Frontwards and Backwards

The Gemora (Gittin 69) states: For blood running out of one’s nose, one should bring a Kohen whose name is Levi, and he should write the name Levi backwards.

The Tiferes Yosef explains: It is well-known in the books of Kabbalah that the alef beis written forward connotes kindness, for this way, the inspiration comes in the regular manner; descending from Heaven to earth. The alef beis written backwards connotes judgment, similar to fire, which ascends from the earth.

It is written in the Zohar that a Kohen is a man of kindness, and a Levi is one of judgment. This is why the name Levi, written backwards, signifying judgment, should be written by a Kohen, for he represents kindness.

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Who is the "I"?

Rabbi Yehoshua ben Levi said (Daf Yomi: Gittin 39a) : They asked before Rebbe: What is the law if someone says that he gives up hope of ever retrieving his slave? Rebbe replied: I say that such a slave can only be fixed (to marry) with a document.

Many times in Shas, it is found that Rebbe used this terminology, “I say etc.” What was his intention with these words?

Reb Yosef Engel in Beis Haotzar explains that it is known that Rebbe was a tremendously humble person. The Gemora in Sotah (49a) states that when Rebbe died, humility ceased. Perhaps what Rebbe was saying was that it appears to him that the halachah is like this-and-this, but not that it is most definitely so.

He also writes that it is clear from the seforim of the students of the Baal Shem Tov that lofty people are constantly thinking that their words and actions are not emanating from their own power and strength; rather, it is all coming from the Ribbono shel Olam. In kabbalah, the Shechinah is referred to as “Ani,” “I.” This is the explanation in the Gemora Sukkah (53a) when Hillel said, “If I am here, then everyone is here.” The “I” did not refer to himself, for Hillel, we also know was extremely humble. Rather, he was referring to the Shechinah. This, perhaps, is what Rebbe was saying when he said, “I say.” The Shechinah which is inside of me is saying that the halachah is like this.

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EATING MEAT ONLY ON SHABBOS - Yevamos 90 - Daf Yomi

The Mekubalim explain the custom of some Chassidim as to why they would not eat meat during the week. Our Gemora said that when the Kohanim eat the meat from a sacrificial offering, the owner receives atonement. There are wicked people who after their death. Their soul enters into an animal as a gilgul. When a person consumes this animal, the soul of the wicked person intermingles with the soul of the person who ate the animal. When he sleeps at night and the soul ascends to the Heaven, the two souls separate. The soul belonging to the wicked person remains in Heaven and receives atonement. This is what is meant that the owner receives atonement. This process could only be accomplished together with the sanctity of Shabbos. This also explains the opinion of Beis Shamai. When they saw an animal that had a spark of sanctity contained within it, they would save that animal for Shabbos.

Sefer Chemdas Yamim

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Daf Yomi - Taanis 25 - Switching from Ashkenaz to Sfard

In the teshuvos from the Divrei Chaim (O”C 2:8), he inquires if one is allowed to switch his Nusach Hatefillah from Ashkenaz to Sfard.

The Chasam Sofer (O”C 15) writes that Nusach Sfard contains kavanos according to kabbalah which were established and partially revealed by the Arizal. The Chasam Sofer had a tradition from his Rabbeim, Reb Nosson Adler and the Haflo’ah that Nusach Ashkenaz contains kavanos according to kabbalah as well. All the kavanos contained in Nusach Sfard can also be found in Nusach Ashkenaz and both nuschaos ascent to the same place. Nusach Hatefillah can be analogous to prophecy. Thee identical prophecy can be given to two prophets but they will not be able to say it over in the identical manner. The Arizal, because he davened Sfard, incorporated all of the kavanos in their proper location because he understood the essence of the kavanos and the tefillos. If the Arizal would have davened Ashkenaz, he could have established Nusach Ashkenaz according to the precise understanding of kabbalah. According to this, one would be required to daven in the Nusach that he has accepted from his father because it is with this approach that will enable his tefillos to reach their designated place.

The Divrei Chaim quotes Mekubalim who explain the Nusach Hatefillah in a different manner. Reb Chaim Vital says in the name of the Arizal that there are twelve gates in the Heavens corresponding to the twelve tribes and each tribe has a designated entrance for their tefillos. Each gate and their approach are different than the others. It emerges that each of the tribes had their own specific Nusach Hatefillah. It is therefore incumbent on everyone to keep their particular Nusach and not switch to another since perhaps you are from one tribe and now will be davening the Nusach of another tribe. The Arizal established a Nusach that is corresponding to all twelve of the tribes. If someone does not recognize the tribe that he is from, he can daven using the Nusach Ha’Arizal and the tefillah will be accepted. Therefore, the Divrei Chaim rules that unless one is positive that he is from a specific tribe, he may switch from Nusach Ashkenaz to Nusach Sfard and it will be preferable for him to daven using the Nusach of the Arizal.

The Chasam Sofer (O”C 16) writes this concept in the name of the Maggid MiMezritz. He explains that in fact, there are thirteen gates in Heaven for our tefillos to pass through. Each gate is for one of the tribes and everyone’s tefillah can pass through the thirteenth gate. Someone who doesn’t know from which shevet he is from should therefore daven Nusach Sfard, which will pass through the thirteenth gate.

The Chasam Sofer asks on this from our Gemora. The Gemora relates an incident that Rabbi Eliezer recited the twenty-four benedictions at prayer, but he was not answered. Rabbi Akiva followed him at the reading-desk, and said: "Father and King! We have no other king but You. Only for Your sake have mercy upon us!" And his prayer was answered. The people then began to murmur (and say that Rabbi Akiva was a greater man than Rabbi Eliezer). A Heavenly voice went forth and said: It is not because Rabbi Akiva is a greater man than Rabbi. Eliezer that his prayer answered, but rather because he is forgiving, while Rabbi Eliezer is not."

It is known that Rabbi Eliezer was a Levi and according to the Arizal would be davening in the Nusach which was designated for Shevet Levi. Rabbi Akiva was a convert so he obviously was davening Nusach Sfard. How could Rabbi Akiva discharge the obligation of the entire congregation if he davened a different Nusach? This is the Chasam Sofer’s question on the explanation from the Maggid.

The Divrei Chaim disagrees with the Chasam Sofer’s question for several reasons. Firstly, he says, that it seems that the Chasam Sofer’s intent is to disagree with the explanation from the Maggid. This is a wonder indeed when it has been well established that this is the Arizal’s viewpoint and the Arizal has been well accepted amongst all the Gedolei Haposkim. The Divrei Chaim lists the Beis Yosef, Rama (not the Ramah),Alshich, Taz, Shach and Magen Avraham. He lists later Acharonim as well, such as the Chacham Tzvi, Pnei Yehoshua and Tevuos Shor who all trembled ffrom the Arizal’s words. The Chasam Sofer’s question is not on the Maggid but on the Arizal.

Secondly, he asks, the main distinction between Nusach Ashkenaz and Nusach Sfard is in Pesukei D’Zimra and not in the Shemoneh Esrei. There was no need for someone to discharge the obligation for the others in Pesukei D’Zimra. The differences in Shemoneh Esrei are not in the endings of the brochos; in the middle of the brochos there are some changes in the wording but that will not be an obstacle in the chazzan discharging the obligation for others.

Thirdly, where does it state in the Gemora that Rabbi Akiva was discharging their obligation? In the tefillos that are recited every day, each person davens by himself and fulfills his own obligation.

He asks other questions on the Chasam Sofer and concludes that one is permitted to switch from Nusach Ashkenaz to Nusach Sfard. (Peninei Halacha)

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