Unetanah Tokef - A Still Small Voice

(1) We lend power to the holiness of this day. For it is tremendous and awe filled, and on it your kingship will be exalted, your throne will be established in loving-kindness, and you will sit on that throne in truth.

(2) It is true that you are the one who judges, and reproves, who knows all, and bears witness, who inscribes, and seals, who reckons and enumerates. You remember all that is forgotten. You open the book of records, and from it, all shall be read. In it lies each person's insignia.

(3) And with a great shofar it is sounded, and a thin silent voice shall be heard. And the angels shall be alarmed, and dread and fear shall seize them as they proclaim: behold! the Day of Judgment on which the hosts of heaven shall be judged, for they too shall not be judged blameless by you, and all creatures shall parade before you as a herd of sheep. As a shepherd herds his flock, directing his sheep to pass under his staff, so do you shall pass, count, and record the souls of all living, and decree a limit to each persons days, and inscribe their final judgment.

(4) On Rosh Hashanah it is inscribed, and on Yom Kippur it is sealed - how many shall pass away and how many shall be born, who shall live and who shall die, who in good time, and who by an untimely death, who by water and who by fire, who by sword and who by wild beast, who by famine and who by thirst, who by earthquake and who by plague, who by strangulation and who by lapidation, who shall have rest and who wander, who shall be at peace and who pursued, who shall be serene and who tormented, who shall become impoverished and who wealthy, who shall be debased, and who exalted. But repentance, prayer and righteousness avert the severity of the decree.

(5) For your praise is just as your name. You are slow to anger and quick to be appeased. For you do not desire the death of the condemned, rather, that they turn from their path and live and you wait for them until the day of their death, and if they repent, you receive them immediately. (It is true -) [For] you are their Creator and You understand their inclination, for they are but flesh and blood.

(6) We come from dust, and return to dust. We labour by our lives for bread, we are like broken shards, like dry grass, and like a withered flower; like a passing shadow and a vanishing cloud, like a breeze that passes, like dust that scatters, like a fleeting dream. But You are the king who lives eternal.

(1) According to Rav Saadiah Gaon the Almighty commanded us to sound the shofar on Rosh Hashana for these ten reasons:

(2) 1) Rosh Hashana corresponds to the first day of creation and the shofar proclaims the sovereignty of the Creator. We are obliged to coronate God as King on this day in the manner written by Dovid, “בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ ה', With trumpets and the sound of shofar, call out in the presence of the King, Almighty” (Psalms 48:6).

(3) 2) Rosh Hashana is the beginning of the Ten Days of Repentance and the shofar calls the people to amend their lives before the final judgment of Yom Kippur. It was customary for rulers to issue a final warning to their subjects before punishing them for violating their decrees. Similarly, the shofar represents God’s last warning to His people to repent.

(4) 3) The sounding of the shofar recalls the revelation of the Torah on Mount Sinai. The Torah was given to us amid blasts of the shofar, as it is written, “וְקוֹל שׁוֹפָר חָזָק מְאֹד,” the sound of shofar was most powerful” (Shemos 19:16), and the people accepted it saying “We will do and we will listen.”

(5) 4) The shofar brings to mind the warnings and exhortations of the prophets which are likened to the blasts of the shofar, as it is said, וְשָׁמַע הַשֹׁמֵעַ אֶת קוֹל הַשׁוֹפָר וְלֹא נִזְהָר וַתָּבוֹא חֶרֶב וַתִּקָּחֵהוּ דָמוֹ בְּרֹאשׁוֹ יִהְיֶה ... וְהוּא נִזְהָר נַפְשׁוֹ מִלֵט. He who hears the sound of the shofar and does not take warning, the sword come ands takes him away, his blood will be upon his own head ... but he who heeds warning will save his soul. (Yechezkel 33:4,5).

(6) 5) The shofar reminds us of the destruction of the Holy Temple which was destroyed amid the sounding of enemy trumpets, as it is said: כִּי קוֹל שׁוֹפָר שָׁמַעַתְּ נַפְשִׁי תְּרוּעַת מִלְחָמָה—“For you have heard the sound of the shofar, O my soul, the shouts of battle (Yirmiyahu 4:19); and when we hear the shofar on Rosh Hashana, we pray to God to restore the Temple to its former glory.

(7) 6) The shofar recalls the willingness of Yitzchak to be sacrificed on the altar in obedience to God’s command to Avraham. We pray that with the sounding of the shofar his great deed will be recalled by the Almighty as a source of merit to his descendents.

(8) 7) It is the nature of the shofar’s sound to arouse the heart to awe and reverence. Thus when we hear the shofar, we tremble and humble ourselves before the presence of God.

(9) 8) The shofar reminds us of the ultimate Day of Judgment, as it is said, “קָרוֹב יוֹם ה' הַגָדוֹל, קָרוֹב וּמַהֵר מְאֹד—יוֹם שׁוֹפָר וּתְרוּעָה” “The great day of Almighty is near, it is near and rapidly approaching—a day of the shofar and shouting” (Tzefanyah 1:14, 16).

(10) 9) The shofar inspires us with hope for the ultimate ingathering of our people and their deliverance from exile, as it is said, “וְהָיָה בַּיוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשׁוּר וגו' And it will be on that day that a great shofar will be sounded; and those who were lost in the land of Ashur ... will come and prostrate themselves before Adonoy on the holy mountain in Yerushalayim.” (Yeshaya 27:13)

(11) 10) The shofar reminds us of the future resurrection of the dead and it reaffirms our faith that God will revive the dead which will be heralded with the sounding of the shofar.

(12) This Psalm (47) is recited seven times prior to the sounding of the Shofar. The Name, אלהים, which refers to God’s manifestation, as One Who rules with strict justice, appears in this psalm seven times. Thus we mention the Name אלהים forty-nine times as a prelude to the sounding of the Shofar. Our sages have said that there are forty-nine levels of spiritual impurity before one reaches the lowest depth, from which no salvation is possible. On the other hand, there are forty-nine ascending levels of intellectual sanctity which man can attain. In reciting this psalm we pray for the blast of the Shofar to arouse God’s mercy to overcome His manifestation of strict justice. We also pray for the sound of the shofar to inspire us to climb from the forty-ninth level of spiritual impurity, to rise to the forty-ninth level of sanctity.

(13) To the Chief Musician,

(14) A psalm of the sons of Korach.

(15) All peoples, clap hands!¹According to Rashi, this psalm urges the nations of the world to join hands in recognizing the sovereignty of the Almighty.

(16) shout to God

(17) with the voice of joyous song.²The words הָרִיעוּ לֵאלֹהִים may also be translated, “sound blasts of the horn unto Hashem.” The Malbim notes that it is customary to sound trumpets during a royal coronation ceremony. This is what the nations will do when they proclaim Hashem as their King. (See Rav Saadiah Gaon’s first reason for the shofar on Rosh Hashana.)

(18) For Adonoy is Most High, awesome;

(19) a great King [is He] over all the earth.

(20) He subdues peoples under us,

(21) and nations under our feet.

(22) He chose for us our inheritance,

(23) the pride of Yaakov³The pride of Yaakov refers to the Holy Temple which is our inheritance, and wherein Hashem’s spirit resides in glorious splendor.

(24) which He loves forever.

(25) God has ascended with a blast—

(26) Adonoy, with the sound of the shofar.⁴According to Midrash this verse alludes to the blast of the Shofar on Rosh Hashana, and specifically to the sound of תְּרוּעָה, teruah, the broken blast which symbolizes the harsh, shattering punishment of Elokim, He Who rules with strict justice. When the Jew hears the broken notes of the teruah, he realizes that he deserves shattering punishment for his transgressions and is inspired to teshuvah, true repentance. His sins are forgiven and this forgiveness is symbolized in the ascendance of Hashem from His Throne of Strict Justice (Elokim) to sit on His Throne of Mercy. Thus Hashem ascends because of the teruah sound of the shofar.

(27) Sing praises to God, sing praises;

(28) sing praises to our King, sing praises.

(29) For King of all the earth is God,

(30) sing praises [you who are] skillful.⁵Even ordinary people are urged to clap hands and call out to Hashem with joyous song (verse 2), but the art of singing praises to Hashem is reserved for the מַשְׂכִּיל, one who is skillful and of superior intelligence.

(31) God has reigned over all nations,

(32) God is seated upon His holy throne.

(33) The nobles of the nations gathered⁶Rabbeinu Yonah says that the נְדִיבֵי עַמִים refers to the heads of the twelve tribes of Yisrael, for the twelve tribes are called nations (see Devarim 33:19).

(34) the nation of the God of Avraham;

(35) for God has the power to shield the earth,⁷Hashem has the power to shield those who trust in Him (Rashi).

(36) He is greatly exalted.

(37)
The following verses are said responsively:

(38) From the narrowness [of distress]

(39) I called [to God,]

(40) He answered me

(41) with the breath of Divine relief.

(42)
The first letters of the following six verses in the Hebrew text form the words קְרַע שָׂטָן, cut off the accuser.

(43) You have heard my voice;

(44) do not shut Your ear

(45) to my [prayer for] relief, to my cry.

(46) The beginning of Your word is truth

(47) and forever are all Your righteous mandates.

(48) Be surety for Your servant for good

(49) let me not be oppressed by insolent sinners.

(50) I am happy with Your word

(51) like one who finds great gain.

(52) Good Torah reasoning and knowledge

(53) teach me

(54) for in Your commandments I have believed.

(55) [With] the offerings of my mouth

(56) be pleased, I beseech You, Adonoy;

(57) and Your mandates, teach me.

(58)
The one who sounds the shofar says:

(59) “God has ascended with a blast—

(60) Adonoy, with the sound of the shofar.”

(61) Blessed are You, Adonoy,

(62) our God, King of the Universe

(63) Who sanctified us with His commandments

(64) and commanded us

(65) to hear the sound of the shofar.

(66) Blessed are You, Adonoy,

(67) our God, King of the Universe

(68) Who has kept us alive and sustained us

(69) and brought us to this season.

(82)
These verses are said responsively:

(83) Psalms 89:16-18

(84) Fortunate is the people

(85) that understand⁸The Psalmist does not say that the people who hear the call of teruah but rather those who understand the call of teruah, are fortunate. Those who understand the intrinsic power of teruah which inspires man to repent are truly fortunate. the call of teruah

(86) Adonoy,

(87) in the light of Your Presence, they walk.⁹The Radak says that the man who is spiritually aroused by the blast of the teruah, perceives Divine truths which illuminate his path and keep him from stumbling.

(88) In Your Name they exult all the day

(89) and through Your righteousness,

(90) they are uplifted.

(91) For the glory of their might is You,

(92) and through Your favor, our horn is exalted.

(93) Fortunate are those who dwell

(94) in Your house;

(95) may they continue to praise You, Selah.

(96) Fortunate is the people whose lot is thus;

(97) fortunate is the people

(98) for whom Adonoy is their God.

(99) A praise by Dovid!

(100) I will exalt You, my God, the King,

(101) and bless Your Name forever and ever.

(102) Every day I will bless You

(103) and extol Your Name forever and ever.

(104) Adonoy is great and highly extolled,

(105) and His greatness is unfathomable.

(106) One generation to another

(107) will praise Your works,

(108) and Your mighty acts they will declare.

(109) The splendor of Your glorious majesty,

(110) and the words of Your wonders I will speak.

(111) Of Your awesome might, they will speak,

(112) and Your greatness I will recount.

(113) Mention of Your bountifulness

(114) they will express,

(115) and in Your righteousness joyfully exult.

(116) Adonoy is gracious and merciful,

(117) slow to anger and great in kindliness.

(118) Adonoy is good to all,

(119) His mercy encompasses all His works.

(120) All Your works will thank You, Adonoy,

(121) and Your pious ones will bless You.

(122) Of the honor of Your Kingship,

(123) they will speak,

(124) and Your might they will declare.

(125) To reveal to men His mighty acts,

(126) and the glorious splendor of His Kingship.

(127) Your Kingship is the kingship for all times,

(128) and Your dominion is in every generation.

(129) Adonoy supports all the fallen,

(130) and straightens all the bent.

(131) The eyes of all look expectantly to You,

(132) and You give them

(133) their food at its proper time.

(134) You open Your hand

(135) and satisfy the desire of every living being.

(136) Adonoy is just in all His ways

(137) and benevolent in all His deeds.

(138) Adonoy is near to all who call upon Him,

(139) to all who call upon Him in truth.

(140) The will of those who fear Him, He fulfills;

(141) He hears their cry and delivers them.

(142) Adonoy watches over all those who love Him,

(143) and will destroy all the wicked.

(144) Praise of Adonoy, my mouth will declare

(145) and all flesh will bless

(146) His Holy Name forever and ever.

(147) And we will bless God

(148) from now forever.

(149) Praise God.

(150)
The Chazzan takes the Torah and says:

(151) They will praise the Name of Adonoy

(152) for His Name alone is exalted.

(153)
The congregation then says:

(154) His majesty is over the earth and the skies.

(155) He will raise the might of His people,

(156) [which is] praise for all His pious ones,

(157) for the Children of Yisrael,

(158) the people near to Him.

(159) Praise God.

(160)
On weekdays, continue:

(161) A Psalm of Dovid:

(162) the earth is Adonoy’s and the fullness thereof,

(163) the inhabited world and those who dwell in it.

(164) For He founded it upon the seas,

(165) and established it upon rivers.

(166) Who may ascend the mountain of Adonoy,

(167) and who may stand

(168) in the place of His holiness?

(169) The clean of hands and the pure of heart,

(170) who has not borne My soul in vain,

(171) and has not sworn deceitfully.

(172) He will bear Adonoy’s blessing

(173) and righteousness

(174) from the God of his deliverance.

(175) This is the generation of those who seek Him,

(176) the seekers of Your Presence,

(177) [God of] Yaakov, selah.

(178) Lift up your heads, gates,

(179) and be uplifted

(180) [you] entranceways to eternity,

(181) so that the King of Glory may enter.

(182) Who is this King of Glory?

(183) Adonoy, strong and mighty;

(184) Adonoy, the Mighty One in battle.

(185) Lift up your heads, gates,

(186) and lift up, entranceways to eternity,

(187) so that the King of Glory may enter.

(188) Who is He, this King of Glory?

(189) Adonoy Tzevaos,

(190) He is the King of Glory, selah.

(191)
Continue with “And when it rested,” on page 303.

(192)
On Shabbos, say:

(193) A Psalm to Dovid.

(194) Ascribe to Adonoy—you sons of the mighty—

(195) ascribe to Adonoy glory and might.

(196) Ascribe to Adonoy the glory due His Name,

(197) prostrate yourselves before Adonoy

(198) in the splendor of holiness.

(199) Adonoy’s voice is upon the waters.

(200) Almighty of glory thunders,

(201) Adonoy is upon [the] many waters.

(202) The voice of Adonoy is in power,

(203) the voice of Adonoy is in beauty.

(204) The voice of Adonoy breaks cedars,

(205) Adonoy shatters

(206) the cedars of Lebanon.

(207) He makes them leap like a calf,

(208) Lebanon and Sirion like unicorns.

(209) The voice of Adonoy hews out flames of fire.

(210) The voice of Adonoy

(211) makes the desert tremble,

(212) Adonoy makes the desert of Kadesh tremble.

(213) The voice of Adonoy causes hinds to calve,

(214) and strips the forests bare;

(215) and in His Sanctuary

(216) all proclaim [His] glory.

(217) Adonoy sat enthroned (even) at the flood,

(218) Adonoy is enthroned as King forever.

(219) Adonoy will give strength to His people;

(220) Adonoy will bless His people with peace.

(221)
As the Torah is returned to the Ark the following is said:

(222) And when it rested, he would say:

(223) Return, Adonoy,

(224) to the myriads and thousands of Yisrael.

(225) Arise, Adonoy unto Your resting place,

(226) You and the Ark of Your strength.

(227) Let Your priests

(228) clothe themselves in righteousness,

(229) and let Your devoted ones sing in joy.

(230) For the sake of Dovid, Your servant,

(231) do not reject Your anointed.

(232) For I have given you good instruction,

(233) do not forsake My Torah.

(234) It is a tree of life to those who grasp it,

(235) and those who support it are fortunate.

(236) Its ways are ways of pleasantness

(237) and all its paths are peace.

(238) Cause us to return to You, Adonoy,

(239) and we shall return;

(240) renew our days as of old.