📋 Shiur Overview
Summary of Shiur – Rambam Nusach HaTefillah, Chapter 4
Introduction – Where We Are Holding
The shiur is learning the Rambam at the end of Sefer Ahavah, Nusach HaTefillah Chapter 4. We have already gone through the nusach until after Shemoneh Esrei, and now we are learning what comes after Shemoneh Esrei – Kaddish, Tachanun, Seder HaYom, and other things until the end of the tefillah.
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Halacha 1 – Kaddish: When It Is Said
The Rambam’s words: “Shaliach tzibbur omer Kaddish le’olam kodem kol tefillah ve’achar kol tefillah” – The shatz always says Kaddish before every tefillah and after every tefillah. “Ve’achar she’omer seder hayom mitchanen me’at ve’omer Kaddish… uvechol asher yasi’imu midivrei tachanunin.”
Explanation: The Rambam establishes a rule: Kaddish comes before davening (before Barchu) and after davening (after Shemoneh Esrei). Additionally, Kaddish comes after Seder HaYom (Uva LeTzion / Kedushah DeSidra), after Kriat HaTorah, and after Tachanun.
Chiddushim and Explanations:
– The Rambam already enumerated the order in Hilchot Tefillah Chapter 9, and here he makes a general introduction.
– “Seder HaYom” is what we call “Uva LeTzion” – the Kedushah DeSidra. This comes at Shacharit, and also on Shabbat at Mincha. According to the Rambam, it is almost never said at Maariv.
– “Uvechol asher yasi’imu midivrei tachanunin” – After Tachanun one also says Kaddish. “Keshe’atah mesayem al divrei Torah” can mean either Kriat HaTorah in public, or when one learns Torah – a Kaddish after learning.
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Nusach HaKaddish
The Rambam’s words: “Yitgadal veyitkadash shemeih rabba, be’alma di vera chirutei, veyamlich malchutei…” – with the entire nusach until “ve’imru amen,” including “le’eila mikol birchata, shirata, tushbechata, venechamata da’amiran be’alma.”
Explanation: The Kaddish is in Aramaic. The content: May Hashem’s name be magnified, may His kingdom be revealed, may He bring forth redemption, bring Mashiach, in our days and in the days of all Israel, speedily and soon.
Chiddushim and Explanations:
– “Nechamata” – what does it mean? The word “nechamata” is strange – it doesn’t look like a language of praise. It is explained that it means a language of comforting, as it were – like “nitzchuni banai,” that there should be a revelation of His honor which is a comfort for the Shechinah in exile. But it’s not certain if this is the simple meaning.
– “Le’eila le’eila” — the Rambam’s nusach: The Rambam always says “le’eila le’eila,” not only during the Ten Days of Repentance like our custom.
– [Digression: Why is Kaddish in Aramaic?] Until now the prayers have been mostly in Lashon HaKodesh. The simple explanation of Kaddish is that it is a short prayer that gives an opportunity for people to be a shaliach tzibbur. It was made in Aramaic so that Jews for whom Aramaic is easier should specifically be able to say it — like making short prayers in a language that everyone understands. Historically: Anshei Knesset HaGedolah still spoke Lashon HaKodesh, and later Kaddish was made in Aramaic so the people would understand.
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Seder HaAniyah – Who Says What
The Rambam’s words: “Bisha’ah she’omer hashaliach tzibbur yitgadal veyitkadash shemeih rabba – oneh kol echad amen. Kol ha’onim amen – yehai shemeih rabba mevarach le’alam ul’almei almaya.”
Explanation: The shatz says the first part, the congregation answers amen, and then the congregation says “yehai shemeih rabba mevarach le’alam ul’almei almaya” – only until here, not further.
Chiddushim and Explanations:
– Until where does the congregation say? The Rambam only brings that the congregation says “yehai shemeih rabba mevarach le’alam ul’almei almaya” – he doesn’t bring that the congregation should say further until “da’amiran be’alma” or until “yitbarach.” This is a practical difference regarding our customs, where some say along until “yitbarach” or even further.
– “Bechol kocho shel adam”: The Rambam says that the Chachamim commanded that “yehai shemeih rabba” should be said “bechol kocho shel adam.” The Rambam already brought earlier that this means with all one’s concentration – with kavanah. One should say it aloud, not just quietly, but not shouting.
– Amen after “yitbarach”: The Rambam says: “Keshe’hu omer yitbarach – kol ha’am onim amen,” “keshe’hu omer brich hu – onim amen,” “keshe’hu omer basof imru amen – onim kol ha’am amen.” We don’t conduct ourselves this way – we don’t say amen after “yitbarach.” Among Chassidim, the congregation also says “yitbarach” along. The Beit Yosef discusses this – it comes from somewhere, it’s not just a mistake.
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Kaddish Batra – Titkabel
The Rambam’s words: “Kol Kaddish she’omer shaliach tzibbur achar shegomer hatefillah she’ein omer acharav klum veyotz’in veniftarin – nahagu ha’am kulan lehosif bo: titkabel tzelothon vetit’avid be’uthon dechol beit Yisrael kodam avuhon di vishmaya, yehai shelama min shemaya vesi’ata ufurkana uge’ulah aleichon ve’aleinan ve’al kol Yisrael ve’imru amen, oseh shalom bimromav hu berachamav ya’aseh shalom al kol Yisrael.”
Explanation: The last Kaddish of davening, after which one goes home, the people have a custom to add “Titkabel” – a request that the prayers should be accepted, peace from heaven, and “Oseh Shalom.”
Chiddushim and Explanations:
– Our custom vs. the Rambam: According to the Rambam, Kaddish Titkabel comes only at the very end, when one is already going home. But we say Kaddish Titkabel right after Shemoneh Esrei, not at the end. What we say at the end (after Aleinu / after Kaveh) is a Kaddish Yatom – which according to the Rambam’s approach would have been the place for Titkabel.
– [Digression: Kaddish Yatom] The Rambam doesn’t bring at all the concept of Kaddish Yatom. This is a later thing. The expression “a kaddishel” is literally synonymous with a son who says Kaddish. The Rema says that if someone doesn’t have children, he should “adopt a kaddishel.” There is a midrash with Rabbi Akiva who met a young man, but the Rambam probably didn’t hear about Kaddish Yatom. The Gemara says beautiful praises about Kaddish, which explains why it is so important.
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Halacha 9 – Kaddish DeRabbanan
The Rambam’s words: “Kol asarah miYisrael shehayu oskin beTalmud Torah shebe’al peh… omer echad mehem me’umad” – When ten Jews learn Torah shebe’al peh, one of them stands and says Kaddish DeRabbanan.
Explanation: After learning Torah shebe’al peh with a minyan, one person says Kaddish DeRabbanan standing.
Chiddushim and Explanations:
1. Specifically Torah shebe’al peh: The Rambam says “beTalmud Torah shebe’al peh” — not Torah shebichtav. The difference: on Torah shebichtav (like reading the parshah) one says a regular Kaddish, not Kaddish DeRabbanan. The nusach of Kaddish DeRabbanan is special for the Chachamim and Torah shebe’al peh.
2. “Afilu midrashot ve’aggadot”: The Rambam says that even midrash or aggadah is sufficient. The difference between midrashot and aggadot: “midrashot” means midrash halachah (like Sifrei), or a derasha on the parshah; “aggadot” means aggadata dechachamim — what we call midrashim, or simply stories related to Judaism.
3. Me’umad: The Rambam emphasizes that one says Kaddish DeRabbanan standing. This is a special indication because here we’re not talking about a shaliach tzibbur who is already standing automatically — here it’s one of the learners who stands up to say Kaddish.
4. Nusach of Kaddish DeRabbanan — content: The Rambam brings the full nusach:
– “Yitgadal veyitkadash shemeih rabba” — the future tense refers to “shemeih,” as it were the Almighty who is destined to renew His world.
– “Lemefrak chayya ule’ga’ol” — the redemption that brings techiyat hameitim, chiddush ha’olam.
– Building Yerushalayim, completing the Heichal HaKodesh (Beit HaMikdash), uprooting “pulchana nuchra’ah” (avodah zarah) from Eretz Yisrael, and restoring the service of Hashem (korbanot) “ve’atrei” — in its place — “bezivei uvikrei” — until now the splendor and glory of the place was missing, now it returns.
– “Veyamlich malchutei veyatzmach purkanei veykarev meshichei” — here we return to the language of regular Kaddish. “Yevei meshichei” — “meiti” means to bring in Aramaic.
5. “Al rabbanan ve’al talmidehon ve’al talmidei talmidehon”: It is asked what “talmidei talmidehon” means — if someone has students, isn’t he already at the level of rabbanan? The answer: “rabbanan” means Chachamim who have hora’ah (a higher level), “talmidehon” are talmidei chachamim who can still say a shiur or aggadah, and “talmidei talmidehon” are those who sit and learn — talmidei talmidei chachamim, not themselves talmidei chachamim.
6. “Bechol atar ve’atar”: We request not only for those who are here in this place, but also for all other places.
7. When do we say Kaddish DeRabbanan? Our custom is to say Kaddish DeRabbanan after “Rabbi Yishmael omer” (before davening) and after other learnings. At a siyum masechta we also say this nusach. It is noted that we don’t know exactly why the nusach “be’alma de’atei lise’udata” merited to become the siyum-masechta nusach. Also at a funeral we say it according to certain customs. Simply, it is just the nusach of Kaddish DeRabbanan, with one version.
8. Kaddish DeRabbanan after a shiur: If ten Jews hear a shiur, one could theoretically say Kaddish DeRabbanan afterward — even in a foreign language, because the main thing is that Torah shebe’al peh was learned.
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Halacha 11 – Tachanunin / Nefilat Apayim
The Rambam’s words: “Nahagnu lehitchanen velomar pesukei tachanunin binefilat panim” — We are accustomed to say pesukei tachanunin with nefilat panim (face bowed down).
Explanation: After davening one bows, falls in nefilat apayim, stretches out the hands and feet, and falls on the ground, and then one is mitchanen. The Rambam in Hilchot Tefillah doesn’t say what one must say during nefilat apayim — one can say what one wants. On Purim we don’t say the pesukei tachanunin.
The Pesukim That the Rambam Enumerates
The Rambam brings a series of pesukim: Beginning with “lefanecha ani korei’a umishtachaveh umitchanen” through pesukim from Daniel, Ezra, Tehillim, Yeshayahu, Devarim, and Divrei HaYamim. The general theme: We don’t come with the merit of our good deeds, rather we request mercy for the sake of His name, may He be blessed.
Chiddushim and Explanations:
1) The language “nahagnu” — a personal custom of the Rambam:
The language “nahagnu” is unique by the Rambam. He doesn’t say “nahag ha’am” (which he uses later), but “nahagnu” — I conduct myself this way. This shows that this is the Rambam’s own compilation of pesukim, not an obligatory custom of all communities. He compiled this because it’s fitting to say during tachanunin, and when he was asked in his beit midrash what to say, he gave this. But it’s not an obligation — the entire concept of tachanunin is that one says what one wants. He gives a “playlist” — a good collection.
2) The word “mafilim” fits nefilat apayim:
The pasuk “lo al tzidkoteinu anachnu mafilim tachanuneinu” fits very strongly with the concept of nefilat apayim. Nefilat apayim is a strong way of submission — one lies on the floor. If one came with the merit of righteousness, one could stand with pride. But because we don’t come with our righteousness, we are “mafil” — we throw ourselves down with the supplications. The word “mafilim” reflects the physical falling.
3) “Lema’alah rosh” — sins on the head:
By the pasuk “ki avonotenu rabu lema’alah rosh” — the image is like sins lying on a person’s head, perhaps entering the brain. With a bowed head one lies on the ground, as if one has fallen under the great burden of sins and troubles.
4) “Azut metzach” — the forehead and pride:
“Velo metzach lomar rosh” — when a person stands with a raised head, he shows his forehead, which is confidence in oneself. But during tachanunin one is bent, one doesn’t want to show the forehead, because one knows it’s my fault.
5) The main argument of the tachanunin — for the sake of His name:
The Rambam brings pesukim from Yeshayahu (“lema’an shemi a’arich api”), Yechezkel (“lo lema’anchem ani oseh beit Yisrael ki im leshem kodshi”), Tehillim (“lo lanu Hashem lo lanu ki leshimcha ten kavod”), Devarim (“al tifen el keshi ha’am hazeh”), and Daniel (“Hashem shim’ah Hashem selichah”). All have the same theme: even when Jews are not worthy, the Almighty should act for the sake of His honor.
6) Chiddush: a new “level” of argument — for His name vs. merit of the forefathers:
In other prayers (like Rishonah — “akeidat Yitzchak tizkor,” “zechor habrit”) the argument is merit of the forefathers, brit avot. But here in the tachanunin is a completely new argument: even when merit of the forefathers doesn’t help, there is still another claim — for the sake of Hashem’s honor. This is a sharper, deeper level of tachanunin. This fits the concept of tachanunin which is a “very sharp prayer.”
7) Comparison with “mah anu mah chayeinu” — same language, different meaning:
The language “mah anu mah chayeinu” appears in two contexts: (a) in the pesukei tachanunin here, where it means “we are nothing, we cannot request with our righteousness”; (b) in the prayer before Shemoneh Esrei (from the Geonim), where it means “we are nothing, but we are so fortunate that we are grandchildren of Avraham, Yitzchak and Yaakov — therefore we are obligated to thank You.” Same language, different context, different meaning. There it is praise and joy; here it is submission and supplication.
8) “Achtam” — language of chotam (nose):
By the pasuk “velitehilati achtom lach” — “achtom” is the language of chotam — I will hold my nose, meaning restraining the anger (erech apayim).
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After Nefilat Apayim — Pesukim When One Stands Up
The Rambam’s words: “Venahag ha’am” — after one lifts one’s face from the ground (“keshe’magbiah panav min hakarka”), one says more pesukim.
Explanation: After nefilat apayim, when one stands up, one says another set of pesukim. This is a second stage of tachanunin.
Chiddushim and Explanations:
1) “Nahag ha’am” vs. “nahagnu”:
Here the Rambam uses the language “nahag ha’am” — this is already a broader custom of the people, not just the Rambam’s personal custom like “nahagnu” earlier.
2) The pesukim after standing up:
“Va’anachnu lo neda mah na’aseh ki alecha eineinu” (Divrei HaYamim), “zechor rachamecha Hashem vachasadecha ki me’olam hemah,” “al tizkor lanu avonot rishonim maher yekadmunu rachamecha ki dalonu me’od,” “ozrenu Elokei yish’enu al devar kevod shemecha,” “yehi chasdecha Hashem aleinu ka’asher yichalnu lach,” “im avonot tishmor Kah Hashem mi ya’amod ki imcha haslichah lema’an tivare,” “Hashem hoshi’ah hamelech ya’anenu veyom kore’enu,” “ki hu yada yitzrenu zachur ki afar anachnu,” “ozrenu Elokei yish’enu vesamchenu vehatzilenu vechaper chatoteinu lema’an shemecha.”
3) The same theme as nefilat apayim:
All pesukim have the same foundation: we are not worthy, we are dust, but for the sake of His name we request mercy. “Ki imcha haslichah lema’an tivare” — also here is the concept of for Your name’s sake.
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Third Tachanun — After Setimat HaYom
The Rambam’s words: “Vechen nohagim lomar tachanun acher” — there is a third tachanun after the prayer called “setimat hayom,” and after that there is “hari’u laHashem.”
Explanation: The Rambam mentions a third tachanun. It turns out there are three stages of tachanunin: first nefilat apayim, then pesukim after standing up, then another third tachanun after “setimat hayom,” which includes “hari’u laHashem” with kadosh kadosh kadosh.
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Seder HaYom — Kedushata DeSidra (Uva LeTzion) and Further Pesukim
“Hashem Elokei Avraham Yitzchak veYisrael” — Tefillat Shlomo
The Rambam brings: “Hashem Elokei Avraham Yitzchak veYisrael avoteinu shomrah zot le’olam leyetzer machshevot levav amecha vechachen levavam elecha” — from Divrei HaYamim, a prayer of Shlomo HaMelech.
Explanation: We request that the Almighty should help with the merit of the forefathers with submission of the yetzer — “vechachen levavam elecha.”
Chiddushim:
– The pasuk can be understood in three ways: (1) with the merit of Avraham, Yitzchak and Yaakov; (2) with the merit of Shlomo’s prayer itself; (3) as a general request for submission of the yetzer. The main concept is that we request submission of the heart to the Almighty.
“Vehu rachum” and selichot-pesukim
The Rambam brings: “Vehu rachum yechaper avon velo yashchit vehirbah lehashiv apo velo ya’ir kol chamato,” “ki atah Hashem tov vesalach verav chesed lechol kore’echa,” “tzidkatcha tzedek le’olam vetoratcha emet.”
Chiddushim:
– This is like a “smaller selichot” — we actually mention avonot, but the main thing is that the Almighty should forgive with mercy.
– “Tzidkatcha tzedek le’olam” is identified as a tzidduk hadin — we admit that truly the punishment is coming to us, but we request mercy.
“Mi El kamocha” — pesukim from Michah HaNavi
The Rambam brings: “Mi El kamocha nosei avon ve’over al pesha lish’erit nachalato, lo hechezik la’ad apo ki chafetz chesed hu, yashuv yerachamenu yichbosh avonotenu vetashlich bimtzulot yam kol chatotam, titen emet leYaakov chesed leAvraham asher nishbata la’avoteinu mimei kedem.”
Chiddushim:
– These pesukim are from Michah HaNavi.
– The progression of the pesukim: first — the Almighty is nosei avon; then — He doesn’t maintain His anger; then — a request that He should “suppress” and “throw away” the sins; and finally — all this with the merit of the promise to Yaakov and Avraham, in order to have mercy on the children.
“Baruch Hashem yom yom” and further pesukim
“Baruch Hashem yom yom ya’amos lanu ha’El yeshu’atenu selah, Hashem tzeva’ot imanu misgav lanu Elokei Yaakov selah, Hashem tzeva’ot ashrei adam botei’ach bach.”
Explanation: Requests that the Almighty should provide for us day by day.
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“Baruch Elokeinu sheberanu lichvodo” — The praise after tachanun
“Baruch Elokeinu sheberanu lichvodo vehivdilanu min hato’im venatan lanu Torat emet vechayei olam nata betocheinu.”
Explanation: A praise that the Almighty has separated us from those who go on false paths, and given us Torat emet.
Chiddushim:
– “Chayei olam nata betocheinu” — not that we have the Torah forever, but that the Torah is the way to merit eternal life. The Rambam’s nusach in Birkat HaTorah was also “nata betocheinu” — a parallel.
– A strong question: The same people who until now in tachanun spoke about their sins and that they are not worthy, suddenly say “vehivdilanu min hato’im venatan lanu Torat emet”! How does this fit together?
– Answer: Kedushata DeSidra actually comes after one has learned a bit (the pesukei dekedushah), and therefore this is like a “Birkat HaTorah she’le’achareha” — a bit connected with Torah. Even if we didn’t follow, but we have the Torah.
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“HaRachaman hu yiftach libeinu” — Request for Torah
“HaRachaman hu yiftach libeinu beTalmud Torato veyasem belibeinu ahavato veyirato la’asot retzono kirtzono.”
Chiddushim:
– “La’asot retzono kirtzono” — we don’t request “la’asot retzoni kirtzono” (my will should be like His), but “la’asot retzono kirtzono” — we should do the Almighty’s will as He wants it, not with my own calculations. This is parallel to “asei retzono kirtzoneha” (Avot).
– “Ule’avdo belevav shalem uvenefesh chafetzah” — we should serve with a whole heart.
– “Lema’an lo niga larik velo neled labehalah” — without Torah, life is in vain and in confusion.
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Olam Hazeh, Yemot HaMashiach, and Olam Haba
“Shenichyeh venismach bechelkeinu ba’olam hazeh velimot haMashiach kedei shenizke venirash tovah lechayei ha’olam haba.”
Chiddushim:
– Here the Rambam shows his approach: olam hazeh — even in yemot haMashiach — is only a preparation, “kedei shenizke” to chayei ha’olam haba. Yemot haMashiach is still part of olam hazeh, not the ultimate goal itself.
“Lema’an yezamercha chavod velo yidom” and conclusion
“Lema’an yezamercha chavod velo yidom, Hashem Elokai le’olam odeka, yihyu leratzon imrei fi.”
Explanation: So that we can always thank the Almighty.
Note: Until here one has actually said tachanun three times — first tachanun, then another tachanun, then another third tachanun. The Rambam added a third tachanun, and it’s not clear why.
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Shir Shel Yom, LeDavid, and Ein Kelokeinu — “Minhag Miktzat Ha’am”
The Rambam says: “Minhag miktzat ha’am becheilek ha’olam likro bechol yom achar hatachanunin shir mizmor shehayu haLevi’im omrim beBeit HaMikdash be’oto hayom” — this is the Shir Shel Yom. Then one says “LeDavid eilecha Hashem nafshi esa kol hamizmor,” then “amar Rabbi Elazar amar Rabbi Chanina talmidei chachamim,” and then “Ein Kelokeinu ein Kadoneinu.”
Chiddushim:
– The Rambam speaks of Shir Shel Yom as only a “minhag miktzat ha’am” — not an obligation, not even a custom of all Israel, but “miktzat ha’am becheilek ha’olam.” This is striking, because by us Shir Shel Yom is a fixed part of davening.
– “Ein Kelokeinu” — the Rambam mentioned it earlier in a context, but here he brings it as part of the custom. It is asked: perhaps the Rambam held that it’s not important enough, or just a custom?
– A question is raised about “ein kedimah” — the nusach “Ein Kelokeinu, ein Kadoneinu” — where is the order of precedence? The Rambam doesn’t bring the concept of precedence in this nusach — perhaps because he didn’t hold it important enough. Perhaps it’s a question of versions — different versions had the entire “Ein Kelokeinu” written out, others not.
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Conclusion of Tefillah — “Ach tzaddikim” and Kaddish Batra
“Ach tzaddikim yodu lishmeha yeshvu yesharim et panecha.”
Chiddushim:
– “Yeshvu” — this alludes to what it says in Berachot daf 4, that after “yodu lishmeha” one still sits in davening — “yeshvu yesharim et panecha.”
Further pesukim: “Yafutzu oyvecha veyanusu mesan’echa mipanecha, ki lo titosh Hashem et amo venachalato lo ya’azov, ki el Hashem chasdenu ve’al Elokeinu ki yarbeh lislo’ach, va’anachnu nevarech Kah me’atah ve’ad olam hallelukah.”
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General Remarks to the End
– There is no “Aleinu” in the Rambam’s Seder HaTefillah. There is no special Shir Shel Yom (only as a custom). The order ends with the pesukim above.
– Kaddish Batra — the Rambam mentioned earlier that one says a Kaddish before going home, but it’s not clear exactly when one says this “Kaddish Batra” — “achar hatefillah.”
– This is the Rambam’s Seder HaTefillah for weekdays. After this the Rambam continues with the order of Shabbat and Yom Tov. In short, one learns a few chapters of Rambam and one can know the entire siddur with the machzor of the entire year.
📝 Full Transcript
Rambam Laws of Prayer and Priestly Blessing – The Text of Prayer Chapter 4: Kaddish, Supplications, and the Order of Prayer After Shemoneh Esrei
Introduction – Where We Are Holding in Our Study
We are learning Rambam, end of Sefer Ahavah. After all the laws of prayers, the Rambam discusses the text of prayer. We are now learning the fourth chapter of the text of prayer. They have already gone through the text of prayer until after Shemoneh Esrei, and now we are going to learn the text of prayer from Shemoneh Esrei and onward, the bit of prayer that remains at the end.
The Rambam says as follows… more or less, according to how the other one divided the chapters, this is divided into Kaddish and certain supplications, that is, the supplication of Kaddish and the laws of… yes, supplication, and also what is said after Kedushah DeSidra, certain supplications and other things, we’ll see.
Law 1 – Times for Reciting Kaddish: When Kaddish is Said
Okay. The Rambam says as follows, we are now holding after Shemoneh Esrei: “The prayer leader says Kaddish…” Ah, no, he doesn’t begin specifically with the order in Shemoneh Esrei, he begins by speaking about Kaddish. He says as follows: There is such a thing called Kaddish. “The prayer leader always says Kaddish before every prayer and after every prayer.” The prayer leader always says Kaddish before every prayer and after every prayer.
Explanation: The General Rule of Kaddish
Very simple. The Rambam, the order he already said once in Laws of Prayer Chapter 9, as he notes there. But the Rambam made here like a general rule. More or less, the rule is simple: before davening and after davening one says Kaddish. When before davening? Before Barchu, yes. And after davening? After Shemoneh Esrei, or we’ll see soon.
After Seder HaYom
Another place where one must then say Kaddish is “after one says Seder HaYom”. We learned earlier, Seder HaYom is the prayer where one mentions… one learns a bit. The Kedushah, the Kadosh Kadosh, yes. One already says Kedushah, but one says “U’va L’Tzion”, the order of “U’va L’Tzion”, yes. “And after one says Seder HaYom”, he says, every time one says Seder HaYom, that is at Shacharit and at… Shabbat at Mincha for example. According to the Rambam one says it almost not at Maariv perhaps, yes. So every time one says Seder HaYom, “one supplicates a bit”, comes with this some matter of supplications, one should request supplications, “and says Kaddish”, and after that comes Kaddish.
After Torah Reading
“And when one completes the Torah reading”, the same thing when one finishes reading the Torah. The third occasion when one says Kaddish is when one finishes reading the Torah.
After Supplications and After Torah Study
A fourth, “and whenever they conclude from words of supplication”. I mean “when you conclude from words of Torah” means either the Torah reading that one reads publicly, also when one learns Torah, or one should say that there is a Kaddish after learning Torah. One must see whether this is meant here. And “whenever they conclude from words of supplication”, either when there is supplication, after supplication, after what is called words of supplication, and inside we will see what we call supplication, when one finishes supplication one says Kaddish again.
Law 2 – The Text of Kaddish
What is this Kaddish? The Rambam will give us the text of Kaddish. The text of Kaddish is, ahh, interesting, until now the prayers were for the most part in the holy tongue, now it is in Aramaic. “Yitgadal v’yitkadash sh’mei raba”, may the name of the Almighty be magnified, “b’alma di v’ra chirutei”, in the world which He created with His will, and the Almighty should be king, His kingship should be revealed, “v’yamlich malchutei”, the Almighty should be king, and He should redeem the Jews, He should bring forth the redemption, as we learned “matzmiach keren yeshuah”, He should bring forth a redemption and bring the coming of Mashiach, bring near the coming of Mashiach, and redeem His people, and this should happen in our days yet, in our days and in the days of the House of Israel, of when the Jews actually live, “u’vchayei d’chol beit Yisrael”, in my days and in the days of all other Jews, yes?
Yes, one says simply, we should live to see Mashiach.
And not only you, but all Jews who live today. And it should happen “ba’agala u’vizman kariv”, it should happen quickly, “v’imru amen”, and the congregation says amen. The Rambam will now say precisely how the relationship goes here between the prayer leader and the congregation. Here he recounts the language. “Yehei sh’mei raba m’varach l’alam ul’almei almaya”, may the name of Hashem be blessed forever and ever, eternally. And here several expressions of praise, “yitbarach v’yishtabach v’yitpa’ar”, back to the holy tongue, “v’yitromam v’yitnasei v’yit’hadar v’yit’aleh v’yit’halal sh’mei d’kudsha b’rich hu”, may the name of the Holy One Blessed be He be exalted and so forth, and it should be “l’eila” the name more than all blessings, as we had again such a thing. L’eila mikol birchata, exalted above all blessings, ah, exalted above all blessings, as it says here. L’eila, greater, exalted above all blessings, songs, praises, v’nechamata. Interesting, nechamata, very strange I don’t understand how it comes in. Nechamata by us looks like not a matter of praise, something special, but here it looks like a nechamata, da’amiran b’alma v’imru amen.
Discussion: What Does “Nechamata” Mean in Kaddish?
It’s a question, there are several approaches that explain what this nechamata here is. Apparently it means an expression of praise, eh, that is not known. I’ll tell you what I think yes. No, it looks like it is indeed a matter of comforting as it were. There is such a thing, ah, nitzchuni banai. There is such a concept like nechamtani as it were, it should be again a revelation of His glory, and this should be a comfort for the Shechinah in exile. No, I didn’t say such an explanation, I don’t know if it’s a simple explanation.
Law 3 – The Congregation’s Response: Who Says What
So, the Rambam now says, how will the Rambam now give us a bit how it works. When he says, what should be next? Who says what the prayer leader says it, and he will now say, when the prayer leader says “Yitgadal v’yitkadash sh’mei raba”, each one answers amen. And when he says “v’imru”, it’s understood, “v’imru”, and the congregation says amen. All who answer amen, and one answers the next piece. One says amen yehei sh’mei raba m’varach l’alam ul’almei almaya. The next piece, that’s what he must say.
Discussion: When Does One Answer Amen?
Speaker 1: If you want to say amen, or you want to say v’imru?
Speaker 2: No, v’imru amen, certainly. And you say amen, and they don’t say… When the congregation answers amen, when he finishes saying the word amen, or when he says amen does each one say with him the word amen?
Speaker 1: When he finishes.
Speaker 2: It makes sense to say v’imru amen, so it’s like he says with the congregation amen.
Speaker 1: No, I’m trying to understand such a thing, what does it make, you understand? V’imru means that you say amen, you say amen. But he doesn’t say just amen, he says amen at length like yehei sh’mei raba m’varach l’alam ul’almei almaya.
Speaker 2: Ah, he means to say the whole piece?
Speaker 1: Yes, certainly. They answer amen yehei sh’mei raba m’varach l’almei almaya, but only until here, not so? The Rambam doesn’t bring out the whole piece.
Speaker 2: Say.
Speaker 1: So that they should say the whole piece he doesn’t say. And only the words “yehei sh’mei raba m’varach l’alam ul’almei almaya”.
Speaker 2: And after that the prayer leader says further “yitbarach”? Because the prayer leader says after that “yehei sh’mei raba” when the congregation finishes?
Speaker 1: He doesn’t say.
Commandment of the Sages: With All One’s Strength
One minute, first, the Rambam says, “it is a commandment of the Sages and early ones”, the Sages and early ones commanded, they instructed, a commandment of the Sages, that “yehei sh’mei raba” should be said with all of a person’s strength, one should say it with all one’s strength.
Yes, we already spoke about what strength he means, it means with all one’s intention, as the law he already brought earlier. We already said what it means, speak loudly, not just say, but give a say. Not a scream like the customs that must be, not that is the word. In my opinion, I know that you are a relative who has interests, but I found what we need to correct. Gentlemen, it is 2026, the world is not perfect because there is a place where one screams too loudly for “yehei sh’mei raba”.
Order of Response to Yitbarach and Brich Hu
When he says, “when he says ‘yitbarach’, all the people answer ‘amen’”. One answers amen to this. “Yitbarach” – amen. Agrees. “When he says ‘brich hu’, they answer ‘amen’”. Also the same thing, when he says “brich hu”, the abbreviation of “brich hu”, they answer “amen”. “When he says at the end ‘imru amen’, all the people answer ‘amen’”. And in this order they answer in every Kaddish. This is always the order by every Kaddish. He already said more laws about amen, which we already spoke about amen chatufah, which he already said earlier.
Discussion: Our Custom vs. The Rambam
The only thing that we don’t do at all, is we don’t say the amen after “yitbarach”. We have a different custom, the Chassidim, that the congregation says with “yitbarach” also. There are those who say until the end. Because the Rambam looks like, we say “yehei sh’mei raba m’varach l’alam ul’almei almaya”, the cantor says “yitbarach”, and the congregation says “amen”. Because they say “l’alam ul’almei almaya”, and they say only the word “yitbarach”, it’s neither here nor there. But it came, they learned about this, it comes from somewhere, it’s not just a mistake. Here adam l’alma alma.
But the Beit Yosef, I remember that one says that one should say along, and make, not make, I don’t remember, some Torah there is about this why it comes. I don’t remember.
Law 4 – Kaddish Batra: Kaddish Titkabel
Okay, wait, now the Rambam will recount the next Kaddish. The Rambam says, “Every Kaddish that the prayer leader says…” The Rambam wrote the chapter “Kaddish Batra”, the Rambam writes, that we have a Kaddish, another Kaddish, a final blessing, a Kaddish with which one concludes the prayer. The Rambam says, “Every Kaddish that the prayer leader says after he completes the prayer after which nothing else is said”, the Kaddish that the prayer leader says at the end, after which one no longer says any davening, and one hears it, “v’yotz’in v’niftarin”, one departs, “nahagu ha’am kulan l’hosif bo”, the entire people are accustomed to add to this Kaddish another piece, such a blessing of the davening, such a conclusion to the davening, and it goes like this, also in Aramaic: “Titkabel tz’lotehon”, may the prayers be accepted, “v’tit’avid ba’utehon”, and may the request be fulfilled, and the same thing, the prayer and request of all the House of Israel before our Father in Heaven, and “yehei shlama min shmaya”, may there be peace from Heaven, and “siyata”, such help, help, “u’furkana u’ge’ulah”, “aleichon”, upon you, the congregation, “v’aleinu”, and upon us, “v’al kol Yisrael, v’imru amen”. “Oseh shalom bimromav”, the Almighty who makes peace in His heights, because as it says there in Rashi between fire and water, or whatever it is, there is peace between the heavenly host, “hu b’rachamav ya’aseh shalom al kol Yisrael”.
Discussion: Our Custom of Kaddish Titkabel
We don’t conduct ourselves like the Rambam, because we say Kaddish Titkabel right after Shemoneh Esrei, not right before we go home. This is the Kaddish that we say, the Kaddish Yatom that people say after Aleinu, would have been the Titkabel. Or this after Kvah, whenever it is. It’s a thought. Aha, interesting.
Kaddish Yatom – The Rambam Doesn’t Bring It
We haven’t yet had here the matter of an orphan, this is a thing that… No, the Rambam doesn’t bring it at all, it’s a later thing. Or… When is the first source that a Kaddish did that… If someone doesn’t have children the Rama says, he should adopt a little Kaddish. A little Kaddish is literally a synonym for a son who says Kaddish.
I mean that there is yes something like a story with Rabbi Akiva who met a boy who didn’t say with him, I think something like a midrash in midrashim.
No, but the Rambam doesn’t bring. The Rambam didn’t hear of Kaddish Yatom. He didn’t hear of it presumably. Barely what your stranger should say, he already makes a destruction on the Kaddish.
Kaddish Yatom, Kaddish D’Rabbanan, and Supplications
Digression: Kaddish Yatom — Historical Note
Speaker 1:
Eh good. We don’t feel like the Rambam, because we say Kaddish Titkabel right after Shemoneh Esrei, not right before we go home. This is the Kaddish that for example we said the Kaddish Yatom that people say after Aleinu, because it would have had to come after Titkabel, or at least after Kvah, when it is. That’s what I think.
Speaker 2:
Aha, interesting.
Speaker 1:
We haven’t yet had here the matter of an orphan, this is a thing that… No, the Rambam doesn’t bring it at all. It’s a later thing. When is the first source that Kaddish has to do that if someone doesn’t have children who say for him, one must take a little Kaddish? A little Kaddish is literally a synonym for a son who says Kaddish.
Speaker 2:
Yes, that is… I mean there is yes something like a story how Rabbi Akiva met a boy who didn’t… I don’t remember, I mean it’s a midrash, in midrashim.
Speaker 1:
No, but the Rambam doesn’t bring. The Rambam didn’t hear of Kaddish Yatom. He didn’t hear of it presumably. Can one do that your friend needs the thing, he doesn’t say, he doesn’t make for me God forbid the Kaddish Yatom. It’s not fitting for the Rambamists to be in the area.
Speaker 2:
Yes.
The Simple Explanation of Kaddish
Speaker 1:
But the simple explanation is simple, yes, if we’re already speaking about this. The simple explanation is that a Jew wants to say a piece for his father, so he is the prayer leader as he says Kaddish. It’s a short prayer, one gives a chance for people to be a prayer leader. It’s an important prayer, it’s a serious prayer, the Gemara says beautiful praises about it. Like one davens at the amud. And this makes sense why it was made in Aramaic, that the Jews for whom Aramaic is easier should specifically be able to say it. A very good explanation. That is simply the matter of why one says Kaddish.
Speaker 2:
Yes, it makes sense.
Speaker 1:
It’s like for example someone should introduce a short Yiddish prayer, like one does with small children, Ribono Shel Olam, such supplications that one gives in a language that everyone should understand, yes.
No, simply the simple historical is that Kaddish was made later. The Men of the Great Assembly still spoke the holy tongue, or did they specifically make the holy tongue, and after that one… This is my Gemara’s. I don’t know when one made it, one made it that the congregation should understand.
Speaker 2:
Yes.
Law 9: Kaddish D’Rabbanan
Speaker 1:
Kaddish D’Rabbanan. The next Kaddish the Rambam will recount is the Rambam’s chapter “Kaddish D’Rabbanan”. This is the Kaddish that the rabbis said after learning. The Rambam says, “Every ten from Israel who were engaged in the study of the Oral Torah”, specifically in the study of the Oral Torah. So interesting, why? On the Written Torah one thought, one says Kaddish, one says Kaddish after the reading, a normal Kaddish, not Kaddish D’Rabbanan.
Speaker 2:
Yes, but now is the reality that one reads. But what happens if a person wants to read the entire parsha in the middle of the week? If he has a minyan he can say Kaddish. Will he say Kaddish D’Oraita, not Kaddish D’Rabbanan.
Speaker 1:
Ah, it’s a different text?
Speaker 2:
Yes, it’s the other, it’s the regular Kaddish.
Speaker 1:
No, the text comes on the Oral Torah, what does it have to do with the Sages?
Speaker 2:
No, it makes sense.
Speaker 1:
Aha.
Speaker 2:
Interesting.
Speaker 1:
It’s explained, after the regular davening there is already the text that is attributed honor to the Torah. Here is something special for the Sages, for the Oral Torah. One says like this, “Yitgadal v’yitkadash sh’mei raba”. This one says standing.
Speaker 2:
Ah, okay.
“Even Midrashim and Aggadot”
Speaker 1:
He says, “even midrashim and aggadot”, even if one learns midrash or aggadah. What is the difference between midrashim and aggadot? Midrashim means midrash halachah, and aggadot means aggadata d’chachamim, like what we call midrashim.
Speaker 2:
No, midrashim means more midrash halachah, like Sifrei.
Speaker 1:
It could be that it can also be midrashim the midrashim, that he says a sermon on the parsha, or a midrash, or a sermon. Aggadah can be simply, one tells stories about Judaism.
One Says Standing
Speaker 1:
And when one concludes, “one of them says standing”, one stands up and he says standing.
Speaker 2:
Interesting, he already said that the prayer leader is standing, because it was already that the prayer leader…
Speaker 1:
Yes, I mean it was already that the prayer leader must be standing. The Rambam already said how he spoke about nefilat apayim.
Speaker 2:
Yes, the prayer leader stands automatically. But here one from the class will say the Kaddish, so one should stand up and be the prayer leader, and he says like this, “Yitgadal v’yitkadash sh’mei raba”, and he says like this, the future, I mean the future goes up on “sh’mei”, as it were, the Almighty who is destined to renew His world, and again the world, and to revive the dead, “l’mifrak chayya u’l’ga’ol”. It’s going to come the redemption, which will bring the resurrection of the dead, renewal of the world, whatever that means. Resurrection of the dead, perhaps it will be like the Sages that the world is destined to be destroyed and there will be a great renewed world, resurrection of the dead, a redemption of the living.
Text of Kaddish D’Rabbanan — Content
Speaker 2:
To build the city of Jerusalem, and to complete or finish a beautiful Heichal HaKodesh (Holy Sanctuary), that is the Beit HaMikdash (Holy Temple), and to uproot the avodah zarah (idolatry), the “pulchana nuchra’ah”, the idolatry from Eretz Yisrael, and to restore there the avodat Hashem (service of God), that is the korbanot (sacrifices), in the Makom HaMikdash (place of the Temple), “v’atrei” (and its place), in its place, the place that belongs to the Almighty, “b’zivei u’vikarei” (in its splendor and glory). That is, until now there was pulchana (foreign worship), so kivyachol (as it were) the splendor and glory of the place was lacking there, now the splendor and glory of the place will return.
“V’yamloch malchutei” (and may His kingdom reign), here we return to the language of the regular Kaddish, “v’yamloch malchutei v’yatzmach purkanei v’ykarev meshichei” (and may His kingdom reign and may His redemption sprout and may His Messiah draw near). What does “yavei meshichei” mean? The line of Mashiach. “Meiti” is to bring, it’s the translation of bring in Aramaic, like “yuvei”.
Speaker 1:
Ah, “yavei” in Aramaic, interesting.
Speaker 2:
Okay, where are we? Yes, “v’yifruk amei b’chayeichon u’v’yomeichon u’v’chayei d’chol beit Yisrael ba’agala u’vizman kariv v’imru amen” (and may He redeem His people in your lives and in your days and in the lives of all the House of Israel, speedily and in a near time, and say amen). And further here comes the “yehei shmei raba mevarach l’alam u’l’almei almaya yitbarach v’yishtabach v’yitpa’ar v’yitromam v’yitnasei v’yit’hadar v’yit’aleh v’yit’halal shmei d’kudsha brich hu l’eila l’eila mikol birchata shirata tushbechata v’nechemata da’amiran b’alma v’imru amen” (may His great Name be blessed forever and for all eternity, blessed and praised and glorified and exalted and uplifted and honored and elevated and lauded be the Name of the Holy One, blessed be He, above and above all blessings, songs, praises and consolations that are uttered in the world, and say amen). The Rambam always says “l’eila l’eila”. We only say it during Aseret Yemei Teshuvah (Ten Days of Repentance), I don’t know why, but the Rambam always says “l’eila l’eila”. All blessings, salvations and consolations uttered in the world, and say amen.
“Al Rabanan V’al Talmideihem V’al Talmidei Talmideihem”
Speaker 2:
And here comes the piece, we pray a prayer for the rabbis. It’s not… We mean to say a prayer for the rabbis, but I’m asking…
Speaker 1:
Is Kaddish for the rabbis? Is Kaddish Shmei Raba for the rabbis? No, no, it goes to the next piece. Look, yehei lehon… aha, al rabanan. I’m asking now… Yes, but I’m saying that it seems like a word is missing. I’m asking now for the rabbis and for their students, so what is yehei lehon?
Speaker 2:
For the rabbis and for their students and for the students of their students, those who engage in Torah, those in this place and those in every place. It’s not just… What does students of their students mean? If someone has students he’s already at the level of the rabbis. They know what the level is here. A chaver (colleague), the good connection. Perhaps that’s like a rabbi? One who is mechadesh chiddushei Torah (innovates Torah insights), when he speaks a real kamal (lecture)? A rabbi is more, actually, like the gadol hador (great one of the generation), or just such a… yeshiva student, such a… their students, students of their students. Yes, those who are here in this place, and those who are in all other places.
Speaker 1:
Yes, it makes sense, because for example, we’ve seen that a chacham (sage) is one who has hora’ah (legal authority), it’s a different level. A talmid chacham (Torah scholar) can still give a shiur (lesson), an aggadah (homiletic teaching), and they are the students who sit there, or they are students of students. They’re not talmidei chachamim, they’re talmidei talmidei chachamim. Students of Torah scholars.
Speaker 2:
Yes. Wannabes.
Speaker 1:
Wannabes. Students of Torah scholars. They come under… They grow under the…
Conclusion of the Text
Speaker 2:
Yehei lehon u’lechon (may there be for them and for you), may there be for them, chein v’chesed v’rachamim v’si’ata min kodam avuhon di vishmaya, v’imru amen (grace and kindness and mercy and assistance from before their Father in Heaven, and say amen). And we return, yehei shlama raba min shmaya v’si’ata u’furkana (may there be abundant peace from Heaven and assistance and redemption), as we already said by yehei shlama raba, v’hu b’rachamav ya’aseh shalom aleinu v’al kol Yisrael (and He in His mercy shall make peace upon us and upon all Israel). And this is the Kaddish D’Rabbanan, the Kaddish that we pray for the rabbis and their students.
When Do We Say Kaddish D’Rabbanan?
Speaker 2:
We say the text approximately, it’s printed in the Gemara to say at a siyum masechta (completion of a tractate), and we say it again when we say the text. Or when do you remember when we say “d’alma d’atei lis’udata” (of the world that comes to the feast), siyum masechta, yahrzeit?
Speaker 1:
Also yahrzeit? At a siyum masechta one makes a siyum masechta. I think I remember that also at a funeral one says it, or at certain parts, I don’t remember anymore. Simply this is simply the text of Kaddish D’Rabbanan, there’s one version of it. I don’t know why it merited the siyum masechta that there one says the text.
Speaker 2:
No, we did something that after Rabbi Yishmael Omer, the translation from the beginning of davening or after, or both, one says a part of this.
Speaker 1:
Yes, the part the rabbis would agree with. We say Kaddish D’Rabbanan, and the Rema is going to say, I think. Let’s see, the Rema is going to talk about this. He’s going to talk about this? This is what we want to learn. We, for example, by the Rezen why does Kaddish D’Rabbanan stand after Kohelet, because we learned Rabbi Elazar ben Chanina, and earlier Rabbi Yishmael Omer.
Speaker 2:
Ah, on this comes the Kaddish D’Rabbanan. And the same thing, Rabbi Yishmael Omer is a… yes.
Speaker 1:
Ah. It actually comes on this. One can say it anywhere, what one says also after the shiur, and one learns. If there are ten Jews who hear the shiur, one can apparently say Kaddish D’Rabbanan afterwards. I don’t know where the Kaddish comes from, why it only stands by the… It’s very good, because we say “b’chol atar v’atar” (in every place), one can think of it by every platform, every place.
Speaker 2:
Ah. There’s our place, there’s the place.
Speaker 1:
Ahh. Already.
Halacha 6: Tachanun / Nefilat Apayim
Speaker 1:
Okay, now we can learn about tachanun (supplications). We learn about Kaddish and tachanun. Says the Rema, beginning the chapter. Says the Rema, “nahagnu” (we are accustomed), we are accustomed, and it’s already mentioned also in Hilchot Tefillah (Laws of Prayer), “l’hitchanen v’lomar pesukei tachanun b’nefilat panim” (to supplicate and say verses of supplication with falling on the face), to supplicate, to say verses of supplication with nefilat panim, when the face is bowed down, which the Rema explained precisely in Hilchot Tefillah what nefilat panim means, “v’omrim devarim, pesukim, eileh” (and we say things, verses, these). The following things. On Purim when we say all these things that are written here, all these verses of supplication, on Purim we don’t say this. We say like this: “lefanecha ani korei’a u’mishtachaveh” (before You I kneel and bow).
And they learned that there’s something called nefilat apayim (falling on the face). After davening, one bows down, falls down nefilat apayim, one stretches out the hands and feet, and one falls down on the ground, and then one supplicates. And it doesn’t say in the Rambam in Hilchot Tefillah what one must say then. One doesn’t have to say then, one can say whatever one wants.
Verses of Supplication That the Rambam Lists
Halacha 6 (Continued) — The Verses That One Says in Nefilat Apayim
The Language “Nahagnu” — A Personal Custom of the Rambam
Speaker 1: Yes, the language “nahagnu” is unique, does the Rambam do this sometimes?
Speaker 2: No, I think about this, because it’s not a custom of all communities or a custom.
Speaker 1: No, because it’s not.
Speaker 2: Because “nahagnu” means, you want to know what verses to say? I’ll give you, but one doesn’t have to say the verses, because the whole idea of tachanun is that one should say then what one wants. It’s not like for example Ma’amadot Zichronot Shabbat that Chazal already gave the verses. It’s a matter of saying verses of supplication, a language of supplication, and this is a good collection, a good track, a good, what do I know, whatever, playlist.
The Verses: Lefanecha Ani Korei’a U’mishtachaveh
Speaker 2: He says like this, **”lefanecha ani korei’a u’mishtachaveh u’mitchanen”** (before You I kneel and bow and supplicate). Before whom? I’m lying here on the floor, before whom am I crying here? Before whom am I bowing? **”Adon olam, El elyon, El emet, va’adonei ha’adonim”** (Master of the world, God Most High, God of truth, and Lord of lords).
Ki Lo Al Tzidkoteinu — The Word “Mafilim” Fits Nefilat Apayim
Speaker 2: **”Ki lo al tzidkoteinu anachnu mafilim”** (for not upon our righteousness do we cast down), the word “mafilim” fits, not before You. We don’t claim because we believe in our righteousness, no mercy at all. It fits very strongly, nefilat apayim is indeed a strong way of submission. He says, if I were in the name of my righteousness, I could stand with a bit of pride, but I don’t come because of our righteousness, so I am mafil (casting down), I throw myself down with my supplications. **”Ki al rachamecha harabim”** (but upon Your abundant mercies).
Mah Nomar Lefanecha — We Cannot Excuse Ourselves
Speaker 2: **”Mah nomar lefanecha”** (what shall we say before You)? How can we excuse ourselves? **”Mah nedaber u’mah nitztadak”** (what shall we speak and how shall we justify ourselves)? It’s our own fault, our troubles, or we accept the judgment. **”Chatanu v’avinu u’fashanu, anachnu va’avoteinu”** (we have sinned and transgressed and rebelled, we and our fathers), we have done wrongs. **”V’sarnu mimitzotecha u’mimishpatecha hatovim”** (and we have turned away from Your commandments and Your good laws), we have gone away from the mitzvot and laws of Hashem. So therefore, if there are troubles, we don’t come with complaints, we cannot come in the name of righteousness, because **”lecha Hashem hatzedakah v’lanu boshet hapanim”** (to You, Hashem, is the righteousness and to us is the shame of face). We only have shame of face, we can only ask in the name of mercy.
Hoshcharu Faneinu — Bent Over from Sins
Speaker 2: And further, **”hoshcharu faneinu mipnei ra’av”** (our faces are blackened from hunger), we are black. **”V’nichpefu komateinu”** (and our stature is bent), we come bent over from sins. We don’t have a mouth with which to answer, with which to justify ourselves. **”V’lo metzach lomar rosh”** (and no forehead to lift the head). We don’t have the pride, the brazenness.
When a person stands with someone, he has a raised head, and he shows his… he stands in a proper “posture”, that’s someone who has “self”… he has confidence in himself in short, “self-esteem”. But I’m bent over, I don’t want to show my forehead, because I know it’s my fault.
Eloha Boshti — I’m Ashamed to Lift My Head
Speaker 2: And further, Creator, **”Eloha boshti nichlam’ti l’harim Elokai panai eilecha”** (my God, I am ashamed and embarrassed to lift my face to You), I’m ashamed to lift my head and show my face, to lift my head before You. **”Ki avonoteinu rabu l’ma’alah rosh”** (for our iniquities have increased above our head).
It’s interesting, the mind is as if the person has on his head. Where do all the sins go? On his head. Perhaps into the mind, it’s on the head. With a bowed head. Ah, also has nefilat apayim, one lies on the ground, as if one has fallen under the great burden of sins and troubles. “Ki avonoteinu rabu l’ma’alah rosh v’ashmateinu gadlah ad lashamayim” (for our iniquities have increased above our head and our guilt has grown up to the heavens).
Ein Banu Ma’asim — Aseh Imanu Tzedakah L’ma’an Shmecha
Speaker 2: **”Ein banu ma’asim”** (we have no deeds), again the same matter, that we don’t come in the name of what is coming to us, God forbid, because **”ein banu ma’asim”** (we have no deeds). But what are we here? **”Aseh imanu tzedakah l’ma’an shmecha”** (do with us charity for Your Name’s sake). Do for Your Name’s sake, **”kemo shehivtachtanu al yedei nevi’echa”** (as You promised us through Your prophet), as You said in the name of… through the prophet.
He brings the verse in Isaiah, “l’ma’an shmi a’arich api” (for My Name’s sake I will lengthen My anger). The Almighty says, I will be ma’arich af (lengthen anger). Charon af (fierce anger) means when one becomes very… the anger keeps rising and rising until one takes revenge. Erech apayim (long of anger) means one becomes angry but one lengthens the anger, one doesn’t raise the temperature to the climax, to the revenge. “V’lit’hilati achtom lach l’vilti hachritecha” (and for My praise I will restrain for you so as not to cut you off). Achtom means, I will say with my seal… I don’t know what… achtom is the language of chilazon (snail), like erech… chilazon… chilazon is a… and lit’hilati is l’ma’an t’hilati. I will restrain my anger l’vilti hachrito (so as not to destroy him), I will hold my nose.
Lo L’ma’anchem — L’ma’an Shem Kodshi
Speaker 2: Further, **”lo l’ma’anchem ani oseh beit Yisrael ki im l’shem kodshi”** (not for your sake do I act, House of Israel, but for My holy Name’s sake). The same thing, even when Jews are not worthy, do it for My holy Name’s sake.
Lo Lanu Hashem — L’ma’an Kevod Shimcha
Speaker 2: Further, **”lo lanu Hashem lo lanu”** (not for us, Hashem, not for us), we say languages from Tehillim (Psalms), not about us does it come to us that You should help us or redeem the Jews, **”ki l’shimcha ten kavod”** (but for Your Name give honor), for Your honor, **”al chasdecha v’al amitecha”** (for Your kindness and Your truth). Because when the Almighty has mercy on Jews, even when it’s not coming to them, one will see Your kindness and one will see Your truth. **”Lamah yomru hagoyim ayeh na Eloheihem”** (why should the nations say, where now is their God), do it for the honor of the Shechinah (Divine Presence), honor of the Almighty, so that the nations shouldn’t say, he brings the verse, **”lamah yomru hagoyim ayeh na Eloheihem”**.
Ana Hashem Al Tefen — The Prayer of Moshe Rabbeinu
Speaker 2: **”Ana Hashem al tefen el keshi ha’am hazeh v’el risho v’el chatato”** (please, Hashem, do not regard the stubbornness of this people and their wickedness and their sin), this is a verse from Moshe Rabbeinu, don’t look at the… there is such a thing that one relates to the Jews by the sins, they’re not worthy, but **”v’salachta la’avon ha’am hazeh”** (and forgive the iniquity of this people), forgive them, **”k’godel chasdecha”** (according to Your great kindness), like Your kindnesses, **”v’ka’asher nasata la’am hazeh miMitzrayim v’ad heinah”** (and as You have forgiven this people from Egypt until now). Just as the Almighty forgave and carried the Jews with their difficulties through all the trials that our fathers tested them in the desert there, throughout all the trials the Almighty was nosei (carrying) their sins.
L’ma’an Shimcha Hashem V’salachta La’avoni
Speaker 2: **”L’ma’an shimcha Hashem v’salachta la’avoni ki rav hu”** (for Your Name’s sake, Hashem, and forgive my iniquity for it is great). “Rav hu” means he, because Your Name Hashem is great, because the Almighty’s Name is great, You should forgive.
Hashem Shim’ah Hashem Slachah — The Conclusion of the Verses
Speaker 2: And we conclude with the verse, **”Hashem shim’ah, Hashem slachah, Hashem hakshivah va’aseh al te’achar, l’ma’ancha Elokai ki shimcha nikra al ircha v’al amecha”** (Hashem hear, Hashem forgive, Hashem listen and act, do not delay, for Your sake my God for Your Name is called upon Your city and upon Your people).
These are the verses of supplication.
Discussion: The New Argument of “L’ma’an Kevodo” in Tachanun
L’ma’an Kevodo vs. Zechut Avot — A New Level
Speaker 2: It’s interesting, here in the verses of supplication it appears that if the Jews are not worthy, the other option is kevod Hashem (honor of God). And it’s interesting to me, in other places it was that we always say zechut avot (merit of the fathers), brit avot (covenant of the fathers). Here it appears somehow like even when brit avot doesn’t help, yes? It’s a new level, yes? Here we see it’s a new argument altogether that we haven’t had until now. Even we are not worthy, we have in the merit of the fathers. Here is something new, that when we are not worthy it’s l’ma’an kevodo (for His honor’s sake).
Speaker 1: As you remember that not from the hidden things, we say that if we’re talking about avodah zarah (idolatry), we say “l’ma’an shmo b’ahavah” (for His Name’s sake in love).
Speaker 2: And the Rambam already says yes, but it makes sense, because this is tachanun. Tachanun means a very sharp prayer.
This Is Plain Custom of the Rambam
Speaker 2: I want to emphasize that this appears to me that this is plain custom of the Rambam. The verses the Rambam himself compiled, because this came out to him that it fits to say by tachanun. But he doesn’t say that one must do it, he only says “nahagni” — I conduct myself. And already, in his beit midrash (study hall) they asked him what to say, he gave them these things. But it’s not “custom of the people”, the next piece is going to say “custom of the people”.
Comparison with “Zecher HaBrit” in Rishonim
Speaker 1: I remember more like “zecher habrit” (remembrance of the covenant) or those sorts of things. Where do we say that?
Speaker 2: Yes, in Rishonim.
Speaker 1: In Rishonim one says “akeidat Yitzchak tizkor” (remember the binding of Isaac).
Speaker 2: Ah, the Rambam also mentioned this asking in the merit of the Akeidah in the prayers that one says before the prayer of the Geonim. It says that the Almighty loves the Jews who are grandchildren of this.
Speaker 1: Yes, but it’s not a prayer, it’s more like a praise.
Discussion: “Mah Anu Mah Chayeinu” — Same Language, Different Meaning
Speaker 2: No, there we say “mah anu mah chayeinu” (what are we, what is our life), but “aval anachnu amcha bnei britecha, bnei Avraham ohavecha… l’fichach anachnu chayavim l’hodot lach” (but we are Your people, children of Your covenant, children of Abraham who loved You… therefore we are obligated to thank You).
Speaker 1: And now it also says “doro shel shemad” (generation of persecution), it’s actually the same “mah anu” there, but there it means something completely different.
Speaker 2: Because there he doesn’t say, “Ribbono shel Olam (Master of the Universe), I can’t ask You”. There he says, “I’m nothing, but I’m so happy that I’m a grandchild of Avraham, Yitzchak and Yaakov”. That’s really a prayer.
Speaker 1: It’s interesting, the same language actually, but it’s in a different context, and apparently it has a different meaning.
Speaker 2: Well, well.
Halacha 7 — Custom of the People: Verses After Nefilat Apayim
Okay, “Custom of the People”, Let’s Move Forward
Speaker 2: Okay, “custom of the people”, let’s move forward. And he says further, **”v’nahag ha’am”** (and the people are accustomed) after nefilat apayim, one stands up already. That is, all these prayers that the Rambam has listed here, one says while lying down. It’s a long prostration.
Says the Rambam, yes, “v’nahagu” (and they are accustomed). We learned in Hilchot Tefillah that one does nefilat apayim, one supplicates then. After one sits, one stands up, one says a bit more tachanun, as it says there. Says the Rambam what one says then.
Kshe’magbi’ah Panav Min HaKarka — The Verses When One Stands Up
Speaker 2: Yes, says the Rambam, one stands up from the nefilat apayim, **”kshe’magbi’ah panav min hakarka”** (when he lifts his face from the ground), one lifts the face from where one was lying on the ground, **”b’pesukim eilu”** (with these verses), with the verses that he has now listed. The next piece that the people conduct themselves to say is the prayer.
Speaker 1: Ah, the verses eilu are the verses that he says now, after one stands up.
Speaker 2: One supplicates with these verses when he lifts his face.
Speaker 1: Ah, after tachanun.
Speaker 2: After the tachanun there’s another supplication with the verses.
Va’anachnu Lo Neda Mah Na’aseh
Speaker 2: The verses are **”va’anachnu lo neda mah na’aseh ki alecha eineinu”** (and we do not know what to do, but our eyes are upon You).
Speaker 1: Is it a verse?
Speaker 2: I think yes. Everything is verses. The Rambam says verses, one must believe it’s verses.
Speaker 1: Yes, it’s all verses. Divrei HaYamim (Chronicles).
Speaker 2: **”Va’anachnu lo neda mah na’aseh ki alecha eineinu”**. He says that it’s very similar to the, that we know nothing, and we don’t come with our righteousness, our deeds, but with the mercy of Hashem.
Zechor Rachamecha Hashem — May Your Mercies Come Before Us
Speaker 2: **”Zechor rachamecha Hashem v’chasadecha ki mei’olam heimah”** (remember Your mercies, Hashem, and Your kindnesses, for they are from eternity), because Your kindnesses are eternal. **”Al tizkor lanu avonot rishonim maher yekadmunu rachamecha”** (do not remember for us the iniquities of the first ones, speedily may Your mercies come before us), Your mercies should come before us, should come toward us, yekadmunu, should come in front of us, **”ki dalonu me’od”** (for we are brought very low), because we have no deeds, we only have mercies.
Speaker 2: **”Ozreinu Elohei yish’einu al devar kevod shmecha”** (help us, God of our salvation, for the sake of the honor of Your Name).
Yehi Chasdecha Hashem Aleinu Ka’asher Yichalnu Lach
Speaker 2: “Yehi chasdecha Hashem aleinu ka’asher yichalnu lach”, just as we have hoped. We have hoped that the kindnesses should come about, because “im avonos tishmor Kah Hashem mi ya’amod”, if You will keep the sins against us, Hashem mi ya’amod, one will not be able to survive. “Ki imcha haslicha lema’an tivare”, You have the power of forgiveness so that You should be feared. So there is also the concept of lema’an shimcha hagadol.
Hashem hoshi’ah hamelech ya’aneinu beyom koreinu
Speaker 2: “Hashem hoshi’ah hamelech ya’aneinu beyom koreinu”, the King, the Almighty who is the King should help us when we call, beyom koreinu.
Ki hu yada yitzreinu zachor ki afar anachnu
Speaker 2: “Ki hu yada yitzreinu”, He knows our weakness, “zachor ki afar anachnu”.
Ozreinu Elokei yish’einu — everything lema’an shimcha
Speaker 2: “Ozreinu Elokei yish’einu v’samcheinu v’hatzileinu v’chaper chatoseinu lema’an shemecha”, everything is literally the same thing, that we are worth nothing, we are dust, but only for kavod shemo we ask for mercy.
Halacha 8 — Tachanun after stiimas hayom
And so they are accustomed to say tachanun afterwards
Speaker 2: And so they are accustomed to say tachanun afterwards, there is a third tachanun, we didn’t learn two tachanuns, after the prayer that is called stiimas hayom, and afterwards there is something called hari’u laHashem, which is what we said Kadosh Kadosh Kadosh and also in those words.
The Order of Prayer According to the Rambam — End of Prayer, Tachanunin, and Shir Shel Yom
Verses of Seder Hayom — “Hashem Elokei Avraham Yitzchak v’Yisrael”
Speaker 1:
Everything is literally the same thing, that we are worth nothing, we are dust, but only for kavod shemo we ask for mercy.
And so they were accustomed in saying tachanunin, I don’t know why he added a third tachanunin. We learned two tachanunin, afterwards he added a third tachanunin. Afterwards he added a third tachanunin. Afterwards suddenly came seder hayom. And afterwards, what you said, seder hayom, which is what we learned from kedusha, and also the “Baruch kevod” in those pieces. Afterwards they added the tachanunin that we know from the end of “U’va l’Tzion”.
Now is seder hayom. Yes, the Rambam began seder hayom with “U’va l’Tzion”. I don’t know, but that’s it.
One says like this: “Hashem Elokei Avraham Yitzchak v’Yisrael avoseinu, shamra zos l’olam leyetzer machashavos levav amecha, v’hachen levavam eilecha”. I think it means the prayer that Shlomo HaMelech prayed then. This comes from zechus avos.
Speaker 2:
Ah, okay, continue.
Speaker 1:
That it’s the prayer that he prayed, that the Almighty should help the Jews. That’s what I think. Divrei HaYamim, that it’s a prayer that one should have hachna’as hayetzer, “v’hachen levavam eilecha”. That it should be in the merit of Avraham, Yitzchak and Yaakov, or in the merit of the prayer, or as you say.
Verses of Selichos — “V’hu rachum” and “Ki atah Hashem tov v’salach”
Speaker 1:
“V’hu rachum yechaper avon v’lo yashchis, v’hirba l’hashiv apo v’lo ya’ir kol chamaso”. This is also a part of selichos. It’s also a smaller selichos, we say indeed avonos, but that the Almighty should forgive with mercy and not take revenge, not give the punishment.
“Ki atah Hashem tov v’salach, v’rav chesed l’chol kore’echa”.
“Tzidkascha tzedek l’olam v’Sorascha emes”. And tzidduk hadin, which means that truly it comes to us.
“Mi Kel kamocha” — Verses from Michah the Prophet
Speaker 1:
“Mi Kel kamocha nosei avon v’over al pesha lish’eris nachalaso”, the Almighty is nosei avon v’over al pesha for His Jews. “Lo hechezik la’ad apo ki chafetz chesed hu”, the Almighty doesn’t hold His anger, His charon af.
One asks, “yashuv yerachamenu yichbosh avonoseinu”, should contain our sins and have mercy on the Jews, “v’sashlich bimtzulos yam kol chatosam”, should contain and throw away the sins.
This is all “Mi Kel kamocha”, yes, the Jews are on the level of Michah. “Yashuv yerachamenu yichbosh avonoseinu v’sashlich bimtzulos yam kol chatosam. Titen emes l’Yaakov chesed l’Avraham asher nishbata la’avoseinu mimei kedem”, fulfill the promise to Yaakov and Avraham in order to have mercy on the children.
Verses of Praise — “Baruch Hashem yom yom”
Speaker 1:
“Baruch Hashem yom yom ya’amos lanu”, should bestow upon us, “ha’Kel yeshuaseinu selah. Hashem tzeva’os imanu misgav lanu Elokei Yaakov selah. Hashem tzeva’os ashrei adam botei’ach bach”.
“Baruch Elokeinu sheberanu lichvodo” — Praise after the tachanunin
Speaker 1:
And here comes this, this is no longer tachanun, this is one ends with such praise: “Baruch Elokeinu sheberanu lichvodo v’hivdilanu min hato’im v’nasan lanu Toras emes”, through Moshe Rabbeinu, yes, interesting. “V’chayei olam nata besocheinu”. He planted in us, the Torah He planted in the manner of chayei olam, nata besocheinu.
Yes, but chayei olam still means that the Torah is, after all the Torah is that one should merit chayei olam, not that one has the Torah forever. The Rambam’s version in Birkas HaTorah was also like this, “nata besocheinu”.
Discussion: How does “v’hivdilanu min hato’im” fit after the tachanunin?
Speaker 1:
It’s interesting, because the same people who until now spoke about their own deeds, now say “v’hivdilanu min hato’im v’nasan lanu Toras emes”. That means, even if one didn’t follow, but we have the Torah.
Speaker 2:
No, but it makes sense, because kedushasa d’sidra is essentially after one has learned a bit, it’s like Birkas HaTorah she’l’achareha a little. It doesn’t come technically, but it’s connected with Torah. One says like…
“HaRachaman hu yiftach libeinu” — Request for Torah
Speaker 1:
Now one asks, “HaRachaman hu yiftach libeinu b’Talmud Toraso v’yasem b’libeinu ahavasо v’yir’aso la’asos retzono kirtzono”. It’s interesting, one should do the will of Hashem the will of Hashem. The Almighty wants one should do His will, therefore one should do His will, so one should do the Torah and mitzvos according to the Torah and mitzvah, one should do mitzvos, but kirtzono, not la’asos retzoni kirtzono, which means because I have a calculation too.
Speaker 2:
Okay, like it says here “aseh retzono kirtzono”, ah.
Speaker 1:
One should not la’asos retzoni kirtzono, but la’asos retzono kirtzono.
Speaker 2:
Yes yes.
Speaker 1:
“V’l’avdo b’levav shalem uv’nefesh chafetza”, that I should be able to serve the Almighty with a lev shalem. “Lema’an lo niga larik v’lo neled labehala”, that one should not… yes, without Torah our life is larik and labehala.
This World, the Days of Mashiach, and the World to Come
Speaker 1:
“Ken yehi ratzon milfanecha Hashem Elokeinu, shenichyeh v’nismach b’chelkeinu ba’olam hazeh”, that one should live to rejoice in Your portion in this world and in the days of Mashiach, “kedei shenizke v’nirash tovah l’chayei ha’olam haba”. So here is the piece where he shows olam hazeh, olam hazeh, even in the days of Mashiach is only kedei shenizke, or…
“Lema’an yezamercha chavod v’lo yidom, Hashem Elokai l’olam odeka”, so that I can always thank, “yihyu l’ratzon imrei fi”, etc.
Yes, now here one has already said tachanun three times, in practice, once tachanun, afterwards another tachanun, afterwards another…
Shir Shel Yom, L’David, and Ein Kelokeinu — “Minhag miktzas ha’am”
Speaker 1:
What is now? Says the Rambam, “minhag miktzas ha’am b’chelek ha’olam”, it is customary to say after tachanun, “likros b’chol yom achar hatachanunin”, he means after a prayer, “shir mizmor she’hayu haLevi’im omrim b’Beis HaMikdash b’oso hayom”, to say the song, that psalm that the Levites said in the Beis HaMikdash on that day, that is the “hayom yom”, and “korin lefanav l’David eilecha Hashem nafshi esa kol hamizmor”, and after the yom one says l’David eilecha Hashem nafshi, and afterwards one says the “amar Rabi Elazar amar Rabi Chanina talmidei chachamim” that the Rambam already mentioned earlier, and the prayer of “Ein Kelokeinu ein ka’adoneinu” etc.
The Rambam held that one can get it from somewhere, perhaps he held that it’s not important enough, or a custom? I don’t know. It’s actually funny.
Discussion: The question of “Ein Kelokeinu” and versions
Speaker 1:
Perhaps you can’t say “Ein Kelokeinu Ein Kelokeinu”? Also here by “Ana” after “Baruch atah Hashem”?
Speaker 2:
No, we only said this for halacha l’ma’aseh, because he already said earlier…
Speaker 1:
Is “Ein Kelokeinu Ein Kelokeinu” brought somewhere already? Perhaps he says it later, in the prayer of Rosh Hashanah? I don’t think so. It’s funny.
No, I’m afraid it’s because he didn’t hold it so important. He says, but here you can already, it’s in the siddur, you don’t have it in my siddur.
Speaker 2:
Ah, there are indeed versions where the whole thing is written.
Speaker 1:
Ah, whoever says the whole thing. It turns out that it’s perhaps a question of a version. I don’t know.
End of Prayer — “Ach tzadikim” and Kaddish besra
Speaker 1:
Okay, afterwards one says like this: “Ach tzadikim yodu lishemecha yeshvu yesharim es panecha”. I think this is somehow hinted, that “yeshvu” like one remains in the Gemara in Berachos daf daled, that after “yodu lishemecha”, one still sits in davening, “yeshvu yesharim es panecha”.
“Yefutzu oyvecha v’yanusu misnecha mipanecha ki lo titosh Hashem es amo v’nachalaso lo ya’azov, ki el Hashem chasdenu v’al Elokeinu ki yarbeh lislo’ach, va’anachnu nevarech Kah mei’atah v’ad olam hallelukah”. We perhaps placed this verse at the beginning of davening for…
Speaker 2:
Right, we also say it in the… before the Yom Tov versions. Okay.
Speaker 1:
And finished. One goes home. There is no Aleinu, there is no Shir Shel Yom. There is a Kaddish. He doesn’t say. He said earlier that there is a Kaddish before one goes home. It’s not clear when one says that Kaddish, “Kaddish besra”, “achar hatfilah”.
Speaker 2:
Mmm, yes. And that’s everything.
Speaker 1:
When one finally holds, there will be someone saying some piece of that Kaddish that he said. The Jews say, there’s still always some piece to say. There’s always some Jew who wants to say another Kaddish. Ashrei chelkam of the sayers. It’s already tremendous.
Summary — The Order of Prayer of the Rambam
Speaker 1:
Anyway, this is the order of prayer of the Rambam. Afterwards comes already the order of Shabbos and Yom Tov. In short, one learns a few chapters of Rambam and one knows the entire siddur with the machzor of the entire year.
Speaker 2:
Yes. Okay.