Yeshiva of Newark Podcast
Rosh HaShanah Readiness-Standing during Chazaras HaShatz-The importance of the Piyutim
[Music] You're listening to the Yeshiva of Newark at IDT podcast. I'm your host and curator, probably a problem of given leverage. And I hope you enjoy this episode. One of the things Revolution was very much a bit about was standing through Hazaras Ashats. And I would assume that would be on every day. But I'm Rosh Hashanah as well. Take a look in the Rambo, in Shul and Arachayim. It says the Yeshiva of Mshakoa Amyamdu. She calls Roshwetsi Bratif. And now the Arisal did not stand during Azaras Ashats. Well, probably also even though his grandfather, of course, was a great Makubu and connected to the Torres Hari. But this is the, as the Mshaburah says, that's the Minna Gakad Moynim. -Rovic, you believe it? -Yes. -But I know that I stand until I asked her, well, I sit at the Melikha Khadosh. But I stand through that whole-- -That everybody would say you should stand. Because everybody does it for some reason. After they just sit down. -Those people are Amarats. People who the Halocha says clearly, that you're supposed to be standing until the Khazan goes back to start-- In other words, you take three steps back, and you stand there and wait till the Khazan repeats and get to the point of saying the Khadusha. At that point, you take your steps back to where you were, and you join the Khazan and the Khadusha together. -Correct. -Now the question is, can you sit down at a Melikha Khadosh, or a Melikha Khadosh? -Right. -Can you stand afterwards as a question? -So up until that time, yes. Now, of course, on Rosh Hashan on Yim Kippur, it gets along-- it's long to get to Melikha Khadosh. Because, you say, "V'hain taint paktach hob, simmokhadah shammu vaderhob." So it takes a while. There is a sense of piyyut that's being said. But let's, first of all, talk during the year. In general, there-- as you can see, it was the minik on Linim to stand-- for people to stand the whole Khazar as our shots. The revolution had a minik on Erivers Hashan on him, that he would go to the Kueso to Daven. And even though he went to the Kueso, he had his own base metarish, and the people diving there, whatever time it was. But Erivers Hashan would go to the Kueso as much, and that was his minik to go to the Kueso and Erivers Hashan on him. So it happened that in just a couple of years before he died, he was in his late '90s, he came into his base metarish, and they were davening minikhah. And he, of course, had daven minikh already. So he still stood up. Even though he wasn't-- he had already davened already. He had been at the Kueso earlier that day. And people wondered, why was he standing? Everyone knew he had daven already. We-- it would seem that, right? If you're not part of the seaboard, in other words, you have to come into shul, and you've davened earlier. If you've davened earlier, why should you have to be standing with them? What's the reason why there is a minik of many people have to stand for the whole Khazarsa shots? So Mr. Burris says, kivin sha makhavanen vishomin meshats, vishamaya kahone, kiwim mis palimba atzmandamye. In other words, the point is, is that there is a sense of the shuyach sibor being mowed to you. Even though you've davened already. He's a shuyach. He's a shuyach that's in shuyach. Right, but he's a shuyach in the idea. Again, this is the idea that Briskorov developed in others. That there's a tfilabid sibor, and there's the tfilas hot sibor. Tfilabid sibor is what you do quietly, together with the tfilabor. Then there's the tfilas tfilab, of you listening to every word, the shuyach sibor is saying. So you're supposed to listen to every word. If you're supposed to listen to every word, therefore, it's like your body should be in that position too. So, in other words, he can be mowed to you with the words, but he can't be mowed to you with the standing. His standing can't be your standing. So that's why there is this minakad minam of many, to stand during the Hochazarsa shots. Now, so the question was, again, people wondered, why Rebel Yoshan was made sure to stand up, even though he was close to 100 years old. So some people say the reason was, is because he didn't want to sit and sit down when people were davening and the shtina was in front of them. So he couldn't, but that will go right. He could have, you know, he could have somehow navigated himself in a way where he wasn't being mopsick. So again, the question is, why Rebel Yoshan 90 in his late 90s, almost 100? Why he stood, even though he'd already davened already. So it's a very interesting explanation that they try to give here. And I think it's an interesting, if that's Rebel Yoshan's kavon, I think it's a good idea to know about. That's the following. The, the, the Dereherin Zuta, which is one of the small collections of Alachos, it says, "L'Ouya Oda Myoshan Vena Omdim." If you see everybody is standing, that's the Dereherits. In other words, you don't want to be players from its eve, or even though everybody knows you davened already. There's no reason of walking in and saying, "Hey, look at me." You know, yeah, just stand up. That's where Rebel Yoshan felt. It was important to send that message. Now, Janu, that was during, that was Bechlau. On Rishoshana, again, on Imkippur, anything that he had to do with the Hazar Sashats, he stood. Now, what about the Pyutim? This year, I know in the J.C., Rabbi Herman has told me that they're going to be makatsa in the Pyutim, that they say. Now, Rebel Yoshan, but we know the Pyutim can be quite long and beautiful, and many of them have very distinct Digunim, and they are, if you prepare them, they definitely add so much to your Nakhad, but to your Rishoshana, to your Madin, to your Imkippur. So, Pyutim are great. So, when Rebel Yoshan was younger, he would stand, including the Pyutim, because I guess he'd consider those, they've become fused into the part of the Shmanessre. But as he got older, that was the part that he would allow himself to sit down for. Now, he mentioned, when people asked him about it, he said, he saw in one of the Swaram, the Daskadoshim, which I think was the Bhuchatya. I think it was from David of Bhuchatya, who said that, when do we say the Shrinna is connected to person? That's where the words that he's saying are the words of the Shmanessre, from the Anchekneses, like they were. But let's say a person decides that he's going to spend time after davening during what kind it's are. And just say, God, I know you're here. Please help me, please save me, please make me better, please allow me to concentrate, better please allow me to control my anger, please allow my wife to want me, whatever it is that you're trying to say. So, those are private Aknunim. So, the Bhuchatya held that that's over there, you can walk by a person. You don't say, "Oh, the Shrinna is connected." Yes, part of what makes the Shrinna connected you when you're davening is your intent and the sincerity of your heart and your ability to bring God in front of you. Like, you know, we are close to God, and God loves us and wants us to daven and pray to him. But when we're using the words that those Incredibles that came in the VM crafted for us, then we've got our line to God. Then you could say, "Don't walk by him." But if a person is just doing his own telos, as important as they are, as spontaneous as they are, maybe even for that person what he's saying in his own private Aknunim, he has more tears and more kavana that when he has, for the other thing, there the Das Kedoshim says, "You don't have to worry about walking by the person while he's doing that." Now, the Pachacha writes that. The mission of burr, though, says that as long as he's got his feet together, you're not supposed to walk by him. So the mission of burr disagrees with the Pachacha, but the revolution saw that, and he was anyway getting a little bit older. So he says, "Since you have it, this Pachacha was one of the great placekin." He was a hussard as well, but he was held up by everyone as a great placekin. He felt, "Oh, so I can start sitting." He says, "If private be with them that way, then even what was written by Ibn Gaviro, or even if it was written by Rifshiman Ababli, or a rebelist, or a collier, those are also not on chick nessus agadola, as great as those men were." That's not the original Davening. So then he started to sit down during the beautiful. And in fact, if they found in Revelation's Maxar, that he wrote down this horror from the Daskid Ocean that about this. And people found that in his Maxar, I guess after he died, or even before he died, they found in his Maxar he had written this down. And I guess for people to realize that, because it is hard many times for people to be standing, especially as they get older. What about when the Oron is open? And many people say when the Oron is open, you have to be standing. Especially we know Mosheh had to leave. By Nihilah, we have the Oron open the whole time, right? The Oron is open the whole time by Nihilah. But as far as I'm not sure if I forgot already, it's been such a long time since I've done with the Ashkenazim for Nihilah. But I know that many people, I think that Ashkenazim too, the Oron is open the whole time, I believe so. But anyway, so some of the video of the Oron is open, you've got to be standing up. Saravoliosham again said, "No, that's not true." You can sit when the Oron is open. Why? Because the St. Pritoura is not passing you. The St. Pritoura is in a separate resource. Now, if however your seat is right in front of the Oron, so then there's an Indian of Kavodah standing up. I mean, you're looking right at the Oron. But let's say, for example, where I was sitting in the minion on the side, you wouldn't have to stand up. Like Nihilahiyosham himself, he would actually sit by the side of the Oron. He said, "You don't really need to," and I would say, it's Anamaratsas, you don't have to stand up. The Mr. Burr actually mentions that the minig of the Olim is to do a Heidur to stand up. But well, my Samhika I did, you don't, even though the minig of Olim is to stand. I would tell somebody, especially, if it's hard for him and he wants to summon his energy, having the Oron open is not Mahayvid to be standing up. And that would be the same thing even with Shmaokolano and with Avino-Maukainu as well. There is a Minnad that the Briskers have on Rosh Hashanah, and they say all of Thilean, and then they say it again. There might be Hsidim who have the same Minnad, but even the great, the Brisker of, and Rochayim, and others have a Minnad to spend the time when they're not davening to be saying Thilean on Rosh Hashanah. But Rafael Yasha felt that it's better if you have extra time. And Moshe, you know that we do this, of course, when we have our break on Rosh Hashanah, at least we try. Anam Kippur, I know for sure, of course. You should learn Gamara, and that's where Abil Yasha felt. That Gamara itself is greater than Thilean. And in fact, they say that renewable Yasha, who himself was one of the great post-Gim, who weren't held very much of the Kochavitskak, who was known as the "Gon of Chibin," the Chibinarov. And he was sitting with, he came in to ask him a Shilah on Rosh Hashanah in the afternoon, and they were regarding Bhavakama, Soshana Gakasapara. One of the great Khasidis Shirebiz, that's Chibinarov, who was very close to being close to Khasidim. Another, one of the great Khasidim, you probably heard of them, Dr. Kogan, is the Dibre Chaim, or Chaim of Sons. Sir Chaim of Sons, before Takiya Shofar, he would lock himself in his room. So people thought that he was getting ready with Kavanas. Somebody, somebody was looking into his room, and they saw that he was not studying the Zohar, or anything like that. He wasn't studying the Zohar, or anything like that. What he was doing was, he was learning the Tseus, which is a alumnus, to say, for Anush and Mishpat. So, Rabbi Yashiv said that if you can summon up the strength to learn Torah on Rosh Hashanah afternoon, that's the school's to be zocha bidin, your alma matera, and you're committed to it. In fact, Rabbi Yashiv said that the H.R. You want to fight it? That's the best way to fight the Muhammad, the H.R. And we know, Khasal Sayr, Shoshanah, it's almost like we're being called to war against the H.R. So, to heal him, yeah. But, to heal him as its own, Khashivus, but there's nothing that compares to learning Gomorrah. So, that is something that it's important to know, and I'll tell it again. Obviously, certain people from Tihilim, from Azam and Uravach, said, and this is based on the Medrash, that says the David Amelach asked. Remember, he says, the Medrash says, David Amelach asked that Akhosh Barrokhul, by people saying Tihilim, let it be Khashivusanah, as if you were Osik, but Na'gaiimba Olot, the Mishnah is some of the hardest Mishnah is to work, and to understand the Turkish Amelach. And that really shows you that even to heal him, and David Amelach himself, of course, put all his soul into it, it's really, in a way, you're supposed to learn the Tihilim, and learning is greater than Tihilim. And even Rachamazalman said, even when you say Tihilim, you can't just say it without knowing what it means. Part of the schools of saying Tihilim is learning it and understanding it. So this really explains why Rachashana afternoon, you can spend your time learning Tihilim as well, and you don't have to necessarily feel that, oh, I should be saying Tihilim today. Of course, when you learn, learn well. So those are some in Hoggim. Thanks for joining us for another episode from the Ishiva of Newark at IDT Podcast. Be sure to subscribe on your favorite podcast app so you don't miss a single episode. [BLANK_AUDIO]