A Thought On Parshas Ki Tavo
A Thought On Parshas Ki Savo
"...v'anu kal ha'am..."
"...and all of the people shall proclaim and say 'Amen!' (26:15)
The nation assembled near the Jordan and, in full view of ancient hills, followed a formula to pledge their allegiance to HaShem and to His Torah. A selection of blessings and curses was recited by the Levites. Each member of the Jewish people then embraced the theme of those blessings, or curses, saying 'Amen' in a show of agreement to adhere to the laws and to refrain from despicable deeds.
Examples of these pronouncements are not perverting justice, not misdirecting the blind, or not striking others in secret, to which the people voiced acceptance. Our verse, which is the first of the curses, forbids one from making an idol and concealing it. To this, the nation agreed and expressed their commitment with a resounding 'Amen." What is different about this first curse, however, is that the verse says that "all of the people shall proclaim." Unlike the other curse verses which employ the word "amar" ('they shall say"), our verse prefaces with the verb "anu" (proclaim, call out, respond). This seems to stress a more vigorous means of responding. What is the meaning of this variation?
Rabbeinu Chaim Paltiel suggests that pledging to abstain from any contact with idols is tantamount to asserting yichud HaShem - the absolute acceptance of HaShem as One. In asserting yichud HaShem and Kiddush HaShem - the sanctification of HaShem's Name and Majesty - one must call out and proclaim his or her devotion in a loud voice.
Rabbeinu Chaim Paltiel illustrates this by saying that there is a custom, at least on Rosh HaShanna and Yom Kipur, to recite the prayer Aleinu L'shabea'ach in a loud voice (this custom is recorded by the Mordechai - Rabbeinu Mordechai ben Hillel Ashkenazi, a 13th century German authority). Even though the Talmud (Berachos 24b) frowns on one raising his voice while praying, prayers involving the proclamation of HaShem's Unity, such as when a Kiddush HaShem must be made, are the exception. He traces this to the saga of Eliahu HaNavi atop Mt. Carmel, which records how the nation cried out "HaShem is our Lord" (Kings 1:18:39), just as it is written (VaYikra 9:24) "va'yar kol ha'am va'ya'ronu - and the people saw and cried out." Rabbeinu Chaim Paltiel closes by adding "and this is how they are accustomed in France."
As I mentioned in parshas Matos, I suspect that our master Rabbeinu Chaim Paltiel was well aware of the Crusades, and the tragic destruction caused to the Jews of his time in Western Europe. Surrounded as he was by a fierce Catholic host culture, he took caution in what he expressed and wrote. Perhaps his footnote "and this is how they are accustomed in France" is another such allusion. It is known to us that throughout our history of exile and persecution, the prayer of Aleinu has been chanted during times when Jews have had to make the ultimate sanctification of HaShem's Name. Thousands of our holy ancestors had to do that in France during the Crusades. Rabbeinu Chaim Paltiel reports to us that they called out to HaShem and could be heard chanting the Aleinu prayer to sanctify the Name of the One G-d.
This week, as we recite the ancient Aleinu prayer, be attentive to its words and their meanings. Feel a glimmer of the upcoming Yamim Nora'im when we will say this prayer with raised voice and fervor. Good Shabbos. D Fox
"...v'anu kal ha'am..."
"...and all of the people shall proclaim and say 'Amen!' (26:15)
The nation assembled near the Jordan and, in full view of ancient hills, followed a formula to pledge their allegiance to HaShem and to His Torah. A selection of blessings and curses was recited by the Levites. Each member of the Jewish people then embraced the theme of those blessings, or curses, saying 'Amen' in a show of agreement to adhere to the laws and to refrain from despicable deeds.
Examples of these pronouncements are not perverting justice, not misdirecting the blind, or not striking others in secret, to which the people voiced acceptance. Our verse, which is the first of the curses, forbids one from making an idol and concealing it. To this, the nation agreed and expressed their commitment with a resounding 'Amen." What is different about this first curse, however, is that the verse says that "all of the people shall proclaim." Unlike the other curse verses which employ the word "amar" ('they shall say"), our verse prefaces with the verb "anu" (proclaim, call out, respond). This seems to stress a more vigorous means of responding. What is the meaning of this variation?
Rabbeinu Chaim Paltiel suggests that pledging to abstain from any contact with idols is tantamount to asserting yichud HaShem - the absolute acceptance of HaShem as One. In asserting yichud HaShem and Kiddush HaShem - the sanctification of HaShem's Name and Majesty - one must call out and proclaim his or her devotion in a loud voice.
Rabbeinu Chaim Paltiel illustrates this by saying that there is a custom, at least on Rosh HaShanna and Yom Kipur, to recite the prayer Aleinu L'shabea'ach in a loud voice (this custom is recorded by the Mordechai - Rabbeinu Mordechai ben Hillel Ashkenazi, a 13th century German authority). Even though the Talmud (Berachos 24b) frowns on one raising his voice while praying, prayers involving the proclamation of HaShem's Unity, such as when a Kiddush HaShem must be made, are the exception. He traces this to the saga of Eliahu HaNavi atop Mt. Carmel, which records how the nation cried out "HaShem is our Lord" (Kings 1:18:39), just as it is written (VaYikra 9:24) "va'yar kol ha'am va'ya'ronu - and the people saw and cried out." Rabbeinu Chaim Paltiel closes by adding "and this is how they are accustomed in France."
As I mentioned in parshas Matos, I suspect that our master Rabbeinu Chaim Paltiel was well aware of the Crusades, and the tragic destruction caused to the Jews of his time in Western Europe. Surrounded as he was by a fierce Catholic host culture, he took caution in what he expressed and wrote. Perhaps his footnote "and this is how they are accustomed in France" is another such allusion. It is known to us that throughout our history of exile and persecution, the prayer of Aleinu has been chanted during times when Jews have had to make the ultimate sanctification of HaShem's Name. Thousands of our holy ancestors had to do that in France during the Crusades. Rabbeinu Chaim Paltiel reports to us that they called out to HaShem and could be heard chanting the Aleinu prayer to sanctify the Name of the One G-d.
This week, as we recite the ancient Aleinu prayer, be attentive to its words and their meanings. Feel a glimmer of the upcoming Yamim Nora'im when we will say this prayer with raised voice and fervor. Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 7:49 AM
0 Comments:
Post a Comment
<< Home