Let's take a look at the evolution of Rosh Hashana from the Torah through the Talmud to the liturgical tradition to get a grip on how Jewish rituals transform through time. OK, where do we start? Torah, of course!
Biblical Sources:
(א) וַיֹּ֤אמֶר יהוה אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹ֔ן בְּאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃ (ב) הַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים רִאשׁ֥וֹן הוּא֙ לָכֶ֔ם לְחׇדְשֵׁ֖י הַשָּׁנָֽה׃
(1) יהוה said to Moses and Aaron in the land of Egypt: (2) This month shall mark for you the beginning of the months; it shall be the first of the months of the year for you.
Rashi, in his commentary on the first word of the Torah, cites this verse:
בראשית. אָמַר רַבִּי יִצְחָק לֹֹֹֹֹא הָיָה צָרִיךְ לְהַתְחִיל אֶת הַתּוֹרָה אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם..., שֶׁהִיא מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוּוּ בָּהּ יִשׂרָאֵל:
IN THE BEGINNING — Rabbi Isaac said: The Torah should not have started like this, but rather with the verse (Exodus 12:2) “This month shall mark for you the beginning of the months” which is the first commandment given to Israel.
(כג) וַיְדַבֵּ֥ר יהוה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (כד) דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ׃(כה)כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַיהוה׃ {ס}
(23)יהוה spoke to Moses, saying: (24) Speak to the Israelite people thus: In the seventh month, on the first day of the month, you shall observe a complete rest, commemorated with loud blasts, it shall be a sacred occasion (25)You shall not work at your occupations; and you shall bring an offering by fire to יהוה.
(א)וּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִהְיֶ֥ה לָכֶֽם׃ (ב) וַעֲשִׂיתֶ֨ם עֹלָ֜ה לְרֵ֤יחַ נִיחֹ֙חַ֙ לַֽיהוה ...
(ה) וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את לְכַפֵּ֖ר עֲלֵיכֶֽם׃(ו) מִלְּבַד֩ עֹלַ֨ת הַחֹ֜דֶשׁ וּמִנְחָתָ֗הּ וְעֹלַ֤ת הַתָּמִיד֙ וּמִנְחָתָ֔הּ וְנִסְכֵּיהֶ֖ם כְּמִשְׁפָּטָ֑ם לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַיהוה׃ {ס}
(ה) וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את לְכַפֵּ֖ר עֲלֵיכֶֽם׃(ו) מִלְּבַד֩ עֹלַ֨ת הַחֹ֜דֶשׁ וּמִנְחָתָ֗הּ וְעֹלַ֤ת הַתָּמִיד֙ וּמִנְחָתָ֔הּ וְנִסְכֵּיהֶ֖ם כְּמִשְׁפָּטָ֑ם לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַיהוה׃ {ס}
(1)In the seventh month, on the first day of the month, a sacred gathering it will be for you: you will do no work at your occupations; it is a day of sounding for you.
2) You shall present a burnt offering of pleasing odor to יהוה: ... (Details of the types of offerings)(5) And there shall be one goat for a sin offering, to make expiation on your behalf— (6) in addition to the burnt offering of the new moon with its meal offering and the regular burnt offering with its meal offering, each with its libation as prescribed, offerings by fire of pleasing odor to יהוה.
2) You shall present a burnt offering of pleasing odor to יהוה: ... (Details of the types of offerings)(5) And there shall be one goat for a sin offering, to make expiation on your behalf— (6) in addition to the burnt offering of the new moon with its meal offering and the regular burnt offering with its meal offering, each with its libation as prescribed, offerings by fire of pleasing odor to יהוה.
(ב) וַיָּבִ֣יא עֶזְרָ֣א הַ֠כֹּהֵ֠ן אֶֽת־הַתּוֹרָ֞ה לִפְנֵ֤י הַקָּהָל֙ מֵאִ֣ישׁ וְעַד־אִשָּׁ֔ה וְכֹ֖ל מֵבִ֣ין לִשְׁמֹ֑עַ בְּי֥וֹם אֶחָ֖ד לַחֹ֥דֶשׁ הַשְּׁבִיעִֽי׃
(2) Ezra the priest brought the Torah before the congregation, men and women and all who could listen with understanding, on the first day of the seventh month..
Big Jewish Ideas: These scriptural references lay out some of the still recognizable features of how Jewish Religious Culture commemorates the first day of the seventh month: A sacred gathering, free of other work, with a special "sounding", and a hint at expiation, with the innovation of Ezra who included a Torah reading. The day is referred to as זִכְר֥וֹן תְּרוּעָ֖ה /Zichron t'ruah or a memorial sounding and י֥וֹם תְּרוּעָ֖ה /Yom T'ruah, a day of sounding.
What's Missing? The name "Rosh Hashanah", any explicit mention of Kingship/Malchuyot/Avinu Malkeinu, Judgement day, the world's birthday, or personal responsibility.
So, how did we get where we are today? You guessed it, RABBOIS!!! Check it out:
What's Missing? The name "Rosh Hashanah", any explicit mention of Kingship/Malchuyot/Avinu Malkeinu, Judgement day, the world's birthday, or personal responsibility.
So, how did we get where we are today? You guessed it, RABBOIS!!! Check it out:
Mishnah: Naming and Framing
(א) אַרְבָּעָה רָאשֵׁי שָׁנִים הֵם. בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים. בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. רַבִּי אֶלְעָזָרוְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּתִשְׁרֵי. בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבְלוֹת, לַנְּטִיעָה וְלַיְרָקוֹת. בְּאֶחָד בִּשְׁבָט, רֹאשׁ הַשָּׁנָה לָאִילָן, כְּדִבְרֵי בֵית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים, בַּחֲמִשָּׁה עָשָׂר בּוֹ:
(1)They are fourNew Years. On the first of Nisan is the New Year for kings; it is from this date that the years of a king’s rule are counted. Andfor the order of the Festivals, from the first Festival of the year to the last. On the first of Elul is the New Year for animal tithes; all animals born prior to that date belong to the previous tithe year, all born after that date belong to the next tithe year. Rabbi Elazar and Rabbi Shimon say: The New Year for animal tithes is on the first of Tishrei. On the first of Tishrei is the New Year for counting years;for calculating Sabbatical Years and Jubilee Years, the first of Tishrei marks when to start resting the land during these years; for planting, for determining the years of orla, the three-year period from when a tree has been planted during which time its fruit is forbidden; and for tithing vegetables, as vegetables picked prior to that date cannot be tithed together with vegetables picked after that date. On the first of Shevat is the New Year for the tree; the fruit of a tree that was formed prior to that date belong to the previous tithe year and cannot be tithed together with fruit that was formed after that date; this ruling is in accordance with the statement of Beit Shammai. But Beit Hillel say: The New Year for trees is on the fifteenth of Shevat.
(ב) בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם:
(2)At four times of the year the world is judged: On Passover judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree; on Rosh HaShana, all creatures pass before G!D like sheep [benei maron], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” (Psalms 33:15); and on the festival of Sukkotthey are judged concerning water, i.e., the rainfall of the coming year.
(ג) שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה שֶׁל יָעֵל, פָּשׁוּט, וּפִיו מְצֻפֶּה זָהָב, וּשְׁתֵּי חֲצוֹצְרוֹת מִן הַצְּדָדִין. שׁוֹפָר מַאֲרִיךְ וַחֲצוֹצְרוֹת מְקַצְּרוֹת, שֶׁמִּצְוַת הַיּוֹם בַּשּׁוֹפָר:
(3)The shofar used on Rosh HaShana in the Temple was the straight horn of an ibex, and its mouth piece was plated with gold. And there were two trumpets, one on each of the two sides of the the shofar blower. The shofar would sound a long blast, whereas the trumpets would sound a short blast, because the mitzva of the day is with the shofar.
(א) יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין:
(1) As for the Festival day of Rosh HaShanah that occurs on Shabbat, in the Temple they would sound. However, they would not blow in thecountry outside the Temple. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the people should sound the shofar on Shabbat in every place where there is a court of twenty-three judges. Rabbi Elazar said: Rabban Yoḥanan ben Zakkai instituted this practice only in Yavne, where the Great Sanhedrin of seventy-one judges resided. They said to him:both in Yavne and in any place where there is a court.
What are the Tannaim Doing Here?
The Mishnah calls the 1st of Tishrei "Rosh Hashanah" and goes on to define it as THE New Year of Years, i.e. the eponymous Jewish New Year, as opposed to the OTHER 3 new years--just a titsch confusing!! But from here forward rosh hashanah standing alone means Rosh Hashanah. Then they introduce a new idea: Judgement!! Then they tackle the biblical concept of "Yom Teruah" a day of sounding. The Mishnah establishes that the "sounding" in question is achieved by blowing a shofar, or animal horn , with supplemental חֲצוֹצְרוֹת "trumpets". Now let's see where Tannaim's successors, the Amoraim of the Talmud Bavli, take these notions!
The Mishnah calls the 1st of Tishrei "Rosh Hashanah" and goes on to define it as THE New Year of Years, i.e. the eponymous Jewish New Year, as opposed to the OTHER 3 new years--just a titsch confusing!! But from here forward rosh hashanah standing alone means Rosh Hashanah. Then they introduce a new idea: Judgement!! Then they tackle the biblical concept of "Yom Teruah" a day of sounding. The Mishnah establishes that the "sounding" in question is achieved by blowing a shofar, or animal horn , with supplemental חֲצוֹצְרוֹת "trumpets". Now let's see where Tannaim's successors, the Amoraim of the Talmud Bavli, take these notions!
Talmud Bavli: Theology and Liturgy, Bring It!!
The gemara picks up where the Mishnah left off, particularly Mishnah Rosh Hashanah 1:2
The gemara picks up where the Mishnah left off, particularly Mishnah Rosh Hashanah 1:2
דְּתַנְיָא: הַכֹּל נִידּוֹנִים בָּרֹאשׁ הַשָּׁנָה, וּגְזַר דִּין שֶׁלָּהֶם נֶחְתָּם בְּיוֹם הַכִּפּוּרִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: הַכֹּל נִידּוֹנִין בְּרֹאשׁ הַשָּׁנָה, וּגְזַר דִּין שֶׁלָּהֶם נֶחְתָּם כׇּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: בַּפֶּסַח — עַל הַתְּבוּאָה, בַּעֲצֶרֶת — עַל פֵּירוֹת הָאִילָן, בֶּחָג נִידּוֹנִין עַל הַמַּיִם. וְאָדָם נִידּוֹן בְּרֹאשׁ הַשָּׁנָה, וּגְזַר דִּין שֶׁלּוֹ נֶחְתָּם בְּיוֹם הַכִּפּוּרִים. רַבִּי יוֹסֵי אוֹמֵר: אָדָם נִידּוֹן בְּכׇל יוֹם, שֶׁנֶּאֱמַר: ״וַתִּפְקְדֶנּוּ לִבְקָרִים״. רַבִּי נָתָן אוֹמֵר: אָדָם נִידּוֹן בְּכׇל שָׁעָה, שֶׁנֶּאֱמַר: ״לִרְגָעִים תִּבְחָנֶנּוּ״.
The Gemara explains: As it is taught in a baraita: All are judged on Rosh HaShana, and their sentence is sealed on Yom Kippur; this is the statement of Rabbi Meir. Rabbi Yehuda says: All are judged on Rosh HaShana, and their sentence is sealed each in its own time: On Passover the sentence is sealed concerning grain; on Shavuot concerning fruits that grow on a tree; on the festival of Sukkot they are judged concerning water; and mankind is judged on Rosh HaShanah, and the sentence is sealed on Yom Kippur. Rabbi Yosei says: A person is judged every day,as it is stated: “You visit him every morning” (Job 7:18), meaning that every morning an accounting is made and a judgment is passed. Rabbi Natan says: A person is judged every hour, as it is stated: “You try him every moment” (Job 7:18).
וּמִפְּנֵי מָה אָמְרָה תּוֹרָה נַסְּכוּ מַיִם בֶּחָג — אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: נַסְּכוּ לְפָנַי מַיִם בֶּחָג, כְּדֵי שֶׁיִּתְבָּרְכוּ לָכֶם גִּשְׁמֵי שָׁנָה. וְאִמְרוּ לְפָנַי בְּרֹאשׁ הַשָּׁנָה מַלְכִיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת. מַלְכִיּוֹת — כְּדֵי שֶׁתַּמְלִיכוּנִי עֲלֵיכֶם, זִכְרוֹנוֹת — כְּדֵי שֶׁיַּעֲלֶה זִכְרוֹנְיכֶם לְפָנַי לְטוֹבָה, וּבַמֶּה — בְּשׁוֹפָר.
And for what reason did the Torah say: Pour wateron the festival of Sukkot? The Holy One, Blessed be He, said: Pour water before Me on the festivalso that the rains of the year,will be blessed for you. And recite before Me on Rosh HaShana verses that mention Kingships, Remembrances, and Shofarot: Kingships so that you will crown Me as King over you; Remembrances so that your remembrance will rise before Me for good; and with what will the remembrance rise? With the shofar.
אָמַר רַבִּי אֲבָהוּ: לָמָה תּוֹקְעִין בְּשׁוֹפָר שֶׁל אַיִל? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: תִּקְעוּ לְפָנַי בְּשׁוֹפָר שֶׁל אַיִל, כְּדֵי שֶׁאֶזְכּוֹר לָכֶם עֲקֵידַת יִצְחָק בֶּן אַבְרָהָם, וּמַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ עֲקַדְתֶּם עַצְמְכֶם לְפָנַי.
Rabbi Abbahu said: Why does one sound with a shofar made from a ram’s horn on Rosh HaShana? The Holy One, Blessed be He, said: Sound before Me with a shofar made from a ram’s horn, so that I will remember for you the binding of Isaac, son of Abraham, in whose stead a ram was sacrificed, and I will ascribe it to you as if you had bound yourselves before Me.
Amazing!! This distillation of the rabbinic moves that shift us from the 1st of Tishrei being a sacred gathering time for rest, memorial, "sounding", and sacrifice becomes The New Year of years, a time for sacred gathering during which a ram's horn plus trumpet are blown, the judgment of humanity, and the acknowledgement of G!D's kingship over the world. And those are just a few of the highlights!! Spoiler alert: One of the reasons given for the particular way we blow shofar is to confuse SATAN!! See BT Rosh Hashanah 16b for more on that.
But wait, there's even a little bit more:
רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי מַתְנֵי הָכִי, אָמַר רַב שְׁמוּאֵל בַּר יִצְחָק: הָא דִּתְנַן שָׁוֶה הַיּוֹבֵל לְרֹאשׁ הַשָּׁנָה לַתְּקִיעָה וְלַבְּרָכוֹת, כְּמַאן — דְּלָא כְּרַבִּי אֱלִיעֶזֶר, דְּאִי רַבִּי אֱלִיעֶזֶר, כֵּיוָן דְּאָמַר בְּתִשְׁרִי נִבְרָא הָעוֹלָם, הָא אִיכָּא ״זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ זִכָּרוֹן לְיוֹם רִאשׁוֹן״, דִּבְרֹאשׁ הַשָּׁנָה אִיתָא, וּבַיּוֹבֵל לֵיתָא! כִּי קָתָנֵי אַשְּׁאָרָא.
Rav Sheisha, son of Rav Idi, taught the previous passage as follows: Rav Shmuel bar Yitzḥak said: That which we learn in the mishna, Yom Kippur of the Jubilee Year is the same as Rosh HaShana with regard to both the shofar blasts that are sounded and the additional blessings that are recited in the Amida prayer; in accordance with whom was it taught? Apparently it was not taught in accordance with the opinion of Rabbi Eliezer, as if it reflects the view of Rabbi Eliezer, there is a difficulty. Since he said that the world was created in Tishrei, then there are also the words: This day is the beginning of Your works, a commemoration of the first day, which can be recited on Rosh HaShanah, but cannot be recited on Yom Kippur of the Jubilee Year. If so, how can one recite the same blessing on both occasions? The Gemara rejects this argument: When the mishnah was taught, it was taught with regard to the other parts of the blessings, but this line is indeed omitted on Yom Kippur of the Jubilee Year.
All of this is probably starting to feel a little familiar. Lets now dive into the most iconic pieces of all High Holiday liturgy, the no holds barred Unetana Tokef. Notice how the previous themes of kingship, shofar, and judgement show up. And here is added an idea that will come into full bloom in the evolution of Yom Kippur, tshuvah/repentance/spiritual turning. It first appears in the Musaf service on the first day or Rosh Hashanah, just before the Kedusha
(א) וּנְתַנֶּה תֹּקֶף קְדֻשַּׁת הַיּוֹם כִּי הוּא נוֹרָא וְאָיֹם וּבוֹ תִּנָּשֵׂא מַלְכוּתֶךָ וְיִכּוֹן בְּחֶסֶד כִּסְאֶךָ וְתֵשֵׁב עָלָיו בְּאֱמֶת
(ב) אֱמֶת כִּי אַתָּה הוּא דַּיָּן וּמוֹכִיחַ וְיוֹדֵעַ וָעֵד וְכוֹתֵב וְחוֹתֵם וְסוֹפֵר וּמוֹנֶה וְתִזְכֹּר כָּל הַנִּשְׁכָּחוֹת וְתִפְתַּח אֶת סֵפֶר הַזִּכְרוֹנוֹת וּמֵאֵלָיו יִקָּרֵא וְחוֹתָם יַד כָּל אָדָם בּוֹ
(ג) וּבְשׁוֹפָר גָּדוֹל יִתָּקַע וְקוֹל דְּמָמָה דַקָּה יִשָׁמַע וּמַלְאָכִים יֵחָפֵזוּן וְחִיל וּרְעָדָה יֹאחֵזוּן וְיֹאמְרוּ הִנֵּה יוֹם הַדִּין לִפְקֹד עַל צְבָא מָרוֹם בַּדִּין כִּי לֹא יִזְכּוּ בְּעֵינֶיךָ בַּדִּין וְכָל בָּאֵי עוֹלָם יַעַבְרוּן לְפָנֶיךָ כִּבְנֵי מָרוֹן כְּבַקָּרַת רוֹעֶה עֶדְרוֹ מַעֲבִיר צֹאנוֹ תַּחַת שִׁבְטוֹ כֵּן תַּעֲבִיר וְתִסְפֹּר וְתִמְנֶה וְתִפְקֹד נֶפֶשׁ כָּל חָי וְתַחְתֹּךְ קִצְבָה לְכָל בְּרִיָּה וְתִכְתֹּב אֶת גְּזַר דִּינָם
(ד) בְּרֹאשׁ הַשָּׁנָה יִכָּתֵבוּן, וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן. כַּמָּה יַעַבְרוּן, וְכַמָּה יִבָּרֵאוּן, מִי יִחְיֶה, וּמִי יָמוּת, מִי בְקִצּוֹ, וּמִי לֹא בְּקִצּוֹ, 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 יְטֹּרֵף, מִי יִשָּׁלֵו, וּמִי יִתְיַסָּר, מִי יַעֲנִי, וּמִי יַעֲשִׁיר, מִי יֻשְׁפַּל, וּמִי יָרוּם. וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה מַעֲבִירִין אֶת רֹעַ הַגְּזֵרָה.
(ה) כִּי כְּשִׁמְךָ כֵּן תְּהִלָּתֶךָ, קָשֶׁה לִכְעוֹס וְנוֹחַ לִרְצוֹת, כִּי לֹא תַחְפֹּץ בְּמוֹת הַמֵּת, כִּי אִם בְּשׁוּבוֹ מִדַּרְכּוֹ וְחָיָה, וְעַד יוֹם מוֹתוֹ תְּחַכֶּה לוֹ, אִם יָשׁוּב מִיַּד תְּקַבְּלוֹ. (אֱמֶת) כִּי אַתָּה הוּא יוֹצְרָם וְיוֹדֵעַ יִצְרָם, כִּי הֵם בָּשָׂר וָדָם.
(ו) 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. וְאַתָּה הוּא מֶלֶךְ אֵל חַי וְקַיָּם.
(ב) אֱמֶת כִּי אַתָּה הוּא דַּיָּן וּמוֹכִיחַ וְיוֹדֵעַ וָעֵד וְכוֹתֵב וְחוֹתֵם וְסוֹפֵר וּמוֹנֶה וְתִזְכֹּר כָּל הַנִּשְׁכָּחוֹת וְתִפְתַּח אֶת סֵפֶר הַזִּכְרוֹנוֹת וּמֵאֵלָיו יִקָּרֵא וְחוֹתָם יַד כָּל אָדָם בּוֹ
(ג) וּבְשׁוֹפָר גָּדוֹל יִתָּקַע וְקוֹל דְּמָמָה דַקָּה יִשָׁמַע וּמַלְאָכִים יֵחָפֵזוּן וְחִיל וּרְעָדָה יֹאחֵזוּן וְיֹאמְרוּ הִנֵּה יוֹם הַדִּין לִפְקֹד עַל צְבָא מָרוֹם בַּדִּין כִּי לֹא יִזְכּוּ בְּעֵינֶיךָ בַּדִּין וְכָל בָּאֵי עוֹלָם יַעַבְרוּן לְפָנֶיךָ כִּבְנֵי מָרוֹן כְּבַקָּרַת רוֹעֶה עֶדְרוֹ מַעֲבִיר צֹאנוֹ תַּחַת שִׁבְטוֹ כֵּן תַּעֲבִיר וְתִסְפֹּר וְתִמְנֶה וְתִפְקֹד נֶפֶשׁ כָּל חָי וְתַחְתֹּךְ קִצְבָה לְכָל בְּרִיָּה וְתִכְתֹּב אֶת גְּזַר דִּינָם
(ד) בְּרֹאשׁ הַשָּׁנָה יִכָּתֵבוּן, וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן. כַּמָּה יַעַבְרוּן, וְכַמָּה יִבָּרֵאוּן, מִי יִחְיֶה, וּמִי יָמוּת, מִי בְקִצּוֹ, וּמִי לֹא בְּקִצּוֹ, 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 יְטֹּרֵף, מִי יִשָּׁלֵו, וּמִי יִתְיַסָּר, מִי יַעֲנִי, וּמִי יַעֲשִׁיר, מִי יֻשְׁפַּל, וּמִי יָרוּם. וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה מַעֲבִירִין אֶת רֹעַ הַגְּזֵרָה.
(ה) כִּי כְּשִׁמְךָ כֵּן תְּהִלָּתֶךָ, קָשֶׁה לִכְעוֹס וְנוֹחַ לִרְצוֹת, כִּי לֹא תַחְפֹּץ בְּמוֹת הַמֵּת, כִּי אִם בְּשׁוּבוֹ מִדַּרְכּוֹ וְחָיָה, וְעַד יוֹם מוֹתוֹ תְּחַכֶּה לוֹ, אִם יָשׁוּב מִיַּד תְּקַבְּלוֹ. (אֱמֶת) כִּי אַתָּה הוּא יוֹצְרָם וְיוֹדֵעַ יִצְרָם, כִּי הֵם בָּשָׂר וָדָם.
(ו) 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. וְאַתָּה הוּא מֶלֶךְ אֵל חַי וְקַיָּם.
(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 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.
(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 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.
You have just wandered your way through thousands of years of Jewish ritual history, from Torah's mandate to mark the 1st of Tishrei, potentially dating back to sometime in the early 1st millennium BCE to the Unetana Tokef, which shows up in the early 8th. C. CE. May the wisdom of this journey be with you as you add your insight, wisdom, and leadership to this ongoing adventure.