offences to be made sweet: but he should have been careful not to have spoken haughtily at first; for by being tranquil, ye shall be saved. When the perfect ones of Jehovah supplicate, God accepteth their prayers, and answereth with a good sign*; which changeth wrath to mercy, as the shovel turneth the corn: when those who have strayed, turn from their errors, they are ordained to enjoy the advantages of consoling prophecies; as is said, Turn ye to me, and I will turn to ye, saith Jehovah of Hosts. O thou whose power is mighty, favour thy beloved : remove the adversary § from them, and strike him dumb ||: may our celebration of this holy day, cause us to pass gently with the multitude **. O return, and take possession of us from Noph, and bring us from the east, and the west. Turn us, O Jehovah! to thee, and we shall be turned renew our days, as in former years. A PRAYER FOR THE READER, Said before Hamelech, on the New Year, and Day of Atonement. O Almighty God! the faithful, and the Most High Ruler, accept favourably my prayer, which I offer with my whole heart. Thou, the only living God!. art the true and just Judge, merciful and living have mercy, and hear my prayer, which I offer this day, for me, and for my household, and for the congregation, which is in concord with me, in prayer; fail not, nor want a clear utterance; let it be pure and powerful, as is said, And the voice of the trumpet became gradually louder. Amen. Selah. הנני Another Prayer for the Reader on these days. 7 O behold me, destitute of good works; trembling and terrified, in dread of thee that presideth amidst the praises of Israel, standing to supplicate thee, for thy people Israel, who have sent me; and although I am not properly qualified for it, yet I implore thee, O God of Abraham, of Isaac, and of Jacob, O Jehovah! O Jehovah! God, merciful and gracious, Almighty God! terrible and tremendous, I implore thee to prosper my attempt, in thus standing to seek mercy for myself, and for those who have sent me and account them not guilty for my transgressions, nor condemn them for my iniquities, for I am a O suffer them not to be confounded for my transgressor. Satan. * i. e. with some act of especial power, or providence, The promises of happiness, and of prosperity. This expression alludes to the instigation of Satan, or of the adversary of the human race; and particularly to the serpent, through which Satan spoke. ** Psalm xiii. 5. ‡‡ Be our Guide, our Commander, &c. as thou wast at our departure from Egypt. תפלה לשליח צבור בימים נוראים קודם שחרית וקורס מוסף וצריך לאומרה בכוונה וברתת ובחרדה : לשם יחוד קודשא בריך הוא ושכינתיה ע"י ההוא טמיר ונעלם: אל מלך נאמן שדי מלך עליון • קבל שועתי ברצון ובאמוץ הלב : כוז"ו במוכס"ן כוז"ו אחר אל חי דיין אמת שופט צדק רחום וחנון • רחם עלי ושמע תפלתי היום אשר אתפלל בעדי ובעד ביתי ובעד עדתי המסכימים עמי בתפלתי ותכלול תפלתיעם תפלות הישרות והנקיות אשר יעשו ישראל ותהתור תחת כסא כבודך כמו שהתרת לתפלת משה : ואל יבושו בי שולחי ולא אני בהם : יהיו לרצון אמרי פי והגיון לבי לפניך ה' צורי וגואלי אמן סלה : יהי רצון לפניך איום שתתן לי קול נעים וערב היום ואל יפסוק קולי ואל יהר גרוני ויהיה קולי נעים וחזק כמו שנאמר ויהי קול השופר הולך והיק : אמן סלה : תפלה אהרת לשליח צבור בימים נוראים: הנני העני ממעש ונרעש ונפחד מפחד יושב תהלות ישראל לעמוד ולחנן לפניך על עמך ישראל אשר שלחוני ואף על פי שאיני כדאי והגון לכך על כן אבקשך אלהי אברהם אלהי יצחק ואלהי O Jehovah! that can redeem those who are preserved as the apple of the eye because she was tyrannical in prosperity, she is now confined between Ezar* and Disham. She exclaims, After I turned, I repented with my heart and tongue; and I said, I will go, and return to my former lover. She is like a woman forsaken, and sorrowful: but wilt thou forget her, when she forsakes her transgressions? Behold, thou dost not change, and wilt not leave her widowed and bereaved from thy aid; but wilt return to thy former love, when thou shalt cancel the divorcement, and shalt say, Return, return, O Shulamite! that I may consider thee! Thou hast prepared repentance for her, to whiten the flagrants transgressions. Repentance was prepared as a remedy for the infirmity of flesh and blood, before the mountains were brought forth, or the earth was framed it was among the seven things that preceded the creation of the world; as is said, Thou turnest man to contrition; and sayest, Return, ye children of men. I am sick of my folly, when I think of the tender love of my youth; for because of the greatness of thy power, I must bear the burden of thy terror: O turn me! and I will turn to thee, for thou art Jehovah, my God. Influenced by deceitful representations to rebel against thee, I was driven out, because of my iniquity; for does not the Being that is tremendous, mark transgressions in the hands of man, to remove from favour ; but assist him, when he comes, and will cleanse him in the waters of Siloah **; as it is said, And let him return to Jehovah, for Jehovah will receive him with compassion; and to our God, that is abundant in forgiveness, that subdueth, and casteth away the iniquity of those who repent: esteeming their presumptuous transgressions but as transgressions of error, and hiding their wilful iniquities; as it is said, Turn ye, even turn yourselves, from all your transgressions, and let not Satan be your stumbling block. Let your minds be stedfast in this hope; for God, that is merciful, is freely gracious, and in charity will favourably receive your repentance; and loudly proclaim in all your dwellings, Return, ye backsliding children, and I will heal your backslidings. The transgressor who constantly walketh in pride, and talketh arrogantly, when at the end of his career, repents, bows, and prostrates himself, and expects his bitter *The descendants of Seir. Israel. § The expression red is a mere metaphor, which may sometimes be translated deeply dyed; it denotes the greatest degree of turpitude; the phrase, vivid colours, is frequently used to imply a description of any thing in forcible language. This implies a mystical, occult, relative influence, known to the Omniscient Mind, with reference to a Being intended to be created. is holy. The words of the law, which came from heaven, shall drop as the droppings of the sweet honey-comb. During the period that the Jewish nation is in captivity, may she hear the voice of praise; and when the companions assemble to discourse with each other, and to satisfy the still small voice, may they be accepted; and Jehovah of Hosts shall be exalted in judgment; and the Holy God shall be sanctified for righteous judgments, and for dispensing justice. When I declare the name of Jehovah, of the Being that existeth amidst the praises of Israel; whose Majesty, because I have proclaimed it, hath exalted me, and mercifully permitted me to chant a threefold sanctification, to glorify the Being that hath thus exalted me, and hath bestowed the order of them on me, as is said, Ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy. The chiefs of the Holy Hosts trust in the Rock; they fly without obstruction: they ascertain the time when the heavens are to receive prayer, that they may strengthen, and plead in behalf of the chosen people; as it is written, and clearly expressed, They shall sanctify my name; and they shall sanctify the Holy One of Jacob, that is conspicuous among thousands of angels, and tens of thousands of holy ones; tremendous among the sons of the mighty on earth, and an ensign in the midst of the Hosts: they encircle the seat of the glory, in three bands, and say, HOLY, HOLY, HOLY, IS JEHOVAH OF HOSTS. ארעה Then say, Vy-hawchayoth. I acknowledge that there is no being, except thee, * This expression rather relates to the obscure state of Israel, compared with her former grandeur; which, however it is implied, will be restored. The word is here applied to the chiefs; i. e. the Rulers, the governors, the commanders, &c. of the heavenly Bands, or Hosts; but the word is not therefore improperly applied in a relative sense to God, as the Supreme Chief, the Ruler of Rulers, &c., though it may be observed, throughout this volume of the New Year's Service, that the word King has not been thus applied; because it is improper that the dominion of the Supreme Ruler, should bé confounded with the reign of an earthly ruler, so denominated. There are many reasons which cannot be here discussed, for the distinction above declared. It is to be lamented that all relative epithets applied to God, are derived from names which have been previously given to human beings; they are connected with the Supreme Being, by extending and refining the ideas originally affixed to them. The verb 7 has a much deeper signification than the English verb to reign, to rule, to govern, &c.; but when those common translations are admitted, they signify, when applied to the Supreme Ruler, or Governor, a government without a shadow of error, or of imperfection. The same argument may be applied to the epithet Judge, &c. The superiority of the word which has throughout this volume been literally translated, is obvious. Vide notes at the commencement of the service, and subsequent notes, in which some of the reasons of this superiority are given. But it may be asked, Were the sounds of which the sacred word above-mentioned are composed, never confounded with those which are employed in any other language to express the Supreme Being? The answer to this question seems to involve discussions of a kind which cannot, consistently with the nature of, be introduced into, these notes. The rational conclusion, however, drawn from these discussions, is, that every sound obtained from the whole word, or from parts of, must have been immediately derived from it; and used with the same reference, i. e. with reference to the Divine Unity, it could not, like relative epithets, form a plural. 3 M |