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Month: August 2020

Introduction to Pesukei d’Zimra (9) – Bringing it all together

Introduction to Pesukei d’Zimra (9) – Bringing it all together

“The siddur is the most important work of Jewish spirituality” – this was how I began these essays. A number of people reached out to me to clarify what I meant and to try to support this claim. While I do not think that I can prove such an idea, let me return to that point from a different perspective.

Let’s be honest about pesukei d’zimra for a moment. For most people, even those who are committed, regular daveners this is the section that most likely to get skipped or cut for one reason or another. It feels repetitive and it is hard to discern a clear through line that brings it all together. While it does contain some of the most majestic selections of Tehilim it is difficult (for me) to muster the energy and focus for each and every section.

However, when we step back from the details and look at pesukei d’zimra from a bit of a distance, some very powerful and beautiful ideas emerge. What this series strove to do was zoom out and evaluate the spiritual themes that are applied to pesukei d’zimra from the outside – both from the Gemara and rishonim. A careful analysis of those competing ideas and models leads to some important guidance for how to sit with pesukei d’zimra as well as what it means to be a prayerful human being. Let us begin with a brief review and then see if we can make meaning from all these data points.

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Introduction to Pesukei d’Zimra (8) – Sha’arei Orah & Menorat ha-Maor

Introduction to Pesukei d’Zimra (8) – Sha’arei Orah & Menorat ha-Maor

This essay will present one final approach to pesukei d’zimra. Here is a brief reminder of where we have been – we started with R. Yose (Shabbat 118b) who presented pesukei d’zimra as a kind of Hallel for nature. We then saw several ways in which pesukei d’zimra may serve as preparation for the amida, built mostly around R. Simlai (Berachot 32a). Rav Saadia and the Rambam viewed pesukei d’zimra as more of a continuation of birkot ha-shachar and as a way to build an attitude of gratitude. Last week, we learned the Zohar which taught us that pesukei d’zimra is a fulfillment of divine awe.

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Introduction to Pesukei d’Zimra (7) – an Independent Unit – Zohar

Introduction to Pesukei d’Zimra (7) – an Independent Unit – Zohar

Gratitude bestows Reverence

The Zohar, like Rav Sa’adia and the Rambam, presents pesukei d’zimra as functioning outside of the parameters of the amida. In parashat Vayakhel (דף ר׳ ע״א – ר׳ ע״ב) the Zohar offers a kind of commentary on the siddur. In that section we learn that there are six mitzvot – not obviously related to tefila – that can be fulfilled through davening: Fear of God, Love of God, Blessing God, Unifying God, the Priestly Blessing, being ready to give up our lives for God1. After introducing these six Mitzvot, we are then told which section of the siddur is connected to which Mitzvah. Let’s see how the Zohar understands the role of pesukei d’zimra:

זוהר ב:ר”ב  ב 

לְיִרְאָה אֶת הַשֵּׁם, פִּקּוּדָא דָּא קַיְּימָא בְּאִלֵּין תּוּשְׁבְּחָן דְּקָאָמַר דָּוִד מַלְכָּא, וּבְאִינּוּן קָרְבָּנִין דְּאוֹרַיְיתָא, דְּתַמָּן בָּעֵי בַּר נָשׁ לְדַחֲלָא מִקַּמֵּי מָארֵיהּ, בְּגִין דְּאִינּוּן שִׁירִין קַיְּימִין בְּהַהוּא אֲתָר דְּאִקְרֵי יִרְאָה. וְכָל אִינּוּן הַלְלוּיָהּ, דְּאִינּוּן רָזָא דְּיִרְאָה דְּקוּדְשָׁא בְּרִיךְ הוּא. וּבָעֵי בַּר נָשׁ לְשַׁוָּאָה רְעוּתֵיהּ בְּאִינּוּן שִׁירִין בְּיִרְאָה…

Zohar 2:202b

To fear God: This commandment is fulfilled through the recitation of the praises of King David, as well as the Torah’s sacrifices. For in those areas a person must awaken one’s self in awe before the Creator. For these songs are grounded in malchut which is called fear. And all those chapters that have the word Halleluya, which are the secrets of the fear of the Holy Blessed One. A person is required to place his will into these songs with fear…

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Introduction to Pesukei d’Zimra (6) – An Independent Unit – Rav Sa’adia & the Rambam

Introduction to Pesukei d’Zimra (6) – An Independent Unit – Rav Sa’adia & the Rambam

We have seen two  different general approaches. The first, based on the gemara in Shabbat 118b (R. Yosi), views pesukei d’zimra as a daily Hallel to thank God for the existence of nature. The second approach, based on the Mishna in Berachot 31a (R. Simlai and the beraytot), views pesukei d’zimra as preparation for the amida. There are three modes that the rishonim teased out of the gemara

  1. praise before petition; 
  2. solemnity, settled law, and the joy of Mitzvah; 
  3. waiting in anticipation.

These three ideas plus Hallel do not easily sit in the same moment. How are we meant to bring all of these attitudes into one portion of tefila? Pesukei d’zimra appears to be a kind of emotional and spiritual roller coaster. Allow me to offer a brief insight at this stage, to which we will return in our concluding essay.

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Introduction to Pesukei d’Zimra (5) – Pausing in Anticipation (שוהים) Berachot 30b

Introduction to Pesukei d’Zimra (5) – Pausing in Anticipation (שוהים) Berachot 30b

We have seen two different approaches to the idea of pesukei d’zimra as preparation for the amida. First we reviewed R. Simlai’s ‘praise before petition.’ Then we saw the three ways in which we are meant to “rise to prayer” – solemnity, settled law and joy. We now turn to the third and concluding way in which pesukei d’zimra can be seen as helping to prepare for the amida

Last time we analyzed the first half of the first Mishna of the fifth chapter of Berachot. We now turn to the second half of that very same Mishna which offers a different way to prepare for Prayer.

חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִים שָׁעָה אַחַת וּמִתְפַּלְּלִים, כְּדֵי שֶׁיְּכַוְּנוּ אֶת לִבָּם לַמָּקוֹם.

The ancient pious one used to wait in anticipation for an hour and then pray in order to intend their hearts to the Omnipresent One.

These chasidim used to prepare for their recitation of the amida by meditating for an hour. Again, in its context, this Mishna is outlining how we are meant to prepare for the moment of standing before God in the amida. The gemara adds the following instruction, extending the requirement to after Prayer as well:

בבלי ברכות ל״ב ע״ב

וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הַמִּתְפַּלֵּל צָרִיךְ לִשְׁהוֹת שָׁעָה אַחַת אַחַר תְּפִלָּתוֹ

Bavli Berachot 32b

Yehoshua b. Levi said, “One who prays must meditate for an hour after their Prayer.”

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