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

Shabbos: Ta'am HaChaim Chukas 5767

Shabbos: Ta’am HaChaim Chukas 5767

Shabbos in the Parashah

In this week’s parashah the Torah discusses the tragic incident where Moshe was instructed by HaShem to speak to a rock that would subsequently give forth water for the Jewish People, and Moshe mistakenly hit the rock. Although the Jewish People ultimately had water to drink, HaShem deemed this act to be an error on Moshe’s part and he and Aharon were punished that they were not granted entry into Eretz Yisroel. The commentators offer numerous explanations regarding how Moshe sinned and why Aharon was implicated. I would like to focus, however, on the verse that summarizes the incident. It is said (Bamidbar 20:13) heimah mei mirivah asher ravu bnei yisroel es HaShem vayikadeish bum, they are the waters of strife, where the Children of Israel contended with HaShem, and He was sanctified through them. Why is it necessary for the Torah to recap the incident, especially if on the surface what transpired was not deemed an honor for Moshe or the Jewish People? Let us examine the word vayikadeish, and He was sanctified, and we will gain a deeper insight into this incident and into the purpose of creation in general. How does HaShem become sanctified? Rashi writes here and elsewhere (Vayikra 10:3) that when HaShem metes out justice to His sanctified ones, He become feared and sanctified. HaShem is referred to as kadosh, holy, yet in a sense, HaShem needs to become sanctified through his beloved ones. Similarly, we recite in the Friday night prayers, atah kidashta es yom hashevii lishmecho tachlis maasei shamayim vaartez, You sanctified the seventh day for Your Name’s sake, the conclusion of the creation of heaven and earth. Shabbos is the conclusion and pinnacle of creation. Shabbos is sanctified, yet HaShem requires of us that we sanctify the Shabbos through words and through actions. When one eats food on Shabbos, he should recite the words lekavod Shabbos kodesh, this is for the honor of the Holy Shabbos. This is not merely an incantation or symbolic utterance. When one performs actions that demonstrate his affinity towards the holiness of Shabbos, he has fulfilled the purpose of creation. It is for this reason that the Gemara states (Shabbos 119b) that whoever prays on Friday night and recites vayechulu, Scripture treats him as if he had becomes a partner to the Holy One, Blessed is He, in the act of creation, as the verse states vayechulu, and they-the heaven and earth-were finished. Do not read this as vayechulu (and they were finished) but as vayechulu (and they-the Creator and the reciter finished). The purpose of creation is to sanctify HaShem’s Name, and when one recites vayechulu, he attests to the creation of the world, thus sanctifying HaShem and the Shabbos. The Zohar states that Shabbos is the Name of Hashem, so when one sanctifies the Shabbos, he is in a sense sanctifying HaShem’s Name.

Shabbos in the Zemiros

Bircas HaBanim

Adapted from Bereishis 48:20, Bamidbar 6:24-26

Yivarechecho HaShem viyishmirecho, may HaShem bless you and safeguard you. The Sfas Emes writes that the word Bracha is derived from the word rachav, which means to graft. Thus, when one blesses HaShem, he is declaring that he is one with HaShem. The purpose of Shabbos is to become one with HaShem, as those who pray Nusach Sefard on Friday evening recite in the prayer of Kegavna, raza diShabbos ihi Shabbos diisachadas beraza diechod limishrei alah raza diechod, this is the secret of the Shabbos: She [Kingship] is called Shabbos when She becomes united in the secret of Oneness so that G-d’s Oneness may rest upon her. The Medrash (Bereishis Rabbah 11:8) states that of all the days of the week, only Shabbos was left without a mate, so HaShem gave the Jewish People as a mate for Shabbos. It is thus appropriate that we commence our blessings on Shabbos with the word Yivarechecho, may HaShem bless you, implying that we should merit being one with HaShem and with Shabbos.

Shabbos in Tefillah

Ki lecho naeh HaShem Elokeinu vElokei avoseinu, because for You is fitting-O HaShem, our G-d and the G-d of our forefathers. We are about to embark on reciting a litany of expressions that praise HaShem. We introduce these expressions of praise by stating that the praises are befitting HaShem. It is perplexing why we introduce the praises of HaShem with this preamble, as if we have to justify why we are praising HaShem. We make a similar declaration at the end of Hallel, when we recite the words ki lecho tov lehodos ulishimcho naeh lizameir, for to You it is fitting to give thanks, and unto Your Name it is proper to sing praises. Perhaps the idea is that praising HaShem is not difficult, as most people in the world acknowledge HaShem’s power at one point or another. It is the Jewish People, however, who recognize that it is fitting to praise HaShem and only we can praise HaShem with these expressions of praise. Rather than just declaring the words “praise the Lord” or the like, we demonstrate that it is befitting to praise HaShem with shir and shevach and all forms of praise.

Shabbos Story

Dozens of Beis Yosef Yeshivos were spread across Europe. Each yeshiva was run according to the regulations firmly determined by the Alter of Novardok, but the war scattered them and forced them to wander. In many places, the Communists sent the bnei yeshiva (yeshiva students) to Siberia. One of the exiled, who became a pillar of the exiled, was Reb Yehuda Leib Nekritz. He and his family were sent on a long, difficult journey that ended in a small village in Siberia. Amazing stories about his mesiras nefesh (self-sacrifice) for Torah and mitzvos were created there. A chapter from the sefer, Lev HaAri is quoted below, describing his stay in Siberia: One of the group, R' Chaim from Korov, describes Reb Yehuda Leib’s mesiras nefesh when he dared ask the NKVD officer to give them Shabbos as a day of rest. He relates, “When we reached Nizshna-Machavei, our first thought was, ‘How will we keep Shabbos?’ We were afraid to ask, because even for such a request, they could-and would-send us to a prison camp from which no one returns. They would threaten everyone to such an extent that no one would even dare ask for a lighter work load. Reb Yehuda Leib was the first one who dared to raise the issue in public. He not only suggested, but also arranged and fought to keep Shabbos. He explained to them, ‘We were educated in religious schools. We understand that we must seriously work hard, but we also have to keep Shabbos and yom tov.’ “Reb Yehuda Leib put himself in great danger, even though he had a wife and two small children. He risked his life first, but then we stood behind him and did not leave him. It is possible, that if we had asked a rov and posek, he would have told us that it is a matter of pikuach nefesh (life or death) in this land of gezeiros (decrees) and because we were forced, it would be permissible to be mechalel Shabbos (desecrate the Shabbos). [As it turned out,] our group was an exception (from the prison camps and Mekalchazim); we did not work on Shabbos.” HaRav Yaakov Pasternak from Lutz, a rav in Brooklyn, spoke about this matter. “One night, there was a sudden knock on our doors, and all the exiled bnei Torah (Torah students) were taken to the office. A commander from the central NKVD in Moscow spoke to us, urging us to forget our past because we will be here until we die. The Communist slogan was, ‘He who does not work does not eat.’ We were supposed to work from sunrise to sunset, seven days a week. After the man finished speaking, Reb Yehuda Leib zt”l stood at the head of the group and said, ‘We will not work on Shabbos.’ “The commander could not believe his ears. ‘You do not understand where you are. Besides that, it is a time of emergency now, a world war. People are being killed on the battlefield-and you dare ask for such things?’ “It took a lot of mesiras nefesh to withstand this nisoyon (test). We felt that we were in their hands; they could do whatever they wanted with us. We skinny, weak men were facing the mighty Soviet Union. It was only thanks to Reb Yehuda Leib and his great bitochon (trust in HaShem ) and the strength from learning mussar that he instilled into us, that were we able to withstand the nisoyon. “In the end, we worked out the issue of Shabbos internally, and only Friday night remained a problem. Yom Tov did not even occur to them. In reality, ‘their mouths spoke falsehood,’ and as time went on the pressure to work on Shabbos got stronger again. There were times that we were forced to wake up before sunrise on Shabbos to run away and hide in the forest. “One Motzai Shabbos, after we had avoided work the entire day, we went to the guards and told them that we could work now to make up for Shabbos. The Russian, who understood the matter, said, ‘Yes, when the sun rolls under the ball of the earth, you also come rolling around with it.’ He said no more and was quiet. It seems they commanded him not to bother us too much. “On erev Shabbos at shekiah (sunset), the nisyonos (tests) began. The problem was how to avoid work. The NKVD commanders who guarded us accused us of not filling our quota, of being lazy about carrying out the government’s plans, whether for produce in the field or chopping trees for weapons for the rifle stocks. We devised a solution: We would plan an “accident” that would force us to stop working. For example, we loaded up the wagon with bundles of produce and then caused the wagon to overturn. We screamed as if we were wounded, no one answered, and when darkness fell, we got up and left. “Another example: Reb Shlomo Faiga started to scream, ‘My head, my head.’ When they brought him the thermometer, he rubbed it and it went up higher than forty-two degrees. Thus, he was spared from chillul Shabbos. Each one of us found another excuse, and in the end we did not have to be mechalel Shabbos even once. This was all due to Reb Yehuda Leib’s powerful influence and tremendous chizuk (strengthening) at all times.”

Shabbos in History

The Sfas Emes would often say he envied businessmen. “I am jealous of the daf of Gemara that merchants learn on Shabbos. Throughout the week the businessman is busy with his affairs and cannot find time to learn. But on Shabbos Kodesh, when he opens up the Gemara, he invariably learns with great enthusiasm.”

Shabbos in the Daf

Yevamos 51a

The Gemara discusses the concept of maamar, the betrothal that a yavam performs with a yevamah. Why is the betrothal of a yavam referred to as maamar whereas the betrothal to an ordinary woman is referred to as kiddushin? At a siyum on Maseches Yevamos, the Bais Aharon of Karlin expounded on this perplexity. Marriage is referred to as kiddushin, because the word kiddushin is derived from the word hekdesh, which means a consecration. When one consecrates an item, he is essentially prohibiting anyone outside of hekdesh to have benefit from this item. Similarly, when one is mekadesh a woman, the woman is now permitted to her future husband and is prohibited to the rest of the world. A yevamah, however, is different, as she was previously married to a man and was thus prohibited from marrying anyone else. When her husband died childless, she is now a yevamah and is prepared for either the act of yibum or chalitzah. Nonetheless, she is still forbidden to marry anyone else. The act of the yavam betrothing her cannot be referred to as kiddushin because she was previously forbidden to everyone. Rather, the betrothal is referred to as maamar because the essence of yibum is that the surviving brother should perpetuate the name of the deceased. In a sense, Yibum is a resurrection of the deceased brother. Maamar is the word of Hashem that brings the dead back to life as it is written (Kesubos 8b, Friday night prayers): mechayeh meisim bimaamoro, He resurrects the dead with His utterance. Thus, the betrothal of the yevamah is referred to as maamar, because maamar is similar to HaShem resurrecting the Dead. In a similar vein, the Bais Aharon said that it is well known that Shabbos is a semblance of the World to Come (Brachos 57b). For this reason we recite in the zemiros of Shabbos the words: tehorim yiroshuha vikadshuha bimaamar kol asher asah vayechal Elokim bayom hashevii milacahto asher asa, pure ones bequeath it and hallow it with the statement-‘All that He had made… ‘on the Seventh Day G-d completed His work which He had done.’ The word maamar alludes to the World to Come. (Adapted with permission from Daf Notes, an advanced forum for those who study the Daf Yomi www.dafnotes.blogspot.com)

Shabbos in Halacha

There are certain foods that are so sensitive to heat that they can even become cooked in a kli shelishi. Examples of these foods are tea leaves, eggs and extremely salty fish which cannot be eaten because of its saltiness. It is thus forbidden to heat these items by pouring on them the liquids of a kli sheini or by immersing them in a kli shelishi.

Shabbos in Numbers and Words

In the Mussaf prayers on Shabbos we recite the words tikanta Shabbos, You established the Shabbos. The word tikanta in mispar katan, digit sum, equals 15, and 1+5=6. This alludes to the idea that one should prepare all six days of the week for Shabbos, and the word tikanta can also mean to prepare, from the root word heichin.

Shabbos: Ta’am HaChaim Chukas 5767

is sponsored in honor of the 85th birthday of Mr. Aryeh Labish (Leo) Steinmetz amush by his children, grandchildren, and great-grandchildren, the Giffin, Schur, Steinmetz, and Weisberg families

Have a wonderful and delightful Shabbos.

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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