In the Morning... First Things First

Last week, after our discussion(s) of Psalm 20, certain questions came up and we decided that we would address the "Morning Blessings" this week. By that we are not referring to the 14/15 blessings that we recite (or the Prayer Leader does, and we respond "Amen") at the beginning of the Shakharit minyan; rather what we (should) recite as we first begin our day - as our feet hit the floor... We begin with Modeh Ani as we fetch our kippah and greet the day.

Here are those Prayers/Blessings with an English translation under the Hebrew. First we read, then we re-read to gain our personal understanding and then... then we discuss and digest and discuss and analyze and dissect and - perhaps - enter into "Pilpul". You know, maybe, from 'pilpul'? How about: minutiae? [and how Chazal make the minutiae into mountains...]

In any case, I apologize for the strange arrangement above. It is one thing to start on the right (in the Hebrew; the 'correct') side; but then the third page is on the upper left with the second page below. You have probably figured that out for yourself by now - still it was not my intent to have that kind of an arrangement.

There are a lot of 'things' to consider here and I am tempted to leave you with little commentary on my part in the hope that you will stop and consider these Blessings and think upon their meaning to you - today - at this time in your life - with all your interests and concerns and problems and your very own minutiae to contend with [and remember last weeks discussion of Psalm 20]. But, as it relates to this weeks Torah Reading (Vayeshev), we are told that because Jacob sought a peaceful life in his later years and was confounded with the loss of Joseph, that we learn that this world is for our labor and peace and rest is for us in the next. In other words: spend some time learning Torah and begin each day by learning the Morning Blessings.

Shalom

khof

Tehillim 20 - k oylht

The 20^th Psalm by David, the Warrior King, should be familiar to most of us as we read it at every week-day Minyan, as well as other times... And, while we will be looking at the Hebrew and the English translation(s) - the emphasis, today, will be on... David.

David does not even get past the tenth word before we speaks of the G-d of Jacob. Now why should he say the “G-d of Jacob” rather than Avraham or Isaac? Any ideas? Well, one commentary states that of the three Patriarchs, David more closely felt a kinship with Jacob. This is, first of all a Psalm for protection. A Psalm in/for the time of trouble. And it was Jacob, you will remember that had the most tzuris. His life was not without its “trials”. He had his confrontation with Esau; he was in exile during this ‘sojourn‘ to be married (twice) and worked 14 years for Laban. Then too he was in exile under Pharaoh. He even died in exile. His daughter was kidnapped and raped, and he ‘lost‘ his son Joseph. None the less G-d was there for him and protected him. So therefore, as David too had his problems, he spoke of the “G-d of Jacob” as the proper way to address HaShem when we too are in distress.

So why should we be reciting this Psalm immediately after we read the Ashrey? Again the commentators say that we read; “...on the day of distress.” as being a reference to: before it is too late ! So, as we do not know when it will be ‘too late‘ for us we too should cry out with David and once we apprehend the truth in these few opening words, we will find that the truth has changed us [Truth changes the beholder]

At this point I want to refer you to an in-depth study with commentary by Rabbi Benjamin J. Segal of the Schechter Institute of Jewish Studies. You can find it at: http://psalms.schechter.edu/2010/01/new-psalm-introduction-benjamin-j.html there you will find some, several, many interesting ideas concerning the meaning of the prose and poetry of this short Psalm. There are far too many thoughts to discuss them here but let me just borrow one of the Rabbi’s comments for you: “The Vulgate (the early Latin version of the Bible_ reads “king” (LC) of the verse 10 as the object of ‘the LORD save,’ which is the origin of the well-known call: “G-d save the king.’”

You can also find brief - pithy - comments/commentary in the Schottenstein edition of the Book of Psalms with an interlinear translation Hebrew/English which is a more direct translation with little concern for “poetry” as we usually find in places like the Yankel Melich edition of the English Bible.

Perhaps too, it would be beneficial to refer to a good etymological dictionary/resource to discover alternative shades of meaning of some of the words which are particularly vague. Or, as Rabbi Segal suggests, perhaps it was meant to have many different levels of understanding. In which case, we have to ask; what was the reason that David wrote these many Psalms? Did he mean to communicate, in which case we may say that we was not really to successful. Or did he mean to make us think. Think about what he wrote. Think about what we read. And, of course, think about what we are praying!

Here is Psalm 20 in all its y verses:

Shhh.... Ma ! Listen !

Ain’t no Sh’Ma in Six Words

Nu? What do you think of when someone mentions the Shema? You think “Hear Oh Israel, the L*rd is our G-d, the L*rd is One.” Right? Or maybe... you think ‘that’ and “Blessed is the name of His Glorious Majesty forever and ever.”

Aye! Thar’s da rub! Ain’t so, ain’t so.

First of all; the “Shema” is not really a prayer as we come to understand the concept of prayer. What we are really saying is - an affirmation of our faith. We are declaring to HaShem and restating what has been for thousands of years a statement of what we believe.

BUT. There is (as always) a disputation. Rabbi Judah HaNassi (complier of the Mishnah) said that the Torah’s only obligation was to recite this verse [the first verse above] twice a day. Other Chazal maintained that the obligation(“And these words that I command you this day... speak of them...” etc.) encompasses so much more. And so we have come to the opinion of the majority that we are obligated to recite the Six Words And the following three paragraphs! That encompasses what we now call the Shema (with the emphasis on the second Hebrew letter: ShMA - definitely not SHHHma, as it is usually pronounced).

Jewish Law, which we discussed a few weeks ago, requires of us to involved ourself [l’asoak] in kavanah when we declare the first six words - and in order to do so we either close our eyes to external distractions or cover them with our hand and/or tallit. Doing so not only avoids distraction, it helps us to concentrate on those words that we are saying - the real meaning behind the words.

One other little note is that during the recitation of the (entire) Shema, we gather together the four tzitzit in the hand which is not bound in the tefillin (nominally the right hand) and to kiss these fringes at the mentioning of the tzitzit in the third paragraph. [some persons also touch the tefillin on the arm and on the head at the mention of those places in the first two paragraphs]

The first of the three paragraphs begins with the word V’ahavta meaning, “You shall love...”. In this paragraph we declare that we are accepting the “yoke” of Divine rule. In the paragraph we affirm His Unity, His Sovereignty, and our unconditional love of Him and His teachings.

In the second paragraph we learn (from the word: V’haya, or; “It shall be...”) of the more ‘practical‘ aspects of the commandments - the reasons that we need to undertake the completion of his commandments and what would befall us should we not do so!

Moving on we find the third paragraph beginning with Vayomer Ad*nai - “The L*rd spoke...” This is where we find the commandment to wear tzitzit. The paragraph clearly spells-out what the tzitzit are and how they should be worn. As a boost to our memory - a way for us to remember that for Israel to be holy we must keep all the commandments, the six hundred and thirteen mitzvot (never mind that we cannot do so at this time, in this place).

The last word that we say in our recitation of the Shema is: “Truth”! Emet!

Now I want to try something that may work for you. It does for me. It involves the “understanding” of the Hebrew words that we pray.

Last week* I gave each of you a morning prayer with the littoral English translation printed directly under the Hebrew. Admittedly is is a little awkward to read in that manner but here is the “trick” that I would like you to try: I have the V’ahavta paragraph here for you with the interlinear English translation. We all know this pretty much by rote when we sing/chant it so... if you look at the translation while we chant it you should be able to read the English text with little or no difficulty. Let’s try it and see what you think.

*This refers to our Study Session on Shabbos morning.

Okay? Got the idea? Sure it takes a little practice but it becomes easier as you go along and this - should - be a great asset to you in understanding what you are praying. The singing/chanting helps you to concentrate on the English translation and will help you to understand what you are praying. You will, of course, have to stop and read the English in some places to see why there are more or less English words than Hebrew words but some basic knowledge of Hebrew will help you to ‘figure-that-out’.

Mazel Tov - Good Luck.

Shabbat Shalom

Emet

...& we study because?

Beginnings and Ramblings

The synagogue, as we know it, is a place of three basic functions: First as a Beit Tefilah, then as a Beit Midrash and also as a Beit Knesset.

The Beit Tefilah, the primary function (certainly in my view) is as a House of Prayer or; Worship, even though rabbinic literature mentions this function only once!

The Beit Knesset is usually the first term used in reference to the synagogue - A House of Assembly or Gathering and, in fact, the word for a House of Worship comes from the Greek word which is a literal translation of “Beit Knesset”.

Be that is it may:

The Beit Midrash is the House of Study. Interestingly enough we fined that The Talmud tells us that (circa 586 B.C.E.) there were 480 synagogues in Jerusalem and and each of them had both a Beit Sefer and a Beit Talmud!

The Beit Sefer was the elementary school, if you will, where the Scriptures were taught. Meaning that besides learning the basics of the Hebrew language and the Torah - it was where we would find the commentaries studied, where the drasha would be read and probably discussed. This is where the idea of ‘sermons’ were born.

The Beit Talmud, on the other hand, is where the Mishna was studied. In other words this would be what became the Yeshiva. This is where there was more give-and-take in the development of Talmudic thought. Or rather like what we involve ourselves in here in the Shabbos Torah Study Group.

Judaism has placed lifelong study higher than prayer itself! [as: “...and the study of Torah is equal to them all” (e.g. the Commandments!)] It is always been made a part of the prayer service but it is also important to know that study groups would gather prior to or immediately after the prayer service for the express purpose to study Torah and to maintain each individual’s lifelong commitment to study.

As in “Study. Study. Study. Only Study can make a miracle.”

While we find that the citizens of (any) community may compel each other to buy a Torah scroll and other books of commentary and Prophets, with Rashi being included in such a library; the Talmud and Mishnayot, etc., we also need to note that before the synagogue is built, the community has to first provide a Micvah! Meaning? Family purity is, perhaps, even more important and study and prayer? In any case we need to also keep in mind that the synagogue is only an instrument. A tool. A device of the Jewish faith (and the Jewish family). Nor is a synagogue dependent on having clergy as it is frequently the laymen themselves who care for the synagogue, it maintenance and its leadership. Neither Rabbi or Hazzan are requirements for having a functioning Beit Knesset (Beit Tefilah/Beit Midrash)! In earlier times the Rabbi (or even the traveling Maggid) served as “Spiritual Leader” to entire communities rather than individual established synagogues. As Rabbi Hayim Halevy Donin says; “To the extent to which a synagogue is even representative of Judaism is determined very much by the caliber of the people who are at its helm and by the caliber and commitment of the congregation itself.” ! (emphasis added)

With all that in mind, let us begin our STSG session with the traditional bracha for study: Baruch ata HaShem Elekeinu Melach haOlam la’soak b’divrei Torah.

And while we are at it, let’s consider a few other brachot that we do not usually have an opportunity to consider and study what they are saying - much less the opportunity to say them.

First is the bracha which we can say as we exit the bathroom... which is applicable at other times also. [Handouts]

These other all follow the Baruch ata HaShem... format and conclude with:

On seeing someone of ‘abnormal’ appearance:

...mishaneh ha’briyot. ...who makes people different.

On seeing lightning, shooting stars, mountains or sunrises: [which we tend to take for granted!]

...oseh ma’asey v’reshit. ...Source of creation.

On seeing a person who know lots of things about lots of things:

...she’natan me-chochmato l’vasar va’dam. ...who has given wisdom to human beings.

On eating food from the ground (potatoes; carrots; radishes; etc.)

...boray pri ha’eytz. ...who creates the fruit of the ground.

And, because we live here where things bloom and flower all year:

...boray isvay vesamin. ...who creates fragrant plants.

And why do we say such bracha? Who is it for? Maybe for ourselves... so we don’t become jaded and oblivious to our surroundings? And we say them in Hebrew, because?

Shabbat Shalom