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  • Michal 2 years ago

    I love the connection to the human being being formed from the dust just as the  kinim  is; and the description of the kinim as a parasyte.   It seems to be “midah k’neged midah” of the fact that the Egyptians whole existence was only because of Yosef, and Klal Yisroel.  It came to the point that Paroah no longer knew Yosef.  Then they began to harm their “host” so to speak with the slavery inflictions and oppression and therefore the plague of kinim.

    I think that your connection to the prayer of “Aleinu” is such a perfect fixing of the danger; since I think if any time a person is  chas v’shalom relying on anything other than Hashem, it is a form of a “Parasyte Harming the host” so to speak.  It creates damage to the relationship with Hashem.  In fact every time I daven and direct my heart to Hashem, it seems to me as an undoing of the “parasyte” and fixing of this malady.

    I also think that for me, this goes much further.  I think that anytime I chas v’shalom limit myself, or do anything that is not constructive, not in the ratzon of Hashem, I have to know that not only am I damaging my relationship with MY Host, Kavyachol,  it is detrimental and harmful to Klal Yisroel as a whole.

    So I would think that when saying “Aleinu” , I can have in mind my gratitude and acknowledgement of Klal Yisroel and pray for this awareness of my responsibility to not only myself to Hashem my TRUE Host, and myself to myself (My Neshama), but myself to “Yisroel”,  “Aleinu” that I maintain my focus on “Lishabeach Laadon Hakol” and never become a parasyte in my Middos, actions …

    I would also use this as a Kavana when I say “Vihaarev na” es divrei Torasecha.. that Your words of Torah remain the words I depend on, and may I please have the awareness of my responsibility with Your words to all of Klal Yisroel, for all of Klal Yisroel to only depend on Hashem and His words..

    Michal 2 years ago

    I think it is a beautiful concept! This idea of the combination of tenses, as as a reality of Techias Hameisim, expressed through hope, connected me to the brachah of “Es Tzemach Dovid” The prayer for Moshiach, descendant of Dovid Hamelech, in Shmone Esrai.  It too seems to include all these different tenses and a bracha filled with the ultimate hope for us ,  to see a world of good, a world of Moshiach.

    It starts off with a future tense,

    אֶת־צֶֽמַח דָּוִד עַבְדְּ֒ךָ מְהֵרָה תַצְמִֽיחַ וְקַרְנוֹ תָּרוּם בִּישׁוּעָתֶֽךָ -The sprout of David, Your servant, speedily shall cause to flourish and shall exalt his power with Your deliverance.

    Then it continues into both Past and Present

    כִּי לִישׁוּעָתְ֒ךָ קִוִּינוּ כָּל הַיּוֹם -For Your deliverance we have hoped for all day.

    וּמְצַפִּים לִישׁוּעָה and watch for Your deliverance. The word And-as a connector to More and More .

    Maybe there is a form of death if one exists with time restraints, and perhaps the constant shifts of morning to evenings indicates that we too can change and move into different worlds using  time to  change ourselves, rather than being stuck.  This also seems to be consistent with the halachos of  Tefillah and the different times, and our existence changing each time we pray the Morning, Afternoon and Evening prayers.  It seems to me that the prayers are designed to allow us to constantly lift us out of a death like existence and help us connect to true life.

    Perhaps when I feel I am constrained by time, or limitations in my world,  I can now turn to this Tefillah and the “Az Yashir” to pray to live above time,  to live in a state of hope, and in a state of song.. to live with the miracles of the splitting of the sea as a reality, to the ultimate redemption, of a world of Moshiach.

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