Column #85. Contents of this weekly column are (mostly) based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading. Sefer Chareidim says: Even though the mitzva of davening is essentially in the heart (AVODA SHE- BALEV, service in the heart, is defined as PRAYER), it is also dependent upon the mouth. One has to vocalize his prayers so that every single word emerges from his lips and is said with meticulous care, and is audible to his own ears. Sefer Mitzvot Katan writes that each word of prayer should be carefully said, as if one is counting gold coins. You can say that the words of prayer that one allows past his lips should be as carefully said as those same words should be carefully meant in one’s heart. Paying attention to correct pronunciation and accenting, and avoiding running words together, carefully distinguishing between DAGESHed and non-DAGESHed letters, between SH’VA NAs and NACHs... will (can/should) lead a person to daven slower and look in the siddur more often. This is a major step in the direction of greater KAVANA and understanding, and deeper-felt prayers. In Kabalistic writings, it is stated that every word of prayer that one utters carefully and correctly, favorably affects heavenly spheres that are linked to those words. Conversely, there is a negative effect on those spheres and large defects are inflicted in the upper worlds connected to each word of prayer. As we approach Slichot week(s) and the Yamim Nora’im, we will be dealing with a great amount of prayers that are not “fluent in our mouths”. This will present a different challenge from the one we have with familiar daily and weekly T’filot. May our improved prayers combine with personal T’shuva and deeds of Tzedaka to “avert the evil decrees”. Let’s once again finish this week’s column with a review of different points, using the “flags” that the author of EIN LAMASORET has set in this week’s sedra. Two of the many past-future switched words that we encounter in this weeks reading are v’shav-TA and you shall return, you shall repent, you shall do T’shuva. v’SHAV-ta means and you returned. That’s not the meaning of the word in the Torah. It is a command to repent. v’shav-TA. And presented with a choice between good and life on one side and evil and death on the other, we have G-d’s “advice”. u-va-char-TA... and you shall choose life. Not u’va-CHAR-ta. It really makes a difference. Pay attention. po-REH ROSH... The first word stays MILRA, even though it would be a candidate for NASOG ACHOR. If anyone can suggest some guidelines for when an accent recedes a syllable and when it doesn’t (in the same-looking situation), it would be greatly appreciated. Here’s an interesting one: In D’varim 28:61 (in Ki Tavo) we find
the phrase B’SEFER HATORAH HAZOT. In Nitzavim, 29:20, we find B’SEFER HATORAH
HAZEH. Which is it? Both. It depends. Look at the TROP. In the Ki Tavo case, the
phrasing is B’SEFER pause HATORAH HAZOT, with HAZOT (this) modifying the word
TORAH, which is feminine. In Nitzavim, the TROP tells us that the correct
phrasing is B’SEFER HATORAH pause HAZEH, with HAZEH (this) modifying Sefer
Torah, Sefer being masculine. In 31:6. AL TI-R’U, do not fear. Extra caution here, because if you NACH the REISH’s SH’VA and say TIR-U, the meaning changes. [The Parshat Nitzavim-Vayeilech Homepage]
|
