Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 12

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 12

Tefillah Thoughts

Praying after the Bais HaMikdash will be rebuilt
It is said (Yeshaya 56:7) vahaviosim el har kadshi visimachtim biveis tefillasi oloseihem vizivcheihem liratzon al mizbichi ki veisi beis tefillah yikareis lichol haamim, I will bring them to My Holy Mountain, and I will gladden them in My House of Prayer; their elevation-offerings and their feast-offerings will find favor on My altar, for My House will be called a house of prayer for all the peoples. This verse implies that after the future Bais HaMikdash will be built, there will still be a concept of payer. One must wonder, though, what will be the need of prayer once we have the Final Redemption? What is even more difficult to understand is that the Gemara (Megillah 18a) proves from this verse that after Moshiach ben Dovid arrives, then comes prayer. This statement of the Gemara indicates that prior to the arrival of Moshiach, we do not have true prayer. What is the meaning of this perplexing verse and the equally perplexing statement of the Gemara? Perhaps the idea that the Gemara is teaching us can be explained by the words of the Mabit that we have quoted here previously. The Mabit writes in Shaar HaTefillah (§17) that for the final redemption to occur, the Jewish People are required to offer many prayers. The Mabit goes on to explain why this is necessary. From the words of the Mabit we can understand that the Ultimate Redemption is a direct result of our prayers. Similar to the Medrash that states that the prayers of the Jewish People become part of HaShem’s crown, in a sense our prayers are what the Bais HaMikdash is comprised of. It is specifically for this reason that the Bais HaMikdash is referred to as a house of prayer. Furthermore, it is only after the arrival of Moshiach that we can finally see how our prayers had an effect. The joy that we will soon feel when Moshiach arrives with the Ultimate Redemption will be associated with the elation that we will have in knowing that all our prayers throughout the centuries have been answered. Hashem should allow us to pray with great intensity and merit the arrival of Moshiach Tzidkienu, speedily, in our days.
Tefillah Teachings

Washing the hands before praying

One who soiled his hands with mud should wash his hands with water if possible. This is the opinion of the Avi Ezri, whereas according to the Rosh, it is not clear that one would be required to wash his hands with water.

Tefillah Translated and Elucidated

Adon Olam

Bili reishis bili sachlis vilo haoz vihamisra, without beginning, without conclusion – His is the power and dominion. What is the significance of saying that HaShem has no beginning and no end? Does this make HaShem more powerful? Although it seems that this passage is very cryptic, perhaps one way to understand this is by analyzing how we view ourselves. We know where we come from and we know where we are headed. Regarding HaShem, if it can be said, there is no starting point and no ending point. One who even attempts to posit that HaShem began or HaShem ended is denying the infinite state of HaShem.

Tefillah Tale

The cry of an infant

Rabbi Levi Yitzchak of Berditchev once witnessed a man who was reciting his prayers at a quick pace, and he was mumbling the words in an unintelligible fashion. Reb Levi Yitzchak approached the man and mumbled some unintelligible syllables. “I am sorry, rabbi,” said the man, “but I did not understand what you said.” “If that is the case,” Reb Levi Yitzchak said, “why do you mumble your prayers in such an unintelligible manner? Recite your prayers in a way that they can be understood.”
The man responded, “when an infant cries out and utters unintelligible sounds, a stranger many not comprehend what the child is trying to say. A parent, however, is sensitive to the child’s cries and sounds and can understand what he wants. Similarly, G-d is my father and he understands even my mumbling.” Reb Levi Yitzchak was ecstatic with this answer, as he now had a new defense for the behavior of the Jewish People.

Tefillah Test

Redemption is constantly happening

Last week we posed the question: why is it important to recite geulah immediately prior to reciting Shemone Esrei? Perhaps one answer to this question is that the Shaarei Teshuvah (Orach Chaim 118) writes that when we recite in Shemone Esrei the words ki lishuasecho kivinu kol hayom, “for we hope for Your salvation all day long,” we should have in mind to request of HaShem that He save us from our daily trials and tribulations. Reciting these words is a proven method of salvation in difficult times. Thus, we see that salvation is not limited to the Ultimate Redemption. Rather, every miracle that HaShem performs for us is a microcosm of the Ultimate Redemption. It is for this reason that we mention redemption immediately prior to Shemone Esrei, as we demonstrate that every prayer of ours that HaShem answers is a form of redemption.

This week’s question is, which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? 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 12
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
Prepared by Rabbi Binyomin Adler.
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The Three Weeks: It's not as bad as we thought

The three weeks are upon us, and many of us are looking for ways to be inspired by this tragic period in Jewish history. Some read articles about Churban, destruction, and others perform more good deeds than they are accustomed to performing throughout the year. Yet, there are those who wonder what all the fuss is about, as every year we commemorate the tragic events that the Jewish People have suffered throughout our long and bitter exile, and redemption does not appear to be any closer on the horizon than it was last year.

The Mabit in his Sefer Bais Elokim addresses this issue, focusing on the purpose of praying for the rebuilding of the Bais HaMikdash and the arrival of Moshiach. 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.

Based on the words of the Mabit, we have gained a new perspective on our mourning. When the three weeks begin and we begin to feel depressed regarding our situation, we must be inspired by the fact that our prayers until now have effected redemption in various aspects of our lives. Thus, redemption is not merely the arrival of Moshiach and the building of the third Bais HaMikdash. Redemption is a personal and a communal salvation on a daily basis. The three weeks, the nine days, and the culminating day of Tisha Baav should not function as a time period when we are depressed about our situation. Rather, we should use this time to reflect on the salvations that HaShem has performed for us in every second of our lives, whether it is in matters of domestic harmony, sustenance, child-rearing, or Torah study and mitzvah performance.

The commentators write that when we recite the words motzi asirim, HaShem releases those in bondage, we also refer to a fetus inside its mother’s womb. Thus, our entrance into this world is deemed to be redemption. When on is stuck in a traffic jam and then the traffic clears, he has just experienced Divine Redemption. There is nothing in our lives that is not considered redemption. A successful business deal, a birthday, waking up in the morning, and the functioning of our bodies are all deemed to be redemption. Although the period of the three weeks is a somber time for the Jewish People, we certainly have much cause for joy and elation, as we can acknowledge more than anyone else in the world how HaShem is constantly redeeming us.

I recently read what to me was an eye-opener, as there are certain verses that seem to only have a negative interpretation. Yet, regarding this verse, the commentators were able to find a positive explanation. Rabbi Shlomo Katz on www.torah.org writes: “The period between the Fast of the 17th of Tamuz and Tishah B’Av is known in halacha as “Bein Hametzarim,” “Between the Troubles.” During this period, we mourn the destruction of both the First and Second Temples. However, writes Rabbi Eliezer Zev Rosenbaum z”l hy”d (the Nadvorner-Kretchnif Rebbe in Sighet; killed in the Holocaust), Chassidic works teach that there is also a reason for optimism during this period. We read in Eichah (1:3), “Kol rodfehah hiseeguhah bein hametzarim, all her pursuers overtook her in dire straits.” The word “rodfehah”, “her pursuers,” can be read “rodfei-Kah”, “those who pursue G-d.” Those who pursue G-d during the period can “overtake” him. Also, “hiseeguhah” can mean “grasped it,” in the sense of grasping a deep concept. Those who pursue G-d during this period can grasp deep spiritual levels. How can this be? How can a period of such sorrow be an opportunity for such joyful attainments?

Rav Rosenbaum explains with two parables. First, when is it easier for the common man to approach a king-when he is in his palace or when he is traveling? Presumably, when he is traveling. Similarly, it is easier for us to approach G-d when He is in exile from His home, the Temple, so-to-speak. Also, imagine a father who, G-d forbid, lost many of his children. Whenever the father recalls that tragedy, he will feel closer to his surviving offspring. Similarly, when G-d mourns, so-to-speak, over the Destruction, He brings Himself closer to us. (Raza De’Uvda p.144)

Using this interpretation as an example, we should seek to find the positive in all the mourning, as all our prayers, tears, and sighs that we have experienced throughout the exile will add up to a happy and momentous event, in the final redemption. Let us take comfort from the fact that Reb Yaakov Emden writes in his siddur that the greatest miracle of all time is that the Jewish People have survived all the persecutions and pogroms, and we are still able to study Torah, pray and perform mitzvos, which is ultimately what HaShem really desires of us. When we pray, we should feel that we are bringing the redemption closer with every word of prayer, and when we study Torah, we should feel that every word of Torah study will bring the redemption closer. Similarly, when we perform mitzvos, we should be cognizant of the fact that every mitzvah will bring the redemption closer.

With this reflection, HaShem should allow us to merit, this year, during the three weeks, the ultimate and final redemption, when Hashem will gather in the exiles, bring us Moshiach Tzidkeinu, build the Third Bais HaMikdash, and then HaShem and His Great Name will be one for eternity. Amen.