The battle between Yaakov and the Malach of Esav serves
as the beginning and the paradigm for all future battles
between the Jews and their enemies. Ramban points out that
there are periods in Jewish history when it appears that the
Jews are going to fail but as the crack of dawn appears, Yaakov
returns, Shaleim, and defeats his foes.
But Yaakov did not merely accept the declaration of
victory and move on as the champion. He insisted on a Beracha.
Why? And why did the changing of his name fulfill his request?
The Gevuros Yaakov explains that a Beracha from someone
on your side is as if it is a preaching to the choir. Many
challenge it and sometimes they are successful. When one needs
to receive a Beracha from a Malach who does not regularly
support you. The challengers disperse. If the main challenger
is claiming that the challenge is over and worthy of Beracha,
all side challenges are muted. Hence Yaakov wanted the Beracha
from Malach D'Esav to silence challenges against him.
The Rosh HaYeshiva ztl. Maran Harav Chaim Yaakov
Goldvicht used to explain that the Beracha of the Malach worked
in that manner. Rashi explains that through the name change,
there would be a recognition that Yaakov did not steal the
Berachos through trickery but took them rightfully. By changing
his status from Yaakov, the one often associated with the
inner-form of Avodas Hashem to Yisroel, the strong deliverer,
Yaakov's rightful status as the next link to the Avos would be
sealed. By getting the pronouncement from Malach DEsav, the
recognition would be from the ultimate source-- the one who
would normally enter the challenge.
Yaakov's secret weapon was his Kol. This week's Chaburah
examines the strength of Yaakov at the moments of darkness in
the still of the night. It is entitled:
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Power of Prayer: Recitation of Tehillim at night
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Last week we began a discussion of whether one may learn Torah
She'B'ksav at night during the week. The issue seems to be based upon a
pronouncement of the Ari HaKadosh (cited in Birkei Yosef). Some discussion
ensued as to whether this pronouncement only included Chumash (Rav Shalom
Sharavi cited in Shut Chaim Shaal II:25, Sdei Chemed in Sefer Ohr Lee)) or
not (Chida, ibid). Either way, what would be the Halachic ruling in regard
to the recitation of Tehillim at night? Can one recite Tehillim at night
if it is meant to be part of prayer? What if it is an emergency, could
Tehillim be recited then?
It seems clear that there are periods when the recitation of
Tehillim is allowed even at night. The Leket Yosher (I:141) cites the
Minhag in his hometown where the congregation would stay up on the night
of Yom Kippur in order to recite Tehillim. However many are quick to note
that the prohibition of the Ari did not apply to Shabbos and Yom Tov.
Thus, Yom Kippur (despite its status as a Yom Din and we try to stay away
from things that are MeeOrer Din) takes on a Yom Tov status and one can
recite Tehillim on the night of Yom Kippur. Shut Rav Poalim (II Orach
Chaim 2) clearly notes that Shabbos and Yom Tov are not included but
cautions one from being Meikil on Rosh Chodesh nights despite the call of
Yeshiah Hanovi "Chodesh V'Shabbos Kro Mikra (read Mikra)" (Isiah, 1).
When the great Yemenite MeeKubal Rav Shalom Sharavi came to Eretz
Yisroel, he toured Chevron and Yirushalayim. While there, he noticed that
the Kabbalistic communities of these cities followed the Ari but recited
Tehillim in the early hours of the day (before sunrise). In an effort to
explain the strange practice he explained that perhaps Tehillim was not
included in the Gezaira of the Ari for even Yaakov Aveinu stayed up at
night studying and reciting Tehillim (Midrash Rabba). He personally chose
not to follow their practice as this dispensation was not recorded by Rav
Chaim Vital when he recorded the proclamation of the Ari (See Shut Yosef
Ometz 54). However, one thing became apparent, that according to Rav
Shalom, the entire night was included in the Gezaira against Mikra.
This position becomes interesting for when the Ben Ish Chai (Shin
Alef, Pekudai 7) discusses the issue, he allows one to follow the position
of Rav Shalom and recite Tehillim at night after Chatzos on Leil Shabbat.
Yakil Avdee (IV:Orach Chaim 2) agreed with the differentiation between
periods of the night. He cites the Chida as the source despite the fact
that the Chida never makes such a distinction.
What does this mean for us? When discussing the sources cited from
Pirka D'rav Eliezer (46:10), Radal notes that the reason Mikra has its
time during the day and Moshe studied Mikra during the day on Har Sinai is
based upon a Gemara (Gittin 72) that notes that one should not recite the
written word by heart. Thus, Mikra at night in a lit room is not a
problem. And Tehillim which is known to many by heart would also not pose
a problem according to the Radal.
Tehillim, according to many who follow the Ari, is not a problem
as well. Kaf HaChaim (237:9) allows the recitation of Tehillim after
Chatzos every night because it is not regular Mikra. Rather it takes on
the status of Shiros V'Tisbachos. Rav Chaim Palagi explained that Dovid
HaMelech rose to recite Tehillim at these times so one must be able to
recite them then as well. The Kaf Hachaim's grandson (Emes l'Yaakov
Kuntroos Sfas Emes LYom HaKippurim) allowed the recitation of Tehillim
earlier if it were to be for the purpose of praying for the ill or the
departed. Rav Chaim Palagi only allowed the Shomrim around the bed of a
Niftar to recite Tehillim as a Horaas Shaah.
L'Halacha, modern Poskim seem divided on the matter. Rav Ovadiah
Yosef (Yabia Omer VI, Orach Chaim, 30) was skeptical but allowed the
recitation of Tehillim at night after Chatzos for a Choleh or someone who
wanted to recite Tehillim as a form of prayer. The Tzitz Eliezer (VIII:2)
was more Meikil and allowed the recitation of Tehillim all night long
because Dovid Hamelech wrote them then and the Aris whole concern was
study of Mikra and not a Gezaira against prayer.
Shabbat Shalom