The Text of Shemoneh Esrei — Structure and the First Two Blessings

Introduction to the Shiur

Good day, we are learning Rambam, end of Sefer Ahavah, Nusach HaTefillah, part 3. After the Rambam has already laid out all the laws of prayer, he now discusses the text of the prayer.

Today’s shiur is being donated by our esteemed friend and sponsor of the great campaign that matched the donations of all donors who gave money to the current Erev Shavuos campaign, the generous philanthropist R’ Yoel Eli Wetzberger, a well-known supporter of Torah who establishes much Torah in Israel, and he is the main supporter of the holy Beis HaMidrash Ohel HaMachshavah and of the shiur. May the Almighty give him strength that he should be able to expand the boundaries of holiness and increase Torah and make it glorious. Yasher koach.

General Structure of Shemoneh Esrei

The Rambam continues, we have already learned, the Rambam has told us the text of the prayer, we have already learned until now the text of the prayer from davening until Shemoneh Esrei, the weekday and the Shabbos. And now the Rambam is going to tell us the text of Shemoneh Esrei. And as we discussed yesterday, we don’t translate literally every single word, we try to explain what each blessing is of the nineteen blessings.

The Rambam says, I thought to make a small structure for all the blessings, so that we can speak a bit faster about it.

The Three-Part Structure

So, we are going to learn nineteen blessings. Yes, first of all, this is divided into three parts, we have already spoken about this many times. The first three are more praise, then comes twelve-thirteen blessings of requests, then there is what is called thanksgiving, but actually it’s not so simple. Retzei is a request for acceptance of the service, Modim is certainly thanksgiving, and Shalom is seemingly a request for peace. For some reason it’s called thanksgiving, and one must think about this.

Structure of Each Individual Blessing

Besides this I thought, one can see that in each, let’s read in the middle blessings, the first is a bit different, but each blessing, as we have already discussed before, a blessing always has two parts. There is the opening, “Baruch Atah Hashem,” then it ends again “Baruch Atah Hashem.” The entire Shemoneh Esrei, and only the first blessing begins with “Baruch,” because all the others are semuch lechaverta, they don’t begin.

And in general one can see that each time there is like a beginning and an end, and often one also sees that there are three parts. There is a beginning, for example “Baruch Atah Hashem Elokeinu v’Elokei avoseinu” or “Atah gibor l’olam Hashem.” This is like the, one speaks at length here, it’s choleh, or later, “Atah chonein l’adam daas,” a good example. “Atah chonein l’adam daas,” one speaks like a bit of praise, then comes the request, or in the first three blessings is the content of the blessing, one speaks about the might of Hashem in the second blessing, and so forth. Then comes a conclusion, and before the conclusion comes like often a “ki,” “ki Kel melech rofei ne’eman atah,” or perhaps just a piece that connects, like an introduction to the conclusion.

So this is more or less the structure of all the blessings. Not all have all parts, sometimes they have more parts, but I think like if one has this in mind one can more easily go through all the texts, right?

Discussion: The Structure is Repeated in Each Blessing

Chavrusa A: Yes, interesting, so what comes out is that the structure of beginning with praise and asking the request and ending with thanksgiving is the structure of the entire Shemoneh Esrei, but it’s also the structure of each blessing in itself.

Chavrusa B: Yes, in a certain sense.

Chavrusa A: Because it’s like being thankful to the Almighty who grants knowledge, and now asking for knowledge, and again being thankful for knowledge. And it’s interesting how the structure is repeated.

Chavrusa B: Yes, like a miniature.

Chavrusa A: Yes.

Chavrusa B: Yes.

Okay.

The Text of the Blessings of Prayer and Their Order

So, the Rambam says, “The text of the blessings of prayer and their order”. That is, what is called Shemoneh Esrei, which is actually nineteen, which is actually nineteen, is called the blessings of prayer, because it’s the part of prayer that has many blessings.

Chavrusa A: Yes, the blessings of the prayer itself.

Chavrusa B: “And their order” means broadly, what goes first, the order. The Gemara says that it’s like a question, have we already discussed this?

Discussion: The Order of the Blessings

Chavrusa A: The Rambam told us about the order, he told us what is important. The most important is, because if there’s no law and nothing, as it was in Hilchos Tefillah chapter… yes, he told us why the order, according to the order. According to the importance of the order, why one begins with daas, and… well, how did he explain that one had to add because of the informers, because if at that time one couldn’t continue, so… I don’t remember that the Rambam has the blessings in order, one cannot switch the order.

Chavrusa B: In a certain sense, yes. The first three blessings is the entire gathering, one must go back to the beginning, it should… in any case, there is a law of order. Besides the fact that there is a law of text, there is a law of order. The Rambam says the order, and he’s going to write aleph beis, like halachah. This one must say first, this one must say second. But the Rambam also explained more according to the importance as it was. I don’t remember exactly now.

Chavrusa A: Where did the Rambam mention the blessing of v’lamalshinim? Which chapter is only about Shemoneh Esrei? Beginning of Hilchos Tefillah, chapter 1 or 2? Chapter 2. Hilchos Tefillah, chapter 2. Perhaps we also spoke there in Hilchos Tefillah chapter 2, where it says the short prayer, Havineinu, halachah 3. There one sees more how one blessing connects to the second. I remember that in the Gemara there is a discussion about why there is the reason for the order, and also certain blessings have the reason why the blessing is the eighth.

Chavrusa B: Yes, the Gemara says healing in the eighth, because circumcision is the eighth day, one needs a healing, such sorts of answers.

Chavrusa A: Ah, he says that v’lamalshinim because it’s greater than all the needs of Your people, they inserted it. But he doesn’t say exactly before or after which blessing.

Chavrusa B: Okay, yes, fine.

Note About the Numbering

Chavrusa B: I just want to emphasize, the chapter headings I wrote. The Rambam only writes numbers, aleph, beis. By the Rambam, and also later when he refers, in the Gemara there are all the names of what is written, but the Rambam when he refers later, addition he says, in the first blessing, in the second blessing, he only goes with the number. This is how the Rambam wrote.

Blessing 1: Avos (Magen Avraham)

The first blessing, which the first blessing we have already learned in Shemoneh Esrei, is the most important blessing, because on this one has more kavanah.

He says thus, “Baruch Atah Hashem Elokeinu v’Elokei avoseinu,” with this he explains that this is a matter that one remembers when praying, “Elokeinu v’Elokei avoseinu.” “Elokei Avraham Elokei Yitzchak v’Elokei Yaakov, HaKel HaGadol HaGibor v’HaNora,” all matters of might, “Kel Elyon.”

Analysis of the Blessing

Chavrusa A: “HaKel HaGadol HaGibor v’HaNora Kel Elyon” one can say speaks about the Almighty Himself. “Gomel chasadim tovim v’koneh hakol,” speaks about people. And here one mentions the covenant of the forefathers, “v’zocher chasdei avos,” the Almighty remembers the kindnesses of the forefathers, and in this merit “u’mevi goel livnei veneihem.”

Chavrusa B: “Melech rachaman,” we are accustomed to say “melech ozer,” “melech rachaman moshia u’magen.” “Baruch Atah Hashem magen Avraham,” the Creator who promised to Avraham Avinu “I am a shield for you,” and in this merit accompanies us further. It already perhaps has to do basically with the merit of the forefathers, with the merit of Avraham.

Discussion: The Essence of Birkas Avos

Chavrusa A: It appears that the first blessing is essentially, what is called Birkas Avos, although it’s actually, it could be “Elokeinu v’Elokei avoseinu” is like the general principle of the entire blessing, that He is our God and “Elokei avoseinu,” who is connected to Avraham, Yitzchak and Yaakov. And also “HaKel HaGadol HaGibor v’HaNora” is just like descriptions of the Almighty, the might of Hashem, and from this one also comes back to the forefathers at the end. What do we have from the fact that He is “Elokei avoseinu”? That He is “zocher chasdei avos.” And this one says specifically “magen Avraham.” Although “magen Avraham” also means all the forefathers, yes.

Chavrusa B: “Magen Avraham” means everything. Only here there is the thing of “in what we seal,” that as if the Almighty promised to Avraham that when one mentions him one means the forefathers, he is the… yes.

Blessing 2: Gevuros (Mechayeh HaMeisim)

Birkas Gevuros, one speaks of the might of Hashem. Although one has already actually mentioned “gibor” earlier, but the blessing is called Gevuros. “Atah gibor l’olam,” ah, here one perhaps speaks about eternity, the eternity of Hashem actually. “Atah gibor l’olam Hashem.”

Discussion: Why is it Called “Gevuros”?

Chavrusa A: It’s a bit interesting to me that it’s called Gevuros, but you say it’s not the Rambam. One can say that the blessing is essentially resurrection of the dead, because Gevuros is already mentioned also “HaGibor” earlier. So this is the main might, the main might is already mentioned in Avos. So presumably what the essence in the blessing is the resurrection of the dead with which one ends.

Chavrusa B: I don’t know if it doesn’t make sense that this should be the essence. One can call it, Birkas Mechayeh HaMeisim, but I would say that Gevuros means like the… one can call this about the conduct of nature in the world. The greatest innovation is the resurrection of the dead, so one makes this the essence. First about the might, such a… it’s perhaps the greatest, the greatest like goodness that the Almighty does.

Text of the Blessing

“Kel gibor l’olam atah, mechayeh meisim atah rav l’hoshia.” “Mashiv haruach u’morid hagashem” the Almighty mentions with resurrection of the dead.

Discussion: Connection Between Rain and Resurrection of the Dead

Chavrusa A: “Mashiv haruach u’morid hagashem,” is there a connection?

Chavrusa B: It’s like resurrection of the dead for the world the entire time with fresh rains. Dew is called like “dew of resurrection of the dead.” Perhaps there is a connection, but yes, not necessarily.

And one praises this that the Almighty makes the seasons, He makes rain come in the winter, “mashiv haruach u’morid hagashem.”

Note About the Rambam’s Text

And the Rambam, as the Rambam will later remind us of the difference of… the Rambam, the way how he made the blessings, I don’t know why, is that here he writes, both here and by Birkas HaShanim, Barcheinu, he writes the text of the winter, then he’s going to say, “in the summer one says differently.” Perhaps because he wrote it, perhaps it’s longer, perhaps it’s the main text, perhaps it’s longer, from… let’s think whether perhaps one says more because of the blessing.

Chavrusa A: I would have thought that the Rambam simply wanted it should be easier, he wrote the blessing one way, then he says “and if…” Or one can think that this is perhaps the main text, as originally the blessing actually comes this way. I don’t know who would tell us this.

Chavrusa B: Yes. Mashiv haruach u’morid hagashem. He stands, He blows a wind, and the wind makes that it should come, the sea should evaporate, and so forth. The wind brings the rain.

Shemoneh Esrei: Birkas Gevuros, Birkas Kedushas Hashem, and the First Requests

Birkas Gevuros (Continuation) — Mashiv HaRuach U’Morid HaGashem

And the Rambam, as the Rambam will later go to remind us of the difference of… the Rambam, the way how he made the blessing, I don’t know why, is that here he writes, both here and by Birkas HaShanim, Barcheinu, he writes the text of the winter, and then he’s going to say, “and in the summer one says differently.” Perhaps because he wrote it, perhaps it’s longer, perhaps it’s the main text, perhaps it’s longer, from… let’s think whether perhaps one says more because of the blessing.

I thought that the Rambam simply wanted it should be easier, he wrote the blessing one way, and then he says “and if…” Or one can think that this is perhaps the main text, as originally the blessing actually comes this way. I don’t know who would tell us this.

Yes. “Mashiv haruach u’morid hagashem.” He stands, He blows a wind, and the wind makes that it should come, the sea should evaporate, and so forth. The wind brings the rain. “Mechalkel chaim b’chesed,” He sustains, He gives people livelihood and so forth. “Mechayeh meisim b’rachamim rabim.” He mentions again “mechayeh meisim.”

Kindness for the Living, Mercy for the Dead

So this goes together, therefore I compared it like this. He gives life to the living and even to the dead. To the living He gives with kindness, and to the dead with mercy. This is perhaps a word. “Rofei cholim v’somech noflim u’matir asurim.” All these things are a bit similar actually to resurrection of the dead. The sick who are already, He heals them, and the fallen who have already fallen He lifts up, and people who are already imprisoned He releases. He stands, He reverses the situation, He makes back, He brings back life.

“U’mekayem emunaso lisheinei afar.” “U’mekayem emunaso lisheinei afar” is like “zocher chasdei avos.” It goes back to resurrection of the dead. “Yisheinei afar” means dead people. This He promised to people that He will again give them life.

The Poetic Structure — Resurrection of the Dead in Every Piece

So it appears to me like, it goes poetically, with like lines according to how I think, is on each piece one puts in resurrection of the dead. The Almighty is mechayeh meisim, and also He brings rain. The Almighty is mechalkel chaim, also a dead person, as like “rofei cholim v’choleh,” also one had preceded with a miracle. After that it’s not.

Ah, as like by each piece He had to mechayeh meisim. “Mi chamocha baal gevuros u’mi domeh lach,” “Melech meimis u’mechayeh.” It appears that meimis u’mechayeh is certainly something that no one can, that this is “mi domeh lach,” this is a place where the Almighty is exclusively. “V’ne’eman atah l’hachayos meisim.” Again, the matter of faith, that resurrection of the dead is a matter that we trust the Almighty, we don’t worry when we die or what, or we trust that the Almighty will give us what the Almighty promised. But it’s a matter of… that the faith of resurrection of the dead is a faith in the faithfulness of the Almighty, yes?

Right, because you see that he is dead, and you must trust that He will actually fulfill. Right. And until here you’re right that all these “rofei cholim” are like a branch of it. A person is sick, every minute the Almighty can heal him or will heal him. The Almighty can reverse, the Almighty can change things even when it looks like it’s already a trajectory.

Conclusion of the Blessing

“Baruch Atah Hashem mechayeh hameisim.” The Ibn Ezra says that seemingly it’s an introduction to the conclusion, as like “melech ozer u’moshia u’magen” also, he says “magen,” “Baruch Atah Hashem magen.” “Mechayeh meisim,” “Baruch Atah Hashem mechayeh hameisim.”

—

Birkas Kedushas Hashem (Blessing 3)

Yes. Until here the second blessing. The third blessing, Birkas Kadosh, “Atah kadosh v’shimcha kadosh.” What does “shimcha” mean? There is a great text to learn. What does “kadosh” mean? “Kadosh,” what does “kadosh” mean? What does “shimcha kadosh” mean? “U’kedoshim,” we Jews who are also kadosh, or angels who are kadosh, “b’chol yom y’hal’lucha selah.” We say blessings, yes, we thank the Almighty. The Rambam says “b’chol yom y’hal’lucha selah” reminded him of blessings. “Baruch Atah Hashem HaKel HaKadosh.” This is a short blessing. By us we have yes certain texts “ki Kel melech gadol v’kadosh atah,” but in the Ten Days of Repentance because of longer, but by the Rambam it’s shorter, “Atah kadosh,” “Baruch Atah Hashem HaKel HaKadosh.”

Kadosh — Separate

I think that after the previous two blessings one spoke a lot about the Almighty’s relationship to created beings, one wants here kadosh is a matter that the Almighty is a matter that is spiritual, and all these things that one spoke is only in His relation to creatures, but in His essence He is kadosh.

So says the Kuzari mentioned, many Rishonim who say that kadosh means separate. I’m not sure that it’s the simple meaning, but perhaps the Rambam? I don’t remember that the Rambam translates kadosh. In any case this is actually how the Kuzari learns. The Kuzari even argues that this is the mistake of the philosophers, because philosophers say that the essence is to know that the Almighty is separate and abstract and encompassing etc. Says the Kuzari, come? True! But first one must speak that He is the God of our fathers, that He does resurrection of the dead. Say what yes, not only the negation.

“Kedoshim B’chol Yom Y’hal’lucha Selah” — People, Not Angels

There is a precise point from this, that later one speaks, ah, also that kedoshim b’chol yom y’hal’lucha selah. I said perhaps it means people, perhaps it means angels. But I think now that it means people. And on this comes the “u’nekadeshcha” of the prayer leader, all as an addition to this. And I think a proof, because about the angels they say in Akdamus, the angels say every day. But more than this, only people have blessings of enjoyment, blessings of fruits, blessings of enjoyment. And there is the verse “b’chol yom ahal’lecha,” which the Rambam said means every day. Should the angels… however many times they should say song, but no blessings of enjoyment they have. But the kedoshim here, means the people, and consequently, it makes sense here that here is going to come in a kedushah, from what the angels say.

Okay, according to the plain meaning he has connected the verse that he brought.

Threefold Kedusha

And I also think that here the word “kadosh” appears three times, and it has to do with the fact that kedusha comes with a threefold expression, shilush kedusha l’kadosh, nekadesh v’nashalesh, which appears in certain versions of the Kedusha.

Very good, because it’s “kadosh kadosh kadosh,” and here there is such a piyut on that, “adir kadosh v’shimcha kadosh u’kedoshim.” Very beautiful.

It’s interesting because the kedoshim, the kedoshim are also from the Almighty, because they are kadosh b’kedushato from Torah and mitzvos, the kedusha of the Holy One, Blessed be He. But it’s interesting that the kedoshim here means people, that if one simply thinks of angels, it’s still interesting. Because we’re talking about the servants of holiness. That means the angels, if we think even of the verses of “kadosh kadosh kadosh,” the angels say. But as you already said, you already taught me the secret in Birkas Yotzer, we say that the angels say. Imagine if we didn’t say it, who knows what the angels do?

It also says in the Kedusha, yes, in the Kedusha too, “kemo she’omrim ha’malachim.” Okay, now the requests begin.

—

The Requests — Birkas Chonen HaDa’as (Blessing 4)

Now one begins the requests. The first blessing is for da’as. “Ata chonen l’adam da’as,” You are the One who graciously gives and grants to man the gift of da’as, “u’melamed l’enosh bina.” Whatever the difference between da’as, bina and seichel, “choneinu mei’itcha de’ah bina v’hasechel,” a request from Him, may He be blessed, that He should give us de’ah bina v’hasechel, and one concludes “Baruch Ata Hashem chonen hada’as.”

Here one can also think that it’s somewhat like praise, thanksgiving, request, even though it doesn’t say “Ata,” because the blessing itself is about da’as. He says, “You are the chonen hada’as, please give us da’as.” You are the chonen hada’as. It also goes with the threefold pattern, but more briefly. It’s a portion of da’as that You have already given me, I’m asking for more, I’m asking further. You see that a person who prays knows that he already has da’as. “Chonen hada’as” that You already have, You are the chonen who has given me da’as until now. Or does it mean “l’adam” in general, for humanity in general, I don’t know what, but yes.

—

Birkas HaTeshuva (Blessing 5)

The blessing for teshuva, “Hashiveinu Avinu l’Toratecha,” return us, it means, we’re talking here if a person is a sinner, or should we say the teshuva of Rav Saadia Gaon, I don’t know what, that one should always do teshuva, always return to Torah. “V’kareveinu Malkeinu la’avodatecha,” bring us close, our King, because avodas Hashem is a matter of servitude, “la’avodatecha,” from the language of, yes, Malkeinu la’avodatecha, “v’hachazireinu b’teshuva sheleima lefanecha.” Again the same thing, teshuva. “Baruch Ata Hashem harotzeh b’teshuva.” Here there is no “Ata.” It goes directly. Three ways of saying bring us back. “Baruch Ata Hashem harotzeh b’teshuva.” And of course the Rambam one must learn in other places how the Rambam learns here, because this is a matter of a person’s free choice, but the Almighty, as the Rambam says that there is a matter of how one helps, siyata d’shmaya, masrin lei or mesaye’o.

—

Birkas HaSlicha (Blessing 6)

Birkas HaSlicha, one asks for forgiveness, “Selach lanu Avinu ki chatanu, mechal lanu Malkeinu ki fashanu,” we mention here both, Avinu Malkeinu, “ki Kel tov v’soleach Ata,” we end with praise, “Baruch Ata Hashem chanun hamarbeh lisloach.”

So here there aren’t two of the three parts, right? We ask “selach lanu” twice, what’s the difference, two ways, then “ki Kel,” then “chanun hamarbeh lisloach.” “Chanun” is “chonen hada’as,” and also “chanun lisloach,” there’s perhaps a connection.

Yes.

—

Birkas HaGeula (Blessing 7)

“Re’eh b’anyeinu,” not “re’eh na,” “re’eh b’anyeinu v’riva riveinu u’maher l’go’aleinu.” We ask for the redemption, “ki Kel melech go’el chazak Ata, Baruch Ata Hashem go’el Yisrael.”

Yes, according to the Erugas HaBosem, I don’t know if he brings it from earlier sources, he holds that here geula doesn’t mean that Mashiach should come, about that we’ll talk soon more clearly. It means as I said, the Almighty should fight with those who fight with us. “V’riva riveinu” is a very good expression, You fight our fight, You shouldn’t have to fight with every enemy of Israel. The Almighty, and later there will be “yigal,” as “matzmiach keren” will be the great redemption. So the geula means now the Almighty helps in the present. A Jew who helps, exactly.

And about this he also says here “ki Kel.” I don’t know why some blessings come with one and some blessings don’t come with one. We mention a lot “Melech” and “Avinu,” we mention both, by teshuva and mechila.

—

Birkas Refuah (Blessing 8)

Finally, by refuah. Ani Hashem Elokeinu v’ein ani rofei, that Your healing should help that v’ein ani rofei, v’ein ani v’nosha’ti, v’ha’aleh refuah sheleima, should elevate, bring up a complete healing l’chol tachlua’einu, to our illnesses, ki Kel rofei rachaman Ata, Baruch Ata Hashem rofei cholei amo Yisrael.

Shemoneh Esreh According to the Rambam’s Version – Blessings of Refa’einu, Birkas HaShanim, Kibbutz Galuyos, Hashiva Shofteinu, and Birkas HaMinim

Birkas Refa’einu (Blessing 8)

Now one asks for healing.

“Refa’einu Hashem Elokeinu v’neirafe” – Your healing should help that we should be healed. “Hoshi’einu v’nivashea, v’ha’aleh refuah sheleima l’chol tachlua’einu” – bring up a complete healing to our illnesses. “Ki Kel rofei rachaman Ata, Baruch Ata Hashem rofei cholei amo Yisrael.”

The Healing of the Healing is Because it’s a Biblical Expression

I mean in general, many of these things are biblical expressions, with specific grammatical points in the Rambam’s formulation, and the commentators on prayer have discovered them.

And the point is, the Almighty should heal us because He is a good healer, He is a rofei rachaman. There are doctors who are not compassionate, the Almighty is a rofei rachaman.

Nusach Ashkenaz and Nusach Sefard Differ from the Rambam’s Version

We say “Kel melech rofei ne’eman v’rachaman,” but that’s not the Rambam’s version. Our siddur has plenty of variations, many of them are from Minhag Ashkenaz, conversely, Minhag Sefard. And if one looks in Ashkenaz siddurim they are closer to this many times, not exactly the Rambam’s version.

And Nusach Sefard, meaning Nusach Chassidim, which the Munkatcher Rav called “Nusach Tricker,” loves to add words, even when it fits and when it doesn’t fit.

—

Birkas HaShanim (Blessing 9)

Yes, now comes the ninth blessing, Birkas HaShanim, or a blessing for livelihood.

The Rambam brings the blessing that one also says in the summer months, as Rabbi Yitzchak said by Mashiv HaRuach: “Barcheinu Hashem Elokeinu b’chol ma’aseh yadeinu” – there should be a blessing in our work, “u’varech shnaseinu.”

“Shnaseinu” Means the Produce of the Year

It’s interesting that when one asks for livelihood one asks for the year, because the way people used to think about livelihood was very strongly connected to the year, once a year the field operated and so on.

I mean even that the literal translation of the word “year” here doesn’t mean the time period of a year, it means like “tevu’as hashana.” “Tevu’as hashana,” “melo tevu’os yimachu lach.” That’s also the answer that my father told me, it means “tevu’as hashana.” There is a term that one says “tevu’as hashana.”

That one sees that the last second of the year can actually be the whole year, because one stands on Erev Rosh Hashana at Mincha and still says “barech aleinu.” But he was told that it’s a nice idea, but it’s not the simple meaning, because the simple meaning “shnoseinu” means the produce of the year. When does it grow? It’s a continuation, it’s not year after year.

The Text of the Blessing – A Continuation of the Whole Process

“Barech aleinu Hashem Elokeinu es hashana hazos v’es kol minei tevu’asah l’tova, v’sen tal u’matar livracha al p’nei ha’adama, v’sabe’einu mituvah u’malei es p’nei seivel me’osher matnas yadecha, u’shemorah v’hatzilah Hashem Elokeinu es hashana hazos v’es kol minei tevu’asah mikol minei mashchis u’mikol minei puraniyos, va’aseh lah acharis v’sikva sova v’shalom u’vracha k’shanim hatovos, ki Kel tov u’meitiv Ata u’mevarech hashanim. Baruch Ata Hashem mevarech hashanim.”

I think that here it’s like a continuation. That is, first the first verse is simple, perhaps “ma’aseh yadeinu” means even not agricultural work, just livelihood that a person does.

Then, Baruch Hashem, the Almighty gives rain.

Then a great abundance has come out from the world.

Then one is worried, then is the harvest, as the verse says, now are the days of the counting. The Ramban brings on this the verse “shavu’os katzir yishmor lach,” that the days of harvest require protection. Why? It has already grown, then begins a fear, what will be? A destroyer will come, or a gentile, a thief, or a wild animal will come. Then the Almighty must guard.

And then it works out. Perhaps the end is again a repetition, that it should be an end like the good years, the year should be successful like a good year, a true year.

“Va’aseh Lah” – The Greater Land, Not Your Small Field

“Va’aseh lah acharis” is perhaps about the greater earth, land, not your small piece of field, but “aseh lah,” the land that we’re talking about, the greater one, the world. Because “acharis v’sikva” we speak of great things, shalom u’vracha. Shalom. And one’s own fields there’s no place for shalom, there’s a place to be aroused from troubles, the greater ones, one gives out shalom on the great land.

Right, the whole shalom, shalom is not a private thing, everyone beside their field, because the rain goes for the whole city, the whole land.

Our Version: “U’varech Shnoseinu K’Shanim HaTovos”

In our version we say differently, there is another version, we say at the end, I never knew what it means, I mean if one understands according to the Rambam one can understand it, we say “u’varech shnoseinu k’shanim hatovos.” What are you saying here? It seems that it means, there are good years and there are bad years, make sure that our years should turn out well, there should be abundance, there should be no troubles. Baruch Ata Hashem mevarech hashanim.

Yes, also interesting, He blesses the years, He blesses the, yes, the years means the produce, the produce of how much one makes.

—

Teka B’Shofar Gadol – Kibbutz Galuyos (Blessing 10)

Further, the next is a prayer, as the chapter says, Kibbutz Galuyos.

“Teka b’shofar gadol l’cheruseinu.” Here he reveals to us that at the redemption there will perhaps be a great shofar. Yes, the language is like at Yovel one blows a shofar to free everyone, so the simple meaning is thus, that there is a redemption, a shofar comes.

The Shofar of Yovel – Everyone Back to His Ancestral Portion

Right, if you mean Yovel already, I understand it much better, because the shofar of Yovel brings back everyone to his ancestral portion. Now we ask that the Jews should return to Eretz Yisrael, this is exactly the shofar of Yovel. It’s possible that one blows with the shofar of Yovel of the redemption.

“U’sa Nes” – A Banner of Victory

What else can it mean, like such a kol hanus, one sees there that when one wins a war there is a sound of victory. “Teka b’shofar gadol l’cheruseinu u’sa nes” – a nes always means raising a banner of victory, “l’kabetz es kol galuyoseinu mei’arba kanfos ha’aretz” – to gather the exiles, as Jews are scattered in the four corners of the world. Baruch Ata Hashem mekabetz nidchei amo Yisrael. What is mekabetz the nidachim, as it says in the verse “im yihyeh nidachacha biktzeh hashamayim misham yekabetzcha.”

Is the Shofar a Metaphor?

Yes, I mean that the shofar is a metaphor, until I heard that the Klausenberger Rebbe used to pray aloud, and he would incorporate all his Torah thoughts when he prayed. There are tapes, one can hear it. Once he says, “teka b’shofar gadol, Ribono Shel Olam, let there already be a small shofar, just do it!” It’s not so, it’s a manner of metaphor, we’re talking, yes.

“Mekabetz” in Present Tense – The Almighty is the Gatherer

I want to tell you, one calls, one says “mekabetz.” It’s something that one wants the Almighty to do at that moment. Okay, now there already is, we should already be in the midst, because the Jews are gathering together. But all these years that one said it was “sheyiheh mekabetz.” The language “mekabetz” is interesting, one speaks in the present tense.

I mean that all the conclusions of blessings here, perhaps even “pokei’ach ivrim,” is like a prayer to the Almighty. The Almighty, who is the one who gathers. That means, when the Jews gather together, He is essentially the gatherer. What is such a thing?

—

Hashiva Shofteinu (Blessing 11)

Already. “Hashiva shofteinu.” So “hashiva shofteinu k’varishona.” That it’s also a biblical expression “va’ashiva shoftayich k’varishona,” that the Jews should again have judges, righteous ones, “v’yo’atzeinu k’vatchila.”

What are Yo’atzim?

One sees here that the Jews had a role of yo’atzim. It says that the Bnei Levi’im gave counsel to Jews, yes? There were some yo’atzim. Yo’atzim in a political context doesn’t mean advice in business. It could even be that the judge is the yo’etz. It means like, you could say, leaders or generals, I don’t know.

I mean that yo’etz is perhaps from the language of coming together for counsel, it means perhaps an assembly. Yo’atzeinu are the kru’ei mo’ed, those who come together to the important assemblies. They do give counsel, but it doesn’t mean, one shouldn’t think counsel means like, just things that they learned. It’s “kaneinu b’eitza tova milfanecha.” One shouldn’t think that it means just good advice which business to buy. It means that too, but primarily it means the general thing, the conduct of the community, the “mo’atzos v’da’as” is the plain meaning.

And the council is “gedola haTorah shenitna bein shnei yo’atzim.”

“V’haser Mimenu Yagon Va’anacha” – Bad Judges Bring Sorrow

“V’yo’atzeinu k’vatchila,” as in the good “old days.” You know that the “k’vatchila,” what’s the obstacle? “V’haser mimenu yagon va’anacha.” One sees that when there are bad judges, there is yagon va’anacha. When there are good judges, there is, one does “yoshev b’tzedek.”

I interpret for myself that this is usual, that he looks in, he says “hashiva shofteinu,” bring us judges. Then he looks who are the judges today? Today they are yagon va’anaf. That means, one must remove from them the job. And bring instead of them “b’rachamim tzedek u’mishpat” should get the benches. “U’meloch aleinu Ata levadecha.”

“B’rachamim Tzedek U’mishpat” – The Judges Represent the Almighty

It’s very interesting, “b’rachamim tzedek u’mishpat” means the judges should represent You. When three judges sit in judgment, who sits there? Rachamim, tzedek, and mishpat. Three people who try to do the will of Hashem, and they represent the Almighty. And conversely, the yagon va’anaf, that’s not the Almighty, that’s a contradiction, or he thinks into it.

The Almighty Acts Through Agents

A couple of these things, the Almighty is “rofei cholei amo Yisrael” through the Torah that He gave wisdom, yes? “Mekabetz nidchei amo Yisrael” can also mean through a Mashiach who will blow. It doesn’t mean that there will be a Mashiach through a miracle. How is the Almighty mekabetz nidchei Yisrael? And how does He blow with a shofar? Through the one who does the work, the one who does it according to the will of Hashem, through prophecy.

Also here you have it completely clear, “ohev tzedaka u’mishpat,” and He gave a Torah with knowledge that one should make good judgment, that the judges should do it.

Resolving the Contradiction: “Meloch Aleinu Ata Levadecha” and “Hashiva Shofteinu”

All the blessings are like we’re talking, like “matzmiach keren yeshua.” I ask such a thing, there’s a bit of a contradiction here, as one says bring us good judges, and one says no, You reign over us alone.

But according to what you say, this is what it means: a bad judge reigns besides the Almighty, a good judge, he reigns in the name of Hashem, “vayeshev Shlomo al kisei Hashem.” You hear exactly what that means. Because when he’s a corrupt judge, he thinks how can I make money. When he thinks what is the will of Hashem, that means what is the righteousness and justice according to law, he thinks for the good of the greatest cause, of the Almighty.

Baruch Ata Hashem ohev tzedaka u’mishpat.

—

Birkas HaMinim (Blessing 12)

Further, here comes Birkas HaMinim, which the Rambam said earlier that when there are minim who ruin everything, they bring down the whole… ah, Baruch Ata Hashem ohev tzedaka u’mishpat. Yes.

The next is Birkas HaMinim, which Shmuel HaKatan, the same one who would always review, as we learned in the chapter Mafnin “al tisamach,” the same Shmuel HaKatan made the sharp prayer, “v’lamalshinim al tehi sikva.” Malshinim means… the Rambam told us earlier, how did the Rambam tell us in Hilchos Teshuva? “Shelo yismoch al hamalshinim.” Yes. The two… meshumad means that he is, the Rambam says one who has been cut off, has been severed from the people, “al tehi sikva,” should not succeed, “v’chol haminim k’rega yovedu.”

Shemoneh Esreh: Blessings of V’lamalshinim, Al HaTzadikim, Boneh Yerushalayim, Tzemach David, Shema Koleinu, and Retzeh

Blessing of “V’lamalshinim Al Tehi Sikva” (Blessing 12)

Speaker 1: The same Shmuel HaKatan made the sharp prayer, “v’lamalshinim al tehi sikva.”

Malshinim means, the Rambam told us earlier, how the Rambam told us in Hilchos Teshuva, “shelo sayu es hamalshinim.” Yes. The two. Meshumad means, as the Rambam says, one who has cut himself off, has been severed from the people.

“Al tehi sikva,” they should not succeed. “V’chol haminim k’rega yovedu,” they should lose their power, and the wicked should be destroyed. “U’malchus zadon te’aker u’seshaber mehera v’yameinu.”

Who is meant by the malchus zadon? The Roman Empire?

I don’t know why, because in the Chazal in Sanhedrin where it discusses this, it comes exactly to the Sadducees, there’s something more there, something they had to do with Rome, which perhaps the Gemara couldn’t write out completely.

But it does go together, that the apostates, what is an apostate? He goes with the side of the Palestinians, hello? He goes with the side of the wicked kingdom, the Hellenizers of every generation, like that.

“Blessed are You, Hashem, who breaks enemies and humbles the arrogant.” There are enemies and arrogant ones, which haven’t yet been mentioned here. Enemies and arrogant ones.

The Difference Between Enemies and Arrogant Ones

Speaker 1: We say, yes, “and all Your enemies shall be cut off.” Yes, “and all Your enemies.” There are enemies, meaning the enemies of Israel. We’re talking about the whole matter of the nation, like a people, those who fight with the Jews.

And arrogant ones, it seems, arrogant ones means people who do things with malice. It can also mean simply wicked people, like those who violate the Torah. Yes, one can say such an interpretation, the nations, the enemies He should break, and the arrogant ones He should humble.

And when did the kingdom of arrogance become the wicked kingdom? Okay, yes. It’s the same idea, right? Yes.

The Blessing “For the Righteous and the Pious” (Blessing 13)

Speaker 1: And the next blessing is the opposite, we have a curse for the wicked and a blessing for the righteous. “For the righteous and for the pious,” and not only that, but “and for the righteous converts.”

Or pious ones and pious ones you can count as you lock your doors, only for holy families. No, the opposite. Because righteous converts, because the remnant of Your people, the House of Israel. First for the newly arrived, and for the remaining ones. Remnant means the remaining ones, or the survivors, like the surviving remnant. The survivors, yes. The rest of the Jews.

Interesting, here we count the righteous converts before Your people, the House of Israel.

“May Your Mercy Be Aroused” – The Request for Good Reward

Speaker 1: May Your mercy be aroused, Hashem our God, should be warmed up, like “my innards were aroused.” It should awaken mercy in us, like that.

And give good reward to all who truly trust in Your Name, and place our lot with them. A good reward is given to all who truly trust in Your Name. It seems to mean, I saw in Igra D’Shmaya, and it seems that others wonder why we pray for good reward.

But it could be that the simple meaning is like that the trusting in Your Name should not be disappointed, but should receive, should receive as it said earlier that “and fulfills His faithfulness.” Such a righteous person who relies on this, ah, like the next piece, “forever we shall not be ashamed for we have trusted in You.” If someone relies his whole life on the Almighty’s mercy and it doesn’t happen, that’s a great shame.

“And give good reward to all who truly trust in Your Name,” that by Your fulfilling Your faithfulness and actually showing that the trust was upheld, “and place our lot with them.”

“And Place Our Lot With Them” – A Matter of Humility

Speaker 1: And the meaning of “and place our lot with them” is, should I also be among the righteous and pious? Is that what it means?

I think it’s a matter of humility. Like a person doesn’t say about himself, “I am the great one who truly trusts in Your Name,” but give me also a good reward. I should also, I am also, or I should also be among those who truly trust in Your Name. It could be.

“Forever We Shall Not Be Ashamed For We Have Trusted in You”

Speaker 1: “Forever we shall not be ashamed for we have trusted in You,” we should never be disappointed, but our trust should prove correct through the salvation on which we have relied.

“Blessed are You, Hashem, support and trust of the righteous.” I think the simple meaning is like, we learned that there are the righteous, that the righteous don’t trust in the Almighty, they don’t keep going to Him, good is good. The geniuses don’t go, the kings don’t go, they don’t go under Him.

And on the other hand there are the righteous, not only righteous, even simple Jews, but they go the malicious one in malice, break the malicious one, one helps the righteous, one shouldn’t say that the malicious ones are successful and the righteous are weak stories. “May you have goodness and all who trust in You for joy.”

The Connection to the Merit of the Fathers

Speaker 1: Yes. It’s interesting, because they mentioned earlier the merit of the fathers from Abraham, Isaac and Jacob. Here one mentions the… that it doesn’t end there, but there is always, there is always the new promise. Yes. One must believe that every generation has righteous people, and not God forbid a blessing in vain. Yes.

The Blessing “Builder of Jerusalem” (Blessing 14)

Speaker 1: Further. Jerusalem. “May You dwell within Jerusalem Your city as You have spoken.” You promised me. Yes, how did the Almighty promise? He promised to David, yes.

“And rebuild it as an eternal structure speedily in our days.” Build it as an eternal structure, that it should not be destroyed anymore, that the third building should be an eternal structure.

“Blessed are You, Hashem, Builder of Jerusalem.”

The Blessing “The Offspring of David May You Speedily Cause to Flourish” (Blessing 15)

Speaker 1: And it’s not just Jerusalem, but we want in Jerusalem we want the kingdom of David. “The offspring of David may You speedily cause to flourish,” that which should bloom again. He makes something like, the metaphor is David like a tree that blooms again.

“And his glory shall You raise through Your salvation.” The offspring of David, the grandson of David who will be the Messiah, yes, should be a glory. Glory always means his kingdom, his might, raised through Your salvation.

What does a glory mean? A horn of a ship?

Discussion: What Does “Glory” Mean?

Speaker 2: Glory is a horn. Earlier it’s a sprout, now it’s from an animal, right? Like the horns of an ox, like a… It’s all metaphor, but it means… glory, a glory of salvation. It’s all language from verses actually.

Speaker 1: No, glory isn’t something like a miracle, something a thing that one raises up, a sign of victory. Perhaps one used to bring… perhaps it means a shofar? Perhaps one used to hold a shofar at the… sacrificing and separating. It’s all things metaphors that… Yes, because the idea here is that one should see the salvation. One can understand it, but the metaphor, one must understand the metaphor. Something is with his raising of glory, with his sprouting of glory for David. Yes.

“Blessed are You, Hashem, who causes the glory of salvation to flourish.” He is again causing the glory of salvation to flourish.

The Blessing “Hear Our Voice” (Blessing 16) – The General Request

Speaker 1: The last prayer is a… the general prayer is that all the prayers should be accepted. And what is a prayer where one prays for all prayers? Here the Rambam mentioned earlier that here one can pray for private needs, for everything that a person needs to have. Usually, the Rambam says, in every prayer, in every blessing, one can add similar to the blessing. Here you can add anything, because it’s a blessing that God should help.

Because the Rambam explained earlier that the Sages made blessings that they held that this covers everything that a person needs to have. But there are always an unlimited number of new complications and so on.

“Hear Our Voice” – But We Don’t Say It Aloud

Speaker 1: There it’s hear our voice. “Hear our voice, Hashem our God, have pity and mercy upon us.” It’s a bit interesting, because we don’t say it aloud. It means, of course, that He should accept the prayer, but in the Shemoneh Esrei specifically, the Rambam says this language, one doesn’t say it aloud.

“Have pity and mercy upon us, and accept with mercy and favor our prayer, for from before You our King we shall not turn away empty, for You hear the prayer of every mouth, Blessed are You, Hashem, who hears prayer.”

Discussion: “For You Hear the Prayer of Every Mouth”

Speaker 1: This is very good. First, yes, “empty” is simple meaning, like I go to pray today, He should fill my hands, I shouldn’t go out empty.

Then he says why, like all, every, many blessings that we see, it comes like a confirmation at the end. What did he mean confirmation? That I prayed so well, I’m such a righteous person? No, that was earlier, “forever and ever.” Now he says why: because the Almighty hears everyone’s prayers. That’s the reason why we want Him to accept our prayers.

Speaker 2: Yes, but if He hears everyone’s anyway, one doesn’t need to pray for this. It’s a bit interesting.

Speaker 1: “For You hear the prayer of every mouth,” and then You decide whom to accept. Like, one can…

Speaker 2: No, “hears” means He accepts, He does give, not just He hears.

Speaker 1: Yes, but if you take for granted that this is what He does… Okay, all blessings are like that, because You do it. One prays that it should be revealed or etc. Yes.

“Blessed are You, Hashem, who hears prayer.” One makes that it should be, with the blessing he makes that it should be.

Digression: The Modzitzer Rebbe’s Joke

Speaker 1: Like the Modzitzer Rebbe said about the “Creator of various kinds of nourishment,” do you know the joke?

Speaker 2: Nu.

Speaker 1: That a boy wanted food, and the father didn’t want to give him. So he made “Creator of various kinds of nourishment,” and the father gave him, so it shouldn’t be a blessing in vain.

You have “The King who desires life,” yes. That applies to everything, but does it work? No.

The Blessing “Be Favorable” / Service (Blessing 17)

Speaker 1: The next prayer is also a request for acceptance of prayers, but more acceptance of prayers after the building of Jerusalem. One can say acceptance of the service, today there is only prayer, but with the coming of the Messiah there is also the service of sacrifices. So about this one mentions acceptance of prayer, but also acceptance of the service, when it will be that there will actually be the service.

And I can say that this is like more the private prayers of Jews, and this is the prayer of the nation, the prayer that is a collective prayer, their prayer, the prayer of the people of Israel.

“Be favorable, Hashem our God, toward Your people Israel,” You should show Your favor in the people of Israel, “and to their prayer pay heed,” and to their prayer, “and restore the service to the Holy of Holies of Your House,” the service which is the general prayer of the people of Israel in the Holy Temple, therefore bring back the service “to the Holy of Holies of Your House” – Holy of Holies means a palace, a palace – “and the fire-offerings of Israel and their prayer accept speedily with love and favor, and may the service of Israel Your people always be favorable.”

Does he mean perhaps the daily offering, the daily sacrifice? I don’t know. “And may the service of Israel Your people always be favorable.”

“And May Our Eyes Behold Your Return to Zion”

Speaker 1: “And may our eyes behold,” this is indeed “Be favorable, Hashem our God,” but perhaps here we also, I and mine, this should also be a part of the people of Israel who receive the favor of Hashem.

“And may our eyes behold Your return in mercy to Zion as of old,” as it already was with us in Zion.

“Blessed are You, Hashem, who restores” – who returns to Zion, “who restores His Presence to Zion,” who brings back His Presence to Zion.

Discussion: The Conclusion “Who Restores His Presence to Zion”

Speaker 1: It’s very interesting, because the conclusion of the blessing can only fit after what one says “And may our eyes behold.” The blessing itself doesn’t fit. Actually, this is the blessing of service, it comes to thank the Master of the Universe or to ask Him to accept the service, meaning the Temple service.

When a Jew comes in exile, and he can’t say… There’s another version that says “on the festival of Passover we will serve You alone in awe.” Yes, that other version I have in mind that one said from the time of the Temple, so I think, I have no proof, it’s a theory.

Speaker 2: No, in the Second Temple one could already say “who restores His Presence to Zion,” it was already back.

Speaker 1: But I’m saying, you can’t go much further than yes.

Shemoneh Esrei: Blessing of Service, Thanksgiving, Peace, and Variations in Versions

Blessing of Service (Be Favorable) — Continuation of Discussion

Speaker 1: Actually this is the blessing of service, it comes to thank the Almighty or to ask Him to accept the service, meaning the Temple service. When a Jew comes in exile and he can’t say, he has another version, and say on the festival “we will serve You alone in awe.” Yes, that other version one used to say in the time of the Temple, so I think, I have no proof, it’s a theory.

Speaker 2: But in the Second Temple one could already say “who restores His Presence to Zion”? It was already back, yes.

Speaker 1: No, but I’m saying, you can’t say “You alone” because it is there. Now when you come in exile, you can’t say the normal version, it’s a mistake in the version, you say “and restore.” But then you make the conclusion, you say “who restores His Presence to Zion,” it’s a goes, that He is restoring, like all blessings.

Speaker 2: Yes yes, also “revives the dead” we speak of the future, like “causes the glory of salvation to flourish,” yes.

Speaker 1: No, I’m saying that this isn’t truly a blessing on the restoration of the Presence to Zion, that blessing we already said in “May You dwell within Jerusalem,” we already prayed for that. Now, this only comes in because it’s like the substitute, one exchanged the blessing of service with this.

Speaker 2: There are those who say indeed, I see, according to what you said, it makes sense what one says “May the words of my mouth and the meditation of my heart be acceptable before You,” there are those who say that yes, “may You desire them and be favorable to us.”

Speaker 1: But it fits, because especially after the prayer for requests for private prayers, one asks the Almighty, ah, we are already satisfied, we come we in the study halls and one accepts our prayers, every minyan for itself? No, we want the greater, we want the people of Israel’s prayer in the Land of Israel, which is an “elevated” prayer, a higher level of prayer.

Speaker 2: Okay.

The Blessing of Thanksgiving (Modim) — Blessing 18

Speaker 1: 18, here the last three, like the first three are praise and the last three are thanksgiving. Praise means, how does one say? Praise means one speaks about the greatness of the Holy One, Blessed be He, and here one thanks Him, one is grateful for what He has given us, one speaks more personally, it’s a greatness that He shows toward us.

Yes, this is already the second of the last three, one must understand what “Be favorable” means thanksgiving, “I have no idea.” We gratefully thank You, our thanksgiving, it’s a blessing of thanksgiving, that You are Hashem our God, Rock of our lives, Shield of our salvation. I would say a Hebrew translation, that You, as the Rambam taught us in the blessing of circumcision, in the holy tongue many times one says “that” and it means “for that.” So, we gratefully thank You for that You are Hashem our God, we thank the Master of the Universe that He is our Creator.

And not only that, what does a Creator mean? That He gives us all things. What does our God mean? Rock of our lives, Shield of our salvation, we already had this language in the blessing of the recitation of the Shema, “and a stronghold for us.” You are from generation to generation.

Discussion: How to Divide the Words “You Are From Generation to Generation”

Speaker 2: Ah, interesting. Here we also speak of eternal. You see, according to your order, “You are from generation to generation,” not only “from generation to generation we shall thank You and relate Your praise.” One can learn this, I often thought that “Rock of our lives, Shield of our salvation, You are,” and here “from generation to generation we shall thank You and relate Your praise,” that every generation Jews will be grateful. But one can learn “You are from generation to generation.”

Speaker 1: There’s a dispute among the righteous how to divide the words. I know who decided it this way, but if you want one can do it this way. One can put it in between, each one should do his own. Yes.

Continuation of the Text of the Blessing of Modim

Speaker 1: “You are from generation to generation we shall thank You and relate Your praise, for our lives which are committed to Your hand.” As we learned also in the morning, what was the language? “Into Your hand I commit my spirit.” What we say in the evening service also says, “for our lives which are committed to Your hand,” our life is committed to His hand, and our souls are entrusted to His hand.

“And for Your miracles that are with us every day and for Your wonders and favors at all times, evening and morning and afternoon.” “Evening and morning and afternoon” goes back to “we shall thank You and relate Your praise,” for this we thank evening and morning and afternoon, no? Or the miracles and wonders are… Apparently, “at all times” already covered it. “And for Your miracles and favors at all times,” for this we “shall thank You and relate Your praise evening and morning and afternoon.” Could be, I don’t know. I saw that the commentators say both interpretations about this.

Further, “The Good One, for Your mercies never cease, and the Merciful One, for Your kindnesses never end.” The mercies never end.

Conclusion of the Blessing of Modim

Speaker 1: Further, “All the living shall thank You forever and praise.” Ah, this is the conclusion. “For He is good, God the Good, Blessed are You, Hashem, the Good is Your Name and to You it is fitting to give thanks.” Yes. The last blessing, the blessing of peace.

I think from this one can deduce, you know how the conclusion begins? “For He is good, God the Good.” Yes, but perhaps indeed “All the living.” I feel that it goes like, because soon one will see, “for all these” one puts in here in between. It goes like a general rule, “we thank You for everything,” one puts in various details, “for the life,” “for this,” and yet one says but, like a conclusion, one can’t finish all the details, “Your mercies cease,” You have more mercies than I can count here, I can already thank each one, “all the living.” Something like that.

I think also the meaning of “the Good is Your Name and to You it is fitting to give thanks,” that for You Almighty it is fitting to thank You. When you thank a person, it ends, he isn’t truly fitting to give thanks, he did a small favor for you. The Almighty does all favors, His Name itself is good, so “to You it is fitting to give thanks,” or “it is good to give thanks to Your Name.” That’s the meaning.

The Blessing of Peace — Blessing 19

Chunk 4 Translation

Speaker 1: Okay, now Birkas Shalom. “Sim shalom tovah u’vracha”, peace, goodness, and blessing, grace and kindness, six requests. “Shalom tovah u’vracha chen vachesed v’rachamim aleinu v’al kol Yisrael amecha”. Ah, not “v’al kol Yisrael amecha”. “Barcheinu kulanu b’or panecha”. This has to do with Birkas Kohanim, “Ya’er Hashem panav”. That’s the translation. “Ki b’or panecha”, because when there is the light of Your countenance, “natata lanu Hashem Elokeinu Torah v’chayim ahavah vachesed tzedakah v’shalom”. May there always be a light of countenance, and You will continue to give us the aforementioned blessings. “V’tov b’einecha”, may it be good in Your eyes, yes, “l’vareich es amcha Yisrael b’chol eis b’shalom”. Or may it be, or it’s a praise, that “ki tov b’einecha l’vareich es amcha Yisrael b’shalom”. Here we have concluded the last blessing, this is the end, we conclude with shalom.

Why Do We Conclude with Shalom?

Speaker 1: I think, one must understand, the Gemara says, we spoke about the… that the three last blessings are like hoda’ah. Particularly it only applies to the eighteenth blessing, Birkas Modim.

I think it’s more like this is the way out. We’re going out, we ask “retzei ba’avodatecha”, as if we’ve already finished the prayer, and we ask the Almighty to accept it. We thank Him for everything, and we say it’s like if the Almighty were a person, one would say “goodbye”, “shalom shalom”, as if we’re giving the person a blessing. But to the Almighty one cannot give a blessing. When I say “shalom” to you, I give you a blessing, that you should have peace. This is such a “nifrad l’shalom”.

Speaker 2: Right, but by the Almighty, He gives us everything, so we say that the Almighty should bless us with shalom. But it’s actually as the Gemara says, “k’eved haniftar merabo, nosein lo shalom v’holeich lo”.

Differences in Nusach: Mashiv Haruach U’morid Hagashem / Birkas Hashanim

Speaker 1: Now, here he goes in to enumerate the differences when we say differently in Birkas Hashanim, both, what we mention rain in Gevuros and later in Birkas Hashanim.

Nusach for Summer Days — In Gevuros

Speaker 1: In the summer days, where we said “mashiv haruach u’morid hagashem” in the second blessing, we say “rav l’hoshi’a”, and instead of “mashiv haruach u’morid hagashem” we say “morid hatal”, because in summer days rain is not a good thing, but dew is always good. And we go back to “mechayeh chayim b’chesed”.

Nusach for Summer Days — In Birkas Hashanim

Speaker 1: And in the ninth blessing, the blessing of Birkas Hashanim, we say this nusach in summer: “Barcheinu Hashem Elokeinu b’chol ma’aseh yadeinu, u’vareich shnaseinu b’talei ratzon”, also for the same reason, we don’t ask for tal u’matar, but for talei ratzon. “Bracha u’ndavah k’shanim hatovos, baruch atah Hashem m’vareich hashanim”.

Why Is the Summer Nusach Shorter?

Speaker 1: Now, here there’s a contradiction, why did it become so much shorter? That is, because the entire long nusach that the Rambam had for “barcheinu” is all that the crops should grow. Now it’s already grown, there’s nothing to add. It’s not just the difference of tal u’matar according to the Rambam, and there are those today who also do this. Yes, it’s the whole thing, the entire order of “bareich aleinu” only makes sense when the year is in the middle of growing the first fruits of the summer. It’s already here, it’s a shame to take away, it’s good, everything becomes much shorter the blessing.

Speaker 2: No, I see that some parts still look important. I know, something this is still the last thing that can still be ruined at the last minute.

Havdalah in Chonen Hada’as

Speaker 1: Further, the nusach of Birkas Havdalah in Chonen Hada’as. Says the Rambam, on Saturday night and Yom Kippur night and Yom Tov night, one blesses the fourth blessing in this nusach. In the fourth blessing, in Birkas Hada’as, we say this, we begin “Atah hivdalta bein kodesh l’chol”, and we say this, “V’atah hivdalta bein kodesh l’chol, bein or l’choshech, bein Yisrael la’goyim, bein yom hashvi’i l’sheishes y’mei hama’aseh”. The Almighty makes distinctions, He makes the categories between holy and mundane. “K’shem shehivdalta bein kodesh l’chol, kach p’deinu v’hatzileinu mikol minei mashchis u’mikol minei puranyos hamitragshes lavo ba’olam, u’shmareinu min hakol, v’choneinu me’itcha de’ah binah v’haskel, baruch atah Hashem chonen hada’as”.

Difference Between the Rambam’s Nusach and Our Nusach

Speaker 1: Our nusach begins a bit differently. It says “atah chonantanu”. I think our nusach changed the nusach, because the Rambam begins “atah hivdalta”, so he must first say “atah chonen” and then he says “atah hivdalta”. And for us where it says “atah chonantanu l’mada Torasecha u’slamdenu”, so you’ve already translated, you’ve already said “atah chonen”, then you say “u’vdil”. So we don’t need to say “atah chonen” again beforehand.

But also by us the request that we ask is different, not from physicality, but we say “v’hakeil aleinu meichet v’avon u’midibuk midos ra’os, u’vdileinu bein kodesh l’chol”. We ask that the distinction, just as You made a distinction between bad things, there should be a distinction between us and bad things. The bad things that are mentioned are more in the realm of mitzvos.

Further, on Rosh Chodesh and Chol Hamo’ed there is the addition of Ya’aleh V’yavo in Birkas Retzei.

Ya’aleh V’yavo — Rosh Chodesh and Chol Hamo’ed

Speaker 1: The Rambam brings, Rosh Chodesh and Chol Hamo’ed we add in the seventeenth blessing, in the seventeenth blessing, whether evening, morning and afternoon, and we bless them in this nusach.

Nusach of Ya’aleh V’yavo, Aneinu, and Al Hanisim According to the Rambam

Nusach of Ya’aleh V’yavo — Rosh Chodesh and Chol Hamo’ed

The bad things that are mentioned are more in the realm of mitzvos.

Further, on Rosh Chodesh and Chol Hamo’ed, there is the addition of Ya’aleh V’yavo in Birkas Retzei. The Rambam, on Rosh Chodesh and Chol Hamo’ed, in addition in the seventeenth blessing, in the seventeenth blessing, whether evening, Shabbos and afternoon, and one blesses them in this nusach, he brings again Birkas Retzei, and then he brings the entire piece of Retzei. Because the Rambam didn’t have a siddur where there’s an instruction for Ya’aleh V’yavo, he must say how the order is. Ah, he also began from atah chonen.

Always, all these additions, it begins a bit earlier and ends a bit later, so that it can be clear how one says the blessing, how it goes in.

Yes, for example, rav l’hoshi’a morid hatal, he began at the words rav l’hoshi’a. Okay, it’s one small thing.

Nusach of Birkas Retzei with Ya’aleh V’yavo

Retzei Hashem Elokeinu b’amcha Yisrael, v’lisfilasam she’ei, v’hasheiv es ha’avodah lidvir beisecha, v’ishei Yisrael u’sfilasam m’heirah b’ahavah t’kabeil b’ratzon, u’sehi l’ratzon tamid avodas Yisrael amecha.

And we say here like this: Elokeinu v’Elokei avoseinu, ya’aleh v’yavo v’yagi’a. It should arrive, but it’s… we say there are many expressions. Ya’aleh v’yavo v’yagi’a, yeira’eh v’yeiratzeh v’yishama v’yipakeid v’yizacheir l’fanecha, zichroneinu u’fikdoneinu, v’zichron avoseinu, v’zichron Yerushalayim irecha, v’zichron Mashiach ben David avdecha, v’zichron kol amcha beis Yisrael. All these remembrances should come up and should bring like pleitah, pleitah means like salvation. L’tovah, l’chein, l’chesed u’l’rachamim, l’chayim u’l’shalom b’yom Rosh Hachodesh hazeh.

And the language of Rabbi Eliezer: Racheim bo aleinu v’hoshi’einu, zachreinu Hashem Elokeinu bo l’tovah, u’fokdeinu vo livrachah, v’hoshi’einu vo l’chayim, bidvar yeshu’ah v’rachamim, chus v’choneinu v’racheim aleinu, u’malteinu vo mikol tzarah v’yagon, v’samcheinu vo simchah shleimah. A nicer language than ours, perhaps a bit longer.

V’sechezenah eineinu b’shuvcha l’Tzion b’rachamim, ki atah b’rachamecha harabim tashuv eilehah. Baruch atah Hashem, hamachazir Shechinaso l’Tzion.

Nusach for Chol Hamo’ed

On Chol Hamo’ed we don’t say “b’yom Rosh Hachodesh”, but we say “b’yom”, the language of the Rambam is “b’yom mikra kodesh hazeh, b’yom mo’ed chag hamatzos hazeh”, or “b’yom mo’ed chag hasukkos hazeh”, and we continue “harachaman hu yanchileinu”.

Interesting, he says here “b’yom mikra kodesh hazeh, b’yom mo’ed”, more than we say. It’s interesting, because seemingly mikra kodesh is not Chol Hamo’ed. There it says “shivas yamim, u’vayom hashvi’i mikra kodesh”. It’s interesting that the Rambam also says this on Chol Hamo’ed. On Yom Tov I understand that one should say mikra kodesh, but Chol Hamo’ed is a bit difficult. Seemingly one should only say “mo’ed”, because it’s not yet a mikra kodesh. Um, it’s actually interesting.

Nusach of Aneinu — On a Fast Day

On a fast day there is an addition in the sixteenth blessing, Birkas Shema Koleinu. Instead of Birkas Shome’a Tefillah an individual says… ah, the individual says this, we’ll see, the prayer leader will be different.

Nusach of Aneinu for an Individual — In Birkas Shema Koleinu

We say “Shema koleinu Hashem Elokeinu, chus v’racheim aleinu, v’kabeil b’rachamim u’v’ratzon es tefilaseinu”, and here we insert like this, “Aneinu Hashem Elokeinu aneinu b’yom tzom hata’anis hazeh, ki b’tzarah g’dolah anachnu.” This is presumably more fitting for a fast for rain, or it’s a day that marks a great trouble. “Al tastir panecha mimenu, al ta’aleim oznecha mishmo’a tefilaseinu.” This is a fast which is always when there’s already a concealment of face, stop the concealment of face, accept the prayers, “v’heyei karov l’sho’aseinu, terem nikra v’atah ta’aneh.” So in the future it should be “terem nikra v’atah ta’aneh”, now we ask You should answer for now.

Discussion: The Meaning of “Terem Nikra V’atah Ta’aneh”

Speaker 1: We had an interpretation when we learned earlier about this, I don’t remember what it was. Ahh. Do you remember?

Speaker 2: No, but one can hear it like this, now answer us, and it shouldn’t come to such a trouble that we should have to go through so much trauma until You answer. Next time, let’s do it properly, “terem nikra v’atah ta’aneh”.

Speaker 1: It’s also interesting what the intention is “terem nikra”. We always say Birkas Hashanim, we always ask for rain. “Terem nikra v’atah ta’aneh, n’dabeir v’atah…” The “n’dabeir” here also refers to terem. “Terem n’dabeir v’atah tishma”. As the prophet says, “terem yikra’u va’ani e’eneh, od heim m’dabrim va’ani eshma”. It can also be that it means simply very quickly. Almost like “eli terem”, almost, literally the minute. It’s literally still before, literally.

I don’t know what this means.

Speaker 2: Ki atah shome’a tefilas… no, here it looks like it shouldn’t fall out “kri’ah”. “Kri’ah” looks like a bigger demonstration. But simply “n’dabeir” further which is not before. Because I thought that the “n’dabeir” also goes up to the word “terem”. But it can be the opposite, “terem nikra”, still before we go to “kri’ah”. “Kri’ah” means something like an assembly, a “korei b’kol ram”.

Speaker 1: Yes, yes.

Speaker 2: But what are we there by? Still even before we should ask “terem”, as it says in Tanach “b’terem yikra’u”, still before they cried out. But if we need Him, we should just start speaking, no speaking with the Father. It should be enough the blessing of “baruch aleinu”, we shouldn’t have any complaints with any… yes.

Ki atah shome’a tefilas kol peh, baruch atah Hashem shome’a tefillah.

Nusach of Aneinu for the Prayer Leader — A Separate Blessing

When the prayer leader stands, this nusach is a separate blessing, we say an extra blessing on this. And it should be after the seventh blessing, after Birkas Go’el Yisrael, we say, “Aneinu Hashem Elokeinu aneinu b’yom tzom hata’anis hazeh, ki b’tzarah g’dolah anachnu”, and the same conclusion, “If we need Him, Hashem Elokeinu, ki atah oneh b’chol eis tzarah v’tzukah, podeh u’matzil”.

Because “podeh u’matzil” he adds, right? Ah, “ki atah oneh b’chol eis tzarah v’tzukah, podeh u’matzil”, because we have a special seal, this is the introduction to the seal, “baruch atah Hashem ha’oneh b’eis tzarah”.

Discussion: Why Doesn’t the Individual Say a Separate Blessing

Speaker 1: Why doesn’t the individual prayer say the individual here? I don’t know exactly, I don’t remember we must…

Speaker 2: But an individual, the rule is that an individual doesn’t make his own blessings. An individual inserts his requests into the blessings of Shemoneh Esrei. The community has an aspect, a pride, a communal fast. Every individual prays as a community, but in general, the individual prayer is called so because an individual… but the community can add. Just as in general by a communal fast we add more blessings even.

Speaker 1: Ah, true, there is such a thing, I don’t remember exactly.

Speaker 2: By a communal fast we added another extra blessing.

Nusach of Birkas Boneh Yerushalayim on Tisha B’Av

On Tisha B’Av we added an extra blessing. Not a blessing, a nusach.

Ah, in the… there it’s a bit different, in Birkas Boneh Yerushalayim. On Tisha B’Av one blesses the fourteenth blessing in this nusach, we change the fourteenth blessing, instead of the regular fourteenth we say a special one for Tisha B’Av.

Racheim Hashem aleinu v’al Yisrael amecha v’al Yerushalayim irecha. And the Yerushalayim is ha’ir ha’aveilah, hacharevah, hashomemah, han’sunah b’yad zarim, hayosheves like a widow, as it says in Megillas Eichah “v’roshah chafui”, with a bowed head, k’ishah akarah shelo yaladah, like a barren woman who hasn’t given birth to children and she is sad. Vayirshuha legiyonim, legiyonim is a “legion”, yes, this is what word? A Latin word from a Roman army, a legion. Legiyonim, the military conquered it, vayirshuha ovdei f’silim, vayitnu es nivlas avadecha. Yirshuha doesn’t mean inherited, it means driven out, yes, like taken over, conquered. Ovdei f’silim, vayitnu es nivlas avadecha ma’achal l’of hashamayim v’livhemas ha’aretz. This is a verse, yes. This is a matter of mentioning the pain of Tisha B’Av that happened then.

Al kein Tzion b’mar tivkeh, Yerushalayim titein kolah. Libi libi al chaleileihem, me’ai me’ai al harugeihem. And it’s already been enough, yes, we count it out as if we’re arousing heavenly mercy. Az re’eh Hashem v’habitah v’racheim shomemosehah, have mercy on the desolate Yerushalayim, v’nachamah. Ki atah Hashem ba’eish hitzatah u’va’eish atah asid livnosah, kakasuv va’ani ehyeh lah ne’um Hashem chomas eish saviv v’lichavod ehyeh b’sochah. B’sochah means in Yerushalayim, yes, Yerushalayim will have a wall of fire, and the Divine Presence will be there for honor.

Discussion: “Ba’eish Hitzatah” vs. “Ba’eish Yisadtah” — Difference Between the Rambam and Our Nusach

There’s a big difference here from the Rambam’s nusach and our nusach. We say “ba’eish hitzatah”, here it says “ba’eish yisadtah”. The Rambam doesn’t hold at all the whole thing that it was burned and with that we’re going to build it. The Rambam says “ba’eish yisadtah”.

I thought perhaps we mean the pillar of fire when the Jews left Egypt. How do we see that the Temple was founded with fire? When the menorah came out, he threw in gold and fire came out. When we must think, yitzasu, it fits like it was burned with fire. Perhaps the verse itself, “va’ani ehyeh lah chomas eish”. But there it’s not ba’eish yisadtah, but b’Hashem yisadtah, the fire is a metaphor. It looks like fire is the foundation, perhaps we mean to say with fire, with the Temple we inaugurated with sacrifices, with the fire of the altar. I don’t know, wonders of wonders. Yes, in general, Hashem boneh Yerushalayim.

Nusach of Al Hanisim — Purim

Yes, Purim we add in Shemoneh Esrei, we add after Modim, in the middle of Modim we add the special blessing for Purim.

Nusach of Al Hanisim for Purim

Says the Rambam the entire Birkas Modim, modim anachnu lach etc., and here we say al nisecha sheb’chol yom va’yom, al nifliosecha sheb’chol eis va’eis, and here we say about the special miracles, about the miracles that were done once. Al hanisim v’al hag’vuros v’al hat’shu’os she’asisa la’avoseinu bayamim haheim bazman hazeh, the previous years in those days on the calendar. Bimei Mordechai v’Esther, k’she’amad Haman hara, as it says in the Megillah “Haman hara hazeh”, al amcha beis Yisrael, l’vakeish l’hashmid laharog u’l’abeid es kol haYehudim mina’ar v’ad zakein taf v’nashim b’yom echad, u’shlalam lavoz, he wanted to take their spoils. V’atah b’rachamecha harabim amadta lahem, for the Jews, b’eis tzarasam, danta es dinam v’ravta es rivam, nakamta es nikmasam, v’heifeita es atzaso of Haman, v’kilkalta es machashavto, v’heisheivosa lo g’mulo b’rosho, that Haman was paid with a punishment for his deeds, v’salu oso v’es banav al ha’eitz.

We paid him back on his head what he had, something like that it means, as the Gemara has such a language, asher yishl’tu haYehudim heimah b’son’eihem, what he wanted to do we did back to him on his head. V’hinahu, this is the whole thing here, the reason, v’asisa l’cha sheim gadol b’olamcha ad hayom hazeh. Sanctification of God’s name, v’al am Yisrael asisa peleh v’nisim, and we end with such a request, k’sheim she’asisa imanu peleh v’nisim kach aseh imanu nisim u’g’vuros ba’onah hazos.

And this is actually interesting, because here we ask for miracles and mighty acts in a blessing for Jews,

Nusach of “Al Hanisim” for Chanukah and Purim, Holiness of the Prayer Leader, and Laws of the Ten Days of Repentance

Nusach of “Al Hanisim” — Chanukah and Purim

Speaker 1: What is the thing? “She’asah mofeis u’g’vurah ba’olam hazeh”, He made a sanctification of God’s name in this world, “l’amcha Yisrael la’asos lahem peleh v’nisim”. And we end with such a request, “k’sheim she’asisa imahem peleh v’nisim, kach aseh imanu nisim u’g’vuros ba’eis u’va’onah hazos”.

Ah, interesting, because the Rambam had… okay. And we go back, “v’al hakol Hashem Elokeinu anachnu modim lach… tov shimcha u’l’cha na’eh l’hodos… harachaman hu yizkeinu…”. Interesting, because here we ask for miracles and mighty acts. In Birkas Hamazon the Rambam mentioned the thing of if one forgot Ya’aleh V’yavo, should one say Harachaman? No. The Rambam doesn’t mention Birkas Harachaman at all? No, it didn’t enter for the Rambam there. Because there is the thing, why should one ask for miracles?

The Meaning of “Nisim” — Not Above the Natural Order

Yes, but what is not a question, it’s not a real question. Nisim means that the Almighty should help us, it doesn’t mean above the natural order. It doesn’t say that we should do nothing, not at all. It doesn’t mean above the natural order, what he says that we see every day. It doesn’t mean a miracle that is above the natural order, it doesn’t mean a prayer in vain, which they learned, that the Almighty should change the male to a female, not that is the word.

Nusach for Chanukah

Okay. And the same thing is with Chanukah. Now he goes on to explain the text of Chanukah. “On Chanukah one blesses…”. What should he conclude? “Chanukah…”. On Chanukah also one changes the blessing from… In our siddur it says that there is Al HaNissim, there are two, for Chanukah and Purim. The Rambam thought that they are two different things, although they have similar opening and closing like Chanukah and Purim.

But the Rambam wrote extra, “Modim anachnu lach bazman hazeh…” (We thank You at this time…). And afterwards he speaks of “dinei tefillos sheva’as harachamim” (the laws of prayers of the seven mercies), “al hanissim ve’al hagevuros ve’al hamilchamos…” (for the miracles and for the mighty deeds and for the wars…). It’s the same said beginning, right? No, it’s not the same said.

Speaker 2: Ah, so for Purim he doesn’t write milchamos (wars)?

Speaker 1: Interesting. “Ve’al hateshu’os ve’al hapeduyos ve’al hapurkan” (and for the salvations and for the redemptions and for the deliverance). Ah, it’s different. “She’asisa imanu…” (that You performed for us…). Interesting, Chanukah and Purim were only nissim (miracles), gevuros (mighty deeds), and teshu’os (salvations). And Chanukah was milchamos (wars), and peduyos (redemptions), and purkan (deliverance). “She’asisa imanu bayamim hahem bazman hazeh” (that You performed for us in those days at this time). And one recounts the story, that bimei Matisyahu ben Yochanan (in the days of Mattathias son of Yochanan) the Greek kingdom came, and they wanted levatlem miTorasecha ulha’aviram meichukei retzonecha (to nullify them from Your Torah and to make them transgress the laws of Your will), and the Almighty helped berachamecha harabim (in Your abundant mercy), hamosram beyad chalashim (delivering them into the hands of the weak), danta es dinam veravta es rivam venakamta es nikmatam (You judged their judgment and fought their fight and avenged their vengeance). So You give victory with different names, and the same thing, here one begins again the same text as Purim, resisim leshimcha hagadol ulemalka (wicked ones to Your great Name and to the King), I think that the Shem HaGadol (great Name) connects with what is said later tov shimcha ulecha na’eh lehodos (good is Your Name and to You it is fitting to give thanks). I think in both cases one says exactly the same thing, that it was the matter of hashivos lo gemulo berosho (returning his recompense upon his head), that what they planned happened to them.

Discussion: “Danta es dinam” and “Hashivos lo gemulo berosho”

Speaker 2: Rebbe, in both there is danta es dinam.

Speaker 1: No, these are two different things. In both happened the vengeance that what they planned for Jews happened to them. Danta es dinam appears in both, but hashivos lo gemulo berosho (returning his recompense upon his head) is a special thing for Haman. Yes, the Almighty took up for you, and that’s what it means, right, He took our side. And just as it was done for them, so should You do for us be’eis uva’onah hazos (at this time and season), interesting language, ve’al kulam anachnu modim (and for all of them we give thanks), and one concludes the blessing.

Kedushah of the Shaliach Tzibbur

Okay, now one must learn about two more things in the blessing. One is about the Kedushah that the shaliach tzibbur (prayer leader) says, and the second is about Aseres Yemei Teshuvah (Ten Days of Repentance) when one changes. Okay, so like this, the Rambam says like this, we also don’t think about it, we look at it as if one stops at the third blessing, and afterwards one says Kedushah. The Rambam says that the shaliach tzibbur says the third blessing in a different text, Birkas HaKedushah (the blessing of holiness), he has a longer Birkas HaKedushah which includes in it what the congregation also answers. Right, and this he will say in the next section. What does the shaliach tzibbur say? There are also different texts for Shabbos and during the week, and the Rambam sees that there is one text that he says always.

Text of Kedushah of the Shaliach Tzibbur

Speaker 2: Yes, says the Rambam, he says, do you want to read?

Speaker 1: I’ll read. Yes, unekadishach una’aritzach uneshalesh lach (and we will sanctify You and revere You and triple for You), here alone one already had three, kedushah dena netzach uneshalesh lach, kedushah meshuleshes (triple holiness), and they also explain that kedushah meshuleshes is three times kadosh (holy), as the prophets say three times kadosh. A devar Hashem beyad nevi’acha al yedei pasuk, az vekara zeh el zeh (A word of God through Your prophet by way of verse, then they call one to another), the angels say kadosh kadosh kadosh Hashem tzeva’os melo chol ha’aretz kevodo (Holy, holy, holy is the Lord of Hosts, the whole earth is full of His glory). Kevodo begadlo malei olam, umesharsav sho’alim ayeh mekom kevodo (His glory in His greatness fills the world, and His ministers ask where is the place of His glory). Kevodo. And since they don’t know where is the place of His glory, meshabchim ve’omrim (they praise and say), His glory fills the world, it’s not specific to a certain place, therefore they don’t say “ayeh mekom kevodo” (where is the place of His glory), they say “baruch kevod Hashem mimekomo” (blessed is the glory of God from His place), wherever, everywhere where His glory is, blessed be the glory.

Explanation of “Mimekomo” — The Almighty Has No Place

And one requests “mimekomo hu yifen” (from His place He will turn), there is no specific mimekomo, but mimekomo, from that mimekomo, it’s greater than a certain place. When one says ayeh mekom kevodo, but this is the explanation that baruch kevod Hashem mimekomo, one doesn’t mean to say that it’s a physical place. The Almighty is not a physical thing. One means to say, one cannot comprehend. It’s a height, one cannot comprehend from the supreme level that the Almighty is, but the creations have a channel, a path in His channel.

Discussion: “Timloch beTzion” — Specific Place or Not?

But this is exactly the point, that now it is melo chol ha’aretz (fills the whole earth), there is no certain place. There should be a certain place, which is the Beis HaMikdash (Holy Temple), where there will be the place where one will praise the Almighty.

Speaker 2: No, but “ushimloch aleinu” (and reign over us), yes indeed, “timloch beTzion” (You will reign in Zion).

Speaker 1: In the place of the location which is now, which one cannot designate, which is kevodo malei olam (His glory fills the world), but it’s not specific to a certain place, it should happen that “ushimloch aleinu” (and reign over us), now the kingdom should be in Jerusalem, “ki mechakkim anachnu lach” (for we await You), because we are already waiting for the redemption. “Masai timloch beTzion bechayeinu uveyameinu tishkon, veyisgadel veyiskadash besoch Yerushalayim ircha ledor vador ulnetzach netzachim. Ve’eineinu tir’enah bemalchus uzecha” (When will You reign in Zion, in our lives and in our days may You dwell, and may You be magnified and sanctified within Jerusalem Your city from generation to generation and forever. And may our eyes see Your mighty kingdom), one should see the kingdom in Jerusalem, “kadavar ha’amur beshirei uzecha al yedei David meshiach tzidkecha” (as the word spoken in Your songs of strength through David Your righteous anointed), as it says in the holy song of David, “yimloch Hashem le’olam Elokayich Tzion ledor vador halleluyah” (The Lord will reign forever, your God O Zion from generation to generation, praise God). The Almighty will reign in Zion from generation to generation.

And one concludes with “uledor vador nagid godlecha ulnetzach netzachim kedushascha nagid” (from generation to generation we will declare Your greatness and forever we will proclaim Your holiness), “veshivchecha Elokeinu mipinu lo yamush ki Eil melech gadol vekadosh atah, baruch atah Hashem HaEil HaKadosh” (and Your praise our God shall not depart from our mouth for You are a great and holy God King, blessed are You Lord, the holy God).

Speaker 2: So that’s the text that the shaliach tzibbur says. I don’t agree with you that it will be in a place.

Speaker 1: It means, we are in a place, that’s true, but the Almighty comes, it should come to Jerusalem, to malchus uzecha (Your mighty kingdom). Zion, from kevodo vegadlo malei olam (His glory and greatness fills the world). But it always bothers me that the Almighty is not physical, but now there isn’t even a place where one says “see, this is heaven.”

Speaker 2: You also don’t see what “mekom kevodo” (place of His glory) means. “Ayeh mekom kevodo” (where is the place of His glory) means in general, “ayeh mekom kevodo” is not another thing that angels say. “Ayeh mekom kevodo” is an expansion of “baruch kevod Hashem mimekomo” (blessed is the glory of God from His place). Why do they say “mekomo” (His place)? Why do they say “from Jerusalem”? Because they don’t know, the Almighty has no place. The Almighty is above place, or above comprehension, which is called “makom” (place). Mekom kevodo shel olam (the place of His glory of the world), however you want to say it.

What the Congregation Answers

Now he says, when the shaliach tzibbur stands in this blessing, vekore zeh el zeh ve’omer (and they call one to another and say), he says the words “vekara zeh el zeh ve’omer,” kol ha’am onim “kadosh kadosh kadosh Hashem tzeva’os melo chol ha’aretz kevodo” (all the people answer “Holy, holy, holy is the Lord of Hosts, the whole earth is full of His glory”). Do you have with this that we demonstrate like the angels say it together, because if they alone are only a rabbi, how does it look? Ucheshe’omer “ayeh mekom kevodo”, kol ha’am onim umeshabchim ve’omrim “baruch kevod Hashem mimekomo” (And when he says “where is the place of His glory,” all the people answer and praise and say “blessed is the glory of God from His place”).

Interesting that one doesn’t just say the “baruch kevod Hashem mimekomo,” one also says the “meshabchim ve’omrim” (praise and say). And by kadosh one doesn’t say “vekara zeh el zeh ve’omer,” but one actually says the kadosh itself. What? Just like that I would have said only “baruch kevod Hashem mimekomo” alone.

Okay, ucheshe’omer “bechayeinu uveyomeinu” (and when he says “in our lives and in our days”), what does the congregation say? “Amen”. Ucheshe’omer “when the shaliach tzibbur says this,” kol ha’am onim “yimloch Hashem le’olam Elokayich Tzion ledor vador halleluyah” (all the people answer “The Lord will reign forever, your God O Zion from generation to generation, praise God”).

Criticism of Today’s Custom That Everyone Says Everything

Our custom, except that there are slightly different texts, we say in the entire Kedushah, each person says everything. There’s no Judaism in this, with apologies to the great righteous ones who say one should do so. Kedushah is made that the chazzan (cantor) calls out, and the congregation says “kadosh.” But you say everything, each person says everything, who is the chazzan? Who is the congregation? It doesn’t make any sense anymore, in my opinion.

And this is something that is everywhere, we have taken away the concept of shaliach tzibbur truly, that only the shaliach tzibbur says. Everyone says everything together, because many times it doesn’t work out so well. But I say, the congregation is for this. We spoke that one should go learn hilchos tefillah (laws of prayer). Vechol eilu hadevarim she’omrim hatzibbur, hevei korei imahem veyihyeh hu hashaliach tzibbur (And all these things that the congregation says, he should read with them and he will be the shaliach tzibbur). Say also with, velo yagbiah kolo vehem einam onim acharav (and he should not raise his voice and they are not answering after him), he should not say loudly together with them, but he should say with them.

There is a dispute about shaliach tzibbur, it means that one says for Shabbos or even during the week, there are people who when the congregation finishes saying, the congregation also repeats. It’s very funny, have you ever seen in shul on Shabbos? The entire congregation repeats. Hello, did we appoint a chazzan? Anyway, and afterwards he begins “baruch kevod Hashem mimekomo.” One doesn’t need to, one only needs to say “mimekomo” or what one says “kevodo malei olam.” Yes, because “baruch kevod Hashem mimekomo” he said together with the congregation, as the Rama says here.

Aseres Yemei Teshuvah — Changes in Birkas HaKedushah

Okay. One small thing. Yachid hamitpalel im hatzibbur be’aseres yemei teshuvah shebein Rosh Hashanah leYom HaKippurim, omer besof berachah zo (An individual praying with the congregation during the Ten Days of Repentance between Rosh Hashanah and Yom Kippur, says at the end of this blessing), he says at the end of Birkas HaKedushah, “ka’amur ‘venisga Hashem tzeva’os bamishpat vehaEil hakadosh nikdash bitzedakah’, baruch atah Hashem HaMelech HaKadosh” (as it is said ‘and the Lord of Hosts is exalted in judgment and the holy God is sanctified in righteousness,’ blessed are You Lord, the holy King). We are accustomed to say only the word “HaMelech HaKadosh” (the holy King). Yes, Rosh Hashanah, Yom Kippur we say this verse, but not a whole week.

There are many more small things in Shemoneh Esrei, like one says “HaMelech HaMishpat” (the King of judgment) during Aseres Yemei Teshuvah, or that one says “Zachreinu lechayim” (Remember us for life) during Aseres Yemei Teshuvah, which the Rama already said in hilchos tefillah before the chazaras hashatz (repetition of the Amidah) here, here he only repeats the thing that he hasn’t yet said.

Conclusion

Until here is what do you call it, this is the third shiur (lesson) that we have learned in seder hatefillah (order of prayer), which is the laws of Shemoneh Esrei.