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ZLYLLHHOT F�L[EG JTHS LWO

Edited and commentary byMicha Berger

CT\] �IHQ] JL �LS\ PHL

Acknowledgements:Much thanks to Michael Poppers, Claude Schochet and Akiva Miller for proofreading themanuscript of this siddur, for their time, and for their numerous suggestions andimprovements. Thanks also to my father and to the chevra of the Avodah email list([email protected]) for their comments and corrections.

Introduction

Text:• All vocalized sh’vas (US CD\) and short kamatzes (RKZ XQZ) are indicated with an

overbar. (E.g. |$L {S is pronounced “b’ni” not “bni” , }0O is “kol” , with nearly a fullcholam /o/ sound.)

• All quotes from Tanach are preceded by a citation, and are shown with trop marks.The first syllable with trop is stressed.

• A meseg indicates the stressed symbol if not the last (e.g. G}< �}C), and if not indicatedby trop.

Instructions:• The º mark indicates that the rest of the sentence is said out loud by the Chazan in

addition to the congregation.• When different alternatives in the text are used, the alternatives are delineated with

“/” marks. (E.g. �:Summer |HR z]|$� �G}N }[ :Winter |H��G}N }[ |D{O [ }K }Q( O ~K R z] )• Quotes from Tanach are printed in K’sav Ashuris, and preceded with the location of

the quote. When a word is read differently than written in the verse, the quote aswritten will be in Ashuris without vowels, while the word as read will follow inmodern typeface with vowel marks.In the berachah following Shema, the verse from Iyov (9:1) is quoted with a leadingdefinite article prepended. The word is printed as “ }GG �u8pU ” , the “G” in modern typefacebecause it is not part of thequote.

• To indicate that the usual text is occasionally replaced with an alternative, the start ofthe replaced text is marked with a “�q” , and the replacement text is placed inparentheses. (Egg. �� :)F }7 ~G O� zC�� :)F }7 ~G .yO y2 ~G � )

Footnotes:• Non-italicized footnote numbers refer to lengthier instructions or text inserted on

special occasions.• Italicized footnote numbers point to thoughts about the text.• Explanations are provided wherever the nusach used differs from more common

variants of the tefillos.-M.B.

1 OHJO GJSQ

OHJO GJSQ

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) �1 GyN�y0 u:3�HL|yGpO�rC G}yHpG�xL |u: P �yUymG L }v[ x:zC �4GQZ G]ux<G �y1wGxOF}wH �yFC

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O�y1{G xQ(xQm Fp �CxH�[uZ|vJ RL�vC ) �]y1 {FxE wOFq�&~ [)xO[)FxL/L�u8tU |zQ J�z$ z:5

�(FL|w%zL /L�u]p[( ~DxE(G|~qtG[ zFx0/�uF)G F) �DxHxWwS L ~v[xD wFxO/L�u])C

�GyJL |w8yCHquH)S I(�IrUx[ML]OHFEH ([�vQCpL /L�u]pC}1(F |E(|]�/zTtCx5�Gy3 |u[

1. Rav Yosef Ber Soloveitchik (hereafter, “ the Rav”) would sit for Ashrei, as implied by the Rambam � � �� . The Rav explained that by sitting together the group establishes itself as a congregation.2. Rav Shimshon Raphael Hirsch notes that the language here is “ � � � � � � � � � ” { who sit in Your house} andnot “ � � � � � � � � � � � � ” , which would imply a more constant state of attendance, “ those who are living in Yourhouse.” Judaism does not consider the ideal to be a retreat from the world. You must take what you acquirein the “house”, and apply it to improve the world around you.The Maharal (Derech Hachaim 1:2) describes the Torah’s presentation of Avraham, Yitzchak and Yaakovas archetypes, people who have mastered each of the pillars of the world described in Avos 1:2: kindness,serving G-d, and Torah, respectively. The three Ashrei’ s we use to introduce this tefillah similarly praisethe riches of these three types of worshippers.Enriched are those who follow Yaakov, “ the whole man, who sat in tents [of study]” . He identified withMoriah as Beis Elokim { G-d’s House} . Yaakov stands as the man of truth, of Torah, of development of theworld of the mind.3. Avraham, at the akeidah, called Moriah Har Hashem Yir’eh { Mount “G-d Will be Seen”} . His encounterwith Hashem wasn’ t in building a settled home like Yaakov's; rather it was a struggle of repeated tests, ofclimbing up from his father’s house to spiritual heights. Avraham lived in the physical world, and raised itlike a mountain up toward G-dliness. He encountered other people and “made souls in Charan”. As theembodiment of kindness, it is Avraham’s legacy that defines the ideal am { nation} . “Enriched is a nationthat has [a destiny] like this.”4. The most otherworldly of the forefathers was Yitzchak. Almost offered as a sacrifice, he is the archetypeof how to serve G-d. Yitzchak goes “to speak in the field” at Moriah, communing alone, founding the“nation that has Hashem as its G-d” .5. The Rav asks how can we claim the right to speak to G-d. Who are we, in comparison to Him, that weshould demand Hashem’s attention, and speak to Him about the minutiae of our lives? Permission isgranted by our recitation of Ashrei. Our only justification is that our ancestors have blazed the trail beforeus. Before Shacharis and Minchah, the Rav explains, we invoke their precedent by saying “Generation togeneration praise Your deeds.”

2 OHJO GJSQ

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|H}Z |F {Y|]�/|L�(S�z3 ~[�JqzJR(�3xHxE( PwL �z5zmC . u[}uC G�yHpG�xL P( �J z[yF�FuT|yJ�O

Kq|Km Op �0 zO G}yHpG�xL�D)xH�OzU HL �yQtJ |z[y0�HL |y8tU |zQ�OLqLGyHpG�xgL /( �F)

y0|yDxL /L �uFL wTtJ|zmH /L�u8tU |zQ�Ox[�GyN( |NCLqx0(N xO zQ F) �Dx]([�vQCpL �/

y[(DxE(x]}/xL�([|v$ zFDLqxOP yFyCygG L�vSxD wO zUL �wF) �Gx%[ �zFtG F) �DxN m( HL�y]p[(D

�) |](N xO zQELqzQ( |N xOx]]( }N xO zQ �/y0xO u: xQ|uQ m( PL�wQ yOp |U�Ox<�/

yNx$[) |FyH [) }&�O2�FLqTGyHpG�xgL .�vQ)yN xOp3zG�OxWm PL�wOxHV �vZ)I

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ILqzYGyHpG�xgL ZL �w&yNx$�Ox&m HL�yN y[xHFL �wTyJyNx$�HL |y8tU |zQ�OJLqyZGyHpG�xgL D) �[

yN xOpZ�Ox[HL�yCxO�]|uQrCuD (G�{C y[xZwL [~u:tC Op �NKLqx[�R) |YxLG�u8tU|zL HL}yC v[

1. The Rav would repeat the verse, but with the first word read “ � �� ” , instead of “ � �� ” , much as we do forthe same word when reading Parashas Zachor. One means “that which reminds you” and the other means“a memory” . It is unclear which means which, and although the Vilna Gaon taught specific meanings foreach reading, his students’ writings conflict as to what his opinion was as well. Notably, Rav ChaimVilozhiner quoted the Gaon as saying that “ � �� ” is the one that means “a memory” , which is the meaningintended here – “They will give expression to their memory of Your goodness” .2. “Your kingdom is a kingdom for all eternities, and Your rule is for generation to generation.” The VilnaGaon contrasted the melech { king} from the mosheil { despot} . A melech rules by the consent of his people.A mosheil asserts his control regardless of their desires. David here is saying that for now, humanity hasyet to accept Hashem's rule, so perforce He leads as a mosheil. However, in the messianic era, after all thegenerations of history, they will proclaim Him Melech.3. “You open Your ‘Hand’ ...” This is a statement of praise, as is all of the chapter, and not a request – � � is in the present tense, not in the imperative. Chazal state that this line is the central verse of Ashrei,and more care should be given to muster concentration for it than for the rest of the tefillah. Perhaps this isbecause it is said as part of Shacharis and Minchah, before and during (or immediately after) our dailyactivities. Our efforts can delude us into thinking that “my strength and the might of my arm did for me thisaccomplishment.” Therefore it is critical to show that while we are obligated to expend effort (hishtadlus),we have trust (bitachon) that it is Hashem who provides, it is He who gives us the ability to succeed.4. The next phraseis grammatically complex, and different explanations are offered. Rav A.Y. Kookexplains it as “ ... and provide sufficient – for every living being – desire.” People require desires, needs andgoals in order to be happy. Without a meaningful dream to pursue, man is overcome with ennui and futility.

GO G[L\C 3

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xH]~vCy0yG�Ox[¶ �FL |wQ x:zL PL �wU y:CNqx<]}z1wGG�yHpG�xL|xL. �v[yDLwH L}w5�[ �u$ zF

y0P}v: [ y8yg$�OyZ) �: xFxO�F |uUyH P}yO) �UJL�HKZ G]_ (SxJ�zStC|zHxS'��yL . �v[ �yD

G}y<zU |vQxH|zG P �yO) mU�FzUxO�'�yL(O

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O z&~% |]{L|H: z& ~Z |]{L1|:C}$ ~[ ' zQ�R zQ}C��|$}U|OL {& C }Q|D' z](U |[ {0 �C }[2�|H�' z](N|O ~Q .L{O |Q~L

|$Lz, ~J |D( R)NL zQ)L |D( R)NLz, ~J}N |FDL {[ }Z R ~Q |I {D( C}O}ExU ~$ �O zC }[ |8{L ]Lz$ O|H�R zQ }C º ([ |Q {C|LC zG

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|HC z9~S |]{L|H[ }& ~G |]{L|HGy1 ~U |]{L|:' zQ|&C(G .L {[ |$ C }: |F �Z�Cong�C(G .L {[ |$ �|OO}0 R {Q� C}1�zU

{Q C}1zU|O(� ]�L\UD�}0C}]}N |[ {$ �O|H|: �< �C}] }[L {:|$C}] }J|HR }[L {QxC ~& �C }] }QvJyS|$}U|O�C }Q

|H�R zQ }C º ([ |Q {C

1. The Rav agreed with the opinion that the first two words of Kaddish are in Hebrew - “ � �� ” asopposed to the Aramaic “ � �� ” . This is a reference to Yechezkel 38:23, “ �� ! "# $% &'$() &* $+ ,- ,. $% &' ” { AndI will make Myself [observably] great, and I will make Myself [observably] holy} , also in Hebrew.2. The Vilna Gaon places a comma before / 0 1 2 3 4 , which seperates the first letter from the open syllable ofthe previous word, and it therefore begins with a hard kaf. Other customs would render a single clause thatmeans “ in the world which He created according to His Will” . It now becomes two phrases, so that we areasking that Hashem make His great Name [observably] great and holy “ in this world” and that He do so“according to His Will” .

4 OHJO GJSQ

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]HDC ]N[D �C JD\3

G}HtG�|L G }< ~C .([}$4�P }G }[ |D ~C L zGtO�vC �(SL�z])DxC L zGtO�CzH (SL�zGtO�vC

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�PL {D)K PL {F }TxJ O zQ)% �R)L|OyU O� zC|H�Ot0 ~G GzStZ|H�])D }C L zF |T ~J [zN)I

LzS |D{O O zC)% CL {D zQ(|DP yGLzS|OR ~U ~Q|:)Q|$� �G}DxG ~C�]�L\UD}I(S �z[ |N|O.yO�yQ �PL{, ~J

�PL{, ~J ~$ X zW }J}N |H(S�zD |]|$�PL{, ~J ~G [ yW�zT|O�PL{, ~J PL {GtO�vC /|S ~U ~Q~UL �{:)Q( [zI)U .yO�yQ �

�P }G }[ |D ~C RzE }Q �G}HtG�|L G }< ~C .([}$ �RzE }Q(

1. Both Rav Hirsch and the Rav comment on the fact that the normal verb form of the word “ � � � � ” ,“ � � � � � � ” , is in the reflexive; literally, “ to pray yourself” or “ to make yourself a prayer” . Tefillah is theprayer of a fixed text. It is not necessarily approaching Hashem with what is on your mind, but rather areminder as to what ought to be your concerns. For this reason, the requests of tefillah are phrased in theplural, making it an ethical call to unity with the rest of the Jewish people.Less formal prayer, connecting with one’s Father in heaven about the concerns that preoccupy one’s dailythoughts, is called “ � � � � � � ” . As R’ Elazar says (B’ rachos 28a) “Anyone who makes his tefillah rote, histefillah is not tachanunim.” Implied in this statement is the idea that the line between tefillah andtachanunim should be blurred. One ought to add personal thoughts and requests into the body of tefillah,and one’s tachnunim should contain elements of those said by Chazal, of tehillim, etc...2. Many have the custom to say “ � � � � � � ��(SL �zGtO�C�zO O yFt�E (�D }G C�}[ |Z yC �G}HtG�|L P�z: L�{0 ” at the beginning of theAmidah for Mussaf and Minchah. The Rav and Rav Hirsch did not.3. See Appendix A for thoughts on this b’ rachah.4. The Vilna Gaon would not say “ )Q |: .([}$( C(G .([}$” in response to hearing any b’ rachah. Accordingto the Rav, this is because b’ rachah could never refer to Hashem Himself, and only to His name, how weperceive Him. After all, G-d’s Self is unchanging, how could It receive blessing? Therefore, the custom isinherently flawed by implying that He Himself, in distinction to our perception of Him, can get a b’ rachah.In addition, the Rav explains that “ )Q |: .([}$( C(G .([}$” is inappropriate for the repetition of the Amidahin particular. According to his grandfather, R. Chaim Soloveitchik, the repetition is for two reasons. 1- Itallows those who were unable to say the Amidah themselves to fulfill their obligation by listening. 2-Whereas the silent Amidah is Tefillah Bitzibur, prayer in a community, the repetition is Tefillat Hatzibur,the prayer of the community. This is a second obligation fulfilled by listening to the Chazan’s Amidah.Therefore you do not interrupt the b’ rachah with a response even if you said the silent Amidah.

GO G[L\C 5

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~JL �{Q |Y ~Q( Gy, ~J |Q( ]L {Q zQ .yO�yQ �.}1 G yQ) �& L {Q(|L� �G}U(:�]�L\UDD ~C /) �Q}N L {Q

[zN)I �PL {QxJ ~[ }G|LHL }[(Y|OPL{, ~J|$�PL {QxJ ~[�|HG }< ~C R }QvCyS|O.([}$ �PL {] zQ ])LxJ ~G

�G}HtG�|L G }< ~C|Q�PL {] z2 ~G Gz, ~J

G\HFZ ]N[D �E JD\

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1. During the Chazan’ s repetition of the Amidah, the extended version of Birchas Kidushah is said:

|S�P}O)U}$ / |Q {: ] yC : z& ~Z|0º �P)[ }Q L zQ |: {$ )])C PL {:L {& |Z ~2 y: P z:

F~L O~U D(]}0~0|S�/�yCL {D|HGyI O yC GyI C }[ }Z|Hº �[ ~Q}CE�H LU\L_ :) �FyZ

G�yHpG�xL :) ~FyZ :) �FyZxY]) �CyD�xQC }pOyNX u[~yCyG�Ox0�) |F)D|OP }] }2�U

º �([�zQCtL .([}$DL�E ZIJLj.( }[y$x0wQ G~yHpG�xL�F) |Dx2�) |Q)ZL z[ |D {F |D( i

}Z|F|:º �[tQCzO D(]}0 /L�HQZ G]j_ G �yHpG�xL . �pO xQwL|xO.wL�zGpO�rC P �yO)U

R),wgYxO|zG [p �FyH [p }FxO�'�|yL(Oi|OFL {%~S [)F}H [)F}%J~Y�zS|O( �/�yO |F|SPL {J}Y

|Z}; �F|]:(Q}L CtO (SL �{5 {Q �(SL�zGtO�vC �/xJ}D |:( �:L {& |Z~S /|OL {0 �FyU}H P}O)U

O)F}% .yO�yQ O� zC|H:)F }7 ~G O� zC}G� �GHG�L G}< ~C .([}$ �G }<�}C \)F }Z

�]�L\UD�:)F }7 ~G .yO y2 ~G��

6 OHJO GJSQ

�� :)F }7 ~G O� zC}G� �G}HtG�|L G }< ~C�]�L\UD\)F }7 ~G .yO y2 ~G1��

]UF ]N[D �C�C G\ZD2

RzS)J G}< ~C|O�G}SL {$ :)SvCyO F z2~O |Q( �]~U �~& P }F}C}J{C zQ (S�z3|<�G}U z& /

G}SL {$|H�] ~U }& ~G RzS)J �G}HtG�|L G }< ~C .([}$ �Oz0 |8 ~G

GDH\] ]N[D �D�C G\ZD

(SL �{D }C (S�zDL {:xG|O�/�y] }[)]|H}Z|[�/�y] }F)DxU~O (S�z0|O ~Q (S�zD|H(S �z[L {IxJ ~G

G}D(: |] {$|:G }QzO|O�G}D(: |] {$ GyY)[ }G �G}HtG�|L G }< ~C .([}$ �/L�yS }W

1. The correct ending is required for the Amidah to be valid. If the error was noticed before continuing, itcan just be corrected. Otherwise, one must return to the beginning of the Amidah.2. The requests of the weekday Amidah follow a formal structure. We make four basic requests, and eachrequest has three components: a- providing a state where the request can be granted in its fullest; b- curingwhat is currently wrong with the item in question; c- satisfying the need itself.We start with the hope that each Jew could find a stable relationship with Hashem. We request that Hashemperfect the domain of that relationship, the mind and soul ( � � � � � � � � ). We then ask that Hashem bring usto return to Him ( � � � � � ), and that He ignore our past transgressions so that He may treat us the way He did( � � � ).The second request is for prosperity and physical well being for every Jew. We beseech Hashem to returnus to Israel ( � � � � ), restore the health of all who are sick ( � � � � ), and to grant wealth to the land and thepeople in it ( � � � � ).After addressing the spiritual and physical of individuals, we discuss the nation as a collective whole. First,we pray for a restoration of justice. It is hardest to see G-d’s “Hand” in history when our sense of justice isviolated. We therefore ask Hashem for a return to Jewish autonomy ( � � � � � � � � � ), where we can restore ahalachic judicial system ( � � � ! " � � ! ) and see evil punished ( # $ % $ ) and good rewarded ( # $ � $ & ' ) - both byman and by Hashem.Last, we ask for the arrival of the messianic age. This entails returning to Jerusalem ( ( ) * + , - ) . / 0 1 ) with aking at our head ( 2 3 2 . 1 4 / 5 6 ) and Hashem providing all of our needs ( 7 8 / 9 : ; 6 3 5 ).

DomainRepairCulmination

Spiritual Return]UFGDH\]GJLOT

Physical ContentmentGOHCEGCHW[PLS\

Justice]HLOE XHDZKW\QG ]D\GPLZLFY�PLSLQ

Ultimate RedemptionPLO\H[L RLSDFHF RD JL\QGOLW] UQH\

GO G[L\C 7

GJLOT ]N[D �E�C G\ZD

|T�(SC�}K}J L {0 �(SL �{D }C (S�}O J~O|QO zJ)Q L {0 �(S |U �}:}W L {0 �(S�z0|O ~Q (S�}O O ~J

|H� ~J�tO |T{O Gy$ |[ ~2 ~G R(3 ~J �G}HtG�|L G }< ~C .([}$ �G }<�}C ~J�zO)T

GOHCE ]N[D �C�D G\ZD

|[G zC}U |D�(S�zL|S|H(S�zO }C |E( �(S�zDL {[ G}DL �{[|QG }[ zG|OR ~U�~Q|:Z}I }J O zC)% L {0 �/�yQ

�O zC }[ |8{L O zC)% �G}HtG�|L G }< ~C .([}$ �G }<�}C

GCHW[ ]N[D �D�D G\ZD

|[�G}HtG�|L (S�zC}W|H(S�zUL {:)G �CzW }[zS|HL {0 �G}U �z:}({S|]�G }<�}C (S�z]}1 {G|HGzOxU ~G

|[G}C(W|:G }QzO}N|OR }QvCyS CzW)[ .yO�yQ O� zC L {0 �(SL�z])0 ~Q O|HR }QxJ ~[

�O zC }[ |8{L )2~U LzO)J CzW)[ �G}HtG�|L G }< ~C .([}$ �G }<}C

PLS\G ]N[D �E�D G\ZD

]Ct* ~G G}S }; ~G ] yC �(SL�zGtO�vC G}HtG�|L �(SL�zO}U . z[}$|H] yC}0LzSL {Q O

|]' }]}C(D|O� �G}D)K:Summer|HR z]|$� �G}N }[:Winter|H��G}N }[ |D{O [ }K }Q( O ~K R z]

O~U|5�G }Q }FxC}G LzS|H~8|$. z[}D( �'}D(+ {Q (S�zU|:�])D)+ ~G PL{S };~0 (S�z]}S

�G}HtG�|L G }< ~C .([}$|Q�PL{S }; ~G . z[}D

]HLOE XHDZ ]N[D �C�E G\ZD

|<U ~Z|$O)F}% [}W):|O�(S�z]([ zJ|HTzS C }8|O�(SL�z]),�O}% Xz$ ~Z|H~Z|$F ~J�~L (S�zY

�G}HtG�|L G }< ~C .([}$ �X y[�}C}G ])W|S ~0 U ~$ |[ ~C zQ|Q�O zC }[ |8{L )2~U L zJ |F{S Xz$ ~Z

8 OHJO GJSQ

KW\QG ]D\G ]N[D �D�E G\ZD

): G}DL �{: }G|W(SL �zK|0�G}S):C {[}D|H(SL�zYxU)L|0~D|<�G}1 {J|HR)E}L (S y2 {Q [ zT}G

G}HtG�|L �G }< ~C (SL�zO}U .)O |Q( �G }J}SxC~H|O~D|&�/|$�PL {QxJ ~[ |D( F yT yJ|H~Y|&(S �zZ

D zG)C .yO y�Q� �G}HtG�|L G }< ~C .([}$ �K}5 |: {2 ~$|Y� K}5 |: {Q( G }Z }F]�L\UD

K}5 |: {2 ~G .yO�y2 ~G�1��

E�E G\ZDaPLSLQG ]N[D �

|HO ~C PL{SL {:|O ~2~O|<�G}H |Z {] L {G}N |HPL{SL {Q ~G O2|0�(FzDCtL U~E �y[}N |H)C O|LL zD

~U|2/|Q�(] �z[}0{L G }[ zG|HPL {Fz* ~G|QG }[ zG|][z% ~Q |]( [z$ ~: |]( [ z7~U|H~UL�{S |N ~]

G }[ zG |Q {$|DtC [zDt: �G}HtG�|L G }< ~C .([}$ �(SL �zQ}L|L�PL {FzI ~UL�{S |N ~Q( PL {D

E�E G\ZDbPLZLFYG ]N[D �

PL {ZL {& ~6 ~G O~U|HPL {FL {TxJ ~G O~U|H~U LzS |Z {I O~U|2�O zC }[ |8{L ]Lz$ /|HO~U

|5)T ] ~KLzO|W�P yGL z[|HZ yF�y6 ~G L z[z% O~U|HG}HtG�|L �/L �yQxJ ~[ C}S (QvGyL �(SL�zO}U

�(SL�zGtO�vC|HD)K [}N }8 R z]}N|O)$ ~G O|KPL {J|$�] yQvCy$ / |Q {:|HPL {8

P yG }2 {U (S �zZ|O yJ|O�P}O)U|HL {0 �:)DzS CtO|D�}K}$ /|J�G}HtG�|L G }< ~C .([}$ �(S

�PL {ZL {& ~6~O J }K |D {Q( R}U |: {Q

1. Since the concept of malchus { kingship} is mentioned in both variants, one fulfilled one’s obligationeven if the wrong ending is said.2. “And all the heretics should instantly disappear” . Christian censors forced the modification of thesewords to “ �� ” { and all evil should instantly disappear} . The Brisker Rav returned to theoriginal text.When they were having trouble with the local ruffians, B’ ruriah convinced her husband, the tanna R’Me’ ir, to pray for their repentance, and not for their death. Her proof was the pasuk, “Sin will cease fromthe land, and sinners will yet be no more” (Tehillim 104). By ceasing to sin, they cease being sinners, andso, sinners will be no more (B’ rachos 10a). We can suggest a similar interpretation here. Also, note thanwhen forced to change the text, it was changed to “ � � � � ” , meaning the evil itself, not the peoplecommitting it.

GO G[L\C 9

PLO\H[L RLSD ]N[D �C�F G\ZD

|HL {U P{L�~O }:([L{O|[/|$�D(:}< PL {QxJ ~[|HR)0 |: {]|$� }< |[�~$ {& [ y:xC~0 '}N)]

'}])C GzS |D(|$D)[ }Z|$�P}O)U R~L|S {$ (SL �zQ}L|HF {H }F C z4 {N|QG }[ zG|O'}N)]

�P{L�}O }:([|L GzS)$ �G}HtG�|L G }< ~C .([}$ �RL {N }<

FHF RD JL\Q ]N[D �D�F G\ZD

|D ~U F {H }& J ~Q�yY ] yC|&/|Q� ~JL �{Q |Y ~] G }[ zG|HL {0 �/�y]}U(:L {$ P([ }< )S |[ ~Z

}U(:L{O|](SL�{( {7 /}0R y[ �yZ ~JL �{Q |Y ~Q �G}HtG�|L G }< ~C .([}$ �P), ~G O|L�G}U(:

GOLW] UQH\ ]N[D �E�F G\ZD

|:T(J �(SL zGtO�vC G}HtG�|L �(S�zO)Z U ~Q|H�(SL�zO}U P zJ ~[|HOz$ ~Z|$PL {QxJ ~[

] yC R)Y }[ |D(|<U zQ): O� zC L {0 �(S�z]}1 {W|<])1 {W|H�G }<�}C PL{S(SxJ ~]

{Q(|1O ~C P }ZL z[ �(S�z0|O ~Q �/L�yS }W|<~U�zQ): G}< ~C L {0 �(S�zDL {:|<~U ]~1 {W|2/

O zC }[ |8{L|$~U�zQ): �G}HtG�|L G }< ~C .([}$ �PL {QxJ ~[|<�G}1 {W

GFHDU ]N[D �C GCFHG

|[�(SL�zGtO�vC G}HtG�|L �GzY|$~U|2P}]}1 {W |] {D( O zC }[ |8{L /1�|H] yC D z:}G

�/�y]Lz$ [L {D |F{O G }F)DxU }G|HP }]}1 {W |]( O zC }[ |8{L L z; {C2|$G}DxG ~C|]Oz$ ~Z

1. As prayer is called avodah shebaleiv { service which is in the heart} , the Rav understands this b’ rachah,that specifically of avodah, to be central.The Rav explains that this request, “Find desirable, Hashem our G-d, Your nation Israel and their prayers”is subtly different than the conclusion of the previous b’ rachah, “ ... Who listens to prayer” . While theprevious b’ rachah asks Hashem to accept our tefillos, now we are asking that they serve as proper Avodah,as did the sacrifices before them. As the Torah says “Vinirztah lo lichapeir alav – and He will find favor inhim to atone for him”. The /� � � / root tends to apply to sacrifices, and their role in man’s quest to findatonement, to repair his relationship with his Creator.2. “And the fire-offerings of Israel and their prayers, in Love may you receive them willingly...” TheAmidah was composed by the men of the Great Assembly to accompany the sacrifices in the SecondTemple. This phrase remains from that period, although now it has connotations of asking Hashem torestore the Beis Hamikdash, so that the offerings could be brought and accepted.

10 OHJO GJSQ

|$�/ y2~U O zC }[ |8{L ] ~F)DxU FL {Q }< R)Y }[|O L {G |]( �R)Y }[1|H(SL�zSLzU G}SL�yIvJ y]

|$(:|D/|O[L {IxJ ~2 ~G �G}HtG�|L G }< ~C .([}$ �PL {QxJ ~[ |$ R), {Y|:)]}SL {N|O�R), {Y

GCFHG ]N[D �D GCFHG

.}O (S |J�~SxC PL {F)Q2G}< ~C� }: �3(SL�z])DxC L zGtO�CzH (SL�zGtO�vC G}HtG�|L C(G

|OC(G G}< ~C �(S�zU |:{L RzE }Q �(SL�z, ~J [(Y �FyU}H P}O)U|OG yF)S �[)F}H [)F|1/

1. On Rosh Chodesh and holidays, Ya’aleh viYavo is said:

GyOxU~L �(SL�z])DxC L zGtO�CzH (SL�zGtO�vC|H�CtD}L|H� ~UL�{%~L|H�G yC }[zL|H�GyY }[zL|H�U ~Q };{L|H�F zZ}5{L|H[zN}*{L

�(S�zS)F |Z {W( (S�zS)[ |N {I|H�(SL�z])DxC R)[ |N {I|H�/ �y& |D ~U F {H }& R y$ ~JL �{: }Q R)[ |N {I|HR)[ |N {I|L[L {U P{L�~O }:([

}Z�/ �y: |F|HR)[ |N {I}0~U O|2O zC }[ |8{L ]Lz$ /|O�G }KLzO |W{O �/L�yS }W|O�G}D)K|OF yT�yJ|O( R zJ

�PL {QxJ ~[|O(|O�P)O }:|O( PL{, ~J|$� P)LRosh Chodesh� Gy* ~G : yF �tJ ~G :Ct[Pesach])6 ~2 ~G E ~J

� Gy* ~GSuccos��Gy* ~G ])0 �4 ~G E ~J}I)$ �(SL�zGtO�vzC �GHG�L �(S �z[ |N|O( �G}D)K}W�G}N }[ |D{O )D (S �zF |Z

|H)D (S�zUL {:)G|O[ ~D |F {D( �PL{, ~J|LG}U(:|HT(J �PL {QxJ ~[}J |H�(S�z3|H(SL�zO}U P zJ ~[|HL {0 �(S�zUL {:)G

R(S ~J .yO�yQ O� zC L {0 �(SL�zSL zU /L�yO zC|H�G }<�}C P(J ~[

2. During the Chazan’s repetition, the congregation says Modim D’Rabbanan. Ideally, the Chazan pauses

after the first three words of Birchas Hoda’ah and only continues after the congregation finishes. Thisallows them to hear his entire b’ rachah.

G}< ~C� }: �.}O (S |J�~SxC PL {F)Q�

(SL�z])DxC L zGtO�CzH (SL�zGtO�vC GHG�L C(G

L zGtO�vC}N)L �[ }8}$ O|Y[zY)L �(S �z[|$�]L {:C z[|$])N }[|H])C }F)G|O/ |Q {:

O)F}% ~G|H(S�}]L{LvJ yG y: O~U �:)F }7 ~G|HRz0 �(S�}< |Q~, {Z|<~Z |]( (S�z, ~J|,�(S �zQ

|H(SL�z]),�O}% V)TvC y]|O])[ |Y ~J}Z�/L y7 �J [)Q |:{O �/ �y: |F|H])8xU~O|[�/�yS)Y

|O(}U|D|&�])C }F)G ~G O� zC .([}$ �.}O PL {F)Q (S |J�~SxC y: O~U �PzO }: D}DzO |$ /

3.uGrammatically, this should read “G]C y\” , with a segol, and such is the Sepharadi custom. The only

time this word is used with reference to the sacred is when Gid’on speaks to an angel (Shoftim 6:17). Thereit is vocallized with a kamatz, “G]C� }\” , which means “that the You”, a specific reference to the Creator.

GO G[L\C 11

[ z5 ~T|S(|<~G (SL�z, ~J O~U �/�y]}1 {G|2PL {[(T|$�/ �yF}L|H~G (SL�z])Q |:{S O~U|5])F(Z

�.}O|Hy: /L�y4{S O~U}N |$�(S �}2 {U P)L O|H|W{S O ~U|O/L�y])C|Hy: /L�y])D)K}N |$O

[ yZ �tD}H D y[�yU �]zU|HP{L �}[wG}Y1�/L �yQxJ ~[ (O}N CtO L {0 D)+ ~G �|HCtO L {0 P zJ ~[ |Q ~G

�.}O (SL�{( {Z P}O)U zQ /L �yF }TxJ (2�~]2|H. ~[}$ |]{L P}1�0 O~U|H�/ |Q {: P ~Q)[ |]{L

FL {Q }< �(S�z0|O ~Q|O� �FyU}H P}O)U�]�L\UDD)] |N(|OPL {D)K PL{, ~J}0O|$LzS|D�/�y]L {[�|HOtN

1. We thank Hashem for the miracles which He provides “]U OND” , as all times. We do so “[ZDH D[UPL[GYH” , evening, morning and afternoon.

2. On Chanukkah and Purim, Al haNissim is said:

:Chanukah�PL {4{3 ~G O~U|H�R }Z |[ �5 ~G O~U|H~G O~U|%�])[(D|H~G O~U|<�])U(:|H�])Q }J|O {2 ~G O~U

~$ P zG}G PL {Q}, ~$ (SL�z])DxC~O }]L �{8}U y:|*�O)F}% R zGt0 R}S }J)L R y$ (G�}L |] {< ~Q L zQL {$ �Gy* ~G R ~Q

�HL}S}D( LC~S)Q |: ~J|0}U y:|Q}G R}H}L ](N|O ~Q G }F|[~U O~U G}U }:|2O zC }[ |8{L /|O�/�y] }[)< P}JL {0 |: ~G

L z7 �J zQ P }[L {DxU ~G|O(|[�/yS)Y|HG }< ~C|$P yG}O }< |F�~Q}U PL {$ ~[ }G /L �yQxJ ~[|$] yC }< |D �~[ �P }] }[}Y ]zU

PL {[)$ {% }< |[�~T }Q �P}] }Q |Z{S ] yC }< |Q �~Z}S �P}SL {& ] yC }<|S �~& �P}DL {[|$�PL {:}1 ~J F~L|HPL {$ ~[|$F~L

|QPL {C zQ |K( �PL {+~U|$F~L|KPL {U }: |[( �PL {[)G|$�PL {ZL {& ~Y F~L|HPL {FzI|$)U F~L|T�/�y] }[)] L zZ

O)F}% P z: }]L �{8}U /|O(|H:)F }Z|$~U|O( �/�yQ}O)U|2}]L �{8}U O zC }[ |8{L /|<G}U(:|%R }Z |[ �W( G}O)F

|0�Gy* ~G P), ~G|H�/�yO}NL zG ] yC (3 {W( �/�y]Lz$ [L {D |F{O /L�yS}D (C�}$ .}0 [ ~J ~C|H�/ �y: }& |Z {Q ] yC ([xG {K

|H])[zS (ZL�{O |F {G|$])[ |Y ~J}Z�/ �y: |F|H}Z|D(U|:]~S)Q|L�(1�zC G}0�SxJ L zQ|OOz1 ~G|O( ])F)G

|O�O)F}% ~G / |Q {:

:Purim�PL {4{3 ~G O~U|H�R }Z |[ �5 ~G O~U|H~G O~U|%�])[(D|H~G O~U|<�])U(:|H�])Q }J|O {2 ~G O~U

~$ P zG}G PL {Q}, ~$ (SL�z])DxC~O }]L �{8}U y:|*L zQL {$ �Gy* ~G R ~Q}Q|[|&L ~N{|H[ z< |T yC|$�G }[L {$ ~G R ~:(:

|0: z7 {$ �U }: }[}G R }Q }G P yGLzOxU F ~Q}U y:� � � � � � � �|O£] yC F�z$ ~C|O( Et �[xG�~O FL �{Q |: ~G}0~�G£O|,PL {F(G

[~U�~3 {Q|HV�~K R�zZ}I£F~U|H�PL {:}S|$[�}8}U G�}:)O |: {$ F �}J yC P)�L|O: yFt�J|:: yFt�J£C(G [�}8}U£PLzS

�I) �D}O P�}O}O |:( [�}FxC|HG }< ~C|$�)]}YxU ] yC }< |[�~W zG PL {$ ~[ }G /L �yQxJ ~[|H�)< |D ~:xJ ~Q ] yC }<|O �~Z|O {Z

~H)1 }]) �D z:xG|%)O(Q|$�):Ct[|H)])C (O }]|H�XzU }G O~U HL}S}$ ] yC

12 OHJO GJSQ

�G}O�y4 /( �F)L PL{, ~J ~G{H~GL|OO� zC}G �] yQvCy$ / |Q {: ] yC (O|L(S�z]}U(:

|HG yC}S /|O( / |Q {: D)+ ~G �G}HtG�|L G }< ~C .([}$ �G}O�yT (S�z] }[ |I yU|O�])F)G

PHO\ ]N[D �E GCFHG

1F yT�yJ}H R zJ �G}N }[ |D( G}D)K P)O }: PL {8|H(SL�zO}U �PL {QxJ ~[|HO~U}0O

}$ �/�y2~U O zC }[ |8{L|[(S�}1�0 �(SL �{D }C �(S�zN|0F }J yC|$L {0 �/L�yS }5 [)C|D/L�yS }5 [)C

PL{, ~J ] ~[)< �(SL�zGtO�vC G}HtG�|L �(S�}1 }<�~]}S|HG}N }[ |D( G }Z }F |Y( �F yT�yJ ]~DxG�~C

|HPL {QxJ ~[|HPL{, ~J|H�P)O }:|HD)K|$/LySLzU|O~U ] yC . z[}D|2O zC }[ |8{L /}N |$O

|D( ]zU}N� �/ yQ)O |: {$ G}U }: O�]�L\UD|$�PL{, ~J [ yW�zT|$�G}N }[|H�G}D)K G }T}S |[ ~W( �P)O }:

[zN}*{S|HD z]}0{S|O(S |J�~SxC �/L�yS }W}N |H~U O|2�O zC }[ |8{L ]Lz$ /|O�P)O }:|O( PL {D)K PL{, ~J.([}$ �

�P)O }; ~$ O zC }[ |8{L )2~U ] yC . z[}D |Q ~G �G}HtG�|L G }< ~C

CSLD[F GL[D [Q ]SLJ]2

1.uThe Rav, following the Rambam’s siddur, consistently said Sim Shalom. Nusach Ashkenaz has thefollowing version of Birchas Shalom for Minchah and Ma’ariv:

~U O zC }[ |8{L O~U D }[ P)O }:|2PL {8 }< /|OR)F }C .yO�yQ C(G G}< ~C L {0 �P}O)U

}N|O�P)O }; ~G O|HD)K|$/LySLzU|O~U ] yC . z[}D|2O zC }[ |8{L /}N |$|D( ]zU O}NO

� �/ yQ)O |: {$ G}U }:�]�L\UD|$�PL{, ~J [ yW�zT|$�G}N }[|H[zN}*{S �G}D)K G }T}S |[ ~W( �P)O }:|HD z]}0{S

|O(S |J�~SxC �/L�yS }W}N |H~U O|2�O zC }[ |8{L ]Lz$ /|O�P)O }:|O( PL {D)K PL{, ~JG}< ~C .([}$ �

�P)O }; ~$ O zC }[ |8{L )2~U ] yC . z[}D |Q ~G �G}HtG�|L2. As we said in the first footnote on the Amidah, Jewish prayer consists of two elements: tefilla andtachanunim. The mishnah refers to the Amidah by the name “ tefillah” because it is the core of thefixed-form service. This paragraph is one of a number discussed in the Talmud as being prayers said byvarious sages after tefillah.We noted that tefillah is written in the plural to guide us to the feeling that we are an integral part of thecommunity. The Vilna Gaon points out that this prayer is in the singular because it is tachanunim. Thiscould explain why the Talmud describes these prayers as being said after, in contrast to being the

GO G[L\C 13

HK�KL G]u(}L xG|wLxOL �wW�L v[ xQwC _ R) �Y y[xHL�w$ wO R)�LxEuGxOL }w[( �Y G�yHpG�xmL /L�uSyW

xHL |wOtC |pE1�

�IL ]HN[D�L ~GtO�vC|S[)Y|OU }[ zQ L{S):2G}Q |[ {Q [z$ ~& {Q L ~]}W |8( �3�|H~Z |Q{O|OL~O

Pt& {] L {: |W~S4�|HGyL |G {< Ot0~O [}W}Uy0 L {: |W~S5�|5L {${O J ~]|$/�y] }[)]6�

L {: |W~S V)& |[ {< /L�y]tH |Y {Q |D(7�}N |H)J ~G O|:�G}U }[ L~O}U PL {D|Q[ zW }G G }[ zG

P}]}YxU|HG z8xU �P}< |D ~:xJ ~Q O zZ|O ~Z|OR ~U ~Q|:G z8xU �/�yQ|OR ~U ~Q|L�/�ySL {Q

G z8xU|OR ~U ~Q|ZG z8xU �/�y] }; �F|O�/�y] }[)< R ~U ~QI�T G]�uxOR( �Y xOyJvL RzU zQ

xLGyUL ~w:)G /L�uFL wFxLL |wQxSHSSUH �/L{S�zSxU�~H�(L |G{L|OL {W L z[ |Q {C R)Y }[|HR)L |E yG

L {${O|OL {[(Y G}HtG�|L �/L�yS }W|H�L{OxC)E(Take three steps back.)� P)O }:� G y8tU�]iL\UD

P)O }: ~G�(SLzO}U P)O }: G y8xU~L C(G �HL }Q)[ |Q {$ �|HO ~U}0O zC }[ |8{L O|H([ |Q {C

conclusion of, the tefillah. A halachic ramification the Gaon draws from considering “E-lokai, nitzor” to betachanunim is that one would therefore be obligated to use this text as merely a skeleton in which to insertpersonal requests. Otherwise, the purpose of tachanunim is not achieved.1. “May the words of my mouth be desirable, as well as the contemplation of my heart, Hashem, myFormer and Redeemer.” This is the third variation on the theme of accepting our prayers, after “Shomei’atefillah” and “Ritzei” . According to the Rav, in this one we aren’ t referring to the prayer just completed, butthe next one to come. Much as we immediately start B’ reishis again as soon as we complete VizosHabirachah on Simchas Torah, we don’ t want to remain between prayers. As soon as one ends, we startthinking of the next prayer.Alternatively, the Vilna Gaon sees these words not as the closing of tefillah, but as preparation fortachanunim (see previous footnote). This places it in parallel to “ �

� � � � � ” at the opening of tefillah.2. The mishnah (Avos 4:21) warns of three attributes that remove a person from the world: jealous anger,desire, and ego. The Vilna Gaon (Even Sheleimah 2:1) notes that each of these traits can be expressed intwo different ways: it can be either expressed, or it can be suppressed or internalized. The first six clausesof this techinah ask for Hashem’s assistance in conquering these behaviors.Expressed anger is called ra, evil. Here we ask for assistance in refraining from speaking in anger.3. Mirma is suppressed anger. To speak mirma is to talk hypocritically, pretending to befriend someonethat in reality you harbor anger toward.4. "Against those who curse me, may my soul be quiet.” This is the antidote to the first of the twooverindulgences of ego, where one feels superior to those around him.5. To oppose the outward expression of ego, lording over others, we next as Hashem that “my soul shall beas dust for all.”6. In order to combat the more passive form of desire, want to sit at home physically satiated, we askHashem to open our hearts up to Torah.7. Last, instead of being among those who spend their lives running from one need to the next in an activepursuit of desire, we ask Hashem that we spend our time pursuing mitzvos.

14 OHJO GJSQ

�R zQ }C)� � � � � � � � � � � �(After Kiddushah take three steps back forward.

|L{Q R)Y }[ L {G|1G }[ zG |Q {$ : }& |Z {2 ~G ]Lz$ GyS}${L y: �(SL�z])DxC L zGtOC{zH (SL�zGtO�vC G}HtG�|L �/L�yS }W

|D�(SL �zQ}L|H(S �zZ|O yJ R z]|$�/�y] }[)]|HxU~S P }:}D/ |F|$�]),{S)Q |F ~Z PL{S }: |N( P}O)U L zQL {0 G}C |[{L

F�E LNCOQuxH|yUx[]}zJxS wQ G�yHpG�L |zO �GyDxLPL~wS y:xN( P �yO)U L�vQLw0 Pwq vy�O y:( |[LwH G ~yF(G

�])|,wSp |Q xFzZ

PO\ \LFZ

O z&~% |]{L|H: z& ~Z |]{L|:C}$ ~[ ' zQ�R zQ}C��|$}U|OL {& C }Q|D�' z](U |[ {0 �C }[|H�' z](N|O ~Q .L{O |Q~L



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1. According to most Acharonim, Aleinu is not said as the conclusion of prayer but as a preparation forleaving the synagogue. Perhaps this is because it speaks of our mission as Jews to perfect the world, andtherefore belongs before our depature into it. The Mishnah B’ rurah 132:7 records that it was commoncustom not to say Aleinu for Minchah if it is immediately followed by Ma’ariv, and no one was leaving inbetween. This parallels the omission after Shacharis when it is followed by Mussaf, as well as after Mussafand Minchah on Yom Kippur.

GO G[L\C 15

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U ~D }; {<}0�R):}O O|O|N{L (SL�zGtO�vC G}HtG�|L /L�yS }W|[(U|H�(Ot �5{L|H/ |Q {: F)D |N{O

|L~ZL {H �(S�z<{L [ }Z|$�/�y](N|O ~Q O)U ] yC P}1�N (O|HP yGLzOxU .tO |Q {]|QG }[ zG

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D(]}0~0|$�/�y] }[)]JL�HK ]HQ\j. ~pO xQwL _ GyHpG�xLxO�F |uUyH P}yOpUº i|H�[ ~QvCyS

jxHGyHpG�xL GyLyGxOOzU . uO|uQy0X u[|yCyG O2GyHpG�xL GuLxGwL C(GzG P),z$ �

1. “And the ‘ throne’ of His Honor” , as opposed to the common version “ � � � � � � � � � ” { and His dear“dwelling place”} . The Vilna Gaon preferred this variant, as the image of Hashem having a “throne” isfound in Tanach, while associating Him with a “dwelling” is not. One must be very careful as an improperanthropomorphication could fall under the prohibition of idolatry.2. “And Hashem will be king over the whole world.” We pointed out with regard to the “ � ” verse in Ashreithe Vilna Gaon’s distinction between melech and mosheil. Al Kein concludes with this pasuk for that very

16 OHJO GJSQ

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reason. Our proof that it is our mission “ to fix the world into a malchus { kingdom} of Sha-dai” is becausethe pasuk tells us to work toward a future day when all mankind will accept Hashem as king by choice.Aleinu, up to this quote (i.e. ending with “ � � � � � � � � ” ), was written by Yehoshua and was originally used forRosh HaShanah Mussaf before it was incorporated into daily tepillah. Malchus is a central theme of RoshHashanah. We proclaim G-d as melech, accepting His rule. A mosheil must rule by force, a melech has theluxury of showing mercy. So we start the Aseres Yimei Teshuvah by declaring Him melech. We part fromprayer and enter our day-to-day activities with a similar acceptance of His authority.

GO G[L\C 17

]D\ ]ODZ

Mourners who prayed minchah at the shiv’ah home should not join the minyan until afterLFHF GNO. The Rav held that those who said minchah with the congregation should notleave.

PL[L\G [L\ LKHZLO

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1. The text given here is the Sephardic version. It is identical to an early manuscript of Yedid Nefesh, aswell as being more grammatically consistent (see below).2. “Beloved of my soul, Merciful Father, draw Your servant toward Your will” . In these few words, thepoet captures three facets of our relationship with G-d: Beloved-lover, Father-son, and Master-servant.Their unity is beautifully captured in the way the three themes are woven throughout the poem.3. “And [my soul] will be for You an eternal maid-servant.” This is a pledge, and the future tense isappropriate. The Ashkenazi text reads “ �

� � � � � � � � � � � � �” { and [the Shechinah] will be for [my soul] an

eternal joy} . The future tense there can be seen as carrying the negative implication that G-d has not yetprovided that joy.

18 OHJO GJSQ

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C PHL FESN GOLG]3

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1. “Please, My G-d, Dear One of my heart” , whereas Ashkenazim say “ � � � � � � � � � � ” { these were dear tomy heart} . Again, the tense doesn’ t fit the intended meaning; why in the past tense - shouldn’ t “seeing soonthe splendor of Your Strength” continue to be dear in the present and future?2. “Quickly/Soon, Beloved, because the time has come.” Instead of “ � � � ” { [Quickly/Soon] love} , the otherversion says “ � � �� ” which seems like one is saying that Hashem’s Love has not yet been felt, and is onlynow being requested.3. In Kabbalas Shabbos, we say six paragraphs of Tehillim corresponding to the days of the week. We thensing “L’chah Dodi” , which addresses the very moment in time at which we find ourselves, the first momentof Shabbos. Last, we say two more paragraphs about Shabbos, and specifically, the future era, “ the daywhich is entirely Shabbos”.“Lichu Niranena” has two parts. First, we are called to praise Hashem (in four different ways: “ � � � � � ” ,“ � � � � � ” , “ � � � � � ” , “ � � � � ” ), about very universal things: that He is supreme over all forces, that He createdand holds the caves and mountains, sea and land in His ‘Hand’ . Then (v. 6) we are again called to praiseHim, but this time the focus is more particular. We look at how we Jews are Hashem’s flock, how Hewatches over us even when we stray from Him, as He did in the desert.These two themes, the creation of the physical world and G-d’s love for us even when we’ re in exile, aresaid now as a recollection of Sunday. As Shabbos ends we return to the mountains and the seas to ply ourtrades. We return from the “ image of the World to Come” and back to the reality of the here-and-now.

GO G[L\C 19

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PL �w2zmU RL }wF�yL �K) �2w<�Oz$x$�PL |w[ y:L vQºCLux8wLxQPwL zQ y;zgG ( �JxHO�vEy]

1. “All songs about things that are in the past are written in the feminine [i.e. � � � � ]. Just as the female is theone that gives birth, so too the salvations of the past [bore the seeds of] subsequent servitude. However, thesalvation which will come in the future is called in the masculine [i.e. � � � ]. Just as the male can not givebirth, so too the redemption which will come in the future will not have after it any [more] servitude.”(Mechilta, Bishalach) Rav Hirsch explains that the feminine word � � � � speaks of redemption as part of theflow of history, as a cause of things to come. The non-procreative masculine is saved for songs about theculmination of history.The exile of the previous chapter leads to the “ � � � � � � ” { new song} of redemption. This chapter speaks ofthe final revelation, when Hashem’s “Hand” in nature is recognized by all men and even nature itself singsHis praise.

20 OHJO GJSQ

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1. “The heavens will be happy, and the earth will rejoice, the sea will roar, and all that is in it. The fieldswill exult, and all that is in it; then all the trees of the field will sing with joy.” Rav Hirsch points out thatjust as the corruption of the generation of the flood lead to the corruption of nature (B’ reishis 3:17-19), sotoo will man’s final redemption lead to nature’s perfection.2. The song continues into this chapter as the clouds and smoke part (v. 2) to reveal that the G-d of creationis also the Weaver of history. Theodicy, the problem of why bad things happen to good people, or that evilpeople could prosper, is perhaps the greatest challenge to believing in Hashem. Nothing hides His Presencemore than apparent injustice. At the culmination of history, we will see how the righteous have sown alight for themselves (v. 11), a good far greater than any costs they may have paid along the way.

GO G[L\C 21

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DuGyHpG�xgLx$�O) �Fy% R)�,wYxH�OzU C( � mG P }y[y0�PL |w2zU|yG�OEu/ xQ w g: ( �F)L

1. With Hashem’s presence taking the foreground, the Jewish people will assume a new role, activelyteaching the other peoples and leading them in the new song.2. Note again the expression “ � � � � � � ” (see 96:1, above).3. This chapter concludes the sequence. In response to the new revelation and the lessons learned as “ theTorah will come out from Zion” (Yeshiah 2:3, c.f. v. 2), all of humanity will serve Hashem, with Israel atthe lead, and at our head, a prophet like Mosheh, Aharon, and Sh’muel (v. 6). The clouds and smoke of97:2 (see notes above) will clear into a guiding pillar of cloud (v. 7). A telling contrast to the exilegeneration who strayed from that guidance (c.f. 95:10)

22 OHJO GJSQ

O) }F�y%xH�C( |G :) }F�yZ C �y[)SFuxHy<xS�zS)0 Gy<zgC D}vG �yC K�y5 x: wQ �. uO uQ Ip }U

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Jum �P�uG yO y]L�wLyG C |v8p gS O��vC P}y]L�wStU G�y<zC �(SLvGpO�rC G�yHpG�xLxHP �vZpS

�P|y])OL wOtU�OzUKu) |[xQ~ (SL �vGpO�rC G�yH �G�xL ( �QxH(HtJ|z< x:|wGxO[�zGyZ�) �: xF

�(SL|vGpO�rC G}yHp�G�xL :) �FymZ�L |w0

H PHL FESN GOLG]1

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x$�: uFp |Z�] z[ xFzGEu�PL �wU x[wG F) }Dy0zG�O�|vC PwL}y2 �zG�OzU G�yHpG�xL O) }Z

�PL |w$ z[ PwL}zQ�OzU G�yHpG�xmLFu�[ |yFyGu$ G�yHpG�xmL O) }Z �zJp �0z$ G}yHpG�xL�O) |Z

GuzG L}vI x[zC�]uC G�yHpG�xmL [}v$ z:xLzH �PL�wI y[tC [�vDp: GyHpG�xgL O) �Zx1�R) |SyD

HuP}vFLwZ x[z,zHx0�OuE �vU�)QxOm R)}S �yDxHRp�L x[ w8x0�RuD ) �Qx[�PL |wQvC

1. The tehillah chosen to correspond to Friday (ch. 29) is not from the same section of Tehillim as those forthe previous days (chs. 95-99). The others all have the pattern of an invitation to praise followed by someelement of our current or future relationship with Hashem to praise. Friday’s tehillah is about praise alone,the “sound” of Hashem reverberating through creation. Hashem’s “voice” , which in the future will be heardin our obedience to His ethical and religious law, can already be heard in the laws of nature. And so, Fridayleads into “an image of the World to Come”.

GO G[L\C 23

Iu�:|vC ]) }DtG |�zO D �vYp mJ G}yHp�G�xL�O) |ZJuOL}wJ�yL �[�y$ xF wQ OL�wJyL GyHpG�xgL O) �Z

�: |vFyZ [}z$ xF wQ G�yHpG�xmLKu_ G �yHpG�xL O) �ZxLV �8rJ|u,zH �])Oy,zC O�vO)JxL]) }[ �yU

�F) |Dy0 [}vQp�C ) �1{m0 �) �OyNLvGxD(ºLuD u:}v,zH �D�y:yL O( �$ z2 zO GyHpG�xgL

. uO�uQ G�yHpG�xmLxO�P |yO)UCLuIp ~U G�yHG�|xLxO_ G �yHpG�xL �R�v<wL ) �2zUxL. ~v[yD

�P) |O y;zD ) �2zU�]uC

GSZG RD CLSHJS [ ]SLJ]

C}3 }C1�|$~J �tN|%]~1 �F|LL {Q|S[L {< ~< �/|YG }[([2~U ]~3 {[ Oz$ ~Z �|2~8 �/|%C}S �C }[)S (S �z[xG ~K (S�zD

)& �[)$ {E|[(J{L L z:|F/|0] ~D}D}:}$ �P z[ |Q|[}Z |F {Y �P zQxJ ~[ �P z[xG ~K �PzN|]FL {Q }< /}%�PzO |Q

�:)F }Z RL {TxJ|$(K D)[|D~U|O �G yCz% FL {J}L �/�y] }FxU O zG~S /|2/|5)I �GzS|N(SL�z]}U |H ~\ �/�y] }; �F |Z L z[

P z: .([}$ �])Q�OxU ~< ~U �zF)L �(S�z] }ZxU~Y U ~Q |:( �Oz$ ~Z|0)](N|O ~Q F)D|O�FyU}H P}O)U

LFHF GNO3

|OG}1~0 ]C ~[ |Z{O L {F)F G}N4�|5]}$ ~: LzS|S~Z|$�G}O|O�G}1~0 ]C ~[ |Z{O L {F)F G}N|5LzS

1. “Please”. The Rav explains that before approaching the King we pause, requesting an audience. Muchlike his comment about Ashrei (see note 5 ad loc.), the Rav addresses the need to seek permission to pray.This awe – yir’ah – filled approach to the King bears an interesting contrast to the expression of yedidusand ahavah of the following prayer. Again, as in � � � � � � � , the complexity of our relationship with Hashemis illustrated by blending contrasting metaphors.2. “With the potential of the greatness of Your ‘Hand’ , release the constrained one”. It is unclear if “ � � � � � ”refers to the Jewish people, or to the Moshiach; both have been suggested. Note that it doesn’ t say “ � �� ” { Your great ‘Hand’ } . We’ re speaking of the potential inherent in G-d’s Omnipresence, not thepower of His Omnipotence. Perhaps this is to suggest that if we’d see His ‘Hand’ even in the constraints,they’d be released of their own.3. As we noted earlier (Ashrei, note 4), Yitzchak is an archetype of one who mastered Avodah { Worship [ofG-d]} . Yitzchak’s name has romantic connotations; when he has a quiet moment alone with his wife, hewas � � � � � � � � � � � � � � (B’ reishis 26:8). His encounter with G-d on Moriah was when he went out “ � � � � � � � ” (ibid. 24:63) { to speak in the fields} . The word “ � � � ” brings to mind the admonition in Avos (1:5)“do not overly engage in � � � � with a woman”. There, Rav Hirsch defines � � � � as a light, perhapsflirtatious, conversation. Yitzchak prayed to “ the Beloved of his soul” . Flirting with G-d.Following in his footsteps, members of the Chassidic movement of the Second Temple era would go out inthe fields, calling each other to come greet the Shabbos Queen together. Based on this custom, theKabbalists of Tzefas instituted Kabbalas Shabbos. They saw Shabbos as a bride, and would go out “ � � � � � � � ” , to be “ � � � � ” her with the love song of Shir haShirim, with Tehillim, and with this poem. Earliergenerations of the current Chassidic movement too would go out to the woods to sing their greeting.4. The Shabbos Bride is the neshamah yeseirah { additional soul} that one enjoys on Shabbos. The prayer isan invitation to “ � � � � ” { my Beloved} , the Shechinah, to join in the greeting. The same idea can be seen in

24 OHJO GJSQ

]}$ ~:|S~Z|$�G}O

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�F }J yC|O] y[�yC |W {]|O( P z:|H�G}1 {G |]{O|O�G}1~0 ]C ~[ |Z{O L {F)F G}N|5]}$ ~: LzS|S~Z|$�G}O

vO]}$ ~: ]C ~[ |Z|O(N|HzS|OCL {G L {0 �G}N|Q~G [)Z|$P yF �y7 {Q :Ct[ zQ �G}N }[

|SG y8xU ~Q V)T �G}N(T|$G}D }:xJ ~Q|<�G}1 {J|O�G}1~0 ]C ~[ |Z{O L {F)F G}N|5]}$ ~: LzS

|S~Z|$�G}O

vQ[L {U .yO�yQ : ~& |Z|QL {Q( �Z �G}N(O|Y]yD�y: .}O D ~[ �G}N zWxG ~G .)< {Q L {C

|$�C}N}$ ~G Z yQ�zU|H�G}O |Q yJ .{L�~O}U O)QxJ~L C(G|O�G}1~0 ]C ~[ |Z{O L {F)F G}N|5LzS

]}$ ~:|S~Z|$�G}O

vG]Lz$ L ~:{L R y$ F~L O~U �L {2~U . z< |[ ~C |W {] L zF |E {$ L {: |D{O �L {Q(Z [}W}U zQ L {[xU~S |]

�L {Q |J~1 ~G}ZL {: |W~S O yC G}D |[|E�'}O }C|O�G}1~0 ]C ~[ |Z{O L {F)F G}N|5]}$ ~: LzS|S~Z|$�G}O

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oOL {:) �D z] C|H}0 {] CtO|OLz,{SxU (TvJyL .}$ �L {QvG y< G ~Q( L {JxJ)< |\ {< G ~Q �L {Q

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wH�.{L �}TCt: G }4 {: |Q{O (L }G|H(ZxJ }[}0O|Q~D|1�.{L�}GtO�vC .{L�~O}U 8L {8}L �.{L�}U

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xL�L {Y) �[ |W {< OCtQ |8( RL {Q|H�L {Y |[ ~5 Ry$ :L {C F~L O~U �L {YL �{[xU ~< G}HtG�|L£] yC

|H|8{S|QG}J|H�G}OL�{E}S|O�G}1~0 ]C ~[ |Z{O L {F)F G}N|5]}$ ~: LzS|S~Z|$�G}O

the reverse as well: by joining with the Shechinah one gains a neshamah yeseirah.

GO G[L\C 25

L {C) �$|DP~% �'}O |U ~$ ] y[ yKxU P)O }:|$}Y |D( G}J |Q {8wGP~U LzS(QvC .)< �G}O

|T�G}1~N L {C) �$ �G}1~N L {C) �$ �G}1�%|O�G}1~0 ]C ~[ |Z{O L {F)F G}N|5]}$ ~: LzS|S~Z|$�G}O

If any mourners prayed minchah in the shiv’ah home, they join the minyan now, whogreet them with:

P)Z }2 ~G|L� PyN |] yC� P zJ~S:For a single mourner, some saytC|]�/|$.)]|:R)L {Y LzOzDxC [}C

�P{L�}O }:([L {H

\FHZ ]D\ FESN GOLG]

C�DY G]u[L mw: [) }QxI wQ1xO�]|y$ z;zG P)�LDuD) �KxO[~v2zI xO( �G�yHpG�L zO ]) }FpG

xO�R)|L xOuU �/ xQ w:EuxO|yS( |QrCumH �/�u& |xTzJ [uZp �$z$ FL�w%zGx]�]) |OL v1z$ �/

FuR)�Ly%wG L~vOtU �OuD�yS�L vOtU|zH [)8ygU�L |vOtUx$�[) |3wNGuLwS�z<xJ z2 w8 L�w0

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mxQyU Fp �CxQxJ zQ ( }Zx:�/L|u]pDIuRL}wD�yL�CpO OL �wTxN m( �U�yF|vL C }pO [zUzg$ :L�wC

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xO|y;wGxQ�F |zU�L vFtU P }yFKuxHP) �[ myQ G}y<zCxO�G|yHpG�xL P}yOp �ULuG�v3wG L�w0

pCxLpC G�v3wG�L|w0 G�yHG�|xL _ /L �uDxLy5x]wmL �(F�vDCpL /L�uDx[( �Fy0�RuH|yC L vOtU|p}5�O

CLuL �w]p1zm$ �L�wS x[zZ PL�vC x[w0 P u[�y<zHx$�R|yStU |z[ R uQ �u:DLuL�wSLvU K}v$z<zHx$L }y[( �:

L}zOyU PL~wQy7z$mxQGySxU}zQ x:w< PL �wU v[yC�L|ySxIºELu�J �y[xWwL [�yQy<z0 ZL w&zgY

x0z$ I u[~uCx1�G|u% x8wL R)�SyDFL�ux:PL wO(]x$�G�yHpG�xL ]L�vDx$]) ~[xYzJ

1. Again the masculine “ � � � ” (see 96:1, above); this is not a song about the Shabbos we are observingalone, but also the “day which is entirely Shabbos” toward which history progresses. Rav Hirsch writes thatthis chapter “ is dedicated to that institution which is to accompany Israel in all its wanderings like aspiritual Well of Miriam”. A chance to contemplate those things (c.f. v. 7 “an ignoramus will not know,and a fool will not understand”) which will be obvious in the future era, to consider Hashem’s role inrunning the universe and the role He ought to play in our lives.

26 OHJO GJSQ

�(JL |w[xWzL (SL�vGpO�rCHKuF) ~UxLR( �D(Sx$�G�yDL v8x&PL~wS v:xH�(|L xGwL PL�w3zStU |z[

IK~qxOL �w[( mY �G�yHpG�xL [ �y:yL�L |w0 FLw%zG|xHG]OU�CpOG}]�}O |H ~U�) |$

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�K) |2w<�Oz$ O �vDvm< R) }0w<�VzCDu�Gy<|yC P�yO)U |vQ �I�yC vQ �/tC |xTw0 R) �NyS

EuySx8( �CxSyS G�yHG�|xL _ ]) �[yGx8( �CxS( ~C x8wL �P�yO)Z ]) �[yGxS]) �[yGy&�P|yLxN

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(SL�zO}U P)O }: G y8xU~L C(G HL }Q)[ |Q {$|HO ~U}0�O zC }[ |8{L O|H�R zQ }C º ([ |Q {C

GO G[L\C 27

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RL {ZL{O |F ~Qj �[ zQ)C|$DyO�zJ|Q)C PL {Q}NxJ~H i�O };�D|QF}J yCj �PL {[|QO };�D

|H)SL zC y: F}J yC|Qi�)$ RL {ZL{O |F ~Q RL zC O };�D

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C}1 yC RL {ZL{O |F ~Q|$i�F}D|O {$ ]{L�~I R yQ�y:

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{7 y:|5'}O|Hj �[ zQ)C [yI�yUL{OvC L {$ ~[ �'}DxG |D {G CtO|K�CL {G G}C zQ|HRL zC

j �[ zQ)C C}DL {ZxU L {$ ~[ i�'}$ RL {ZL{O |F ~Q|Ki�'}$ RL {ZL{O |F ~Q( �CL {G G }[)G

FP }F}C Dt7{L CtO|:~QL {H G}YLz$ O y: ] y[�yW)W|1R yQ�y: G}3 yC|H{L|<L {5 O~U G}3�yS

y: OL {D |: {$ [z3 ~G|<�T y[�yJ O y: CL {G (OL {WxC~H �] yW�y+~S |Q C zG|HL {$ ~[|LG }F(G

1. Judaism is first and foremost a discipline, a means of bringing sanctity into every corner of our lives.Philosophy without halachah is superficial, subject to the winds of change, and reaching only the surfaceof the soul. Halachah alone is rote, devoid of mind or emotion. Together, the candle of mitzvos burningwith the fire of Torah, they form � �� , the living message. All the lofty ideals of the previous tefillos needgrounding in the day-to-day, to become part of the core of our being.

28 OHJO GJSQ

{J P {C O}DxC �[L {< ~Q|${Q [zY), ~G ' }[|<{Q �[ }< �Q �G}1 {J|5C(G y: LzS|0L{O

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GO G[L\C 29

xO/�u] y[)] L�vDtG |pCxH�O) |:xN wQ )Q�yO RL~vCI�DNZ G]uxLP) }O y:�L |wGx$.�vOLvJ

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�PL {D }[xU DL {[xU ~Q ~G �G}HtG�|L

1. This b’ rachah, as well as the parallel one for Shacharis, “Yotzeir Or” , refer not only to the setting anddawning of the sun, but also use the image to describe the rise of evil or good. The morning b’ rachahexplicitly paraphrases Yeshiah’s denial of dualism, describing Hashem as the One who “Forms light andcreates darkness, makes peace and creates evil” (45:7). Here we state that all that occurs does so because itis part of His plan, a product of Hashem’s Word (“ � � � � � ” ), Wisdom (“ � � � � � ” ), and Reasoning (“ � � � � � ” ).Hashem alone orders the seasons (“ � � ” ), time (“ � � � ” ) and space (“ � � � � � � � � ” ).2. Rav Hirsch comments on Hashem’s mercy. Night doesn’ t come on suddenly, but G-d provides us withan evening, a setting. We are given the opportunity to prepare, if we heed the warning.3. Judaism embraces two views of time. � � { seasons} cycle over and over. Each year ( � � � , from the rootmeaning repetition) has a Rosh Hashanah, Yom Kippur, Succos; a Pesach in which we are ordered to returnto Egypt and relive the Exodus; Shavuos and receiving the Torah anew. On the other hand, time alsoconsists of � � � { days} , forming a progression through � � , from First Cause to Ultimate Purpose, fromAdam to the messianic era.4. The name “Hashem Tzivakos” refers to a Merciful, Transcendent Being who organizes legions of forces.All of nature is unified under His Will.

GO G[L\C 31

GDGC �UQ\ LSWO D GN[D1

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Ku�OzU P�y<xDz]xN(xQ�/L |u[yU x:wD( /~u]Lv$ ])}I{I

1. As opposed to the universal message of the first b’ rachah, we now speak of the relationship betweenHashem and the Jewish people in particular. (This is a contrast we saw repeatedly in the Tehillim ofKabbalas Shabbos.) It is an eternal love. Although it is expressed in the gift of Torah and mitzvos,Hashem’s love for the Jewish people is not conditional upon our acceptance of those gifts.2. See appendix B for thoughts on the first paragraph of K’ rias Sh’ma.


EL�CL PL[DFuxHx:w< zUp �Q y:�PwC G�yLyGxQL�wNpS|yC [�u:tC L �z]pHxY wQ�OuC �(UxQG}u(zY

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ILuxHP �uNy$ G �yHpG�xL�VzC G �y[yJxH�PwL �zQ y;zG�]uC [�zYyUxH[ �yK yQ G�uLxG|wL�CpO

xH�]uC R~v<w] C }pO G �yQ yFtC�yGxLP�u< xFzDtC|zH �'�yO(DxQX u[�yCyG �OzU vQ G �y[vG

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L�vQLwHxD]�v]yO P~uNLv]p |DtC|zO G�y)G�xL U�z$ x:wS [ �u:tC G �yQ yFtC|yG Oz�U P �uNLvS

1. This paragraph closely parallels the previous. It too speaks of love of G-d, and the imperative to radiateit outward, from heart and life-soul. However, instead of speaking of serving Hashem with all of yourproperty, it phrases it as a conditional – having possessions and a land are contingent upon using them asintended, to serve Hashem. Second, it speaks in the plural. These two are related, as there is no guaranteethat the righteous will prosper or the wicked will fail in this world. “Reward in this world is lacking.”However, for the Jewish people as a whole, our fate consistently corresponds to our merit.2. We continue the parallel to the first chapter by repeating the concrete imperatives associated with eachof the steps outlined above. When it comes to teaching the Torah to our children, though, it says “ � � � � � � ”{ [teach them] to speak of them} , instead of “ � � � � � � � ” { ... and you shall speak of them} . This paragraph isabout Jewish society, and not the individual, so we address the impact of education on the children. Before,we saw it as a means of keeping oneself involved in the Torah, the impact on the teacher. Similarly,because this moves it from a means of loving G-d “with all your heart” to being about outside the self, it isalso moved later in the sequence, after tefillin is put on the body.

GO G[L\C 33

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IO�HK [DFQDu�[p |QC v1 G}u:pQ�OuC G~y)G�xL [ uQCp},zHJOu�OuC [ �v$ z&x$L�vS

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xOP�y]p[p |F1�xH|ySx]V~ySy0zG ]}wYLwY�OzU (�Sx5OL}w]x<�] uO|vNKOuxH�PuN yO G�yLyG

xO�]uC �Pu< x[zNxI( ) �]pC P�u]LwC x[( �]wYLwYy0P~u]L w8tU|zH G �yHpG�xL ]p�HxY wQ�O

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xZ�P|uNLvG |pO�C vO PL ~w:pFCQuL w]C�vY)G [ �u:tC P �uNLvG |pO�rC G�y)G�xL L�wStC

G}y)G�xL ¶ L~wStC �PL�wGpO�C|vO P~uN yO ])}LxG wO PwL �z[xY wQ X u[�uC vQ �PuNx]uC

�P|uNLvG |pO�rC��] yQvC

GOHCE �UQ\ L[JC C GN[D

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F~, {Q (S �zF)5 ~G �)2~U O zC }[ |8{L (S |J�~SxC~H|QV~0 {Q (S�zOxC)% ~G (S�z0|O ~Q �PL {N}O}0O

�(SL �z[}6 {Q (S�}O U }[ |W{3 ~G O� zC}G �PL {YL {[}U yG|HPz1 ~: |Q ~G|%O(Q}N|OL zDLtC O

�(S �z: |W~SL�K DHLC}Gu~ G �u8pUxE�[uZ�vJ RL�vC�FzU ])OpFxHRL}vC�FzU ]) �C yOxWwS

1. “And they shall make for themselves tzitzis on the corners of their garments for their generations; andthey shall put on the tzitzis of the corner a thread of blue” . Interestingly, the Torah does not say “ for theirgenerations” with respect to the blue thread, only the white. Its Author knew, of course, that there would begenerations in which only white strings could be worn.According to Rav Hirsch, tzitzis is from a root meaning a small seedling. The tzitzis of the corner is anextending growth from the garment, the concealment of the shame Adam and Chava brought on themselvesby eating the fruit. This outgrowth is creative human expression developing the physical world. Aroundthis we put a sky blue thread to remind us of heaven, binding and guiding our creative forces into nobledirections.


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)C ])Q}$ O~U (S�zNL {[ |F ~2 ~G|LO~U �(S�zS |[ ~Z Py[�},~H �(SL�zD}0)8 O|SG y8 �tU }G �(S�zC

G }Q }Z|S( PL {4{S (S�}1|$)Q( ])])C �GtU |[ ~W|WPL {]|$] ~Q |F ~C|$�P }J LzS

Gy0 ~2 ~G|$)] }[ |DyU}0O|$�P}N)< {Q O zC }[ |8{L )2~U ] yC CzY),~H �P{L �}[ |Y {Q L z[)N

|O)[ ] yC �V(T P~L L z[ |I {% RL z$ HL}S}$ [L {DxU ~2 ~G �P}O)U ]([ zJ|FP yGL zW|H] yC

)8|S�U ~$ {K ])Q)G |] {$ P yGL zC|HHL}S}D (C }[|%{: �)] }[(D|$(J|H�)Q |:{O (F)G

)](N|O ~Q( º|${Z R)Y }[|$O zC }[ |8{L LzS |D( G y:Q �P yGLzO~U (O|OG }[L {: (S}U /

|$�G}$ ~[ G}J |Q {:|H}C|Q�P}1�N ([CL�HK ]HQ\jL }wQ G�yHpG�xL �P wOvC|y$ GyNp �QyN�L |wQ

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]~0 �T (SL�zO}U|:�/�yQ)O|H~]|7(S�zS|${Q G}D)K G}YzU|1�/L�yS }W|H(S�zUL {:)G|OR ~U�~Q

|:�/�yQ|H�(S �zF ~U ~$ RzE }G|H�[yD �yF �DzL)C (SL�zO}U zQ [ zT}G|H�D y[�yJ|HD}U }[|H�R)E}L

1. Shalom is from / ��

/, meaning whole. It is not just a lack of fighting but a unity of purpose. We continuethe request for redemption, when “they all will make a single union to do Your Will with a whole heart( �

� � � � �)” . That makes this b’ rachah an extension of the previous one and not an interruption between the

b’ rachah of Ge’ulah and the Amidah. Such an interruption would be prohibited.

GO G[L\C 35

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O zC }[ |8{L )2~U|HO~U{|L�P{L�}O }:([2

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C}$ ~[|Q. ~[}D|O}U|O( P~O}U|O}U L zQ|O. ~[}$ |]{L �C}, ~Q|HJ ~$ ~< |:{L|H[ ~C}5 |]{L|HP ~Q)[ |]{L|HC z9~S |]{L

|H[ }& ~G |]{L|HGy1 ~U |]{L|:' zQ|&C }: |F �Z|$C(G .L {[|O{Q C}1zU|O(� ]�L\UD� O}0 R {Q� C}1�zU}0�O

C}]}N |[ {$|H|: �< �C}] }[L {:|$C}] }J|HR }[L {QxC ~& �C }] }QvJyS|$}U|O�C }Q|H�R zQ }C º ([ |Q {C

1. “And remove all impediment from before and behind us” . The impeding angel, Satan, gets the definitearticle in Hebrew, � � � � . Without it, as here, satan refers to trials in general. We ask Hashem to removethings that would impede our progress, as well as “ impediments that are behind us” those which try to pushus too fast, causing us to give up in frustration.2. Many have the custom to say the one of these quotes related to the day. According to the Vilna Gaon,they should be omitted, as they constitute an interruption before the Amidah.

:ShabbosºIK�CO ]HQ\uxH|y:xQ( }[xD]) �8tU |zO �]�y$ z;zG�]uC O~vC y[ x8wL�L|vS

]�y$ z;zG�]uCxOP~y]p[p |Fx$�P |yO)U ]L }w[ILu�RL vD( L�wSLv$x$]) }C O �vC y[ x8wL L�vS

CH~wGxOPwL�zQ y;zG�]uC �GyHpG�xL G�y8yU PL �wQyL ] u: �v:�Lw0 �P�yOpU

xHzG �P),zD( X u[ �yCyG�]uCx;�:|zWy3w,zH ]~zD y: L �wULwD3. Answering here would be custom, and not halachicly mandated. The Rav deduced from the language inthe Rambam’s siddur that only the halachicly required responses (the two indicated in the text here) toKaddish should be said at times when speech should be kept to a minimum, such as here, between Ge’ulahand the Amidah. The more common ruling is to answer this Kaddish as you would any other.


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�PL {D)K PL {F }TxJ O zQ)% �R)L|OyU O� zC|H�Ot0 ~G GzStZ|H�])D }C L zF |T ~J [zN)I

LzS |D{O O zC)% CL {D zQ(|DP yGLzS|OR ~U ~Q|:)Q|$� �G}DxG ~C�]�L\UD}I(S �z[ |N|O.yO�yQ �PL{, ~J

�PL{, ~J ~$ X zW }J}N |H(S�zD |]|$�PL{, ~J ~G [ yW�zT|O�PL{, ~J PL {GtO�vC /|S ~U ~Q~UL �{:)Q( [zI)U .yO�yQ �

�P }G }[ |D ~C RzE }Q �G}HtG�|L G }< ~C .([}$ �RzE }Q(

]H[HDE ]N[D �D JD\

[)$ {% G }< ~C|O�L}StF�xC P}O)U|QD ~[ �G }< ~C PL {] zQ Gz, ~J|O� ~UL �{:)GSummer�

� ��O }K ~G FL {[)QWinter��P y:�y% ~G FL {[)Q( ~J( �[ }G DL {; ~Q� �|QPL{, ~J Oz0|O~N

|$�F yT�yJ|QPL {] zQ Gz, ~J|$)S . zQ)T �PL {$ ~[ PL {QxJ ~[|W�PL{O|H�PL{O)J CzW)[

O~U�~$ /) �Q}N L {Q �[ }W}U LzS z:L{O )]}S(QvC Pz, ~Z |Q( �PL {[(TxC [L {< ~Q(|%])[(D

~JL �{Q |Y ~Q( Gy, ~J |Q( ]L {Q zQ .yO�yQ �.}1 G yQ) �& L {Q(|L� �G}U(:�]�L\UDD ~C /) �Q}N L {Q

[zN)I �PL {QxJ ~[ }G|LHL }[(Y|OPL{, ~J|$�PL {QxJ ~[�|HG }< ~C R }QvCyS|O.([}$ �PL {] zQ ])LxJ ~G

�G}HtG�|L G }< ~C|Q�PL {] z2 ~G Gz, ~J

G\HFZ ]N[D �E JD\

:)F }Z G}< ~C|HPL {:)F |Z( :)F }Z / |Q {:}N |$P)L O|L~G|O.([}$ �G}O�y4 �/(�O

1. See Appendix A for thoughts on this b’ rachah.

GO G[L\C 37

�� :)F }7 ~G O� zC}G� �G}HtG�|L G }< ~C�]�L\UD:)F }7 ~G .yO y2 ~G1��

PHLG ]N[D2

~G P)L ] yC }< |: �~& {Z G}< ~C|;�X y[�}C}H P{L �~Q }: G z8xU ~Q ]L{O |N ~< �/�yQ |:{O L {UL {D

{Q )< |N ~[zD(}0�PL {Q}, ~G O|H{Q )< |\ ~& {Z}0~G O|*�PL{3 ~Q|HD(]}0 RzN|$�/�y] }[)]

C�D ]L\C[DjPwL}zQ y;zG ( �1{NxLzHxHX u[~yCyGyNxH�OxY�P|yCyDDu�PLwGpO�rC O�zNxLzH

zG P)�,z$x;L �wULwDxQzG P)�,z$ �]p$ x:w,zH �G�y8yU [ �u:tC ) ~<xNCzOx;L �wULwD

wQy0�OxQ�G |y8yU [}u:tC ) ~<xNCzOEuzG P)�L�]uC �PLwGpO�rC . u[�yDxLzHx;L �wULwD

wQ �]zD y: ) �D L�w0 �) �]pC :~v&zZxLzHy0�OxQPL~wGpO�rC C }y[y$�[ u:tC ) �<xNC zO

�]) |8tU |zO�(SL z�])DxC L zGtO�CzH (SL�zGtO�vC i|[~Z �(S�z] }J(S |Q {D GzY|&(S �z:

|$�/L�y]tH |Y {Q|H(S �zZ|O yJ R z]|$~8 �/�y] }[)]|$/�yD(+ {Q (S�zU3�|H~8|2�/�y]}U(:L {$ (S�zJ

|H(S�z${O [ zG ~K}U|O|D|&�] yQvCy$ /|H(SL�zGtO�vC G}HtG�|L (S�zOL {J|S ~G|$G}DxG ~C

]~$ ~: R)Y }[ |D(}Z�/ �y: |F|H'}D (J(�S}L4~Z |Q �O zC }[ |8{L|&G}< ~C .([}$ �/�yQ |: L z:

1. The correct ending is required for the Amidah to be valid. If the error was noticed before continuing, itcan just be corrected. Otherwise, one must return to the beginning of the Amidah.2. Each of the Amidos of Shabbos has a different version of birchas hayom. The theme of Aravis is theShabbos of creation, the “culmination of the creation of heaven and earth” . The focus for Shacharis isShabbos’s role in the Sinaitic covenant. By Mussaf, we speak of the historical evolution, how the Shabbosof Sinai unfolds into that of the World-to-Come, which is the topic of the birachas hayom for Minchah.3. “Satisfy us with Your Goodness” . In the other elements of this list, the prepositional prefix is “ � � ” { in /via} , “ � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � � ” { sanctify us via Your mitzvos, and put our portionin Your Torah, ... and make us happy via Your salvation} . Perhaps the reason is a difference in naturebetween the other requests and this one. We are really asking for the thing before the “ � � ” . the word after itis merely the means to get it. We ask for the opportunity to do more mitzvos and thereby be more holy, tohave a lot in life that involves the opportunity to learn more Torah, or to experience redemption andthereby be happy. However, as Rabbi Akiva often said, “All that the All-Merciful does, He does for thegood.” We can’ t ask for more satisfation by – “ � � ” , via – getting more good. There is no more good to behad. What we are asking for here is the ability to be satisfied with the good we’ re already receiving.4. “And you shall rest on it” . As the topic of this b’ rachah changes during the course of Shabbos, so doesthe gender of the expression: the Shabbos of creation is written here in the feminine (“ � � ! " # ” ), to malefor the Shabbos of Sinai, and finally plural when discussing the perfected Shabbos of the World to Come.As we noted on Tehillim 96 (in Kabbalas Shabbos), the feminine speaks of the past, as it gives birth to thefuture.


�G}HtG�|L|Q�]}$ ~; ~G : z& ~Z

GFHDU ]N[D �C GCFHG

|[�(SL�zGtO�vC G}HtG�|L �GzY|$~U|2�P }]}1 {W |] {D( O zC }[ |8{L /|H] yC D z:}G

�/�y]Lz$ [L {D |F{O G }F)DxU }G|HP }]}1 {W |]( O zC }[ |8{L L z; {C|$G}DxG ~C|]Oz$ ~Z

|$�/ y2~U O zC }[ |8{L ] ~F)DxU FL {Q }< R)Y }[|O L {G |]( �R)Y }[1|H(SL�zSLzU G}SL�yIvJ y]

|$(:|D/|O[L {IxJ ~2 ~G �G}HtG�|L G }< ~C .([}$ �PL {QxJ ~[ |$ R), {Y|:)]}SL {N|O�R), {Y

GCFHG ]N[D �D GCFHG

(SL�z])DxC L zGtO�CzH (SL�zGtO�vC G}HtG�|L C(G G}< ~C� }: �.}O (S |J�~SxC PL {F)Q

|OC(G G}< ~C �(S�zU |:{L RzE }Q �(SL�z, ~J [(Y �FyU}H P}O)U|OG yF)S �[)F}H [)F|1/

[ z5 ~T|S(|<~G (SL�z, ~J O~U �/�y]}1 {G|2PL {[(T|$�/ �yF}L|H~G (SL�z])Q |:{S O~U|5])F(Z

�.}O|Hy: /L�y4{S O~U}N |$�(S �}2 {U P)L O|H|W{S O ~U|O/L�y])C|Hy: /L�y])D)K}N |$O

[ yZ �tD}H D y[�yU �]zU|H�/L �yQxJ ~[ (O}N CtO L {0 D)+ ~G �P{L �}[wG}Y|HCtO L {0 P zJ ~[ |Q ~G

�.}O (SL�{( {Z P}O)U zQ /L �yF }TxJ (2�~]2|H. ~[}$ |]{L P}1�0 O~U|H�/ |Q {: P ~Q)[ |]{L

1. On Rosh Chodesh and holidays, Ya’aleh viYavo is said:

GyOxU~L �(SL�z])DxC L zGtO�CzH (SL�zGtO�vC|H�CtD}L|H� ~UL�{%~L|H�G yC }[zL|H�GyY }[zL|H�U ~Q };{L|H�F zZ}5{L|H[zN}*{L

�(S�zS)F |Z {W( (S�zS)[ |N {I|H�(SL�z])DxC R)[ |N {I|H�/ �y& |D ~U F {H }& R y$ ~JL �{: }Q R)[ |N {I|HR)[ |N {I|L[L {U P{L�~O }:([

}Z�/ �y: |F|HR)[ |N {I}0~U O|2O zC }[ |8{L ]Lz$ /|O�G }KLzO |W{O �/L�yS }W|O�G}D)K|OF yT�yJ|O( R zJ

�PL {QxJ ~[|O(|O�P)O }:|O( PL{, ~J|$� P)LRosh Chodesh� Gy* ~G : yF �tJ ~G :Ct[Pesach])6 ~2 ~G E ~J

� Gy* ~GSuccos��Gy* ~G ])0 �4 ~G E ~J}I)$ �(SL�zGtO�vzC �GHG�L �(S �z[ |N|O( �G}D)K}W�G}N }[ |D{O )D (S �zF |Z

|H)D (S�zUL {:)G|O[ ~D |F {D( �PL{, ~J|LG}U(:|HT(J �PL {QxJ ~[}J |H�(S�z3|H(SL�zO}U P zJ ~[|HL {0 �(S�zUL {:)G

R(S ~J .yO�yQ O� zC L {0 �(SL�zSL zU /L�yO zC|H�G }<�}C P(J ~[

GO G[L\C 39

FL {Q }< �(S�z0|O ~Q|O� �FyU}H P}O)U�]�L\UDD)] |N(|OPL {D)K PL{, ~J}0O|$LzS|D�/�y]L {[�|HOtN

�G}O�y4 /( �F)L PL{, ~J ~G{H~GL|OO� zC}G �] yQvCy$ / |Q {: ] yC (O|L(S�z]}U(:

|HG yC}S /|O( / |Q {: D)+ ~G �G}HtG�|L G }< ~C .([}$ �G}O�yT (S�z] }[ |I yU|O�])F)G

PHO\ ]N[D �E GCFHG

1F yT�yJ}H R zJ �G}N }[ |D( G}D)K P)O }: PL {8|H(SL�zO}U �PL {QxJ ~[|HO~U}0O

}$ �/�y2~U O zC }[ |8{L|[(S�}1�0 �(SL �{D }C �(S�zN|0F }J yC|$L {0 �/L�yS }5 [)C|D/L�yS }5 [)C

2. On Chanukkah,, Al haNissim is said:

�PL {4{3 ~G O~U|H�R }Z |[ �5 ~G O~U|H~G O~U|%�])[(D|H~G O~U|<�])U(:|H}]L �{8}U y: �])Q }J|O {2 ~G O~U

~$ P zG}G PL {Q}, ~$ (SL�z])DxC~O|*LC~S)Q |: ~J �O)F}% R zGt0 R}S }J)L R y$ (G�}L |] {< ~Q L zQL {$ �Gy* ~G R ~Q

�HL}S}D(|0}U y:|Q}G R}H}L ](N|O ~Q G }F|[~U O~U G}U }:|2O zC }[ |8{L /|OP }[L {DxU ~G|O( �/�y] }[)< P}JL {0 |: ~G

L z7 �J zQ|[�/yS)Y|HG }< ~C|$P yG}O }< |F�~Q}U PL {$ ~[ }G /L �yQxJ ~[|$}<|S �~& �P}DL {[ ] yC }< |D �~[ �P }] }[}Y ]zU

PL {[)$ {% }< |[�~T }Q �P}] }Q |Z{S ] yC }< |Q �~Z}S �P}SL {& ] yC|$�PL {:}1 ~J F~L|HPL {$ ~[|$F~L|Q�PL {+~U

PL {C zQ |K(|$F~L|KPL {U }: |[( �PL {[)G|$�PL {ZL {& ~Y F~L|HPL {FzI|$)U F~L|T}]L �{8}U /|O( �/�y] }[)] L zZ

O)F}% P z:|H:)F }Z|$~U|O( �/�yQ}O)U|2}]L �{8}U O zC }[ |8{L /|<G}U(:|%R }Z |[ �W( G}O)F|0�Gy* ~G P), ~G

|H�/�yO}NL zG ] yC (3 {W( �/�y]Lz$ [L {D |F{O /L�yS}D (C�}$ .}0 [ ~J ~C|H�/ �y: }& |Z {Q ] yC ([xG {K|H(ZL�{O |F {G

])[zS|$])[ |Y ~J}Z�/ �y: |F|H}Z|D(U|:]~S)Q|L�(1�zC G}0�SxJ L zQ|OOz1 ~G|O( ])F)G|O�O)F}% ~G / |Q {:

1.uThe Rav, following the Rambam’s siddur, consistently said Sim Shalom. Most say the following versionof Birchas Shalom for Ma’ariv:

~U O zC }[ |8{L O~U D }[ P)O }:|2PL {8 }< /|OR)F }C .yO�yQ C(G G}< ~C L {0 �P}O)U

}N|O�P)O }; ~G O|HD)K|$/LySLzU|O~U ] yC . z[}D|2O zC }[ |8{L /}N |$|D( ]zU O}NO

� �/ yQ)O |: {$ G}U }:�]�L\UD|$�PL{, ~J [ yW�zT|$�G}N }[|H[zN}*{S �G}D)K G }T}S |[ ~W( �P)O }:|HD z]}0{S

|O(S |J�~SxC �/L�yS }W}N |H~U O|2�O zC }[ |8{L ]Lz$ /|O�P)O }:|O( PL {D)K PL{, ~JG}< ~C .([}$ �

�P)O }; ~$ O zC }[ |8{L )2~U ] yC . z[}D |Q ~G �G}HtG�|L


PL{, ~J ] ~[)< �(SL�zGtO�vC G}HtG�|L �(S�}1 }<�~]}S|HG}N }[ |D( G }Z }F |Y( �F yT�yJ ]~DxG�~C

|HPL {QxJ ~[|HPL{, ~J|H�P)O }:|HD)K|$/LySLzU|O~U ] yC . z[}D|2O zC }[ |8{L /}N |$O

|D( ]zU}N� �/ yQ)O |: {$ G}U }: O�]�L\UD|$�PL{, ~J [ yW�zT|$�G}N }[|H�G}D)K G }T}S |[ ~W( �P)O }:

[zN}*{S|HD z]}0{S|O(S |J�~SxC �/L�yS }W}N |H~U O|2�O zC }[ |8{L ]Lz$ /|O�P)O }:|O( PL {D)K PL{, ~J.([}$ �

�P)O }; ~$ O zC }[ |8{L )2~U ] yC . z[}D |Q ~G �G}HtG�|L G }< ~C

CSLD[F GL[D [Q ]SLJ]

HK�KL G]u(}L xG|wLxOL �wW�L v[ xQwC _ R) �Y y[xHL�w$ wO R)�LxEuGxOL }w[( �Y G�yHpG�xmL /L�uSyW

xH�L |wOtC |pE

�IL ]HN[D�L ~GtO�vC|S[)Y|O�G }Q |[ {Q [z$ ~& {Q L ~]}W |8( �U }[ zQ L{S):|H~Z |Q{O|OL~O

�Pt& {] L {: |W~S|H�GyL |G {< Ot0~O [}W}Uy0 L {: |W~S|5L {${O J ~]|$�/�y] }[)]

�L {: |W~S V)& |[ {< /L�y]tH |Y {Q |D(}N |H)J ~G O|:�G}U }[ L~O}U PL {D|Q[ zW }G G }[ zG

P}]}YxU|HG z8xU �P}< |D ~:xJ ~Q O zZ|O ~Z|OR ~U ~Q|:G z8xU �/�yQ|OR ~U ~Q|L�/�ySL {Q

G z8xU|OR ~U ~Q|ZG z8xU �/�y] }; �F|O�/�y] }[)< R ~U ~QI�T G]�uxOR( �Y xOyJvL RzU zQ

xLGyUL ~w:)G /L�uFL wFxLL |wQxSHSSUH �/L{S�zSxU�~H�(L |G{L|OL {W L z[ |Q {C R)Y }[|HR)L |E yG

L {${O|OL {[(Y G}HtG�|L �/L�yS }W|H�L{OxC)E(Take three steps back.)� P)O }:� G y8tU�]iL\UD

P)O }: ~G�(SLzO}U P)O }: G y8xU~L C(G �HL }Q)[ |Q {$ �|HO ~U}0O zC }[ |8{L O|H([ |Q {C

�R zQ }C(Take three steps back forward when the Chazan completes Kaddish Shaleim1

.)

|L{Q R)Y }[ L {G|1G }[ zG |Q {$ : }& |Z {2 ~G ]Lz$ GyS}${L y: �(SL�z])DxC L zGtOC{zH (SL�zGtO�vC G}HtG�|L �/L�yS }W

|D�(SL �zQ}L|H(S �zZ|O yJ R z]|$�/�y] }[)]|HxU~S P }:}D/ |F|$�]),{S)Q |F ~Z PL{S }: |N( P}O)U L zQL {0 G}C |[{L

1. This was the practice of the Rav, so that he stepped forward with the Chazan. Rav Moshe Feinstein tookthe three steps forward at “ li’ eila min kol birchasa” .

GO G[L\C 41

F�E LNCOQuxH|yUx[]}zJxS wQ G�yHpG�L |zO �GyDxLPL~wS y:xN( P �yO)U L�vQLw0 Pwq�yO y:( |[LwH G ~yF(G

�])|,wSp |Q xFzZ

UD\ RLUQ GN[D1

ºC�D ]L\C[DPwL}zQ y;zG ( �1{NxLzHxHX u[~yCyGyNxH�OxY�P|yCyDDu�PLwGpO�rC O�zNxLzH

zG P)�,z$x;L �wULwDxQzG P)�,z$ �]p$ x:w,zH �G�y8yU [ �u:tC ) ~<xNCzOx;L �wULwD

wQy0�OxQ�G |y8yU [}u:tC ) ~<xNCzOEuzG P)�L�]uC �PLwGpO�rC . u[�yDxLzHx;L �wULwD

wQ �]zD y: ) �D L�w0 �) �]pC :~v&zZxLzHy0�OxQPL~wGpO�rC C }y[y$�[ u:tC ) �<xNC zO

�]) |8tU |zO

:ChazanL zGtO�vC �(SL�z])DxC L zGtO�CzH (SL�zGtO�vC �G}HtG�|L G }< ~C .([}$

�DtZxU~L L zGtO�CzH �Z }J |Y{L L zGtO�vC �P}G }[ |D ~CIL�L PL[DF�[p$w%zG Op �Fy%zG O� �vCyG

xHC �y[)3zG�X y[�}C}H P{L �~Q }: GzStZ R)L|OyU O� zC

)[}D |F {$ ])D }C RzE }Q º2�|QPL {] zQ Gz, ~J|$)[ }QxC ~Q3� O� zC}G� �]�L\UD.yO�y2 ~G�

(G) �Q}0 RL zC y: :)F }7 ~G4~JL�{S z2 ~G �|O)2~U|$] ~$ ~: P)L}ZG}Y }[ P}D L {0 �): |F

|OP yG}O ~JL�{S }G5�|OF)DxU~S HL}S }W|$F ~J�~W}H G}C |[{L6�|H)Q |:{O G yF)S}N |$P)L O

~G RLzU zQ �FL {Q }<|$])C }F)G ~G O� zC �])N }[7P)O }; ~G R)FxC8�|Q: z& ~Z

. z[}D |Q( �]}$ ~; ~G|:G }; �F |Z {$ ~JL�{S zQ( �L {UL {D|OP~U|Q�F|;[yNzI �EyS �tU LzS

|OG z8xU ~Q|D�]L {:C z[

1. The Chazan’s recitation of a shortened Amidah. This one b’ rachah mentions the key concepts of each ofthe seven ‘ brachos of the full Amidah. It is only said when praying with a minyan in a location where aminyan is regularly convened.2. The reference to � � � � � � � � . 3. � � � � � � � � � � 4. � � � � � � � 5. � � � � � � � � 6. � � � � � � � � 7. � � � � � � � �8. � � � � � � � �


:Chazzon�(SL z�])DxC L zGtO�CzH (SL�zGtO�vC|[~Z �(S�z] }J(S |Q {D GzY|&(S �z:

|$�/L�y]tH |Y {Q|H(S �zZ|O yJ R z]|$~8 �/�y] }[)]|$�/�yD(+ {Q (S�zU|H~8|2�/�y]}U(:L {$ (S�zJ

|H(S�z${O [ zG ~K}U|O|D|&�] yQvCy$ /|H(SL�zGtO�vC G}HtG�|L (S�zOL {J|S ~G|$G}DxG ~C

]~$ ~: R)Y }[ |D(}Z�/ �y: |F|H~Z |Q �O zC }[ |8{L '}D (J(�S}L|&G}< ~C .([}$ �/�yQ |: L z:

�G}HtG�|L|Q�]}$ ~; ~G : z& ~Z

PO\ \LFZ






|H�R zQ }C º ([ |Q {C

Oz$ ~Z |] {<|Y)O|](U}D( R)G|]R)G}N |&C}, ~Q |: {D L {& R)G(DxC P }F wZ O zC }[ |8{L ]Lz$ O|Hº ([ |Q {C

�R zQ }C|LC zG|:R {Q C}$ ~[ C }Q}O|:C}, ~Q|H(SL�zO}U PL{, ~J|HO ~U}0�O zC }[ |8{L O|HG y8tU �R zQ }C º ([ |Q {C

(SL�zO}U P)O }: G y8xU~L C(G HL }Q)[ |Q {$ P)O }:|HO ~U}0�O zC }[ |8{L O|H�R zQ }C º ([ |Q {C

[QHUG ][LWT

{Z [ y:xC �P}O)U }G .yO�yQ (SL�zGtO�vC G}HtG�|L G }< ~C .([}$|&(S �}:|$HL }]tH |Y {Q|HO ~U (S�}( {Y|T] ~[L {W

�[ yQ �tU }G

�[ yQ �tU}O F }J yC P)L P), ~G ��[ yQ �tU}O PL {Q}L �� P), ~G ��

�[ yQ �tU}O F }J yC ~U( �D }: P zG y: PL {Q}L G}U |D {: P), ~G ��

P), ~G ��|:F}J yC ~U( �D }: P zG y: PL {Q}L G}S)Q|H�[ yQ �tU}O F }J yC P)L

�[ yQ �tU}O PL {Q}L ��( F }J yC ~U( �D }: P zG y: PL {Q}L �� P), ~G ��

�[ yQ �tU}O ])U(D }\ �� P zG y: P)L �� P), ~G ��

GO G[L\C 43

])U(D }\ �� P zG y: P)L �� P), ~G ��|H�[ yQ �tU}O F }J yC P)L

Most days�[ yQ �tU}O PL {Q}L ��( ])U(D }: �� P zG y: PL {Q}L �� P), ~G �

G }[ zG |Q {$ �' }Q)Z |Q{O : }& |Z {Q ~G ]Lz$ ] ~F)DxU (S�}O [L {IxJ~L C(G R }QxJ ~[}G|D�G}O�yT R zQ }C (SL �zQ}L

C�IT Z[Wu�[L |w: [) }QxI wQ ]p�SLwExS mw$ J}v6zS xQ|zODuPL �wGpO�|rCyJxLyDL|wH (S}v3x[(S�y<wC HL~ySy5 [}vC�yL �(S�vN

�G yO|uTEu�/�u0 x[ z& X u[�yCy$ ]zU �zF yOyNx$P�wL) m%�OxL�/|u]yU(:Fu�PL�wGpO�rC _ PL }w2zU /( ~F)L

�P |y1{0 PL}w2zU /( �F) mLGux8|wLxQz[LwH ( }Jx3(�SxO_ PL �w2 {C xO( �[) �:L wQ PL �w2zU Kp�5 x:w]�L|w0 PL}w2 �{C

�G yO|uT P�vJxSz< X u[~yCy$Hu�P |y1{0 PL}w2zU /( �F) mL �PL�wG�pO�rC _ PL }w2zU /( ~F)LIuyS X u[ugCx]G�yS

xLm �'�yO(DxL�(SL|vGpO�rC PL}wGpO�rC (S �vN x[yDJqxLPL�wGpO�rC (S}vN x[yDxH) �]p mC ( }C x[L|wL

y0�X u[|yC�L vTxWzC�O

HSLOU1

(SL�zO}U|O] z]}O �Ot0 ~G R)FxC~O ~J�z$ ~:|%G}1 �F|O[zY)L|$(S �}8}U Ct1 y: �]L {:C z[

|0�])Y }[xC}G LzL)E|H(S �}Q }8 CtO|0|: {Q|5(S �zZ|O yJ P }8 CtO y: �G }Q }FxC}G ])J

�P yG}0|H(S�zO }[tE}N |0PL {HxJ ~< |: {Q P zG y: �P}S)QxG O|OZL {[}H OyD�yGN�GQ LU\L

z5x] |wQ(xO�zUL |w:)L C }pO O~vC�OuC PL �wO)0 (S |J�~SxC~H|[PL {HxJ ~< |: {Q( PL {U

~G LzN|O ~Q .yO�yQ LzS |W{O �PL {F)Q(|2�C(G .([}$ :)F }7 ~G �PL {N}OEL�CS LU\L

�PwL zQ y: G�uK)S C(G u:xH�X u[yC F�vTpL�|HC zT {N|N�O ~U�~2 {Q P{L �~Q }; ~$ )F)D

)*�U ]~SL {N |:(}E |$L zG |D|Q(S�z0|O ~Q ] yQvC �F)U RL zC (SL�zGtO�vC C(G �PL {Q)[

D(]}0~0 �)]}O(I T yW�yC|$�)] }[)]KO�F PL[DFjuxH�y]pD |v:tG|zH P)�,zG �y<xU zF|yL

�OuCxOOzU �z2 wQ PwL�zQ y;z$ PL �wGpO�rC|yG C( �G �GyHpG�xL L�w0 / �uDyD

xH�F) |U RL~vC ]zJ�y< wQ X u[~yCyG�OzUi

1. For commentary, see the Aleinu of Minchah.


Rz0 O~U|SGy( ~Z|O])C |[{O �(SL�zGtO�vC G}HtG�|L /|QG }[ zG|$�/�y*�U ] y[�yC |W {]

|OX y[�}C}G R {Q PL{O(O {E [L {DxU ~G|H�R(] z[}0{L ])[}0 PL{OL{OvC}G|OP}O)U R z7 ~]

|$�L� ~& ~: ](N|O ~Q}N |HO|$|Z{L [ }8}D LzS|[�/�yQ |: {D (C|O/L�yO zC ])S |W ~G}0O

([L�{0~L �X y[�}C LzU |: {[|HzL|F(U}0)L O|:L {0 �OzD z] LzD|OU ~[ |N {< /}0�. y[�y$ O

U ~D }; {<}0�R):}O O|O|N{L (SL�zGtO�vC G}HtG�|L /L�yS }W|[(U|H�(Ot �5{L|H/ |Q {: F)D |N{O

|L~ZL {H �(S�z<{L [ }Z|$�/�y](N|O ~Q O)U ] yC P}1�N (O|HP yGLzOxU .tO |Q {]|QG }[ zG

|Oy\ ](N|O ~2 ~G L {0 �FyU}H P}O)U|1) �U|O( �CL {G /|O.)O |Q {< F~U L zQ|$�F)D}N

D(]}0~0|$�/�y] }[)]JL�HK ]HQ\j. ~pO xQwL _ GyHpG�xLxO�F |uUyH P}yOpUº i|H�[ ~QvCyS

jxHGyHpG�xL GyLyGxOOzU . uO|uQy0GyHpG�xL GuLxGwL C(GzG P),z$ �X u[|yCyG O

�FyJuC )Q x\( �FyJuCi

GN�E LO\Qum ]}zCp; wQ( Pp �Cx]w5 FzJ�z5 wQ C y[Lw g<�OzCx[�Cp |Dy] L}w0 PL �wU y:L�J LU\LuG~yYvU (Y }{U

xHz& [�yW {]x$�[yD yF ( �[xH�O�|vC (S~y2wU L}w0 P( �ZyL C �pOF�HQ LU\LuxHC( �G L�wStC �GySxZwI�FzU

xH�K|v1 zQtC|zH Op ~$ xTuC L}wStC|zH C �y9uC L�wStC|zH �Lw]L �w8yU L�wStC Op �$ xTuC L�wStC G~yDL v8�FzU

PH]L \LFZ






|H�R zQ }C º ([ |Q {C|LC zG|:R {Q C}$ ~[ C }Q}O|:C}, ~Q|H(SL�zO}U PL{, ~J|HO ~U}0�O zC }[ |8{L O|Hº ([ |Q {C

(SL�zO}U P)O }: G y8xU~L C(G HL }Q)[ |Q {$ P)O }: G y8tU �R zQ }C|HO ~U}0�O zC }[ |8{L O|H�R zQ }C º ([ |Q {C

GO G[L\C 45

Said from Rosh Chodesh Elul through Sh’mini Atzeres:

C�IN Z[WuxO~ L �w[)C _ G�yHpG�xL _ F�wH yFxH�F|yJxWuC L}w2 wQ L�z,zmJ I) }U yQ G~yHpG�xL �C �y[LwC L �w2 wQ LwU x:wL

Du_ L �zOyU Dp }[xZ |w$xQ�]uC Op�NrC uO �PLwU v[x$L �z[yY L }w[ �y8xHpCxLy0 G y2 � mvG �L�wO L�zDx:( }OxH�(O|yWyS

Eum �G�yQyJ xO wQ L zOygU P( �Zy<�PwC L}w$ �wO C �y[LwL�C |pO �GuStJ|zQ _ L �zOyU G �uStJ|�z<�PwCx$L�wStC ]Cp�I

�zJ|vK)DFuL�w<xD w: : }v7 �zDtC '�y])C �GyHpG�xL�]vC|vQ Lw< xO�zC y: _ ]�zJzCx$GyHpG�xgL�]L|vD

y0�OxL])}ItJ|zO �L�z,zJ L�vQx$[ }v7zD xO( G�yHpG�xmL�PzUp|Sx$�) |OyNLvGGuxYwL L�w0x5_ LwS�vSx$�Gp0 {Tx$P)�L

LwS |v[w< xTzgL G }yU �y[x$m �) �OsGyC [u]�vTx$[( �YxL)[xQ�LwS |vQHuxHp |C�OzU L �w:Cp[ P( �[yL G �y<zUxLL �zD

|xTL �z])DL |wDxHxIuCx$~ G�yJxDL�vJxDwI )OsGyCx]zItC|zmH G y[L }w: �yC �G �yU([x2�G|yHpG�L zO G �y[

Iux:C �y[xZumC L }wO)�Z G~yHpG�xL�U zQyJxH�LwS|vStU|zH LwS}v3JuxOz$ Lw$ wgO [�zQyC _ �/x7/L~uSy5�]uC �L�ySyW ( �:

�: |v7zDtC G�yHpG�xLKuKz<�OzC �Lw3 u2 wQ _ /L�uSy5 [ �v< xTz<�OzCx$xD �zU V �zC}u&�y]L�wLyG L}w] y[xIuU /

w<�OzCx+LwS}v:xH�L |wU x:wL L}vGpO� �rC LwS �vDxIzU|z m<�OzCLuL�wDyC�Lw0xH�LwS|vW xTzC|zL GyHpG�L|zmH �LwS( �DyItU L �w2wC

CLuLwSvJxS g( /}u0 x[ �z& G�yHpG�xL LwS }v[) �Gx$m �[) �:L wQ J z[p �CxO): RzU �zQx[�L |y[DLuw g<�O|zCx<LwSvSx$:uW�uS

�T|yQyJ zJ}vWLwH [uZ �u m:�L vF |vU L}wD�(Q |yZ L}w0 �L �y[yYELu]) }C x[ wO Lw<xS zQrCugG C�vO(O|x$G�yHpG�xL�D( |K

x$�PL|w,zJ X u[�uCºFLuZzItgJ G}yH �G�xL�OuC G�v(zZxHm �/�u$ wO X�vQtC|zLxH�G|yHpG�xL�OuC G�v(zZ

PH]L \LFZ

POHU RHFC1

�.~O }Q [ y:xC P}O)U R)FxC|$P y[�yK}0O|L�C }[ |D{S [L {Y|OG }8xU~S ]zU|D.yO�yQ L~IxC �Ot0 )Y |W yJ|:)Q

�C }[ |Z{S|H�Ot0 ~G ])O |N {0 L z[xJ ~C|O�C }[)S .)O |Q{L )& ~D|H�G}L }G C(G|H�GyHtG C(G|H�GyL |G{L C(G

|$�G }[ }C |W {]|HF }J yC C(G|H�L {S z: RL zC|O)O OL {: |Q ~G|O�G }[L �{$ |J ~G|$]L {:C z[ L{O|$�]L{O |N ~] L{O|H)O

ItU }G|H�G }[ |8 {2 ~G|HL{O� zC C(G|H�L{OxCt% L ~J|HL{O |D yJ [(Y|$�G }[}Y ]zU|HL{O T)S }Q( L {4{S C(G|Q]}S

L {T)0|$�C }[ |Z yC P)L|$�L {J([ FL {Z |W ~C )F}L|$R ~:L {C ]zU|H�G }[L �{U }C|HL {J([ P {U|%L{O G}HtG�|L �L {]}, {H

|H�C }[L {C CtO

1. On Simchas Torah, when we complete a cycle of reading the Torah, we immediately start again readingB’ reishis. The Rav explains that just as learning needs that continual reinforcement, so does tefillah.Therefore, as soon as we complete one tephillah, we start again with Adon Olam.

GO G[L\C 46

Appendix A:]HDC ]N[DO ]HSHHN

In Parashas Eikev, Moshe describes Hashem as “...C[HSGH [HDEG OHFEG O�CG - the G-d, theGreat, the Mighty, and the Awesome...” . These words were incorporated by the AnsheiKinesses Hagedolah into the opening of the Amidah.

The same phrase is also found at the conclusion of the poem “Nishmas” . There, the poetgoes even further and gives each one an explanatory phrase. This yields the strange resultthat the very same poem that says that “even if our mouths were filled of poetry like thesea, and our tongues - joy, like the many waves, and our lips - praise like the expanses ofsky ... we would still not be sufficient to praise you” then praises G-d in four words!

A student who lead the congregation as Chazan before the tanna Rabbi Chaninaonceembellished on these four simple adjectives. After he was finished, Rabbi Chaninacorrected him, “Have you finished all possible praise of your Master?” The point wemake in “Nishmas” is correct. No list of complements could completely describeHashem. Had Moshe not spoken these words, and Hashem not told him to write them intothe Torah, we would not have the chutzpah to use these four either.1

According to the Vilna Gaon, “C[HSGH [HDEG OHFEG O�CG” was not only included in the firstb’ rachah of the Amidah, but it provides the structure and content of the entireb’ rachah.

To the Gaon, these four names of G-d form a progression. They summarize how manapproaches G-d.

OC means not only G-d but judge or legislator. To be O�CG, the Legislator, means thatHashem rules over the entire universe, His authority is all-inclusive.

Rabbi Yochanan said, “Where ever you find G-d’s greatness, that is where you find Hishumility” 2. Perhaps we can understand this apparent paradox by comparing G-d’sproperties to those of humans. Schools have a problem of overcrowding. There are just somany students a teacher can adequately pay attention to. As the number of studentsgrows, each one can only get less and less attention. Not so Hashem. His infinity is notjust that He is “O�CG” , G-d over all, but also “OHFEG” , great enough to give personalattention to each person.

[HDEG. We said already that Hashem legislates to all, and that He is not limited to lookingonly at the universal picture, but can pay attention to each and every one of us. Thecombination of these two facts yields “[HDEG” . G-d has the power guide each of us in ourdaily lives.

In Kabbalah, G[HDE is contrasted with FTJ { kindness} . FTJ is the power to give. G[HDE isthe strength to hold back. As in “Who is a [HDE? One who conquers his inclination [toevil].” Strength, but as in strength of character. That Hashem chooses to run the world inthe predictable way we call “nature” is an incredible act of G[HDE. He stands by while the

1. B’ rachos 33b2. Megilah 31a

47 ]HDC ]N[DO ]HSHHN

thief enjoys the payoff of of his sin. More so, if someone chooses to hit another person,Hashem allows the natural forces that allow that person to live, his arm to persist, tomove. He allows nature to run even as we abuse it. All to give us the gift of free choice –so that we can have the G-d-like power to decide not to sin again.

[HDEG is what we all experience; Hashem’s guidance while choosing to work within thelaws of nature.

C[HSGH. In addition to the behind-the-scenes subtle activity, there is the flashy miracle thatdefies the law of nature. While the former is more common, it is the miracle that inspiresGC[L, awe.

The Vilna Gaon explains how these thoughts are elaborated twice in the b’ rachah, oncebefore the quote of the pasuk, and once after. He ends before discussing the last part ofthe b’ rachah, although it appears that it too elaborated this same basic theme. Thisassumption is also justified in light of Rabbi Chanina’s comment. We would expect theentire b’ rachah to be based on Moshe’s theme.

.([}$: Chazal write often that “‘b’ rachah’ is a term for increase” . The relationshipbetween the idea of “increase” and G-d is unclear. We can’t really be claiming that G-d ismissing something, and requires, increase – can we?

One resolution1, in line with the Gaon’s approach to the b’ rachah as a whole, is to saythat it is a statement of praise; we are saying “You are maximally increased”. This is“O�CG” .

A second2 is to define the word as, “You are the Source of all increase” ; a statement thatwe recognize that all of our blessings come from G-d.

Third, Rav Hirsch’s approach3, is to focus on the one thing we are able to contribute toG-d. Since He allows us to make free choices, by choosing to support Hashem’s goals weare adding our efforts to His. By this approach, “MH[D” means “I commit myself and myresourcesto You”.

G}< ~C: It is incredible that man has the gall to talk to G-d, to refer to the Creator as“You”. What grants us that power?“OHFEG” , He is big enough to attend to each of us.

G}HtG�|L: Chazal note that this name of G-d is used in Tanach to refer to Him when Hisactions appear merciful to us. Alternatively, we can look at the root of the word. Theword is normally seen as a contraction of “Yihyeh - Hoveh - Hayah” – “Will be, is andwas”. A G-d who is above time. The Transcendent Deity. A third interpretation is that ofRabbiner Hirsch’s who sees it as the causative form of �GHG�, to exist. G-d who sustainsour existence.

Pairing off each of these three with the respective commentaries’ correspondingtranslation for “MH[D” , we can render “ G G]C MH[D” in these three ways:

1. Radak, Seifer Hashorashim – bareich; R’ Yonah ibn Janach, Seifer Hashorashim – bareich; Or Zaru’a,Hil K’ rias Sh’ma; Chizkuni, B’ reishis 24:27.2. Avudraham, pg. 333. see also Nefesh Hachaim 2:2

GO G[L\C 48

• You are infinitely increased, You who are even above time.• You are the source of all blessings, You, the G-d of Mercy.• I commit myself to increase your influence in this world, You who gives me and the

world our continued existence.

“ G G]C” . You are so transcendent, You even have the ability to be immanent. G-d is nottoo great to care about a single inhabitant of some uninteresting planet in some typicalgalaxy. No, because He is great, because He is above limitation, we have the opportunityto say “G]C” , “You”.

(SL�zGtO�vC: The Vilna Gaon teaches that this corresponds to “HaGibor” . Elokeinu, ourG-d, is different than HaKel, The G-d. There is a possessiveness, this might and authorityof HaKel doesn’t only apply to the big picture, He also guides each of us, our fates anddestinies.

“ HSLZO�C G” . Two paradoxes. Our G-d, like G]C, reinforces the idea of an ImmanentDeity. But also, we unify the Merciful One with the G-d of Justice. As Nachum IshGamzu would say “Gam zu litovah – this too is for this best” . Or in the words of hispupil, Rabbi Akiva, “All that G-d does, He does for the good.” Some seems harsh andpunishing, some is more obviously merciful. But it’s all one. The difference is in ourperception, not in the One who acts.

(SL�z])DxC L zGtO�CzH: In our lives, Hashem’s intervention is G[HDE { restraint} , actingwithin nature. However, for our forefathers He performed miracles. Whereas Elokeinu,our G-d, refers to Hashem’s constant guiding of history, Elokei Avoseinu, G-d of ourFathers, asserts that the same One can work outside of the laws of nature. C[HSGH – aweinspiring. In order to work toward the day when we too will merit an age of miracles, wenext recall each forefather, Avraham, Yitzchak, and Yaakov, by name, to recall andresolve to emulate their character strengths.

Avraham, Yitzchak and Yaakov are seen as archetypes of three different types of divineservice1. The Maharal2 finds them to be the masters of Torah, Avodah { worship} andGemillus Chassadim { generosity} . The Rav notes that we are calling G-d the possessionof each forefather. The G-d of Avraham, of Yitchak, and of Yaakov. Each, through verydifferent ways made G-d their own.

On a more mundane level, Hashem is a legislator in two different ways: He wrote thelaws of nature, and He wrote the laws of the Torah. While for us, He is certainly HSLZHO�C,our Legislator with respect to the laws of physics, we don’t always obey the second set oflaws. HSL]HDC LZHO�C, our forefather’s Legislator, who wrote the laws by which they lived.They intentionally accepted Him as a Legislator as they chose to obey His word. By sodoing they earned a similar response from Hashem - He too acted beyond the laws ofnature on their behalf.

P}G }[ |D ~C L zGtO�vC: G-d of this world, the world where people interact, feel hunger,pain. Where we need a society to support each other. The G-d who commanded us to be

1. See footnotes on �� .

2. Derech Hachaim on Avos 1:2

49 ]HDC ]N[DO ]HSHHN

kind to each other.

Z}J |Y{L L zGtO�vC: Yitzchak was otherworldly, nearly a sacrifice entirely to G-d. LZHO�CZJYL is the G-d of Avodah, of prayer and Temple service. G-d of our spiritual selves.

DtZxU~L L zGtO�CzH: The G-d of the “whole man, who sat in tents” of study. Perfection ofthat third world between the spiritual and this one, the mind that must decide whichworld is to be the source of inspiration, and which to be the means to get there.

When you say “DZUL LZHO�CH �ZJYL LZHO�C �PG[DC LZHO�C” , you not only acknowledge thatthis G-d that we relate to on these three different levels is one and the same, but also wecommit ourselves to improve in all three pillars of our life.

O� �vCyG: G-d over the whole universe,

Op �Fy%zG: infinite enough to deal with all of its detail,

�[p$w%zG: including the behind-the-scenes activity in my life

xHC �y[)3zG : and the miracles experienced by my ancestors.

R)L|OyU O� zC: This is an elaboration of “O�CG” , G-d above all. Again, we declare that Hecommands everything. Even others’ deities, the embodiments of nature, representsubjects to His Will.

PL {D)K PL {F }TxJ O zQ)%: Hashem supports us through His kindness. As we said,“OHFEG” means that He not only looks at the universe as a whole, but that He also is “big”enough to pay attention to each and every one of us.

“OQHE” . To support, not just a single act of kindness, but like its root / OQE/, a camel, acontinued source. “PLFTJ” . Chessed, to go beyond the call of duty. “PLDHK” . As we saidabove, ALL that Hedoes is for thegood, whether we can perceive that good or not.

|HOt0 ~G GzStZ : The consequence of being the G-d above all, and able to relate to theindividual is that this means He touches each of our lives - [HDEG. The Vilna Gaontranslates “GSZ” in our context from the root of “RZ]O” , to fix. ONG GSZH, Hashem fixes all,heals the sick, raises the downtrodden and the depressed.

“GSZ” has two other meanings, “to make” or “to acquire” . These two meanings arerelated, for as Rabbi Y. B. Soloveitchik zt” l teaches, the root of ownership is that peopleown what they make. From there, they barter or buy to transfer the ownership to others inexchange for ownership something they couldn’ t make. Hashem, by having created theuniverse, is its owner.

ONG, the all, in distinction to “ON” , all. “ONG” should be translated as “the universe” , not as“everything” . “ONG GSZH” can therefore also be rendered Owner or Maker of the universe.

|H])D }C L zF |T ~J [zN)I : C[HSGH. Hashem remembers how our fathers went beyond thecall of obligation. The concept of “remember” is an anthropomorphication – we can only

GO G[L\C 50

describe how Hashem’s actions appear to us. We are saying that G-d acts on Hisknowledge of our fathers’ deeds.

LzS |D{O O zC)% CL {D zQ(|DP yGLzS : But we are only “PGLSD LSD” , the children of theirchildren, twice removed from their stature. But whatever of Avraham, Yitzchak andYaakov we carry, may it be enough that we too merit miraculous intervention, thatHashem bring us our redeemer.

CLDQH – CLDGO, to bring, not JO\O, to send. When Moshiach comes, Hashem’s presencewill again be felt, He too will return to the world.1

|OR ~U ~Q|:)Q|$G}DxG ~C : for the sake of His name. Not for our sake. G-d, don’t wait forus to merit it, to earn the redemption. For your sake. “Sheim” , name, is from the sameroot as “sham” , there. Both are references to another thing. The Jewish People are one ofG-d’s names. People see us as Your People. Redeem us to redeem your name, so thatpeople will think highly of the ideals of ethical monotheism.

“GDGCD” . With love. Maimonides defines the term as a perception of one’s unity with thebeloved. In redeeming us “ HQ\ RUQO” , for the sake of His name, G-d shows that we areHis and He is ours.

.yO�yQ: King. Not a “moshel” a dictator, but One who rules with the support of Hispeople. “Ki lashem hamluchah umoshel bagoyim – for G-d has the Kingship, but He is adictator over the nations” . Until the day that they accept Hashem’s rule, “And G-d will beKing over the entire land, in that day He and His name will be one/unique” .

[zI)U: Helper. Beyond being just a king, one who organizes society, G-d also helps theindividual.

~UL �{:)Q(: Savior, one who gets us out of trouble, even when we are not putting in effortfor Hashem to be considered a helper.

RzE }Q(: Even further, a shield, one who prevents the trouble to begin with.

The “REQH UL\HQH [IHU MOQ” progression fits the Gaon’s approach to “[HDEG OHFEG OC�GC[HSGH” . MOQ, like O�C, is a legislator who takes the global view. [IHU implies theone-on-one of OHFEG. UL\HQH parallels His intervention in our lives, in contrast to REQH, howHe protects those who go beyond the call of duty on His behalf.

P}G }[ |D ~C RzE }Q �G}HtG�|L G }< ~C .([}$: Protector of Abraham, the one who masteredthe idea that this world is the tool, not the goal. That we are in this imperfect worldtogether to help each other, and to perfect it. Abraham would tell his guests, “Don’t thankme, thank the Creator of heaven and earth, who is truly the one who gave you this food.”This is the Protector of Abraham.

1. It occurred to me how aptly these words literally apply to my generation. Two generations before me,“ � � � � � � � � ” our ancestors were pushed beyond the call of duty, to sanctify G-d’s name in Aushwitz,Treblinka, Babi Yar and dozens of other infamous locations. � � � � � � � � � � � � � � . May Hashem bring theredeemer to us, their children’s children.

51 UQ\ ]CL[Z O\ GSH\C[ G\[WO ]HSHHN

Appendix B:UQ\ ]CL[Z O\ GSH\C[ G\[WO ]HSHHN

Grandfather Yaakov, the midrash tells us, was on his deathbed. He gathered his sons,and was prepared to tell them what will happen at the end of time. Suddenly, the gift ofprophecy left him. Suddenly in the dark, Yaakov Avinu was frightened. Could it be thatone of his sons wasn't pure, and that was why they did not merit to be told about theMessianic age?

How could the fathers of the tribes reassure him? How could they succinctly tell theirfather that they were committed to carry on his work? In this moment was born the firstline of the Sh’ma: Sh’ma Yisrael, Hear, our father Israel, the one named by an angel. Wetoo accept Hashem as our ultimate authority. We too believe that He is unique andindivisible.

x:~zQU : “Listen” . The meaning of UQ\ is found in its very letters. “\” whose name is

from the same root as “P]SS\H” , to learn deeply. “Q” , PLQ, the water of change, birth, andcreation. “U” , the eye that sees, the senses in general. UQ\ - understanding born of thesenses, not just to hear but to listen and accept.

O�vC y[ x8wL: Yisrael is the image of man on the Divine “Throne”, a preexistent idea that

Yaakov embodied. Yaakov gained the title Yisrael after battling an angel, “because youchallenged G-d and man, and were found able” . Unlike an angel, a passive recipient, manhas the ability to be an actor in the spiritual realm.

(SL~vGpO�rC G}y)G�xL: The declaration of unity of G-d as GHG�L and PLZHO�C can be seen

an a few levels. The name “GHG�L” is usually taken as a contraction that means “He WhoWill Be, Is, and Was”, implying a transcendent G-d, Who is above such limitations astime. According to Rav Hirsch, it is the causative form of /GHG/ (is), and therefore means“He Who Causes All to Exist and Persist” . By the paradox that it takes truetranscendence to be capable of immanence for all His creatures1, the name “GHG�L” is usedin Tanach to refer to Hashem when His actions are most readily perceived as merciful.The Rav notes the introduction of this name in the second chapter of Genesis, where manis introduced as a covenantal partner, seeking redemption (Adam II).

In apparent contrast, the word PLGHOC means “legislators” , and is used that way in asecular sense as well. As a name of G-d, PLZHO�C implies strict justice. Hashem thelawgiver not just of human law, but the Author of natural law as well. To Rav Hirsch, thename is a derivative of “GOC” (these), and refers to Hashem as the One who givesexistence its common purpose. And, the name is used exclusively throughout the firstchapter of Genesis, which describes man as the Rav’s Adam I archetype, the pinnacle ofcreation who strives for dignity.

1. See Appendix A.

GO G[L\C 52

By declaring their unity, we proclaim that the distinctions of mercy vs. justice andtranscendence vs. immanence are illusory, merely products of a dialectic internal to uswho do the perceiving.

|yJuC _ G}y)G�xLF : “Hashem is One”, unique, and He is indivisible.

“FJC” is said slowly, to allow time for contemplation. In the days of the Gemara, it wasthe “F” that was stretched out, implying that their undotted “F” was not a plosive, as thesound we use can’t be extended. Most likely something like the Yemenite /dh/ (as in the“th” of “this” ) is more appropriate.

Traditionally one contemplates “C” , the unity of G-d, “J” , over the seven heavens and theearth (eight, being one more than the week of creation, also implies transcendencebeyond the natural order), “F” , to all four compass points.

Rav Yisrael Salanter warns us not to be so busy declaring G-d’s uncontested sovereigntyover heaven and earth that we forget to declare Him G-d alone within our own hearts.

And Yaakov, reassured, replies with the prayer of the angels, as later experienced in thevisions of the Divine “ Chariot” of Yirmiyahu and Yechezkel, and incorporated intoKiddushah. It does not, however, appear in the Torah’s citation of Sh’ma, so we only sayit quietly. (Aside from Yom Kippur, when we have the opportunity to reach angelicheights ourselves.)

P z: .([}$|0)](N|O ~Q F)D|OFyU}H P}O)U : Blessed be the name of the glory of Hisrule for eternity. Rav Hirsch identifies the source of the word “P z:” with “P }:” , there.G-d’s “name” is how we perceive Him, and refer to Him as external observers, asopposed to G-d Himself as He Is.

294 years later, it is time for Moshe Rabbeinu's final lesson. He too wonders about thefuture of the Jewish people, and provides for us an explanation of Yaacov’s sons’ words.Parshas Vaeschanan1 contains the first verse of K’rias Sh’ma, where Moshe expands theidea of the first pasuk.

xH/L�uGpO�rC G�y)G�xL ]~vC �y<xDzG�yC : “And you shall love Hashem your G-d” . How

can you be commanded to love something? Can we be expected to have control over ouremotions?

In Michtav Mei'Eliyahu I, R. Dessler writes “Giving may bring about love for the samereason that a person loves what he himself has created or nurtured: he recognizes it aspart of himself.... Love flows in the direction of giving.” In a similar sense, Rav Hirschcomments on our pasuk, “In ahav, both meanings are contained, hav, to give and tobring; iheiv, to give oneself and bring of oneself.”

We are not directly being commanded to love our Creator, but to give of ourselves andour possessions. From fulfilling this obligation, we will by the nature of being human,bring ourselves to love Him.

1. Devarim 6:4-9

53 UQ\ ]CL[Z O\ GSH\C[ G\[WO ]HSHHN

yNx$�OxO|yDxD}/ : Moshe Rabbeinu categorizes exactly what we shall commit to G-d:

“bechol livav’cha, uvchol nafshecha, uvchol me'odecha” – all of your heart, all of yournefesh, and all of your fortune.

There are two ways to say “your heart” in biblical Hebrew: “MDDO” , as in this pasuk, withtwo beis's; and “MDO” , with one beis. Livav’chah well describes the turmoil that is as thecore of human identity. Two beis's illustrate the two warring forces. This is why theGemara writes, “with all your heart - with both of your inclinations, with the goodinclination, and with the evil inclination.” MDDO describes the intellect, living in constanttension between the spiritual and the animal.

The first step to loving Hashem is to connect that intellect to the spiritual. To follow inthe footsteps of Yaakov, and strive to become a Yisrael.

xD(yNxWzS�Ox:~/ : Nefesh, the Zohar tells us, refers to that part of the soul that is the

life-force. Animals have a nefesh; we are prohibited from consuming their blood,“nafesho b’damo - its nefesh, its life, is in its blood” . Once the intellect is committed toservice of G-d, then we are able to take our animalistic urges, our needs for food and sex,for “basar viyayin” { meat and wine} to make us happy, and put them in service of G-d.

xD(yN�OxQ/ |uFpC : With all your fortune. The person is now fully committed to serve his

spiritual self: intellect in service of spirit, and animal in service of intellect. This fullyconnected person can now impact the world around him. B’chol mi’odechah, with all ofthe world that is at your control.

The subsequent pesukim give us concrete means to internalize this idea.

xHzG (�LyGx&zY xQ L�wNpS|yC [ �u:tC G u1 �vCyG PL �w[yDx(�OzU P)~,zG �/xO�/|uDyD : “And

these things which I command you today shall be on your heart” , again, the two beisheart. Study them, engage your mind.

xHP�y<xSz3 w:xO/L�uSyD : “And you shall teach them to your children.” According to Rav

Hirsch, the word “P]SS\H” is from the same root as “R\” { tooth} , and implies to cut ordivide. Not just teaching book-knowledge, but imparting to your children a value systemby which they make the distinctions between right and wrong,

xHP�y$ ~y< x[z$ wF : “And you should speak of them”, in contrast to the next paragraph of

Sh’ma where we say “PD [DFO” { [teach your children] to speak of them} . Here, the focusis on having you teach so that you may be improved. There it’s on the effects on yourchildren. Notice also that here is is placed before the commandment to wear tefillin,because the goal is your own thoughts, and is therefore closer to the love than tefillin is.In the second paragraph, we are speaking of your children, who are further removed fromyou than your own body, so it appears afterward.

x$xD w:x<�/x$xN uOxD( �/ �u]LvDx<xD |( . u[ �u&zD �/y:xNx$�/ |uQ(ZxD( ~/ : “In your

dwelling in your home, and in your going on your way, in your going to rest, and in your

GO G[L\C 54

getting up.” The Rav1 draws a distinction between the aims of most religions, and that ofhalachic Judaism. Religion is usually seen as a retreat from the world, a break from theworries of day-to-day life to indulge in spiritual respite. The goal of halachah, though, isthe unification of the two; to create a spiritual day-to-day life. To literally contemplateHashem not just when you rest and travel, but in the way you go about these activities.

P}y< x[ z:xZ(xO�/�uFyL�OzU ]) ~CxH(}LyGxO�/L|uSLvU RL}v$ ]p ~W yKp |K : To remind

ourselves that the body must then follow the mind, we are obligated to place signs uponof our body. Tie them for a sign on your hand, by which you change the world, andbetween your eyes, your means of taking in the world. Wear them next to your brain andnext to your heart. Don't let your connection to the world control you, you must be incharge.

�OzU P�y<xDz]xN(xQ�/L |u[yU x:wD( /~u]Lv$ ])}I{I : One step further removed is

mezuzah. We can't fall into the trap of believing “kochi vi'otzem yadi asa li es hachayilhazeh” { my strength, and the force of my arm, won for me this war} . We do not protectourselves. The house we build does not protect us.

When we shape the world, G-d imprint must be on every doorway. G-d commandedAdam to "Be fruitful and multiply, fill the world, and master it." Mastering the world is aworthy endeavor, but we must remember that it is only a tool toward our ultimate goal.

The journey started with one man, Yaakov. Through his efforts he became Yisrael, theimage of man on the Divine Throne: animal serving mind serving spirit. May we live forthe day when the journey ends, when the words of Aleinu are fulfilled: "Lisaken olambimalchus Sha-dai – and we remake the world into the kingdom of G-d."

1. “Halachic Man” footnote 5

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