Rabbeinu Amnon zt"l
הרב אמנון ממגנצא זצ"ל
Tishrei 1 , 0
Rabbeinu Amnon zt"l
Author of the piyut, “Unesana Tokef”
Rav Amnon Magentza of Mainz was one of the gedolei hador in the 11th century. He was learned in Kabbalah, and was wise in all forms of wisdom. He was a wealthy and handsome man from a family of distinguished yichus.
In his beis medrash there was a miraculous ner tamid that burned all week long without oil! (Seder HaDoros)
Rav Amnon enjoyed a close relationship to the king. The royal ministers tried daily to get him to renounce his faith and become an apostate. He never paid them any heed until one day the king himself asked him to give up his faith. Feeling uncomfortable in front of the king, he sought a way to extricate himself from this confrontation and simply said, “Give me three days’ time to think about it.”
He was never really going to consider the request at all; he only made the statement as an excuse to gain time. Still, the matter gave Rav Amnon no rest. He was tormented by the fact that he had given the king even the merest impression that he would ever give up his faith. How could he have made it even seem that he was willing to even consider renouncing his emunah in Hashem and the Torah?! His friends and family tried to console him to no avail. After three days passed, he refused to appear before the king. When the king called him to stand judgment before him for failing to arrive, he said that he would pass judgment on himself and announce a fitting punishment for his misdeed:
“My lying tongue that spoke falsely should be cut out,” he proclaimed. Rav Amnon felt that it would be a kiddush Hashem since he had spoken as if he considered the possibility of leaving his faith.
“No,” the king declared, “I will cut off the feet that failed to bring you to come before me and we will torture your body.” As they cut off each of his limbs, they asked him to reconsider and to renounce his faith and accept theirs. Though he suffered horribly, he staunchly refused. Finally, with the stages of torture concluded, the king had him placed in a wood box alongside all his dismembered limbs. In this manner, they had him brought home.
Seder HaDoros says that this is why he was named Amnon because he truly believed with full faith in the living G-d – E”l Chai . [Translator’s note: Perhaps Amnon is a pseudonym, or alternatively, it was his given name and the statement is a derash that his true name proved his faith in Hashem.]
On Rosh Hashanah, Rav Amnon requested that they carry him to shul in the box, along with his dismembered limbs. They placed him by the chazzan. He accepted his terrible pain and suffering lovingly as penance for his crime. When the chazzan reached Kedushah, Rav Amnon asked him to pause. “Let me sanctify Hashem’s name in public,” he announced and proceeded to recite the famous liturgical poem, Unesana Tokef. At that moment, his soul departed.
Three days later he appeared to Rabbeinu Kalonymous ben Rabbeinu Meshulam and taught him the words to the poem and asked that it be taught and spread among Klal Yisroel. It was thus established that it be recited annually each Rosh Hashanah. In this way, Klal Yisroel would be remembered favorably before Hashem in connection to the great rectification that Rav Amnon made. (This is based on hand written accounts from old machzorim that belonged to Rav Yitzchok of Vienna, author of the Ohr Zarua who testifies that he found this story in the writings of Rav Ephraim ben Yaakov of Vienna and the Seder HaDoros says he saw it in an ancient German machzor.)
Stories of Rabbeinu Amnon zt"l
More than eight hundred years ago there lived a great man in the city of Mayence (Maintz). His name was Rabbi Amnon. A great scholar and a very pious man, Rabbi Amnon was loved and respected by Jews and non-Jews alike, and his name was known far and wide. Even the Duke of Hessen, the ruler of the land, admired and respected Rabbi Amnon for his wisdom, learning, and piety. Many a time the Duke invited the Rabbi to his palace and consulted him on matters of State.
Rabbi Amnon never accepted any reward for his services to the Duke or to the State. From time to time, however, Rabbi Amnon would ask the Duke to ease the position of the Jews in his land, to abolish some of the decrees and restrictions which existed against the Jews at the time, and generally to enable them to live in peace and security. This was the only favor that Rabbi Amnon ever requested from the Duke, and the Duke never turned down his request. Thus, Rabbi Amnon and his brethren lived peacefully for many years.
Now the other statesmen of the Duke grew envious of Rabbi Amnon. Most envious of them all was the Duke's secretary, who could not bear to see the honor and respect which Rabbi Amnon enjoyed with his master, which was rapidly developing into a great friendship between the Duke and the Rabbi. The secretary began to seek ways and means to discredit Rabbi Amnon in the eyes of the Duke.
One day, the secretary said to the Duke:
"Your Highness, why should you not persuade Rabbi Amnon to become a Christian, like ourselves? I am sure that considering the honor and many favors he has enjoyed at your generous hand, he will gladly abandon his faith and accept ours.
The Duke thought it was not a bad idea. When Rabbi Amnon came to his palace the next day, the Duke said to him:
"My good friend, Rabbi Amnon, I know you have been loyal and devoted to me for many years. Now I wish to ask you a personal favor. Abandon your faith, and become a good Christian like me. If you do, I shall make you the greatest man in the whole of my State; you shall have honor and riches like no other man, and next to me, you shall be the most powerful man in my land..."
Rabbi Amnon grew very pale. For a moment he could find no words to reply to the Duke, but after a while he said:
"O, illustrious Monarch! For many years I have served you faithfully, and my being a Jew in no way lessened my loyalty to you or to the State. On the contrary, my faith bids me to be loyal and faithful to the land of my sojourn. I am ready and willing to sacrifice everything I possess, even my very life, for you as well as for the State. There is one thing, however, that I can never part with - this is my faith. I am bound by an unbreakable covenant to my faith, the faith of my forefathers. Do you want me to betray my people, my G‑d! Would you want a man to serve you that has no respect for his religion, for the bonds and ties he holds most sacred! If I betray my G‑d, could you ever trust me never to betray you! Surely, the Duke cannot mean it. The Duke is jesting!"
"No, no," the Duke said, though he sounded a little uncertain, for inwardly the Duke was pleased with Rabbi Amnon's reply. Rabbi Amnon hoped the matter was settled, but when he arrived at the palace the next day, the Duke repeated his request. Rabbi Amnon became very unhappy, and began to avoid visiting the palace, unless it was absolutely necessary.
One day, the Duke, impatient at Rabbi Amnon's obstinacy, put it very bluntly to him; he must either become a Christian or suffer the consequences.
Pressed to give his answer immediately, Rabbi Amnon begged the Duke to allow him three days in which to consider the matter. This, the Duke granted him.
No sooner did Rabbi Amnon leave the Duke, than he realized his grave sin. "My G‑d!" he thought. "What have I done?! Am I lacking in faith and courage that I requested three days for consideration! Can there be any but one answer! How could I show such weakness even for one moment! O, gracious G‑d, forgive me . . ."
Rabbi Amnon arrived home brokenhearted. He secluded himself in his room and spent the next three days in prayer and supplication, begging G‑d's forgiveness.
When Rabbi Amnon did not arrive at the palace on the third day, the Duke became very angry, and ordered his men to bring Rabbi Amnon in chains.
The Duke hardly recognized Rabbi Amnon; so much did the venerable man change in the course of the last three days. However, the Duke quickly brushed aside whatever feeling of sympathy he might have felt for his erstwhile friend, and said to him sternly:
"How dare you disregard my command! Why did you not appear before, in time to give me your answer! For your sake, I trust you have decided to do as I tell you. It will be bad for you otherwise. "
Although Rabbi Amnon was now a broken man physically, his spirit was stronger than ever.
"Your Highness," Rabbi Amnon answered him fearlessly, "There can be but one answer: I shall remain a loyal Jew as long as I breathe!"
The Duke was beside himself with wrath. "It is now more than the question of your becoming Christian. You have disobeyed me by not coming voluntarily to give me your answer. For this you must be punished . . ."
"Your Highness," Rabbi Amnon said, "By requesting three days for consideration, I have sinned gravely against my G‑d."
These brave words enraged the Duke even more. "For sinning against your G‑d," the Duke said angrily, "let Him avenge Himself. I shall punish you for disobeying my orders. Your legs sinned against me, for they refused to come to me; therefore your legs shall be cut off!
With very faint signs of life, the legless body of Rabbi Amnon was sent back to his home, to his grief-stricken family. It was the day before Rosh Hashanah.
The news about Rabbi Amnon's dreadful fate spread throughout the whole city. Everyone was horrified and distressed. It was a very tragic Day of Judgment for the Jews of Maintz, who assembled in synagogue the following morning.
Despite his terrible suffering, Rabbi Amnon remembered that it was Rosh Hashanah, and he requested to be taken to synagogue. At his request, he was placed in front of the Holy Ark.
All the worshippers, men, women and children, wept terribly seeing their beloved Rabbi in such agony, and never were any more heart-rending prayers offered than on that day of Rosh Hashanah.
When the cantor began to recite the Musaf prayer, Rabbi Amnon motioned that there be made an interval while he offered a special prayer to G‑d. Silence fell upon the worshippers, and Rabbi Amnon began to recite Unetanneh Tokef ("Let us express the mighty holiness of this day"). The congregation repeated every word, and their hearts went out to G‑d in prayer and tears. "Kedusha" was then recited, followed by the prayer of "Oleinu". When the words "He is our G‑d, and no other" were reached, Rabbi Amnon cried them out with his last remaining strength, and passed away.
The prayer 'Unetanneh Tokef' is now one of the most solemn prayers of Rosh Hashanah and Yom Kippur. It includes the stirring passage:
"On Rosh Hashanah it is inscribed, and on Yom Kippur it is sealed: how many shall pass on, and how many shall be born; who shall live, and who shall die; who in his time, and who before his time; who by fire and who by water; who by sword and who by beast; who by hunger and who by thirst; who by storm and who by plague; who by choking and who by stoning... Who shall rest, and who shall wander; who shall be tranquil and who shall be harassed; who shall be at peace and who shall suffer; who shall become poor, and who shall become rich; who shall fall and who shall rise... But repentance, prayer and charity revoke the evil decree!"
The undying courage of Rabbi Amnon, the author of this prayer, serves as an inspiration to all of us.
https://www.chabad.org/library/article_cdo/aid/112497/jewish/Rabbi-Amnon-of-Mayence.htm
Divrei Torah of Rabbeinu Amnon zt"l
וּנְתַנֶּה תּקֶף
וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה כִּי אַתָּה הוּא אֱלהֵינוּ מֶלֶךְ:
וּנְתַנֶּה תּקֶף קְדֻשַּׁת הַיּום. כִּי הוּא נורָא וְאָים. וּבו תִנָּשֵׂא מַלְכוּתֶךָ. וְיִכּון בְּחֶסֶד כִּסְאֶךָ. וְתֵשֵׁב עָלָיו בֶּאֱמֶת:
אֱמֶת כִּי אַתָּה הוּא דַיָּן וּמוכִיחַ וְיודֵעַ וָעֵד. וְכותֵב וְחותֵם (וְסופֵר וּמונֶה). וְתִזְכּר כָּל הַנִּשְׁכָּחות. וְתִפְתַּח אֶת סֵפֶר הַזִּכְרונות. וּמֵאֵלָיו יִקָּרֵא. וְחותָם יַד כָּל אָדָם בּו. וּבְשׁופָר גָּדול יִתָּקַע. וְקול דְּמָמָה דַקָּה יִשָּׁמַע. וּמַלְאָכִים יֵחָפֵזוּן. וְחִיל וּרְעָדָה יאחֵזוּן. וְיאמְרוּ הִנֵּה יום הַדִּין. לִפְקד עַל צְבָא מָרום בַּדִּין. כִּי לא יִזְכּוּ בְעֵינֶיךָ בַּדִּין. וְכָל בָּאֵי עולָם יַעַבְרוּן לְפָנֶיךָ כִּבְנֵי מָרון:
חזן כְּבַקָּרַת רועֶה עֶדְרו. מַעֲבִיר צאנו תַּחַת שִׁבְטו. כֵּן תַּעֲבִיר וְתִסְפּר וְתִמְנֶה וְתִפְקד נֶפֶשׁ כָּל חָי. וְתַחְתּךְ קִצְבָה לְכָל בְּרִיּותֶיךָ. וְתִכְתּב אֶת גְּזַר דִּינָם:
בְּראשׁ הַשָּׁנָה יִכָּתֵבוּן. וּבְיום צום כִּפּוּר יֵחָתֵמוּן. כַּמָּה יַעַבְרוּן. וְכַמָּה יִבָּרֵאוּן. מִי יִחְיֶה. וּמִי יָמוּת. מִי בְקִצּו. וּמִי לא בְקִצּו. מִי בַמַּיִם. וּמִי בָאֵשׁ. מִי בַחֶרֶב. וּמִי בַחַיָּה. מִי בָרָעָב. וּמִי בַצָּמָא. מִי בָרַעַשׁ. וּמִי בַמַּגֵּפָה. מִי בַחֲנִיקָה וּמִי בַסְּקִילָה. מִי יָנוּחַ. וּמִי יָנוּעַ. מִי יִשָּׁקֵט וּמִי יִטָּרֵף. מִי יִשָּׁלֵו. וּמִי יִתְיַסָּר. מִי יֵעָנִי. וּמִי יֵעָשֵׁר. מִי יִשָּׁפֵל. וּמִי יָרוּם:
וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה: (צום קול ממון)
מַעֲבִירִין אֶת רעַ הַגְּזֵרָה:
כִּי כְּשִׁמְךָ כֵּן תְּהִלָּתֶךָ. קָשֶׁה לִכְעס וְנוחַ לִרְצות. כִּי לא תַחְפּץ בְּמות הַמֵּת. כִּי אִם בְּשׁוּבו מִדַּרְכּו וְחָיָה. וְעַד יום מותו תְּחַכֶּה לּו. אִם יָשׁוּב מִיַּד תְּקַבְּלו:
חזן אֱמֶת כִּי אַתָּה הוּא יוצְרָם. וְאַתָּה יודֵעַ יִצְרָם. כִּי הֵם בָּשָׂר וָדָם:
אָדָם יְסודו מֵעָפָר. וְסופו לֶעָפָר. בְּנַפְשׁו יָבִיא לַחְמו. מָשׁוּל כְּחֶרֶס הַנִּשְׁבָּר. כְּחָצִיר יָבֵשׁ. וּכְצִיץ נובֵל. כְּצֵל עובֵר. וּכְעָנָן כָּלָה. וּכְרוּחַ נושָׁבֶת. וּכְאָבָק פּורֵחַ. וְכַחֲלום יָעוּף:
וְאַתָּה הוּא מֶלֶךְ אֵל חַי וְקַיָּם:
אֵין קִצְבָה לִשְׁנותֶיךָ. וְאֵין קֵץ לְארֶךְ יָמֶיךָ:
וְאֵין לְשַׁעֵר מַרְכְּבות כְּבודֶךָ. וְאֵין לְפָרֵשׁ עֵלוּם שְׁמֶךָ. שִׁמְךָ נָאֶה לְךָ. וְאַתָּה נָאֶה לִשְׁמֶךָ. וּשְׁמֵנוּ קָרָאתָ בִּשְׁמֶךָ:
עֲשֵׂה לְמַעַן שְׁמֶךָ. וְקַדֵּשׁ אֶת שִׁמְךָ עַל מַקְדִּישֵׁי שְׁמֶךָ. בַּעֲבוּר כְּבוד שִׁמְךָ הַנַּעֲרָץ וְהַנִּקְדָּשׁ. כְּסוד שִׂיחַ שַׂרְפֵי קדֶשׁ. הַמַּקְדִּישִׁים שִׁמְךָ בַּקּדֶשׁ. דָּרֵי מַעְלָה עִם דָּרֵי מַטָּה. קורְאִים וּמְשַׁלְּשִׁים בְּשִׁלּוּשׁ קְדֻשָּׁה בַּקּדֶשׁ: