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<p class="MsoNormal"><span style="font-family:"Goudy Old Style","serif";color:#1F497D">Oh, R. David, this was really an overt invitation for my ha’penny’s worth.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family:"Goudy Old Style","serif";color:#1F497D">You do not need to await; for oldun’s like you and I, it is not derekh eretz to make us wait. The custom of the descendents of R. Chaim Volozhner is to repeat all p’sukim
with zekher, whether in Ashrei, or in the Torah, or in the novi. I grew up hearing RYBS doing that. He did not say that others should do it; he just said it was the minhag of Beis haRav.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family:"Goudy Old Style","serif";color:#1F497D">But I share the impatience of many who see the modern-day yeshiva fellows or others adopting all sorts of customs in the name of the Gra without understanding any of them.
The limmud z’chus is that they are not actually adopting minhogim of the Gra, but just doing what others do the way they understand the Mishna Berura. I laugh inwardly when I hear these people proclaiming loudly “yisgaddel v’yisqaddesh,” but saying “khir‘useh.”
As is known, the Gra insisted that it should be kir‘useh, because it is really after a slight pause, and the absence of such pause changes the meaning. Yisgaddel is not a change in meaning.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family:"Goudy Old Style","serif";color:#1F497D">As our esteemed list member R. EM Teitz once said (excuse the quotation marks, because this is just my memory), “When I see the parsha changed to Va’eschannen, then I will
consider saying yisgaddel.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family:"Goudy Old Style","serif";color:#1F497D"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family:"Goudy Old Style","serif";color:#1F497D"><o:p> </o:p></span></p>
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<p class="MsoNormal"><span style="font-size:12.0pt;font-family:"Goudy Old Style","serif";color:black">Rabbi Seth Mandel</span><span style="font-size:12.0pt;font-family:"Goudy Old Style","serif";color:black"><o:p></o:p></span></p>
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<p class="MsoPlainText"><o:p> </o:p></p>
<p class="MsoPlainText">-----Original Message-----<br>
From: D&E-H Bannett [mailto:dbnet@zahav.net.il] <br>
Sent: Thursday, February 23, 2012 7:17 AM<br>
To: Mandel, Seth<br>
Subject: Re: [Mesorah] Psalm 145, Zecher vs. Zeicher<o:p></o:p></p>
<p class="MsoPlainText"><o:p> </o:p></p>
<p class="MsoPlainText">At the request of R' Seth, I can verify his statement that all masoretic Tanakh texts have zeikher and add that those siddurim influenced by Ma'asei Rav have zekher in ashrei. Of course, if one wants to follow the Gr"a, he must read
only the text of Ma'asei Rav which states that the Gr"a said zekher and ignore the words of R' Hayyim mi-Volozhin in the introduction where he states that it is not true and that he heard the Gr"a say zeikher.<o:p></o:p></p>
<p class="MsoPlainText"><o:p> </o:p></p>
<p class="MsoPlainText">If one is interested in the history and details of the development of zekher and double readings, there is nothing better than the 44-page article of R' Yitzhak Penkover, "Zeikher Amalek, Hamesh o Shesh Nekudot"<span style="color:#1F497D">
</span>where he proves quite conclusively that there is no basis for ignoring the mesorah of the Tanakh
<span style="color:#1F497D">a</span>nd adding an extra nekuda. I don't think it is on the internet.<o:p></o:p></p>
<p class="MsoPlainText"><o:p> </o:p></p>
<p class="MsoPlainText">Despite the above, I am awaiting the next step in the development, which is repeating the sentence in Ashrei twice to be yotzei l'khol ha-de'ot.<o:p></o:p></p>
<p class="MsoPlainText"><o:p> </o:p></p>
<p class="MsoPlainText">David <o:p></o:p></p>
<p class="MsoPlainText"><o:p> </o:p></p>
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