Transform Your Life

וּנְתַנֶּה

Let us describe

תֹּקֶף קְדֻשַּׁת הַיּוֹם.

the great holiness of this day,

כִּי הוּא נוֹרָא וְאָיוֹם.

for it is awesome and frightening.

וּבוֹ תִנָּשֵׂא מַלְכוּתֶֽךָ.

On this day, Your Kingship is uplifted,⁷His Kingship is uplifted through our saying of “מַלְכֻיּו‍ֹת—זִכְרו‍ֹנו‍ֹת—שׁו‍ֹפָרו‍ֹת” and the sounding of the shofar.

וְיִכּוֹן בְּחֶֽסֶד כִּסְאֶֽךָ.

and Your throne is established with kindness,⁸Hashem rules with kindness.

וְתֵשֵׁב עָלָיו בֶּאֱמֶת.

and You sit upon it in truth.⁹See Yeshaya 16:5. Truth in this sense might refer to Hashem’s permanence (Metsudas Dovid) or to Hashem’s love of truth (Malbim).

אֱמֶת כִּי אַתָּה הוּא דַיָּן

True that You are judge,

וּמוֹכִֽיחַ וְיוֹדֵֽעַ וָעֵד.

admonisher, knower and witness;

וְכוֹתֵב וְחוֹתֵם וְסוֹפֵר וּמוֹנֶה.

and You inscribe, seal, record and count,

וְתִזְכֹּר כָּל הַנִּשְׁכָּחוֹת.

and recall all forgotten things.¹⁰Forgotten things refer only to things we may have forgotten, for there is no forgetfulness before Hashem.

וְתִפְתַּח אֶת סֵֽפֶר הַזִּכְרוֹנוֹת.

You open the book of records

וּמֵאֵלָיו יִקָּרֵא.

and it reads of itself;

וְחוֹתָם יַד כָּל אָדָם בּוֹ.

and the signature of every man is in it.

וּבְשׁוֹפָר גָּדוֹל יִתָּקַע.

A great shofar is sounded,

וְקוֹל דְּמָמָה דַקָּה יִשָּׁמַע.

and a silent, gentle voice is heard;

וּמַלְאָכִים יֵחָפֵזוּן.

and the angels are alarmed,

וְחִיל וּרְעָדָה יֹאחֵזוּן.

pangs of fear and trembling seize them,¹¹See Job 4:18, “הֵן בַּעֲבָדָיו לֹא יַאֲמִין וּבְמַלְאָכָיו יָשִׂים תָּהָלָה” Behold! He puts no trust in His servants, and His angels, He charges with foolishness.”

וְיֹאמְרוּ

and they declare,

הִנֵּה יוֹם הַדִּין.

“behold the Day of Judgment.”

לִפְקֹד עַל צְבָא מָרוֹם בַּדִּין.

The heavenly host is arraigned in judgment,

כִּי לֹא יִזְכּוּ בְעֵינֶֽיךָ

for they are not guiltless in Your eyes

בַדִּין.

in judgment.¹²See Job 15:16, “הֵן בִּקְדו‍ֹשָׁיו לֹא יַאֲמִין וְשָׁמַיִם לֹא זַכּוּ בְעֵינָיו” Behold! “He puts no trust in His holy ones, and even those in the heavens [angels] are not guiltless in His eyes.”

וְכָל בָּאֵי עוֹלָם יַעַבְרוּן לְפָנֶֽיךָ

All mankind pass before You

כִּבְנֵי מָרוֹן.

like young sheep.¹³See Mishnah, Maseches Rosh Hashana 1:2. “All mankind passes before Hashem to be judged individually, like young sheep who pass through a small opening in the corral as they are counted for tithing. Bartenura

כְּבַקָּרַת רוֹעֶה עֶדְרוֹ.

As a shepherd inspects his flock,

מַעֲבִיר צֹאנוֹ תַּֽחַת שִׁבְטוֹ.

making his sheep pass under his rod,

כֵּן תַּעֲבִיר וְתִסְפֹּר וְתִמְנֶה.

so do You cause to pass, count, number,

וְתִפְקֹד נֶֽפֶשׁ כָּל חָי.

and review the soul of every living being,

וְתַחְתֹּךְ קִצְבָה לְכָל בְּרִיּוֹתֶֽיךָ.

determining the life-span of every creature;

וְתִכְתֹּב אֶת גְּזַר דִּינָם:

and You record the decree of their judgment.

בְּרֹאשׁ הַשָּׁנָה יִכָּתֵבוּן

On Rosh Hashana their decree is inscribed,

וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן.

and on Yom Kippur it is sealed,¹⁴This formula of judgment is only for those who are considered בֵּינו‍ֹנִים, neither righteous nor wicked. The truly righteous are inscribed and sealed for life on Rosh Hashana, and the wicked also receive their full verdict on Rosh Hashana. Thus it is only the בֵּינו‍ֹנִי, one in between, who is given time until Yom Kippur to mend his ways and be judged for life. Talmud Yerushalmi, Maseches Rosh Hashana 1:3.

כַּמָּה יַעַבְרוּן.

how many will pass away

וְכַמָּה יִבָּרֵאוּן.

and how many will be created,

מִי יִחְיֶה. וּמִי יָמוּת.

who will live and who will die;

מִי בְקִצּוֹ.

who will come to his timely end,

וּמִי לֹא בְקִצּוֹ.

and who to an untimely end;

מִי בַמַּֽיִם. וּמִי בָאֵשׁ.

who will perish by fire and who by water;

מִי בַחֶֽרֶב. וּמִי בַחַיָּה.

who by the sword and who by beast;

מִי בָרָעָב. וּמִי בַצָּמָא.

who by hunger and who by thirst;

מִי בָרַֽעַשׁ. וּמִי בַמַּגֵּפָה.

who by earthquake and who by the plague;

מִי בַחֲנִיקָה וּמִי בַסְּקִילָה.

who by strangling and who by stoning;

מִי יָנוּחַ.

who will be at rest

וּמִי יָנֽוּעַ.

and who will wander about;

מִי יִשָּׁקֵט.

who will have serenity

וּמִי יִטָּרֵף.

and who will be confused;

מִי יִשָּׁלֵו.

who will be tranquil

וּמִי יִתְיַסָּר.

and who will be tormented;

מִי יֵעָנִי.

who will become poor

וּמִי יֵעָשֵׁר.

and who will become wealthy;

מִי יִשָּׁפֵל.

who will be brought to a low state

וּמִי יָרוּם:

and who will be uplifted.

Congregation followed by Chazzan:

וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה

But repentance, and prayer and charity

מַעֲבִירִין אֶת רֽוֹעַ הַגְּזֵרָה:

annul the evil decree.¹⁵This is based on Midrash Rabbah, Bereishis 44:13.

כִּי כְּשִׁמְךָ כֵּן תְּהִלָּתֶֽךָ.

For as Your Name, so is Your praise,¹⁶See Tehillim 48:11. This refers to His Name, described in the thirteen attributes of Hashem.

קָשֶׁה לִכְעֹס וְנֽוֹחַ לִרְצוֹת.

You are slow to anger and easy to pacify;¹⁷See Maseches Avos 5:1.

כִּי לֹא תַחְפֹּץ בְּמוֹת הַמֵּת.

For You do not desire death [for the sinner]

כִּי אִם בְּשׁוּבוֹ מִדַּרְכּוֹ וְחָיָה.

but that he turn from his evil way and live.¹⁸See Yechezkel 18:32, 18:23.

וְעַד יוֹם מוֹתוֹ

And even until his dying day,

תְּחַכֶּה לּוֹ.

You wait for him—

אִם יָשׁוּב מִיַּד תְּקַבְּלוֹ:

if he repents, You immediately accept him.

אֱמֶת כִּי אַתָּה הוּא יוֹצְרָם.

True, You are their Creator,

וְאַתָּה יוֹדֵֽעַ יִצְרָם.

and You know their impulse

כִּי הֵם בָּשָׂר וָדָם:

that they are [but] flesh and blood.

אָדָם יְסוֹדוֹ מֵעָפָר

Man, his beginning is from dust

וְסוֹפוֹ לֶעָפָר.

and ends in dust;

בְּנַפְשׁוֹ יָבִיא לַחְמוֹ.

risking his life, he gets his bread,

מָשׁוּל כְּחֶֽרֶס הַנִּשְׁבָּר.

he is like a potsherd that is breakable,

כְּחָצִיר יָבֵשׁ.

like grass that withers,

וּכְצִיץ נוֹבֵל.

like the flower that fades,

כְּצֵל עוֹבֵר.

like the shadow that passes,

וּכְעָנָן כָּלָה.

like the cloud that vanishes,

וּכְרֽוּחַ נוֹשָֽׁבֶת.

like the wind that blows,

וּכְאָבָק פּוֹרֵֽחַ.

like the dust that flies,

וְכַחֲלוֹם יָעוּף:

and like a fleeting dream.

וְאַתָּה הוּא מֶֽלֶךְ

But You are the King,

אֵל חַי וְקַיָּם:

the Almighty, the living and everlasting God.

The Ark is closed

אֵין קִצְבָה לִשְׁנוֹתֶיֽךָ.

There is no end to Your years

וְאֵין קֵץ

and there is no limit

לְאֹֽרֶךְ יָמֶֽיךָ.

to the length of Your days.

וְאֵין לְשַׁעֵר

Immeasurable

מַרְכְּבוֹת כְּבוֹדֶֽךָ.

are the chariots of angels who glorify You,

וְאֵין לְפָרֵשׁ

and there is no way to describe

עֵלוּם שְׁמֶֽךָ.

Your imperceptable Name.

שִׁמְךָ נָאֶה לְךָ

Your Name is fitting for You,

וְאַתָּה נָאֶה לִשְׁמֶֽךָ.

and You are worthy of Your Name;

וּשְׁמֵֽנוּ

and our name,

קָרָֽאתָ בִּשְׁמֶֽךָ:

You have called by Your Name.¹⁹The name יִשְׂרָאֵל, the name by which we are called contains the Name of Hashem, יִשְׂרָ־אֵל.

עֲשֵׂה לְמַֽעַן שְׁמֶֽךָ.

Act for the sake of Your Name,

וְקַדֵּשׁ אֶת שִׁמְךָ

and sanctify Your Name

עַל מַקְדִּישֵׁי שְׁמֶֽךָ.

through those who hallow Your Name.²⁰This refers to the Jewish people who recite the kedusha, sanctification, twice each day.

בַּעֲבוּר כְּבוֹד שִׁמְךָ

For the sake of Your glorious Name,

הַנַּעַרָץ וְהַנִּקְדָּשׁ.

which is reverenced and sanctified,

כְּסוֹד שִֽׂיחַ

with the mystic speech

שַׂרְפֵי קֹדֶשׁ.

of the holy serafim

הַמַּקְדִּישִׁים שִׁמְךָ בַּקֹּֽדֶשׁ.

who sanctify Your Name in the Sanctuary.

דָּרֵי מַֽעְלָה

Those who dwell on high [the angels]

עִם דָּרֵי מַֽטָּה

unite with those who dwell on earth,

קוֹרְאִים

to proclaim

וּמְשַׁלְּשִׁים בְּשִׁלּוּשׁ קְדֻשָּׁה

the three-fold sanctification;

בַּקֹּֽדֶשׁ.

in [Your] Sanctuary.

Rabbi Marc Saperstein

Death, sickness, impoverishment, tragic as they may be, are not identical with evil. They do bear a potential for truly evil consequences. They can poison, embitter, fill us with self-pity, destroy a marriage, blind us to the needs of others, turn us away from God. But the evil consequences of even the most fearsome decree are not inevitable. If penitence, prayer and charity cannot change the external reality, if they cannot arrest the malignant cancer, they can indeed ensure that the evil potential in that reality will not become actual and enduring, but will pass. They can enable us to transcend the evil of the decree. This, I believe, is the simple meaning of the Hebrew words.

“Inscribed for Life or Death?”, Journal of Reform Judaism 28/3 (Summer 1981), pp. 18-26

Rabbi Alan Lew

The liturgy is obviously derived from the talmudic story about the three books. Both claim that righteous deeds, prayer, and turning (changing one's behavior in the first case, and Teshuvah in the second) will modify the Divine Decree that has been issued on Rosh Hashanah, but the operative verbs are strikingly different. The Talmud claims that these activities will actually cause the decree to be torn up (mekar'in). That which was decreed to happen will not in fact happen. The liturgy, however, makes a very different claim, namely that prayer, righteousness, and Teshuvah will not change what happens to us; rather, they will change us. We will understand what happens differently. These activities will not tear up the decree; rather, they will transform (ma'avirin) the evil of the decree. Spiritual practice won't change what happens. Rather, it will help us to experience what happens not as evil, but simply as what happens. Spiritual practice will help us to understand that everything that happens, even the decree of death, flows from God.
This difference of one little verb represents an immense theological sea change, a thousand years in the making. It took approximately that long for Jews to notice that there were people in their midst who spent the ten days between Rosh Hashanah and Yom Kippur praying fiercely , performing righteous deeds until they collapsed in exhaustion, repenting prodigiously and with unassailable sincerity, but who nevertheless died during the following year. In fact there were people who behaved this way all year long and still died. So when the Torah spoke of atonement, and the Talmud spoke of tearing up the divine decree, obviously they were not talking about something that took place in the visible world. They were talking about an invisible process. They were talking about a spiritual process. They were talking about transformation.

"This Is Real And You Are Completely Unprepared" p 14-5

Bachya ibn Pakuda, Duties of the Heart

Days are scrolls. Write on them only what you want to be remembered.

Rabbi Maurice Davis

For us the Book of Life has been reduced to words of casual welcome, spoken or written on cards, l’shanah tovah tikateivu (May you be inscribed for a good year). The Book of Life. I wonder. Is that all it means today? When I hear those words, those words to me have meaning. I do not see a ledger in the skies wherein my fate is written, signed, and sealed. Nor do I see some greeting card, bedecked with gaily colored scenes, where on the bottom line — unvocalized — appear the words l’shanah tovah tikateivu. The Book of Life to me is a symbol. It says to me, “You are recorded! What you say is more than words whispered into the wind. What you are is something more than pebbles on a beach. What you do has an effect.”

Rabbi Laura Geller in Mishkan Hanefesh: Machzor for the Days of Awe

Your Book of Life doesn’t begin today, on Rosh Hashanah. It began when you were born. Some of the chapters were written by other people: your parents, siblings, and teachers. Parts of your book were crafted out of experiences you had because of other people’s decisions: where you lived, what schools you went to, what your homes were like. But the message of Rosh Hashanah, the anniversary of the creation of the world, is that everything can be made new again, that much of your book is written every day — by the choices you make. The book is not written and sealed; you get to edit it, decide what parts you want to emphasize and remember, and maybe even which parts you want to leave behind. Shanah tovah means both a good year, and a good change. Today you can change the rest of your life. It is never too late.

The 13 Attributes of Mercy according to Kabbalah:

1. א-ל / G‑d — mighty in compassion to give all creatures according to their need;
2. רַחוּם / rachum — merciful, that humankind may not be distressed;
3. וְחַנּוּן / ve’chanun — and gracious if humankind is already in distress;
4. אֶרֶךְ אַפַּיִם / erech apayim — slow to anger; (once, to the righteous)
5. אֶרֶךְ אַפַּיִם / erech apayim — slow to anger; (repeated again for the wicked)
6. וְרַב-חֶסֶד / ve’rav chesed — and plenteous in kindness;
7. וֶאֱמֶת / ve’emet — and truth;
8. נֹצֵר חֶסֶד / notzer chesed — keeping kindness
9. לָאֲלָפִים / laalafim — unto thousands;
10. נֹשֵׂא עָוֹן / noseh avon — forgiving iniquity;
11. וָפֶשַׁע / vafeshah — and transgression;
12. וְחַטָּאָה / vechata'ah — and sin;
13. וְנַקֵּה / venakeh — and pardoning.