Toras Ashkenaz Online: Additional Important Works Now Available Free of Charge – תורת אשכנז על הרשת: שבעה ספרים נוספים לראיה והורדה בחנם

It is a pleasure to share the good news of the availability of a number of important works מבית מדרשו של מו”ר רבש”ה שליט”א, from the circle of Rav Hamburger, chaveirim, talmidim, and followers, online.

Firstly, the first six volumes of the highly esteemed journal ירושתנו, containing important Torah and research in various diverse areas and aspects of the heritage of יהדות אשכנז as well as כלל ישראל בכלל (h/t Friends of Machon Moreshes Ashkenaz), have recently been made available at the renowned Hebrewbooks.org website, to whom we owe a deep debt of gratitude.

Additionally, another interesting work, about a “Shabbos Chassunah”, שבת בריילפט – מנהגי ופיוטי שבת חתונה, in more detail חתונה שחופתה ביום ששי וסעודתה בליל שבת פיוטיה ומנהגיה by R. Noach Hofner, has also been posted at the same site, for a while.

Thanks to all involved in providing such treasures to the public.

Enjoy and be illuminated by the exquisite offerings.

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How to Make Your Kedushah More Heavenly, Angelic, and Powerful – איך לעשות הקדושה בעוה”ז יותר כמו הקדושה של המלאכים בשמי מרום ויותר חזקה

                            A look at kedushah in davening

Kedushah is one of the most important, and prominent, parts of davening. So much so, that a typical regular Shul goer will say it  three times each standard weekday morning with his minyan: once in ברכות קריאת שמע, once in חזרת הש”ץ, and once before aleinu (קדושה דסידרא).

It should be noted, however, that the three קדושה recitations are not totally identical  and interchangeable.

The first one, in the ברכת יוצר אור, appears in a context of a more lengthy and more detailed description of the heavenly sphere, and how the angels there praise הקב”ה.

The second one, in the shliach tzibbur’s חזרת הש”ץ, is an attempt by us humans in actual angelic imitation, sanctifying Hashem’s name in this world, as it is done in the heavens above (as per the introductory words to it). To that end, not only do people say it standing, in the manner of מלאכים above (as opposed to the other two, which are typically said seated), but they also customarily recite it with legs and feet together as well, imitating the posture of the angels, as well as rocking up and down on their toes at certain points for the same reason.

The third one, is done by reading the פסוקים (verses) as given in תנ”ך, accompanied by their Aramaic targum (translation),  surrounded by a collection of other verses from various places.

The special status of the kedushah of the שמונה עשרה historically

We have shown so far that the קדושה דעמידה (standing kedushah during the repetition of שמונה עשרה), is special, and different than the other two recitations, being an exercise in actual angelic imitation.

Since it is already treated in such a special manner, it would be quite appropriate to elevate and strengthen it even more, if possible, within the bounds of our tradition, by extending the angelic imitation even further. In fact, if we look into the matter thoroughly,  we will learn that in ancient days (and to this day in part or full in some communities), the קדושה דעמידה was recited differently than the most commonly practiced way of the present.

How exactly was it done, you may ask? The answer is, that as opposed to the congregation saying the introductory segment of נקדש את שמך בעולם, וכו, in addition to the חזן leading the prayers, that segment (as well as other segments not being actual pesukim recited up above) was reserved for, and recited solely by, the שליח ציבור, with the congregation listening to it in absolute silence, in a hallowed hush that came over the assemblage. That extended hallowed hush, a thunderous speaking silence, brought an additional aura of heavenly holiness to the proceedings, cultivating the proper mood for the actual kedushah to shortly follow. Those that have merited to experience this very special and historic manner of saying kedushoh know what I mean.

In ancient times, that was the way of saying this kedushoh. Both in אשכנז and ספרד. In recent centuries, however, many people and congregations departed from it (often in a mistaken belief that they were following an alternate way of the Arizal), to the point where today, it is a practice followed only by a minority. But this venerable, meaningful, and powerful מנהג ותיקין is still practiced, known, and cherished, by connoisseurs of tefillah and old minhogim, and stands waiting, with ancient, venerable dignity for restoration to the position of common practice that it had in the past (as we discussed previously, based on a psak of Rav Moshe Feinstein zt”l).

      Some reasons for conducting קדושה דעמידה the ancient way:

1) The angels don’t give such introductions before saying this kedushah on high. So why should we, when claiming to imitate their practice, do so? (ר’ דוד אבודרהם , renowned Sepharadic ראשון).

2) Practical benefits of increased focus it brings to קדושה, with more power, and ancient aura added. For those who have never experienced it, try it sometime. It grows on you too.

To focus in on this a bit more, and elaborate on how it works, I am adding some analysis, as it seems from here, לעניות דעתי, based on a typical נוסח אשכנז weekday קדושה.

a) The introduction, נקדש, וכו, is, by far, the longest segment of the kedushah, at a length of 18 words. The other parts that are not pesukim, namely לעומתם ברוך יאמרו, and ובדברי קדשך כתוב לאמר are an additional 7 words. That computes to a total of 25 words for what we can call the instructional and explanatory segments.

b) The essence of the kedushah, on the other hand, the actual פסוקים, total just 21 words.

Those who make the tzibbur say both parts a and b, are having them recite forty six words. On the other hand, those who limit them to the pesukim only, give them just twenty one words to say. So the second way then, reduces by more than 50% the required recitation, enabling a better focus on the essence that remains. It is known that requiring people to say more words, can lead to increased speed, and a dimunition of kavannah. As stated in the first siman of שלחן ערוך אורח חיים, quality trumps quantity, טוב מעט בכוונה מהרבות בלא כוונה.  

3) Say the קדושה of the מלאכים the way the ראשונים כמלאכים said it. Experience the kedushah of the רא”ש, בעל הטורים, מהר”ם מרוטנברג, מהרי”ל, ריטב”א, רשב”א, רבינו יונה, וכו’, וכו

                       For further study and contemplation

For those who wish to learn more about this, the matter is discussed at greater length in the great שרשי מנהג אשכנז חלק א (an updated and expanded version of the long out of print volume awaits sponsorship for publication at this time), as well as in the Shorshei Minhag Ashkenaz English language synopsis volume.

כידוע למבינים, a slight bit of tweaking, of adjustment, can go a very long way, and bring a huge payoff in the form of greatly enhanced results. That goes for things like a car tune up, a Chanukah menorah, a cooking light, as well as with עבודה שבלב, and our קדושה recitation.

This beautiful minhog has been preserved through the centuries (in greater or lesser measure) by followers of מנהג אשכנז in German lands, as well as some others, for example people who follow מנהג הגר”א מווילנא. Hopefully those in this new seeking generation who are not yet familiar with it, will grant it the consideration and respect it so rightfully deserves.

 

יה”ר שבזכות החזרת עטרה ליושנה נזכה במהרה להחזרת השכינה בשלמות למקומה

א גוטען חודש

From Medieval Ashkenaz Techinah Supplication to Iconic Segulah: The Chasidic Transformation of G-d of Abraham – השינוי החסידית של גאט פון אברהם: מתחינה אשכנזית מימי הביניים לסגולה מפורסמת

In many siddurim and bentchers nowadays, one encounters a supplication at the conclusion of Shabbos called גאט פון אברהם (God of Abraham) (GFA).  It is often accompanied by words stating that it is from the Chasidic leader Reb Levi Yitzchak of Berdichev (RLY), and that it is a great segulah for success (such as with פרנסה), and should be recited three times by men, women, and children.

While on the surface it seems a simple matter, it actually is quite a bit more complicated, as a number of questions may arise if one thinks about it, such as 1) why is a Yiddish prayer in the standard Hebrew (לשון קודש) siddur?, 2) why is it specifically promoted as a potent segulah?, 3) why the emphasis and detailed instruction that men, women, and children recite it?

Medieval Ashkenaz Origin

Firstly, it should be mentioned that GFA is originally an old Ashkenaz תחינה (supplication) in the vernacular that goes back to hundreds of years before the time of RLY, who was in the early years of the Chasidic movement. See this interesting related discussion at the Musings of a Jewish Bookseller blog, which includes illustrations of the prayer in pre Hasidic printed works. A more clear rendering of an old Ashkenaz version can be seen in a recent siddur here.

However, as a vernacular (Judisch-Deutsch, or Yiddish) תחינה supplication, it is not as formal and set in stone, so to speak, as, for example, sections of the main body of the סידור התפלה. Therefore, there were numerous versions of the prayer extant in Europe in the past. The contemporary scholar and researcher ר’ יחיאל גולדהבר , in his fine work מנהגי הקהלות (v.1, p.267-8), has a discussion of it, in which he cites a work printed a little over a century ago in Warsaw with twenty two versions of it. In many places it was basically a women’s prayer seemingly.

To better understand this, we need some context. Centuries ago, the state of Jewish education for the masses was not at the high level it is at today for some, ב”ה . There were women (especially) that were not proficient in Hebrew. For them, a Yiddish-vernacular prayer was something they might better understand and relate to than one in Hebrew – לשון קודש. Men were typically better learned, so they were more connected to more standard Hebrew prayers, but even among them, due to various pressures, many were weak in Hebrew and Torah learning. So perhaps we could say that it was a supplication with a special connection and appeal to the less educated, who were more comfortable with the vernacular of Yiddish as opposed to Hebrew.

Chassidic Transformation of  Old Supplication

There are some additional discussions online of the topic, which shed much light on it. Firstly, is a page with information from a Rav Gershon Kitzis in לשון קודש, which is very helpful. Also helpful is a discussion at an online forum here. Both of them I credit for helping greatly in researching the topic, from which are drawn the understandings below.

The Yiddish composition of GFA gives it a folksy, informal, populist feel, which fit in well with the populist, anti-establishment, and anti-elitist aspects of the Chasidic movement, especially in its early years. RLY was one of the most popular Chasidic leaders, who spoke to G-d directly and in Yiddish, as seen in some of his other famous legacies, such as ‘א דין תורה מיט הקב”ה, דודאלע, וכו. Anyway, it seems that RLY  or someone else in early Hasidism, took the old GFA and transformed it, by adding aspects related to and stressed by the nascent, early Hasidic movement, such as אמונת חכמים, דבוק חברים טובים, ודביקות בהקב”ה. Though people nowadays may not realize it, those are themes very important, integral to, and stressed by the Chasidic movement, especially in its early days, when RLY lived, when it was under strong attack by its Rabbinic opponents. RLY suppposedly instructed that it should be recited 3x (something seen with some other recitations as well, especially with Chasidic or Kabbalistic connection), by not just women, but rather men, women, and children (‘everyone’). This could be seen as part of Chasidic outreach to the less educated masses, as well as an expression of Chasidic identification and solidarity. The term אמונת חכמים could be understood as referring to Chasidic leaders, while dveykus and dibbuk chaveirim are also well known major Chasidic themes.

Supplication to Segulah

Putting together the above pieces of the puzzle, the above background may solve the mystery of why specifically this prayer (the Chasidic version) was touted as a great segulah. Perhaps it was that basically switching over to (similar to Chasidim changing from נוסח אשכנז לנוסח ספרד perhaps), or saying the Chasidic version of the תחינה (rather than an Ashkenazic version, or not saying it at all) was a way of identifying with, expressing support for, and praying on behalf of the Chasidic movement, something very close to the heart of RLY. That is why he (or whoever it was) assured people that it would be a great segulah. On the other hand, non Chasidim who didn’t go along with that, were/are making a statement as well in terms of their allegiance religiously, as remaining faithful adherents of the great pre Chasidic Ashkenazic path.

As time passed, this background of the prayer became obscured and forgotten. Many Jews didn’t primarily speak Yiddish anymore, and some even translated it into other languages. But the appeal of a great segulah attached to the name of a famous personality still persisted to many.

The Ashkenazic, non-Chasidic versions also continue on as well. Rav Binyomin Shlomo Hamburger שליט”א has a tune for an old version that he sings with it.

Conclusion 

I hope you found this exploration as fascinating as I did.

In the zechus of our following in the ways of our great ancestors, and the גדולי אשכנז זי”ע, may we be zoche that the G-d of our ancestors, אברהם, יצחק, ויעקב protect and bless us.

Thanks to my dear friends for their support.

חתימה טובה, א גוט געבענטשט יאהר