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T H E PI RCH EI SH OSH AN I M ROADMAP T O PRAYER PROJECT
The Roadmap t o Prayer
Lesson 5
Pirchei Shoshanim 2005
This shiur may not be reproduced in any f orm without permission of the copyright hol der
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Bl essed i s G-d f or ever
Bar u ch H ash em Leo l a m
|:a n n u:y: uon . . .
|: a u :y : u o_ n . n n :
|: a u : o: 5o x n u o_ n . n : : _ n :
|: a : : o n: _ u n: _ u o_ n . +_ a : n : o : n oy :
|: a u :y : +a 5 u o . +a 5 : n y : n : 5 n . n n :
Blessed is G-d forever and ever Amen and Amen. Blessed is G-d from Zion
Who dwells in Jerusalem Hallelukah. Blessed is Hashem Elokim of Israel
Who alone does wonders. Blessed is His glorious Name forever and may all
the earth be filled with His glory Amen and Amen.
B B a a c c k k g g r r o o u u n n d d n : pn n : pn
The f irst verse is f rom Psalms 89:53, the second f rom 135:21, and the third and f ourth
are f rom 72:18-19.
The f irst verse is recited, according to the Abudraham, as a conclusion f or the series
of the H alleluk ahs comprising the Pesuk ei D e`zi mra. I n Psalms, K ing David uses it as a
f inale to conclude chapter 89, the end of Book Three of Psalms. Book Two ends with
the f ollowing verses of Blessed i s H ashem G-d - Baruch H ashem E lok i m, and the verse
Blessed i s His glori ous N ame - |`varuch shei m k evodo.
This selection of verses is said at this point because originally it was the conclusion of
Pesuk ei D e`zi mra, bef ore other portions were added (as cited by Rashi in Shabbos
1
).
1
D af 118b Dh Pesuk ei D e`zi mra, just two H al l el uk ahs (T ehi l l i m 148 & 150)
Lesson
5
T
T
h
h
e
e
R
R
o
o
a
a
d
d
m
m
a
a
p
p
t
t
o
o
P
P
r
r
a
a
y
y
e
e
r
r
T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
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Bl essed i s Hashem
Bar uch Hashem
The word Baruch Blessed is repeated 4 times in this section . The f irst Baruch
- Blessed i s G-d forever exile. That is what forever represents even when were not at
home in Z i on. The second Baruch - Bl essed i s G-d from Z ion ref ers to us at home in Z i on.
N ext, in the phrase Baruch H ashem - Blessed i s H ashem E lok im of I srael, the N ame -
H ashem - ref ers to G-ds attribute of mercy, while the f inal Baruch - Blessed i s H i s glori ous
N ame forever uses the Name - E lok i m - which is G-ds attribute of strict justice.
I n all these circumstances we f ind ourselves committed to praising G-d. Then we
conclude with the verse - Blessed i s H i s glori ous N ame forever, which alludes to a time
when we will bless and praise G-d incessantly, when all the earth wi ll be fi lled wi th H i s
glory, A men and A men .
Amen and Amen
A men is an aff irmation. I t is an aff irmation of G-d as the source of all blessing in that
His blessings are continuous and everlasting. The second A men is a f ervent Tefi lla
(prayer) that these blessings continue so that all mankind recognize Him as the source
of all blessing and in turn bless Him f orever.
This section also concludes with these same two words (and may all the earth be fi lled
wi th H i s glory) A men and A men. This af f irms our commitment to bring about the time
that G-ds glory will f ill the earth. We also ent reat H ashem to hasten the redemption.
Alternatively, A men af f irms our complete belief that G-d will reveal Himself one day
to all mankind. A men is also our T efi l l a (prayer) that G-d indeed reveals Himself in the
near f uture.
T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
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Bl essed i s Hashem G-d of I sr ael
Who al one does w onder s
Bar uch Hashem El okei Yi sr ael
osseh ni f l aos l ev ado
n:o: noy ::o p: uon |:a
+a: . . .
does wonders f or us of which He alone is aware . The
Gemora
2
relates a parable. Two merchants were readying
themselves to travel on business. One of the merchants
unexpectedly got a thorn stuck in his f oot and missed the
boat ride. At the time, the merchant was terribly upset. A little while later he heard
that the boat in which he was meant to travel, sank at sea. Now instead of being
upset, he was f ull of praise f or G-d for causing him to miss the boat. Even the
recipient of G-ds f avors and miracles is not aware that indeed, G-d has performed a
miracle f or him. Thus, of ten, G-d alone does wonders, i.e. He alone knows the
purpose of everything that transpires in our world
3
.
I yun T efi lla (prayer) explains that the word alone alludes to G-d at the time of
Creation when He was alone, and there was no other creation. All the wonders and
miracles He perf ormed at that time were def initely alone . Now too, G-d f ills the
world with wonders that He alone perf orms. Both the usual and the unusual, its all
f rom Him
4
.
2
N i ddah 31
3
Si ddur H atehi l a veH ati feres. See also Rav H irsch on Psalm 72:18.
4
Rav Miller, Prai se M y Soul page 213
G
G
-
-
d
d
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And Dav i d Bl essed
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V a y ev a r ec h D o v i d
B B a a c c k k g g r r o o u u n n d d n : pn n : pn
This section was added at some period af ter the Talmud. Rashi mentions only that
A shrei and the rest of the H alleluk ahs are part of Pesuk ei D e`zi mra. He makes no
mention of V a`yevarech D avid being part of it...
The A budraham writes that the reason this was added together with A z Y ashi r, the
Song at the Red Sea (Shi ras H ayam). These verses contain the source for the 15
expressions of in the concluding blessing of Y i shtabach. They are in part:
To You G-d is Greatness (Gedulah)
1. A reference to Creation
2. and to the Splitting of the Reed Sea
And Strength (Vehagevurah)
2. A reference to the Exodus
3. and to the killing of the first-born
And Splendor (Vehatiferes)
4. A reference to Yehoshua making the Sun and the Moon stand
still
5. and to Matan Torah (The Presenting of the Torah to the Jews
at Mt. Sinai)
And Eternity (Vehanetzach)
6. A reference to the fall of the Roman Empire
7. and to the rebuilding of Jerusalem
5
I Chroni cl es 29:10 - 13
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And Beauty (Vehahode)
8. A reference to the Battle at Nachal Arnon during the Exodus
9. and to the Beis Hamikdash
All that is contained in Heaven and Earth (Ki chol bashomayim uvaaretz)
10. A reference to Heaven doing battle against the Army of Sisera
To You G-d is K ingship (Lecha Hashem hamamlacha)
11. A reference to G-ds battle against Amalek
And You are exceeding Raised over everything (Vehamisnasei)
12. A reference to the battle against Gog and Magog
These verses all allude to G-ds mighty power over all things and all other powers.
Ultimately, the only power is G-d, nothing else. All these ref erences are taught in the
Gemora Berachos 58 based on specif ic words linking them to these events.
Ki ng Davi ds Humi l i t y
I n these verses, the powerf ul and mighty K ing David claims no credit for any of his
personal accomplishments. Likewise, any prosperity or success of the individual or of
the nation is attributed solely to G-d and His kindness. Everything that David did f or
the Jewish nation is humbly attributed to G-ds doing and Divine Providence. The
kings majesty and honor are merely like wearing an expensive garment graciously
given to him by a distinguished f riend. Thus, D avid the mighty king, rules with great
power and authority but takes no personal credit. This he declares publicly and with
sincerity by conveying G-d's greatness and exaltedness in a way all can appreciate and
share. The sole purpose of greatness f or a human king is to enforce the Torah and
to teach G-ds greatness. Besides this, a king must be G-ds humble servant d like any
other individual.
H H i i n n t t n:
I n Hebrew the f irst lett ers of these four words + n' +'+ |:a'
6
spells V adai y - , +
have the same numerical value as the Name E hk eh
7
(21) . n The f irst lett ers of the
6
I n truth the first letter of this word is the letter yud , the fir st letter in the Tetr agrammaton
T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
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words A tta H u H ashem H a`E lok i m up:'n '+ 'n nn' also have the same numerical
value as the Name E hk eh (21) n . Thus, it is customary to stand while saying the
passage of V a`yevarech D ovi d until this point.
D avid recit ed a blessing in t his verse:
Bl essed ar e You t he G- d of Yi sr ael our
f at her
Ba r u ch a t t a H a sh e m El o k e i Yi sr a e l a v i n u
+ nn |:a ' p: :a ::o
H ere, K ing D avid and t he people had just f inished preparat ions f or building t he
hol y templ e - t he Bei s H ami k dash. N ow Y i srael our f or ef at her (who is also called
Y aak ov), is singled out because he was the f irst to ref er to the holy place in which
t he Temple would be built , as Bei s E l ok i m - The House of G-d.
Y aak ov was al so t he f i rst t o make a vow-t ype promi se. Si mi larly t he king and t he
nat ion vowed t o build t he H oly Temple t he Bei s H ami k dash.
The Format of a Bracha
The Gerrer Rebbe, aut hor of t he classic work Sefas E mmes (nn noo) quest ions
why t his blessing doesnt conf orm t o t he rule t hat a blessing must cont ain t he
N ame of G-d and also ment ion G-ds sovereign rule as a king. Yet here it only
begins wit h Bar uch at ta H ashem E l ok ei Y i sr ael A vi nu me`ol am ve`ad ol am. I t lacks t he
words E l ok ei nu melech haolam, our G -d k i ng of the uni ver se.
H e answers t hat indeed t he next verse st at es lecha H ashem hamaml acha . t o Y ou
G -d i s Ki ngshi p Alt hough t he ment ion of kingship is not immediat ely af t er
Bar uch atta H ashem, t his is also accept able. We see this f rom T osefos t o Berachos
daf 40b where t he blessing of Magen Avos (r ecit ed Friday night af t er t he
A mi dah) only says H ok ei l hak adosh as a ment ion of G-ds kingship and it doesnt
immediat ely f ollow t he opening Bar uch att a H ashem eit her.
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I t is the N ame H ashem used when H ashem sent M oshe Rabbei nu to redeem the Jews f rom Egypt
T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
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To You bel ongs gr eat ness, mi ght i ness,
spl endor
Le ch a H a sh e m h a ' g e d u l a h v e h a g e v u r a h
v e h a t i f e r e s
n:onn n:axn n:+xn uon |:
Greatness implies dignity or honor . I f G-d is great, then all honors are His alone.
Though people honor a king, it is solely because we honor G-d who commanded us
to f ear and honor a mortal king. Thus it is written:
And (ki ng) Sol omon sat on t he t hrone of G-d V a' yei shev Shlomo al k i sai H ashem
8
K ing Solomon (Shlomo) was seated on the throne of G-d. This ref ers to G-ds honor.
Shlomo was G-ds true servant and was only acting as His agent in perf orming regal
duties f or the Jewish nation.
David lists many of his attributes Examples are:
His Mightiness when he smote the bear and the lion (I Samuel 17:34) and when
he smote Goliath (I Samuel 17:49)
And his Splendor as king of I srael he enjoyed the accoutrements of of f ice such as
the crown and scepter, horsemen chariots and servants. David achieved Victory
over all his enemies and gained power over the people who all obeyed him.
Davids Majesty manif ested in his personal appearance - height, handsomeness,
& deportment, as well as in his wisdom and strength of spirit.
David recognized his attributes and he equally recognized that they all belonged to
G-d, without whose generosity in bestowing them upon him, D avid would have had
no value.
8
I Chroni cl es 29:23
T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
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An additional dimension to this recognition is that it is not only the lofty position of
king over I srael which is a G-d given gif t, but, all positions are ordained by G-d. The
f ollowing verse teaches us this lesson:
To You G-d i s t he ki ngdom and t hat i s el evat ed over al l as a head
L echa H ashem hamamlacha, ve`hami snasei le' chol le' rosh
As the Gemora in Berachos 58a states:
Even the foreman who supervises the digging of irrigation ditches is
appointed from Heaven
Thus this T efi lla (prayer) recognizes G-d as the only power. Every personal possession
and gain is a gif t from G-d.
Similarly, the f ollowing verse states:
And weal t h and honor come from You, and you rul e everyt hi ng
V e`ha`osher ve`hak avodemi le`fanecha ve`A tta moshel bak ol
We believe our material wealth is not a direct result of the toil of our hands and the
sweat of our brows. Rather it is H ashems blessing which He bestows upon us when
He so desires. This is the reason f or the custom of giving a f ew coins to T zedak ah
(charity) when saying this. We aff irm that wealth is a gif t f rom G-d, and we are ready
to part with it to follow G-ds commands.
T here was once a parlor meeti ng for a speci fi c cause. I t was held at a certain
wealthy i ndi vidual`s home. T hat i ndi vidual gave a very i mpassi onate speech whi ch
touched all who were present and everyone responded generously. E ven the host
pl edged a generous sum to thi s trul y worthy cause. H owever, despite al l thi s, the
host di d not honor hi s pledgeas it was too di fficult for hi m to part wi th hi s money!
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9
From the commentary of R` Shi mshon Pi nk us ztl on the Siddur
T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
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I t i s therefore hi ghl y recommended to act i mmediatel y when one feel s i nspi red as the
i nspirati on and emot i ons fade away wi th ti me mak ing i t more di fficult to fulfi ll
one`s commi tments.
And w eal t h and honor come f r om You,
and you r ul e ev er yt hi ng
V eh a o sh er v e h a k a v o d e m i l e f a n e c h a v e A t t a
m o sh e l b a k o l
:5a :on nn |:o:n a5n :oyn
D ovid H amelech said this when he presented his son, Shlomo as his successor to the
throne. He was to lead Klal Y i srael (the nation of I srael) to the f inal redemption and
the building of the Holy Temple, the Bei s H ami k dash. His young son - who was only
12 years old, possessed unparalleled wisdom and immense power. D ovi d H amelech
hoped that Shlomo would bring the Jewish Nation and along with it the rest of the
nations of the world to such spiritual levels that these would lead to the ultimate
redempt ion and to K ing Shlomo (Solomon) becoming the M ashi ach. This hope was
expressed by attributing all of Shlomo`s abilities solely to H ashem.
Law s
I t is a common custom f or people to stand while reciting V a`yevarech
D avi d until the section beginning - A tt a hu H ashem.
The custom of the Gra was to remain seated until the Kaddi sh bef ore
Borchu.
The A ri zal customarily gave T zedak ah (charity) when reciting the verse
A nd Y ou ruleeverythi ng V e`atta moshel bak ol .
When recit ing t he words U ' mot zosoh es l evavo ne`eman l efanecha one should
immediat ely say t he f ollowing words V e`char ose i mmo habr i s, t hough they are
usually print ed in t he Siddur as a separat e paragraph.
Ac c or di ng t o Nusac h Sef ar d t he f ol l owi ng ver se f r om t he Book of Nec hemi a
i s r eci t ed bef or e At t a Hu Hashem l evadec ha (You al one ar e a G-d)
T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
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And t hey bl essed Your gl or i ous Name
w hi ch i s exal t ed abov e al l bl essi ng and
pr ai se. And You G- d ar e aut onomous
V i y e v o r ch u Sh e i m k e v o d e ch a u ' m e r o m am a l
k o l b r a ch a u se ' h i l l a h . A t t a H u H a sh e m
l e v a d e ch a
n:nn n5:a :5 :y un:n |+a5 uo 5:a ) +:oc nc : (
|+a: uon n nn
At t his point , t he Prayers move f orward t o a period about 500 years lat er where
we f ind N echemi a coming f rom Persia t o Y er ushal ayi m t o coordinat e t he rebuilding
and rededicat ion of t he Bei s H ami k dash and t he holy ci t y of Y er ushal ayi m. The
sit uat ion here was very bleak. On t he spirit ual level where t her e was mass
int ermarriage & t hreat s and at t acks by ant agonist ic Jews who vehement ly
opposed t he rebuilding of t he Bei s H ami k dash. N echemi a f aced a huge chall enge i n
his new leadership posit ion. H e had t o help t he Jews rid t hemselves of t heir non-
Jewish wives and children, & t o sincer ely repent of t heir evil ways, and dedicat e
t hemselves t o physically rebuild t he r uins of t he walls of Y er ushal ayi m and of t he
Bei s H ami k dash. All t his in f ace of t he vehement opposit ion by ant agonist ic Jews
and t heir non-Jewish f riends. As one peruses t he verses in t he book of N echemi a
one shares t he dif f icult economic, physical and spirit ual plight of t he Jews in
t hose t imes.
I t is in Chapt er nine t hat our Pr ayer begins with the verse
10
|+a5 uo 5:a
n:nn n5:a :5 :y un:n (according t o N usach Sefard)
11
|+a: uon n nn
(A nd they bl essed Y our gl or i ous N ame whi ch i s ex al t ed above al l bl essi ng and pr ai se. A nd
Y ou G -d ar e autonomous)
10
N echemi a 9: 5
11
N echemi a 9: 6
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Viyevorchu Sheim Kevodecha
I n t hese verses we recit e f rom sef er N echemi a
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t he pesuk i m t alk about t he
unbelievable creat ion of billions of galaxies wit h super galaxies and t heir
billions of suns. Our sun is a mere medium-sized sun on t he r im of t he Milky
Way wit h a lit t le planet called Eart h revolving around our sun. At this point
t he f ocus t urns t o a young t hree-year-ol d chi l d who emerges f rom a soci et y of
pagans as a t rue believer in G-d. G-d r ecognizing his choice and det erminat ion
t o di ssemi nat e t he t ruth about t he Cr eator, select s him f rom t he myri ads of
Eart hs inhabit ant s t o be grant ed special D ivine assist ance in t eaching humanit y
t his t ruth.
Thus, t he theme of t hese verses is t hat G-d creat ed t he ent ire magnif icent
universe wit h billions and billions of creat ions which are not hing less t han
st unning and unbelievable. H e t hen, so t o speak, put s t his all aside and f ocuses
on t he development of a young G-d f earing lad, A vram, i n becoming t he
t eacher of a now modern world in re-educat ing t hem about G-d. To t his end,
when A vram shows his willingness t o sacrif ice his lif e f or his ideals and let
himself be t hrown int o a f iery f urnace by t he great ruler of t hat t ime N imrod, G-
d int er venes on his behalf and saves him miraculously f or m t his f ire of U r
Kasdi m. At t his point t here is a not iceable change in A vrams H eavenly calling.
N o l onger i s he A vram, a rare jewel amongst his own people, but A vraH am,
which in H ebrew means t hat he will become a f at her, a leader of mult it udes
t eaching t hem t he t rut h about G-d.
H H i i n n t t n: n:
y:n u non n +: n : " u:ana " = " un:a "
The H ebrew wor d in t his verse, `hi `baram means when t hey wer e cr eated. I t cont ains
t he same l et ters as t he newly acquired name of A vraH am. Rav Samson R. H i rsch
sees in t his M edr ash t hat A vraH am`s role in lif e was t o t each everyone t hat the
world did not always exist , but rat her, it was creat ed by G-d.
A vraH am cont i nued t o be t est ed and t her eby perf ect ed i n carryi ng out t hi s
role. H is role not only af f ected mankind during his lif et ime but as a leader his
inf luence ext ended int o t he f ut ure of all mankind. Finally, when he was already
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9: 5, 6 - 11
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almost 100 years-old (99) H ashem perf ect ed him wit h a Bri s M i l ah and at t hat
point added t he let t er H ey t o his name signif ying A vraH ams new role.
A vraH ams circumcision is called a Br i s - a covenant . Part of t his covenant was
H ashem`s promise t o give t he Land of I sr ael t o A vraH ams descendant s.
Bris Milah and t he Promised Land
As ment i oned, t he covenant of A vraH am, t hr ough his circumcision, was also a
pr omise t o give t he Land of I srael t o his children. Rav Schwab explains t he
connect ion bet ween t he t wo. We know t hat t he occupant s of t he Land of I srael
at t hat t i me were t he Kena`ani m. The Torah t el ls us i n Par shas A chr ei M os
13
t hat t he
Kena`ani m were a very depraved people. The accept ed moral code pr act iced by
t he nat ions of the worl d was want onl y disregarded by these peopl e such that the
Land of I srael vomit ed t hem out . I t was now up t o t he Bnei Y i sr ael t o ent er the
land and rededicat e and sanct if y it t hrough t heir adherence t o t he Torah which
st rict ly f orbids all f orms of immoralit y and demands a level of dignit y and
sanct it y bef it t ing a nat ion of H ashem. A similar charge is given t o us wit h t he
mi tzvah of Br i s M i l ah. A ci rcumci sion i s perf ormed on t he part of t he body whi ch
represent s a human beings most hedonist ic urges and impulses. I nst ead of t his,
we are commanded t o perf orm t he mi tzvah of Bri s M i l ah and t hereby sanct if y t hat
part of t he body. Thi s mi tzvah addresses our innat e self -indulgent nat ure and
challenges us t o br idle it so it is used solely in service of our Creat or.
This explains t he part of V a`yevar ech D ovi d whi ch ref ers t o A vraH ams mission in
t eaching t he world about G-d.
un:a no nno u:aa n:na :o u p:n uon n nn
aa: n nxn | :o: n - n :an ny n:5
Alt hough t his is all one verse in N echemi a, it is usually print ed in Si dduri m as t he
st art of a new paragraph. I t should really be r ead t oget her as one verse. I t was
split because of t he cust om (mi nhag) t hat when t here is a Bri s M i l ah in shul eit her
t he M ohel or t he Rabbi reads a series of pesuk i m f rom this point, out loud with
t he congregat ion r esponding by reading several pesukim out loud as well. Since
t he pasuk of n :an ny n :5 ref ers t o t he Bri s M i l ah of A vraH am, it is recit ed
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18:3
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when t here is a Bri s M i l ah t o commemorat e t he merit of A vraH am A vi nu, t he f irst
per son t o perf orm t his mi tzvah.
And You G- d ar e aut onomous
A t t a H u H a sh e m l e v a d e ch a
B B a a c c k k g g r r o o u u n n d d n : pn n : pn
From A ta H u H ashem l evadecha .... is f rom N echemi a 9:6
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I t was t he cust om in some places t o end Pesuk ei D e`zi mra at t his point and recit e
Y i shtabach af t er t he verse ending wit h t he words L e`shei m ti f' artecha . Lat er t hese
verses were added. These verses end with t he select ion of A vraham (Abraham)
and t he subsequent exile in Egypt and t he Exodus wit h t he split t ing of t he Y am
Suf (The Reed Sea). We t hen proceed wit h the Shi r as H ayam (The Song of t he
Sea) sung when t he Jewish people miraculously crossed t he Reed Sea wit h t he
Egypt ians in pursuit .
The Rambam
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ment i ons t hat some had t he custom of reci t i ng t he Shi r as H ayam
daily af ter t he blessing of Y i shtabach, while ot hers recit ed the Shi ras H a`azi nu (A
song in t he Torah Port ion of H a`azi nu). Yet ot hers recit ed bot h t hose songs.
Our present -day Prayer books (Si dduri m) i ncorporat e al l t hese verses i nt o t he
Pesuk ei D e`zi mr a bef ore t he closing blessing of Y i shtabach. The verses f rom t he
Tor ah port ion of H a`azi nu are not recit ed at all.
The Z ohar asks why we insert V ayosha and A z Y ashi r at t he end of Pesuk ei
D e`zi mra inst ead of at t he beginning since t hey are Torah verses while t he rest are
f rom Kesuvi m (Torah Script ures). The Z ohar answers t hat since t his is t he most
exalt ed praise, it s best t o have it closer t o t he main part of T efi l l a (pr ayer ) - t he
Br ochos of Y otzei r Ohr and A havah Rabba (A havas Ol am
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).
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I n the middle of pasuk 5 according to N usach Sefard
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H ilchos Tef il la 7:13
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N usach Sefard
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Keepi ng t he St ruct ure of Torah Verses
Ther e is a H al achi c (Jewish Law) dif f icult y wit h N usach Sefar d, since it starts f rom
t he middle of verse 5 - f rom V i ye`vor chu shei m k evodecha u' mer omam al k ol br acha
v`sehi l l a., We f ind a f ew except ions t o t he r ule ment i oned by t he Gemora t hat
one must not di vide a verse f rom t he Torah or T anach. One such exampl e i s t he
verse we recit e when t he chazzan ret urns t he Torah Scroll (Sefer T or ah) t o t he ark.
The chazzan begins t he verse Y e`hal l el u es shei m .and t he congregat ion responds
by saying t he second half H odo al er et z . There t oo t he quest i on i s raised t hat
one is not supposed t o split t he original Tor ah verse.
The answer t o bot h t hese quest ions and t o ot her similar sit uat ions is t hat when
t here is a break in t he verse it self , even t hough t he verse cont inues, we are
allowed t o recit e that part separat ely since it is separat ed in t he verse it self . The
way we recognize t hat a verse can be separat ed is by t he cant illat ion mark on that
part of t he verse. An esnacht a t r op is a break, which is why t he above-ment ioned
verses are allowed t o be recit ed in part , and not in whole
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.
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Chasam Sof er Orach Chaim Si mon 10
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Quest ions:
1. Where did Pesuk ei D e`zi mra originally end?
2. What is the signif icance of reciting Baruch so many times in Baruch H ashem
le`olam A men ve`A men.?
3. Who alone does wonders? To what does the word alone ref er?
4. What is the reason that V a`yevarech D avid and A z Y ashi r are said bef ore ending
Pesuk ei D e`zi mra with Y i shtabach?
5. What lesson did D ovi d H amelech convey to his son Shlomo?
6. What part of Pesuk ei D e`zi mra should one recite while standing and up to which
point in that segment ? Explain why.
7. Explain why H ashem choose A vram and subsequently named him A vraH am?
8. What does the M i tzvah of Bri s M i lah (Circumcision) have to do with living in
the Land of I srael?
9. At which point in davening (prayer) do we have the custom of giving T zedak ah
(charity)? Why?
10. Although one is not supposed to abbreviate a pasuk , we somet imes do it
anyway. Why is it permissible?
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Answers:
1. Pesuk ei D e`zi mra originally ended with the H alleluk ahs.
2. I t means to bless H ashem at all times, & in all situations and circumstances.
3. I t ref ers to H ashem Who on most occasions is the only one who understands
the benef it of certain events. Or it ref ers to a time during Creation when
H ashem was alone.
4. The Abudraham writes that f rom these verses we can derive the 15 attributes
we recite in Y i shtabach.
5. He was teaching him humility; to attribute all his talents and qualities solely to
H i m.
6. From V a`yevarech D ovi d until the f irst letters of these f our words + n' +'+ |:a'
spell - V adaye - +, & it has the same numerical value as the Name E hk eh
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(21) . n Also the f irst letters of the words A ta H u H ashem H a`E lok i m nn'
up:'n '+ 'n have the same numerical value as the Name E hk eh (21) n .
Thus, it is customary to stand while saying the passage of V a`yevarech D ovi d until
that point.
7. H ashem was intent on A vram discovering and teaching everyone about H i s
existence and the f act that He created everything. Then H ashem tested A vram`s
steadf ast f aith by asking him to perf orm a Bri s M i lah. When he passed that
challenge he became a leader not just f or his generation but for all f uture
generations as well.
8. The Kena`ani m were expelled f rom the land because of depraved behavior.
Sanct if ying ones self with Bri s M i lah demonstrates that modest behavior gives
one the merit of living in the land.
9. During V a`yevarech D avi d when we reach the verse V e`ha`osher ve`hak avode
mile`fanecha ve`A tta moshel bak ol. We do this to show that we truly believe our
material wealth comes f rom H ashem`s blessing and not f rom our own
stratagems.
10. We only do it where there is a break in the pasuk anyway.
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I t is the N ame H ashem used when H e sent M oshe Rabbei nu to redeem the Jews f rom of Egypt