“Yishtabach” “Amen” “Kaddish” “Barechu” Starbucks 1887 Avenue

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Wednesday March 12, 2008

“Praying With Fire” “Yistabach” Wednesday March 12, 2008

Yistabach Yishtabach Shimcha Laad Malkaynu - Your name shall be praised forever- is the opening phrase of the final blessing of the section of Shacharit– Pesukei Dezimra.

Despite the fact that this is a blessing, it does not begin with the formula Baruch Atoh because it is a continuation of the blessing at the end of Baruch Sheamar said at the beginning of Pesukei Dezimra (this is called in Jewish Law a Beracha Smucha Lechaverta – a blessing connected to another). The psalms and verses we recite in between are relevant praises and therefore are appropriately inserted between the opening and closing blessings.

The opening phrase - Yishtabach Shimcha Laad Malkaynu - Your name shall be praised forever states that despite the fact that we could never properly express sufficient praise and acknowledgement of our Creator we are nevertheless concluding this segment of our prayers and advancing to a new arena.

Rav Schwab zt”l points out in the beginning of his book On Prayer that the structure of our prayer service is organized like a processional through the Beit Hamikdash starting with the Ezrat Nashim outside the gates of the Temple and advancing through the courtyards to the Ulam /Antechamber, making our way into the Haychal / Holy place and continuing on to find ourselves symbolically in the Holy of Holies beseeching G-d with our private Amidah.

It is alluded to in Yishtabach that this is the concluding prayer before advancing from the Ulam to the Haychal. First it says Yishtabach Shimcha...Hae-l Hamelech, then it says Baruch atoh .Hae-l Hamelech, but at the conclusion it states Habocher…Melech

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E-l Chey Haolomim. The switch in order indicates that a transition has taken place.

AMEN One of the first words we learn to say for our davening is Amen. It is quite a moving experience to be part of a thundering AMEN in a large Beit Midrash or Synagogue. It is a spiritually powerful tool as well. The Talmud Shabbat 119b states “Anyone who answers Amen with all his strength merits to have opened in front of him the gates of Gan Eden." What does the word Amen mean? And what does it imply?

The word Amen is related to the word Emunah that means faith and/or belief. Therefore reciting Amen to a blessing or a prayer demonstrates a statement of affirmation that the blessing is true and hope that the prayer will be answered.

Amen is also an acronym. It stands for Ay-l Melech Neeman-G-d is a true and faithful king. The Halacha teaches that an individual says these three words before reciting the Shema if praying alone.

HaRav Shlomo Wolbe shlitta reveals the deeper implications of the word Amen. He explains that man's relationship with G-d is three- dimensional. We know Him through His creation, His revelation at Sinai, as well as His promise of redemption.

Creation: We recognize G-d by his handiwork. A sunset, a rainbow, a glacier, the human body and the animal kingdom all showcase G-d's involvement on this planet.

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Revelation: At Mount Sinai approximately 3300 years ago Hashem transcended from the heavens and uttered the first two commandments. The awesome encounter described in

Deuteronomy 4:9 was a moment of national inspiration and prophesy when the Infinite came directly in contact with a finite.

Redemption: In Isaiah 8:10 it says "And on that day G-d will be one, and His name will be one." We are promised that one day (may it be soon) all the nations of the world will recognize the one G-d and then evil and falsehood will be erased.

These three concepts are ensconced in the word Amen. Ay'l represents G-d's trait of kindliness with which He created the world. Melech - He is our King due to the Torah we have received from Him. And Neeman - He is faithful and will one day reveal His grandeur to the world and bring redemption to all mankind.

After digesting these thoughts answering to a blessing should never be the same. May we all be able to open the heavens with our prayers and merit to see the blessings of the Torah fulfilled.

The Traditions of Kaddish

Rising for the Kaddish, when mourning a loved one or commemorating a yahrzeit, carries significant meaning for most Jews, even those who don’t consider themselves particularly religious. The prayer has an almost otherworldly power to it.

The Talmud teaches that when a mourner recites Kaddish on behalf of another, it redeems the misdeeds of that loved one in the afterlife.

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The story of Rabbi Akiva who came upon the corpse of a dishonest tax collector. The soul of the dead man was terribly upset because he had committed great sins in his life and was about to pay for them in the next world.

Rabbi Akiva knew that the only hope for this soul was for his son to recite Kaddish on his behalf. But the dead man’s son was an am haretz-a simpleton and was not learned in Jewish tradition. Rabbi Akiva found the man’s son, taught him Torah and how to recite the Kaddish, and the father was pardoned. The notion that reciting Kaddish saves one’s parents from punishment was codified in the in the Shulchan Arukh. While the mourning period for a parent is one year, the custom is to recite Kaddish for only eleven months— for surely no parent is so sinful as to need a full twelve months of reparation.

THE FIVE KADDISH PRAYERS

While the Mourner’s Kaddish, known as Kaddish Yatom (literally, the Orphan’s Kaddish), is the most wellknown, there are actually five different variations of the Kaddish prayer. The Chatzi Kaddish, or Half-Kaddish, is used to separate various parts of the tefillah service.

There is a Burial Kaddish used at the end of a funeral or at the conclusion of a study of a tractate of Talmud. The Kaddish D’Rabanan, the Rabbis’ Kaddish, completes a study passage, usually within a tefillah setting. And the Kaddish Shaleim, the Full Kaddish, completes the main purpose of Teffilah , the Amidah.

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Each of these Kaddish prayers begins the same way, but there are either different insertions or omissions from the Full Kaddish. All Kaddish prayers require a minyan for recitation and demand that we stand. In addition, they all praise and magnify God’s name and never once mention death. It was not until the 8th Century that this prayer became associated with mourners, and only in the 12th Century was a final Kaddish first reserved for mourners at the end of the service.

WHEN ONLY MOURNERS ROSE FOR KADDISH

How did the custom arise among traditional communities that only the mourners would rise for the Kaddish and not the entire community? The supernatural notion that reciting Kaddish could save your parents’ souls was reinforced by the ancient custom that only one person could say the Kaddish at a time. It was as if the magic only worked if the prayer was directed at a specific soul. There was a priority list of who could claim the Kaddish:

Those in the first days of mourning had priority over those in the last days, and those with a yahrzeit had highest priority, since they had only one day in the entire year to recite the prayer.

Communities continued to add Kaddish prayers to the service to accommodate all mourners, which is why a traditional service has more than one Kaddish at the end. This worked in smaller congregations, but as Jewish communities grew, there were not enough Kaddish recitations to go around, especially with the printing of the siddur , when the number of Kaddish prayers became fixed. Only then did Jews begin the practice of multiple mourners reciting the final Kaddish together. Only the mourners would rise and recite this prayer, so that they could be recognized.

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The remainder of the congregation would remain seated and would support the mourners with the communal responses.

THE FINAL MOVEMENT OF KADDISH

One more piece of choreography is associated with the Kaddish, around Oseh Shalom Bimromav, the last line that asks God for peace. The accepted practice is that the person reciting the Kaddish will take three steps backwards and then bend their heads to the right and the left and forward, to acknowledge that God’s presence fills the world. It is one more way that Kaddish prayer forces us to be present in the world and to recognize God’s blessings in it, even in our darkest periods of mourning.

We may not understand each word of this prayer, written in the Aramaic vernacular of the time, but the movements associated with Kaddish help us to understand its deeper meaning. As we rise together for this powerful prayer, we are reminded that we are not alone as we mourn, but that we stand within a community. The concluding movements reinforce that, even in grief, we stand before the God of life who fills our world with blessing and shalom, with wholeness and peace. One of the most well known prayers to Jews worldwide is the Kaddish. The word Kaddish is actually Aramaic and means Kadosh – Holy.

The sages discuss why such an important prayer is recited in Aramaic and not in Hebrew. One answer mentioned by the Tur- Rabbi Yaakov 1275-1340 is that angels do not understand the Aramaic language. We do not want the angels to be jealous that we human beings have the capacity to say the great prayer, the Kaddish and they do not; therefore we say it in Aramaic. This answer is enigmatic because why should it be that angels do not understand Aramaic? In addition there are so many beautiful

7 “Praying With Fire” “Yistabach” Wednesday March 12, 2008 prayers in Hebrew – so how come these prayers do not stir up angelic concern?

A second answer is advanced that states that Kaddish is said after the Rabbis would study with the people. Since the studying was in Aramaic and many of the students did not understand Hebrew, the prayer following the study was also in Aramaic.

These two approaches as to why the Kaddish is in Aramaic represents man’s every day struggle with prayer. On one hand our prayers are so holy and elevated that they impact the heavens and the entire world. They are the envy of the angels! The other side is that for prayers to be meaningful, he/she who is reciting them must understand it.

It is not enough to read the prayers; one must pray them as well. The Kotzker Rebbe used to say that when a Jew takes three steps back after the Amidah he should receive a Shalom Aleichem because his thoughts have been all over the globe.

The antidote is to A) understand the problem, B) learn the meaning(s) of prayers, and C) practice praying them.

Millions of Jews know the Kaddish; but not enough of them know what it means. Prayer is not only an obligation it is also an opportunity. To achieve one must truly understand.

The recitation of the Kaddish-The Holy prayer has a magnetic attraction for Jews worldwide. Jews who only come to shul on Shabbat make sure to come to say Kaddish whenever they are obliged to. Jews who hardly ever come to shul may come to say Kaddish on the Yahrzeit of a loved one.

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What is this Kaddish? What does the prayer mean and what is it supposed to accomplish? It is clear that the saying of the Kaddish provides a venue for comfort and introspection for the survivor(s) of a lost loved one. And the prayers chanted by the living relative most certainly bring Nachas and glory to G-d and to the loved one who is no longer here.

“Yisgadal Veyiskadash Shemay Rabbah – May His (G-d’s) Name be made great and sanctified.” What does it mean that G-d’s name should be enlarged and made great?!! The commentators explain that this phrase is based on the prophecy of Zechariah 14:9, which depicts the final pre-messianic war of Gog and Magog whereby the greatness of G-d, will be noticed and felt by all.

In the world that we live in G-d and G-dliness is a challenge to experience. In fact the Hebrew word for world is Olam, which is directly related to the word Neelam which means hidden. This implies that G-d and G-dliness are hidden from the naked eye in this world. It is our challenge to discover and uncover G-dliness in our world. This is achieved through Prayer, study of Torah, as well as the performance of Mitzvot.

Jewish tradition teaches that at the end of days the overpowering light of Torah Truth that has been stored away since the time of Creation will shine brightly on the world and - Yisgadal Veyiskadash Shemay Rabbah – G-d’s Great and Holy Name will be expressed fully.

Therefore when one comes to shul to say the Kaddish it is an affirmation of faith in the Almighty as well as a hopeful statement of trust towards the promised great days of the future.

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“Bealmah Divrah Chirutei Veyamlich Malchtei – In this world that You have created according to Your will, May Your Kingdom be shown unto us.” If one could only focus on the meaning of this line of Kaddish every day the world would be a different and better place to live in.

A distraught couple once came to see one of the great Rabbinic leaders of the last generation amidst marital distress. The wife complained bitterly of the verbal and emotional abuse she sustained on a daily basis. When the wise Rabbi confronted the husband he did not deny his poor and unacceptable behavior. The Rav looked caringly at the couple and asked, “How do you get along when you are a guest in someone’s home?” The couple responded that indeed the relationship was more successful and pleasant when they spent time in other people’s domain. At which time the Rabbi remarked, “ my dear friends you are always a guest in G-d’s world – even in your own home.

One of the most potent lessons of reciting and understanding Kaddish is that we don’t make the rules of life and of living. We don’t decide who should be born, how long she will live, and the gifts and challenges that will face her. It is not our world to decide! “Bealmah Divrah Chirutei Veyamlich Malchtei”– It is G-d’s world to decide.

“Veyamlich Malchtei – May Your Kingdom be shown unto us.” As winter comes to a close, or so we hope, we plan relaxing vacations filled with thrills and pleasures. To some it is the golf course, and others it’s the beach or pool – we all have our favorite spot(s) to unwind and enjoy. Think of a barbeque on a warm summer day as the sun begins to set over the horizon - What could be better than that? My Rebbe used to say,” G-d is going to send the Messiah on Super Bowl Sunday in the fourth quarter and we

10 “Praying With Fire” “Yistabach” Wednesday March 12, 2008 are going to have to shut off the TV and go to Jerusalem, Israel. Recreation and enjoyment are important and stimulating but not the goals of a worthy life.

Despite all the advertising on television, radio, and other media, the goal in life is not to have fun. Remember - this world was created by a Creator that presented explicit instructions how to use His world - Bealmah Divrah Chirutei. Our goals should be to see the will of the Creator fulfilled. There is nothing like a well- executed touchdown pass right out of the playbook. There is nothing as pretty as an alley-oop dunk by an NBA superstar. But the ultimate joy will be Veyamlich Malchtei - when we see the world in its glorified state beyond evil and war with goodness and respect – following the rules of the eternal playbook - the Torah.

“Bechayachon uvyomaychon uvchayeh dechol Beit Yisroel – In your lifetime and in your days; and in the lifespan of the entire Jewish people.

At first glance it seems a bit repetitive - “In your life, your days, for you and all Jews…..?” The commentators explain that the three expressions represent different hopes and prayers for the final redemption.

“Bechayachon – in your lifetime” is referring to the minyan / fellow congregation that is joining you in your Tefilla. The opportunity to pray with a Minyan / Quorum is mentioned and praised throughout the Talmud. It is therefore appropriate to mention ones fellow Jews that are joining him and enabling him to say the Kaddish.

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“Uvyomaychon – in your days” – implies the urgency and immediacy of the need for G-dliness on this earth. One need not be a political scientist or sociologist to recognize how far gone we have drifted. Whether it be societal amorality, global terrorism, gang wars, and/or the continuous cry for spirituality – Uvyomaychon – let the Redemption come now.

Uvchayeh dechol beit Yisroel – in the lifespan of the entire Jewish people – is a prayer for the entire Jewish nation. We are the oldest and strongest people on the planet. No matter how pious one Jew is –as part of a Minyan he is elevated. What about a whole shul? And a whole community? A whole city, state, country, continent,…….? What about the entire Jewish people? What about not just those alive today but those who built the Jewish people for the last 5000 years to get where we are today?

Uvchayeh dechol beit yisroel – we pray on behalf of and in the merit of the collective and universal Jewish nation.

Everyone needs to realize what an important role he/she plays in G-d’s world. Each of us is an individual, a family member, a community member, and a member of the entire Jewish people. What each of us does is of lasting import and affects everyone else in the world. Therefore at the moment of declaring and emphasizing G-d’s greatness and grandeur in the Kaddish we mention not only ourselves, but our communities and the entire Jewish nation as well.

“Amen Yehai Shmay Raba Mevorach Leolam Uleolmay Olmayah – May it be that G-d’s great and blessed name be revealed in this world and all throughout the universe!” This is the pinnacle of the Kaddish. Our sages remark, “All who answer

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Amen Yehay.. with all of their strength negate any harmful heavenly decrees that may await them. The commentators explain that this means one should answer with all of their heart and concentration; not only with the power of their vocal chords.

This phrase corresponds to the opening sentence in Kaddish when the leader chants Yisgadal Veyiskadash - May His great name be fully revealed. It is at this moment in the Kaddish that the congregation answers collectively in response to the opening words of the leader.

The sefer – Matteh Moshe reveals a frightening story about a wise elder of a community that died and came to a student of his in a dream. The wise elder looked pained and there were ugly stains on his forehead. The student asked hesitantly, “Rebbe – what happened to you? Why do you look so withered?” The teacher answered, “ Because I was not careful not to speak during the Kaddish prayer.” The Shulchan Aruch writes in Orach Chaim 54:1 that one should run to be able to listen and answer to a Kaddish.

An eyewitness has told me that before the war in Europe when the Chazzan began the Kaddish it was answered with a thundering AMEN. Stating Amen is an affirmation that we believe and have strong hope that our prayers will be answered. Good prayer begins with a good set of Amens.

In Masechet Sofrim 18:6 it states that parents should take their children to shul and teach them how to respond Amen to Kaddish, say Kedushah, and Borchu. Shuls today are providing day care, childrens programs, and even junior congregations- but are parents teaching their children how to say “Amen Yehay Shmay Rabbah with all of their might?!

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Barechu There are three times in our prayers when the Barchu is recited. The 1st is after Yishtabach preceding the blessings before Shema in the morning, the 2nd before each Aliyah read from the Torah and the 3rd at Maariv, the evening prayer introducing the blessings before Shema as in the morning. Unlike the Shema and personal Amidah, the Barchu may only be recited in the presence of a Minyan/quorum.

Rav Schwab zt”l explains that the Barchu format is an invitation. The leader/reader/Chazzan calls to the entire congregation and invites them to say Barchu with him as if to say –I may be the leader, the Torah reader, the Chazzan but A) this is not about my prayer but about all of our prayers and B) what we can accomplish together clearly surpasses any individual prayer uttered in the world. Therefore-join me “Barchu et Hashem Hamevorach – Together let us acknowledge the source of all blessing”.

The Talmud explains that this interchange is based on the verse “Ki shem Hashem Ekra Havu godel Laylokeynu - which means – To the name of G-d I will call, give greatness to our G-d” Indeed when the congregation responds the result is stronger and more powerful as is indicated in the response, Baruch Hashem Hamevorach Leolam Vaed – Let us acknowledge the source of all blessing for eternity. The sum total is always greater than the individual parts.

Our sages also teach that the recital of Barchu by a mourner provides comfort and protection to the deceased. It is because of this that a mourner has certain rights and privileges to lead the davening.

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Barchu is a wake up call to all those participating in the prayers to join forces and pray together as one. By saying the Shema and reading the Torah we are demonstrating that the G-d of Israel is One. Therefore by reciting the Barchu together we unify ourselves as one in order to properly declare the sovereignty, omnipotence of Hashem, the one G-d of the heavens and the earth.

Next weeks Topic:

So what’s behind the most famous Jewish Prayer?

Wednesday March 19, 2008

8:00 P.M.

Starbucks Coffee Company 1887 Avenue Road 2nd Floor Avenue Road & Roe Avenue West side of Avenue Road