High Holidays: Rosh Hashanah DAY ONE

Hatzi Kaddish

"Hatzi" means "half". This prayer is called "Hatzi Kaddish" because it is a short version of the Kaddish. This particular Kaddish is used as a transition between different parts of the service.

Adon Olam

Adon Olam, with transliterated lyrics and melody, from the Jewish Encyclopedia. Adon Olam (Hebrew: אֲדוֹן עוֹלָם‬; "Eternal Lord" or "Sovereign of the Universe") is a strictly metrical hymn in the Jewish liturgy written in lines of eight syllables; more precisely, each line is composed of two segments of one yated and 2 tenu'ot, which indeed makes 8 syllables. It has been a regular part of the daily and Shabbat (Sabbath) liturgy since the 15th century.

Hayom Harat Olam

As we stand and hear the call of the shofar, we will recite these words: Hayom harat olam. "Today the world stands as at birth." The liturgy beckons us back to the beginning of time. We are invited to imagine the world as utterly new. A pristine universe of potentiality stretched out before us. In the same breath, we bring our consciousness to this day — Hayom — and we are asked to consider in this very moment, the possibility of such vast possibility.

How does the Amidah end?

At this point during the reader's repetition of the Amidah, the reader recites the three-fold priestly blessing, with the congregation responding, "So may it be God's will" after each line: "May the Lord bless you and keep you May the Lord cause His favor to shine upon you and be gracious unto you May the Lord lift His favor unto you and give you peace"

Av Harachamim

Av Harachamim or Abh Haraḥamim (אב הרחמים‬ "Father [of] mercy" or "Merciful Father") is a Jewish memorial prayer which was written in the late eleventh or early twelfth century, after the destruction of the Ashkenazi communities around the Rhine River by Christian crusaders during the First Crusade.[1] First appearing in prayer books in 1290, it is printed in every Orthodox siddur in the European traditions of Nusach Sefarad and Nusach Ashkenaz and recited as part of the weekly Shabbat services, or in some communities on the Shabbat before Shavuot and Tisha B'Av.

Avinu Malkeinu

Avinu Malkeinu (Our Father, Our King) is recited after the Amidah (the main prayer, said while standing) and before the Torah service. It is recited throughout the Ten Days of Repentance, from Rosh Hashanah through Yom Kippur , as well as on fast days.

Call to prayer

Bar'chu. The root of bar'chu, bet-reish-kaf, could be the word berekh, knee, since people in antiquity would kneel before their king. The call to bless God, then, is a call to acknowledge God's sovereignty, and, in so doing, to transcend our self-centered view of the world and our self-congratulatory stance within it.

Blessed be he (name of god)

Baruch hu

When do you bend?

Bend knees at Baruch; bow at atah; straighten up at Adonai

Birhot hashahar

Birkot hashachar or Birkot haShachar (Hebrew: ברכות השחר‎) ("morning blessings' or "blessings [of] the dawn") are a series of blessings that are recited at the beginning of Jewish morning services. The blessings represent thanks to God for a renewal of the day.

Barehu

Done standing

El adon

El Adon or El Adon al kol ha'ma'asim (Hebrew: אל אדון‎ or אל אדון על כל המעשים, English: God is the Lord or God is the Lord of all creation) is a well-known piyyut that was probably written in the Israel during the Middle Ages. Like many other liturgical poems, it is written without rhyme and as an alphabetical poem - meaning that the first line starts with the first letter of the Hebrew alphabet, the second line starts with the second letter thereof, and so on.

Eyn kamoha words

Eyn kamoha va'elohim, Adonay, ve'eyn kema'aseha. Malhuteha malhut kol olamim, umemshalteha behol dor vador. Adonay meleh, Adonay malah, Adonay yimloh le'olam va'ed. Adonay oz le'amo yiteyn, Adonay yevareh et amo vashalom. There is none like you among the powerful, Eternal One, and there are no deeds like your deeds. Your realm embraces all the worlds, your reign encompasses all generations. The Eternal One reigns! The Eternal One has always reigned! The Eternal One shall reign beyond all time. The Eternal One gives strength to our people. May the Eternal One bless our people with enduring peace.

Kedushah

Kedushah, which means holiness, is the sanctification of God's name during the Amidah prayer.

KIDDUSH & Handwashing & Motzi

Kiddush: blessing over the wine Motzi: blessing over the bread Water ― symbolic of Torah; wisdom. Water is the essence of physical life, for without it we would die; whereas wisdom is the essence of spiritual life, the foundation of self-growth and self-realization. Hands ― symbolic of our interaction in the physical world. Bread (challah) ― symbolic of physical sustenance; the staff of life. We take the water and pour it over each hand ― that's the understanding that all my interactions in the physical world - writing, touching, working ― should be done in a wise, meaningful way. And it is a reminder that tonight our table is holy, like an altar. Just as the Kohanim in the Temple so long ago prepared themselves by washing, so do we wash before our meal. It is a unique pleasure to perform a simple act that represents something so meaningful.

What is said for the barehu?

Leader: Barehu et Adonai ham'vorah. The rest: Baruch adonai ham'vorah l'olam va'ed.

Mah tovu

Ma Tovu (Hebrew for "O How Good" or "How Goodly") is a prayer in Judaism, expressing reverence and awe for synagogues and other places of worship.

Hayom

Means "today." Today is about the opportunity to wake up each day anew and press refresh. Don't linger on what was we did wrong yesterday but rather on what we can do even better today. This lesson about each day representing a new opportunity is seen as well in one final source, in the story of Hannah, the haftorah portion read on the first day of Rosh Hashanah. There we read about how Hannah, who is childless, goes up to Jerusalem every year with her husband and his other wife and their children. Every year they go through the same motions until one year something changes and Hannah gets terribly upset and decides to take action, to pray. This change is marked through the words ויהי היום, "On that day." A new day brought Hannah a new chance and her prayers were answered.

Mi Chamocha words

Mi chamocha ba-elim Adonai Mi kamocha nedar bakodesh Norah t'hilot oseh feleh Norah t'hilot oseh feleh Mi chamocha ba-elim Adonai Mi kamocha nedar bakodesh Mal'chut'cha ra-u vanecha Bokeia yam lifnei Moshe Zeh eli anu v'amru Adonai yimloch l'olam va-ed Translation: Who is like you Lord among the mighty? Who is like you glorious in holiness, fearful in praises, doing wonders. May Adonai rule forever. Blessed are You Adonai, redeemer of Israel.

Mi sheberach words

Mi shebeirach avoteinu M'kor hab'racha l'imoteinu May the source of strength, Who blessed the ones before us, Help us find the courage to make our lives a blessing, and let us say, Amen. Mi shebeirach imoteinu M'kor habrachah l'avoteinu Bless those in need of healing with r'fuah sh'leimah (a complete healing), The renewal of body, the renewal of spirit, And let us say, Amen

The Jewish prayer for the sick

Mi sheberach

Nishmat

Nishmat (נִשְׁמַת or Nishmat Kol Chai, The soul of every living thing) is a Jewish prayer that is recited following the Song of the Sea during Pesukei D'Zimrah but before Yishtabach on Shabbat and Yom Tov.

To say the ahavah rabah

https://reformjudaism.org/practice/prayers-blessings/shabbat-morning-worship-services-ahavah-rabah

Ashrei: the words

אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ, עוֹד יְהַלְלוּךָ סֶּלָה, Ashrei yoshvei veitecha, od y'hallelucha, selah!; Happy are they who dwell in Your house; they will praise You, always!

Esa eynay

A song from Psalms: https://www.youtube.com/watch?v=kqPV3a27KFI

Oseh shalom

A prayer for peace. Oseh shalom bimromav Hu ya'aseh shalom aleinu V'al kol Yisrael V'imru, v'imru amen. Ya'aseh shalom, ya'aseh shalom Shalom aleinu v'al kol Yisrael Ya'aseh shalom, ya'aseh shalom Shalom aleinu v'al kol Yisrael He who makes peace in His high places, May He make peace for us, And for all Israel, Let us say, Amen. May he make peace, may he make peace, Peace​​ for us and for all Israel, May he make peace, may he make peace, Peace​​ for us and for all Israel.

Ashrei

A prayer from psalm 145. Ashrei is about three concepts. These are: People are happy when they are close to God. God cares about the poor and oppressed. God rewards good behavior and punishes evil.

Va'yehi Binsoa

A prayer sung before the opening or the arc.

Areshet sefateynu

After each set of blasts during musaf, we recite: אֲרֶשֶׁת שְׂפָתֵינוּ יֶעֱרַב לְפָנֶיךָ אֵ*ל רָם וְנִשָּׂא מֵבִין וּמַאֲזִין מַבִּיט וּמַקְשִׁיב לְקוֹל תְּקִיעָתֵנוּ וּתְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן סֵדֶר מַלְכֻיּוֹתֵינוּ / זִכְרוֹנוֹתֵינוּ / שׁוֹפְרוֹתֵינוּ Areshet s'fateinu l'fanekha el ram v'nisa meivin u'ma'azin mabit u'makshiv l'kol t'ki'ateinu ut'kabel b'rachamim uv'ratzon seder malkhuyoteinu/zikhronoteinu/shofroteinu May the words of our lips be pleasing to You, exalted God, who listens, discerns, considers, and attends to the sound of our shofar blast. Lovingly accept our prayerful offering that proclaims Your sovereignty/ remembrance/ shofar.

Ahavah rabah

Ahava rabbah (Hebrew: אהבה רבה, [with an] abundant love) is a prayer and blessing that is recited by followers of Ashkenazi Judaism during Shacharit (the morning religious services of Judaism) immediately prior to the Shema.

Alienu words

Aleinu le'shabeiach la'adon hakol, lateit gedulah leyotzeir bereshit, she'lo asanu ke'goyei ha'aratzot, ve'lo samanu ke'mishpechot ha'adamah, she'lo sam chelkeinu kahem, ve'goraleinu ke'chol hamonam. Va'anachnu korim, u'mishtachavim, u'modim, lifnei melech, malchei ham'lachim, hakadosh baruch Hu. She'hu noteh shamayim, ve'yoseid aretz, u'moshav yikaro bashamayim mi-ma'al, u'sh'chinat u-zo be'gavhei me'romim. Hu Eloheinu, ein od. Emet malkeinu, efes zulato. Kakatuv be'torato, ve'yadata hayom, ve'hashevota Eil le'vavecha. Ki Adonai, Hu ha-Elohim, bashamayim mi-ma'al, ve'al ha'aretz mi-tachat. Ein od. Kakatuv be'toratecha: "Adonai yimloch le'olam va'ed." Ve'ne'emar: "Ve'haya Adonai le'melech al kol ha'aretz, bayom hahu yihiyeh Adonai echad, u'shemo echad." It is our duty to praise the Master of all, to acclaim the greatness of the One who forms all creation. For God did not make us like the nations of other lands, and did not make us the same as other families of the Earth. God did not place us in the same situations as others, and our destiny is not the same as anyone else's. And we bend our knees, and bow down, and give thanks, before the Ruler, the Ruler of Rulers, the Holy One, Blessed is God. The One who spread out the heavens, and made the foundations of the Earth, and whose precious dwelling is in the heavens above, and whose powerful Presence is in the highest heights. Adonai is our God, there is none else. Our God is truth, and nothing else compares. As it is written in Your Torah: "And you shall know today, and take to heart, that Adonai is the only God, in the heavens above and on Earth below. There is no other." Therefore we put our hope in You, Adonai our God, to soon see the glory of Your strength, to remove all idols from the Earth, and to completely cut off all false gods; to repair the world, Your holy empire. And for all living flesh to call Your name, and for all the wicked of the Earth to turn to You. May all the world's inhabitants recognize and know that to You every knee must bend and every tongue must swear loyalty. Before You, Adonai, our God, may all bow down, and give honor to Your precious name, and may all take upon themselves the yoke of Your rule. And may You reign over them soon and forever and always. Because all rule is Yours alone, and You will rule in honor forever and ever. As it is written in Your Torah: "Adonai will reign forever and ever." And it is said: "Adonai will be Ruler over the whole Earth, and on that day, God will be One, and God's name will be One.

Aleinu

Alienu is a prayer that marks the end of all three daily prayer services. Its two paragraphs express both particularistic and universalistic themes: The first paragraph speaks of a specifically Jewish obligation to praise God ("It is our duty to praise the Master of all..."). The second paragraph calls for universal recognition of God by all people ("and all humanity will call upon your name"). It closes by invoking collective recognition of God, citing the verse, "And the Lord shall be king over all the earth; in that day there shall be one Lord with one name"

Yehalelu words

Amok belibcha nigunim shel simcha ve'or ganuz benishmat apcha Amok balev igulim shel ke'ev ata soneh ata ohev Yehalelu yehalelucha malachim velo tavad darkecha bazohar uvachashecha Yehalelu yehalelucha malachim smachot ktanot yairu kenitznutz hakochavim Lechaey hatmimim vedovrey hae'emet ulechol hachayim et chayehem be'emet Shezochrim et hashemesh venogim ba'or Yehalelu.... Deep inside your heart there are happy melodies and a hidden light in your breath Deep in your heart there are circles of pain you hate and you love The angels will praise you and you will not lose your way in light or darkness The angels will praise you and small joys will shine like the stars To the lives of the innocents and those who speak the truth To those who really live their lives To those who remember the sun and touch the light The angels will praise you

Vezot hatorah

An acknowledgement of the tora as being word of god received by Moses

Yo lisa goy

An anti-war song, half in Hebrew and half in English

Barehu

Another call to worship. It has to be said with a minyan.

Unetanah Tokef words in english, part 2

For Your praise is in accordance with Your name. You are difficult to anger and easy to appease. For You do not desire the death of the condemned, but that he turn from his path and live. Until the day of his death You wait for him. Should he turn, You will receive him at once. In truth You are their Creator and You understand their inclination, for they are but flesh and blood. The origin of man is dust, his end is dust. He earns his bread by exertion and is like a broken shard, like dry grass, a withered flower, like a passing shadow and a vanishing cloud, like a breeze that blows away and dust that scatters, like a dream that flies away. But You are King, God who lives for all eternity! There is no limit to Your years, no end to the length of Your days, no measure to the hosts of Your glory, no understanding the meaning of Your Name. Your Name is fitting unto You and You are fitting unto it, and our name has been called by Your Name. Act for the sake of Your Name and sanctify Your Name through those who sanctity Your Name.

Va'ani tefilati Adonai

From Psalm 69:14. "Va'ani tefilati Adonai et ratzon; Elohim b'rov hasdechah aneini b'emet yisheicha." As for me, may my prayer come to You, O YHVH, at a favorable moment; Elohim, in your abundant love, answer me with Your sure deliverance.

Veha'er eyneynu

From the Shacharit (morning) service, in the second B'racha before K'riat Sh'ma

Hodo al eretz meaning

God's power and glory are manifest throughout the entire universe; it was all created by Him and remains eternally under His authority and jurisdiction. There is thus not a single molecule in the universe that does not "give praise" to God in the sense of expressing His infinite power and wisdom.

Lifting of the torah

Hagbah

Hameleh

Hamelech ("the king") is a common word in the Rosh Hashanah prayers, whose theme is our coronation of G‑d as king of the universe and our submission to His sovereignty. It's the first word chanted by the cantor on Rosh Hashanah morning, as he opens the Shacharit prayers with an awe-inspiring melody that climaxes with a sonorous "Ha-me-lech!" All year long we bless "HaE-l HaKadosh" [the holy God] in the third blessing of the Shemoneh Esreh prayer. However, from the evening service of Rosh Hashanah until the Neilah service of Yom Kippur one must bless "HaMelech HaKadosh" [the holy King], for during these days God demonstrates Kingship over creation.

Hodo Al Eretz

Ho-do al e-retz, v'-sha-ma-yim Va-ya-rem ke-ren l'-a-mo T'-hi-lah l'-chol cha-si-dav Liv-nei Yis-ra-eil am k'-ro-vo Ha-l'-lu-yah, Ha-l'-lu-yah God's majesty is above the earth and heaven; and God is the strength of our people, making Go's faithful ones, Israel, a people close to the Eternal. Halleluyah!

What is the middle section of the Amidah?

On weekdays, the middle section of the Amidah consists of 13 blessings that are individual and communal requests to God. Of these, the first 5 are individual requests to God to grant us intelligence and understanding, give us the ability to repent of our transgressions, for God to be gracious and forgiving, to send a redeemer to the Jewish people to end our affliction, and to grant healing to those who are sick and ailing. Despite the individual nature of these requests, the language of the prayers are all in the plural emphasizing the connected nature of even singular Jewish identity. The following 8 blessings are focused on the communal and national needs of the Jewish people. There is a request for rain or dew to ensure agricultural bounty, a plea to end the diaspora, and prayers to establish justice in the world; to humble the arrogant and those who seek to malign and injure the Jewish community; to sustain the righteous of the house of Israel; rebuild Jerusalem; reestablish a Davidic leadership; and a petition to hear and answer the prayers of the Jewish people.

Or chadash: the prayer

Or Chadash al Tzion ta-ir, v'nizkeh chulanu m'hayra l'oro Shine a New Light on Zion, and may all of us soon be worthy of enlightenment.

A new light

Or chadash. It's used as a name by a lot of queer and radical synagogues.

Vahavi'enu

Part of the morning prayers: Vahavi'enu leshalom me'arba kanfot Lead us to peace from the four corners

A Jewish liturgical poem, usually designated to be sung, chanted, or recited during religious services.

Piyyut

Malhuyot

Prayer for god's coronation on rosh hashanah. There are 3 prayers just for rosh hashanah: malchuyot, zichronot and shofarot- Malchuyot- you shall crown me King over you; Zichronot- your memory shall rise before me for the good; and how? via the Shofar!

Shochen Ad

Shochen Ad, שׁוֹכֵן עַד (Translated as He Who abides forever or He Who dwells in eternity) is a prayer recited toward the end of Pesukei Dezimra during the Shacharit service of Shabbat and Yom Tov, and during the Passover Seder in the Ashkenazic tradition. It is based on the verse from the Book of Isaiah 57:15.

How is the Amidah read?

The Amidah is recited silently by all members of a congregation — or by individuals praying along — and then, in communal settings, repeated aloud by the prayer leader or cantor, with the congregation reciting "Amen" to all the blessings of the Amidah.

The Amidah: meaning

The Amidah is the core of every Jewish worship service, and is therefore also referred to as HaTefillah, or "The prayer." Amidah, which literally means, "standing," refers to a series of blessings recited while standing. Using the image of master and servant, the Rabbis declared that a worshipper should come before his or her master first with words of praise, then should ask one's petitions, and finally should withdraw with words of thanks. Thus, every Amidah is divided into three central sections: praise, petitions and thanks.

Bar'chu significance

The Bar'chu comes at a point in the service when we are leaving the preliminaries behind and getting to the heart of public prayer. the Bar'chu sets the stage for the Sh'ma to become a communal call to "listen, Israel!" as we proclaim together that "Adonai is our God" and "Adonai is One." The same phrases that make up the Bar'chu are used to preface the blessing recited before the Torah is read at each aliyah, another very public moment of faith in action. When the Bar'chu comes, the prayer leader turns away from the congregation for the first time so that all of our words and attention will be directed somewhere beyond this room. An anticipatory pause precedes the burst of sound that charges the atmosphere around us. Then the call comes, we answer it, and the leader affirms our reply. Together, we have moved into a more formal, intentional space.

B'sefer chaim meaning

The Sefer Chaim (Book of Life) in the Heavenly Court is opened each year on Rosh HaShanah. The Book of Life contains the names of all those deemed to be righteous, as well as their deeds. Rosh HaShanah begins what is called Yamim Nora'im (Days of Awe). During those days religious Jews seek to be inscribed in the Sefer Chaim by doing the "Three T's" - acts of T'shuvah, T'fillah, and Tsadakah (repentance, prayer, and giving to charity). Jewish tradition says that by doing these acts, many will be inscribed for the year in the Book of Life. In keeping with this tradition, Rosh HaShanah greeting cards often carry the message: L'shanah tova tikatevu b'sefer chaim "For a good year, may you be inscribed in the Book of Life."

Kaddish Titkabal

The chazan recites this Kaddish after the conclusion of the Amidah. In it, before the addition of Kaddish Shalem, a request is added that our prayers be accepted

What id the third blessing of the Amidah?

The final blessing of this opening section of praise is called the Kedushah, or holiness. There are two versions of this prayer, one when recited silently by individuals, the other, much longer, is a series of prayers and responses by the leader and congregation when the Amidah is repeated on behalf of the community.

What is the final section of the Amidah?

The final section of every Amidah concludes with blessings of thanksgiving to God. The first of these is called Avodah, which means service, referring to the service of animal sacrifices in the days of the Temple. This prayer asks that God accept our prayers as were the animal sacrifices of old and concludes by thanking God for (ultimately) restoring God's presence to Zion, referring to both the land of Israel and the city of Jerusalem. The second concluding prayer of thanksgiving is called Hoda'ah, or thanks. This prayer thanks God for the gift of our lives and for the daily miracles which God bestows upon the world each day. The beginning and end of this prayer are marked by a bow at the hips, once again symbolizing the depth of our gratitude to God.

What is the first blessing of the Amidah?

The first blessing is called Avot, Hebrew for "ancestors," and serves as an introduction to the God of our biblical heritage, connecting us to the Divine. Immediately before reciting the Amidah, the tradition developed of taking three steps backward and then forward again to symbolize entering into God presence. The blessing begins and ends with a formal bow at the knees and hips, symbolically demonstrating our subservience to God.

Shacharit

The morning Tefillah (prayer) of the Jewish people, one of the three daily prayers. Different traditions identify different primary components of Shacharit. All agree that Pesukei dezimra, the Shema and its blessings, and the Amidah are major sections.

Avot v'Imahot

The opening blessing of the T'filah is called Avot v'Imahot, which literally means "Fathers and Mothers." The blessing connects us with the patriarchs - Abraham, Isaac and Jacob - and the matriarchs - Sarah, Rebecca, Rachel and Leah. We remember that we are part of the covenant with God that started with these ancestors.

What is the second blessing of the Amidah?

The second blessing of praise is called Gevurah (might), which describes those powers which are only within the purview of the Divine: "Your loving kindness sustains the living, your great mercies give life to the dead." Articulating a fundamental Rabbinic belief in resurrection, this blessing is a reminder of God's absolute power of life and death.

Yo lisa goy lyrics

The stage is set, the bets are in The world is waiting for the show to begin We keep the peace with arms of steel We're building bombs instead of bridges of healing Lo yisa goy el goy cherev V'lo Yil'm'du od milchamah Lo yisa goy el goy cherev V'lo Yil'm'du od milchamah We sell our souls, we seize the day As if our future is so far away Who's gonna fall in the balance of power The stakes get higher with every hour Lo yisa goy el goy cherev... Sim shalom tovah uv'rachah Cheyn va'chesed v'rachamim Aleynu v'al kol Yisrael Al kol Yisrael amecha

Mi Chamocha

The third of the prayers surrounding the Shema praises God for redeeming the Israelites. It recounts God's miraculous rescue of Israel's ancestors from slavery in Egypt by splitting the sea, allowing them to pass unharmed between its ferocious walls of water. That ancient redemption foreshadows God's future deliverance of Israel—indeed of all humankind—from enslavement to war and poverty, to cruelty and injustice.

Yehalelu

The title means praise. A song about angels.

Sh'ma v'ahavta

This is a prayer stating our love for god. V'ahavta et Adonai Elohecha, b'chol l'vavcha uv'chol nafsh'cha uv'chol m'odecha. V'hayu had'varim ha-eileh asher anochi m'tzav'cha hayom al l'vavecha. V'shinantam l'vanecha v'dibarta bam b'shivt'cha b'veitecha uv'lecht'cha vaderech uv'shochb'cha uv'kumecha. Uk'shartam l'ot al yadecha v'hayu l'totafot bein einecha. Uch'tavtam al m'zuzot beitecha uvish'arecha. L'maan tizk'ru, vaasitem et kol mitzvotai vih'yitem k'doshim l'Eloheichem. Ani Adonai Eloheichem, asher hotzeiti et-chem mei-eretz Mitzrayim lih'yot lachem l'Elohim ani Adonai Eloheichem.

Adon olam meaning

This prayer focuses on the themes of an eternal God, and the speaker's absolute faith in God's providence. Adon Olam references some of the most famous lines in Psalm 23. Where the psalm says, "I fear no evil for You are with me," Adon Olam repeats, "God is with me, I have no fear." Where the psalmist exalts that "my cup runneth over" Adon Olam refers to God as "my cup of life." These descriptions of a personal, attentive God dovetail nicely with the piyut's use of the singular first person. Though the entire congregation in a synagogue often recites it together, the message of Adon Olam is that God is present in the day to day lives of every individual. The first two words, Adon Olam, are the subject of some debate. Adon means master, or lord, but olam has some ambiguity. In the Bible, olam means ancient, eternal, or everlasting. In modern Hebrew olam means world or universe. Some translations choose to interpret the first two words as Eternal Lord, in keeping with the biblical Hebrew, and this fits nicely with the rest of the line, that extols God's presence in the world before any living thing was created. Other translations use the more conventional Master of the Universe, in keeping with the rabbinic Hebrew, emphasizing the theme of dominion which returns later in the sixth line of the prayer.

Elohay neshamah ---> baruch hu

Transliteration: "Elohai neshama shenatata bi t'horah hi. Ata b'ratah, ata y'tzartah, ata n'fachtah bi [v'ata m'shamrah b'kirbi v'ata atid litelah mimeni ulehachazirah bi leatid lavo. Kol z'man shehaneshaman b'kirbi modeh/ah ani lefaneicha, Adonai Elohai v'lohei avotai, Ribon kol hamasim, Adon kol haneshamot. Baruch ata Adonai, hamachazir neshamot lifgarim metim]." Translation: "My God, the soul You have given me is pure. You created it, You formed it, and You breathed it into me. [and You guard it while it is within me, and one day You will take it from me, and restore it to me in the time to come. As long as the soul is within me, I will thank You, HaShem my God and God of my ancestors, Master of all works, Lord of all souls. Blessed are You, LORD, who restores souls to lifeless bodies].

A piyyut meant to strike fear into us:

Unetanah Tokef

Unetanah Tokef meaning

Unetanah Tokef ("We shall ascribe holiness to this day") is chanted prior to the Kedushah prayer on Rosh Hashanah and Yom Kippur. It offers a vivid description of the day of judgment for all humankind. Many consider this poem to be the pinnacle of the Rosh Hashanah liturgy.

Veha'er eyneynu: the words

V'haer Eininu b'toratecha v'dabek libeinu b'mitzvotecha, v'yached l'vaveinu l'ahava ulyirah et sh'mecha, v'lo nevosh v'lo nikalem v'lo nikashel l'olam vaed Light up our eyes with your Torah, and let our hearts cling to your Mitzvot, and unite our hearts to love and revere your name, that we shall never depart from it.

Va'ani tefilati Adonai: the meaning

We have the power to work with our minds in such a way as to see God unfolding through all events that happen to us. We pray for the entrance into that awareness. Any time our prayer reveals to us the fundamental and overriding reality of hesed is indeed, a favorable moment; and it is this that delivers us from suffering and delusion.

Unetanah Tokef words in english, part 1

We shall ascribe holiness to this day. For it is awesome and terrible. Your kingship is exalted upon it. Your throne is established in mercy. You are enthroned upon it in truth. In truth You are the judge, The exhorter, the all‑knowing, the witness, He who inscribes and seals, Remembering all that is forgotten. You open the book of remembrance Which proclaims itself, And the seal of each person is there. The great shofar is sounded, A still small voice is heard. The angels are dismayed, They are seized by fear and trembling As they proclaim: Behold the Day of Judgment! For all the hosts of heaven are brought for judgment. They shall not be guiltless in Your eyes And all creatures shall parade before You as a troop. As a shepherd herds his flock, Causing his sheep to pass beneath his staff, So do You cause to pass, count, and record, Visiting the souls of all living, Decreeing the length of their days, Inscribing their judgment. 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 shall reach the end of his days and who shall not, Who shall perish 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 stoning, Who shall have rest and who shall wander, Who shall be at peace and who shall be pursued, Who shall be at rest and who shall be tormented, Who shall be exalted and who shall be brought low, Who shall become rich and who shall be impoverished. But repentance, prayer and righteousness avert the severe decree.

What is in the mi sheberach?

With a holistic view of humankind, it prays for physical cure as well as spiritual healing, asking for blessing, compassion, restoration, and strength, within the community of others facing illness as well as all Jews, all human beings.

Yishtabach

Yishtabach (literally, "shall be praised") is the closing blessing of P'sukei D'zimra, the collection of psalms and other poetry that are recited in the synagogue before the Bar'chu (the call to prayer). The blessing marks the end of the "spiritual warmup" section of the service, right before the congregation comes together to begin the communal prayers of the Sh'ma and the T'filah.

Yotzer or

Yotzer ohr, Creator of light, also known as Birkat yotzer, Blessing of creation, is the first of the two blessings recited before the Shema during Shacharit, the morning religious services.