Thursday, August 28, 2008

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 3

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 3

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. In this issue we will examine what we should be praying for.

Tefillah Thoughts

What is it that we are supposed to be praying for? It is said (Shemos 20:20) lo saasun iti elohei chesef veilohei zahav lo saasun lachem, you shall not make [images of what is] with Me; gods of silver and gods of gold shall you not make for yourselves. Rabbeinu Bachye (Ibid) interprets this verse homiletically as follows: HaShem is saying to us that when you are iti¸ with Me, i.e. when you are engaged in prayer, elohei chesef veilohei zahav lo saasun lachem, you shall not be thinking of your gold and silver. It would appear from the words of Rabbeinu Bachye that when one prays, he should not be focused on his materialistic needs. Rather, one should focus on the glory of HaShem. This idea requires clarification, as the Gemara (Shabbos 10a) contrasts Torah study and prayer by stating that Torah study is deemed to be chaye olam, pursuit of eternal life, whereas prayer is deemed to be chaye shaah, concerns of the transitory life. Rashi explains that studying Torah brings one to the World to Come, whereas one prays so that eh can obtain his needs in the world, such as health, peace and livelihood. It would seem, then, that the main function of prayer is for ones material needs and not for HaShem’s glory. Next week we will G-d willing reconcile these two apparently contradictory ideas.

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

It is written (Koheles 4:17) shimor raglecho kaasher teilech el Bais HaElokim, guard your foot when you go to the House of G-d. The Gemara (Brachos 23a) interprets the word raglecho to be referring to the need for one to relieve himself. Thus, one should check himself prior to praying to see if he needs to relieve himself. One who feels even the slightest urge to relieve himself is prohibited from praying. One is forbidden to study Torah when he feels the need to relieve himself, and certainly one is prohibited to recite Shema and blessings until he cleans himself. This applies even if he does not have such a great need to relieve himself and subsequently he will not violate the prohibition of baal tishaktzu (refraining from relieving ones self is deemed to be an abomination). Nonetheless, he is prohibited to engage in Torah study and prayer if he cannot hold himself back the measure of a parsah (4 mil, which is the equivalent of walking for seventy-two minutes). If he can wait the distance it would take to walk a parsah, then he would be permitted to recite Shema but he would still be prohibited from reciting Shemone Esrei. The Shaarei Teshuvah, however, is stringent even in such a case. One who teaches Torah to the masses or is lecturing to a group and feels the need to relieve himself is permitted to refrain from relieving himself, as the prohibition of baal tishaktzu is only rabbinic in nature, and this prohibition is superseded by the concept of kavod habriyos, dignity of HaShem’s creations.

Tefillah Translated and Elucidated

Vaani birov chasdecho avo veisecho eshtachaveh el heichal kodshecha biyirosecho, but I, through Your abundant kindness I will enter Your house; I will prostrate myself toward Your Holy Sanctuary in awe of You. In this verse (Tehillim 5:8) Dovid HaMelech declares that the only manner in which one can enter before HaShem is through HaShem’s kindness. Every second that we exist is through HaShem’s kindness. It is said (Iyov 41:3) mi hikdimani vaashaleim tachas kol hashamayim li hu, whoever anticipated Me, I can reward him, for whatever is under all the heavens is mine! The Medrash (Vayikra Rabbah 27:2) states that HaShem declares: “who praised Me prior to My giving him a soul, and who praised My Name prior to My giving him a son, who made a fence for his roof prior to My giving him a roof etc.” Thus, we must acknowledge that even our ability to enter a house of prayer to praise HaShem is only because HaShem gave us the ability to do so. Alternatively, we say that we enter HaShem’s house with abundant kindness, and the Zohar states that one should not enter the House of Prayer until he takes counsel from the Patriarchs, as the word chasdecho, kindness, reflects Avraham, eshtachaveh el heichal kodshecha, I will prostrate myself toward Your Holy Sanctuary, reflects Yitzchak, and the words biyirosecho, in awe of You, reflects Yaakov.

Tefillah Tale

The children were the first to notice his absence. Perhaps it was the lack of candies that he customarily gave out to the children which caused them to worry about him and to inquire about his absence. The elderly candy man had been a fixture at the shul in Manhattan for years, but no one knew much about him. He used to come daily to the shul, and would sit in his place and daven or learn. He preferred to remain alone for Shabbos, and never engaged in small talk. No one knew whether he had a family or had always been alone. The children continued to worry about his absence, and the neighbors and shul members soon became concerned as well. The Rav of the neighborhood decided to visit the elderly man and inquire about his welfare. The Rav, accompanied by several shul members, knocked on the door but no response was heard. They knocked again, but there was no sign of life from within. They decided to summon the police, who knocked down the door. They found him lying lifeless on his bed. The Rav and others began searching the apartment for papers, hoping they would find the number of relatives who could come to the levaya. Eventually, they found some personal papers, and the telephone number of the man’s son. The Rav immediately called the number to inform him of his father’s death, and to confer with him about the time of the levaya. The Rav successfully contacted the son, but it quickly became apparent that the son had long abandoned his heritage and his past. He shouted in the phone, “I haven’t seen or spoken with my father for twenty years, and there is no reason I should come to his levaya!” The Rav was shocked but he didn’t relent. “What about Kaddish for your father?” That alone is sufficient reason to come to the levaya.” The son replied, “I don’t keep Torah and Mitzvos, and I don’t believe in Kaddish, and therefore I’m not saying Kaddish, and I’m not coming to the levaya.” The Rav, however, was not going to be put off so easily. He explained, “Do you know what Kaddish is? Kaddish is not a tefillah on the niftar. Kaddish is a tefillah which exalts the name of Hashem Yisbarach, a tefillah which saves from punishments and harsh decrees, a tefillah which lengthens the life and years of the one who says it. Through saying Kaddish, one merits to glorify the name of Shamayim by causing others to answer, Amen Yehei Shemei Rabbah, which is the essence of Kaddish. Come and daven for yourself. You’ve hurt your father your whole life; at least give him the final honor and the wealth of Olam Haba.” After a long conversation and much convincing, the son finally agreed to come to the levaya and say Kaddish. Setting a time for the funeral wasn’t simple either. The son was a successful businessman who had a large office in the Twin Towers. He finally agreed that the funeral would be held before his office opened so he wouldn’t miss any work that day. The funeral was set for September 11, 8:00 A.M. The son appeared and requested that the funeral begin immediately. The funeral began, and the son said Kaddish, repeating the words after the Rav without emotion or concentration. The Rav began saying a hesped, and then one of the neighbors began a hesped, but was not successful in finishing it. Word about the tragedies at the Twin Towers had begun filtering in and people began leaving the funeral to inquire about the welfare of their loved ones. The son remained behind standing next to the kever, completely stunned. For the first time in many years, he felt a closeness to his father. He looked at the kever and said, “Abba, I received my life as a gift in your merit.” (Shiru Lamelech) [Reprinted with permission from Revach.net]

Tefillah Test

Last week we posed the question: In the Tefillah of Vihu Rachum we recite the words (Daniel 9:17) vihaseir panecho al mikdoshco hashameim limaan Ado-nai, and let Your countenance shine upon Your desolate Sanctuary, for the Lord’s sake. What is another possible interpretation for the word Ado-nai here? The Yaavetz in his Siddur writes that the word Ado-nai refers to Avraham, who referred to HaShem as Ado-nai, and publicized HaShem as the Master of the world.

This week’s question is, why do we recite in Shemone Esrei that HaShem is harotzeh bisshuvah, the One Who desires repentance. Repentance is a mitzvah in the Torah, so we should say that HaShem commands us to perform the mitzvah of repentance? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 3

Is sponsored by Mr. and Mrs. Irwin Cohen in loving memory of Mrs. Davida Cohen’s father, Meir Nassan Ben Dovid, Niftar 28 Menachem Av

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to BirumOlam@gmail.com

View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

And other Divrei Torah on www.doreishtov.blogspot.com

Shabbos: Ta’am HaChaim Re’eh 5768

Shabbos: Ta’am HaChaim Re’eh 5768

Shabbos in the Parashah

In this weeks parashah it is said (Devarim 7:12) Reeh anochi nosein lifneichem hayom birachah ukelalah, see, I present before you today a blessing and a curse. The Sfas Emes (Re’eh 5631) cites his grandfather, the Chiddushei HaRim, who said that this verse teaches us that it was instilled in every single Jew that he could choose the blessing. It is for this reason that we recite every day the blessing baruch atah HaShem Elokeinu melech haolam asher nasan lasechvi vinah lihavchin bein yom uvein laylah, blessed are You, HaShem, our G-d, King of the universe, Who gave the heart understanding to distinguish between day and night. Furthermore, the Medrash states that HaShem teaches us to choose life, and every utterance of HaShem functioned in this manner, instructing the Jewish People to choose life. In order to understand this concept better, it is worth examining the words of the Rambam (Hilchos Teshuvah 5:5) who addresses a well-known philosophical question. The question that the Rambam presents is how HaShem can give a person free choice if HaShem knows what will occur in the future. The Rambam posits that HaShem’s knowledge does not contradict the concept of free choice. This position of the Rambam has been debated throughout the centuries, but I would like to focus on a practical aspect of this matter. We would refer to an individual or the Jewish People who is in tune with HaShem’s will as recognizing HaShem’s Presence in this world. The reason for this is because when one does not perform HaShem’s will, it is referred to as the concealment of HaShem’s Presence in this world. It is obvious that these are all man’s perspectives, because it is impossible for HaShem to forget about the world even for a moment. Thus, one who exercises his free choice correctly is reveling in the Presence of HaShem, whereas one who does not make correct choices is deemed to be hidden from HaShem’s Presence. Proof of this idea that our actions are what is responsible for HaShem’s Presence in our lives is from a Medrash (Devarim Rabbah ), that states: HaShem said “Reeh anochi nosein lifneichem hayom birachah ukelalah, see, I present before you today a blessing and a curse,” and from that time onward, (Eichah 3:38) mipi elyon lo seitzei haraos vihatov, is it not from the mouth of the Most High that evil and good emanate? The simple translation of this verse is that the prophet is asking, do you think that evil and good do not emanate from HaShem? The Medrash, however, interprets this verse in a matter of fact form, i.e. that evil and good do no emanate from HaShem. How is it possible to even speculate that evil and good do not emanate from HaShem? The truth is, however, that we must realize that we are responsible for our actions and for the way that we perceive HaShem in our lives. The Ohr HaChaim HaKadosh (Shemos 6:2) goes so far as to say that the interpretation of the above-mentioned verse is that evil does not emanate from HaShem. Only good emanates from HaShem. The evil that is manifest in the world is a result of the actions of the wicked. We may struggle with the apparently contradictory ideas that HaShem knows what will occur in the future yet we are still given free choice in our actions. Nonetheless, we must be cognizant of the fact that HaShem has given us that free choice so that we can merit having a recognition of His Presence. There are area various levels of knowing HaShem, and on the Holy Shabbos HaShem bestows us with the level of daas, literally translated as knowledge. It is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ Hashem gives us a day of the week that is a semblance of the World to Come, when we will truly know HaShem. This day is Shabbos, and we must do everything possible to come to an awareness of HaShem’s Presence in our lives. We are now beginning the month of Elul, which is an acrostic for the words (Shir HaShirim 6:3) ani lidodi vidodi li, I am to my Beloved and my Beloved is to me. This is the month when we can come close to HaShem and feel His Presence in our midst. With the observance of the Holy Shabbos and all of HaShem’s beloved mitzvos, HaShem should grant us a month of inspiration and repentance, culminating in the arrival of Moshiach Tzidkienu, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Chadu sagi yeisei vial chada tartei nihorah lah yimtei uvirchaan dinfishin, abundant joy arrives, in place of one, a double measure. Brilliance will envelop the soul, and manifold blessings. This passage refers to the neshama yeseira, the extra soul that a Jew receives with the onset of Shabbos. On Shabbos we are blessed with an extra soul and extra joy. Hashem should allow us to experience the extra soul and to be truly joyous for the entire Shabbos.

Shabbos in Tefillah

Raah vihiskin tzuras halevanah, He saw and fashioned the form of the moon. What is the significance of this passage? We declare that HaShem fashioned the form of the moon, but what was the purpose in HaShem fashioning the moon? It is said (see Bach Ohr HaChaim 282, Tiferes Shlomo Vayishlach) that Yaakov Avinu is associated with the moon. Perhaps based on this kabalistic idea we can suggest that we are declaring that HaShem called to the sun, which represents Esav, as the gentile world is reflected by the solar calendar. To negate Esav’s influence in the world, HaShem fashioned the form of the moon, i.e. HaShem Himself watches over Yaakov to save him from the clutches of Esav. With this explanation we can understand why we say that HaShem saw. It is said (Bereishis 1:4-5) vayar Elokim es haor ki tov vayavdeil Elokim bain haor uvein hachoshech vayikra Elokim laor yom vilachosech kara laylah vayehi erev vayehi voker yom echod, G-d saw that the light was good, and G-d separated between the light and the darkness. G-d called to the light: “Day,” and to the darkness He called: “ Night.” And there was evening and there was morning, one day. The Medrash (Bereishis Rabbah 2:3) states that when it states that HaShem called the light “Day,” this refers to Yaakov, and when it states that HaShem called darkness “Night,” this refers to Esav. Following in the line of the Medrash, we can suggest that when we say that HaShem “saw” and fashioned the form of the moon, it is parallel to HaShem calling the original light “Day,” a reference to Yaakov. Although the Medrash interprets “Day” to be referring to Yaakov, and here we allude to Yaakov as the moon, the idea is that Esav represents darkness to the Jewish People. It is for this reason that we say that HaShem fashioned the form of the moon, i.e. despite the fact that Esav dominates in this world, in the future the light of Yaakov will shine when the entire world recognizes Hashem as the One G-d.

Shabbos Story

Another mosquito to swat at! Would he have any ears left a month from now? Wondered Robert Burns. He never had enjoyed hot weather, even in Bayside, New York. And, he had to admit, his hometown couldn't compete in this league. In all his young years he had never felt sweat and humidity like what he was currently feeling. From where he was squatting he was able to see only the thicket of trees and a glimpse of the sky. The clouds were sweeping in front of the full moon, temporarily blocking its beams. It didn’t matter; Viet Nam’s jungle wasn’t much to look at anyway, and you couldn’t spot the enemy by day or night until they opened fire. The real question just now was, should he do the traditional Jewish hand-washing or not? There was a stream about 800 feet away; he could get water there. Then again, the Vietcong weren't far away either. Crawling even that far could cost him his life. As Robert weighed the options, he swatted another mosquito from his ear and wondered how he had ended up in such a bizarre situation. Until shortly before being drafted he had heard neither of Viet Nam nor of “netilat yadayim,” the traditional Jewish hand-washing. He thought back to Bayside and childhood. He had attended public school, and three times a week went for “Hebrew instruction.” The main purpose was simply to learn enough Hebrew to read his “half-Torah,” which he eventually learned from a venerable and rather friendly tape recorder... Graduation from Hebrew School followed his Bar Mitzvah and marked his abandonment of what little Judaism he had ever known. He never set foot in a synagogue again until his grandfather passed away. Then his father, by no means a religious man, suddenly started going to minyan every day. When Robby questioned his father about his sudden resurgence of interest in religion, his father replied, “I’m saying Kaddish for my father. His soul won’t get rest unless I say Kaddish every day for him.” Robert figured that his father would abandon this ritual after a week or two. To his astonishment he was mistaken. His father took the responsibility quite seriously, and made sure to go to synagogue every day, even if it conflicted with a football game on TV. A few times Robert accompanied his father; he sometimes slept late, and he was impressed that his father took on such consistency for 11 months. In the fall of 1965 Robert left for college in Oneonta, New York. The student protests against American involvement in Viet Nam drew little interest from him. The summer following his graduation Robert was hit with another misfortune: his father’s sudden heart attack. Robert rushed from his job in the rope factory to the hospital. He could barely recognize his father with the tubes and wires all around him -- he felt as though he was gazing at an octopus ensnared in a fisherman’s net. Looking down at his father, Robert knew the condition was serious. Resolutely he took a seat at his father’s right. “Dad. I’m here. Can you hear me?” Mustering the little strength left in his body, Mr. Burns responded in barely audible tones, “Bobby. Thank G-d you’re here.” The strain of talking seemed too much for him. Yet like so many times before, he persevered: “I want you to make one promise to me. You’re my only son. Say Kaddish for me if I don’t make it this time.” Through his tears, Robert said he hoped the occasion wouldn’t arise for many years to come. But he knew he could not refuse the request, and finally choked out, “I promise.” His father seemed suddenly at peace, and closed his eyes in easy sleep. Robert sat at his father’s bedside for about half an hour, watching the heartbeat on the monitors. The nurse entered: “I’m sorry, but visitor’s hours are over now.” Robert left Pine Meadow Hospital and returned to the rope factory. Unfortunately, his Kaddish duty took effect only a few days later. Robert felt the loss, and also remembered the promise he had made. Just as his father had, following the seven-day mourning period (shiva) he went to synagogue to say Kaddish. He found that the only synagogue in his neighborhood which had daily services was the local Orthodox synagogue, Ahavas Torah. Robert’s Hebrew was like the buried vessels of the Holy Temple: existing somewhere, but not visible. Rabbi Jacobs immediately took a liking to the young man who struggled so hard with his Kaddish, and seemed so intent on keeping his father’s last wishes. During services the young man seemed lost, only catching himself when it came time for Kaddish. He even needed signals from Rabbi Jacobs to know when to start; the rabbi willingly gave them. “I hope it all went smoothly today,” said the rabbi. He was in his early forties, with streaks of gray in his light brown beard, which reached below his neck collar. It occurred to Robert that he didn’t even know what the Kaddish meant. Looking his elder companion in the eye, he asked what would be the first of many inquiries. “Can I ask you something?” “Certainly,” replied the Rabbi. “What does this prayer mean? I mean, why do we say anything for the dead?” “You asked a very good question. Kaddish represents your commitment to Judaism. By saying the Kaddish you connect with the Jewish people, and announce publicly your commitment to keep the 613 mitzvot. For the recently departed there can be no greater merit in Heaven.” “613 mitzvot? I didn’t know they had a number. Uh, I also didn’t realize there are so many.” “There are many more than just 613, the number only represents the main ones. You know, we could talk more later. Why don’t you come to the class that I’m giving tonight in Chumash?” “Chumash? What’s that?” asked Robert. “Bible.” Robert froze. He was starting to get interested, but that term, “Bible,” brought images to his mind of a televangelist begging his audience to send him money and repent their sins, in that order. He shrugged his shoulders, and mumbled “I’ll try to make it.” Tuesday night came and went, but Robert never showed up for the class. Eventually Robert got to know Rabbi Jacobs well enough to know that he wasn’t a fanatic. It helped him get over his apprehension to discover that the term “Bible” is hardly ever used among Jews. He first attended a few of the rabbi’s classes, then began accepting Shabbat invitations. This was the year Uncle Sam began drafting by birth date, and Robert’s date, May 7th, was number 35. The top 196 birth dates meant almost guaranteed conscription. The expected notice arrived shortly thereafter, ordering him to report for a physical. Far from wanting to flee the inevitable, Robert was proud to serve the USA. He felt that the country could use a dose of patriotism. Shortly following his 11 months of Kaddish, Robert knocked on Rabbi Jacobs’ door. “Rabbi, I just came to say goodbye. It looks like they’ll be shipping me to South Carolina soon for basic training. It’s going to be real hard for me to keep any of the 613 mitzvot. So tell me, Rabbi -- pick one for me. Which one of the mitzvot should I keep no matter what?” The rabbi thought for a while. Who could answer such a question? Too difficult an assignment would end in failure. Shabbat? Kashrut? Tefillin? Robert clearly wasn’t ready to tackle these. Suddenly the Rabbi’s face lit up. “Robert, I have just the right one. Make sure you do “netilat yadayim,” the traditional hand-washing every time you eat bread -- even if you don’t say the blessings over the food, even if you don’t say the Grace after Meals, and even if the bread is not kosher.” “Netilat yadayim?” “Yes. It’s a mitzvah that won’t put undue pressure on you, since nobody will think twice about your washing your hands before eating. Keep that one mitzvah as well as you can, and remember, any mitzvah will protect you even in the direst circumstances. Best of luck to you, and write me when you get the chance.” During basic training, and even when he was shipped out to the base in Viet Nam, Robert had little difficulty in performing this mitzvah. Nobody noticed anything strange about his desire to wash his hands before eating bread. But finally, about six months after being stationed in the jungles of Southeast Asia, the first real difficulty developed. The platoon was sent for a late-night raid on the fringes of the enemy lines. It wasn’t long before the shooting began, and it soon developed into a full-scale battle. A few of his comrades had dropped and the remainder of the unit was trapped behind enemy lines. After a few hours’ lapse in the fighting, some of the soldiers recalled their hunger. In fact, they hadn’t eaten for the major part of the day. They began to take out their combat rations of oranges, sardines, and bread. Robby was about to join a few of his colleagues when he remembered “netilat yadayim.” He quickly and quietly broke from the camp, his destination a small stream he had seen about 800 feet away. It didn’t matter that this excursion was insanely dangerous; no argument could convince Robert to abandon it. He had promised the rabbi, and it was in memory of his father, too. That was that. He slipped, silent and alone, toward the stream. Traversing the ground like a snake slithering through the forest, Robert quickly reached his destination. He poured water over his hands, delighted that even in this combat situation he was able to keep his mitzvah. It was just after he finished pouring the cup of water over his other hand when he heard the gunfire. Rapid-fire machine guns, piercing the stillness of the jungle in a long barrage of thunderous noise. For what seemed to him hours, Robert remained hidden in the grass, long after the last sounds of the bullets had faded. Mustering up his strength, he slowly slithered back to his unit to find not one of them alive.

Shabbos in Navi

Shmuel I Chapter 6

In this chapter we learn how the Plishtim decided to send the Aron, the Holy Ark, back to its place amongst the Jewish People. They sent the Aron back along with five golden images of hemorrhoids and five golden mice. The Radak writes that they did this because when the people would relieve themselves, the mice would attack the bleeding hemorrhoids. They sent the Aron and the golden images on a new wagon that was drawn by two nursing cows. They then sent the calves of the cows back home, and if the nursing cows would forsake their calves and follow the Aron, it would be a clear sign that HaShem wanted the Aron back. The Plishtim then sent the Aron on the wagon drawn by the nursing cows on the direct road, on the road to Beit Shemesh, and the cows drew the Aron to Beit Shemesh. The people of Beit Shemesh saw the Aron coming, and because they gazed disrespectfully at the Aron, thousands of people died. The people of Beit Shemesh were distressed by the deaths of their citizens, so they sent a message to the inhabitants of Kiryas Yearim to take the Aron to their city. In describing the journey of the cows, it is said (Shmuel I 6:12) vayisharnah haparos baderech, the cows set out on the direct road. The Gemara (Avodah Zara 24b) interprets the word vayisharnah as a term of song, meaning that the cows turned towards the Aron and sang praises to HaShem. This was truly an incredible event. The people of Beit Shemesh, because of their disrespect that they displayed towards the Aron, were killed, whereas the cows sang HaShem’s praises because they intrinsically recognized the sanctity of the Aron. Regarding Shabbos we know that one who properly observes the Shabbos will be greatly rewarded. The converse, however, is also true. One who disrespects the Shabbos will be severely punished. It behooves us to learn from the cows who, upon recognizing HaShem’s Presence near them, sang HaShem’s praises. We too should recognize the holiness of Shabbos and engage in prayer, Torah study, and praising HaShem.

Shabbos in Agadah

The Imrei Emes, the Gerrer Rebbe, writes (Bashalach 5693) that the Gemara (Shabbos 118b) states that had the Jewish People only observed the first Shabbos in the Wilderness, no race or nation could have assailed them. This is derived from the fact that it is said (Shemos 16:27) vayehi bayom hashevii yatzu min ham lilkot vilo matzau, it happened on the seventh day that some of the people went out to gather, and they did not find. Further on it is said (Ibid 17:8) vayavo Amalek vayilachem im Yisroel biRefidim, Amalek came and battled Israel in Rephidim. The Imrei Emes questions this, because Rashi writes that the reason that Amalek attacked the Jewish People is because the Jewish People displayed a lack of faith in HaShem, when they said (Shemos 17:7) hayeish HaShem bikirbeinu im ayin, “is HaShem among us or not?” The Imrei Emes resolves this discrepancy by answering that it is said regarding the giving of the manna (Ibid 16:29) riu ki HaShem nasan lachem haShabbos al kein hu nosein lachem bayom hashishi lechem yomayim shevu ish tachtav al yeitzei ish mimekomo bayom hashevii, see that HaShem has given you the Shabbos; that is why He gives you on the sixth day a two-day portion of bread. Let every man remain in his place; let no man leave his place on the seventh day. The Zohar states the word mimekomo refers to the Shechinah, the Divine Presence. Thus, we see that Shabbos reflects the idea that HaShem is in our midst.

Shabbos in Halacha

Any appliance that one normally uses for cooking requires a blech i.e. a covering to allow returning. Thus, ovens require an insert and one must line crockpots and adjustable hotplates with aluminum foil. [It is preferable that the knobs be covered]. A non-adjustable hot-plate that cannot be used for cooking and is only used to keep food warm does not require a blech. A non-adjustable crockpot, however, does require a blech, as this is generally used for cooking.

Shabbos in Numbers and Words

In the zemer of Askinu Seudasa on Friday night we recite the words chadu sagi yeisei vial chada tartei nihorah lah yimtei uvirchaan dinfishin, abundant joy arrives, in place of one, a double measure. Brilliance will envelop the soul, and manifold blessings. The Imrei Emes (Bashalach 5693) writes that this means that through the joy the light is doubled, as in Kisvei Arizal it is brought that the word sichok, laughter (414), is in gematria double the word ohr, light (207).

Shabbos: Ta’am HaChaim Re’eh 5768

Is sponsored by Mr. and Mrs. Irwin Cohen in loving memory of Mrs. Davida Cohen’s father, Meir Nassan Ben Dovid, Niftar 28 Menachem Av

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh,

14800 West Lincoln, in Oak Park, an hour before Minchah.

Have a wonderful and delightful Shabbos and may we merit this year the speedy arrival of Moshiach Tzidkienu bimheira viyameinu amen.

Prepared by Rabbi Binyomin Adler.

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Thursday, August 21, 2008

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 2

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 2

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. In this issue we will examine the effects of prayer.

Tefillah Thoughts

From time to time we all must wonder if our prayers are being accepted. In this segment we will offer the explanation of the Mabit regarding prayer for the Ultimate Redemption, and this will shed light on our prayers for ourselves. The Mabit writes in Shaar HaTefillah (§17) that for the final redemption to occur, the Jewish People are required to offer many prayers, and there are two reasons why it is easier for the later generations to have their prayers answered. One reason is that the earlier generations were further away from the redemption, whereas the current generation is much closer to the redemption. Secondly, since the final redemption is such a great matter, in order for us to merit the final redemption, we are required to offer many prayers. When HaShem decides that the quota of prayers has been fulfilled, then HaShem will surely bring the redemption. At that time all the prayers that have been offered throughout the generations will be deemed to have functioned as a vehicle to effect the final redemption. Furthermore, since all the earlier generations were anticipating the final redemption, they will be rewarded for their efforts with the final redemption. Those who anticipated the redemption are those who will merit witnessing the final redemption. The Mabit concludes that even prior to meriting the final redemption, HaShem answers our prayers in every generation, and He saves us from our troubles. These salvations are also effected through our prayers for the redemption. This, then, is akin to salvation in every generation. Thus, it would seem that according to the Mabit, even if one’s prayer for his own concern does not appear to have been answered, he will be answered because of our prayers for the Ultimate Redemption, may it occur speedily, in our days.

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

It is praiseworthy to give tzedakah, charity, prior to prayer, as it is said (Tehillim 17:15) ani bitzedek echezeh panecho, and I – in righteousness I shall behold Your face. There are congregations that have the custom to give tzedakah when reciting the words (Divrei Hayamim I 29:12) vihaosher vihakavod milfanecho, wealth and honor come before You. There are some locales where they collect tzedakah during the reading of the Torah and this is improper, as this prevents people from hearing the Torah reading and from answering Barchu. One should also accept upon himself before praying the mitzvah of (Vayikra 19:18) viahavta lireiacha kamocha, you shall love your fellow as yourself. One should have in mind to love every Jew like himself, because if Heaven forbid there is divisiveness amongst the hearts of the Jewish People down below, then above there is also a lack of unity. The unity of the bodies down below is the catalyst for the unity of the souls above. It is through this unity that the Tefillos unite, and when the Tefillos are united, it is favorable before HaShem, blessed is His Name.

Tefillah Translated and Elucidated

Mah tovu oholecho Yaakov mishkinosecho Yisroel, how goodly are your tents, O Yaakov, your dwelling places, O Israel. The Maharshal (Teshuvos 64) writes that since this verse was said by the evil Balaam, one should not commence prayer with the recital of this verse. It is interesting to note that Balaam recited this verse when he realized that it was good in HaShem’s eyes to bless the Jewish People. The Mishna in Avos (5:22) tells us that Balaam had an ayin raah, an evil eye. Perhaps for a moment HaShem allowed Balaam to utilize the “good eye” (See Ohr HaChaim Bamidbar 24:1 for a different interpretation of the verse there), and this is what allowed him to bless the Jewish People, as it is said (Mishlei 22:9) tov ayain hu yivorach, one with a good eye will be blessed. The Gemara (Sota 38b) interprets the verse to mean that one with a good eye can bless others. Thus, in support of the custom to recite the verse of mah tovu at the onset of Tefillah, we can suggest that our Sages were teaching that more important than anything, one has to have a tov ayin, a good eye. Even if one feels that his prayers have not been answered, he will be able to see everything that happens to him in a positive light. He will then be able to focus his prayers on behalf of himself and others.

Tefillah Tale

Many chassidim would come to hear the Klausenberger Rebbe zt”l daven. The Rebbe’s Tefillos were unlike any Tefillos that anyone had witnessed for many generations. The words that came out of the Rebbe’s mouth were like fiery embers, and he would recite the Tefillos with tears streaming from his eyes. The Rebbe’s Tefillos were so intense that he appeared to be consumed by fire. At times the Rebbe would repeat a verse in Tefillah, even repeating a verse ten times. When reciting the words in az yashir of tiviaimo visitaeimo bihar nachalascho, You will bring them and implant them on the mount of Your heritage, the Rebbe would plead with HaShem to redeem the Jewish People. The Rebbe would sob, “Tatte, Tatte, Tatte, oy, oy, oy… Tatte, have mercy on Your children.. Tiviaimo visitaeimo, Tatte, Tatte, Tatte, it is enough already, enough, have mercy on Your children, Heilege Bashefer, bring them now, now.. implant them on the mountain of Your heritage….” There were times when the Rebbe would recite these words alone for an hour.

Tefillah Test

Last week we posed the question: Why do we refer to prayer as Tefillah? The Torah uses many expressions for prayer, such as chanun, compassion, shir, song and more. In fact, the Medrash (Devarim Rabbah 2:1) states that there are ten expressions for prayer. Why do we refer to all our prayers as Tefillos? There were a few answers that were submitted, and for brevity’s sake, I will cite them in abridged format.

  1. Zvi wrote: The root of Tefillah is palail, to judge, to differentiate, to clarify, to decide. In life we constantly sort out evidence from rumor, valid options from wild speculation, fact from fancy. The exercise of such judgment is called plilah. Indeed the word plilim from pll is used in the court of law (Shemos 21:22), and what is the function of a court if not to sift evidence and make a decision? A logical extension of pll is the related root plh, meaning a clear separation between two things. Thus prayer is the soul’s yearning to define what truly matters and to ignore trivialities that often masquerade as essential [Siddur Avodas HaLev]. The Hebrew word for praying is hitpalail. It is a reflexive word meaning that the subject acts upon himself. Prayer is a process of Self-evaluation, Self -judgment; a process of removing oneself from the Tumult of life to a little corner of truth and refastening the bonds that tie on to the Purpose of life. Source taken from The Artscroll Siddur page xiii.
  2. Aurel wrote: Pillel to judge. Judging/Changing himself through Tefillah. Tofel joining himself to Hashem.
  3. The Pinei Menachem, the Gerrer Rebbe (Vaeschanan 5753), cites the Alexander Rebbe and the Sfas Emes who writes that the ten expressions of prayer are the means with which to arrive at Tefillah. Thus all the expressions of prayer are in essence incorporated in Tefillah.

This week’s question: In the Tefillah of Vihu Rachum we recite the words (Daniel 9:17) vihaseir panecho al mikdoshco hashameim limaan Ado-nai, and let Your countenance shine upon Your desolate Sanctuary, for the Lord’s sake. What is another possible interpretation for the word Ado-nai here? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 2

Is sponsored in loving memory of Ita Tzipporah bas R’ Hirsch ob”m

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to BirumOlam@gmail.com

View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

And other Divrei Torah on www.doreishtov.blogspot.com