Happy Chanukah!
Archive for 2017
Shir Shel Yom - Song of the Day - Hayom, Yom Sheni Ba'Shabbat
Shir Shel Yom - Song of the Day
A part of the morning Temple service, the Levi'im chanted a psalm that was suited to the significance of that particular day of the week. (Tamid 7:4)
Monday - Today is the second day of the Shabbat, on which the Leviim would recite in the Holy Temple
Tehillim 48
A song, a psalm, by the sons of Korach. Great is HASHEM and much praised, in the city of our G-d, Mount of His Holiness. Fairest of sites, joy of all the earth is Mount Tziyon, by the northern sides of the great king's city. In her palaces G-d is known as the Stronghold. For behold - the kings assembled, they came together. They saw and they were astounded, they were confounded and hastily fled. Trembling gripped them there, convulsions like a woman in birth travail. With an east wind you smashed the ships of Tarshish. As we heard, so we saw in the city of HASHEM, Master of Legions, in the city of our G-d - may G-d establish it to eternity, Selah! We hoped, O G-d, for Your kindness, in the midst of Your Sanctuary. Like Your Name, O G-d, so is Your praise - to the ends of the earth; righteousness fills Your right hand. May Mount Tziyon be glad, may the daughters of Yehudah rejoice, because of Your judgments. Walk about Tziyon and encircle her, count her towers. Mark well in your hearts her ramparts, raise up her palaces, that you may recount it to the succeeding generation: that this is G-d, our G-d, forever and ever, He will guide us like children.
Shir Shel Yom - Song of the Day - Hayom, Yom Rishon Ba'Shabbat
Shir Shel Yom - Song of the Day
A part of the morning Temple service, the Levi'im chanted a psalm that was suited to the significance of that particular day of the week. (Tamid 7:4)
Sunday - Today is the first day of the Shabbat, on which the Leviim would recite in the Holy Temple
Tehillim 24
Of David a psalm. Hashem's is the earth and its fullness, the inhabited land and those who dwell in it. For He founded it upon seas, and established it upon rivers. Who may ascend the mountain of Hashem, and who may stand in the place of His sanctity? One with clean hands and pure heart, who has not sworn in vain by My soul and has not sworn deceitfully. He will receive a blessing from Hashem and just kindness from the G-d of his salvation. This is the generation of those who seek Him, those who strive for Your Presence - Yaakov, Selah. Raise up your heads, O gates, and be uplifted you everlasting entrances, so that the King of Glory may enter. Who is this King of Glory? - Hashem, the mighty and strong, Hashem, the strong in battle. Raise up your heads, O gates, and raise up, you everlasting entrances, so that the King of Glory may enter. Who then is the King of Glory? Hashem, Master of Legions, He is the King of Glory. Selah!
Orchot Chayim - Pathways of Life
"Orchot Chayim - Pathways of Life"
by the ROSH - acronym for Rabbi Asher ben Yechiel
“Great matters are written herein. Take them to heart”. (Harashaz of Kelm)
Perek 1
Do not speak when handling a Cup of Blessing, such as one used during the Grace after Meals (Birkat Hamazon), until you drink from it.
Do not talk between Baruch She’amar and the end of the silent, Shemoneh Esrei Prayer, and including Tachanun, nor when the Chazan is reciting his Repetition, unless it is a matter of Torah, determining a Halacha or performing a pressing Mitzvah, or to greet someone with or respond to Shalom.
Do not talk neither when Hallel is recited nor when the Torah is being read in public.
Orchot Chayim - Pathways of Life
"Orchot Chayim - Pathways of Life"
by the ROSH - acronym for Rabbi Asher ben Yechiel
“Great matters are written herein. Take them to heart”. (Harashaz of Kelm)
Perek 1
Do not look at a woman whom you are forbidden to marry.
Orchot Chayim - Pathways of Life
"Orchot Chayim - Pathways of Life"
by the ROSH - acronym for Rabbi Asher ben Yechiel
“Great matters are written herein. Take them to heart”. (Harashaz of Kelm)
Never call anyone by a derogatory or offensive nickname;
and don’t invent one for someone.
For the one who does so has no place in the World to Come.
Do not tell defamatory tales about other people nor listen to or even believe the veracity of gossip.
Orchot Chayim - Pathways of Life
"Orchot Chayim - Pathways of Life"
by the ROSH - acronym for Rabbi Asher ben Yechiel
“Great matters are written herein. Take them to heart”. (Harashaz of Kelm)
Perek 1
Beware of the danger in making vows.
Do not deceive other people, neither in words nor in monetary matters.
Do not be envious or hateful of others.
Orchot Chayim - Pathways of Life
"Orchot Chayim - Pathways of Life"
by the ROSH - acronym for Rabbi Asher ben Yechiel
“Great matters are written herein. Take them to heart”. (Harashaz of Kelm)
Perek 1
Kitzur Shulchan Aruch: Chatzot...Purifying One's Hands
Because a man rising in the morning from his bed is like a new creature in as far as the service of the Creator is concerned, Baruch Hu, it is incumbent upon him to purify himself and wash his hands out of a vessel, just as the Kohen was accustomed to purify his hands daily out of the wash-basin prior to his service (in the Temple). This washing may be supported by a Biblical verse; for it is said:
"I will wash in innocence my hands, and I will compass Your altar O Hashem; That I may publish with a loud voice" etc. (Tehillim 26:6-7).
There is another reason for this morning washing, when a man is asleep the holy soul departs from his body, and the unclean spirit comes down upon him. When he rises from his sleep the evil spirit departs from his entire body excepting from his fingers. From there the unclean spirit does not depart unless he spills water on them three times alternately. One is not permitted to walk four cubits without having his hands washed, except in extreme cases of necessity. (Kitzur Shulchan Aruch, Laws Relating to the Conduct Upon Rising in the Morning)
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Baruch Hu - Blessed is He
Kohen - Priest
Tehillim - Psalms
Kitzur Shulchan Aruch: Chatzot...Up At Midnight
As it is said, "Arise, complain aloud in the night, in the beginning of the watches" (Eichah 2:19); just as the HKB"H, laments at that moment, as it is written: "Hashem will cry aloud from on high, and from His holy habitation will he send forth His voice; He will cry very loudly over His habitation" (Yirmeyahu 25:30; and He then says: "Woe to my children on account of whose iniquity I destroyed My house and burnt My Temple, and them I exiled among the nations."
But if one is unable to rise at midnight, he shall at least make an effort to rise before dawn; as David HaMelech said: "I will wake up the morning-dawn" (Tehillim 57:9), which means I awaken the dawn, but the dawn does not awaken me.
One my perform the midnight ceremony even after midnight, and after that engage himself in the study of the Torah, everyone according to his knowledge. The study of a portion of the Mishnah is preferable to any other study, but if he is not so learned, he shall read Tehillim, Ma'amodot, or books of instruction. A little with devotion is better than much without devotion.
Rabbi Hiya taught: "The Ruach Hakodesh is in the presence of the one who studies the Torah at night; as it said: "Arise, complain aloud in the night, in the beginning of the watches; pour out like water your heart before the Face of Hashem." (Eichah 2:19); which means that the Ruach Hakodesh is then in your presence.
Our Rabbis, obm, said again: "He who engages in the study of the Torah at night is called 'a servant of Hashem' as it is said: 'All you servants of Hashem that stand in the house of Hashem in the night'" (Tehillim 134:1).
In the short nights, when it is impossible to rise so early, he shall at least try to rise early enough to have sufficient time within which to prepare himself to go to the Synagogue to pray together with the congregation. (Kitzur Shulchan Aruch, Laws Relating to the Conduct Upon Rising in the Morning)
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Translation:
Eichah - Lamenations
Yirmeyahu - Jeremiah
David HaMelech = King David
Ma'amodot - a compilation of readings from the Bible and Talmud
Tehillim - Psalms
Ruach Hakodesh - Divine Inspiration
obm - of blessed memory
Kitzur Shulchan Aruch: Run Swiftly to Do Good
"Strong as a lion" means that no man should be ashamed of the people who mock him when engaged in the service of G-d, B"H.
"Light as an eagle" refers to the vision of the eye, i.e. be swift in shutting your eyes not to look at evil things, because vision is the inception of sin - the eye sees, the heart covets, and the instruments of action complete it.
"Fleet as a hart" refers to the legs, i.e. your feet shall always run swiftly to do good.
"Strong as a lion" refers to the heart, because the seat of strength to do the service of G-d, B"H, is in the heart. It is the duty of man to strengthen his heart to do His service, and to prevail over his yetzer ra, just as the hero makes every endeavor to prevail over his enemy, subdues him, and throws him down to the ground. (Kitzur Shulchan Aruch, Laws Relating to the Conduct Upon Rising in the Morning)
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Transliteration / Translation:
Pirkei Avot - Ethics of the Fathers (literally "Chapters of the Fathers"), a section of the Mishnah.
B"H - Baruch Hashem - Blessed be/is His Name
yetzer ra / - evil inclination
Kitzur Shulchan Aruch: Modeh Ani
While still in his bed, one must say:
"I thank You,
O Living and Eternal King,
because You have graciously restored my soul to me;
great is Your faithfulness"
מוֹדֶה אֲנִי לְפָנֶיךָ
מֶלֶךְ חַי וְקַיָּם
שֶׁהֶחֱזַרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה
רַבָּה אֱמוּנָתֶךָ
Modeh (fem. Modah) Ani L’fanecha
Melech Chai V’kayam
Shehechezarta Bi Nishmati B'chemlah
Rabbah Emunatecha
*One may say this prayer although his hands are yet unwashed, since the Name of G-d is not mentioned.
When saying this prayer, it is necessary that one should make a pause between the words "graciously" and "great." (Kitzur Shulchan Aruch, Laws Relating to the Conduct Upon Rising in the Morning)
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Transliteration / Translation:
HKB"H = HaKodesh Baruch Hu - Holy One, Blessed is He
Eichah = Lamentations
Kitzur Shulchan Aruch, Laws Relating to the Conduct Upon Rising in the Morning
"I have set Hashem always before me" (Tehillim 16:8)
This is an important principle in the Torah as well as one of the superior virtues of the righteous who walk before G-d.
For, the manner of sitting, movements and affairs of a mankind, when alone in his house, are not the same as when in the presence of a great king. One's manner of talk and boasting when among his own family and friends is likewise not the same as when in the company of a king. In the latter case a man would certainly take precautions that his movements and manner of speech be properly prepared.
So much the more (would a man be cautious) when he would consider the Great King, HKB"H, whose glory fills the whole earth, always stands near him and observes his doings; as it is said: "Can a man hide himself in secret places that I shall not see him? Says Hashem. Do not I fill the heaven and the earth?" (Yirmeyahu / Jer. 23:24).
Upon considering this, awe and humility will at once overtake him because of the fear of G-d, B"H, and he will be abashed before him. (Kitzur Shulchan Aruch, Laws Relating to the Conduct Upon Rising in the Morning)
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- Kitzur Shulchan Aruch by Rabbi Shlomo Ganzfried was written in the later part of 19th century. It starts a new format and was composed in a very terse format for the layman, and picks the relevant sections of Jewish Law that a layman would focus on. This format has made it a very popular starting point for a student first delving into Halachic works. It has several prints that put in references to other Halachic works like the Mishna Brurah, the Shulchan Aruch HaRav and one with notes by former Chief Rabbi Mordechai Eliyahu who references the later Sefardi decisions in these areas.
The Kitzur Shulchan Aruch was meant to bring out the bottom line, which it so elegantly does.
On a deeper level, the very brevity of the Kitzur Shulchan Aruch brings out a greater unification of the Jewish people. For while halachah in general is a common denominator that unites us all - the obligations of Shabbat, kashrut, and the like apply to all indiscriminately- how the law is learned can vary from person to person. The greater ones understanding and level of education, the deeper he can delve. In the realm of Kitzur Shulchan Aruch, the halachah has been distilled to its essence, on this level every Jew can open the book and easily understand the halachah. Even more so since Kitzur Shulchan Aruch is probably the most translated book next to the Chumash and Siddur. Rabbi Shlomo Ganzfried's sefer represent the advantage of klal over prat, of the general principal over what is derived from it. It is the yechida of the soul where we all stand the same with Hashem. (Based on the teachings of the Lubavitcher Rebbe -12 Sivan, 5744)
G-d is a Refuge
G-d is a refuge and strength for us, a help in distress, very accessible. Therefore, we shall not be afraid when the earth is transformed, and at mountains' collapse in the heart of the seas; when its waters rage and are muddied, mountains quake in His majesty, Selah.
A river: Its streams will gladden the City of G-d, the most sacred of the dwellings of the Most High. G-d is in its midst, it shall not falter; G-d will help it towards morning. Nations are in turmoil, kingdoms totter; He has raised His voice, the earth dissolves. Hashem, Master of Legions, is with us, a stronghold for us is the G-d of Yaakov, Selah.
Go and see the works of Hashem, Who has wrought devastation in the land. He causes wars to cease to the end of the earth; He will break the bow, and cut the spear; He will burn chariots in fire.
Desist and know that I am G-d; I shall be exalted among the nations; I shall be exalted upon the earth.
Hashem, Master of Legions, is with us, a stronghold for us in the G-d of Yaakov, Selah.
(Tehillim / Ps. 46)
Parashat Vayachel - Pekudei: Kiyor - Copper Mirrors
[Kiyor - Copper Washbasin]
The kiyor was made from copper mirrors. What function did these mirrors serve in Egypt?
38:8 He made the copper washstand and its copper base out of the mirrors of the dedicated women who congregated at the entrance of the Ohel Mo'ed (Tent of Meeting).
Among the donations the women brought were their mirrors. These were made out of very highly polished, bright copper. The women would look into these mirrors when they made themselves up. These mirrors aided in the proliferation of the Jewish People. The Jewish women in Egypt would look in the mirrors so as to awaken the affections of their husbands who were exhausted by their slave labor.
When Moshe saw these mirrors, he did not want to accept them. He said, "This is something that helps the yetzer hara (evil urge). The women make themselves up and the men are led to sin. They may not be used for a holy purpose."
G-d said to Moshe, "Accept them. These mirrors are more precious to Me than anything else that was brought. Because of these mirrors, the righteous women in Egypt had many children and caused such a large number of people to leave during the Exodus.
"When their husbands were working with mortar and bricks, these women would bring them food. Each one would look at herself along with her husband. This would arouse their desire. They would come together and the women would become pregnant. When the time came for them to give birth, they would go under the apple trees and have their children.
"Therefore, the women did a holy deed through these mirrors. They made themselves up for their husbands, not for strange men. They wanted to fulfill the mitzvah of having children, causing many Benei Yisrael to come into the world."
Some say that these mirrors were made for the kohanim (priests) who would come to wash their hands and feet from the washbasin. They would look in the mirrors to see if they had any spot or stain on their vestments. They were then able to make themselves look their best before they performed any Divine service. It is thus written, "Prepare to greet your G-d O Yisrael" (Amos 4:12). This teaches that one must prepare oneself to look his best before prayer or other Divine service, just as he would prepare himself before greeting a king.
- Me'am Lo'ez
- Me'am Lo'ez
Parashat Vayachel - Pekudei: 39 Categories of Work Forbidden on Shabbat
Why is the prohibition against doing work on Shabbat written prior to the instruction for building the Mishkan?
35:2 Work shall be done for six weekdays, but the seventh day must be a holy day for you, a Sabbath of Sabbaths to HASHEM. Whoever does any work on it shall be put to death.
Moshe warned the Benei Yisrael that they must keep the Shabbat. They should not think that they were to complete the Mishkan as quickly as possible and that in doing so it was permissible to violate the Shabbat. They had to realize that even in making the Mishkan they were only to work six days. Keeping the Shabbat is a very important thing. Anyone violating it by doing work was to be put to death by stoning.
Moshe began by saying, "These are the things that G-d has commanded you to do." "These are the things" is in the plural, which is difficult to understand; Since the Torah is speaking of the Shabbat, Moshe should have said, "This is the thing," in the singular.
It is impossible to say that the plural "these are the things" includes both the commandment of the Shabbat and the work of the Mishkan. The Torah introduces the work of the Mishkan by saying, "This is the thing that G-d commanded." (35:4) Therefore, when Moshe said, "These are the things," he was speaking about the Shabbat alone. He should have said, "This is the thing," using the singular.
However, Moshe said to the Benei Yisrael, "Do not think that in order to keep the commandment of the Mishkan, to finish it as soon as possible, you are permitted to violate the Shabbat; rather, you must realize, 'These are the things that G-d has commanded you to do.' G-d has commanded you to do two things. You must keep the Shabbat as well as build the Mishkan. It is forbidden to violate the Shabbat for the sake of the Mishkan."
There are 39 categories of work that are forbidden on the Shabbat.
Sowing
Plowing
Reaping
Binding sheaves
Threshing
Winnowing
Selecting
Grinding
Sifting
Kneading
Baking
Shearing wool
Washing wool
Beating wool
Dyeing wool
Spinning
Weaving
Making two loops
Weaving two threads
Separating two threads
Tying
Untying
Sewing two stitches
Tearing
Trapping
Slaughtering
Flaying
Salting meat
Curing hide
Scraping hide
Cutting hide up
Writing two letters
Erasing two letters
Building
Tearing a building down
Extinguishing a fire
Kindling a fire
Hitting with a hammer
Taking an object from the private domain to the public, or transporting an object in the public domain. (Mishnah - Shabbat 7:2)
Sowing
Plowing
Reaping
Binding sheaves
Threshing
Winnowing
Selecting
Grinding
Sifting
Kneading
Baking
Shearing wool
Washing wool
Beating wool
Dyeing wool
Spinning
Weaving
Making two loops
Weaving two threads
Separating two threads
Tying
Untying
Sewing two stitches
Tearing
Trapping
Slaughtering
Flaying
Salting meat
Curing hide
Scraping hide
Cutting hide up
Writing two letters
Erasing two letters
Building
Tearing a building down
Extinguishing a fire
Kindling a fire
Hitting with a hammer
Taking an object from the private domain to the public, or transporting an object in the public domain. (Mishnah - Shabbat 7:2)
We derive these categories of work from the types of work needed to make the Mishkan. We see that the commandment regarding the Shabbat comes immediately before the Mishkan. We thus learn that the types of work that were needed to build the Mishkan are precisely the ones that are forbidden on the Shabbat.
Moshe therefore said, "These are the things that G-d has commanded you to do; six days do work... 'These things' refers to the 39 categories of work that I commanded you to do in the Mishkan. These may be done during the six weekdays. On the seventh day however, it is forbidden for you to do them."
- Me'am Lo'ez
Perek Shirah - Grasses Say
דְּשָׁאִים אוֺמְרִים - Grasses Say
Tehillim 104:31
יְהִי כְבוֹד יְהוָה לְעוֹלָם יִשְׂמַח יְהוָה בְּמַעֲשָׂיו
yehi chevod HASHEM le'olam yismach HASHEM bema'asav
May the glory of HASHEM endure forever; let HASHEM rejoice in His works.
King David prays that no part of the world should perish in the kind of upheaval that destoryed Sedom and Amorah, when G-d in His fury acted to destroy them. On the contrary, "let HASHEM rejoice in His works," for they bear witness to His wisdom. As it says, "The work of My hands, that I may be glorified" (Yeshayahu 60:21)
Having now completed the description of all the works of Creation, King David declares that everything depends on the will of the Holy One. If that is His will, HASHEM will "rejoice in His works," unlike what happened before, when G-d was grieved in His heart (Bereishit 6:6) about the Flood Generation, the Bavel Generation, and about Sedom and Amorah, who corrupted their deeds. Then HASHEM did not rejoice in His works.
G-d will rejoice in His works when the Mashiach comes. This is hinted at in the letters of ישמח (yismach), which are also the letters of משיח - the Mashiach. (Me'am Lo'ez)
Perek Shirah - Vegetables of the Field Say
יְרָקוֺת שֶׁבַּשָּׂדֶה אוֺמְךִים - Vegetable of the Field Say:
Tehillim 65:11
תְּלָמֶיהָ רַוֵּה נַחֵת גְּדוּדֶהָ בִּרְבִיבִים תְּמֹגְגֶנָּה צִמְחָהּ תְּבָרֵךְ
telameiha raveh nachet gedudeiha birvivim temoggenah tzimchah tevarech
Watering her ridges abundantly, settling her furrows; You make her soft with showers; You bless her growth.
The plowed line of earth is a furrow, and the banks that flank each furrow are its ridges; "her" refers to the earth. King David says, "You satisfy 'the ridges abundantly, settling her furrows' with ample rain. 'You make her soft with showers' and thereby 'You bless her growth.'"
The Scripture speaks of the three stages of planting and growth that require rain. Water is needed at planting time in order for the seeds to sink into the softened earth; otherwise they would remain on the surface as food for the birds of heaven. Water is needed to break up the seeds and make them grow, and then, when the stalks form, water is needed for them to fill out. Accordingly, he says here: "Watering her ridges abundantly, settling her furrows" so the formations of dispersed seeds should sink down; "You maker soft with showers" for the seeds to sprout; and then "you bless her growth" to fill out the stalks.
Chazal teach: Why is the first rain called יורה (yoreh)? For it instructs מורה (moreh) human beings to plaster the roofs of their houses and make all necessary repairs. another thing is that this rain satisfies the earth and fills it down to the depths. As it says, "Watering her ridges abundantly, settling her furrows; You make her soft with showers; You bless her growth." Alternatively, yoreh means that it falls gently and it does not fall vehemently.
R. Yochanan said: So great is the day of the rains, that even armies cease their activity to celebrate. He adduced this from the present verse, "Watering her ridges abundantly, making her columns rest (נחת גדודיה). (Me'am Lo'ez)
Perek Shirah - Other Grain Sheaves Say
שְׁאָר הַשִּׁבָּלִים אוֺמְרִים - Other Grain Sheaves Say
Tehillim 65:14
לָבְשׁוּ כָרִים הַצֹּאן-וַעֲמָקִים יַעַטְפוּ-בָר יִתְרוֹעֲעוּ אַף-יָשִׁירוּ
lavshu charim hatzon va'amakim ya'atfu-var yitroa'u af-yashiru
The meadows are clothed with flocks; the valleys also are covered over with grain; they shout for joy, yes, they sing.
"The meadows" - the grassy resting places - "are clothed with flocks" so densely that they give the appearance of wearing the sheep as a garment. "The valleys" - all the deep meadows and desert oases - are so abundantly "covered over with grain," that "they shout" shouts of joy. They "sing" out of great abundance.
Chazal explain: The meadows are clothed with flocks at the same time the valleys are covered over with grain. This is in the month of Adar when the sheep are impregnated.
"The shout...yes, they sing." Though everyone will enjoy plenitude, they will sing. No man will be envious of another. They will dwell in friendship and brotherhood. (Me'am Lo'ez)
This song is the climax of a psalm of encouragement and hope. Calamities may come and drought may parch man, beast, and field, but G-d is always near. (Rabbi Nosson Scherman)
The meadows are clothed with flocks; the valleys also are covered over with grain; they shout for joy, yes, they sing.
"The meadows" - the grassy resting places - "are clothed with flocks" so densely that they give the appearance of wearing the sheep as a garment. "The valleys" - all the deep meadows and desert oases - are so abundantly "covered over with grain," that "they shout" shouts of joy. They "sing" out of great abundance.
Chazal explain: The meadows are clothed with flocks at the same time the valleys are covered over with grain. This is in the month of Adar when the sheep are impregnated.
"The shout...yes, they sing." Though everyone will enjoy plenitude, they will sing. No man will be envious of another. They will dwell in friendship and brotherhood. (Me'am Lo'ez)
This song is the climax of a psalm of encouragement and hope. Calamities may come and drought may parch man, beast, and field, but G-d is always near. (Rabbi Nosson Scherman)
Perek Shirah - Sheaf of Barley Says
שִׁבּׂלֶת שְׂעוֹרִים אוֹמֶרֶת - Sheaf of Barley Says
Tehillim 102:1
תְּפִלָּה לְעָנִי כִי-יַעֲטֹף וְלִפְנֵי יְהוָה יִשְׁפֹּךְ שִׂיחוֹ
tefilah le'ani chi-ya'atof velifnei Hashem yishpoch sicho
A prayer of the afflicted man, when he envelops (swoons), and pours forth his utterance before Hashem.
Literally, יַעֲטֹף means to envelop. King David would chant this psalm whenever he became wrapped up in himself and under camouflage vanished from before his enemies who vilified him constantly. He would then pour forth the utterance of his heart in prayer "before Hashem," pleading for deliverance from his troubles. His prayer was a vast outpouring, like aman pouring water in great abundance. Thus he says, "A prayer of the afflicted man, when he envelops, and pours forth his utterance before Hashem."
Some explain that King David composed this psalm on behalf of the exiles in the future who will be the agonized victims of their many enemies.
To "envelop" also means to fold and enfold. This conveys the image of a supplicant bowed down in a poser of devout prayer. He gives the appearance of being enfolded by part of his own body.
King David addresses the Jewish people in exile, inspiring them to pour forth their devotions and prayers before the Holy One. Entreat Him to save you from the birth pangs of the messianic age and to bring about the return of all Jews everywhere.
Chazal have also taught: Until when must a man stand in prayer? - until he swoons. That is to say, until he also pleads for his life. His soul should attain a lofty plane of serving G-d. (Me'am Lo'ez)
The Rambam writes, "It is a Mitzvah from the Torah to cry out to Hashem for help...whenever trouble strikes the community."
When we daven during troubled times, we aren't just performing the Mitzvah De'orita of praying to Hashem, but we are confirming our belief that only Hashem can help us.
The Sefer Ha'Ikrim comments that somone who doesn't pray in his hour of need must either be lacking faith that Hashem is watching, or lacking faith that Hashem is all-powerful, and that both of these are utter heresy.
The Sefer HaChinuch adds: "And someone who is in difficult circumstances and does not call out to Hashem to save him has violated this mitzvah of prayer...for it is as if he has removed himself from the overseeing of Hashem."
Sometimes people don't daven, not because of lack of belief in Hashem, but rather because of lack of belief in themselves; doubting if they are worthy of their prayers being accepted. Truthfully though, Hashem is available to every person, whether he is worthy or not.
As the Sefer Ha'Ikrim explains, Everything we get from Hashem everyday isn't a result of man's righteousness but rather it is an expression of Hashem's benevolence and compassion.
As it says in Dani'el 9:18- "Turn Your ear, Hashem, and listen...For not because of our righteousness do we pour out our supplications before You, but because of Your great compassion."
To be worthy of Hashem accepting our prayers we don't need to be perfect, or even close to it. We simply need to reach for the lifeline He is extending to us, and to grasp it gratefully, confident that at the other end is the One Power Who can save us. (Praying With Fire by R' Heshy Kleinman)
Literally, יַעֲטֹף means to envelop. King David would chant this psalm whenever he became wrapped up in himself and under camouflage vanished from before his enemies who vilified him constantly. He would then pour forth the utterance of his heart in prayer "before Hashem," pleading for deliverance from his troubles. His prayer was a vast outpouring, like aman pouring water in great abundance. Thus he says, "A prayer of the afflicted man, when he envelops, and pours forth his utterance before Hashem."
Some explain that King David composed this psalm on behalf of the exiles in the future who will be the agonized victims of their many enemies.
To "envelop" also means to fold and enfold. This conveys the image of a supplicant bowed down in a poser of devout prayer. He gives the appearance of being enfolded by part of his own body.
King David addresses the Jewish people in exile, inspiring them to pour forth their devotions and prayers before the Holy One. Entreat Him to save you from the birth pangs of the messianic age and to bring about the return of all Jews everywhere.
Chazal have also taught: Until when must a man stand in prayer? - until he swoons. That is to say, until he also pleads for his life. His soul should attain a lofty plane of serving G-d. (Me'am Lo'ez)
The Rambam writes, "It is a Mitzvah from the Torah to cry out to Hashem for help...whenever trouble strikes the community."
When we daven during troubled times, we aren't just performing the Mitzvah De'orita of praying to Hashem, but we are confirming our belief that only Hashem can help us.
The Sefer Ha'Ikrim comments that somone who doesn't pray in his hour of need must either be lacking faith that Hashem is watching, or lacking faith that Hashem is all-powerful, and that both of these are utter heresy.
The Sefer HaChinuch adds: "And someone who is in difficult circumstances and does not call out to Hashem to save him has violated this mitzvah of prayer...for it is as if he has removed himself from the overseeing of Hashem."
Sometimes people don't daven, not because of lack of belief in Hashem, but rather because of lack of belief in themselves; doubting if they are worthy of their prayers being accepted. Truthfully though, Hashem is available to every person, whether he is worthy or not.
As the Sefer Ha'Ikrim explains, Everything we get from Hashem everyday isn't a result of man's righteousness but rather it is an expression of Hashem's benevolence and compassion.
As it says in Dani'el 9:18- "Turn Your ear, Hashem, and listen...For not because of our righteousness do we pour out our supplications before You, but because of Your great compassion."
To be worthy of Hashem accepting our prayers we don't need to be perfect, or even close to it. We simply need to reach for the lifeline He is extending to us, and to grasp it gratefully, confident that at the other end is the One Power Who can save us. (Praying With Fire by R' Heshy Kleinman)
Perek Shirah - Sheaf of Wheat Says
שִׁבּׂלֶת חִטִּים אוֹמֶרֶת - Sheaf of Wheat Says
Tehillim 130:1
שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ יְהוָה
shir hama'alot mima'amakim keraticha
A Song of Ascents. Out of the depths have I called You, Hashem.
To this very day, this particular psalm has been said by Jews in times of trouble. If they have time to say many, they will always include Tehillim 130; if they only have time to say one psalm, then, usually, it will be this one, for, it is one of the few that reach out from the “depths” of despair. One can feel King David's sense of utter helplessness, and his need for a miracle. This is why he has appealed to Hashem — using Four Letter Ineffable Name of G-d — and not a “lesser” Name of G-d. (Rabbi Pinchas Winston)
King David composed the present psalm about himself, but intended it for the future exiles. They should conduct themselves as he did and then G-d will have mercy upon them. King David's prayer for G-d to heed the prayers of the exiles and forgive their iniquities. That is, they should expect the deliverance to come by supernal loving-kindness, i.e. even though they will not deserve it.
Some say, "Out of the depths" - the lowest spiritual state - "have I called You." For a man may be at he height of material success, yet be in the most debased condition in matters of the soul. (Me'am Lo'ez)
Every Jew has a spark of holiness in his heart but it may be surrounded by layers of materialism. When he recognizes this spark, even though it is buried, then he will be able to call G-d 'from the depths' of his heart. This is what is meant by the verse "Counsel in the heart of man is like deep water but a man of understanding will draw it out" (Mishlei 20:5). In every heart lies a spiritual capacity, but only a 'man of understanding' can reach in and 'draw it out', that is recognize and develope it. (Rabbi Simcha Zissel Ziv)
Perek Shirah - Apple Tree Says
תַּפּוּחַ אוֹמֵר - Apple Tree Says
Shir Hashirim 2:3
ketapuach ba'atzei haya'ar ken dodi bein habanim betzilo chimadti veyashavti ufiryo matok lechiki
Like an apple tree among the trees of the forest, so is my beloved among the sons. In its shade I delighted and sat, and its fruit is sweet to my palate.
How beloved is the Congregation of Yisrael before the the Holy One, blessed be He, that she lauds Him in this verse. We should look into this. Why does she laud Him through the apple and not with something else or with something that has color, or fragrance or taste.
Since it is written "apple tree," it turns out she is lauding him in every manner, with color, fragrance and with taste. Just as the apple appears in colors, it has white, red green, so does the the Holy One, blessed be He, appear in supernal colors - namely chesed, gevurah and tiferet that are the secret of white, red and green. As the apple tree has a fine fragrance more than other trees, so about the the Holy One, blessed be He, it is written, "And His fragrance like the Levanon" (Hoshea 14:7). Just as the apple's taste is sweet, so also is the the Holy One, blessed be He, as it is written, "His mouth is most sweet" (Shir Hashirim 5:16) (Zohar)
Rebbi Chama son of Rebbi Chanina said: What is meant by the verse, "[He is] like an apple tree ("Tapuach") amongst the trees of the forest..." (Shir HaShirim 2:3)? Why were the Jews compared to an apple tree?
Just as an apple tree reverses the natural order and produces its fruit before its leaves, so too the Jews reversed the natural order [when they accepted the Torah on Mt. Sinai] by saying "We will do [what you request of us]" before saying "We will hear [what you request of us]". Normally, one must first hear what to do, and only then can he do it. (Gemara Shabbat 88a)
Rabbi Yitzchak opened with, "Like the apple tree" (Shir Hashirim 2:3). Happy is the portion of Yisrael more than all the idolatrous nations, because all the other nations were handed to appointed ministers to control them. As for holy Yisrael, happy is their portion in this world and in the World to Come that the Holy One, blessed be He, gave them neither to an angel nor to another ruler, but took them for His own portion. This is the meaning of, "For Hashem's portion is His people" (Devarim 32:9), and, "For Hashem has chosen Yaakov to Himself" (Tehilim 135:4). "Like the apple tree among the trees of the wood": just as the apple tree is different in color from all the other trees in the field, so is the Holy One, blessed be He, separated and marked above all higher and lower legions. Hence His Name is Hashem Tzva'ot, WHICH MEANS He is a sign (Heb. ot) throughout the celestial army (Heb. tzava). (Zohar)
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Perek Shirah - Date Palm Says
תָּמָר אוֹמֵר - Date Palm Says
[Picture of matah (date orchard), Kibbutz Ketura, Israel]
Tehillim 92:13
צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה
tzaddik katamar yifrach ke'erez balvanon yisgeh
A righteous man will flourish like a date palm, he will grow like a cedar in the Levanon.
In the beginning he bears suffering, but in the end "the righteous man will flourish like the date palm" and produce abundant fruit. Similarly, the date palm does not produce fruit except after a long time has passed; seventy years. The "he will grow" higher and higher, "like a cedar in Levanon."
Contrary to the wicked, who wither (v1:4), the tzaddik who flourishes like the date palm will stand many years, "like a cedar in Levanon" growing high.
The date palm remains forever straight, even when its fruit are plentiful. Similarly, the tzaddik stands upright and does not become bent through indulgence in passions. He struggles constantly against his physical impulse.
Just as the date palm brings forth fruit after seventy years, so also the tzaddik is rewarded after his death, after having lived seventy years.
The Talmud writes, "Why is it written, 'The righteous man will flourish like the date palm; he will grow like a cedar in Levanon.'? If it says a cedar, why say a date palm; and if it says a date palm, why say a cedar? However, if it would say a date palm and not say a cedar, I might infer that just as the date palm does not change its trunk, so the tzaddik does not change his trunk - basic nature. And, if it would say a cedar and not say a date palm, I might infer, just as the cedar does not produce fruit, so the tzaddik does not produce fruit. Accordingly, it mentions both the date palm and the cedar.
Chazal also teach that just as among date palms and cedars none are knotted and none are crooked, so are there no twisted or non-upright tzaddikim. Just as the date palm and the cedar cast a long shadow, so the reward of the righteous reaches far. Just as the date palm and the cedar have their hearts pointing upward, so it is also for the righteous . (Me'am Lo'ez)
There are two types of righteous individuals, the Baal Shem Tov notes. One is constantly engrossed in service to G-d but has no involvement with others. He keeps his righteousness to himself. Such an individual can be compared to a cedar – large and strong but does not bear fruit. Like a cedar, this individual may be great in knowledge of the Torah and in service to G-d but does not do anything to produce other righteous individuals. On the other hand, there is another type of righteous individual who can be compared to a date palm. A date palm is also large and strong but in addition it flourishes – it bears fruit. Similarly, such a righteous individual steps out of his immediate four amot and spreads the beauty within him to others around him, whereby his righteousness bears fruit, bringing others closer to G-d. Whereas the cedar will just “grow tall”, developing itself, the date palm “shall flourish”, bearing fruit and spreading good to the world.
May we, like the date palm, grow significantly and also flourish and bear fruit, reaching out to others and giving of ourselves to others. And may G-d, in merit of our actions, bring us even closer to Him, enjoying everlasting bliss in service of G-d now and in closeness to Him in the world to come.
