KMTT - the Torah Podcast
KMTT - Erev Shabbat Parshat Kitetze
KMTT - Erev Shabbat Parshat Kitetze, by Rav Mosheh Lichtenstein
KMTT - Kim with Xiont et Cetera, and today's era of Shabbat Kodesh per shat kite, et cetera lul. Every Shabbat program today will be given over to a guest, Hara Moshe-Duchenstein, Ramani Shabbat Haaretzian, was meant to be a sikha for holy shalul, and it is a sikha for holy shalul, but as he will explain in the beginning, maybe a little bit unconventional in its focus, we are still responding here in Ishiva to the experiences of the war in Lebanon, specifically we had to meet them who fought deep, and were very much involved, and they visited here yesterday, and the Moshe will be reacting and other things to their visit. So, this is as a bit between you and Shabbat Shalom, the sikha for the entire day, and we'll be back on Sunday, on Monday, excuse me, with the shear of Harafta Vui. Good morning, the visual topic of this year was supposed to have been a conventional discussion of topics relating to holy shalul, however, yesterday afternoon, we had a visit in Shiva and a group of our Tamidim who fought in the war in Lebanon, and went to very difficult battles, lost in forcing some of the comrades, and the country of Shiva yesterday, amongst others, I was requested to give them a shear on the topic relating to their experiences, on the one hand, and holy shalul on the other, and I decided to speak with them about the halakhout of Tfilah, Mshatnul Khanna, of Davening, of praying during wartime, which as we will see has the intimate connection with Russia Shanais as well, and if we decided to change the topic of this year and to devote it to the same topic, both because the things themselves I think are meaningful, this should also feel that our listeners, especially those overseas, should be able to participate in what we've experienced in the past month or so, should be able to involve themselves, engage themselves in life as being lived and experienced as you say. At the moment. Let us now begin to discuss the topic, Tfilah beats Sara, dabbing in time of distress, is a well-known topic in the Tannakh. Some of the most explicit references to Tfilah, in Tannakh, relate to Tfilah, and the set circumstances. We begin in the second time we devour, pericute, vikitavom yu ke maba al sashim, when to be a war in your land, that your enemies will attack you, while your tammah has to throw out, you blow trumpets, when you escape them, if you remember you. In other words, you will plead a prochikadosh vayuhu, turn to him, and he will remember you and save you, vino shah tamm yu i vikim. Later on in Tannakh, if you move from Russia, I bend the schwammer melach, and we look at the Tfilah, schwammer, sashim, which discusses the role of atomic dash in Tfilah, which discusses the role of atomic dash, in a person's diving in prochikadosh vayuhu, schwammer melach also focuses upon the same event. Kei, tse am chalamil kamala i vu, wa amistril, go to war with its enemies. Bad deh, shatish tachim, ne pare, agidikadosh vayuhu, send them out to go, vid parulah, shayam, deh, schwammer, haltabad, he will pray to you, fu, shalayim, abidash, abidish shammer, shammer, haltabad, shammer, haltabad, shammer, haltabad, shammer, haltabad, shammer, haltab. You will hear the prayers, the pleas from the heavens, and we will rescue them. Thus, Tfilah in Tannakh is well documented, Tfilah in Tannakh, meaning Tfilah, bei, tse araz, well documented. Pili tikadosh vayuhu, chiridim and deh distress is a major catalyst of Tfilah in Tannakh, and one could add various prokiminti lim, which I also talk about, the suffering soul, the soul in distress, which tikadosh vayuhu and pour forth that sorrows to him. In Halakava, we find very little relating to the actual practice of Tfilah of Isvansara, of Tfilah in Tannakh of Distress, or actually, which is still the following. We find in great detail Tfilah bei tse araz, Tfilah in distress, in the ceremonies of the Tannitzibor, the fast days, the public fast days, which are instituted by Hazal in Ereti Sural, in various times, which Amisrael is underplied. Those events, be the historical events that are just dish above, but much more specifically, in the time of Hazal, you were various fast, not related to the past, but to the present. Whenever there was imminent danger, be it drought, plague, disease, war, while the animals overtaking their communities, all of these events triggered Tannitzibor, a fast day, in which a central element of it was, Tfilah, in a long sermon described as Hazal, in the beginning, second period, when second period, Tannitz, in college, was taken out to the local plaza, the community elder would give a schmooze about the needs to fix various moral problems in the community, and then they would have a special Tfilah, which included twenty-four Brakhot, not a schmooze of the usual eighteen, but a schmooze of six additional Brakhot, which was part of the fast, or part of the Tfilah within the fast, which Brakhot did they add, the mission of their enumerate, six additional Brakhot, the first two are Zichronot, Vishshofarot, and this is for Brakhot, Afesiparitilim, and they do not concern us at the moment. The first is Zichronot, this is Tfilah time of distress. In more time, there's no mention. Do we do the same thing as a fast day or not? Here's a one-line and magnetic statement in the Gomara, which sheds some light on this issue. In the mission itself, Rabbi Yudad disagrees with Haqameen, and Rabbi Yudad claims that you do not recite Zichronot and Shofarot as part of the schmooze of the fast, rather he replaces them with two other Brakhot, which drop on separately. Why does Yudad disagree? Why is he opposed to saying Maqat and Zichronot in the context of a Schwanessre, a fast day? The mission does not quote any explanation. The Gomara though makes a suggestion. I'm going to add to doing Yafo, Mashecha Tanid, at the bottom of Tazanamooze bit. Vad, from Yafo, said the following, "My time of the Yuda, what is the rationale of the Yuda? Nifish, Anum, Reams, Zichronot, Zichronot, Zichronot, because you did not recite Zichronot and Shofarot. Elabirah, Zichronot, Abirah, Zichronot, Elbirah, Zichronot, Anish, Shofarot, and Yom Kibirah, Yodo, which is a carbon copy of Zichronot, Uvishah, Akimil, Hama, and during wartime. The first part, of course, is clear. We say makhe, Zichronot, Zichronot, Zichronot, we are familiar with that. Yom Kibirah, Yodo, is Zichronot, essentially. However, this day refers to us well-known, familiar, self-evident, that you say, Zichronot, Zichronot, Shofarot, Shofarot, is unknown to us for any other source. Here it's stated as a well-known fact, which may have been known to them at the time. We are unfamiliar with any other halakhic source, rashi here states, "Vilayya de Inan, Minnite, Parish, the Ama, the Omer, Brakhot, Zichronot, Zichronot, Shofarot, Shofarot." I am unaware of any sources, rashi, in which the requirement is said, makhe, Zichronot, Shofarot, in time of war appears. And we indeed do not know of this, many of the source, nor is this quoted later on. Now, a lot of the best I knowledge in other places, of course, we have very little sources being with Zichronot. Then, if you rambam to the best of my memory, you know, Hommen-Lachim does not bring us either. However, the Gomavas says this black and white, as evident as the fact that we say, makhe, Zichronot, Shofarot, Shofarot, Shofarot, so to a time of war. Apparently, Zichronot was the case. Now, let's try to analyze this, understand what is the idea, the concept behind saying makhe, Zichronot, Shofarot, at wartime. To begin to understand this, we must now return to the makhe locus, to the debate between a view of the makhe, Hommen, regarding saying Zichronot, Shofarot, in a fast day. Rabiya, what's the rationale behind the makhe, Hommen, what is the reason to disagree with this? To understand this, we have to ask the question regarding the relationship between makhe, Zichronot, Shofarot, and Shofarot. We all know that Shofarot, you say, these additional three unique brachot. However, the question which we must ask ourselves is, what is the relationship between them? To be more specific, is makhe us, the focal point of the Shofarot, or is Zichronot, the major element within it? And one thing must be made clear, there is a huge difference between the two brachot. The focus of makhe us is the Kalich Baruchu. We proclaim as kingship, we recognize the sovereignty, we engage in its coronation, we celebrate the fact that he is our master. His watch about the world is the basic idea which we try to get across in makhe-yot, both in the present and the Zichronot, in the future. Zichronot is at the center, we praise him, we glorify him, and we recognize him. Zichronot is the opposite. Zichronot is the opposite. The government is the opposite. You remember the descendants, you favored them, you investigated the actions and deeds, you fought against them, you looked into our behavior, you summoned all of our deeds, actions, desires, looked into them, pronounced judgment upon them, and remember the covenant with our forefathers, remember the covenant of Avin, Sakhanyakov, remember your obligations to us, and we conclude Zichronot's breed, of course the point is, is that God is investigating man and judging him and providing for him, not the actions of God or the center, but out of man, thus makhe-yot is the chronos, have totally different aims and have different subjects at the center, one is God, the other man. The question of course arises, which of the two is the more basic, which is more central to our philosophy, if you look for a moment at the grammar of Sakhana, which describes the source of makhe-yot's show for us, we get somewhat of a different, we get somewhat of a different answer from different sources. Minayim, Shammim al-huyat, tanya, Rabbi Omera, Nia Shammal kehhe, makhe-yot's sashviz al-makhut. Good to Rabbi, you take the words Nia Shammal kehhe, makhe-yot's sashviz al-huyikra, this is makhe-yot, a ready to opening to Prasashviz, when you are ready to just mention the day of sashana, a ready to take the Nia Shammal kehhe, because the essence of the first day of the seventh month, meaning out of tishre, its essence is a Nia Shammal kehhe. 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makhe-yot's sashviz al-huyat, makhe-yot's sashviz al-huyat, makhe-yot's sashviz al-huyat, makhe-yot's recognition of his master-ship of the universe, that being the case, makhe-yot's must accompany it. Since we removed the fast day from the setup from the system and we used only as a Shannon wartime, so it must be that the common denominator is not the danger, it's not the threat, the common denominator is the revelation of his king, from his glory, and as such, such a common denominator must require makhe-yot's as well. And the reason for that she knows, if you remove, it's because it's just a fast day, you limit it only to a wartime, and as a Shannon, you clearly have makhe-yot's in mind, there's been a primary element. First, we actually went after it to say, you're going to Khakamim, you indeed say only to show for us in a fast day, and presumably wartime as well, or at least there's no reason not to assume so. At a wartime, you say to show for us, because the wartime schwanneser is analogous to the schwanneser s-ray of a fast day of distress. What could have been rooted in schwanneser's war time is not schwanneser's distress, it is schwanneser s-ray of God's glory. If you add makhe-yot. Let me now add one more point to this. (speaks German) We have the ceremonies of the Tylatannes, there's the players in a fast day. Khokz, the commander, started that from Gimmel. The world talks about going to war with the Khokz, the Khokz, the Khakamim, who accompanies an Israel, and the bank calls from the Gomara there that regarding the war with Midian, which I tried details at the end of the September, that the post-excessed there, Khokz, the sort of truck that Khokz be a doe, he carries with him the holy vessels and the trumpets, the girl that says, a la shofarot. These are shofas. Your best perplexed, the mission and time is, makes it clear that in times of distress, you blow trumpets. Not a shofar, you blow a katsut surah. The post-excesso, (speaks German) when you're attacked by your enemies and there's war being found in your land, (speaks German) you blow trumpets. There was a less, (speaks German) the blue shofars. It meant suggest that the distinction need be drawn between the war in Midian and a war, which is defensive in nature. (speaks German) when your enemies attack you in your land, those who blow trumpets as a sign of distress, (speaks German) you use the trumpets to express your distress. However, the war in Midian was not defensive war. We were not under distress, and of course we know that (speaks German) was killed in that war. Rather, it is a war, (speaks German) to exact God's revenge upon the Midian name, which put it differently. It's a war for killers of shame to remove the stain of kill of shame, which was created in Balthar, to glorify God's name, to create (speaks German) to recognize his glory. That was the nature of that war. Of course, required a prophet, (speaks German) to enable him to go to such a war. It's nature that was divided in that of a defensive war. (speaks German) You blow a chauffeur. The chauffeur, we blow as an expression of God's sovereignty, his master'ship, (speaks German) the chauffeur, (speaks German) the chauffeur, the chauffeur of Malchus, and that is the one which was blown in the Midian, in the new command of the war, which was to glorify God's name. In defense of war, though, the basic point of the (speaks German) and of the accompanying blowing is not to celebrate God's greatness. Rather, it is to plead with him to save our lives. For God used Hatzot's throat. Therefore, one could say that Ramban suggests the two models of Tfilah in wartime. There was one, Tfilah, in a war, which his nature is (speaks German) and as such, you blow a chauffeur and say (speaks German) suppose to another kind of war, which is defensive in nature, which is distress in the duress, I would concern you. Then you blow trumpets and, Quentin, I'm suggesting you would say only (speaks German) and maybe omit the Malchius. In conclusion, let us now address the final point. There's a well-known Malchus between the Ramban and the Ramban regarding the basic obligation of Tfilah. Is Tfilah's davening a mitzvah that the Torah obligated us, the mitzvah d'arisa, or is it only a binic obligation? The mitzvah d'arbanah. Is a person obligated by the Torah to approach God daily, to seek him out, to address him every day, or is it a privilege which God gave us to request our needs if necessary, but non-abrogation. The Ramban, as is well-known, thinks that there's a daily obligation to pray, to approach God much baruchu, is an expression of worship, would of dobe, hallelujah, to worship him with your hearts, to approach him, to have a relationship with him. The Ramban is of the opinion that daily to the privilege that God gave us to request our needs, with non-abrogation. In time of distress though, each of them adds an additional mitzvah. The Ramban creates a second mitzvah of praying in the times of distress, which appears not in the context of the Hoth Tfilah of the normal rule of Tfilah, but rather in Hoth Tannid. In other words, the Hoth to triagulate our behaviors in time of distress, the Ramban, it emits, even though Tfilah daily is non-abrogation, Tfilah in times of distress is, not much you can see. Therefore, according to Ramban, there are two mitzvah, one is praying daily, the other is praying in times of distress, maybe pleading would be a better word. The Ramban thinks is one mitzvah only in times of great distress. However, they disagree not only about the number of mitzvah in the frequency of the obligation to pray, but also about the nature of it. The Ramban who thinks the daily prayer is an expression of our relationship with God, it is a form of worship. The Ramban focuses the Tfilah, it's a rap, plenty of times of distress, upon the result. If you're so speaking to the Tyrion, it's a result oriented. It's not a sin or a torah, it's a sin or a shame, but it's a sin or a sin. In times of distress, cry out and scream to the Kaddish Baruch, to bang in the gates of heaven, with trumpets, with prayers, with screams, and Ram explains, if it divides me, the Kaddish Baruch, this is part of the means and the techniques of chuva, vis-zosha y grom, nasir tzame lehem. This will cause the problem to disappear. It will cause Kaddish Baruch to remove the threat and to solve the problem, to deny with the enemies, to give rain, and so on. Simply put, this fella's result oriented. It's out to achieve the solution to our needs. The worship is the daily chuva. The additional mitzvah is one which first wants chuva, and solving the problem. The Ramban disagrees. The mitzvah is daily chuva, suggesting our needs, it's a privilege to request our needs, and that is not an obligation, but a privilege. The same is true in times of distress. What is there for unique, what is there for unique in times of distress, not just of location, but rather the expression of the relationship but to put it differently, the worship, in your mitzvah language, niklala vodash, nidpalaala vedtatsarot. Part of worshiping God means to pray to him in times of distress, vityana a nay nay naveli bengaylav, and we should seek him out and beseech him, kaynaa vedimra de dumnehem, as a slave to a master, as a helpless, a helpless creature, to one who has a solutions, but the point is, not because I need a solution, it is the expression of worship that we raise our eyes and recognize that he's the master, and we are the weak servants. Kudram Bahn, fyur-bait-sar is expression, therefore amiens, helplessness, and of God's greatness, kud-lir-bait-sarah is the superstar of the problem. This takes us back to where we were before. Hechamim sitzilabait-sarah, two in wartime and fast times, and the like, is coming to solve our problems, mienz, pleading with God, begging him to solve the problem. Sihon De Shofarot, please remember, Brithavot, remember the covenant, remember our weakness, save us a save nah, solve our problem, please. This is wechamimb, and we view it and limit it, limit feline in wartime to Sihon De Shofarot, and expand the usage of Sihon De Shofarot to a fast day. This is called very nice with Brithavot's opinion, that the goal of fyur-bait-sarah is that of praying for a result. Brithavot emphasizes recognition of God's greatness, of his mastery over us. This fits in much greater view his opinion. When you pray this eht muhamah, the time of war, you pray this recognition of God's glory. He's great, and he's the melech, and we are the weaklings. It's a wrap, emphasizes, drives this home, makes us feel how much we rely upon him, and therefore, it's a form of worship and recognition of God's greatness. Brithavot's theory fits in much greater view his opinion, that you do not say Sihon De Shofarot in time of distress, for that of the Prakim. Rad, you focus upon Malchoyot, Sihon De Shofarot, and we cited war time as much as Shanna, as expression of God's greatness. This fits in much better with Vambhan's interpretation. In conclusion, Samid Kojbakh, we were at Filoat during the past month, and much danger and threats, we moved to Alaino, with those who suffered, with Alaino, with those who sacrificed attendance prize. Brithavot's Filoat, and many others, who rescued Brithavot, Kojbakh, who, to war itself, achieved not insignificant results, which without Shanna, will just improve over time, as diplomacy plays itself out. Sihon De Shofarot's Filoat then sought to be prey and hope, and he will be at Sihon De Shofarot in the same way we recognize that the time of Muhamman was a Shanna, so to recognize the time of Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna, and Muhamman was a Shanna,