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''Unetanneh Tokef'', ''Unethanneh Toqeph'', ''Un'taneh Tokef'', or ''Unesanneh Tokef'' (ונתנה תוקף) ("''Let us speak of the awesomeness ''") is a piyyut that has been a part of the Rosh Hashanah and Yom Kippur liturgy in rabbinical Judaism for centuries. It introduces the Kedusha of Musaf for these days. It is chanted while the Torah ark is open and the congregants are standing. 〔Nulman, Macy, ''Encyclopedia of Jewish Prayer'' (1993, NJ, Jason Aronson) s.v. Unetaneh Tokef, page 332; ''The Orot Sephardic Yom Kippur Mahazor'' (1997, NJ, Orot Inc.) page 1090.〕 Describing the important place this prayer has in the service, the ArtScroll machzor is but one of a multitude of sources that calls it "one of the most stirring compositions in the entire liturgy of the Days of Awe." 〔The Complete ArtScroll Machzor - Yom Kippur (Nusach Ashekenaz), (1991, Brooklyn, Mesorah Publ'ns Ltd.) page 530; similarly, Birnbaum, Philip, ''High Holyday Prayer Book'', (1951, NY, Hebrew Publ'g Co.) page 359; Golinkin, David, ''Solving a Mahzor mystery'', Jerusalem Post, 7 Oct 2005; Munk, Elie, ''The World of Prayer'' (1961, NY, Feldheim Publ'rs) vol. 2, page 209.〕 ==Composition of Unetanneh Tokef== Recorded in the 13th century commentary ''Or Zarua'', by Rabbi Isaac ben Moses of Vienna (died ca. 1270), and attributed to a writing (now lost) of Rabbi Ephraim of Bonn (a compiler of Jewish martyrologies, died ca. 1200), that Unetanneh Tokef was composed by a purported 11th-century sage named Rabbi Amnon of Mainz (or Mayence, in Germany) -- who, apart from this one story, is utterly unknown to history. As a friend of the Archbishop of Mainz (or, perhaps, the otherwise unnamed Governor), Rabbi Amnon was pressured to convert to Catholicism. As a delaying tactic, he requested three days to consider the offer; immediately he regretted intensely giving even the pretense that he could possibly accept a foreign religion. After spending the three days in prayer, he refused to come to the archbishop as promised, and, when he was forcibly brought to the archbishop's palace, he begged that his tongue be cut out to atone for his sin. Instead, the archbishop ordered his hands and legs amputated — limb by limb — as punishment for not obeying his word to return after three days and for refusing to convert. At each amputation, Rabbi Amnon was again given the opportunity to convert, which he refused. He was sent home, with his severed extremities, on a knight's shield. This event occurred shortly before Rosh Hashanah. On that holiday, as he lay dying, Rabbi Amnon asked to be carried into the synagogue, where he recited the original composition of ''Unetanneh Tokef'' with his last breath (the story contains an ambiguous phrase that some commentators interpreted as saying that he did not merely die but that his body immediately vanished). Three days later, he appeared in a dream to Rabbi Kalonymus ben Meshullam (died 1096), one of the great scholars and liturgists of Mainz, and begged him to record the prayer and to see that it was included in the text of the High Holiday services. Thus, the legend concludes, ''Unetanneh Tokef'' became a part of the standard liturgy. 〔Nulman, Macy, ''Encyclopedia of Jewish Prayer'' (1993, NJ, Jason Aronson) s.v. Unetaneh Tokef, page 332; ''The Orot Sephardic Yom Kippur Mahazor'' (1997, NJ, Orot Inc.) page 1089. The translation of the Or Zarua version of this story can be found in Hoffman, Lawrence A., ''Who By Fire, Who By Water - Un'taneh Tokef'' (2010, Vermont, Jewish Lights Pub'g) pages 26-28; also "The Origin of the Piyut Unetanneh Tokef", newsletter of Beurei HaTafila, Aug. 3, 2012, pages 1-3 http://www.beureihatefila.com/files/2012-08-03_Tefila_Newsletter.pdf. Kalonymus may be the true author of this stirring recitation. Munk, Elie, ''The World of Prayer'' (1963, NY, Feldheim) vol.2, pages 209, citing Zunz. However, there is evidence that a very similar piyyut was being recited in Italy in contemporary with Kalonymus. Hoffman, op.cit., page 23.〕 However, modern scholarship has demonstrated that the prayer is in fact considerably older than it was traditionally believed, with fragments found in the Cairo Geniza dating to the 8th Century.〔Werner, Eric, ''The Sacred Bridge'' (1959, NY, Columbia Univ. Press) page 253 (quoting the liturgical scholar Menahem Zulay). Planer, John H., ''The Provenance, Dating, Allusions, and Variants of U-n'taneh tokef and Its Relationship to Romanos's Kontakion'', Journal of Synagoague Music, vol. 38 (Fall 2013) page 166. Photograph in Brander, Kenneth, ''U'Netaneh Tokef: Will the Real Author Please Stand Up '', (2013, NY, Yeshiva University) The Benjamin and Rose Berger Torah-to-Go, Tishrei 5774, page 14. http://ebookbrowsee.net/rosh-hashanah-to-go-5774-pdf-d557435989 〕〔Mack, Hananel, ''Day of Judgment for Angels, too'', Haaretz, Sept. 26, 2003 (which suggests it dates to the period of Yannai (6th or 7th century).〕 While medieval history testifies amply to the intense persecution of Jews by Christians at the time of the Crusades, there are difficulties with the legend that it was composed by Rabbi Amnon of Mainz. Not least of these is its portrayal of R' Amnon as an illustrious Torah giant, while Jewish history of that period provides no record of a 'Rav Amnon of Mainz' at all. It seems unlikely that a person of such tremendous stature would be remembered only in a single legend. Scholars have long known that there is no historical foundation for the story of Rabbi Amnon and that this story may have been inspired or derived from the Christian legend associated with Saint Emmeram of Regensburg.〔Martin, Bernqrd, ''Prayer in Judaism'' (1968, NY, Basic Books) page 209. Emmeram is not included in Butler's ''Lives of the Saints'' and his story resembles Rabbi Amnon only in the prolonged execution by amputation, no miraculous prayer or hymn involved.〕 Moreover, the discovery of the Unetaneh Tokef prayer within the earliest strata of the Cairo Geniza materials, dating well before the 11th century, makes it almost impossible that the prayer could have been composed as the legend claims. 〔Brander, Kenneth, ''U'Netaneh Tokef: Will the Real Author Please Stand Up '', (2013, NY, Yeshiva University) The Benjamin and Rose Berger Torah-to-Go, Tishrei 5774, page 14. http://ebookbrowsee.net/rosh-hashanah-to-go-5774-pdf-d557435989 〕 Additionally, some scholars see parallels with non-Jewish hymnology, suggesting that elements of the prayer stemmed from other sources.〔. Werner, Eric, ''The Sacred Bridge'' (1959, NY, Columbia Univ. Press) pages 252-255.〕 It is possible that the Rabbi Amnon story was entirely invented, not necessarily by the author of ''Or Zarua'', to legitimize a piyyut of doubtful origin or simply to satisfy popular curiosity about the background of such an impressive liturgical work. Indications of this are the total absence of evidence of the existence of a Rabbi Amnon, the fact that the name Amnon is a variant of the Hebrew word for "faithful", the extravagance of the story, the conspicuous inclusion of Kalonymus, and evidences that this piyyut or something very similar was already in use before the time ascribed. 〔Hoffman, Lawrence A., ''Who By Fire, Who By Water - Un'taneh Tokef'' (2010, Vermont, Jewish Lights Pub'g) pages 13-25; Gillman, Neil, ''Reading the Liturgy Through the Spectacles of Theology: The Case of U-n'taneh Tokef'', Journal of Synagogue Music, vol. 33 (Fall 2008), pages 48-49; also "The Origin of the Piyut Unetanneh Tokef", newsletter of Beurei HaTafila, Aug. 3, 2012, page 5, http://www.beureihatefila.com/files/2012-08-03_Tefila_Newsletter.pdf . Mayence, in 1096, the time of Kolonymus was the scene of terrible slaughter of Jews (see Rhineland massacres) as an incident of the First Crusade. See "The Crusades as the Story of Rabbi Amnon", newsletter of Beurei HaTafila, Aug. 17, 2012, page 8, http://www.beureihatefila.com/files/2012-08-17_Tefila_Newsletter-1.pdf .〕 Additionally, both the language and style are different from the other poems of Kalonymus. 〔Idelsohn, A.Z., ''Jewish Liturgy and Its Development'' (1932, NY, Henry Holt) page 220.〕 Rather, the prayer was likely written by a payetan (perhaps Yannai, 7th century or earlier) in the Land of Israel centuries earlier. 〔〔Hoffman, Lawrence A., ''Who By Fire, Who By Water - Un'taneh Tokef'' (2010, Vermont, Jewish Lights Pub'g) pages 23-24; Werner, Eric, ''The Sacred Bridge'' (1959, NY, Columbia Univ. Press) pages 253 (quoting Menahem Zulay); Brander, Kenneth, ''U'Netaneh Tokef: Will the Real Author Please Stand Up '', (2013, NY, Yeshiva University) The Benjamin and Rose Berger Torah-to-Go, Tishrei 5774, page 14, http://ebookbrowsee.net/rosh-hashanah-to-go-5774-pdf-d557435989 .〕 Authorship in the Land of Israel is corroborated also by internal evidence, such as the concluding three-part remedy of 'repentance, prayer, and charity', which is found in exact permutation 〔Schmeltzer, Menahem, 'Penitence, Prayer, and (Charity?),' in ''Minhah le-Nahum: Biblical and other studies presented to Nahum M. Sarna in honour of his 70th birthday'', ed. Brettler, Marc and Fishbane, Michael, p.291, Scheffield Academic Press 1993.〕 in Genesis Rabbah (composed in the Land of Israel), yet not in Babylonian sources (e.g., Talmud Bavli cites a four-part remedy). Stylistically, the prayer indicates its composition in the land of Israel during the Byzantine period (namely 330 - 638).〔Planer, John H., ''The Provenance, Dating, Allusions, and Variants of U-n'taneh tokef and Its Relationship to Romanos's Kontakion'', Journal of Synagogue Music, vol. 38 (Fall 2013) page 171.〕 Unetaneh Tokef displays significant liturgical skill, seamlessly fusing concepts and language from ancient Biblical and Rabbinical source materials (see #Themes and Sources of Unetanneh Tokef). 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Unetanneh Tokef」の詳細全文を読む スポンサード リンク
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