High Holidays

The Jewish “High Holidays” (or, in Hebrew, “yamim noraim”—“the Days of Awe”) include the holidays of Rosh Hashanah (the “head of the year”) and Yom Kippur (the Day of Atonement). These days are “awesome” because they are believed to be the time when humankind is judged by God, tentatively convicted (all humans have sinned), and then forgiven by the merciful God in response to their resolution to do better. The fate of the individual standing in the balance, the trepidation that comes with being judged—and of confessing one’s faults—leads to a tone of gravity during this period. Once Yom Kippur cleanses one’s sins, one may go ahead and rejoice with the abundance of the harvest, on the holiday of Sukkot. 

Rosh Hashanah

Rosh Hashana (the “head of the year”) is the beginning of the Jewish “High Holidays” (or, in Hebrew, “yamim noraim”—“the Days of Awe”). On Rosh Hashana, humankind is judged by God and tentatively convicted (all humans have sinned). The fate of the individual then standing in the balance, the individual turns to self-reflection and rituals of atonement, hoping for divine mercy. Once Yom Kippur cleanses one’s sins, one may go ahead and rejoice with the abundance of the harvest, on the holiday of Sukkot.

Yom Kippur

The “High Holidays” come to completion on Yom Kippur—the Day of Atonement. The drama that ends during Yom Kippur begins on Rosh Hashana, when humankind is judged by God, tentatively convicted (all humans have sinned), and hopefully forgiven by the merciful God in response to their resolution to do better. With the fate of the individual standing in the balance, a person will, on Yom Kippur, confess one’s faults and repent. Once Yom Kippur cleanses one’s sins, one may go ahead and rejoice with the abundance of the harvest, on the holiday of Sukkot.

Unetaneh Tokef

Unetaneh Tokef is a medieval Hebrew poem that serves as an introduction to the Kedushah of Musaf (the extra holiday prayer) of Rosh Hashana and Yom Kippur. By legend it was attributed to a sage who experienced the horrors of the first Crusade, but this attribution is improbable. Whatever its origin, the power of this poem lies in its evocation of the divine court, of our standing for judgment before the divine judge. On this occasion, the poem expresses, God decides “who will live and who will die, who by fire and who by water, who in their proper time and who not in their proper time” (yes, some of these words have been popularized in Leonard Cohen’s song, “Who By Fire”). By virtue of this litany, Unetaneh Tokef marks one of the heaviest moments of the High Holiday services.

Kol Nidre

Kol Nidre is a legal formula—not a prayer—that marks the most solemn moment of the Jewish year, the transition into Yom Kippur. The formula expresses Israel’s trepidation that that might speak words they cannot uphold, nullifying oaths before they can be transgressed. But it also expresses the fear of the individual at the commencement of the final stage of annual judgment, not knowing whether they will live or die. Marking such an important moment, the words “Kol Nidre” are often enlarged and decorated in Hebrew manuscripts.