[Avodah] yom she-kulo torah

[Micha Berger]

On Fri, Sep 14, 2012 at 04:44:55PM +0300, Eli Turkel wrote:
: R. Meidan stressed that zichronot means judgement and not remembering. He
: brought many proofs from Tanakh. The essence of the bracha of Zichronot is
: that we take responsibility for the world and stake an activist position...

I don't see how this fits the berakhah itself.

The first part of the intro text does open
    Atah zokheir maaseh olam
    ufogeit kol yetzurei qedem
and continues along those lines. But that section concludes with a
declaration of RH has zikaron leyom rishon. Not zikaron for all those
things done. So the while this portion might refer to remembering events
for judgment, it doesn't really tie out that way.

The second part of the intro is explicitly judgment. "Ve'al hamedinos
bo yei'amer: Ei zo lacherev..."

But then we get to the iqar, the pesuqim. At least, I assume it's the
iqar, from the gemara's focus on them.

The third part of the intro, introducing the first pasuq, is about Hashem
remembering Noach.

The pesuqim:
1-  Remembering Noach, the chayos and beheimos, and ending the mabul.
2,3- Hashem remembering His beris avos when hearing the cry of BY in
   Mitzrayim.

4- Zekher asah lenifle'osav
5- Yizkor le'olam beriso
6- Vayikor lahem  beriso

7- Zakhari lakh chesed ne'urayikh
8- Vezakharti es berisi
9- Habein yaqir li Ephraim... zakhor ezkerenu...

10- Vezakharti lahem beris rishonim...

Notice that none of the pesuqim can possibly refer to judgment. So I need
more help seeing RYMeidan's point.


7 explicitly refer to rememering the beris. Of the other 3:
#1 might refer to beris Noach,
#4 zekher asah lenifle'osav might refer to the nissim of yetzias Mitzrayim
and thus beris Sinai, and
#8 is about the promise of Ephraim in its early days.

So maybe zikhronos is about berisim between HQBH and man. My own feeling
is slightly different, but I have no compelling proof.

LAD, it would seem the berakhah is about the potential we were made with.
Even in our youth (yeled sha'ashuaim) or when we set upon this beris with
the Almighty.

: Malchiot on the contrary stresses that G-d is in charge and we rely on him.

So, from the way I drew it above, I concluded a different contrast:
Malkhios is about the ultimate vision of an "agudah achas la'asos
Retzkhonekha" in a day when "veyaha H' leMelekh al kol ha'aretz." Where
we are going.

Zikhoronos is where we came from, that we were made with the potential to
get there.

    Malkhios: kedei shetamlikhuni aleikhem
    Zikhronos: kedei sheya'aleh lifnai zikhroneikhem
    Ubameh?

How do we get to release the "ben yaqir li Ephraim" from all the layers
of mistakes we buried him under so that we can join the "moshi'im behar
Tzion... vehayah laH' haMelukhah"?

    Ubameh? Bashofar [Sifra: ... shel cheirus.]

With remembering that we are always in the presence of G-d, no less so than
at maamud Har Sinai.

(To the extent that a shofar can't be a cow's horn because [in part] ein
kateiger naaseh saneiger -- just like taking gold in lifanai velifnim.)


GCT!
-Micha

-- 
Micha Berger             "As long as the candle is still burning,
micha at aishdas.org        it is still possible to accomplish and to
http://www.aishdas.org   mend."
Fax: (270) 514-1507          - Anonymous shoemaker to R' Yisrael Salanter