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<h1 data-post-id="190" style="margin:0 0 12px;mso-ansi-font-size:40px;color:#111111;font-family:'merriweather sans','helvetica neue',helvetica,arial,sans-serif;font-size:40px;line-height:64px;mso-line-height-alt:64px;margin-bottom:0;text-align:left;padding:0;font-style:normal;font-weight:normal">Tiqanta Shabbos</h1>
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Author: Micha Berger<br /><br />
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This week I'd like to discuss three seemingly unrelated questions about the words of the <em>tephillah</em>:<br />
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<li class="mailpoet_paragraph" style="mso-ansi-font-size:16px;color:#000000;font-family:'source sans pro','helvetica neue',helvetica,arial,sans-serif;font-size:15px;line-height:24px;mso-line-height-alt:24px;text-align:left;margin-bottom:10px">The focus of Shabbos Mussaf davening is the paragraph that begins "<em>Tiqanta Shabbos</em>..." What most readily jumps to the eye about the <em>tephilla</em> is that the 22 words it opens with are an anagram of the Hebrew alphabet in reverse. ("<em>Tiqanta</em>" starts with a <em>tav</em>, "<em>Shabbos</em>" with a <em>shin</em>, "<em>ratzisa</em>" -- a <em>reish</em>, and so on.) While many <em>tephillos</em> are written with an alphabetic motif, it is far more rare for the alphabet to be presented in the reverse. What concept were the authors trying to express with this sequence?</li>
<li class="mailpoet_paragraph" style="mso-ansi-font-size:16px;color:#000000;font-family:'source sans pro','helvetica neue',helvetica,arial,sans-serif;font-size:15px;line-height:24px;mso-line-height-alt:24px;text-align:left;margin-bottom:10px">Yeshayah quotes Hashem, saying: "I am the first and I am the last; and besides me there is no god. And who is like Me..." (44:6) This same sentiment is found a number of times in <em>tephillah</em>. The <em>pasuq</em> is associated in the siddur with the similar declaration of G-d's unity of the <em>Shema</em>. For example, in the paragraphs following the "short <em>Shema</em>" of <em>Birkhos haShachar</em>, as well as in the <em>berakhah</em> of <em>ge'ulah</em> after the morning recitation of Shema <em>"Emes Atah Hu rishon, ve'Atah Hu acharon</em> -- It is true that You are The First, and You are The Last..."The Kuzari makes a point of explaining that by "The First" and "The Last" we don't mean that G‑d has a beginning or an end. But this begs the question. First and last are terms that refer to a sequence. Something can be the first of a list, or the last in a collection. What is the list here? Of what is Hashem first and last?</li>
<li class="mailpoet_paragraph" style="mso-ansi-font-size:16px;color:#000000;font-family:'source sans pro','helvetica neue',helvetica,arial,sans-serif;font-size:15px;line-height:24px;mso-line-height-alt:24px;text-align:left;margin-bottom:10px">The Torah has two terms for "because": "<em>ki</em>" (which also has 6 other translations, according to Rashi) and "<em>lema'an</em>". These words also come up frequently in <em>tephillah</em>. Since Hebrew was designed by G‑d, we wouldn't expect it to have superfluous words. Words that are prefectly synonymous. Which would imply that "ki" and "lema'an" differ at least by connotation. But what is that difference?</li>
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<strong>Cause and Purpose</strong><br /><br />
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Aristotle lists four kinds of causes (Physics II:3). For example, consider a coffee table:<br />
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<li class="mailpoet_paragraph" style="mso-ansi-font-size:16px;color:#000000;font-family:'source sans pro','helvetica neue',helvetica,arial,sans-serif;font-size:15px;line-height:24px;mso-line-height-alt:24px;text-align:left;margin-bottom:10px">Material cause: What is it made out of? Wood, nails, glue, stain, varnish...</li>
<li class="mailpoet_paragraph" style="mso-ansi-font-size:16px;color:#000000;font-family:'source sans pro','helvetica neue',helvetica,arial,sans-serif;font-size:15px;line-height:24px;mso-line-height-alt:24px;text-align:left;margin-bottom:10px">Formal cause: What is the form and function, the essence? It provides a place to put things down near the couch that is easy to reach when sitting on it. It therefore has a top, legs raising it to the desired level, it's strong enough to hold a mug (remember to use a coaster!) or reading material.</li>
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These first two categories correspond to Aristotilian notions of Substance and Form, <em>chomer vetzurah</em>. The nature of the object being caused. The next two relate more to time.<br />
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<li class="mailpoet_paragraph" style="mso-ansi-font-size:16px;color:#000000;font-family:'source sans pro','helvetica neue',helvetica,arial,sans-serif;font-size:15px;line-height:24px;mso-line-height-alt:24px;text-align:left;margin-bottom:10px">Efficient cause: What produced it? This is what we usually think of when we speak of causality. The table exists because a carpenter converted the wood etc... into a coffee table.</li>
<li class="mailpoet_paragraph" style="mso-ansi-font-size:16px;color:#000000;font-family:'source sans pro','helvetica neue',helvetica,arial,sans-serif;font-size:15px;line-height:24px;mso-line-height-alt:24px;text-align:left;margin-bottom:10px">Final cause: For what purpose, <em>telos</em>? The carpenter needed an income. The homeowner needed something to break up the space in her living room, to hold those nice pictorial books to give the room just the right look.</li>
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He therefore has two separate studies of events -- efficient causes (hereafter simply "cause", matching common usage) and teleological (final) causes. i.e. the goal the action was intended to achieve. He believed that every event has a cause, an event that preceded it that forced it to happen, and a telos, a following event that was the purpose for this one.<br /><br />
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<strong>The Holy and the Secular</strong><br /><br />
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Rav Yechiel Michel Epstein assumes this duality has halachic expression. There is a law in <em>hilkhos Sefer Torah</em> that the parchment it is written on must be prepared with the intent of being used for a Sefer Torah. What if there is only intent at all for part of the preparation process? In the Arukh haShulchan (Yoreh Dei'ah 271:11), he writes that if you have intent for the beginning of the tanning of the hides, that is sufficient. Even though when it comes to <em>shechitah</em>, it is the end of the slaughter requires intent. Which has its logic; it is the end of the slaughter that makes the animal kosher for eating, the stage that matters most.<br /><br />
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Rav Yechiel Michel Epstein notes that for other <em>mitzvos</em>, the intent also needs primarily to be at the beginning. Such as preparing the wool and making strings to tie into <em>tzitzis</em>. Or the slaughter and preparation of an animal for a <em>qorban</em>. That once you do something for the sake of a mitzvah, the rest of the process would necessarily for the same purpose.<br /><br />
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Rav Yechiel Michel Epstein suggests that this is a distinction between the secular and the holy. When it comes to the secular, we look at physics and causality. If an event has a point, it is in the future, the event it causes. And so, the whole process is determined by the meaning of the last event in the chain. If it was done meaningfully, then the steps that led to it similar have meaning.<br /><br />
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When it comes to spirituality, we look at teleology, the goal for which a mind or "Mind" aimed at to make it happen. Spirituality gets meaning from the process, not the outcome. And therefore, it is the intent during the first event, when the chain of events is set in motion, that determines the quality of the whole process. Everything follows from the initial launching.<br /><br />
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<strong><em>Ki</em> vs. <em>Lemaan</em></strong><br /><br />
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Teleology is in disfavor today. Particularly in the era of Darwin, when life was seen to be the product of accident, the concept of telos was attacked, called a "fallacy" of the classical mind. For the Jew, however, there is no question. G-d created the universe, He did it for a purpose, and He ensures that the purpose will be met. What we mean by the word <em>"bitachon</em>" is to live with that belief. People have free will, and therefore act in order to place our plans into effect.<br /><br />
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Everything has two reasons for happening: its cause and its purpose.<br /><br />
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This is provides us an answer to our last question. "<em>Ki</em>", when used for because, introduces the cause. Therefor in the Levitic song for Tuesday, we find "Let us greet Him with thanksgiving, with song let us shout for joy with Him. <em>Ki</em> -- because G-d is a great L-rd..."<br /><br />
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"<em>Lema'an</em>" is associated with purpose. In the words of the Shema, "<em>lema'an yirbu yemeichem, viymei bneichem</em> -- so that you will have many days, and your children have many days...."<br /><br />
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<strong>Two Sequences </strong><br />
Aristotle was convinced the universe was infinitely old, and that it would last forever. Part of the reason for this belief is because of his concepts of "cause" and "telos".<br /><br />
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The cause of an event always happens before the event itself. For example, because the wind blew a leaf off the tree, it fell. First is the wind, then the falling. But every event has a cause. The wind too is an event, and it too has an earlier cause. We can keep on chasing earlier and earlier causes, and notice that the universe must have been older and older. This gives us a sequence of events, cause to effect, cause to effect.... In fact, Aristotle saw no end to this chain, and there for couldn't believe the universe had a beginning.<br /><br />
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The Rambam, in the Guide to The Perplexed (vol. 2, ch. 14), points out the flaw in this reasoning. He defines G-d as the First Cause.<br /><br />
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We can now approach our second question. G-d is first of the sequence of causes. "<em>Atah Hu rishon</em> -- You are The First ."<br /><br />
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Aristotle has a similar argument that the universe could have no end. The purpose of an event, what the event should accomplish, comes after the event. The purpose for G-d providing wind to blow was that He wanted the rock to fall. Again, every purpose is also an event, and we have another sequence we can chase forever, in this case later and later in time.<br /><br />
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This answers the second half of the question. G-d is The Last, The Culminating Purpose of all of creation. "All is called in My Name, and for My Glory I have Created it." (Isa. 43:7)<br /><br />
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<strong>The Day the is Completely Shabbos<br />
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In Birchas Hamazon, in the "<em>harachaman</em>" we add for Shabbos, the culmination of human history is called "<em>Yom Shekulo Shabbos</em>", the day/time that is entirely Shabbos. Shabbos is called "<em>mei'ein olam haba</em> -- the image of the World to Come". This concept is also the subject of the Shemoneh Esrei for Shabbos Mincha.<br /><br />
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Shabbos is not only testimony to creation, that Hashem is the First Cause. Shabbos is also intimately connected to, and preparation for, relating to G-d as the Culminating Purpose.<br /><br />
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Rav Yaakov Emden connects the reverse alphabetical ordering of <em>Tiqanta Shabbos</em> with the concept of <em>Mei'ein Olam Haba</em>. We can suggest that this is the reason why. The sequence of letters in the alphabet are used to represent the sequence of events of history. The order of letters shows how we are viewing that sequence.<br /><br />
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Normally, we can only see G-d's hand in the world as First Cause. We look around and see "how great are your works, Hashem." The alphabet of this world starts with alpha, the one-ness of G-d, and unfurls to the plurality of creation. Shabbos, however, we reverse the order -- we start with the plurality of the universe, and end with the one-ness of G-d.<br /><br />
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The <em>zemirah</em> says, "<em>mei'ein olam haba, yom Shabbos menuchah</em> -- in the image of the World to Come, the day of Shabbos brings rest." When we realize that everything that happens to us is for a purpose, everything is part of that pursuit of the Culminating Purpose, then we are at peace.<br /><br />
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Categories: Fundamentals, Qedushah, Shabbos
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