Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

There are certain sections from the Torah that some communities have the custom of reciting each day. These include the verses in Parashat Ki-Tisa that speak of the Kiyor (the faucet in the Bet Ha'mikdash from which the Kohanim would wash); the verses in Parashat Sav that speak of the Terumat Ha'deshen (the daily removal of ashes from the top of the altar); and the verses in Parashat Tesaveh and Parashat Ki-Tisa that speak of the Ketoret (incense offering). Sephardic custom, however, following the teachings of the Arizal, is not to recite these sections from the Torah as part of the daily prayer service. Although we recite the verses of the Tamid (the daily sacrifice in the Bet Ha'mikdash), and the section from the Gemara that discusses the Ketoret, we do not recite this section. (In some communities, the Kohanim read the section of the Kiyor each day.) Many have the custom to recite the text called "Perek Shira" each day. This text speaks about the praises that the various animals sing to Hashem. Some women, in particular, recite a portion of Perek Shira each day, completing it over the course of the week, whereas others recite the entire text every day. The Sages teach that "Kol Ha'osek Be'Perek Shira" – "whoever involves himself in Perek Shira" – is guaranteed a share in the world to come, and will succeed in remembering the Torah that he studies. Notably, the Sages speak not of someone who "recites" Perek Shira, but rather of someone who "involves himself" in this text. To reap the benefits offered by Perek Shira, it does not suffice to simply mouth the words. One must understand what he is saying and reflect on the fact that even the animals give praise to Hashem – showing us that we, who recognize Hashem's greatness and kindness far more than the animals, certainly have the obligation to constantly give praise to G-d.

Some have the custom to recite each day the section known as "Parashat Ha'man" – the verses from Parashat Beshalah (Shemot chapter 16) which tell of the Manna, the miraculous food with which G-d sustained Beneh Yisrael in the wilderness. Reading this section reinforces our faith in Hashem as the source of our material sustenance, and is thus very significant. The Talmud Yerushalmi writes that one who recites this section each day is guaranteed that he will never lack food. Many people mistakenly think that reading this section is a Segula ("charm") that brings wealth, but it is clear from the Yerushalmi that this is not the case. The Yerushalmi guarantees that those who read it every day will never experience deprivation or shortage, not that they will become wealthy. Rav Haim Vital (1543-1620) would recite Parashat Ha'man each day until his mentor, the Arizal, told him to discontinue this practice. It is unclear whether the Arizal opposed the daily recitation altogether, or opposed only its recitation at the beginning of the prayer service. The Sefer Hasidim (Rabbenu Yehuda Ha'hasid, Germany, d. 1217) writes that one must not pray for his material needs before first beseeching G-d for assistance in his pursuit of spiritual greatness. Perhaps, then, the Arizal objected only to reciting Parashat Ha'man during the introduction to the daily prayer service, but accepted the value of reciting it each day after Shaharit. Regardless, Hacham David Yosef, in Halacha Berura, writes that Sephardic custom is not to recite Parashat Ha'man as part of the daily prayer service. Of course, there is nothing wrong with reciting it afterward. Many have the practice of reciting this section on the Tuesday before the Shabbat of Parashat Beshalah.

The Gemara (Berachot 12) tells that some Sages considered instituting the daily recitation of the Aseret Ha'diberot (Ten Commandments), but this was not done because of the heretics. Rashi explains that there those who spread the heretical belief that only the Ten Commandments are binding, while the rest of the Torah does not need to be observed. Reciting the Aseret Ha'diberot each day would be misunderstood as reinforcing this belief, implying that only these are the obligatory laws. Therefore, the Sages decided against incorporating the Ten Commandments into the daily prayer service. Surprisingly, the Tur writes that one may recite the Aseret Ha'diberot each day if he so wishes. The Bet Yosef explains that although the Gemara concluded that this should not be done, the Gemara refers only to the congregational prayer service. If the Ten Commandments are read each day publicly as part of the congregational Tefila, this might embolden the heretics, but if someone wishes to recite this text each day privately, he may. In fact, the Bet Yosef adds, it is commendable to recite the Ten Commandments each day, to strengthen one's faith in the Revelation at Sinai. The Shulhan Aruch rules accordingly, and the Rama clarifies that this applies only to a private recitation by an individual. By contrast, the Maharshal (Rav Shlomo Luria, Poland, 1510-1573) wrote that it is permissible even to include the Ten Commandments as part of the congregational prayer, and that this was his community's practice. He explained that the Gemara discouraged reading the Aseret Ha'diberot together with Shema, but this section may be recited by the congregation at other points during the prayer service. The Maharshal said that his congregation recited it each day before Baruch She'amar. Rav Haim Vital (1543-1620) writes that he had the custom of reciting the Aseret Ha'diberot each morning before Shaharit, until his mentor, the Arizal, instructed him to discontinue this practice. The Hida (Rav Haim Yosef David Azulai, 1724-1806) comments that the Arizal apparently felt that even private individuals should not recite the Aseret Ha'diberot each day. Elsewhere, the Hida speculates that the Arizal may have discouraged reciting this section before Shaharit, but did not oppose its recitation after the prayer service. Regardless, our practice is not to recite the Ten Commandments at all, even privately, perhaps because of the Arizal's instruction to his disciple. (However, some Siddurim list the Ten Commandments on the margins alongside the first paragraph of Shema, as these commands are alluded to in this paragraph.) Incidentally, the Rambam, in a famous responsum, strongly opposes the practice followed in some congregations to stand when the Ten Commandments are read from the Torah (on Shabbat Parashat Yitro, Shabbat Parashat Va'et'hanan, and Shabuot). Just as the Gemara forbade the incorporation of the Aseret Ha'diberot into the prayer service, fearing that this would embolden the heretics, the Rambam felt that giving special respect to this section by standing similarly could have this effect. Indeed, our custom is to remain seated for the reading of the Aseret Ha'diberot. If the Rabbi is called for the Aliya that includes the Ten Commandments, and thus the congregation stands out of respect for the Rabbi, they should sit after the Rabbi recites the blessings, before the reading begins. A number of Poskim similarly opposed the practice to display images of the Ten Commandments on the wall in the synagogue, giving them special prominence, as this, too, could embolden the heretics who claimed that only these commands are binding. This objection appears in several works, including Zecher Yehosef (Rav Yosef Zecharia Stern, 1831-1903), and Teshurat Shai ( Rav Shlomo Yehuda Tabak, 1832–1907). This is the ruling of Rav Betzalel Stern (1911-1989), in Be'sel Ha'hochma. Others justified the practice, suggesting that an image of the Ten Commandments serves as a reminder of the fact that the entire Torah was presented at Sinai. However, Rav Yisrael Bitan challenged this explanation, noting that this image could easily be misunderstood as indicating that only these ten laws were delivered at Mount Sinai. Regardless, Rav Moshe Sternbuch (contemporary), in Teshubot Ve'hanhagot, writes that common custom allows featuring such images in the synagogues. He explains that since the commandments are not written out fully, and only one or two words of each commandments appears, there is no concern of a misunderstanding. It should be noted that many synagogues feature the Ten Commandments on tablets which are rounded on top, which is incorrect. The tablets were rectangular, and not rounded.

When I was a young boy, the schools placed a great emphasis on Keri'a – teaching children to read properly. They insisted that youngsters must be taught all the nuances of the Hebrew language, so they know how to accurately pronounce each letter of every word. This continued the tradition that was followed by our ancestors in Syria. Indeed, a number of sources emphasize the importance of praying slowly and carefully, ensuring not to skip or mispronounce even a single word. The Sefer Misvot Katan (Rav Yosef of Corbeil, France, 13 th century) writes that one must treat each word like a precious jewel, seeing to it that not a single word is missed. And the Shelah (Rav Yeshaya Horowitz, d. 1630) writes that if one mispronounces even a single letter of the prayer text, he can end up "destroying the world." For example, when reciting in Birkat Kohanim the words "Ya'er Hashem" – "G-d shall shine," mispronouncing the word "Ya'er" could result in a words that means, "G-d shall curse," and thus the Kohen ends up cursing, Heaven forbid, instead of blessing. Another example is the word "Anenu," which means "answer us." If it is pronounced with a Dagesh (dot) in the Nun, this word means "torment us." Mispronouncing words can also result in outright blasphemy. In the verse "Nafshenu Hiketa L'Hashem" – "Our soul awaits G-d" (Tehillim 33:20), the word "Hiketa" begins with the letter Het. If one mispronounces this Het as a Heh, then the meaning of the word is "strike," as though we proclaim that we are beating the Almighty, Heaven forbid. And in the verse "L'Hashem Ha'aretz U'mlo'ah, Tebel Ve'yoshebeh Bah" – "The earth and its fulness belong to G-d; the world and those who reside in it" (Tehillim 24:1), one must recite the word "Tebel" ("world") with the emphasis on the second syllable. Otherwise, this word means "produce that has not been tithed," implying that this is all that G-d owns, Heaven forbid. Likewise, we recite each morning the blessing "Malbish Arumim" – that G-d "clothes the naked," but if we omit the Dagesh in the Mem of "Arumim," the word means "the clever ones." This blessing would thus imply that Hashem provides clothing only for those who are clever. Another common mistake is omitting the "Mapik Heh" at the end of certain words. When the Heh at the end of a word has a Dagesh, it must be pronounced in a special way, and failing to do so corrupts the word's meaning. King Shlomo warns in the Book of Mishleh (18:21), "Mavet Ve'haim Be'yad Lashon" – "Death and life are in the hand of the tongue." This is certainly true in the realm of interpersonal relations, as gossip and slander can sometimes be a matter of life or death, but additionally, as we have seen, mispronounced words in prayer can reverse the prayer's meaning, resulting, Heaven forbid, in dire consequences.

Every effort must be made to arrive in the synagogue on time in the morning so one can recite the complete service – from the morning blessings, through the Akeda and Korbanot, followed by Pesukeh De'zimra, Shema and its blessings, the Amida, and so on. The Kabbalists in particular emphasized the importance of reciting the entire service without skipping any section. According to Kabbalistic thought, the prayer service is a process whereby one ascends from one level to the next, so that by the time he recites the Amida, he is on the highest level where he can speak directly to Hashem. Just as one cannot reach the third floor of a building without first reaching the second floor, likewise, one cannot reach the higher levels before passing through the lower levels, and so each stage of the prayer process is indispensable for the prayers to be effective. Indeed, in the work Maggid Mesharim (Parashat Beshalah), we read that the angel who taught Torah to Maran, author of the Shulhan Aruch, sternly admonished him to ensure to arrive on time in the synagogue so he can complete the entire prayer service. Skipping portions of the service, the angel warned, violates the "Heavenly protocol." Nevertheless, it occasionally happens that, for whatever reason, a person arrives late in the synagogue, and if he recites the entire service, he will be unable to pray the Amida together with the congregation. What should the individual do in this situation? Should he forego the recitation of the Korbanot for the sake of Tefila Be'sibur – praying the Amida together with the congregation – or must he follow the sequence of the prayer service even at the expense of Tefila Be'sibur? The Shulhan Aruch writes that if a person arrives late, then he should skip the introductory sections, and begin with Baruch She'amar so that he can catch up to the congregation and pray with them. If one has time for reciting some of the introductory portions of the prayer service, the Shulhan Aruch adds, then he should recite the morning blessings, as well as the paragraph of "Lefichach" through the verse of "Shema Yisrael" and "Baruch Shem." He should also recite the verses of the Tamid, and the section of the Ketoret, until but not including the paragraph that begins "Rabban Shimon Ben Gamliel." Additionally, he should recite the Ana Be'cho'ah prayer. He should recite the first part of Hodu – until the words "U'bi'nvi'ai Al Tare'u" – and then skip until "Kel Nekamot Hashem," continuing through "Ya'anenu Be'yom Kor'enu." He should then skip until "Hashem Melech" and Baruch She'amar. If one does not have time to recite any part of the Korbanot section, then he should skip it entirely in order to pray the Amida with the congregation, as the value of Tefila Be'sibur – praying with the congregation – overrides the value of reciting the Korbanot. This is the ruling of the Shulhan Aruch, based on the opinion of the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310). Likewise, the Hacham Sevi (Rav Sevi Ashkenazi, 1656-1718), after noting the comments of the Zohar and the Arizal about the importance of reciting the entire prayer service, and of not skipping any portions of it, writes that Tefila Be'sibur is the highest priority, and thus one should skip the earlier sections of the service when necessary to pray the Amida with the congregation. This was the position taken also by the Hida (Rav Haim Yosef David Azulai, 1724-1806). By contrast, the Poskim who follow the teachings of the Kabbalah ruled that one may never skip any portion of the prayer service, even for the sake of Tefila Be'sibur. These include the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This is the view accepted by Hacham Bension Abba Shaul (Jerusalem, 1924-1998). He writes that notwithstanding the Shulhan Aruch's ruling, we cannot ignore the Kabbalists' teaching about the importance of the sequence of the prayer service. Furthermore, Hacham Bension adds, if we allow skipping the earlier sections of the prayer service, many people will do so habitually. It is preferable to forbid skipping, so people will see that by arriving late they forfeit the benefits of Tefila Be'sibur, and this will motivate them to make a greater effort to arrive on time. A mourner, Heaven forbid, should not skip the Korbanot section or any other portions of the daily prayer service. Although a mourner is not permitted to learn Torah, he may recite the passages from the Torah and other sources that have been incorporated into the prayer service.

We conclude the daily Korbanot section with "Rabbi Yishmael Omer" – a Berayta (passage by a Tanna) authored by the great sage Rabbi Yishmael, listing the thirteen methods with which the Sages extracted Halachot from the text of the Torah. If one wishes to extract oil from the ground, it is not enough to know where the oil is located – he needs the right machinery to extract the oil from beneath the ground. Likewise, to deduce Halachot from the Biblical text, one needs to have the "tools," the rules by which the Halacha can be determined based on a careful analysis of the text. The first of these "tools" is Kal Va'homer, whereby a conclusion is reached through logical deduction, by noting that the Halacha applies in a less intuitive context. An analogy would be a person concluding that he can lift a certain heavy object after seeing that someone weaker than him was able to lift it. An example of a Kal Va'homer in the Torah is G-d's announcement of Miriam's punishment for speaking Lashon Ha'ra. He said that if Miriam's father had angrily scorned her, she would be ashamed for an entire week, so certainly, now that Hashem has scorned her by having her stricken with Sara'at, she should remain outside the camp for a week (Bamidbar 12:14). The second of Rabbi Yishmael's thirteen methods is Gezera Shava – extending a Halacha that applies in one context to a different context on the basis of a common word shared by these two areas of Halacha. Likely the most famous Gezera Shava is the connection drawn by the Sages between Pesach and Sukkot. The Torah establishes an obligation to eat Masa on the night of Pesach, the 15 th of Nissan, and the Sages deduced that on the first night of Sukkot one is similarly required to eat bread in the Sukka. As the Torah requires observing Pesach on "Hamisha Asar" – the "15 th " of Nissan, and it requires observing Sukkot on "Hamisha Asar" – the 15 th of Tishreh, we may infer that the obligation that applies on the night of Pesach applies also on Sukkot. Hence, one must eat bread in the Sukka on the first night of Sukkot just as one must eat Masa on the first night of Pesach. (Throughout the rest of Sukkot, although one who wishes to eat bread must do so in the Sukka, he does not have an obligation to eat bread in the Sukka; this obligation applies only on the first night.) The Tur writes that we recite this Berayta at the end of the Korbanot section between it is the introduction to Torat Kohanim – the Halachic Midrash on the Book of Vayikra, which focuses on the sacrifices, and is thus relevant to the topic of sacrifices. Furthermore, this Berayta appears in the Gemara (Yoma 33a), and thus by incorporating it as part of our daily prayer service, we ensure to learn some Gemara each day (just as reciting Ezehu Mekoman each day ensures the daily study of Mishna).

As part of the Korbanot section of the morning prayer service, we read the Mishnayot of the fifth chapter of Masechet Zebahim – the chapter of Ezehu Mekoman. This chapter goes through all the various sacrifices that were offered in the Bet Ha'mikdash, and concisely tells us the procedure required for each sacrifice. One reason we read this chapter is so that through our reading, we will be considered as though we actually brought the sacrifices and receive atonement. But additionally, we read this chapter as a fixed daily regimen of Torah learning. By incorporating this reading into our daily prayer, we ensure to learn Mishnayot each day. However, if this is the reason for reciting these Mishnayot, then we must understand what we read. Reading Mishna, or Gemara, without understanding the meaning of the text has no value. When it comes to prayer, although we are of course encouraged and urged to try to pray with Kavana (concentration), our Rabbis taught that there is value to our prayers even without understanding the words. If a person prays with sincere feelings and emotions, then his prayers are accepted regardless of he actually understands the words. But this does not apply to Torah learning. If a person reads a Torah text without understanding what he read, he is not credited with the Misva of Torah study. (The exception is the reading of the Zohar, which has value even if one does not understand what he reads.) Therefore, in order for our daily reading of Ezehu Mekoman to have value and to be considered as Torah study, we must learn the text so we understand what we are saying. This point is made by Hacham Ovadia Yosef. Some add that we recite specifically this chapter each morning because of its unique characteristic – all the information is presented unanimously, without any disagreements. Throughout the Mishnayot we find Mahlokot – disagreements among the Tanna'im regarding the Halachot under discussion. In the chapter of Ezehu Mekoman, however, there are no disagreements. Every Halacha is unanimous, and not subject to debate. This makes this chapter special and worthy of our daily study. Furthermore, I heard many years ago from Rav Meir Mazuz (1945-2025) that this chapter consists of 345 words – the Gematria of the name "Moshe." This alludes to the fact that all the information presented in this chapter regarding the offering of the sacrifice was taught to Moshe at Mount Sinai.

As discussed in a previous installment, the Ana Be'cho'ah prayer, which consists of 42 words, alludes to the special 42-letter Name of G-d. We conclude this prayer with the exclamation, "Baruch Shem Kebod Malchuto Le'olam Va'ed" – "Blessed is the Name of the Majesty of His Kingship, forever and ever." After reciting the prayer expressing the divine Name, we make this proclamation giving praise to the Name of the Almighty. This proclamation is significant in that the first letters of its six words – Bet, Shem, Kaf, Mem, Lamed and Vav – are the only letters in the Hebrew alphabet that are used as prefixes to G-d's Name. These six letters can be appended to the Name to form the words "B'Hashem" (as in "Ach B'Hashem Al Timrodu" – Bamidbar 14:9), "She'Hashem" (as in "Ashreh Ha'am She'Hashem Elokav" – Tehillim 144:15), "K'Hashem" (as in "K'Hashem Elokenu Be'chol Kore'nu Elav" – Debarim 4:7), "Me'Hashem" (as in "Me'Hashem Yasa Ha'dabar" – Bereishit 24:50), "L'Hashem" (as in "L'Hashem Ha'yeshu'a" – Tehillim 3:9), and "V'Hashem" (as in "V'Hashem Holech Lifnehem" – Shemot 13:21). These letters thus have a special connection to Hashem's Name, and so we proclaim "Baruch Shem…" after making a reference to the divine Name. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Torah Li'shmah, writes that although this proclamation is made silently when it is recited during the Shema reading, in other contexts it may be recited aloud. Accordingly, we do not need to recite "Baruch Shem" silently when we say Ana Be'cho'ah during the Korbanot section each morning. However, Hacham Ovadia Yosef noted that elsewhere in his writings (Od Yosef Hai), the Ben Ish Hai contradicts this ruling, and writes that "Baruch Shem" must be recited silently even in Ana Be'cho'ah. The accepted practice is to recite it silently in Ana Be'cho'ah just as we do during the reading of Shema.

The Kabbalists taught that when one recites the "Ana Be'cho'ah" prayer, he should arrange the words of the prayer in pairs. Meaning, he should say the first two words, briefly pause, say the next two words, pause, and so on. This is the instruction given by Rav Haim Vital (1543-1620), in Sha'ar Ha'kavanot, based on the teachings of the Arizal. This is brought later by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). However, Rav Meir Mazuz (1945-2025) ruled that one should not follow this custom, as the reading becomes unintelligible in this manner. By reciting the text of this prayer in pairs of words, one ends up saying, "Ana Be'cho'ah" – "Please, with the strength"; "Gedulat Yeminecha" – "the greatness of Your right"; "Tatir Serura" – "release those who are trapped"; "Kabel Rinat" – "accept the prayer of"; "Amecha Sagebenu" – "Your nation, protect us"; "Taharenu Nora" – "purify us, O Awesome One," and so on. The words are clearly not intended to be broken up in alternating pairs of two, as they have no meaning when recited this way. Rav Mazuz therefore ruled that one should recite the text of the prayer this way: "Ana Be'cho'ah Gedulat Yeminecha" ("Please with the power of the greatness of Your right"), "Tatir Serura" ("release those who are trapped"); "Kabel Rinat Amecha" ("Accept the prayer of Your nation"); "Sagebenu Taharenu Nora" ("protect us, purify us, O Awesome One"). (Incidentally, Rav Mazuz issued a similar ruling regarding the recitation of the famous verse, "Hashem Hoshi'a Ha'Melech Ya'anenu Be'yom Kor'enu." The Kabbalists instructed pausing after the word "Ha'melech," such that one should say: "Hashem Hoshi'a Ha'Melech, Ya'anenu Be'yom Kor'enu." Rav Mazuz noted that this reading sounds as though we ask Hashem to save the King ("Hoshi'a Ha'melech"). The proper way to read this verse, Rav Mazuz ruled, is with the pause after the word "Hoshi'a," such that we say, "Hashem save us; the King shall answer us on the day we call out.") Some Siddurim use a very complex system in punctuating this prayer, adding commas and periods, in an attempt to accommodate both opinions. In any event, Rav Yisrael Bitan writes that as the Arizal, the Ben Ish Hai and the Kaf Ha'haim all say that this prayer should be divided into pairs of words, it is difficult to dismiss this practice. Therefore, this is the preferred way to read Ana Be'cho'ah.

After we recite in the morning the section of the Ketoret and the passage of "Abayeh Hava Mesader," we recite a very special prayer – Ana Be'cho'ah. This prayer was composed by one of the great Tanna'im – Rabbi Nehunya Ben Ha'kaneh, whom the Hida (Rav Haim Yosef David Azulai, 1724-1806) describes as one of the earliest Kabbalists, preceding even Rabbi Shimon Bar Yohai. The Ana Be'cho'ah prayer is so significant that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and many others write that if a person arrives late to Shaharit, and needs to skip the introductory portions of the prayer service, he should not skip Ana Be'cho'ah. This prayer consists of seven lines, each of which with six letters, for a total of 42 letters, and these 42 letters spell the special 42-letter Name of Hashem. This Name is the "elevator," the Name associated with rising to the upper worlds. It is critically important to recite Ana Be'cho'ah as part of our introduction to Shaharit because it elevates us to the heavens so we can present our Tefilot to G-d. By the time we recite the Amida, we want to be standing before the Heavenly Throne, so we can speak directly to the Almighty. The recitation of Ana Be'cho'ah elevates us to the higher spheres so we can speak to Hashem while standing in front of His Throne. It is proper to recite this Tefila slowly and to take note of the first letters of the words. This Name is alluded to also in the first paragraph of Shema, which consists of 42 words (from "Ve'ahabta" through "U'bi'sh'arecha"), corresponding to the 42 letters of this Name. For this reason, some Siddurim feature the letters of this divine Name alongside the words of this paragraph of Shema. Another allusion to this Name is found in Kaddish – specifically, in the phrase "Ve'yishtabah Ve'yitpa'ar Ve'yitromam Ve'yitnaseh Ve'yit'hadar Ve'yit'aleh Ve'yit'halal," which consists of seven words that each contains six letters, for a total of 42. Some have the custom to recite Ana Be'cho'ah each night before going to sleep. The soul departs and rises to the heavens when one sleeps, and so it is appropriate to recite this prayer which, as mentioned, is associated with elevation and ascent. Likewise, it is customary to recite Ana Be'cho'ah at funerals, Heaven forbid, as the coffin is being taken for burial, and the soul is ready to rise to the heavens. In some communities, Ana Be'cho'ah is recited before Lecha Dodi on Friday night, as we elevate ourselves to the higher plane of Shabbat. Likewise, many recite this prayer after counting the Omer, as the Omer counting is intended to elevate us in preparation for Matan Torah on Shabuot. The custom to read Ana Be'cho'ah following the recitation of "Abayeh Hava Mesader" was taught by the Arizal, as brought in Sha'ar Ha'kavanot. This is cited by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century), by contrast, writes that it is better to recite Ana Be'cho'ah later, just before Baruch She'amar. He explains that the world was created with the power of this 42-letter Name, and so it is appropriate to allude to this Name just before reciting "Baruch She'amar Ve'haya Ha'olam," when we give praise to Hashem who created the world. However, we follow the Arizal's teaching, that Ana Be'cho'ah should be recited after the section of "Abayeh Hava Mesader." One possible explanation for the Arizal's custom is that the section of "Abayeh Hava Mesader," which lists the various Abodot (services) performed daily in the Bet Ha'mikdash, omits Birkat Kohaim (the priestly blessing), which was recited each day in the Bet Ha'mikdash. In the Bet Ha'mikdash, the Kohanim reciting Birkat Kohanim would use the Shem Ha'meforash – the divine Name that is normally forbidden to utter, and according to some, this was the 42-letter Name. Perhaps, then, we add Ana Be'cho'ah – which is associated with this Name – after the section of "Abayeh Hava Mesader" to allude to the daily recitation of Birkat Kohanim in the Bet Ha'mikdash. The Ana Be'cho'ah prayer concludes with the pronouncement of "Baruch Shem Kebod Malchuto Le'olam Va'ed," giving praise to the exalted Name of G-d, which this prayer expresses.

After the recitation of the Ketoret, we recite "Abayeh Hava Mesader," a section from the Gemara (Yoma 33a) citing Abayeh's concise list of all the Abodot (services) performed daily in the Bet Ha'mikdash, following the sequence in which they were performed. This list was compiled "Aliba De'Abba Shaul" – according to the view of Abba Shaul, as there is some debate concerning the sequence of the Abodot. We read this section so that we will be considered as though we followed this procedure and performed all these Abodot. However, this is effective only if one understands what he reads. Let us, then, briefly go through this list so we understand what we are saying: Ma'aracha Gedola – placing the firewood on the large altar in the Temple courtyard. Ma'aracha Sheniya Shel Ketoret – placing the firewood on the smaller altar, the incense altar inside the Bet Ha'mikdash. Siddur Sheneh Gizreh Esim – placing two long logs of wood on the large altar in the courtyard. Dishun Mizbe'ah Ha'penimi – cleaning the ashes from the incense altar. Hatabat Hamesh Nerot – preparing five of the lamps of the Menorah for kindling. Dam Ha'tamid – sprinkling the blood of the morning Tamid sacrifice. Hatabat Sheteh Nerot – preparing the remaining two lamps of the Menorah for kindling. Ketoret – bringing the morning incense offering. Ebarim – offering the Tamid sacrifice on the altar. Minha – the flour offering that accompanied the Tamid sacrifice. Havitin – the flour offering brought each day by the Kohen Gadol. Nesachin – the wine libations that accompanied the daily Tamid. Musafin – offering the special Musaf sacrifice on Shabbat, Rosh Hodesh and holidays. Bazichin – placing on the altar each Shabbat the frankincense that was on the Shulhan (table) with the Lehem Ha'panim (show-bread). Tamid Shel Ben Ha'arbayim – the afternoon Tamid sacrifice. Abayeh concludes his statement by mentioning the law that no sacrifice may be offered after the afternoon Tamid ("Aleha Hashlem Kol Ha'korbanot Kulam"). As mentioned, this section begins with the words "Abayeh Hava Mesader" ("Abayeh would arrange…"). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that there were those who added the word "Hu" ("he") in between the words "Abayeh" and "Hava." The reason is that if one recites the words "Abayeh Hava" quickly, he may inadvertently utter the Name of "Havaya," which may not be pronounced the way it is written. By breaking up these words with the word "Hu," one ensures not to mistakenly violate this prohibition, which, according to Tosafot (Shebuot 35a), is so severe that one forfeits his share in the next world if he transgresses and utters the Name. Hacham Ovadia Yosef writes that strictly speaking, this is not necessary, because one transgresses this prohibition only if he utters the Name intentionally. Even if one indeed ends up saying the Name of "Havaya" by reciting the words "Abayeh Hava," he has not committed any wrongdoing, because he had no intention at all of uttering the Name. Nevertheless, it is commendable to briefly pause between the words "Abayeh" and "Hava."

June 4 second from 14:33 till the end As we've seen in previous installments, the recitation of the Ketoret is especially valuable, and offers a person great blessings and benefits. However, this is true only if the person recites the text slowly and with Kavana (concentration), understanding the words he utters. As such, it behooves us to try to understand this difficult text to whatever extent we can. The portion from the Talmud which we recite begins by listing the eleven ingredients of the Ketoret, and their relative amounts in the mixture. We read that the Ketoret consisted of a total of 368 portions ("Maneh"), and that 365 of these were offered over the course of the 365 days of the solar calendar – half a portion each morning, and half a portion each afternoon. The remaining three portions were used for the Kohen Gadol's special Ketoret offering inside the Kodesh Ha'kodashim (inner sanctum of the Bet Ha'mikdash) on Yom Kippur. The Gemara teaches us that these three portions were returned on Ereb Yom Kippur to the "Machteshet" – the mortar – to be ground extra-fine. Whereas the Torah requires that the ordinary, daily Ketoret be prepared "Daka" – finely-ground – the Ketoret brought in the Kodesh Ha'kodashim on Yom Kippur needed to be "Daka Min Ha'daka" – especially fine, and so these three portions were ground a second time on Ereb Yom Kippur, in preparation for the Yom Kippur service. The first four of the eleven spices listed by the Gemara are Sori, Siporen, Helbena and Lebona, which (as mentioned in our previous installment) are the four spices named by the Torah (Shemot 30:34). As the Gemara teaches, Sori is "Seraf Ha'notef Me'aseh Ha'ketaf" – "sap that drips from the balsam tree." This is the "Nataf" mentioned by the Torah, referring to its "dripping" ("Notef") from the tree. The Siporen – onycha – is called "Shehelet" in the Torah. The third and fourth spices are Helbena – galbanum – and Lebona – frankincense – which are listed by these names also in the Torah. The next five spices are Mor – myrrh; Kesia – cassia; Shibolet Nerd – spikenard; Karkom – saffron; and Kost – costus. There's a great deal of discission as to the correct text for this ninth spice. In many editions, this word appears as "Ha'kosht." The definitive article "Ha" ("the") seems difficult to justify, because this article is used only in reference to the first four spices ("Ha'sori Ve'ha'siporen Ve'halbena Ve'ha'lebona"). As we explained in a previous installment, the prefix "Ha" appears in reference to these four because these four are explicitly named by the Torah itself. All the others, however – including Kosht – are not named by the Torah, and so the prefix "Ha" seems inappropriate in this context. This point was made by Rav Meir Mazuz (1945-2025), who added that the word "Kosht" itself is incorrect. The correct pronunciation, he wrote, is "Kost" – meaning, with the letter Sin as opposed to the letter Shin. Rav Mazuz explained that "Kosht" resembles the Aramaic word "Keshot," which means "true" (as we say in the Berich Shemeh prayer: "De'Hu Elaka Keshot Ve'Orayteh Keshot…") and is not the name of a spice. Therefore, although in many Siddurim the word is written "Ha'kosht," it should be pronounced "Kost."

There is a custom that some observe to read the section of the Ketoret from a piece of parchment upon which the text of the Ketoret is written in ink and in the same format as in a Sefer Torah. I was exposed to this custom for the first time when praying with Hacham Ovadia Yosef. When the time came for the recitation of the Ketoret, his assistant brought him a parchment from which the Hacham read the Ketoret. This custom is mentioned by Rav Haim Palachi (Turkey, 1788-1868), both in Kaf Ha'haim and in Ru'ah Haim. It appears also earlier, in Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century). These works emphasize the great value and benefit of observing this custom, how it brings wealth and prosperity – just as the Kohen who offered the Ketoret in the Bet Ha'mikdash was blessed with wealth. However, this custom is subject to a great deal of controversy. The majority view among the Rishonim – a position held by both the Rambam and the Rosh – forbids writing a portion of the Torah on parchment. This is based on the Gemara's discussion in Masechet Gittin (60a), where we read that Rabba explicitly forbade writing a portion of the Torah on parchment for a child to study from. By contrast, the Rif (Rav Yishak Alfasi, Morocco, 1013-1103) ruled that it is permissible to write a portion of the Torah on parchment. Maran (author of the Shulhan Aruch), in Bet Yosef, reconciles the Rif's lenient ruling with the Gemara's discussion in Masechet Gittin by noting that other Amoraim disagreed with Rabba's ruling. They allowed writing a small portion of Torah on parchment as this became necessary to ensure the continuity of Torah, that it will not be forgotten. However, despite Maran's defense of the Rif's position in Bet Yosef, in the Shulhan Aruch he follows the stringent opinion of the Rambam and the Rosh. And, generally speaking, when we find conflicting rulings in the Bet Yosef and Shulhan Aruch, it is assumed that the ruling in the Shulhan Aruch – Maran's later work – is the more authoritative position, and should be followed. It would thus seem that one may not write the section of the Ketoret on parchment, or hire a Sofer to do so. By contrast, numerous Ashkenazic Poskim ruled leniently. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that the custom is to allow writing sections of the Torah on parchment, and this is the view also of the Shach (Rav Shabtai Ha'kohen, 1621-1662), the Taz (Rav David Segal, 1586-1667), and other Ashkenazic authorities. In modern times, this view was accepted by the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953). The famous "Lederman Shul" in Bnei-Brak, where Rav Chaim Kanievsky (1928-2022) would pray, features on the wall a large piece of parchment with the Ketoret section, following the lenient ruling of the Hazon Ish. Accordingly, Hacham Ovadia ruled that if a Sepharadi wishes to observe this custom, he must purchase the parchment specifically from an Ashkenazic Sofer, as preparing such a parchment is allowed by Ashkenazic Poskim, but forbidden for Sepharadim because of the Shulhan Aruch's stringent ruling. A number of Sephardic Poskim disagreed with Hacham Ovadia on this point. Most notably, Rav Moshe Levi (1961-2000), in his Tefila Le'Moshe, writes that the Shulhan Aruch forbids writing a small portion of the Torah on parchment only because this is disrespectful to the Torah. However, writing the entire section of the Ketoret, which includes the Gemara's discussion elucidating the Biblical text, is not in any way disrespectful, and is thus permissible even according to the Shulhan Aruch. Others note the practice among Kabbalists to pray from texts written on parchment that included passages from the Torah – thus demonstrating that the Shulhan Aruch's stringent ruling was not accepted. Moreover, as mentioned earlier, the custom to recite the Ketoret from a text written on parchment appears already in Seder Ha'yom – a work by a contemporary of Maran. Some have pointed to this source as further evidence that the Shulhan Aruch's stringent ruling was not necessarily accepted. Regardless, in light of Hacham Ovadia's ruling, it is proper for a Sepharadi who wishes to observe this custom to purchase the parchment from an Ashkenazic Sofer. If, however, a Sephardic Sofer prepared such a parchment, it may be used.

The Bet Yosef (commentary to the Tur by Maran Rav Yosef Karo, author of the Shulhan Aruch) cites Rav Yishak Abuhab (Spain, 1433-1493) as stating that when one recites the list of the eleven spices of Ketoret, he must do so carefully, from a written text, in order to ensure not to mistakenly omit any of the spices. As we say in the section from the Gemara recited in the Ketoret section, "Im Hisar Ahat Mi'kol Samaneha Hayab Mita" – leaving out even one of the eleven ingredients of the Ketoret constitutes a capital offense, punishable by death. Since we read the Ketoret section in lieu of the offering of the Ketoret in the Bet Ha'mikdash, one who mistakenly skips one of the ingredients would be in violation of this capital offense. The Bet Yosef speculates that this might be the reason why Ashkenazic communities do not recite the Ketoret section on weekday mornings – due to the concern that one might recite this section quickly, given the pressures of the workweek, and mistakenly omit one of the spices. Indeed, the Rama (Rav Moshe Isserles, Poland, 1530-1572) explains on this basis the Ashkenazic custom not to recite the Ketoret on weekdays. The Bet Yosef comments that if the Ashkenazim received a tradition to omit the Ketoret on weekdays, then he certainly will not argue with their tradition, but if this is done only due to the fear of skipping one of the spices, then this practice is not acceptable. He explains that when the Gemara speaks of the death penalty as the punishment for leaving out one of the spices of the Ketoret, this refers to the Kohen Gadol offering a deficient incense on Yom Kippur. The only time it was ever permissible to enter the Kodesh Ha'kodashim – the inner sanctum of the Bet Ha'mikdash – was when the Kohen Gadol went there to perform the special Yom Kippur service, and this required the offering of Ketoret. If the Ketoret was deficient and thus invalid, then the Kohen Gadol would be in violation of a capital offense when he entered the Kodesh Ha'kodashim on Yom Kippur. It goes without saying that this has no relevance at all to somebody who mistakenly omits one of the spices when reciting the section of the Ketoret and listing its ingredients. A different view is held by the Rambam, who maintained that a Kohen incurs the death penalty for offering a deficient Ketoret even on ordinary weekdays, and not only on Yom Kippur. However, even according to the Rambam, the punishment is incurred not for bringing a deficient Ketoret, but rather for entering the Bet Ha'mikdash for naught, since the offering brought was not valid. Clearly, this does not apply to one who mistakenly skips one of the spices while reciting the Ketoret. Moreover, even if one insists that offering a deficient Ketoret itself constitutes a capital offense, there is no basis for extending this to a person who omits one of the spices during the recitation of this section. Therefore, while of course one should always try to ensure to recite all the words of the entire prayer service properly, there is no reason to be especially "scared" when listing the ingredients of the Ketoret.

We read each morning the section of the Ketoret, which includes verses from the Torah that discuss the Ketoret incense offering brought in the Bet Ha'mikdash, as well as a passage from the Talmud that goes into the detail of how the Ketoret was prepared. It is customary when reciting the Gemara's list of the eleven spices from which the Ketoret was made to count them with one's fingers. According to the teachings of Kabbalah, one should count on only one hand, the right hand. One counts the first five with the five fingers of the right hand, and then the next five with those same five fingers, and then the eleventh with one finger on that hand. The right hand is used because it is associated with the divine attribute of Hesed, and we want the Ketoret offering to arouse this quality. Additionally, the Kohen in the Bet Ha'mikdash would offer the Ketoret specifically with his right hand. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) maintained that one should count the spices with both hands, but we follow the position of the Kabbalists, to count only with the right hand. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). The first four of the eleven spices are Sori, Siporen, Helbena and Lebona, and we then say, "Mishkal Shibim Shibim Maneh" – that seventy measurements of each of these four spices – a total of 280 portions – were included in the Ketoret. We then proceed to list the next four spices: Mor, Kesi'a, Shibolet Nerd, and Karkom, and add "Mishkal Shisha Asar Shisha Asar Maneh" – sixteen portions of each of these four ingredients (a total of 64) were included. The next spice is "Kost," of which "Shenem Asar" – twelve portions – were included in the Ketoret. The list concludes with the final two spices – three portions of Kilufa and nine portions of Kinamon. This brings the total amount of portions to 368 (280+64+12+3+9). All the other items listed in the Ketoret section were not ingredients of the Ketoret, but were used in the process of preparing of the Ketoret. Interestingly, although the section from the Gemara lists eleven spices that comprised the Ketoret, the Torah lists only four – Nataf, Shehelet, Helbena, Lebona Zaka (Shemot 30:34). The Sages arrived at a total of 11 because the Torah introduces its list with the word "Samim" (spices), which implies the inclusion of an additional two spices. And, after listing the first three spices – Nataf, Shehelet and Helbena – the Torah repeats the word "Samim," indicating another five in addition to the five that were already mentioned. The Torah then mentions the final spice, Lebona Zaka, bringing the total to 11. Hacham Baruch Ben-Haim would count the eleven spices with his fingers not only when reading the Gemara's list, but also when reading these verses. He counted the first instance of the word "Samim" as two, then Nataf, Shehelet and Helbena, followed by five for the second instance of "Samim," and then the eleventh when reading the word "Lebona Zaka." Hacham Baruch noted that the Gemara, when listing the eleven spices, adds the preface "Ha" when mentioning the first four spices: "Ha'sori, Ve'ha'siporen, Ha'helbena, Ve'halebona." The preface "Ha" is the definitive article "the," and thus the Gemara is identifying these four spices as ingredients that we are already familiar with, as though saying, "The Sori that was already mentioned, the Siporen that was already mentioned," and so on. Hacham Baruch explained that these are the four spices mentioned explicitly in the Torah, and so the Gemara refers to them with the definitive article "Ha."

We introduce the section of the Ketoret with the proclamation, "Ata Hu Hashem Elokenu…," stating that "You are Hashem our G-d" to whom our ancestors would offer incense in the Bet Ha'mikdash. Our custom is to recite this introduction each time we recite the Ketoret – toward the beginning of Shaharit, before Alenu at the end of Shaharit, and at the beginning of Minha. The question arises as to why this introduction is necessary. Before we recite the verses discussing the daily Tamid sacrifice, we do not make a similar pronouncement, that Hashem commanded us to offer the Tamid sacrifice that our ancestors would bring in the Bet Ha'mikdash. Why do we introduce the Ketoret with this declaration? One explanation is given by the Noda Bi'Yehuda (Rav Yehezkel Landau of Prague, 1713-1793). He notes that before the recitation of the Ketoret toward the end of Shaharit, we recite "En K'Elokenu," a hymn poetically declaring that there is no being comparable to Hashem. This hymn concludes, "Ata Hu Elokenu, Ata Hu Abinu, Ata Hu Malkenu, Ata Hu Moshi'enu" – "You are our G-d, You are our Father, You are our King, Your are our Savior." As a natural continuation of this phrase, we add, "Ata Hu Hashem Elokenu She'hiktiru…" The Noda Bi'Yehuda explains that we introduce the Ketoret with "En K'Elokenu" because of the Gemara's teaching (Yoma 26a) that the Kohen who offered the Ketoret was rewarded with wealth. We, too, aspire to earn wealth through the recitation of the Ketoret, and so we begin by proclaiming "En K'Elokenu" – acknowledging that everything we have, all our material blessings, have been given to us by Hashem, that there is no one and nothing in the world like Hashem, as He and only He provides us with everything we have. (Another explanation for the recitation of "En K'Elokenu" is based on the comment of the Talmud Yerushalmi (Yoma 1:5) that nobody was allowed in the Bet Ha'mikdash at the time when the Kohen offered the incense. Even the angels were barred from the Temple during those moments, so the Kohen could be alone with the Almighty. We therefore introduce the recitation of the Ketoret by emphasizing that "En K'Elokenu" – there is no one like Hashem, and thus only He was present at the time the Ketoret was offered.) The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) offers a different explanation for the "Ata Hu Hashem Elokenu" introduction to the Ketoret. He contrasts this introduction with the prayer that introduces the recitation of the section of the Tamid (the verses about the daily animal sacrifice in the Temple) – a prayer asking Hashem to consider our recitation of the Tamid as though we actually brought the sacrifice on the altar in the Bet Ha'mikdash. Before reciting the Ketoret, we do not say such a prayer, and we instead emphasize that the Ketoret was offered only by our ancestors during the times of the Temple. The reason, the Ben Ish Hai writes, is that it was a grievous infraction if the Ketoret was missing even one of its eleven ingredients when it was offered on the altar. If our recitation of the Ketoret would be regarded as the actual offering, then if a person read this section quickly and mistakenly omitted one of the ingredients, he would be guilty of offering an invalid Ketoret. Hence, instead of asking Hashem to accept our reading as though we actually offered the Ketoret, we do just the opposite – emphasizing that this is what our ancestors did and what we are unable to do. This way, if we miss a word, our recitation would still have value as reading about the Ketoret offering, but we would not be guilty of bringing a deficient offering.

June 2 second from 2:36 There are many people – including yeshiva students and Talmideh Hachamim – who skip the section of Korbanot, which discusses the sacrifices offered in the Bet Ha'mikdash, and begin with Pesukeh De'zimra, from Hodu or from Baruch She'amar. The Hikreh Leb ( Rav Raphael Yosef Hazan, 1741–1820) considered the possibility that those who devote their days to Torah study are perhaps justified in omitting the Korbanot section. Since they spend their time immersed in Torah learning, they might be excused for saving time by skipping this part of the Shaharit prayer. However, the Hikreh Leb dismisses this possibility, writing that as this is part of the daily prayer schedule, there is no excuse for omitting it. We cannot emphasize enough the importance and value of reading the Korbanot section, whereby we access the atonement and blessings that the sacrifices in the Bet Ha'mikdash bring. This is true of all the Korbanot, but it is especially true of the Ketoret – the section dealing with the incense offering that was brought each day in the Bet Ha'mikdash. The Zohar (Midrash Ha'ne'elam, Parashat Vayera) relates that Eliyahu Ha'nabi once appeared to Rabbi Pinhas, and taught him that the public recitation of the section of the Ketoret has the power to protect against plagues. Rabbi Aha, the Zohar writes, once visited the town of Tarsha, and the residents informed him that a plague had been ravaging the town for seven days, and was increasing in severity. He instructed them to choose the forty most righteous men of the town, and divide them into four groups of ten. Each was to go to a different corner of the town and recite the section of the Ketoret. Afterward, Rabbi Aha urged them to visit those who were on the brink of death, and to read the verses that tell of Aharon ending a plague by offering incense (Bamidbar 17). Sure enough, these patients survived. Elsewhere (Parashat Vayakhel), the Zohar emphasizes the protective powers of the recitation of the Ketoret. It cites Rabbi Shimon Bar Yohai's exclamation that if people recognized just how precious this text is, they would take each word and wear it as a crown on their heads. If one recites the Ketoret with proper concentration, Rabbi Shimon taught, he is spared from punishments both in this world and the next world. The Zohar further teaches that the Ketoret should be recited before the Amida prayer, because it helps clear the pathway to the heavens from the harmful spiritual forces that seek to sabotage one's prayers, ensuring that they reach the heavens. Some explain that the special offerings of the Nesi'im (tribal leaders) which they brought in honor of the consecration of the Mishkan were especially cherished by G-d because they included Ketoret. Moreover, Rabbenu Bahya (Spain, 1255-1340) writes that the moments after the offering of the Ketoret were the most auspicious time for blessings and prayers. This is why the Kohen Gadol would recite a special prayer for the people after offering the Ketoret on Yom Kippur, and why Moshe and Aharon blessed the nation on the day of the Mishkan's inauguration, following the offering of Ketoret. I witnessed the power of the Ketoret recitation firsthand. When my congregation's synagogue was being constructed, we encountered one problem after another. For reasons we do not know, Hashem decided to test us by making the process exceedingly difficult. Nothing was working. We consulted with the great Kabbalist Rav Mordechai Attieh, and he came with ten great scholars. They stood around the construction site and recited the Ketoret. Sure enough, after that point, we were able to move forward and complete the project. The power of the Korbanot section and the rewards offered by its recitation should incentivize all of us to do everything we can to ensure that we read this section each day.

The Maharil ( Rav Yaakov ben Moshe Levi Moelin, Germany, d. 1427), in discussing the laws of the daily recitation of Birkat Ha'Torah (the blessing over Torah study), writes that women are required to recite this blessing, despite the fact that they are not bound by the Misva of Talmud Torah (Torah study). He explains that although women are not obligated to learn Torah, they are required to read portions of the Torah, such as the Korbanot (the section of the morning prayer service that discusses the various sacrifices that were offered in the Bet Ha'mikdash). Therefore, they must recite Birkat Ha'Torah. It is clear that according to the Maharil, women are required to recite Korbanot each day just like men. However, a number of later Poskim – the Hida (Rav Haim Yosef David Azulai, 1724-1806) and Rav Yaakov Emden (Germany, 1697-1776) – ruled that women are not required to recite the daily Korbanot section. Rav Haim Palachi (1788-1868), in Lev Haim, concludes that women should recite the Korbanot, though they are not required to recite the section of the daily Tamid. Regardless, the accepted practice is that women do not recite the Korbanot, but a woman who has the time and the desire to recite this section each morning should certainly be encouraged to do so.

It is customary to sit during the recitation of the Korbanot – despite the fact that the Kohanim were required to stand while performing the service in the Bet Ha'mikdash. Some Poskim required one to stand during the recitation of the section of the Korbanot, since it is recited in lieu of the offering of the sacrifices, and the service in the Bet Ha'mikdash would be invalid if it was performed seated. Common practice, however, does not follow this opinion. It is documented that the great Rabbis of Jerusalem several generations ago would sit during this recitation. Rav Haim Palachi (Turkey, 1788-1868), in his work Lev Haim, inferred from earlier sources that although it is accepted to sit during the recitation of Korbanot, it is commendable to stand. However, if everyone in the synagogue is seated, and the person would clearly stand out if he made a point of standing up, then he should not stand, as this would constitute Yuhara (a display of arrogance). If the person is widely recognized as an especially righteous individual, and it would be expected for him to follow Halachic stringencies, then he may stand. Likewise, if a person's standing would not necessarily be perceived as the observance of a stringency, then this would not constitute Yuhara and he may stand if he wishes. It goes without saying that if one prays privately, or after the congregation completed the public prayer service, and he wishes to follow this stringency, he certainly may.

As we have seen, it is customary each morning to recite the Mishnayot of the fifth chapter of Masechet Zevahim – Ezehu Mekoman – which goes through all the various sacrifices, explaining the procedure for offering them and their basic laws. By reading and learning about the Korbanot (sacrifices), we earn credit as though we actually brought them in the Bet Ha'mikdash Intuitively, we might assume that this chapter should not be recited on Shabbat and Yom Tob. The only Korbanot which may be offered on Shabbat and Yom Tob are those which are specifically required on those days – namely, the daily Tamid sacrifice, and the Musaf offerings required on particular occasions. Seemingly, then, we should not recite Ezehu Mekoman, which speaks of sacrifices such as voluntary offerings and offerings required for atonement, as these were not allowed to be brought in the Bet Ha'mikdash on Shabbat. In truth, however, these Mishnayot are recited on Shabbat. Although they cannot be recited in lieu of the actual offering of the sacrifices, they are nevertheless recited as Torah study. Shabbat is a time to devote additional time for Torah learning, so there is certainly good reason to include the recitation of Ezehu Mekoman on Shabbat, despite the fact that the sacrifices it discusses are not offered on Shabbat. Ashkenazim have the practice to recite on Shabbat after the Ketoret section the verses from the Torah discussing the Shabbat Musaf sacrifice. Similarly, on Rosh Hodesh, they recite the verses that discuss the Musaf sacrifice brought on Rosh Hodesh. However, the Arizal taught that the verses about the Musaf sacrifice should not be recited, and indeed, our custom is to omit this recitation from the Korbanot section.

Is it permissible to recite the Korbanot section – which discusses the various sacrifices – very early in the morning, before sunrise? On Shabuot morning, for example, when it is customary to pray early such that the Amida is recited right at sunrise, the Korbanot section is recited earlier, before sunrise. And sometimes, especially in the winter, it happens that a person needs to leave before sunrise for a meeting, or to catch a flight. May the Korbanot be recited before sunrise, when it is still dark? One potential issue is the Kabbalistic practice to refrain from reading or studying Tanach at night. According to the teachings of Kabbalah, verses from the Tanach should not be read at night, and the night is the time for the study only of Torah She'be'al Peh (the oral tradition), such as Gemara, Halacha, and so on. Secondly, since we read the section of Korbanot in lieu of the offering of these sacrifices in the Bet Ha'mikdash, and sacrifices could be offered only during the daytime hours, perhaps one must wait until sunrise before reciting the Tamid. The Halacha is that one must recite the Korbanot no earlier than Alot Ha'shahar – daybreak, the moment when the sun's rays first appear on the eastern sky – which occurs 72 Halachic minutes before sunrise (the moment when the sun itself appears on the eastern sky). Since it was after Alot Ha'shahar that the service began in the Bet Ha'mikdash, the Korbanot may be recited at this time – even before sunrise – but no earlier. This is the ruling of the Shulhan Aruch, and in Bet Yosef, he brings as the source of this Halacha a comment by the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) that the section of the Tamid should be recited no earlier than Alot Ha'shahar. The Bet Yosef deduced that all the Korbanot, too, must be recited only after Alot Ha'shahar, as the sacrifices could not be offered any earlier than that point. However, the Peri Megadim (Rav Yosef Teomim, 1727-1792) writes that if one is unable to recite the Korbanot section after Alot Ha'shahar, he may do so even earlier. This is based on a ruling of the Tebuot Shor (Rav Alexander Sender Shor, Poland, 1673-1737), who added that in such a case, the person should not recite the customary prayer asking G-d to consider the recitation as the actual offering of the sacrifice. Since sacrifices may not be brought during the night, one cannot ask that his recitation be deemed the equivalent of the actual offering of the Korbanot when he recites this section at night. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that although it is preferable to recite the Korbanot section after daybreak, it is acceptable when necessary to recite them earlier, even though the Korbanot cannot be brought during the night. He notes that we are credited with having offered the sacrifices by reciting and studying these portions of the Torah even though we are not in the Bet Ha'mikdash, and it is obviously forbidden to bring sacrifices anywhere besides the Bet Ha'mikdash. By the same token, it is acceptable to recite these sections even at times when sacrifices cannot be brought. The Leb Haim (Rav Haim Palachi, Turkey, 1788-1868) writes that one who cannot recite the Korbanot after Alot Ha'shahar may do earlier, but this would be considered simply as reading from the Torah, and not as the actual offering of the sacrifices. By contrast, the Mishna Berura rules that the Korbanot section may not be recited before Alot Ha'shahar. Those who cannot recite the Korbanot at the proper time may rely on the opinion that Alot Ha'shahar occurs 90 minutes before sunrise, rather than 72 minutes, giving them an additional 18 minutes. Summary: The Korbanot section of the morning prayer service must be recited no earlier than Alot Ha'shahar (daybreak), which occurs 72 Halachic minutes before sunrise. When necessary, one may follow the position that Alot Ha'shahar occurs 90 minutes before sunrise, and recite Korbanot at that time. If one cannot recite Korbanot even at that point, then according to some Poskim, he may recite it earlier.

May 30 first through 6:30 As we saw in an earlier installment, common practice among Sepharadim is not to recite each day the sections of the Torah discussing the various sacrifices (with the exception of the section that discusses the daily Tamid offering). However, the Poskim mention that during the time of a plague, it is recommended to read these sections of the Torah, as this recitation has the power to bring protection. This is especially true with regard to the reading of the Ketoret – the section dealing with the incense offering brought in the Bet Ha'mikdash. The Sages teach that when Moshe Rabbenu went to the heavens to receive the Torah, the angels in the heavens strongly opposed the plan to give the Torah to human beings, but Moshe prevailed in convincing them that the Torah belongs here in our world. G-d then ordered the angels to give Moshe gifts. Even the Satan was compelled to give Moshe a gift – and its gift to Moshe was the revelation of a secret. The Satan told Moshe that the only thing which it fears, which prevents it from inflicting the harm it wishes to inflict, is the Ketoret. Moshe used this secret during the aftermath of Korah's revolt, when Hashem unleashed a devastating plague that killed thousands among Beneh Yisrael. To stop the plague, Moshe instructed Aharon to bring an incense offering, and this ended the plague. Today, we cannot bring the Ketoret, but we can nevertheless read the section from the Torah and the section from the Gemara that discusses this offering, through which we earn protection as though we actually offered the Ketoret. Therefore, during times of widespread illness, such as during a pandemic, it is worthwhile to read the section of the Ketoret. Likewise, if somebody falls ill, it is advisable to read the Ketoret on the patient's behalf. It's worth noting in this context the opening verse of Parashat Behukotai, which promises rewards if we follow the Misvot. In stating the conditions for earning these rewards, the Torah says both "you observe My commands" ("Ve'et Misvotai Tishmeru") and "you perform them" ("Va'asitem Otam"). At first glance, these phrases seem redundant. Rav Levi Yishak of Berditchev (1740-1809), in Kedushat Levi, explains that the word "Tishmeru" in this context means not "observe," but rather "anticipate." Thus, for example, the Torah relates that after Yaakob Abinu heard Yosef's dreams about his becoming leader over his brothers, "Ve'abiv Shamar Et Ha'dabar" (Bereshit 37:11) – he eagerly awaited ("Shamar") the fulfillment of these dreams. Likewise, we speak of "Shemirat Shabbat," which means not only Shabbat observance, but also eagerly anticipating Shabbat throughout the week. Thus, Rav Levi Yishak writes, the phrase "Ve'et Misvotai Tishmeru" refers to longing to perform the Misvot, even when this is not possible. The Torah promises us rewards if we perform the Misvot we are able to perform, and if we genuinely long to perform the Misvot which we cannot perform. Thus, in the absence of the Bet Ha'mikdash, as we are unable to offer sacrifices, we must still long to bring them as the Torah wants us to. By doing so, we receive credit as though we observed them.

The Shulhan Aruch (Orah Haim 1:5) writes that it is commendable to recite each morning the sections in the Torah – in the beginning of Sefer Vayikra – that speak of each of the Korbanot. People who follow this custom recite the sections discussing the Ola, the Minha, the Shelamim, the Hatat and the Asham. This custom is based on the notion developed by the Midrash that by reciting the verses that speak of a certain Korban, we are considered as having offered that Korban, and this is how we can attain atonement even without a Bet Ha'mikdash. Nevertheless, our custom is not to recite these sections in the Torah. It has been explained that we do not follow this practice because we instead recite the Mishnayot of Ezehu Mekoman – the fifth chapter of Masechet Zevahim – which briefly goes through the procedure for each kind of sacrifice. As discussed in previous installments, we do recite the section in the Torah discussing the Tamid – the daily sacrifice which was offered each morning and afternoon in the Bet Ha'mikdash. We do not, however, recite the sections in the Torah dealing with the other sacrifices. The Shulhan Aruch writes that after reciting the section from Torah of each of the sacrifices, one should recite a prayer asking G-d to regard his recitation as the actual offering of that sacrifice. Those who recite these sections add the prayer after the voluntary sacrifices – the Ola, Minha and Shelamim – but not after the Hatat (sin-offering), which cannot be brought voluntarily. The Hatat is offered only in very specific circumstances where atonement through the offering of this sacrifice is required, and it cannot be offered voluntarily. The Shulhan Aruch explains that those who follow this custom read the section of Hatat in case they have committed an act requiring this sacrifice, but they should not add the prayer asking that it be considered as the actual offering of the sacrifice, since they do not know for certain that they are required to bring this sacrifice. As for the Asham (guilt-offering), the Shulhan Aruch brings two opinions. Some maintain that since the Asham – like the Hatat – is brought only in very specific circumstances, the prayer should be omitted, except after the recitation of the Asham Talui – the Asham brought in situations where one is unsure whether he committed an offense requiring a Hatat. This sacrifice may be brought even if there is a remote possibility that it is required, and so it is valid to ask Hashem to accept the recitation of this section as though the sacrifice was actually offered. Others maintain that this prayer may be recited even after the section discussing other Asham sacrifices. The Shulhan Aruch writes that the first opinion seems more correct. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if one wishes to observe this practice, he should recite these sections of the Torah after the Amida prayer. He explains that the recitation of the Amida functions as the offering of the daily Tamid sacrifice, and no sacrifice may be offered before the offering of the morning Tamid. Therefore, one must not recite these sections – which are recited in lieu of the offering of the sacrifices – before he recites the Amida. This opinion appears to contradict the justification mentioned above for our custom to not recite the sections in the Torah – that we instead recite the Mishnayot of Ezehu Mekoman. According to the Hida, it would seem, we are not permitted to recite Ezehu Mekoman before the Amida as a substitute for the actual offering of the sacrifices. It stands to reason that since, as mentioned, we recite the section of the Tamid before Ezehu Mekoman, the reading of the Tamid is considered as our offering of the Tamid sacrifice, well before the recitation of the Amida. We are thus justified in then reciting Ezehu Mekoman, which counts as the offering of the other sacrifices. Although we do not follow this custom brought by the Shulhan Aruch, nevertheless, this discussion is important as it underscores for us the significance of the Korbanot section. As we have seen, the Poskim took this recitation very seriously, viewing it as being actually considered as though the sacrifices have been offered. By reciting the Korbanot each morning, we truly have the opportunity to access the power of the sacrifices even though we do not yet have the Bet Ha'mikdash.

In the prayer we recite before the Korbanot section each morning, we express our joy over the fact that we arise early each morning to go to the synagogue and study hall, and we remain there in the evenings: "Fortunate are we! How good is our portion, how pleasant is our lot, and how exceedingly beautiful is our heritage. Fortunate are we when we rise early and stay late in synagogues and houses of study." In some editions of the Siddur, the phrase "Ke'she'anahnu Mashkimim" is written without the prefix "Ke" at the beginning. According to this version, we are exclaiming that we are fortunate "She'anahnu Mashkimim" – "that we arise early," not "when we arise early." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that a person should not say, "She'anahnu Mashkimim," because this would be dishonest, as most people do not arise at dawn to go to the synagogue or study hall. We should instead recite "Ke'she'anahnu," expressing that we are fortunate when we succeed in arising early to serve Hashem. Hacham Ovadia Yosef, however, disagreed, noting that the word is written "She'anahnu Mashkimim" in numerous texts of the earlier generations. It is found in Tana De'beh Eliyahu, the Siddur of Rav Amram Gaon, the Tur, the Seder Ha'yom, and several other sources. Hacham Ovadia explains that even one who does not rise early can recite this text – "She'anahnu" – because this word is written in the plural form, and thus refers not specifically to the individual reciting the prayer, but to the Jewish People generally, and many Jews indeed make a point of rising very early. This is comparable to the Vidui Ma'aser declaration that would be made every third and six years of the seven-year Shemitta cycle avowing compliance with the various tithing requirements (Terumot and Ma'aserot). Rashi (to Kiddushin 26a) writes that even a person who does not own land in Eretz Yisrael can make this proclamation, even though it refers to Eretz Yisrael as the land "Asher Natata Lanu" – "that You have given us" (Debarim 26:15), because this means that the land was given to the entire Jewish Nation. Even though the person himself has no portion in the Land of Israel, he can nevertheless speak of it as the land which Hashem has given "us," because the land was given to the entire nation. By contrast, a person without land in Eretz Yisrael cannot make the Mikra Bikkurim proclamation which is declared upon bringing one's first fruits, because this declaration speaks of the land "Asher Natati Li Hashem" – "that You, O G-d, have given me" (Debarim 26:10), in the first-person form. The phrase "She'anahnu Mashkimim" is written in the plural form, and thus refers to all Am Yisrael, and not specifically to the person reciting the prayer. Hence, it is legitimate even for somebody who does not rise early to recite this text. Nevertheless, most of the Siddurim that have become accepted in our community use the text "Ke'she'anahnu Mashkimim."

Each morning, before the Korbanot section, we recite a prayer ("Ribon Ha'olamim") in which we acknowledge our lowliness, recognizing that we are unworthy of G-d's kindness, and that even the most powerful are weak in relation to G-d and even the wisest are ignorant in relation to G-d. In this prayer, we humbly confess, "Ki Chol Ma'asenu Tohu" – "for all our actions are worthless." The obvious question arises as to how we can make such a pronouncement. After all, while we must all acknowledge that we are far from perfect, is it true that "all our actions are worthless"? We spend time praying, learning Torah, and performing acts of kindness for others, we give charity, and we do numerous worthwhile things throughout the day, every day. We of course all have much room for improvement, and, unfortunately, we are all guilty of wasting time on vanity, but it certainly seems exaggerated to claim that nothing we do has any value. Due to this question, there were some Poskim who changed the text of the phrase – replacing the word "Kol" ("all") with the word "Rob" ("most"). With this emendation, the text acknowledges that most of our actions are valueless, as we pursue vanity, but not that we never involve ourselves in meaningful activities such as prayer, Misvot and Torah study. However, the word "Kol" appears in all the texts that we have from earlier generations – including the text of the Rambam, Rav Amram Gaon, the Tur, and the Abudarham. Therefore, it seems very difficult to emend the text and change "Kol" to "Rob." The explanation, as Rav Yisrael Bitan discusses, likely stems from a comment of the Midrash (Vayikra Rabba 28:1) interpreting the verse in Kohelet (1:3), "Ma Yitron La'adam Be'chol Amalo" – "What does a person gain from all his toil?" The Midrash notes that certainly, there is much gained from a person's toil in Torah study, but Kohelet speaks of "Amalo" – a person's own "toil," meaning, that which he does for himself, for his own enjoyment and satisfaction. The "toil" that a person engages in for G-d, so-to-speak – his efforts in Torah and Misvot – are certainly precious and immensely valuable. It is only "Amalo" – his self-serving pursuits – that offer him no benefit. Likewise, we may explain the phrase "Ki Chol Ma'asenu Tohu" to mean that "Ma'asenu" – everything we do for ourselves, and not for the service of Hashem – has no value or significance. Therefore, we should not change the text to "Rob," and should instead maintain the text found in earlier sources – "Ki Chol Ma'asenu Tohu."

There is a time-honored tradition to remain awake throughout the night of Shabuot and read the special "Tikkun Lel Shabuot" text that is printed in the Mahzorim. Hacham Ben Sion Abba Shaul (Israel, 1924-1998), in his work Or Le'siyon (vol. 3, 18:11), discusses the importance of this custom and presents numerous laws and guidelines relevant to the proper observance of this special occasion (listen to audio clip for precise citation). First, he mentions that even learned men who prefer studying Gemara must set aside their Talmudic studies in order to read the text of the Tikkun Lel Shabuot. If time remains after they complete the Tikkun, they may then study other material that they find more enjoyable. In Yeshivot, Hacham Ben Sion writes, students should follow the instructions of their Rosh Yeshiva in this regard. He also emphasizes that one should read the Tikkun even if he does not understand some sections of the service. Even if one plans to remain awake throughout the night, he should nevertheless recite the Keri'at Shema Al Ha'mita before Hassot (midnight as defined by Halacha). Already after Hassot, one may recite all the morning Berachot, with the exception of "Al Netilat Yadayim" and Birkot Ha'Torah. One should make a point to use the bathroom at some point before morning in order to be able to recite "Asher Yasar." At the point in the pre-dawn hours when it is uncertain whether Alot Ha'shahar (daybreak, the first appearance of light in the eastern sky) has occurred, one should discontinue his Torah learning. He should instead either immerse in a Mikveh or sing songs of praise until Alot Ha'shahar. After Alot Ha'shahar, one should wash his hands in preparation for prayer, but without reciting a Beracha. He then must recite Birkat HaTorah. Hacham Ben Sion cites in this context a passage in the work Sha'ar Ha'kavanot, which comments that whoever remains awake and diligently involves himself in Torah study throughout this night is guaranteed to survive the entire next year and to avoid all harm. Nevertheless, one should make a point of studying "Li'shmah" – with the proper motivation, out of sincere love for and commitment to Torah learning, and not to receive reward. Hacham Ben Sion also warns that sitting idly or engaging in meaningless chatter is no better than sleeping. It is therefore imperative to ensure to spend the entire night engrossed in Torah learning, and not in any other activities. In particular, one must avoid idle conversation inside the synagogue. Hacham Ben Sion also cites a comment from the Zohar that emphasizes the importance of studying with joy and fervor, in reward for which one is blessed with seventy blessings. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) similarly stressed the importance of studying on this night with great enthusiasm and what he termed "purity of heart." Furthermore, on the festival of Shabuot God decrees how many "Hiddushim" (new insights) each individual will be privileged to develop during the coming year, which is determined based on the level of one's intensive study on Shabuot. Hacham Ben Sion writes that when we speak of Shabuot as "the day of the giving of the Torah," we refer not merely to the historical event of Matan Torah, but rather of the process that is renewed each year on this day. God grants a person on Shabuot the ability to think of new Torah insights, and one must therefore pray on Shabuot for Torah knowledge and the wisdom to understand to the best of his soul's capability, and also try to think of "Hiddushim" during his study on Shabuot. During the day of Shabuot, too, one should try to minimize his sleeping in order to spend as much time as possible involved in Torah learning. Every moment spent learning on Shabuot earns a person reward, and one must not squander this opportunity. In fact, there were great Rabbis who would not sleep at all on Shabuot; after remaining awake throughout the night, they would simply continue learning through the day of Shabuot. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806) likewise advises against indulging in sleep on the day of Shabuot. He also emphasizes that one must ensure not to fall asleep during the prayer service. Finally, one should also devote himself to Torah study with extra vigor and diligence during the "Sheloshet Yemeh Hagbala" – the three days of preparation prior to Shabuot. Just as in the wilderness Beneh Yisrael were instructed to abstain from relations and prepare themselves for three days prior to Matan Torah, so must we increase our efforts to learn Torah and minimize our physical indulgence during these three days. Hacham Ben Sion writes that the level of inspiration one receives from the experience of Shabuot depends on the amount of effort he exerted during the three previous days to prepare for this great experience.

The Korban Ha'tamid was the sacrifice that was offered each day in the Bet Ha'mikdash – one sheep was brought every morning, and a second sheep was brought every afternoon. This sacrifice was required each day, without exception, on weekdays, Shabbat, and all holidays, including Yom Kippur. The unique importance of this sacrifice can be seen in the story told by the Gemara in Masechet Menahot (64b) of the civil war that was waged during the Second Commonwealth, and one side besieged Jerusalem. The besieging army would send sheep over the wall into the city each day for the offering of the Tamid, until they were advised that as long the Tamid sacrifice was offered, they would not succeed in taking the city. The next day, they sent a pig instead of a sheep. The Gemara relates that as the pig was being lifted over the wall, the entire Land of Israel shook. Once the Tamid sacrifice was discontinued, disaster befell the nation. Due to the special importance of the Tamid, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes in his work Rav Pe'alim that if a person arrives late in the synagogue, and does not have enough time to recite the entire Korbanot section (the section about the sacrifices), he should at least recite the verses of the Tamid (as well as the section of the Ketoret). We introduce the recitation of the Tamid with a special "Yehi Rason" prayer asking Hashem to forgive our sins and rebuild the Bet Ha'mikdash so we can again offer the daily Tamid sacrifice. This prayer appears in the Seder Ha'yom (by Rabbi Moshe Ben Machir, 16 th century). Although we generally omit on Shabbat prayers that include requests for forgiveness, we recite this prayer before the Tamid even on Shabbat. After reciting the Tamid section, we recite the section of the Ketoret followed by the paragraph of "Abayeh Hava Mesader" – Abayeh's outline of the entire daily procedure in the Bet Ha'mikdash. We then recite a concluding prayer – "Ribon Ha'olamim" – acknowledging that we are unable to offer sacrifices in the Bet Ha'mikdash because of our sins, and asking that our recitation of the Korbanot section should be accepted as though we actually offered the sacrifices. The Yafeh La'leb (Rav Rahamim Nissim Yitzchak Palachi, Turkey, 1814-1907) notes a passage in the Midrash stating that we will not require the offering of Korbanot in the future. He thus raises the question of why we ask Hashem for the opportunity to again offer sacrifices, if the sacrifices will not be brought in the times of the final redemption. In truth, this question was discussed already by his father, the Leb Haim (Rav Haim Palachi, 1787-1868), who concludes that all the Torah's Misvot – including the sacrifices – will remain binding for all time. The Midrash's comment about the sacrifices in the future needs to be understood, but it is clear that sacrifices will be brought in the times of the third Bet Ha'mikdash.

A verse in the Book of Hoshea (14:3) states, "U'neshalema Farim Sefatenu" – "We will compensate for the cows with our lips." This means that in the absence of the Bet Ha'mikdash, when we are unable to offer sacrifices ("cows"), we can attain atonement with our lips – by reciting the sections of the Torah that discuss the sacrifices, as through this recitation we are considered to have actually brought these sacrifices. The verse mentions cows, even though other animals were also offered as sacrifices. The Ibn Ezra (Spain, 1089-1167) suggests that since the cow is the biggest animal offered as a Korban, the verse specifies this animal, expressing the idea that even the large offerings can be substituted nowadays with our mouths. Others suggest that the reference to cows alludes to the sin of the golden calf, the grievous sin which our ancestors committed that requires atonement. Finally, there are those who explain that this refers to the situation where the entire nation inadvertently commits a severe misdeed based on a mistaken ruling of the Sanhedrin, a situation which requires the offering a cow for atonement ("Par He'alem Dabar Shel Sibur"). The point being made is that we have the opportunity to attain atonement even for grave sins despite the absence of the Bet Ha'mikdash, through the recitation of the sections of the Torah dealing with the sacrifices. A story told in Masechet Shabbat (12b) seems, at first glance, to contradict this concept. The Gemara there discusses the enactment legislated by the Sages that one may not read by candlelight on Shabbat, as he might tilt the lamp to move the oil toward the flame to make it steadier, which would constitute an act of Shabbat desecration. Rabbi Yishmael Ben Elisha felt confident that he would certainly not make the mistake of tilting the lamp, and so he read by the light of a candle on Shabbat. He ended up mistakenly tilting the lamp. After Shabbat, he wrote in his ledger that when the Bet Ha'mikdash would be rebuilt, he would bring an animal as a Hatat (sin-offering) to atone for this inadvertent violation. It seems that Rabbi Yishmael was not able to atone for this misdeed by reciting the section of the Hatat; he needed to actually bring the sacrifice in order to attain atonement. One explanation might be that reading the section of Korbanot (sacrifices) is effective if one never has the opportunity to actually offer the required sacrifice. But if a person has the privilege of living to see the rebuilding of the Bet Ha'mikdash, then he must offer the sacrifice even though he had recited the section in the Torah. By contrast, the Sapihit Bi'dbash (Rav Hiya Pontremoli, Turkey, 1764–1831), citing the Ma'abar Yabok , asserted that a sin committed during the time of the Bet Ha'mikdash is more grievous, and thus necessitates the actual offering of a sacrifice. After the Temple's destruction, sins lack the same level of gravity, and so they can be atoned even with the recitation of the Korbanot. However, this view appears irreconcilable with the Gemara's account of Rabbi Yishmael, who was obligated to bring a sacrifice for an offense committed after the Temple's destruction. Moreover, the Arizal writes that a person must fulfill all 613 Misvot, and so souls will need to be reincarnated and return after the Bet Ha'mikdash is rebuilt so they can fulfill the Misvot that require a Bet Ha'mikdash. This teaching, too, implies that reciting the Korbanot is not considered equivalent to the actual offering of the sacrifices. A more compelling approach was advanced by the Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1873), who distinguished between the atonement achieved through the offering of a sacrifice, and the Misva to offer the sacrifice. Reciting the verses that speak of a required sacrifice suffices to atone like that sacrifice, but it does not suffice to satisfy the halachic requirement to bring that sacrifice after committing a misdeed. Therefore, even though Rabbi Yishmael could earn atonement through the recitation of Korbanot, he still bore the obligation to offer a sacrifice when the Bet Ha'mikdash would be rebuilt. Likewise, the Arizal taught that one will have to return after the restoration of the Mikdash to fulfill the Misvot of the sacrifices that could not be fulfilled without a Temple, even though atonement can be achieved even in the absence of the Bet Ha'mikdash, through the reading of Korbanot. One might wonder, then, why we do not read each day the entirety of Parashat Vayikra, which goes through all the different sacrifices which an individual can bring and those which one must bring on certain occasions. If reading about a sacrifice earns a person atonement as though he actually brought the sacrifice, then it would seemingly be recommended to read this entire Parasha each day. Some explain that one attains atonement for his misdeeds through Torah study, and so it is not necessary to read the sections of all the sacrifices every day. Rabbenu Yona (Spain, 1200-1263) writes that when a person makes the decision to perform Teshuba (repentance), he should increase his amount of Torah learning; if he had been accustomed to learning one page a day, then he should learn two pages a day, and so on. This is because Torah study has the ability to erase guilt for one's misdeeds. This is why the blessing in Shemona Esreh in which we beseech G-d to help us repent begins, "Hashibenu Abinu Le'Toratecha" – "Return us, our Father, to Your Torah." As Torah learning is a crucial element of repentance, we ask Hashem to draw us closer to Torah study so we can repent properly. This concept has been understood on the basis of the laws of "Kashering" utensils. The basic principle of "Kashering" is that a non-kosher flavor is expunged from a utensil through the same medium through which it was absorbed. Thus, utensils that were used to cook non-kosher food through direct exposure to fire must be directly exposed to fire to eliminate the forbidden taste so they may become permissible. The Yeser Ha'ra (evil inclination) leads us to sin through the "fire" of forbidden desires, and so we cleanse ourselves from wrongdoing through Torah learning, which is likened to fire. Therefore, some Rabbis explained that it is preferable to immerse oneself in Torah learning to achieve atonement, rather than spend time reading the sections of the Korbanot. Rav Haim Palachi (Turkey, 1788-1868) explained that reading all the sections of the Korbanot is unnecessary because we recite the chapter of "Ezehu Mekoman," which goes through all the various kinds of sacrifices, and this is sufficient for us to be considered to have offered any sacrifice we are required to bring. Another approach was taken by the Hida (Rav Haim Yosef David Azulai, 1724-1806). We are required to recite 100 Berachot each day, and we also recite each morning Baruch She'amar, which contains eleven expressions that begin with the word "Baruch" (not including the two instances of "Baruch" that begin and end the concluding blessing of Baruch She'amar). These 111 blessings, the Hida writes, correspond to the 111 verses of Parashat Vayikra, and by reciting them we are considered to have recited all of Parashat Vayikra. This discussion underscores for us the importance of reading the Korbanot section each morning. As we have seen, this recitation is not simply an admirable and worthwhile practice; it actually provides us with atonement as though we brought the sacrifices in the Bet Ha'mikdash. Therefore, one should make every effort to arrive on time in the synagogue so he can recite this section and reap the great benefits that it offers.

The Gemara (Ta'anit 27b, Megilla 31b) teaches that if not for the merit of those who recite the passages in the Torah that speak of the various sacrifices, the world would cease to exist. The Bet Yosef cites this Talmudic passage in the context of the Tur's comment that it is proper to recite each morning the sections in the Torah describing each form of sacrifice – Ola, Minha, Shelamim, Hatat, and Asham. The Gemara further relates that after Hashem gave Abraham Abinu His promise that his descendants would receive the Land of Israel, Abraham asked what would happen if they sinned. How would they continue to survive if they are unworthy? Hashem replied by showing Abraham the Korbanot, the sacrifices through which his offspring would earn atonement. Abraham then asked how they would achieve atonement after the destruction of the Bet Ha'mikdash, when sacrifices would no longer be offered. G-d responded that by reciting the sections in the Torah discussing the Korbanot, Abraham's descendants would be considered as having offered the sacrifices, and would thereby attain forgiveness for their misdeeds. The Gemara in Masechet Menahot (110a) similarly teaches that one who learns about one of the sacrifices is considered to have offered that sacrifice. And so when we read the verses about the Ola offering, we are credited with bringing an Ola; when we read the verses about the Minha offering, we are credited with bringing a Minha; and so on. The Zohar tells that when Hashem taught Moshe the laws of the sacrifices, he asked what would happen once Beneh Yisrael are exiled and no longer able to offer sacrifices. Hashem responded that when they learn about the various sacrifices, they would earn atonement as though they had offered them. In a different passage, the Zohar relates that Rabbi Pinhas once met the prophet Eliyahu, and Eliyahu taught him about the great benefit of reciting the sections of the Torah dealing with the sacrifices. He said that Hashem told the prosecuting angels that as long as Beneh Yisrael read these portions of the Torah with Kavana (concentration), the angels can report to Hashem only about the good deeds that Beneh Yisrael perform, and lose the right to prosecute against them. Thus, by reading the section of Korbanot, we transform the prosecuting angels into our advocates. The Sefer Haredim (Rav Elazar Azkari, Safed, 1533-1600) writes that since Hashem considers Beneh Yisrael His "children" ("Banim Atem L'Hashem Elokechem" – Debarim 14:1), and the Misva of honoring parents requires one to feed his parents, we bear an obligation to "feed" Hashem. Quite obviously, Hashem does not need actual food, but we accomplish this by learning about the Korbanot, which represent the idea of bringing "food" to G-d. King Shlomo, in an ambiguous verse in Kohelet (11:2), writes, "Ten Helek Le'shiba Ve'gam Li'shmona, Ki Lo Teda Ma Yiheyeh Ra'a Al Ha'aretz" – literally, "Give a portion to the seven, and also to the eight, for you do not know what evil will befall the earth." Rashi brings several interpretations of this verse, one of which is that it refers to the sacrifices offered during the seven days of Pesach and the eight days of Sukkot (including Shemini Aseret). King Shlomo urged the people to ensure to offer all the required sacrifices, because "you do not know what evil will befall the earth" – the Bet Ha'mikdash might be destroyed at some point in the future, such that Korbanot will no longer be brought, and the nation will survive in the merit of the sacrifices brought when the Mikdash stood. This verse thus indicates after the destruction of the Bet Ha'mikdash, we have no option of receiving credit for offering the sacrifices, except by relying on the merit of the sacrifices that were offered in the times of the Bet Ha'mikdash. This would then contradict everything we have seen about the ability we are given to earn the merit of offering sacrifices through the recitation and study of the passages discussing the Korbanot. Rav Haim Palachi (Turkey, 1788-1868) explained Rashi's comments to mean that by learning about the sacrifices, we invoke the merit of the sacrifices offered by ancestors. When we recite the section of Korbanot, and learn about them, we connect ourselves to the sacrifices which were brought millennia ago in the Bet Ha'mikdash, as though those sacrifices were offered on our behalf. And it is in this way that we access the merit of the Korbanot by reading and learning about them.

The custom among Sepharadim is to recite immediately following the section of Akedat Yishak a verse from Parashat Vayikra (1:11): "Ve'shahat Oto Al Yerech Ha'mizbe'ah Safona Lifneh Hashem…" This verse describes the procedure for the offering of a sheep as an Ola sacrifice – such as the daily Tamid offering, which consisted of a sheep brought each morning and another sheep brought each afternoon. The connection between this verse and the story of Akedat Yishak is indicated by the Midrash which states that whenever this verse is read, Hashem remembers the great merit of the Akeda. A different passage in the Midrash, cited by the Bet Yosef, teaches that it was at the time of Akedat Yishak that G-d instituted the Misva of the daily Tamid that would later be observed in the Bet Ha'mikdash. The word "Safona" in this verse – which literally means "north," and requires slaughtering the sacrifice on the north side of the altar – alludes to the "ashes" of Yishak Abinu which are "hidden" and stored away as an eternal reminder of the merit of Akeidat Yishak. After this verse, we recite a special prayer – which is printed in standard editions of the Siddur – beseeching Hashem to remember the merit of Akedat Yishak and compassionately annul any harsh decrees that may have been issued against us. This custom is mentioned by the Hida (Rav Haim Yosef David Azulai, 1724-1806), in his work Kesher Godel. Interestingly, neither the verse "Ve'shahat Oto" nor this prayer appears in the Siddur of the Rashash (Rav Shalom Sharabi, Yemen-Jerusalem, 1720-1777). Nevertheless, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes in his Od Yosef Hai that it was customary in the communities of Baghdad to recite these passages, and this is, indeed, our custom today. We recite the verse "Ve'shahat Oto" also a second time – just before the section of "Ezehu Mekoman," which is comprised of the Mishnayot from the fifth chapter of Masechet Zebahim, and goes through the procedure for the offering of the various kinds of sacrifices. The Shulhan Aruch rules somewhat ambiguously that this verse should be recited along with the Korbanot – the section which speaks of the sacrifices – without specifying at which point exactly it should be recited. Some Poskim understood that it should be recited before the Korbanot section, which is the custom we follow. Indeed, it would seem reasonable to recite first a verse from the Torah before reciting the Mishnayot discussing the sacrifices. (Incidentally, it should be noted that the practice of Maran, author of the Shulhan Aruch, was not to recite the Mishnayot of "Eizehu Mekoman," and to recite instead the verses from the Torah dealing with each kind of sacrifice.) By contrast, the Peri Megadim (Rav Yosef Teomim, 1727-1792), cited by the Mishna Berura, writes that after the Akeda, one should recite the verses of the Torah discussing the Tamid sacrifice, following by the verse "Ve'shahat Oto." The rationale for reciting it only after the Tamid is that the recitation of this verse is considered like the actual offering of a sacrifice, and no sacrifice may be offered in the morning before the Tamid was brought. Hence, according to the Peri Megadim, this verse cannot be recited until after the recitation of the Tamid. This is the practice of the Ashkenazim. Sepharadim, however, as mentioned, recite this verse immediately after Akedat Yishak, before reciting the section of the Tamid. The explanation might be that this verse is recited not in lieu of the offering of a sacrifice, but rather to supplement the recitation of Akedat Yishak, asking Hashem to remember the merit of that act of sacrifice. In any event, we recite this verse twice – immediately after Akedat Yishak, and just before the Mishnayot of "Eizehu Mekoman."

It is proper to begin the morning Shaharit prayer – both on weekdays and on Shabbat – with the recitation of Akedat Yishak, the chapter in the Torah (Bereshit 22) that tells the story of the binding of Yishak upon an altar. The Zohar writes that reciting this section is more effective in bringing a person protection than any sacrifice. When a person reads Akedat Yishak, the Zohar adds, a voice from heavens announces that no harm may be inflicted on him. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16th century) teaches that since the Akeda marked the ultimate act of sacrifice for Hashem – as Abraham Abinu was prepared to sacrifice his beloved son – we are guaranteed protection when we read this story in times of danger. By reciting Akedat Yishak in the morning before we begin our daily Tefilla, we help ensure the acceptance of our prayers. The Seder Ha'yom urges everyone to try not to go even one day without reciting this section, as this recitation brings great benefit to the person and to the entire Jewish Nation. Furthermore, after the Akeda, Hashem promised Abraham that his descendants would defeat their enemies ("Ve'yirash Zar'acha Et Sha'ar Oyebav" – Bereshit 22:17). Therefore, reciting this section brings us victory over those who seek our destruction, and assures the downfall of all the enemies who have persecuted us. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that one should recite the section of Akedat Yishak with concentration, and reflect on the unbridled devotion to Hashem displayed by Abraham and Yishak at that time. Abraham was prepared to sacrifice his son, whom he loved even more than himself, and Yishak – who was already an adult at the time – did not resist, and even happily prepared to be sacrificed for Hashem. When reading this section, we should gain inspiration from this example of self-sacrifice, and resolve to strengthen our devotion to G-d and our willingness to sacrifice for the fulfillment of His will. Additionally, the Hida teaches, reading the Akeda has the power to overcome the forces of harsh judgment in the world. When we recite the words "Va'ya'akod Et Yishak Beno" ("he bound his son, Yishak" – 22:9), we should have in mind to "bind" and constrain the forces of judgment that seek to sabotage our prayers and prevent them from reaching the heavens. The Yafeh La'leb (Rav Rahamim Nissim Yishak Palachi, Turkey, 1814-1907) emphasizes the importance of reciting the Akeda each morning before Shaharit, and assures us that one who recites it with concentration before Shaharit will be able to recite the entire prayer with proper concentration. Preferably, one should already be wearing his Tallit and Tefillin when reciting Akedat Yishak. It is not customary to recite Akedat Yishak before Minha, except on Yom Kippur. The Poskim debate the question of whether a person who arrived late in the synagogue on Shabbat morning, and needs to skip part of the prayer service, should skip Akedat Yishak or the chapters of Tehillim added on Shabbat morning. Some say that since the Akeda is recited every day, we apply the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem" – that precedence is given to the more frequent Misva, and so the chapters added on Shabbat should be skipped. This is, in fact, the accepted Halacha, though it goes without saying that every effort should be made to arrive on time to the synagogue so that one does not need to skip any part of the Tefilla.

The Arizal taught that one should begin the Shaharit service each morning with a declaration that he commits to fulfill the Misva of "Ve'ahabta Le're'acha Kamocha" ("Love your fellow as yourself" – Vayikra 19:18) by loving each and every Jew with all his heart and soul. The text of this declaration appears in many editions of the Siddur. The reason it is proper to introduce one's prayers with this declaration is that it helps ensures the acceptance of our prayers through their joining the prayers of the rest of Am Yisrael. When a person prays, he might individually be unworthy of being granted his requests. But when he prays as part of the congregation, and as part of the Jewish Nation as a whole, then his Tefilot rise to the heavens as part of the prayers of Am Yisrael, such that it comes before G-d with the collective merit of the Jewish People. In order to do this – to pray not as an isolated individual, but as part of Am Yisrael – one must emotionally bond with the rest of the nation, and this requires loving each of his fellow Jews. Thus, declaring one's love for his fellow Jews before the Tefila helps ensure the acceptance of his prayers. The question, though, arises as to how a person can make this declaration if there are people whom he does not like. Many people have been hurt by others, feel they have been wronged, or are embroiled in fights and conflicts. They cannot honestly say that they love each and every fellow Jew as they love themselves. Can a person recite this declaration before the morning prayers knowing that there are people whom he does not actually love? This question was brought to Hacham Ovadia Yosef, and the questioner asked if perhaps the text of the declaration should be altered to avoid making a dishonest proclamation. Hacham Ovadia replied that traditional prayer texts should not be tampered with, and so this declaration should not be altered. He felt that one should recite this declaration with the hope that this daily pronouncement will eventually impact him to the point where he genuinely loves each and every Jew. Even if at the present moment there are people whom he does not love, he may recite the declaration because with time, the words will penetrate his heart and inspire him to overcome his hard feelings toward those whom he dislikes, to the point where this declaration will be entirely genuine and truthful. Incidentally, this question also arises with regard to the declaration customarily made before one goes to sleep, announcing that he forgives anyone who had wronged him in any way. Sometimes, a person is still angry with somebody over something he did or said, and is as yet incapable or unwilling to forgive. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that in such a case, a person should not recite the nighttime forgiveness proclamation, as this would be dishonest. (Another example is the passage in the Selihot prayers when we ask Hashem to store our tears – "Sima Dim'ati Be'nodecha," even though most people do not shed tears while reciting Selihot. Hacham Ovadia writes that it is acceptable to recite this text during Selihot because it could refer to the tears that will be shed on Yom Kippur, as the vast majority of people who pray sincerely cry at some point during the Yom Kippur service.) It is worth noting in this context the fascinating interpretation of the verse "Ve'ahabta Le're'acha Kamocha" given by Rav Haim Palachi (Turkey, 1788-1868). He explained this command based on a story that happened in his time, when three businessmen moved from his city, Izmir, to Eretz Yisrael. All three were the leading figures in the industries in which they worked, and so when they left, the smaller businessmen assumed that they now had an opportunity to grow their enterprises. After all, as these three men had the largest businesses, their customers would now be looking elsewhere for their merchandise. Rav Haim Palachi warned them, however, not be so confident. Sometimes, he said, an industry leader brings blessing to the entire industry, which affects even the smaller businesses. Although it might seem that the largest proprietor is limiting the profits of the smaller vendors, this is not necessarily the case, as he could be the conduit through which Hashem sends His blessing to the entire industry. Sure enough, all three industries declined after these businessmen left. Whereas the smaller businesses assumed that they would prosper, the exact opposite occurred. Rav Haim Palachi explained the command of "Ve'ahabta Le're'acha Kamocha" on this basis. It means that we must love our fellow who is "Kamocha" – like us, involved in the same line of work or in the same industry. We must love even our competitors – because they're not actually our competitors. Hashem is capable of providing everyone with sufficient sustenance, and, moreover, the person who appears to be our competitor might actually be the one bringing the blessing down to our industry. Thus, the command to love our fellow, which we recite each morning, refers to all people, even those whom we might feel justified in resenting, because we must believe that Hashem has enough goodness to bestow upon us all, and a competitor's success has no harmful effects on us whatsoever.

It is reported that the Arizal made a point of reciting all the prayers quietly, without raising his voice – even the chapters of Tehillim recited in the Pesukeh De'zimra section. He felt that praying in a low, subdued voice reflected awe, fear and humility, which is the appropriate manner in which to stand in prayer before the Almighty. On Shabbat, he raised his voice somewhat during the prayers as an expression of honor for the special sanctity of Shabbat. Nevertheless, there are those who recite the prayers (besides the Amida, which must be recited quietly) out loud and with great emotion and enthusiasm. Hacham Ovadia Yosef writes that this is allowed if this helps a person pray with greater Kavana (concentration). Ultimately, he says, a person should pray in a manner that helps him serve G-d to the best of his ability. However, those who pray out loud to enhance their Kavana must ensure that their prayers do not disturb the people around them, for if they do, then the benefits of their Kavana are offset by the harm caused to other people's prayers.

The Mishna Berura cites the Hida (Rav Haim Yosef David Azulai, 1724-1806) as instructing that one should include works of Mussar as part of his daily Torah learning schedule. The term "Mussar" refers to materials aimed at enhancing one's Yir'at Shamayim (fear of G-d) and inspiring and helping a person to grow in his ethical conduct and his religious commitment. Every person has a Yeser Ha'ra (evil inclination) and faces spiritual challenges each day. This is true of all people, regardless of their level of religious commitment. In fact, the more a person grows spiritually, the more the Yeser Ha'ra tries to lead him to sin. Therefore, a person must counter these efforts by studying works of Mussar that remind him of his religious obligations and of how Hashem watches him at all times and holds him to account for everything he does. For this reason, most yeshivot include an official Seder (session) for the learning of Mussar as part of the daily schedule. In some yeshivot, this Seder takes place toward the end of the day. In Yeshivat Porat Yosef, however, Mussar is learned in the morning, before the students begin their regular studies. This seems more reasonable, as the students thereby gain inspiration right at the beginning of the day, setting the tone for the day's learning. Rav Yisrael Salanter (1809-1883) taught that when learning Mussar, one should say the words with his mouth, rather than read silently, as the words have a stronger impact when they are verbalized.

The Shulhan Aruch writes that it is preferable to recite fewer supplications with Kavana (concentration) than to recite more without Kavana. Of course, there are certain prayers which we are strictly required to recite, and which thus should not be skipped. And, we are not going to change the Siddur and omit non-obligatory sections which we have been accepted as part of the prayer service, so that we can recite the rest slower and with greater Kavana. On an individual level, however, if a person finds it difficult to recite these non-obligatory texts with Kavana, then he should preferably recite fewer, slowly and with concentration. For example, if somebody finds it difficult to recite all the additional supplications added to Shaharit on Monday and Thursday, I would advise him to recite a small amount with Kavana, and this is far better than mindlessly rushing through the entire text to complete it in time. This concept of "quality over quantity" applies also to Torah learning. G-d counts not the number of pages a person covers, but the quality of his learning, the time and effort he invests in Torah study. It is preferable to learn less material and to understand it properly, then to cover more ground but without a clear understanding of what was learned. The fixed learning regimens that many people follow – most famously, of course, Daf Yomi – have great value in providing a framework that helps ensure that a person spends time each day learning, but they also have a disadvantage, in that they do not allow enough time for a clear understanding of the material. Am Yisrael has accepted frameworks such as Daf Yomi because of the benefit of having a fixed structure of learning, but as a general rule, it is preferable to cover less material slowly, and understand it properly, than to learn larger quantities quickly with less clarity. Ideally, of course, a person should strive for both quality and quantity – devoting enough time to learn large amounts of material properly and in-depth.

The Gemara in Masechet Berachot (3a) teaches that the night is divided into three periods, and at the points when one period leads to the other, Hashem "roars like a lion," bemoaning the fact that our sins compelled him to destroy the Bet Ha'mikdash. The Bet Yosef brings from earlier sources that it is proper to join Hashem at those moments and lament the destruction of the Bet Ha'mikdash. The Kabbalists, however, determined that this should be done at the point of Hasot, halachic midnight. This is the time best suited to mourn the destruction of the Bet Ha'mikdash, the Jewish People's dispersion, and the death of the righteous Sadikim. The Kabbalists taught that it is especially important not to sleep at the moment of Hasot, as this brings upon the person a certain level of impurity. For many generations, the practice of Tikkun Hasot – reciting a special prayer mourning the destruction of the Bet Ha'mikdash at Hasot – was observed by the Sadikim. There are accounts of how the synagogue in Halab (Aleppo, Syria) would be filled at Hasot by men reciting Tikkun Hasot and then remaining to learn Torah. Tikkun Hasot is normally recited in a manner reflecting mourning – on the floor, without shoes, wearing sackcloth, with ashes on one's head, and crying loudly. Hacham Baruch Ben-Haim shared with us his memories of his father reciting Tikkun Hasot while sitting on the floor. People in our community remember seeing Hacham Shaul Kassin crying on the floor while reciting Tikkun Hasot. I had the opportunity to join the special Thursday night Tikkun Hasot service led by Rav Benayahu Shmueli in Jerusalem, near the Temple Mount, in close proximity to the site of the Kodesh Ha'kodashim (the inner sanctum of the Bet Ha'mikdash). For two hours, the small group of Rabbis sit on the floor, weep, and sing, beseeching Hashem to rebuild the Bet Ha'mikdash. Although Tikkun Hasot is not required as a strict Halachic obligation, Hacham Ovadia Yosef writes that one who is in any event awake shortly before Hasot should certainly remain awake a bit longer in order to recite Tikkun Hasot. It should be noted the during the winter months, Hasot is around 11:30-11:45pm, which is not very late for many people, and so it is certainly worthwhile for those who are awake at that time to recite this special prayer. Halachic Hasot is defined as the midway point between sunset and sunrise. Some claimed that Hacham Ovadia Yosef permitted during Elul reciting Selihot – which may not be recited prior to Hasot – after the time of Hasot in Jerusalem, wherever one is located. This would mean that in New York, for example, it would be permissible to recite Selihot already in the late afternoon hours. However, Rav Yisrael Bitan writes that these reports are unreliable. Nevertheless, with regard to Tikkun Hasot, Rav Bitan cites Hacham David Yosef as ruling in Halacha Berura that there is room to allow reciting Tikkun Hasot shortly before midnight in areas west of Eretz Yisrael. There is a view among the Poskim that permits reciting Tikkun Hasot even before Hasot, and so although we do not follow this opinion, we can combine this lenient ruling with the possibility that the time of Hasot depends on the moment of Hasot in Jerusalem. Since in any event Tikkun Hasot is not required as a strict Halachic obligation, there is room to rely on these two lenient positions to permit reciting Tikkun Hasot even before halachic midnight, if it is after Hasot in Jerusalem.

If a person feels alert in the late hours of the night, should he spend that time learning Torah, even if this will likely cause him to wake up late in the morning and miss the final time for reciting Shema? One might argue that at night, one is not required to take the next morning into account, and since he currently is able to learn Torah, he should do so without worrying about how this might affect the next morning. In truth, this line of reasoning is entirely incorrect, and it is clear that one must ensure to go to sleep early enough at night to ensure his ability to wake up in time for Shema in the morning. Reading Shema before the final time in the morning constitutes a Torah obligation, and, moreover, it cannot be made up once it is missed. Thus, if a person oversleeps and does not read Shema by the final time, he has neglected a Torah obligation. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) sharply criticized yeshiva students who stay up late to learn and then oversleep the next morning, noting that they are using the Torah to act contrary to Hashem's will, which cannot possibly be excused. He related that Rav Tzadka Hussin (Baghdad-Jerusalem, 1876-1961) always recited Shaharit at sunrise, but one morning he woke up late, and he decided to pray privately at home, rather than arrive late in the synagogue. He felt that a Rabbi arriving late for the prayer creates a Hilul Hashem – a defamation of G-d's Name – and it is therefore to pray at home under such circumstances. This underscores the impropriety of Torah scholars rising late in the morning. It is far preferable to learn less at night and wake up on time in the morning than to learn until the late nighttime hours and risk waking up late in the morning. It should be mentioned that there is a famous dispute among the Poskim in calculating the final time for Shema in the morning. The two opinions are commonly referred to as the view of the Magen Abraham (Rav Abraham Gombiner, Poland, 1633-1683) and the Vilna Gaon (1720-1797). Sephardic practice follows the view of the Magen Abraham, according to which the final time is earlier than according to the Vilna Gaon. Hacham Ovadia Yosef writes that one should not rely on the lenient view of the Vilna Gaon except under extenuating circumstances. Certainly, though, if one missed the time of Magen Abraham, he should ensure to recite the Shema before the time of the Vilna Gaon.

The Gemara in Masechet Sukka (26a) instructs that one should not sleep during the day for a longer period than that which a horse sleeps, a duration of "sixty breaths." Rashi explains that sleeping during the day is not allowed because the daytime should be used constructively, for Torah learning. This is mentioned by subsequent writers, and brought as Halacha by the Shulhan Aruch. However, the Mahasit Ha'shekel (Rav Shmuel Kellin, 1724-1806) ruled that if a person needs to nap during the day to enhance his productivity, then this is allowed. For many people, daytime naps increase productivity, as it helps them accomplish more the rest of the day, after they wake up. According to this view, then, although in general one should not take a nap during the day, this is allowed if the objective is to be more alert and productive afterward. The Arizal taught that one must not sleep during the day under any circumstances, as this may cause damage to one's soul. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Rav Pe'alim, writes that the Arizal's teaching applies only to the souls of the great Sadikim, which are on an especially high level of sanctity and are thus particularly sensitive. Such souls could be damaged by daytime naps. For us, however, this is not a concern. It is indeed customary in many yeshivot for the students to take a nap during the afternoon, as this significantly enhances the quality of their learning the rest of the afternoon and at night. For most students, the afternoon nap does not at all diminish from their productivity, as to the contrary, it enables them to accomplish far more than they would otherwise. Hacham Ovadia Yosef writes that while it is preferable to avoid napping during the day, this is certainly allowed if one's intention is not simply to relax, but to increase his productivity the rest of the day and in the evening.

Rav Haim Palachi (Turkey, 1788-1868), in his Ruah Haim, lists several behaviors that helps a person live a long life, one of which is waking early, before dawn, every morning. He even mentions a certain British diplomat who wrote about the health benefits of waking early, how this contributes to one's physical wellbeing, promotes longevity, and even enhances his intellectual capabilities. A number of sources speak about the value of spending the "transition" moments at the beginning and end of each day involved in Torah learning or prayer. This means learning or praying early in the morning, when night transitions to morning, and at the end of day, from sunset until nightfall. This is mentioned by the Mishna Berura and by the Ben Ish Hai, and earlier by the Magen Abraham (Rav Abraham Gomibiner, Poland, d. 1682), based on the writings of the Shela Ha'kadosh (Rav Yeshaya Horowitz, d. 1630). Some Poskim propose that learning Torah during these transitional periods fulfills the command "Ve'hagita Bo Yomam Va'layla" – to learn Torah day and night. The vast majority of people, of course, cannot fulfill this command in the literal sense, by learning Torah constantly by day and by night. It is possible, however, to fulfill this Misva by "connecting" day and night with Torah learning, studying during the period when night turns to day and day turns to night. For this reason, too, there is value in waking early, just before dawn, so one can pray and learn Torah as the new day begins.

The Kabbalists taught that it is preferable to sleep during the first part of the night – from nightfall (when the stars come out) until Hasot (halachic midnight). During this first half of the night, the Kabbalists explained, the harmful spiritual energies are in force, posing danger to the purity of the Neshama (soul). It is thus best to go to sleep right at nightfall, when these energies surface, as when one sleeps his soul is entrusted to Hashem and hence protected from these forces. Then, right before Hasot, one should rise and involve himself in Torah and prayer. This was the practice followed by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). Citing the Arizal, the Ben Ish Hai taught that the first part of the night of called "Layil," whereas the second part of the night is called "Layla." The exceptions to this rule are Friday night and the night of the Seder. On Friday night, the sanctity of Shabbat protects the soul from harm, and the night of the Seder is called "Lel Shimurim" (Shemot 12:42), a night of protection, when even the "Layil" portion of the night is safe for the soul due to the special quality of this night. However, Hacham Ovadia Yosef noted that both the Gemara (Berachot 62b) and the Rambam (Hilchot De'ot 4:4) instruct that sleep is most beneficial during the latter part of the night. Hacham Ovadia writes that he saw Rabbis in Jerusalem who followed the Ben Ish Hai's practice, but his practice was to learn until late at night and then go to sleep. Practically speaking, it seems that the advent of electric lighting and modern travel and communication has rendered this question moot. Years ago, there was no possibility of working or doing much else after dark, and so people stayed home. Today, of course, people are still busy after nightfall, and it is not practical for most people to go to sleep right at nightfall – which can be as early as 5:30pm or so in the winter – and then wake up at Hasot. Therefore, while there are those (such as the "Kollel Hasot" program) who sleep during the first part of the night and then rise before Hasot, for most people it is more proper to learn at night and then go to sleep.

The Rambam, in Hilchot Talmud Torah (3:12), writes that one cannot achieve success in Torah learning if he learns in a relaxed manner, and only when learning is convenient and comfortable. Like anything else in life, a person excels only through persistence, diligence, and hard work. "Dabbling" in Torah will not result in Torah scholarship – just like "dabbling" in any other field will not lead to mastery or excellence in that field. There are no shortcuts to achievement in Torah study. Rav Mordechai Gifter (1915-2001), Rosh Yeshiva of the Telz Yeshiva in Cleveland, would say that a lot of students want to learn the entire Shas in one night – and also manage to sleep eight hours that night…and to learn while sipping soda… Quite obviously, this is not how it works. A person can succeed in Torah learning only if he is prepared to put in the time, work and effort, and to learn even when conditions are far less than ideal. This includes learning even when one feels tired. Although a person should certainly sleep as much as he needs, he should ensure to use the rest of his time for Torah learning, and not for sleeping beyond what he needs for his physical and emotional wellbeing. Many sources emphasize the particular importance and value of learning Torah during the nighttime hours. In fact, the Gemara (Erubin 65a) states explicitly that the nighttime period was designated specifically for Torah learning. And the Rambam writes in Hilchot Talmud Torah (3:13): "Even though it is a Misva to study both during the day and at night, it is only at night that a person acquires the majority of his wisdom. Therefore, whoever wishes to merit the "Crown of Torah" should be careful with all of his nights, not wasting even one of them on sleep, eating, drinking, idle chatter, or the like—rather, [spending them] in the study of Torah and words of wisdom." The Rambam concludes: "And any house in which the words of Torah are not heard at night will be consumed by fire." If one's "fire" – his passion, his excitement and energy – is directed somewhere else other than Torah, then his home runs the risk, Heaven forbid, of being consumed by fire. The Torah tells (Bereshit 28:11) that when Yaakob was leaving Eretz Yisrael, and he reached the site where the Bet Ha'mikdash would be built, he went to sleep ("Va'yalen Sham"). The Midrash comments that Yaakob slept there – but did not sleep at all during the fourteen previous years, which he spent learning Torah in the yeshiva of Shem and Eber. The commentators explain that this cannot mean that he literally remained awake for fourteen years. Rather, it means that during that period, Yaakob never actually went to sleep in a bed. When he needed to, he put his head down, or found a place to lie so he could get the small amount of sleep that he needed. In order to achieve in Torah learning, one must be prepared to sacrifice physical comfort, and to keep his sleep to a minimum. A different passage in the Midrash tells that King David would go to sleep at nightfall, but he kept a musical instrument by his bedroom window, that served as a kind of "alarm clock." At Hasot (midnight), the wind would blow the strings, producing music, and David would wake up to learn Torah. The Yeser Ha'ra (evil inclination) would try to convince him to go back to sleep, saying that kings normally enjoy the luxury of sleeping late, as they do not have to rise early for work like the commoners. But David would ignore the Yeser Ha'ra and spend the rest of the night engrossed in Torah study. The Gemara (Sukka 26b) instructs that if a person needs to sleep during the day, he should sleep for only a brief amount. Elsewhere (Erubin 65a), the Gemara relates that Rav Hisda's daughter asked why he slept so little, and he replied that soon – after his passing – he would have plenty of time for sleep… Our limited time here in this world should be used productively, and not wasted on excessive rest and relaxation. The Midrash Tanhuma (Parashat Noah, 3) warns that in order to succeed in learning the intricate material of the Torah She'be'al Peh, one cannot aspire to wealth and luxuries; the only way to excel in Torah learning is by sacrificing physical and material comforts. Similarly, Tana De'beh Eliyahu Zuta (14) warns that excessive eating and sleeping leads to "poverty" in the area of Torah knowledge. Normally, when a person stays up late at night and sleeps only the minimum that he requires, he is likely to appear the next day pale, drained, and bleary-eyed, and might not be very pleasant to look at. However, the Gemara (Hagiga 12a) promises that if a person spends his night learning Torah, Hashem "casts a cord of Hesed" over him. This means that he will have a certain "charm" the next day, earning people's admiration and favor despite his fatigue. In a different passage (Sanhedrin 71b), the Gemara teaches that when the righteous sleep, they and the entire world suffer a loss. As the Sadikim spend their time productively, involved in meaningful pursuits that benefit them and the entire world, they and the world lose as a result of the time they spend sleeping. (Conversely, then, when the wicked sleep – and thus are not engaged in their sinful behavior – they and the entire world benefit from their inactivity.) The Gemara in Masechet Menahot (110a) teaches that scholars who spend their nights learning Torah are considered as though they offer sacrifices in the Bet Ha'mikdash. And in Masechet Tamid (32b), the Gemara states that if a person learns Torah at night, the Shechina accompanies him wherever he goes. The Talmud Yerushalmi (Ta'anit 3a) cites Rav Ada Bar Ahaba as avowing that he never slept an entire night, as he always rose early to learn Torah. The Reshit Hochma ( Rabbi Eliyahu de Vidas, 1518–1587) writes that when one learns Torah at night, he is not seen; his study is private, without publicity and fanfare, and this lends it a very special quality. Since he learns secretly, he is worthy of having the hidden secrets of the Torah revealed to him. An especially stern passage appears in Abot De'Rabbi Natan (29:3), warning that if a person is awake at night and not involved in Torah learning, "he would be better off had he been strangled at birth." Rabbenu Yona (Spain, 1200-1263) writes that if a person stays awake at night learning Torah, then he obviates the need for Yisurin (punishments). Since he subjects himself to the discomfort of remaining awake to learn Torah, this counts for whichever kinds of suffering he needs to experience. This is alluded to by the verse in Tehillim (94:12), "Ashreh Ha'geber Asher Teyaserenu Y-ah U'mi'Toratecha Telamedenu" – "Fortunate is the man whom G-d punished, and teaches him from his Torah." This can be read to mean that a person is fortunate if he receives his punishments by immersing himself in intensive Torah learning, exerting hard work and effort. Rabbenu Yona further notes that Moshe Rabbenu did not sleep at all throughout the forty days he spent atop Mount Sinai receiving the Torah – setting an example of minimizing sleep for the sake of Torah learning. If, Rabbenu Yona adds, a king invited someone to his treasury to collect as many riches as he could for a specific period of time, this man would certainly not sleep at all during that time, and would use every moment he could to collect riches. We, too, should use as much of our limited time in this world as we can for Torah learning, collecting spiritual "riches," rather than waste our time indulging in physical comforts. Rav Besalel Ashkenazi (Israel, 1520-1592) writes that in his youth, he spent his nights engaged in Torah study, often learning throughout the night without sleeping. He also occasionally skipped meals. It was through this sacrifice of physical comforts for Torah learning that he achieved Torah scholarship. The Reshit Hochma writes that his esteemed mentor, Rav Yosef Taychik (1465-1546), did not sleep in a bed for forty years, and would instead sit on an elevated piece of furniture with his legs dangling, such that he would not stay asleep for an extended period. He rose every night at midnight and spent the rest of the night learning Torah. And a disciple of Rav Yehonatan Eibshutz (1694-1764) testified that throughout the years he spent learning under him, Rav Yehonatan never slept in a bed, and instead dozed for brief periods in his chair. Rav Chaim Brim (Jerusalem, 1922-2002) related that the Hazon Ish (Rav Abraham Yeshaya Karelitz, 1878-1953) was once found sleeping on his bed in the wrong position – with his feet on the side where the head was supposed to be. The people told him to turn around, and he said, "If I had the strength to turn myself around, I would learn another Tosafot." The Hazon Ish continued learning Torah until he had no strength left, not even to turn his body around. Rav Haim Palachi (Turkey, 1788-1868) wrote that if a person could see into the future, to the time when he would be in the grave, and understand the extent of the regret he would experience for not having used his time properly, he would never waste time, and he would minimize his sleep in order to spend more time learning Torah. Rav Palachi added that a person who rises at midnight to learn Torah earns the status of a "friend" of Hashem and of the Nation of Israel, and he will be spared punishments that befall the rest of the world. The Reshit Hochma notes that when rising at midnight to learn Torah, one should be driven solely by his genuine love for Hashem, and not by any ulterior motives. Only if his intentions are pure will he reap the precious rewards for learning Torah at night. The Reshit Hochma says that as a teenager, he devoted himself entirely to Torah study, engaging in virtually no other activities. The Peleh Yoetz (Rav Eliezer Papo, 1785-1828) urges us to train ourselves to sleep fewer hours and to learn Torah even when we feel drowsy, in order to maximize the amount of time we have to devote to Torah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses the great value of learning Torah in the predawn hours, adding that one's intentions should be for the sake of Hashem, and not to earn reward. The Tchebiner Rav (1881-1965) had the practice on Shabbat afternoons of testing schoolchildren on their Torah studies. One Shabbat afternoon, a boy knocked on his door, but there was no answer, as the Rabbi was sleeping. The youngster continued knocking until the Rabbi answered. The Rabbi gently told the boy that if nobody answers the door on Shabbat afternoon, this usually means that the people in the home are asleep. "I didn't think that the Rabbi slept on Shabbat afternoon!" The Tchebiner Rav committed to never sleep again on Shabbat afternoon, acknowledging that this was the expectation of a sage of his stature. From all these sources, we see the importance of learning Torah even when one feels tired, and that we must try to push ourselves to achieve to the best of our ability rather than spend our free time relaxing and learning only when it is easy and convenient.

The Mishna at the end of Masechet Menahot (110a) teaches: "Ehad Ha'marbeh Ve'ehad Ha'mam'it, U'bilbad She'yechaven Libo La'Shamayim" – "Whether one does much or one does little, as long as he directs his heart toward Heaven." The point made by the Mishna is that the most important factor is not the amount that one actually manages to accomplish, but rather the extent to which he maximizes his potential and does his best. A person who is able to learn six hours a day is not necessarily greater than a person who is able to learn just one hour day, as these two individuals might face very different circumstances. If the first individual learns for six hours but has the ability to learn even more, whereas the second only has an hour for learning and takes full advantage of that hour, then the second is greater than the first. This is true also of scholarly achievement, charity, Hesed, community involvement, and so on. Not everyone is in the position to do the same amount. Every individual has his unique set of strengths, weaknesses, talents, struggles, challenges and circumstances, and no two people's expectations are thus exactly alike. The most important thing is "She'yechaven Libo La'Shamayim" – that one sincerely invests the greatest effort that he can and achieves to the very best of his ability. Hacham Ovadia Yosef noted that the word "Leb" ("heart") consists of the letters Lamed and Bet. These two letters are preceded by the letters Kaf and Alef – which spell the word "Ach" ("only"), and are followed by the letters Mem and Gimal – which spell the word "Gam." Now the Gemara teaches us that the word "Ach" implies a "Mi'ut," an exclusion, and when it appears in the Torah in the context of a Halacha, it indicates that something is excluded from the law in question. Conversely, the word "Gam" implies a "Ribui," an extension, that the law includes something that we might not have expected it to. The word "Leb" is thus "surrounded" by both "Marbeh" and "Mam'it," by an allusion to a large amount and an allusion to a smaller amount. This reinforces the notion that the most important thing is the heart, one's sincerity, one's genuine quest for excellence and devoted efforts to do the most he can. This – and not the bottom-line result – is what matters to Hashem and what should matter to us.

King Shlomo teaches us in the Book of Mishleh (3:6), "Be'chol Derachecha Da'ehu" – "Know Him in all your ways." The Rambam explains this to mean that we are to serve Hashem even in our ordinary "ways," while tending to our physical and material needs, and conducting our day-to-day affairs. Religion is not reserved for the realm of the sacred; it is not observed only when we pray, learn Torah, and perform Misvot. Even when are involved in ordinary, mundane activities, we are to serve G-d by engaging in these activities for the sake of Abodat Hashem (the service of G-d). We are to care for our bodies, and work to earn a living, not as ends unto themselves, but rather for the purpose of enabling us to serve Hashem. If we eat to maintain our health and strength so that we can learn Torah and observe Misvot, then we in essence turn our calories into Misva calories; we transform the mundane act of eating into a sacred act. This is true also of sleeping, exercising, earning a living, and even reasonable amounts of recreation. If we engage in these activities with the intention of maintaining our physical and emotional wellbeing so that we can serve Hashem, then we infuse these activities with holiness, and they become part of our Abodat Hashem. The converse, however, is also true. If we fail to use our free time for Torah learning and other sacred endeavors, then this shows that our mundane affairs are not conducted for the sake of Hashem. If a person does not spend meaningful amounts of time learning Torah during the workweek, this might be justified if he truly has no free time for learning due to the pressures of his profession or business – but only if he uses the free time that he does have for Torah learning. If a person does not spend time on Sunday or on his other free days learning Torah, then this undermines his excuse for not learning Torah during the week. Some have explained in this vein the Mishna's teaching in Pirkeh Abot (4:10), "Im Bitalta Min Ha'Torah, Yesh Lecha Betelim Harbeh Ke'negdecha" (literally, "If you neglected Torah, there are many 'neglects' equal to yours"). This could mean that if a person wasted time that he could have used for Torah study, then he is held accountable also for "Betelim Harbeh Ke'negdecha" – lots of other wasted time. The times which he could have legitimately claimed to be unavailable for Torah learning could no longer be excused, since he does not properly use the time that he does have available for Torah learning. It is only when we utilize our free time for Torah learning that our mundane affairs can be considered part of our Abodat Hashem, as they are conducted for the sake of our service of G-d. Rav Shmuel Pinhasi (contemporary) found an allusion to this concept in a verse in Tehillim (75:3): "Ki Ekah Mo'ed Ani Mesharim Eshpot" (literally, "When I take a festival, I judge justly"). On Hol Ha'mo'ed, when a person takes time off from work, the way he spends his time reveals his priorities. If he fails to use the time for Torah learning, then he will be judged for all the time that he did not learn with the excuse that he was busy working. Working for a living is considered sacred if a person properly utilizes the time when he does not need to work, thereby showing that he works for the sake of serving Hashem, to enable him to learn Torah. But if a person fails to learn Torah when he does not need to work, then the time he spent working can no longer be regarded as sacred, as he demonstrates that this is not his objective.

G-d created the human body in such a way that it requires rest, and cannot function properly without a significant period of sleep each night. In His infinite wisdom, G-d determined that it is preferable for human beings not to have the ability to continuously work and tend to their affairs without ever resting. One explanation for this decision is that Hashem mercifully granted us the opportunity to "reset" after a difficult, challenging or upsetting day. When a person feels disappointed or pained, a good night's sleep allows him to begin fresh the next morning, to experience a new start, so that the failures or misfortunes of the previous day no longer discourage him and he can approach the new day with vigor and positivity. Another explanation is that the person's Neshama (soul) receives an "upgrade" every night when he sleeps. During sleep, Hashem cleanses the soul and returns it in the morning in better condition than it had been when the person went to sleep. We might say that we have our souls "serviced" every night, and this is the great benefit of sleep. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that it is a mistake to think that sleeping is always beneficial for the body. Sleeping excessively, more than the body needs, is actually detrimental to one's health. This has been confirmed by modern medicine. Therefore, one should sleep only as much as he needs and no more. Of course, one must also ensure not to sleep less than the body needs in order maintain its strength. But after one sleeps a reasonable amount, he should use the rest of his time for Torah study. The Ben Ish Hai also writes that there are certain times when it is recommended to stay up late learning Torah – such as on Thursday nights, the night before Rosh Hodesh, during Elul and the Aseret Yemeh Teshuba, and during the weeks of Shobabim in the winter. Some people sleep only four-and-a-half or five hours a night on these occasions, and the Ben Ish Hai writes that the extra time devoted to the soul compensates for the lost time of sleep. The Rambam taught that one should sleep eight hours a night in order to maintain his physical wellbeing. He should then spend eight hours working for a living, and the other eight hours learning Torah. Some found an allusion to this concept in the verse in Iyob (3:13), "Yashanti Az Yanu'ah Li" ("I have slept, and then I experience rest"). The word "Az" in Gematria equals 8, and thus "Yashanti Az" subtly refers to the eight hours that one should sleep each night. Another allusion is the passage in our Shabbat prayers, "Az Tasliah Et Derachecha" ("Then shall you succeed in your paths"), indicating that sleeping "Az" – eight hours – brings success. There were great Sages who slept less than eight hours. The Vilna Gaon (1720-1797), for example, is said to have slept only two hours a night. And Rav Zalman of Volozhin (1752-1799)– one of the Vilna Gaon's most illustrious disciples – slept just fours a night. It is told that Rav Zalman was once asked about the verse, "Yashanti Az Yanu'ah Li," which alludes to eight hours of sleep, and he replied that the world "Li" at the end of the verse in Gematria equals 40. This verse thus instructs that one should sleep eight hours out of every forty-eight hours, or four hours a night… The Tiferet Yisrael (Rav Yisrael Lifshitz, Germany, 1782-1860) distinguished between different ages, stating that until the age of 50, when people are generally more physically active, one should sleep eight hours each night, whereas after 50, less sleep is needed. In any event, it is generally accepted that most people should sleep between six and eight hours a night. The most important thing is to use one's time constructively the rest of the day. When we look at our daily schedules, we will find that many of us sleep less than the eight hours recommended by the Rambam, and yet most of us fail to learn even close to the eight hours that he urges us to learn. It is true that much of our time is spent working, commuting, and tending to our families. Unfortunately, however, much of the other time is being consumed by vanity and wasteful pursuits, particularly screentime. It is critically important for us to refrain from wasting time, to make sure to get enough sleep and to care for our physical wellbeing, but to use the rest of the time as constructively as possible.

The Gemara (Bava Mesia 23b) establishes that a Torah scholar is permitted to speak untruthfully in regard to three matters, one of which is "Masechet." Rashi explains that if a scholar is asked whether he has thoroughly studied a certain Masechet, he is permitted to untruthfully answer in the negative in order to avoid sounding boastful about his proficiency. The Gemara's teaching, then, instructs that when necessary, one is allowed to distort the truth for the sake of humility, in the interest of concealing one's achievements. Both humility and honesty are critically important religious values, but sometimes they might clash. And when they do, the value of humility overrides honesty, and one may untruthfully deny his accomplishments in order to remain humble. Interestingly, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) noted that not everyone accepts this interpretation of the Gemara. The Rambam understood the Gemara to mean that a scholar can dishonestly deny having learned a Masechet to avoid being questioned about that Masechet. If a scholar fears that he will be asked about a certain Masechet and then suffer embarrassment when he is unable to answer questions about the topic, then Halacha allows him to avoid embarrassment by saying that he had not yet studied the material. According to the Rambam's reading of the Gemara, it does not provide a source for allowing dishonesty in the interest of humility. Regardless, the Hida brings a different source – the story told in the Gemara (Ketubot 77b) of Rabbi Yehoshua Ben Levi's encounter with Rabbi Shimon Bar Yohai in Gan Eden. Rabbi Shimon asked Rabbi Yehoshua if a rainbow ever appeared in the sky during his lifetime, and Rabbi Yehoshua Ben Levi said that indeed it did. A rainbow is an inauspicious sign, indicating G-d's anger, that He considered bringing another flood, and so it does not appear in the lifetime of especially pious Sadikim whose merit sustains the world. Rabbi Yehoshua Ben Levi was indeed on this unique level, and a rainbow never appeared during his lifetime, but he answered in the affirmative in the interest of humility. This shows that it is permissible to speak untruthfully for the purpose of concealing one's achievements. Others cite the Yosef Ometz (by Rav Yosef Yuzpa, Germany, 1570-1637) as advancing a different line of reasoning. Halacha famously allows distorting the truth for the sake of peace. If being precisely truthful will cause tension or hostility between people, then the value of maintaining harmony supersedes the value of honesty, and it is preferable to speak imprecisely. The Yosef Ometz reasoned that this can be applied also to humility, because arrogance causes tension to the soul. An arrogant person is at odds with himself, whereas the humble person is at peace with himself. Therefore, the rule allowing dishonesty for the sake of peace can be extended to allow speaking dishonestly for the sake of maintaining humility, as maintaining humility means maintaining inner peace. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Ben Yehoyada (Bava Mesia 23b), suggested a different proof, from the story told in Masechet Baba Batra (8a) about Rabbi Yonatan falsely denying his scholarly achievements. However, the Ben Ish Hai then refutes this proof, noting that in that story, Rabbi Yonatan needed to speak untruthfully to avoid deriving benefit from his scholarly status. As it is strictly forbidden to use one's Torah scholarship for personal gain, it was necessary for him to falsely deny his credentials, and so this does not prove that one may do so in the interest of humility. Nevertheless, Halacha indeed allows one to falsely deny his spiritual and scholarly achievements for the sake of humility. It is worth adding in conclusion that as important as it is to be humble, and to conceal one's achievements, it is equally important to strive for greatness so that one has something to hide. Indeed, it is no coincidence that Moshe Rabbenu is described as the humblest of all men – precisely because he was the greatest of all men. It is because he had what to be humble about – more than any other person in world history – that he was able to excel in humility by concealing his greatness. The Sages famously explain that G-d chose to give the Torah specifically on a relatively low mountain – Mount Sinai – as opposed to the taller mountains in the region, in order to teach us the importance of humility in Torah study and practice. The Sefat Emet (Rav Yehuda Aryeh Leib Alter of Ger, 1847-1905) noted that although G-d wanted to teach us humility, He decided to give the Torah on a mountain, and not in a valley, or a canyon. The reason, the Sefat Emet explains, is because Hashem wants us to strive for great heights, to achieve greatness, to excel to the very best of our ability, to rise like a mountain – but while maintaining our humility. This is the symbolism of Mount Sinai – a mountain that extends into the air, but not as high as other mountains, showing us that we are to strive for excellence while concealing our accomplishments rather than putting them on display.

One should strive to perform Misvot humbly and discreetly, without publicizing the religious act or making a spectacle of himself. In fact, the greatest Sadikim are "Sadikim Nistarim" – "concealed" Sadikim whose piety is not discernible, whom people view as ordinary laymen. There is great value to Misvot fulfilled in private, without anyone knowing about it. Conversely, the Rabbis of Mussar warn of the severity of performing Misvot for the sake of impressing people and drawing attention to oneself. Based on the comments of the Hobot Ha'lebabot (Rabbenu Bahya Ibn Pakuda, Spain, d. 1120), they warn that performing Misvot for publicity could be even graver than idol-worship. When a person performs a Misva to earn people's admiration, then he is serving himself, not G-d – and this is a grievous sin akin to idolatry. We must always remember that the objective of Misvot is to bring glory and honor to Hashem, and not to bring glory and honor to oneself. Some Rabbis taught that when a person receives praise and compliments for a Misva which he performed, then Hashem sends angels to bring his reward, instead of rewarding him directly. The angels delivering the reward are exposed to the risk of sabotage by the prosecuting angels who deny the individual's worthiness, and so the reward is not certain to materialize. By contrast, people who fulfill Misvot in an invisible manner, hidden from view, become "invisible" to the prosecuting angels, and cannot be harmed by them. Indeed, there are stories of "hidden" Sadikim, who kept their piety secret, and actually became invisible, unseen by those who were trying to harm them. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if a person receives praise for a Misva or for his good qualities, he should immediately remind himself that he has yet to accomplish even a fraction of what he is meant to accomplish. He should recognize, first and foremost, that a lot of the praise people give is false flattery, spoken to earn his favor. And even if it was spoken sincerely, he should remember that he has so much more to do. Even Abraham Abinu, as great as he was, said about himself, "I am but dust and ash" (Bereshit 18:27). King Shlomo teaches us in Mishleh (27:2), "Yehalelucha Zar, Ve'lo Picha" – "Let others praise you, but not your mouth." Even if other people give us praise, we should refrain from giving ourselves praise, and should instead humbly acknowledge our imperfections and how much better we can be. Unfortunately, in our day and age, people expect their good deeds to be noticed and praised, instead of feeling content knowing that they did a Misva. The desire for attention and compliments calls the person's sincerity into question, and could undermine the value of the Misva which he performed. If a person takes upon himself a fast, for example, he should keep it private and not tell anyone about it. A fascinating story is told of Rav Yaakob Kuli (Turkey, d. 1732) who decided to observe a three-day fast, for a full 72 hours. Toward the very end of the fast, with only about one hour left, he was with somebody who was drinking coffee and offered him some. Rav Yaakob agreed to drink the coffee, breaking his fast which he had nearly completed, in order not to disclose his piety. If a person wishes to accept upon himself a certain stringency, he must try to conceal it. People often use stringency as a way to showcase themselves, to put themselves on display, to make themselves appear more religiously committed than others. This undermines the value of an otherwise admirable religious practice. It is also not uncommon for people to use stringencies as a way of "upstaging" their Rabbi, of pretending that they are more devout than he is. They choose to observe a certain stringency that he does not observe and then make a point of telling him about it, thus presenting themselves as more religious. This is not only very disrespectful, but also the diametric opposite of the kind of humility and sincerity with which Misvot are to be performed. The Mishna in Pirkeh Abot (1:13) warns very sternly, "U'd'ishtamash Be'taga Halaf" – one who uses Torah as a "crown" for glorifying himself deserves to be eliminated from the world. I am reminded of the time when, many years ago, before it was common for married men to wear Tefillin Rabbenu Tam, a regular fellow started putting on Tefillin Rabbenu Tam in front of everyone in the Deal Synagogue. Rav Yom Tob Yedid reprimanded him, noting that even the great Rabbis of Halab (Aleppo, Syria) would not put on Tefillin Rabbenu Tam in the synagogue; they wore it in the privacy of their home, so as not to publicize their observance of this admirable measure of piety. Another example of this mistake is when a person walks into shul in the morning with a towel around his neck, publicizing the fact that he went to the Mikveh before praying. If he were really sincere in his desire to achieve purity, then he would not need to draw attention to himself by wearing a towel. This applies also to the way we pray in the synagogue. A person should not pray in an unusual manner, swaying and throwing his hands around, turning his emotions into a public display. It is told that Rabbi Akiba would be standing at the end of his prayer in a different part of the room because he moved so much while praying – but this was only when he prayed at home. In public, one must not do anything unusual that would attract attention. The Peri Megadim (Rav Yosef Teomim, 1727-1792) notes that refraining from public displays of religiosity helps one avoid scorn and derision. One of the difficult obstacles that arise when people seek to grow in their religious observance is the ridicule that they hear from their peers. If one keeps his religious growth private, he is not subject to the scorn of cynical onlookers who seek to discourage him. Moreover, private endeavors are more likely to succeed and endure. The first Luhot (tablets) which Hashem gave to Moshe were shattered soon afterward – in response to the sin of the golden calf – whereas the second lasted forever. The Sages noted that the first Luhot were given as part of a public spectacle, whereas the second Luhot were given to Moshe privately, in quiet – and so the second Luhot endured. An important exception to this rule is religious observance in the presence of one's children. It is crucially important for children to see their parents' religious devotion so they learn from their example. The Torah says in the Book of Debarim (29:28), "Ha'nistarot L'Hashem Elokenu, Ve'ha'niglot Lanu U'l'banenu Ad Olam" – "The concealed matters are for Hashem our G-d, whereas the revealed matters are for us and our children, for all time." This has been explained to mean that everything we do for Hashem should be "Nistarot" – kept hidden, except that "Lanu U'l'banenu," with respect to our role as parents educating our children, our deeds should be "Niglot," revealed, open for them to see, so they can learn how to properly serve Hashem. Ultimately, of course, the most important factor is one's sincerity. The goal of every Misva act must be the pure service of Hashem, and connecting to Him to the best of one's ability, without any ulterior motives.

The Hafetz Haim, toward the beginning of his Bi'ur Halacha, references the comments written by the author of the anonymous Sefer Ha'hinuch, in the introduction to that work. There the author lists the six "Misvot Temidiyot" – "constant" Misvot, which one can always fulfilled at any moment of any day simply by thinking certain things. These Misvot apply at all times, and involve certain thoughts, giving us the opportunity to earn credit for Misvot at any time. Elsewhere in his writings – in his Shemirat Ha'lashon – the Hafetz Haim advises us to fulfill these Misvot after the morning Shaharit prayer, before eating breakfast. These six Misvot are: The belief in Hashem's existence, that there is a Creator. The belief that there is no other deity besides the Almighty. The belief that G-d is one, a singular entity, and does not consist of multiple parts. Ahabat Hashem – love of G-d. The Rambam writes that one arrives at genuine love of Hashem by contemplating the vastness and intricacy of the natural world, the majesty of creation, how everything is perfectly designed. Additionally, one can arrive at Ahabat Hashem by thinking of Hashem's kindness, of how much Hashem has given him and continues giving him each and every moment of every day, despite his unworthiness. Twice each day, we recite Shema, in which we make reference to this Misva – "Ve'ahabta Et Hashem Elokecha" ("You shall love Hashem your G-d"). Now the Gemara (Berachot 14b) teaches that one who recites Shema without wearing Tefillin is considered giving "false testimony," as though he does not believe the words he speaks, because the text of Shema contains the command to wear Tefillin. The Sefer Haredim (Rav Elazar Ezkari, Safed, 1533-1600) writes that by the same token, if one does not work to fulfill the Misva of Ahabat Hashem, then he is guilty of giving "false testimony" each time he recites Shema and mentions this obligation. Fear of G-d. This Misva incorporates two different levels of fear. The first and more basic level is the fear of retribution, recognizing that we are held accountable for our conduct and Hashem punishes those who disobey Him. The higher level of fear, known as "Yir'at Ha'romemut," refers to what we might call reverence, feelings of awe as we recognize Hashem's infinite power and greatness. The final of the six "constant" Misvot is the command of "Ve'lo Taturu Ahareh Lebabchem Ve'ahareh Enechem," which forbids harboring illicit thoughts and looking at inappropriate sights. Many people mistakenly disregard the severity of this prohibition, figuring that without acting upon their lustful thoughts, and just by looking at inappropriate sights, they are not doing anything wrong. This is wrong. The Torah forbids even looking at forbidden sights because the process of sin begins when a person sees something alluring, which then arouses temptation in the heart that can likely lead to illicit behavior. And the Rambam, in Moreh Nebuchim, writes that in a sense, thinking sinful thoughts is even worse than sinful action, because sinful thoughts corrupt the mind, the loftiest and most important part of the human being. Moreover, a sinful act is finite, occurring over the course of several brief moments, whereas sinful thoughts can remain in one's mind for lengthy periods of time. The Hafetz Haim warned that if one does not guard his eyes during his lifetime, his soul will experience blindness in the next world. This notion is developed further by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who writes that the soul has eyes just as the body does. After a person's soul departs, the soul will experience the ultimate pleasure – beholding the glory of the Shechina (divine presence). However, in order to experience this pleasure, the soul needs good "vision," and the quality of the soul's vision depends on whether the individual had properly guarded his physical eyes against forbidden sights during his lifetime. Of course, guarding the eyes has become an especially difficult challenge in our generation. A person may not, however, simply give up. One must make every effort he can to guard his eyes, and, at very least, must avoid places where the challenge becomes even greater. One must also recognize that every successful avoidance of forbidden sights is exceedingly valuable, and cherished by the Almighty. And, even if one has failed repeatedly in this regard, he must believe in Hashem's compassion and recognize the power of Teshuba. Hashem lovingly welcomes and accepts our efforts to improve, regardless of our failures in the past. Returning to the Hafetz Haim's comments in Bi'ur Halacha, he writes there that consciously observing these six Mivot – thinking about the required beliefs about Hashem, feeling love and fear, and avoiding improper thoughts and sights – is a way to fulfill the verse, "Shiviti Hashem Le'negdi Tamid" – "I have placed G-d opposite me, constantly" (Tehillim 16:8). One can have G-d on his mind at all times by making an effort to fulfill these Misvot whenever he can over the course of the day. Incidentally, there is a custom observed by many to have a Sofer (scribe) prepare for them a special piece of parchment with this verse – "Shiviti Hashem…" – written on top, and beneath it an image of a Menorah with Kabbalistic text. This is kept in the Siddur, with the top protruding from the Siddur, so the individual always sees this verse during the prayer service and thus remains focused on Hashem. Others have similar texts written with certain Names of G-d, for the same reason. The Mishna Berura warns, though, that one must ensure to properly care for these pieces of parchment and to see to it that they do not fall to the floor. Many congregations have the custom of prominently featuring the verse of "Shiviti Hashem" in large letters on the wall of the synagogue.

Yir'at Shamayim – the awareness that Hashem is watching us at all times, and sees everything we do – does not come naturally. Since we do not directly perceive Hashem with our senses, it is difficult to live with this awareness. This is something that requires work and a conscious effort. One of the important things we can do to help ourselves develop Yir'at Shamayim is to pray for it. The Gemara (Shabbat 156b) relates that Rav Nahman Bar Yishak's mother was informed by astrologers that her child would grow to become a criminal. She immediately ensured that he would never go about bareheaded, and she instructed him to regularly pray to be saved from the Yeser Ha'ra (evil inclination). Sure enough, the Gemara in Masechet Sota (49b) cites Rav Nahman Bar Yishak as testifying about himself that he possessed Yir'at Shamayim. This was, undoubtedly, due at least in part to his impassioned prayers for Yir'at Shamayim. The Maharsha (1555-1631) explains that although the Talmud (Berachot 33b) teaches, "Everything is in G-d's hands, except for the fear of G-d," implying that G-d does not help us fear Him, nevertheless, one who sincerely strives for Yir'at Shamayim can certainly pray for Hashem's assistance. If Hashem sees that a person has made the decision to try to live with Yir'at Shamayim, and beseeches Him for help, then He will assist that person. Indeed, we pray in Birkat Ha'mazon, "Ha'Rahaman Hu Yita Torato Ve'ahabato Be'libenu Ve'tiheyeh Yir'ato Al Panenu Le'bilti Neheta" – "The Merciful One shall plant in our hearts the love of His Torah and the love of Him, and the fear of Him shall be upon our faces so that we do not sin." At several points during the prayer service, too, we ask Hashem to help us in our quest for Yir'at Shamayim so we conduct ourselves properly at all times. It is also critically important to pray for one's children to have Yir'at Shamayim. Rav Haim Soloveitchik of Brisk (1853-1918) said that a boy's level of Torah learning depends on how often his father studies Torah with him, and his level of Yir'at Shamayim depends on how many tears his mother sheds while praying for his Yir'at Shamayim during candle lighting on Friday evening. Additionally, many great Rabbis gave us "tips" and strategies for developing our fear of G-d. The Yafeh La'leb (Rav Rahamim Nissim Yishak Palachi, Turkey, 1813-1907) writes that we can help engender Yir'at Shamayim within ourselves by regularly saying "Be'ezrat Hashem" – "with G-d's help" – before we proceed to do something. The more we remind ourselves that nothing we try to do can succeed without Hashem's assistance, that He is with us at all times helping us to do all that we need to do, even simple tasks, the more aware we will be of His continuous presence. Rav Yisrael Bitan cites from a wide range of sources fifteen "Segulot" that help one attain Yir'at Shamayim: 1) Looking up to the sky, to heighten our awareness of Hashem. 2) Looking at one's Sisit. 3) Reciting the verses in the Book of Debarim about Yir'at Shamayim (10:12-13) while wearing Tefillin Rabbenu Tam. 4) Learning Torah while wearing Tefillin Rabbenu Tam. 5) Spending a good deal of time in the synagogue. 6) Exercising care to avoid all kinds of forbidden speech. 7) Always seeking peace and promoting peace, while avoiding conflict and fights. 8) Ensuring to fulfill the Misva of standing in honor of the elderly and of Torah scholars. The Arizal noted that right after the Torah commands us to stand to honor the elderly and the scholars, it adds, "Ve'yareta Me'Elokecha" – "You shall fear your G-d" (Vayikra 19:32), indicating that fulfilling this Misva helps one develop Yir'at Shamayim. The Gemara (Berachot 28a) tells that when Rabbi Zera grew tired, and was unable to learn Torah, he would stand by the entrance to the study hall, explaining that when the Rabbis would pass by, he would stand in their honor and thereby receive reward. The Hida (Rav Haim Yosef David Azulai, 1724-1806) explained that Rabbi Zera certainly did not fulfill Misvot for the sake of earning reward. However, he was saying that by fulfilling the Misva to honor the Torah scholars, he would be rewarded with Yir'at Shamayim, and this is how he could continue developing himself spiritually when he lacked the strength to learn Torah. 9) Picturing in one's mind the Name of "Havaya" punctuated with the vowels of the word "Yir'a." 10) Regularly studying Torah. 11) Conducting oneself with humility at all times. 12) Having the works of the Rambam in one's home. 13) Regularly studying the Tur, the Bet Yosef, and the Shulhan Aruch. 14) Eating Shabbat meals with the specific intention of giving honor to the Shabbat. 15) Speaking sparingly, and spending periods of time in silence. When we are with great people, we feel somewhat uncomfortable and therefore speak little, afraid that we might say something inappropriate or foolish. Therefore, we should accustom ourselves to avoid excessive speech, sensing that we are in the presence of the Almighty. I would humbly add another piece of advice – to study the works of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). His works are written in a very unique style, in a way that engenders a great deal of excitement for every topic he writes about. Regularly studying these precious books can help inspire us and inject us with Yir'at Shamayim. It is told that Rav Nahman of Breslav (Ukraine, 1772-1810) would spend some time each day outdoors, alone, speaking to Hashem, thanking Him for all his blessings, expressing all his needs, concerns and wishes, and asking for His assistance. This, too, is a very effective way to develop Yir'at Shamayim – taking some time each day to speak to Hashem in our own words, without a fixed text, as though He is right in front of us, expressing our feelings of gratitude as well as our fears, our needs and our wishes. These regular "meetings" help us remain conscious of His ongoing presence in our lives. One of the most important strategies for developing and maintaining Yir'at Shamayim is ensuring to be in good company, with likeminded individuals who share our religious values and our religious commitment. We are profoundly influenced by our surroundings, and so the more time we spend with G-d-fearing people, the more likely we are to be G-d-fearing ourselves. Furthermore, Rav Chaim Soloveitchik would advise people to have a close peer, a confidant, with whom to discuss matters related to Yir'at Shamayim and work together to think of practical measures to help them live with genuine fear of Hashem.

The Rama opens his glosses to the Shulhan Aruch by citing a passage from the Rambam's Moreh Nebuchim about the importance of maintaining awareness of Hashem's watchful eye. Knowing that Hashem is always watching us, wherever we are, will naturally bring us Yir'at Shamayim (fear of Heaven), which will, in turn, help ensure that we avoid wrongdoing, even when we feel tempted to sin. This concept is stated very clearly in a famous Mishna in Pirkeh Abot (2:1) which teaches: "Look at three things and you will not come upon sin: Know what is above you – a watchful eye and a listening ear, and that all your deeds are written in a book." The most basic thing we can do to avoid wrongful conduct, to overcome spiritual challenges and withstand sinful lures, is to live with a constant awareness that Hashem sees everything we do. In fact, this was the primary message that the religious leaders would convey to the people in times of crisis to inspire them to perform Teshuba (repentance). The Mishna in Masechet Ta'anit (15a) says that when a public fast day was declared on account of a crisis, such as a drought or plague, the townspeople would assemble and their spiritual leader would speak to them "Dibreh Kibushin." Rabbenu Hananel (Tunisia, d. 1050) explains the word "Kibushin" to mean "concealed," and writes that the leader would reveal the people's hidden sins. This seems very difficult to understand, as it works off the assumption that the town's Rabbi had prophetic insight and knew which sins the people committed in private. The Elya Rabba (Rav Eliyahu Spira, Prague, 1660-1712) explained Rabbenu Hananel to mean that the Rabbi would not actually expose hidden offenses, but would rather remind the people that everything they do, even in private and secrecy, is known to Hashem. This would draw the people's attention to the need to avoid misconduct at all times, as everything they do is seen and recorded. The Hafetz Haim famously remarked that the advent of video recording helps us understand this concept. It was always difficult for people to fully comprehend the notion that everything we do in life is "filmed' and put onto the record. Now that we have the ability to record, we understand this much more clearly. One of the most basic principles of religious life is that we must live with this awareness, with Yir'at Shamayim, recognizing that Hashem sees everything we do.

The Rama (Rav Moshe Isserles, Poland, 1530-1572) begins his glosses to the Shulhan Aruch by citing the Rambam's comments in Moreh Nebuchim regarding the verse in Tehillim (16:8), "Shiviti Hashem Le'negdi Tamid" – "I have placed G-d opposite me, always." The Rambam describes this verse as "Kelal Gadol Ba'Torah U'b'ma'alot Ha'sadikim Asher Holechim Lifnei Ha'Elokim" – "a great principle of the Torah and of the qualities of the righteous who walk before G-d." He explains that a person acts much differently in private than he does in the presence of a king, and thus if a person lives with the awareness that he is always in G-d's presence, and that G-d sees everything he does, even when he is alone, he will avoid sin and always conduct himself properly. The Rama brings this passage at the very beginning of the Shulhan Aruch because if a person lacks Yir'at Shamayim – fear of G-d – then learning this book will not help him. The Shulhan Aruch establishes for a person what he must do and must not do, but if a person does not live with fear of Hashem, and does not recognize that he is held accountable for all his actions, then there is no purpose served by learning about his religious responsibilities. The verse discussed by the Rambam in this passage begins with the word "Shiviti," which is commonly translated as "I place," but could also be understood as a derivative of the word "Shaveh" – "equal." Some have thus explained this verse to mean that our awareness of Hashem's presence and His Hashgaha (providence) must remain "equal" and consistent at all times. It is relatively easy to sense Hashem's watchful eye when things are going well, when we enjoy good fortune, but this becomes more difficult in times of hardship and distress. "Shitivi Hashem" means that we fully acknowledge Hashem's presence at every moment, and that He guides and directs the course of our lives at every step, under all circumstances, both in good times and in life's more difficult periods. As the Mishna in Masechet Berachot (54a) famously teaches, we must bless Hashem upon experiencing misfortune just as we bless Him in times of good fortune. This might also explain why this verse speaks of Hashem being present "Le'negdi" – "opposite me." Rather than say that G-d is "Lefanai" – "before me," this verse chooses the word "Le'negdi," which connotes opposition. One explanation is that we must acknowledge Hashem's presence and live in humble submission to His will even when it appears that He is "opposing" us, that He is causing us misfortune. We believe that everything Hashem does – even that which causes us pain and distress – is ultimately to our benefit, and so even when He appears "Le'negdi," in opposition, we must continue placing our trust in Him and serving Him faithfully. Others explain the word "Le'negdi" as a reference to the need to occasionally oppose our natural instincts. Living with an awareness of Hashem's presence leads us to self-restraint, to abstain from things we instinctively wish to do in submission to Hashem's command. And thus Hashem's presence is "Le'negdi," causing us to oppose ourselves, our sinful tendencies, so we live in strict accordance with His will at all times.

Immediately upon waking in the morning, one should recite the brief "Modeh Ani" prayer, thanking Hashem for restoring his soul. This prayer is mentioned already in Sefer Ha'yir'a, by Rabbenu Yona (Spain, 1210–1263), and in Seder Ha'yom (by Rav Moshe Ben Machir, Safed, 16th century). When one sleeps, he entrusts his soul to G-d, who returns it in the morning, and so when we wake up in the morning, we thank Hashem for returning our soul "Be'hemla" – with compassion. G-d is under no obligation to return our souls, but He does so in His infinite mercy and love. We must therefore express our gratitude to Him as soon as our souls are returned, right when we wake up. In fact, Hashem not only restores our souls, but He gives them back to us in better condition, as it were, than they were when we entrusted them to Him. Imagine a person borrows his fellow's phone, and he returns it fully charged, with a new screen and a new case. This is what happens with a person's soul each morning. Over the course of the day, a person "damages" his soul through his misdeeds. However, if he sincerely repents before he goes to sleep, Hashem mercifully "cleanses" the soul for him during the night, returning it in the morning in a pristine state of purity. For this, too, we must express our gratitude when we wake up in the morning. Additionally, the soul feels more comfortable and "at home" in the heavens, in the purely spiritual realm, than it does here on earth within our physical bodies. Each morning, when the time comes for the soul to return to the person's body, it resists. G-d needs to exert pressure, as it were, and "convince" the soul to once again leave the pristine environs of the heavens and go bacl into our messy, complex physical world. This is another reason why we express our gratitude each morning. One of the commentators noted that the "Modeh Ani" prayer is specifically formulated such that the first word which leaves our mouth in the morning is "Modeh," an expression of gratitude. If the words were reversed, and the text read "Ani Modeh," then the first word uttered in the morning would be "Ani" – "I," and this would be inappropriate. Our first thoughts in the morning should be not about ourselves, but rather about Hashem, our debt of gratitude to Him, and our obligations toward Him. Many people make the mistake of reciting the words "Be'hemla Rabba" together, assuming that it means, "with abundant compassion." However, this is incorrect, because this leaves the final word of the prayer – "Emunatecha" ("Your trustworthiness") – on its own, without any meaning. The correct reading of this prayer is that we thank Hashem for restoring our souls "Be'hemla," with compassion, and we then exclaim, "Rabba Emunatecha" – G-d's trustworthiness is truly extraordinary. As mentioned, He reliably restores our souls each morning – giving them back not only intact, but in even better condition than they were when we entrusted them to Him. The widespread custom is that women recite this prayer in the feminine form, saying, "Moda" instead of "Modeh." Although there were some Poskim who opposed adjusting the text of the fixed prayer service to the feminine form for women, this does not apply to "Modeh Ani," which is not a formal prayer. It was introduced after the time of the Talmud, and so we do not need to be so strict about its wording. Children should be taught to recite "Modeh Ani" each morning. Since "Modeh Ani" does not have the status of a formal prayer, it may be recited even without wearing a Kippa, and it may be recited even before one washes his hands. Rav Yaakob Emden (Germany, 1697-1776) maintained that one must wash his hands before reciting "Modeh Ani" in the morning, but the consensus among the Poskim does not follow this opinion. The Yalkut Yosef cites the ruling of Rav Aryeh Tzvi Frommer (Poland, 1884-1943) that one may recite "Modeh Ani" in the restroom, since it is not a formal prayer and does not mention a Name of Hashem. However, Rav Yisrael Bitan questioned this ruling, noting that Halacha forbids uttering even descriptive references to Hashem – such as "Rahum" and "Hanun" – in a bathhouse. This should, seemingly, apply also to a prayer in which we speak directly to Hashem, such as "Modeh Ani." Moreover, Rav Bitan cites Poskim who forbade reciting "Modeh Ani" in the presence of a patient with a bedpan. Therefore, one should not follow this leniency, and should refrain from reciting "Modeh Ani" in the restroom. It should be recited immediately when one wakes up, before he gets out of bed.