Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 21

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 21

Tefillah Thoughts

Prayer requires unity amongst the Jewish people
It is well known that prior to praying, one should have in mind the mitzvah of loving your neighbor as yourself. The Lev Simcha (Vayechi 5744) writes that in the final blessing of Shemone Esrei, we ask HaShem barcheinu avinu kulanu kiechod yachad, bless us, our Father, all of us as one. Subsequent to all our prayers and entreaties, we ask HaShem to bless us with unity. Unity is the greatest blessing that we can have, and unity is the vessel that contains all other blessings. Perhaps we can suggest a very practical application of how to achieve unity. The Baal HaTurim (Bamidbar 6:26) writes that the word shalom, peace, is equal in gematria to the name Esav (376) and this alludes to the idea stated in the Gemara (Brachos 17a) that one should greet every person he encounters, even a gentile. Greeting a person does not take a whole lot of effort. In truth, if one greets others, he may be saving lives, marriages and he can benefit the recipient of his greetings in more ways than he can imagine. When we pray to HaShem for unity, we should bear in mind that there is much that we can do to achieve that unity, which will ultimately be the catalyst to bringing Moshiach, speedily, in our days.



Tefillah Teachings

Praying with the congregation

One should exert himself to pray in a synagogue with the congregation, as it is said (Tehillim 69:14) vaani sifilosi lecho HaShem eis ratzon, as for me, may my prayer to You, HaShem, be at an opportune time. The opportune time is when the congregation is praying. Furthermore, it is said (Yeshaya 49:8) koh amar HaShem bieis ratzon anisicho, thus said HaShem: In a time of favor I answer you. Additionally, HaShem does not scorn the prayers of the multitudes, even if there are sinners amongst them. Proof of this idea is because it is said (Iyov 36:5) hein Keil kabir vilo yimas, behold, G-d is mighty and does not despise (the word kabir is interpreted by the Gemara to refer to the multitudes). It is further said (Tehillim 55:19) padah vishalom nafshi mikrav li ki virabim hayu imadi, He redeemed my soul in peace from battles against me, for with many they were against me.

Tefillah Translated and Elucidated

Yigdal
HaShem has no semblance of a body
Ain lo dimus haguf viain lo guf, He has no semblance of a body nor is He corporeal. It is difficult to imagine something that does not have physical dimensions. Yet, we know that the soul is not physical, and there are many things in the world that have no physical dimensions. Why, then, is it critical for us to believe that HaShem has no physical dimension. Perhaps the answer to this question is that since we are given an understanding of how HaShem conducts the world through physical attributes, we may begin to conjure up an image of what HaShem looks like. It is for this reason that we are instructed to believe that HaShem has no physical semblance at all and whatever we read about HaShem is not the Essence of HaShem. Rather, the physical descriptions of HaShem in Scripture are just meant to give us some form of understanding of how HaShem conducts His world.

Tefillah Tale

Chazon Ish: Four Days Is A Long Time
One day, a man who appeared obviously distraught and worn down, knocked at the door of the Chazon Ish. He told the Chazon Ish that he had felt ill for a few days, and eventually he had felt so ill that he was hospitalized. The doctors performed a battery of tests, and they found a virulent infection which had invaded his body. They sadly informed the man that he had only four day to live; they did not have any medication that would be effective for this infection.
The man broke down sobbing as he finished his story, and the Chazon Ish soothed him and calmed him down. The Chazon Ish opened a Chumash Bereishis, and turned to the first pages of the parasha. He said to the man, “Look what Hashem created on the first day,” and the Chazon Ish began to recite all the things which Hashem created on the first day of creation. “Look what Hashem created on the second day,” and again the Chazon Ish read the pessukim, and listed one by one the things which were created on the second day. He continued with the third day, and the fourth day. “So, if the Creator of the World was able to create so many things in four days, don't you believe that in four days He can create a medicine for you which will heal you completely?” The Chazon Ish encouraged the man not to give up hope, but rather he should daven for himself, and plead with Hashem that He heal him from his infection. He reminded him that the gates of Tefillah are never locked, especially before the tefillah of a sick person, which is tefillah at a time of tzara.
The eyes of the man lit up at the Chazon Ish’s words. He began to daven fervently for himself, and since he was following the instructions of a holy man, an unbelievable miracle occurred. A new medicine was imported to Eretz Yisroel from America in the following days. This sick man was one of the first people that the medicine was tested on, and it became clear that the medicine was effective for the infection which was ravaging his body. Within a short time, the man was healed completely. (Barchi Nafshi)

Tefillah Test

The individual who prays for peace

Last week we posed the question: why is it that when an individual prays in solitude and recites the blessing sim shalom in Shemone Esrei, does he recite the words aleinu vial kol Yisroel amecha, upon us and all of Your people Israel? It would seem more appropriate to recite the words alai vial kol Yisroel, upon me and all of Your people Israel. The Doveir Shalom, found in the Siddur Otzar HaTefillos, answers that the true definition of shalom, peace, is when two contradictory ideas or things are in accordance with each other. Thus, an individual who prays to HaShem for peace is requesting of HaShem that he should not face any sort of conflict, both from Heaven and from nature and from all of creation. Peace can be only found by two opposing matters, and even an individual can request that HaShem establish peace upon us, i.e. I and the matter that is in conflict with me. One then prays that HaShem should establish that sort of peace on all of the Jewish People.
This week’s question is, in the third blessing of Shemone Esrei, Atah Kadosh, You are holy, who are the kedoshim that we refer to? 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 21

is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.

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

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 20

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 20

Tefillah Thoughts

Man is prayer and prayer transforms a person
The Jewish world is now focused on the war that the Israeli army is waging against our sworn enemies, the terrorist group Hamas. Calls for prayer are being issued to Jews worldwide, and it is incumbent upon all of us to pray for our brethren in Israel and throughout the world. In the recent Daf Yomi, the Gemara (Bava Kama 3b) discusses the damage known as maveh. There is a debate in the Gemara as to which damage the Mishna is referring to. Rav maintains that this damage is the damage that can be inflicted by man, whereas Shmuel posits that maveh refers to the damage that an animal can inflict with its teeth. Each opinion offers support to their opinion from Scripture. It is interesting that Rav cites a verse (Yeshaya 21:12) that states amar shomeir asah voker vigam laylah im tivayun biayu shuvu eisayu, ‘Watchman, what of the night? Watchman, what of the night? The Watchman said, ‘Morning is coming, but also night. If you really desire it, repent and come.’ Rashi explains that Rav is merely proving from this verse that the word maveh is stated regarding man. Nonetheless, it would seem that there is an association between Rav’s opinion regarding the damage of man and this verse. Rav Shlomo Volhbe zt”l in his classic work Alei Shur writes that from this Gemara we see that the essence of man is his prayer. We also find that Dovid HaMelech writes (Tehillim 109:4) vaani sefillah, but I was prayer. Thus, the essence of man is prayer. One must wonder, however, what is man without prayer? It would appear from this Gemara that when one does not constantly engage in prayer, then he is considered a liability, and his actions and words can cause harm to himself and to his surroundings. Thus, prayer is not merely a vehicle that allows a person to be delivered from harm. Rather, prayer is the antidote for the damage known as man. It is said (Iyov 11:12) viish navuv yilaveiv viayar pereh adam yivaleid, let the hollow man acquire a heart! Let the one who is like a wild donkey be reborn as a man!. The way to become a man is by acquiring a heart. It is said (Devarim 11:13) vihayah im shomoa tishmiiu el mitzvosai asher anochi mitzaveh eschem hayom liahavah es HaShem Elokeichem uliavdo bichol livavchem uvichol nafshichem, it will be that if you hearken to My commandments that I command you today, to love HaShem, your G-d, and to serve Him with all your heart and with all your soul. The Gemara (Taanis 2a) states that when it is said with all your heart, this refers to prayer, which is referred to as the prayer of the heart. Thus, when one acquires a heart, i.e. he transforms himself into a man of prayer, he can be assured that he will be transforming himself from a donkey to the state of being a man. It is well known that the Arabs, descendants of Yishmael, are referred to as pereh adam, a wild donkey of a man (Bereishis 16:12). The commentators point out that in Hebrew, the noun usually precedes the adjective, so the Torah should have stated that Yishmael will be an adam pereh. From the fact that the Torah used the adjective before the noun, we learn that HaShem was saying that Yishmael and his descendants would essentially be donkey like and the title man would only be secondary. This thought should inspire us to use the power of prayer that HaShem has given us so we can transform our essence into a man, and through the power of prayer HaShem will bring about the downfall of our enemies.
Tefillah Teachings

Washing ones hands before praying even after having washed in the morning

If one washed his hands properly in the morning and he is not aware that his hands became soiled, since he was not focused on keeping his hands clean, he must wash them again before praying. This ruling applies even if from the time that he washed his hands until he prayed he studied Torah in between, as studying Torah is also deemed to be an interruption. However, he is not required to specifically seek out water. If he does not have water available and seeking out water will cause him to miss praying with the congregation, he should just clean his hands with anything that cleans and he should then pray with the congregation.

Tefillah Translated and Elucidated

Yigdal
The world is HaShem’s and He conceals Himself in it
Neelam vigam ain sof liachduso, inscrutable and infinite is His Oneness. The Sefarim write that the word olam, world, is associated with the word heelem, hidden. The Medrash (Bereishis Rabbah 68:9) states that ain haolam mikomo ela hu mikomo shel olam, the world is not HaShem’s place. Rather, HaShem is the place of the world. Thus, it is truly amazing that despite the fact that HaShem is the place of the world, HaShem is still considered neelam, hidden

Tefillah Tale

Rav Elyashiv: 30 Minutes On Yom Kippur
When the family of Rav Elyashiv was sitting shiva for Rebbetzin Elyashiv, a Canadian Jew came to be menachem avel. He told them he came especially to be menachem avel as a sign of gratitude to Rebbetzin Elyashiv for helping his family during a painful and distressing period.
The man related that one of his daughters had veered from the path of Yiddishkeit, and abandoned every vestige of Jewish life. Eventually, she did the worst possible thing, and actually married a non-Jew. “Every effort we made to convince her that she shouldn't do this horrible thing fell on deaf ears,” said the father. He added that he felt responsible for her descent, since it happened after he decided to leave Eretz Yisrael and move to Canada because of his difficulty in earning a living.
His daughter left Canada, and moved with her husband to Switzerland. Eventually, their marriage soured, and she and her husband separated. This took place at the beginning of Chodesh Elul. Immediately after Yom Kippur, the daughter suddenly died. The Rabbanim in Switzerland refused to bury his daughter in a Jewish cemetery since for years she had lived as a non-Jew in all respects.
The father continued his story in a broken voice, “I called Rebbetzin Elyashiv and requested that she ask R' Elyashiv his opinion on the matter. R' Elyashiv asked what my daughter did on the last Yom Kippur of her life. I asked around the community in Switzerland, and I found out that she spent a half hour in shul that Yom Kippur. When Rav Elyashiv heard this, he paskened that she could be brought to kever Yisrael. The fact that she was in shul on Yom Kippur proved that her neshama was connected to the Jewish nation, and identified with the yearning for teshuvah which Yom Kippur represents.” (Aleinu Lishaleiach) [printed with permission from Revach.net]
Tefillah Test

Atonement in the evening

Last week we posed the question: why do we begin the Maariv prayer with the words vihu rachum yichapeir avon, He, the Merciful One, is forgiving of iniquity? The Eitz Yosef offers two reasons for this. One reason is because in the morning and in the afternoon the two Tamid offerings were brought as an atonement, whereas in the evening there is no Tamid offering brought. It is for this reason that in lieu of the Tamid offering we recite the words vihu rachum. Alternatively, the custom was to administer lashes to sinners between Mincha and Maariv, subsequent to the sins that they had committed during the day. The lashes served as an atonement for the sinners, so they recited the words vihu rachum subsequent to administering the lashes. This recital reflected the idea that the lashes served as an atonement.

This week’s question is, why is it that when an individual prays in solitude and recites the blessing sim shalom in Shemone Esrei, does he recite the words aleinu vial kol Yisroel amecha, upon us and all of Your people Israel? It would seem more appropriate to recite the words alai vial kol Yisroel, upon me and all of Your people Israel. 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 20

is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.

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

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 17

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 17

Tefillah Thoughts

Hashem answers before we pray
We are currently discussing the verse that states (Yeshaya 65:24) vihayah terem yikrau vaani eeneh od heim midabrim vaani eshma, it will be before that they call I will answer; while they yet speak I will hear. What does it mean that HaShem will respond before they even call out? It would seem to be paradoxical that HaShem answers someone before the person prays to HaShem. The Medrash (Shemos Rabbah 21:3 states that this is exactly what the verse means. HaShem foresees the future, so He knows what a person will ask for prior to asking for it. What lesson can we learn from here? Perhaps the Medrash is teaching us that we should not think that HaShem is only now being made aware of our plight. Rather, HaShem knew of our difficulty even before the situation occurred. This knowledge will give us faith that HaShem is aware of our challenges and He Who created the challenge will deliver us from it for our benefit.
Tefillah Teachings

Cleaning ones hands before praying with any material

If one is concerned that by seeking out water prior to praying he will miss the prescribed time for prayer entirely, then he is allowed to clean his hands with a rock, dirt or anything that will clean and then he is permitted to pray. If, however, he is in an area where there are ten Jews praying and if he seeks out water he will miss the prescribed time for prayer, the Bach writes that even if he has time he does not have to seek out water. Rather, he can use any cleansing agent such as a rock or dirt.

Tefillah Translated and Elucidated

Yigdal
Hashem returns our very own spirit
Yigdal Elokim chai viyishtabach, exalted be the living G-d and praised. HaShem is referred to as the living G-d. What does this mean? How can we say about HaShem Who is not physical that He is living? It would appear that the simple understanding of this statement is that HaShem is perceived by physical beings, who are alive. It is for this reason, then, that we refer to HaShem as the living G-d, because HaShem is the One Who provides life to the entire world.

Tefillah Tale

Can’t Get Near The Maharshal
The Maharshal (Rav Shlomo Luria d. 1574) appointed someone to be his agent of rebuke to give him mussar and tochacha if he did even the slightest wrongdoing. Once, the Maharshal was deeply involved in an intricate Tosfos and he lost all track of time, and consequently, was late for Mincha. The Maharshal expected to be rebuked strongly for his tardiness, but to his consternation, his agent of rebuke didn’t utter a word about it.
The Maharshal questioned his agent, “Didn’t I appoint you to rebuke to me for any wrongdoing? Why didn’t you say anything when I was late for Mincha?”
The agent responded, “In normal circumstances, I certainly would have rebuked you for this. However, when you walked in the Bais Medrash, you were accompanied by two radiant men who were surrounded by an aura of kedusha, and I was afraid to approach you.”
The Maharshal responded, “These two men were the R’i and Rabbeinu Tam, the Baalei Tosfos whose words I struggled so hard to understand.” (Sefer Korban Todah) [Reprinted with permission from Revach.net]

Tefillah Test

Partners with HaShem

Last week we posed the question: why do we mention the idea of hatov vihameitiv, that HaShem is good and beneficent, in the blessing of requesting prosperity? One possible answer to this question is that regarding the laws of reciting Hatov Vihameitiv over wine, there are opinions that require that one have a partnership in the wine. In a similar vein we can suggest that regarding earning a livelihood, one must always be cognizant that Hashem is, so to speak, his partner in all of his financial concerns. With that knowledge one can hope for success in all areas of life.
This week’s question is, if there are nineteen blessings in the “Shemone Esrei,” why did the Sages not rename the prayer the Tisha Esrei, the blessings of nineteen? 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 17
Is sponsored online
lizchus Refuah shileima kol cholei Yisroel, Shabbos hi milizok urefuah kerovah lavo.

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

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 16

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 16

Tefillah Thoughts

Hashem answers before we pray
We are currently discussing the verse that states (Yeshaya 65:24) vihayah terem yikrau vaani eeneh od heim midabrim vaani eshma, it will be before that they call I will answer; while they yet speak I will hear. What does it mean that HaShem will respond before they even call out? It would seem to be paradoxical that HaShem answers someone before the person prays to HaShem. Rabbi Yehudah HaChasid writes in Sefer Chasidim (§858) that prior to a person praying, his mazal (angel) prays on his behalf. This is the meaning of the verse that states vihayah terem yikrau vaani eeneh, it will be before that they call I will answer. This means that HaShem says, “ I will answer the person’s angel and then when the person prays for himself he will be answered because of the angel who prayed for him. This is also the meaning of what it states od heim midabrim vaani eshma; while they yet speak I will hear.
Tefillah Teachings

Cleaning ones hands before praying with any material

If one is concerned that by seeking out water prior to praying he will miss the prescribed time for prayer, he is allowed to clean his hands with a rock, dirt or anything that will clean and then he is permitted to pray, as it is said (Tehillim 26:6) erchatz binikayon kapai vaasovivo es mizbachacho HaShem, I wash my hands in purity and circle around Your altar, HaShem. This means to say that if one can, he should wash with water. If there is no water available, then he should use any material that will clean his hands.

Tefillah Translated and Elucidated

Adon Olam
Hashem returns our very own spirit
Viim ruchi giviyasi HaShem li vilo ira, with my spirit shall my body remain. Hashem is with me, I shall not fear. The Eitz Yosef offers a novel interpretation of this passage. He writes that one is declaring that he trusts in HaShem that along with the spirit that he deposited with HaShem will be his body. This means that despite the person’s sins, HaShem will not place another spirit in his body. Rather, the spirit that the person deposited by HaShem is that same spirit that HaShem will return to him. The reason for this is because HaShem is with me, so I will not be afraid.

Tefillah Tale

Blessing and praying with tears
A widow once came before the Heilege Imrei Yosef from Spinka and requested that the Rebbe give her a bracha to see much nachas from her orphaned son, so that he should grow in Torah and great yiras shamayim. The Rebbe blessed her warmly. The woman, however, was not satisfied. The son of the Rebbe was standing behind the Rebbe, and this son was the Heilege Chakal Yitzchak, who would one day take his father’s place. The widow requested of the Rebbe that her son should be like the son of the Rebbe. The Rebbe extended his hand and removed the large yarmulke that he wore under his hat. The Rebbe turned the yarmulke over on the palm of his hand and said, “this is not something one can attain with a bracha. With the tears that I poured out for my son, one could fill up this yarmulke, and even more!” [Biahalei Tzaddikim on Hagadah Shel Pesach]
Tefillah Test

Daas is everything

Last week we posed the question: why do we commence the blessings of supplications in Shemone Esrei by asking HaShem for daas, knowledge? The answer to this question is that the Yerushalmi (Brachos 5:2) states that one recites havdalah in the blessing of daas because if there is no daas, then how can one make distinctions? It would follow, then, that daas is the prerequisite for anything that we ask for, because without daas, man is no better than an animal, who cannot request anything. Thus, we should concentrate intensely when reciting this blessing because this blessing is the key to all our requests from HaShem.

This week’s question is, why do we mention the idea of hatov vihameitiv, that HaShem is good and beneficent, in the blessing of requesting prosperity? 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 16
Is sponsored in memory of
the Kedoshim who were killed
al Kiddush HaShem in Mumbai, India. HaShem should avenge their blood and bring the Ultimate Redemption to His Chosen People, speedily, in our days.

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 http://www.doreishtov.blogspot.com/

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 11

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 11

Tefillah Thoughts

Praying with the Tzibur brings to holiness and this idea is reflected in Yitzchak
The Mishna in Avos (1:2) states that the world stands on three things: Torah, Avodah (service) and Gemilus Chasadim. The Pinei Menachem writes that these three ideas correspond to the three Patriarchs, Avraham, Yitzchak and Yaakov. Avraham embodied the attribute of chesed, kindness, and Yaakov symbolized Torah. Yitzchak represented Avodah, service. When the Bais HaMikdash stood the Avodah was performed through the sacrifices. Without the Bais HaMikdash the Avodah is performed through Torah study and prayer. The way for us to be elevated through Torah study and prayer is by joining together as a Tzibur. Regarding Yitzchak, who was the pillar of service, i.e. prayer, it is said that his eifer, ashes, was tzavur, gathered before HaShem. The idea of “his ashes” alludes to the Avodah that he sacrificed himself for, as if he had become ash. This sacrifice remained for future generations. When the Jewish People gather together they can reach high levels of holiness. It is said in the name of the Baal HaTanya that when ten Jews gather together (for prayer) the holiness is so great that even the angels are fearful of being in the presence of those Jews. This is the attribute known as pachad Yitzchak, the fear of Yitzchak.
Tefillah Teachings

Washing the hands before praying

One does not have to dry his hands after washing them in preparation for prayer. One should also wash his hands prior to praying Mincha and Maariv. Even if one has already washed his hands in the morning, if he later touched an area which is normally covered and is a sweaty area, or if he scratched his head, or if he did not initially wash until his wrist, he must wash his hands again before praying.



Tefillah Translated and Elucidated

Adon Olam

Vihu echod viein sheini lihamshilo lihachbira, He is one – there is no second to compare to Him, to declare as His equal. I have always been troubled by the word lihachbira, to declare as his equal. The root word of lihachbira is chaver, a friend. Can one even contemplate that he is the friend of HaShem? Perhaps the answer to this question is that Dovid HaMelech writes (Tehillim 119:63) chaver ani lichol asher yireiucha ulishomrei pikudecha, I am a friend to all who fear You, and to those who keep your precepts. Rabbeinu Bachye (Bereishis 23:2) writes that the city of Chevron was thus called because the souls of those buried there were connected to their root, which is HaShem’s Throne of Glory. Thus, we see that it is possible to have an attachment to HaShem, so to speak, in the way of a friendship. Nonetheless, we declare that HaShem has no equal, as no matter how close one is to HaShem, he is still not HaShem’s equal.

Tefillah Tale

Rav Shimshon Shares His Trade Secrets and Gives A Lesson in How To Daven

Rav Shimshon Pincus was known for his extraordinarily passionate tefillos. Indeed, the sefer that he authored on the subject (Shearim BaTefila) has become a classic.
Rav Goldenthal (Rav Shimshon’s ‘boss’, the pioneer of the Torah community of Ofakim, and the one who brought Rav Shimshon to the town) shared with me the story about an Avreich he was close to, who had been married some time with no children. The fellow asked Rav Shimshon to daven for him, and he promised to do so. One day, when he felt especially despondent, the Avreich went to ask Rav Shimshon if, in fact, he had remembered him in his tefillos. The Rav admitted that he had forgotten to, and thought for a minute. ‘I have an idea,’ he said, ‘Call your wife, and tell her you will be home late. Then let's go for a drive.’
They got in the car, and Rav Shimshon drove a while, until they approached a peaceful orchard, which was desolate at that time of year. It was approaching evening, and Rav Shimshon told him that they would each stand under a tree and beseech Hashem for a yeshuah.
As they began to daven, Rav Shimshon suddenly got into his car and began to drive. He waved at the shocked Avreich, and called out, ‘I’ll pick you up in an hour.’
The fellow described his feelings to Rav Goldenthal. It was dark, and he was in a deserted place, inhabited only by animals and the occasional Bedouin wanderer. He felt a feeling of panic and dread that he had never before experienced, which only compounded brokenness and sorrow.
Suddenly, he realized with unprecedented clarity that he was totally in the hands of Hashem, and now completely alone with Him. He began to cry to Him from the very depths of his soul, and before he knew it, Rav Shimshon drove up, a broad smile on his face. ‘You davened well...’
Nine months later he had his first child. [Reprinted with permission from Revach.net]


Tefillah Test

Eradicating Amalek from our hearts by reciting Shema
Last week we posed the question: the Medrash (Tanchumah Ki Seitzei §11) states that HaShem’s Name and Throne are not complete until any vestige of Amalek is eradicated from the world. If this is so, why do we recite in the blessing following Shema in the morning the words lidor vador hu kayam ushemo kayam vichiso nachon, from generation to generation He endures and His Name endures and His throne is well established. Perhaps the answer to this question is that when we recite Shema, we are accepting on ourselves the yoke of HaShem’s Kingship. While it is true that Moshiach has not yet arrived, our affirmation of HaShem’s Kingship is in a sense a demonstration that the forces of evil cannot dominate us. Thus, we can declare that from generation to generation He endures and His Name endures and His throne is well established.

This week’s question is why is it important to recite geulah immediately prior to reciting Shemone Esrei? 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 11
is sponsored anonymously
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

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 8

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

Volume I Issue 8

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 way one should pray and how one should conduct himself inside the shul.

Tefillah Thoughts

It is said (Devarim 26:19) ulisitcho elyon al kol hagoyim asher asah lishilah ulisheim ulisifares vilihyoscha am kadosh laHaShem Elokecha kaasher dibeir, and to make you supreme over all the nations that He made, for praise, for renown, and for splendor, and so that you will be a holy people to HaShem, your G-d, as He spoke. The Baal HaTurim writes that when the Jewish People praise HaShem, it is for HaShem’s splendor, and this is what the Gemara (Megillah 16b) means when it states that in the future HaShem will be for crown for every righteous person. This means to say HaShem returns to us the very same crowns that we used to crown HaShem with our prayers. However, one who speaks idle chatter in shul, his body will be surrounded by thorns (See Ibid for an allusion to this from Scripture). This statement really requires no explanation. During the Aseres Yimei Teshuvah, when HaShem is so close to us and desires to hear our prayers, let us utilize the opportunity to come close to Him and not, Heaven forbid, to distance ourselves from him with needless chatter in shul.

Tefillah Teachings

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

If one could not refrain from passing gas and this prevented him from praying during the prescribed time for prayer, he is deemed to be an onus, i.e. one who has no choice in the matter. The Acharonim write that if one cannot refrain from passing gas, he can recite the shema which is biblical in nature whereas he should not recite Shemone Esrei. The reason for this distinction is because it is improper to stand before the King in prayer and pass gas, whereas the recital of Shema is not deemed to be speaking before the King. Rather, reciting Shema is fulfilling the will of HaShem. One should not even wait to recite shema while donning Tefillin. Rather, he should try to don Tefillin at the first available opportunity.

Tefillah Translated and Elucidated

Lieis naasah vicheftzo kol azai melech shimo nikra, at the time when his will was brought all into being – then as ‘King’ was His Name proclaimed. This statement speaks volumes regarding HaShem’s Kingship. Hashem was not referred to as King until everything came into being. Prior to the arrival of Moshiach and the End of Days, HaShem’s Kingship, so to speak, has been concealed from the world. Why is this so? The answer to this question is because when man does not perform according to HaShem’s expectations, then he is in essence concealing HaShem’s Kinship in this world. It is noteworthy that in the High Holiday prayers, we stress the fact that HaShem will become King “once again” in the future, when the entire world will recognize HaShem and His Greatness.

Tefillah Tale

After Kol Nidrei in the Feldafing DP Camp in 1945, the Klausenberger Rebbe, Reb Yekusiel Yehudah Halberstam zt”l went up to the open ark and began to speak to Hashem. The Rebbe called out the words of the Viduy, “Ashamnu, bagadnu, we have sinned, we have rebelled.” The Rebbe, in an almost accusatory fashion, asked, “Did we really rebel? Did we Heaven forbid rebel against you? Did we steal? Was there anyone to steal from in Auschwitz and in Muldorf?” The Rebbe then paused and said, “Actually, I am a thief. I once returned from the slave labor and collapsed on my bunk to rest, and my shriveled skin got caught between the two boards. Upon trying to free myself with the little strength that I had left, I tore my skin from my bones. As blood streamed out, I moaned softly. This moan was loud enough to awaken the fellow prisoner sleeping next to me. This stealing of someone else’s sleep was the only theft I committed and I confess this thievery before the Master of the World.” The Rebbe continued in this manner, enumerating all the sins mentioned in the Viduy. The Rebbe dismissed all the supposed sins of the survivors. “We did not sin willfully. We did not commit the sins listed here. This Viduy was not written for us.” The Rebbe then took the machzor that he had been holding and closed it. The congregation watching him stood in shock. After a pause, the Rebbe declared,” yet, we are guilty of sins not mentioned in the Viduy. We sinned in matters of faith and trust in HaShem. Did we not doubt HaShem because of our despair and hopelessness in the camps? We recited Shema at night with the hope that it would be our last recital, bringing an end to our despair. How many times did we ask HaShem that because we had no strength, that he should take our souls, so we would not have to recite Modeh Ani in the morning? When the sun rose and we were required to thank HaShem for returning our souls with great mercy, we were filled with anger and rage. When we removed the corpses from the barracks, were we not jealous of those lucky people who had already met their deaths? This is how we sinned. We sinned with a lack of faith and trust. We must beat our chests and confess those sins. We need to ask HaShem to restore our trust and faith in Him. ‘Trust in G-d forever.’ Trust in Him at all times, nation! Pour your hearts out before Him.”

Tefillah Test

Last week we posed the question: why is it that in certain blessings of Shemone Esrei we request of HaShem to do something for us and then we offer a reason for it, whereas in other blessings we make a request of HaShem without an explanation? An example of a blessing where we offer the reason for the request is selach lanu, where we ask HaShem to forgive us because He is a forgiving G-d. Following Nusach Ashkenaz, it appears that there are six blessings where we offer the reason for our supplication. These are 1) the blessing of selach lanu; 2) the blessing of riei vianyeinu; 3) the blessing of rifaeinu; 4) the blessing of es tzemach; 5) the blessing of shema koleinu; 6) and the blessing of sim shalom. It would seem that the common theme in these blessings is that we are facing a crisis in our life, be it physical or spiritual and we are therefore required to explain to HaShem why He should deliver us from our situation.

This week’s question is, why in the High Holiday prayers we ask HaShem al tavo bamishpat imanu, do not come with us in judgment. We are being judged, so how can we ask that HaShem not judge us? 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 8

Is sponsored by the Singerman family in Michigan

in loving memory of Reb Shlomo Tzvi ben Reb Yehudah Leib ob”m

and Reb Aharon ben Reb Shlomo Tzvi 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

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 5

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

Volume I Issue 5

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 way in one should pray with his body.

Tefillah Thoughts

It is known that there are two schools of thought as to how one should stand when engaged in prayer. There are those who maintain that one should remain absolutely still while praying, similar to the way in which one would stand before a king. Yet, there are others who maintain that one should move his body while praying, and this is based on a verse that states (Tehillim 35:10) kol atzmosai tomarnah, all my limbs will say… One matter regarding prayer, however, is clear. One is required to be cognizant of the fact that he is standing before HaShem, the King of all kings. It would seem, then, that the two different approaches to how one stands in prayer are not contradictory. When one recognizes that he is standing before HaShem, Creator of the world, in Whose Hands are life and death, one begins to tremble. This would lead one to engage in various movements, and thus it is understandable why someone would sway while praying. For those who remain still during prayer, it would seem that they are demonstrating respect to HaShem while praying. These two aspects of our relationship to HaShem, fear and respect, can be synthesized. When one is cognizant of the respect he must demonstrate to HaShem, he remains still. When, however, one is filled with awe of HaShem, he will tremble and his body will move involuntarily during prayer.

Tefillah Teachings

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

There are those who maintain that if one can refrain from relieving himself for the time it takes to walk a parsah (seventy-two minutes), he is allowed to pray outright. One can rely on this opinion in a situation when if he were to relieve himself the time that one is allowed to pray would pass. If one were to clean his body and this would cause him to miss praying with the congregation, it is nonetheless better that one prays alone when his body is clean.

Tefillah Translated and Elucidated

Vaani eshtachaveh viechraah evracha lifnei HaShem osi, and I shall prostrate myself and bow, I shall kneel before HaShem my maker. There are three terms that are used here for bowing. It is interesting to note that the word for kneeling is evracha, which is similar to the word baruch, meaning blessing. It appears that when we “bless” HaShem, we are demonstrating our total subservience to HaShem, as kneeling is the final act of bowing. Additionally, the Gemara (Yevamos 63a) teaches us that the word baruch is similar to the word markiv, which means grafting. Thus, by subjugating our existence to HaShem, we are, so to speak, grafting ourselves to HaShem.

Tefillah Tale

Rav Chaim Shmulevitz would go daven by Kever Rochel. He would have a Mirrer Yeshiva bochur take him by car. The bochur related the following story: Even before they got to Kever Rochel, the Rosh Yeshiva would take out his long, long lists of name and would look at them and start to cry. Once he got to Kever Rochel and started to say Tehillim, the Rosh Yeshiva would be sobbing. Before leaving the Kever, Rav Chaim said in Yiddish, “Mamme, The Eibeishter hot gizukt nisht tzu vanin, aber Chaim zugt tzu vanin” - Mamme, Hashem, told you not to cry, but I, Chaim , am asking you to cry. This refers to the Galus that Hashem told Rochel Imeinu not to cry for the Jews, since the Galus will end and the Jews will return to Eretz Yisroel. But the Bochur was puzzled by all this and in the car home, asked the Rosh Yeshiva, “If Hashem told Rochel Imeinu not to cry, how could the Rosh Yeshiva ask her to cry?” Rav Chaim answered, “A Tatte und a Mamme can zugen for a kind nisht tzu venin, aber a kint can alumul fregen a mamme tzu vanin.” A father or a mother can ask a child not to cry, but a child can always ask a mother to cry for them

Tefillah Test

Last week we posed the question: in the Shemone Esrei we begin all the blessings with a praise of HaShem or a request of HaShem. In which blessing do we begin with an action that we will perform? The answer to this question is Modim, where we declare that we are thankful to HaShem.

This week’s question is, in the weekday Maariv prayer, in the blessing of baruch HaShem liolam, we end off with the words baruch atah HaShem HaMelech bichvodo tamid yimloch aleinu liolam vaed vial kol maasav, blessed are You, HaShem, the King in His glory – He shall constantly reign over us forever and ever, and over all His creatures. It seems that the wording is awkward. It would be better if we said that HaShem shall constantly reign over us and over all His creatures, forever and ever. Why do we end off with the words vial kol maasav? 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 5

Is sponsored as a zechus lirifuah shileima

Yeruchem Shmuel Ben Dina bisoch shaar cholei Yisroel

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

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 4

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

Volume I Issue 4

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 seeming contradiction between the ideas that the function of prayer is to beseech HaShem for our physical needs, whereas Rabbeinu Bachye writes that one should not be contemplating materialism while praying.

Tefillah Thoughts

The answer to this apparent paradox can be found in the words of the Leshem Shivo Viachlama (Shaarei Haleshem, Chelek 1 Siman 2 Perek 2: Toarim). The Leshem writes that the Gemara (Brachos 63a) states that anyone who makes the Name of Heaven a partner in his troubles, they double his livelihood for him. The reason for this is because every good and every salvation that one receives is from the revelation of HaShem’s light from above. When one is lacking good down below, it is because the light from above is not able to descend below. Thus, one must make the Name of Heaven be a partner in his troubles, and one must pray for the sake of HaShem’s Name. When one is aware that he is not receiving from HaShem’s Light, he will then pray for HaShem’s Light to be revealed in the world and he will be doubly rewarded. The reason for this is because prayer has the power to penetrate all the barriers that are preventing the light from descending to this world. From the words of the Leshem we see why when one prays, he should not be focused on his material needs. Rather, one should pray for the desecration of HaShem’s Name in this world to be removed and then all the good will flow automatically from Above.

Tefillah Teachings

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

If one had a need to relieve himself and prayed anyway, if he calculated that he could refrain from relieving himself for the time it takes to walk a parsah (seventy-two minutes) his prayer is valid. This would be the case even if when he began praying he felt that he could wait for this long, and after praying he relieved himself prior to this measurement of time. Nonetheless, he still has fulfilled his obligation of prayer. If, however, he would not be able to refrain for that long and he prayed anyway, his prayer is invalid and he must pray again. There are those who maintain that this ruling only applies to one who needs to defecate, whereas one who had to urinate would not have to pray again. There are those who disagree, and the Mishna Berurah does not render a ruling regarding this.

Tefillah Translated and Elucidated

Hashem ahavti meon baisecho umekom mishkan kevodecho, HaShem, I love the shelter of Your House and the place of Your glory’s residence. It is noteworthy that prior to this verse (Tehillim 26:8) it is said (Ibid verse 6) erchatz binikayon kapai vaasovivo es mizbachacho HaShem, I wash my hands in purity and circle around Your altar, HaShem. It would seem that in order for one to love HaShem’s House, i.e. a house of prayer, one must first prepare properly for prayer. One must first recognize that he is coming to pray before the King of all kings, and through sincere repentance, he can enter HaShem’s House and pray before Him. We find a precedent for this when HaShem instructed Yaakov to go up to Bais-el and make an altar there. It is said (Bereishis 35:2-3) vayomer Yaakov el baiso viel kol asher imo hasiru es elohei haneichar asher bisochichem vihitaharu vihachlifu simloseichem vinakumah vinaaleh Bais­-el vieeseh sham mizbeiach lakeil haoneh osi biyom tzarasi vayehi imadi baderech asher halachti, so Yaakov said to his household and to all who were with him, “Discard the alien gods that are in your midst; cleanse yourselves and change your clothes. Then come, let us go up to Bais-el; I will make there an altar to G-d Who answered me in my time of distress, and was with me on the road that I traveled. Thus, we see that Yaakov understood that the way to serve HaShem is by first preparing, and for that reason he requested that everyone first remove the alien gods from their midst.

Tefillah Tale

Rabbi Mordechai Kamenetzky writes: Noted attorney Robert Harris, Esq. of Woodmere, told me a wonderful story: A man once pleaded with the Al-mighty to bestow a bit of His abundance upon him. He implored and begged his Creator for long life and wealth. After all, the poor soul figured, G-d had an abundance of everything; why then, wouldn’t He spare something for a Jew in need. He entered a huge, empty synagogue on the Lower East Side and began to cry. “Ribono Shel Olam (Master of the universe),” he cried, “in the great extent of Your eternity what is a million years?” The man began to tremble. He imagined that he actually heard a response. “To Me a million years is just a mere second!" boomed a voice inside his mind. The man continued. “And,” he pleaded, “to the magnitude of Your great bounty, what, may I ask, is a billion dollars?” “A billion dollars is just a mere penny,” came the resonating reply. “Then,” begged the man, “can I not have just one of your pennies?” “Surely!” came the response. And then a pause. “But you must wait a mere second!” [Reprinted with permission from Torah.org]

Tefillah Test

Last week we posed the question: 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? One reader wrote, and I found this afterwards in the Avudraham, that the words harotzeh bisshuvah are based on the verse that states (Yechezkel 33:11) emor aleihem chai ani nium HaShem Elokim im echpotz bimos harashah ki im bishuv rasha midarko vichaya shuvu shuvu midarcheichem haraim vilamah samusu bais Yisroel, say to them: ‘as I live – the word of the Lord HaShem/Elokim – [I swear] that I do not desire the death of the wicked one, but rather the wicked one’s return from his way, that he may live. Repent, repent from your evil ways! Why should you die, O House of Israel?’ Thus, it would appear that there is a mitzvah of Teshuvah, and HaShem sincerely desires that we repent our ways so we can be close to Him. It is noteworthy that we find a similar idea regarding Torah study. There is a mitzvah to study Torah, and the Toras Kohanim (Bechukosai) states that HaShem desires that the Jewish People toil in Torah study.

This week’s question is, in the Shemone Esrei we begin all the blessings with a praise of HaShem or a request of HaShem. In which blessing do we begin with an action that we will perform? 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 4

Is sponsored in honor of the Oseroff family for all they do for the community.

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

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

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

Volume I Issue I

This week’s parashah is Vaeschanan, where the Torah records that Moshe prayed before HaShem to allow him entry into Eretz Yisroel. The Medrash (See Daas Zekeinim Devarim 3:23) states that Moshe prayed five hundred and fifteen Tefillos, the gematria of the word Vaeschanan, in order to gain favor in HaShem’s eyes. It is clear that for Moshe, entering into Eretz Yisroel was of paramount importance. Can we even begin to imagine praying so long, and so many times, for just one request? The Gemara (Brachos 6b) states that it is said (Tehillim 12:9) kirum zulus livnei adam, when baseness is exalted among the sons of men. The Gemara interprets the verse to be referring to devarim haomdim birumo shel olam ubnei adam mizalzilin bahem, matters that stand at the pinnacle of the world and people treat them lightly. Rashi explains that the Gemara is referring to Tefillah, prayer. This is truly amazing. Tefillah, prayer, is so fundamental, yet people treat Tefillah lightly. At first it would appear that the Gemara is informing us of the dismal fact that people do not value prayer. Yet, by adopting an optimistic approach, we can begin to truly appreciate the Gemara’s statement that Tefillah is a matter that is at the pinnacle of the world.

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. The first subject will be why we pray.

Tefillah Thoughts

Why do we pray? The Maharal (Nesivos Olam Nesiv HaAvodah 2) asks, why do we need to pray? If HaShem feels that we are deserving, then we will receive what we need without prayer. Furthermore, asks the Maharal, why do we need to recite our prayers with our mouth, if HaShem knows what is in our hearts? It would appear that just contemplating our prayers would suffice. The Maharal answers that the purpose of prayer is to fill man’s deficiency, and one is only considered a person because of his ability to communicate. One cannot be a recipient without praying and communicating with his mouth. Thus, by praying, one demonstrates that he is dependant on HaShem for all of his needs.

Tefillah Teachings

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

It is written (Amos 4:12) hikon likras Elokecha Yisroel, prepare to go towards your G-d, O Israel. This means that in preparation for prayer before HaShem, one should don honorable clothing as if he was going to greet an important nobleman. If one prays in solitude, he should still dress respectably. In our times one must wear a hat on his head when praying, similar to one who walks on the street. It is not sufficient to wear only a yarmulke, as one who stands before distinguished people dons a hat. One should not pray without shoes, and this is dependant on the custom of the locale. One should also not wear gloves while praying. The Rema instituted that one should not enter a shul wearing galoshes. If one would stand before a distinguished person wearing galoshes, it is permitted to wear galoshes while praying. In locales where the custom is to wear a belt, one must don a belt before praying. Thus, even one who is already wearing a belt on his pants is required to wear a belt that is distinct for prayer. However, there are those who maintain that if one does not wear a belt during the day, he would not be required to wear a belt while praying. Nonetheless, it is a matter of piety that even one who does not wear a belt all day should wear one while praying. One who prays without a belt still has fulfilled the requirement of praying.

Tefillah Translated and Elucidated

Modeh ani lifanecho melech chai vikayam shehechezarta bi nishmasi bichemla, rabbah emunasecho, I gratefully thank You O living G-d and eternal King, for You have returned my soul within me with compassion – abundant is Your faithfulness! We begin our morning with a prayer of thanks to HaShem for returning our souls to us with compassion. It is noteworthy that in the blessing of Modim that we recite in Shemone Esrei, we praise HaShem for the miracles that he performed for us every day. Similarly, on Chanukah and Purim when reciting the blessing of Nodeh lecho, we thank You, in Bircas Hamazon, we insert the al hanisim prayer, thanking HaShem for the miracles that he performed for us. It would appear that the theme of hodaah, thankfulness, is to express our gratitude to HaShem for all of the miracles that He performs for us. Although we may at times take it for granted, the fact that we awake in the morning is nothing short of a miracle.

Tefillah Tale

There is a story told about a righteous man who lived in Northern Israel. He would bring his son to shul (synagogue) at communal prayer times. Another congregant would do the same. This second congregant would constantly pester his son to be sure to look in the prayer book and say all of the words, whereas the righteous man would sit with his son beside him intently concentrating on his own prayers. One day the congregant asked the righteous man as follows. “Why aren’t you educating your child to pray properly? You just let him sit there in shul and you ignore him. How will he learn to pray properly?” The righteous man replied, “I am educating my child to pray. I am accomplishing this by praying the right way, and setting that example for my son. As he grows he will emulate this example. You, on the other hand, think you are educating your son correctly by pestering him incessantly. All you are teaching him to do is ignore his own prayers. He will in turn pester his own children in the same way.” [Reprinted with permission from Torah.org]

Tefillah Test

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? 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 I

is sponsored anonymously.

Tefillah: Birum Olam is also sponsored lizeicher nishmas HaRav Avraham Yisroel ben Reb Chaim Zev HaKohen Fishman zeicher tzaddik livracha. Rabbi Fishman was the Dean of Yeshiva Bais Yehudah in Southfield, Michigan, and was a wonderful role model to his students and others for how one should pray. Rabbi Fishman zt” l should be a meilitz yosher for all of the Jewish People and we should merit the arrival of Moshiach

and Techias Hameisim, speedily in our days.

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