Every Yom Tov shemona esrah includes the tefilah of 'Atah bechartanu'. Shabbos tefilos do not include this insert. The Levush explains that Shabbos preceeded the choosing of Klal Yisroel, we received the mitzva of Shabbos before kabbolas hatorah. The mussaf of Rosh Chodesh is also missing the insert of 'Atah bechartanu'- the reasoning of the Levush can be applied here as well.
Why is it that when Rosh Chodesh falls on Shabbos (as the coming Shabbos) in Mussaf we find the words 'Atah bechartanu'?
A Huge Mazel Tov to L. Sheinfeld on the birth of a baby boy!
12 January, 2010
08 January, 2010
Parshas Shemos
Parshas Shemos begins with the naming of the twelve sons of Yaakov. Rashi explains: The counting of Klal Yisroel express Hashem’s love for us, just like he counts the stars everyday he counts Yisroel over and over.
The Sefer of Shemos speaks of the redemption and birth of Klal Yisroel (hence the translation- Exodus). The birth of the nation of Yisroel started with exile. Golus in Mitzraim is compared to a fetus in a womb, it is what made the birth of Klal Yisroel possible. Through the darkness of the exile, in the lowest state, as we were wallowing in our blood , וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָי Hashem gave us a new life- a life to be dedicated to Himוָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי.. One of the highlights (at least for kids) Pesach/Seder night is the saying/singing of דַּיֵּינוּ–we thank Hashem for all the good he did for us as we left Egypt. The culmination of that experience is
וְהִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, וּבָנָה לָנוּ אֶת בֵּית הַבְּחִירָה לְכַפֵּר עַל כָּל עֲוֹנוֹתֵינוּ. -that we entered Eretz Yisroel and built the Bais Hamikdosh. The purpose of 210 years of bitter exile, of all the miracles that were done to take us out, were all in order that we should strive to dwell in Hashem’s land and build a dwelling for Hashem.
The Brisker Rav (parshas Vayichi) says that Eretz Yisroel was given to the twelve shevatim. It is only through the twelve tribes that we were able to settle the land of Yisroel. The Kedushas Levi explains - All twelve names of the Shevatim are references and suggest hashgacha pratis. Eretz Yisroel is the land where hashgacha is most profound. It is only throught the realization/zechus of the hashgacha demonstrated in the Shevatim that we were zoche to settle in Eretz Yisroel.
Every star is named by Hashem everyday - providing each and everyone its own special hashgacha. Golus Mitzraim is prefaced by the names of the twelve shevatim- comparing them to the stars. The goal of the exile is that we should learn and appreciate this special hashgacha Hashem offers Klal Yisroel- a nation of Shevatim, in a land of Hashgacha.
The Sefer of Shemos speaks of the redemption and birth of Klal Yisroel (hence the translation- Exodus). The birth of the nation of Yisroel started with exile. Golus in Mitzraim is compared to a fetus in a womb, it is what made the birth of Klal Yisroel possible. Through the darkness of the exile, in the lowest state, as we were wallowing in our blood , וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָי Hashem gave us a new life- a life to be dedicated to Himוָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי.. One of the highlights (at least for kids) Pesach/Seder night is the saying/singing of דַּיֵּינוּ–we thank Hashem for all the good he did for us as we left Egypt. The culmination of that experience is
וְהִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, וּבָנָה לָנוּ אֶת בֵּית הַבְּחִירָה לְכַפֵּר עַל כָּל עֲוֹנוֹתֵינוּ. -that we entered Eretz Yisroel and built the Bais Hamikdosh. The purpose of 210 years of bitter exile, of all the miracles that were done to take us out, were all in order that we should strive to dwell in Hashem’s land and build a dwelling for Hashem.
The Brisker Rav (parshas Vayichi) says that Eretz Yisroel was given to the twelve shevatim. It is only through the twelve tribes that we were able to settle the land of Yisroel. The Kedushas Levi explains - All twelve names of the Shevatim are references and suggest hashgacha pratis. Eretz Yisroel is the land where hashgacha is most profound. It is only throught the realization/zechus of the hashgacha demonstrated in the Shevatim that we were zoche to settle in Eretz Yisroel.
Every star is named by Hashem everyday - providing each and everyone its own special hashgacha. Golus Mitzraim is prefaced by the names of the twelve shevatim- comparing them to the stars. The goal of the exile is that we should learn and appreciate this special hashgacha Hashem offers Klal Yisroel- a nation of Shevatim, in a land of Hashgacha.
01 January, 2010
Parshas Vayichi
כב וַאֲנִי נָתַתִּי לְךָ, שְׁכֶם אַחַד--עַל-אַחֶיךָ: אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי, בְּחַרְבִּי וּבְקַשְׁתִּי
The Targum and Rashi explain the words 'sword and arrow' to relate to tefilah. The Brisker Rav explains that there are two types of prayers. We have the Siddur, the daily tefilos that the Anshe knesses Hagdolah implemented. We also have prayers that a Jew can say anytime - speak directly to Hashem- our own words our own tefilah. The difference between them is the same difference between a sword and an arrow. A sword is sharp and can do damage even when a small child is carrying it- it's own sharpness is what damages. An arrow does not have its own power, it needs a bow and someone to shoot it in order for it to damage. The strength of the shooter is what damages. The prayers that Chazal were misaken are like a sword. There is a sharpness to them, the words are potent and full of meaning. When a jew says the words of the Siddur- as weak and lowly as he feels- they can cut through the heavens and have a desired effect. The Nefesh Hachaim says that one should daven from a siddur, for the words and letters themselves, without the meaning of the words, have a certain strength to them. Then we have prayers that are like arrows- the words are made up by us, but they don't have the sharpness of Chazal. In order for those tefilos to have the desired effect we must put our strength into them. We must really direct all of our energies to the prayer to shoot it through the heavens. That is the reason why when one is troubled he goes to a gadol to pray for him. The tefilos we say when we are in trouble, the ones that we say on our own, need more power then the ones that we say everyday.
Mazel Tov to my grandmother, Uncle Yossi and Mendy B. on the birth of a baby boy. May he be a source of nachas for the whole family.
The Targum and Rashi explain the words 'sword and arrow' to relate to tefilah. The Brisker Rav explains that there are two types of prayers. We have the Siddur, the daily tefilos that the Anshe knesses Hagdolah implemented. We also have prayers that a Jew can say anytime - speak directly to Hashem- our own words our own tefilah. The difference between them is the same difference between a sword and an arrow. A sword is sharp and can do damage even when a small child is carrying it- it's own sharpness is what damages. An arrow does not have its own power, it needs a bow and someone to shoot it in order for it to damage. The strength of the shooter is what damages. The prayers that Chazal were misaken are like a sword. There is a sharpness to them, the words are potent and full of meaning. When a jew says the words of the Siddur- as weak and lowly as he feels- they can cut through the heavens and have a desired effect. The Nefesh Hachaim says that one should daven from a siddur, for the words and letters themselves, without the meaning of the words, have a certain strength to them. Then we have prayers that are like arrows- the words are made up by us, but they don't have the sharpness of Chazal. In order for those tefilos to have the desired effect we must put our strength into them. We must really direct all of our energies to the prayer to shoot it through the heavens. That is the reason why when one is troubled he goes to a gadol to pray for him. The tefilos we say when we are in trouble, the ones that we say on our own, need more power then the ones that we say everyday.
Mazel Tov to my grandmother, Uncle Yossi and Mendy B. on the birth of a baby boy. May he be a source of nachas for the whole family.
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