Congregation P nei Adonai

6. During the High Holy Days we add a second addendum to the Or L’Olam prayer.During the High Holy Days we add a second addendum to the Or L’Olam prayer.

7. This is the only “Our sages wrote…” slide without a listed author. Nowhere in Talmud does this slide’s material appear succinctly, but in many places is commentary that highlights the contrast between these to perspectives on Rosh Hashanah.This is the only “Our sages wrote…” slide without a listed author. Nowhere in Talmud does this slide’s material appear succinctly, but in many places is commentary that highlights the contrast between these to perspectives on Rosh Hashanah.

8. During the High Holy Days we add a second addendum to the Or L’Olam prayer.During the High Holy Days we add a second addendum to the Or L’Olam prayer.

9. Levitucus 23:32 tells us to fast “on the ninth of the month, at evening, from evening to evening.” We are so eager to experience Yom Kippur that we start the day a few minutes early, on the ninth of the month, and similarly we are so hesitant for it to end that we extend the day a few minutes into the eleventh of the month. (Yoma 81b)Levitucus 23:32 tells us to fast “on the ninth of the month, at evening, from evening to evening.” We are so eager to experience Yom Kippur that we start the day a few minutes early, on the ninth of the month, and similarly we are so hesitant for it to end that we extend the day a few minutes into the eleventh of the month. (Yoma 81b)

12. The Midrash teaches that we do not say praises on Rosh Hashanah because “The king sits in judgment with the book of life and the book of death open; who can then sing praises of the Lord?” (Rosh Hashanah 32b). But we, as Messianic Jews, are confident that we have already passed through judgment and so for us the shofar is praise, and songs of praise are appropriate. The Midrash teaches that we do not say praises on Rosh Hashanah because “The king sits in judgment with the book of life and the book of death open; who can then sing praises of the Lord?” (Rosh Hashanah 32b). But we, as Messianic Jews, are confident that we have already passed through judgment and so for us the shofar is praise, and songs of praise are appropriate.

14. Why is the shofar spiritual warfare? Because God’s voice sounds like a shofar. When we sound the shofar, its voice sounds like God’s, and this both connects us with him and frightens our Enemy. As Moshe Braun writes: This is like a prince who was kidnapped by a band of thieves. The king and his mean searched for him throughout the kingdom to no avail. Finally, one day the king heard a child’s voice calling from the forest. “That is him!” thought the king, “for his voice is exactly like mine.” The sages teach that the blowing of the shofar is wisdom (chochmah), not work. They also teach that the shofar has a “voice”, not a “sound”, and what it speaks is wisdom. How are these things true? The Talmud answers: “It makes us humble, which is koach ma, an absence of strength and activity. As it is written, The beginning of wisdom is the fear of God. What is true wisdom but a negation of our wisdom?” Paul wrote similarly in 1st Corinthians 3:18, “If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise.”Why is the shofar spiritual warfare? Because God’s voice sounds like a shofar. When we sound the shofar, its voice sounds like God’s, and this both connects us with him and frightens our Enemy. As Moshe Braun writes: This is like a prince who was kidnapped by a band of thieves. The king and his mean searched for him throughout the kingdom to no avail. Finally, one day the king heard a child’s voice calling from the forest. “That is him!” thought the king, “for his voice is exactly like mine.” The sages teach that the blowing of the shofar is wisdom (chochmah), not work. They also teach that the shofar has a “voice”, not a “sound”, and what it speaks is wisdom. How are these things true? The Talmud answers: “It makes us humble, which is koach ma, an absence of strength and activity. As it is written, The beginning of wisdom is the fear of God. What is true wisdom but a negation of our wisdom?” Paul wrote similarly in 1st Corinthians 3:18, “If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise.”

15. From The Jewish Holy Days by Moshe A. Braun: When we blow the shofar, we start with a t’kiah (prolonged blast). T’kiah also means to rivet, to connect with force. We want to connect our lives to the hidden realm [heaven]. Then we continue with the sounds of shevorim and t’ruah, the broken sounds. Once we are in the world of perfection, even our brokenness, faults, and erring ways are transformed and become alive again. Not only are they renewed but they are as if they had never been broken. On Rosh Hashanah we pray with the shofar. The steady blast of the shofar, t’kiah, signifies our direct approach to God. We need not travel, but are immediately before Him. We thus realize that we are His creatures, impotent, broken, and shattered. These are the sounds of shevorim and t’ruah. It is written, “You are my servant, Israel, through whom I shall win glory” (Isaiah 49:3). This is like a kind whose sons was one of the royal guards. One day, when many guards rebelled, the king called out, “All who are loyal to the king come forth!” Some of the guards, including the prince, came to the king and bowed at his feet. “My son,” the king remarked, “surely I didn’t mean you.” “Still,” answered the prince,” I too am your loyal servant.” On Rosh Hashanah the children of God blow the shofar, proclaiming God as their master and king. And because of their humility, God has even more compassion for them and treats them with loving-kindness.From The Jewish Holy Days by Moshe A. Braun: When we blow the shofar, we start with a t’kiah (prolonged blast). T’kiah also means to rivet, to connect with force. We want to connect our lives to the hidden realm [heaven]. Then we continue with the sounds of shevorim and t’ruah, the broken sounds. Once we are in the world of perfection, even our brokenness, faults, and erring ways are transformed and become alive again. Not only are they renewed but they are as if they had never been broken. On Rosh Hashanah we pray with the shofar. The steady blast of the shofar, t’kiah, signifies our direct approach to God. We need not travel, but are immediately before Him. We thus realize that we are His creatures, impotent, broken, and shattered. These are the sounds of shevorim and t’ruah. It is written, “You are my servant, Israel, through whom I shall win glory” (Isaiah 49:3). This is like a kind whose sons was one of the royal guards. One day, when many guards rebelled, the king called out, “All who are loyal to the king come forth!” Some of the guards, including the prince, came to the king and bowed at his feet. “My son,” the king remarked, “surely I didn’t mean you.” “Still,” answered the prince,” I too am your loyal servant.” On Rosh Hashanah the children of God blow the shofar, proclaiming God as their master and king. And because of their humility, God has even more compassion for them and treats them with loving-kindness.

18. Notice the similarities between this Talmudic passage at the Parable of the Prodigal Son.Notice the similarities between this Talmudic passage at the Parable of the Prodigal Son.

23. During the High Holy Days we pray the Yotzer after the Barchu.During the High Holy Days we pray the Yotzer after the Barchu.

25. On Shabbat we summarize the Amidah’s nineteen sections by only reciting and pondering the final sentence of each. During the High Holy Days we do the alternative traditional summarization of the Amdiah (which also omits the sections with petitionary aspects). We say all of the first three and last three sections and scatter the final sentence of the other 13 sections throughout the service.On Shabbat we summarize the Amidah’s nineteen sections by only reciting and pondering the final sentence of each. During the High Holy Days we do the alternative traditional summarization of the Amdiah (which also omits the sections with petitionary aspects). We say all of the first three and last three sections and scatter the final sentence of the other 13 sections throughout the service.

26. The Gevurot is the second of the 19 sections of the Amidah.The Gevurot is the second of the 19 sections of the Amidah.

35. Ecclesiastes 7:20 says, "There is not a righteous person on earth who does only good and does not sin." The sages interpret this verse to mean there are righteous people, but even they sin. Yet they learn from each mistake and do not repeat sins; in this way they subdue the yetzer ha'rah (evil inclination), recreate themselves, and are called righteous. Ecclesiastes 7:20 says, "There is not a righteous person on earth who does only good and does not sin." The sages interpret this verse to mean there are righteous people, but even they sin. Yet they learn from each mistake and do not repeat sins; in this way they subdue the yetzer ha'rah (evil inclination), recreate themselves, and are called righteous.

40. Ecclesiastes 7:20 says, "There is not a righteous person on earth who does only good and does not sin." The sages interpret this verse to mean there are righteous people, but even they sin. Yet they learn from each mistake and do not repeat sins; in this way they subdue the yetzer ha'rah (evil inclination), recreate themselves, and are called righteous. Ecclesiastes 7:20 says, "There is not a righteous person on earth who does only good and does not sin." The sages interpret this verse to mean there are righteous people, but even they sin. Yet they learn from each mistake and do not repeat sins; in this way they subdue the yetzer ha'rah (evil inclination), recreate themselves, and are called righteous.

42. From The Jewish Holy Days by Moshe A. Braun: A prince was sent on a secret mission by his father, who entrusted him with his signet ring. The prince sailed and was at sea for many months. A hurricane came and tore the ship apart, and he and the other sailors drifted apart hanging to driftwood. He was washed ashore on a deserted island, and a week later captured by pirates. Over a year later he finally escaped. He wished to resume his father’s mission, but his only proof of identity was the signet ring, which was too tarnished to recognize. The prince wept aloud. That night his father appeared to him in a dream, saying, “My son, do not be afraid. The ring still has its inscription. Just scrub, scrape, and clean it, and everyone will realize that you are my son.” God always wants to be close to the Jewish nation, but our sins cause a thick crust to form around us that separates us from Him. However, when the Ten Days of Repentance arrive, the love of God is manifest in the strongest way and breaks through. This is like a king who was about to marry a princess, when she was suddenly abducted by a band of robbers. They took her to a remote island and locked her in a thick-walled tower. The king discovered the hideaway and arrived with his troops. The prison seemed impregnable. He called out to the princess, and she answered in great excitement. They called to each other several more times. Suddenly the king seized a thick log and ran towards the tower door. The door broke asunder from the power of the blow. The king rescued the princess and brought her back to the palace to be married.From The Jewish Holy Days by Moshe A. Braun: A prince was sent on a secret mission by his father, who entrusted him with his signet ring. The prince sailed and was at sea for many months. A hurricane came and tore the ship apart, and he and the other sailors drifted apart hanging to driftwood. He was washed ashore on a deserted island, and a week later captured by pirates. Over a year later he finally escaped. He wished to resume his father’s mission, but his only proof of identity was the signet ring, which was too tarnished to recognize. The prince wept aloud. That night his father appeared to him in a dream, saying, “My son, do not be afraid. The ring still has its inscription. Just scrub, scrape, and clean it, and everyone will realize that you are my son.” God always wants to be close to the Jewish nation, but our sins cause a thick crust to form around us that separates us from Him. However, when the Ten Days of Repentance arrive, the love of God is manifest in the strongest way and breaks through. This is like a king who was about to marry a princess, when she was suddenly abducted by a band of robbers. They took her to a remote island and locked her in a thick-walled tower. The king discovered the hideaway and arrived with his troops. The prison seemed impregnable. He called out to the princess, and she answered in great excitement. They called to each other several more times. Suddenly the king seized a thick log and ran towards the tower door. The door broke asunder from the power of the blow. The king rescued the princess and brought her back to the palace to be married.

43. A midrash on Genesis 21:17 teaches: When God moved to save Ishmael, the angels protested, “How can Ishmael be spared in that his descendants will torment Israel?” But God replied, “At this moment he is worthy to be saved.” Thus the verse says, “God hears the voice of the lad where he is.” A midrash on Genesis 21:17 teaches: When God moved to save Ishmael, the angels protested, “How can Ishmael be spared in that his descendants will torment Israel?” But God replied, “At this moment he is worthy to be saved.” Thus the verse says, “God hears the voice of the lad where he is.”

53. God gave us embarrassment and self-loathing as motivations just large enough to fuel our repentance. Our Adversary tries to inflate these emotions to paralyze us and prevent repentance. Of all the world's noises, the nag of despair most efficiently smothers God's "still, small voice".God gave us embarrassment and self-loathing as motivations just large enough to fuel our repentance. Our Adversary tries to inflate these emotions to paralyze us and prevent repentance. Of all the world's noises, the nag of despair most efficiently smothers God's "still, small voice".

57. On Rosh Hashanah the two challot are round (somewhat like a half-sphere spiral cinnamon bun) instead of braided. There are two explanations: that round shape celebrates passing through another cycle of seasons (one year), or that the half-sphere spiral looks like a king’s crown and reminds us of God’s sovereignty.On Rosh Hashanah the two challot are round (somewhat like a half-sphere spiral cinnamon bun) instead of braided. There are two explanations: that round shape celebrates passing through another cycle of seasons (one year), or that the half-sphere spiral looks like a king’s crown and reminds us of God’s sovereignty.

58. The apples and honey symbolize our desire for a sweet year. According to one story, apples are used because the fruit is unusually exposed on the tree, just as we should be “stepping out” as a light to the world.The apples and honey symbolize our desire for a sweet year. According to one story, apples are used because the fruit is unusually exposed on the tree, just as we should be “stepping out” as a light to the world.