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Morning Blessings-Pesach-Not A Slave
A pious Jew in the Kovno ghetto, compelled to do forced labor by the Nazis, asked Rabbi Oshry...
Morning Blessings-Elokai, Neshama-Pesach
We read in Pirkei Avot, "Know from where you came (3:1)." These words are addressed to the so...
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Peuskei d’Zimrah-Nisan-Ata Hu-Part Three
Likewise, in my humble opinion, all of the selections that Jews are unable to complete, durin...
Peuskei d’Zimrah-Nisan-Ata Hu-Part Two
But what of the foods prohibited to us by the Torah, such as the forbidden species of cattle,...
Pesukei d’Zimrah-Nisan-Ata Hu-B'nei Yisaschar
When the Messiah comes, the Holy One will accept gifts from all the kingdoms except Edom, bec...
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Shema-Pesach-True Service
Rabbi Safra was reciting the Shema when a man offered him a sum of money for something he wis...
Shema-Pesach-With Love
The Tzanzer Rebbe once broke down in tears. “It is known that a man may study the Torah,” he ...
Shema-Only Truth Will Be Heard
The 8th of Nisan is the Yahrtzeit of Rav Mordechai of Neshchiz: Two men came with a financial...
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Amidah-Redemption-Pesach
A prince became incensed at his son's conduct and exiled him to an unfriendly country. There ...
Amidah-Redemption of Torah-Pesach
When redemption comes at last, the Torah will appear to us as if it were entirely new, unlike...
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Hallel as Shirah: Paragraph Six
“God is a Master of war (Exodus 15:3).” God is not like a King of flesh and blood, for the f...
Hallel as Shirah: Paragraph Five: Before the World
“This is my Lord and I will glorify Him.” Rabbi Yossi says, this means that, “I will speak of...
Hallel as Shirah: Paragraph Four: A Promise To Accompany
The Sages say, “This is my Lord and I will glorify Him,” “v-anveihu,” should be read, “alvenh...
Hallel as Shirah: Paragraph Three: The Blessing of Being Abl
Rabbi Berachiah said: Come and see how privileged were those who went down into the Sea; How ...
Hallel as Shirah: Paragraph Two: Infinite Song
The Congregation of Israel said before the Holy One, Blessed is He, “Master of the Universe! ...
Hallel as Shirah: Paragraph One “This”
“Rav Yehudah said in the name of Shmuel: Regarding the Song that is written in the Torah, it ...
Hallel: Chol haMoed Pesach: Journey to the Mountain VI
Their gratitude did not lessen as the days increased:“Give thanks to God Who is good, for His...
Hallel: Chol haMoed Pesach: Journey to the Mountain V
Imagine a nation marching through the desert, convinced that their journey was a lesson to th...
Hallel: Chol haMoed Pesach: Journey to the Mountain IV
If the people on the second, third, ...sixth day of their journey, could still sense the bles...
Hallel: Chol haMoed Pesach: Journey to the Mountain III
Even as their journey extended from one day to the next, they were convinced that each step w...
Hallel: Chol haMoed Pesach: Journey to the Mountain II
As their journey entered its second day they had to look into themselves to find the inspirat...
Hallel: Chol haMoed Pesach: Journey to the Mountain I
“The Song will be yours like the night of the festival’s consecration, and heartfelt gladness...
| Chanukah Hallel: Paragraph One Part Three: A Song of Teshuvah |
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 The words of this psalm are to be considered in light of the verse, “I have considered the days of old, the years of ancient times. I call to remembrance neginati in the night; I commune with my own heart.” (Psalm 77:6-7) What is meant by, “I call to remembrance neginati”?
Rabbi Aibu and Rabbi Yehudah bar Shimon differed. Rabbi Aibu took it to mean that the congregation of Israel said to the Holy One, Blessed is He, “I call to remembrance the breaking of my enemies’ power,” neginati meaning, ‘the breaking,’ as indicated in the verse, “God, the Most High has delivered (miggen) your enemies into your hands.” (Genesis 14:20) And so the congregation of Israel says, “Because I call to remembrance the breaking of my enemies’ power in the night, therefore I commune with my own heart.” (Midrash Tehillim 113.1)The Mahari Cohen (Son-in-law of the Maharal of Prague) reads Rabbi Aibu as, “I call to remembrance how I was handed over into my enemies’ power.” The proof-text from Genesis is from the Covenant of the Pieces, in which Israel was “handed over’ into multiple exiles with a promise of redemption. The internal conversation described by Rabbi Aibu is one of Teshuvah: “I converse with myself and reflect on why God placed me under the power of my enemies.” A true Servant of God, the singer of this Psalm, will attempt to understand why God sent us into exile; what can we improve? How can we change? This is a joyous song. Rabbi Aibu believes that an internal conversation of Teshuvah - repairing our relationship with God - will be a joyous song. Teshuvah is sung with the expectation that we can repair our relationship with God, and that He will repair His relationship with us. It is a song of the infinite possibilities empowered by Teshuvah. It is a celebration of how even we, Servants of God, are always afforded the possibility of improving our relationship with our Master. The same possibilities symbolized by the increasing candles of each night of Chanukah.  |
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