cracked, but not broken
MakomDC Torah Living, Learning & Exploration @ Adas Israel Congregation
“CRACKED, BUT NOT BROKEN”
Religious traditions are too often held up as sign posts for clarity, certainty, Truth, and perfection. That’s just not Judaism. Our tradition asks something different from each of us, individually and collectively: that we pursue life with an openness to contradiction, not convenience; expansiveness, not narrowness. Judaism craves an open heart. In this kickoff event the Adas clergy will present some of our foundational texts, in the original but with translation, for us to chew over in paired and small group learning, and larger group discussion. We’ll debate, share ideas, and uncover the principles that chart a sacred path for living Jewishly with an open heart.
There is a crack in everything... that’s how the light gets in. ~Leonard Cohen Faith is not the clinging to a shrine but an endless pilgrimage of the heart. ~ R’ Abraham Joshua Heschel
the why
The Why.
! ! 9:34-35
Exodus But!when Pharaoh saw that the rain and the hail and the thunder had ceased, his heart thickened and Pharaohs heart reverted to his guilty ways, as did his courtiers. So Pharaoh’s heartstiffened stiffenedand andhe hewould wouldnot notlet letthe the !
Israelites ! go, just as God had told Moses. ! ! וַּיֶחֱזַק לֵב ( )לה. הּוא וַעֲבָָדיו,וַּיֹסֶף לַחֲטֹא; וַּיַכְּבֵד לִּבֹו--חַָדל הַּמָטָר וְהַּבָָרד וְהַּקֹֹלת- ּכִי,וַּיְַרא ּפְַרעֹה ()לד !
.מֹׁשֶה- ּבְיַד,ּבְנֵי יִׂשְָראֵל ּכַאֲׁשֶר ּדִּבֶר יְהוָה- וְֹלא ׁשִּלַח אֶת,ּפְַרעֹה ! ! ! ! Deuteronomy 10:16-19
! Peel! away, therefore, the thickening around your hearts and stiffen your necks no more. For the Lord your God is God supreme and Lord supreme, the great, the mighty, and the awesome God, ! who! shows no favor and takes no bribe. But upholds the cause of the parentless and the widow, You too, and!befriends the stranger, providing her with food and clothing. You, too,must mustbefriend befriendthe the stranger, ! for you were strangers in the land of Egypt.
!! ! וַאֲֹדנֵי,הּוא אֱֹלהֵי הָאֱֹלהִים-- יְהוָה אֱֹלהֵיכֶם,ּכִי יז. עֹוד,ֹלא תְַקׁשּו-- אֵת עְָרלַת לְבַבְכֶם; וְעְָרּפְכֶם,ּומַלְּתֶם טז !הֵב ֹ וְאַלְמָנָה; וְא,עֹׂשֶה מִׁשְּפַט יָתֹום יח. וְֹלא יִּקַח ׁשֹחַד,יִּׂשָא פָנִים- אֲׁשֶר ֹלא, וְהַּנֹוָרא, הָאֵל הַּגָֹדל הַּגִּבֹר :הָאֲֹדנִים . ּבְאֶֶרץ מִצְָריִם,גִֵרים הֱיִיתֶם- ּכִי :הַּגֵר- אֶת,וַאֲהַבְּתֶם יט. לָתֶת לֹו לֶחֶם וְׂשִמְלָה,ּגֵר ! ! ! ! ! !! Deuteronomy 30:6 And! the Lord your God will peel away the layers around your heart and the hearts of ! offspring, so that you will love the Lord your God with all your heart and with all your ! soul, in order that you may live. your !! !לְמַעַן חַּי--ְָנַפְׁש-לְבָבְָ ּובְכָל- ּבְכָל,ָיְהוָה אֱֹלהֶי- לְאַהֲבָה אֶת :ֶָלְבַב זְַרע- וְאֶת,ְָלְבָב-ּומָל יְהוָה אֱֹלהֶיָ אֶת ו .ֶָי ! ! ! !
Because God. Because BecauseTorah. Torah.Because BecauseHumanity. Humanity. Because God. Because Love. Because Pharaoh.
Because Love. Because Pharoh. 1
!
! what the
The Wait, What.What!? The What.
! ! ! ! ! ! ! ! ! ! ! !! Babylonian Babylonian Talmud, Talmud, Tractate Tractate Hagiga, Hagiga, 3b 3b ! These are “The masters of assemblies”: the wise wise scholars scholars who who sit sit in in various various “The masters of assemblies”: These are the ! groups and occupy themselves with the [study of] Torah, some groups and occupy themselves with the [study of] Torah, some declaring declaring [objects ! ritually] [objects ritually] unclean unclean and and others others pronouncing pronouncing [them] [them] clean, clean, some some prohibiting [actions] and others permitting [the same actions], some prohibiting [actions] and others permitting [the same actions], some ! [people disqualifying disqualifying [people from from testifying testifying or or serving serving as as priests] priests] and and others others declaring declaring ! them Þt.
them ! Þt.
! ! Perhaps Perhaps aa person person will will say: say: How How in in these these circumstances circumstances shall shall II possibly possibly learn learn ! Torah? Therefore, to allay the concern, the verse also says: “All Torah? Therefore, to allay the concern, the verse also says: “All of of them them are are ! One given given from from One Shepherd.Ó Shepherd.Ó One One God God gave gave them; them; one one leader leader uttered uttered them them from from the mouth mouth the Lord Lord of of all all creation, creation, Holy-Blesses-One. Holy-Blesses-One. For For it it is is written: written: ÒAnd ÒAnd ! ofofall the the God spoke these words.Ó (Exodus, 20:1) Therefore make your ear like (Exodus, God spoke all these words.Ó (Exodus, 20:1) Therefore - make your ear like the the (Exodus, 20:1) 20:1) ! hopper and get yourself a perceptive heart to understand the words of hopper and get yourself a perceptive heart to understand the words of !who pronounce those those !who pronounce unclean unclean and and the the words words of of those those who who pronounce pronounce clean, clean, those those who who prohibit prohibit and and those those who who permit, permit, those those who who disqualify disqualify and and those those who who ! deem Þt.
deem Þt.
! ! ! ! ! ! p pe e rr cc e ep p tt ii vv e e h he e aa rr tt tt o o ! understand understand ! ! ! ! ! !! Make ! for yourself a heart of many rooms and bring into it the words of the House of Shammai and the House of Hillel, the rooms words and of those unclean andofthe for yourself a heart of many bringwho into itdeclare the words of theand House ! Make Make for yourself a heart of many rooms and bring into it the words of the House of Shammai thewords Houseofofthose Hillel,who the words ofclean. those (Tosefta, who declare unclean declare Sotah, 7:12)and and the words ! and Shammai and the House of Hillel, the words of those who declare unclean and and the words of those who declare clean. (Tosefta, Sotah, 7:12)! Here it is. The text that animates what we want our culture of learning to embody here at Adas. A little context to help you understand the piece of Talmud below. ItÕs a commentary on a commentary. The text it all goes back to is ais aMishnaÕic MishnaÕicdisagreement disagreementbetween betweenthe theHouse HouseofofHillel Hilleland and TheHouse HouseofofShammai Shammaiasastotowho whois isexempt exemptfrom fromappearing The appearing at the of Jerusalem festival days, Sukkot,and Passover and The ShavuÕot. The Houses starklywhich disagree, at the Temple of Temple Jerusalem on festival on days, Sukkot, Passover ShavuÕot. Houses starkly disagree, is a which is a big deal since biblical obligations are stake. In the context of ßeshing out their respective opinions, a great big deal since biblical obligations are stake. In the context of ßeshing out their respective opinions, a great Rabbi Rabbi B, Azariah, whoand lived and taught justthe after the destruction the Second 1st of namednamed Elazar Elazar B, Azariah, who lived taught just after destruction of the of Second TempleTemple in the in 1stthe century century of theera, common era, wasasrecorded as having given this exposition of a challenging verse from12:11: Kohelet/ the common was recorded having given this exposition of a verse from Kohelet/Ecclesiastics ÒThe words Ecclesiastics “The words the wise are like prods, like nails well-planted the sayings of the of of the wise are12:11: like prods, and likeofnails well-planted are theand sayings of the masters ofare assemblies, given frommasters one shepherd.” assemblies, given from one shepherd.”
others others pronouncing pronouncing [them] [them] clean clean -- Okay, Okay, answer answer us us this: this: in in aa legal legal system, system, how how can can this this possibly possibly work? work? The The stakes stakes are are high, so what gives? One high, so what gives? One personÕs personÕs sin mitzvah? sin isis aanother mother personÕs personÕs mitzvah?
these these circumstances circumstances -- ItÕs ItÕs aa legit legit question. Can we even question. Can we even deÞne deÞne Torah Torah according according to to this this teaching? teaching? What What would would your your one one sentence sentence deÞnition deÞnition be? be?
-yes, -yes, ver y beginning ver y beginning of of Commandments. Commandments. Slam! Slam!
הללו אסופות אסופות הללו.בתורה .ועוסקין בתורה אסופות ועוסקין שיושבין אסופות חכמים שיושבין תלמידי חכמים אלו תלמידי אלו-- אסופות בעלי אסופות בעלי .מכשירין והללו פוסלין הללו ,מתירין והללו אוסרין הללו ,מטהרין והללו מטמאין . הללו פוסלין והללו מכשירין, הללו אוסרין והללו מתירין,מטמאין והללו מטהרין מרועה אחד נתנו מרועה כולם נתנו אחד כולם:לומר :תלמוד לומר תלמוד-- מעתה תורה מעתה למד תורה אני למד היאך אני אדם היאך יאמר אדם שמא יאמר שמא (א ,כ )שמות דכתיב הוא ברוך המעשים כל אדון מפי אמרן ,אחד פרנס נתנן אחד ( א, אמרן מפי אדון כל המעשים ברוך הוא דכתיב )שמות כ,אל אחד נתנן פרנס אחד אל לך לב וקנה לך כאפרכסת וקנה אזניך כאפרכסת עשה אזניך אתה עשה אתה,אף , אף.האלה .הדברים האלה כל הדברים לב את כל אלהים את וידבר אלהים וידבר מתירין דברי מתירין ואת דברי אוסרין ואת דברי אוסרין את דברי מטהרים את דברי מטהרים ואת דברי מטמאים ואת דברי מטמאים את דברי לשמוע את מבין לשמוע מבין .דברי מכשירין ואת דברי פוסלין ואת דברי פוסלין את דברי את .מכשירין
hopper hopper -- A A large large funnel funnel through through which which grain grain is is funneled funneled to to the the grinding grinding area area of of aa mill. mill. (Rashi) (Rashi) Cool, Cool, right? right?
Alright, Alright, take take it it home. According to this home. According to this text, text, deÞne deÞne aa perceptive perceptive heart? heart? Or, Or, as as we we like like to to say, say, aa Jewish Jewish heartÉ heartÉ
of those who declare clean. (Tosefta, Sotah, 7:12)! 2
thatÕs thatÕs the the the the Ten Ten
the how
The How.
! ! You all!know Joseph’s story- riches to rags to riches. From favorite son to outcast brother to world leader (vizier!to the Pharaoh). JosephÕs story concludes with a Þnal moment of reconciliation between him and his ! the ones who originally threw him in a pit and sold him to slavery. And it all happens in one word. brothers, What is ! the heart of the moment in these verses?
! ! ! Genesis! 44:18
The How. Focus for aa moment moment on on the the Focus for Then Judah drew close to him (brother Joseph) and said, “Please, my lord ! word "vayigash" (draw (drew word "vayigash" let your!servant, I pray to you, speak a word in my lord’s ears, and let not close). What do you think close). What do you think your anger burn against your servant; for you are the equal of Pharaoh.
! the "drawing the "drawing close" of You all know Joseph’s story- riches to rags to riches. From favorite son to!outcast brother to world leader ! Judah opens him in the broken (vizier to the Pharaoh). JosephÕs story concludes with a Þnal
moment ofּבreconciliation between and his :44 ְֵראׁשִית ! brothers, the ones who originally threw him in a pit and sold him to slavery. And itrelationship all happens between in one word. יִחַר- וְא!ַל,נָא עַבְּדְָ ָדבָר ּבְאָזְנֵי אֲֹדנִי- יְַדּבֶר, וַּיֹאמֶר ּבִי אֲֹדנִי, וַּיִּגַׁש אֵלָיו יְהּוָדה- יח What is the heart of the moment in these verses?
Joseph and his brothers?
. ּכְפְַרעֹה,ָ ּכִי כָמֹו :ֶָאַּפְָ ּבְעַבְּד ! !Genesis! 45:1-2
And he cried: Why/how
1) Then!Joseph could not refrain himself before all of them that stood by ! 44:18
Genesis does open on
the him; and he cried; ‘Cause every man to go out from me.’ And there stood take leave from me.’ And there Focusthis foraction a moment ! Then Judah close himJoseph (brother Joseph) and known said, “Please, my lord no man him, Joseph made himself known to his brothers.
Joseph’s heart? (drew stood nowith mandrew withwhile him, to while made himself to his brothers.
word "vayigash" letAnd your!he servant, I prayand to you, speak a word in my ears, of andPharaoh let not 2) wept aloud; the Egyptians heard, andlord’s the house What do you think your anger ! burn against your servant; for you are the equal of Pharaoh.
! close). heard.
the "drawing close" of ! ! Judah opens in the broken
:44 ּבְֵראׁשִית ! relationship between ;עָלָי ֵיִמ-ַל ִיׁש ּדוַּי,ָיו ִָיםנ ע הַּנִיּצְַָדב ּבִילְכ,ּפֶרֵק ְיֹוסֵף ל א חַר וְאא-ָל ,כִי ִיאּוֲֹדנ הֹוזְצנֵי א ָּבְא,ְִקָרא ְָ ָדבָר ְָאלעַב -ּבֶר ,אֹלֲֹדנִי תְֹאאַמ הִוַּי,ְהּוָדה יָאֵכלֹלָיו י-ְֹלא וַוּיִּגַׁש — - יח ! Joseph and his brothers? ּכְפ ,ָָמֹו ַּבְע ְָואַּפ ּבִבְכִי;! וַּיִׁשְמְעּו,ֹקלֹו-וַּיִּתֵן אֶת ב.אֶחָיו- יֹוסֵף אֶל.תְוְַַרּדעַעֹה ִּבְה ,ִיׁשּכִיאכִּתֹו :ֶָ בְּדא מַד ָע-ְֹלא ! ! . וַּיִׁשְמַע ּבֵית ּפְַרעֹה,מִצְַריִם Genesis 45:1-2
! And he cried: Why/how
! 1) Then Joseph could not refrain himself before all of them that stood by !him; and! he cried; ‘Cause every man to take leave from me.’ And there does this action open
!stood no! man with him, while Joseph made himself known to his brothers.
Joseph’s heart? ! 2) And he wept aloud; and the Egyptians heard, and the house of Pharaoh heard.
! !Sefat!Emet - Breishit, 249 (R’ Yehudah Aryeh Leib Alter, 1847–1905, Poland, The Ger Rebbe! Sefat! Emet - Breishit, 249 (R’ Yehudah Aryeh Leib Alter, 1847–1905, ּבְֵראׁשִיתPoland, The Ger Rebbe
! ;ָיVa-yigash!ל ָאִיׁש מֵע-“כָלAnd הֹוצִיאּו ,ְִקָראdrew וַּי,עָלָיו ּצָבִיםto ִהַּנhim”: לְכֹל,ֵק תְאַּפis, ִלְהtoסֵףJoseph. יָכֹל יֹו-ְֹלא ו —also, אto himself, his true self. And Judah close that But Va-yigash“And Judah drew close to him”: that is, to Joseph. But also, himself, hisspeech true self. And also, ְעּוalso, מ ְ!וַּיִׁש ;ִי כ ב ְ ּב ִ ,ֹקלֹו-ֶת א ֵן ּת ּי ִ ו ַ ב .ָיו ח א ֶ -ֶל א ֵף ס יֹו ַע ּד ו ַ ת ְ ה ִ ּב ְ ,ִּתֹו א ִיׁש א ַד מ ע ָ -ְֹלא to God. The meaning here is that although Judah said nothingוtonew in his and had no to God. The meaning here is that although Judah said nothing new in his speech and had no real claim to .ֹה ע ְַר ּפ ֵית ּב ַע מ ׁש ְ ּי ִ ו ַ ,ִם י ְַר צ מ ִ ! real claim to make on Joseph, since he clarified the truth of the matter - salvation came to him. make on since he clariÞed the truth ofmatter theup matter, salvation came to him, asaswe since he clariÞed the“Truth truth ofsprings the -from salvation came to(Psalms him. Just85:11) weÞnd Þndininthe thisidea the ! Just as weJoseph, find inyet this the idea that the earth.” ! that “Truth springs up from the earth.” (Psalms 85:11)
idea that “Truth springs up from the earth.” (Psalms 85:11)
! ! ! ! ! ! ! Sefat! Emet - Breishit, 249 (R’ Yehudah Aryeh Leib Alter, 1847–1905, Poland, The Ger Rebbe
! !
close" of Judah open in the broken relationship between Joseph and his brothers?
45
45
3
Take a moment with your hevruta and place yourself in the shoes of everyone present in this room. What do you think they were feeling as they watched/experienced this moment? Judah? The other brothers? The Egyptians present?
Take a moment with your hevruta and place yourself in the shoes of everyone present in this room. What do you think they were feeling as they watched/experienced this moment? Judah? The other brothers? The Egyptians present?
then when
Then When. Then Then When. Then When. When.
!! !
In the Þrst tractate of the Babylonian Talmud, several personal devotions are recorde that individual rabbis In the Þrst tractate of the Babylonian Talmud, Berakhot, severaldevotions personal are devotions are recorded thatrabbis several personal that individual recited after their silent the 19-blessing personal prayer. Each one isrecorde signiÞcantly different than the In the Þrst tractate of theAmidah, Babylonian Talmud, several personal devotions areprayer. recorde thateach individual rabbis individual rabbis recited after their silent Amidah, the 19-blessing personal And one is than recited after their silent Amidah, the 19-blessing personal prayer. Each one is signiÞcantly different the otherÕs. Below, weÕve presented you with the onepersonal that was prayer. eventually chosen be a part of different the traditional recited after their silent Amidah, the 19-blessing one istosigniÞcantly than theto signiÞcantly different than the otherÕs. Below, weÕve presented youEach with the one that was eventually chosen otherÕs. Below, weÕve presented you with the one that was eventually chosen to be a part of the traditional prayer book, including the Sim Shalom wethe useone here at was Adas. WeÕve placed alongside the talmudÕs version, the otherÕs. Below, weÕve presented you with that eventually chosen toat beAdas. a part of theplaced traditional be a part of the traditional prayer book, including the Sim Shalom we use here WeÕve the the prayer book, including the Sim Shalom we use here at Adas. WeÕve placed alongside the talmudÕs one found in practically every siddur. Read each aloud and then seeplaced if you alongside can tacklethe thetalmudÕs questionsversion, provided prayer book, including the Sim Shalom we use here at Adas. WeÕve version, siddur version alongsideevery the talmudÕs version, below. aloud andcan thentackle see ifthe youquestions can tackle the the one found in practically siddur. Read each aloudRead and each then see if you provided below.
one found in practically every siddur. Read each aloud and then see if you can tackle the questions provided questions below.
provided below.
below.
!! Babylonian Talmud, Tractate Berakhot, 17a !Babylonian Talmud, Tractate Berakhot, 17a !! Babylonian Talmud, Tractate Berakhot, 17a Mar, son of Ravina, upon concluding his !
!! The Siddur, After Every Amidah !The After Every Amidah !! Siddur, The Siddur, After Every Amidah My ! God, keep my tongue from evil, my lips
Mar, son of Ravina, upon concluding his Mar, sonadded of Ravina, upon concluding his prayer, the following: "My God, prayer, added the following: "My God, prayer,my added thefrom following: "My guard tongue evil and myGod, lips keep guardmy mytongue tonguefrom fromevil eviland andmy mylips lips guardspeaking my tongue from May evil and from deceit. my my soullips from speaking deceit. May my soul from speaking deceit. Mayme myand soulmay be silent to them that curse be silent to them that curse me and may be silent to them me and maymy my soul be as dustthat to curse everyone. Open my soul be as dust to everyone. Open my my soul be asTorah, dust toand everyone. my heart to Your may myOpen soul pursue heart to Your Torah, and may my soul pursue heart commandments. to Your Torah, andDeliver may my Your mesoul pursue Your commandments. Deliver me Your evil commandments. from mishap, fromDeliver the evil me from evil mishap, from the evil from evilfrom mishap, the eviland from impulse, anyfrom evil people, impulse, from any evil people, and from impulse, fromthreaten any eviltopeople, and from all evils that come upon the all evils that threaten to come upon the all evilsAs thatforthreaten comeevil upon the world. all thatto design world. As for all that design evil world. me, As for all thatannul design evilcounsel against speedily their against me, speedily annul their counsel against me, their speedily annulMay theirthe counsel and disrupt designs. and disrupt their designs. May the and disrupt their the expressions of mydesigns. mouth May and the expressions of my mouth and the expressions of my mouth and the thoughts of my heart be acceptable thoughts of my heart be acceptable thoughts of my heart acceptable before You, God, my be Rock and my before You, God, my Rock and my before You, God, my Rock and my Redeemer. Redeemer. Redeemer.
My God, keep my tongue from evil, my lips My God, keep deceit. my tongue evil,be mysilent lips from speaking Mayfrom my soul from speaking deceit. May my soul be silent from speaking deceit. Maymay my soul be silent to them that curse me and my soul be as to them that curse me and may my soul be as to them that curseOpen me and my dust to everyone. mymay heart tosoul Yourbe as dust to everyone. Open my heart to Your dust to and everyone. Open heartYour to Your Torah, may my soulmy pursue Torah, and may my soul pursue Your Torah, and may my pursue Your evil commandments. As soul for all that design commandments. As for all that design evil commandments. As for all that evil against me, speedily annul theirdesign counsel and against me, speedily annul their counsel and against their me, speedily their and disrupt designs.annul Act for the counsel sake of Your disrupt their designs. Act for the sake of Your disruptYour theirpower, designs. Actholiness, for the sake Your name, Your andof Your name, Your power, Your holiness, and Your name, Your power, Your holiness, and Your Torah. Answer my prayer for the deliverance Torah. Answer my prayer for the deliverance Torah. prayer for the deliverance of YourAnswer people.my May the expressions of my of Your people. May the expressions of my of Yourand people. May theof expressions of my mouth the thoughts my heart be mouth and the thoughts of my heart be mouth and before the thoughts of mymy heart beand acceptable You, God, Rock acceptable before You, God, my Rock and acceptable before You, God, my Rock and my Redeemer. my Redeemer. my Redeemer.
!! !! ! וְוְלִלִממְַקְַקלְלְללַיַי.ָה. ננְצרְצר ללְׁשוְׁשוננִיִי ממֵָרעֵָרע ּושּושפָפָתתַיַי מִמִּדַּדַּבּבֵרֵר ממְִרְִרממָה.ַי.אאֱלֱלההַי
ְָׁשונׁשִיִימּכֶע ְלנַפ ְ ו.ִּדם נַאפְֱלׁש ּבִילִמְַקלְלַי ְלִ ו.ּפְְִרתמַחָה מ.ֶה ַּכלַיּתִמִהְּדַיּבֵר ֵָרעפָרּושלפָת תנְצר.הִיַי ּפְתַח לִּבִי. וְנַפְׁשִי ּכֶעָפָר לַּכל ּתִהְיֶה.נַפְׁשִי תִּדם ִים עָלַי ב ׁש ְ ַחו ה ָל כ ו ְ .ִי ׁש פ ְ נ ַ ְִרּדף ּת ֶָי ת ְו צ מ ִ ב ְ ּו .ֶָ ת ְתוָר ּפְתַח לִּבִי. וְנַפְׁשִי ּכֶעָפָר לַּכל ּתִהְיֶה.נַּבפְׁשִי תִּדם וְכָל הַחוׁשְבִים עָלַי. ּובְמִצְותֶיָ ּתְִרּדף נַפְׁשִי.ֶָּבְתוָרת ב ע:ָם וְמַכחֲָלׁשַהבְּת.ִי ְֵקל עֲצָּתתָם ֵָָרהמִה ּבע ָר ֲשהלַי ִָים ע ְַחוׁש ְַקפְלׁש ְִַרּדףו נ ָצְופתֵרֶי ְה ּוב .ְֶָתמ.ָה ְתוָר עֲשה: מְהֵָרה הָפֵר עֲצָתָם וְַקלְֵקל מַחֲׁשַבְּתָם.ָרעָה .ֲֶָשה ְקֻדעּׁשָת:עַןָם ְחֲ ל ֲשה ֲשהֵר לְעֲמַצָע .ֶָמ מַע מַּת ְׁשַב ְֵַקלע מ.ֶָמִיְַקנל תַןָםיְ ו ֵָרהעהָפ ׁשְה ַן מ.ָה לְע ָר .ֶָ עֲשה לְמַעַן ְקֻדּׁשָת.ֶָ עֲשה לְמַעַן יְמִינ.ֶָלְמַעַן ׁשְמ ּׁשָָה ְקֻדע הוׁשִי ְִָדיֶדי ְצּון י חָל .ֶָת ּתוָר ֲשהַן לְׁשְמַמעַן .ֶָת מַעַן ְֲשה ל ע.ֶָ לְמַלְעמַַןעיְַןמיִֵינ ֲשה ע.ֶָ עמַע ְל לְמַעַן יֵחָלְצּון יְִדיֶדיָ הוׁשִיעָה.ֶָעֲשה לְמַעַן ּתוָרת .ָָהֶי ּבִיׁשִילְעפָנ ל ִ ְיון ג ה ֶ ו ְ ִי פ ְֵרי מ א ִ ְָרצון ל ְיּו ה י ִ :ִי נ נ ֵ ע ֲ ו ַ ְָ נ ִי מ לְמַעַן יֵחָלְצּון יְִדיֶדיָ הו.ֶָיְעֲשה לְמַעַן ּתוָרת .ָ יִהְיּו לְָרצון אִמְֵרי פִי וְהֶגְיון לִּבִי לְפָנֶי:יְמִינְָ וַעֲנֵנִי 'יְה .ָהְיּו לְָרצון אִמְֵרי פִי וְהֶגְיון לִּבִי לְפָנֶי:אֲליִִי :ְגוִי צּוִריעֲונֵנ ַמִינְָ ו :ה' צּוִרי וְגואֲלִי :ה' צּוִרי וְגואֲלִי
!! !
אלהי:מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי אלהי:מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי נפשי ולמקללי ושפתותי לשוני אלהי:הכי מרמה אמר מדברצלותיה מסיים מרע כי הוה דרבינא נצורבריה מר נצור לשוני מרע ושפתותי מדבר מרמה ולמקללי נפשי ובמצותיך בתורתך פתח לבי כעפר לכל נפשי ולמקללי מרמה תהיהמדבר ושפתותי ונפשי מרע תדום לשוני נצור תדום ונפשי כעפר לכל תהיה פתח לבי בתורתך ובמצותיך רעות ומכל מיצר הרע תהיה רע לכל מפגע ותצילני ובמצותיך בתורתך פתח לבי נפשיכעפר תרדוףונפשי תדום תרדוף נפשי ותצילני מפגע רע מיצר הרע ומכל רעות ומכל מהרה הרע רעה החושבים עלי בעולם נפשי לבא המתרגשות רעות וכל רע מיצר מפגע ותצילני תרדוף המתרגשות לבא בעולם וכל החושבים עלי רעה מהרה והגיון אמרי מחשבותם יהיו הפר פי מהרה רעה לרצוןעלי החושבים וקלקלבעולם וכל עצתם לבא המתרגשות הפר עצתם וקלקל מחשבותם יהיו לרצון אמרי פי והגיון .וקלקלוגואלי עצתםה' צורי הפרלפניך לבי מחשבותם יהיו לרצון אמרי פי והגיון .לבי לפניך ה' צורי וגואלי .לבי לפניך ה' צורי וגואלי
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Compare and contrast the Mar, son of Ravina passage from the Talmud with how it appears in the Siddur: what is different?
Compare and contrast the Mar, son of Ravina passage from the Talmud with how it appears in the Siddur: what is different?
How does thecontrast change in the Siddur affect passage the meaning andTalmud power of Mar, of RavinaÕs Þnal prayer?
Compare son of Ravina from the how son itÞnal appears in the Siddur: what is different?
How doesand the changetheinMar, the Siddur affect the meaning and powerwith of Mar’s prayer?
How thethink change the Siddur affect of Mar, sonprayer?
of RavinaÕs Þnal prayer?
Why does do you the in tradition has us endthe themeaning ÔAmidahand withpower the ideas in this How does thethink change in the Siddur affect the meaning and power of Mar, sonprayer?
of RavinaÕs Þnal prayer?
Why do you the tradition has us end the ÔAmidah with the ideas in this What does this prayer teach us about WHEN we must have an open heart? Why do you think the tradition has us end the ÔAmidah with the ideas in this prayer?
What does this prayer teach us about WHEN we must have an open heart? What does this prayer teach us about WHEN we must have an open heart? 4
!! !
“CRACKED, BUT NOT BROKEN”
Religious traditions are too often held up as sign posts for clarity, certainty, Truth, and perfection. That’s just not Judaism. Our tradition asks something different from each of us, individually and collectively: that we pursue life with an openness to contradiction, not convenience; expansiveness, not narrowness. Judaism craves an open heart. In this kickoff event the Adas clergy will present some of our foundational texts, in the original but with translation, for us to chew over in paired and small group learning, and larger group discussion. We’ll debate, share ideas, and uncover the principles that chart a sacred path for living Jewishly with an open heart.
There is a crack in everything... that’s how the light gets in. ~Leonard Cohen Faith is not the clinging to a shrine but an endless pilgrimage of the heart. ~ R’ Abraham Joshua Heschel
the why
The Why.
! ! 9:34-35
Exodus But!when Pharaoh saw that the rain and the hail and the thunder had ceased, his heart thickened and Pharaohs heart reverted to his guilty ways, as did his courtiers. So Pharaoh’s heartstiffened stiffenedand andhe hewould wouldnot notlet letthe the !
Israelites ! go, just as God had told Moses. ! ! וַּיֶחֱזַק לֵב ( )לה. הּוא וַעֲבָָדיו,וַּיֹסֶף לַחֲטֹא; וַּיַכְּבֵד לִּבֹו--חַָדל הַּמָטָר וְהַּבָָרד וְהַּקֹֹלת- ּכִי,וַּיְַרא ּפְַרעֹה ()לד !
.מֹׁשֶה- ּבְיַד,ּבְנֵי יִׂשְָראֵל ּכַאֲׁשֶר ּדִּבֶר יְהוָה- וְֹלא ׁשִּלַח אֶת,ּפְַרעֹה ! ! ! ! Deuteronomy 10:16-19
! Peel! away, therefore, the thickening around your hearts and stiffen your necks no more. For the Lord your God is God supreme and Lord supreme, the great, the mighty, and the awesome God, ! who! shows no favor and takes no bribe. But upholds the cause of the parentless and the widow, You too, and!befriends the stranger, providing her with food and clothing. You, too,must mustbefriend befriendthe the stranger, ! for you were strangers in the land of Egypt.
!! ! וַאֲֹדנֵי,הּוא אֱֹלהֵי הָאֱֹלהִים-- יְהוָה אֱֹלהֵיכֶם,ּכִי יז. עֹוד,ֹלא תְַקׁשּו-- אֵת עְָרלַת לְבַבְכֶם; וְעְָרּפְכֶם,ּומַלְּתֶם טז !הֵב ֹ וְאַלְמָנָה; וְא,עֹׂשֶה מִׁשְּפַט יָתֹום יח. וְֹלא יִּקַח ׁשֹחַד,יִּׂשָא פָנִים- אֲׁשֶר ֹלא, וְהַּנֹוָרא, הָאֵל הַּגָֹדל הַּגִּבֹר :הָאֲֹדנִים . ּבְאֶֶרץ מִצְָריִם,גִֵרים הֱיִיתֶם- ּכִי :הַּגֵר- אֶת,וַאֲהַבְּתֶם יט. לָתֶת לֹו לֶחֶם וְׂשִמְלָה,ּגֵר ! ! ! ! ! !! Deuteronomy 30:6 And! the Lord your God will peel away the layers around your heart and the hearts of ! offspring, so that you will love the Lord your God with all your heart and with all your ! soul, in order that you may live. your !! !לְמַעַן חַּי--ְָנַפְׁש-לְבָבְָ ּובְכָל- ּבְכָל,ָיְהוָה אֱֹלהֶי- לְאַהֲבָה אֶת :ֶָלְבַב זְַרע- וְאֶת,ְָלְבָב-ּומָל יְהוָה אֱֹלהֶיָ אֶת ו .ֶָי ! ! ! !
Because God. Because BecauseTorah. Torah.Because BecauseHumanity. Humanity. Because God. Because Love. Because Pharaoh.
Because Love. Because Pharoh. 1
!
! what the
The Wait, What.What!? The What.
! ! ! ! ! ! ! ! ! ! ! !! Babylonian Babylonian Talmud, Talmud, Tractate Tractate Hagiga, Hagiga, 3b 3b ! These are “The masters of assemblies”: the wise wise scholars scholars who who sit sit in in various various “The masters of assemblies”: These are the ! groups and occupy themselves with the [study of] Torah, some groups and occupy themselves with the [study of] Torah, some declaring declaring [objects ! ritually] [objects ritually] unclean unclean and and others others pronouncing pronouncing [them] [them] clean, clean, some some prohibiting [actions] and others permitting [the same actions], some prohibiting [actions] and others permitting [the same actions], some ! [people disqualifying disqualifying [people from from testifying testifying or or serving serving as as priests] priests] and and others others declaring declaring ! them Þt.
them ! Þt.
! ! Perhaps Perhaps aa person person will will say: say: How How in in these these circumstances circumstances shall shall II possibly possibly learn learn ! Torah? Therefore, to allay the concern, the verse also says: “All Torah? Therefore, to allay the concern, the verse also says: “All of of them them are are ! One given given from from One Shepherd.Ó Shepherd.Ó One One God God gave gave them; them; one one leader leader uttered uttered them them from from the mouth mouth the Lord Lord of of all all creation, creation, Holy-Blesses-One. Holy-Blesses-One. For For it it is is written: written: ÒAnd ÒAnd ! ofofall the the God spoke these words.Ó (Exodus, 20:1) Therefore make your ear like (Exodus, God spoke all these words.Ó (Exodus, 20:1) Therefore - make your ear like the the (Exodus, 20:1) 20:1) ! hopper and get yourself a perceptive heart to understand the words of hopper and get yourself a perceptive heart to understand the words of !who pronounce those those !who pronounce unclean unclean and and the the words words of of those those who who pronounce pronounce clean, clean, those those who who prohibit prohibit and and those those who who permit, permit, those those who who disqualify disqualify and and those those who who ! deem Þt.
deem Þt.
! ! ! ! ! ! p pe e rr cc e ep p tt ii vv e e h he e aa rr tt tt o o ! understand understand ! ! ! ! ! !! Make ! for yourself a heart of many rooms and bring into it the words of the House of Shammai and the House of Hillel, the rooms words and of those unclean andofthe for yourself a heart of many bringwho into itdeclare the words of theand House ! Make Make for yourself a heart of many rooms and bring into it the words of the House of Shammai thewords Houseofofthose Hillel,who the words ofclean. those (Tosefta, who declare unclean declare Sotah, 7:12)and and the words ! and Shammai and the House of Hillel, the words of those who declare unclean and and the words of those who declare clean. (Tosefta, Sotah, 7:12)! Here it is. The text that animates what we want our culture of learning to embody here at Adas. A little context to help you understand the piece of Talmud below. ItÕs a commentary on a commentary. The text it all goes back to is ais aMishnaÕic MishnaÕicdisagreement disagreementbetween betweenthe theHouse HouseofofHillel Hilleland and TheHouse HouseofofShammai Shammaiasastotowho whois isexempt exemptfrom fromappearing The appearing at the of Jerusalem festival days, Sukkot,and Passover and The ShavuÕot. The Houses starklywhich disagree, at the Temple of Temple Jerusalem on festival on days, Sukkot, Passover ShavuÕot. Houses starkly disagree, is a which is a big deal since biblical obligations are stake. In the context of ßeshing out their respective opinions, a great big deal since biblical obligations are stake. In the context of ßeshing out their respective opinions, a great Rabbi Rabbi B, Azariah, whoand lived and taught justthe after the destruction the Second 1st of namednamed Elazar Elazar B, Azariah, who lived taught just after destruction of the of Second TempleTemple in the in 1stthe century century of theera, common era, wasasrecorded as having given this exposition of a challenging verse from12:11: Kohelet/ the common was recorded having given this exposition of a verse from Kohelet/Ecclesiastics ÒThe words Ecclesiastics “The words the wise are like prods, like nails well-planted the sayings of the of of the wise are12:11: like prods, and likeofnails well-planted are theand sayings of the masters ofare assemblies, given frommasters one shepherd.” assemblies, given from one shepherd.”
others others pronouncing pronouncing [them] [them] clean clean -- Okay, Okay, answer answer us us this: this: in in aa legal legal system, system, how how can can this this possibly possibly work? work? The The stakes stakes are are high, so what gives? One high, so what gives? One personÕs personÕs sin mitzvah? sin isis aanother mother personÕs personÕs mitzvah?
these these circumstances circumstances -- ItÕs ItÕs aa legit legit question. Can we even question. Can we even deÞne deÞne Torah Torah according according to to this this teaching? teaching? What What would would your your one one sentence sentence deÞnition deÞnition be? be?
-yes, -yes, ver y beginning ver y beginning of of Commandments. Commandments. Slam! Slam!
הללו אסופות אסופות הללו.בתורה .ועוסקין בתורה אסופות ועוסקין שיושבין אסופות חכמים שיושבין תלמידי חכמים אלו תלמידי אלו-- אסופות בעלי אסופות בעלי .מכשירין והללו פוסלין הללו ,מתירין והללו אוסרין הללו ,מטהרין והללו מטמאין . הללו פוסלין והללו מכשירין, הללו אוסרין והללו מתירין,מטמאין והללו מטהרין מרועה אחד נתנו מרועה כולם נתנו אחד כולם:לומר :תלמוד לומר תלמוד-- מעתה תורה מעתה למד תורה אני למד היאך אני אדם היאך יאמר אדם שמא יאמר שמא (א ,כ )שמות דכתיב הוא ברוך המעשים כל אדון מפי אמרן ,אחד פרנס נתנן אחד ( א, אמרן מפי אדון כל המעשים ברוך הוא דכתיב )שמות כ,אל אחד נתנן פרנס אחד אל לך לב וקנה לך כאפרכסת וקנה אזניך כאפרכסת עשה אזניך אתה עשה אתה,אף , אף.האלה .הדברים האלה כל הדברים לב את כל אלהים את וידבר אלהים וידבר מתירין דברי מתירין ואת דברי אוסרין ואת דברי אוסרין את דברי מטהרים את דברי מטהרים ואת דברי מטמאים ואת דברי מטמאים את דברי לשמוע את מבין לשמוע מבין .דברי מכשירין ואת דברי פוסלין ואת דברי פוסלין את דברי את .מכשירין
hopper hopper -- A A large large funnel funnel through through which which grain grain is is funneled funneled to to the the grinding grinding area area of of aa mill. mill. (Rashi) (Rashi) Cool, Cool, right? right?
Alright, Alright, take take it it home. According to this home. According to this text, text, deÞne deÞne aa perceptive perceptive heart? heart? Or, Or, as as we we like like to to say, say, aa Jewish Jewish heartÉ heartÉ
of those who declare clean. (Tosefta, Sotah, 7:12)! 2
thatÕs thatÕs the the the the Ten Ten
the how
The How.
! ! You all!know Joseph’s story- riches to rags to riches. From favorite son to outcast brother to world leader (vizier!to the Pharaoh). JosephÕs story concludes with a Þnal moment of reconciliation between him and his ! the ones who originally threw him in a pit and sold him to slavery. And it all happens in one word. brothers, What is ! the heart of the moment in these verses?
! ! ! Genesis! 44:18
The How. Focus for aa moment moment on on the the Focus for Then Judah drew close to him (brother Joseph) and said, “Please, my lord ! word "vayigash" (draw (drew word "vayigash" let your!servant, I pray to you, speak a word in my lord’s ears, and let not close). What do you think close). What do you think your anger burn against your servant; for you are the equal of Pharaoh.
! the "drawing the "drawing close" of You all know Joseph’s story- riches to rags to riches. From favorite son to!outcast brother to world leader ! Judah opens him in the broken (vizier to the Pharaoh). JosephÕs story concludes with a Þnal
moment ofּבreconciliation between and his :44 ְֵראׁשִית ! brothers, the ones who originally threw him in a pit and sold him to slavery. And itrelationship all happens between in one word. יִחַר- וְא!ַל,נָא עַבְּדְָ ָדבָר ּבְאָזְנֵי אֲֹדנִי- יְַדּבֶר, וַּיֹאמֶר ּבִי אֲֹדנִי, וַּיִּגַׁש אֵלָיו יְהּוָדה- יח What is the heart of the moment in these verses?
Joseph and his brothers?
. ּכְפְַרעֹה,ָ ּכִי כָמֹו :ֶָאַּפְָ ּבְעַבְּד ! !Genesis! 45:1-2
And he cried: Why/how
1) Then!Joseph could not refrain himself before all of them that stood by ! 44:18
Genesis does open on
the him; and he cried; ‘Cause every man to go out from me.’ And there stood take leave from me.’ And there Focusthis foraction a moment ! Then Judah close himJoseph (brother Joseph) and known said, “Please, my lord no man him, Joseph made himself known to his brothers.
Joseph’s heart? (drew stood nowith mandrew withwhile him, to while made himself to his brothers.
word "vayigash" letAnd your!he servant, I prayand to you, speak a word in my ears, of andPharaoh let not 2) wept aloud; the Egyptians heard, andlord’s the house What do you think your anger ! burn against your servant; for you are the equal of Pharaoh.
! close). heard.
the "drawing close" of ! ! Judah opens in the broken
:44 ּבְֵראׁשִית ! relationship between ;עָלָי ֵיִמ-ַל ִיׁש ּדוַּי,ָיו ִָיםנ ע הַּנִיּצְַָדב ּבִילְכ,ּפֶרֵק ְיֹוסֵף ל א חַר וְאא-ָל ,כִי ִיאּוֲֹדנ הֹוזְצנֵי א ָּבְא,ְִקָרא ְָ ָדבָר ְָאלעַב -ּבֶר ,אֹלֲֹדנִי תְֹאאַמ הִוַּי,ְהּוָדה יָאֵכלֹלָיו י-ְֹלא וַוּיִּגַׁש — - יח ! Joseph and his brothers? ּכְפ ,ָָמֹו ַּבְע ְָואַּפ ּבִבְכִי;! וַּיִׁשְמְעּו,ֹקלֹו-וַּיִּתֵן אֶת ב.אֶחָיו- יֹוסֵף אֶל.תְוְַַרּדעַעֹה ִּבְה ,ִיׁשּכִיאכִּתֹו :ֶָ בְּדא מַד ָע-ְֹלא ! ! . וַּיִׁשְמַע ּבֵית ּפְַרעֹה,מִצְַריִם Genesis 45:1-2
! And he cried: Why/how
! 1) Then Joseph could not refrain himself before all of them that stood by !him; and! he cried; ‘Cause every man to take leave from me.’ And there does this action open
!stood no! man with him, while Joseph made himself known to his brothers.
Joseph’s heart? ! 2) And he wept aloud; and the Egyptians heard, and the house of Pharaoh heard.
! !Sefat!Emet - Breishit, 249 (R’ Yehudah Aryeh Leib Alter, 1847–1905, Poland, The Ger Rebbe! Sefat! Emet - Breishit, 249 (R’ Yehudah Aryeh Leib Alter, 1847–1905, ּבְֵראׁשִיתPoland, The Ger Rebbe
! ;ָיVa-yigash!ל ָאִיׁש מֵע-“כָלAnd הֹוצִיאּו ,ְִקָראdrew וַּי,עָלָיו ּצָבִיםto ִהַּנhim”: לְכֹל,ֵק תְאַּפis, ִלְהtoסֵףJoseph. יָכֹל יֹו-ְֹלא ו —also, אto himself, his true self. And Judah close that But Va-yigash“And Judah drew close to him”: that is, to Joseph. But also, himself, hisspeech true self. And also, ְעּוalso, מ ְ!וַּיִׁש ;ִי כ ב ְ ּב ִ ,ֹקלֹו-ֶת א ֵן ּת ּי ִ ו ַ ב .ָיו ח א ֶ -ֶל א ֵף ס יֹו ַע ּד ו ַ ת ְ ה ִ ּב ְ ,ִּתֹו א ִיׁש א ַד מ ע ָ -ְֹלא to God. The meaning here is that although Judah said nothingוtonew in his and had no to God. The meaning here is that although Judah said nothing new in his speech and had no real claim to .ֹה ע ְַר ּפ ֵית ּב ַע מ ׁש ְ ּי ִ ו ַ ,ִם י ְַר צ מ ִ ! real claim to make on Joseph, since he clarified the truth of the matter - salvation came to him. make on since he clariÞed the truth ofmatter theup matter, salvation came to him, asaswe since he clariÞed the“Truth truth ofsprings the -from salvation came to(Psalms him. Just85:11) weÞnd Þndininthe thisidea the ! Just as weJoseph, find inyet this the idea that the earth.” ! that “Truth springs up from the earth.” (Psalms 85:11)
idea that “Truth springs up from the earth.” (Psalms 85:11)
! ! ! ! ! ! ! Sefat! Emet - Breishit, 249 (R’ Yehudah Aryeh Leib Alter, 1847–1905, Poland, The Ger Rebbe
! !
close" of Judah open in the broken relationship between Joseph and his brothers?
45
45
3
Take a moment with your hevruta and place yourself in the shoes of everyone present in this room. What do you think they were feeling as they watched/experienced this moment? Judah? The other brothers? The Egyptians present?
Take a moment with your hevruta and place yourself in the shoes of everyone present in this room. What do you think they were feeling as they watched/experienced this moment? Judah? The other brothers? The Egyptians present?
then when
Then When. Then Then When. Then When. When.
!! !
In the Þrst tractate of the Babylonian Talmud, several personal devotions are recorde that individual rabbis In the Þrst tractate of the Babylonian Talmud, Berakhot, severaldevotions personal are devotions are recorded thatrabbis several personal that individual recited after their silent the 19-blessing personal prayer. Each one isrecorde signiÞcantly different than the In the Þrst tractate of theAmidah, Babylonian Talmud, several personal devotions areprayer. recorde thateach individual rabbis individual rabbis recited after their silent Amidah, the 19-blessing personal And one is than recited after their silent Amidah, the 19-blessing personal prayer. Each one is signiÞcantly different the otherÕs. Below, weÕve presented you with the onepersonal that was prayer. eventually chosen be a part of different the traditional recited after their silent Amidah, the 19-blessing one istosigniÞcantly than theto signiÞcantly different than the otherÕs. Below, weÕve presented youEach with the one that was eventually chosen otherÕs. Below, weÕve presented you with the one that was eventually chosen to be a part of the traditional prayer book, including the Sim Shalom wethe useone here at was Adas. WeÕve placed alongside the talmudÕs version, the otherÕs. Below, weÕve presented you with that eventually chosen toat beAdas. a part of theplaced traditional be a part of the traditional prayer book, including the Sim Shalom we use here WeÕve the the prayer book, including the Sim Shalom we use here at Adas. WeÕve placed alongside the talmudÕs one found in practically every siddur. Read each aloud and then seeplaced if you alongside can tacklethe thetalmudÕs questionsversion, provided prayer book, including the Sim Shalom we use here at Adas. WeÕve version, siddur version alongsideevery the talmudÕs version, below. aloud andcan thentackle see ifthe youquestions can tackle the the one found in practically siddur. Read each aloudRead and each then see if you provided below.
one found in practically every siddur. Read each aloud and then see if you can tackle the questions provided questions below.
provided below.
below.
!! Babylonian Talmud, Tractate Berakhot, 17a !Babylonian Talmud, Tractate Berakhot, 17a !! Babylonian Talmud, Tractate Berakhot, 17a Mar, son of Ravina, upon concluding his !
!! The Siddur, After Every Amidah !The After Every Amidah !! Siddur, The Siddur, After Every Amidah My ! God, keep my tongue from evil, my lips
Mar, son of Ravina, upon concluding his Mar, sonadded of Ravina, upon concluding his prayer, the following: "My God, prayer, added the following: "My God, prayer,my added thefrom following: "My guard tongue evil and myGod, lips keep guardmy mytongue tonguefrom fromevil eviland andmy mylips lips guardspeaking my tongue from May evil and from deceit. my my soullips from speaking deceit. May my soul from speaking deceit. Mayme myand soulmay be silent to them that curse be silent to them that curse me and may be silent to them me and maymy my soul be as dustthat to curse everyone. Open my soul be as dust to everyone. Open my my soul be asTorah, dust toand everyone. my heart to Your may myOpen soul pursue heart to Your Torah, and may my soul pursue heart commandments. to Your Torah, andDeliver may my Your mesoul pursue Your commandments. Deliver me Your evil commandments. from mishap, fromDeliver the evil me from evil mishap, from the evil from evilfrom mishap, the eviland from impulse, anyfrom evil people, impulse, from any evil people, and from impulse, fromthreaten any eviltopeople, and from all evils that come upon the all evils that threaten to come upon the all evilsAs thatforthreaten comeevil upon the world. all thatto design world. As for all that design evil world. me, As for all thatannul design evilcounsel against speedily their against me, speedily annul their counsel against me, their speedily annulMay theirthe counsel and disrupt designs. and disrupt their designs. May the and disrupt their the expressions of mydesigns. mouth May and the expressions of my mouth and the expressions of my mouth and the thoughts of my heart be acceptable thoughts of my heart be acceptable thoughts of my heart acceptable before You, God, my be Rock and my before You, God, my Rock and my before You, God, my Rock and my Redeemer. Redeemer. Redeemer.
My God, keep my tongue from evil, my lips My God, keep deceit. my tongue evil,be mysilent lips from speaking Mayfrom my soul from speaking deceit. May my soul be silent from speaking deceit. Maymay my soul be silent to them that curse me and my soul be as to them that curse me and may my soul be as to them that curseOpen me and my dust to everyone. mymay heart tosoul Yourbe as dust to everyone. Open my heart to Your dust to and everyone. Open heartYour to Your Torah, may my soulmy pursue Torah, and may my soul pursue Your Torah, and may my pursue Your evil commandments. As soul for all that design commandments. As for all that design evil commandments. As for all that evil against me, speedily annul theirdesign counsel and against me, speedily annul their counsel and against their me, speedily their and disrupt designs.annul Act for the counsel sake of Your disrupt their designs. Act for the sake of Your disruptYour theirpower, designs. Actholiness, for the sake Your name, Your andof Your name, Your power, Your holiness, and Your name, Your power, Your holiness, and Your Torah. Answer my prayer for the deliverance Torah. Answer my prayer for the deliverance Torah. prayer for the deliverance of YourAnswer people.my May the expressions of my of Your people. May the expressions of my of Yourand people. May theof expressions of my mouth the thoughts my heart be mouth and the thoughts of my heart be mouth and before the thoughts of mymy heart beand acceptable You, God, Rock acceptable before You, God, my Rock and acceptable before You, God, my Rock and my Redeemer. my Redeemer. my Redeemer.
!! !! ! וְוְלִלִממְַקְַקלְלְללַיַי.ָה. ננְצרְצר ללְׁשוְׁשוננִיִי ממֵָרעֵָרע ּושּושפָפָתתַיַי מִמִּדַּדַּבּבֵרֵר ממְִרְִרממָה.ַי.אאֱלֱלההַי
ְָׁשונׁשִיִימּכֶע ְלנַפ ְ ו.ִּדם נַאפְֱלׁש ּבִילִמְַקלְלַי ְלִ ו.ּפְְִרתמַחָה מ.ֶה ַּכלַיּתִמִהְּדַיּבֵר ֵָרעפָרּושלפָת תנְצר.הִיַי ּפְתַח לִּבִי. וְנַפְׁשִי ּכֶעָפָר לַּכל ּתִהְיֶה.נַפְׁשִי תִּדם ִים עָלַי ב ׁש ְ ַחו ה ָל כ ו ְ .ִי ׁש פ ְ נ ַ ְִרּדף ּת ֶָי ת ְו צ מ ִ ב ְ ּו .ֶָ ת ְתוָר ּפְתַח לִּבִי. וְנַפְׁשִי ּכֶעָפָר לַּכל ּתִהְיֶה.נַּבפְׁשִי תִּדם וְכָל הַחוׁשְבִים עָלַי. ּובְמִצְותֶיָ ּתְִרּדף נַפְׁשִי.ֶָּבְתוָרת ב ע:ָם וְמַכחֲָלׁשַהבְּת.ִי ְֵקל עֲצָּתתָם ֵָָרהמִה ּבע ָר ֲשהלַי ִָים ע ְַחוׁש ְַקפְלׁש ְִַרּדףו נ ָצְופתֵרֶי ְה ּוב .ְֶָתמ.ָה ְתוָר עֲשה: מְהֵָרה הָפֵר עֲצָתָם וְַקלְֵקל מַחֲׁשַבְּתָם.ָרעָה .ֲֶָשה ְקֻדעּׁשָת:עַןָם ְחֲ ל ֲשה ֲשהֵר לְעֲמַצָע .ֶָמ מַע מַּת ְׁשַב ְֵַקלע מ.ֶָמִיְַקנל תַןָםיְ ו ֵָרהעהָפ ׁשְה ַן מ.ָה לְע ָר .ֶָ עֲשה לְמַעַן ְקֻדּׁשָת.ֶָ עֲשה לְמַעַן יְמִינ.ֶָלְמַעַן ׁשְמ ּׁשָָה ְקֻדע הוׁשִי ְִָדיֶדי ְצּון י חָל .ֶָת ּתוָר ֲשהַן לְׁשְמַמעַן .ֶָת מַעַן ְֲשה ל ע.ֶָ לְמַלְעמַַןעיְַןמיִֵינ ֲשה ע.ֶָ עמַע ְל לְמַעַן יֵחָלְצּון יְִדיֶדיָ הוׁשִיעָה.ֶָעֲשה לְמַעַן ּתוָרת .ָָהֶי ּבִיׁשִילְעפָנ ל ִ ְיון ג ה ֶ ו ְ ִי פ ְֵרי מ א ִ ְָרצון ל ְיּו ה י ִ :ִי נ נ ֵ ע ֲ ו ַ ְָ נ ִי מ לְמַעַן יֵחָלְצּון יְִדיֶדיָ הו.ֶָיְעֲשה לְמַעַן ּתוָרת .ָ יִהְיּו לְָרצון אִמְֵרי פִי וְהֶגְיון לִּבִי לְפָנֶי:יְמִינְָ וַעֲנֵנִי 'יְה .ָהְיּו לְָרצון אִמְֵרי פִי וְהֶגְיון לִּבִי לְפָנֶי:אֲליִִי :ְגוִי צּוִריעֲונֵנ ַמִינְָ ו :ה' צּוִרי וְגואֲלִי :ה' צּוִרי וְגואֲלִי
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אלהי:מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי אלהי:מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי נפשי ולמקללי ושפתותי לשוני אלהי:הכי מרמה אמר מדברצלותיה מסיים מרע כי הוה דרבינא נצורבריה מר נצור לשוני מרע ושפתותי מדבר מרמה ולמקללי נפשי ובמצותיך בתורתך פתח לבי כעפר לכל נפשי ולמקללי מרמה תהיהמדבר ושפתותי ונפשי מרע תדום לשוני נצור תדום ונפשי כעפר לכל תהיה פתח לבי בתורתך ובמצותיך רעות ומכל מיצר הרע תהיה רע לכל מפגע ותצילני ובמצותיך בתורתך פתח לבי נפשיכעפר תרדוףונפשי תדום תרדוף נפשי ותצילני מפגע רע מיצר הרע ומכל רעות ומכל מהרה הרע רעה החושבים עלי בעולם נפשי לבא המתרגשות רעות וכל רע מיצר מפגע ותצילני תרדוף המתרגשות לבא בעולם וכל החושבים עלי רעה מהרה והגיון אמרי מחשבותם יהיו הפר פי מהרה רעה לרצוןעלי החושבים וקלקלבעולם וכל עצתם לבא המתרגשות הפר עצתם וקלקל מחשבותם יהיו לרצון אמרי פי והגיון .וקלקלוגואלי עצתםה' צורי הפרלפניך לבי מחשבותם יהיו לרצון אמרי פי והגיון .לבי לפניך ה' צורי וגואלי .לבי לפניך ה' צורי וגואלי
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Compare and contrast the Mar, son of Ravina passage from the Talmud with how it appears in the Siddur: what is different?
Compare and contrast the Mar, son of Ravina passage from the Talmud with how it appears in the Siddur: what is different?
How does thecontrast change in the Siddur affect passage the meaning andTalmud power of Mar, of RavinaÕs Þnal prayer?
Compare son of Ravina from the how son itÞnal appears in the Siddur: what is different?
How doesand the changetheinMar, the Siddur affect the meaning and powerwith of Mar’s prayer?
How thethink change the Siddur affect of Mar, sonprayer?
of RavinaÕs Þnal prayer?
Why does do you the in tradition has us endthe themeaning ÔAmidahand withpower the ideas in this How does thethink change in the Siddur affect the meaning and power of Mar, sonprayer?
of RavinaÕs Þnal prayer?
Why do you the tradition has us end the ÔAmidah with the ideas in this What does this prayer teach us about WHEN we must have an open heart? Why do you think the tradition has us end the ÔAmidah with the ideas in this prayer?
What does this prayer teach us about WHEN we must have an open heart? What does this prayer teach us about WHEN we must have an open heart? 4
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