2023 - 5784 Bowdon Tishrei Reader (Online Edition)

New Year Guide & Reader 5784 ־ 2023 תשרי תשפ״ד

היום הרת עולם Today is the birthday of the world (Rosh Hashanah Machzor) Dedicated in loving memory of Professor Brian Lieberman ר׳ אברהם בן אליהו ז׳׳ל A man whose lifelong mission was to work alongside the Almighty and bring the miracle of birth into this world. Dedicated by the Lieberman Family

1 THE KING WITHIN When I first mentioned to Chaya and Tzivia that this would be the first Rosh Hashanah in over seventy years that England has had a king, they immediately corrected me and said that Charles was already king last year. They conceded that he had not yet had his coronation, but he most definitely was already king. Which got me thinking, what is the definition of a king? At this time of the year, we focus so much of our Davenning on the concept of Hashem as King, we even change the text of the blessing in the Amidah to HaMelech Hakadosh - the Holy King. A central Tefilla is Avinu Malkeinu, our Father our King, and the main component of the Amidah on Rosh Hashanah begins with the section on Malchiyus - Sovereignty. But how do we define a king, and for those of us who will never become a royal, how do we relate to it? The basic Kabbalah map of a human being, mirrored on the concept of ‘the Primordial Man’ and the supernal image of Adam, divides him up into two sections: three intellectual capabilities and seven emotional attributes. These seven emotional attributes are what we are commanded to work upon and refine during the course of our life, they are an integral part of our seven week journey each year as we prepare for Shavuos, they are the seven circuits walked under the Chuppah, and the seven day week culminating in Shabbos. The seven attributes are divided into two sets of three, the first three are the principal emotions we display: Kindness and its counterpart Severity and the synthesis of those two, Harmony. The second set of three are the results of perfecting the former: Victory, Splendour and Foundation. The seventh and final emotion through which all the above are communicated is that of Malchus - Majesty, Royalty or Sovereignty. When I was first taught this, as a young boy, I wondered why royalty was placed at the end of the list, in my mind it should have been first. It was explained then, and it is something that I appreciated more as I grew older, that one cannot get to any semblance of royalty without first working on and perfecting our emotional attributes and behaviour first. When I delved into the Kabbalah of it in more detail,

2 I learnt that there is another attribute, that of Keser - Crown. Except, this attribute is both the final piece of the first iteration and also the first step within the second iteration. And that is why I said to Chaya and Tzivia that whilst technically Charles was king last Rosh Hashanah, there was something missing: his crown. My understanding of the Kabbalah, and my take away message is that life is a constant journey, sort of like a spiral staircase. We are gifted our three intellectual capabilities, both from nature and nurture and are then charged to utilise them to perfect our seven emotional attributes. Once we have perfected them we arrive at Malchus - Royalty. But the journey does not stop there, for once one has become a king or queen, one then receives the crown, which is decidedly not one’s crowning achievement. In truth it is merely the starting gun, the key to begin the journey all over again, albeit this time on a higher level. With the crown on our head, we have to look closely at our emotional attributes and ask ourselves, is this how a monarch should behave? We traverse the entire gamut from Kindness through to Foundation until we find ourselves once again at Royalty, but this time with the experience and weight of the crown on our heads. And of course it does not stop there, once we have had the experience of travelling through those emotions whilst wearing the crown, we are then expected to know what we are doing and to repeat the process once again, only this time the leniences granted to us due to our inexperience are no longer there. Just look at King Charles, or indeed his late mother before him or any other monarch, look at how they were forgiven for missteps at the start of their reign, but as the years went by they were expected to know better, to have learnt from their experiences. We were created in the image of G-d, Hashem the King of kings, so although none of us are ever going to sit on the throne in Buckingham Palace, we were nevertheless giving a Divine instruction to strive towards royalty, to perfect our emotional attributes until we do find that level of Malchus. The crown awaits us all, but remember it is not a reward: “uneasy lies the head that wears a crown”, it is merely the next stage in our lifelong journey. So maybe that is the reason for our focus of Melech and Hashem’s Sovereignty on Rosh Hashanah, because on this day in particular we look at our past achievements and commit to being even better next year. We take the crown we merited last year and use it to gain entry to the next level of royalty. May Hashem bless us all with a royal year, free from pain and distress, filled instead with achievable tasks that bring us joy and laughter, happiness and love. May He grant peace in our Holy Land, health and healing to all who need it and Mazal and Brocha to each and everyone of us. Shanah Tovah.

3 CANDLE LIGHTINGS SHABBOS & YOM TOV TIMES TISHREI 2023 – 5784 * Use an existing flame. The easiest way to have an existing flame is to light a 24hr Yahrzeit candle on Friday 15th September, Friday 29th September and Friday 6th October, before Yom Tov begins. Date Occasion Light Candles Yom Tov/Shabbos Ends Friday 15th Sep 1st Night RH 7:10 pm Shabbos 16th Sep 2nd Night RH After 8:13 pm* Sunday 17th Sep Rosh Hashanah 8:10 pm Friday 22nd Sep Shabbos Shuvah 6:30 pm Shabbos 23rd Sep Communal Shabbos 7:55 pm Sunday 24th Sep Erev Yom Kippur 6:45 pm Monday 25th Sep Yom Kippur 7:50 pm Friday 29th Sep 1st Night Succos 6:30 pm Shabbos 30th Sep 2nd Night Succos After 7:38 pm* Sunday 1st Oct Succos 7:35 pm Friday 6th Oct Shemini Atzeres 6:00 pm Shabbos 7th Oct 2nd Night Yom Tov After 7:21 pm* Sunday 8th Oct Simchas Torah 7:18 pm Friday 13th Oct Shabbos Breishis 6:00 pm Shabbos 14th Oct 7:05 pm

4 Selichos & Erev Rosh Hashanah Monday 11th to Thursday 14th September Selichos & Shacharis..............................................................................................7:00am Minchah & Maariv...................................................................................................6:30pm Friday 15th September - Erev Rosh Hashanah 5784 Selichos & Shacharis..............................................................................................6:45am Minchah & Kabbolas Shabbos........................................................................7:00pm Candle Lighting.......................................................................................................7:10pm Rosh Hashanah 5784 Shabbos 16th September – Rosh Hashanah Day 1 Shacharis......................................................................................................................8:30am Mussaph ....................................................................................................................10:30am Children & Youth Programmes ......................................................from 11:00am End of Service (approximately) ......................................................................1:00pm Minchah & Maariv...................................................................................................7:00pm Candle lighting AFTER 8:13 pm from an existing flame (see page 3) Sunday 17th September – Rosh Hashanah Day 2 Shacharis......................................................................................................................8:30am Shofar...........................................................................................................................10:30am Mussaph ....................................................................................................................11:00am Children & Youth Programmes ........................................................from 11:00am End of Service (approximately) ......................................................................1:00pm Communal Tashlich Service (see text of Tashlich on page 18) Tashlich (meeting at the Bollin ) ....................................................................6:00pm Minchah, Shiur & Maariv......................................................................................7:15pm Yom Tov ends............................................................................................................8:10pm Monday 18th September – Fast of Gedaliah Fast begins..................................................................................................................5:00am Selichos & Shacharis..............................................................................................8:00am Minchah & Maariv...................................................................................................7:00pm Fast ends.......................................................................................................................8:01pm

5 Aseres Y’mei Teshuvah Tuesday 19th - Thursday 21st September Selichos & Shacharis..............................................................................................7:00am Minchah & Maariv...................................................................................................6:30pm Friday 22nd September Selichos & Shacharis..............................................................................................7:00am Minchah, Kabbolas Shabbos and candle lighting..............................6:30pm Shabbos 23rd September - Shabos Shuvah - Shabbos Ha’azinu - Communal Shabbos Shacharis (Led by You) ........................................................................................9:30am Minchah & Seuda Shelishis...............................................................................6:40pm Maariv & Shabbos Ends.......................................................................................7:55pm Yom Kippur Sunday 24th September – Erev Yom Kippur Selichos & Shacharis..............................................................................................8:30am Minchah........................................................................................................................1:30pm Candle lighting & Yom Kippur Fast begins..............................................6:45pm Blessing of Children, Kol Nidre & Maariv...................................................7:00pm Monday 25th September – Yom Kippur Shacharis......................................................................................................................9:30am Children and Youth Programmes from...................................................11:30am Yizkor Service..........................................................................................................12:00pm Children’s & Toddler’s Lunch.............................................................................1:00pm Mussaph .......................................................................................................................1:00pm Intermission with Q&A Session (after Mussaph at approx. 3:00pm) Minchah........................................................................................................................4:45pm Neila.................................................................................................................................6:15pm Maariv & Fast ends..................................................................................................7:50pm Preparation of the meal to break the Fast must not commence until after Yom Kippur ends at 7:50pm.

6 Between Yom Kippur & Succos Tuesday 26th September Shacharis......................................................................................................................7:10am Minchah & Maariv...................................................................................................6:30pm Wednesday 27th September Shacharis......................................................................................................................7:30am Minchah & Maariv...................................................................................................6:30pm Thursday 28th September Shacharis......................................................................................................................7:15am Minchah & Maariv...................................................................................................6:30pm Succos Friday 29th September - Erev Succos Shacharis......................................................................................................................7:30am Minchah, Kabbolas Shabbos and candle lighting..............................6:30pm Shabbos 30th September – Succos – Yom Tov Day 1 Shacharis......................................................................................................................9:30am Minchah & Maariv...................................................................................................6:30pm Candle lighting AFTER 7:38pm from an existing flame (see page 3) Sunday 1st October – Succos – Yom Tov Day 2 Shacharis......................................................................................................................9:30am Minchah & Shiur.......................................................................................................6:30pm Maariv & Yom Tov ends........................................................................................7:35pm Chol HaMoed Succos Fulfil the Mitzvah of Succah by joining us for breakfast after the service each morning of Chol Hamoed. Monday 2nd October to Thursday 5th October – Chol HaMoed Shacharis followed by breakfast in the Succah....................................8:00am Mincha & Maariv .....................................................................................................6:00pm Thursday Mincha on Thursday..............................................................................................6:00pm Shwarmah in the Shul Succah........................................................................6:15pm Maariv .............................................................................................................................7:30 pm

7 Shemini Atzeres & Simchas Torah Friday 6th October – Hoshanah Rabbah Shacharis & Hoshanos..........................................................................................7:30am Minchah, Kabbolas Shabbos and candle lighting..............................6:00pm Shabbos 7th October – Shemini Atzeres (Geshem – Prayer for Rain) Shacharis......................................................................................................................9:30am Yizkor Service ........................................................................................................10:45am Mussaph & Tefilas Geshem.............................................................................11:00am Minchah & Shiur.......................................................................................................6:00pm Maariv & Hakofos (Dancing with the Torah)...........................................6:30pm Candle lighting AFTER 7:21pm from an existing flame (see page 3) Sunday 8th October – Simchas Torah Shacharis......................................................................................................................9:30am Hakofos.......................................................................................................................10:15am Lehning & Community Aliyos (call-up to the Torah)......................11:00am Please bring your under Bar/Bat Mitzvah children to Shul for their Kol Ha’n’orim Aliyah Mussaph ....................................................................................................................12:30pm Lunch in honour of our Chatanim & their families.............................1:00pm Minchah after lunch Yom Tov ends............................................................................................................7:18pm Maariv.............................................................................................................................7:30pm Monday 9th to Thursday 12th October Shacharis......................................................................................................................7:15/7:30am Minchah & Maariv...................................................................................................6:00pm Friday 13th October Shacharis......................................................................................................................7:30am Minchah, Kabbolas Shabbos & candle lighting ...................................6:00pm Shabbos 14th October Shacharis......................................................................................................................9:30am Minchah & Seudah Shelishis............................................................................5:50pm Maariv & Shabbos ends.......................................................................................7:05pm

8 FIRST NIGHT ROSH HASHANAH FRIDAY 15TH SEPTEMBER Candle Lighting Light candles at 7:10pm and recite the following two Brochos: ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר קִ דְ ֿ שׁ ָ נו בְּ מִ צְ וׁתָ יו, ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ינו מֶ לֶ ך ּ בָּ רוך ּ וְ צִ וָ נו לְ הַ דְ לִ יק נֵ ר שׁ ֶ ל שׁ ַ בָּ ת וְ שׁ ֶ ל יוֹ ם טוֹ ב. ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ וְ הִ ג ּ ִ יעָ ֽ נו ּ לַ ז ּ ְֿ מַ ן הַ זֶ ה. Kiddush at Home וַ יְ הִ י־עֶ ֽ רֶ ב וַ יְ הִ י בֽ ֹקֶ ר, יוֹ ם הַ שׁ ּ ִ שׁ ּ ּ ִ י. וַ יְ כֻ ל ּו הַ שׁ ָּ מַ ֽ יִ ם וְ הָ אָ ֽ רֶ ץ וְ כָ ל־צְ בָ אָ ם. וַ יְ כַ ל ּ אֱ ־לֹהִ ים בַּ יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י מְ לַ אכְ ת ּ וֹ אֲ שׁ ֶ ר עָ שָׂ ה, וַ י ּ ִ שׁ ְ בּ ֹת בַּ יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י מִ כָ ל־ ְ אֱ ־לֹהִ ים אֶ ת־יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י וַ יְ קַ ד ּ ֵ שׁ אֹתוֹ , כ ִ י בוֹ ּ מְ לַ אכְ תוֹ אֲ שׁ ֶ ר עָ שָׂ ה. וַ יְ בָ ֽרֶ ך ּ שׁ ָ בַ ת מִ כ ּ ָ ל־מְ לַ אכְ תוֹ אֲ שׁ ֶ ר־בָּ רָ א אֱ ־לֹהִ ים לַ עֲ שׂ וֹ ת. סַ בְ רִ י מָ רָ נָ ן, ְ ּ הָ עוֹ לָ ם, בּ וֹ רֵ א פ ּ ְ רִ י הַ גָ ֽפֶ ן. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר בָּ ֽחַ ר בָּ ֽנו ּ מִ כָ ל ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ עָ ם, וְ רוֹ מְֿ מָ ֽ נו ּ מִ כ ּ ָ ל־לָ שׁ וֹ ן, וְ קִ ד ּ ְ ֿ שׁ ָ ֽ נו ּ בְּ מִ צְ וׁתָ יו. וַ ת ּ ִ ת ּ ֶ ן לָ ֽנו יְ ־יָ אֱ ־ ּ לֹהֵ ֽ ינו ּ בְּ אַ הֲ בָ ה אֶ ת יוֹ ם הַ שׁ ַ בָּ ת הַ ז ּ ֶ ה וְ אֶ ת יוֹ ם הַ ז ּ ִ כ ּ ָ רוֹ ן הַ זֶ ה, ּ יוֹ ם זִ כְ רוֹ ן ת ּ ְ רועָ ה בְּ אַ הֲ בָ ה מִ קְ רָ א קֽ ֹדֶ שׁ , זֵ ֽכֶ ר לִ יצִ יאַ ת ּ מִ צְ רָ ֽ יִ ם. כ ּ ִ י בָ ֽנו ּ בָ חַ ֽ רְ ת ּ ָ וְ אוֹ תָ ֽ נו ּ קִ ד ּ ַ ֽ שׁ ְ ת ּ ָ מִ כ ּ ָ ל־הָ עַ מ ִ ים, ָ ּ אֱ מֶ ת וְ קַ יָ ם לָ עַ ד. ּודְ בָ רְ ֿ ך ְ ּ עַ ל כ ּ ָ ל־הָ אָ ֽ רֶ ץ, מְ קַ ד ֵ שׁ הַ שׁ ּ ּ ַ בָּ ת וְ יִ שְׂ רָ אֵ ל וְ יוֹ ם הַ ז ּ ִ כָ רוֹ ן. ְ ּ אַ תָ ה יְ ־יָ , מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ּ לַ ז ּ ְֿ מַ ן הַ זֶ ה. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך

Rosh Hashanah Daytime Kiddush On Shabbos, add: ּ וְ שׁ ָ מְְ רו בְ נֵ י־יִ שְׂ רָ אֵ ל אֶ ת־הַ שׁ ַ בָּ ת, לַ עֲ שׂ וֹ ת אֶ ת־הַ שׁ ַ בָּ ת לְ דֹרֹתָ ם בְּ רִ ית ּ עוֹ לָ ם. בֵּ ינִ י ו ּ בֵ ין בְּ נֵ י יִ שְׂ רָ אֵ ל אוֹ ת הִ יא לְ עוֹ לָ ם, כִ י־שׁ ֵ ֽ שׁ ֶ ת יָ מִ ים עָ שָׂ ה יְ ־יָ ּ אֶ ת־הַ שׁ ָ מַ ֽ יִ ם וְ אֶ ת־הָ אָ ֽ רֶ ץ, ובַ יוֹ ם הַ שׁ ְְ בִ יעִ י שׁ ָ בַ ת וַ יִ נָ פַ שׁ . ְ ּת ּ ִ קְ עו ּ בַ חֹדֶ שׁ שׁ וֹ פָ ר בַּ כ ּ ֶ סֶ ה לְ יוֹ ם חַ גֵ נו ּ . כ ּ ִ י חֹק לְ יִ שְׂ רָ אֵ ל הוא מִ שׁ ְ פָ ט ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ לֵ אלֹהֵ י יַ עֲ קֹב: סַ בְ רִ י מָ רָ נָ ן וְ רַ בָּ נָ ן וְ רַ בּ וֹ תַ י, בָּ רוך ּ הָ עוֹ לָ ם, בּ וֹ רֵ א פ ּ ְ רִ י הַ גָ ֽפֶ ן. 9 On the first night of Rosh Hashanah, after Hamotzi we eat an apple dipped in honey, reciting both the Brocha Ha’etz and a Yehi Ratzon praying for a sweet new year. ְ ּ הָ עוֹ לָ ם, בּ וֹ רֵ א פ ְ רִ י הָ עֵ ץ. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ָ ּ , יְ ־יָ אֱ ־לֹהֵ ֽ ינו ּ וֵ א־לֹהֵ י אֲ בוֹ תֵ ֽ ינו, יְ הִ י ּ רָ צוֹ ן מִ לְֿ פָ נֶ ֽיך ּשׁ ֶ ת ּ ְֿ חַ ד ּ ֵ שׁ עָ לֵ ֽינו ּ שׁ ָ נָ ה טוֹ בָ ה ו ּ מְ תוקָ ה. We pray that Hashem blesses us with a good and sweet new year. On the second night of Rosh Hashanah, many people have the custom to eat foods that are symbolic of the blessings we pray for. When eating pomegranate, say: ָ ּ , יְ ־יָ אֱ ־לֹהֵ ֽ ינו ּ וֵ א־לֹהֵ י אֲ בוֹ תֵ ֽ ינו, יְ הִ י ּ רָ צוֹ ן מִ לְֿ פָ נֶ ֽיך ּ שׁ ֶ נַ רְ בֶּ ה זְ כֻ יוֹ ת כ ְ רִ מוֹ ן. We pray that our merits be as many as the seeds in the pomegranate. When eating some of the head of a fish, say: ָ ּ , יְ ־יָ אֱ ־לֹהֵ ֽ ינו ּ וֵ א־לֹהֵ י אֲ בוֹ תֵ ֽ ינו, יְ הִ י ּ רָ צוֹ ן מִ לְֿ פָ נֶ ֽיך שׁ ֶ נִ הְ יֶ ה לְ רֹאשׁ וְ לֹא לְ זָ נָ ב. We pray that we be considered like the head and not the tail. Some eat part of the head of a fish, others that of a ram. (…and some prefer a Haribo Fish!)

10 SECOND NIGHT ROSH HASHANAH SHABBOS 16TH SEPTEMBER Candle Lighting Light candles from an existing flame after 8:13pm and recite the following two Brochos: ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר קִ דְ ֿ שׁ ָ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ינו מֶ לֶ ך ּ בָּ רוך ּ בְּ מִ צְ וׁתָ יו, וְ צִ וָ נו לְ הַ דְ לִ יק נֵ ר שׁ ֶ ל יוֹ ם טוֹ ב. ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ וְ הִ ג ּ ִ יעָ ֽ נו ּ לַ ז ּ ְֿ מַ ן הַ זֶ ה. Kiddush for Festivals on a Saturday Night סַ בְ רִ י מָ רָ נָ ן, ְ ּ הָ עוֹ לָ ם, בּ וֹ רֵ א פ ּ ְ רִ י הַ גָ ֽפֶ ן. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר בָּ ֽחַ ר בָּ ֽנו ּ מִ כ ּ ָָ ל־עָ ם, וְ רוֹ מְְ מָ ֽ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּמִ כ ּ ָָ ל־לָ שׁ וֹ ן, וְ קִ ד ּ ְְ שׁ ָ ֽ נו ּ בְּ מִ צְ וׁתָ יו. וַ ת ּ ִ ת ּ ֶ ן לָ ֽנו ּ יְ ־יָ אֱ ־לֹהֵ ינו בְּ אַ הֲ בָ ה אֶ ת יוֹ ם ּהַ ז ּ ִ כ ּ ָ רוֹ ן הַ ז ּ ֶ ה, יוֹ ם ת ּ ְ רו ּ עָ ה מִ קְ רָ א קֽ ֹדֶ שׁ , זֵ ֽכֶ ר לִ יצִ יאַ ת מִ צְ רָ ֽ יִ ם. כ ּ ִ י בָ ֽנו ָ ּ אֱ מֶ ת וְ קַ יָ ם לָ עַ ד. ּ בָ חַ ֽ רְ ת ּ ָ וְ אוֹ תָ ֽ נו ּ קִ ד ּ ַ ֽ שׁ ְ ת ּ ָ מִ כ ּ ָָ ל־הָ עַ מ ּ ִ ים, ודְ בָ רְְ ך ְ ּ עַ ל כ ּ ָָ ל־הָ אָ ֽ רֶ ץ, מְ קַ ד ּ ֵ שׁ יִ שְׂ רָ אֵ ל וְ יוֹ ם הַ ז ּ ִ כָ רוֹ ן. ְ ּ אַ תָ ה יְ ־יָ , מֶ ֽ לֶ ך ּ בָּ רוך Look at the Yom Tov candles when reciting the next blessing: ְ הָ עוֹ לָ ם, בּ וֹ רֵ א מְ אוֹ רֵ י הָ אֵ שׁ . ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ הָ עוֹ לָ ם, הַ מ ּ ַ בְ ד ִ יל בֵּ ין קֹֽ דֶ שׁ ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ , בֵּ ין יִ שְׂ רָ אֵ ל לָ עַ מ ִ ים, בֵּ ין יוֹ ם לְ חוֹ ל, בֵּ ין אוֹ ר לְ חֽ ֹשׁ ֶ ך ָ הַ שׁ ּ ּ ְְ בִ יעִ י לְ שׁ ֵ ֽ שׁ ֶ ת יְ מֵ י הַ מַ עֲ שֶׂ ה. בֵּ ין קְ דֻ שׁ ַּ ת שׁ ַ בָּ ת לִ קְ דֻ שׁ ּ ּ ַ ת יוֹ ם טוֹ ב הִ בְ ד ּ ַ ֽ לְ תָ , וְ אֶ ת יוֹ ם הַ שׁ ּ ְְ בִ יעִ י מִ שׁ ּ ּ ֵ ֽ שׁ ֶ ת יְ מֵ י הַ מ ּ ַ עֲ שֶׂ ה קִ ד ּ ַ ֽ שׁ ְ ת ּ ָ , הִ בְ ד ּ ַ ֽ לְ ת ּ ָ וְ קִ ד ּ ַ ֽ שׁ ְ ת ּ ָ אֶ ת עַ מ ְְ ך ְ ּ אַ ת ּ ָ ה יְ ־יָ , הַ מ ּ ַ בְ ד ִ יל בֵּ ין־קֹֽ דֶ שׁ לְ קֽ ֹדֶ שׁ . ָ ּ . בָּ רוך יִ שְׂ רָ אֵ ל בִּ קְ דֻ שׁ ָּ תֶ ֽ ך ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ּ לַ ז ּ ְֿ מַ ן הַ זֶ ה. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך

11 Fast of Gedaliah Monday 18th September Fast Begins 5:00 am Fast Ends 8:01pm Shabbos Shuvah Friday 22nd September Light Candles at 6:30pm ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר קִ ד ּ ְ ֿ שׁ ָ ֽ נו בְּ מִ צְ וׁתָ יו, ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ וְ צִ ו ּ ָ ֽנו לְ הַ דְ לִ יק נֵ ר שׁ ֶ ל שַׁ בָּ ת. Kiddush at Home וַ יְ הִ י־עֶ ֽ רֶ ב וַ יְ הִ י בֽ ֹקֶ ר יוֹ ם הַ שׁ ּ ִ שׁ ּ ּ ִ י. וַ יְ כֻ ל ּו הַ שׁ ּ ּ ָ מַ ֽ יִ ם וְ הָ אָ ֽ רֶ ץ וְ כָ ל־צְ בָ אָ ם. וַ יְ כַ ל אֱ ־לֹהִ ים בַּ יוֹ ם הַ שׁ ּ ְ בִ יעִ י ּ מְ לַ אכְ ת ּ וֹ אֲ שׁ ֶ ר עָ שָׂ ה, וַ י ּ ִ שׁ ְ בּ ֹת בַּ יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י מִ כ ּ ָ ל־מְ לַ אכְ תוֹ אֲ שׁ ֶ ר עָ שָׂ ה. ְ אֱ ־לֹהִ ים אֶ ת־יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י וַ יְ קַ ד ּ ֵ שׁ אֹתוֹ , כ ּ ִ י בוֹ שׁ ָ בַ ת מִ כ ּ ָ ל־מְ לַ אכְ תוֹ וַ יְ בָ ֽרֶ ך אֲ שׁ ֶ ר־בָּ רָ א אֱ ־לֹהִ ים לַ עֲ שׂ וֹ ת. סַ בְ רִ י מָ רָ נָ ן, ְ ּ הָ עוֹ לָ ם, בּ וֹ רֵ א פ ּ ְ רִ י הַ גָ ֽפֶ ן. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר קִ ד ּ ְ ֿ שׁ ָ ֽ נו בְּ מִ צְ וׁתָ יו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ וְ רָ ֽ צָ ה בָ ֽנו ּ , וְ שׁ ַ בַּ ת קָ דְ ֿ שׁ וֹ בְּ אַ הֲ בָ ה ו ּ בְ רָ צוֹ ן הִ נְ חִ ילָ ֽנו ּ , זִ כָ רוֹ ן ּ לְ מַ עֲ שֵׂ ה בְ רֵ אשׁ ִ ית. כ ּ ִ י הו ּ א יוֹ ם ת ּ ְ חִ לָ ה לְ מִ קְ רָ אֵ י קֹֽ דֶ שׁ , ּ זֵ ֽכֶ ר לִ יצִ יאַ ת מִ צְ רָ ֽ יִ ם. כ ּ ִ י־בָ ֽנו ּ בָ חַ ֽ רְ ת ּ ָ , וְ אוֹ תָ ֽ נו ּ קִ ד ּ ַ ֽ שׁ ְ תָ , ְ ּ אַ תָ ה יְ ־יָ , ָ ּ בְּ אַ הֲ בָ ה ו ּ בְ רָ צוֹ ן הִ נְ חַ לְ ת ּ ָ ֽ נו ּ . בָּ רוך ּמִ כ ּ ָ ל־הָ עַ מ ִ ים. וְ שׁ ַ בַּ ת קָ דְ שׁ ְ ך ּ מְ קַ ד ֵ שׁ הַ שׁ ַּ בָּ ת.

12 Erev Yom Kippur Sunday 24th September Light Candles at 6:45pm ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר קִ ד ּ ְ ֿ שׁ ָ ֽ נו בְּ מִ צְ וׁתָ יו, ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ וְ צִ ו ּ ָ ֽנו ּ לְ הַ דְ לִ יק נֵ ר שׁ ֶ ל יוֹ ם הַ כ ּ ִ פ ּורִ ים. ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ּ לַ ז ּ ְֿ מַ ן הַ זֶ ה. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך Many have the custom to light a Yartzheit candle before each Yom Tov that Yizkor is read. This is an auspicious moment for parents to bless their children and many prayers have been composed over the years. I would like to share with you the blessing that my late father chose to use on Erev Yom Kippur. . ָ ָ יְ ־יָ וְ יִ שׁ ְ מְֿ רֶ ֽ ך יְ בָ רֶ כְֿ ך ָ ּ וִ יחֻ נֶ ָּֽך. ּ יָ אֵ ר יְ ־יָ פָ נָ יו אֵ לֶ ֽיך ָ שׁ ָ לוֹ ם. ָ , וְ יָ שֵׂ ם לְ ך ּיִ שׂ ּ ָ א יְ ־יָ פָ נָ יו אֵ לֶ ֽיך May it be the Will of Hashem, that He place the love and awe of Him into your heart, and that the awe of the L‑rd be with you throughout your days so that you do not sin. May your passion be for the Torah and its Commandments, that your eyes keep focused on the straight path, your mouth speak wisdom and your ponder what it contains in awe; may your hand be busy with the Commandments and your legs run to do the Will of your Father in Heaven. May Hashem grant you sons and daughters, each one righteous and engaged in the Torah throughout their lives. May your wellspring be blessed. May Hashem bring you sustenance easily, and with bounty, from His hand and not from the hands of a human; so that you may be free to serve Hashem all the days of your life. May you be written and sealed for a good long life, together with all the righteous of Israel; Amen. For a son, say: ָ ּ אֱ ־לֹהִ ים כ ְ אֶ פְ רַ ֽ יִ ם יְ שִׂ מְ ך וְ כִ מְ נַ שׁ ֶּ ה. For a daughter, say: ְ ּ אֱ ־לֹהִ ים כ ְ שָׂ רָ ה, יְ שִׂ מֵ ך רִ בְ קָ ה, רָ חֵ ל וְ לֵ אָ ה.

13 Yom Kippur only atones for those sins committed between us and the Almighty, but not those sins perpetrated against a fellow human being. Such sins need restitution, but we also need to personally ask them for forgiveness. However, True forgiveness is a two-way journey; we need to grant it before we can ask for it. The following prayer, recited by many every night, is especially important on Yom Kippur eve. We must take a quiet moment to reflect, and to get ourselves in the frame of mind to forgive our friends and family, before we stand in front of Hashem and ask Him to forgive us. ּ רִ בּ וֹ נוֹ שׁ ֶ ל עוֹ לָ ם, הֲ רֵ ינִ י מוֹ חֵ ל לְ כָ ל־מִ י שׁ ֶ הִ כְ עִ יס וְ הִ קְ נִ יט אוֹ תִ י, אוֹ שׁ ֶ חָ טָ א כ ּ ְ נֶ גְ ד ִ י, ּ בֵּ ין בְּ גופִ י בֵּ ין בְּ מָ מוֹ נִ י, בֵּ ין בִּ כְ בוֹ דִ י בֵּ ין בְּ כָ ל־אֲ שׁ ֶ ר־לִ י, בֵּ ין בְּ אֹֽ נֶ ס בֵּ ין בְּ רָ צוֹ ן, בֵּ ין ּ בְּ שׁ וֹ גֵ ג בֵּ ין בְּ מֵ זִ יד, בֵּ ין בְּ דִ בּ ו ּ ר בֵּ ין בְּ מַ עֲ שֶׂ ה, בֵּ ין בְּ גִ לְ גּו ּ ל זֶ ה בֵּ ין בְּ גִ לְ גּול אַ חֵ ר, ָ יְ־יָ אֱ ־לֹהַ י ּ לְ כָ ל־בַּ ר יִ שְׂ רָ אֵ ל, וְ לֹא יֵ עָ נֵ שׁ שׁ ו ּ ם אָ דָ ם בְּ סִ בָּ תִ י. יְ הִ י רָ צוֹ ן מִ לְֿ פָ נֶ ֽיך , ָ וֵ א־ ּ לֹהֵ י אֲ בוֹ תַ י, שׁ ֶ ל ּ ֹא אֶ חְ טָ א עוֹ ד, וְ לֹא אֶ חֱ זוֹ ר בָּ הֶ ם, וְ לֹא אָ שׁ וב עוֹ ד לְ הַ כְ עִ יסֶ ֽך ָ הָ רַ בִּ ים, וְ לֹא עַ ל יְ דֵ י ָ ּ , ו ּ מַ ה־ש ׁ ֶ חָ טָ ֽ אתִ י מְ חוֹ ק בְּ רַ חֲ מֶ ֽ יך וְ לֹא אֶ עֱ שֶׂ ה הָ רַ ע בְּ עֵ ינֶ ֽיך ָ , יְ־ ּ יָ צורִ י וְ גֹאֲ לִ י: ּיִ סּו ּ רִ ים וָ חֳ לָ יִ ם רָ עִ ים: יִ הְ יו לְ רָ צוֹ ן אִ מְ רֵ י־פִ י וְ הֶ גְ יוֹ ן לִ בִּ י לְ פָ נֶ ֽיך Master of the universe. I hereby forgive anyone who has angered or vexed me, or sinned against me either physically or financially, against my honour or anything else that is mine, whether accidentally or intentionally, inadvertently or deliberately, by speech or by deed, in this incarnation or in any other; may no person be punished on my account. May it be Your will, L‑rd my G-d and G-d of my fathers, that I shall sin no more, nor repeat my sins; neither shall I again anger You, nor do what is wrong in Your eyes. The sins that I have committed; erase in Your abounding mercies, but not through suffering or severe illnesses. May the words of my mouth and the meditation of my heart be acceptable before You, L‑rd, my Strength and my Redeemer.

14 FIRST NIGHT SUCCOS FRIDAY 29th SEPTEMBER Candle Lighting Light candles at 6:30pm and recite the following two Brochos: ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר קִ ד ּ ְ ֿ שׁ ָ ֽ נו בְּ מִ צְ וׁתָ יו, ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ וְ צִ ו ּ ָ ֽנו לְ הַ דְ לִ יק נֵ ר שׁ ֶ ל שׁ ַ בָּ ת וְ שׁ ֶ ל יוֹ ם טוֹ ב. ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּלַ ז ּ ְֿ מַ ן הַ זֶ ה. Kiddush in the Succah וַ יְ הִ י־עֶ ֽ רֶ ב וַ יְ הִ י בֽ ֹקֶ ר, יוֹ ם הַ שׁ ּ ִ שׁ ּ ּ ִ י. וַ יְ כֻ ל ּו הַ שׁ ָּ מַ ֽ יִ ם וְ הָ אָ ֽ רֶ ץ וְ כָ ל־צְ בָ אָ ם. וַ יְ כַ ל ּ אֱ ־לֹהִ ים בַּ יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י מְ לַ אכְ ת ּ וֹ אֲ שׁ ֶ ר עָ שָׂ ה, וַ י ּ ִ שׁ ְ בּ ֹת בַּ יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י מִ כָ ל־ ְ אֱ ־לֹהִ ים אֶ ת־יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י וַ יְ קַ ד ּ ֵ שׁ אֹתוֹ , כ ִ י ּ מְ לַ אכְ תוֹ אֲ שׁ ֶ ר עָ שָׂ ה. וַ יְ בָ ֽרֶ ך ּ בוֹ שׁ ָ בַ ת מִ כ ּ ָ ל־מְ לַ אכְ תוֹ אֲ שׁ ֶ ר־בָּ רָ א אֱ ־לֹהִ ים לַ עֲ שׂ וֹ ת. סַ בְ רִ י מָ רָ נָ ן, ְ ּ הָ עוֹ לָ ם, בּ וֹ רֵ א פ ּ ְ רִ י הַ גָ ֽפֶ ן. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר בָּ ֽחַ ר בָּ ֽנו ּ מִ כ ּ ָָ ל־עָ ם, וְ רוֹ מְְ מָ ֽ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּמִ כ ּ ָָ ל־לָ שׁ וֹ ן, וְ קִ ד ּ ְְ שׁ ָ ֽ נו ּ בְּ מִ צְ וׁתָ יו. וַ ת ּ ִ ת ּ ֶ ן־לָ ֽנו ּ יְ ־יָ אֱ ־לֹהֵ ֽ ינו בְּ אַ הֲ בָ ה שׁ ַ בָּ תוֹ ת ּ לִ מְ נו ּ חָ ה ו ּ מוֹ עֲ דִ ים לְ שִׂ מְ חָ ה חַ ג ּ ִ ים ו ּ זְ מַ נִ ים לְ שָׂ שׂ וֹ ן, אֶ ת־יוֹ ם הַ שׁ ּ ּ ַ בָּ ת הַ ז ּ ֶ ה וְ אֶ ת־יוֹ ם חַ ג הַ סֻ כ ּ וֹ ת הַ ז ּ ֶ ה, זְ מַ ן שִׂ מְ חָ תֵ ֽ נו בְּ אַ הֲ בָ ה ּ מִ קְ רָ א קֽ ֹדֶ שׁ , זֵ ֽכֶ ר לִ יצִ יאַ ת מִ צְ רָ ֽ יִ ם. כ ּ ִ י בָ ֽנו ּ בָ חַ ֽ רְ ת ּ ָ וְ אוֹ תָ ֽ נו ָ ּ בְּ אַ הֲ בָ ה ובְ רָ צוֹ ן ּקִ ד ּ ַ ֽ שׁ ְ ת ּ ָ מִ כ ּ ָָ ל־הָ עַ מ ּ ִ ים, וְ שׁ ַ בַּ ת ומוֹ עֲ דֵ י קָָ דְ שׁ ֶ ֽ ך ְ ּ אַ ת ּ ָ ה יְ ־יָ , מְ קַ ד ֵ שׁ ּ בְּ שִׂ מְ חָ ה ו ּ בְ שָׂ שׂ וֹ ן הִ נְ חַ לְ ת ּ ָ ֽ נו ּ . בָּ רוך הַ שׁ ּ ּ ַ בָּ ת וְ יִ שְׂ רָ אֵ ל וְ הַ ז ּ ְֿ מַ נִ ים. When Kiddush is recited in the Succah, include the following blessing: ְ הָ עוֹ לָ ם, אֲ שׁ ֶ ר ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּקִ ד ּ ְ ֿ שׁ ָ ֽ נו ּ בְּ מִ צְ וׁתָ יו, וְ צִ ו ּ ָ ֽנו ּ לֵ ישׁ ֵ ב בַּ ס ּ ֻ כָ ה. ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ּ לַ ז ּ ְֿ מַ ן הַ זֶ ה. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך

15 SECOND NIGHT SUCCOS SHABBOS 30th SEPTEMBER Candle Lighting Light candles after 7:38pm from an existing flame, and recite the following two Brochos: ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר קִ ד ּ ְ ֿ שׁ ָ ֽ נו בְּ מִ צְ וׁתָ יו, ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ וְ צִ ו ּ ָ ֽנו לְ הַ דְ לִ יק נֵ ר שׁ ֶ ל יוֹ ם טוֹ ב. ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּלַ ז ּ ְֿ מַ ן הַ זֶ ה. Kiddush in the Succah ְ ּ הָ עוֹ לָ ם, בּ וֹ רֵ א פ ּ ְ רִ י הַ גָ ֽפֶ ן. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ סַ בְ רִ י מָ רָ נָ ן, בָּ רוך ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר בָּ ֽחַ ר בָּ ֽנו ּ מִ כ ּ ָָ ל־עָ ם, וְ רוֹ מְְ מָ ֽ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּמִ כ ּ ָָ ל־לָ שׁ וֹ ן, וְ קִ ד ּ ְְ שׁ ָ ֽ נו ּ בְּ מִ צְ וׁתָ יו. וַ ת ּ ִ ת ּ ֶ ן־לָ ֽנו ּ יְ ־יָ אֱ ־לֹהֵ ֽ ינו בְּ אַ הֲ בָ ה מוֹ עֲ דִ ים ּ לְ שִׂ מְ חָ ה חַ ג ּ ִ ים ו ּ זְ מַ נ ּ ִ ים לְ שָׂ שׂ וֹ ן, אֶ ת־יוֹ ם חַ ג הַ סֻ כ ּ וֹ ת הַ ז ּ ֶ ה, זְ מַ ן שִׂ מְ חָ תֵ ֽ נו ּ מִ קְ רָ א קֽ ֹדֶ שׁ , זֵ ֽכֶ ר לִ יצִ יאַ ת מִ צְ רָ ֽ יִ ם. כ ּ ִ י בָ ֽנו ּ בָ חַ ֽ רְ ת ּ ָ וְ אוֹ תָ ֽ נו ּ קִ ד ּ ַ ֽ שׁ ְ ת ּ ָ מִ כָָ ל ְ ּ אַ תָ ה יְ ־יָ , ָ ּ בְּ שִׂ מְ חָ ה ו ּ בְ שָׂ שׂ וֹ ן הִ נְ חַ לְ ת ּ ָ ֽ נו ּ . בָּ רוך ּ הָ עַ מ ּ ִ ים, ומוֹ עֲ דֵ י קָָ דְ שׁ ֶ ֽ ך ּ מְ קַ ד ּ ֵ שׁ יִ שְׂ רָ אֵ ל וְ הַ ז ּ ְ מַ נִ ים. Look at the Yom Tov candles when reciting the next blessing: ְ הָ עוֹ לָ ם, בּ וֹ רֵ א מְ אוֹ רֵ י הָ אֵ שׁ . ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ הָ עוֹ לָ ם, הַ מ ּ ַ בְ ד ִ יל בֵּ ין קֹֽ דֶ שׁ לְ חוֹ ל, בֵּ ין ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ , בֵּ ין יִ שְׂ רָ אֵ ל לָ עַ מ ִ ים, בֵּ ין יוֹ ם הַ שׁ ּ ְְ בִ יעִ י לְ שׁ ֵ ֽ שׁ ֶ ת יְ מֵ י אוֹ ר לְ חֽ ֹשׁ ֶ ך ּהַ מַ עֲ שֶׂ ה. בֵּ ין קְ דֻ שׁ ַּ ת שׁ ַ בָּ ת לִ קְ דֻ שׁ ּ ּ ַ ת יוֹ ם טוֹ ב הִ בְ ד ּ ַ ֽ לְ תָ , וְ אֶ ת יוֹ ם הַ שׁ ּ ְְ בִ יעִ י מִ שׁ ּ ּ ֵ ֽ שׁ ֶ ת יְ מֵ י הַ מ ּ ַ עֲ שֶׂ ה קִ ד ּ ַ ֽ שׁ ְ ת ּ ָ , הִ בְ ד ּ ַ ֽ לְ ת ּ ָ וְ קִ ד ּ ַ ֽ שׁ ְ תָ ְ ּ אַ ת ּ ָ ה יְ ־יָ , הַ מ ּ ַ בְ ד ִ יל בֵּ ין־ ָ ּ . בָּ רוך ָ יִ שְׂ רָ אֵ ל בִּ קְ דֻ שׁ ָּ תֶ ֽ ך ּ אֶ ת עַ מ ְְ ך קֹֽ דֶ שׁ לְ קֽ ֹדֶ שׁ . ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ּ לַ ז ּ ְֿ מַ ן הַ זֶ ה. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך When Kiddush is recited in the Succah, include the following blessing: ְ הָ עוֹ לָ ם, אֲ שׁ ֶ ר ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּקִ ד ּ ְ ֿ שׁ ָ ֽ נו ּ בְּ מִ צְ וׁתָ יו, וְ צִ ו ּ ָ ֽנו ּ לֵ ישׁ ֵ ב בַּ ס ּ ֻ כָ ה.

THE NIGHT OF SHEMINI ATZERES FRIDAY 6TH OCTOBER Candle Lighting Light candles at 6:00pm and recite the following two Brochos: ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר קִ ד ּ ְ ֿ שׁ ָ ֽ נו בְּ מִ צְ וׁתָ יו, ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ וְ צִ ו ּ ָ ֽנו לְ הַ דְ לִ יק נֵ ר שׁ ֶ ל שׁ ַ בָּ ת וְ שׁ ֶ ל יוֹ ם טוֹ ב. ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּלַ ז ּ ְֿ מַ ן הַ זֶ ה. Some have the custom to recite Kiddush and eat in the Succah throughout Shemini Atzeres. However, no Bracha is recited on the Succah. וַ יְ הִ י־עֶ ֽ רֶ ב וַ יְ הִ י בֽ ֹקֶ ר, יוֹ ם הַ שׁ ּ ִ שׁ ּ ּ ִ י. וַ יְ כֻ ל ּו הַ שׁ ָּ מַ ֽ יִ ם וְ הָ אָ ֽ רֶ ץ וְ כָ ל־צְ בָ אָ ם. וַ יְ כַ ל ּ אֱ ־לֹהִ ים בַּ יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י מְ לַ אכְ ת ּ וֹ אֲ שׁ ֶ ר עָ שָׂ ה, וַ י ּ ִ שׁ ְ בּ ֹת בַּ יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י מִ כָ ל־ ְ אֱ ־לֹהִ ים אֶ ת־יוֹ ם הַ שׁ ּ ּ ְ בִ יעִ י וַ יְ קַ ד ּ ֵ שׁ אֹתוֹ , כ ִ י בוֹ ּ מְ לַ אכְ תוֹ אֲ שׁ ֶ ר עָ שָׂ ה. וַ יְ בָ ֽרֶ ך ּ שׁ ָ בַ ת מִ כ ּ ָ ל־מְ לַ אכְ תוֹ אֲ שׁ ֶ ר־בָּ רָ א אֱ ־לֹהִ ים לַ עֲ שׂ וֹ ת. סַ בְ רִ י מָ רָ נָ ן, ְ ּ הָ עוֹ לָ ם, בּ וֹ רֵ א פ ּ ְ רִ י הַ גָ ֽפֶ ן. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר בָּ ֽחַ ר בָּ ֽנו ּ מִ כָָ ל־ ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ עָ ם, וְ רוֹ מְְ מָ ֽ נו ּ מִ כ ּ ָָ ל־לָ שׁ וֹ ן, וְ קִ ד ּ ְְ שׁ ָ ֽ נו ּ בְּ מִ צְ וׁתָ יו. וַ ת ּ ִ ת ּ ֶ ן־לָ ֽנו יְ ־יָ אֱ ־ ּ לֹהֵ ֽ ינו ּ בְּ אַ הֲ בָ ה שׁ ַ בָּ תוֹ ת לִ מְ נו ּ חָ ה ומוֹ עֲ דִ ים לְ שִׂ מְ חָ ה ּחַ ג ּ ִ ים ו ּ זְ מַ נִ ים לְ שָׂ שׂ וֹ ן, אֶ ת־יוֹ ם הַ שׁ ּ ּ ַ בָּ ת הַ זֶ ה וְ אֶ ת־יוֹ ם הַ שׁ ּ ּ ְֿ מִ ינִי חַ ג הָ עֲ צֶ ֽרֶ ת הַ ז ּ ֶ ה, זְ מַ ן שִׂ מְ חָ תֵ ֽ נו בְּ אַ הֲ בָ ה מִ קְ רָ א ּ קֽ ֹדֶ שׁ , זֵ ֽכֶ ר לִ יצִ יאַ ת מִ צְ רָ ֽ יִ ם. כ ּ ִ י בָ ֽנו ּ בָ חַ ֽ רְ ת ּ ָ וְ אוֹ תָ ֽ נו ּ קִ ד ּ ַ ֽ שׁ ְ תָ ָ ּ בְּ אַ הֲ בָ ה ו ּ בְ רָ צוֹ ן בְּ שִׂ מְ חָ ה ובְ שָׂ שׂ וֹ ן ּמִ כ ּ ָָ ל־הָ עַ מ ּ ִ ים, וְ שׁ ַ בַּ ת ומוֹ עֲ דֵ י קָָ דְ שׁ ֶ ֽ ך ְ ּ אַ ת ּ ָ ה יְ ־יָ , מְ קַ ד ֵ שׁ הַ שׁ ּ ּ ַ בָּ ת וְ יִ שְׂ רָ אֵ ל וְ הַ ז ּ ְֿ מַ נִ ים. ּ הִ נְ חַ לְ ת ּ ָ ֽ נו ּ . בָּ רוך ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ּ לַ ז ּ ְֿ מַ ן הַ זֶ ה. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך 16

THE NIGHT OF SIMCHAS TORAH SHABBOS 7th OCTOBER 17 Candle Lighting Light candles after 7:21pm from an existing flame, and recite the following two Brochos: ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר קִ ד ּ ְ ֿ שׁ ָ ֽ נו בְּ מִ צְ וׁתָ יו, ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ וְ צִ ו ּ ָ ֽנו לְ הַ דְ לִ יק נֵ ר שׁ ֶ ל יוֹ ם טוֹ ב. ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּלַ ז ּ ְֿ מַ ן הַ זֶ ה. Kiddush at Home ְ ּ הָ עוֹ לָ ם, בּ וֹ רֵ א פ ּ ְ רִ י הַ גָ ֽפֶ ן. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ סַ בְ רִ י מָ רָ נָ ן, בָּ רוך ְ ּ הָ עוֹ לָ ם, אֲ שׁ ֶ ר בָּ ֽחַ ר בָּ ֽנו ּ מִ כ ּ ָָ ל־עָ ם, וְ רוֹ מְְ מָ ֽ נו ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּמִ כ ּ ָָ ל־לָ שׁ וֹ ן, וְ קִ ד ּ ְְ שׁ ָ ֽ נו ּ בְּ מִ צְ וׁתָ יו. וַ ת ּ ִ ת ּ ֶ ן־לָ ֽנו ּ יְ ־יָ אֱ ־לֹהֵ ֽ ינו בְּ אַ הֲ בָ ה מוֹ עֲ דִ ים ּ לְ שִׂ מְ חָ ה חַ ג ּ ִ ים ו ּ זְ מַ נִ ים לְ שָׂ שׂ וֹ ן, אֶ ת־יוֹ ם הַ שׁ ּ ּ ְֿ מִ ינִ י חַ ג הָ עֲ צֶ ֽרֶ ת הַ זֶ ה, זְ מַ ן ּ שִׂ מְ חָ תֵ ֽ נו ּ מִ קְ רָ א קֽ ֹדֶ שׁ , זֵ ֽכֶ ר לִ יצִ יאַ ת מִ צְ רָ ֽ יִ ם. כ ּ ִ י בָ ֽנו ּ בָ חַ ֽ רְ ת ּ ָ וְ אוֹ תָ ֽ נו ּ קִ ד ּ ַ ֽ שׁ ְ תָ ְ ּ אַ תָ ה ָ ּ בְּ שִׂ מְ חָ ה ו ּ בְ שָׂ שׂ וֹ ן הִ נְ חַ לְ ת ּ ָ ֽ נו ּ . בָּ רוך ּמִ כ ּ ָָ ל הָ עַ מ ּ ִ ים, ומוֹ עֲ דֵ י קָָ דְ שׁ ֶ ֽ ך ּ יְ ־יָ , מְ קַ ד ּ ֵ שׁ יִ שְׂ רָ אֵ ל וְ הַ ז ּ ְ מַ נִ ים. Look at the Yom Tov candles when reciting the next blessing: ְ הָ עוֹ לָ ם, בּ וֹ רֵ א מְ אוֹ רֵ י הָ אֵ שׁ . ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ הָ עוֹ לָ ם, הַ מ ּ ַ בְ ד ִ יל בֵּ ין קֹֽ דֶ שׁ ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ְ ּ , בֵּ ין יִ שְׂ רָ אֵ ל לָ עַ מ ִ ים, בֵּ ין יוֹ ם הַ שׁ ּ ְְ בִ יעִ י לְ חוֹ ל, בֵּ ין אוֹ ר לְ חֽ ֹשׁ ֶ ך ּ לְ שׁ ֵ ֽ שׁ ֶ ת יְ מֵ י הַ מַ עֲ שֶׂ ה. בֵּ ין קְ דֻ שׁ ַּ ת שׁ ַ בָּ ת לִ קְ דֻ שׁ ַּ ת יוֹ ם ְ ּ טוֹ ב הִ בְ ד ּ ַ ֽ לְ תָ , וְ אֶ ת יוֹ ם הַ שׁ ּ ְְ בִ יעִ י מִ שׁ ּ ּ ֵ ֽ שׁ ֶ ת יְ מֵ י הַ מַ עֲ שֶׂ ה ָ ּ . בָּ רוך ָ יִ שְׂ רָ אֵ ל בִּ קְ דֻ שׁ ָּ תֶ ֽ ך ּקִ ד ּ ַ ֽ שׁ ְ ת ּ ָ , הִ בְ ד ּ ַ ֽ לְ ת ּ ָ וְ קִ ד ּ ַ ֽ שׁ ְ ת ּ ָ אֶ ת עַ מ ְְ ך ּאַ ת ּ ָ ה יְ ־יָ , הַ מ ּ ַ בְ ד ִ יל בֵּ ין־קֹֽ דֶ שׁ לְ קֽ ֹדֶ שׁ . ְ ּ הָ עוֹ לָ ם, שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ּ לַ ז ּ ְֿ מַ ן הַ זֶ ה. ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך

ָ נֹשֵׂ א עָ וׁן וְ עֹבֵ ר עַ ל־פֶּ ֽשׁ ַ ע לִ שׁ ְ אֵ רִ ית נַ חֲ לָ תוֹ לֹא־הֶ חֱ זִ יק ְ מִ י אֵ ־ל כָּ מֽ וֹ ך ּ לָ עַ ד אַ פּ וֹ כִּ י־חָ פֵ ץ חֶ ֽסֶ ד הו ּ א: יָ שׁ ו ּ ב יְ רַ חֲ מֵ נו ּ יִ כְ בּ שׁ עֲ וׁנֹתֵ ינו וְ תַ שׁ ְ לִ יך ּ בִּ מְ צו ּ לוֹ ת יָ ם כָּ ל־חַ ט ּ ֹאתָ ם: ת ּ ִ תֵ ן אֱ מֶ ת לְ יַ עֲ קֹב חֶ ֽ סֶ ד לְ אַ בְ רָ הָ ם ּ אֲ שׁ ֶ ר־נִ שׁ ְ בַּ עְ ת ּ ָ לַ אֲ בֹתֵ ינו ֶֽ מִֽ ימֵ י ק ּ דֶ ם: מִ ן־הַ מ ּ ֵ ֽ צַ ר קָ רָ אתִ י י ּ ָ ־ה עָ נָ נִ י ּבַ מ ּ ֶ רְ חַ ֽבְ יָ ־ה: יְ ־יָ לִ י לֹא אִ ירָ א מַ ה־י ׂ ַ עֲ שֶׂ ה לִ י אָ דָ ם: יְ ־יָ לִ י בְּ עֿזְרָ י, וַ אֲ נִ י, אֶ רְ אֶ ה בְ שׂ נְֿ אָ י: טוֹ ב לַ חֲ סוֹ ת בַּ יְ ־יָ מִ בְּֿ טֹחַ בָּ אָ דָ ם: טוֹ ב לַ חֲ סוֹ ת בַּ יְ ־יָ מִ בְּֿ טֹחַ בִּ נְ דִ יבִ ים: Who is a G-d like You, who pardons transgressions and overlooks sin for the remnant of His heritage? He does not maintain His wrath eternally, for He desires kindness. He will show us mercy again, He will suppress our iniquities; and cast all their sins into the depths of the sea. Grant faithfulness to Jacob, kindness to Abraham, as You have sworn to our fathers from ancient time. I called to G-d out of distress; with abounding relief, G-d answered me. The L-rd is with me, I do not fear what can man do to me? The L-rd is with me among my helpers, and I shall see [the downfall of ] my enemies. It is better to rely on the L-rd than to trust in man. It is better to rely on the L-rd than to trust in noblemen. The custom to recite Tashlich is first mentioned in the 15th century, but it derives its name from the Prophet Micah: “G‑d will cast (Tashlich) into the depths of the sea all their sins”. Water is symbolic of the Torah which will find its path to every person. In Psalms, water is representative of tears, be they of repentance: “By the rivers of Babylon we sat and wept” or be they tears of hope: “May those who sowed in tears, reap in joy”. This prayer recited by a body of water has a rich history with a psychological depth and a beautiful message: “Time is like a river. You cannot touch the same water twice, because the flow that has passed will never pass again. So to, our sins have gone, never to pass by and tempt us again”. TASHLICH 18

ּ אֶ ת־יְ ־יָ כַּ מ ּ ַ ֽ יִ ם לַ יָ ם מְ כַ סִּ ים: ּ לֹא־יָ רֵ עו ּ וְ לֹא־יַ שׁ ְ חִ יתו ּ בְּ כָ ל־הַ ר קָ דְ שׁ ִ י כִּ י מָ לְֿ אָ ה הָ אָ ֽ רֶ ץ דֵ עָ ה T hey will do no evil, nor will they destroy in all My holy mountain, for the world will be full of the knowledge of the L-rd, as the waters cover the sea. ָ יְ ־יָ : אֲ ־דֹנָ י שׁ ִ מְ עָ ה שׁ ִ יר הַ מַּ עֲ לוֹ ת ּ , מִ מ ּ ַ עֲ מַ ק ִ ים קְ רָ אתִֽ יך ָ ּ קַ שׁ ּ ֻ בוֹ ת לְ קוֹ ל ת ּ ַ חֲ נונָ י: אִ ם־עֲ וׁנוֹת ּ בְ קוֹ לִ י, ת ִ הְ יֶ ֽינָ ה אָ זְ נֶ ֽיך ָ הַ סְּֿ לִ יחָ ה, לְ מַ ֽ עַ ן ּת ּ ִ שׁ ְ מָ ר־יָ ־ה ּ , אֲ ־דֹנָ י מִ י יַ עֲ מֹד: כִּ י־עִ מ ְֿ ך ּתּ ִ ו ּ ָ רֵ א: קִ ו ּ ִֽיתִ י יְ ־יָ קִ ו ּ ְֿ תָ ה נַ פְ שׁ ִ י, וְ לִ דְ בָ רוֹ הוֹ חָ ֽ לְ ת ִ י: נַ פְ שׁ ִ י לַ א־דֹנָ י, מִ שׁ ּ ֹמְֿ רִ ים לַ בּ ֹֽ קֶ ר שׁ ֹמְֿ רִ ים לַ בּ ֹֽ קֶ ר: יַ חֵ ל יִ שְׂ רָ אֵ ל ּ אֶ ל־יְ ־יָ , כִּ י־עִ ם־יְ ־יָ הַ חֶ ֽסֶ ד, וְ הַ רְ בֵּ ה עִ מ ּ וֹ פְ דו ּ ת: וְ הוא ּ יִ פְ דֶ ה אֶ ת־יִ שְׂ רָ אֵ ל מִ כּ ֹל עֲ וׁנֹתָ יו: A song of ascents. From the depths I have called to You, L-rd. L-rd, hear my voice; let Your ears be attentive to my plea. If You, L-rd, should keep account of sins, who could stand? But with You there is forgiveness, that You may be held in awe. I wait for the L-rd, my soul waits; and in His word I put my hope. My soul waits for the L-rd more than watchmen wait for the morning, more than watchmen wait for the morning. Israel, put your hope in the L-rd, for with the L-rd there is unfailing love; great is His power to redeem. It is He who will redeem Israel from all their sins. 19

20 THE MENTAL HEALTH TISHREI MACHZOR What Goes in my Mental Health Tishrei Machzor? Just as the Rosh Hashanah and Yom Kippur Machzor keep us on track for the varied services, so too we must create placeholders for our mental wellbeing during the frenetic pace of the High Holy Days. Self-care is about giving the world the best of you, not just what is left of you. Rosh Hashanah and Yom Kippur are meant to be a boost for the rest of the year, but too often the intensity and pressure means we find ourselves being drained instead. By repackaging some of the symbols and practices of these Chagim, we can hopefully create a refreshing and caring month: our springboard for a fulfilled year of inner peace and self-realisation. Apple & Honey The forbidden fruit eaten in the Garden of Eden by Adam and Eve was not an apple, but it has been portrayed in many a story as the forbidden, yet alluring, fruit. Its ability to be sharp yet sweet, crunchy yet soft, makes it the most produced fruit in the world. Yet no matter which variety you choose to start your meal with on the first night of Rosh Hashanah, it must be dipped into honey. We all have periods in our life when we need to be immersed in sweetness. What better way to start off the hectic period of the High Holy Days than acting out that requirement. We all fly high at times and struggle at others. Whether you are facing adversity or working hard to build your life, never underestimate the restorative powers of giving yourself and others permission to enjoy moments of sweetness, laughter and connection. Shofar The cry of the Shofar represents so much, but it also comes with pressure. That deeply spiritual call reminds us of our obligations. But what happens if we turn this on its head? For whilst the Shofar reminds us of the Binding of Isaac, it also proclaims loud and clearly that Judaism does not

21 ask us to sacrifice our children for its sake. Whether it is the child within you, or your rebellious teenager skulking in their room, the sound of the Shofar reminds us that the Almighty does not seek to see us broken and bound on the altar of perfection. Hear the voice of the ram’s horn and remember the message of love that Abraham heard on the mountaintop: “let your child live”. Let’s identify for ourselves and our children a path that incorporates drive, aspirations, reliability and consideration, but allows for self-identity, independence and personal growth. White Paroches The swapping over from the usual red or blue coloured Paroches and Sefer Torah covers to the white ones, always signifies that Rosh Hashanah is nearly here. The white symbolises purity and puts us in the correct frame of mind to repent and clean our souls. But it also presents a vulnerable side, for in its pristine whiteness we can see any small blemish so much easier. Whilst vulnerability is the core of shame and fear and our struggle for worthiness, it is also the birthplace of joy, of creativity, of belonging and of love. So look to the white covers and see the clean slate being offered to allow the growth of all that is important in your life, blemishes and all. We can be honest with ourselves about vulnerabilities. We don’t always have to present that perfect ‘white cloth’ facade to the world—we can ask for help, say how we feel, what we need—this too is strength. Sneakers & Slippers The wearing of non-leather shoes on Yom Kippur automatically brings to mind the week of Shivah. But the purpose is not to evoke feelings of guilt or to cause pain and suffering, it is to remind us that we don’t have everything we need. On Yom Kippur we omit the blessing ‘Blessed are You Hashem … Who provides me with all I need’, specifically because we do not wear leather shoes. Yom Kippur reminds us that no one is perfect, and it is alright for someone else to see that. It is the only one of the five forbidden acts on Yom Kippur that is public and visible to all. Be perfect in your imperfections and know that you are a masterpiece in the making. Recognise the difference between living life with good values - (kindness, fairness, honesty, integrity, compassion, gratitude) and the rigid, unrealistic rules of perfectionism.

בראשית ברא... My late father would often quote the opening two words of the Torah: “Breishis Bara”, which can be translated as “First, you must be healthy”. In this venn diagram, we see the intersection of mind, body and soul. We could have chosen spiritual, psychological and physiological, or religion, spirituality and self-care as well. You can take any of the above items or other aspects of the High Holy Days specifically, or Judaism in general, and place them within those segments. But whichever way you play it, the central segment must always be you. There is only one corner of the universe that you can perfect, and that is yourself. 2222 On Balance The Zodiac sign for the month of Tishrei is Libra: scales. It is a sign that evokes the image of judgement, with us frantically trying to add more Mitzvos to one side whilst worrying about our Aveirot on the other. There is no equilibrium, there is just the constant judging. That image is the polar opposite of what we need, but let’s permit ourselves to view it slightly differently. The heavenly scales are the epitome of ‘every deed counts’. They enforce the reality that no one is superfluous and every moment of your life has merit and importance. Instead of seeing the scales as an ominous weighing of our negative acts, see them as the joyful and integral necessity of you for yourself. Can we amend our ‘black and white’ thinking about ‘good and bad’? Instead might we balance our idealised self (the imaginary picture of the ‘perfect’ person, overly diligent, self-punitive, and always at pains to please others at own expense), with our innate need for fun, rest and enjoyment?

הַ ּמֶ לֶ ְך From a Roman General to the Chassidic Court of Karlin in Minsk, the word Hamelech - Your Majesty has always loomed large. It began with the fateful siege around the City of Yerushalayim in the summer of 69, mere months before the destruction of the Beis Hamikdash by the Roman Legions. The city itself was doomed, but the Rabbinic leader of the time, Rabbi Yochanan ben Zakkai, was determined to save the Torah centre of Yavneh. Under the cover of being dead, he was smuggled out of the city on a bier, and made his way to the tent of the Roman General Vespasian. Such was his stature, that he was granted an immediate audience with the General, whom he addressed as “Your Majesty”. Whilst maybe flattered by this new title, Vespasian told Rabbi Yochanan that he was deserving of death on two accounts. Firstly, he said, I am not the king, merely His Majesty’s general, and secondly, if I was indeed the king, why did you not come to greet me until now. Before Rabbi Yochanan could reply, a messenger arrived, informing Vespasian that the legions of Egypt, Syria and Judea had proclaimed him their emperor: the last in the famous ‘Year of the Four Emperors’. Tradition has it that Vespasian was in the middle of putting on his boots and found that he couldn’t fit his feet in them. Rabbi Yochanan quoted the verse from good aׁ - ‘שְ מּועָ ה טֹובָ ה ּתְ דַ ׁשֶ ן עָ צֶ ם :Proverbs report fattens the bones’. So delighted was Vespasian with this news, that he granted Rabbi Yochanan’s requests and indeed the city of Yavneh with its Torah scholars were reprieved, ironically thereby ensuring the survival of the Jewish Nation long after the demise of his own Roman Empire. 1800 years later, the famous Rabbi Aaron of Karlin, leader of one of the larger Hassidic Courts, stood at the Bimah about to intone the word HaMelech which begins the Rosh Hashanah Shacharis, when he fainted. When he was revived, he looked at the pained faces of his anxious Chassidim and told them the story of Vespasian and Rabbi Yochanan. “I thought to myself,” he said, “if we address the Almighty as ‘King,’ does this not invite the question: ‘If I am indeed your king, why did you not come to Me until now?’ “What can we answer to that?” APPROACHING THE KING 23

אָ בִ ינּו מַ לְ ּכֵ נּו It began two thousand years ago, during a severe drought in the Land of Israel. Following the tradition, communal fasts were announced and public prayers were called, culminating in Rabbi Eliezer leading the community in the ‘emergency’ twenty-four blessing Amidah. All to no avail. The community were stuck and unsure what to do next, when Rabbi Akiva, a student of Rabbi Eliezer, stood up and recited two simple lines: “Avinu Malkeinu, we have no King other than You. Avinu Malkeinu, for Your sake, have mercy on us.” Immediately it began to rain. Those two simple lines grew over the millennia until the version we recite today, with a full 44 refrains each starting with Avinu Malkeinu - our Father, our King. However, before we can understand why Rabbi Akiva’s simple prayer was effective, when his teacher’s more elaborate, and indeed the traditional prayer for such occasions, was met with silence, we first need to understand what the words Avinu Malkeinu actually mean. At first glance it is self contradictory; the relationship enjoyed between a father and son is entirely different to the relationship between a king and his subjects. To understand this, let us look at the lived reality of many of my Rabbinic colleagues. Stuck in far flung communities across the world, they often have to homeschool their own children. But in order to ensure the smooth running of this ‘school’, they may have to establish strict rules: during school hours he is ‘the teacher’ and out of school hours he is ‘daddy’. A number of my friends who have to be both daddy and teacher, have told me variations of the following: it will be a Shabbos or Sunday, a day when they are not in school, and their young child will approach and ask to speak privately. With pure innocence on their face they will say; “Daddy, I was wondering if you could help. The teacher is being quite strict in school and I was wondering if, when you next see him, if you could please speak to him.” AVINU MALKENU 24

That is the dichotomy that is answered by Avinu Malkeinu. We approach Hashem our Father, and say to Him: ‘Father, please when You next meet our King, please can You intercede on our behalf’. We appeal to the loving and fatherly attributes of the Almighty, to plead on our behalf to the possibly stricter and sterner royal attributes of the Almighty. It is precisely because of those very different relationships that Avinu Malkeinu makes sense. The Talmud says that this is why Rabbi Akiva the student was answered, when his teacher Rabbi Eliezer was not. Living during a tumultuous time in our history, Rabbi Eliezer, as leader of the generation, had had to forge himself into a strict teacher. To withstand the Roman pressures, pressures that would eventually lead to the destruction of the Beis Hamikdash and the murder of the “10 Rabbinic Martyrs” including Rabbi Akiva, he needed strength and the quality of pure discipline. Rabbi Akiva’s story is known to us all, how he only began to learn the Aleph Beis at the age of 40, and how it was only through the love of his understanding wife, Rachel, that he grew from an ignoramus to a teacher of 24,000 students. Rabbi Akiva was no greater than Rabbi Eliezer, he was different. He had compassion and humility. He was able to turn to Hashem, our King, and say to Him, whilst Your are our King, You are, in fact, also our Father. אָ בִ ינּו מַ לְ ּכֵ נּו of Flavours Three The זָ כְ רֵ נּו ּכָ תְ בֵ נּו חָ תְ מֵ נּו Seal Write Remember Throughout the year we use the term וּנֵ רְ כָ ז asking Hashem to “remember” us for life. On Rosh Hashanah when the Books are open, we change to וּנֵ בְ תָ כ ,ּasking to be “written” for life. The grand finale, at Neilah, we implore וּנֵ מְ תָ ח ,pleading with Hashem to “seal” all of us for a year of life and blessings. 25

REMEMBER US FOR LIFE זָ כְ רֵ נוּ לְ חַ יִ ים, מֶ לֶ ְך חָ פֵ ץ בַּ חַ יִ ים Remember us for life, King who desires life, and write us in the Book of Life, for Your sake, O’ Living G-d. Threaded throughout the Rosh Hashnah and Yom Kippur Machzor is the constant desire for life. It is obviously present within the regular Siddur as well, but there is an unmistakable intensity and focus within the High Holiday prayers. Created, as we are, with an immutable desire for self-preservation, this is understandable. But is it just a physical life we are asking for? Are we simply looking to enjoy another year of life, to journey with the earth as it and the sun complete another cycle? To earn as much as we can, avoid misfortune and live life: is that what we are asking for with such intensity? One more year! The Kabbalists have a term called תַ וקּשְ ׁתּ יםִ יַ חַ ה ,a passion for life. This passion can be understood and appreciated by the Talmudic designation of Hashem as a .living the of animator the, מְ חַ יֵ ה הַ חַ יִ ים Hashem is already the Source of all Life, the Creator ex-nihilo; the One who gives life where there was none before. But here the Talmudic sages are introducing a vital principle and an inspiring message. Hashem created us and established the principles of nature; thus life happens. But we have to aim for something more, so we the of animator the, מְ חַ יֵ ה הַ חַ יִ ים the to turn living, and we ask Him for the “soul’s soul”. Yes, I am alive. Yes, I give thanks to You each morning in the Modeh Ani. Yes, I make a Brocha before eating food and thank You for providing me with sustenance. But I have a higher calling: passion aּ, תְ ׁשּוקַ ת הַ חַ יִ ים for aiming am I for life. A passion that gives life to my life and to the life of those around me. A life that raises me up from being just another organism, and allows me to look back, at the end of my journey, and say: I didn’t just live, but rather I took Hashem’s gift of life, and I added something to it. That challenge is what allows us to demand repeatedly from the King who desires life, to remember us for life. And ultimately to declare at Neilah; the pinnacle of Yom Kippur: of Book the in us Seal, חָ תְ מֵ נּו ּבְ סֵ פֶ ר הַ חַ יִ ים Life, for Your sake, O’ Living G-d. 26

27 ALL WE NEED TO DO IS OPEN UP OUR EYES וַ יִ פְ קַ ח אֶ ֹלק ִ ים אֶ ת עֵ ינֶ יהָ What is better: keeping everyone on the same page with consistency or shaking them awake with a curve ball? The choice for the Torah Reading on the first day of Rosh Hashanah seems to have chosen the second option. The theme of the day is the Creation of the World, Hashem’s Sovereignty, and our acceptance of Him as Avinu Malkeinu. Yet the main story of the Leighning is the birth of Yishmael and his banishment from Avrohom and Sarah’s tent and lives. It may start with the birth of Yitzchok, and as Sarah was remembered on Rosh Hashanah that fits in, but after the first four verses we change track and read of events that seemingly have no connection with the rest of the day. In fact, if we were discussing a Marvel movie, this would really be the origin story of Islam and their strife against the Jewish Nation! Not exactly what one would expect on Rosh Hashanah. Amongst the answers given, I would like to highlight that offered by Rabbi Yehudah Aryeh Leib Alter, the Gerrer Rebbe. He focuses on four short words describing Hashem’s intervention in Yishmael’s imminent death. Dying of thirst and abandoned by his mother Hagar, Yishmael’s life is about to be cut short. We have previously learnt of the Angel’s accusation that he deserved to die for what his descendants would do against the Israelites, and Hashem’s defence that he must be judged according to his current position and in which case he was deserving of salvation. But how did that salvation happen? וַ יִ פְ קַ ח אֶ ֹלקִ ים אֶ ת עֵ ינֶ יהָ “And Hashem opened her eyes”. Nothing new was created here, there was no miracle or indeed any change to the previous reality. All Hashem did was to open Hagar’s eyes and enabled her to see the salvation that was there in front of her all along. Emunah/Faith is the belief that we have everything we need to cope with the situation we are in. Sometimes all we need to do is open our eyes and we will see it right there in front of us. And that is why we read this story on Rosh Hashanah. We spend so long in Shul swaying and praying, beseeching Hashem for salvation that we sometimes forget that more often than not the answer is right there in front of us. All we need to do is open our eyes.

Whilst it is easy-ish to quickly skip by it in the daily Shacharis, we cannot avoid reading about the Akeidah when it comes to Rosh Hashanah. The Akeidah - the Binding of Isaac, is the Torah Reading for the second day of Rosh Hashanah, but whilst that story plays a central role in the forming of our Nation, and obviously has a place of honour in our history, why was it chosen to be read on Rosh Hashanah, the day when we are celebrating the creation of mankind as a whole? To understand, let us go back to the story itself. It is a well known one, with a father being commanded to offer up his one and only, most beloved son as a sacrifice. Going against his very nature, he does everything he is told but at the last moment, whilst the knife is already in his hand and is in the midst of its downwards motion to his son’s bared neck, a voice cries out from heaven telling him to stop. The son is unbound, taken down from the altar, where a ram is offered instead as father and son embrace. For all its emotion, the story is in essence a simple one, but as 3000 years of intense learning has shown, it is full of hidden meanings, carrying a message that has stood by our nation to this very day. Hopefully by digging deeper and discovering those hidden gems, we will apply those lessons and learn why today of all days, we read this particular story. Three days before the drama on the mountain top, when Hashem called to Avrohom with that most interesting of commands, Avrohom did not hesitate and responded with just one word: יִ נֵ נִ ה - Hineni - Here I am am, ready to fulfil Your every command. This humble response, characteristic of our forefather Avrohom, carried a humility that belied a core strength. A strength that said I am ready to do anything; You have called me and I am ready to fulfil Your command, no Take the ram by its horns by Chaya Lewis 28

matter what. And indeed this time, the tenth such occasion that Hashem had tested Avrohom and his faith, the task being set was the most challenging: he was being asked to sacrifice his son whom he loved more than life itself, the son who was to be his continuation and the reason for all his travails in proclaiming the Name of a One G-d in a world filled with atheists and polytheists. But against all that, Avrohom still accepts Hashem’s command and he hurries to fulfil His will with love. That faith was replicated in Yitzchok, as he travelled side by side with his father, both focused on their destination. Yitzchok was not a small child being taken against his will, he was a 37 year old adult, who knew the truth of their mission. As they made towards and then up the mountain, the holy mountain that would in the future become the Temple Mount and the site of the Holy Temple, they were both secure in the knowledge that they were part of history, writing the origin story of the Jewish Nation. This strength, passed from father to son, enabled them both to continue, to go up, to climb through and persevere, to ascend the mountain with joy as they made their way towards their destiny. With everyone they knew behind them, either away at home or waiting at the bottom of the mountain, they build the altar together and Yitzchok lies down on it, commanding his father to bind him tightly so he will not move and disqualify the sacrifice. At that last moment, as father and son look into each other’s eyes focused on a singularity, an angel calls out from heaven commanding them to stop. They had both passed the test and thereby granted their descendants until the end of time the strength, should they need it, to be ready to sacrifice their lives in protection of their faith and Hashem’s name; unfortunately a strength that has been called upon with too much regularity during our millennia of history. Father and son embrace, but there is something missing; the altar, knife wood and fire are all there, but no sacrifice has been brought. Avrohom looks and sees a ram caught by its horns in the bush, created says the Mishna at twilight on the first Friday of creation, and waiting precisely for this moment. Avrohom sees this and understands that the moment has come whereby he must literally and figuratively grab the opportunity by its horns, as he takes the ram and offers it up as a sacrifice in place of his son. Avrohom and Yitzchok are our fathers, the strength that they, together with Yaackov and our mothers, Sarah, Rivka, Rachel and Leah possessed, is in us too. It is our inheritance, in our very DNA, passed along through the generations, giving us the mental strength to succeed regardless of what life throws our way. And that is why we read this story on Rosh Hashanah; it reminds us that whatever may happen this coming year, whatever plan Hashem has in store for us, and whatever challenges may lie in our path, we need to grab life by its horns, to walk side by side, literally or spiritually, with our ancestors, present and ancient, using the strength they forged in the times of old and succeed in everything we do. There is but one test: will we answer Hineni to discover and use our own strengths or will we lie down and say it is too difficult? 29

30 During the period in our history when outside rulers forbade the reading of the Torah, the Rabbis instituted the Haphtorah instead. They had a clean slate and a free reign over what to choose for each Shabbos and Yom Tov. For Rosh Hashanah, they decided to use the writings that describe women in prayer, not once but on both days. These are two very different stories, but they teach us a symbiotic lesson. Chana lived during the time of the Tabernacle in Shiloh, and it is there that we find her deep in prayer. She was childless, whilst her husband’s second wife had borne him many sons. We can only imagine the depths of her despair, her inner torment visible to see on her face, yet when the High Priest Eli sees her, he wonders if she is intoxicated. She reassures him that she is broken not drunk, and the story ends with G-d answering her prayers with the birth of a son, Samuel, who would later become one of our most famous prophets. However, I have always seen this Haphtorah about being something more than a prayer answered. It is about accessibility and rights. Eli confronts Chana because he mistook her tortured expressions for something else, but crucially he was not surprised to see a woman in the Tabernacle. There was nothing unusual about a woman in prayer, and that is maybe why this Haphtorah was chosen for first day of Rosh Hashanah. We start Rosh Hashanah with a critical lesson: if our places of prayer are not equally accessible to all, then they are in essence closed for any true and meaningful prayer. Rachel is also barren. She too suffers the pain of childlessness, whilst watching her sister Leah build a large family. Yet it is not this prayer that we read about in the Haphtorah on the second day of Rosh Hashanah. Instead, we jump forward over 1000 years to a time after her death and to a place not of this world. When Jerusalem was destroyed and her sons taken captive, they passed by Rachel’s tombstone on their way to Babylon. The prophet relates how the Patriarchs all prayed for their safety, but it was only when the plaintive cry of Rachel reached the Heavenly Throne, that the Almighty replied: ‘Od lo avdah tikvateinu – Our hope is not yet lost’. The essence of these Haphtorahs: if we ensure that our Houses of Prayer – be they a Tabernacle, a Shul or even our own homes, are truly accessible for all, then those prayers will not end. They create an eternal conduit, and at times when we are in need, those prayers can, and will, return to us and our loved ones. WOMEN IN PRAYER

31 THE MITZVAH OF THE DAY IS SHOFAR T he most important and emotional Mitzvah on Rosh Hashanah is the sounding of the Shofar. The Brocha we make is to “hear the sound of the Shofar”. The Shofar is a call that we are meant to internalise, and over the ages, many Sages, Mystics, Kabbalists, as well as the regular ‘Jew in the Pew’ have all strained to hear that voice, to harken to the sound of the Divine and welcome it into our lives. There is no short cut to perfection, but the following story perhaps holds the key to unlocking that gift. A disciple of R’ Schneur Zalman presented the Rebbe with a ‘kvittel’, a petition listing all of his needs for which he sought the Rebbe’s blessing. The Rebbe studied the kvittel and then said: “it seems that you have given much thought to your needs. Have you also given much thought as to why you are needed?” The man was shaken by the Rebbe’s succinct admonition, but he was also elated by the Rebbe’s statement that he was needed. The sound of the Shofar is not just the clarion call to fix our ways, to do Teshuvah over our mistakes, it is also the clear trumpet of Hashem, Father of us all, calling to His children and saying: “I created you for a reason. I created an entire universe filled with wonders, but without you it wasn’t complete. Your existence was, and remains, deliberate.” We blow three different notes in various configurations: Tekiah  Shevarim-Teruah  Tekiah Tekiah  Shevarim-Teruah  Tekiah Tekiah  Shevarim-Teruah  Tekiah Tekiah  Shevarim  Tekiah Tekiah  Shevarim  Tekiah Tekiah  Shevarim  Tekiah Tekiah  Teruah  Tekiah Tekiah  Teruah  Tekiah Tekiah  Teruah  Tekiah-Gedolah ְ הָ עוֹ לָ ם, ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ אֲ שׁ ֶ ר קִ ד ּ ְ ֿ שׁ ָ ֽ נו ּ בְּ מִ צְ וׁתָ יו, וְ צִ ו ּ ָ ֽנו לִ שׁ ְ מוֹ עַ קוֹ ל שׁ וֹ פָ ר. ְ הָ עוֹ לָ ם, ְ ּ אַ ת ּ ָ ה יְ ־יָ אֱ ־לֹהֵ ֽ ינו מֶ ֽ לֶ ך ּ בָּ רוך ּ שׁ ֶ הֶ חֱ יָ ֽנו ּ וְ קִ י ּ ְֿ מָ ֽ נו ּ וְ הִ ג ּ ִ יעָ ֽ נו ּ לַ ז ּ ְֿ מַ ן הַ זֶ ה. Shevarim Tekiah Teruah

It takes a particular slant of Rabbinic Chutzpah to delay a ruling allowing the event to take place, thereby creating a legal precedent in order to apply it retroactively to the case in question. It was the year 71, a mere 14 months after the destruction of the second Beis Hamikdash, and the Israelites who had survived the terror of the last few years were gathered in Yavneh for Rosh Hashanah. But they had a dilemma, previously when Rosh Hashanah was on a Shabbos, the blowing of the Shofar was only allowed within the actual Beis Hamikdash; what were they to do this year? It seemed inconceivable that no one would hear the Shofar that year, but on the other hand how could they simply break the Shabbos? The Rabbis were debating but Rabbi Yochanan ben Zakkai said, let us blow the Shofar, it is after all Rosh Hashanah, then afterwards we can analyse what should have been the case, but we can’t allow Rosh Hashanah to go by without the Shofar. They listened to him and then after Yom Tov they came back to the study hall to debate the Halacha. Rabbi Yochanan stood up and said: “The Shofar was blown in Yavneh and we cannot refute the ruling after the action thereby accusing them of breaking the law.” The status quo allowing the Mitzvah of Shofar to be fulfilled in every The Sound of the Silent Shofar 32

community even on Shabbos remained for the next two centuries, until with the further dispersion of the Jews and the diminishing of their overall knowledge, the Rabbis had to make a specific decree stopping the blowing of the Shofar when Rosh Hashanah was on Shabbos. The risk had grown that a less educated Jew might carry his Shofar on Shabbos, which was categorically not allowed. The upshot of this means that for 1800 years, whenever Rosh Hshanah was on a Shabbos, not a single Jew could hear the Shofar all because one uneducated Jew may inadvertently carry it. How can the possible mistake of one man, which hasn’t even happened yet, prevent millions of Jews from fulfilling such an important Mitzvah? In order to understand this, please allow me to share with you this short story: One year, when the first day of Rosh Hashanah was on a Shabbos, the great Chassidic master, the Rebbe of Alexandra climbed onto the Bimah and informed the congregation that they should prepare for the blowing of the shofar. Looking around at the shocked expressions, he calmly informed them that no, he had not forgotten that it was Shabbos, nor had he lost his mind. Instead he explained to them that it was only after one had prepared for the Mitzvah of blowing the Shofar, that one could then refrain due to the Rabbinic decree. If though one does not prepare for the Mitzvah, then regardless of whether it was Shabbos or whether there had ever been a decree, one would still not be able to fulfil the Mitzvah and blow the Shofar. What we see from the above is that the Mitzvah of Shofar is not one that just happens, one to which we are involuntarily subjected to, but is rather a Mitzvah which requires mental preparation and willing involvement. This is also the reason why the Brocha that we make is Lishmoah Kol Shofar – ‘to hear the voice of the Shofar. For as Maimonides explains the Mitzvah is to actually hear the Shofar and not, as is often mistakenly thought, to blow the Shofar. Now we can understand how we can seemingly miss out such a crucial part of Rosh Hashanah. For if we apply ourselves to the task at hand, we will actually be fulfilling the Mitzvah in its entirety. For what is the Mitzvah of Shofar? It is a wakeup call for today, it is the strident notes that draw a line under yesterday and it is the clarion call that heralds the new tomorrow. But most importantly, it is a personal call that speaks to each of us individually; it is a heavenly symphony that has been composed specifically for you. Ironically this means that on a Shabbos we are actually able to fulfil the Mitzvah of Shofar in a far more intimate way, for without any outside interruption, without any interfering noise we are able to tune in and hear our song, our call for our new tomorrow. Can you hear that call or will you get distracted by the noise? To quote one of the most covered songs of our time: can you hear the sound of silence? 33

34 TIME TRAVEL 101 THE SHOFAR AN ODYSSEY BY CHAYA BROCHA LEWIS. וְ הָ יָ ה ּבַ יֹום הַ הּוא יִ ּתָ קַ ע ּב ְ ׁשֹופָ ר ּגָ דֹול The Shofar. The highlight of the day. A few verses are recited, the Rabbi makes a blessing, and then “Tooooooo”. The Shofar’s blasts pierce through the air. But what exactly is this Shofar, and what does this ram’s horn symbolise? To find the answer to that, we’ll have to take a journey through the story of our people; the past, the present but also a glimpse into the future. The Origin Avrohom was in a conundrum: after being told to sacrifice his only son and having finished all the preparations, just when he’s about to fulfil G-d’s command, he is told to stop. However, Avrohom still desires the spiritual elevation of an actual sacrifice. (Hey great-great-great-greatGramps, just FYI, there’s a ram right over there.) So, he turned to look, and found a ram, its horns stuck in bush. Ecstatic, Avrohom offered the ram up (between you and me, I think he was also happy that his son was still alive!). The ram may have been sacrificed, but its horn, and what it represented, had just begun its own journey. 374 years later, the ram’s horn played a pivotal role again in our nation’s history: this time, it sounded/blown by G-d Himself. It was early on the day of the giving of the Torah, Har Sinai was aflame fiery blossoms. Thunder and lightning streaked across the skies. Amidst the Shofar’s roaring blast, Hashem descended onto the mountain with a harmony of sound and light. The Jews stood awed. The Torah was ready to be given. We would now become one nation, forever intertwined with the Torah and the Shofar. Forty years later, the Israelites had just entered the land of Israel and Jericho, the “key to the land” was the first city they had to face. Built with walls as thick as they were tall, Jericho was a fortress. Instead of fighting in the usual way, the Israelites used an unusual tactic; with the Shofar again playing an integral part. For seven days straight they encircled the city, the Kohanim carrying the Ark and blowing the Shofar. On the seventh day, they circled the city seven times, as they finished, the walls suddenly started sinking into the ground, and they were able to walk right into the city.

35 Forward a couple hundred years, King David was on his deathbed, and ordered that Solomon be crowned whilst he was still alive. At the Gichon river, the prophet anoints Solomon’s head with oil and the Shofar was blown, announcing to all that Solomon would be our next king. Throughout the years, the Shofar remained integral to our history, forming our nation, influencing battles, coronating Kings and announcing the year’s start. The last one has not always been easy, but, to the best of our ability, throughout the different ages and stages we have traversed, our nation has held the Shofar dear, endeavouring to hear it in the hardest situations. A little ingenuity, along with a big dose of bravery can enable great things to happen. Siberia 1940 13-year-old Meir was stuck in a camp deep in the Siberian wilderness. Originally from Israel, but visiting his grandfather in Poland, he was unable to return home when the war started. After escaping to Russia with his grandfather – the famous Rebbe of Zmigrad, Rabbi Sinai Halberstam, they were arrested when the Nazis invaded, and exiled to the frozen East. As summer drew to a close, young Meir noticed his grandfather was getting more depressed by the day. Upon questioning, his grandfather revealed that he had a Shofar, but he knew that to blow it on the upcoming Rosh Hashanah would put everyone’s life at risk. Meir refused to let this happen. Two days before Rosh Hashanah, in the dead of night, when all the guards were asleep, Meir slipped outside to put his plan into action. Stealthily, Meir made his way the main square and carefully climbed the bell tower. With trembling fingers, he untied the rope holding the bell up, letting it crash to floor. Destroyed. In the morning, there was an uproar. The bell was the prisoners wake up call, but it would take months to replace, and without the bell the guards were unsure how to maintain discipline in the camp. Meir’s grandfather told the guards that he had a shepherd’s horn in his possession, which could be used to wake up the prisoners. The commander ordered the horn to be bought to him, but when he tried to blow it, no sound came out. Reluctantly, the commander gave Rabbi Halberstam the job of waking up the prisoners with his ram’s horn. Word spread quickly through all the Jewish inmates: they would be able to hear the Shofar on Rosh Hashanah! The next morning, even before roll call began, all the Jews in the camp were awake, ready to hear the Shofar. Soon enough, the wake-up call began: “Toooooo Tooo Tooo Tooo”. Meir’s plan worked. Despite all their suffering, they were still able to hear the Shofar on Rosh Hashanah. Nowadays, it is much easier for us to hear the Shofar: we do not need to risk our lives. But there is still one Shofar blast that we are waiting for. In the words of the Prophet , ֹ וְ הָ יָ ה בַּ יו ּ ם הַ הו ּ א יִ ת ׁ ָ קַ ע בְּ שֹופָ ר ּג ֹ ָ דול :Isaiah “On that day the Great Shofar will be sounded”. This final Shofar blast will proclaim the arrival of Moshiach. May it be speedily in our days, and then we will be able to spend Rosh Hashanah together in Israel!

36 The sound of the shofar is not the cry of a human voice. It is the howl of an animal’s horn. It is a cry so primal, so raw, that the mind ceases to ponder; the heart suspends its throb. Rav Saadiah Gaon was head of the Talmudical Academy in Babylon during the 10th Century. He offered ten different interpretations and thought processes regarding the Shofar – what it symbolises and what we should think about when we hear its piercing and mournful sound…

37 With the fury of a beast pent up in its cage, the naked essence of the soul bursts out, howling, awakening the primal essence of all beings. The raw core of your soul below touches the Primal Essence above, and now their reunion may begin.

38 LET US VOICE THE POWER OF THIS DAY’S SANCTITY ּונְ תַ נֶ ה ּתֹקֶ ף קְ דֻ ׁשַ ת הַ יֹום Judaism is very much a religion of words. The creation of the world is described not in scientific or even spiritual terms but with, “And Hashem said let there be … and there was.” We are not allowed to let three days pass without hearing the words of the Torah being read, and three times every single day we open our prayer books and recite the words contained therein. One of the most well-known of those prayers is the evocative poem that creates the to back goes It. prayerּ ונְ תַ נֶ ה ּתֹקֶ ף the Middle East of the early 6th century and was enshrined and adopted within our Machzorim, immortalised by the story of Rabbi Amnon of Mainz. The poetry of this ancient prayer, the vision it paints in our minds is one of awe and thunder. But although we know its words, the situation it is describing is one where everyone and everything stands riveted in silence. Creation and the cosmos itself are waiting with bated breath and even the sound of the ‘Great Shofar is muted’ as “All of who have come into this world pass before You like sheep”. We walk up the ancient steps of Marom, “as You count and number, and regard the soul of every living thing.” The second half of this poem is a litany of the myriad ways in which our lives can go wrong: “who by water and who by fire, who by sword and who by beast, who of hunger and who of thirst”. Yet when it has finished, we reply with a forceful Butּ – “ותְ ׁשּובָ ה ּותְ פִ לָ ה ּוצְ דָ קָ ה proclamation repentance, prayer and charity avert the evil of the decree.” Three small words which can, as if miraculously, simply change a reality that has been decreed amidst the greatest show of heavenly grandeur! So, how does it work? It works by understanding the translation of those three small words, for repentance, prayer and charity are not in fact what they mean: • Teshuvah is not ‘repentance’, but rather to ‘return’. • Tefillah is not ‘prayer’ but actually to ‘connect’. • Tzedakah is not ‘charity’, but more accurately it means ‘righteousness’.

The poet specifically does not use the word repentance, as that implies a negative starting point. There is no “original sin” in Judaism, but we are rather all created in the image of G-d and from His essence. Our soul, our identity and our life source are all pure, and to remove the evil of the decree all we need to do is return to where we always were. For this reason, while the righteous have no need to repent, and the wicked may be unable to, both may do Teshuvah. The righteous, though they have never sinned, are still required to constantly strive to return to their innermost. And the wicked, however distant they are from G-d, can always return, for Teshuvah does not involve creating anything new, only rediscovering the good that was always within them. In a similar vein, prayer denotes a plea, a petition from an unworthy underling to a great and hopefully benevolent master and lord. But when we stand in Tefillah we do so, in one respect, as equals with Hashem. He created us with a soul that is a literal part of the Divine, and when we pray, we are connecting our soul with His. We have a right to be here on this day, the angels are trembling, and the Great Shofar is silenced, but we, man, woman and child are all here by dint of our unique and unbreakable bond with the Master of all. Finally, in the third part of our declaration, we are not pledging to give charity; for charity implies that the recipient has no independent right to our largesse. Whilst there is nothing wrong with altruism, that is not the basis of our plea now to the Almighty begging Him to remove the evil of the decree. We are not asking Him to repay our selflessness with a recompense measure of charity. But instead, we are picking up the refrain of Moshe’s instruction to our nation on the eve of our entry to the Land of Israel; קֶ דֶ צ “.pursue you shall Justice Justice–“צֶ דֶ ק ּתִ רְ דֹף We are confident in our salvation, because it is the right thing to happen. Words are important: we are not repenting from evil, but rather returning to purity. We are not begging for salvation, but rather connecting to the Divine. And we are not asking for charity but are instead confident in the Almighty doing what is right. 39 Where else, in this world, can you find a wall — — whenever you touch it, it touches you…

40 Suzie Dent has switched over from using a physical dictionary, so I guess I have the right to search the meaning of words online as well. It was what I had to do when reading the commentary of Chief Rabbi Sacks, ז״ל ,in his Machzor and he used the sentence: “that is the fugue of Rosh Hashanah.” What confused me is that fugue has two very disparate meanings, I knew of it in its psychiatry usage of a loss of awareness of one’s identity. But it has another meaning when used for music: in which the melody is introduced by one part then taken up by another and developed by interweaving the separate parts. Rabbi Sacks was using it in its musical sense to describe the three sections of the Mussaf Amidah on Rosh Hashanah; Remembrances–זִ כְ רֹונֹות ,Kingship–מַ לְ כּויֹות and ותֹרְ ופֹש–ׁShofaros, how each section picks up on the previous theme and develops it into a crashing finale of Rosh Hashanah. But I was wondering if we could also apply its psychiatric use, albeit in a positive sense? It is a truth of our Golus, that as Jews we sometimes exist in a fugue state, it can be caused due to persecution when we try to hide our Jewish identity or are prevented from learning about our Jewish heritage and laws, such as during the Spanish Inquisition or under Communism. But it can also be caused in a time of prosperity and in a place of benevolence. Where we become complacent and simply slip into a fugue state and unintentionally allow Judaism to ebb away in the flow of modernity. The focus of Rosh Hashanah is understandably about Hashem, Creator of the world, King of kings, and Avinu Malkeinu. But it is also about us, about our identity and our relationship with our inner self and potential. The first of the trilogy is ,noted previously as but, Kingship–מַ לְ כּויֹות ‘there can be no king without a people’. We are proclaiming Hashem’s sovereignty, but it is we who are proclaiming it. That it our mission, to be the vital element without which Hashem would not be King. Similarly with the middle section of ותֹונֹרְ כִ ז– Remembrances, Hashem is remembering, but it is us who He is remembering. We remember that which is important to us, that which is foremost in our minds; and Fugue Fugue

41 that is our place in the universe: the ones who the Master of All thinks about. These then feed into the finale as we move into ותֹרְ ופֹש–ׁShofaros. The Shofar has been interwoven into our history, from the Binding of Isaac on what would become the Temple Mount, through to the Giving of the Torah on Mount Sinai. From the fall of the walls of Jericho to the coronation of King Solomon. From the signal to go forth in battle to the sounding of the Jubilee proclamation. It is the sound of our identity, at times we have been the audience as the Almighty Himself blows the Shofar and at times we have been the ones to sound it ourselves, but always it has been our call. So yes, this may be the fugue of Rosh Hashanah, as each movement in our song feeds into the other, ultimately creating a harmonious symphony. But it is also the antidote to a fugue when we lose our sense of identity. Neither persecution nor emancipation in our host country, neither scarcity nor abundance of a Jewish education should lead to a loss of who we the are Youּ – “בָ נִ ים אַ ּתֶ ם לַ ה׳ אֶ ֹלקֵ יכֶ ם :are really children of Hashem our G-d.” The three sections of our Rosh Hashanah Amidah all point to one sacred and immutable fact: we have a personal relationship with the Creator of all and the Master of the Universe. From the moment our forefather Yaackov slept on Mount Moriah dreaming of angels ascending and descending to heaven, prayer has always been imagined as a ladder. And just like the angels, we too must make our way back down the ladder as part of our Tefillah. A prayer that only takes us up to Heaven is incomplete, for the object of prayer is to change us and our situation here on earth. The pinnacle of prayer is Shema, when we proclaim our belief in and devotion to Hashem Echad. From that point onwards we slowly descend to earth, starting with the Amidah where we pray for our physical needs and completing our journey with Aleinu. Composed by Joshua after his defeat of Jericho, Aleinu was his plea that the Jewish Nation would not be corrupted by the inhabitants of their new land after having lived for forty years surrounded by the Clouds of Glory. They were going from the spiritual high and needed the safety net as they came down to a physical reality, a reality that is our mission here on earth. More than a OUR DUTY TO ְ עָ לֵ ינּו לׁשַ ּבֵ חַ PRAISE

42 thousand years later, after the destruction of the Temple, Aleinu was placed as a central theme of the Rosh Hashanah Amidah. We were experiencing the same downward turn from a spiritual high in Israel to a new exile amongst the Nations of the world. So Joshua’s prayer was, in essence, resurrected to act as our safety net. Fast forward another thousand years, and after two centuries of Crusades and persecution in Europe, including the expulsion of the Jews from England, Aleinu is once again highlighted. This time it gets placed in every single Tefillah: Shacharis, Mincha and Maariv. Living a publicly Jewish life was not easy and at times it was downright dangerous, blood libels and expulsions were the norm. Wholesale massacres of Jewish communities and the public burning of our holy books, were used to attempt forced conversions and the Spanish Inquisition was not long in coming. Aleinu was inserted into our daily prayer as a spiritual aid helping us to live as Jews even when it was dangerous to do so. That is why it has such a prominent place on Rosh Hashanah and Yom Kippur. During the High Holidays we naturally ascend to heights of spirituality and get caught up in the other worldly aspect of our relationship with the Divine. But we need to be reminded that our mission is to make a dwelling place for the Divine in this world. Aleinu is that call. It starts עָ לֵ ינּו לְ ׁשַ ּבֵ חַ לַ אַ דֹון הַ ּכֹל, לָ תֵ ת גְ דֻ לָ ה לְ יֹוצֵ ר :with יתִ שׁאֵ רְ ב”–ּIt is our duty to praise the Master of all, and ascribe greatness to the Author of וְ יָ דַ עְ ּתָ הַ יֹום ... ּכִ י ה׳ :with ends And.” Creation –הּוא הָ אֶ ֹלקִ ים ּבַ ׁשָ מַ ים מִ מַ עַ ל, וְ עַ ל הָ אָ רֶ ץ מִ ּתָ חַ ת “You shall know today….. that the L-rd is G-d in heaven above and on earth below”.

43 WHEN WATER REFLECTS FACE TO FACE ּכַ ּמַ יִ ם הַ ּפָ נִ ים לַ ּפָ נִ ים, ּכֵ ן לֵ ב הָ אָ דָ ם לָ אָ דָ ם King Solomon’s famous analogy, “like water reflects a face, so too the heart of man to another” is more than a metaphor: it is the spiritual DNA of humanity. Before we explain why, let us contemplate that in order for water to reflect a person’s face, the water must by its nature be fluid and have no form of its own. To reflect the other, we must first divest our own rigidness. That’s why it’s not our faces that reflect off each other, but rather, our hearts. Each person’s face is a road map of their unique history; and whilst we can wear a mask that enables us to hide our emotions or even to express sympathy, true empathy, the ability to honestly reflects the other’s pain is the domain of the heart. It is inside of us. It stems from a common origin before we began our individual journey; that spark of humanity prior to being clothed in physicality. This is King Solomon’s metaphor: on that first Rosh Hashanah at the dawn of man’s existence, G-d said to the Ministering Angels “Let us make man in our image” (Breishit 1:26). There is a mirror of man in the heavens, described by the Zohar as Adam Kadmon – the Primordial Man. However, we weren’t made in its image, it was made in ours. G-d had His vision of what He wanted mankind to achieve and created a prototype; a spiritual incorruptible entity which reflected that which man would be. The spiritual image of man was already a reflection of the physical person. When we strive to be our best, we are in effect doing nothing more than being true to our own self. We aren’t reforming a corrupt entity, battling against its nature and history, but simply walking back down a path that we traversed at the dawn of time. It isn’t a journey into the unknown, but rather the reflective love of a baby in her mother’s eyes. Shabbos Shuvah is the first Shabbos after we have performed Tashlich. The current has swept away our imperfections, the ripples have calmed down and now we look into the calm still waters and see our reflection. That which looks back is the image of a pure heart. This is the Shabbos not of apprehensive repentance, but rather of an embracing love that shines with our true potential.

44 TEN STEPS FOR TEN DAYS Even the most cursory glance at a Jewish calendar, will immediately inform one that the focus of this period is repentance. Indeed, the first ten days of the year are given the title “Ten Days of Repentance”. But what is the process of repentance, and are there ten days just because Yom Kippur is on the tenth of the month? The answer, as ever, is to be found in our scriptures, where in just two short sentences, the Prophet Isaiah sums it all up and provides a simple blueprint, a 10- step process that we can use as a day by day guide. Part 1 Part 1 is in three stages, all of which focus on the past. 1. צוַ חַ ר – ּ Cleanse Your Mind The very first step has got to be a cleansing, a regret for our past misdeeds. To quote the Talmud: you cannot purify yourself whilst still clutching onto the impurity. Let go of your past mistakes. Yourself Purify ּ – הִ זַ כּ ו .2 This purification is achieved through the verbal confession of one’s mistakes. Regret without acknowledgement is like sitting on the stolen goods whilst feeling bad for the victim. By verbalising them, we are one step closer to rectifying the mistake. Evil the Remove ּ – הָ סִ רו רֹעַ .3 This is the final stage in part one; by removing the evil from our heart and resolving not to repeat the mistake again. Without this stage, it is tantamount to planning your next heist during the parole hearing. Part 2 Part 2 is in two stages, focused on the present and future. Evil Doing Cease ּ – חִ דְ לו הָ רֵ עַ .4 We sometimes worry that we cannot commit to a lifetime of being good, we just know that we will slip up again in the future. This stage doesn’t worry about the future, but just about the here and now. It’s simple: be good now. Improve to Learn ּ – לִ מְ דו הֵ יטֵ ב .5 Without a conscious effort to learn what is right and wrong we will never truly improve. Ignorance is no excuse, but more importantly, we must learn in order to improve ourselves and not just to gather knowledge.

45 Part 3 Part 3 is in four stages, focused on social justice. – ׁ דִ רְ ש ּו ׁמִ ש ּ ְ פָ ט .6 Investigate the Judgement The Prophet’s message is that we don’t live in an ivory tower. Going with the flow and blindly accepting society’s judgements is tantamount to sitting in first class and not caring about the terrorist in economy. We are all on the same journey and we will fly or sink as one. robbed the by Standׁ – אַ ש ּ ְ רו ֹ חָ מוץ .7 Using the same root as Yasher Koach (which too often gets shortened to Shkoach), we are told to stand tall next to the robbed. The previous stage simply required us to investigate, but now we are being asked to stand side by side with the victims of injustice. ׁש ּ ִ פְ טו ֹ יָ תום... .8 Judge the Orphan… ּ ...רִ יבו אַ לְ מָ נָ ה .9 …and Fight for the Widow These last two stages are always combined in the Torah, where we are commanded to pay extra attention to defend those who are more at risk in society. The fight does not have to be glamourous, the victims need not be celebrities, but if we truly want to make this world a better place then we have to stand up specifically for those who would otherwise be forgotten. Part 4 Part 4 is the final stage, and the ultimate gift from Hashem. If we think about it, this is the inevitable result of following the previous nine stages. The first three are the process of Teshuvah, which correspond to Rosh Hashanah and the Fast of Gedaliah. This has to be followed immediately by the next two stages of preparing and putting into process a better future. The logical progression are the four stages whereby we look after society around us, for how can we go into Yom Kippur if we only care about ourselves! Ultimately this means that at the tenth stage, on Yom Kippur itself, Hashem now needs to reassess where we are at. Whilst we may have been guilty of everything the Prophet accused us of, but by having gone through the previous 9 stages we have changed our reality. Hashem pleads with us to come and write a better future for ourselves and the world around us. – ּ לְ כו נָ א וְ נִ וָ כְ חָ ה .10 Please come and debate Even though the Prophet is admonishing the Nation for their sins, and speaking harshly about their behaviour, which seemingly needed immediate and severe correction, Hashem still was not prepared to close the book on us. He pleads with us to come and debate with Him, to prove that we are not deserving of punishment.

46 A JOURNEY OF 120 DAYS THE ORIGIN OF YOM KIPPUR Yom Kippur shouldn’t really have existed. It came about through our mistake and Moshe’s intervention. It’s the result of a 120-day journey taken by the Jewish Nation. That journey began on the morning after Shavuos at a time when the Jewish Nation had just witnessed the highest level of Divine prophecy, it spanned the time of the Golden Calf, our lowest level of physical insecurity and ended on what would forever be Yom Kippur, our most intimate date when Humanity and G-d intertwine in a loving and forgiving embrace. During those 120 days, Moshe ascended Mount Sinai three times, staying there 40 days at a time. The first journey began with joy and ecstasy, it was a mission of desire as Moshe prepared to receive G-d’s handiwork: the two Tablets of Stone inscribed with the Ten Commandments. But the actions of the Nation back on Earth, brought despair and devastation. The second journey began with trepidation: Moshe was on a desperate mission to save his people. For forty days he begged the Divine to show mercy to His fallible creations. There was no thought of a long-term plan, just an immediate reprieve. He fought the fire of despair and bought enough time for our Nation to repair the damage. This was the month of Av, which later saw the destruction of both Temples in Jerusalem as well as the expulsion of the Jews from Spain and the start of World War One. The third looked to the future. The Nation had survived the catastrophe but now it needed reassurance for the future. That destination is the unity of Heaven and Earth, an embrace spanning reality itself. For this Moshe achieved atonement - being at-one with the moment. This final journey ended on the 10th of Tishrei and is set forever as Yom Kippur; our holiest day as we strive to achieve unity within ourselves, between ourselves and ultimately with G-d Himself.