In honor of 9 and 10 Kislav. We say every day in davening after shema, ויציב וכו' טוב ויפה הדבר הזה. What is the difference between the words טוב ויפה? A few English translations I looked at translate as good and beautiful. What it means that the words of shema are beautiful? I believe that the difference is similar to what this blog write here as to the difference between hod and hadar. Hod is the external reflection of an inner purity and pristine character. Hadar is an external beauty but under the nice exterior may lie a malfunctioned engine. The same kind of idea may be the difference between tov and yaffe. The word tov indicates that there is a potential inside to the matter. There is a goodness inside that can be brought out if handled properly. Yaffe is an external, appealing look to the matter but it may be rotten inside. [Yaffe is the same word as יפת, they had an emphasis on external beauty.] Based upon this we can understand what Yehosua and Caleb said טובה הארץ מאד מאד (Shelach 14:7.) How was this a response to what the meraglim said that its ארץ אוכלת יושביה? They were saying that yes, externally it may appear difficult to conquer Eretz Yisroel but you have to be able to see the inner goodness inside the land and that goodness is not something to be passed up. The words of shema are indeed טוב, there is an inner light to them but it is also יפה, one who keeps Torah properly has an external 'beauty', a חן that radiates upon their face.
[There are five times in Tanach that woman are described as טובת מראה, Rivka, Batsheva, Vashti, Ester and Achasvarosh gathered all the woman that where טובת מראה. The one that bothers me a little according to the above explanation of טובה is Vashti. I believe the only man described as טוב is דוד, it says he was טוב ראי (Shmuel 2 16:12.) ]
This meaning of טוב is hinted to us in the first letter of it, ט where the edge of the ט sticks into the letter to hint to the fact that the food is inside. As the Zohar (into. 3a) says: עָאלַת אָת ט (תרומה קנ''ב ע''א) אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא דְּאַנְתְּ בִּי אִתְקְרִיאַת טוֹב וְיָשָׁר. אָמַר לָהּ לָא אִבְרֵי בָּךְ עָלְמָא דְּהָא טוּבָךְ סָתִים בְּגַוָּוךְ, וְצָפוּן בְּגַוָּוךְ, הֲדָא הוּא דִכְתִיב, (תהלים לא) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ הוֹאִיל וְגָנִיז בְּגַוָּוךְ לֵית בֵּיהּ חוּלָקָא לְעָלְמָא דָא דְּאֲנָא בָּעֵי לְמִבְרֵי, אֶלָּא בְּעָלְמָא (שמות קנ''ב א) דְּאֲתֵי. In English: The letter Tet entered and said: “Maker of the world, it would be good to create the world with me, for it is by me that You are called Tov.” The Creator replied: “I will not create the world by you, for your goodness is concealed within you and is invisible. Therefore, it cannot take any part in the world that I wish to create, and will only be revealed in the world to come (from Sefaria.) This is why a pregnancy is 9 months for the potential of the fetus takes 9 months to develop as a whole, complete baby.
[The Ketones Pasim in Behaloscha brings from the Baal Shem Tov says the ט inside the word חטא is the hidden good that exists in the חטא. What teshuva does is that it removes the outer klipah of the sin and the hidden good is revealed. Its also noteworthy that the word טוב and the word חטא have the same numerical value if you add the כולל.]
That is why the Sefer Yitzirah says that the letter of the month of Av is ט. The month of Av currently is seen as a month of great destruction but that is only the outer appearance. Underneath that cover there is a tremendous spiritual light and potential. That is alluded to in the letter ט, hence it is the letter of the month. And of course the day that will be the greatest holiday, the day that contains the greatest light, is the 9 th day of the month.
Based upon this Zohar the Bnei Yissaschar (Kislav maamer 2 #22) answers the question of the Rishonim (Abudraham Chanukah,) why is there no ספיקא דיומא for Chanukah? He cites from numerous sources that Chanukah is the holiday where there is a revelation of the hidden light that was stored away in creation. [As Rav Eliyahu Ovadyeh explains, that doesn't mean that one will see all the mysteries of creation; its not about fixing others, the light is for a person to be in tune with their inner self, to see the depths of their own soul.] Based upon this the Bnei Yissaschar explains if there would be 9 days of Chanukah for ספיקא דיומא, then the holiday would be 9 days representing a hidden good. However, since the essence of the holiday is about the revelation of the hidden light, not its concealment, then it would be inappropriate for the holiday to be 9 days.
9 has the potential for good but it itself is incomplete. The good isn't realized yet. The first 9 sefirot contain all the power to create the world but it can't come into actualize without the 10 th sefira of malchus to flow into. That is the power of the 10 th sefirah. It is the conduit for the hidden good of the first 9 sefirot to be actualized. That is the שלימות of 10 for the power of 9 to come to fruition.
(Many of the ideas advanced here are inspired by the writings of Rav Yitzchak Ginzburg. The links for the articles are here, and here.)
Saturday, December 7, 2019
Thursday, December 5, 2019
Two Yaakovs
At the end of last parsha we are already told Yaakov left, so why does it repeat it at the beginning of our parsha?In last weeks parsha, the Torah doesn't put emphasis on Yaakov's leaving, rather on where he was going: וַיִּשְׁמַ֣ע יַעֲקֹ֔ב אֶל־אָבִ֖יו וְאֶל־אִמּ֑וֹ וַיֵּ֖לֶךְ פַּדֶּ֥נָֽה אֲרָֽם. In this week's parsha it emphasis the leaving: וַיֵּצֵ֥א יַעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע. Why is the emphasis changed from going to leaving? There are two types of Yaakov. There is the Yaakov of Parshas Toldos and then there is the Yaakov of Vayetzeh. The Yaakov of Toldos is the son of Yitzchak. We are introduced to him as the son of Yitzchak. He is the איש תם יושב אוהלים, the timid son one who learns Torah and only under his mothers tutelage emerges as the son that will carry on the legacy of the Avos. Then Yaakov is forced to leave with his parents wishes and must travel to פַּדֶּ֥נָֽה אֲרָֽם, but he doesn't leave the old Yaakov behind, his goal is merely to get to point B and he even takes a 14 year detour to learn in Yeshiva before heading out toward his final destination. In our parsha we are introduced to a new Yaakov. This Yaakov leaves behind the old Yaakov, he leaves בְּאֵ֣ר שָׁ֑בַע. He is no longer Yaakov the son of Yitzchak, he is now Yaakov, his own man building his own life. That is why the Torah repeats that Yaakov left, for in Toldos we are told he was going at his parent's request to Lavan's house. In our parsha, we learn that he leaves behind his past and goes forward as his own man. In the words of Rav Hirsch: יצא יעקב מבאר שבע – על אף שהכתוב כבר אמר: ״וילך פדנה אדם״ (לעיל פסוק ה׳), הוא פותח שוב: ״ויצא יעקב מבאר שבע״; מכיון שביציאה זו החלה פרשה חדשה, אשר כל עיקרה: חייו העצמאיים של יעקב.
Many of the Chassidic books point out that the numerical value of צא is 91, which is the numerical value of the שׁם הוייה (26) and שׁם אדנות (65) combined. The Yaakov of Toldos is the Yaakov of שׁם הוייה. He is living aloof from the world involved in the ד אמות שׁל הלכה. The Yaakov of Vayetzeh is involved in the שׁם אדנות, in the טבּע of the world. He now works as a shepard and has to put up with the schemes of Lavan.
Rashi says that Elifaz took away all of Yaakov's possessions and he came to Lavan empty handed. Why was Yaakov forced to come to Lavan in such a lowly state? We find in this parsha that Yaakov is very devoted to sheep, there is almost no mention of other animals. Yet, we see at the beginning of next parsha that indeed, he owned many types of animals. So, why is Yaakov so connected to sheep?
In order to ready himself to shed his old self and not get derailed from, his connection to Hashem, Yaakov had to be completely devoid of any personal hope that he may have and be forced to rely completely upon Hashem. It is this recognition that allows Yaakov to change his role in the play of life. This is symbolized by the sheep of Yaakov. The word צאן is related to the word צא. [To steal two sentences from the weekly email I receive on etymology of hebrew words from Rabbi Reuven Chaim Klein (posted online here.) "Like seh, the word tzon is also a general term which refers to both goats and sheep, most commonly to an entire flock or herd. Rabbi Shlomo Pappenheim of Breslau (1740-1814) traces the root of tzon to the letter TZADI, which means “goes out.” This refers to the fact that, in contrast to other domesticated animals, the dainty ovicaprids tend to always “go out” of the barn even in the winter (while the heavier bovines tend to stay inside when it is cold)."] What allows Yaakov to complete the צא is the צאן. It is the docile nature of the sheep, that submissiveness to every situation Hashem put him in that Yaakov wished to emulate. (Largely based upon Likutay Sichos volume 15, here in English.)
The Or Hachayim says that the journey of Yaakov can be read as a parable for the journey of the soul into this world. Tucked cozily under the כסא הכבּוד the soul is enjoying the the life of שׁם הוייה. Suddenly its thrust into the world of the שׁם אדנות and must find the sheep to avoid getting lost on the windy pah of life.
Many of the Chassidic books point out that the numerical value of צא is 91, which is the numerical value of the שׁם הוייה (26) and שׁם אדנות (65) combined. The Yaakov of Toldos is the Yaakov of שׁם הוייה. He is living aloof from the world involved in the ד אמות שׁל הלכה. The Yaakov of Vayetzeh is involved in the שׁם אדנות, in the טבּע of the world. He now works as a shepard and has to put up with the schemes of Lavan.
Rashi says that Elifaz took away all of Yaakov's possessions and he came to Lavan empty handed. Why was Yaakov forced to come to Lavan in such a lowly state? We find in this parsha that Yaakov is very devoted to sheep, there is almost no mention of other animals. Yet, we see at the beginning of next parsha that indeed, he owned many types of animals. So, why is Yaakov so connected to sheep?
In order to ready himself to shed his old self and not get derailed from, his connection to Hashem, Yaakov had to be completely devoid of any personal hope that he may have and be forced to rely completely upon Hashem. It is this recognition that allows Yaakov to change his role in the play of life. This is symbolized by the sheep of Yaakov. The word צאן is related to the word צא. [To steal two sentences from the weekly email I receive on etymology of hebrew words from Rabbi Reuven Chaim Klein (posted online here.) "Like seh, the word tzon is also a general term which refers to both goats and sheep, most commonly to an entire flock or herd. Rabbi Shlomo Pappenheim of Breslau (1740-1814) traces the root of tzon to the letter TZADI, which means “goes out.” This refers to the fact that, in contrast to other domesticated animals, the dainty ovicaprids tend to always “go out” of the barn even in the winter (while the heavier bovines tend to stay inside when it is cold)."] What allows Yaakov to complete the צא is the צאן. It is the docile nature of the sheep, that submissiveness to every situation Hashem put him in that Yaakov wished to emulate. (Largely based upon Likutay Sichos volume 15, here in English.)
The Or Hachayim says that the journey of Yaakov can be read as a parable for the journey of the soul into this world. Tucked cozily under the כסא הכבּוד the soul is enjoying the the life of שׁם הוייה. Suddenly its thrust into the world of the שׁם אדנות and must find the sheep to avoid getting lost on the windy pah of life.
The Vav Before Yaakov
We say in Shemone Esrei אלקי אברהם אלקי יצחק ואלקי יעקב. I'm not sure if the following question is a valid question or is just a grammatical rule but the truth or lack there of in a question doesn't change the vort. Why is a 'ו added before Yaakov's name. The same thing occurs in the words following, הגדול הגבור והנוראו, where a 'ו is only added before the last word. Many say that those three words correspond to the three Avos; again the 'ו is added to Yaakov's middah. Why does Yaakov get the additional 'ו?
The word vav as seen in its shaped as a hook represents the connection between heaven and earth. Its the representation of the ladder connecting these two worlds. As mentioned in this post, the three Avos correspond to the three Battei Mikdash. Avrohom is chesed, a heavenly השפאה that corresponds to the first Beis Hamikdash. The second one didn't have the same heavenly miracles, it was "earned" from below, corresponding to Yizchak, gevurah. It is the third Beis Hamikdash that will be the connection of both of these powers, which is Yaakov, tiferet. (See more about this here and in Machsavas Hachassidus by Rav Yoel Kahn Ch. 7-10.) That's why it is Yaakov that gets a vav before his name and attribute in Shemone Esrei for it is he that connects the strings of heavens and earth together. [It is of course noteworthy that Yaakov takes a vav to guarantee the final redemption as Rashi Bechukosai 26:42 says. Yaakov guarantees that the attachment between heaven and earth shall never be broken; hence he takes a vav.] This may be the intent of the Alter Rebbe in Torah Or Beshalach סב. where he says: ולכן כתיב הגדול הגבור והנורא שלהיות בחי׳ נורא צ״ל תחלה וי״ו הוא בחי׳ המשכה מלמעלה למטה להיות בחי׳ נורא.
The word vav as seen in its shaped as a hook represents the connection between heaven and earth. Its the representation of the ladder connecting these two worlds. As mentioned in this post, the three Avos correspond to the three Battei Mikdash. Avrohom is chesed, a heavenly השפאה that corresponds to the first Beis Hamikdash. The second one didn't have the same heavenly miracles, it was "earned" from below, corresponding to Yizchak, gevurah. It is the third Beis Hamikdash that will be the connection of both of these powers, which is Yaakov, tiferet. (See more about this here and in Machsavas Hachassidus by Rav Yoel Kahn Ch. 7-10.) That's why it is Yaakov that gets a vav before his name and attribute in Shemone Esrei for it is he that connects the strings of heavens and earth together. [It is of course noteworthy that Yaakov takes a vav to guarantee the final redemption as Rashi Bechukosai 26:42 says. Yaakov guarantees that the attachment between heaven and earth shall never be broken; hence he takes a vav.] This may be the intent of the Alter Rebbe in Torah Or Beshalach סב. where he says: ולכן כתיב הגדול הגבור והנורא שלהיות בחי׳ נורא צ״ל תחלה וי״ו הוא בחי׳ המשכה מלמעלה למטה להיות בחי׳ נורא.
Avos Prayers
Rashi (28:11) says ויפגע – לשון תפלה, כמו: אל תפגע בי (ירמיהו ז׳:ט״ז), למדנו שתיקן תפילת ערבית. This rounds out the three prayers of the day. Avrohom prayed Shacharis, Yitzchak prayed Mincha and Yaakov Arvit. The Gemorah in Berachot (26) brings a debate if the the tefillot are כנגד אבות או כנגד קרבנות. Yet the Gemorah (27b) brings Rav holds Maariv is a rishus. If the tefillot are כנגד קרבנות we understand since there was no korban at night, its only כנגד the fats that might have been offered at night. However, if tefillot are כנגד אבות, then why would it be a rishus? There are a few answers offered in the Achronim (see Torah Temimah, Nitziv on Shieltos 8, Pnei Yehoshua) and it boils down to that the prayer of Yaakov was only specific to the place and time and hence unfit to be a limud for future generations.
However, even though maariv is a reshus the Rishonim prove that it can't be a straight optional prayer for the Gemorah also says (26b) for missing maariv one must pray Shacharis twice. Why, you just chose not to pray? It must be its not a simple option. What exactly is it is a debate among the Rishonim. Here we will focus on the Rif's interpretation. He says that originally maariv was a reshus but then Klal Yisroel accepted it as an obligation. The Rambam Laws of Tefillah (1:6) seems to echo this view: וְאֵין תְּפִלַּת עַרְבִית חוֹבָה כִּתְפִלַּת שַׁחֲרִית וּמִנְחָה. וְאַף עַל פִּי כֵן נָהֲגוּ כָּל יִשְׂרָאֵל בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם לְהִתְפַּלֵּל עַרְבִית וְקִבְּלוּהָ עֲלֵיהֶם כִּתְפִלַּת חוֹבָה. However, later in Ch. 10 law 6 the Rambam says: מִי שֶׁהָיָה עוֹמֵד בִּתְפִלָּה וְנִזְכַּר שֶׁכְּבָר הִתְפַּלֵּל פּוֹסֵק וַאֲפִלּוּ בְּאֶמְצַע בְּרָכָה. וְאִם הָיְתָה תְּפִלַּת עַרְבִית אֵינוֹ פּוֹסֵק שֶׁלֹּא הִתְפַּלֵּל אוֹתָהּ מִתְּחִלָּה אֶלָּא עַל דַּעַת שֶׁאֵינָהּ חוֹבָה. If maariv became adapted as obligatory then why does the Rambam say the person is davening a mere תפילת נדבה? Reb Chayim explains that the Rambam is indeed distinct from the Rif. In the Rif's eyes, the prayer of maariv became accepted as an obligatory prayer and the prayer now has the same status as that of Shacharis or Mincha. However in the Rambam's eyes, yes, the obligation on the individual is equal to that of the other prayers, but the חפצא of the prayer remains a תפילת נדבה. This is what the Rambam means in 1:6 that its not an obligation like the other prayers, the individual must pray, but the prayer itself is defined as a נדבה.
The Rambam Laws of Tefillah (1:5-6) וְכֵן תִּקְּנוּ שֶׁיְּהֵא מִנְיַן הַתְּפִלּוֹת כְּמִנְיַן הַקָּרְבָּנוֹת. שְׁתֵּי תְּפִלּוֹת בְּכָל יוֹם כְּנֶגֶד שְׁנֵי תְּמִידִין. וְכָל יוֹם שֶׁיֵּשׁ קָרְבַּן מוּסָף תִּקְּנוּ בּוֹ תְּפִלָּה שְׁלִישִׁית כְּנֶגֶד קָרְבַּן מוּסָף. וּתְפִלָּה שֶׁהִיא כְּנֶגֶד תָּמִיד שֶׁל בֹּקֶר הִיא הַנִּקְרֵאת תְּפִלַּת הַשַּׁחַר. וּתְפִלָּה שֶׁכְּנֶגֶד תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם הִיא הַנִּקְרֵאת תְּפִלַּת מִנְחָה וּתְפִלָּה שֶׁכְּנֶגֶד הַמּוּסָפִין הִיא נִקְרֵאת תְּפִלַּת הַמּוּסָפִין: וְכֵן הִתְקִינוּ שֶׁיְּהֵא אָדָם מִתְפַּלֵּל תְּפִלָּה אַחַת בַּלַּיְלָה שֶׁהֲרֵי אֵיבְרֵי תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם מִתְעַכְּלִין וְהוֹלְכִין כָּל הַלַּיְלָה שֶׁנֶּאֱמַר (ויקרא ו ב) ״הִיא הָעֹלָה״ וְגוֹ׳, כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים נה יח) ״עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי״. וְאֵין תְּפִלַּת עַרְבִית חוֹבָה כִּתְפִלַּת שַׁחֲרִית וּמִנְחָה. וְאַף עַל פִּי כֵן נָהֲגוּ כָּל יִשְׂרָאֵל בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם לְהִתְפַּלֵּל עַרְבִית וְקִבְּלוּהָ עֲלֵיהֶם כִּתְפִלַּת חוֹבָה: He says the times of prayer are patterened after the korbanot. however in the Laws of Kings (9:1) he says בָּא אַבְרָהָם וְנִצְטַוָּה יֶתֶר עַל אֵלּוּ בְּמִילָה. וְהוּא הִתְפַּלֵּל שַׁחֲרִית. וַיִּצְחָק הִפְרִישׁ מַעֲשֵׂר וְהוֹסִיף תְּפִלָּה אַחֶרֶת לִפְנוֹת הַיּוֹם. וְיַעֲקֹב הוֹסִיף גִּיד הַנָּשֶׁה וְהִתְפַּלֵּל עַרְבִית. It appears from this Rambam that the obligation of the prayer times is derived from the Avos; which one is it, korbanot or Avos?
Rav Solevetchik explains the Rambam as follows. There is no open possuk that says one must pray to Hashem, the Rambam says at the beginning of the Laws of Tefillah מִצְוַת עֲשֵׂה לְהִתְפַּלֵּל בְּכָל יוֹם שֶׁנֶּאֱמַר (שמות כג כה) ״וַעֲבַדְתֶּם אֵת ה׳ אלקיכם מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁעֲבוֹדָה זוֹ הִיא תְּפִלָּה שֶׁנֶּאֱמַר (דברים יא יג) ״וּלְעָבְדוֹ בְּכָל לְבַבְכֶם״ אָמְרוּ חֲכָמִים אֵי זוֹ הִיא עֲבוֹדָה שֶׁבַּלֵּב זוֹ תְּפִלָּה. It is from the Avos that we derive that the fulfillment of ועבדתם את ה' לבבכם is through tefillah. However, they didn't establish specific times to fulfill this obligation. It is the korbanot that we derive the exact times of prayer.
Rav Kook explains the machlokes if the prayers are established based upon the prayers of the Avos or korbanot as follows: השלמת העבודה השלמה תהי' ע"י שישתלם האדם תחלה בשלימות עצמו, לפי טבע נפשו הישרה להיות דבק באלהים חיים בכל לב ונפש, שזו היא באמת גם יסוד ההערה השכלית שזכרה בחוה"ל שער עבודת האלהים. אמנם תכלית העבודה תבא בהיותה חוזרת אח"כ לעבודת כלל ישראל, וחוזרת בסוף הימים לתיקון עולם במלכותו ית'. והתפילה מחוברת באמת מרגשי לב טבעיים, להשתפך נפש כל אדם לפני יוצרו, גם היא בנוי' ברובה על ענינים לאומיים הנוגעים להשלמת כלל עם ד'. הגאולה, השבת השופטים, צמיחת קרן לדוד, בנין ירושלים, השבת העבודה לציון. צריך התבוננות על איזה מרכז נוסדה אם השתפכות הנפש הפרטית היא בה היסוד והתוצאות הלאומיות מאיליהם תבאנה, או שעיקר יסודה היא השלימות של העבודה הלאומית, שמתלקטת מטהרת לבו של כל יחיד. והנה האבות שהיו עובדי ד' בעוד לא היתה האומה הישראלית בעולם, ועיקר ההדרכה האנושית שהיתה לשעתם, היתה עבודת ד' הפרטית בלא קישור לאומי. אמנם התמידין המה עבודת ד' של ציבור כללי משותף לכלל ישראל. ע"כ ח"א אבות תקנום, כנגד רוממות הנפש הפרטית שלעולם היא דרושה לכל יחיד לשלימות עבודתו, וח"א כנגד תמידין תקנום, בסדר ותכלית עבודת ד' כללית שמקורה ביסוד ותכלית עבודת כלל ישראל.
However, even though maariv is a reshus the Rishonim prove that it can't be a straight optional prayer for the Gemorah also says (26b) for missing maariv one must pray Shacharis twice. Why, you just chose not to pray? It must be its not a simple option. What exactly is it is a debate among the Rishonim. Here we will focus on the Rif's interpretation. He says that originally maariv was a reshus but then Klal Yisroel accepted it as an obligation. The Rambam Laws of Tefillah (1:6) seems to echo this view: וְאֵין תְּפִלַּת עַרְבִית חוֹבָה כִּתְפִלַּת שַׁחֲרִית וּמִנְחָה. וְאַף עַל פִּי כֵן נָהֲגוּ כָּל יִשְׂרָאֵל בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם לְהִתְפַּלֵּל עַרְבִית וְקִבְּלוּהָ עֲלֵיהֶם כִּתְפִלַּת חוֹבָה. However, later in Ch. 10 law 6 the Rambam says: מִי שֶׁהָיָה עוֹמֵד בִּתְפִלָּה וְנִזְכַּר שֶׁכְּבָר הִתְפַּלֵּל פּוֹסֵק וַאֲפִלּוּ בְּאֶמְצַע בְּרָכָה. וְאִם הָיְתָה תְּפִלַּת עַרְבִית אֵינוֹ פּוֹסֵק שֶׁלֹּא הִתְפַּלֵּל אוֹתָהּ מִתְּחִלָּה אֶלָּא עַל דַּעַת שֶׁאֵינָהּ חוֹבָה. If maariv became adapted as obligatory then why does the Rambam say the person is davening a mere תפילת נדבה? Reb Chayim explains that the Rambam is indeed distinct from the Rif. In the Rif's eyes, the prayer of maariv became accepted as an obligatory prayer and the prayer now has the same status as that of Shacharis or Mincha. However in the Rambam's eyes, yes, the obligation on the individual is equal to that of the other prayers, but the חפצא of the prayer remains a תפילת נדבה. This is what the Rambam means in 1:6 that its not an obligation like the other prayers, the individual must pray, but the prayer itself is defined as a נדבה.
The Rambam Laws of Tefillah (1:5-6) וְכֵן תִּקְּנוּ שֶׁיְּהֵא מִנְיַן הַתְּפִלּוֹת כְּמִנְיַן הַקָּרְבָּנוֹת. שְׁתֵּי תְּפִלּוֹת בְּכָל יוֹם כְּנֶגֶד שְׁנֵי תְּמִידִין. וְכָל יוֹם שֶׁיֵּשׁ קָרְבַּן מוּסָף תִּקְּנוּ בּוֹ תְּפִלָּה שְׁלִישִׁית כְּנֶגֶד קָרְבַּן מוּסָף. וּתְפִלָּה שֶׁהִיא כְּנֶגֶד תָּמִיד שֶׁל בֹּקֶר הִיא הַנִּקְרֵאת תְּפִלַּת הַשַּׁחַר. וּתְפִלָּה שֶׁכְּנֶגֶד תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם הִיא הַנִּקְרֵאת תְּפִלַּת מִנְחָה וּתְפִלָּה שֶׁכְּנֶגֶד הַמּוּסָפִין הִיא נִקְרֵאת תְּפִלַּת הַמּוּסָפִין: וְכֵן הִתְקִינוּ שֶׁיְּהֵא אָדָם מִתְפַּלֵּל תְּפִלָּה אַחַת בַּלַּיְלָה שֶׁהֲרֵי אֵיבְרֵי תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם מִתְעַכְּלִין וְהוֹלְכִין כָּל הַלַּיְלָה שֶׁנֶּאֱמַר (ויקרא ו ב) ״הִיא הָעֹלָה״ וְגוֹ׳, כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים נה יח) ״עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי״. וְאֵין תְּפִלַּת עַרְבִית חוֹבָה כִּתְפִלַּת שַׁחֲרִית וּמִנְחָה. וְאַף עַל פִּי כֵן נָהֲגוּ כָּל יִשְׂרָאֵל בְּכָל מְקוֹמוֹת מוֹשְׁבוֹתֵיהֶם לְהִתְפַּלֵּל עַרְבִית וְקִבְּלוּהָ עֲלֵיהֶם כִּתְפִלַּת חוֹבָה: He says the times of prayer are patterened after the korbanot. however in the Laws of Kings (9:1) he says בָּא אַבְרָהָם וְנִצְטַוָּה יֶתֶר עַל אֵלּוּ בְּמִילָה. וְהוּא הִתְפַּלֵּל שַׁחֲרִית. וַיִּצְחָק הִפְרִישׁ מַעֲשֵׂר וְהוֹסִיף תְּפִלָּה אַחֶרֶת לִפְנוֹת הַיּוֹם. וְיַעֲקֹב הוֹסִיף גִּיד הַנָּשֶׁה וְהִתְפַּלֵּל עַרְבִית. It appears from this Rambam that the obligation of the prayer times is derived from the Avos; which one is it, korbanot or Avos?
Rav Solevetchik explains the Rambam as follows. There is no open possuk that says one must pray to Hashem, the Rambam says at the beginning of the Laws of Tefillah מִצְוַת עֲשֵׂה לְהִתְפַּלֵּל בְּכָל יוֹם שֶׁנֶּאֱמַר (שמות כג כה) ״וַעֲבַדְתֶּם אֵת ה׳ אלקיכם מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁעֲבוֹדָה זוֹ הִיא תְּפִלָּה שֶׁנֶּאֱמַר (דברים יא יג) ״וּלְעָבְדוֹ בְּכָל לְבַבְכֶם״ אָמְרוּ חֲכָמִים אֵי זוֹ הִיא עֲבוֹדָה שֶׁבַּלֵּב זוֹ תְּפִלָּה. It is from the Avos that we derive that the fulfillment of ועבדתם את ה' לבבכם is through tefillah. However, they didn't establish specific times to fulfill this obligation. It is the korbanot that we derive the exact times of prayer.
Rav Kook explains the machlokes if the prayers are established based upon the prayers of the Avos or korbanot as follows: השלמת העבודה השלמה תהי' ע"י שישתלם האדם תחלה בשלימות עצמו, לפי טבע נפשו הישרה להיות דבק באלהים חיים בכל לב ונפש, שזו היא באמת גם יסוד ההערה השכלית שזכרה בחוה"ל שער עבודת האלהים. אמנם תכלית העבודה תבא בהיותה חוזרת אח"כ לעבודת כלל ישראל, וחוזרת בסוף הימים לתיקון עולם במלכותו ית'. והתפילה מחוברת באמת מרגשי לב טבעיים, להשתפך נפש כל אדם לפני יוצרו, גם היא בנוי' ברובה על ענינים לאומיים הנוגעים להשלמת כלל עם ד'. הגאולה, השבת השופטים, צמיחת קרן לדוד, בנין ירושלים, השבת העבודה לציון. צריך התבוננות על איזה מרכז נוסדה אם השתפכות הנפש הפרטית היא בה היסוד והתוצאות הלאומיות מאיליהם תבאנה, או שעיקר יסודה היא השלימות של העבודה הלאומית, שמתלקטת מטהרת לבו של כל יחיד. והנה האבות שהיו עובדי ד' בעוד לא היתה האומה הישראלית בעולם, ועיקר ההדרכה האנושית שהיתה לשעתם, היתה עבודת ד' הפרטית בלא קישור לאומי. אמנם התמידין המה עבודת ד' של ציבור כללי משותף לכלל ישראל. ע"כ ח"א אבות תקנום, כנגד רוממות הנפש הפרטית שלעולם היא דרושה לכל יחיד לשלימות עבודתו, וח"א כנגד תמידין תקנום, בסדר ותכלית עבודת ד' כללית שמקורה ביסוד ותכלית עבודת כלל ישראל.
Wednesday, December 4, 2019
Directions II
A few weeks ago this blog posted a question as to why the directions mentioned to Avrohom and Yaakov are switched when they are promised the land. I would like to like a add a third set of directions, different from the other two. When Moshe is instructed to view Eretz Yisroel, Hashem tells him: (Vaeschanan 3:27) עֲלֵ֣ה רֹ֣אשׁ הַפִּסְגָּ֗ה וְשָׂ֥א עֵינֶ֛יךָ יָ֧מָּה וְצָפֹ֛נָה וְתֵימָ֥נָה וּמִזְרָ֖חָה. Why is this order different from the other two?
There is a more basic question to add which is that the general rule is that we turn to the right, so why are the directions given to Yaakov said in that order? The Rebbe explains The rule of כל פימות שאתה פומה לא יהיה אלא דרך ימין applies when one follows the normal order. However when it comes to ופרצת, that is beyond the regular order, there are no boundaries left. In that case the rule of going to the right isn't followed. Therefore it starts in the right where the sun sets, when things are dark. From there one travels קדמה, to Hashem Who is called קדמונו של עולם. The next directions reflect the person changing a בעל תשובה to a צדיק. The Baal Teshuva must distance himself completely from any temptation of averah, that is צפון, which the Kabbalists say represents gevurot. Then he transfers to a tzaddik and becomes נגבה which the Kabbilists say represents chesed. (Toras Menachem volume 37 pg. 149-152.) However, that may be all well and dandy regarding Yaakov but why do the other directions not go right either? I am still sitting in the dark and need directions in these matters.
There is a more basic question to add which is that the general rule is that we turn to the right, so why are the directions given to Yaakov said in that order? The Rebbe explains The rule of כל פימות שאתה פומה לא יהיה אלא דרך ימין applies when one follows the normal order. However when it comes to ופרצת, that is beyond the regular order, there are no boundaries left. In that case the rule of going to the right isn't followed. Therefore it starts in the right where the sun sets, when things are dark. From there one travels קדמה, to Hashem Who is called קדמונו של עולם. The next directions reflect the person changing a בעל תשובה to a צדיק. The Baal Teshuva must distance himself completely from any temptation of averah, that is צפון, which the Kabbalists say represents gevurot. Then he transfers to a tzaddik and becomes נגבה which the Kabbilists say represents chesed. (Toras Menachem volume 37 pg. 149-152.) However, that may be all well and dandy regarding Yaakov but why do the other directions not go right either? I am still sitting in the dark and need directions in these matters.
Tuesday, December 3, 2019
Mesorah To Be A Tzaddik
The Sefer Bear Miriyam brings a question on the haftorah. It says וצדקים ילכו בם ופשעים יכשלו בם. Why does it say וצדקים with a vav, it should just say צדקים? He says:
Comming Back
The following is from Rav Zeven.
The Besht teaches a person is where his mind is. Yaakov had to leave in the physical sense but he was always in Eretz Yisroel. Golus isn't solved by settling in but by never leaving.
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