Vol 18.38 - Pinchas 4 Spanish French Audio Video
Likkutei Levi Yitzchak
(5740) One who says "A Psalm of praise; of David" every day (psalm 145 - Ashrei) (Zohar 226a) and the merging of the commentary of the Tzemach Tzedek and Likkutei Levi Yitzchak
1. In this week's Parsha the Zohar states that:
“Whoever recites the psalm "(Ashrei) praise of David" (Psalms 145) three times daily is a son (merits) of the World to Come”
and he explains that one is obligated to recite Ashrei “two times” - “for daily sustenance and livelihood “ and the third time is “not because of an obligation ( for the aforementioned requests) . . but “as praise (shivcha).
2. The Tzemach Tzedek in his notes on Psalms cites the aforementioned Rashi, that the three recitations of Ashrei “correspond to the three prayers” and asks:
“According to this one should recite Ashrei even in the Arvit prayer – why, however, do we recite the three Ashrei’s , twice in the morning prayer and one time in the afternoon prayer?
Others answer, that:
The Tzemach Tzedek however does not accept this answer, because, however you want to look at it (mima nafshach):
Therefore the Tzemach Tzedek learns that the saying of the Talmud that: “Whoever recites Ashrei three times etc.” is only according to the view that “the evening prayer is an obligation” (and we would then actually recite the third Ashrei in the evening prayer)
However “We who rule that the Halacha is like view that the evening prayer is optional - do not recite Ashrei before the evening prayer”
According to this, it comes out that according to view that the evening prayer is optional (which is the Halacha) it should be sufficient to recite Ashrei twice (in order to merit Olam HaBa ). And as he explains further, (according to Chassidut) that, that which Ashrei accomplishes, in the morning and afternoon prayers, is accomplished in the evening prayer
(according to the view that the evening prayer is optional)
[And the reason we recite Ashrei (three times -) twice in the morning prayer is
(not to merit Olam haba but)
just in order to “not skip reciting Ashrei three times” (as will be explained further)]
One must understand:
(which according to this comes out, that even according to the view that the evening prayer is optional one should recite Ashrei three times to “merit the World to Come”. It is just that the third time is “for praise” similar to the evening prayer which is optional) -
conform with explanation of the Tzemach Tzedek, that according to the view that evening prayer is optional, it is sufficient to recite Ashrei twice (in order to merit the World to Come)?
According to the explanation of the Tzemach Tzedek that,
according to the view (which is the Halacha) that evening prayer is optional
it is sufficient to recite Ashrei twice, to merit the World to Come - why do we actually recite Ashrei three times daily, twice in the morning prayer?
requires explanation, itself.
For since, through reciting Ashrei twice, one already merits the Olam HaBa
( since the same thing that is accomplished by reciting Ashrei , is accomplished at the evening prayer by itself, as aforementioned) -
what is lacking, that one must recite is a third time?
4. One could say that the essence of the explanation is that there is a difference between the Talmud and the Zohar :
The Tzemach Tzedek speaks (as he says there) concerning the view of the Talmud – and according to the exoteric (nigleh) part of Torah that, according to the view that the evening prayer is optional , there is no reason to recite Ashrei in the evening prayer (and also not in the morning prayer in place of the evening prayer)
However my father comes to explain the opinion of the Zohar – which is according to Pnimiyut of Torah.
[And therefore even the Tzemach Tzedek concludes: “Nevertheless one should not skip the recitation of Ashrei three times . . we recite it in the morning prayer” (as he later explains the connection between evening to morning (according to Kabbalah) - that Tiferet reaches towards Chesed) –
Here he speaks
( not of the primary enactment which is only twice – but rather)
concerning the way it is according to Pnimiyut , where even according to the view that the evening prayer is optional, one recites Ashrei three times.]
5. One can understand this by prefacing the explanation in the words of the Tzemach Tzedek that:
“we hold . .that the evening prayer is optional therefore we do not recite Ashrei before the evening prayer”.
Because the effect (pe’ulah) of reciting Ashrei : “certainly is drawn down by itself” -
according to the view that the evening prayer is optional,
is (not because such an enactment has no purpose since we would, in any event, miss the third recitation of Ashrei , since the evening prayer is optional, and: “Because of necessity they nullified it”, but rather)
(it is) because from the very onset one does not need to recite it a third time (in the evening prayer) since it “certainly was drawn down by itself -
Just as we say, concerning the evening prayer, that it is optional,
since the “unification” (yichud) of the evening prayer is accomplished automatically,
(after the supplicant makes the preparations for that unification through the morning and afternoon prayers)
yet nevertheless they did establish (allow) the evening prayer, at least, voluntarily -
the same should have also have been regarding the recitation of Ashrei: It should have been (at least) voluntary.
why should the recitation of Ashrei not fit with the evening prayer?
after the person makes the proper preparation and prepares himself to be a proper receptacle to receive the effluence from above -
there are, in general, two categories:
1. Levels which are entirely higher than Avodat HaAdam. They are entirely not relevant to the deed and service of a person –
for example like the splitting of the Red Sea, where G-d said: “and you should be silent”. There must not be any prayer, since the Supernal battle is from a very high place and level, where man’s service is not relevant. (And on the contrary, at times, man’s Avodah confounds (mevalval) it).
2. Levels in which Avodat HaAdam is relevant . However the Avodah is not an aspect of obligation, but rather only - optional.
The deeds of the person is not to create (oiftan) an effluence from Above –
because if man’s service could create it, it would be an obligation –
but to effect, that the effluence, ( which comes as a present from Above) should accomplish its action (below) properly, with completeness.
[Like the example (which the Tzemach Tzedek cites) from the Recitation of Dew (Tal) that: “The Sages did not obligate one to mention it,
(since Tal is higher than an awakening from below (Itaruta Diletata) - for dew does not cease)
but if one wants to recite it he may recite it - in order that it should be for a blessing]
And therefore it is in a manner of optionality, since it concerns something which is higher than Avodat HaAdam . It is an aspect of “optionality” (reshus). It is not fitting that one should force (as it were) that the effluence should occur (properly). Therefore it is not an aspect which is an obligation on the person.
7. According to this one can understand why this is relevant only to the evening prayer and not regarding the recitation of Ashrei (itself):
The aspect of reciting Ashrei is explained by the Tzemach Tzedek that this “awakens” the level from which “begins the root of the awakening of unification (za and malchus)”. And therefore it is understood, that the recital does not have a place in the evening prayer.
The evening prayer
(at least , in a manner of optionality)
concerns only the manner affecting unification etc., ( not in creating the unification) , as aforementioned.
However the recital of Ashrei comes to awaken the place where it “begins the root of the awakening of unification” - This means it must create the unification – And in this, it is not relevant Avodat HaAdam, as aforementioned.
8. This is however is according to Exoteric part of Torah which relates to the revealed aspect of G-dliness - externality (chitzoniyus) as it were (of Keter). Therefore, any deed of the person is not relevant to create this “unification”, because unification is taken from the Pnimiyut (of Keter).
And therefore, from (the level of) Pnimiyut of Torah, there is an aspect of reciting Ashrei also in the evening prayer. However the recitation is only “for praise”, which is “like and similar to . . permissibility”: The purpose of the recital is not to create (and compel) an effluence (of food etc.), but rather, it is a praise and lauding to G-d.
[With this one can also understand that which Zohar states there that:
“It is not fitting that a man should ask for his sustenance until after praising G-d, for it is his Master's sustenance”.(note: prayer is considered, as it were, G-d’s “sustenance”) (which is why one recites Ashrei after the morning Amidah). And the reason we recite it, at the afternoon prayer, “before the Amidah”, is because after the Afternoon (prayer) it is a time of “harsh judgment” (dina kashiya”)
Yet this seemingly is not understood:
This aspect is concisely alluded to by the Tzemach Tzedek with his statement: ”They enacted that it be recited twice in the morning in accordance with (the verse): ‘Jacob who redeemed Abraham’ - that Tiferet reaches towards Chesed “ which hints to the connection of the morning recital of Ashrei to the evening prayer.
M’Sichas Shabbat Parshat Pinchas 5731
Motzei Shabbat Parshat Pinchas 5738
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