Parshas Nasso - Pure Versus Holy

Thoughts on The Parsha

Parshas Nasso

Pure Versus Holy

By: Daniel Listhaus

וַיְדַבֵּר ה' אֶל משֶׁה לֵּאמֹר: דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַה': מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל

“Hashem spoke to Moses, saying, “Speak to the Children of Israel and say to them: A man or woman who shall set apart by taking a nazarite vow,...from wine... shall he abstain....”

-Nasso 6:1-3

v'כֹּל יְמֵי נִזְרוֹ קָדשׁ הוּא לַה

“All the days of his status as a nazir he is holy to Hashem.”

-Nasso 6:8

וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ וְקִדַּשׁ אֶת רֹאשׁוֹ בַּיּוֹם הַהוּא

“...and he shall make one as a sin offering...for having sinned against his soul....”

-Nasso 6:11

Rashi¹ explains that the reason why the Torah puts the subject of nazir immediately following the passage of sotah is to teach us that one who saw a sotah in her state of disgrace should take upon himself to abstain from wine by becoming a nazir. In other words, the Torah is telling us that when we see something we should act on it. The sotah sinned through wine. Therefore, one is expected to realize the dangers of wine and act upon that realization by refraining from wine.

The problem with this explanation, though, is that a few passukim (verses) later², the Torah describes that after the nazir's term is up he must bring a karbon chatas (a sin offering) for having sinned against his soul. Rashi³ there cites two opinions, one of which is Rabbi Elazar who holds that the nazir's sin was that he pained himself by abstaining from wine.

What in the world is going on here? Is the Torah offering bad advice? At first the Torah recommends one becoming a nazir and act upon lessons learned, then the Torah turns around and terms it a sin! How could following the advice of the Torah lead to sin?

To make this question even stronger, consider the following. The Orchos Tzaddikim⁴, when discussing the various aspects of haughtiness, explains that a person who is trying to stay from haughtiness should not think to stop eating meat, refrain from drinking wine, live in a dilapidated shack, dress disgustingly, and not wash oneself; as a matter of fact, one who would do so would be called a sinner. The Orchos Tzaddikim then proves this from our parsha, where we see that a nazir is called a sinner even though he pained himself only from wine, so imagine how much more so would he be called a sinner for refraining from even more things. The Gemara⁵ also concurs to this idea, as it exclaims, “Is it not enough what the Torah made forbidden for you that you have to add more?”.

With this in mind, let us re-ask our question: Is being a nazir a good thing or a bad thing? How do we resolve the contradiction that the Torah recommends one to become a nazir, yet at the same time calls such a person a sinner?

The Mesillas Yesharim⁶ in its last chapter describes the level of kedusha (holiness) a person could achieve. While doing so, he makes the following distinction. Amongst the highest levels of a relationship a person could have with Hashem are the levels of tahara (purity) and kedusha (holiness). Tahara, explains the Mesillas Yesharim, is the level one reaches when one looks around the world and realizes that this cannot be what life is all about. He thinks to himself, “How could the whole point of life be for physical pleasures if these pleasures are so short-lived within a short-lived life span?”. So, this person separates himself as much as possible from worldly matters and pleasures, except for when absolutely necessary. With this approach to life, such a person achieves great heights within the level of tahara; however, he has not yet reached the ultimate level of kedusha.

Kedusha, as the Mesillas Yesharim explains, is a level where a person could take any mundane thing, and turn it into a something holy. Just as it is possible to take an animal and sanctify it in order to offer it as a karbon (sacrifice), so too the person who achieves a level of kedusha – whatever he does, uses, or eats, automatically becomes holy. This is the type of life that Avraham, Yitzchak, and Yaakov led, which was why Hashem's presence rested upon them and they were blessed. They came to the realization that everything in this world, as mundane as it may seem, could, and should be used as a means of becoming closer to Hashem. Because they lived with this axiom, what they ate and drink were sanctified as if brought on the mizbeach (alter) in the Beis HaMikdash⁷.

Perhaps now we can understand how the nazir could simultaneously be doing the right thing and be called a sinner. After seeing the sotah and the dangers of wine, the best action one could take is in fact to adopt a lifestyle of tahara. However, this is not the highest level which could be achieved and therefore one is still called a sinner; but it is the only option we have. As Tosfos⁸ explain: There is no question that one who refrains from partaking in the pleasures of this world is called a sinner - we learn that from nazir. However, the necessity to do so outweighs the aveirah (sin) that one will inevitably get from doing so. To jump immediately into a lifestyle of kedusha is impossible, and one who is convinced he could do so is fooling no one but himself. First, one must work towards the level of tahara and recognize that the point of living is not to delve into the pleasures of this world. Then, using that as a spring-board, one could ultimately understand that the point of living in this world is to turn everything – even the things which seem so mundane – into kedusha. We could eat to live instead of living to eat; we could realize that sleep is a means to be able to achieve a purpose, and not that sleep itself is a purpose to achieve. Only in this way could one come to lead a life like Avraham, Yitzchak, and Ya'akov.

In the push-button world that we live in, it is sometimes hard to remember that some things take hard work. A person must strive to reach the level of kedusha, but it is impossible to just materialize at that stratum. One first has to achieve the level of tahara before reaching the level of kedusha; and even though there is a sin attached to it, it remains the only way. This is why the nazir must bring the karbon chatas (sin-offering) – in order to fill the gap between the levels of tahara and kedusha.

The Torah is, of course, offering the best advice by telling anyone who has witnessed the disgrace of the sotah to take a lesson from it and become a nazir. That is the best course of action to take, because one cannot simply jump to a level of kedusha. At the same time, however, the Torah mandates that the nazir bring a karbon chatas at the end of his term to fill in that inevitable gap which exists and remind the nazir that his ultimate goal in life has not yet been fulfilled. He is still called a sinner, dependent on his karbon as a crutch, so to speak, to fill in the gap that stands between tahara and kedusha⁹.

With this idea in mind, may we all achieve the ultimate goal of kedusha in the way Mishlei¹⁰ describes, “In all your ways know Him and He will straighten your paths”.

1Bamidbar 6:2

2Bamidbar 6:11

3Ibid.

4Sha'ar HaGaivah

5Yerushalmi Nedarim 9:1

6Perek 26

7The Mesillas Yesharim uses this concept to explain why each of the stones that Ya'akov placed around him (Beraishis 28:11) were fighting over which one would get to be under Ya'akov's head – because everything a tzaddik uses is sanctified and is considered as if offered to Hashem. As a matter of fact, as the Torah writes a few verses later, “Ya'akov arose early in the morning and took the stone that he had placed around his head”. The Torah switches from “stones” (plural) to “stone” (singular) to demonstrate that the wish of the rocks was fulfilled and they became one stone under Ya'akov's head. Then, as that verse continues, “...and he set [the stone] as a pillar and he poured oil on its top...”.

8Ta'anis 11a

9According to this entire explanation it is difficult to understand why the verse also describes the nazir as kadosh (holy) (Bamidbar 6:8). It would have been better if the Torah had used the word “tahor”. I asked my Rebbe, Rabbi Einstadter, and he pointed out that the Torah also does this in Parshas Kedoshim where Rashi and the Ramban explain “Kedoshim” to refrain from worldly matters. He explained that following our explanation and the way the Tosfos in Ta'anis seems to be learning, it must be that the Torah uses the term kedusha because when we are reaching these levels of tahara, we should be doing so with the intention to ultimately reach the level of kedusha.

10Mishlei 3:6

Photo Credit: edited picture based on http://www.ifood.tv/blog/every-ceramic-water-filter-has-a-silver-lining

Parshas Bamidbar - All for One and One for All

Thoughts on The Parsha

Parshas Bamidbar

All for One and One for All

By: Daniel Listhaus

אִישׁ עַל דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם יַחֲנוּ בְּנֵי יִשְׂרָאֵל מִנֶּגֶד סָבִיב לְאֹהֶל מוֹעֵד יַחֲנוּ

“The Children of Israel shall encamp, each man at his own division (by his flag) according to the signs of their fathers' house...”

-Bamidbar 2:2

The Medrash¹ states that when Hashem came to Har Sinai to give the Torah to the B'nei Yisroel, twenty-two thousand chariots of malachim (angels) came down with Him - each with their own flag. When the Jews saw this they also had the desire to have their own flags. Hashem agreed that each shevet (tribe) should in fact each make for itself a flag.

What does this mean? What did the Jews see in the flags of the malachim which caused them to want to have their own? Also, what is the significance of each shevet having its own flag?

In order to answer these questions, we must first realize what a flag is. Webster translates a flag as, “any of various monocotyledonous plants with long ensiform leaves”². However, in reality, a flag is something which brings people together.³ It symbolizes a unit. The navy, army, and air-force each have a different flag representing their own unique missions and goals. A flag is supposed to be something with which everyone in that group could identify. It is a sign to forget differences in order to achieve common goals as a unit.

At the end of Yaakov avinu's life, he called to his sons and gave each of them a b'racha (blessing). While doing so, he pointed out the unique qualities of each son, simultaneously charging each of them with a different mission in life based on their qualities.⁴ Immediately after this event, was the death and funeral of Yaakov. Rashi⁵ explains that the way the Jews surrounded the coffin of their father, Yaakov, was an allusion to the exact way that their descendents would later encamp in the desert around the Mishkan (Tabernacle), after yetzias Mitzrayim (the exodus from Egypt). Each of the twelve sons of Yaakov represents a different goal to achieve. Only when each of their individual goals is achieved, could the ultimate umbrella goal of true avodas Hashem be reached. Yaakov, as the “wholesome man, abiding in tents”⁶ represents this idea of what the real purpose of man is; while his twelve sons surrounding him, and later surrounding the Mishkan, represent the different entities which must form a circle to complete their overall purpose and goal.

On the third and must painful day after Avraham's circumcision, three angels disguised as men showed up at his tent. Rashi⁷ comments that each angel came to complete a different task. One to tell Sarah that she would give birth to a son in a year's time, one to destroy Sodom, and the third to heal Avraham. Rashi explains that the reason why three separate angels were needed was because one angel cannot perform two missions. Each angel represents a different and specific aspect of Hashem's ratzon, which is why each has their own unique flag – a symbol of what their sole purpose is.⁸

Just as each angel has its own mission and unique will of Hashem, each of the twelve shevatim represents a slightly different area of man serving Hashem. When the Jews in the desert saw the different flags of the angels they desired to each have their own flag so that all the members of each tribe could see and remember what the responsibilities of their tribe were. It is no coincidence that the colors of each tribe's flag were the same as their respective stones represented on the choshen (breast plate) of the Kohen Gadol⁹. Ruach Hakodesh assigned each of the shevatim a color, representing each shevet's unique qualities and responsibilities; and the Jews wanted each tribe to make a flag in order not to forget this

With a flag, though, comes a bigger responsibility. People united under one flag are responsible for each other. Just as soldiers in the same unit division must supplement what the other does not complete, and the whole camp is punished if the groups' tasks as a whole are not completed, so too each member of B'nei Yisroel has the responsibility to look out for a fellow Jew - “kol yisroel areivim zeh lazeh”¹⁰ (every Jew is a guarantor for one another). On the smaller scale, this requires each tribe to be responsible for its members. On the larger scale, this demands each individual to be responsible for his or her fellow members of K'lal Yisroel as a whole.

As aforementioned, however, each tribe's flag is really only one-twelfth of the puzzle. The choshen is only completed when all the colors are present, Yaakov could only be buried – with passing his responsibilities of the wholesome man to his sons – once each shevet was in its rightful place alongside the coffin, and the Shechinas Hashem only travels when each shevet is surrounding it along-side its flag. Only when all twelve individual units are complete could the true ultimate big-picture be realized – that the ultimate purpose of man is to be surrounding the Mishkan, serving and coming close to Hashem. The Mishkan is the flag of flags uniting the individual units together.

When every Jews stays true to his shevet's flag, nothing evil could break the force which is created. If each shevet works to become one with its responsibilities, then a full Shechina is present - for all twelve pieces of the puzzle are in place. This was in fact the case when Bilam tried to curse the Jews.¹¹ Balak had hired Billam to curse the Jews but when Bilam lifted his eyes to do so, he saw that the each tribe was by its respective flag. At that moment Bilam understood that his attempts to curse the Jews would be futile because he realized that the Jews had achieved the level of being by their flags – uniting each tribe within itself, and the flag of the shechina bringing the twelve parts into one whole.¹²

We must realize that everything is really one. Hashem is one, His name is one, and His nation is one. These factors are not meant to be added together, for they are in reality all one and the same. Hashem's name is one and Jews are called “goy echad b'aretz” (one nation in the land). When these two echads intersect at the right point then the ultimate oneness is present. This is alluded to through the gematriya (numerical values of the Hebrew letters) one calculates when adding together these two “echads”. The gematriya of echad is thirteen plus another echad equals twenty-six¹³ which is the gematriya of the explicit name of Hashem.¹⁴

This idea of connecting the achdus (unity) of the Jews with Hashem is further displayed by the Tefillin we wear. Tefillin is the wireless network, so to speak, connecting us directly with Hashem. When we wear Tefillin, we show that we are tied, literally, with Hashem. For this reason, our Tefillin has the Shema written in it, declaring, “Hashem echad” - that G-d is One. On Hashem's side of the connection, the Gemara¹⁵ tells us that Hashem also wears a pair of Tefillin and on it its written: “Who is like your nation Israel, one nation in the land”. This is why the Gemara¹⁶ states that whoever recites shema without tefillin is as if he bears false testimony on himself.

Judaism is not merely a religion, it is a way of life. Each of us has the duty to balance our individual responsibilities while remembering that we also belong to a bigger picture. It is true that each shevet has its own responsibility it must work towards, however, there is yet a bigger picture. Each shevet's flag shares a common denominator, that all of their flags have a collective flag - the shechina - located exactly in the center of all four camps.

Every individual must look up at one's tribe's flag and recall one's mission. Then, each tribe as a unit must produce its complete gem, as represented on the choshen, in order to conjointly achieve the ultimate goal: true service of Hashem through building the relationship of oneness between He, who is One, and His nation, who is one – two sides of the same coin.

Being in galus (exile), we have lost touch with the small picture responsibilities of each tribe. However, let us not forget the bigger picture, the ultimate goal of the entire Jewish people to be close with the shechina. This is what we hope for in the future by the times of Mashiach; the day we describe three times daily at the end of Aleinu L'shabeach¹⁷ as, “On that day shall Hashem be One and His name be One”.

1Tanchuma Bamidbar 14

2Webster's Dictionary :“flag”. (Don't worry, Webster is not totally off his rocker, under the flag entry there is also: “a usually rectangular piece of fabric of distinctive design that is used as a symbol”.)

3Rashi Yeshaya 5:26

4 See Beraishis 49:1-28

5Beraishis 50:13

6Beraishis 25:27 Rashi there explains that Yaakov would spend his time in the tents of Shem and Eiver studying Torah.

7Beraishis 18:2

8See Rashbam 2:2 and other commentaries who describe what was on each shevet's flag. For example: On the flag of Yehuda was a lion; and on the flag of Yosef was an ox.

9Medrash Tanchuma 12-14; Rabbeinu BeChayei

10 Rashi Vayikra 26:37 and Sanhedrin 27b. Note: The word “areiv” literally means a guarantor. Just like by monetary law a guarantor is forced to pay in place of the original debtor (if the debtor is unable to pay and other conditions are met), so too every Jew is in some way responsible for what another Jew does or does not do.

11Bamidbar 24:2

12Medrash Tanchuma 14

13Alef=1 + Ches=8 + Daled=4 for a total of 13 times 2 = Grand total of 26

14The four-letter name of Hashem ; Yud=10 + Hey=5 + Vav=6 +Hey=5 for a total of 26

15Brachos 6a

16Brachos 14b

17Said at the end of Shacharis, Mincha, and Ma'ariv – from Zechariyah 14:9

Photo Credit: Edited picture based on http://www.thefoundationstone.org/images/stories/israel.jpg

Parshas Bechukosai

 Recognizing Real Reward

By: Daniel Listhaus

“If you will go in My decrees and observe My commandments and perform them; then I will provide your rains in their time, and the land will give its produce and the tree of the field will give its fruit….I will walk among you….”

-Bechukosai 26:3-4;12

All of the blessings which are described at the beginning of this week’s Parsha are rewarded to us as a whole when we follow in the way of Hashem[1]. As Chizkuni[2] writes, “If you do what I (Hashem) put on you, then the land which was created for you will put forth most productively”. The extent of these blessings is indeed great. As a matter of fact, the Medrash[3]  points out that the brachos cover everything from Alef to Taf, representing the bountiful amount of goodness coming to the one who follows in Hashem’s ways[4].

When reading these opening verses in the Parsha, however, two questions immediately come to mind. First of all, the Mussar books[5] teach us that there are many levels on which one can perform mitzvos. Doing mitzvos for the sake of receiving reward does not occupy the highest of these ranks. As a matter of fact, we know this from Pirkei Avos[6], which suggests that when doing the mitzvos of Hashem we should not be like servants who work for their master on the condition of receiving a reward, but rather like [the more devoted] servants who serve their master even without demanding reward. If this is indeed the case, then why is it that when discussing the ones who keep Hashem’s commandments, the Torah finds it necessary to describe their rewards?

 Additionally, as sort of a follow up question, once the Torah did in fact decide to illustrate the rewards of those who follow the right path, why discuss the blessings which man has the potential to enjoy on Earth? That is only the minor leagues. We know that the real purpose of living cannot solely be for life as we know it because as Dovid HaMelech writes in Tehillim[7], “The days of our years are seventy and eighty if with strength; their proudest success is but toil and pain – for it is cut off short and we fly away”. Koheles[8] too, written by Shlomo HaMelech, is devoted to speaking of the futility of this world. So, rather, the purpose of living in this world must be something much greater - to perfect our Neshamos (souls) and do as many mitzvos as we can so that when we reach Olam Habbah (the World to Come) we could receive our true reward. So why is it that the Torah chose to describe the limited blessings and rewards that this world has to offer if in fact there is a whole major leagues waiting in Olam Habbah for those who followed in Hashem’s ways by observing His mitzvos?

The Kli Yakar[9] is bothered mainly by our second question. In response, he compiles seven different answers as to why the Torah does not mention the rewards of Olam Habbah. The first answer he brings down is the Rambam’s opinion. The Rambam[10] writes that of course Olam Habbah is the ultimate reward - and that is indeed a basic assumption throughout the Torah. All that the Torah is coming to teach here is that if one chooses the correct path, then Hashem will help us with the rest, making it easier for us to serve Him by removing the determents. The Kli Yakar then brings down six other answers[11], most of which are more along the lines of either that people cannot grasp what the reward of Olam Habbah truly is, or based on that the Torah was coming to counter the various beliefs and assumptions existing during the era around when the Torah was given on Har Sinai.  

 Two of these answers that the Kli Yakar brings down are from the Kuzari[12]. And although the Kli Yakar lists them as two separate answers, which they are, they really stem from the same foundation as could be seen when analyzing the Kuzari’s discussion with the Chaver (who will be referred to here as “Rabbi”).

Amongst a discussion between the Kuzari and the Rabbi, the Kuzari[13] mentions that he is perplexed due to the following two facts which do not seem to add up correctly. On the one hand, other religions seem to offer better rewards in the world to come than is offered in Judaism. However, at the same time, if one would ask them if they would want to die early to receive their great reward, they would all turn down the offer immediately and would rather push off their great rewards one-thousand years to live here on Earth longer.

The Rabbi responded the Kuzari in the following way. First of all, in other religions all their rewards purportedly come to fruition only after death and that there is neither benefit in this life nor any indication in this life of the promised future reward. However in Judaism we are not merely promised an afterlife of nice fields and other things as promised by other religions. Rather, the ultimate reward is closeness to Hashem. And there is indication of such a reward in this world. One can achieve, to some extent, closeness to Hashem during one’s lifetime and could actually experience extreme closeness to Hashem via nevuah (prophecy). The Rabbi continued to point out that such a person who got a taste of such closeness in this world does not fear death, unlike people of other religions, because he only wants to be close to Hashem. The Rabbi then proceeds to explain that this is the reason why the rewards of Olam Habbah are not mentioned in the Torah. He explains that the Torah just tells us that we will be a nation to Hashem and that He will be a G-d for us and lead us. Hashem promises that if we keep to His commandments, then we will experience living in Eretz Yisroel (Israel) in a manner most conducive to being able to achieve such a spiritual level. This is because the operations of this world do not really have a default “nature” setting as it seems, but rather works depending on our actions. If we follow in the ways of Hashem then the land will, accordingly, produce its full potential. However, if we chas v'shalom (G-d forbid) do not follow the ways of Hashem, then the world will also act accordingly and bring forth famine, plague, and wild animals until we realize that we are not merely guided by the laws of nature, but rather something greater - Hashem. Someone who achieves this level of realization will not fear death because he realizes the goodness which awaits him. This is how the Torah demonstrates the rewards which await us after death - through the spiritual rewards of closeness that exist in this world.

The Rabbi seems to be explaining in our Parsha that it is our duty to realize that our actions in this world have a direct relationship with the way that the world acts back. There is a pure positive correlation: When “Im Bechukosai Teileichu….” (If you will go in My decrees…) then “V'nasati gishmeichem ba’aretz” (…then I will provide your rains). And, unfortunately, the opposite is true as well that if we do not keep the ways of Hashem then the land will not “cooperate” as we may like. However, it is not on this surface level of following in Hashem’s ways in order to receive these blessings which is the ultimate achievement, but rather quite deeper- it is the closeness to Hashem which we could achieve through realizing that Hashem controls every aspect of the world.

Now we could perhaps better understand what the beginning of this week's Parsha is accomplishing. To answer our first question, it is not that the Torah is specifically coming to teach the rewards of the one who follows in the way of Hashem, but rather is taking it to the next step and describing that in reality the ultimate purpose of doing the mitzvos is for this high level of L’shma - for the sole sake of reaching a closer d’veikus BaHashem (relationship with Hashem) to the point where we can attain “…v’hishalachti b’sochichem…. – (I [Hashem] will walk among you). And it is not that the Torah chose the lesser of the two types of rewards by describing the finite rewards of this world. Rather, the Torah is describing the highest achievement of reward, which is in fact infinite and does provide a pure taste of the world to come. This is the coming to the realization that Hashem is behind everything. In other words it isn't the rain or good crop which is the reward but rather the seeing that because of what we do we could receive such blessings because of our relationship with Hashem. Exactly as the Rabbi told the Kuzari, “This is how the Torah demonstrates the rewards which await us after death - through the spiritual rewards of closeness that exist in this world”.

May we all achieve the level where we can truly feel and honestly realize what we say multiple times a day in Modim[14], “We gratefully thank You... For our lives, which are committed to your power and for our souls that are entrusted to you; for Your miracles that are with us every day; and for your wonders and favors on every season - evening, morning, and afternoon...." [15]

---

[1] Rashi (Vayikra 26:3), amongst other Rishonim learn that when the Passuk says “If you will go in My decrees” it refers specifically to Ameilus BaTorah (laboring in Torah study).

[2] Vayikra 26:3

[3] Vayikra Rabbah 35:1

[4] The Eitz Yosef there on the Medrash explains that the first letter of the blessings in this Parsha is in fact an “Alef” (Im Bechukosai) and that it in fact ends with the letter “Taf” (Kom’im’miyus)

[5] For example, Sha’arei Ohr Chapter 1

[6] Pirkei Avos 1:3

[7] Tehillim 90:10 We also recite this in Pesukei D’zimra on Shabbos at Shacharis

[8] The theme for Koheles is, as the second Passuk states, “Vanity of vanities, said Koheles; vanity of vanities all is vanity.”

[9] Vayikra 26:12

[10] Hilchos Teshuva 9:1

[11] Including Ra'vaah in Haazinu 32:39, Rabeinu B'chaye, and Rambam in Moreh Nevuchim Chapter 3

[12] Written by Rabbi Yehuda HaLevi

[13] Kuzari 1:104-109

[14] Part of every shemoneh esreh

[15] Translation taken from Artscroll-Mesorah siddur