Part 11
Before beginning to explain and analyze the numerous
individual tefillos contained in the Siddur, I would
like to describe the pattern that these explanations will
follow.
Everything in creation can be viewed from four distinct
perspectives, each describing one of its causes. First, one
needs to appreciate the material that is being used to
produce the object. Second, one needs to inspect the
craftsman who will produce it. Third, one needs to plan the
shape of the object that is being made. And finally, one must
understand what is its intended use.
For example, a table can be made from a selection of special
wood by a master craftsman, who carves pieces of wood into
the shapes that will assemble together into a table, that can
ultimately be used for eating or learning on.
Similarly, to add value to our understanding to each separate
section of our tefillos, we need to appreciate the
actual meaning of the words uttered, as these form the
`material' from which our prayers are composed.
Furthermore, a knowledge of who actually authored each
specific section of the Siddur will enhance our appreciation
of their words. This is analogous to identifying the
craftsman who produced our table.
Different parts of tefilloh are aimed at producing
different effects. Some are said as praises to Hashem, some
are said in the form of requests, whilst others are
blessings, and some are said as words of thanks. In order to
pray properly, we require some knowledge as which category
each specific section of the Siddur belongs, so that we can
express ourselves in the appropriate manner. Finally we have
to appreciate the aim and accomplishment that can be achieved
through our tefillos.
Before we begin to explain the actual meaning of the words of
this profound song of Adon Olom, we want to ascertain
who actually composed it. The exact origin of this
tefilloh remains unclear, and various suggestions have
been mooted.
The Otzar HaTefillos ascribes its authorship to Rabbi Shlomoh
ibn Gabirol (1021-1055). The Mateih Moshe, however, quotes
from Rabbi Yehuda Hechossid, that both Rav Sherriroh Gaon
(906-1006) and Rav Hai Gaon (969-1038) testified that they
would act as guarantors for anybody who concentrates on the
meaning of the opening words of Adon Olom, that their
prayers would be answered. Furthermore, the Satan will be
powerless to disrupt their prayers, and on Rosh Hashonoh and
Yom Kippur no defects would be found in their prayers. Also
all enemies would be powerless before them.
This guarantee is also quoted by the Shloh in his commentary
to the Siddur entitled Shaar Hashomayim. Rav Hai Gaon
and Rav Sherrirah Gaon, who gave this assurance, lived before
Rabbi Shlomoh ibn Gabirol, and consequently Adon Olom
must have been composed earlier.
According to the Likutei Maharich quoting from ancient
Viennese Siddurim, Adon Olom is attributed to Rabbi
Yochonon Ben Zackai, who lived during the period of the
Destruction of the Second Beis Hamikdosh. The final
paragraphs of our daily prayers, those that begin with the
words Oleinu Leshabei'ach, are ascribed to Yehoshua
Bin Nun, but were also instituted into our daily prayer
schedule by Rabbi Yochonon Ben Zackai.
The first and final sections, therefore, of our Shacharis
prayers were instituted by Rabbi Yochonon Ben Zackai, who
also instituted numerous laws that would keep alive our
memories of the Beis Hamikdosh throughout future
generations. Our botei kenessios remain our miniature
and portable Beis Hamikdosh whilst we are in exile,
and our prayers substitute for the services therein.
Our entire prayers are appropriately encapsulated by those
instituted by Rabbi Yochonon Ben Zackai, so as to help us
remember the services in the Beis Hamikdosh which has
been substituted by our present prayers .
Being aware of who composed each specific part of our prayer
is important, as by reiterating these original words we form
a connection in our minds that bonds us with that of the
author. By assessing the greatness of the composer of Adon
Olom, we will likewise gain a better understanding and
appreciation as to the depth of meaning contained therein.
*
The Chofetz Chaim, introduces his monumental work pertaining
to the laws of loshon hora — those of forbidden
talk - - by listing all the positive and negative
commandments connected to it. Towards the end, he points out
that this introduction is more beneficial than the entire
book itself, since it only contains "words of the Rishonim
whose Holy words are like flaming torches, who distanced
themselves from forbidden talk. Likewise, their words will be
most effective in assisting those who also want to abstain
from forbidden talk."
By repeating the actual words attributed to these holy
people, we are able to connect, import and rekindle their
attributes into our own souls. We can therefore appreciate
that concentrating on the profound words of Adon Olom
composed by this great Taanaic author, is sufficient to
guarantee our success in prayer.
There are various customs amongst the Jewish people as to how
often, and precisely when, Adon Olom is actually said.
Like all other Jewish customs, each one has its own source
and reason, and some of these will be explained in greater
depth in the following paragraphs.
The Jewish inhabitants of the German city of Frankfurt, had a
custom that the Chazan would begin the morning prayers by
singing Adon Olom out loud. A different melody was
used for weekdays than that used for Shabbos, Yom Tov, Rosh
Hashonoh or Yom Kippur. On occasions when unfortunately there
was a local funeral, the Chazan would say Adon Olom
quietly.
In the ancient community of Worms, however, the custom was to
sing Adon Olom only on Yom Kippur evening after Ma'ariv.
Then the Oron Hakodesh would be opened and the
entire community would sing it together.
Those who are familiar with the Kinos that we say on
Tisha B'Av, would have noticed that special ones refer to
tragedies that occurred in the Rhineland towns of Worms,
Speyer and Mainz, with Worms being the hardest hit. HaRav
Yechiel Halperin in the Seder Hadoros records from the
commentary of the Meiras Einayim why the Jewish community of
Worms was singled out for harsher treatment than any other
European congregation.
This kehilla was established by the Jewish exiles who
arrived following the destruction of the First Beis
Hamikdosh. After seventy years in exile, many Jews
returned from Babylon to Eretz Yisroel and rebuilt the Second
Beis Hamikdosh. However, none returned from the
community of Worms in Europe.
The community in Jerusalem wrote to their brethren in Worms,
urging them to join them in their new settlement. The
complacent Jews of Worms dismissed this invitation out of
hand. Instead they responded, "You stay where you are in the
great Jerusalem and we will continue where we are in the
little Jerusalem."
This arrogant response was due to the prosperity and prestige
that they enjoyed from the local gentile princess. The
destruction of the Jewish Community of Worms was the work of
the Crusaders who plundered their town in the year 1096. The
irony was that the Crusaders were willing to leave everything
behind them, their homes, families and jobs, in order to
conquer the Holy Land. The Jews of Worms, however, had
possessed no such zeal (1,500 years earlier) to resettle in
their own homeland.
