Due to the change, links with the old address will not accomplish what they used to. If you encounter such a problem, you can try the same url with .net substituted for .org, which hopefully will do the trick after the files are esconced in their new home.

Thanks to קהל עדת ישורון ירושלים  for all their great work!

Informed sources have recently reported that it is close to being sold out. So in case you have been waiting to purchase it, or want to get additional copies for gifts, you might want to take note and action.

In that sense it is following in the footsteps of the full length Hebrew SMA volumes as well as other MMA publications, most of which are out of print, and difficult to impossible to find available (anyone want to sponsor reprints of out of print works or forthcoming אי”ה ones? Contact MMA!).

Well, hang on, not so fast.

1-2-3-4 Ways Of Saying Tehillim

Four different ways of going about it come to mind.

1) חזן says/chants/sings opening verse of the מזמור out loud, after which the ציבור says it all on their own until the conclusion. Concludes with chazan saying/chanting/singing last פסוק out loud.

2) Everyone says/chants/sings the whole מזמור together (can be seen among Sepharadim, Mizrachim, Carlebach minyonim).

And two ways where it is done responsively, posuk by posuk, namely

3) Chazan says/sings/chants a פסוק, followed by ציבור repeating same. Widely used among various types of Jews when Tehillim is said in an עת צרה ר”ל  or for a חולה ל”ע. Most common method.

4) In an ancient variation, lesser known, but nevertheless preserved to this day in מנהג אשכנז, the recitation is done alternatingly. Namely, the chazan opens with the first פסוק, followed by the ציבור responding with the next one, and so on, until the end of the mizmor, when the chazan chants aloud the last posuk. Regular Shul goers will find this way reminiscent of the saying of שיר הכבוד , aka אנעים זמירות, and שיר היחוד.

Alternating Way Of Reciting Tehillim (#4 above) Background

While many people are familiar with the first three ways, the fourth is a lot less common and hence less well known. According to רבש”ה, in his notes (חלק א’, סימן ט’,עמוד יב, הערה 3) on מנהגים דק”ק וורמיישא לרבי יוזפא שמש (an important work recording the minhogim of the famed Jewish community of Worms from over three hundred years ago), it is an ancient way of doing so, and is also a מנהג מפואר (glorious, beautiful custom), with roots in ancient times, mentioned in תנ”ך. It is further described in an old siddur attributed to ר’ שלמה מגרמייזא, as being בנעימה, כדרך שיר, a pleasing recitation, song-like. In מנהג אשכנז it is still used on certain occasions, one of which is on Friday night (see here for a comprehensive Machon Moreshes Ashkenaz guide to Friday evening davening), when a number of mizmorim are said as part of קבלת שבת.

Analysis Of The Alternating Responsive Way

In it, there is a lot of AC power buzzing about, with the alternating currents of the voices of the chazan and tzibbur being heard. There is a great deal of chazan-tzibbur (leader-congregation) interaction, which gets the tzibbur more actively involved in the enterprise  than they might be otherwise, and thereby gains their attention in a greater measure. The tzibbur is also more empowered, being not just totally subservient followers of the chazan in the recitation, but rather close to equal partners, or co-leaders, with him.

Comparison And Contrast of The Different Methods

In general, after various distractions, it seems that speeding, or excessive speed, is perhaps the greatest enemy of proper kavannah, and spirituality, in davening (on this topic, see the chapter תפלה בנחת ובמתינות in שרשי מנהג אשכנז חלק ד). So curbing such speeding is a great desideratum.

In method #1, there is significant possibility and temptation for people to speed through מזמורים, since they are, for the most part, on their own, in the recitation. Of course some people and congregations say them nicely nevertheless, but others don’t reach levels they might otherwise.

In method #2, things are usually quite slow and deliberate, which is much better in terms of battling the scourge of speed davening, and creating more space for thinking about one is saying.

Method #3, while also good in terms of slowing things down (it may the slowest of the four) may feel too slow, and like a drag to some people, since they are essentially going through each posuk twice, once hearing it, and once saying it. It could feel like too much for them to take, which could turn them off.

Method #4, on the other hand, has a different tempo/dynamic, with alternating interaction between the shatz/chazan and tzibbur, being active and passive, work and rest, alternating between reading/speaking and listening/hearing.

But Aren’t They Basically All The Same Anyway?

Although some people might say, hey, what’s the difference, all the ways are basically doing the same thing, saying Tehillim, anyway, nevertheless, the experience can be quite different from one way to another. It’s like someone saying (להבדיל) to a group of people in a modern ice cream parlor, hey, what is the difference, why are you insisting on a specific flavor or mix, you are all doing the same thing, eating ice cream, anyway. What’s the difference if you have one type or another? But we know that ‘little’ variations can make a big difference.

A Method For Past, Present, And Future, אי”ה

People nowadays are searching for ways to enhance the tefillah experience. To take Friday evening, ליל שבת davening for an example, various types of davening exist, such as the relatively new Carlebach davening, various Chassidic ways, Eastern European Chazonus, Yeshivish, and others.

The Minhag Ashkenaz Friday night davening has a special flavor of its own, of which the aspect focused on here, the alternating reciting of the opening mizmorim, is an integral part.

This ancient way of saying Tehillim and davening, is most definitely a מנהג worthy of use, preservation, and consideration. We owe a debt of gratitude to those who preserve and inform us of such ancient treasures. Very simple it is, but potentially a powerful tool for enhancing kavannah and spirituality, to enhance our עבודה שבלב.

א גוטען שבת

Time and experience, however, have shown us, that the new way was not an unalloyed boon, and has cost us dearly in terms of decline in quality of the kaddish experience. Essentially, we traded higher quality of kaddish recitation for higher quantity of same. Now that many decades and generations have passed, with the wisdom endowed by time and experience, it seems only logical and fair that we take a second look, and reassess the changes that were made. Were they really necessary? Should they be left in place? Or perhaps we should consider reverting, returning to the way of kaddish recitation of our ancestors, the singular kaddish.

QUESTIONABLE RATIONALE BEHIND THE CHANGE

One of the main justifications given for the abandonment of the old singular Ashkenazic kaddish minhog by those who did so was a claim that it caused many arguments and that allowing anyone to say kaddish would make them disappear. We know, of course, that גדול השלום, great is peace, the greatest כלי מחזיק ברכה (blessing containing vessel), as we are taught in the משנה.

This claim, however, I think needs to be carefully scrutinized. Is it necessarily, inherently so, that the old minhog causes מחלוקת? A re-examination of the matter is in order, I believe.

 TIME FOR A REALITY CHECK

There are various congregations that still, to this day, to one degree or another,continue to practice the old minhog. Some are of German-Jewish descent, who hold fast to minhag Ashkenaz. Others are very traditional Litvaks, for example followers of the Chazon Ish, the Telz Yeshiva, and ישיבת בית התלמוד in New York.  I am not aware of them being torn asunder with constant machlokes due to it. They have somehow managed to continue davening for decades without fisticuffs breaking out over kaddish every other day or week, as one might think would happen if you listened to the pessimists and the naysayers.

EXAGGERATED FEARS AND CHANGED TIMES

I think that a good case can be made that the claim that the singular kaddish caused a great deal of machlokes was exaggerated even centuries ago, when it was made, even if not entirely fabricated. I could understand that it may have been somewhat of a problem on occasion, especially among Jews with little Torah education, עמי הארץ, who thought that the קדיש was the do all and end all means of honoring and assisting their dearly departed ones. In those days there were many such Jews among the frum masses.

But even if it was a large problem then, however, nowadays, thank G-d, אכשר דרא, the situation has changed for the better in terms of Torah education. We now have so many more Yidden with advanced Torah educations under their belts. תלמידים and תלמידי חכמים that can understand, with proper education, that kaddish is not the end all and do all of Yiddishkeit and doing for niftarim (see the section entitled Kaddish Is Not The Only Thing One Can Do For A Niftar here). בשלמא in the past, when the masses were not so educated and might seriously fight over kaddish…….but nowadays? Nowadays, when people voluntarily seek out various חומרות and הידורים (stringencies and beautifications) for their עבודת ה (divine service)? Why not here too, in this case, return to the old, preferred way of doing things?

As an aside, when discussing this, a friend of mine, Reb A., wondered what statement is made about Rabbinic authority and discipline in a place where people would not be restrained from falling into serious feuding if they wouldn’t get the kaddish assignment they wished. Another friend, Rabbi S., commented that the (Sepharadic) group kaddish can also cause arguments

GIVING THE SINGULAR KADDISH A TRY

Of course I realize that it would not be a simple matter to bring the singular kaddish back in places where it has been lost. Many people now are ignorant of it, and many others are so used to the new way of most congregations in recent generations, that change would be difficult.

However, I think that there might be some מנינים, some congregations, perhaps newly starting out, perhaps of בני עליה, spiritual seekers, who would be open to considering adopting the singular kaddish practice as their standard. And who knows, perhaps if it worked well for them, others might follow as time goes along.

THE SOLUTION: EDUCATION, NOT ALTERATION

The singular kaddish is viable nowadays just as it has been for centuries. To stubbornly maintain a defeatist attitude that no one nowadays can handle it, and that by definition even fine Jews will descend into regular feuding due to it is wrong, and unduly pessimistic.

Just as other כיבודים (synagogal honors), such as aliyos to the Torah, which are given only to a select few, do not regularly set off rioting by those who weren’t chosen for them (at least not where I daven , so too those who don’t get exactly what they may wish in terms of kaddish recitation can control themselves and wait for a time when they will be chosen for such.

A strong, thorough, and comprehensive educational campaign should accompany the singular kaddish, to gain the understanding and cooperation of the ציבור involved. If people are properly educated and led, the singular kaddish can have a future and could even regain ground and market share it has lost in recent times, with the consent and desire of congregations.

In a future, companion post ,אי”ה, I hope to go more into detail re resources, educational and otherwise, supporting congregations who practice the singular kaddish. For now I will stop here and let you mull over the above.

A singular kaddish for a singular nation. Sounds like a good match to me.

What’s next? The Spanish & Portugese Synagogue choir singing an Ashkenazic tune? A joint KAJ – S&P concert?

I assume that outside Shul they are open to a wider range of songs than inside it.

Multiple Additional New Clips from the KAJ WH choir

Via Guess Who’s Coming To Dinner.

Enjoy! Thanks!

This practice is faithfully followed to the present day in (German) Ashkenazic congregations, as well as elsewhere, for example Lithuanian type Yeshivos, and such type ‘Yeshivishe minyonim’.

In other places, e.g. many Eastern European Ashkenazic Shuls, there has been an erosion in this aspect of the Ashkenazic tradition, due to, it seems, Chassidic influence, as well as perhaps modern trends toward informality. In such places, one can see people going to the amud to lead the services at maariv, and sometimes even at mincha, without a tallis gadol. And also leining and going up for aliyos at mincha of Shabbos similarly.

Some people believe that they may not wear a tallis when standing before the amud at maariv it seems, with the reasoning being that לילה לאו זמן ציצית, evening is not the Biblically ordained time for tzitzis. But what they don’t realize is that a טלית is worn then according to minhag Ashkenaz, not for the mitzvoh of tzitzis, but rather, since it is the uniform of a shliach tzibbur, for the honor of the congregation. As an aside, I strongly suspect that those same people, while they are davening maariv, are wearing their טלית קטן, under their shirt, despite it being evening. That seems somewhat inconsistent.

What is even harder to understand is why such people don’t wear a tallis gadol when acting as shliach tzibbur for mincha, before nightfall, especially when they are davening some time before evening, e.g. if they are davening mincha, מנחה גדולה, during lunch break in an office building not long after chatzos hayom (midday). It is then broad daylight and far from night.

Wearing a tallis gadol during such occasions is an ancient and holy minhog, which brings a nice measure of majesty and respect to the divine services.

As the fine English Shorshei Minhag Ashkenaz synopsis (translated by R. David Silverberg)  that came out around last Chanukah puts it, wearing a tallis at such times “serves as an expression of dignity and respect. In addition to its being the official garb of the chazzan……(it) also shows esteem for the Shekhina (Divine presence) and elicits a sense of reverence and awe.” The synopsis chapter concludes that people should then wear a tallis as an expression of respect for the congregation and הקדוש ברוך הוא.

Nowadays, thoughtful people are looking for ways to make תפילה more meaningful and less of a mechanical, rote practice. Here we have an ancient practice that can (ideally) significantly contribute to the above, which does not cost money – לית ביה חסרון כיס – as people already have talleisim. I humbly propose that this be considered in such a vein alongside other worthy measures. Hopefully, even if people have neglected it in the past, they will consider returning to it, as it is spiritually helpful and desirable, sends a  loud (though silent) message that there is something special going on where and when  it is practiced, is ancient מנהג, and is backed by great authority.

In the zechus of our actions to increase kavod hatzibbur, kavod hatefilloh, and kavod haTorah, may we be zoche that our תורה and תפלה become more meaningful, relevant, and powerful, and are נתקבל ברצון למעלה.

Sources – מקורות

In order to give more background to the above, here are some sources for the ancient minhog that every שליח ציבור wears a tallis gadol, not only in the morning (from the comprehensive twenty nine page chapter entitled טלית משום כבוד הציבור in שרשי מנהג אשכנז חלק א).

Basis – the minhog is derived from the gemara, תלמוד בבלי מסכת ראש השנה דף יז, עמוד ב, where it is stated מלמד שנתעטף הקב”ה כשליח ציבור. That tells us clearly that a typical shliach tzibbur is נתעטף. No distinction is made there between שחרית, מנחה, and ערבית.

R. Avrohom Gombiner, the מגן אברהם, in שו”ע או”ח, סימן ח’, סעיף קטן ב, states “דכל עובר לפני התיבה צריך להתעטף כדאמרי’ מלמד שנתעטף הקב”ה כש”ץ“.

The ט”ז, R. Dovid HaLevi Segal, in או”ח סימן תקפ”א, סעיף קטן ב, in a discussion re a shliach tzibbur wearing a tallis at night, writes ” דודאי בלא עטיפה כלל א”א משום כבוד השכינה“.

R. Yechiel Michel Epstein, the ערוך השלחן, in אורח חיים, סימן י”ח, סעיף ז, writes, referring to the gemara cited above, דכל ש”ץ העובר לפני התיבה צריך להתעטף בציצית.

R. Yisroel Meir HaCohen of Radin, the חפץ חיים, in his Mishnah Berurah, in או”ח סימן י”ח, סעיף קטן ה, writes “ וכל העובר לפני התיבה צריך להתעטף“.

In that vein, before we get back to our regular programming, בעזרת השי”ת, I would like to share some seasonal treats. Some of you may have already perused and enjoyed them, but there are many interested parties out there, in various corners of the world, and I’m sure that word of them has not yet reached the entire Ashkenazic diaspora.

Firstly, G6 has posted a fine recording of Chazan Frankel z”l of KAJ in NYC’s rendering of the shliach tzibbur’s chanting of Unesaneh Tokef – ונתנה תוקף. One can enjoy the recording, and also, at the same time, contemplate the contrasts and commonalities between Western European, or Yekkish, חזנות, and the Eastern European variety. If inclined to do so, and for more information and background on Chazan Frankel and that tradition, readers are directed to the classical piece by Jonathan Marvin entitled “Why I daven with the Yekkes“.

On another note, last week the latest edition of the Machon Moreshes Ashkenaz luach of Shul minhogim was issued for 5772. Careful reading of it will surely shed revealing light on many interesting details of the heritage of Ashkenazic Jewry. A link is available on the right side of this page to it, or you can go directly there by clicking this.

In the zechus of attention to our heritage, may we be zoche to a גוט געבענטשט יאהר.

חתימה טובה!

Our תפלה בציבור is comprised of various components. One very important part is the recitation of things classified as דברים שבקדושה, which we are taught require a מנין (quorum) to be said. In this category are ברכו, קדיש, וקדושה. In this series of posts, we share some ideas to strengthen and make more meaningful these parts of davening, בעזרת השי”ת, based on the ancient holy wisdom and practices of our ancestors.

PART ONE – ברכו את ה’ המבורך

To start, let us turn our attention to ברכו.

BACKGROUND

ברכו את ה’ המבורך -  just four words – and another five, adding up to nine, if you count the response of ברוך ה’ המברך לעולם ועד. Yet these words pack a lot of power into them, and therefore have a special status in הלכה.

Perhaps because this utterance, the call to bless הקדוש ברוך הוא, at the beginning of davening/a section of davening/reading the Torah, is so short, and can be mistreated by running through it so fast that it is barely noticed (as we unfortunately see happening at times), with people not given sufficient time to focus on it, and not given the attention it deserves, there is an ancient מנהג to elongate the ברכו and extend its recitation.

DECLINE OF THE מנהג IN THE MODERN ERA

However, nowadays, this minhog has been lost for the most part, in most places, outside of the precincts where מנהג אשכנז is practiced. Though interestingly, it is not only a minhag Ashkenaz, it has a place among (at least some) Sepharadim as well (כמבואר בספר כתר שם טוב). Despite it being featured in ‘mainstream’ halachic literature studied far and wide, where it talks of being מאריך בברכו, to have a special extended ברכו chanted by the חזן, especially at certain times, מוצאי שבת being a prominent example, nevertheless, surprisingly, for most people this minhog nowadays is such an enigma, such a mystery, to the extent that people can even be baffled by references to it.

A VESTIGE REMAINS, EVEN WHERE OTHERWISE LOST

ראש השנה and the ימים נוראים are approaching, where, for most of us, the last remnants of this old minhog resides. One of the most distinctive and beloved features of that time of the year is the special, elongated Borechu, with a special melody, that is used on those evenings. That beloved High Holiday Borechu is part of this general minhog.

FOR FURTHER STUDY

There is a very comprehensive discussion of this inyan in שרשי מנהג אשכנז חלק א, p.195-213, and I have been informed by רבש”ה that there will be important additions on the subject in the iy”H forthcoming new edition of the long out of print volume (anyone who would like to have the zechus of lending a hand to this important work, feel free to step up…). Those who want more info on it are directed there.

A TIME TO RESTORE?

Perhaps it is time to consider bringing it back in places where it has been lost, beyond the ימים נוראים. Or are people nowadays too busy to spare the extra few seconds?

SAMPLES TO SAVOR

While you contemplate that suggestion, you can listen to a few clips of special, elongated Borechus from various special times, as chanted by the חזן of קהל עדת ישורון in ירושלים עיה”ק, ר’ מיכאל פרידמאן שליט”א, to get an idea what they can sound like, and to see how they enhance the ברכו experience.

Enjoy!

ברכו for a ‘regular’ Friday night.

ברכו on Friday night for a שבת where two ספרי תורה are read from in the morning.

ברכו for a regular motzaei Shabbos (this clip contains an extended והוא רחום as well)

In the zechus of being מאריך in ברכו, we should be zoche that the אריכות of our גלות comes to an end soon, אמן, כן יהי רצון לפני השי”ת.

P.S. I realize that I neglected to mention a related and associated minhog to this one, namely, the saying of יתברך וישתבח… while the חזן is being מאריך in ברכו. That is also discussed extensively and comprehensively in the aforementioned section of שרשי מנהג אשכנז. It is interesting that it is still printed in siddurim today alongside ברכו despite the fact that almost nobody seems to say it, at least in most Shuls! There are grounds for the extended, elongated ברכו even without the ציבור saying it concurrently, but it definitely is related and relevant to this discussion.

Rav Moshe Feinstein z”l, מחבר of אגרות משה and world renowned poseik, addresses a variation of this question in a famous teshuvoh, in Igros Moshe on אורח חיים, ב:כד.

The question posed to him was if an Ashkenazic Jew, who came from a ‘nusach Sfard’ family, but grew up davening nusach Ashkenaz, was allowed to do so. After all, we are taught אל תטוש תורת אמך – not to forsake our traditional minhogim. So could such a change be countenanced?

Rav Moshe responded that he was allowed to adopt נוסח אשכנז, since, as an Ashkenazic Jew, by doing so he was really going back to his old mesorah, as the practice of some Ashkenazic Jews to daven ‘nusach Sfard’, was only a recent change innovated by the Chassidic movement (without a clear halachic basis that Rav Moshe was aware of), which was a departure from Ashkenazic tradition. So if this man wanted to go back to his pre-Chassidic familial tradition of davening nusach Ashkenaz, it wasn’t a deviation, but rather a return to his roots and authentic ancestral custom (minhog). He was not converting to a different, foreign minhog – rather he was reverting, going back to his old, family custom.

It seems, נראה לעניות דעתי, that this תשובה has broader implications than just the narrow case of nusach hatefilloh addressed. לכאורה the same principle should apply in general to cases of going back back to minhogim that were somehow lost over time, particularly, if an acceptable basis for departures from them is unclear, as in this case.

So, for example, let’s say a congregation wants to go back to the old minhog that only one person says kaddish at a time? Seems to be countenanced, based on this teshuvoh. If it wants to go back to singing LeDovid Boruch on Motzaei Shabbos? Ditto. To having the chazan say a special, long, melodious ברכו at certain special times? Ditto.

This lays the ground for some ideas I wish to write about, בעזרת השי”ת, and hope to post on soon.

P.S. Thanks to my friends and readers for granting me such a generous summer vacation . One needs time to learn and think and reflect, to have, בעזרת השי”ת, worthwhile things to write about. Now that אלול has arrived and the new year is approaching, it is time to get back to work here.

It was and is encouraging to me to see the statistics of the many visits to this site, even during the summer vacation period, when there were no new posts for a long time. It shows that there is a great thirst and demand for ‘דבר ה in the areas of מנהג and מסורה discussed here. Thanks for your support, and may we continue to progress together.