The Ark is opened:
אֲדֹנָי, שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶֽךָ: My Master, open my lips, and my mouth will declare Your praise.
אבות THE VIRTUE OF OUR FOREFATHERS
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה: Blessed are You, Adonoy, our God, and God of our fathers, God of Avraham, God of Yitzchak, and God of Yaakov, the Almighty, the Great, the Powerful, the Awesome, most high Almighty, Who bestows beneficent kindness, Who possesses everything, Who remembers the piety of the Patriarchs, and Who brings a redeemer to their children’s children, for the sake of His Name, with love.
מִסּוֹד חֲכָמִים וּנְבוֹנִים. וּמִלֶּֽמֶד דַּֽעַת מְבִינִים. אֶפְתְּחָה פִי בִּתְפִלָּה וּבְתַחֲנוּנִים. לְחַלּוֹת וּלְחַנֵּן פְּנֵי מֶֽלֶךְ מַלְכֵי הַמְּלָכִים וַאֲדוֹנֵי הָאֲדוֹנִים: Invoking the doctrines of our wise and understanding Sages, and with the teachings [acquired] from their perceptive intuition, I open my mouth in prayer and supplication to plead and seek favor before the presence of the King, the King of kings— the Master of masters.
The Ark is closed:
אֻפַּד מֵאָז לְשֶֽׁפֶט הַיּוֹם. בְּחוֹן מַעֲשֵׂה כָּל יוֹם. גִּישַׁת יְקוּמִים פְּנֵי אָיוֹם. דִּינָם בּוֹ לְפַלֵּס לְפִדְיוֹם: הָרִאשׁוֹן אָדָם בּוֹ נוֹצָר. וְצֻוָּה חֹק וְלֹא נָצָר. זֶה מֵלִיץ כְּהִרְחִיב בַּצָּר. חֲקָקוֹ לַמִּשְׁפָּט וְלַדּוֹרוֹת הֻנְצָר: טִיעַת חוֹצֵב גְּבָעוֹת וְצוּרִים. יֻלְּדוּ בוֹ מֵרֹאשׁ צּוּרִים. כְּיוֹשְׁבֵי נְטָעִים הֵֽמָּה הַיּוֹצְרִים. לְלַמֵּד בּוֹ צֶֽדֶק לַעֲצוּרִים: מְיֻחָס שְׁמוֹ בְּשֵׁם אֵיתָנִים. נֵס לְהִתְנוֹסֵס עֶלְיוֹנִים וְתַחְתּוֹנִים. סְפָרִים נִפְתָּחִים וּמַעֲשִׂים מְתַנִּים. עוֹבְרִים לְפָנֶיךָ וְחֶשְׁבּוֹן נוֹתְנִים: פָּקִיד הוּכַן לְתִקּוּן מוֹעֲדֶיךָ. צֹאן לְהַעֲבִיר בַּשֵּֽׁבֶט עָדֶֽיךָ: קֶֽרֶן בְּמָשְׁכָם [בשבת: קֶֽרֶן בְּזָכְרָם] הַיּוֹם עֵדֶֽיךָ. רַחוּם זְכֹר שְׁבוּעַת עֲבָדֶֽיךָ: נַעֲלֶה [בשבת: זִכְרוֹן] שׁוֹפָר עִם תַּחֲנוּן. שַׁדַּי לְפַתּוֹתְךָ בָּם בְּחִנּוּן. תָּשִׁיב לַנְּדָן בְּרַק הַשָּׁנוּן. תַּחֲזֵק מָגֵן לְגוֹנְנִי בְגִנּוּן
זָכְרֵֽנוּ לְחַיִּים מֶֽלֶךְ חָפֵץ בַּחַיִּים וְכָתְבֵֽנוּ בְּסֵֽפֶר הַחַיִּים לְמַעַנְךָ אֱלֹהִים חַיִּים: Remember us for life King, Who desires life; and inscribe us in the Book of Life, for Your sake, Living God.
מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן: בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם: King, Helper, and Deliverer and Shield. Blessed are You, Adonoy, Shield of Avraham.
גבורות DIVINE MIGHT
אַתָּה גִבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֶּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ: מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר, מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דּֽוֹמֶה לָּךְ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה: You are mighty forever, my Master; You are the Resurrector of the dead the Powerful One to deliver us. Sustainer of the living with kindliness, Resurrector of the dead with great mercy, Supporter of the fallen, and Healer of the sick, and Releaser of the imprisoned, and Fulfiller of His faithfulness to those who sleep in the dust. Who is like You, Master of mighty deeds, and who can be compared to You? King Who causes death and restores life, and causes deliverance to sprout forth.
תֵּֽפֶן בְּמָכוֹן לְכֵס שֶֽׁבֶת. שְׁעוֹן וּמוּסָר כְּעָלוּ בְּמַחְשֶֽׁבֶת. רָם תְּהִי אָזְנְךָ קַשֶּֽׁבֶת. קוֹל שׁוֹפָר שְׁעוֹת מִנּוֹשָֽׁבֶת: צָֽרַת אֹֽמֶר לֹא יָדוֹן. פַּעֲמַיִם לֹא תָקוּם לַאֲבַדּוֹן. עוֹלָם אֲשֶׁר בְּאַרְבָּעָה נָדוֹן סְמֹךְ בְּחַסְדְּךָ וּבַאֲמִתְּךָ אָדוֹן: נוֹעָדִים בְּיוֹם קְרָב וְנִלְחָמִים. מוּל אֶֽבֶן נֶֽגֶף תְלַחֲמִים. לְיִבּוּב תְּרוּעָתָם שְׁעֵה מִמְּרוֹמִים. כִּסֵּא דִּין לְהָמִיר בְּשֶׁל רַחֲמִים: יָחִיד אֲשֶׁר בְּעֵֽקֶד נִשְׁפָּט. טְלָאָיו בּוֹ יְחֻנְּנוּ מִלְּהִשָּׁפֵט. חָלִֽילָה לְּךָ אֱלֹהֵי הַמִּשְׁפָּט. זְכֹר לֹא יַעֲשֶׂה מִשְׁפָּט: וְאִם כְּאָדָם עָבְרוּ בְּרִית. הָאֵל כָּאֵל הַבֵּט לַבְּרִית. דִּבְּרוֹת אֵֽלֶּה דִּבְרֵי הַבְּרִית. גַּלֵּה בְּזִכְרוֹן שִׁלּוּשׁ בְּרִית: עוֹלָם בְּבַקְּרָךְ בְּרֹאשׁ הַשָּׁנָה. בְּהַכְרָֽעַת צֶֽדֶק תַּכְרִֽיעַ שָׁנָה. אֲסוּמָה טְלוּלָה גְּשׁוּמָה אִם שְׁחוּנָה. אֲטוּמִים לְהַחֲיוֹת בְּטַלֲלֵי שֵׁנָה:
מִי כָמֽוֹךָ אַב הָרַחֲמִים זוֹכֵר יְצוּרָיו לְחַיִּים בְּרַחֲמִים: Who is like You merciful Father, Who remembers His creatures for life, in His mercy.
וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים: בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים: And You are faithful to restore the dead to life. Blessed are You, Adonoy, Resurrector of the dead.
אַף אֹֽרַח מִשְׁפָּטֶֽיךָ יְהֹוָה קִוִּינֽוּךָ. תַּאֲוַת לֵב בַּצַּר פְּקַדְנֽוּךָ. בָּרֵי לֵבָב מֵאֶתְמוֹל קִדַּמְנֽוּךָ. שׁוֹפַר תְּרוּעָה טֶֽרֶם שִׁמַּעְנֽוּךָ: גְּזֵרָה חַֽקְתָּ מִיצִירַת בְּרֵאשִׁית. רֹאשׁ דְּבָרְךָ תְּשׁוּבָה לְהָשִׁית. דִּין טֶֽרֶם הָעֳרַךְ מֵרֵאשִׁית. קָדְמָה לְמַלֵּט שׁוֹבָבִים מֵחֲרִישִׁית: הַיּוֹצֵר יַֽחַד שְׁנֵי לְבָבֵיהֶם. צוֹפֶה וּמַבִּיט סַרְעַף קְרָבֵיהֶם: וְאִם אָֽוֶן נִרְאָה בְמַחֲבוֹאֵיהֶם. פָּקֹד תִּפְקֹד לָֽמוֹ קְרוֹבֵיהֶם: זֵֽכֶר הֲסָֽרַת שֶֽׁכֶם מִסֵּֽבֶל. עֶֽבֶד כְּהֻחְפַּשׁ מֵעִנּוּי כֶּֽבֶל: חֲנִיטָיו אִם תֻּעְתָּֽעוּ בְּתֶֽבֶל. שִׂיחוֹ יְחוֹנֲנֵם לְחַיֵּי הֶֽבֶל: טְמִֽינַת לֵב וּנְקִֽימַת קֵץ. נִדָּחִים לֶאֱסוֹף בּוֹ בְקֵץ. יוֹם מוּכָן עִתִּים לְהָקֵץ. מִיָּמִים יָמִֽימָה וּמִקֵּץ לְקֵץ: כֶּֽסֶא לְהַקְפּוֹת חֹֽדֶשׁ לִקּוֹב. כְּסוּחִים בְּלַהֲטוֹ לְהַבְהַב לִרְקוֹב. לְהָסִיר מִכְשׁוֹל מִלֵּב הֶעָקוֹב. לְהִזָּכֵר לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב:
יִמְלֹךְ יְהֹוָה לְעוֹלָם אֱלֹהַֽיִךְ צִיּוֹן לְדֹר וָדֹר הַלְלוּיָה: וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל אֵל נָא: Adonoy will reign forever; your God, Tziyon, throughout all generations! Praise God. And You, Holy One, are enthroned upon the praises of Yisrael. Almighty, we beseech You.
These prayers are said responsively:
אֵל אֱמוּנָה בְּעָרְכְּךָ דִין. אִם תְּמַצֵּה עֹֽמֶק הַדִּין. מִי יִצְדַּק לְפָנֶֽיךָ בַּדִּין. קָדוֹשׁ: Almighty of truth, as You prepare judgment Should you exact the full measure of justice, who would be [found] righteous before You, in judgment? [You are the] Holy One.
אִם לֹא לְמַעֲנוֹ יַֽעַשׂ. וְיָסִיר מֶנּוּ חֲרוֹן אַף וָכַֽעַשׂ. אֵין לְבַקֵּר וְלִמְצֹא מַֽעַשׂ. קָדוֹשׁ: If not for His sake will He act and remove [His] fierce anger and wrath, it is useless to examine [our conduct] to find meritorious deeds. [You are the] Holy One.
The Ark is opened and the following prayer is said responsively
וּבְכֵן וַיְהִי בִישֻׁרוּן מֶֽלֶךְ: מֶֽלֶךְ עֶלְיוֹן. אֵל דָּר בַּמָּרוֹם. אַדִּיר בַּמָּרוֹם. אֹֽמֶץ יָדוֹ תָּרוֹם. לַעֲדֵי עַד יִמְלֹךְ: And thus He was King in Yeshurun. Most high King! Almighty, Who dwells on high, mighty One on high, His strong hand is uplifted. Forever will He reign,
מֶֽלֶךְ עֶלְיוֹן. גִּבּוֹר לְהָקִים. גּוֹזֵר וּמֵקִים. גּוֹלֶה עֲמוּקִים. לַעֲדֵי עַד יִמְלֹךְ: our most high King! He is mighty among the holy host,1See Shmuel I 19:20. The author may have substituted the word לְהָקִים for לַהַקַת which means company or host. See Rashi and Metsudas Tziyon. He decrees and fulfills, He reveals deep things.2See Job 12:22. מְגַלֶה עַמֻקוֹת מִנִי חשֶׁךְ. Forever will He reign,
מֶֽלֶךְ עֶלְיוֹן. הַמְדַבֵּר בִּצְדָקָה. הַלּוֹבֵשׁ צְדָקָה. הַמַּאֲזִין צְעָקָה. לַעֲדֵי עַד יִמְלֹךְ: our most high King. [He is] the One Who speaks with righteousness, [He is] the One garbed with righteousness, [He is] the One Who gives ear to the cry [of prayer]. Forever will He reign,
מֶֽלֶךְ עֶלְיוֹן. זוֹכֵר צוּרִים. זַכּוֹת יְצוּרִים. זוֹעֵם צָרִים. לַעֲדֵי עַד יִמְלֹךְ: our most high King. He remembers the Patriarchs,3The word צוּר is found in Yeshaya in reference to Avraham. “Look to the rock from which you were hewn.” Thus צוּרִים, rocks, refers to the Patriarchs. See Yeshaya 51:1-2. and He confers merit on [His] creatures, He is angered by the enemies [of His people]. Forever will He reign,
מֶֽלֶךְ עֶלְיוֹן. טוֹב שׁוֹכֵן עַד. טוּבוֹ לָעַד. טִפַּח שְׁמֵי עַד. לַעֲדֵי עַד יִמְלֹךְ: our most high King. Good is He Who dwells eternally His goodness is eternal, He spans the eternal heavens.4Yeshaya 48:13. Forever will He reign,
מֶֽלֶךְ עֶלְיוֹן. כַּשַּׂלְמָה עֽוֹטֶה אוֹר. כָּל מְאֽוֹרֵי אוֹר. כַּבִּיר וְנָאוֹר. לַעֲדֵי עַד יִמְלֹךְ: our most high King. Garment-like, He is enwrapped in light, [He created] all the light-giving luminaries, He is grand and enlightened. Forever will He reign,
מֶֽלֶךְ עֶלְיוֹן. מֶֽלֶךְ עוֹלָמִים. מְפַעֲנֵֽחַ נֶעְלָמִים. מֵשִּֽׂיחַ אִלְּמִים. לַעֲדֵי עַד יִמְלֹךְ: our most high King. He is King for all times, He reveals hidden things, He gives speech to the mute. Forever will He reign,
מֶֽלֶךְ עֶלְיוֹן. סוֹבֵל הַכֹּל. סָב וּמְבַלֶּה כֹּל. סוֹקֵר הַכֹּל. לַעֲדֵי עַד יִמְלֹךְ: our most high King. He upholds everything, He is Ancient and outlasts everything, He observes everything. Forever will He reign,
מֶֽלֶךְ עֶלְיוֹן. פְּאֵרוֹ עֹז. פֹּֽעַל יְמִינוֹ תָּעֹז. פּוֹדֶה וּמָעוֹז. לַעֲדֵי עַד יִמְלֹךְ: our most high King. His glory is mighty, the work of His right hand is mighty, He is the Redeemer and He is mighty. Forever will He reign,
מֶֽלֶךְ עֶלְיוֹן. קְדוֹשָׁיו לַֽהַב. קוֹרֵא מֵי רַֽהַב. קָרוֹב לְקוֹרְאָיו בְּאַֽהַב. לַעֲדֵי עַד יִמְלֹךְ: our most high King. His holy [angels] are like flaming fire, He calls the waters of Rahav5Rahav is the name given to the angel-lord of the sea. (See Maseches Baba Basra 74b.) He is near to all who call upon Him in love Forever will He reign,
מֶֽלֶךְ עֶלְיוֹן. שֵׁנָה אֵין לְפָנָיו. שֶֽׁקֶט בִּפְנִינָיו. שֶֽׁבַח טוֹב בְּמַצְפּוּנָיו. לַעֲדֵי עַד יִמְלֹךְ: our most high King. There is no sleep for Him, serenity abounds among His angels,6The word פְּנִינָיו refers to Hashem’s angels, who serve Him in His innermost sanctuary, לִפְנַי וְלִפְנִים. excellent praise [for the righteous] is hidden away among His secrets. Forever will He reign, our most high King.
The Ark is closed, and the following two verses are said silently:
מֶֽלֶךְ אֶבְיוֹן. בָּלָה וְרָד שַֽׁחַת. בִּשְׁאוֹן וּבְתַֽחַת. בְּלֵאוּת בְּלִי נַֽחַת. עַד מָתַי יִמְלֹךְ: Wretched [mortal] king! He decays and descends to the grave, into the lower world and beneath, he toils without satisfaction. How long will he reign,
מֶֽלֶךְ אֶבְיוֹן. תְּנוּמָה תְּעוּפֶנּוּ. תַּרְדֵּמָה תְּעוֹפְפֶנּוּ תֹּהוּ יְשׁוּפֶנּוּ. עַד מָתַי יִמְלֹךְ: this wretched king? Sleep overtakes him; deep slumber overcomes him, [he is] crushed with desolation. How long will he reign?
The Ark is reopened
אֲבָל מֶֽלֶךְ עֶלְיוֹן. תָּקְפּוֹ לָעַד. תִּפְאַרְתּוֹ עֲדֵי עַד. תְּהִלָּתוֹ עוֹמֶֽדֶת לָעַד. לְעֲדֵי עַד יִמְלֹךְ: But the most high King — His power is forever, His glory is forever, His praise endures forever, forever will He reign.
וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה. כִּי אַתָּה אֱלֹהֵֽינוּ מֶֽלֶךְ: And thus unto You may [our saying of] the Kedushah ascend, for You our God are King.
וּנְתַנֶּה תֹּקֶף1 There is a famous legend behind this stirring prayer as recorded in the thirteenth century work, Ohr Zerua, by Rabbi Yitzchak of Vienna. In the section dealing with laws of Rosh Hashana (Section 276), he writes, “I found a letter from Rabbi Ephraim of Bonn, in which he wrote that Rabbi Amnon of Mayence authored the וּנְתַנֶּה תֹּקֶף as a result of a tragic incident in his life.” This is the story as recorded in the letter:
Rabbi Amnon of Mayence, a great scholar, a person of wealth, a handsome man of noble ancestry was under great pressure from the lords and Archbishop of the city to change his faith and adopt their religion. He repeatedly ignored them but on one occasion, in order to put them off, he asked for three days to consider their request. Afterwards he was heartbroken because he had given the impression that he might actually consider renouncing his belief in the One Living God. He refused food or drink; weeping bitterly over his lapse, he refused to accept the sympathy and consolation of friends and relatives.
At the end of the three days he was summoned by the Archbishop, but he ignored the summons. A distinguished delegation was sent to ask him to appear at the court but he refused them. Finally, he was brought before the court by force, and the Archbishop demanded, “Why did you not come and answer me as you promised?” Rabbi Amnon answered, “As a punishment, you should have my tongue cut out, because my tongue deceived you.” Rabbi Amnon thought to sanctify God’s Name in this manner, since his tongue had uttered such a promise. The Archbishop replied, “No, I will not cut out your tongue for it spoke well, instead, I will cut off your feet for they did not bring you to me.” The tyrant ordered that his hands and feet be cut off in piecemeal fashion; asking him at each interval if he was willing to renounce his faith. He was finally released and sent home with his severed and mutilated limbs aside him in bed.
The holiday of Rosh Hashana was at hand, and the Rabbi, dying from the effects of his wounds, was at his own request carried into the synagogue, bringing his severed limbs with him. When the Chazzan was about to recite the Kedushah, Rabbi Amnon asked him to stop, saying, “Pause that I may sanctify His Most Holy Name,” and he said in a loud voice: וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה, and thus may this sanctification ascend to You, inferring that with his terrible suffering, he had sanctified God’s Name. He then began reciting the וּנְתַנֶּה תֹּקֶף, and with the words אֱמֶת כִּי אַתָּה הוּא דַיָּן וּמוֹכִֽיח, true that You are Judge and Admonisher, he indicated his acceptance of God’s Divine judgment, and with the words וְתִכְתֹּב אֶת גְּזַר דִּינָם, and You recorded the decree of their judgments, he manifested his belief that his fate had been decreed on Rosh Hashana. No sooner had he finished the prayer when he expired. Three days later, he appeared to Rabbi Kolonymus ben Meshullam in a dream and taught him this prayer, asking him to introduce it to all congregations as a testimonial and as a memorial for him. This prayer has formed a portion of our Service ever since.
וּנְתַנֶּה תֹּקֶף קְדֻשַּׁת הַיּוֹם. כִּי הוּא נוֹרָא וְאָיוֹם. וּבוֹ תִנָּשֵׂא מַלְכוּתֶֽךָ. וְיִכּוֹן בְּחֶֽסֶד כִּסְאֶֽךָ. וְתֵשֵׁב עָלָיו בֶּאֱמֶת. אֱמֶת כִּי אַתָּה הוּא דַיָּן וּמוֹכִֽיחַ וְיוֹדֵֽעַ וָעֵד. וְכוֹתֵב וְחוֹתֵם וְסוֹפֵר וּמוֹנֶה. וְתִזְכֹּר כָּל הַנִּשְׁכָּחוֹת. וְתִפְתַּח אֶת סֵֽפֶר הַזִּכְרוֹנוֹת. וּמֵאֵלָיו יִקָּרֵא. וְחוֹתָם יַד כָּל אָדָם בּוֹ. וּבְשׁוֹפָר גָּדוֹל יִתָּקַע. וְקוֹל דְּמָמָה דַקָּה יִשָּׁמַע. וּמַלְאָכִים יֵחָפֵזוּן. וְחִיל וּרְעָדָה יֹאחֵזוּן. וְיֹאמְרוּ הִנֵּה יוֹם הַדִּין. לִפְקֹד עַל צְבָא מָרוֹם בַּדִּין. כִּי לֹא יִזְכּוּ בְעֵינֶֽיךָ בַדִּין. וְכָל בָּאֵי עוֹלָם יַעַבְרוּן לְפָנֶֽיךָ כִּבְנֵי מָרוֹן. כְּבַקָּרַת רוֹעֶה עֶדְרוֹ. מַעֲבִיר צֹאנוֹ תַּֽחַת שִׁבְטוֹ. כֵּן תַּעֲבִיר וְתִסְפֹּר וְתִמְנֶה. וְתִפְקֹד נֶֽפֶשׁ כָּל חָי. וְתַחְתֹּךְ קִצְבָה לְכָל בְּרִיּוֹתֶֽיךָ. וְתִכְתֹּב אֶת גְּזַר דִּינָם: Let us describe the great holiness of this day, for it is awesome and frightening. On this day, Your Kingship is uplifted,7His Kingship is uplifted through our saying of “מַלְכֻיּוֹת—זִכְרוֹנוֹת—שׁוֹפָרוֹת” and the sounding of the shofar. and Your throne is established with kindness,8Hashem rules with kindness. 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). True that You are judge, admonisher, knower and witness; and You inscribe, seal, record and count, and recall all forgotten things.10Forgotten things refer only to things we may have forgotten, for there is no forgetfulness before Hashem. You open the book of records and it reads of itself; and the signature of every man is in it. A great shofar is sounded, and a silent, gentle voice is heard; and the angels are alarmed, 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.” and they declare, “behold the Day of Judgment.” The heavenly host is arraigned in judgment, for they are not guiltless in Your eyes 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.” All mankind pass before You 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 As a shepherd inspects his flock, making his sheep pass under his rod, so do You cause to pass, count, number, and review the soul of every living being, determining the life-span of every creature; and You record the decree of their judgment.
בְּרֹאשׁ הַשָּׁנָה יִכָּתֵבוּן וּבְיוֹם צוֹם כִּפּוּר יֵחָתֵמוּן. כַּמָּה יַעַבְרוּן. וְכַמָּה יִבָּרֵאוּן. מִי יִחְיֶה. וּמִי יָמוּת. מִי בְקִצּוֹ. וּמִי לֹא בְקִצּוֹ. מִי בַמַּֽיִם. וּמִי בָאֵשׁ. מִי בַחֶֽרֶב. וּמִי בַחַיָּה. מִי בָרָעָב. וּמִי בַצָּמָא. מִי בָרַֽעַשׁ. וּמִי בַמַּגֵּפָה. מִי בַחֲנִיקָה וּמִי בַסְּקִילָה. מִי יָנוּחַ. וּמִי יָנֽוּעַ. מִי יִשָּׁקֵט. וּמִי יִטָּרֵף. מִי יִשָּׁלֵו. וּמִי יִתְיַסָּר. מִי יֵעָנִי. וּמִי יֵעָשֵׁר. מִי יִשָּׁפֵל. וּמִי יָרוּם: On Rosh Hashana their decree is inscribed, 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. how many will pass away and how many will be created, who will live and who will die; who will come to his timely end, and who to an untimely end; who will perish by fire and who by water; who by the sword and who by beast; who by hunger and who by thirst; who by earthquake and who by the plague; who by strangling and who by stoning; who will be at rest and who will wander about; who will have serenity and who will be confused; who will be tranquil and who will be tormented; who will become poor and who will become wealthy; who will be brought to a low state and who will be uplifted.
וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה מַעֲבִירִין אֶת רֽוֹעַ הַגְּזֵרָה: Congregation followed by Chazzan:
But repentance, and prayer and charity annul the evil decree.15This is based on Midrash Rabbah, Bereishis 44:13.
כִּי כְּשִׁמְךָ כֵּן תְּהִלָּתֶֽךָ. קָשֶׁה לִכְעֹס וְנֽוֹחַ לִרְצוֹת. כִּי לֹא תַחְפֹּץ בְּמוֹת הַמֵּת. כִּי אִם בְּשׁוּבוֹ מִדַּרְכּוֹ וְחָיָה. וְעַד יוֹם מוֹתוֹ תְּחַכֶּה לּוֹ. אִם יָשׁוּב מִיַּד תְּקַבְּלוֹ: For as Your Name, so is Your praise,16See Tehillim 48:11. This refers to His Name, described in the thirteen attributes of Hashem. You are slow to anger and easy to pacify;17See Maseches Avos 5:1. For You do not desire death [for the sinner] but that he turn from his evil way and live.18See Yechezkel 18:32, 18:23. And even until his dying day, You wait for him— if he repents, You immediately accept him.
אֱמֶת כִּי אַתָּה הוּא יוֹצְרָם. וְאַתָּה יוֹדֵֽעַ יִצְרָם. כִּי הֵם בָּשָׂר וָדָם: אָדָם יְסוֹדוֹ מֵעָפָר וְסוֹפוֹ לֶעָפָר. בְּנַפְשׁוֹ יָבִיא לַחְמוֹ. מָשׁוּל כְּחֶֽרֶס הַנִּשְׁבָּר. כְּחָצִיר יָבֵשׁ. וּכְצִיץ נוֹבֵל. כְּצֵל עוֹבֵר. וּכְעָנָן כָּלָה. וּכְרֽוּחַ נוֹשָֽׁבֶת. וּכְאָבָק פּוֹרֵֽחַ. וְכַחֲלוֹם יָעוּף: וְאַתָּה הוּא מֶֽלֶךְ אֵל חַי וְקַיָּם: True, You are their Creator, and You know their impulse that they are [but] flesh and blood. Man, his beginning is from dust and ends in dust; risking his life, he gets his bread, he is like a potsherd that is breakable, like grass that withers, like the flower that fades, like the shadow that passes, like the cloud that vanishes, like the wind that blows, like the dust that flies, and like a fleeting dream. But You are the King, the Almighty, the living and everlasting God.
The Ark is closed
אֵין קִצְבָה לִשְׁנוֹתֶיֽךָ. וְאֵין קֵץ לְאֹֽרֶךְ יָמֶֽיךָ. וְאֵין לְשַׁעֵר מַרְכְּבוֹת כְּבוֹדֶֽךָ. וְאֵין לְפָרֵשׁ עֵלוּם שְׁמֶֽךָ. שִׁמְךָ נָאֶה לְךָ וְאַתָּה נָאֶה לִשְׁמֶֽךָ. וּשְׁמֵֽנוּ קָרָֽאתָ בִּשְׁמֶֽךָ: There is no end to Your years and there is no limit to the length of Your days. Immeasurable are the chariots of angels who glorify You, and there is no way to describe Your imperceptable Name. Your Name is fitting for You, and You are worthy of Your Name; and our name, 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. וְקַדֵּשׁ אֶת שִׁמְךָ עַל מַקְדִּישֵׁי שְׁמֶֽךָ. בַּעֲבוּר כְּבוֹד שִׁמְךָ הַנַּעַרָץ וְהַנִּקְדָּשׁ. כְּסוֹד שִֽׂיחַ שַׂרְפֵי קֹדֶשׁ. הַמַּקְדִּישִׁים שִׁמְךָ בַּקֹּֽדֶשׁ. דָּרֵי מַֽעְלָה עִם דָּרֵי מַֽטָּה קוֹרְאִים וּמְשַׁלְּשִׁים בְּשִׁלּוּשׁ קְדֻשָּׁה בַּקֹּֽדֶשׁ. Act for the sake of Your Name, and sanctify Your Name through those who hallow Your Name.20This refers to the Jewish people who recite the kedusha, sanctification, twice each day. For the sake of Your glorious Name, which is reverenced and sanctified, with the mystic speech of the holy serafim who sanctify Your Name in the Sanctuary. Those who dwell on high [the angels] unite with those who dwell on earth, to proclaim the three-fold sanctification; in [Your] Sanctuary
The Ark is closed
כַּכָּתוּב עַל יַד נְבִיאֶךָ וְקָרָא זֶה אֶל זֶה וְאָמַר: as it is written by the hand of Your prophet, “And they called one to another and said: