TEFILA: Asher Yatsar, Elokay, Neshama.
TEFILA Oct 13, 2013
TEFILA: From turbans to kippas
כי פריס סודרא על רישיה לימא עוטר ישראל בתפארה
“Blessed are You haShem Who crowns Israel with glory”.
This blessing was established by the rabbis in Talmudic times to be said when a man was covering his head. What kind of head covering they used in those times? The word the Gemara uses issudar. sudar (which Maimonides renders sadin) indicates a piece of fabric of different sizes for different purposes. It could refer to a handkerchief, a bed-sheet or a long scarf that was wound on one’s head as a turban. Covering the head was a common practice among Jews, and mandatory at all times for Tora Scholars (see Maimonides MT de’ot 5:6). Many rabbis from the post Talmudic times (geonim) asserted that the sudar the Gemara refers to was a turban. Therefore, only in places or cities where a turban is worn this berakha should be recited. Other Rabbis (Tosafot) thought that when the Gemara refers to the turban is indicating the standard way male Jews would cover their head in those times, but the recitation of this bearakha should not be limited to a turban, but it should be said for any kind of head covering. And that is the opinion of Rabbi Yosef Qaro in his shulhan ‘arukh (46:1) that this bearkha is said for any kind of head covering “When one places a hat or a turban on his head he should say ‘oter Israel betif-ara“.
The rabbis also debated about the connection between covering our heads and God crowning us with glory. The author of the Tur, Rabbi Ya’qob ben Asher said that his father, the famous Rosh, when saying birkot hashahar, would stop before saying‘oter israel betif-ara and at that moment he would wear his Tefilin. After wearing the head Tefilin he would say the berakha “Blessed are You HaShem… Who crowns Israel with glory” indicating that in his opinion this berakha refers (or includes a reference to) the Tefilin, which Jews consider a “glorious crown” (pe-er).
Rabbi Yosef Qaro (siman 46), perhaps viewing the Rosh tradition as a private practice, said that this berakha refers to the traditional head covering (a hat or a Kippa), which by reminding us to be God’s fearing Jews (morat shamayim) inspire us to behave in a way that represents and reflects haShem’s glory.
TEFILA: The underrated importance of wearing a belt
כשהוא חוגר את חגורו, הוא אומר: ברוך אוזר ישראל בגבורה.
When describing the blessings to be said in the morning (birkot hashahar) the Talmud explains that when a person girdles his belt he says: ‘ozer Israel bigbura. “Blessed are You, haShem, Who girdles Israel with strength”.
We have already explained that birkot hashahar are said for the small “events” we experience every morning, from the moment we wake up until we are ready to leave home. For example: poqeah ‘ivrim, when we open our eyes; malbish ‘arum, when one wears his main cloth (in those days a plain tunic) or she’asa likol tzorki, when we wear our shoes ( see this ). Now, in ancient days, when these berakhot were established, men did not wear pants or undergarments. How do we know? We have a priceless barayta in Masekhet Shabbat 120a which describes the typical 18 garments that a person would normally wear in those days. There are socks, scarfs, coats, etc. but not pants (a Kohen, however, would wear pants during his ritual duties). A belt around the waist was then an essential tool to keep the tunic in place. The Halakha stresses the importance of the belt. At the time of praying, for example, the belt would avoid the possibility that a person would see his own nakedness while praying ( there is also another special Halakha in this area related to the belt “shelo yihe libbo ro-e et ha’erva“, see here).
This is indeed an atypical berakha. Up until now we have seen that each of the berakhot describe what a person experiences in the morning, acknowledging haShem for it. In this case, however, the wearing of the belt becomes a motif of the dynamics between HaShem and Israel. I found two ways of interpreting this symbolism. 1. In the same way the belt protects the clothing from being loose or falling, HaShem protects His people Israel. Or 2. This berakha might refer particularly to the Tora’s guidelines and restrictions in the area of sexuality. When we control our desires, we become stronger. As the Rabbis said: “Who is considered strong? The man who controls his impulses”. i.e., through His Miztvot, HaShem girdles Israel with strength.
If one of the readers has any other suggestion about the explanation or symbolism of this berakha, please, feel free to share. Write to rabbibitton@yahoo.com.
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Early childhood is a great time to expose our kids to Jewish education. The results can last a lifetime.
by Yvette Alt Miller, from Aish.com
TEFILA: What shoes are you wearing today?
TEFILA: Our ability to walk upright (hamekhin mis’ade gaber)
כשהוא הולך, הוא אומר: ברוך המכין מצעדי גבר.
This blessing, “Blessed are You, haShem, our God, King of the universe, Who makes firm the steps of man” is based on a verse of Tehilim, the Psalms of King David.
“The steps of a man are made firm by HaShem, when He likes that man’s way” (Psalms 37:23). The pasuq means that when a person has the intention of conducting himself in the right way, going in a path that conforms with the will of God, HaShem will help him, watching that this man will not stumble on his way. As it says in the next verse (37:24): “If that man stumbles, he will not fall down, because HaShem will hold his hand [somekh yado i.e., will support him, preventing his falling] “
The Talmud says that one should say this blessing when he walks (ki masge) in the morning. For Maimonides (MT Tefila 7:6) it is said when a person is ready to walk out from his house in the morning to go to Synagogue, to work, etc. (laṣet lederekh). The same idea expressed in the Psalms: once we have chosen the right path, we ask HaShem to prevent us from falling down.
It seems that according to other opinions, this berakha alludes (also) to the first steps we take in the morning, upon getting out of bed.
“Just how do we tall, two-legged creatures manage to stay upright while in motion, or even standing still? How can we possibly keep our balance on those two small platforms we call feet? The answer lies in a remarkable web of coordinated systems-voluntary and reflexive, neural, muscular, and skeletal-that collectively allow us to walk along a sidewalk or run along a forest path, largely without a second thought.” (Nova)
This berakha reminds us of the gratitude we owe God for our capacity to walk. Recognizing that the Creator has endowed us, the human specie, with the extraordinary ability to walk upright.
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“My father is Jewish, my mother is Jewish, I am Jewish.” by Rabbi Benjamin Blech
TEFILA: Standing on solid ground
כשהוא מניח רגליו על הקרקע, הוא אומר: ברוך…רוקע הארץ על המים
The Rabbis of the Talmud said that when we wake up, as we are getting out of bed and we step on the solid ground, we should recite the blessing “Blessed are you, haShem our Lord, King of the universe, Who extends the dry-land over the waters”.
The words of this berakha are borrowed from a verse in Tehilim (Psalms, 136:6) in which King David praises and thanks the Creator of the world for all His favors toward mankind, among them, the creation of dry land (=the continents).
Dry land was not, technically speaking, “created” (=out of nothing) but extended over the waters. According to the Tora God ordered the waters to recede and gather together so dry-land could be seen as it emerged from the oceans and spread over the planet’s surface (1:9).
Contrary to what ancient civilizations believed, but compatible with what modern science affirms, our Rabbis asserted that upon its creation planet earth’s surface was covered by water. The Tora refers to this in the second pasuq of Genesis. The earth’s surface is defined as “tehom”, i.e., the oceans in their primitive state, before they were organized into yammim (= our oceans), see Gen. 1:10. As this blessing states, on the surface of our planet water was there first, before land, and not the other way around.
In a different Psalm (Tehilim 104:9) but referring to the same event our blessing describes, Kind David also remind us that the Creator has established a “border” (gebul) to the waters –an invisible miraculous fence which we call “gravity”– by which He rules the dynamics between the oceans and the continental land, allowing life to continue.
מה רבו מעשיך ה’
Intelligent (and astoundingly beautiful) design underwater. By David Gallo, from TED.com
TEFILA: noten laya’ef koah. Renewal of our strength.
“Blessed are You haShem. our God, King of the universe, Who gives strength to those who are exhausted. “
Following the same idea of birkot hashaḥar, this blessing too describes what we do or experience when we wake up in the morning. In this case, the feeling that last night we were exhausted and, thanks God, in the morning we feel reenergized and ready to start a new day.
Our rabbis were very conscious of the positive effects of sleep for the renewal of our energy. Analyzing the verse “And God saw all He had made and, behold, it was very good” (Gen. 1:31) R. Shimon bar Yoḥai said: “very good” refers to sleep. As explained by R. Menashe ben Israel in The Conciliator: “Sleep is good for although it suspends the operation of the nobler faculties of the soul, yet the repose obtained by it gives fresh vigor and strength for study and the exercise of the arts and virtues.”
There is a technical issue with this particular blessing: unlike all other blessings we recite today in birkot hashaḥar, this blessing was not mentioned in the Talmud or Maimonides. The bet yosef actually questions its recitation and in some Sephardic Siddurim this berakha is not found.
In his book Keter Shem Tob (p.19) , Rabbi Shem Tob Gaguin (see here) says that in his opinion this berakha must have been formulated “in times of religious persecution, when the Jews were mistreated and tortured to renounce to their faith and convert to a different religion.” The Jews still persisted because God renewed their courage and gave them the strength to endure such suffering. An additional proof for this idea seems to be the context in which the words noten laya’ef koaḥ appear in the Scripture (Isaiah 40: 29 and 31): “HaShem gives power to the faint…they shall mount up with wings as eagles, they shall run [escaping from the enemy] and not be weary, they shall walk and not faint”
Le’iluy nishmat Tzibia bat Biniamyn, Mrs. Geyran Hakimi, z”l.
WATCH Adam Carolla, change your life from Prager University
TEFILA: Malbish Arumim. Clothing vs. Evolution.
כשלובש את בגדיו הוא אומר: מלביש ערומים
Previously (see here) we have explained that the Birkot haShaḥar are organized as a careful description of all the steps that we take when we wake up every morning, from the moment we regain consciousness. We praise HaShem for our sight, for our working body, for our erected posture, etc.
Today we will explore the blessing in which we praise (and thank!) God for providing us with clothing. “Blessed are You, HaShem our God, King of the Universe, Who clothes those who are naked”. The rabbis established this blessing to be said when we are getting dressed, upon getting out of bed.
Humans are the only mammals that were created without fur.Every other mammal have a dense covering of fur. Primates included, from the short black pelage of the howler monkey to the flowing copper coat of the orangutan. Anthropologists are at odds over how to explain from an evolutionary point of view that humans have no fur. Because they find it impossible to imagine any benefits provided to naked people by natural selection. In his “The descent of man and selection in relation to sex” Charles Darwin himself was convinced that no naturally selected advantage could be cited as evidence for the lack of body-fur in humans.
When saying this berakha we remember that unlike other creatures, we have a unique dependency on clothing and that God Himself made for Adam and Eve their first clothes (Gen. 3:21), an act that the Rabbis understood as an expression of compassion and love from our Creator to us (Abuderham, 14th century). Every morning, we acknowledge that–directly or indirectly– it is thanks to Him that we have clothes to cover our bodies and protect ourselves from the inclemencies of the weather. Incidentally, this berakha also reminds us that we are commanded to imitate HaShem’s actions, providing clothing and other basic needs to those who lack the means to take care of themselves.
Are you interested in the debate (and the politics of) Evolution vs. Intelligent design?
Ben Stein: “Expelled: no intelligence allowed”
Watch the trailer here
TEFILA: zoqef kefufim, the Rabbis’ version of Homo Erectus
כשעומד מברך: ברוך אתה ה’ אלוקינו מלך העולם, זוקף כפופים
When a person stands up straight –when he or she wakes up in the morning– recites the blessing, zoqef kefufim, “Blessed are You, HaShem our God, King of the universe, Who raises up those who are bowed down”.
The words zoqef kefufim are found in Tehilim (146:8). There, King David praised God for helping the suffering righteous, out of His love for them. HaShem defends them, feeds them, delivers them and among other things, He helps them to stand up (zoqef), when they are so exhausted, humiliated, troubled or oppressed that their bent backs (kefufim) can not stay straight.
Also, in the famous Psalms, Tehila leDavid (145. aka, ashre yoshebe betekha) David haMelekh praises HaShem Who supports all those who are about to fall, and straightens up all those who are bent down, providing them food and sustenance.
In birkot hashachar, the Rabbis used this Biblical expression, zoqef kefufim, and applied it beyond the concept of people who need God’s help to come up from their suffering. It is all of us who also use HaShem’s help to stand up every morning. Following the idea of seeing God’s intervention in every micro-activity we perform each morning, when we get out of our bed and stand erected on the floor we express our praise to HaShem saying this blessing. When sleeping, most people (see here) adopt a fetal position, i.e., lying curled on one side with legs bent. Therefore, we praise HaShem for the fact that we can stand in an erected position, which according to rabbi Hayim Palagge (yafe laleb), is one of the features that distinguish us, human beings, from animals.