[Avodah] Ikarim redux

[Zeliglaw at aol.com]

In a message dated 4/2/2007 6:07:14 AM Eastern Daylight Time,  
avodah-request at lists.aishdas.org writes:

RSB,  IMHO, mixes up several different issues - the ability of hazal  
to be  metaken tefillot, the status of the text of the tefilla (as  
distinct  from the idea of the tefilla)and how fixed it is (as per  
other  threads re nusach bavel and eretz yisrael) and the status of   
piyutim.  Now, even if one argues that being fixed by hazal gives  it  
a status, piyutim don't have that status  Given the fact of  who wrote  
them and that they were accepted into the siddur/machzor  means that  
the ideas should be taken with some seriousness (although  with the  
caveat that the position of rav hai gaon about aggadic  statements of  
hazal applies with far greater force to piyutim) - but  viewing them  
as binding statements of faith?? somehow, I don't think  that, say, if  
i disagree that af bri utat shem sar hamatar that I am  violating  
principles of faith....and the ideas of piyutim, even  widely accepted  
piyutim, have generated much controversy over the  years....(eg, even  
forgetting the fifth ikkar issue, the standard  ashkenazi avodah is  
viewed as problematic by  many...)

However, his position is represetative of a certan maximalist  school  
- that views everything within the mesora as inviolate and  not  
subject to questioning - but ignoring the fact that the mesora  itself  
views that much is subject to questioning - and therefore  this view  
is itself against the mesora


WADR, there is no confusion on my part. When Chazal established Nusachei  
HaTefilah,there is no question or uncertainty that the same was predicated upon  
Psukim in Tanach as they understood the same via a Mesorah passed down from 
the  AnsheiKnesses HaGdolah. Brachos Krias Shma, both before and after the 
recitation  of Krias Shma as well as  each and every Bracha of Shemoneh  
Esreh-Weekday, Shabbos , YT and Yamim Noraim was discussed and formulated on  these 
rules. The SE and Musaf of Shabbos, YT, RH and YK were not Aggadic ideas  and were 
viewed by Rishonim as stating the themes of the Kedushas HaYom and as a  form 
of Karban Mussaf. IMO, the sugya in RH re the recitation of the 13 Midos  and 
its efficacy for somone who does Teshuvah  and all of the Sugyos re the  
establishment of Hallel and the basic format of the Seder cannot be dissmissed  as 
Agaddic or the basis of Piyut, especially since Halachos are based upon them. 
 
The themes of Hoshanah Rabbah, Geshem and Tal can all be traced back to  the 
understanding of Chazal  that God watches over EY, our livelihood,  etc . 
While Ibn Ezra objected to the recitation of Piyutim, IMO, many other  Rishonim , 
Acharonim and Baalei Chasidus, Musar and Machshavah  viewed   the recitation 
of the Piyutim as building an emotional and  spiritual crescendo that 
reinforced the themes of the day. I highly recommend  Noraos HaRav on RH for anyone 
interested in RYBS's forceful defense of the role  of Piyutim and their being 
based on many Ikarim and halachos. 
 
The Piyutim of RH and Yom Hakippurim , especially those composed by R  Elazar 
HaKallir, have a special status and underscore the themes of Malchiyos,  
Zicronos and Shofaros, Tekias Shofar, Teshuvah and the Avodah.RYBS felt that  
Selichos were a necessary means of getting oneself spiritually prepared for the  
Yamim Noraim. Similarly, the Kinos also express the various aspects of Aveilus  
on Tisha BAv that emanate from the Churban.The recitation of the Asarah 
Harugie  Malchus on Tisha Bav relates to the special halachos of Aveilus for  the 
loss of Talmidie Chachamim-especially the Baalei Mesorah of the  Mishnah. 
Simply stated, Piyutim, properly understood, not only enhance  one''s Kiyum of the 
Kedushas HaYom, but are an integral part of  the  Kedushas HaYom. the 
community's Tefilas HaTzibbur and should not just be  regarded as inspired poety. 
 
WADR, there are many halachic debates that focus on the importance of  these 
Brachos being said in a Minyan as opposed to hearing Shofar. The Ramban in  
the Milchamos in Brachos  maintains that Emes vYatziv is Min HaTorah and  that 
the recitation of Krias Shma is Drabanan.Obviously, Ramban viewed the text  of 
Emes vYzatzviv as setting forth an authoritative Ikar-that by recognition of  
hidden miracles or what some call "tevah", one sees and comprehends   revealed 
miracles ( see Ramban at end of Parshas Bo for this in great detail).I  
highly recommend R E Bick's analysis of the views of Ramban in the latest Pesach  
package from the VBM. 
 
 Putting aside the question of the Avodah of Nussach  Ashkenaz, we recite a 
Nussach of it to rdemonstrate the supremacy of TSBP  and its role in the Avodah 
that we hope to restore speedily in our time and the  Asarah Harugei Malchus 
on Yom HaKippurim as a reminder that Misas Tzadikim  Mchaper, not as Piyut or 
inspired poetry.  They are not Aggadic themes .  The Nussach of any Birkas 
HaMitzvah is standard-Asher Kidshanu Bmitzosav  Vztivanu, etc. Whenever one 
recites such a Bracha, that is an affirmation of one  of the Ikarie Emunah-that 
Klal Yisrael is sanctified by a life dedicated to  those mitzvos that are not 
explainable on a rational level and which distinguish  us from the nations of the 
world, thereby establishing a covenental relationship  or Bris Sinai. 
 
Therefore, the notion that Piyut does not express Ikariei Emunah IMO cannot  
be seriously maintained.In addition, Like it or not, one can find support  for 
 the views of Chazal, Medrash, Zohar R Yehudah HaLevi,, Rambam,  Ramban and 
many other Rishonim within many of the sugyos that relate to the  Nusach 
HaTefilos and Brachos. That is all part of the Mesorah and requires  years of study 
just to scratch the surface of the  deeper meaning. However, there were and 
remain definite fixed  notions on both a Torah and Rabbinic level as to the 
basic  elements of Brachos and Tefilah.  Yet, IMO, that is a far cry from stating  
that "the mesorah itself views that much is subject to questioning" or that 
they  are merely piyut. 
 
Steve Brizel
Zeliglaw at aol.com



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