Roadmap to Prayer Lesson 46

7/30/2019 Roadmap to Prayer Lesson 46

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Rehov Kahanamin 54, Bnei Brac 03.616.6340

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T H E Y E SH I V A PI R CH E I SH O SH A N I M P RE SE N T S:T H E R O A D M A P T O P RA Y E R P RO JE C T

The Roadmap to Prayer

Lesson 46

Yeshiva Pirchei Shoshanim 2006This shiur may not be reproduced in any form without permission of the copyright holder


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TT hh ee RR oo aa dd mm aa pp

tt oo PP rr aa yy ee rr

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Maariv: Changes in Tefilla (prayer)O n Rosh H ashanah and Yom Kippur, each congregation sings the T efill os (prayers) in a

special tune and melody which is used exclusively for the Y amim N oraim (D ays of

A we). There is a very unique feeling that these tunes elicit year after year, and many

of the common tunes have been passed from generation to generation. The

M ahari l1 was very careful not to deviate from the custom of the T efill os of Yamim

N oraim because he attributed the death of his daughter on one Yom Kippur to the

time he deviated from the custom of the city he was in when leading thecongregation in prayer.

Achos Ketana - The Litt le Sister2

Sephardim begin the first night M aariv by reciting the Piyut (prayer in rhyme) A chot

K etana, T efillaseha O rcha, V eona Tehillaseha (The little sister - her prayers she arranges

and she proclaims her praises). N usach Sefard and A shk enaz also recite this Piyut

according to the version printed in M achzorim3.

The Reading of Ki Savo A sign that curses should be a thing of t he past

This Piyut speaks of Israels love and longing for G-d throughout the long

and difficult exile, was written by the early Sephardic poet, Rav Avraham

H azzan 4, a disciple of the famous Ramban. In this Piyut, the refrain T ichleh

Shana V ek il leloseha5 (M ay the year and its curses come to an end!) is based

1 H ilchos Y om H akippurim (quoted in introduction to Seli chos H amefurash page 21). Rav Yaakov Ben MosheHalevi Mollin - Maharil - Born: M ainz, c. 1365. Died: Worms, 1427. Notes: Leading Ashkenazic authority ofhis time. H e was the teacher of T erumas H aD eshen. Author of M inhagim, where he reports on the customs of theGerman Jews, in particular in rituals. These are often incorporated by the Rama in his glosses to the ShulchanAruch.

2 Based on verse in Shi H aShirim 8:8

3 H owever, it is not com monly recited in these congregations

4 G erona, Spain 13th century

5 It is interesting to note that Rav Shlomo Z alman A uerbach ztl was displeased with the standard text of calendarsthat would p rint this stanza at the end of the calendar. H e took issue wit h the fact that a calendar that is printed inadvance by 12 months forebodes that the coming year will be a year of curse, that we know in advance that wewil l recite a prayer for the curses of the year to com e to an end.

Lesson

46


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T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T

S E L I C H O S L E S S O N 4 6

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in the G emara M egil lah daf 31b. The Gemara there states that we always read

the Torah-Portion of Ki Savo6 the second last Shabbos of the year as a sign that

the curses of the year should be only a thing of the past. Likewise this

prayer beseeches G -d to bring an end to Jewish tragedies and suffering, and

begin a year of blessing and peace7. On the second night, many Sephardim

recite a short piece Chon T achon A l B anecha L ach Shavim (Be merciful to

Your children who are returning to You) in its place.

After this Piyut, the Perek (chapter) in Tehillim of H arninu, that contains the verse

T ik u BaChodesh Shofar Bak esseh L eyom Chageinu8(Blow the shofar on the N ew M oon,

on the designated day of our Festival). This is the same chapter as the Shir shel Y om

(the Song of the Levites of each day) at Shacharis on Thursdays.

A Shortened Prayer when Rosh Hashana starts Friday Night.

When Rosh H ashanah begins on Shabbos, Ashkenaz omits the entire order of the

regular Friday night Kabbolas Shabbos prayers, and begin with the Perek (chapter) in

Tehillim of M izmor Shir L eY om H aShabbos. Sephardim and N usach Sefard recite an

abbreviated version of the Kabbolas Shabbos prayers; each one according to their

custom.

Betw een Goal Yisrael (Redeem Israel) and t he Am idah

Adding a Verse Friday Night

Right before starting the M aar iv A midah prayer, after reciting the

Pesuk im (verses) of V ayechulu that we recite on a regular Fridaynight, Sephardim add the verse veyom Simchaschem

vemoadeichem9(On the day of your rejoicing and on your

Festivals). A shkenazim add the verse T ik u BaChodesh Shofar

Bak esseh L eyom Chageinu 10 (Blow the shofar on the N ew M oon, on

the designated day of our Festival) as found in the Siddur (prayer

book) or M achzor (festival prayer book).

6 It contains in it the curses and calamities that would befall the nation if they fail to follow H ashems laws andcommandments

7 See M ateh E phraim 581:57 about the importance of this Piyut in the Ashkenaz Rosh H ashanah prayers

8 Tehillim 81

9 Bamidbar 10:10

10 Tehillim 81


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O n Shabbos, many congregations add the verses of V eshomru B nei Y israel es

H aShabbos (And the Children of Israel shall keep the Shabbos) before Kaddish and the

A midah. Although generally we are careful not to create unnecessary interruptions

between G eulah (the bracha of G oal Y israel with its extension of H ashk iveinu) and the

A midah, we still recite V eshomru. The reason we dont consider this an interruption

is because it too is considered related to the theme of redemption. The A budraham

explains that our Sages have taught that for the merit of Shabbos observance we will

be redeemed f rom our cur rent exile.

Likewise we interrupt the prayers at this point for the above-mentioned Pesuk im

(verses) that relate to R osh H ashanah as a time for Shofar. This too is considered an

extension of the bracha of G oal Y israel as the final redemption will be heralded by

the blowing of a great shofar .11

Note: In the portion the Chazzan says on Friday night after the Amidah, Meein Sheva

12

, theChazzan must insert the words HaMelech HaKadosh instead of HaKeil HaKadosh, just as one

does in the Amidah itself. If he forgot to make the correction, the Chazzan does not repeat the

Meein Sheva13.

Kaddish

Changing to ULeEilaMiKol

I n Kaddish, Ashkenaz and N usach Sefard add one word and combine another in

order to keep the same number of words in Kaddish.

Instead of L eEi l a Min KolBirchasa (above all blessings) we

recite L eEi l a ULeEila MiKol

Birchasa (ex ceedingly above all

blessings). Sephardim do not

make any changes to Kaddish

during the A seres Y emei Teshuvah.

The addition of L eEi l a

ULeEila (ex ceedingly above) is

added during A seres Y emei

11 Y eshayah 27:13

12 A special abbreviated form of Chazoras H ashatz (repeat of the A midah) that is recited only on Friday nights

13 M ishna Berura 582:10. Also see Kaf H aChaim 582:18 for a discussion of this H alacha

I n thi s part of Kaddish from Y ehei Shmei R abba unti lamiran Bealma is 28 equal to the numerical value ofthe H ebrew word Koach )( - Power, which is a prayerfor H ashem to ex ercise ful l power over the worl d whenM ashiach will arrive and all the nations will recognizeH ashem and the truth of C reation. A dditionally, ital ludes to the verses in K oheles that Shlomo H amelech(k ing Solomon) delineates A time to be born , a t ime to die a time for war and a time for peace. A ll in all thereare 28 instances enumerated, signifying that in everysituation of life people must find a way to utilize it to serveof G -d.


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T eshuvah to stress that H ashems M ajesty is even more pronounced during this period

of judgment than the during the rest of the year.

With Reverence

D uring the course of the year, we stand in an upr ight po sture for theweekday Shemoneh E srei and for the Shabbos and Y om T ov A midah prayers.

Each individual recites this prayer quietly to themselves, bowing four times

during each prayer14. O n Rosh H ashanah and Y om K ippur, it is the custom of

some pious individuals to recite the A midah prayer in a bent-over position.

I t is then necessary for one to get back to an upr ight standing position prior

to reaching the points of the necessary bows in order to do the four

required bows of Shemoneh E srei/ A midah properly.

Stirring Ones Emot ions

Additionally, the Sages allow that one recite the A midah prayers of Rosh H ashanah

and Yom Kippur in a louder than usual voice in order to stir ones emotions in these

critical prayers; even though usually one is required to recite the A midah in a very

quiet voice. Although praying (davening) out loud can be disturbing to others, it is

still permitted since people generally are more focused on praying out of their

M achzor (Yom Tov prayer-book) because the text is so different than the rest of the

year; so they wont be disturbed so easily. Therefore, one should be careful that

when praying (davening) out loud, that its not unusually loud that it would disturb

those around him.

Malchus: A Day of Majest ySince the main focus of Rosh H ashanah is on H ashem sitting in

judgment, our attention turns to accept ing upon ourselves H is

K ingship in our Prayers. There are numerous special additions to

the regular text of Tefilla (prayer) during the A seres Y emei T eshuvah

aside from the special Y om T ov segments of our T efill os (prayers).

S P E C I A L A D D E D P R A Y E R S S T A R T B Y M A A R I V

A number of prayers are added starting at M aariv (the Evening Prayer) of Rosh

H ashanah which continue thro ugh the rest of the A seres Y emei T eshuvah.

14 The four points that one bows is at t he beginning and the end o f the first Bracha of Shemoneh E srei, and again bythe beginning and end of the bracha of M odim at the closing of the Shemoneh E srei/ A midah prayers


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Addit ions to the Rosh Hashanah

PrayersO n R osh H ashanah there are a number of special amendments to the Y om

T ov T efi llos that need to be added at different points. A number of those

addit ions are not critical to validating the prayer, but some are.

Rav Dovid Kronglas ztl15 pointed out that although the natural tendency would be for

one to concentrate more on the parts of prayer that are unique to Rosh Hashanah and

Yom Kippur, the truth is that the first bracha of the Amidah is the most crucial. If one

would not concentrate on the meaning of the words of the first bracha, one would not

have fulfilled his obligation of praying (davening). Since on Rosh Hashanah our lives

hang in the balance, it is most important that we begin the Amidah with the necessary

amount of concentration. The Mishna Berura16 writes that if one finds that he forgot to

concentrate during the first bracha, and one did not yet say the Name Hashem in the

closing part of the blessing, one should go back to the words Elokei Avraham at the

beginning of the blessing and recite it again with concentration on its meaning.

Adding to t he first and last 3 Br ochos of Shemoneh Esrei

A notable dif ference about these addit ions is that many of them are

amendments put into the first 3 brochos (blessings) of the Shemoneh

E srei/A midah and into the last 3 brochos (blessings), where normally

one is not allowed to add anything. The commentaries explain that

since these additions are not personal prayers but for the public,

they may be added to the A midah as well. Z ochreinu, M i C hamocha,

chesov and Besefer Chaim. The first two of these are in the first 3

brochos while the other two are in the last 3 brochos.

O N E C O U L D L O C A T E T H E S E A D D I T I O N S I N A N Y S I D D U R ,S I N C E T H E S E A D D I T I O N S A R E A L S O A M E N D E D T O T H EW E E K D A Y S H E M O N E H E S R E I P R A Y E R S F O R T H E E N T I R EA S E R E S Y E M E I T E S H U V A H ( D A Y S B E T W E E N R O S H H A S H A N A HA N D Y O M K I P P U R ) .

15 Rav D ovid K ronglas, (1910 - 1972) Spiritual L eader of Y eshivah N er I srael B altimoreM aryland; author of D ivrei D ovid andSichos Chochmah U M ussar, a collection of essays about T orah ethics. (Pathw ay to Prayer, Rabbi M ayer Birnbaum page 5 infootnote)

16 101:4


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71 0

Zochreinu LChaim, Melech

Chafetz baChaim:

Remember us for life, O G-d

Who desires life

This prayer is added into the first bracha of the A midah17 and it is recited for

the entire A seres Y emei T eshuvah. I t is placed right before M elech Ozer, at the

closing of the first bracha. In this prayer we beseech H ashem to write us into

the Book of L ife for anoth er year of service to H ashem.

Mi Chamocha Av

Harachamim 18:

Who is like You, O Merc iful G-d

This amendment is put into the second bracha right before V eneeman A tta

L ehachayos M eisim (and You are trusted to resurrect the dead).

Either of these two amendments is not critical to the A midah. If oneomitted them, the A midah need not be repeated. H owever, if one not iced

the om ission before saying the N ame H ashem at the closing of the bracha,

one should go back to repeat it.

According to the Ben Ish Chai19 if one omitted Z ochreinu or M i Chamocha

during the weekdays of A seres Y emei T eshuvah, one may recite them during

the bracha of Shema Koleinu or anytime during A seres Y emei T eshuvah(including

R osh H ashanah and Yom Kippur 20 ) dur ing E lok aye N etzor at the end of the

17 Shemoneh E srei equivalent

18 Some versions have A v H arachamon

19 I n Responsa 160 T orah L ishma

20 When Shema Koleinu is not part of t he A midah


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Shemoneh E srei/ A midah. Likewise, C hesov and BaSefer Chaim can always be

recited during E lok aye N etzor.

HaMelech HaKadosh:

The Holy King

Changing to HaMelchech HaKodesh

The third addition to the A midah is by the closing of the third

bracha of H aKeil H aKadosh (the Holy G -d). D uring the Ten D ays of

Repentance (A seres Y emei T eshuvah) we change this ending to

H aM elech H aKadosh (the H oly K ing), describing G-d specifically asa K ing. I n this case, if one said the regular H aKeil H aKadosh instead

of H aM elech H aKadosh, one would have to repeat the A midah unless

one rectif ies the mistake in tim e, as we will soon explain.

Besides for this change, there is a more notable change to the entire bracha

of A tta Kadosh, which is which is the addition of an entire section to the

middle of the third bracha. T his addition is the amendment of vechein T ein

Pachdecha21 (and so You shall put Your fear) and other stanzas, which are

added solely to the A midah of R osh H ashanah and Y om Kippur prayers.

Although this addition is much more elaborate, it is still not critical to the A midah

and one who omitted it doesnt have to repeat the A midah on account of this error .

A s long as the ending was done correctly, the bracha is valid.

The Weekday Amendment

Changing to HaMelech HaMishpat

Besides for the four additions to the first and last sections of Shemoneh E srei(A midah), there is another addition to the weekday Shemoneh E srei of A seres Y emei

T eshuvah. This amendment is in the closing of the bracha of H ashiva Shofteinu

Kevarishona (return our judges as in the days of old). D uring the rest of the year, we

21 According to Sephardim this section b egins first with vechein Y isk adash Shimcha


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71 2

always end the bracha with Baruch A tta H ashem, M elech O hev T zedak a U mishpat

(Blessed are You H ashem, the K ing Who loves righteousness and justice). During

A seres Y emei T eshuvah, we change this ending to Baruch A tta H ashem, H aM elech

H aM ishpat (Blessed are You H ashem, the K ing Who Judges).

Forgett ing to Add Repeat or not?

Although in this bracha of M elech O hev Tzedak a U mishpat we are just

shortening the usual closing of the bracha, the opinion of the M echaber22 is

that one who forgets to m ake this change must rectif y his mistake and m ust

even repeat the entire Shemoneh E srei if necessary. H owever, A shkenazim

follow the opinion of the Rama23 who maintains that for this mistake, one

is not supposed to repeat any part of the Shemoneh E srei.

The Final Tw o Additions

The final two additions, U chesov and Besefer Chaim, are in the final two brochos ofShemoneh E srei respectively and have the same laws as the first two additions,

Z ochreinu and M i Chamocha.

Correcting t he Mistak e Within the Proper Time

The general rule for correcting a mistake:

Whenever one corrects the mistake within a Toch Kedei D ibbur24 it is

considered corrected and noth ing more need be done.

Therefore, if one made a mistake and said H aKeil H aKadosh or M elech O hev T zedak a

mishpat and immediately said H aM elech H aKadosh or H aM elech H aKadosh

respectively, one need not do anything else. H owever, if m ore than a Toch Kedei

D ibbur passes before the correction is made, the correction is not valid any more.

22 R Yosef Karo - Born: Toledo, Spain, 1488.Died: Safed, I srael, 1 57 5. Notes: A lso k nown as the Mechaber (the A uthor).H e is one of the most authori tati ve T almu dists and codifier of H alacha whose decisions have been accepted as bindi ng in Jewish L aw. B ornin S pain just before the E x pulsion, he was ex iled with hi s family in 1492 . H e moved to L isbon, Portugal, and then to T urk ey, where heserved as the R av of A dri anopolis and N icopoli s for m any year. H e moved to E retz Y israel in 15 36 where he sett led in Safed.

23 Rama R Moshe Isserli s - Born: Cracow, Poland, 1525. Died: Cracow, Poland, 1572.Notes: T almudic commentator andH alachist. D escendent of a wealthy and il lustr ious famil y from Cracow, he served as Rabbi of Cracow where in 1 552 he founded a prestigious Yeshivathat he led until his death. A rguably his most famous work is M apah, G losses on the Shulchan A ruch, where hebr ings the A shkenazic views into whatis otherwise mostly a Sephardic work thereby mak ing it int o a universal C odeof Jewish L aw. L eader of P olish Jewry he is a maj or halachic authority fortheA shk enazic world.

24 The amount of time it takes to say the three words - Shalom A lecha R ebbe (Peace should be upon you, myteacher)


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71 3

Making a critical error:

Therefore, in the case of a critical error like H aKeil H aKadosh according to

all opinions and in the case of M elech O hev T zedak a U mishpat according the

opinion of the M echaber, one will have to go back and repeat part of theA midah to correct it.

Two Ways to Correct a

Mistake

Going back to t he Beginning

In the event one makes a mistake in the ending of H aKei l H aKadosh, one

canno t just repeat the bracha itself since we consider the first three brochos of

the Shemoneh E srei/ A midah as one. H ence, one will have to go back to the

beginning of the Shemoneh E srei/ A midah to correct th is mistake.

Repeating the Bracha

In the case of a mistake in the bracha of H ashiva Shofteinu K evarishona it is not

necessary to go back to the beginning of Shemoneh E srei to correct this

mistake; rather, it is sufficient just to go back and repeat the bracha of

H ashiva Shofteinu K evarishona. H owever, it is import ant to note, that when

doing so, one must then continue the Shemoneh E srei according to its regular

order from that point and on, even though some of those brochos werealready said befo rehand.

It c an be corrected until the c losing Baruch Atta Hashem of the Bracha

In the case of a mistake in Z ochreinu, M i C hamocha, U chesov and Besefer Chaim,

or in any other non-critical addition, one should go back to correct the

mistake as long as that part icular bracha wasnt completed. In the case of the

ending of M elech O hev T zedak a U mishpat according to the opinion of the

Rama, one should correct it as long as it is:

still within Toch Kedei D ibbur25 and

one has not yet begun the next bracha,

even though it s not crit ical to the integrity of the Shemoneh E srei.

25 Roadmap f or Prayer Lesson 16 page 243


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How Late One Can

Correct a Mistake

In the case of a mistake in the bracha of H ashiva Shofteinu K evarishona, where one just

needs to go back to that bracha to correct the mistake, one can do so even after

reaching the end of Shemoneh E srei as long as one is still before the final Yihyu

L eratzone (may it be the will) which is right before taking three steps backwards at

O sseh Shal om. At that point, one is considered to have finished the Shemoneh E srei

and one will then need to repeat the entire Shemoneh E srei/ A midah from the

beginning, according to the opinion o f the M echaber in or der to correct the mistake

in the bracha of H ashiva Shofteinu K evarishona.

The Body of the AmidahJust as on every Shabbos and Yom Tov day, the middle-section26 of the weekday

Shemoneh E srei is substituted with a single bracha composed especially for Shabbos or

Y om T ov, so too on R osh H ashanah the body of the A midah - prayer consists of a

similar composition to that of Y om T ov. It has a special addition that relates

specifically to Rosh H ashanah and Yom Kippur as Days of Judgment which is

introduced by the final paragraph of the middle bracha of the A midah.

On Motzei Shabbos

O n M otzei Shabbos in the middle section of the A midah, we add a paragraph that

begins with a prayer V atodieinu (You made known to us) that speaks of variousseparations and distinctions in concepts and occurrences which is instead of the

usual A tta C honantanu (You graced us) said on M otzei Shabbos during the course of

the year. The prayer V atodieinu is not unique to Rosh H ashanah and Yom Kippur, as

we say the same thing on a M otzei Shabbos of Y om T ov. Alth ough Yom Tov is not a

weekday and therefore we are not entering a mundane segment o f lif e as we do on

a regular Shabbos to M otzei Shabbos, nevertheless the holiness of Yom Tov is less than

that of a Shabbos and requires this H avdallah (separation) prayer to be inserted.

LeDovid Mizmor - Hashem is Our King!

There is a minhag (custom) amongst N usach Sefard and A shk enaz to recite the chapter

of Tehillim on the evening of Rosh H ashanah, before A leinu at the conclusion of

M aariv. We regularly recite this chapter during the course of the year on Sunday

mornings in the Shir shel Y om (the Song of the Levites of each day) at Shacharis.

26 These are the 13 blessings from A tta Chonein until Shema Koleinu


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Towards the end of this Psalm the verses mention that H ashem is the M elech H aK avod

(M ajestic K ing).

Mi Hu Zeh Melech HaKavod, Hashem Tzevakos Hu Melech HaKavod

Selah (Who is He, this King of majesty? Hashem of Hosts, He is the Kingof Majesty, Selah).

Therefore, we say this particular Psalm in the evening to begin our awareness

and recognition of H ashem as our K ing. Al tho ugh we started mention ing this in

ou r A midah (Shemoneh E srei prayer) with the bracha of H amelech H ak adosh, we do

this together with the tzibbur (congregation) to strengthen this feeling by saying

it again together as one. After all, a king without a nation is not a king (E in

M elech Belo A m).


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S E L I C H O S Q U E S T I O N S T H E P I R C H E I S H O S H A N I M

R O A D M A P T O P R A Y E R P R O J E C T

A N A T T A C H M E N T O F T H E S O U L L E S S O N 3 8

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Questions:1) What is the theme of the opening Piyut of Rosh H ashanah - A chos K etana?

2) When Rosh H ashanah falls on Shabbos do we recite Kabbalas Shabbos?

3) Why may we interrupt between G oal Y israel and the A midah for V aY echulu on

Shabbos and for T ik u BaChodesh Shofar or veyom Simchaschem U vemoadeichem?

4) What addition is there to Kaddish during A seres Y emei T eshuvah according to

some customs?

5) What posture do certain individuals maintain during the A midah of Rosh

H ashanah and Yom Kippur? At what point(s) must they change that posture?

6) Whats unique about the four amendments to the Shemoneh E srei/ A midah

prayers of A seres Y emei T eshuvah?

7) A re any of the above amendments critical to fulf ill the obligation o f praying

(davening) Shemoneh E srei/ A midah?

8) What other amendment(s) to Shemoneh E srei/ A midah prayers follow through the

entire A seres Y emei Teshuvah?

9) I s the bracha ending with M elech O heiv T zedak ah U mishpat critical to fulfill the

obligation of praying (davening) Shemoneh E srei?

10) H ow soon must one correct an error in Shemoneh E srei/ A midah prayers for the

mistake not to take ef fect at all?


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P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T

S E L I C H O S A N S W E R S

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Answers:1) It is the stanza T ichleh Shanah V ek il leloseha27 (M ay the year and i ts curses com e to

an end!). May the next year begin our blessings.

2) We recite an abbreviated form of Kabbalas Shabbos prayers, each according to

their custom.

3) These additions are not considered interrupt ion since they both have a

connection with the theme of redemption. For guarding the laws of Shabbos,

the Gemara brings that we are promised the reward of redemption. Similarly,

the Shofar represents the G reat Shofar that will herald the coming of M ashiach.

4) According to N usach Sefard and A shkenaz, we recite L eEi l a ULeEila MiKol

Birchasa (ex ceedingly above all blessings). Sephardim do not make any changes toKaddish during the A seres Y emei T eshuvah.

5) Some recite the entire A midah in a bent over posture, except that they

straighten themselves up before each of the four places we bow during a

Shemoneh E srei/ A midah prayer.

6) I t is unique because generally we never add any Tefillos into the first three or the

last three brochos of Shemoneh E srei.

7) N o.

8) H aM elech H aKadosh.

9) A) According to the M echaber one must correct this mistake for the Shemoneh

E srei / A midah prayer to be valid. B) A ccording to the Rama one fulfills his

ob ligation i f one said the standard ending since it contains the word M elech.

10) O ne must do the correction within a T och K edei D ibbur and before starting the

next bracha.

27 I t is interesting to note that Rav Shlomo Z alman A uerbach ztl was displeased with the standard text of calendarsthat would prin t th is stanza at the end of the calendar. H e took issue with the fact that a calendar that is pri nted inadvance by 12 months forebodes that the coming year will be a year of curse, that we know in advance that wewil l recite a prayer for the curses of the year to come to an end.

Documents

Roadmap to Prayer Lesson 46