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Tanneh

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International Interest. Also see international interest. Where is the name Tanneh popular? The following story is recorded in the 13th century commentary Or Zarua , who attributes the writing to Rabbi Ephraim of Bonn a compiler of Jewish martyrologies, died ca.

According to the story, Untanneh Tokef was composed by an 11th-century sage named Rabbi Amnon of Mainz or Mayence , in Germany — who, apart from this one story, is unknown to history.

As a friend of the otherwise unnamed Archbishop of Mainz or, perhaps, the otherwise unnamed Governor , Rabbi Amnon was pressured to convert to Catholicism.

As a delaying tactic, he requested three days to consider the offer; immediately he regretted intensely giving even the pretense that he could possibly accept a foreign religion.

After spending the three days in prayer, he refused to come to the archbishop as promised, and, when he was forcibly brought to the archbishop's palace, he begged that his tongue be cut out to atone for his sin.

Instead, the archbishop ordered his hands and legs amputated — limb by limb — as punishment for not obeying his word to return after three days and for refusing to convert.

At each amputation, Rabbi Amnon was again given the opportunity to convert, which he refused. He was sent home, with his severed extremities, on a knight's shield.

This event occurred shortly before Rosh Hashanah. On that holiday, as he lay dying, Rabbi Amnon asked to be carried into the synagogue , where he recited the original composition of Unetanneh Tokef with his last breath the story contains an ambiguous phrase that some commentators interpreted as saying that he did not merely die but that his body miraculously vanished.

Three days later, he appeared in a dream to Rabbi Kalonymus ben Meshullam died , one of the great scholars and liturgists of Mainz , and begged him to transcribe the prayer and to see that it was included in the text of the High Holiday services.

Thus, the legend concludes, Untanneh Tokef became a part of the standard liturgy. It was once speculated that Kalonymus is the true author of the poem.

While medieval history testifies amply to the intense persecution of Jews by Christians at the time of the Crusades, there are difficulties with the legend that it was composed by Amnon.

Not least of these is its portrayal of Amnon as an illustrious Torah giant, while Jewish history of that period provides no record of a 'Rav Amnon of Mainz' at all.

It seems unlikely that a person of such tremendous stature would be remembered only in a single legend.

Additionally, some scholars see parallels with non-Jewish hymnology, suggesting that elements of the prayer stemmed from other sources.

Indications of this are the absence of evidence of the existence of a Rabbi Amnon, the fact that the name Amnon is a variant of the Hebrew word for "faithful", the extravagance of the story, the conspicuous inclusion of Kalonymus, and evidences that this piyyut or something very similar was already in use before the time ascribed.

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 [31].

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 [40] 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 [41] 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

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Ist Einverstanden, die nГјtzliche Phrase

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