Yiras Hashem and Prayer

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    • Michal 2 years ago

      בָּרוּךְ אַתָּה ה׳ אֱלֹקינוּ מֶֽלֶךְ הָעוֹלָם הַּנוֹתֵן לַשֶּֽׂכְוִי בִינָה לְהַבְחִין בֵּין יוֹם וּבֵין לָֽיְלָה

      Blessed are You, Hashem, our Source of all Powers,

      King of the Universe, Who gives the rooster

      understanding to distinguish between day and night.

       

      We say this bracha, this  blessing,  as the first one of the series of blessings in the morning. Therefore it would seem to be an essential blessing.

      We further acknowledge that this ability of distinguishing between day and night comes from :

       “ אַתָּה ה׳ אֱלֹקינוּ מֶֽלֶךְ הָעוֹלָם”

       You, Hashem, our Source of all Powers,  King of the Universe

      Q: Why is it important to me if a rooster has this ability?

      Q: Why not just say we have the ability to distinguish between day and night?

      Q: What am I supposed to learn about the fact that the rooster has this ability?

      It is in this bracha that I think is key to living in this world.  A world that at times does not make sense.  A world that is a puzzle.  A world that is filled with so much information.

      This bracha contains the word “Binah” , which is the same word contained in the beginning verses of Mishlei.

      מִ֭שְׁלֵי שְׁלֹמֹ֣ה בֶן־דָּוִ֑ד מֶ֝֗לֶךְ יִשְׂרָאֵֽל׃

      The proverbs of Solomon son of David, king of Israel:

      לָדַ֣עַת חׇכְמָ֣ה וּמוּסָ֑ר לְ֝הָבִ֗ין אִמְרֵ֥י בִינָֽה׃

      For learning wisdom and discipline;

      For understanding words of discernment;

      The Ibn Ezra explains the purpose of “Binah” to separate between one matter to another, so one does not place darkness to the light and light to darkness.[1]

      He also explains the purpose of parables is for a person to know wisdom, the root of all which is Awe of Hashem[2]. (ראשית חכמה יראת ה’)[3] and to know Musar, or redirection in order to be one who is committed to His Mitzvot.

      Perhaps the rooster is presented to remind us of our first job of our Neshama, when placed in a world that appears as if it is dark; and seemingly quite the antithesis of a lofty place for a most elevated soul.

      We have a G-d gift of “Binah” that we can use to study the Parables of the world, therefore I think a “Rooster” is presented as the example in this particular bracha.  To show us that we need to use this Binah to receive His messages by using “Binah” to understand what is being presented to us, as our quest of knowing Hashem with the midah of Yiras Hashem.

      The things that may seem like night; but when we work at it, and accept the gift when we recite this bracha, our eyes can be illuminated to see the light in the dark.  To measure ourselves with the Midah of Yiras Hashem, Awe of Hashem.  To be ones that are hopeful for His Chesed, His expansiveness in the most seemingly limited circumstances.  For the world of Parables to be exactly what the soul needs for highest placement with the help of Hashem, הַּנוֹתֵן לַשֶּֽׂכְוִי בִינָה לְהַבְחִין בֵּין יוֹם וּבֵין לָֽיְלָה.

      When we ask a Shaylah to sift through a situation; to understand how to respond to a situation in way that is good,  seems to be a perfect way to elevate, and expand this gift of Binah.

      When we learn Torah, and ask questions, and work at it, toil in Torah for her secrets, for true understanding, I imagine is another concrete way to appreciate and acquire this gift we have from Hashem.

      It is evident that everytime we use our Binah, whether it is when we ask a Shaylah, or learn Hashem’s Torah, or use Binah from Torah to discern our situations, we are at that moment using the measurement of Yiras Hashem if we are doing so with awareness of Hashem.

      May we be zoche to recite this Bracha and see What is it that Hashem wants from us, to see His ways in the parables of life presented to us, and attach to this midah of Yiras Hashem, and turn away from that which distances us from Hashem and to breathe life into our Neshamos.

       

       

       

       

       

      [1] המנהג בן עם הארץ, בינה להבדיל בין דבר לדבר, שלא ישים חשך לאור ואור לחשך. (Mishlei, 1:2)

      [2] וטעם במשלים: ידע האדם, חכמה והיא שרש הכל שהוא ירא ה’, שנאמר: ראשית חכמה יראת ה’, ומוסר לשמור מצותיו.

      [3] רֵ֘אשִׁ֤ית חָכְמָ֨ה ׀ יִרְאַ֬ת ה שֵׂ֣כֶל ט֭וֹב לְכָל־עֹשֵׂיהֶ֑ם תְּ֝הִלָּת֗וֹ עֹמֶ֥דֶת לָעַֽד׃ The beginningbOr “chief part.” of wisdom is the awe of Hashem all who practice it gain sound understanding. Praise of Him is everlasting. (Psalm, 111:10)

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