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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial><FONT size=2><SPAN
class=125013918-11092007>
</SPAN>ALEINU L'SHABAYACH & 'Malchiot'</FONT></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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"!<BR> 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!).<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION <BR> 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]. <BR> As "Aleinu" serves
as the opening piyut for "malchiot", our study of its theme will help us
appreciate what "malchiot" is all about.<BR> Let's begin by
taking a careful look at its opening two lines:<BR> <BR>עלינו
לשבח לאדון הכול, לתת גדולה ליוצר בראשית:<BR>שלא עשנו כגויי הארצות, ולא שמנו ככל
משפחות האדמה,<BR> שלא שם חלקנו כהם,
ולא גורלנו ככל המונם...<BR>ואנחנו כורעים ומשתחווים ומודים לפני מלך מלכי
המלכים...<BR> 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'?<BR> Let's
explain the difference between these two possibilities:<BR> 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<BR> a) how we praise Him –
[modifying "l'shabeyach"] or<BR> b) why it is our duty
to praise Him [modifying "aleinu"]<BR> <BR>
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'. <BR> 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.]<BR> <BR> To help determine why
the latter explanation makes more sense, we simply need to continue our study of
this "piyut":<BR>שהוא נוטה שמיים ויוסד ארץ;<BR> ומושב יקרו בשמיים ממעל,
ושכינת עוזו בגובהי מרומים. <BR>הוא אלוהינו, ואין עוד<BR> 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.<BR>[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".] <BR> <BR> 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.<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>V'AL KEIN N'KAVEH<BR> To support this
understanding of the first paragraph of "aleinu", we simply need to read the
second paragraph:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>על כן נקווה לך ה' אלוהינו, לראות מהרה בתפארת
עוזך,<BR> להעביר גילולים מן הארץ והאלילים כרות ייכרתון,<BR> לתקן עולם
במלכות שדיי. <BR> וכל בני בשר יקראו בשמך, להפנות אליך כל רשעי
ארץ;<BR> יכירו ויידעו כל יושבי תבל, כי לך תכרע כל ברך תישבע כל
לשון. <BR> לפניך ה' אלוהינו יכרעו וייפולו, ולכבוד שמך הגדול יקר
ייתנו,<BR>ויקבלו כולם עול מלכותך, ותמלוך עליהם לעולם ועד.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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"].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>MLOCH AL KOL HA"OLAM KULO B"KVODECHA<BR> 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:<BR>מלוך על כל העולם
כולו בכבודך . . .<BR>והופע בהדר גאון עזך – על כל יושבי תבל
ארצך<BR>וידע כל פעול כי אתה פעלתו – ויבין כל יצור כי אתה יצרתו<BR>ואמר כל אשר
נשמה באפו – <BR>ה' אלוקי ישראל מלך - ומלכותו בכל משלה.<BR>*** קדשנו במצוותיך ותן
חלקנו בתורתיך...</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FROM ROSH HA'SHANA to EVERY DAY<BR> 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".<BR> 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.<BR> May our prayers on this Rosh ha'Shana be answered, and may
God's goal for His People be fulfilled –<BR> Wishing everyone a shana tova
& <BR> ketiva v'chatima tova<BR>
menachem<BR> </FONT></DIV>
<DIV> </DIV>
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