Musaf SEgundo dia de Rosh Hashana - La parte de Recuerdanos

 The following prayers and Scriptural readings form the portion of Shemoneh Esreh referred to as, זִכְרוֹנוֹת—Remembrances.

You remember

the dealings of [men in] today’s world,

and You [also] consider the behavior

of all those who lived in earlier times.³⁷These four lines are translated according to Rabbenu Shlomo of Germaza (the Rebbe of Rashi) and Avudraham.

In Your Presence are revealed

all hidden things

and the multitude of secrets

from the beginning of creation;

for there is no forgetfulness

before the throne of Your Glory,

and there is nothing hidden from Your eyes.

You remember all that has been done,³⁸According to Rabbenu Shlomo of Germaza, כָּל הַמִּפְעָל refers to “all that has been done by man,” or it might also imply “all that has been done by Hashem and thus indicates that Hashem remembers all His creatures. Whereas the first part of the prayer deals with man and his actions, כָּל הַמִּפְעָל refers to all the inanimate things such as the earth and its produce.—Avudraham

and even all that which is formed³⁹According to Avudraham these words refer to those who are yet unborn.

is not concealed from You.

All is revealed and known before You

Adonoy, our God

Who observes and looks

until the end of all generations.

For You set

an appointed time of remembrance,⁴⁰The appointed time of remembrance in Rosh Hashana. On that day Adam was created, and on that same day Hashem judged Him for his transgression, after he ate from the tree of knowledge. According to Rabbenu Shlomo this is in accord with the Midrashim that hold the world was created on the twenty-fifth day of Elul.

to consider every soul and being;

to cause numerous deeds to be remembered

and the multitude of creatures without end.

From the beginning of creation,

You have made this known,

and from before time

You have revealed it.

This day [Rosh Hashana]

is the beginning of Your work⁴¹According to Rabbenu Shlomo of Germaza, Rosh Hashana is the day on which Adam was created, (see above note 40) and according to Avudraham it is the first day of creation.

a memorial of the first day.

For it is a statute for Yisrael

a [day of] judgment of the God of Yaakov.⁴²Tehillim 81:5.

And over countries

[judgment] is pronounced,

which of them is destined for the sword [war]

and which for peace,

which for famine and which for abundance.

And on it, creatures are brought to mind,

to be remembered for life or for death.

Who is not considered on this day?

For the remembrance of all that is formed

comes before You:

the dealings of man,

and the decree of his fate,⁴³The word וּפְקוּדָתו‍ֹ has been translated according to Rabbenu Shlomo of Germaza and Avudraham.

and the misdeeds of man’s actions,

the thoughts of man and his schemes,

and the motives for the deeds of man.⁴⁴The motives for man’s deeds are the יֵצֶר טו‍ֹב, the Good Inclination, and the יֵצֶר הָרָע, the Evil Inclination.—Rabbenu Shlomo of Germaza and Avudraham

Fortunate is the man

who does not forget You,

the son of man

who gains strength in You.

For those who seek You

will never stumble,

and never will they be disgraced—

all who trust in You.

For the remembrance of all their deeds

come before You,

and You examine the deeds of all of them.

And No’ach too, You remembered with love,

and [therefore] decreed for him

a promise of deliverance and compassion,

when You brought the flood-waters

to destroy all flesh

because of the wickedness of their deeds.

Therefore, his remembrance came before You,

Adonoy, our God,

to multiply his seed

like the dust of the earth,

and his descendants as the sand of the sea;

as it is written in Your Torah;

“And God remembered No’ach⁴⁵According to the Midrash, since there is no forgetfulness before Hashem, the words וַיִזְכֹּר אֱלֹקִים אֶת נֹחַ, imply that Hashem took cognizance of No’ach’s virtuous deeds. According to Rashi, He took special cognizance of the fact that No’ach provided for the animals in the ark for twelve months.

and all the beasts

and all the cattle

that were with him in the Ark,

and God caused a wind to pass

over the earth,

and the waters were calmed.”⁴⁶Bereishis 8:1.

And it is said:

“And God heard their groaning cry,

and God remembered His covenant

with Avraham, with Yitzchak,

and with Yaakov.”⁴⁷Shemos 2:24. The Biblical verse deals with Hashem’s promise to redeem the children of Yisrael when they were yet enslaved in Egypt.

And it is said:

“I will remember My covenant with Yaakov,

and also My covenant with Yitzchak,

and also My covenant with Avraham,

will I remember;

and the land [of Yisrael] I will remember.”⁴⁸Vayikra 26:42. This verse deals with the ultimate repentance of all Yisrael and Hashem’s promise to return them to their homeland.

And in Your holy words it is written:

“He made a memorial for His wonders,

gracious and merciful is Adonoy.”⁴⁹Tehillim 111:4.

And it is said:

“He gave food to those who fear Him;

He is ever mindful of His covenant.”⁵⁰Tehillim 111:5.

And it is said:

“And He remembered His covenant for them,

and He relented

in accordance with His abundant kindness.”⁵¹Tehillim 106:45.

And by the hand of Your servants,

the Prophets it is written:

“Go and proclaim it

in the ears of Yerushalayim, saying:

thus said Adonoy,

I remembered for you

the kindness of your youth,⁵²According to Malbim “the kindness of your youth” refers to the kindness of our forefathers who accepted the Oneness of Hashem and proclaimed His Kingship to a world steeped in the worship of idols. Metsudas Dovid maintains however that “the kindness of your youth” refers to the kindness Hashem bestowed on us at the early stage of our history, when He selected Yisrael as His special, unique people.

the love of your bridal days,⁵³This refers to the love Hashem bestowed on Yisrael when He gave us the Torah at Sinai. Our Sages refer to this event as the canopy, the chupah, by which the children of Yisrael were betrothed to Him.—Malbim, Metsudas Dovid

how you followed Me into the wilderness,⁵⁴Hashem recalls the faith of His people who followed Moshe into the wilderness.—Malbim, Metsudas Dovid
Rashi maintains that the entire verse refers to one period of time. He says that the kindness of our youth was manifested when we followed Him, i.e., His messengers, Moshe and Ahahron, into the wilderness.

in a land that was not cultivated.”⁵⁵Yirmiyahu 2:2.

And it is said:

“I will remember My covenant

[which I made] with you

in the days of your youth,

and I will fulfill it for you

as an everlasting covenant.”⁵⁶Yechezkel 16:60.

And it is said:

“Is Ephraim not My precious son,

is he not a child of delight?

For whenever I speak of him,

I recall him even more;⁵⁷These words must be understood in the context of the two sentences (Yirmiyahu 31:17-18) preceding them. I have surely heard Ephraim bemoaning himself, saying: “You have chastised me and I was chastised ... I was ashamed, I was also disgraced, because I bear the humiliation of the sins of my youth.” Thus, explains Rabbenu Shlomo of Germaza, when Hashem hears Ephraim’s words of repentance, He is moved to proclaim His Divine love for him and to recall His delight in him. Ephraim is the name by which the ten tribes of Yisrael was referred.

Therefore,

My innermost being is aroused for him,

I will surely have compassion on him,⁵⁸The Almighty pledges His Divine mercy and promises to deliver them from exile.—Radak

says Adonoy.”⁵⁹Yirmiyahu 31:19. After reciting this verse, you might offer this silent prayer: Master of the Universe, remember on this Day of Judgment, that we are Your precious and loving children. Is there another nation in the entire world that gives You such נַחַת רוּחַ, pleasure, from the fulfillment of Your sacred commandments, as we do. We therefore beseech You, our God, arouse Your mercy upon Your holy people and deliver us from this bitter exile, so that Your great and sacred Name will no longer be desecrated among the nations of the world.—Yesod Veshoresh HaAvodah

Our God and God of our fathers

remember us favorably before You

and be mindful of us

for deliverance and compassion

from the eternal high heavens.

Remember in our behalf, Adonoy, our God,

the covenant, the kindness

and the oath which You swore

to our father Avraham on Mount Moriah,

and let there appear before You

the binding with which our father Avraham

bound his son Yitzchak upon the altar,

and how he suppressed his compassion

to do Your will with a whole heart;

so may Your compassion suppress

Your anger against us,

and in Your great goodness

turn Your fierce anger away

from Your people, and from Your city,

from Your land,

and from Your territorial heritage.

And fulfill for us Adonoy, our God

the promise You made in Your Torah,

through Your servant, Moshe,

from the mouth of Your glory,

as it is said:

“I will remember for them

the covenant with their forefathers

whom I took out

of the land of Mitzrayim,

before the eyes of the nations,

to be their God;

I am Adonoy.”⁶⁰Vayikra 31:19.

For He Who remembers all forgotten things

from eternity, are You,

and there is no forgetfulness

before the Throne of Your Glory;

and the binding of Yitzchak—

on behalf of his descendants—

may You remember it today with compassion.

Blessed are You Adonoy,

Who remembers the covenant