[Par-lite] For ROSH ha'SHANA - additional shiur

Tue Sep 11 14:41:52 EDT 2007

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
  In Memory of Rabbi Abraham Leibtag
 Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

                  ALEINU L'SHABAYACH & 'Malchiot'

 We are so accustomed to saying "Aleinu" at the conclusion of
"dovening" - that we are often caught by surprise on Rosh ha'Shana -
when we find it in the middle of "shmone-esre"!
 The truth is, our custom to say "Aleinu" every day only began about
600-700 years ago (approx. 14th century), while "Aleinu" as part of
Musaf on Rosh ha'Shana has been our custom for almost two thousand
years (since the time of the Amora 'Rav' / and some sources claim
since the time of Yehosha bin Nun!).
 In the following shiur, we explain its function as the opening
"piyut" - introducing the "malchiut" section in Musaf; afterward we
will suggest why it may have been added as a conclusion to our daily
prayers.

INTRODUCTION 
 Three special blessings are added to Musaf on Rosh ha'shana -
"malchiot", "zichronot", and "shofrot"; and after each of these
blessings, we blow the shofar.  Each section begins with an opening
"piyut", introducing the topic - followed by the recitation of ten
psukim from Torah, Neviim, and Ketuvim - and concludes with a short
prayer that leads into the specific "bracha" [blessing]. 
 As "Aleinu" serves as the opening piyut for "malchiot", our study of
its theme will help us appreciate what "malchiot" is all about.
    Let's begin by taking a careful look at its opening two lines:

עלינו לשבח לאדון הכול, לתת גדולה ליוצר בראשית:
שלא עשנו כגויי הארצות, ולא שמנו ככל משפחות האדמה,
        שלא שם חלקנו כהם, ולא גורלנו ככל המונם...
ואנחנו  כורעים ומשתחווים ומודים לפני מלך מלכי המלכים...
 As your read this opening section, pay attention how you translate
the "shin" in "sh'lo asanu..." -  In other words, did you understand
this phrase as 'that' or as 'because'?
    Let's explain the difference between these two possibilities:
 The opening line of Aleinu states that it is our duty to praise [God]
the master of everything... of all Creation.  Then we continue by
saying 'sheh' [translation unclear - for/that/because?] "He did not
make us like the other nation, nor did He make our portion like
theirs..." ; but it remains unclear if the second line is explaining
    a) how we praise Him - [modifying "l'shabeyach"]  or
    b) why it is our duty to praise Him [modifying "aleinu"]

    If it explains how we praise Him, then in essence we begin
"malchiot" by praising God (and thanking Him) for not making us
gentiles, and the "shin" of "sh'lo asanu" would be translated as
'that'.  
    If it explains why it is our duty to praise God, then we begin
"malchiot" by explaining why it is OUR duty to sing God's praise
'because' that is why He didn't make us like the other nations, rather
- He chose us and made us His special nation, in order that we praise
His Name.  [The praise itself, will come later.]

    To help determine why the latter explanation makes more sense, we
simply need to continue our study of this "piyut":
שהוא נוטה שמיים ויוסד ארץ;
 ומושב יקרו בשמיים ממעל, ושכינת עוזו בגובהי מרומים.  
הוא אלוהינו, ואין עוד
 This section clearly forms a 'praise of God' - which actually
explains the opening statement.  In other words, they explain how
indeed God is "yotzer breishit" [for he formed the heavens and earth],
and how He is "adon ha'kol" [for the throne of His Glory is high up in
Heaven].  Thus, it would be logical to assume that the earlier phrase
of "sh'lo asanu" explains why it is OUR DUTY to praise Him, while the
"sh'hu noteh shamayim" explains how we praise Him.
[Furthermore, if the "sh'lo asanu" is the praise itself, it would make
more sense to say 'aleinu l'hodot" - we should thank him for not
making us gentiles, not "aleinu l'shabayach".] 

    If our understanding is correct, then the opening statement of
Aleinu becomes quite significant - and helps us better understand what
"malchiot" is all about.  The accent is on the "aleinu" - it is OUR
DUTY to praise God; as it was for this purpose that He chose us.
Hence, "malchiot" is not simply our own recognition that God is King,
but more so our realization that it is our duty and responsibility to
bring the message of God's Kingdom to all mankind - by keeping His
mitzvot.
 However, the manner by which we bring that message is not through
force or coercion. Rather, by setting an example, as God's model
nation - following His laws, acting in a just and kind manner, and
singing God's praises at every opportunity.  By properly keeping God's
mitzvot, the people of Israel can facilitate the recognition of God by
all mankind.

V'AL KEIN N'KAVEH
 To support this understanding of the first paragraph of "aleinu", we
simply need to read the second paragraph:

על כן נקווה לך ה' אלוהינו, לראות מהרה בתפארת עוזך,
 להעביר גילולים מן הארץ והאלילים כרות ייכרתון,
 לתקן עולם במלכות שדיי. 
 וכל בני בשר יקראו בשמך, להפנות אליך כל רשעי ארץ;
 יכירו ויידעו כל יושבי תבל, כי לך תכרע כל ברך תישבע כל לשון. 
 לפניך ה' אלוהינו יכרעו וייפולו, ולכבוד שמך הגדול יקר ייתנו,
ויקבלו כולם עול מלכותך, ותמלוך עליהם לעולם ועד.

 As you translate this paragraph, notice how we express our hope that
God's plan will work, that we will 'fix the world - thru God's
Kingdom' - that all mankind will come to recognize Hashem ["l'tikeyn
olam b'malchut sha-dai"].

MLOCH AL KOL HA"OLAM KULO B"KVODECHA
 The second paragraph leads right into the ten psukim that we quote
for "malchiot".  Then, before the "bracha" of "malchiot" we add one
more prayer, which expresses once again this very same theme:
מלוך על כל העולם כולו בכבודך . . .
והופע בהדר גאון עזך - על כל יושבי תבל ארצך
וידע כל פעול כי אתה פעלתו - ויבין כל יצור כי אתה יצרתו
ואמר כל אשר נשמה באפו - 
ה' אלוקי ישראל מלך - ומלכותו בכל משלה.
*** קדשנו במצוותיך ותן חלקנו בתורתיך...

 Note once again how we ask God that His plan for mankind be
successful.  Should we properly perform His mitzvot [note the
continuation "kad'sheinu b'mitzvotecha v'ten chelkeinu b'torateicha"]
- then all of God's creations will recognize that 'Hashem elokei
Yisrael melech" - that the God who the people of Israel are constantly
praising and following His laws - is indeed the only God.

FROM ROSH HA'SHANA to EVERY DAY
 If our interpretation is correct, then the prayer of "Aleinu" is not
simply a praise of God, rather it forms a beautiful explanation of
what the nation of Israel is all about, and why we were chosen by God
to sing His praise.  In fact, it can serve as a statement of our
"hashkafa".
    As "Aleinu" expresses our goals and aspirations, it also forms a
very meaningful prayer to recite every day upon the completion of our
regular "tefila".  In fact, before we leave the synagogue, it forms an
excellent reminder and guideline for how we should act when we leave
'shul' and embark upon our daily endeavors.
 May our prayers on this Rosh ha'Shana be answered, and may God's goal
for His People be fulfilled -
 Wishing everyone a shana tova & 
    ketiva v'chatima tova
     menachem

-------------- next part --------------
An HTML attachment was scrubbed...
URL: http://www.atlchai.org/pipermail/par-lite/attachments/20070911/34d22ee3/attachment-0001.htm 
-------------- next part --------------
A non-text attachment was scrubbed...
Name: rosh2.pdf
Type: application/pdf
Size: 44454 bytes
Desc: not available
Url : http://www.atlchai.org/pipermail/par-lite/attachments/20070911/34d22ee3/attachment-0001.pdf 