please Stand Up
1206:
U'Netaneh Tokef: Will the Real Author Please Stand Up
1108:
U'Netaneh Tokef: Will the Real Author Please Stand Up
1030:(1901-1916) vol.1 page 525-526, s.v. Amnon of Mayence.
283:
is opened and the congregation stands up to chant it.
939:(Rohr family ed.). Jerusalem: Koren Publishers.
203:
Since then, a copy of the poem was discovered in the
784:"But You are the King, the Living and Enduring God.
655:, where it is presented as the philosophy which the
134:(a compiler of Jewish martyrologies, died ca. 1200):
2058:
2038:
1941:
1906:
1412:Piattelli, Angelo; Sermoneta, Hillel, eds. (2014).
1067:(1963, NY, Feldheim) vol.2, pages 209, citing Zunz.
333:prayer, during which the angelic sanctification of
1692:A Controversial Mishnaic and Liturgical Expression
1458:Rosh Hashana – Its Significance, Laws, and Prayers
168:, to justify the verdict. So he continued, saying
1702:, Jerusalem Post, 11 Sept 2009; Golinkin, David,
1610:Rosh Hashana – Its Significance, Law and Prayers
1865:, Bar- Ilan University. . רנון קצוף - ונתנה תוקף
1667:Jachbücher für Jüdische Geschichte und Literatur
1698:, Jerusalem Post, 28 Sept 2011; Hoffman, Joel,
1237:(1959, NY, Columbia Univ. Press) pages 252–255.
1616:(1961, NY, Feldheim Publ'rs) vol. 2, page 210.
1460:(1983, Brooklyn, Mesorah Publ'ns) pages 94–95.
1009:(1961, NY, Feldheim Publ'rs) vol. 2, page 209.
1884:
1522:The Complete ArtScroll Machzor: Rosh Hashanah
909:So Parma 563; in other MSS versions confused.
291:and presented as an independent item in both
8:
1516:(1996, NJ, Orot Inc.) page 524; Munk, Elie,
365:) – "May you be inscribed for a good year."
1149:
1147:
850:'s song "Who by Fire" (from the 1974 album
2035:
1891:
1877:
1869:
1708:On Language: Passing Before the Divine Eye
1706:, Jerusalem Post, 7 Oct 2005; Philalogos,
1277:Who By Fire, Who By Water – Un'taneh Tokef
1248:Who By Fire, Who By Water – Un'taneh Tokef
1005:, Jerusalem Post, 7 Oct 2005; Munk, Elie,
1775:"Book Excerpt: Who by Fire, Who by Water"
1669:(1874, Frankfurt) vol. 1, page 187. And
1020:The Orot Sephardic Rosh Hashahhah Mahazor
1857:The Story of the "Unetaneh Tokef" Prayer
766:
663:
522:
380:
100:for these days. It is chanted while the
925:
866:
829:takes its title from the prayer's text.
800:You have included Your Name in our name
1415:Machazor le-Sukkot ke-minhag benè Roma
988:(1959, NY, Doubleday) chap.6, page 88.
556:mitigate the severity of the Decree."
1514:Orot Sephardic Rosh Hashannah Mahazor
1024:The Orot Sephardic Yom Kippur Mahazor
973:The Orot Sephardic Yom Kippur Mahazor
310:is recited in the Mussaf service for
7:
1629:, Tishrei 5770 (Sept. 2009) page 23.
322:Themes and sources of Untanneh Tokef
1838:Orthodox Union site with background
1756:. Hadassahmagazine.org. 1973-10-06
1677:is related to the Biblical Hebrew
1526:Rabbinic Conceptions of Repentance
1078:Jewish Liturgy and Its Development
14:
1306:Jewish Studies at Duke University
1026:(1997, NJ, Orot Inc.) page 1089;
287:taken from the recitation of the
183:, and taught him this poem, viz.
92:for centuries. It introduces the
1811:"Leonard Cohen's Temple of Song"
1625:"Teshuvah, Tefillah, Tzedakah",
1080:(1932, NY, Henry Holt) page 220.
1022:(1996, NJ, Orot Inc.) page 512;
975:(1997, NJ, Orot Inc.) page 1090.
826:Who Shall Live and Who Shall Die
543:וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה
442:The great shofar will be sounded
306:practiced in Rome, a variant of
166:Emet ki atah hu dayyan umochiakh
71:Let us speak of the awesomeness
1124:Day of Judgment for Angels, too
810:(אל), one of the names of God.
554:Repentance, Prayer, and Charity
545:מַעֲבִירִין אֶת רעַ הַגְּזֵרָה
247:Position in the prayer service
162:Un'taneh tokef k'dushat hayyom
85:liturgy in some traditions of
1:
2046:Observance by Jewish athletes
1791:. The Jewish Week. 2012-09-27
1734:"ונתנה תוקף - Unetaneh Tokef"
1510:Encyclopedia of Jewish Prayer
969:Encyclopedia of Jewish Prayer
853:New Skin for the Old Ceremony
751:Wisdom of Solomon 2:1
685:If a man repents, God accepts
653:Wisdom of Solomon 2:1
158:Uv'khen l'kha ta'aleh k'dusha
1719:The word used here – רעשׁ –
1041:"Ohr Zarua, Volume II 276:1"
856:) was inspired by this poem.
776:Biblical/Rabbinical Sources
673:Biblical/Rabbinical Sources
532:Biblical/Rabbinical Sources
390:Biblical/Rabbinical sources
77:that has been a part of the
37:recording by Cantor Jacob T.
2108:Works of unknown authorship
1754:"Who by fire, who by water"
882:In some MSS: "this matter".
806:(ישראל) contains within it
705:God knows man's inclination
464:from a 2014 interview with
2141:
1809:ZELERMYER, CANTOR GIDEON.
1789:"Leonard Cohen's Lyricism"
1696:Rejoicing in the temporary
1659:Rejoicing in the Temporary
1480:Review of Rabbinic Judaism
1089:Hoffman, op.cit., page 23.
832:In 1990, Israeli composer
711:Man is but flesh and blood
1157:. Yutorah.org. 2005-10-02
647:), but concludes—as does
130:, which attributes it to
1704:Solving a Mahzor mystery
1003:Solving a Mahzor mystery
999:High Holyday Prayer Book
174:vatifkod nefesh kol chai
145:sanctify the name of God
2103:Jewish liturgical poems
1275:Hoffman, Lawrence A.,
933:Jonathan Sacks (2012).
661:sets out to discredit.
259:is inserted during the
2060:Ten Days of Repentance
1246:Hoffman, Lawrence A.,
302:In the version of the
192:
38:
27:
16:Jewish liturgical poem
823:The 1982 documentary
363:Leshana tovah tikatev
218:Emmeram of Regensburg
136:
69: (ונתנה תקף) ("
36:
25:
1863:הדף השבועי ליום כפור
1398:Friedland, Eric L.,
610:, Rosh Hashanah 1:2)
451:The still thin sound
1933:Rosh Hashanah seder
1614:The World of Prayer
1604:Toledano, Eliezar,
1539:The World of Prayer
1518:The World of Prayer
1439:Babylonian Talmud,
1260:Rhineland massacres
1193:Lives of the Saints
1065:The World of Prayer
1028:Jewish Encyclopedia
1007:The World of Prayer
573:God scrutinizes man
170:V'chotem yad kol bo
120:Traditional account
1861:Prof. R. Katzoff,
1815:The Globe and Mail
1591:Gillman, Neil, in
1387:Yom Kippur machzor
1357:. Hotsaʼat Ḳoren.
1204:Brander, Kenneth,
1136:Jacobus, Helen R.
376:Book of Chronicles
369:Fear and trembling
195:Modern scholarship
39:
28:
2090:
2089:
2054:
2053:
1777:. 17 August 2010.
1338:Planer, John H.,
1281:The Sacred Bridge
1235:The Sacred Bridge
1189:Prayer in Judaism
1187:Martin, Bernqrd,
1100:The Sacred Bridge
946:978-965-301-345-2
815:
814:
757:
756:
747:Ecclesiastes 12:7
743:Ecclesiastes 6:12
701:2 Chronicles 7:14
631:
630:
600:Babylonian Talmud
495:
494:
406:Deuteronomy 29:19
34:
23:
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1570:. Archived from
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1389:, pages 347-355.
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1233:. Werner, Eric,
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1185:
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1174:Ivan G. Markus,
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1076:Idelsohn, A.Z.,
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664:
523:
381:
54:Unthanneh Toqeph
35:
24:
2140:
2139:
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2128:
2127:
2093:
2092:
2091:
2086:
2075:Fast of Gedalia
2050:
2034:
1995:Unetanneh Tokef
1937:
1902:
1897:
1853:Eliezer Melamed
1834:
1829:
1819:
1817:
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1663:Brüll, Nehemiah
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1045:www.sefaria.org
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868:
863:
820:
818:Popular culture
762:
760:God is enduring
636:
634:We are helpless
561:Like a shepherd
500:
473:Guilt of angels
371:
337:is mentioned.
324:
257:Untanneh Tokef
249:
197:
188:k'dushat hayyom
132:Ephraim of Bonn
122:
117:
30:
19:
17:
12:
11:
5:
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2081:Shabbat Shuvah
2077:
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2069:Avinu Malkeinu
2064:
2062:
2056:
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2049:
2048:
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2033:
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2030:Temple service
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2015:
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1991:
1984:
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1921:Shofar blowing
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1671:Marcus Jastrow
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1508:Nulman, Macy,
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1098:Werner, Eric,
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990:
986:This is My God
984:Wouk, Herman,
977:
967:Nulman, Macy,
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842:High Holy Days
834:Yair Rosenblum
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771:
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697:Proverbs 28:13
682:
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658:Book of Wisdom
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623:Genesis Rabbah
612:
611:
606:16a; see also
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505:BeRosh Hashana
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343:Untanneh Tokef
339:Untanneh Tokef
327:Untanneh Tokef
323:
320:
313:Hoshana Rabbah
308:Untanneh Tokef
277:Untanneh Tokef
273:Sephardic rite
248:
245:
241:Genesis Rabbah
196:
193:
164:, and he said
140:Untanneh Tokef
121:
118:
116:
113:
66:Unsanneh Tokef
60:Un'taneh Tokef
15:
13:
10:
9:
6:
4:
3:
2:
2136:
2135:
2124:
2121:
2119:
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2113:Rosh Hashanah
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1908:Rosh Hashanah
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1901:
1900:High Holidays
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1627:Kosher Spirit
1622:
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1574:on 2017-07-09
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1308:. 3 June 2014
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848:Leonard Cohen
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693:Ezekiel 18:23
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546:
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536:
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531:
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498:God judges us
497:
491:
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455:1 Kings 19:11
452:
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423:
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410:Zechariah 5:3
407:
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185:Untaneh tokef
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146:
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135:
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119:
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84:
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79:Rosh Hashanah
76:
72:
68:
67:
62:
61:
56:
55:
50:
49:
45:
44:
2080:
2067:
2017:
2000:
1994:
1993:
1986:
1979:
1972:
1965:
1925:
1818:. Retrieved
1814:
1804:
1793:. Retrieved
1783:
1769:
1758:. Retrieved
1748:
1737:
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1715:
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1640:Rosh Hashana
1639:
1634:
1626:
1621:
1613:
1609:
1605:
1600:
1592:
1587:
1576:. Retrieved
1572:the original
1562:
1553:
1542:
1538:
1537:Munk, Elie,
1533:
1525:
1521:
1517:
1513:
1509:
1504:
1491:
1483:
1479:
1474:
1465:
1457:
1453:
1448:
1441:Rosh Hashana
1440:
1435:
1425:15 September
1423:. Retrieved
1414:
1407:
1399:
1394:
1381:
1353:
1347:
1339:
1334:
1326:
1321:
1310:. Retrieved
1305:
1296:
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1280:
1276:
1271:
1251:
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1234:
1226:. Retrieved
1216:
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1200:
1192:
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1183:
1175:
1170:
1159:. Retrieved
1131:
1123:
1118:
1107:
1103:
1099:
1094:
1085:
1077:
1072:
1064:
1063:Munk, Elie,
1059:
1048:. Retrieved
1044:
1035:
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1023:
1019:
1014:
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1002:
998:
993:
985:
980:
972:
968:
963:
935:
928:
914:
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896:
887:
878:
869:
851:
838:Beit Hashita
824:
807:
803:
799:
798:
792:God enduring
791:
785:
763:
731:Psalms 144:4
715:Genesis 3:19
710:
709:
704:
703:
684:
656:
645:Ecclesiastes
640:
637:
614:
613:
604:Rosh Hashana
585:Psalms 144:3
577:Psalms 33:13
572:
571:
569:Isaiah 40:11
560:
553:
550:
542:
541:
538:
513:
509:
504:
501:
481:Isaiah 24:21
472:
471:
450:
449:
446:Isaiah 27:13
441:
440:
428:Rosh Hashana
418:Psalms 69:28
414:Malachi 3:16
402:Book of fate
401:
375:
372:
362:
360:
347:
342:
338:
326:
325:
311:
307:
304:Italian Rite
301:
285:
276:
267:repeats the
256:
250:
234:
229:
226:
222:Cairo Geniza
209:
205:Cairo Geniza
202:
198:
187:
184:
178:
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165:
161:
157:
154:
149:
139:
137:
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58:
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52:
47:
46:
42:
41:
40:
2008:Ten Martyrs
1700:Count on it
1355:ha-minhagim
802:: The name
773:Translation
770:Hebrew Text
749:; see also
727:Psalms 90:3
719:Isaiah 40:7
689:Isaiah 55:7
670:Translation
667:Hebrew Text
649:Isaiah 40:8
529:Translation
526:Hebrew Text
435:Pirkei Avot
422:Daniel 12:1
387:Translation
384:Hebrew Text
263:, when the
2118:Yom Kippur
2097:Categories
2025:Break fast
1961:Confession
1956:Repentance
1943:Yom Kippur
1820:17 January
1795:2013-03-14
1760:2013-03-14
1578:2024-02-04
1312:2016-09-08
1228:2013-03-14
1161:2013-03-14
1050:2024-04-15
581:Psalms 8:5
87:rabbinical
83:Yom Kippur
1981:Kol Nidre
1951:Atonement
1832:Resources
1373:668193722
1224:. OzTorah
955:793572925
489:Job 15:15
281:Torah ark
253:Ashkenazi
106:ArtScroll
102:Torah ark
1988:Selichot
1967:Kapparot
1927:Tashlikh
1655:noumeron
739:Job 14:1
641:Koheleth
593:Job 14:3
589:Job 7:17
517:gematria
485:Job 4:18
477:Job 25:5
459:Job 4:16
230:Or Zarua
127:Or Zarua
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43:Untanneh
2039:Related
1847:YouTube
1739:YouTube
735:Job 7:1
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331:kedusha
251:In the
150:he'emin
109:machzor
94:Kedusha
90:Judaism
2019:Ne'ila
2002:Avodah
1974:Kittel
1916:Shofar
1851:Rabbi
1721:ro'ash
1683:maroen
1675:maroen
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608:Mishna
297:Yizkor
293:Mincha
289:Amidah
269:Amidah
265:hazzan
261:Mussaf
255:rite,
237:Yannai
115:Origin
75:piyyut
2013:Jonah
1679:marah
1419:(PDF)
861:Notes
723:40:23
213:Torah
98:Musaf
63:, or
48:Tokef
1822:2017
1648:maro
1427:2020
1369:OCLC
1359:ISBN
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430:16b)
295:and
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