<div dir="ltr"><ol style="margin-top:0in" start="1" type="1"><li class="MsoNormal" style="color:black;text-align:justify"><span>Machzor
Vitry 148-153 is entitled Pisron Nishmas. MV – actually Rashi – explains
the Nishmas prayer, from Nishmas Kol Chai through Yishtabach Shimcha
to Melech Keil Chay Haolamim. Rashi insists on structure – the beginning
and end ideas must match. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Toward
the beginning of Nishmas, Rashi uniquely in Tzarfas manuscripts, has
VeHashem Shmo Eir Lo Yanum Vlo Yiyshan. Todays Nusach Sefard
siddurim have it, Nusach Ashkenaz dropped it. It replaces the simpler
phrase Hashem Shomeir …Lo Yanum Vlo Yiyshan ;; inserts Hashem Shmo Eir…Lo
Yanum Vlo Yiyshan. Shmo Eir is not itself a Passuk, but it contains an
interesting idea. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>MV
148 Rashi explains that it refers to Parshas VaEira – Hashem says I
appeared to them with the Name Keil Shakay but Ushmi HVHY lo nodati
lahem to the Avos.– <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Meaning
I Hashem merely promised the Avos that I will rescue and remove the
Bnei Yisrael out of Mitzrayim, but now I am delivering on the promise. The
Avos were totally dedicated to Hashem – the Avos proved their dedication
to Hashem, allowing the highest attainable Partnership with Hashem for
Kavod Hashem. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>The
Avos measured up to all expectations. No special dispensations were
required for the Avos. Combining Rashi on Chumash with MV<span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Now
that there is a great multitude, many of them resigned to Pharaoh’s
tyranny, sinking through levels of assimilation within the Mitzri culture,
tremendous Rachamim is required, to ignore their present attitudes and
focus on their future dedication. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Not
only is there a promise to the Avos, it is a unilateral covenant of Hashem
with Himself, to adopt all of the Bnie Yiserael and remove them from
Pharaoh’s tyranny. Rachamim- like a woman carrying a child forms a
permanent connection, long before the child has much to say about it. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>The
unilateral dedication is Ehkeh. See RAshi on Ehkeh – I will Be there for
them in this tzara And in the ensuing Tzaros! Ehkeh means actively protecting
them . Like parenting where at the onset of the relationship the child is
only reactive. At the very beginning – Ehekeh – whatever the obstacles,
Hashem will rescue all of them. Ani Vlo Malach. There were not myriads of
protestors against Pharaoh. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Once
there is some reaction from the child, there is a bilateral relationship.
The king is addressed by his subjects in the Third Person. We are allowed
to say He will be there for us dependably, Protect us. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>MV
and Rashbam use the phrase Hoveh – becoming – as doing deeds worthy
to be crowned as King. Ma Hoveh Laadam what becomes of man. He will
Become king of the Entire world. In turn BY bow in complete
devotion. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Rav
Yosef Bchor Shor of Orleans – renowned Baal Tosfos – in his Peirushim on
Chumash, tends to air out all controversies. Rather than suggesting other
ways to explain Ehkeh and HVHY, Bchor Shor completely assumes Rashbam’s
literal interpretation of the Name of Hashem. He objects that Ehkeh
must be lesser, as the Reader is allowed to pronounce it. HVHY must be the
highest name. Meshech Chochma also comments on this issue. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Shma…Hashem
Echad – Rashbam explains Hashem Elokeinu – Hasem watches over us, Hashem
Echad – exclusively we trust Only Hashem, in a trusting relationship
no talismans and good luck charms are necessary,. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Rashi
would not refer to the general attribute of Hashgacha Pratis. He would
rather say focused attention - “Hashgacha Tmidis” – Einei Hashem
Elokecha bah from beginning of year to end. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Mitzvos
are the House Rules. He inhabits your Camp in wars, so do not do anything
that would drive Him away. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Ata
Hu Rishon – you are first – since You made the Covenant to protect Bnei
Yisrael – Rokeiach al Hatorah. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Chai
Olamim – present and ready to intercede at all times the moment needed.
The comparison to creation is skipped here. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Since
distance converts to time – as in - eleven days travel from Choreiv - –
for ever includes any place that His Callers are in trouble. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>To
me that suggests Baruch has a root meaning of greeting Hshem who is
Present. <span></span></span></li></ol>
<p class="MsoNormal" style="margin-left:0.5in;text-align:justify"><span style="color:black">When Hashem is Present, that is a blessing. <span></span></span></p>
<ol style="margin-top:0in" start="19" type="1"><li class="MsoNormal" style="color:black;text-align:justify"><span>At
end of Nishmas Yishtabach – Chai Haolamim – Hoveh – hayah vyihyeh– Note
that instead of conventional translation Gives Life to Worlds, he
translates eternal. Hoveh precedes the others, to say He does wonders to
earn the throne. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>.
Ani Hashem lo shaniti – end of trei Assar – Malachi – My relationship with
you Bnei Yisrael has not weakened or wavered, implying – just as up to now
you continued on, rather than ending, it will continue like that. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Rashi
always used the style of a Mfareish, signaling where Rashi’s own ideas
were being expressed. Command of Tanach Midrash and Piyutim was expected
of the listeners. . <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Machzor
Vitri – Pitron Nishmas – 148-153 is the most detailed shiur we have from
Rashi. Combining it with parallels in Rashi’ Chumash commentary, his
grandson Rashbam’s interpretation of Rashi, a picture emerges of Rashi’s
Hashkafa. <span></span></span></li><li class="MsoNormal" style="color:black;text-align:justify"><span>Rashi’s
leading disciples add comments, including RABaN – credited as the scribe.
RABaN’s grandson RaABiYaH alludes to this piece, missed by Rav
D Deblitsky’s edition. Rashi proves at length that the paragraph of
Yishtabach begins earlier – AL KOL – besides the praises for all the
miracles up to Dovid Hamelech, besides those even after, Hashem continues
to add new wonders and miracles – so that new praise is necessary – so
Hashem’s wonders will be continuously Glorified – Yishtabach for ever Your
glorious Name. <span></span></span></li></ol>
<p class="MsoNormal"><span style="color:black">Raabiyah inserts it as an easy
answer why Yishtabach need not formally open Baruch Atah… as it is has
continuity with Baruch SheAmar.</span><span style="font-size:11pt;font-family:"calibri","sans-serif""><span></span></span></p>
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