Rei'ach HaSadeh - Volume One: Prayer

Rei’ach HaSadeh

Volume One: Prayer

2017|5778

Editorial Board
Adam Reich
Adam L. Sheps
Aron Srolovitz
Rabbi, Congregation Israel of Springfield
Chaim Marcus

Copyright © 2017 – Congregation Israel of Springfield
All rights reserved.
No part of this publication may be reproduced, stored in a retrieval system or
transmitted, in any form or by any means whatsoever without the prior
permission, in writing, from the editors.
Cover Design, production and printing:
Ganz/Gross – NY
Printed in the United States of America

A publication of

Congregation Israel of Springfield
www.congregationisrael.org

Congregation Israel of Springfield (“CIS”) is a dynamic Modern Orthodox Congregation
which takes pride in providing a warm, friendly environment in which to appreciate
the meaning of Judaism. Our Shul is committed to embracing Judaism through
observance, prayer, study, and chesed.

JOURNAL PATRON

We are pleased to dedicate Congregation Israel’s
inaugural Torah Journal

to the memory of our beloved parents:

CANTOR DAVID OSEN z’l

Who loved and respected every Jew
and whose greatest privilege was davening on behalf of Klal Yisra’el

and

SHIRLEY OSEN z’l

Who took infinite pleasure in hearing his Tefillot
and treasured the people, the land and the State of Israel

HARRY COVKIN z’l

and

ROSE COVKIN z’l

Exemplars of Ahavat HaShem and Ahavat Achim

Rick and Diane Osen Covkin

CONTENTS vi
1
Editors Introduction
Message from the Rabbi 4
ARTICLES
14
Birchot HaShachar: Start Your Day with a Little Reflection and 23
Much Appreciation
Uzi Beer 27
Divine Hiddenness or Divine Hiding: Prayer in the Thought of
R. Nachman of Breslov and R. Abraham Joshua Heschel 42
Reuven Pepper 46
The First Prayer for Rain: The Source of Tefillah MideOraysa 51
Willie Roth 54
Playing Hard to Get: The Thousands-Year-Old Relationship 60
Between HaShem and the Jewish People 62
Aron Srolovitz
ESSAYS
A Woman’s Davening
Rachel Beer
The Role of Shalom in the Amidah Prayers
Avi Borenstein
From the Avos to the Korbanos
Elana Erez
The Purpose of Praise
Ben Hoffer
Coming Closer to HaShem
Jeff Katz
The First Step to Praying with Intent
Dr. Rachel Kohn

REFLECTIONS 65
The Five W’s of Prayer 68
Leonard Bielory, M.D. 73
Packing the Luggage of Prayer for Future Use 75
Avi Borenstein 78
I was Created, I am Worthy 80
Eytan Burstein 84
My Yom Kippur Goal-Line Stand 86
Robert Goldberg, Ph.D.
The Greatness of our Father
John Ricard
Tefillah: A No-Holds-Barred Dialogue
Josh Stern

Glossary
Rabbinic Bibliography

EDITORS’ INTRODUCTION

I

In considering the title for this exciting new initiative at Congregation Israel
of Springfield, the Editors of this journal consulted with our communal leader and
spiritual guide, Rabbi Chaim Marcus, who pointed out that we are fortunate to live
in Springfield, New Jersey a town designated as being a “field of effervescence.” In
our own religious heritage, there could be no earlier or greater masthead for the
dissemination of Torah study than the original ‘field’ (‫)שדה‬, the Garden of Eden,
from which radiated springs of nourishment to propagate spiritual growth
throughout the world.

The Talmud in tractate Tamid tells a fascinating story of Alexander of
Mokedon (also known as Alexendar the Great). 1 After departing an ill-advised
excursion to Africa, Alexander sat down by a river to eat bread with salted fish. As
he began to wash the salt from the fish,2 he identifies a wonderful smell and states
‘apparently this river has sprung forth from the Garden of Eden.’ The Rosh, in his
commentary there, explains that this river was in fact rooted in the Tree of Life itself
and that the smell produced had the ability to revive Alexander’s soul. As many
commentators discuss, including the Bnei Yissaschar,3 the source for the spiritual
potency of this divine scent is its unadulterated nature, as all other human scents we
utilized in the sin of the Tree of Knowledge.4 As a result, our sense of smell retained
its state of purity, earning designation as the single enjoyment that our souls derive
benefit though, not our bodies.5

In maintaining this enigma of the physical directly benefiting our souls,
HaShem provides us with an additional opportunity to emulate Him, the purpose of
our being created in His image.6 Our forefather Ya’akov achieved this directive, by
being an ‫ ֹי ֵׁשב ֹא ָה ִלים‬,‫ ִאיש ָתם‬, a consistent (‫) ָתם‬7 student of Torah who dilligently
affiliated with houses of study (‫ ֹי ֵׁשב ֹא ָה ִלים‬, as in ‫ ַי ֲע ֹקב‬,‫ ֹטבּו ֹא ָה ֶליָך‬-‫) ַמה‬.8 When it came
time Ya’akov’s father, Yitzchak, to bequeath the blessing of Jewish heritage of his
son, he was uncertain as to the true identity of the soft-spoken and seemingly hairy
man addressing him. Was it his cunning and shaggy elder son Eisav or his learned
and delecate son Ya’akov? With any recourse for clarity Yitzchak brought his son

1 Tamid 32b.
2 Ibid. Alternatively, he washed his face.
3 Shapiro, Rav Zvi Elimelech, Bnei Yissaschar, Adar 1:10
4 And she saw...and she took... and she ate… and he ate (Genesis 3:6); ...And they heard (Id. at 3:8).
5 Berachos 43b.
6 Cordovaero, Rav Moshe, Tomer Devorah, (Venice, Italy; 1588), Chapter 1.
7 Genesis 25:27.
8 Numbers 24:5.

Editor’s Message vii

close and embraced him. Upon Ya’akov’s approach, the Torah teaches us9 that
Yitzchak’s nostrils were consumed with the ‘scent of the field which G-D had
blessed’, and so Yitzchak immediately and without further hesitation, followed in
suit and blessed his unidentified child.

Through this work, may we merit to be infused with the scent of Torah that
emenates from the Garden of Eden and that will soon pervade the earth with the
coming of Moshiach who will be ‘perfumed with awe of HaShem’ ('‫) ַו ֲה ִריחֹו ְּב ִי ְּר ַאת ה‬10 and
will fill the world with the knowledge of HaShem as water covers the seabed (-‫ִכי‬
‫ ַל ָים ְּמ ַכ ִסים‬,‫ ַכ ַמ ִים‬,'‫ה‬-‫ ֵׁד ָעה ֶאת‬,‫) ָמ ְּל ָאה ָה ָא ֶרץ‬.11

In recognition of this aspiration, we have therefore chosen to title this
journal Rei’ach HaSadeh (‫)ריח השדה‬, Scent of the Field.

II

The supreme challenge of the religious experience is to strike a balance
between the development of an objective system and the subjective world and
experiences of its participants. A perfect example of this dichotomy is
Tefillah. Prayer is a formidable challenge – we are asked to follow a prescribed
system of words yet at the same time make the experience our own. Moreover, it is
laudable if one can even do this with true feeling and meaning! As if these
expectations were not enough, we are asked to do this multiple times a day, day after
day, month after month and year after year. Specifically, at the time of the Yamim
Nora’im we are, at a minimum, more aware of the role of prayer in our life. More
aware of the need for recognition and praise. More aware of the humility of asking
and the catharsis of letting go.

Therefore, in addition to the general emphasis this publication places on
reconnecting to both our spiritual roots and each other through the dissemination
of Torah scholarship, this year’s Rei’ach HaSadeh aims to provide an avenue to tap
into the power of prayer. The thoughts in the pages to follow range from exploring
our relationship with HaShem to the specific prayers we say each day; from the
methodology of prayer to recognizing the opportunity that prayer provides. Few
topics provide the multifacetedness of prayer and our authors have boldly and
bravely attempted to address this challenge. Is prayer an obligation or an
opportunity? The answer to this question is obviously that prayer is both. The
Articles, Essays and Reflections in this journal deftly address this duality.

9 Genesis 27:27 and see commentary from Rashi and Sifsei Chachamim there.
10 Isaiah 11:3.
11 Id. at 11:9.

viii Rei’ach HaSadeh

III
The journal begins with articles whose authors and the editorship adopted a
scholarly approach in style. This is followed by a series of essays and reflections in
which the authors were encouraged to adopt their own tone. The authors come
from a variety of backgrounds and have been encouraged to use either the
Ashkenazi “saf” or the modern Israeli/Sephardic “taf” as they see fit. The
transliteration of Hebrew and Aramaic words into English derives mainly from the
rules of the Torah U-Madda Journal 12 with a few exceptions that targeted the
reading style of the less-academic, casual reader. Passukim (verses) directly quoting
Tanach include nekudot (vowels), while quotations from the Gemara and other
sources do not include nekudot.
To benefit readers without a Hebrew background, prefixes (other than
HaShem and HaSadeh) are written in the lower case with the main word itself
having a capital. This is meant to aid the learning of important Jewish terminology
and Hebrew language.

IV
We want to give special thanks to all those who worked hard and helped to
make this edition of Rei’ach HaSadeh a reality – specifically Diane and Rick Covkin
for their enthusiasm and support for this endeaver; Rabbi Chaim Marcus for his
wisdom, insights and guidance; and Tuvia Ganz for his incredible work on the cover
design and production.
It is our vision that the diverse work in this journal will engender
contemplation, reflection and inspiration. The articles in this journal come from a
dynamic group of authors and, therefore, do not necessarily reflect the views of the
editorship.

12 Available at: http://www.yutorah.org/lectures/lecture.cfm/879973/torah-u-madda-journal-
editor/volume-17-transliteration-style-and-reference-format.

MESSAGE FROM THE RABBI

BY: R. CHAIM MARCUS

Birchas HaTorah, the blessing said before studying Torah, has a strange
formulation. The text of the first part of this meaningful meditation reads, ‫״אשר‬

‫קדשנו במצוותיו וציונו לעסוק בדברי תורה״‬- “Who has sanctified us with His
commandments and has commanded us to engross ourselves in the words of
Torah.” Many have analyzed and theorized as to the lesson to be learned from the
exceptional terminology of this beracha. Clearly it is not alluding to limud haTorah
(learning) alone. Rather, the phrase of ‫ –׳לעסוק׳‬to be engrossed, to be involved in
Torah – means something much more. The text of Birchas haTorah teaches us, and
reminds us every morning, that Torah is not something we study and move on
from. When we learn Torah, we are supposed to bring the words and ideas to the
deepest places of our being, connect with them, and have them instruct, guide, and
define who we are, and to what we aspire. Maintaining this connection is a common
challenge when we close a sefer after a chavrusa, get up from a shiur, or start Mussaf
immediately following a derasha (discourse). Does the Torah stay with us, percolating
further in our minds, hearts and souls, or have we only been momentarily inspired,
the spiritual high of the Torah idea quickly fading from memory? However, when a
person is working on a chiddush (novel idea), or writing some Torah thoughts for a
journal article, a much more intensive commitment to being engrossed in Torah is
demanded.

Hence, the beauty of Rei’ach HaSadeh. The Articles, Essays and
Reflections sections that comprise our kehillah’s first Torah journal are the product
of individuals who truly toiled in Torah. The ideas contained within are a testament
to their amazing efforts. May HaShem bless all the authors that they continue to
grow and innovate in Torah, to be inspired and to inspire others to ascend to even
greater spiritual heights.

This entire endeavor was the brainchild of two members of our kehillah,
Avraham Chaim Reich and Adam Sheps. Avraham Chaim and Adam are already
involved in so many facets of our Shul’s physical and spiritual growth; it is
unbelievable that they had time to be so dedicated to making our Torah journal,
Rei’ach HaSadeh, a reality. From conceptualization to working with each author
to carefully editing each article, their fingerprints are found throughout this journal.
All of the harbatzas haTorah that has already occurred, and will continue from this

2 Rei’ach HaSadeh

publication, is their zechus. Of course, they could not have been so focused on this
worthy project, giving it untold amounts of time, without the constant
encouragement of their respective spouses, Ariana and Rachel. Heartfelt thanks to
Avraham Chaim and Ariana, to Adam and Rachel for everything they do, but
especially for their dedication to this unique communal project.

An additional thank you goes to Rav Aron Srolovitz, a master mechanech, who used
his summer vacation to assiduously contribute to the editing of the journal. Also to
his Eishes Chayil, Shifra, for her graciousness in allowing Rav Aron to be so
committed to this task.

Lastly, the theme of this journal is Tefillah, an appropriate theme as it is being
produced by a Beis haKenessess (House of Prayer). So, I end with a personal prayer:

May HaShem continue to bless our entire kehillah with continuous aliyah in
Torah, Tefillah, and Chesed, and may we always inspire one another, learn
from one another, and grow with one another. May we merit to experience the
Geulah Shelaimah amongst all the Kehillos hakodesh, speedily in our days.

Articles

BIRCHOT HASHACHAR:
START YOUR DAY WITH A LITTLE REFLECTION AND

MUCH APPRECIATION

BY: UZI BEER

1‫( הֹו ָ֣דּו ַּֽליָ֣יָ֣ כי ־ ֑טֹוב ִּ֖כי ְלעֹו ָ֣לם ַח ְס ּֽדֹו‬Give thanks to HaShem, for He is good).
Our lives are filled with many different gifts and many reasons to be appreciative
and express gratitude. It is through this process of ‫( הכרת הטוב‬expressing
appreciation), that people usually recognize that the source of their gifts is
coming from someone else. This gratitude helps people connect to something
larger than themselves as individuals — whether to other people or to HaShem.

Every morning, we begin our day with a number of berachot, which show
our gratitude and ‫ הכרת הטוב‬to HaShem for our ability to function in this world.
However, different from most other berachot that we say throughout our day,
the actual berachot recited do not immediately precede or follow the recognized
action.

In general, when it comes to reciting berachot, there are three categories,
‫( ברכות השבח‬after experiencing something that deserves praise), ‫ברכות המצוה‬
(prior to performing a mitzvah), and ‫( ברכות הנהנין‬prior to benefitting from food,
drink, smells, etc.).

When reading the list of ‫( ברכות‬blessings) which are recited every
morning as part of ‫( ברכות השחר‬the morning blessings), how can we make sense,
both halachically and philosophically, that the accepted custom is to recite many
‫ ברכות‬that are not directly connected to an action? Additionally, what if a
designated action, did not occur that day? Is the beracha still recited?

Let us start with looking at the berachot which we daven every
morning:2

1 Psalms 136:1.
2 Translation from Sefaria, available at https://www.sefaria.org/Siddur_Ashkenaz,_Weekday,_
Shacharit,_Preparatory_Prayers,_Modeh_Ani?lang=bi.

Uzi Beer 5

Blessed are You, HaSshem, our God, ‫ ֲא ֶשר ָנ ַתן‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
King of the World, Who gave the .‫ַל ֶשּׂ ְּכ ִוי ִבי ָנה ְּל ַה ְּב ִחין ֵׁבין יֹום ּו ֵׁבין ֶָֽל ְּי ָלה‬
heart understanding to distinguish
between day and night. ‫ ֶשלֹא ָע ֶַֽשׂ ִני‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
.‫גֹּוי‬
Blessed are You… for making me
proud to fulfill my obligations as a Jew.

Blessed are You... ‫ ֶשלֹא ָע ֶַֽשׂ ִני‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
for not having made me a slave. .‫ֶָֽע ֶבד‬
(B): Blessed are You...
for not having made me a woman. ‫ ֶשלֹא‬,‫ ָברּוְך ַא ָתה ה' ֶאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬:‫בנים‬
.‫ָע ֶַֽשׂ ִני ִא ָשּׁה‬

(G): Blessed are You…for having ,‫ ָברּוך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬:‫בנות‬
made me according to His will. .‫ֶש ָע ֶַֽשׂ ִני ִכ ְּרצֹונֹו‬

Blessed are You… .‫ פֹּו ֵֶֽׁק ַח ִע ְּו ִרים‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
Who gives sight to the blind.
Blessed are You… ‫ ַמ ְּל ִביש‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
Who clothes the naked. .‫ֲע ֻר ִמים‬

Blessed are You… ‫ ַמ ִתיר‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
Who releases the bound. .‫ֲאסּו ִרים‬

Blessed are You… ‫ זֹו ֵׁקף ְּכפּו ִפים‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
Who straightens the bent. .
Blessed are You…
Who spreads the earth upon the ‫ רֹו ַקע ָה ֶָֽא ֶרץ‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
waters. .‫ַעל ַה ֶָֽמ ִים‬
Blessed are You…
Who has provided me my every need ‫ ֶש ֶָֽע ָשׂה ִלּי ָכל‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
.‫ָצ ְּר ִכי‬
Blessed are You…
Who firms man’s footsteps ‫ ַה ֵׁמ ִכין ִמ ְּצ ֲע ֵׁדי‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
.‫ֶָֽג ֶבר‬
Blessed are You…
Who girds Israel with might. ‫ אֹו ֵׁזר ִי ְּש ָר ֵׁאל‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
.‫ִב ְּגבּו ָרה‬
Blessed are You…
Who crowns Israel with splendor. ‫ עֹו ֵׁטר ִי ְּשׂ ָר ֵׁאל‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
Blessed are You… .‫ְּב ִת ְּפ ָא ָרה‬
Who grants strength to the weary.
‫ ַהנֹּו ֵׁתן ַל ָי ֵׁעף‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
Blessed are You… .‫ֶֹֽכ ַח‬
Who removes sleep from my eyes and
slumber from my eyelids. ‫ ַה ַמ ֲע ִביר ֵׁש ָנה‬,‫ָברּוְך ַא ָתה ה' ֱאֹל ֵׁקינּו ֶֽמ ֶלְך ָהעֹו ָלם‬
.‫ֵׁמ ֵׁעי ָני ּו ְּתנּו ָמה ֵׁמ ַע ְּפ ַע ָפּי‬

6 Rei’ach HaSadeh

To help better understand the ‫ברכות‬, it is important to realize what
actions relate to each of the ‫ברכות‬. Moreover, when learning the Gemara in ‫מסכת‬
‫ברכות‬, it seems to strengthen our question on the timing of the ‫ ברכות‬said as part
of ‫ברכות השחר‬.3

Upon hearing the sound of the ‫ לימא ברוך אשר נתן‬,‫כי שמע קול תרנגולא‬
rooster, one should recite: .‫לשכוי בינה להבחין בין יום ובין לילה‬
Blessed…Who gave the heart
[sekhvi] understanding to .‫ לימא ברוך פוקח עורים‬,‫כי פתח עיניה‬
distinguish between day and night.
Upon opening his eyes, one should .‫ לימא ברוך מתיר אסורים‬,‫כי תריץ ויתיב‬
recite: Blessed…Who gives sight to
the blind. .‫ לימא ברוך מלביש ערומים‬,‫כי לביש‬

Upon sitting up straight, one ‫ לימא ברוך זוקף כפופים‬,‫כי זקיף‬
should recite: Blessed…Who sets
captives free. ‫ לימא ברוך רוקע הארץ על‬,‫כי נחית לארעא‬
Upon dressing, one should recite: . ‫המים‬
Blessed…Who clothes the naked, as
they would sleep unclothed. .‫ לימא ברוך המכין מצעדי גבר‬,‫כי מסגי‬

Upon standing up straight, one ‫ לימא ברוך שעשה לי כל‬,‫כי סיים מסאניה‬
should recite: Blessed…Who raises .‫צרכי‬
those bowed down.
Upon descending from one’s bed to ‫ לימא ברוך אוזר ישראל‬,‫כי אסר המייניה‬
the ground, one should recite: . ‫בגבורה‬
Blessed…Who spreads the earth
above the waters, in thanksgiving for ‫ לימא ברוך עוטר‬,‫כי פריס סודרא על רישיה‬
the creation of solid ground upon .‫ישראל בתפארה‬
which to walk.
Upon walking, one should recite:
Blessed…Who makes firm the
steps of man.

Upon putting on his shoes, one
should recite: Blessed…Who has
provided me with all I need, as
shoes are a basic necessity.
Upon putting on his belt, one
should recite: Blessed…Who girds
Israel with strength.
Upon spreading a shawl upon his
head, one should recite:

3 60b. Translation from Sefaria, available at https://www.sefaria.org/Berakhot.60b?lang=bi.

Uzi Beer 7

Blessed…Who crowns Israel with
glory.

To clarify, it is not a question of whether to say or not to say the ‫ברכות‬.
It is clearly discussed in the Gemara4 and later codified in the Mishnah Berurah5
relating specifically to ‫ ברכות השחר‬that it would be inappropriate and borderline
sinful not to recognize HaShem for all our gifts and abilities.

The Sages taught in a Tosefta: One is ‫רבנן אסור לו לאדם שיהנה מן העולם תנו‬
forbidden to derive benefit from this ‫הזה בלא ברכה וכל הנהנה מן העולם הזה‬
world, which is the property of God,
without reciting a blessing .‫בלא ברכה מעל‬
beforehand. And anyone who derives
benefit from this world without a
blessing, it is as if he is guilty of
misuse of a consecrated object.6

When one awakens, etc. - One is ‫ כל הברכות האלו הוא משום‬- '‫כשיעור וכו‬
required to say all these blessings ‫דאסור לו לאדם ליהנות מן העולם הזה בלי‬
because it is forbidden for a person to ‫ברכה וכל הנהנה מן העולם הזה בלי ברכה‬
benefit from this world without saying a
blessing for the benefit. If anyone .‫כאילו מעל‬
benefits from this world without saying
a blessing for the benefit, it is as if he
desecrated sacred property.7

Each of the ‫ ברכות‬recited in the morning connect to a different function
that we possess and perform throughout the day. When appreciating our ability
to think, discern and navigate our way through our day, we thank HaShem with a
blessing on ‫לשכוי בינה‬. When appreciating our ability to stand up (‫)זוקף כפופים‬,
see (‫)פוקח עורים‬, or walk (‫)מכין מצעדי גבר‬, we make sure to show our appreciation
to HaShem, the ‫רבונו של עולם‬.

4 Berachot 35a.
5 46:1.
6 Berachot 35a. Translation from Sefaria, available at https://www.sefaria.org/Berakhot.35a.1-
21?lang=bi.
7 Mishnah Berurah 46.1, translation from Pisgah Foundation Hebrew-English Mishnah Berurah
(Nanuet: Feldheim, 1984).

8 Rei’ach HaSadeh

The basic rules of ‫ברכות‬, are that the ‫ ברכה‬should be recited either just
before benefitting from this world or soon after appreciating the awesomeness
of our gifts, depending on the type of ‫ ברכה‬being recited. In light of this, it
would make sense for us to practice as described in the Gemara, making sure to
thank HaShem at every morning milestone, recognizing that each aspect of the
day is a gift unto itself and not taking any ability for granted.

Therefore, the question must be answered, why today do we not follow
the logic of the Gemara by saying the ‫ ברכות‬as the morning progresses? Rav
Yosef Karo, zt’l, explains in the ‫ שולחן עורך‬that, unfortunately, there are a
number of challenges that we face today in fulfilling this ideal.8 Whether it is
connected to our level of impurity at the onset of the day as we awake or the
general knowledge of many Jews, the Rabbanim instituted saying ‫ ברכות השחר‬as
part of standardized ‫ תפילה‬where those who are unable, could simply answer ‫אמן‬
to another’s ‫ברכה‬.

Nowadays - because the hands are not ‫ ְּו ַגם ִמ ְּפּ ֵׁני ַע ֵׁמי‬,‫ַע ְּכ ָשו ִמ ְּפּ ֵׁני ֶש ֵׁאין ַה ָי ַד ִים ְּנ ִקיֹות‬
[ritually] clean and because the ‫ ָנ ֲהגּו ְּל ַס ְּד ָרם‬,‫ָה ֲא ָרצֹות ֶש ֵׁאי ָנם יֹו ְּד ִעים אֹו ָתם‬
ignorant do not know them [referring
to the blessings above] - we have ‫ ְּויֹו ְּצ ִאים ְּי ֵׁדי‬,‫ ְּועֹו ִנין ָא ֵׁמן ַא ֲח ֵׁרי ֶהם‬,‫ְּב ֵׁבית ַה ְּכ ֶנ ֶסת‬
become accustomed to arrange them .‫חֹו ָב ָתן‬
[the blessings] at the synagogue; we
answer 'amen' after them and with that
fulfill the obligation.9

The Rambam expresses in his Magnum Opus, ‫( משנה תורה‬Mishneh
Torah), that even while the timing of the ‫ ברכות‬is standardized to be during
‫תפילה‬, that ‫ ברכות‬that are being said should still remain specific and authentic.10
A person should only recite a ‫ ברכה‬on an experience that they themselves have
encountered. It would be seemingly disingenuous to recite blessings of
appreciation for benefits that you did not receive.

8 See Shulchan Aruch, Orach Chayim, 46:2.
9 Translation from Sefaria, available at https://www.sefaria.org/Shulchan_Arukh,_Orach_Chayim
.46.2?lang=bi&with=all&lang2=en.
10 Hilchot Tefillah uBirkat Kohanim, 7:7-9.

Uzi Beer 9

(7) These eighteen blessings do not ‫ז) ְּשמֹו ֶנה ֶע ְּשׂ ֵׁרה ְּב ָרכֹות ֵׁאלּּו ֵׁאין ָל ֶהם ֵׁס ֶדר‬
have an order, but rather he recites ‫ֶא ָלּא ְּמ ָב ֵׁרְך ָכל ַא ַחת ֵׁמ ֶהן ַעל ָד ָבר ֶש ַה ְּב ָר ָכה‬
each one of them upon the thing that ‫ ֲה ֵׁרי ֶש ָח ַגר ֲחגֹורֹו ְּוהּוא‬.‫ ֵׁכי ַצד‬.‫ִב ְּש ִבילֹו ִב ְּש ָעתֹו‬
the blessing is for at its time. How is ‫ ָש ַמע‬.‫ַעל ִמ ָטתֹו ְּמ ָב ֵׁרְך אֹו ֵׁזר ִי ְּשׂ ָר ֵׁאל ִב ְּגבּו ָרה‬
this? Behold, [if] he put on his belt and ‫ ְּו ָכל‬.‫קֹול ַה ַת ְּר ְּנגֹול ְּמ ָב ֵׁרְך ַהנֹּו ֵׁתן ַל ֶשּׂ ְּכ ִוי ִבי ָנה‬
he is in bed, he should recite the .‫ְּב ָר ָכה ֵׁמ ֶהן ֶשלֹּא ִנ ְּת ַח ֵׁיב ָבּה ֵׁאינֹו ְּמ ָב ֵׁרְך אֹו ָתּה‬
blessing, “Who has girded Israel with
strength.” [If] he heard a voice of a ‫ ָלן ִב ְּכסּותֹו ֵׁאינֹו ְּמ ָב ֵׁרְך ְּכ ֶשעֹו ֵׁמד‬.‫ח) ֵׁכי ַצד‬
rooster, he should recite the blessing, ‫ ָה ַלְך ָי ֵׁחף ֵׁאינֹו ְּמ ָב ֵׁרְך ֶש ָע ִשׂי ָת‬.‫ַמ ְּל ִביש ֲערּו ִמים‬
“Who has given understanding to the
rooster.” And he should not receite ‫ ְּביֹום ַה ִכפּּו ִרים ּו ְּב ִת ְּש ָעה ְּב ָאב‬.‫ִלי ָכל ָצ ְּר ִכי‬
and of these blessings that he is not ‫ֶש ֵׁאין ָשם ְּר ִחי ָצה ֵׁאינֹו ְּמ ָב ֵׁרְך ַעל ְּנ ִטי ַלת ָי ַד ִים‬
obligated in. ‫ ִאם לֹא ִנ ְּכ ַנס ְּל ֵׁבית‬.‫ְּולֹא ַה ַמ ֲע ִביר ֶח ְּב ֵׁלי ֵׁש ָנה‬
‫ ְּו ֵׁכן‬.‫ַה ִכ ֵׁסא ֵׁאינֹו ְּמ ָב ֵׁרְך ֲא ֶשר ָי ַצר ֶאת ָה ָא ָדם‬
(8) How is this? [If] he slept in his
cloak, when he rises, he does not recite .‫ְּש ָאר ְּב ָרכֹות ֵׁאלּּו‬
the blessing, “Who clothes the naked.”
[If] he walked barefoot, he does not ‫ט) ָנ ֲהגּו ָה ָעם ְּב ֹרב ָע ֵׁרינּו ְּל ָב ֵׁרְך ְּב ָרכֹות ֵׁאלּּו זֹו‬
recite the blessing, “That You have ‫ַא ַחר זֹו ְּב ֵׁבית ַה ְּכ ֶנ ֶסת ֵׁבין ִנ ְּת ַח ְּיבּו ָב ֶהן ֵׁבין לֹא‬
made for me all of what I need.” On ‫ ְּו ָטעּות הּוא ְּו ֵׁאין ָראּוי ַל ֲעשֹׂות ֵׁכן‬.‫ִנ ְּת ַח ְּיבּו ָב ֶהן‬
Yom Kippur and the 9th of Av, when
there is no washing, he does not recite .‫ְּולֹא ְּי ָב ֵׁרְך ְּב ָר ָכה ֶא ָלּא ִאם ֵׁכן ִנ ְּת ַח ֵׁיב ָבּה‬
the blessing, “about the washing of the
hands,” nor the blessing, “Who
removes the cords of sleep.” If he
does not enter the restroom, he does
not recite the blessing, “Who has
created man.” And so [too] with all of
these blessings.

(9) The people in most of our cities
have become accustomed to recite
these blessings, one after the other, in
the synagogue - whether they are
obligated in them or whether they are
not obligated in them. And this is a
mistake and it is not appropriate to do
so - and one should not recite a
blessing unless he is obligated in it.11

11 Translation from Sefaria, available at https://www.sefaria.org/Mishneh_Torah,_Prayer_
and_the_Priestly_Blessing.7?lang=bi.

10 Rei’ach HaSadeh

The Ramban, on the other hand, as quoted by the Ran,12 expresses that
even if one did not have a specific experience, the ‫ ברכות‬should still be said and
as part of the regular prayers of ‫ ברכות השחר‬since they are considered “ ‫מנהגו של‬
‫( ”עולם‬universal customs) and recognize the general occurrence of such actions,
even if one doesn’t personally benefit from it themselves.

‫ בירושלמי אמרינן במסכת ברכות גבי ברקים היה יושב בבית הכיסא או בבית‬,‫ומיהו‬
‫ נראה מזה‬.‫ לא יצא‬,‫ ואם לאו‬.‫ יצא‬,‫ אם יכול הוא לצאת בתוך כדי דבור‬,‫המרחץ‬
‫ אלא יכול לומר שסדר‬.‫שאין ברכות השבח אלא בתוך כדי דבור של ראיה ושמיעה‬
.‫הברכות הללו שמברכין בשחרית בבית הכנסת ברכות השבח הן על מנהגו של עולם‬
‫ כך כתב‬.‫ ומנהגן של ישראל תורה היא‬,‫אפילו לא שמע שכוי מברך עליו וכן בכולן‬

.‫הרמב"ן ז"ל בליקוטיו‬

However, in the Talmud Yerushalmi, it is stated in Masechet Berachot
regarding thunder that if he was sitting in the bathroom or in a
bathhouse, if he can exit within time sufficient for speech,13 he should
exit. If he cannot, he does not have to leave. From this we can see that
blessings of praise only apply within the time sufficient for speech from
the moment of seeing or hearing. Therefore, one can say that the order
of these berachot that said during the Shacharit prayers in the synagogue
are blessings of praise for the nature of the world. Even if one did not
hear a rooster, he makes the blessing for it. This is the case for all of
the blessings and the customs of the Jewish people have the status of
Jewish law. This is what the Ramban wrote in his essays.14

In conclusion to the Halachic question of the timing of when to say the
‫ ברכות‬and whether to make a ‫ ברכה‬if an experience has not personally occurred,
we look to the ‫ שולחן ערוך‬and the Rema. In the ‫שולחן ערוך‬, Rav Yosef Karo, zt”l,
and the Rema agree15 that all the ‫ ברכות‬should be recited during ‫ ברכות השחר‬and
agree that all of the ‫ברכות‬, whether experienced or not, should be recited. They
disagree, however, on whether a complete ‫ ברכה‬should be made, with HaShem’s
name, if the action or benefit being recognized was not personally experienced.
The Rema – the accepted Halachic decisor for Ashkenazim – rules and codifies

12 See the Ran’s Commentary to the Talmud, Pesachim 4a, “uMihu”.
13 Typically believed to be the amount of time it takes to say the phrase “Shalom Alecha Rebbi Mori”
(approximately 3 seconds). For further discussion, see Mishnah Berurah, 206:12.
14 Editor translation.
15 See Shulchan Aruch, Orach Chayim, 46:8.

Uzi Beer 11

that regardless of anyone’s individual experience, since HaShem has granted
these blessings on our world in general, therefore we all, as a people, recite and
praise HaShem with a complete blessing.

For all of these berachot, if he has not ,‫ ִאם לֹא ִנ ְּת ַח ֵׁיב ְּב ֵׁאי ֶזה ֵׁמ ֶהן‬,‫ָכל ַה ְּב ָרכֹות ָה ֵׁאלּּו‬
been obligated to say them, for ,‫ אֹו ֶשלֹּא ָה ַלְך‬,‫ְּכגֹון ֶשלֹּא ָש ַמע קֹול ַה ַת ְּר ְּנגֹול‬
example, if he did not hear the sound ‫ אֹו ֵׁמר אֹו ָתּה ְּב ָר ָכה‬,‫ אֹו לֹא ָח ַגר‬,‫אֹו לֹא ָל ַבש‬
of a rooster, or he did not walk, or he
did not dress, or he did not put on a .‫ְּבלֹא ַה ְּז ָכ ַרת ַה ֵׁשּׁם‬
belt, he makes that beracha without
using HaShem’s name. ‫ ְּו ֵׁיש אֹו ְּמ ִרים ַד ֲא ִפלּּו לֹא ִנ ְּת ַח ֵׁיב ָב ֶהן ְּמ ָב ֵׁרְך‬:‫ַה ָגּה‬
Gloss (Rema): Some say that even if he ‫ ֶא ָלּא‬,‫ ְּד ֵׁאין ַה ְּב ָר ָכה ַד ְּו ָקא ַעל ַע ְּצמֹו‬,‫אֹו ָתן‬
is not obligated, he should still make
the berachot, for the beracha is not ‫ ְּו ֵׁכן ַה ִמ ְּנ ָהג‬.‫ְּמ ָב ְּר ִכין ֶש ַה ָק ָב''ה ָב ָרא ָצ ְּר ֵׁכי ָהעֹו ָלם‬
specifically for its own purpose; rather, .‫ְּו ֵׁאין ְּל ַשנֹּות‬
it is a blessing that God created all
needs for the world. This is the
custom and it should not be changed.16

I would like to suggest another angle on how to look at this ‫מחלוקת‬
(difference of opinion). While it is important for all parties involved in a social
interaction to experience gratitude, I would like to now focus my attention on
the psychological benefits of the person expressing appreciation.

In positive psychology research, as presented in a Harvard Medical
School publication, “gratitude is strongly and consistently associated with greater
happiness. Gratitude helps people feel more positive emotions, relish good
experiences, improve their health, deal with adversity, and build strong
relationships.”17

The article suggests several strategies to enhance one’s gratitude, and
ultimately their life, including: writing thank-you notes, thanking people mentally
and keeping a gratitude journal, among other ideas.

16 Editor translation.
17 Harvey B. Simon, M.D., Giving Thanks Can Make You Happier, http://www.health.harvard.edu/
healthbeat/giving-thanks-can-make-you-happier. Accessed August 20, 2017.

12 Rei’ach HaSadeh

In our constant goal of becoming closer to HaShem, it makes sense that
we would look for every opportunity to recognize the gifts that we receive. It is,
on some level, giving back for benefits which otherwise would be impossible to
repay. As such, we make sure to thank HaShem throughout our day. This logic
seems to fall directly in line with the logic of our Gemara, to thank HaShem at
every milestone throughout our morning; when we wake, sit up, put on clothes,
have strength to live.

Instead of viewing our ‫ ברכות השחר‬as a sign of our generation’s limited
religious awareness (‫ )ירידת הדורות‬in needing to delay the ‫ ברכות‬and standardizing
the timing and text, I would like to present a different perspective.

We all go through our day interacting with others, whether socially or
professionally, and hopefully utilizing proper manners and ‫( מידות‬personality
traits? manners?) in saying “please” and “thank you.” In many situations, the
common gestures of good manners become almost second nature, where one
could express their appreciation and share a “thank you” with someone who
held the door for them without even truly recognizing the action or even
remembering whether or not they even said “thank you.” I wonder if we were to
save up all those “thank you’s” until the end of the day, would the gesture carry
more meaning?

In light of this idea, I would like to suggest a social experiment. The
objective is to express gratitude in a way that will be most impactful for all
parties involved. The method of showing appreciation will be in saying thank
you, while being specific in why you are thankful at the moment that you are
assisted.

In the next day or week, instead of saying thank you at the moment that
you are assisted, wait until the end of each day, then reflect on all the good that
was done for you and only then relay your appreciation. Both scenarios involve
being cognizant of how others are impacting your life. Both scenarios involve
expressing gratitude. The question is, which method will be most impactful?

While the original reasoning, as seen through the sources, was to ensure
that ‫ ברכות‬were said in a halachically appropriate and acceptable way of showing
gratitude to HaShem, the outcome of the current structure may provide a

Uzi Beer 13

deeper, richer and longer lasting appreciation of all that HaShem, ‫אבינו שבשמים‬,
does for us every day, all day. How better to start our morning conversation
with HaShem then by being reflective and show both HaShem and ourselves our
‫( הכרת הטוב‬deep appreciation).

DIVINE HIDDENNESS OR DIVINE HIDING:
PRAYER IN THE THOUGHT OF

R. NACHMAN OF BRESLOV AND R. ABRAHAM JOSHUA HESCHEL

BY: REUVEN PEPPER

One of the great challenges in the act of prayer is the paradoxical
confrontation with the Presence of Divine Absence itself. Many worshipers pray
to an absence whose articulated presence becomes nothing more than
bottomless accusations.1 The question the Person of Faith confronts is what to
do with the feeling of Divine absence and is there a way of transforming those
feelings. Of the variety of responses, I welcome looking at Rebbe Nachman of
Breslov (“R. Nachman”) on the one hand as dealing with the skeptical
orientation within the Person of Faith. On the other side, I discuss R. Abraham
Joshua Heschel whose writings were geared towards making the Divine
Experience available and at the same time penetrating the modern sense of
selfhood.

R. Nachman utilized the Kabbalistic notion of tzimtzum (the act of
Divine self-contraction to create the world) as a paradigm for the adaption of the
Divine to the capability of human perception.2 As an existential posture, Divine
Absence can lead to all sorts of conclusions within the realm of faith, heresy,

1 This thought may be exemplified by the Israeli poet Yehudah Amichai: “I say with perfect faith/
that prayers preceded God/ Prayers created God/ God created Man/ and Man creates prayers/
that create God who creates Man.” Amichai, Yehudah, Open Closed Open (New York:Harcourt,
2000), p. 40. This circular thought structure is bottomless and will keep repeating itself as Divine
Presence is sought as an object to itself, rather than an Absent Subject whose Presence precedes
the worshiper in prayer.
2 In his Michtav meEliyahu, R. Eliyahu Eliezer Dessler expands:

“The definition of God’s unique unity expressed as ‘there is none but Him alone’
cannot be grasped inherently from within creation, for this aspect of God’s
uniqueness implies that God does not really exist [i.e., ‘there is nothing but Him
alone’]. The world was created through Divine self-contraction and concealment of
that truth, and the reality of creation can be perceived only from within creation itself-
that is to say, following, and within, that self-contraction- and its reality is only in of
itself, relative to itself...It follows that all of our understandings are only relative to
creation, in accordance with our concepts which are also created. We possess only
relative truth, each one in accordance with his station and condition.”

Dessler, Eliyahu Eliezer, Michtav meEliyahu, (London:Honig and Sons, 1955), p. 256-7.
R. Nachman and R. Dessler are very different in their approach to worship and Torah
broadly, but for the purposes of this essay R. Dessler’s perspective complements R.
Nachman.

Reuven Pepper 15

solipsism, depression. Further, very few Jewish thinkers have taken this
orientation head on. R. Nachman was one such figure as his writings reflect what
may be his own tormented soul as well as strategies of reorientation towards
God. Faithlessness itself for R. Nachman has its source in feelings of God’s
absent presence. We need not read R. Nachman as stating something about
simple faith as the literal nature of reality but rather as seeing Divine absence as
an illusion of the material world’s transfiguration of the immaterial. R. Nachman
sourced the Divine void as a component within the creative process in of itself
that served as an existential and mystical response to Divine absence within the
human experience:

From the grandeur of the unbridled desire in the heart of a Jew
which reaches to the eternal nature of God (ein sof/infinite), it would
not be possible to perform any act of devotion and thus one would be
unable to reveal any positive attribute (middah). From the grandeur of
this pure heart, it is not possible to do anything! This can be likened to
the fact that in the beginning of the creative process, there was no
room for creation because everything was eternal (ein sof). The creation
of the world is the creation of the attributes (middot). Therefore, it is
necessary for a person to contract the great unbridled desire in his heart
which is ein sof, in order to serve God according to the gradations and
attributes…when one limits the light in one’s heart, an empty void
remains…It is that void where good attributes are revealed. They are
the secret of the creation of worlds in the Divine void (of God).3

For R. Nachman, the void in the Lurianic scheme of tzimtzum is not
material in nature from the perspective of how the knower comes to know the
Divine, but rather it is the “non-signified” that is in need of human
consciousness to signify. The void is the silent “Tehom/Depths” (Genesis 1:2)
rather than a state of pre-creative chaos. I believe from the perspective of how
R. Nachman implies the “knower” to know the Divine, the silent “Tehom” is
more like a “womb of possibility.” The worshiper’s “silence” dwells at the edges
of Creative action just as the linguistic order of differentiation materialized
“Breshit Bara Elokim.” This speaking loses its primal potential when liturgically
woven together to possess an identity in relation to the Name of God.
Therefore, R. Nachman invites the worshiper to enter first the silent “Tehom” as
the womb of possibility.

3 R. Nachman, Likkutei Moharan, Vol. VI, trans. Ozer Bergman, Moshe Mykoff
(Jersusalem:Breslov Research Institute, 1995), from Author’s personal notes.

16 Rei’ach HaSadeh

R. Nachman characterizes prayer, as the Talmud suggests, as the
“service of the heart.” For R. Nachman, “the Heart before prayer is like God’s
presence before creation.” It is a place of exorbitant yearning, interrupting full
Divine Presence as full Divine Absence and potentially incapable of sustaining
any differentiation, as it lacks any differentiated yearning altogether.” The
theologian Paul Tillich complements the reason why this may be when he
opines:

This is so because the human is a mixture of Being and non-Being.
This is precisely what is meant when we say we are finite. It is man in
his Finitude who asked the question of being. He who is Infinite does
not ask the question of Being, for, as Infinite, He has the complete
power of being. And a being which does not realize that it is finite
cannot ask. Because it cannot go beyond itself and its limits.4

For R. Nachman, the notion of human finitude already contains within
itself a sense of creative differentiation, that from the sense of “being in the
world,” comes the questioning of questions as having derived from the absent
void within Divinity itself.

Therefore, R. Nachman suggests that prayer, like Creation, must be
preceded by a tzimtzum process of the worshiper emptying their heart.5 In the
emptying of the heart, the question of “being in the world,” being thrown into
the Universe, the source of feeling God’s absence must transfigure itself into a
sense of not “being in the world.”6 As such, it is the sense of the worshiper
receding from the question of their pre-supposed existence or self-
understanding. Invoking Psalms, 109:22 “my heart is empty within me,” R.
Nachman stated: “Prayer of the heart is likened to the revelation of G-d’s

4 Paul Tillich, Biblical Religion and the Search for Ultimate Reality (Chicago: University of Chicago Press,
1964), p. 12.
5 Additionally, it is interesting to point out that the Ramchal, R. Moshe Chaim Luzzatto, describes
the shacrit service as moving through the Kabbalistic structural process of Creation. See Luzzatto, R.
Moshe Chaim, Derech HaShem (Nanuet: Feldheim, 1997), p. 320-325.
6 Describing the state of “being in the world”, R. Joseph B. Soloveitchik writes that

Man feels a grisly emptiness and chilling cruelty pervading the uncharted lanes of the
universe; encumbering, vast, almost endless distances suggest to man the stillness,
darkness and insensation of Being which is intimately knit with non-being. Nature is
cool, mechanical and devoid of meaning; man, searching for salvation, is a tragi-
comical figure crying out to a mute insensible environment, which does not share his
troubles and suffering…It appears, as if the ‘firmament over our heads is like the
color of terrible crystal’ (Ezekiel 1:22).

Solovetchik, Joseph B., Worship Of The Heart (Newark: Ktav, 2003), p. 75-76. See also, p. 68-72 for
Rav Solovetchik’s response to Divine Absence based on the transition of Psalm 103 to Psalm 104.

Reuven Pepper 17

Kingdom” (e.g. creation’s purpose), from within the “halal panu’i/empty void”, into
the Divine attributes and the world’s.”7 One must create the void of Divine
absence in one’s own heart so that prayer may be effectual, just as G-D invoked
His inner absence to make space for His own present absence.

About R. Nachman, we may still ask how does one overcome this
confrontation with the void as a necessary step of the creative process without
falling into despair? R. Nachman himself suggests:

After everything was created for the glory of God, it is found that God
is the root of all creation. All that He created was created for His glory.
It follows that the glory of God is the root of all creation. Even though
it is all rooted in the One, creation is divided into parts. Each part has
its own way of manifesting a particular dimension of His glory, which is
its source. This is the meaning of the Mishna in Avot 5:1, “In ten
utterances the world was created.” He could have created the world
with one utterance. In order to make reward and punishment possible,
however, he created it with ten utterances. Each utterance contains its
own particular dimension of God’s glory.8

R. Nachman discussed doubt as rooted in the “ma’amar satum”, the
closed Divine utterance that preceded creation. 9 Creation than became the
transitioning root of the Ten utterances (of differentiation) as conveyed in
Mishna Avot 5:1 that materialized the world. R. Nachman will conclude in later
passages it is a life of mitzvot, speech and actions that serve as catalysts for
humans to maintain a relationship with the ten utterances of differentiation upon
which condensates the creative materialization of the world.

The power of words, however, that are the creative process itself as
referenced in Mishna Avot, cannot overcome the feeling of Divine Absence
rooted in the act of Divine Self-Emptying. This challenge can be met at the
standstill of the worshiper as a wordless state of silence.10 As speech can re-

7 Likkutei Moharan, Volume 1: Lessons 1-6, at 1.6, from Author’s personal notes.
8 Likkutei Moharan, Volume 13 at 2.12, from Author’s personal notes.
9 Also referred to by R. Schneur Zalman, founder of the Chabad movement, in his sefer Torah Or, as
“mohin satum,” the state of conscious non-differentiation prior to creating the world.
10 To give this thought a more modern, yet poetic idiom, the Jewish-French poet Edmond Jabe’s
writes:

It is very hard to live with silence. The real silence is death and this is terrible. To
approach this silence, it is necessary to journey to the desert. You do not go to the
desert to find identity. But to lose it, to lose your personality, to be anonymous. You
make yourself void. You become silence. You become more silent than the silence
around you. And then something extortionary happens: you hear silence speak.

18 Rei’ach HaSadeh

sound in the silence of sound’s absence so can the sound of Divine Absence
within us reappear in the silence of Divine Presence. The pre-creative “closed
utterance” prior to the creative act is therefore likened to this human state of
preverbal expression. Because speech can lead to the verification of Divine
Absence as words mimic the process upon which creation as fragmentation have
taken place within the void of Divine Absence itself. Therefore, the power of
liturgical wording may diffuse the initial expression of the soul whereupon words
may be creative if they remain rooted in the soul even after they are spoken.
Thus, silence understood as the beginning of words of prayer complete a circle
that begins the wordless silent expression of the soul responding to the
realization of Divine absence covered up as a sense of “being in the world”
without recourse to the questioning soul.

To overcome Divine Absence, one must therefore reach beyond
creation by creating this “womb of possibility” in oneself through an emotional
tzimtzum, receding therefore from the Divine Absence that entices a Person of
Faith with the unresolvable philosophical question of Divine Absence itself. This
Divine Absence isn’t meant as a denial or retreat of the confrontation but rather
to relive the tzimtzum that resulted in Divine Absence in the first place.
Therefore, a process of confrontation and overcoming is necessary, rather than
engaging Divine Absence by rational speculation alone. 11 Participating with
Divine Absence, I’d like to suggest, is how R. Nachman attempted to lead his
readers through the edged-out spirals of his own mystical soul. Therefore, the
participation with Divine Absence is to see oneself intimately involved with
Divine Presence.12

What the poetic underwriting of these texts suggests is that the process
of prayer may serve as one vehicle from which the experience of the absence of

Jabe’s, Edmond, The Book of Margins (Chicago: University of Chicago Press, 1993), p. xvi.
11 Philosopher Pierre Klossowski wrote: “If, from the start, a mind regarded the boundary between
reason and unreason…as a flagrant error, it would consent to reason only if it could also reserve
for itself the use of unreason.” Klossowski, Pierre, Nietzsche and the Vicious Circle. (Chicago:
University of Chicago Press, 1969), p. 211.
12 It is important to point out here the words of theologian Merold Westphal:

So we need not be skittish about a metaphysics of presence here, for although the
praying soul seeks to be fully present to God, that is always unfulfilled task of a
lifetime; nor, from the other side, need we ‘worry’ that God will become fully present
to us, for as long as God the speaker whom we do not see, God’s presence will be
inseparable from God’s absence.

Westphal, Merold. “Prayer as the posture of the Decentered Self by Merold Westphal,” The
Phenomenology of Prayer, ed. Bruce Ellis Benson (New York: Fordham University, 2005), p. 19-20.

Reuven Pepper 19

Divine Presence can be situated, mimicking creation in such a way as to now
participate in the presence of Divine Absence.

In contrast to R. Nachman, I’ll now move to discussing Rabbi Abraham
Joshua Heschel, whose writings cover the broad spectrum of Jewish theological
thinking. R. Heschel opens a window for how to transform R. Nachman’s
response from the worshiper confronting Divine Hiddenness towards the Divine
hiding that is confronting the worshiper. R. Heschel writes “Every moment God
is creating and self-concealing…hidden in the depths. Prayer is pleading with
God to come out of the depths. ‘Out of the depths have I called Thee, O’ Lord’
(Psalms 130:1)…our agony over God’s concealment is sharing in redeeming
God’s agony over man’s concealment.”13 In continuing this theme elsewhere, R.
Heschel writes: “Being is both presence and absence. God has to conceal his
presence in order to bring the world into being. He had to make his absence
possible in order to make room for the world’s presence.”14

Where R. Nachman called on the worshiper to return in the silent
“Tehom,” of concealment, R. Heschel invokes God’s presence to rise out of those
very same silent “Tehom,” allowing the hiddenness of God into the world.
According to R. Heschel, “To pray then, means to bring God back into the
world…For to worship is to expand the presence of God in the world. God is
transcendent, but our worship makes him immanent.”15

As opposed to R. Nachman, R. Heschel invokes a different sort of self-
emptying to bring God into the world. “Prayer takes the mind out of the
narrowness of self-interest, and enables us to see the world in the mirror of the
holy.”16 R. Heschel continues a few pages later that “[t]he focus of prayer is not
the self…prayer comes to pass in a complete turning of the heart towards
God…Feeling becomes prayer in the moment we forget ourselves and become
aware of God.”17 Therefore, we presume the act of God’s tzimtzum anticipates
the worshiper’s self – understanding in achievement of self-transcendence. The
worshiper in prayer contracts their own sense of “self” thereby making
themselves vulnerable for God’s presence.18

13 Heschel, Abraham Joshua, “On Prayer,” Moral Grandeur and Spiritual Audacity, ed. Susannah
Heschel (New York), p. 258.
14 Heschel, Abraham Joshua, Who is Man? (California: Stanford University Press, 1965), p. 90.
15 Heschel, Abraham Joshua, Man’s Quest for God (Santa Fe: Aurora Press, 1998), p. 62.
16 See Heschel, Who is Man?, p. 343.
17 Id. at p. 348.
18 For a different view, Rav Avraham Yitzhok HaCohen Kook discusses in Ein Eyah (Jerusalem:
Ha-machon al Shem ha-Rav Tzi Yehuda Kook, 1995), that when using the verb “lehitpalel” (to
pray) is grammatically in the reflexive tense. Therefore, “to pray” is understood by Rav Kook as a
sort of transitive introspection thereby anticipating an outward movement as being “lifnei HaShem”

20 Rei’ach HaSadeh

Therefore R. Heschel’s worshiper’s own self-emptying in prayer towards
God’s concern has been anticipated by God’s Creative act of Divine
Vulnerability towards human concern. God now gestures towards the
worshipers gesturing towards God. Therefore, the self-understanding of the
worshiper at prayer transforms from the skeptical state of “being in the world”
towards what R. Heschel called the transformative state of “being for the
world,” not at home in the universe, but rather being for the universe. Therefore
R. Heschel states, “The purpose of prayer is to be brought to His attention, to be
listened to, to be understood by Him, not to know Him, but to be known by
Him.” 19 The worshiper now sees the process of knowing God in absence,
perpetually transforming towards knowing themselves as known to God as
present. The worshiper is now invited to invite, gestured to gesture on a deeper
level seeing themselves as what R. Heschel calls “a thought of God”.

The theological implication of this transformation is vital towards how
both R. Nachman and R. Heschel approach Divine Absence as an component of
consciousness and therefore the religious act of prayer itself. As the worshiper
stands in prayer, the worshiper “self-empties” as both an act of “contracting” the
ego as a “gesturing” towards God thereby transcending the self in a double
mirrored consciousness, imaging the Divine’s inner recession towards Divine
availability. God’s hiddenness and therefore, His hiding, paradoxically becomes
revealed within its concealment (Divine recession/“present absence”) and
concealed within God’s revealing (Divine Availability/“absent presence”). In
other words, the process of the worshiper who enters the anxious void of R.
Nachman can already anticipate the inverted experience of R. Heschel’s
worshiper as gesturing themselves towards God. This dynamic anticipates the
linguistic mirror play of two expressions consisting of the same consonants,
“haOlam/the world”, and “helem/concealment” as used in various Hasidic
writings20 to describe a signifying intertextuality of the Divine as a process of
revealing by way of concealment.

The “present absent” void of Divine Hiddenness transforms into God’s
“absent present” Hiding of invitation, or the act of God making Himself
vulnerable to Human concern. This Divine Hiding rather than the Divine
Hiddenness I suggest becomes the malaise animating religious consciousness call
to action.

(facing God). This act might mean a soul-searching as opposed to soul-emptying. Therefore, for
Rav Kook, once the true nature of the self is found, the worshiper may transition “lifnei HaShem.”
19 Heschel, Who is Man?, p. 345.
20 For an interesting discussion from Chabad writings, see, e.g., Schneersohn, Yosef Yitzhak, Sefer
Ha-Sihot 5688-5691 (Brooklyn:Kehot, 2002), p.153; Scheersohn, Mendel, Torat Menachem: Sefer ha-
Ma’amarim Melukat Vol. 2 (Brooklyn: Vaad Hanochos Blahak, 2002), p. 102-103.

Reuven Pepper 21

The obscurity of this thought process might seem perplexing and even
overwhelming. For how does the worshiper oscillate from R. Nachman’s
obscure silence towards Rabbi Abraham Joshua Heschel’s self-transcending
posture? R. Heschel recognized this conundrum and opted to return R.
Nachman’s process of silence into the experience of the siddur itself.

In a sense our liturgy is a higher form of silence. It is pervaded by
an awed sense of grandeur of God which resists description and
surpasses all expression. The individual is silent. He does not bring
forth his own words. His saying the words is in essence an act of
listening to what they convey. The spirit of Israel speaks, the self is
silent.21

Further, R. Heschel writes that “one may articulate words in his voice
and yet be inwardly silent.”22 What R. Heschel may mean is that outwardly we
speak words of prayer yet inwardly in silence we ask for nothing, which is really
an asking for more than everything as we ask God to Give Himself towards us
rather than for personal requests.23 It is the enigmatic nature of faith to request
the impossible possibility of expectation of making present God’s absence.24
Seemingly the paradox of prayer remains, we are always seeking God by not
finding God, where in the act of not finding God, God finds us evermore.
Therefore, at its essence, prayer is an invitation of possibility, an openness to the
spaces of possibility which itself makes those spaces possible. For this reason, R.
Heschel concludes that “prayer is a song.”

When reading R. Heschel’s insight through the prism of R. Nachman,
we may conclude that the act of prayer as being attentive towards the threads of
silence between the liturgical words in prayer may evoke a creative recapitulation

21 Heschel, Abraham Joshua, Man’s Quest for God (New York: Charles Scribner’s Sons, 1954), p. 44.
22 Ibid.
23 It would be of interest to compare R. Heschel’s words to R. Chaim of Volozhin in Shar 2,
Chapter 13 of Nefesh haChaim, where R’ Chaim discusses the act of saying the Amidah as the ability
to keep to the liturgical words and not focus on “Kavanah” (intention). See Volozhin, Chaim, Nefesh
haChaim, trans. Rabbi Avraham Yaakov Finkel (Brooklyn: Judaica Press, 2009), p. 94-95.
24 While discussing the custom of not pronouncing the Divine Name of YHWH, Jewish
philosopher Emmanuel Levinas writes, “Whatever comes in the context of meaning must also
always be anchoretic or holy; the voice which resounds in speech must also be the voice which
softens or falls silent.” Levinas, Emmanuel, Beyond the Verse: Talmudic Readings and Lecture (London:
The Athlone Press, 1994), p. 122. What this might mean is that speech is always in relation to the
silence that transcends itself. This may even coincide with the Rambam, who associates silence as a
form of “Intellectual Worship.” See Moses Maimonides, The Guide to the Perplexed (Dover
Publications: New York, 1956), Chapter 1. 59.

22 Rei’ach HaSadeh

of the creative process itself. Doing so will allow the worshiper to readily sense
God’s Present Absence in God’s all too absent present world.

THE FIRST PRAYER FOR RAIN:
THE SOURCE OF TEFILLAH MIDEORAYSA

BY: WILLIE ROTH

The Rambam 1 famously counts Tefillah as one of the 613 Mitzvos
mideOraysa (from the Torah). However, most other Rishonim believe that
Tefillah is only mideRabanan (Rabbinic decree). Rav Yosef Dov Soloveitchik z”l
once asked his father, Rav Moshe z”l, how the Rambam knew, contrary to most
of the other Rishonim, that Tefillah is mideOraysa. Rav Moshe answered in the
name of his father, Rav Chaim z”l, that it is impossible to fathom that the Torah
would not obligate Tefillah. Tefillah has existed since the days of Adam
HaRishon. In Sefer Bereshis the Torah says, “-‫ ְוכל‬, ‫ ֶט ֶרם י ְה ֶיה בא ֶרץ‬, ‫ְו ֹכל שי ַָ֣ח ַהש ֶדה‬
‫ה ֲאדמה‬-‫ ַל ֲע ֹבד ֶאת‬, ‫ ְואדם ַאין‬, ‫הא ֶרץ‬-‫ ַעל‬, ‫ כי לֹא ה ְמטיר ְיהוה ֱאֹלהים‬:‫ ֶט ֶרם י ְצמח‬, ‫” ֵע ֶשב ַהש ֶדה‬
(Now no tree of the field was yet on the earth, neither did any herb of the field
yet grow, because the Lord God had not brought rain upon the earth, and there
was no man to work the soil).2 Rashi explains the Passuk as follows: HaShem
did not yet bring rain to the world because man was not present to work the land
and recognize the benefit of rain.3 Once Adam haRishon was created, and knew
that rain is essential for the world’s existence, he prayed for rain. Subsequently,
it rained and the trees and plants grew. Rav Chaim explained that this episode is
a proof that Tefillah is mideOraysa.4

It emerges from Rav Chaim’s explanation of the Rambam that the
concept of Tefillah is not only as old as mankind, but is tied to man’s creation
and is built into the creation of the world. The trees and plants that HaShem
created on the third day of creation did not break through the ground until
Adam haRishon was created and could pray for their growth. Ma’aseh Bereshis
(The Work of Creation) itself was held in abeyance and not fully completed until
Tefillah was possible. This episode teaches that to a certain degree, man,
through Tefillah, is a partner with HaShem in the creation of the world, both
during Ma’aseh Bereshis and on a daily basis, to ensure the world’s sustainability
and continued development. Considering that Adam haRishon was created on

1 Sefer haMitzvos #5.
2 Bereshis 2:5.
3 Rashi, ad. loc., s.v.
4 Soloveitchik, Joseph B., Al HaTefillah: Shiurav Shel HaRav Yosef Dov Halevi Soloveitchik zt”l, ed. and
transcribed by Reuven Grodner (New York: OU Press), p. 6, n. 11.

24 Rei’ach HaSadeh

Rosh haShana,5 it is not a coincidence that a major theme of this day is Tefillah –
it is the day that Tefillah itself was first introduced to the world.

Given that in Rav Chaim’s eyes, Adam haRishon’s Tefillah for rain is the
source of all Tefillah, analyzing this episode can shed further light on the
essential components of Tefillah mideOraysa. Rashi explains “ ‫ואדם אין לעבד את‬
‫ ”האדמה‬to mean that Adam’s absence from the world prevented him from being
‫ – מכיר טוב‬from recognizing the benefit of rain – and from praying for rain.
Therefore, without Adam’s ‫( הכרת הטוב‬recognition of the good) and prayer,
HaShem did not bring rain to the world. The Maharal explains Rashi’s
invocation of the principle of ‫ הכרת הטוב‬as follows, “ ‫ואסור לעשות טובה לאיש שאין‬
‫ ”מכיר בטובה‬that without Adam’s ‫ הכרת הטוב‬it would, ‫( כביכול‬as if it was), be
forbidden for HaShem to benefit man.6 And if Adam was present in the world,
but did not pray for rain, then he would be considered a ‫כפוי טוב‬, a denier of
good. The Marahal also explains that Rashi refers specifically to rain as the good
which HaShem would bestow on Adam, and not any of the other plants and
trees because ‫ טוב‬refers only to something which one gives to another. Whereas
the plants and trees can be viewed as created for the world in and of itself, rain
exists only for man. The Maharal’s explanation contains several important
principles. First, built into the creation of the world is the notion that without
‫הכרת הטוב‬, HaShem will not make it rain. Additionally, ‫ הכרת הטוב‬in this context
is accomplished through prayer. Furthermore, rain is designated as ‫ טוב‬because
it is a gift from HaShem. For purposes of understanding the essential
components of Tefillah mideOraysa it emerges that the ‫ – מחייב‬the obligating
factor – of Tefillah is the ‫טוב‬. It is the good which HaShem gives to us. And
through our Tefillah we demonstrate our ‫הכרת הטוב‬, our personal recognition of
the good which HaShem gives us. Additionally, the fulfillment of our obligation
can be violated ‫בשב ואל תעשה‬, passively. By merely not praying we become ‫כפויי‬
‫טוב‬, deniers of good.

Building on Rashi’s explanation of the absence of prayer as being the
connection between the lack of rain and the absence of Adam haRishon, the
Netziv focuses on the beginning of the Pasuk: “‫ ֶט ֶרם י ְה ֶיה בא ֶרץ‬, ‫” ְו ֹכל שי ַָ֣ח ַהש ֶדה‬

5 See Tosafos, Rosh haShana 8a, s.v. litkufos.
6 Gur Aryeh, Bereshis 2:5.

Willie Roth 25

(Now no tree of the field was yet on the earth).7 The ‫( פשט‬plain meaning) of this
phrase is “and all of the vegetation before it was upon the land.” However, the
Netziv says8 that the word ‫ שיח‬is an allusion to prayer based on the Passuk
regarding Yitzchak: “‫ ַו ֵי ֵצא י ְ֣צָחק לשּו ַ֣חָ ַבש ֶדה‬- ‫( ”יצחק אבינו‬Yitzchak went to
converse in the field),9 which according to Berachos10 is a reference to Tefillah.
The Netziv says that ‫ שיח‬is specifically a language of consistent prayer. In this
regard, the phrase “‫ ֶט ֶרם י ְה ֶיה בא ֶרץ‬, ‫ ” ְו ֹכל שי ַ֣חָ ַהש ֶדה‬has dual meaning. It refers
both to the period prior to the growth of the vegetation and before consistent
prayer existed in the world. The Torah’s use of a phrase with such a dual
meaning is to teach, like Rashi, that before the existence of consistent prayer, the
vegetation did not grow. Based on the Netziv’s explanation, it appears that the
lack of rain was not merely due to a lack of prayer, but, more specifically, a lack
of ‫תפילה קבועה‬, consistent prayer. An additional essential component of Tefillah
mideOraysa is consistency - praying to HaShem at consistent intervals.

Rav Shimshon Refa’el Hirsch adds a different element to the notion that
the word ‫ שיח‬is a language of prayer.11 He says that generally the word ‫ שיח‬has
the connotation of growth, and with respect to man it means spiritual growth.
Chazal understood that ‫ שיח‬means Tefillah because “one who prays, ‘drinks’
from the source of spiritual life; he ‘waters’ and refreshes every fiber of his inner
being, to produce ‘blossoms’ and ‘flowers.’”12 Rav Hirsch’s explanation invokes
the idea that Tefillah is really for the benefit of man, not for HaShem. Every
healthy relationship consists of open communication. Tefillah is a way for one
to grow spiritually through recalibrating his or her focus on one’s relationship
with HaShem by communicating openly with Him. Certainly, expressing the
need for rain to provide for one’s sustenance focuses a person on his or her
relationship with HaShem, and specifically, his or her dependence on HaShem.
This perspective on Tefillah, namely its effect on a person and his or her
relationship with HaShem, presents an additional essential component of
Tefillah mideOraysa.

7 Bereshis 2:5.
8 haEmek Davar, Bereshis 2:5, s.v. veChol si’ach haSadeh
9 Bereshis 24:63.
10 Brachos 26b.
11 Bereshis 2:5, s.v. si’ach.
12 The Hirsch Chumash, trans. Daniel Haberman (Nanuet: Feldheim, 2006), p. 68 (elucidating
Bereshis 2:5).

26 Rei’ach HaSadeh

One additional aspect of Tefillah that emerges from this episode is the
necessity to place one’s prayers within those of the broader population. The
Torah references, albeit implicitly, the concept of Tefillah specifically with regard
to Adam’s need to pray for rain. Rain is an item which is needed not only by
Adam, but the entire world. Perhaps the Torah is teaching that an essential
component of Tefillah mideOraysa is that one must pray for the entire world, or at
least one’s own family and community, even when one wishes to pray only for
his or her self. The Berachos of Shemoneh Esrei, the prayer of Avinu Malkeinu, and
the Al Cheits said during Vidui (the Confessional) on the Yamim Nora’im are
written in plural to reflect this very notion. Perhaps specifically because Tefillah
is a time where man steps out of his surroundings and speak one on one with
HaShem, Tefillah requires that one incorporate his or her Tefillos among the
Tefillos of the rest of the community and present them together as one.

With the Yamim Nora’im upon us, days replete with Tefillah, it is
important to keep these principles in mind. As emerges from Bereshis 2:5, the
‫( מחייב‬main obligation) of Tefillah is the ‫ טוב‬which HaShem does for man and
Tefillah is a form of ‫הכרת הטוב‬. Essential components of Tefillah include
consistency and placing personal needs among the needs of the ‫ציבור‬
(community). And finally, Tefillah is a way to achieve spiritual growth by
furthering one’s relationship through open communication. Given that these
principles all emerge from the Torah’s description of Adam’s need to pray for
rain, it is apropos that the Tefillot of the Yamim Nora’im season culminate with
Tefillat Geshem – the prayer for rain.

PLAYING HARD TO GET:
THE THOUSANDS-YEAR-OLD RELATIONSHIP BETWEEN

HASHEM AND THE JEWISH PEOPLE
BY: ARON SROLOVITZ

I. Introduction
.‫ אין בן דוד בא אלא בדור שכולו זכאי או כולו חייב‬:‫אמר רבי יוחנן‬

Rabbi Yochanan says: The son of David (Mashi’ach) will come only in
a generation that is entirely innocent or in a generation that is entirely
guilty.1

It seems almost impossible to imagine either scenario suggested by
Rabbi Yochanan. How could an entire people ever attain such heights or sink so
low? If these are the only two options for when the Jewish redemption will
come, it seems quite distant in an unimaginable future. But beyond the
extremity of the statement, another question must be asked: If every Jew truly
were innocent, it would be easy to understand how the people as a whole would
merit their redemption. But, why would Mashi’ach come to a generation that is
entirely guilty? What kind of redemption would that be?

Before being able to answer questions of redemption, one must first ask
a more fundamental question: How did Benei Yisra’el get themselves into a
situation that they needed redemption in the first place? Classic interpretations
tell us of the great sins committed by the Jewish people against HaShem.2 While
one can evaluate every sin on its own and can rationalize why each might be the
instigator, one thing is clear: the destruction was caused by a fracturing of the
relationship between HaShem and Benei Yisra’el. While there are a number of
antidotes in rabbinic literature imaging all of the possible ways to bring about
redemption, they do not generally address the simpler question of how can a
people work on mending this relationship on an emotional and spiritual level.
Instead, they tend to focus on specific actions such as teshuva (repentance),
keeping Shabbat and giving tzeddakah (charity).

This essay focuses on the question of how the relationship between
HaShem and Benei Yisra’el broke apart and describes a great tension: whose
responsibility is it to repair this relationship? Is it HaShem’s or is it ours?

1 Sanhedrin 98a.
2 See, e.g., Bava Metzi'a 30b and Yoma 9a-b.

28 Rei’ach HaSadeh

II. The Five Megillot

While all of Tanach tells the story of the ongoing, developing
relationship between HaShem and the Jewish people, nowhere is the dynamic of
this relationship more clear than in the five megillot we read throughout the year.
While some are written as narratives and others assume the forms of poetry and
prophecy, the messages of the megillot combine together to describe the tension
that exists between both sides of the religious relationship.

In addition to the content of the books themselves, a careful eye will
also note that the musical cantillation for each of these books reflects the
message of the content. These ta’amei hamikra (commonly referred to in the
Yiddish “trope”), which were created by the Tiberian Masoretes (Ba’alei Mesorah),
a 9th-10th century group who sought, among other things, to assign cantillation
marks to the entire Tanach, provide both indication of word emphasis as well as
musical notes for the Ba’al Keri’ah (person reading the text aloud).3 In addition,
many scholars believe that the Ba’alei Mesorah were offering commentary through
their musical notation into both the tune and the way phrases are parsed, which
directly impacts the meaning of the verse.4

The five megillot are set to three different tunes: The megillot for the three
regalim (pilgrimage festivals), Pesach, Shavuot and Sukkot, are all read in the same
tune. The other two are read in tunes that have similar musical styles but
contrast one another in key and tone: Megillat Esther, read on Purim, is noticeably
upbeat while Megillot Eicha, read on Tisha B’Av, is quite mournful.

Through evaluating both the content and music of each megillah, a
pattern of the relationship between HaShem and Benei Yisra’el develops.

A. Shir haShirim

One of the most controversial books in Tanach, Shir haShirim tells the
story of the relationship between an unknown man and woman. Written in
poetic form by Shelomo haMelech (King Solomon), the story alternates between
the perspectives of married lovers as they continue to pursue one another.
Traditional Judaism chooses to view this book as a metaphor for the relationship
between HaShem and Benei Yisra’el, with the Former playing the role of the
man and the Jewish people as the woman5. In its eight chapters, this love poem

3 See http://www.aleppocodex.org/links/8.html#up.
4 See, i.e., http://www.torah-cantillation-analytics.nationalfinder.com.
5 Rabbi Jack Abramowitz, author of the Nach Yomi companion, points out that this is a common
theme in Jewish thought, similar to the wedding of HaShem and the Jews at Har Sinai. Available
at https://www.ou.org/torah/nach/nach-yomi/song_of_songs_intro.

Aron Srolovitz 29

describes woman becomes unfaithful to her husband and even after he sends her
away, the husband always demonstrates love for the woman and is always willing
to take her back whenever she is ready to return.

Unlike many of the modern stories we have grown accustomed to that
have happy endings, this story ends off with tension. In the final verses of the
book, HaShem, represented by the man, calls out to his former love, beckoning
her to return to Him:

.‫ ַה ְּש ִמי ִע ִני‬--‫ ֲח ֵׁב ִרים ַמ ְּק ִשי ִבים ְּלקֹו ֵׁלְך‬,‫ַהיֹו ֶש ֶבת ַב ַגּ ִנּים‬

You, who sit in the gardens the friends hearken to your voice; let me
hear [it].6

At the climax of the book, the man presents a direct invitation to the
woman, a path back to him: Lift your voice and call out to me. When I hear it, I will
come. Allegorically, Rashi interprets this as a request for a rededication to a life of
Torah and Tefillah.7 The angels will hear the voices of the Jewish people and
HaShem’s name will be great again. That is all the Jews need to do to restore the
relationship: come back. One would expect the woman of the story to elate in
this invitation and to immediately return to her lover. Instead, we see the
following:

.‫ ָה ֵׁרי ְּב ָשׂ ִמים‬,‫ ַעל‬--‫ ְּלָך ִל ְּצ ִבי אֹו ְּל ֹע ֶפר ָה ַא ָי ִלים‬-‫ ּו ְּד ֵׁמה‬,‫ְּב ַרח דֹו ִדי‬

Flee, my beloved, and liken yourself to a gazelle or to a fawn of the
hinds on the spice mountains.8

The woman is unwilling to take that first step in rebuilding the
relationship. Instead, she says to her beloved, you go first. Rashi points out that
the “spice mountains” are a reference to Mount Moriah, the site of the Beit
haMikdash, where spice offerings were sacrificed. 9 In a sense, the Jewish
response to HaShem is this: Return to Jerusalem, rebuild the Beit haMikdash.
Leave this Galut (exile) existence and prepare the Holy Land for us. We will be
ready for you once that happens.10

6 Shir haShirim 8:13.
7 Ibid. s.v. Chaverim makshivim leKolech.
8 Id. at 8:14.
9 Ibid. s.v. Al harei besamim.
10 Note that this request of the Jewish people for HaShem to invite them back from exile was
answered overtly once in history. In the first chapter of the book of Ezra, the Persian king Koresh
invites the Jews to return to Israel to build the Beit haMikdash. He even tells them that he was sent
by HaShem to do this. Nevertheless, the only people that go are a select few from the tribes of

30 Rei’ach HaSadeh

This is a shocking response to HaShem’s invitation. Having had an
olive branch extended to them, the Jewish people politely declined and, instead,
tried to negotiate the terms of the relationship. What could have been a happy
ending becomes a tragedy.

.‫ ושיר השירים קדש קדשים‬,‫ שכל הכתובים קדש‬,‫אמר רבי עקיבא‬

Rabbi Akiva said: ...All of the writings are holy and Shir haShirim is the
holy of holies.11

For generations, scholars have struggled to understand Rabbi Akiva’s
words and many interpretations have been offered. In the context of this article,
one can suggest a reason behind Rabbi Akiva’s thesis: This tension that ends off
Shir haShirim is key to understanding our thousands-year-old relationship with
HaShem. Throughout Tanach, from the ‘marriage’ of the Jewish people and
HaShem at Mount Sinai12 until the final days of prophecy, a constant relational
struggle persists: Who is responsible to take the first steps towards the rebuilding
of our marriage with G-d? Through the unsatisfactory ending of Shir haShirim, it
seems clear that neither side is ready to initiate.

The rest of the megillot can all be seen as a continuation of this theme.
Throughout the megillot of Rut, Kohelet, Eicha and Esther, we can see the question
addressed both in text and through the cantillation. Both seem to point the
finger at Benei Yisra’el, urging them to become more proactive in pursuit of this
relationship.

B. Rut and Kohelet

Coming off of Pesach, we turn our attention to the holiday of Shavu’ot,
during which the Jewish people wedded themselves to HaShem (see above). It is
interesting that the Megillah we read on this day centers around a convert. Rut’s
role is constantly one of relational pursuit. When her mother-in-law, Na’omi,
attempted to send her home to Moav, Rut declared:

‫ ַב ֲא ֶשר‬.‫ ֵׁואֹלק ִיְך ֱאֹלקי‬,‫ ַע ֵׁמְך ַע ִמי‬--‫ ּו ַב ֲא ֶשר ָת ִלי ִני ָא ִלין‬,‫ ֲא ֶשר ֵׁת ְּל ִכי ֵׁא ֵׁלְך‬-‫ ִכי ֶאל‬...
.‫ ַי ְּפ ִריד ֵׁבי ִני ּו ֵׁבי ֵׁנְך‬,‫ ִכי ַה ָמ ֶות‬--‫ ְּו ֹכה יֹו ִסיף‬,‫ ְּו ָשם ֶא ָק ֵׁבר; ֹכה ַי ֲע ֶשׂה ה׳ ִלי‬,‫ָתמּו ִתי ָאמּות‬

Yehuda and Binyamin, along with some Kohanim and Levi’im. The invitation was there. Benei
Yisra’el did not take HaShem up on His attempt at reconciliation.
11 Mishna Yadayim 3:5.
12 Mishna Ta’anit 4.8. ‫ זה מתן תורה‬,"‫ "ביום חתונתו‬:)‫יא‬,‫" (שיר השירים ג‬...‫אמר רבן שמעון בן גמליאל‬.
(Rabban Shimon Ben Gamliel stated: “On the day of his wedding” refers to [the day of] the giving
of the Torah).

Aron Srolovitz 31

...for wherever you go, I will go, and wherever you lodge, I will lodge;
your people shall be my people and your God my God. Where you die,
I will die, and there I will be buried. So may the Lord do to me and so
may He continue, if anything but death separate me and you.13

When pushed away by her mother-in-law, Rut flatly refuses and swears
to maintain her relationship until death. Rut not only creates a permanent
relationship with Na’omi, but with HaShem as well. When Bo’az does not press
for a relationship with her, Rut takes matters into her own hands, stating:

.‫ ִכי ֹג ֵׁאל ָא ָתה‬,‫ ֲא ָמ ְּתָך‬-‫ ּו ָפ ַר ְּשׂ ָת ְּכ ָנ ֶפָך ַעל‬,‫ ָא ֹנ ִכי רּות ֲא ָמ ֶתָך‬,‫ַותֹא ֶמר‬
And she said, “I am Rut, your handmaid, and you shall spread your
skirt over your handmaid, for you are a near kinsman.”14

As with her mother-in-law, Rut binds herself with her future husband,
insisting on an eternal relationship. In pursuing these three relationships, with
Na’omi, with HaShem and with Bo’az, Rut exemplifies what the abandoned
lover of Shir haShirim is searching for in the woman (Benei Yisra’el): commitment
and proactivity. Rut’s conversion is her own ‘marriage’ to the Jewish faith. She
is the model we are tasked to mimic.

Megillat Kohelet, read on Shabbat of Sukkot, tells a very different tale.
Authored by Shelomo haMelech (the same author as Shir haShirim), it tells the
autobiographical tale of a king searching for the meaning of life. Throughout the
book, the king dabbles in every known luxury: He eats and drinks every delicacy,
he purchases many properties and engages in the arts, he seeks new experiences
of physical gratification. In every endeavor, the reader constantly encounters the
refrain “‫” ַה ֹכל ָה ֶבל‬, all is vanity.15 No pursuit gratifies his soul.

As the story reaches its conclusion, the king arrives at the conclusion
that there is only one way to approach a meaningful life:

.‫ ָה ָא ָדם‬-‫ ֶזה ָכל‬-‫ ִכי‬,‫ ִמ ְּצֹו ָתיו ְּשמֹור‬-‫ ָה ֱאֹל ִקים ְּי ָרא ְּו ֶאת‬-‫ ֶאת‬:‫ ַה ֹכל ִנ ְּש ָמע‬,‫סֹוף ָד ָבר‬
The end of the matter, all having been heard: fear God, and keep His
commandments; for this is the whole man.16

13 Rut 1:16-17.
14 Id. at 3:9.
15 See, e.g., Kohelet 1:2.
16 Kohelet 12:13.

32 Rei’ach HaSadeh

The entirety of our being can be summarized in one manner: live a life
as a G-d-fearing Jew, follow His mitzvot. After a lifetime of searching, all the king
can do is cling to HaShem and build an everlasting relationship with Him.

While stylistically different, Rut and Kohelet both seem to reinforce a
message: a lifelong pursuit of a relationship with HaShem is a meaningful life.
Rut and the unnamed king are the responses to the man of Shir haShirim’s call.

Additionally, the three books mentioned thus far are united by the
Ba’alei Mesorah in another way. These three books share a common tune,
unique only to them. It is as if they are begging us to find the common thread.
In the Temple era, these books would be read in Jerusalem, when the entire
people gathered together to worship HaShem. How fitting is it that in our
greatest moment of proactivity, one in which we abandon our homes and our
jobs to go on pilgrimage, we read stories of religious relationship and pursuit.
The message is clear. The Jewish people are being tasked with taking the next
step towards redemption.

C. Esther and Eicha

The last two of the megillot, Esther and Eicha, are two diametrically
opposed stories. One tells the story of a miraculous redemption from a near-
catastrophe, while the other tells of the greatest tragedy of the Jewish people.
There is no question these two books are linked. The Talmud highlights this by
contrasting the time of year each are read:

‫אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב כשם שמשנכנס אב‬
‫ממעטין בשמחה כך משנכנס אדר מרבין בשמחה‬

Said R. Jehudah, the son of R. Samuel bar Shilath, in the name of Rabh:
“As from the 1st of Abh participation in joyful events must be
lessened, so, as soon as the month of Adar enters, joyous festivities
should be increased.”17

The cantillation of the two books also could not be more different.
Esther takes on a joyful tune, sung in a major key, and, while Eicha takes on a
nearly-identical musical progression, it does so in a mournful minor key.
Looking at the text of each, the reasons for this musical dichotomy become
clear. The bulk of Megillat Eicha mourns tragic events that have befallen the
Jewish people. Authored by the prophet Yirmiyahu at the time of the
destruction of the first Temple, nearly the entire story asks how such awful

17 Ta’anit 29a.

Aron Srolovitz 33

things could happen to them. The Jews are completely passive throughout the
book. A few examples:

1) ‫ ָשׂ ָר ִתי‬,‫ ְּכ ַא ְּל ָמ ָנה; ַר ָב ִתי ַבגֹּו ִים‬,‫ ָה ְּי ָתה‬--‫ ָה ִעיר ַר ָב ִתי ָעם‬,‫אי ָכה ָי ְּש ָבה ָב ָדד‬
‫ ָל ַמס‬,‫ ָה ְּי ָתה‬--‫ַב ְּמ ִדינֹות‬

O how has the city that was once so populous remained lonely!
She has become like a widow! She that was great among the
nations, a princess among the provinces, has become
tributary.18

2) ‫ ָא ְּמרּו ִב ָלּ ְּענּו; ַאְך ֶזה ַהיֹום‬,‫ ֵׁשן‬-‫ ָש ְּרקּו ַו ַי ַח ְּרקּו‬--‫ ֹא ְּי ַב ִיְך‬-‫ ָכל‬,‫ָפּצּו ָע ַל ִיְך ִפּי ֶהם‬
‫ ָמ ָצאנּו ָר ִאינּו‬,‫ֶש ִקִּוינֻהּו‬

All your enemies have opened their mouths wide against you;
they hissed and gnashed their teeth [and] said, “We have
engulfed [her]! Indeed, this is the day we longed for; we have
found it; we have seen it!”19

3) ‫ ַהיֹום‬-‫ ָכל‬,‫ ַאְך ִבי ָי ֻשב ַי ֲה ֹפְך ָידֹו‬.‫אֹור‬-‫ ֹח ֶשְך ְּולֹא‬,‫אֹו ִתי ָנ ַהג ַו ֹי ַלְך‬

He has led me and made me walk [in] darkness and not [in]
light. Only against me would He repeatedly turn His hand the
whole day long.20

In each instance, Yirmiyahu cannot fathom what has happened to him,
to Jerusalem and to the Jewish people. Unlike the characters of Rut and the king
from Kohelet, the Jews of Eicha are only waiting for HaShem to restore the
relationship. Never do they attempt to take the initiative. The book ends off
with the following request:

.‫ ַח ֵׁדש ָי ֵׁמינּו ְּכ ֶק ֶדם‬,)‫ֲה ִשי ֵׁבנּו ה' ֵׁא ֶליָך ונשוב ( ְּו ָנשּו ָבה‬

Turn Thou us unto Thee, O LORD, and we shall be turned; renew our
days as of old.21

Benei Yisra’el cannot bring themselves to restore the relationship.
Instead, they turn to HaShem and wait hopefully for Him.

18 Eicha 1.1.
19 Id. at 2:16.
20 Id. at 3:2-3.
21 Id. at 5.21.

34 Rei’ach HaSadeh

Megillat Esther, on the other hand, tells one of the greatest tales of
proactivity in history. Every active moment seems to set up the next.
Mordechai’s reporting of the assassination plot of Bigtan and Teresh set him up
as a trusted leader of King Achashverosh. When Esther waffled on approaching
Achashverosh on behalf of the Jews, Mordechai delivered a powerful, lasting
message to encourage her:

-‫ ַה ֶמ ֶלְך ִמ ָכל‬-‫ ְּל ִה ָמ ֵׁלט ֵׁבית‬,‫ ְּת ַד ִמי ְּב ַנ ְּפ ֵׁשְך‬-‫ ַאל‬:‫ ֶא ְּס ֵׁתר‬-‫ ְּל ָה ִשיב ֶאל‬,‫ַויֹא ֶמר ָמ ְּר ֳּד ַכי‬
‫ ֶר ַוח ְּו ַה ָצ ָלה ַי ֲעמֹוד ַל ְּיהּו ִדים ִמ ָמקֹום‬--‫ ָב ֵׁעת ַהזֹאת‬,‫ ַה ֲח ֵׁרש ַת ֲח ִרי ִשי‬-‫ ִכי ִאם‬.‫ַה ְּיהּו ִדים‬
‫ ַותֹא ֶמר‬.‫ ִה ַגּ ַע ְּת ַל ַמ ְּלכּות‬,‫ ְּל ֵׁעת ָכזֹאת‬-‫ ִאם‬--‫ ָא ִביְך תֹא ֵׁבדּו; ּו ִמי יֹו ֵׁד ַע‬-‫ ְּו ַא ְּת ּו ֵׁבית‬,‫ַא ֵׁחר‬

...‫ ַה ְּיהּו ִדים ַה ִנּ ְּמ ְּצ ִאים ְּבשּו ָשן‬-‫ ָכל‬-‫ ֵׁלְך ְּכנֹוס ֶאת‬.‫ ָמ ְּר ֳּד ָכי‬-‫ ְּל ָה ִשיב ֶאל‬,‫ֶא ְּס ֵׁתר‬
And Mordecai ordered to reply to Esther, “Do not imagine to yourself
that you will escape in the king's house from among all the Jews. For if
you remain silent at this time, relief and rescue will arise for the Jews
from elsewhere, and you and your father's household will perish; and
who knows whether at a time like this you will attain the kingdom?”
Then Esther ordered to reply to Mordecai: “Go, assemble all the Jews
who are present in Shushan ...”22

When Esther contemplates taking a back seat to history, Mordechai
prods her to action. He tells her that those who take action will bring about
salvation. She immediately responds with a plan of action that saved the Jewish
people.

As the upbeat tune of Megillat Esther is read, there are a number of
instances that veer from the norm. Notably, the reader switches to the Eicha
tune on a number of occasions. These examples all have one common thread-
they all note moments of passivity:

22 Esther 4:13-16.

Aron Srolovitz 35

Verse Hebrew Text English Text Explanation of
1:7 Passivity
2:6 ‫ְּו ֵׁכ ִלים ִמ ֵׁכ ִלים‬ …and the vessels differed
‫שֹו ִנים‬ from one another The utensils that were
3:15 taken from the Temple
4:1 ,‫ֲא ֶשר ָה ְּג ָלה‬ …who had been exiled into exile.
-‫ ִעם‬,‫ִמירּו ָש ַל ִים‬ from Jerusalem with the The Jewish people were
7:4 exile that was exiled with brought out of
‫ַה ֹגּ ָלה ֲא ֶשר‬ Jeconiah, king of Judah, Jerusalem.
‫ ִעם ְּי ָכ ְּנ ָיה‬,‫ָה ְּג ְּל ָתה‬ which Nebuchadnezzar,
king of Babylon, had The capital city of Paras
--‫ ְּיהּו ָדה‬-‫ֶמ ֶלְך‬ exiled. and Madai is mourning
,‫ֲא ֶשר ֶה ְּג ָלה‬ that tragedies that will
…and the city of Shushan occur to them there.
‫ְּנבּו ַכ ְּד ֶנ ַצר ֶמ ֶלְך‬ was perturbed. Mordechai mourns the
‫ָב ֶבל‬ Jewish future, knowing
And Mordecai knew all that their fate has been
‫ְּו ָה ִעיר שּו ָשן‬ that had transpired, and taken from them.
‫ָנבֹו ָכה‬ Mordecai rent his clothes
and put on sackcloth and Esther’s people have
-‫ ָי ַדע ֶאת‬,‫ּו ָמ ְּר ֳּד ַכי‬ ashes, and he went out into had their fate sealed.
,‫ ֲא ֶשר ַנ ֲע ָשׂה‬-‫ָכל‬ the midst of the city and
cried [with] a loud and
‫ַו ִי ְּק ַרע ָמ ְּר ֳּד ַכי‬ bitter cry.
‫ ַו ִי ְּל ַבש‬,‫ ְּב ָג ָדיו‬-‫ֶאת‬ For we have been sold, I
and my people, to be
‫ַשׂק ָו ֵׁא ֶפר; ַו ֵׁי ֵׁצא‬ destroyed, to be slain, and
,‫ְּבתֹוְך ָה ִעיר‬ to perish
‫ַו ִי ְּז ַעק ְּז ָע ָקה‬
‫ְּגדֹו ָלה ּו ָמ ָרה‬

‫ִכי ִנ ְּמ ַכ ְּרנּו ֲא ִני‬
‫ ְּל ַה ְּש ִמיד‬,‫ְּו ַע ִמי‬
‫ַל ֲהרֹוג ּו ְּל ַא ֵׁבד‬

In each instance, it is quite logical that such themes would be read in the
Eicha tune. They are all consistent with the messaging of the Tisha B’Av theme.
The Esther tune has no room for passivity.

To sum up: The relationship between HaShem and the Jewish people is a
constant game of hard to get; each seems to be waiting for the other to act.
Through the five megillot, we see that acts of proactivity are celebrated both in
text and tune, while waiting for HaShem to act seems to be discouraged. These
examples take on more meaning when understood in the greater context of both
the Written and Oral Torah, as we will now explore.

36 Rei’ach HaSadeh

III. Other textual examples of relational tension
The thread of relational discord discussed in Shir haShirim and expanded

upon in the remainder of the megillot can be seen throughout Jewish literature.
Even in modern times, religious debates rage over who should be first to take
steps in enacting redemption. The focus of the balance of this article is to
demonstrate this strain from Tanach into classical sources.

A. Other examples throughout Tanach
On multiple occasions throughout the twenty-four books of Tanach, we find
HaShem asking for Benei Yisra’el to come to Him and Benei Yisra’el similarly
asking HaShem to initiate. Interestingly, the final phrase quoted above from
Megillat Eicha, ‫ ַח ֵׁדש ָי ֵׁמינּו ְּכ ֶק ֶדם‬,)‫ ֲה ִשי ֵׁבנּו ה' ֵׁא ֶליָך ונשוב ( ְּו ָנשּו ָבה‬, has multiple pesukim
that serve as a direct foil:

● ‫ ִכי ְּג ַא ְּל ִתיָך‬,‫שּו ָבה ֵׁא ַלי‬

Return to Me for I have redeemed you.23

● ‫ ָא ַמר ה' ְּצ ָבקֹות‬,‫שּובּו ֵׁא ַלי ְּו ָאשּו ָבה ֲא ֵׁלי ֶכם‬
“Return to Me, and I will return to you," said the Lord of Hosts.24

Additionally, Tanach is laden with conditional statements, reminding Benei
Yisra’el that all they have to do is cling to HaShem and He will take care of
everything else. For example:

● ‫ִאם ָשמֹו ַע ִת ְּש ַמע ְּלקֹול ה' ֱאֹל ֶקיָך ְּו ַה ָי ָשר ְּב ֵׁעי ָניו ַת ֲע ֶשׂה ְּו ַה ֲא ַז ְּנ ָת ְּל ִמ ְּצֹו ָתיו ְּו ָש ַמ ְּר ָת ָכל‬
‫ ֻח ָקיו ָכל ַה ַמ ֲח ָלה ֲא ֶשר ַשׂ ְּמ ִתי ְּב ִמ ְּצ ַר ִים לֹא ָא ִשׂים ָע ֶליָך ִכי ֲא ִני ה' ֹר ְּפ ֶאָך‬,
And He said, “If you hearken to the voice of the Lord, your God, and
you do what is proper in His eyes, and you listen closely to His
commandments and observe all His statutes, all the sicknesses that I
have visited upon Egypt I will not visit upon you, for I, the Lord, heal
you.”25

● ‫ ְּב ִע ָתם‬,‫ ְּו ָנ ַת ִתי ִג ְּש ֵׁמי ֶכם‬.‫ ַו ֲע ִשׂי ֶתם ֹא ָתם‬,‫ ִמ ְּצֹו ַתי ִת ְּש ְּמרּו‬-‫ ֵׁת ֵׁלכּו; ְּו ֶאת‬,‫ ְּב ֻח ֹק ַתי‬-‫ ִאם‬...

23 Yishayahu 44:22.
24 Malachi 3:7.
25 Shemot 15.26.

Aron Srolovitz 37

If you follow My statutes and observe My commandments and perform
them, I will give your rains in their time...26

While HaShem’s calls to us seem to be clear directives, throughout Tanach Benei
Yisra’el goes with the opposite request:

● ‫ ִמי ֵׁמי ֶק ֶדם‬,‫ ֲא ֶשר ִנ ְּש ַב ְּע ָת ַל ֲא ֹב ֵׁתינּו‬,‫ ֶח ֶסד ְּל ַא ְּב ָר ָהם‬,‫ִת ֵׁתן ֱא ֶמת ְּל ַי ֲע ֹקב‬

You shall give the truth of Jacob, the loving-kindness of Abraham,
which You swore to our forefathers from days of yore.27

● ‫ ִב ְּת ִה ָלּ ֶתָך‬,‫ ְּל ֵׁשם ָק ְּד ֶשָך ְּל ִה ְּש ַת ֵׁב ַח‬,‫ ְּל ֹהדֹות‬,‫ ַהגֹּו ִים‬-‫ ִמן‬,‫ ְּו ַק ְּב ֵׁצנּו‬,‫ ה' ֱאֹל ֵׁקינּו‬,‫הֹו ִשי ֵׁענּו‬

Save us, O Lord, our God, and gather us from the nations, to give
thanks to Your holy name, to boast with Your praise.28

We constantly beseech HaShem to redeem us, regardless of our
worthiness or our actions. Instead, we ask Him to rely on promises of previous
generations of His own glory.

B. The building of the third Beit haMikdash

Many believe that the clearest-possible sign of the rebuilt relationship
between HaShem and the Jewish people will be the return of Temple worship in
Jerusalem. It is therefore not surprising to see that the question of who will build
the third Beit haMikdash is the source of some dispute. Rambam writes29 that
when the Mashi’ach (Messiah) comes to Israel, one of his first actions will be to
initiate a massive Temple-building project with the Jewish people. It will be a
human-led process. At the same time, Tosafot write ‫ויבא מן‬...‫״מקדש העתיד לבא בנוי‬
‫השמים״‬, (…the future Temple is already built...and it will come from the
heavens). 30 They were of the position that HaShem will initiate this next phase
of our relationship, not us. Not only is the path to redemption a source of
tension in our relationship; the redemption itself is a question of who takes the
first step.31

26 VaYikra 26:34.
27 Micha 7:20.
28 Tehillim 106:47.
29 Mishna Torah, Hilchot Melachim 11:4.
30 Sukkah 41a.
31 This question of whether redemption will be initiated by G-d or man is the essence of the debate
between the Satmar movement and Religious Zionism. While the former believes that the Jewish
people are obligated to wait for HaShem to initiate, Religious Zionists believe it their duty to take

38 Rei’ach HaSadeh

C. Prayer during the Yamim Nora’im

The prayers during the months of Elul and Tishrei are replete with both
sides of this dichotomy. While it is the time of year for teshuva (repentance), we
also recognize that our actions alone do not make us worthy of existence, let
alone a relationship with the Almighty. We purposefully beat our chests, crying
out for forgiveness, we fast and we repeat to HaShem our commitment to Him.
In our selichot prayers, we beg HaShem “‫ עננו אלקינו עננו‬,‫( ”עננו ה׳ עננו‬Answer us,
HaShem, answer us; Answer us, our God, answer us). 32 We ask of Him to
respond to our initiation.

At the same time, we also claim “ ‫ הוא‬,‫מי שענה לאברהם אבינו בהר המוריה‬
..‫ הוא יעננו‬,‫מי שענה לאבותינו על ים סוף‬...‫( ”יעננו‬He Who answered our father
Abraham on Mount Moriah, may He answer us...He Who answered our
forefathers at the Sea of Reeds, may He answer us.) We recognize that HaShem
is the one who answers us, regardless of our merits. We beckon Him to act on
our behalf for Himself, not because we deserve it.

Nowhere is this duality clearer than in the oft-repeated phrase “ ‫אבינו‬
‫( ”מלכינו‬our Father, our King). The relationship one has with a king is quite
different from the one he has with a parent. A king is expected to act with harsh
judgment, without regard for personal excuses for misconduct. It is the job of
the king to enforce the law. He conducts himself with the trait of mishpat
(unbiased judgment). A father, on the other hand, while ensuring that his child is
compliant with his expectations, can at times find room for rachamim (mercy),
when he sees that his child will benefit from a softer approach.

And so, it is with this contrast that we approach HaShem during the
Days of Awe. We approach him as a Melech, if we are worthy of being judged in
such a way, and as an Av if we are not. The Maharsha comments that the way
HaShem judges merits are not based on perfection of action, but on self-
motivation for repentance.33 We can approach HaShem as a Melech as long as we
are willing to work proactively on the relationship and not wait solely for His
mercy. When we cannot be the ones to initiate with Him, then we must rely
solely on His mercy as our Father.

active steps towards the creation of a land and a city that can house HaShem’s presence again. For
one specific example of this type of initiation, the Temple Institute in Jerusalem claims “Our long-
term goal is to do all in our limited power to bring about the building of the Holy Temple in our
time.” See https://www.templeinstitute.org/about.htm.
32 Translation from Scherman, Rabbi Nosson, Machzor Zichron Yosef: Yom Kippur, ed. Rabbi Meir
Zlotowitz (Brooklyn: ArtScroll, 1994), p. 141.
33 Sanhedrin 98a.

Aron Srolovitz 39

One final note that has a special application on Yom Kippur. Every
Shacharit and Ma’ariv, before beginning our Shemoneh Esreh, we open our prayer
with a single verse from Tehilim: “‫ ּו ִפי ַי ִגּיד ְּת ִה ָלּ ֶתָך‬,‫ ְּשׂ ָפ ַתי ִת ְּפ ָתח‬,'‫ה‬,” (O Lord, You
shall open my lips, and my mouth will recite Your praise).34 Immediately prior
to beginning one of our most-sacred prayers, we ask HaShem for His support.
Without it, we cannot even open our mouths. HaShem becomes the initiator of
Shemoneh Esreh, not the person doing the praying. At Minchah (and Mussaf, when
said), the above-mentioned passuk is preceded by an additional verse from
Devarim (32:3): “‫ ֶא ְּק ָרא‬,'‫ ֵׁלאֹל ֵׁקינּו ִכי ֵׁשם ה‬,‫ ָהבּו ֹג ֶדל‬,” (When I call out the name of the
Lord, ascribe greatness to our God). With a new introductory verse, a different
spin on our Shmoneh Esreh takes place. First the person praying calls out, then
HaShem opens his lips and then prayer can begin.

Why do Minchah and Mussaf have this additional passuk while Shacharit
and Ma’ariv do not? Some suggest that the difference lies in the time of day.
During the afternoons, considerable effort must be taken to pause in the middle
of the day to take out time to praise HaShem. The mere act of stopping and
focusing on prayer is the enactment of “When I call out the name of the Lord.”
Shacharit and Ma’ariv, on the other hand, take place both before and after the
helter-skelter hours of our day. Some have not yet woken up while others are
worn from the experiences of the day. In those moments, we reach out to
HaShem and ask Him to take the initiative to make our prayer meaningful.

Yom Kippur stands alone as the only day of the year that has a fifth
Tefillah, Ne’ilah. Being that it stands alone on the day of our atonement at the
time that the gates of Heaven are closing, the introduction to this Amidah has no
other prayers for comparison. Indeed, Ne’ilah begins with the same formulation
as Minchah and Mussaf. We call out to HaShem, we ascribe Him greatness, and in
doing so, we ask Him to help us as we attempt to reconcile with Him.
Interestingly, it is in this Tefillah that we make a bold statement to show that we
have learned our lessons and that we are ready for Him: “ ‫ השמש יבא‬,‫היום יפנה‬
‫ נבואה שעריך‬,‫ויפנה‬,” (The day will fade away, the sun will set and be gone – we are
coming to Your gates).35 In the fearful moments of Eicha and Esther, we cry out
about all the outside factors that impede our spiritual relationship; we stand
passive as history passes us by and we wish for salvation from our G-d. On Yom
Kippur, we reject that notion. Sure, the day is fading and the sun is setting, but
we will not let that stand in our way. We are coming to you, HaShem. Please
keep Your gates open for us.

34 51:17.
35 Author’s translation.

40 Rei’ach HaSadeh

IV. Conclusion
This discussion opened with a statement from Rabbi Yochanan

regarding the healing of the God-Benei Yisra’el relationship. Rabbi Yochanan
believes that redemption will only come to a generation that is either entirely
innocent or entirely guilty. Using the approach of the Maharsha, this puzzling
statement becomes easier to understand. If the Jewish people commit
themselves to a relationship with HaShem, if they are the ones to take concrete
steps back to Him, then that generation attains the states of “completely
innocent” and can merit the redemption. If however, the nation becomes so
passive, so reliant of HaShem’s intervention, then He eventually will redeem us,
not because we deserve it but because there is no other option. This is akin to
the Jews not deserving to come out of Egypt on their own, yet HaShem
redeemed them because they could not get out of the lowest levels of impurity.36
Just like the abandoned man in Shir haShirim, HaShem will always be there for
the Jewish people; He is merely waiting to see if we will be the ones to take the
initiative.

During the Yamim Nora’im, Jews constantly find themselves begging for
HaShem’s mercy while also claiming that they seek to improve their relationships
with Him. It would be a mistake to believe that we can build the relationship
without His involvement.37 However, it is our duty to constantly search Him out
and to find ways to bring HaShem into our lives. As we declare three times a
day:

.‫ָקרֹוב ה' ְּל ָכל ֹק ְּר ָאיו ְּל ֹכל ֲא ֶשר ִי ְּק ָר ֻאהּו ֶב ֱא ֶמת‬
The Lord is near to all who call Him, to all who call Him with
sincerity.38

Especially at this time of year, HaShem is waiting to hear our voices.
After 2,000 years of exile, it is time for us to respond.

36 Zohar Chadash, Yitro, 31a.
37 Rabbi Yuval Cherlow, Rosh Yeshiva of Yeshivat Hesder Amit Orot Shaul, described this tension
as hishtadlut (effort) and bitachon (blind faith). For a detailed discourse on these concepts, see
Cherlow, Yuval, “The Principle of Bitachon,” In His Image, (Jerusalem: Maggid, 2016), p 133-139.
38 Tehillim 145:18.

Essays

A WOMAN’S DAVENING

BY: RACHEL BEER

Every morning at 6 o’clock my alarm goes off and my day begins. By 7
o’clock my entire family is dressed and out the door on our way to work and
school. Now, I would love to say that the hour between waking up and getting
everyone dressed and out in the morning is a smooth transition with time to
spare. However, that is unfortunately not the case. So when do I get to daven?
And as soon as I get the chance, how do I turn everything from my mind off
and not think about my children and their day in school, the meetings that I have
or even making my mental shopping list for when I run into ShopRite later that
day.

This is an age-old question that a lot of women experience daily. With
the obligations that we face each day between work, school, children, home and
all other factors of life, finding the time to daven can be challenging. This
question is so pressing that it is discussed and debated extensively.

In Masechet Berachot, it states “ ‫פטורין מקרית שמע ומן‬--‫שים ועבדים וקטנים‬
‫ וחייבין בתפילה ובמזוזה ובברכת המזון‬,‫התפילין‬,” (Women, slaves and children are
exempt from reading the Shema and from Tefillin, but they are obligated in
Tefillah, Mezuza and Grace after meals).1 The Gemara elaborates that this
Mishna obligates women in prayer because they also need to request mercy from
Heaven, even though they might have been exempted on the basis of it being a
time-bound mitzvah.2

Obviously, there is a machloket on how to interpret the meaning of this
Mishna and a woman’s obligation in Tefillah. According to the Ramban3 (and
many other poskim) prayer is considered Rabbinic in origin and not from the
Torah. This interpretation means that women are required to daven within the
parameters created by Chazal in prayer including the need to say specific Tefilot
(i.e. Shemoneh Esrei). However, the Rambam argues that the obligation to pray is
D’Oreita (from the Torah), which stems from Devarim which states “‫ּו ְּל ָע ְּבדֹו‬, ‫ ְּב ָכל‬-

1 Mishna Berachot 3:3
2 Berachot 20b.
3 See Comments of the Ramban to the Book of Mitzvoth, Mitzvah 5.