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Add Your Name. Yaakov Spiegel has argued that the prayer was written by Yannai in the sixth century. Stylistically, the prayer indicates its composition in the land of Israel during the Byzantine period namely — In the Ashkenazi rite, Untanneh Tokef is inserted during the Mussaf , when the hazzan repeats the Amidah , as a silluk parting poem just before intoning the kedusha.
In Reform practice, it was taken from the recitation of the Amidah and presented as an independent item in both Mincha and Yizkor services, early Reform practice had the line about the angels trembling deleted but this has been restored in more recent Reform prayerbooks.
Untanneh Tokef is recited immediately prior to and as an introduction for the kedusha prayer, during which the angelic sanctification of God is mentioned.
Untanneh Tokef adapts this daily praise to the specific elements intrinsic to the High Holidays, namely the Divine judgment of all existence.
In most printed editions, Untanneh Tokef consists of four paragraphs, each reflecting a different aspect of this general topic.
The first paragraph depicts the judgment day, where the angels in heaven tremble at the awe-inspiring event of the annual judgment of all creation, with the implication that man should also approach this day with trepidation.
The heavenly Book of Chronicles is opened, in which every human being's fate will be inscribed. The great shofar will be sounded : Isaiah The still thin sound : 1 Kings , Job .
Guilt of angels : Job , Isaiah , Job , Job The second paragraph continues this point, depicting how every event that will occur in the upcoming year is "written on Rosh Hashanah and sealed on Yom Kippur".
This paragraph is known by its opening words, BeRosh Hashana , and it is traditional that the litany of possible destinies is read with increasing speed from the phrase "Who shall rest and who shall wander" to the end of the paragraph.
This paragraph reaches its climax with the final line, said by all the congregants in unison, "But repentance, prayer, and righteousness avert the severe decree.
Ta'anith and Midrash Bereshit Rabbah This distinction because the phrasing is ambiguous — and it would seem that the decree itself — namely, death in some form — cannot be totally and permanently avoided but that the immediacy or the cruelty of that death might be mitigated.
This line is usually printed in emphatic typeface. Usually, in smaller type, the words "fasting", "voice", and "money" appear above "repentance", "prayer", and "righteousness" respectively — those words are not read aloud but are intended as instructions on how to perform the three acts necessary to avoid or reduce the dire punishments.
Additionally, in gematria each of the three words in small type have a value of , which is interpreted as meaning that each is equally important in averting stern judgment.
On Rosh Hashanah will be inscribed and on Yom Kippur will be sealed — how many will pass from the earth and how many will be created; who will live and who will die; who will die after a long life  and who before his time; who by water and who by fire, who by sword and who by beast, who by famine and who by thirst, who by upheaval  and who by plague, who by strangling and who by stoning.
Who will rest and who will wander, who will live in harmony and who will be harried, who will enjoy tranquility and who will suffer, who will be impoverished and who will be enriched, who will be degraded and who will be exalted.
But Repentance, Prayer, and Charity annul the severity of the Decree. The third paragraph begs for Divine mercy on the basis of the fact that man by nature is sinful and innately impotent and mortal, which conditions will cause a merciful Deity to forgive his trespasses.
The passage here echoes the despair found in the book of Koheleth Ecclesiastes , but concludes—as does Isaiah , from which it apparently draws—with the contrasting affirmation that God is eternal and enduring.
Man is but flesh and blood : Genesis , Isaiah , , Psalms , Psalms , Job , Job , Ecclesiastes , Ecclesiastes ; see also Wisdom of Solomon Finally, the fourth paragraph lyrically praises God as exalted above all existence, and begs Him to sanctify His Name by redeeming Israel — transitioning directly into the kedusha:.
There is no set span to Your years and there is no end to the length of Your days. It is impossible to estimate the angelic chariots of Your glory and it is forbidden to pronounce Your Name.
From Wikipedia, the free encyclopedia. Sacks, Jonathan, Rohr family ed. Jerusalem: Koren Publishers. Archived from the original on Retrieved Press page quoting the liturgical scholar Menahem Zulay.
Planer, John H. Jacob J Schacter ". Annales Histore Sciences Sociales, 49th year, Nr. Emmeram is not included in Butler's Lives of the Saints and his story resembles Rabbi Amnon only in the prolonged execution by amputation, no miraculous prayer or hymn involved.
Press pages — Mayence, in , the time of Kolonymus was the scene of terrible slaughter of Jews see Rhineland massacres as an incident of the First Crusade.
Jewish Studies at Duke University. Sarna in honour of his 70th birthday , ed. Brettler, Marc and Fishbane, Michael, p.
Retrieved 15 September The sentence begins clearly enough, "All humanity will parade before You as if This phrase appears in the Mishna and Talmud, as cited — and both the Rodkinson and Soncino translations render it "like the children of Maroen" — referencing a place or person not mentioned in Scripture one theory was that Maroen was intended to read maro m — "the heights" or "heaven" [as in Job , Jeremiah , etc.
Resh Lakish [in the land of Israel] said 'like the ascent of Beit Maron" [a place not mentioned in Scripture, Rodkinson translates this — with even less justification — "like the steps of the Temple"; some Talmud manuscripts and medieval commentators render this instead "like the ascent of Beit Horon" — a place mentioned several times in the Bible and other ancient sources] suggesting a narrow and steep ascent in which climbers must go single file and carefully.
Rav Yehudah said in the name of Samuel, 'like the soldiers of David. The three suggestions convey very different attitudes of the humanity that is being inspected, respectively 1 — sheep timid with eyes downcast, 2 — ascent terrified with every step, and 3 — soldiers courageous and determined; Riskin, Shlomo, Rejoicing in the Temporary , Jerusalem Post, 28 Sept ; Philologos, "Passing Before the Divine Eye", The Forward, 14 Sept ; Brüll, Nehemiah , Jachbücher für Jüdische Geschichte und Literatur , Frankfurt vol.
Jastrow, Dictionary of the Targumim