MISC section - contents: Q Is it permitted and advisable to add individual requests to
one's tefilla? During the first three and last three berachot of Shmoneh Esrei, where one praises and thanks Hashem, we make no requests (Shulchan Aruch, OC 112:1). During the middle berachot of set requests, one can add requests to any beracha on condition that they are related to the beracha and that the need is in the present (not, "that I shouldn't get sick") (ibid. 119:1). Some say that requests that apply to an individual should be said in the singular, as using the plural, which is the format of the set tefilla, makes it look like he is adding on to the set tefilla (ibid.). The last of the middle berachot, Shomei’a Tefilla, is the most general and lends itself more easily to personal requests. Therefore, any request can be added at that point, even if relates to potential, future needs, and it can be made in the plural (ibid.). However, even here, some poskim place limitations. 1) They shouldn't be too long (ibid.): 2) Some object to turning a set text of a request into a permanent part of the Shmoneh Esrei text, particularly if the text was formally published in a siddur (Aruch Hashulchan 119:2). Others are not troubled by the possible insult to Anshei K'nesset Hagedola, if the text comes from a recognized source such as the Zohar (Kaf Hachayim 119:5). Certainly, if an acute need persists for a long time, one should not feel pressured to stop praying for it on a regular basis. The proper place to insert the addition is within the middle of the beracha (Shulchan Aruch 119:1). It is preferable to do so before the last phrase preceding the beracha's ending (see Aruch Hashulchan 119:1) like the addition for fast days. The simplest place to insert requests is after the set tefilla is complete (before "Elokai netzor …"), before or after "Yehiyu l'ratzon …" (Shulchan Aruch, ibid.). None of the above reservations apply there. There are a variety of opinions as to whether it is best to make use of this safer system or whether it is best, when permitted, to insert the request at the earlier, more central part of tefilla. Some complain that halacha is so structured that it leaves no
room for individualism. We are not required to make any additions and can think
about our specific needs when we get up to the appropriate parts of the tefilla.
However, those who can benefit from the ability to express what is on their mind
can feel free to take advantage of the halachic opportunity. A simple wagon driver kissing the fringes of his talit is dearer
to the Ruler of the Universe than the praise of the angel Micha’el. The next day, news spread through the town that R’ Levi Yitzchak of Berdichev was staying at the melamed’s home. Soon all the townsfolk gathered outside the house, among them, the man who had refused R’ Levi Yitzchak a place to sleep the previous night. The man said, “Rebbe, there is very little room here. Why don’t you stay in my home? There I can offer you your own room and the best food to be had in town.” R’ Levi Yitzchak replied, “When it comes to offering
hospitality, there are two kinds of people - those who follow Avraham and those
who follow Lot. When the angels came to Avraham, he thought they were Arabs, yet
he immediately invited them in. Lot, on the other hand, was only willing to
allow them in once he was sure they were angels. Your hospitality,
unfortunately, is that of Lot. Look at this one. B’reishit 21:3 VAYIKRA AVRAHAM ET SHEM B'NO
HANOLAD LI ASHER YALDA LO SARA YITZCHAK - And Avraham named his son born to him,
whom Sara gave birth to, Yitzchak. G’matriya 2794. Searching for another pasuk
with the same G’matriya finds four other p’sukim from the Chumash and three from
elsewhere in Tanach. B’reishit 47:27, last pasuk in Vayigash, speaks of the
tremendous proliferation of the children of Israel. The promise to Avraham that
his descendants will be countless, begins with the birth of Yitzchak, and
“explodes” with one of the pasuk’s G’matriya Twins. Then there’s a pasuk
describing the measurements of the Mizbei’ach in the Mishkan. Tie-in? Not
particularly. But then comes two identical p’sukim - Vayikra 23:35 and Bamidbar
28:18 - BAYOM HARISHON MIKRA KODESH KOL M'LECHET AVODA LO TAASU - The first
time, the pasuk is talking about the first day of Sukkot, but the Badmidbar
reference is to the first day of Pesach - the birth day of Yitzchak Avinu.
That’s a nice G’matriya Match find. The Midrash accounts for this discrepancy, describing impediments such as great rivers that tried to block Avraham's progress. But Avraham is not deterred. He knows that even if the mission seems impossible, even if conditions are telling him to turn around and try on another day, even if in the deepest corners of his heart he is hoping for some miracle to get him out of this daunting assignment, he must press on. How does Avraham find the strength? He has a secret weapon! Avraham was able to lift his eye and see! VAYISA AVRAHAM ET EINAV V'YAR ET HAMAKOM M'RACHOK" . He senses the holiness of Har Hashem from afar, and knows... The message is simple and powerful. Our destiny is not easy to
accomplish. For a Jew, living in material comfort, the thought of embarking on a
permanent journey towards Eretz Yisrael may seem daunting and unrealistic. The
turmoil and upheavals of Aliyah provide "wonderful" excuses for delaying Aliyah
by just another day, just another year, just another... Ostriches are the largest birds in the world, growing as tall as
2.5m (8 ft.) They can weigh up to 130 kg. They are the second fastest animals in
the world, with a running speed of up to 64 kph, and maintain that speed for up
to 30 minutes. (Cheetahs, the fastest animals, can run much faster, but only for
20 seconds.) Their eggs are the largest of any bird, weighing approx. 1 kilo.
They have a 50-70 year life span. Ostriches have three pairs of eyelids, only
two toes per foot. And... they do not bury their heads in the sand! Rheas are third in size among birds at 5 ft. tall and up to 80
lbs. in weight. Rambam (1135-1204CE) in his encyclopedic Mishneh Torah, Sefer Avodah (the book of Temple service) notes - in what I can only call loving detail - every Halacha pertaining to the Korbanot which can possibly be derived from the written Torah, the Mishna, Gemara, and the Midrashic literature down to the smallest particular. In describing Yemei Hamashiach the Rambam writes; (Sefer Shoftim - Hilchot Melachim 11:1) "The Anointed King - Melech Hamashiach will in the future restore the Kingdom of David as it was at first. He shall build the Beit Hamikdash and gather the scattered ones of Israel. And all the laws will be restored as they were in ancient times and the sacrifices - Korbanot - will (once again) be offered." [There seems to be a different approach to Korbanot in Rambam’s Moreh Nevuchim (Guide for the Perplexed Bk. III, ch. 23), with some astoundings things about their origin and purpose presented. We will have more on this at a future time.] The Ramban, in his treatment of the subject, includes the following points, to illustrate that Korbanot are more than a “reaction” to the idolatry of the world, as some suggest. “Hevel offered the "firstlings of his flock and of the fat therof. G-d turned to Hevel and his offering. (Bereishit 4:4)." Obviously Hevel's offering had inherent value in its own right. In those days there was no such thing as idol worship. According to the Torah, historically, Korbanot offered to G-d proceeded idol worship. "Offerings are older than polytheism. They are as old as mankind, and so must be natural expression of pure human feeling and thoughts. (Harav Shimshon Raphael Hirsch, ibid)" “Years later after the Flood, Noach, together with his family left the ark. Noach immediately built an Altar and offered Korbanot. "G-d smelled the pleasing aroma…. and said, 'I will not continue to curse the ground because of man…. G-d blessed Noah and his sons. (Bereishit 8: 20, 21/ 9: 1)." Plainly the Korbanot of Noach had intrinsic worth. There were as yet no idol worshipping Egyptians or Chaldeans (in the language of the Rambam) who needed to be refuted. The Ramban then proceeds to analyze the psychological effect of Korbanot on the Ba'al Hakorban - the person offering the sacrifice. "Rather they should pay attention to the reasons (of why Korbanot were instituted) The actions of human beings are grounded in thoughts, words and deeds. Therefore when a man sins, G-d com- mands that he brings a Korban and places his hands on it (Smicha) - a deed. He articulates his confession of sin by word of mouth. Then he [or rather the Kohein on his behalf] burns the innards and the kidneys which represent thought and passion on the Mizbe'ach. The legs of the sacrificial animal represent the hands and feet by which the Ba'al Hakorban does his work (and with which he commits sins). When the blood of the sacrificial animal is tossed on the Mizbe'ach, the Ba'al Hakorban should give thought to the status of his own blood and the state of his own soul." "A man should recall that when he follows this procedure that he has sinned against his G-d with both his body and his soul and in truth his blood should have been spilt and his body should have been burnt. But the Creator is gracious and deigns to accept from him, in exchange for his life, the Korban as a Kaparah - as a means of obtaining atonement. That is to say, the blood of the sacrificial animal instead of his own blood, the life of the sacrificial animal instead of his own life and the limbs of the sacrificial animal instead of his own limbs. And the portions given to the 'teachers of the people - i.e. the Kohanim - will elicit their prayers on his behalf…" "But the real truth, says the Ramban, "is that there are great hidden mysteries contained in the Korbanot…." (The proceeding remarks of the Ramban are gleaned from his extensive comments on Vayikrah 1: 9.) 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: For Hashem now appears at Avraham's tent to "visit to the sick" (Rashi). Says Rabbi Chami bar Chanina (Sota 14a): "Hashem asked after Avraham's health" - just the way a friend would. Ohr Hachayim describes this heavenly gesture as a mark of tribute to Avraham's elevated status, now that he underwent Brit Mila. Hashem had prepared the hot wind to minimize the likelihood of nomads descending on the weak patient. Indeed, when G-d appears, Avraham is sitting. While we might expect Avraham to stand in honor of his distinguished Guest, the Midrash indicates that Hashem preferred to accord respect for Avraham, in the spirit of the verse, "Elokim nitzav be'adat kel" - 'G-d stands in the congregation of the Lord" (Tehilim 82:1). We see here Hashem in several of his merciful and graceful guises, all of which demonstrate the qualities we recount in our prayers of supplication: "Hashem…kel rachum vechanun, erech apayim verav chesed v'emet." It really is very comforting to remember that we have a good Friend just around the corner ready to offer such consideration and respect to mortal beings. Shabbat Shalom, Menachem Persoff, Director, Israel Center [The Parshat Vayeira Homepage]
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