Shiur THE 13 PLACES IN DAVENING TO BE METZAPEH L'YESHUAH Audio
Neither post nor transcript have been reviewed by R. Daniel Glatstein shlita
Summary Briefing
Rav Glatstein shlita focuses on the concept of "Tzipisa L'Yeshua," which encapsulates the active anticipation of salvation and the Messiah's arrival, particularly during Nisan. He connects Nisan to the theme of redemption by reminding the audience that it was in this month that the Jewish people were liberated from slavery in Egypt. This historical event underscores Nisan's spiritual significance as a time when the possibility of redemption is heightened.
Rav Glatstein shlita supports this concept by citing Rabbi Schwab, who grappled with the question of why the Moshiach's arrival is particularly anticipated in Nisan if G-d could bring it about at any time. Rav Glatstein shlita explains Rabbi Schwab’s conclusion, derived from the Chafetz Chaim, that the likelihood of the Moshiach coming during Nisan should be regarded as a 50/50 chance. This interpretation transforms passive waiting into an active state of anticipation and preparation.
The Power and Importance of Anticipation
The shiur transitions from the theoretical to the practical by exploring how this anticipation, this "Tzipisa L'Yeshua," should be embodied in daily Jewish practice. A key passage from the Book of Zephaniah, which uniquely contains all 22 letters of the Hebrew alphabet plus the five final forms, is presented as evidence for the centrality of awaiting salvation within Jewish thought.
Zephaniah 3:8:
לָכֵן חַכּוּ-לִי נְאֻם-יְהוָה לְיוֹם קוּמִי לְעֵד כִּי מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקַבֵּץ מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְאֵשׁ קִנְאָתִי תֵּאָכֵל כָּל-הָאָרֶץ
Transliteration:
Lachen chaku-li ne'um-Adonai l'yom kumi l'ed ki mishpati l'esof goyim l'kabetz mamlachot lishpoch aleihem za'ami kol charon api ki b'eish kin'asi te'achel kol-ha'aretz
Translation:
Therefore wait for me, declares the Lord, for the day when I rise up to testify. For my decision is to gather nations, to assemble kingdoms, to pour out on them my indignation, all my burning anger; for by the fire of my jealousy all the earth shall be consumed.
Rav Glatstein shlita connects this verse to the "Well of Moses," which reinforces the idea that "being 'mitzpeh l'yeshua' (awaiting salvation) is the 'ikar' (essence) and the 'tachlis' (purpose) of 'kol haTorah kulah' (all of the Torah)". This connection elevates anticipation from a personal hope to a foundational principle of Jewish life and practice.
The importance of "Tzipisa L'Yeshua" is further emphasized by the fact that it's one of the six questions a person is asked after death, according to Jewish tradition. To illustrate the depth and sincerity required in this anticipation, Rav Glatstein shlita shares an anecdote about their grandfather, whose belief in the Moshiach’s imminent arrival was so strong that he compared it to eagerly awaiting a package delivery. "Tzipisa L'Yeshua" is not a passive hope but an active, lived experience that shapes one's perspective and actions.
Practical Steps: 13 Opportunities in Prayer
The lecture then provides a framework for cultivating "Tzipisa L'Yeshua" by outlining 13 specific moments within Jewish prayer where one can mindfully express this anticipation. These moments are not meant to be perfunctory; Rav Glatstein shlita stresses the importance of infusing them with genuine yearning and intentionality. They even use the metaphor of "speed bumps" to highlight these moments and prevent them from being overlooked during prayer.
Here's a breakdown of the 13 opportunities and their significance:
- Parshat HaTamid: This prayer for the rebuilding of the Temple in Jerusalem and the resumption of daily offerings is the first opportunity to express the yearning for a restored world under G-d's sovereignty.
- Ribbi Yishmael Omer: The focus here is on the phrase expressing the hope for all beings to bow before G-d, signifying universal recognition of G-d's Kingship.
- Kaddish: This prayer, often associated with mourning, is reframed as an anticipation of the ultimate glorification of G-d's name, which will be realized in the Messianic era.
- Hallel Sections (within Pesukei D'Zimra): Reciting these sections becomes an exercise in envisioning and yearning for the five great eras of Jewish history, culminating in the Messianic age, resurrection of the dead, and the World to Come.
- "Or Chadash Al Tziyon Ta'ir": This phrase, appearing at the end of the "Yotzer HaMe'oros" blessing, is a request for G-d to shine a new light upon Zion, which symbolizes the dawn of redemption.
- Ahavah Rabbah: This prayer includes a plea for G-d to gather the Jewish people from exile and bring them to Israel, a hope intrinsically tied to the Messianic redemption.
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Shemoneh Esrei: This prayer contains six distinct opportunities to express Messianic yearning.
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"Re'eh B'onyenu": A plea for G-d to see and respond to the suffering of the Jewish people, ultimately seeking an end to their affliction through redemption.
- "Tekah B'Shofar Gadol": A request for G-d to sound the shofar, signaling the ingathering of exiles, a key event associated with the Messianic era.
- Returning to Jerusalem: Expresses the deep longing for a return to a rebuilt and eternally established Jerusalem.
- "V'Chisei David": This phrase, requesting the establishment of David's throne, is linked to both the precursor Moshiach (son of Joseph) and the ultimate Moshiach (son of David).
- "Ki L'Yeshu'Asecha Kivinu Kol Hayom": Rav Glatstein shlita emphasizes this as the most important instance for expressing Messianic anticipation according to the Arizal. It's a powerful declaration of yearning for G-d's salvation.
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"Hamachazir Sh'chinaso L'Tziyon": Expresses the longing for the return of G-d’s presence to Zion, recognizing that true restoration requires more than just physical rebuilding.
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"Al Kein Nekaveh Lach" (within Aleinu): This concluding prayer is a direct pledge to G-d, affirming one's anticipation for His arrival and the establishment of His Kingship. Rav Glatstein shlita, citing the Chafetz Chaim, emphasizes the need for absolute sincerity when making this pledge, as it involves invoking two of G-d's names.
The shiur concludes by urging listeners to utilize the upcoming month of Nisan to actively engage in "Tzipisa L'Yeshua". Rav Glatstein shlita encourages not just an intellectual understanding of the concept, but also its integration into the fabric of daily prayer. The 13 opportunities outlined in the shiur provide a practical framework for cultivating a sincere and heartfelt anticipation of redemption, a central theme in Jewish thought and practice.
Table of Contents.
Section 1: Introduction and Announcements (Source)
- 1.1 Welcoming and Dedications : Rav Glatstein shlita begins by welcoming the audience with Hebrew greetings and offering blessings for various individuals and their families.
- 1.2 Book Update : Rav Glatstein shlita provides updates on the availability of religious books, including those about Passover and Lag B'Omer, and invites participation in upcoming publications.
- 1.3 Upcoming Lesson: Solar Eclipse : Rav Glatstein shlita announces the topic for the next lesson: the solar eclipse occurring on the eve of Passover, emphasizing its historical significance.
Section 2: Preparing for Nisan
- 2.1 Significance of Nisan : Rav Glatstein shlita introduces the central theme, drawing from Jewish religious texts (Talmud) to highlight the month of Nisan as a time of redemption and the potential arrival of the Messiah.
- 2.2 Rabbi Schwab and the Chafetz Chaim's Perspective : Rav Glatstein shlita cites Rabbi Schwab's interpretation of the importance of anticipating the Messiah's arrival, particularly during Nisan, emphasizing the Chafetz Chaim's view that the possibility should be considered 50/50.
- 2.3 Zephaniah and the Significance of Awaiting Salvation : Rav Glatstein shlita analyzes a verse from the Book of Zephaniah, noting its unique inclusion of all Hebrew letters. They connect this to the importance of anticipating salvation, as emphasized in the "Well of Moses."
- 2.4 Awaiting the Messiah: A Constant Hope : Rav Glatstein shlita shares an anecdote about their grandfather's unwavering faith in the imminent arrival of the Messiah, even in the face of adversity.
- 2.5 Thirteen Opportunities in Prayer : Rav Glatstein shlita reveals the focus of the lesson: identifying 13 specific instances within Jewish prayer where one can express the anticipation of the Messiah's arrival, emphasizing the importance of sincerity in these expressions.
Section 3: The Thirteen Opportunities: Detailed Explanation
- 3.1 Parshat HaTamid: The Daily Offering : The first opportunity arises during the recitation of the "Parshat HaTamid," a prayer for the rebuilding of the Temple in Jerusalem and the resumption of daily offerings.
- 3.2 Ribbi Yishmael Omer : The second opportunity occurs at the end of the "Ribbi Yishmael Omer" prayer, specifically when expressing the hope for all beings to bow before G'd.
- 3.3 Kaddish: Magnifying G'd's Name : The third opportunity arises during the "Kaddish" prayer, linking it to the ultimate glorification of G'd's name and the Messianic era.
- 3.4 Pesukei D'Zimra and the Hallel Sections : Rav Glatstein shlita explains how reciting the "Hallel" sections within the "Pesukei D'Zimra" prayers represents a yearning for the culmination of history and the Messianic age.
- 3.5 A New Light Upon Zion : The fifth opportunity emerges while reciting the closing phrase of the "Yotzer HaMe'oros" blessing, asking G'd to shine a new light upon Zion, symbolizing redemption.
- 3.6 Ahavah Rabbah: Gathering from the Four Corners : Within the "Ahavah Rabbah" prayer, a plea is made for G'd to gather the Jewish people from exile and bring them to Israel, a hope tied to the Messianic redemption.
- 3.7 Shemoneh Esrei: Six Prayers for Redemption : Rav Glatstein shlita identifies six instances within the "Shemoneh Esrei" prayer that focus on themes of redemption and return to the land of Israel, emphasizing these as key moments to express Messianic yearning.
- 3.7.1 Re'eh B'onyenu : The first prayer within "Shemoneh Esrei" asks G'd to see the affliction of the Jewish people and plead their case, a plea for redemption and an end to suffering.
- 3.7.2 Tekah B'Shofar Gadol : The second prayer requests G'd to sound the shofar, signaling the ingathering of exiles from all corners of the Earth.
- 3.7.3 Returning to Jerusalem : The third prayer expresses the longing to return to Jerusalem, rebuilt and eternally established.
- 3.7.4 V'Chisei David : The fourth prayer, requesting the establishment of David's throne, is linked to both the Messiah, son of Joseph, and the Messiah, son of David.
- 3.7.5 Ki L'Yeshu'Asecha Kivinu Kol Hayom : Rav Glatstein shlita highlights the most important instance for expressing anticipation of the Messiah, according to the Arizal, is during the words "Ki L'Yeshu'Asecha Kivinu Kol Hayom," where one declares their yearning for G'd's salvation.
- 3.7.6 Hamachazir Sh'chinaso L'Tziyon : The sixth prayer, "Hamachazir Sh'chinaso L'Tziyon," emphasizes the longing for G'd's presence to return to Zion, which is seen as lacking despite Jerusalem's physical restoration.
- 3.8 Ribbi Yisrael and Aleinu : The final opportunity occurs at the end of the "Aleinu" prayer, during the recitation of "Al Kein Nekaveh Lach," which is a pledge of anticipation for G'd's arrival and the establishment of G'd's Kingship. This pledge should be made with utmost sincerity, according to the Chafetz Chaim.
Section 4: Conclusion and Summary
- Rav Glatstein shlita summarizes the 13 key moments within Jewish prayer that offer opportunities to sincerely express the anticipation of the Messiah.
- He encourages listeners to use the upcoming month of Nisan to elevate their practice of anticipating redemption.
Transcript
Okay, good evening everyone. Shalom Aleichem (Peace be upon you). Baruch Hamad Boeim (Blessed are those who come). We are continuing in the Shurah (series) Mansefer Vayikra (Book of Leviticus), which I once again generously sponsor by Dr. Zakim. U'meshpachta li'lo nishmasu shalom eliezer ben rabi Yaakov Zakim (and his family for the elevation of the soul of Eliezer, son of Rabbi Yaakov Zakim). Li'lo nishmasu (for the elevation of the soul of) Dr. Zakim's mother, Rivka Bastavi Halevi. And Rabdovid ben rabi Yaakov Tzviha Koyhein (Rabdovid, son of Rabbi Yaakov Tzviha Koyhein). Began Eden teheim minu chasam (May his portion be in the Garden of Eden). For the whole family, our dedicated Ilana Estar, whose yahrzeit (anniversary of death) is tonight. I just spoke at her yahrzeit. She was a 14-year-old girl, and she passed away this evening this week. She was sponsored by Dr. Zahava Kalfa li'iluy nishmas (for the elevation of the soul of), her father, Eliyahu li'lo ben (for the elevation of the soul, son of) Gezala, whose yahrzeit is 14th of Adar. Beganay Dentem Nuchasay (May his portion be in the Garden of Eden). Should be a me'al si'osha (elevation of the soul) for his whole family.
Okay, we have very good news. First of all, the sefarim (books), sefarim update. So we have a sefer (book) in Lashon HaKodesh (the Holy Tongue) on Pesach (Passover). Nisan Pesach, Hagadosh HaPesach (Nisan, Passover, the Holy Passover). That is nearing depletion. It's being reprinted now, more will be available. Nisan. If you don't yet have your Haggadah in English, now's the time. Or let's say you have it, but it's still in the bubble wrap. So leave it in the bubble wrap, and then get another one that you open. It's always good to have one that remains in the bubble wrap because the colors, look how nice the colors are. The blues, they stay very, the colors stay very good in the bubble wrap. B'ezrat Hashem (with God's help), we're working on a sefer on Lag B'Omer. It's, the writing is complete. A third of it has already been submitted. And b'ezrat Hashem, it's on schedule. If anybody would like to be mishtayev (participate), that is still available. If anybody wants to participate in the sefer on Chinuch HaBanim (education of children), you can have your name in it, and it will be there forever. When people will search for your name on Oitzur HaChachmeh (Treasury of Wisdom), it will come up because it's in a sefer. It's a very big distinction.
Okay, there's another sefer. And that's where this tonight's shiur (lesson) comes in. B'ezrat Hashem, after the Sefer Ha'alag Ba'oymer (Book of Counting the Omer), translation, elucidation, explanation of the Chafetz Chaim Sefer Tzipisa Li Yeshua (Chafetz Chaim's Book: Yearning for Salvation). And that's what we're preparing for tonight, as we prepare for Chodesh Nisan (the month of Nisan). So you say, well next week is closer to Nisan. Yeah, but next week is going to be a very special shiur. Next week is a historic shiur. Make sure you tell your friends, your family, your neighbors, your cousins, your associates, your business partners, anybody you know. Go through all your contacts, make sure everyone is here next Wednesday night. Next week's shiur is about the solar eclipse, the historic Erev Pesach (Passover Eve) solar eclipse. The first time, I don't know if it's the first time, but I don't think it's too common to have a solar eclipse, and New York is in the path of totality. But you might have to go up to Rochester or Buffalo, but we're going to get a good chunk of the eclipse here in New York on Erev Pesach. That will be next week's shiur.
This week's shiur, we're going to talk about preparing for Nisan. How do you prepare for Nisan? The Gemara (Talmud) tells us in Masechet Rosh Hashanah (Tractate Rosh Hashanah) on daf (page) 10a, "In the month of Nisan, we're redeemed. In the month of Nisan, we are destined to be redeemed." What comes around, goes around. The Jewish calendar is a living calendar. Whatever happened in the past, when that time comes, the spiritual influence and light is reawakened. If Hashem (God) redeemed us the first time in Nisan, He will redeem us again in Nisan. It's interesting, in Rav Schwab's sefer on Parshat Bo (Portion Bo), Rav Schwab is bothered by the following question: What do you mean? Don't we believe that HaKadosh Baruch Hu (the Holy One, Blessed be He) could bring Mashiach (Messiah) at any time? Only in Nisan? So right now we don't have to, we don't have to do that now. We only have 12, the rest of the year we only have 12. Only in Nisan we believe in the coming of Mashiach? Says Rabbi Schwab, "When I had the great merit to be by the Holy Chafetz Chaim, Parshat HaChodesh (Portion of the New Moon), in the year 5690. What year is 5690? 1930. All you do is, here's the formula, you should know by now, you add 1240 to the Jewish date. So 5690 is 690, add 1240, 1930. Pasach Ve'amar. B'lel Shabbos HaChodesh (Friday night, Shabbat of the New Moon). Even though we need to await the coming of Moshiach every single day. We have to wait the coming of Moshiach. When it comes to Nisan, it should be 50-50." Of course, Mashiach could come tomorrow. He could come right now. Obviously, now, what would we do if Mashiach came now? We would finish the shiur, and he would have to wait, and then we would greet Mashiach. That's the halacha (Jewish law). Gadol talmud Torah yoiter mi'yeshuas binyan Beis Hamikdash (The study of Torah is greater than the building of the Temple). We would not be able to interrupt. Everybody else would interrupt. We would not interrupt. And then when we're finished, Moshiach would say, "You did the right thing. You are not to interrupt. Gadol talmud Torah."
So some people say, you know, I wish I lived in the era of Mashiach. If you're learning Torah, you're already the highest madrega (level), the highest level. There are stories about that, but not now. So the Chafetz Chaim said that when it comes to the month of Nisan, it should be 50-50. It should be 50-50. Safek Shokol Shema Yavai Bechay Deshda O Eloi Yavai Aval Chaval Shai Yitzharah O Yitzharah Safek Rachay Yitzharah (If there is doubt about whether something is forbidden or permitted, it is forbidden. If there is doubt about whether something is permissible or obligatory, it is permissible.) Makes it like, you know, if you ask somebody, "What percent do you give it that Mashiach is going to come in Nisan?" "I don't know, two and a half percent, point zero four percent." No, Chafetz Chaim said, month of Nisan, fifty-fifty. So this month of the year, we need to rev up awaiting the coming of Mashiach. This month of the year, we need to really bring up a notch, or many notches, the yearning and the pining for Mashiach. There's no guarantee. We can't say 100%. We can't be 100% sure. We weren't promised it was going to come. We weren't guaranteed it was going to come. But we are guaranteed it will come in a Nisan. So we should treat it, especially in Nisan. That's what the Chafetz Chaim said, 50-50.
I want to share with you a passage in Zephaniah. The pasuk (verse) says, "Therefore, wait for me, for the day I arise for eternity. It will be my judgment to gather nations, to bring together kingdoms, to pour out my wrath, all of my anger, Ki Be'esh Kinasih (because with the fire of my vengeance) Te'achel Kalaretz (the earth will be consumed)." This is the pasuk of awaiting the coming of Mashiach. This is the most unique pasuk in the whole Tanach (Hebrew Bible). What is unique about this pasuk? It is the only pasuk in Tanach that has all 22 letters of the aleph-beis (Hebrew alphabet), including menatzpach (final letters), the five final letters. You have the final mem (ם). You have the final nun (ן). You have the final tzadi (ץ). You have the final pei (ף). And you have the final chaf (ך). And you have aleph (א), beis (ב), gimel (ג), daled (ד), hei (ה), vav (ו), zayin (ז), ches (ח), tes (ט), yud (י), kaf (כ), lamed (ל), mem (מ), nun (נ), samech (ס), ayin (ע), pei (פ), tzadi (צ), kuf (ק), reish (ר), shin (ש), tav (ת). You have all 22 letters of the aleph-beis, plus the five final letters.
Well, isn't it interesting? In the Sefer of Be'er Moshe (Well of Moses), that my friend Rav Nassim Waldor gave me, from his chavrusa (study partner), Rav Leibish Becker, who's the grandson of the Rebbe of Oizorov, the Be'er Moshe, he says in Parshat Vayechi (Portion Vayechi), that this is the only pasuk in Tanach that has all 22 letters of the aleph-beis with the end of letters, the mantspach letters. This teaches us that being mitzpeh l'yeshua (awaiting salvation) is the ikar (essence) and the tachlis (purpose) of kol haTorah kulah (all of the Torah). So this shows the importance, the centrality, the primacy of awaiting the coming of Moshiach. As we know, one of the six primary questions a person will be asked l'achar me'ah v'esrim shana (after 120 years) is, "Tzipisa l'yeshua? (Did you await the coming of the Messiah?)" I always say, you know, we all await the coming of Mashiach. My grandfather, zichrono l'vracha (may his memory be a blessing), he awaited Mashiach like if you would order something on Amazon, and they said it was coming Monday or Tuesday, and the doorbell rang on Monday, so you think, you know, could be it. That's how he awaited Mashiach. Not like an idea, but as a reality. He said he believed every day in Auschwitz, he believed that Moshiach was coming that day. In fact, his final words, he passed away a few years ago on the first day of Pesach, his final words were, my father asked him, "Tati, are you okay?" And he said, "I'm waiting for Mashiach." And then he had mitas neshika (peaceful death). Those were his last words.
So you say, when am I supposed to await the coming of Mashiach? Like when? What time of the day? So, I would like to share with you tonight, 13. So, why are we doing 10? Don't we usually do 10? No, there are no rules. We don't only have to do 10. It doesn't say anywhere. There's no bylaws that said that shiurim (lessons) only could do 10. Sometimes we do 13. So tonight we're going to do, and also look how nice the 13 fit on the sheet. The 10 would have finished now. The reason is because I had 13. There you go. I can't say all the reasons, you know, 13 places in davening (prayer) where we say that we're awaiting the coming of Mashiach, and the Chafetz Chaim adjures us, the Chafetz Chaim tells us, you have to be very careful what you say to Hashem. Hashem doesn't tolerate sheker (falsehood). You have to be very careful. You know about the four tannaim (sages) who are nichnas l'pardes (entered the orchard)? They enter the mystical orchard, and they were warned, "When you get to the blue marble, don't say water, water." Why? Blue marble looks like water, but it's not water. It's blue marble. And if you say a sheker upstairs, you're done, you're finished. One thing God doesn't tolerate is sheker. Is sheker. Now, people don't know that. People are makpid (meticulous) on all kinds of things. Heaven forbid, if a crumb of matzah (unleavened bread) touches water. So what would the Grodno Gaon say? The Grodno Gaon would say, "Eat it." But nachas ruach v'shalom (spiritual pleasure and peace), it's gebracht (brought). People are very makpid on all kinds of chumros (stringencies). But sheker? What's that? What's sheker? Sheker is something George Washington didn't do. No. The ikar of the Torah is emes (truth). So you have to be very careful when you express that you're awaiting the coming of Mashiach, that you really mean it.
So I want to share with you, I'm sure most of these we're all familiar with, but it's worthwhile, mark in your siddur (prayer book), these are 13 opportunities to be mekayim (fulfill), one of the most important avenues of avodas Hashem (service of God), of being mitzpeh l'yeshua (awaiting salvation), and especially as the month of Nisan is coming, where the month of Nisan we're awaiting, anxiously, the coming of Mashiach, we should be able to identify and try to even pause momentarily to give these words a little bit more intention and focus.
So, number one. Number one is a very important thing. Very interesting thing. You know, if you don't have time in the morning to say all the korbanos (sacrifices), minimum, minimum. What's minimum korbanos? Parshas HaTamid (Section of the Daily Offering). You need to say Parshas HaTamid. The Shulchan Aruch Harav (Code of Jewish Law by the Alter Rebbe) says it's an obligation. Many poskim (Jewish legal decisors) say it's the most important of all the korbanos. Ad kan d'varav (until here are his words), Rabbi Yaakov Emden says, women must say Parshas HaTamid. Now, I'm not here to tell women to say Parshas HaTamid. Actually, I am. I'm here to say that women should say Parshas HaTamid. That's what the poskim say. They say many things. They say, Tehillim (Psalms), Parashat Asherah (Section of Asherah), beautiful. Those are all discretionary. Parshat HaTamid is obligatory. That's the psak (ruling) of the birur halacha (clarification of the law). So if you have time to say that. But at the introduction to Parshat HaTamid, we have a tefillah (prayer). We say, we say, "S'lach lanu avonoseinu, s'lach lanu avonoseinu, s'lach lanu avonoseinu, s'lach lanu avonoseinu, s'lach lanu avonoseinu, s'lach lanu avonoseinu, s'lach lanu avonoseinu (Forgive our sins, forgive our sins, forgive our sins, forgive our sins, forgive our sins, forgive our sins, forgive our sins). Please build the Beis Hamikdash (Temple) speedily in our days, and we should bring before you the korban tamid (daily offering)." So that's a good time to be mitzpeh l'yeshua (awaiting salvation). I mean, we're saying, "Hashem, build the Beis Hamikdash." So that's a good time, pause for a nanosecond. How long is a nanosecond, exactly? I never knew. It's not a lot of time. What's the difference, just like off the record, anybody know what's the difference between a nanosecond and a millisecond? Just, just out of curiosity. What? Decimals, okay, that's a good answer. Right, stop and focus. Stop, drop, and focus. We're saying to Hashem, we want to be able to actually be makriv (offer) the tamid, we should be zoicha (merit) to see the binyan Beis Hamikdash (building of the Temple). That's number one. That's a good time to accomplish one of the main avenues of avodas Hashem, to yearn for the geulah (redemption), to yearn for the binyan Beis Hamikdash.
Number two, Ribbi Yishmael Omer (Rabbi Yishmael says). I like to say Ribbi Yishmael Omer. I like to say Ribbi Yishmael Omer. Why? Because in the basic, you see, the tefillah is a way of progressing from the ezras nashim (women's courtyard), which is the beginning of the davening, up the 15 steps, which are the 15 Birchot HaShachar (morning blessings), into, past the mizbeach (altar), which is korbanos, and then you go up the 12 steps of the ulam (hall), plus the platform, that corresponds to Ribbi Yishmael Omer. So I don't like this, because then I feel like I'm jumping, and I'm not going up the steps. But you're not obligated to say Ribbi Yishmael Omer. That's only if you'll have time to say that and all of Pesukei D'Zimra (Verses of Song). But at the end of Ribbi Yishmael Omer, you say, "V'ye'etayu kol l'ovdecha v'yishtachavu l'fanecha kol bor'ei olam (And let all Your servants bow down before You, all the creatures of the world)." I know an adam gadol (great man), that when he says the words, he says those words out loud, including when he's finishing Shmuel Aleph (I Samuel). So even though Shmuel Aleph is silent, when he gets to, "V'ye'etayu kol l'ovdecha," he says it out loud. I know a talmid chacham muflag (exceptional Torah scholar) that says, I don't know if he says it by Ribbi Yishmael Omer, I wasn't paying attention when he was saying that part, but I did hear him a few times say it at the end of Shema (Hear, O Israel), but at the end of Ribbi Yishmael Omer, and by the way, if you mark this down in your siddur, it's a very good idea anyway, because it's like it wakes you up. It's very hard to be on high alert the whole davening. I mean, you know, between us friends, it's very hard to be on absolute, so it's important to be able to identify big moments in the davening. So here's another opportunity.
Number three. When you hear Kaddish (Mourner's Prayer), when you hear the words, "Yisgaddel v'yiskaddash sh'mei rabba (May His great Name be magnified and sanctified)." What is this a tefillah for? What are we davening for? That Hashem's great name should be made great and holy. That result says that the Rashi Teivos of Yisgaddeo of Yisgaddei Shmei Rabbah Yud Vav Shin Resh Yod (Magnified and sanctified, His great name) that equals 516. Remember that? How many tefillos (prayers) did Moshe Rabbeinu (Moses) davin (pray) to enter Eretz Yisrael (Land of Israel)? 515. Why 515? We once said there's a midrash (rabbinic commentary) that Hashem and His machaneh (camp) built the first wall of the Beis Hamikdash. That's 103. Avraham Avinu (Abraham) built the second wall. That's why he called it Har (mountain). That's 205 in gematria (numerical value), 206. Yitzchak (Isaac) called it sadeh (field). He built the third wall, 309. Yaakov (Jacob) built the fourth wall. He called it bayis (house). 412. Moshe Rabbeinu built the roof. He said, "Then he wanted the Beis Hamikdash to come down." God said, "Don't you dare say tefillah 516. Don't say 516." 516 is the tefillah of the coming of the geulah. The Arizal says that even though Moshe Rabbeinu was not allowed to say 516, but when we say Yisgadel v'Yisgadash Shmei Rabba, that's tefillah 516. That's the tefillah of the ultimate magnification of the name of HaKadosh Baruch Hu. Furthermore, the Chida writes, when you say "Yehei shmei rabba (May His great Name be)," the Chida says that you want to wipe out Amalek, and then God's name will be made whole. Yehei shmei. Shmei is Shem Havaya katan (the minor Name of God). Right now, God's name is Yud Kei (י-ה). When Mashiach comes, it will be Yud Kei Vav Kei (י-ה-ו-ה). So when you answer Yehei shmei rabba, it's a tefillah for the coming of Mashiach. So you already yearned for it when you said the Parshat HaTamid. You yearned for it after Ribbi Yishmael Omer. And every time you hear Kaddish, what should you think? You should think, "I can't wait until the geulah comes." Then, that is the 516th tefillah. Then Hashem's name will be made great. Then the Shem Havaya katan will turn into the Shem Havaya gadol (the major Name of God).
Okay, next. Ready for this? This itself is worth the price of admission. Which wasn't that much. But, why don't they? Because when they enacted Kaddish, they didn't put in those words. Why didn't they put in Adonai l'olam (God forever)? I don't know. Because the words are saying it. No, they weren't. No, those words were in there. The Spartans had it before. The Spartans had it. The Spartans said it. Yeah, I can't answer that. It wasn't? It wasn't? Okay. I want to show you something very important. We say Pesukei D'Zimra. We know basically the 13 parts of Pesukei D'Zimra. You know what they are? There's... How you do? Mizmor l'Sodah (Psalm for Thanksgiving), Yehi chevod (May there be glory), Ashrei (Happy are they), five Hallel (Praise) sections, Baruch Hashem l'olam (Blessed be the Lord forever), Vayivrach David (David blessed), V'chora'is (And it came to pass), Az yashir (Then sang). Thirteen parts of Pesukei D'Zimra, and Vayishlach (And he sent) is the beginning of the Az yashir. The two Pesukim (verses) before Az yashir. Okay. But Rav Schwab learns that it's broken up into five parts. They are: Negadalkha (We will magnify You), Neshabeikhacha (We will praise You), Nif'arosecha (Your wonders), Nazkir shimcha (We will remember Your name), V'namlichacha (We will extol You). Negadalkha is Hodu (Give thanks). Hodu is braiding. Okay? We once, if you want to learn about this, we have a series on tefillah. We gave at least a dozen shiurim on what Negadalkha means. Neshabeikhacha is Ashrei (Happy are they). And we spoke about how Ashrei, sorry about that, Ashrei is Neshabeikhacha. Nif'arosecha are the Hallel sections. In a nutshell, how many Hallel sections are there? Five. Nif'arosecha means the pe'er (peak), the pinnacle of world history. The five Hallel sections speak about the five eras of the pinnacle of world history. They are before the coming of Mashiach. That's where we are now. That's the first Hallel section. The coming of Mashiach. That's the second Hallel section. The arrival of Mashiach. That's Halelu Hashem min Hashamayim (Praise the Lord from the heavens). That's the third Hallel section. T'chiyat hameisim (Resurrection of the dead) is the fourth Hallel section. And the Olam Haba (World to Come) is the fifth Hallel section. The recitation of the Hallel sections are praising Hashem for those great eras in history. Therefore, if you're not sure what to think about the Hallel sections, most people, if you would put them in a corner and say, "What machshavos (thoughts) did you have when you said the Hallel sections?" They would say, "Hallel sections? I'm not sure if I said that." Or they would say, "Machshava? I don't know." At the very least, the thoughts by the Hallel sections should be yearning for the great eras of Jewish history: coming of Mashiach, t'chiyat hameisim, and Olam Haba. The recitation of the Hallel sections is an exercise in awaiting the geulah. It's a complex subject. We have a number of shiurim on them in the series of Gateway to Tefillah (Prayer). But just realize, in other words, if you wanted to write in your Siddur, "I'm going to now say the Hallel sections for five minutes. I'm going to say hundreds of words. I'm actually not thinking anything. Is there any one central thought that I should be thinking at this time?" Yes, the recitation of the Hallel sections is yearning for the coming of the end of days.
Next. We say, "Or chadash al tziyon ta'ir v'nizkeh chulanu m'hera l'oro (A new light You shall shine upon Zion, and may we all merit speedily to its light)." We know, with the coming of the geulah, the rav hashem (abundance of God) will shine a new light on Zion. When you say these words, you should yearn for the time where the rav hashem will bring a new light on Zion. You should yearn for the geulah. This is the closing phrase of the bracha (blessing) of Yotzer HaMe'oros (Creator of the Lights). A prayer, a request to beseech Hashem for the yor chodesh al tziyon ta'ir (new light that shines upon Zion).
Next, Ahavah Rabbah (Great Love). So you say, Ahavah Rabbah or Ahavas Olam (Eternal Love)? That's a Birchot HaTorah (Blessings of the Torah), isn't it? Amen (so be it), I'm asking Hashem to help me understand Torah. Yeah, but injected in there is this one phrase: "V'havieinu l'shalom me'arba kanfos ha'aretz v'tolichenu k'omemim l'artzeinu (Bring us in peace from the four corners of the world and lead us upright to our land)." It's a prayer that Hashem should redeem the Jewish people, and we should go to Eretz Yisrael, not horizontal in a coffin. That's also a madrega. That's also better than the alternative. Horizontal is also something, but we're not asking Hashem to bring us to Har Menuchot (Mount of Rest) or to Har HaZeisim (Mount of Olives). We're asking Hashem to lead us upright to Eretz Yisrael while we're still alive. It's a tefillah for the coming of Mashiach.
Fine, then we have Shemoneh Esrei (Eighteen Benedictions). In Shemoneh Esrei, we have at least six tefillos for the coming of the geulah. So friends, is it too much to ask that at least once in Shemoneh Esrei, in other words, you ask most people, "What did you think in Shemoneh Esrei?" "What do you mean? I had a lot of big kavanot (intentions)." "Yeah, what were you thinking?" "I was asking Hashem for money." No, no, no. That's not what Shemoneh Esrei. The purpose of Shemoneh Esrei, "I was asking Him for health. I was asking Him for shidduchim (matches). I was asking Him..." The main body of Shemoneh Esrei is request after request after request for the redemption of the Jewish people. Number one, "Re'eh b'onyenu v'rivenu v'kansei dinenu (See our affliction, take up our cause, and plead our case)." This is not... Yes, it does refer to Jews who are afflicted and persecuted. Hashem should save us. But it's referring to the geulah shleimah (complete redemption). The Gemara Megillah (Talmud Megillah) says, "Why is Go'el Yisrael (Redeemer of Israel) the seventh bracha (blessing)? Because the geulah happens in shana shvi'is (Sabbatical year)." What about number eight? We ask Hashem, "Tekah b'shofar gadol l'cheruseinu v'sa nes l'kibetz galuyoseinu v'k'b'tzeinu yachad me'arba kanfos ha'aretz (Blow the great shofar (ram's horn) for our freedom, raise a banner to gather our exiles, and gather us together from the four corners of the earth)." He gathers the outcast of Israel. We're basically asking Hashem, "Hashem, please remove us from the Five Towns. Take us out of here from Cedarhurst, Woodmere, Lawrence, Inwood, and Hewlett." Or if you live in Lakewood, Toms River, Jackson, help me out here. Where are the others? They don't have them yet? Sorry. I'm being censored. I'm not going to say right now. Wherever you live, you live in Muncie, you live in Williamsburg, you live in Baltimore. Don't think the bridges anywhere are safe. We're asking Hashem, "Take us out, take us out of the galus (exile), gather us from the galus." This is a bakasha (request), at the very least, to have an awareness, even if you're not thinking of the meaning of each word, this is a bracha, to ask Hashem to take us out. Fine.
We ask Hashem to mercifully return us to Jerusalem. We ask Hashem to dwell in Jerusalem, as He spoke, to build it swiftly, eternally in our days. V'chisei David avdecha mehera l'soichatachin (And the throne of David, Your servant, speedily establish it). Says the Arizal, when you say the words, "kisei David avdecha mehera l'soichatachin," you should be mechaven (focused) three times a day. We know there's a concept that before Moshiach ben David (Messiah, son of David), there's Moshiach ben Yosef (Messiah, son of Joseph). Moshiach ben Yosef is called Kisei David. Did you know that? David HaMelech (King David) is the Moshiach. The throne, the preamble, the foundation of Moshiach is Kisei David. So the tefillah of Kisei David is Hashem should bring Moshiach ben Yosef, and Moshiach ben Yosef should not die. The Arizal writes in the Sha'ar HaKavanot (Gate of Intentions) on Tefillas David v'Zion (Prayer of David and Zion), when you say, "V'chisei David avdecha," it's a tefillah for Mashiach ben Yosef to survive.
Now, you ready for this? Okay. Rabbi Gladstein, you have 13 places in tefillah to be mitzpeh l'yeshua (awaiting salvation). I can only do one. I am physically capable only of thinking one. I'm going to be in shul (synagogue) for an hour. I'm only able to have one meaningful thought for that hour. The rest of the time, I'm going to be completely tuned out. Just tell me the one time to be mitzpeh l'yeshua, okay? No problem. Whatever you want. I'm going to give you the main time. When you say the bracha, "Et tzemach David avdecha meheira tatzmiach v'keren adonav tarmim b'yeshu'asecha ki l'yeshu'asecha kivinu kol hayom (The flourishing of David, Your servant, swiftly cause to flourish, and his glory You should raise up in Your salvation, because we await Your salvation all day long)." Says the Arizal on the Sha'ar HaKavanot, when you say the words, "ki l'yeshu'asecha kivinu kol hayom," so that after 120, and they put you on trial, and they say, "Did you await the coming of Mashiach?" "Yeah, I did it." "When?" "I did it at the most appropriate time, when I said, 'ki l'yeshu'asecha kivinu kol hayom.'" That is the targeted, the designated, the most direct interval to await the coming of Mashiach. When you say, "ki l'yeshu'asecha kivinu kol hayom," you know when you're driving, let's say in a bungalow colony parking lot, they put these speed bumps there because it's dangerous. You know, their kids, they dart out. And, you know, if you're going too fast, you might not have time. So there's a speed bump to keep the speed under 20. There needs to be, like, speed bumps in the Siddur. Before Es tzemach David, I don't know what you need to do. Take a magic marker, take keys. You know, with Victor Miller on Rosh Chodesh (new moon), he would put keys in his Siddur, I think, on the Yahalov yahalov (He will jump, he will jump). This way, you know, you're in a habit of saying the words. But if you see, like, you know, you see a random keychain on the Hei Hei, "Why are there keys on El heineh el heineh ha'bayis asher bana li Shlomo (Behold, behold the house that Solomon built for me)?" "Ah, maybe because tonight is Rosh Chodesh." You need to do whatever it takes. Put, I don't know what, put a banana on the words "ki l'yeshu'asecha kivinu kol hayom." I could give you many suggestions. An orange. You could take a thing of herring to put it on the bracha, on the words. Rabbi Itz, do you have any other suggestions? What do you say? No, I'm talking about items that you could place on the words. Sticky notes. You could put like a flagpole. You could come in with a flag attached to the Siddur. Nine-foot flag. Do whatever you need to do to remember when you get up to the words, "ki l'yeshu'asecha kivinu kol hayom," the Arizal says, that is the designated time to be mitzpeh l'yeshua. In fact, the Chida writes in the Midrash Kedumim (Ancient Midrash), that even if Klal Yisrael (the Jewish people) only has the zechus (merit) of awaiting the geulah, in the sha'ar (gate) of awaiting the geulah alone, even without any other zechusim, Hashem could redeem us. And the Chida says in the name of Rabbi Yosef David in the Sefer Tzemach David (Book: Sprout of David), the way you read the bracha, Tzemach David avdecha meheira tatzmiach v'keren adonav tarmim b'yeshu'asecha ki l'yeshu'asecha kivinu kol hayom. What does it mean, "ki l'yeshu'asecha?" What do you mean, "Bring the geulah because we await the geulah?" Is that a reason? If we deserve it, Hashem should bring it even if we're not yearning for it. And if we don't deserve it, how will awaiting it help? But says the Chida, according to what we learned, we say, "Hashem, bring Tzimchas David avdecha (the flourishing of David, Your servant)." And if you're going to say, "But we don't have any merit for it to come," but "ki l'yeshu'asecha kivinu," if our only merit is we're awaiting it, that alone is enough of a zechus for the yeshua (salvation) to come.
I once heard from Rabbi Saul Reisman, who is in our neighborhood just this morning for the bris (circumcision) of, what's the baby's name? Tzvi. Chaim. Tzvi Shimon. Rachel's man. And Reisman had kriyas shem (naming ceremony). He once said that he was standing next to Rav Elchonon Wasserman during Shemoneh Esrei. And the bracha that Rav Elchonon Wasserman said with the most kavanah was the bracha of Hamachazir Sh'chinaso l'Tziyon (Who returns His Presence to Zion). He said that Rav Elchonon Wasserman said the Shemoneh Esrei at a pace. He wasn't marach (rushing). But when he got to those words, he said it extra, extra carefully. Hamachazir Sh'chinaso l'Tziyon. And Rabbi Reisman explained, because look, Jerusalem today is not desolate the way it once was. The Old City, the whole city, it's a beautiful city. It's a cosmopolitan city. It's a majestic city. You have beautiful stone everywhere, beautiful shuls. There's only one thing that Jerusalem is missing, but it's missing everything. It's missing the Shechinah (Divine Presence). It's saying Shechinah lo'y zaza (the Divine Presence is not here), but ayin b'shav s'chuvah binyan tziyon (however, with repentance, the building of Zion). That in the second Beis Hamikdash, there was no Shechinah. So what does it mean, Shechinah lo'y zaza? Har be'y dagos Shechinah yesh (There is a Divine Presence on every mountain). There are many, many different dimensions of the Shechinah. This is another bracha of yearning for the coming of Mashiach. We say, "Ritzeh Hashem Elokeinu b'amecha Yisrael v'li's'filasam v'hoshev ha'avodah l'dvir beisecha (Favor, O Lord our God, Your people Israel, and their prayer; and return the service to the Holy of Holies of Your House)." And we say, "V'li're'osecha nafsenu kishuvcha l'Tziyon b'rachamim (And let our souls see Your return to Zion with mercy)." Hashem's going back to Zion. It's going to happen, but we ask Hashem that we should be the ones to be zoicha to see it. Baruch atah Hashem, ha'machazir Sh'chinaso l'Tziyon (Blessed are You, Lord, Who returns His Presence to Zion). And then, even though we already said this, we said these words already, these exact words we said at the end of Ribbi Yishmael Omer, this exact three-line tefillah, we say, "Hashem Elokeinu, ha'machazir Sh'chinaso l'Tziyon (Lord our God, Who returns His Presence to Zion)." That's another expression of yearning for the binyan Beis Hamikdash (building of the Temple).
What happens to this tefillah? I don't know. What? Say it again. What? What are we going to do? Say it again. We'll find out. Elijah the Prophet will tell us. There are a lot of Jews that don't. Does that hold it back from them coming? Yes. But maybe because we're not fulfilling our responsibility of teaching them how to. So that will never happen that everybody... I don't know that everyone has to. How many people have to sit for a seder (Passover meal)? The Zohar (Book of Splendor) says all you need is beis knesses echad (one synagogue), one group of people.
Finally, Ribbi Yisrael, the end of the davening, the end of Aleinu (It is upon us), we say, "Al kein nekaveh lach Hashem Elokeinu l'ro'os m'hera b'sif'aras uzecha l'ha'avir giluyim min ha'aretz v'ha'atzabim kulah yikareisu v'sachris ha'olam b'malchusecha (Therefore, we await You, Lord our God, to speedily see the glory of Your strength, to remove idolatry from the land, all false gods will be utterly cut off, to be massacring the world with Your Kingship)." Says the holy Chafetz Chaim in the Sefer Tzipisa Li'Yeshua, we know how careful the Torah adjures us to be about sheker. It doesn't say, "Don't speak sheker." It says, "Midvar sheker tirchak (Distance yourself from a false matter)," meaning even something that's not sheker gomer (a complete lie), even something that's k'tzas sheker (a partial lie), we're also warned, stay away. And that's if you're talking to a regular person. Imagine if you're talking to Rabbi Chaim Kanievsky. You don't want to tell him a white lie. And what if you're talking to HaKadosh Baruch Hu (the Holy One, Blessed be He)? Says Rabbi Chaim, how careful you have to be not to say dvar sheker. And that's if you don't say that you're going to do something and invoke His name. But imagine if you tell God you're going to do something in His name. And imagine if you use two names of Hashem. And you say, "Hashem Elokeinu, I'm going to do X, Y, and Z," and you're lying through your teeth. Not a good idea. Says the Chafetz Chaim, you better be very careful when you say the words, "Al kein nekaveh lach Hashem Elokeinu l'ro'os m'hera b'sif'aras uzecha." You better be very careful when you pledge to God with two of His names that you're waiting for Him because if you rattle off these words and while you're saying, "I can't wait to greet Mashiach," you're thinking, "I can't wait to get out of shul." That's a no-no. So this is an interval that you need another speed bump because you're pledging to the Creator of the universe that you are awaiting His coming, and you're pledging it invoking two names of Hashem.
So we have 13 new speed bumps in the davening. And whatever we learned, maybe you could add to it. I have another, I thought of that also in Hodu, we say, "Ana Hashem hoshia na, ana Hashem hatzlicha na (Please, Lord, save us; please, Lord, grant us success)." We also use many languages also in the Tachanun (Supplications) Monday and Thursday. These are not the only only ones. If you want to do more, no problem, but you're allowed to be mitzpeh l'yeshua (awaiting salvation). Well, maybe, see, there it's just saying Hashem does it, you know, He does it. But Aneinu Hashem aneinu (Answer us, Lord, answer us), friends, these are 13 important intervals where you can be mekayim (fulfill) the great ikar (essence), one of the six questions of being mitzpeh l'yeshua. They are again: the tefillah in the introduction to the korban tamid, the yehi ratzon (may it be Your will) at the end of Ribbi Yishmael Omer, every time you hear Kaddish, every time, and you answer Amen, yehei shmei rabba (Amen, may His great Name be), the Hallel sections, which we said are nif'arosecha, which is a prayer about the five great eras in the end of days, when you say at the end of Yotzer HaMe'oros, when you say in Ahavah Rabbah, the bracha of Go'el Yisrael, the bracha of M'kabetz, the bracha of Boneh Yerushalayim, the bracha of Shochein b'Yerushalayim, the bracha of Matziv keren Yeshua, the bracha of Shomei'a Tefillah, at the end of Shemoneh Esrei. So just in Shemoneh Esrei alone, you have six. And then you have Al kein nekaveh lach, which means in every Maariv (evening prayer), you have another seven. In every Maariv, you have another seven. That's 27 every day. 27 is gematria zach (pure). If you do that 27 times a day, you're going to be very pure. But 13 intervals in Shacharis (morning prayer), seven in Minchah (afternoon prayer), another seven in Maariv, and there are many, many others throughout the day in brachos (blessings), and maybe we'll discuss in another occasion. We should be zoicha, as we await and prepare ourselves for the month of Nisan, that in this Nisan, we should utilize the zeman (time) to upgrade our tzipisa l'yeshua (yearning for salvation), and we should be zoicha b'Nisan nigalu, u'v'Nisan asidin l'higa'el (In Nisan, we were redeemed, and in Nisan, we will be redeemed in the future).
Glossary of Key Terms
| Hebrew or Yiddish Term | Literal Translation | Explanation |
|---|---|---|
| Shalom Aleichem | Peace be upon you | A traditional Jewish greeting. |
| Baruch Hamad Boeim | Blessed are those who come | A greeting used to welcome people, especially to a religious gathering. |
| Shurah | Series | A set of related Torah classes or lectures. |
| Mansefer Vayikra | Book of Leviticus | The third book of the Torah, dealing primarily with laws of sacrifices and ritual purity. |
| U'meshpachta li'lo nishmasu shalom | And his family for the elevation of the soul of... | A phrase used when dedicating a Torah learning in memory of someone who has passed away. |
| li'iluy nishmas | For the elevation of the soul of... | Similar to the above, used when performing a mitzvah (good deed) in someone's memory. |
| yahrzeit | Anniversary of death | The yearly anniversary of a person's death, observed by lighting a candle and reciting the Kaddish prayer. |
| Began Eden teheim minu chasam | May his portion be in the Garden of Eden | A blessing for the deceased, wishing them a place in Paradise. |
| me'al si'osha | Elevation of the soul | A phrase indicating that a good deed or prayer will benefit the soul of the deceased. |
| sefarim | Books | Jewish religious texts, especially the Torah and Talmud. |
| Lashon HaKodesh | The Holy Tongue | Hebrew, the language of the Torah and Jewish prayer. |
| Pesach | Passover | A major Jewish holiday commemorating the Exodus from Egypt. |
| Haggadah | Telling | The book read at the Passover Seder, recounting the story of the Exodus. |
| B'ezrat Hashem | With God's help | An expression of reliance on God's assistance. |
| Lag B'Omer | 33rd day of the Omer | A minor Jewish holiday celebrated on the 33rd day of the Omer period, between Passover and Shavuot. |
| mishtayev | Participate | To take part in a mitzvah or good deed, often by contributing financially. |
| Chinuch HaBanim | Education of children | The Jewish value of raising children with a strong Jewish identity and education. |
| Oitzur HaChachmeh | Treasury of Wisdom | A comprehensive encyclopedia of Jewish law and thought. |
| Chafetz Chaim Sefer Tzipisa Li Yeshua | Chafetz Chaim's Book: Yearning for Salvation | A book by Rabbi Yisrael Meir Kagan (the Chafetz Chaim) discussing the importance of anticipating the arrival of the Messiah. |
| Chodesh Nisan | The month of Nisan | The first month of the Jewish calendar, during which Passover occurs. |
| shiur | Lesson | A class or lecture on a Jewish topic. |
| Erev Pesach | Passover Eve | The evening before the first day of Passover. |
| Gemara | Completion | The second part of the Talmud, consisting of rabbinic discussions and interpretations of the Mishnah. |
| Masechet Rosh Hashanah | Tractate Rosh Hashanah | A section of the Talmud dealing with the laws and customs of Rosh Hashanah, the Jewish New Year. |
| daf | Page | A page of the Talmud. |
| Hashem | The Name | A common way of referring to God, avoiding pronunciation of the Tetragrammaton. |
| Mashiach | Messiah | The anointed one, a future leader who will usher in an era of peace and redemption. |
| HaKadosh Baruch Hu | The Holy One, Blessed be He | A common way of referring to God. |
| Parshat HaChodesh | Portion of the New Moon | The Torah portion read on the Shabbat preceding the new month of Nisan. |
| B'lel Shabbos HaChodesh | Friday night, Shabbat of the New Moon | The Shabbat that falls before the new month of Nisan. |
| halacha | Jewish law | The body of Jewish religious law derived from the Torah, Talmud, and later rabbinic authorities. |
| Gadol talmud Torah yoiter mi'yeshuas binyan Beis Hamikdash | The study of Torah is greater than the building of the Temple | A statement emphasizing the paramount importance of Torah study in Judaism. |
| madrega | Level | A spiritual level or stage of development. |
| zichrono l'vracha | May his memory be a blessing | A phrase said after mentioning the name of a deceased person. |
| mitas neshika | Peaceful death | A death that is free from suffering. |
| davening | Prayer | The act of Jewish prayer, often referring to the set prayers recited daily. |
| Chafetz Chaim | Desire of Life | The title of a book by Rabbi Yisrael Meir Kagan, also used as his nickname. He was known for his emphasis on the importance of speaking truthfully and avoiding gossip. |
| sheker | Falsehood | A lie or untruth. |
| tannaim | Repeaters | Rabbinic sages who lived during the period of the Mishnah (c. 70-200 CE). |
| nichnas l'pardes | Entered the orchard | A metaphorical expression referring to a mystical experience or deep study of Torah. |
| makpid | Meticulous | Careful and precise in observing Jewish law and customs. |
| matzah | Unleavened bread | A type of flatbread eaten during Passover, symbolizing the Israelites' hasty departure from Egypt. |
| nachas ruach v'shalom | Spiritual pleasure and peace | A state of tranquility and contentment derived from observing Jewish law and living a righteous life. |
| gebracht | Brought | Yiddish word meaning "brought" or "achieved". |
| chumros | Stringencies | Interpretations of Jewish law that are more strict than the minimum requirements. |
| emes | Truth | Truthfulness, a core value in Judaism. |
| mitzpeh l'yeshua | Awaiting salvation | The Jewish concept of anticipating and yearning for the arrival of the Messiah and the era of redemption. |
| siddur | Prayer book | A book containing the daily and holiday prayers. |
| mekayim | Fulfill | To perform a mitzvah or commandment. |
| avodas Hashem | Service of God | The performance of mitzvot and the pursuit of a life dedicated to God. |
| korbanos | Sacrifices | Offerings brought in the Temple in ancient times, now replaced by prayer. |
| Parshas HaTamid | Section of the Daily Offering | A section of the Torah describing the daily offering brought in the Temple. |
| Shulchan Aruch Harav | Code of Jewish Law by the Alter Rebbe | An authoritative code of Jewish law written by Rabbi Schneur Zalman of Liadi. |
| poskim | Jewish legal decisors | Rabbis who are experts in Jewish law and issue rulings on practical matters. |
| Ad kan d'varav | Until here are his words | A phrase used to indicate the end of a quoted passage. |
| psak | Ruling | A legal decision issued by a rabbi or Jewish court. |
| birur halacha | Clarification of the law | The process of analyzing Jewish legal sources to arrive at a clear ruling. |
| tefillah | Prayer | A Jewish prayer, either a formal liturgical text or a personal supplication. |
| Beis Hamikdash | Temple | The central sanctuary in Jerusalem, destroyed in 70 CE. |
| korban tamid | Daily offering | A sacrifice offered twice daily in the Temple. |
| zoicha | Merit | To be deserving of a reward or blessing. |
| binyan Beis Hamikdash | Building of the Temple | The anticipated rebuilding of the Temple in Jerusalem. |
| geulah | Redemption | The deliverance of the Jewish people from exile and suffering, often associated with the arrival of the Messiah. |
| Ribbi Yishmael Omer | Rabbi Yishmael says | A phrase introducing a teaching by Rabbi Yishmael, a prominent Tanna. |
| ezras nashim | Women's courtyard | A designated area in the Temple where women could participate in certain rituals. |
| Birchot HaShachar | Morning blessings | A series of blessings recited upon waking up in the morning. |
| mizbeach | Altar | The altar in the Temple where sacrifices were offered. |
| ulam | Hall | A hall or chamber in the Temple. |
| Pesukei D'Zimra | Verses of Song | A collection of psalms and biblical verses recited as part of the morning prayers. |
| V'ye'etayu kol l'ovdecha v'yishtachavu l'fanecha kol bor'ei olam | And let all Your servants bow down before You, all the creatures of the world | A phrase expressing the hope for universal recognition of God's sovereignty. |
| adam gadol | Great man | A person of great Torah knowledge, piety, and leadership. |
| talmid chacham muflag | Exceptional Torah scholar | A Torah scholar of extraordinary knowledge and wisdom. |
| Shema | Hear, O Israel | The central prayer in Judaism, affirming the unity of God. |
| Kaddish | Mourner's Prayer | A prayer recited by mourners, praising God and expressing faith in His justice. |
| Yisgaddel v'yiskaddash sh'mei rabba | May His great Name be magnified and sanctified | A central phrase in the Kaddish prayer. |
| Rashi Teivos | Rashi's letters | A method of interpreting words and phrases based on their numerical value, attributed to Rashi, a prominent medieval commentator. |
| Yisgaddeo | Magnified | From the phrase "Yisgaddel v'yiskaddash". |
| Yisgaddei Shmei Rabbah Yud Vav Shin Resh Yod | Magnified and sanctified, His great name | The phrase from the Kaddish prayer, whose letters have a numerical value of 516. |
| tefillos | Prayers | Plural of "tefillah". |
| Moshe Rabbeinu | Moses | The most important prophet in Judaism, who led the Israelites out of Egypt and received the Torah at Mount Sinai. |
| davin | Pray | Past tense of "davening". |
| Eretz Yisrael | Land of Israel | The biblical land of Israel, considered holy by Jews. |
| midrash | Rabbinic commentary | A type of rabbinic literature that interprets and expands upon the biblical text. |
| machaneh | Camp | The Israelite encampment in the desert during their journey from Egypt to the Promised Land. |
| Avraham Avinu | Abraham | The first patriarch of the Jewish people. |
| Har | Mountain | Refers to Mount Moriah, where the Temple was built. |
| gematria | Numerical value | A system of assigning numerical values to Hebrew letters and words, used for interpretation and analysis. |
| Yitzchak | Isaac | The second patriarch of the Jewish people. |
| sadeh | Field | A term used by Isaac to refer to Mount Moriah. |
| Yaakov | Jacob | The third patriarch of the Jewish people. |
| bayis | House | A term used by Jacob to refer to Mount Moriah. |
| geulah | Redemption | The deliverance of the Jewish people from exile and suffering. |
| Arizal | Rabbi Isaac Luria | A prominent 16th-century mystic and Kabbalist. |
| Yehei shmei rabba | May His great Name be | A phrase from the Kaddish prayer. |
| Shem Havaya katan | The minor Name of God | A two-letter representation of God's name (י-ה). |
| Yud Kei | י-ה | The two-letter representation of God's name. |
| Mashiach | Messiah | The anointed one, a future leader who will usher in an era of peace and redemption. |
| Yud Kei Vav Kei | י-ה-ו-ה | The four-letter Tetragrammaton, representing God's name. |
| Shem Havaya gadol | The major Name of God | The four-letter Tetragrammaton. |
| Hallel | Praise | A collection of psalms recited on Jewish holidays. |
| Mizmor l'Sodah | Psalm for Thanksgiving | Psalm 100, recited as part of the morning prayers. |
| Yehi chevod | May there be glory | A phrase from Psalm 100. |
| Ashrei | Happy are they | Psalm 1, recited as part of the morning prayers. |
| Baruch Hashem l'olam | Blessed be the Lord forever | A phrase from Psalm 106. |
| Vayivrach David | David blessed | Psalm 145, recited as part of the morning prayers. |
| V'chora'is | And it came to pass | A phrase introducing Psalm 136. |
| Az yashir | Then sang | A phrase introducing Psalm 136. |
| Vayishlach | And he sent | A phrase from Exodus 4:18. |
| Pesukim | Verses | Plural of "pasuk". |
| Negadalkha | We will magnify You | A phrase from the Hallel prayers. |
| Neshabeikhacha | We will praise You | A phrase from the Hallel prayers. |
| Nif'arosecha | Your wonders | A phrase from the Hallel prayers. |
| Nazkir shimcha | We will remember Your name | A phrase from the Hallel prayers. |
| V'namlichacha | We will extol You | A phrase from the Hallel prayers. |
| Hodu | Give thanks | A phrase from Psalm 106. |
| pe'er | Peak | The highest point or pinnacle. |
| t'chiyat hameisim | Resurrection of the dead | The belief that the dead will be brought back to life in the messianic era. |
| Olam Haba | World to Come | The afterlife or the messianic era. |
| machshavos | Thoughts | Plural of "machshava". |
| Or chadash al tziyon ta'ir v'nizkeh chulanu m'hera l'oro | A new light You shall shine upon Zion, and may we all merit speedily to its light | A phrase from the morning prayers expressing the hope for the redemption of Israel. |
| rav hashem | Abundance of God | God's abundant blessings. |
| bracha | Blessing | A Jewish prayer expressing gratitude or requesting divine favor. |
| Yotzer HaMe'oros | Creator of the Lights | The blessing recited upon seeing the sun or moon for the first time in a month. |
| yor chodesh al tziyon ta'ir | New light that shines upon Zion | A phrase from the Yotzer HaMe'oros prayer. |
| Ahavah Rabbah | Great Love | A prayer recited after the Shema in the morning. |
| Ahavas Olam | Eternal Love | A prayer recited after the Shema in the evening. |
| Birchot HaTorah | Blessings of the Torah | Blessings recited before and after studying Torah. |
| Amen | So be it | An affirmation or expression of agreement. |
| V'havieinu l'shalom me'arba kanfos ha'aretz v'tolichenu k'omemim l'artzeinu | Bring us in peace from the four corners of the world and lead us upright to our land | A phrase from the Ahavah Rabbah prayer expressing the hope for the ingathering of the exiles. |
| Eretz Yisrael | Land of Israel | The biblical land of Israel. |
| Har Menuchot | Mount of Rest | A cemetery in Jerusalem. |
| Har HaZeisim | Mount of Olives | A mountain ridge east of Jerusalem. |
| Shemoneh Esrei | Eighteen Benedictions | The central prayer in Jewish liturgy, also known as the Amidah. |
| geulah | Redemption | The deliverance of the Jewish people from exile and suffering. |
| kavanot | Intentions | Focused thoughts and meditations during prayer. |
| shidduchim | Matches | Potential marriage partners. |
| Re'eh b'onyenu v'rivenu v'kansei dinenu | See our affliction, take up our cause, and plead our case | A phrase from the Shemoneh Esrei prayer. |
| geulah shleimah | Complete redemption | The ultimate redemption of the Jewish people and the world. |
| Gemara Megillah | Talmud Megillah | The section of the Talmud dealing with the laws and customs of Purim. |
| Go'el Yisrael | Redeemer of Israel | A title of God, referring to His role in redeeming the Jewish people. |
| bracha | Blessing | A Jewish prayer. |
| shana shvi'is | Sabbatical year | Every seventh year in the Jewish calendar, during which the land is left fallow. |
| Tekah b'shofar gadol l'cheruseinu v'sa nes l'kibetz galuyoseinu v'k'b'tzeinu yachad me'arba kanfos ha'aretz | Blow the great shofar for our freedom, raise a banner to gather our exiles, and gather us together from the four corners of the earth | A phrase from the Shemoneh Esrei prayer. |
| shofar | Ram's horn | A musical instrument made from a ram's horn, blown on Rosh Hashanah and other occasions. |
| galus | Exile | The state of the Jewish people living outside of the Land of Israel. |
| bakasha | Request | A prayer or petition. |
| V'chisei David avdecha mehera l'soichatachin | And the throne of David, Your servant, speedily establish it | A phrase from the Shemoneh Esrei prayer. |
| mechaven | Focused | Concentrated and attentive during prayer. |
| Moshiach ben David | Messiah, son of David | The Messiah who will be a descendant of King David. |
| Moshiach ben Yosef | Messiah, son of Joseph | A precursor to the Messiah, who will pave the way for the messianic era. |
| Kisei David | Throne of David | The Davidic dynasty or the messianic era. |
| Sha'ar HaKavanot | Gate of Intentions | A Kabbalistic work by the Arizal discussing the mystical intentions of prayer. |
| Tefillas David v'Zion | Prayer of David and Zion | A section of the Sha'ar HaKavanot. |
| Et tzemach David avdecha meheira tatzmiach v'keren adonav tarmim b'yeshu'asecha ki l'yeshu'asecha kivinu kol hayom | The flourishing of David, Your servant, swiftly cause to flourish, and his glory You should raise up in Your salvation, because we await Your salvation all day long | A phrase from the Shemoneh Esrei prayer. |
| ki l'yeshu'asecha kivinu kol hayom | Because we await Your salvation all day long | A phrase from the Shemoneh Esrei prayer. |
| Rosh Chodesh | New moon | The beginning of a new month in the Jewish calendar. |
| Yahalov yahalov | He will jump, he will jump | A phrase from the piyut (liturgical poem) Akdamus, recited on Shavuot. |
| El heineh el heineh ha'bayis asher bana li Shlomo | Behold, behold the house that Solomon built for me | A phrase from I Kings 9:1. |
| Midrash Kedumim | Ancient Midrash | A collection of midrashim compiled by the Chida. |
| Klal Yisrael | The Jewish people | The collective body of Jewish people throughout the world. |
| zechus | Merit | The deservingness of a reward or blessing. |
| sha'ar | Gate | A metaphorical term referring to a particular aspect or level of spirituality. |
| zechusim | Merits | Plural of "zechus". |
| Sefer Tzemach David | Book: Sprout of David | A chronicle of Jewish history written by Rabbi David Gans. |
| Tzimchas David avdecha | The flourishing of David, Your servant | A phrase from the Shemoneh Esrei prayer. |
| yeshua | Salvation | Deliverance from danger or suffering. |
| bris | Circumcision | The ritual circumcision of a male child on the eighth day after birth. |
| kriyas shem | Naming ceremony | The ceremony of giving a Jewish name to a baby girl. |
| kavanah | Intention | Focused thought and meditation during prayer. |
| Hamachazir Sh'chinaso l'Tziyon | Who returns His Presence to Zion | A phrase from the Shemoneh Esrei prayer. |
| Shechinah | Divine Presence | The manifestation of God's presence in the world. |
| Shechinah lo'y zaza | The Divine Presence is not here | A statement that the full Divine Presence is absent from the world. |
| ayin b'shav s'chuvah binyan tziyon | However, with repentance, the building of Zion | A statement that the Divine Presence can return through repentance and the rebuilding of the Temple. |
| Har be'y dagos Shechinah yesh | There is a Divine Presence on every mountain | A statement that God's presence can be found everywhere. |
| Ritzeh Hashem Elokeinu b'amecha Yisrael v'li's'filasam v'hoshev ha'avodah l'dvir beisecha | Favor, O Lord our God, Your people Israel, and their prayer; and return the service to the Holy of Holies of Your House | A phrase from the Shemoneh Esrei prayer. |
| V'li're'osecha nafsenu kishuvcha l'Tziyon b'rachamim | And let our souls see Your return to Zion with mercy | A phrase from the Shemoneh Esrei prayer. |
| Baruch atah Hashem, ha'machazir Sh'chinaso l'Tziyon | Blessed are You, Lord, Who returns His Presence to Zion | The concluding blessing of the 17th bracha of the Shemoneh Esrei. |
| Hashem Elokeinu, ha'machazir Sh'chinaso l'Tziyon | Lord our God, Who returns His Presence to Zion | A phrase repeated at the end of the Shemoneh Esrei prayer. |
| binyan Beis Hamikdash | Building of the Temple | The anticipated rebuilding of the Temple. |
| Tachanun | Supplications | A set of prayers recited on Mondays and Thursdays, and other fast days. |
| Aneinu Hashem aneinu | Answer us, Lord, answer us | A phrase from the Tachanun prayers. |
| ikar | Essence | The core or fundamental principle. |
| gematria zach | Pure | The numerical value of the Hebrew word "zach" (pure) is 27. |
| Shacharis | Morning prayer | The morning prayer service. |
| Minchah | Afternoon prayer | The afternoon prayer service. |
| Maariv | Evening prayer | The evening prayer service. |
| brachos | Blessings | Plural of "bracha". |
| tzipisa l'yeshua | Yearning for salvation | The anticipation and longing for the arrival of the Messiah. |
| b'Nisan nigalu, u'v'Nisan asidin l'higa'el | In Nisan, we were redeemed, and in Nisan, we will be redeemed in the future | A statement expressing the hope for redemption in the month of Nisan. |
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