MISC section - contents: Q Should one daven from a siddur or by heart? In truth, each has advantages. The Sha'arei Teshuva (95:1) and Mishna Berura (95:5) bring from the Zohar that it is important to have one's eyes closed. On the other hand, if they are open to allow one to look in a siddur this is legitimate (ibid.), although it is unclear whether it is as preferable (see Biur Halacha on 95:2). One of the main matters one should concentrate on during davening is to picture himself standing before the Shechina (Shulchan Aruch, OC 98:1). For many people, this is more easily achieved with closed eyes. One is also usually less susceptible to outside influences with closed eyes. However, there is also another side to the picture. The Mishna Berura 93:2 cites the Ari z"l that it is better to look in a siddur to help one concentrate and be exact. This practical idea is perhaps of even greater impact during repetition of Shmoneh Esrei, where concentration is harder to achieve (Mishna Berura 96:9) and when one is a chazan, who is more susceptible to getting confused (ibid. 53:87). The bottom line is that one should use the system that he has found helps his concentration (Magen Avraham 93:2; Mishna Berura 93:2; Aruch Hashulchan 93:8). (Some people employ different "tricks" to maintain focus and meaning in their tefilla, most of which are fine halachically). There are, unfortunately, communities where people consider one who davens with his eyes closed, a showoff (the halachic term is, yohara). There is value in avoiding causing such feelings (which in some cases may be correct), but one need not change his practice if he has serious difficulty concentrating with his eyes opens, even when looking at a siddur. A factor which seems very pertinent to our discussion, especially in respect to P'sukei D'zimra and Kriat Shma, is that one should not recite p'sukim by heart (Gittin 60b). However, the Shulchan Aruch justifies the widespread practice to recite large parts of davening by heart by the fact that most people know the words well (Orach Chayim, 49). (See additional justifications for the common practice of leniency in Beit Yosef, ad loc.). On the other hand, it probably wouldn't hurt most people to look inside during those parts of the tefilla. Consider also that many grammatical mistakes are made during the davening, and careful reading of the text could help rectify some of them. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha
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is partially funded by the Jewish Agency for Israel How easy and simple this world of ours can be if only we do not
give in to idleness. Reason: This is because the Greeks tried to separate the Jewish
People from Torah learning, the service of HaShem, as well as acts of
lovingkindness. In response to this, our Sages enacted that we kindle the
Chanuka lights, which corresponds to the Written Torah, as it says (Mishlei
6:23): “For a mitzva is like a candle and the Torah is light”. They also
required us to recite Hallel, corresponding to the service of HaShem. They also
ordained that TZEDAKA be given corresponding to G’milut Chasadim (acts of
lovingkindness). "When I first decided to write this work”, said the Chafetz Chayim, “I asked R’ Yisrael Salanter if I should bother. Would the volume change anyone? ‘If by your writing the book, you cause one person to sigh just one time for having spoken LASHON HARA’, said R’ Yisrael, ‘it will have been well worth writing it.’” R’ Uri of Strelisk used to say: “Man is like a tree. Just as one
cannot stand staring at a tree to watch it grow, so one cannot keep a child
under constant supervision. If one takes care of the tree properly — watering
it, adding fertilizer, pruning and weeding it — the tree will grow by itself. So
too, must one ensure that the proper atmosphere is avail- able to a child, so
that he will mature on his own.” Yet Yaacov takes Yosef's dreams so lightly. Yosef, too, dreamt of earth and heaven -- first of sheaves, and then of the sun, the moon and the stars. What was Jacob's response? "His father scolded him” (Gen. 37:10). He rebuked Josef, at least publicly. Wherein lies the difference between Jacob's dream and Josef's dreams? My colleague, Rabbi Philip H. Singer, and I arrived at the conclusion that, although the dreams were similar , there was one essential component missing in Josef's dreams: The Ladder, the link between earth and heaven, upon which angels could ascend and descend. A connection between heaven and earth is necessary to make a dream a reality. And in our world, the connection between heaven and earth is Torah. Yaacov's dream which combines heaven and earth brings with it a promise to "guard you wherever you go and return you to this soil” (28: 15); to Eretz Yisrael. Dreams of heaven or earth, without this connection, can lead to jealousy, to strife, to disenchantment and to rivalry between brothers .These, in turn, may lead to expulsion from Eretz Yisrael. Eretz Yisrael without Torah - the link between heaven and earth - or for that matter, Torah without Eretz Yisrael, is an anomaly. Rabbi Mallen Galinsky, Dean, Yeshivat Sha'alvim TORAH THOUGHTS as contributed by Aloh Naaleh members for
publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication
on Parshat Ha'Shavuah sometimes referred to as a seacow, is a large grey marine mammal
which spend its entire life in the sea. Unlike whales and dolphins, dugong do
not hold their breaths for long and need to surface to breathe every few
minutes. Dugongs swim by moving their broad spade-like tail in an up and down
motion, and by use of their two flippers. They can reach a length of 3 meters
and weigh almost 500 kilo. Their skin appears smooth, but a really close view
reveals a rough surface covered in pits from which grow short, thick hairs.
Dugongs live in shallow coastal waters of Australia, Pacific islands, Asia, and
Africa. Dugongs surface only to breathe, and never come on to land. They like to
live in large herds, but due to declining numbers are often now found in smaller
"family" groups of between 1 and 3 members. They have poor eyesight but sharp
hearing. Females give birth underwater to a single calf every 3-7 years. The
baby dugong is able to swim to the surface of the water for its first breath.
The calf stays with its mother, nursing and following close by until 18-24
months of age. Dugongs reach adult size between 9 and 17 years of age, and have
a lifespan similar to humans, if left alone. Dugongs are slow-moving and have
little protection against predators. Being large animals, however, only large
sharks, saltwater crocodiles and killer whales are a danger to them (and
humans!). Males have ivory tusks used for fighting during male-male rivalry as
well for uprooting seagrasses. Dugongs graze on seagrasses. These marine plants
look like grass growing on a sandy sea floor in shallow, warm water. Dugongs are
definitely an endanged species and are close to extinction. In modern Hebrew,
the dugong is TACHASH, but it is (probably) not the same animal called TACHASH
in the Torah. Midrash Tehillim preserves a beautiful idyllic dialogue, based
on the final verses of Psalm 118, between the welcoming people of Jerusalem and
the Olei Regel - the Anshei Yehudah - the Jewish people as they entered
Yerushalyim and the Beit Hamikdash at the time of Aliyah Leregel. Anshei Yehudah reply from without, 'We bless you out of the House of the Lord.' The people of Jerusalem say from within, 'The Lord is G-d and has given us light.' Anshei Yehudah reply from without, 'Order the festival procession with boughs, even up to the 'horns' of the altar.' The people of Jerusalem say from within, Thou art my G-d and I will give thanks unto Thee;' Anshei Yehudah reply from without, Thou art my G-d and I will exalt Thee.' Then the people of Jerusalem and Anshei Yehudah join together and open their mouths in praise to the Holy One Blessed be He and sing, 'O give thanks unto the Lord, for He is good, For His mercy endures forever.'" When a caravan of Olei Regel - pilgrims - drew near to Jerusalem, they sent messengers before them (to inform the Temple authorities of their presence)... the rulers and the prefects (the leading Kohanim and Levi'im) and the Temple treasurers went forth to meet them. According to the honor due to the Olei Regel, so did they go out." From the descriptions in various Mishnayot and other sources, it appears that the ritually pure Olei Regel - once they entered Jerusalem - immersed again in a Mikvah, changed into fresh white garments and marched straight to the Beit Hamikdash. The Mishna continues, "And all the craftsmen in Jerusalem used to rise up before them and greet them saying, 'Brethren, men of such and such place, you are welcome. And the flute was played before them until they reached the Har Habayit - the Temple Mount. When they reached the Azarah - the Temple Court - the Levi'im sang; 'I will exalt Thee O Lord, for Thou hast set me up and not made my enemies triumph over me.'" This is the view which greeted the eyes of the Olei Regel as
they entered Temple grounds through the open Eastern Gate. Visible is the floor
of the Ezrat Nashim - the Court of the Women and the fifteen semi-circular
stairs which led to the Nicanor Gate. Visible beyond the Nicanor Gate is the
Duchan upon which the Levi'im stood "She'amru Shira Al Hakorban" - when they
sang Tehillim and played musical instruments when the Temidin were offered twice
daily. Framed by the open Nicanor Gate is the Mizbeach with the Parochet which
separates the Ulam from the Heichal in the background. Olei Regel who were ritually impure had to arrive in Jerusalem at least a week before the advent of the Chag (Before Pesach, eight days) to undergo their purification process. They expected to be purified with the Mei Niddah - water mixed with the ashes of the Parah Adumah - in Jerusalem on the third and seventh day. Adequate facilities had to be provided. In Jerusalem there were many "purification centers" to service the thousands of Olei Regel who were constantly entering the city. While some of the Olei Regel had previously purified themselves at home to avoid spending the extra week in Jerusalem, many did not. (The ritually pure Olei Regel were also careful to come up to Jerusalem on roads approved by the Temple authorities which were known to be free of graves and other sources of impurity which might defile them.) To service the vast crowds of impure Olei Regel quickly and efficiently, strict organization was required. We can imagine the ritually impure Oleh Regel coming to one of the many "purity centers" in Jerusalem and registering. Once the Oleh Regel registered, he endeavored to eschew anything potentially contaminating. By avoiding contamination for three days, he initiated his purification process. Bright and early on the third day, the Oleh Regel returned for
the first of his two sprinklings. Levi'im checked to make sure that he was on
their list. The Oleh Regel became completely pure when the sun set. The next morning, before he would be admitted into the Temple grounds, Levi'im standing at the entrances would ask him if he was ritually pure. Now having been purified, the Oleh Regel could give an affirmative answer. May we also soon be able to give an affirmative answer. Catriel Sugarman gives illustrated lectures on the Beit
Hamikdash and related topics. He can be reached at (02) 652-7531 or by email:
acatriel@netvision.net.il. Catriel is in the process of writing a book entitled:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the
Temple and the Divine Service. The Midrash says that Lavan never would have been born had it not been for the merit of Avraham Avinu. When Sara was “remembered”, other barren women - including Milka - became able to conceive children. The Zohar says that Lavan was the father of B’or, which would make him the grandfather of Bil’am. (Attempting to get rid of the Jewish People seems to run in the family.) Rachel and Leah were twins and were 22 years old when they
married Yaakov Avinu. When Leah gives birth to Yehuda, her (and Yaakov’s) fourth son, she proclaims, “This time I will thank and acknowledge G-d”. That statement, in fact, is the reason for calling him Yehuda. Rashi’s comment explains the obvious question - didn’t Leah thank G-d for her first three sons? With the knowledge that Yaakov was destined to have 12 sons (something known to Leah by Ru’ach HaKodesh), she realized that a fourth son means more than her “share” (12 divided by 4 wives = 3 sons each). Okay, but the question still remains, why the enthusiastic “THIS time...” RMK suggests that this is human nature to get most excited and appreciative to G-d for a manifestation of private- personal Divine favor. There are many things we must thank G-d for, but we react most excitedly when the thing in question is extra-special on a personal basis. Of course Leah was happy with all her children. And thankful to G-d for their births. But this fourth son meant that He did something extra just for her. Perhaps this helps us understand the enthusiasm we show towards the Chanuka miracle of the Oil, more so than the miracle of the victory of the Chashmona’im over the Y’vanim. Of course the military victory was life- saving. Without that victory, we would have been in a very bad way. And we are infinitely thankful to G-d for the victory. But the miracle of the oil - there was something extra-special with that miracle. We would have eagerly awaited a new supply of oil, but we feel so favored by G-d, so to speak, for His departure from Nature on our behalf. Next week’s issue of TT will contain a Chanuka insert, IY”H, and
there will be other Chanuka material in the two issues following that one. Interestingly, the Hebrew word for ladder - SULAM - is written as 'samech', 'lamed', 'mem', without the vowel letter 'vav'. The Hebrew value of each of these letters, respectively, is 60, 30, and 40. Rabbi Dr. Yehudah Leib Mirvis, in a discerning commentary on the dream, notes that these three numbers represent the basic units for the solar, lunar and human cycles of time. Sixty we find in minutes and hours. In ancient chronology there are 60x60 days in a year - hence the circle of 360º- with each day consisting of 60/5 daylight hours. The calculation of 12 revolutions of the moon in 360 days leaves us with a lunar month of 30 days. Finally, forty represents the biblical figure for the number of years in a generation and the numbers of mils (miles) that a person can travel by foot in one day. Our daily consciousness operates in a space-time dimension. So, we can direct our thoughts and actions to the mundane task of getting though the daily chores as time grinds along. Or we can focus our will on the kedusha aspects of time and space: Shabbat, Mo'adim, Tefilla, Aliya Laregel, Eretz Yisra'el, to name a few. That choice is ours. So is to dream - and to climb the ladder Heavenwards. Shabbat Shalom, Menachem Persoff, Director, Israel Center [The Parshat Vayeitzei Homepage]
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