Rosh Hashana Davening
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Share3 additional blessings in Mussaf Amidah - Malchiot/Zichronot/Shofrot. Different from usual Yom Tov musaf which is 3,1,3 blesssings. This time its 3,3,3, blessings. Each of 3 Rosh Hashana extra blessings has 10 proof text verses: 3 from Torah, 3 from Navi 3 from Ketuvim then one more from the Torah. Inspired by Chana's prayer below.
(כד) דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ׃
(24) Speak to the Israelite people thus: In the seventh month, on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with loud blasts.
(א) וַתִּתְפַּלֵּ֤ל חַנָּה֙ וַתֹּאמַ֔ר עָלַ֤ץ לִבִּי֙ בַּֽיהֹוָ֔ה רָ֥מָה קַרְנִ֖י בַּֽיהֹוָ֑ה רָ֤חַב פִּי֙ עַל־א֣וֹיְבַ֔י כִּ֥י שָׂמַ֖חְתִּי בִּישׁוּעָתֶֽךָ׃
(1) And Hannah prayed:
My heart exults in the LORD;
aLit. “My horn is high.”I have triumphed-a through the LORD.
bLit. “My mouth is wide.”I gloat-b over my enemies;
I rejoice in Your deliverance.
Rav Soloveitchik Machzor: "Hannah is the prototype of prayer, for the essence of prayer is to stand before G-d" [See Talmud Bavli Masechet Brachot on tefillah].
Chaplaincy tie in: Shofar-like outpourings; reminiscent of the laments and cries of parents in the labor and delivery unit at the hospital after a tragic fetal demise
(יא) אמר ר"ע אמרה תורה הבא שעורין בפסח שהוא פרק שעורין כדי שתתברך [עליך] תבואה הבא חטים ובכורים בעצרת שהוא פרק אילן כדי שיתברכו [עליך] פירות אילן [הבא ניסוך המים] בחג כדי שיתברכו [עליך] מי גשמים אמרו לפני [מלכיות זכרונות] ושופרות מלכיות כדי שתמליכוני עליכם זכרונות כדי שיבא זכרונכם לטובה [אמרו לפני] שופרות כדי שתעלה תפלתכם בתרועה לפני.
(11) R. Akiva said, “The Torah said:” Bring an omer of barley on Pesah the season of barley so that the grain shall be blessed for you Bring wheat and first fruits on Shavuot the season of the trees so that fruit of the trees will be blessed for you Bring the water libation on Sukkot so that the water of the rains will be blessed for you Say before me: Malchuyot, Zichronot and Shofarot Malchuyot so that you will crown me before them Zichronot so that your memories will come before me for the good Shofarot so that your prayers will ascend with trumpeting
סֵדֶר בְּרָכוֹת, אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִמָּהֶן, וְאֵינוֹ תוֹקֵעַ. קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבִּי עֲקִיבָא, אִם אֵינוֹ תוֹקֵעַ לַמַּלְכוּיוֹת, לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִם קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים:
The order of the blessings of the additional prayer on Rosh HaShana is as follows: One recites the blessing of the Patriarchs, the blessing of God’s Mighty Deeds, and the blessing of the Sanctification of God’s Name, all of which are recited all year long. And one includes the blessing of Kingship, containing many biblical verses on that theme, with them, i.e., in the blessing of the Sanctification of God’s Name, and he does not sound the shofar after it. Next, one adds a special blessing for the Sanctification of the Day, and sounds the shofar after it; followed by the blessing of Remembrances, which contains many biblical verses addressing that theme, and sounds the shofar after it; and recites the blessing of Shofarot, which includes verses that mention the shofar, and sounds the shofar after it. And he then returns to the regular Amida prayer and recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing. This is the statement of Rabbi Yoḥanan ben Nuri. Rabbi Akiva said to him: If one does not sound the shofar for the blessing of Kingship, why does he mention it? Rather, the order of the blessings is as follows: One recites the blessing of the Patriarchs and that of God’s Mighty Deeds and that of the Sanctification of God’s Name. He subsequently includes the blessing of Kingship in the blessing of the Sanctification of the Day, and sounds the shofar. Next he recites the blessing of Remembrances, and sounds the shofar after it, and the blessing of Shofarot and sounds the shofar after it. He then recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing.
אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכוּיוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, אִם אָמַר שָׁלשׁ שָׁלשׁ מִכֻּלָּן, יָצָא. אֵין מַזְכִּירִין זִכָּרוֹן מַלְכוּת וְשׁוֹפָר שֶׁל פֻּרְעָנוּת. מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. רַבִּי יוֹסֵי אוֹמֵר, אִם הִשְׁלִים בַּתּוֹרָה, יָצָא:
One does not recite fewer than ten verses in theblessing of Kingship, or fewer than ten verses in the blessing of Remembrances, or fewer than ten verses in the blessing of Shofarot. Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled his obligation. One does not mention verses of Remembrance, Kingship, and Shofar that have a theme of punishment. When reciting the ten verses, one begins with verses from the Torah and concludes with verses from the Prophets. Rabbi Yosei says: If he concluded with a verse from the Torah, he has fulfilled his obligation.
Rabbi Sacks: Ceremony & Celebration, p19:
Malkiyot refers to the present. Zichronot is about memories of the past. Shofarot is about the future.
Rabbi Sacks quoting Rabbi Jacobowitz (Ibid p20): Rosh Hashana is about the future - our future acts. Yom Kipuur is reviewing our past, our past acts. We celebrate Rosh Hashana- the future first- the shofar represents the future acts and sounds; we celebrate it first because our determinate and resolve about the fuiture should come ahead of our regrets about the past.
Malkiyot refers to the present. Zichronot is about memories of the past. Shofarot is about the future.
Rabbi Sacks quoting Rabbi Jacobowitz (Ibid p20): Rosh Hashana is about the future - our future acts. Yom Kipuur is reviewing our past, our past acts. We celebrate Rosh Hashana- the future first- the shofar represents the future acts and sounds; we celebrate it first because our determinate and resolve about the fuiture should come ahead of our regrets about the past.
Rabbi Dov Linzer (YCT Yamim Noraim Reader 2024):
Rosh Hashana is a day in which we imagine what a more perfect world -a more holy world, a more moral world -could look like. It is a day when we strive to envision a world in which G-d and G-d's can be truly seen and felt more.
Rosh Hashana is a day in which we imagine what a more perfect world -a more holy world, a more moral world -could look like. It is a day when we strive to envision a world in which G-d and G-d's can be truly seen and felt more.
"The Human and the Infinite: Discourses on the Meaning of Penitence" by Rav Shagar, p71
The Kingdom of G-d that we await is a moral kingdom, a cosmo-politic of justice and compassion. A place that belongs to all of its inhabitants, heralding peace, where the love of one's fellow and other nations will be realized. A kingdom where evil will vanish like smoke and wrongdoing will have no voice; where humanity can unite and the individual while be at peace with himself.
The Kingdom of G-d that we await is a moral kingdom, a cosmo-politic of justice and compassion. A place that belongs to all of its inhabitants, heralding peace, where the love of one's fellow and other nations will be realized. A kingdom where evil will vanish like smoke and wrongdoing will have no voice; where humanity can unite and the individual while be at peace with himself.
Malchiut/Kingship
Rabbi Dov Linzer: Let us rather ask what it would look like to live in a world where God’s presence–God’s kingship–is fully recognized. What is a more Godly, more ethical, world that we can imagine, and what can we do in this coming year to make that an actuality? What are our unique talents and energy that we can bring to this holy task?
Rabbi Dov Linzer: Let us rather ask what it would look like to live in a world where God’s presence–God’s kingship–is fully recognized. What is a more Godly, more ethical, world that we can imagine, and what can we do in this coming year to make that an actuality? What are our unique talents and energy that we can bring to this holy task?
Zichronot
Rabbi Dov Linzer (YCT Yamim Noraim Reader 2024): Zichronot calls upon us to ask ourselves how we want to be remembered. What do we want to be written about us when we are no longer here? Our vision for a larger world must translate into a vision for ourselves: what will I do to turn my vision of the world into a reality? What must I do differently from what I'm doing now? What am I doing so that I will be remembered for having done good in my life? This is the worl of zichronot.
Rabbi Dov Linzer (YCT Yamim Noraim Reader 2024): Zichronot calls upon us to ask ourselves how we want to be remembered. What do we want to be written about us when we are no longer here? Our vision for a larger world must translate into a vision for ourselves: what will I do to turn my vision of the world into a reality? What must I do differently from what I'm doing now? What am I doing so that I will be remembered for having done good in my life? This is the worl of zichronot.
Shofarot
Rabbi Dov Linzer: "The shofar is the kli" -
the shofar is the vehicle, the means by which we come together to make the changes we need to to make the world, to make our lives, better.
Rabbi Sacks (Ibid p 24)
And whether the shofar is our cry to G-d or G-d's cry to us, somehow in that tekiya, shevarim, terua- the call, the sob, the wail, is all the pathos of the Divine-human encounter as G-d asks us to take His gift, life itself, and make of it something holy by so acting as to honor G-d and His image on earth, humankind.
Rabbi Dov Linzer: "The shofar is the kli" -
the shofar is the vehicle, the means by which we come together to make the changes we need to to make the world, to make our lives, better.
Rabbi Sacks (Ibid p 24)
And whether the shofar is our cry to G-d or G-d's cry to us, somehow in that tekiya, shevarim, terua- the call, the sob, the wail, is all the pathos of the Divine-human encounter as G-d asks us to take His gift, life itself, and make of it something holy by so acting as to honor G-d and His image on earth, humankind.
ראש השנה הוא בחי' תפלה. דיש ד' מצות שמקיימין בכל יום ק"ש תפילין ציצית תפלה כמ"ש בספרי קודש שהם נגד ד' אותיות הוי'. וכן המועדות ג' רגלים. בפסח בחי' תפילין זרוע הנטויה. ובשבועות ק"ש אנכי מצוך היום כו'. וסוכות ציצית בצל כנפיך יחסיון. וימים הנוראים הם בחי' תפלה:
Rosh Hashana embodies the concept of tefila. There are four mitzvos that we fulfill daily: Shma, tefilin, tzitzis, and tefila. These correspond to the four letters of Hashem's name. This parallel extends to the mo’adim (festivals). Pesach represents tefilin: "With an outstretched arm, He took us out of Mitzrayim." Shavuos corresponds to Shma: "This commandment that I have given you today." Sukkos parallels tzitzis: "In the shadow of the corner of Your garment we were protected." The Yamim Noraim (High Holy Days) align with tefila.
ראש השנה הוא יום תפלה. והשי"ת נתן לנו מצות השופר להעלות בו התפלות. לכן יש תקיעה לפני' ולאחרי' הוא כמ"ש בג' ראשונות כעבד שמסדר שבחו. ואחרונות כמקבל פרס והולך. ותרועה באמצע הוא בקשת צרכיו. ואיתא בגמ' אתקן ר"א תשר"ת תש"ת תר"ת מספקא לי' כו'. ובוודאי הכל אמת שיש זמנים שגנוחי גנח או ילולי יליל כפי הגלות בפרטות. אכן זה הגלות האחרון כולל כל הגליות לכן יש בו כל הגניחות וילילות. ורמז לדבר הג' שברים וג' תרועות וג' ש"ת. הם י"ב קולות כמו הי"ב ברכות בבקשת צרכי האדם שבתפלת שמו"ע. שבוודאי כלול בהם כל מיני הצרות שצריכין להיות נושע בהם:
