New Heights in Jewish Prayer

Transcription

1 New Heights in Jewish Prayer Segment 11 Ashrei 1

2 Page 2 TorahLab / New Heights in Jewish Prayer / Segment 11 / Ashrei 1 Ashrei 1 Overview of Ashrei Structure and importance of Ashrei, Talmud Brachos 4b Ashrei is composed of Psalm 145 which begins with Tehilah l Dovid, introduced with last verse of the previous chapter (44:15) and the verse Ashrei yoshvei veisecha (Psalms 84:5) (Source A). q Rambam, Laws of Tefillah Ch. 7:12 The sages praised anyone who recites hymns from the Book of Psalms every day, from Tehilah l Dovid [145:1] to the end of the Book [of Psalms]. It has become customary to recite other verses before and after these, as well as the later instituted blessings of Baruch She amar prior to beginning the recitation, and Yishtabach when concluding. Ashrei follows the blessing on Pesukei D zimrah and some introductory Psalms, marking the beginning of the actual Pesukei D zimrah.

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4 Page 4 w TorahLab / New Heights in Jewish Prayer / Segment 11 / Ashrei 1 Babylonian Talmud, Brachos 4b Rav Avina said: Anyone who says Tehilah l Dovid three times every day has a guarantee that he is a ben olam haba, [lit. a son of the world to come]. Why? If the importance of reciting this Psalm is due to the fact that it was written as an acrostic of the Hebrew alphabet, we should say that Psalm 119, which is an acrostic with eight lines representing every letter, should have this guarantee. Rather, we recite Tehilah l Dovid because it contains the verse poseiach es yadecha You open Your hand [and satisfy the desire of every living being]. If this is the [only] reason, we should recite Psalm 136, which expands even more on this concept. Rather, we recite Tehilah l Dovid because it contains both an acrostic of the Alef-Bais and the verse of poseach. Anyone who recites Ashrei three times daily is guaranteed a portion in the world to come ben olam haba. This is because Ashrei contains a full acrostic of the Alef-Bais and the verse poseiach es yadecha.

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6 Page 6 TorahLab / New Heights in Jewish Prayer / Segment 11 / Ashrei 1 r Reb Tzadok, Tzidkas Hatzadik 208 For Tehilah l Dovid is words of recognition praising G-d who prepares sustenance for all living beings. It is written in the order of the Alef-Bais which is the order of the entire universe. This Psalm represents the belief that all is in its proper order as divined by G-d. In short, it represents our faith. t Reb Tzadok, Machshavos Charutz The letters are the roots of everything, for every utterance and every thought is made up of letters. With the word of G-d, were the heavens created From these letters began the process of creation through the four worlds of Atzilus, Briah, Yetzirah and Asiyah. By representing each letter of the Alef-Bais in order, Tehilah l Dovid articulates our belief that G-d is in control of the universe and that all the building blocks (the letters) are in His divined order.

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8 Page 8 TorahLab / New Heights in Jewish Prayer / Segment 11 / Ashrei 1 y Rav Kook, Ain Ayah 1:21 In order for a person to achieve true perfection he must prepare himself in two ways: Firstly, he must realize that there is an order to the universe and that everything is in a specific order divined by G-d. Secondly, he must not be distracted with material concerns and worries. Tehilah l Dovid addresses both of these issues: it is written as an acrostic to represent the divine order of the universe, and it also contains the verse poseiach es yadecha which is an acknowledgement of G-d s benevolence and concern for each and every aspect of the universe on a constant basis. G-d is able to control the entire universe according to His grand plan while remaining attentive to the needs of each and every individual. Summary: One might think that a belief in the perfect order of the universe (as described by Rav Tzadok) would mean that G-d couldn t be attentive the needs of individuals which change from moment to moment (as described by Rabbi Hirsch). Rav Kook combines the ideas set forth by Rabbi Hirsch and Rav Tzadok; for in the Psalm of Ashrei, Dovid HaMelech insists that both concepts are true. The Talmud emphasizes this by saying that only someone who understands both concepts can be a ben olam haba. If he perfects his understanding, he is guaranteed perfection and the world to come.

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