0:00 / 0:00
Gateway to Tefilla : The Great Siddur Controvercy of Prayers for Ruchnios
78 views
Date This Shiur Was Given: 6/19/2020 The Machlokes Rav Yaakov Emden Vs. The Ateres Zekeinim and Rav Zalman Henna • Visit the Rav's site: https://www.rabbidg.com/ • Have a Question? Contact the Rav: https://www.rabbidg.com/contact • Order Rabbi Glatstein's Books: https://www.rabbidg.com/rabbi-glatstein-books
Comments(0)
Transcript
Auto-generated transcript. Not time-synced to the video.
this torah class is brought to you by
torahanytime.com
okay brookham welcome everyone to
today's filo share which is dedicated by
our good friend basal rose
nishmas his brother tsv ben levy
yitzchak so we're going to speak about a
fascinating subject today
we know that every morning we wake up
and the final of the 15th bracha says
it's based on
the days
we make two requests here god don't
bring me to sin
god
force my yetzer to be subservient to you
so basis basically saying god that's it
i'm going to lie in bed all day i'm not
going to make any efforts to attack my
sahara you do the job i want to be the
god alhadors i want you to do me a favor
don't make me sin and tie up my yet
sahara
so in the ataris zuccainim which is one
of the noise calam that's printed on the
side of the shock
he says don't say this tfila it's
apikarsus
he says when you wash your face
don't say don't bring me to sin the
tishma me love
guard me that i don't come to sin but to
say don't bring me to sin that's like
telling god god stop make it that i
don't sin
the lama alto vieni don't say
everything is the hand of heaven so
don't say these fellows
so
the question is we gotta um ilan you're
gonna ask um
um
johnny whether whether you could say
this or not but
the rabbiak of emdin attacks this
atherosclerom he says
i see a new thing says
not to say beyonce
this is ridiculous empty it should be
nullified
ye toil
basically let him take what he said and
trash it throw it in the lake
that's i'm translating it nicely by the
way
you let him take what he said and throw
it in the garbage can
again i'm not saying this is what yaakov
says
i'm wondrous
how could someone publish this
[Music]
how could anyone dispute what it says in
the gemara
vertigo
you ever hear of an orthodox jew not
saying these fellows with the common
communism of action
there are many many instances
where we pray for spiritual assistance
shalom lovely they hate this is not the
only time
he wrote
we know when he finishes his villa he
would say god it should be your will
that i shouldn't sin and we say that on
yom kippur god it should be your will
that i don't sin
well if he divide the queen to terrorist
the kingdom he would have
vehemently disagrees with any reason to
dispute these feelings
ah
says yak of em then and we're going to
see
that in the times of rabiyakov
there was a very young scholar and his
name was
of henna
known as his name was shloima zalman of
hano germany known as rav zaman hannah
was born in 1687. he was a very young
man and a very sharp person
and in his time
in 1704 there was a siddhar published
called siddhar darach
hasadah
which was punished by revzreal and his
son rebel yahoo which became the
definitive siddhar for ashkenazic jury
and i'm reading it to you now from rabbi
reisman's book pathways of the prophets
where he has an entire chapter on this
subject
and because so many grammatical errors
had crept into the sith these two
gadolin of israel and rebellio
changed over the whole sitter siddhar
they were the first ones to make
notations you know in the art school
sitter they give you a little
mark when it's a schwannoma when it's
they were the ones who innovated that
and
zalman henna
took great issue with the siddhar he
published a counter siddhara called
shahrait fila
where he
wrote a hundred corrections on this new
updated seller and then he published a
second volume
where he made
326 corrections
so you can imagine the hard feelings
when rabzalman henna the first after
hundreds of years and updated siddhar
siddhar
hasada comes out
and rezaman hema basically dismisses it
with over 400 corrections
now the truth is when rabzamin henna
offered these corrections
many of them were incorporated in
updated versions of siddhar
darakhsyakasada
however rabzalman henna had such a sharp
pen
and he wrote so
powerfully
he writes about the siddhar which we
we're the siddha derek
he writes about rabbil yahoo and his son
rabbaz real
av
it was he says about them they're a
father and a son they fell into a pit
meaning that you know they don't know
what they're there they don't know what
they're saying
and repsalmin henna
took
issue not only with um
with rev azreel and rebellio he took
issue with many gadolin that preceded
him and for example the abar banel and
the ibn ezra and the siachi itzhak
and rabzaam and henna actually felt so
bad that he wrote sharply against israel
and rabbil yahoo that he published
um
what is called
a daf his nazis basically an apology
where he apologized for his sharp tone
and
he but that did not sort of quiet the
hard feelings that developed between
with him henna and rebel yahoo and web
as real
in fact one of the things he wrote is
that when the siddhar daraksiya khasada
came out
and
it was also referred to as binyan
shloimai
um
the
they criticized absalom and henna
because absalom and henna wrote a
response called binyan shlaimai and they
dubbed it
so rezaman hannah responds to all the
accusations against him because he was
accused of speaking very very harshly
about gadolin that preceded him
and he proceeded to use the following
expression basically
and he quotes the havoc
corrected earlier authorities
and the cabezar said look
i'm allowed to correct an earlier
authority as aristotle said
i love plato i love socrates but i love
the truth above all
so this was a very um heated and
bitter disagreement between ramzam and
henna versus rob israel and
came to the scene and iraq of
amden took great issue with rabzam and
henna
until ultimately the two of them
actually met in person
and one of the issues and the
disagreements
between rabzam and henna and
ravyakovdin is in the expression
how do you pronounce those words
what does the word
mean
so rabbi yaakov in the marx here writes
as follows
if it's because with zaman henna was
bothered
atu mandura yada la frushay croi
mose of tifta
if it's because he didn't like the
expression the if so someone who doesn't
know how to explain a pasta will refute
it
even though
seems to indicate that we're forced to
do it
but nevertheless it is the will of god
that we pray for this hazal say
yes right shall adam
a person's yet sahara prevails over him
every day
and the umali i call this
if god would not help us we would not be
able to
the um
only say everything is in the hands of
heavens
of yours believe ceres
that is god
does not decree oh you should fear god
you shouldn't fear god that is beyond
the
purview of the shamayim god will not
give a
a explicit decree
that you will fear him and he you will
not fear him but if you put in some
effort
and some uh
and some hishtadlus then the rebellion
will assist you and it is god's will
that we ask him for that assistance
feel of a person who raises up and
dominating messiah say they help him
actually not so
and it's impossible
to be spared from sin beliefs
meaning the same thing the same way when
it comes to sin
even though god doesn't make anyone sin
but if somebody sins repeatedly they
will prevent him from doing shuva
because the person has set himself in
that path
so too um
just like if a person sins and sins and
sins god will present him new avenues to
sin because he's selected that pat path
like we find
so too someone strengthens himself in
the right path they guard him from sin
even though he was prepared to to sin
like hazard say torah is megan omazil
and fila also helps like david malek
says in this week's excuses like
moisture being on this week's parsha
alcove
now moshe actually did not dive in for
khalif
and moshe did not say about khalif
this is probably a tall cypher here
probably you should say
and the truth is we find khalif davin
for himself
basically we find throughout the torah
people pray for their spiritual success
and that is not in any way a violation
of the fact that
everything is in the hands of heaven
except for the fear of god when we say
the fear of god is not in god's hands
god does not decree yonko should fear
him and barrel should not
god decrees god would never decree yonko
should just fear him but if yonko puts
an effort god will assist him and god
wants us to pray to him and that's part
of our efforts
says i've corrected this bracha in my
special siddhar
called luach eresh
now as we mentioned that
rabzalman henna
wrote a siddhar called shahreitfila in
which he corrected the siddha of
rebellion israel
and ravyakov didn't wrote comments on
this he wrote a commentary called
luach eresh
so we're now about to learn and this is
a subject that almost nobody knows
anything about
and that is there are hundreds of
mahlika sin between the medaktakem
namely rib salman henna and rebellion
rev israel and ravyakov
regarding the right correct
pronunciation
of various files one of these um
and the the this could be found there's
a new edition
of the rabbiakov
of of luach let me show it to you
so if one day you want to pick it up you
can
in this critical edition of luach eresh
you have
the chariza of rabzalman henna
you have
the likutem of yak of amdin hishita and
then later on in history you have
footnotes by ramora kai dusseldorf
so
um this is a very interesting subject
and one of the
very interesting macholikers between
ramzam and henna and ravyakovamden is
how to pronounce the word
so if you look at number four rezaman
henna says
the correct pronunciation is
in all those i find
with a with an eye with a hailam
um
means to bend
but here it's a verb
paul
therefore i say says
every siddha in the world is wrong
it's
asking god and you should force
well this is clear obvious and there's
no questions in other words ribs almond
hen is of the opinion that the correct
text of the bracha is
reno by the way despite the fact that
the gemara
has a different nosak
right the gemara arghamar says the
festivity but rezaman hannah says nope
not correct it's
a verb
however rabbyakovdin in his luach eresh
takes issue with this
and he says
and this is the ms hagomor and this is
how hazal speak like in the mountains of
him
doesn't mean to force we're not asking
god to force our yate sahara because
that probably is a violation of ah kobe
day shaman
kaif means to bend
don't pay attention to what's written in
the safer shin tough what's it say for
shintav shahri tv ramzam and henna
shinuyavatesha
he's clouded
there's no no question this is what is
called from the fulime
his hand is on the bottom side
says rabbiak of emden how could we say
force like rabzaam and henna wants to
say
forcing means hechrach
against his will like it always means
and that's not possible
can we ask hashem to tie up and force
hayetsa
no forcing can only is only uh correct
in the context of
the one who's really acting
that we could say the person should
force the his yates and do against his
right side
in other words like this
when we say to forest
forcing is only possible referring to
the one who is doing the foreseeing not
the one who is being forced you can't
say force the yetzer
the the term the verb force fear can
only fall upon the baal hamas who is
doing it
that he we could say
force him we should say we could say to
god god forced me to do against my will
but you can't say about the yetzer
because
he's not acting
it's true says
does even though
he is turning us and
tilting us to follow the whims of our
heart
but that's not called a ulaba etzem so
we can't say force the yetzer what do
you mean force yetzer is you you're
forcing someone to do a an action
against their will
so you could say we're forcing the
person to do an act against their inner
desire of the yetzer that they have in
them but you can't force the gates the
term force is when someone is being an
active accomplisher not when someone is
an interferer
we don't need the actions of the torah
we need him to be gone
we need him to be subdued
that's what we're asking for we don't
need his reality we need his
disappearance so why would we say force
the yetzer forcing implies we need this
thing to be active no we don't need the
answer to be active we need him to be we
need him to fly kite we need him to
disappear
so the term force
is not a proper turn
we don't want his mitsyas
so let's ask god hey god make the eight
sir disappear the answer to that as we
know the governor sanhedrin says the
world cannot exist without the asahara
the world needs the eight sahara to
exist
says yak of emden
all we could pray for is we can't pray
to force the azar because we don't want
his active participation we can we can't
dive and he should disappear because the
world can't exist with that all we could
do is
god subdue him let him not prevail over
the person we want his knee and his
shiflus
that's his bittle
the zebra the masculine
anyone who's familiar with language as i
could tell
all the participants today are great
hebrew linguists
right so
therefore anyone who's familiar with
hebrew knows that is what the word means
came on him you can't say this that
we're asking not to force because if you
say that
that's taco a violation
it says
if it means to force then i would agree
with the terrorists the canaan that you
can't say it you were movato
if you're forced to do good that's not
our request
our request is we're
saying god we know those who come to
purify themselves you open for them
shari ezra shari see you and shari
seattle
like the gemara says
so therefore since i need help i come to
you biba kasha
so now if hashem helps us he's not doing
on it on his own he's relying on our
efforts
but
that's not correct says
that's taco violation of bahira
i
the rabzamin henna brings araya from
kaifenoise
i don't know what he's talking about
sorry no maybe he's on our side
the the word kyphen is
from kefiya like i say
kaifen
means
forcing
but who says that's what
the cause means
allah brazil you ever saw himself with
it's because he doesn't know enough of
hazal that this led him to this point
it's not enough to know hebrew you also
have to be familiar with hazal
the fact that he doesn't know
him and shas says
that okay that i could that i know but
the fact that he is missing in his
knowledge of hebrew
that's his that's the specialty the
that is a one of the big macho kiss in
between rabzalman henna
and rabiyakov
namely rabzamin heno learns that the
correct pronunciation is
force
and rayakov says first of all forcing is
only possible on the active party and
secondly to ask three bansham to force
anything on us in terms of rochnias that
be a violation of
bahira
so now we come to the holy khida
and the khida in the immaculate bracha
on seven men above he quotes al-tara
sakainam
who says don't say the alta vienu and
don't say because
because i call the day shamayim ah says
um
but i saw a beacon
wrote
bitterly and hotly
that everything that tears the kingdom
wrote is dwarim talem and you should
forget it
and this is something we do all the time
and according to
um
so bjakubem then basically wipes the
floor with the ateras decaynam
and the hida says
he plays again
then really ripped apart that teresa can
him
okay
even though this person was mahara was
the marau roy faye and uh the academy
made him basically into an amaranth
but says
i
have a question
why didn't
then quote the first thing that taurus
the kingdom say said guard mean not to
come to
you know conveniently did not copy the
first statement that that teresa kingdom
said that you should say
the vitish marines
says
it is clear that the above mentioned
rabbanum they knew without hashem's help
we cannot fight the eight sahara
and we need to ask hashem it's a it's a
dover pasha zilkari bairav every
jewish child knows this
and they even said you should say
shattesh morani me lovely they faith
and they say that explicitly
and that's not a violation of kobe day
but the words don't bring me to sin
they're not happy with because it's
mashma that without phila hashem would
bring us to sin
in other words says the khida rabiyakov
in his opinion did not have the proper
grip of the atherosclerosis not that the
tyres of kingdom said you don't pray for
rakhinis you do pray for us he himself
said save the tishma
um
the problem of
that terrorist kingdom was you can't say
god don't bring me to sin because that
implies
that if we wouldn't ask this god would
bring us to sin but how could he say
such a thing
so it's true unless there's a historical
hashem's not going to help you but he's
not going to bring you to sin
now the way the shlock
answered this and we're going to see rip
schwab
addresses this is that yes sometimes god
will bring you to sin if you sin so much
that average
and your bola tamini and says the khidak
but even abola tame
um they don't say if someone comes to
become tame they're going to bring him
to sin it's just they open for him
and therefore
he allows to say shattesh morani love
with their faith
meaning help me that i don't sin
says well according to that there's the
kingdom
when rava davin that
i shouldn't sin anymore
so the marxist says that should be
erased
what do you mean why should that be a
race that there's a kingdom is muay that
you could say moraine
and the reason why you shouldn't say the
sits right now he holds that's mashma
forcing the eight sahara without any
histories or effort on your part
or he holds that hashem is only gonna
help you
a little bit but ultimately you're going
to have to foresee sahara but hashem
himself doesn't force the yetzahara so
therefore the opinion of that terrorist
the kingdom is not so foreign
it's not that he doesn't hold of of
spiritual prayers he himself
acknowledges spiritual praise he holds
alta vienu implies if you don't say that
god will bring you to sin and vegeta
implies god forces
that's a problem
however
says the
even though i don't think that
um
then gripped the ataris the kingdom
correctly i think the revyak of emdin is
correct in his final analysis that you
cannot change another gemara
and many post him
and all of cloud he says
to lilos
meaning avon causes us to be given over
into their hands
so the bottom line is even though i
don't like the approach of regatta of em
then i agree with his conclusions
however what about the fesiatz
don't say it but in shas and kama plays
can we find it
and we could explain that that
means when there is a historious on our
part
but it doesn't mean hashem will do it on
his own
then after i wrote this as i found that
the madani melaka the end
he's also troubled
and he answers
that no this is a proper lotion like
says
and the rabbiak then then brings this
and as well as in the siddhara of the
shell addresses this
so basically the bottom line is
that the suspicion of rabbiakavemden on
the above mentioned rabbah there's a
kingdom
these the kingdom have
protected themselves from this uh
suspicion because they do say you could
say this is
hate
to the defense of rabiyakov then i'm
assuming his problem is that it doesn't
help
that that harassed the kingdom said oh
you could say vitishmireni
because that's not what the gemara says
if the gemara says you kadavan
the alta vienne
that means
this is a valid villa
marv
i want to share with you
beautiful words of
philosophy
it's a very interesting concept you know
let's think about the bracha
hamad
we begin by saying god you open up my
eyes and you take sleep away from me and
we explained last week we immediately
say
since wake up time is the pivotal moment
of the day it's the it's the crossroads
of the day that is the time when we have
to capitalize to use our first thoughts
and actions and words for this hashem so
after we thank hashem for waking us and
opening our eyes we immediately say god
set us in the right path
and we make all these feliz hashem save
me from sahara save me from the sahara
save me from the from avira and oven
sahara and the
but the ending seems to have nothing to
do with anything we say
the
you say god save me from yet sahara save
me from sin say me from pasha
and uh
the sigmulani
duke mila sodom to me that's not what
the theme of the broadcast was about the
theme of the bracha was about being
saved from the etoro so the box says
that when we end off the broadca
israel also what do you mean
to everyone
you know i was walking by the garbage
can and there was a big hole in my
garbage bag
and there was a bird there pecking and
eating lunch
so
it's going
even to the birds so why do we say
israel says
in the siddha of the ashkenazim it says
you know why because the the what's the
said we're talking about this in this
bracha that he saves us from hait and
from avon and that the satan should not
have dominion over us and it's arshnide
of dominion
but rather
this hasset is only to cloud israel god
does not protect the gentiles from sin
god protects us from sin because israel
is
our soul actually comes from a different
place than the souls of they come as
always
our souls are mizuka are refined and
with surah and and purified shiva saying
our souls are etsa mcdouchevatahara
the only thing is sometimes there are
superimposed distractions
we have extraneous distractions the
satan the itsahara therefore god saves
us
but the um
are not inherently pure they are essen
atoma
and they belong to the eight sahara and
hashem does not do the said to them to
save them from the eight sahara so even
though the rambam just ends the bracha
gomez
we say and the smack says
to everyone no but we're referring to
the special
that he protects us from the eight
sahara
so comes
and he says in the safe air on
tihilan
there is no greater kindness
than
the greatest
hashem does to you on a daily basis is
he saves you from the sahara say when
if you're on this shir now and you're
not doing a billion other
empty things that you could have been
doing hashem saved you from the tzara
every moment of the day hashem is saving
us because if hashem wouldn't save us we
would fall in his hands
so david
says this is
god is before my eyes what's the said
that i could walk in your truth valaya
shafti must say shaman i do not sit with
those who are empty
ad the question that you do is
i hate evil doers the question that you
do is that i don't sit with the wicked
and this is always in front of my eyes
so we have to recognize that this hashem
does
is really the greatest hashem does for
us and therefore
when we say the words god don't bring me
to sin
and we had this on the sheet last week
and i'm just reminding ourselves
god would never bring us to sin but
there is a phenomenon that when a person
sins he puts himself in a certain track
and a certain conveyor belt in a certain
direction where new doors of sin will
now open so we say god even if i've
sinned out to thee
don't allow that sin to carry me for
further along the road and this is in
fact how rob schwab learns as well you
see me shattergame i saw those who would
want to translate out to vienu is don't
lead me
don't lead me to sin
this is a mistake
god
don't lead me to sin that's christianity
we don't believe in that
god doesn't lead anyone to sin
ain't because you're maybe a marriage
god does not lead anyone to sin shari no
give us free choice
but since there is a methodology of
habalatan
altiviani means like this even if a
certain taivoritsara has dominated me
and seduced me to do evil
don't open the door
to make it easier to send out to the enu
is a lotion of bia
to vienna means don't bring me back to
or to where i once was alte vieno
don't bring me back i sinned yesterday
god don't bring me back there because
naturally i should be brought back there
not because you're going to bring me
there but i would bring myself there
yesterday before you accustomed me and
your torah maybe i was doing things
wrong but now i'm diving and gone don't
bring me back to where i used to be okay
merv rabbi sai this is all in the tv
wishing everyone a terrific
you've just experienced another torah
class brought to you by torahanytime.com