https://workbench-jerusalem-salt.thenewjew.org/siddur/koren-shalem/1034-1035-934-935-rosh-hashana-tashlikh.xml /siddur/koren-shalem/1034-1035-934-935-rosh-hashana-tashlikh xml siddur-page Tashlikh Tashlikh, pages 934-935, with pointed Hebrew, English, and transliteration. The New Jew /index.xml Siddurim /siddur.xml Koren Shalem Siddur /siddur/koren-shalem.xml Tashlikh /siddur/koren-shalem/1034-1035-934-935-rosh-hashana-tashlikh.xml https://workbench-jerusalem-salt.thenewjew.org/siddur/koren-shalem/1034-1035-934-935-rosh-hashana-tashlikh https://workbench-jerusalem-salt.thenewjew.org/siddur/koren-shalem/1034-1035-934-935-rosh-hashana-tashlikh.json <_xml>https://workbench-jerusalem-salt.thenewjew.org/siddur/koren-shalem/1034-1035-934-935-rosh-hashana-tashlikh.xml koren-shalem Koren Shalem Siddur Sepharad 1034-1035-934-935-rosh-hashana-tashlikh
Rosh Hashana
Tashlikh 934-935 1034-1035
ראש השנה rosh ha|sha|NAH roʾsh has|sha|NAH rosh has|sha|NAH roysh ha|sho|NOH ROSH HASHANA
סדר תשליך SE|der tash|LICH SE|dher tash|LIKH SE|der tash|LIKH SEI|der tash|LICH TASHLIKH 934-935
heading סדר תשליך SE|der tash|LICH SE|dher tash|LIKH SE|der tash|LIKH SEI|der tash|LICH TASHLIKH Instructions On Rosh HaShana’s first day (or, should that day be Shabbat, on the second day), customarily, in the afternoon after Minha, one goes to a river’s banks, or any stretch of flowing water, and recites the following (see law 37): Passage מִי־אֵל כָּמוֹךָ נֹשֵׂא עָוֹן וְעֹבֵר עַל־פֶּשַׁע לִשְׁאֵרִית נַחֲלָתוֹ לֹא־הֶחֱזִיק לָעַד אַפּוֹ כִּי־חָפֵץ חֶסֶד הוּא: יָשׁוּב יְרַחֲמֵנוּ, יִכְבֹּשׁ עֲוֹנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כָּל־חַטֹּאותָם: תִּתֵּן אֱמֶת לְיַעֲקֹב, חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם: mi-el ka|mo|CHA no|SEI a|VON ve-o|VER al-PE|sha lish|e|RIT na|cha|la|TO lo-he|che|ZIK la-AD a|PO ki-cha|FETZ CHE|sed hu: ya|SHUV ye|ra|cha|ME|nu, yich|BOSH a|vo|no|TEI|nu ve|tash|LICH bim|tzu|LOT yam kol-cha|to|v|TAM: ti|TEN e|MET le|ya-a|KOV, CHE|sed le-av|ra|HAM a|sher-nish|BA|ta la-a|vo|TEI|nu mi|MEI KE|dem: mi-ʾel ka|mo|KHA no|śEʾ ʿa|VON ve|ʿo|VER ʿal-PE|shaʿ lish|ʾe|RITH na|ḥa|la|THO loʾ-he|ḥe|ZIQ la|ʿADH ʾap|PO ki-ḥa|FETZ ḥE|sedh huʾ: ya|SHUV ye|ra|ḥa|ME|nu, yikh|BOSH ʿa|vo|no|THE|nu ve|thash|LIKH bim|tzu|LOTH yam kol-ḥaṭ|ṭoʾ|v|THAM: tit|TEN ʾe|METH le|ya|ʿa|QOV, ḥE|sedh le|ʾav|ra|HAM ʾa|sher-nish|BAʿ|ta la|ʾa|vo|THE|nu mi|ME QE|dhem: mi-el ka|mo|KHA no|SE ʿa|VON ve|ʿo|VER ʿal-PE|shaʿ lish|e|RIT na|ḥa|la|TO lo-he|ḥe|ZIQ la|ʿAD ap|PO ki-ḥa|FETZ ḥE|sed hu: ya|SHUV ye|ra|ḥa|ME|nu, yikh|BOSH ʿa|vo|no|TE|nu ve|tash|LIKH bim|tzu|LOT yam kol-ḥat|to|v|TAM: tit|TEN e|MET le|ya|ʿa|QOV, ḥE|sed le|av|ra|HAM a|sher-nish|BAʿ|ta la|a|vo|TE|nu mi|ME QE|dem: mi-eil ko|moy|CHO noy|SEI o|VOYN v'oy|VEIR al-PE|sha lish|ei|RIS na|cha|lo|SOY loy-he|che|ZIK lo-AD a|POY ki-cho|FEITZ CHE|sed hu: yo|SHUV y'ra|cha|MEI|nu, yich|BOYSH a|voy|noy|SEI|nu v'sash|LICH bim|tzu|LOYS yom kol-cha|toy|v|SOM: ti|TEIN e|MES l'ya-a|KOYV, CHE|sed l'av|ro|HOM a|sher-nish|BA|to la-a|voy|SEI|nu mi|MEI KE|dem: Who, God, is like You, who pardons iniquity and remits the transgression of His heritage’s remnant? He does not remain angry for ever, but delights in loving-kindness. He will once more have compassion on us, subdue our iniquities, and hurl all their sins into the depths of the sea. Bestow truth upon Jacob, kindness upon Abraham, as You promised our ancestors in days of old. Citation Mic. 7 Passage מִן־הַמֵּצַר קָרָאתִי יָהּ, עָנָנִי בַמֶּרְחָב יָהּ: יְהוָה לִי לֹא אִירָא, מַה־יַּעֲשֶׂה לִי אָדָם: יְהוָה לִי בְּעֹזְרָי, וַאֲנִי אֶרְאֶה בְשֹׂנְאָי: טוֹב לַחֲסוֹת בַּיהוָה, מִבְּטֹחַ בָּאָדָם: טוֹב לַחֲסוֹת בַּיהוָה, מִבְּטֹחַ בִּנְדִיבִים: min-ha|me|TZAR ka|ra|TI yah, a|na|NI va|mer|CHAV yah: a|do|NAI li lo i|RA, mah-ya-a|SEH li a|DAM: a|do|NAI li be-oz|RAI, va-a|NI er|EH v'so|ne-AI: tov la|cha|SOT ba|do|NAI, mib|TOACH ba-a|DAM: tov la|cha|SOT ba|do|NAI, mib|TOACH bin|di|VIM: min-ham|me|TZAR qa|raʾ|THI yah, ʿa|na|NI vam|mer|ḥAV yah: a|do|NAI li loʾ ʾi|RAʾ, mah-ya|ʿa|śEH li ʾa|DHAM: a|do|NAI li be|ʿo|ze|RAI, va|ʾa|NI ʾer|ʾEH ve|śo|ne|ʾAI: ṭov la|ḥa|SOTH ba|do|NAI, mib|be|ṭOAḥ ba|ʾa|DHAM: ṭov la|ḥa|SOTH ba|do|NAI, mib|be|ṭOAḥ bin|dhi|VIM: min-ham|me|TZAR qa|ra|TI yah, ʿa|na|NI vam|mer|ḥAV yah: a|do|NAI li lo i|RA, mah-ya|ʿa|SEH li a|DAM: a|do|NAI li be|ʿo|ze|RAI, va|a|NI er|EH ve|so|ne|AI: tov la|ḥa|SOT ba|do|NAI, mib|be|TOAḥ ba|a|DAM: tov la|ḥa|SOT ba|do|NAI, mib|be|TOAḥ bin|di|VIM: min-ha|mei|TZAR ko|ro|SI yoh, o|no|NI va|mer|CHOV yoh: a|do|NOY li loy i|RO, mah-ya-a|SEH li o|DOM: a|do|NOY li b'oyz'|ROY, va-a|NI er|EH v'soyn'-OY: toyv la|cha|SOYS ba|do|NOY, mib'|TOYACH bo-o|DOM: toyv la|cha|SOYS ba|do|NOY, mib'|TOYACH bin|di|VIM: From my distress I called to the LORD. The LORD answered me and set me free. With me is the LORD; I shall not fear. What can man do to me? The LORD is beside me. He is my Helper. I shall look upon my enemies’ downfall. Better to seek refuge in the LORD than to trust in man. Better to seek refuge in the LORD than to trust in princes. Citation Ps. 118
Commentary Water, too, is a symbol of Torah — of the knowledge that leads to virtue and peace: “They will neither harm nor destroy on all My holy mountain, for the earth will be full of the knowledge of the LORD as the waters cover the sea” (Is. 11:9).
Commentary Rivers are a symbol of tears (Avot deRabbi Nathan, chapter 31) and thus a sign of repentance and remorse. “By the rivers of Babylon, there we sat and wept as we remembered Zion” (Psalm 137:1). Flowing water is also a symbol of time, mortality and the shortness of life: “One generation goes, another comes… All streams flow into the sea, yet the sea is never full.” Consciousness of mortality is a fundamental theme of Rosh HaShana (“Write us in the book of life”).
Commentary Some have the custom to shake the hems of their clothing, in accordance with Nehemiah 5:13, “Also I shook out my lap, and said: So may God shake out…” (Mahzor Oholei Yaakov).
Commentary TASHLIKH: THE CASTING It is a custom, on the afternoon of the first day of Rosh HaShana (or second, if the first is Shabbat) to go to the shore of the sea, the bank of a river, or other running stream of water, as a symbolic enactment of the words of the prophet Micah: “You will cast (tashlikh) into the depths of the sea all their sins” (7:19).
Commentary The first mention of the custom is in Sefer Maharil of Rabbi Jacob Moellin (d. 1425). Various explanations have been given. Rabbi Moellin himself relates the custom to a midrashic tradition about the binding of Isaac (on Rosh HaShana, according to the Talmud, we blow the ram’s horn in memory of the ram Abraham offered as a sacrifice in place of his son). On the journey, the Accuser placed a river in his way. Abraham was undeterred and walked straight through (Tanhuma, VaYera 22). Thus, as with the blowing of the shofar, we ask God to forgive us in the merit of Abraham.
parent Koren Shalem Siddur /siddur/koren-shalem.xml prev Kiddush /siddur/koren-shalem/1032-1033-932-933-rosh-hashana-kiddush.xml next Kaparot /siddur/koren-shalem/1036-1037-936-937-erev-yom-kippur-kaparot.xml