האם מותר לשנות את נוסח התפילה והסליחות? | הרב אלישע וולפסון

How many minutes do we have? I wanted to address an issue that we are now dealing with in the kollel and it will be presented to the public in general, always, and now in particular, from several directions. This is the matter of the text of the prayer. The text of the prayer. The sages say that the text that we have, or rather, the people of the Great Knesset, established for Israel a set of holy prayers, blessings, and later, Rabbi Shimon the Pekuli returned and established them, and revealed that it is correct and in fact, the people of Israel have been praying for generations, for centuries, blessings, and the Shema, 18, which the sages have established for us [snorting with contempt]. Now there is a question that we are all dealing with now, namely, during the Ten Days of Repentance, the sages have established to add or is this part of the question? Yes, we are accustomed to adding, it is said that way, we are accustomed to adding, We were granted life from a greater source, in the Book of Life, etc., and of course, the holy king, the king of judgment. So the holy king, the king of judgment, this is an explicit issue in the Gemara. Yes, they repeat, they do not repeat. There is a dispute [snorting with contempt]. And there is a dispute about this in the Rishonim. What is the ruling regarding the other collections? Yes, what everyone is accustomed to say, We are used to it being ruled that the additional additions are not repeated, but it is not simple at all. There is a very large group of Rishonim , additions on the page, and another very large faction of Rishonim who believe that they are repeated, that it is a hindrance. So first of all, the additions, so yes, first of all, it is worth knowing that those who opposed adding, oh, first of all, it is worth knowing that, because oh, it means to try to make an effort not to forget, a large faction of Rishonim who say that it is a hindrance and repeat it for prayer, so even though it was not ruled that way, one should make an effort in this matter, but apparently that is the basis of the dispute, and it is actually a question that concerns us now that we are dealing with this, oh, which is a very interesting question, did the Sages, when the Sages tell us there if they corrected the order of prayers, holy blessings, did they really give us an exact text, and that there are some changes there, this is from the length of the exile, so here a little has changed here and there, but the Sages actually insisted on an exact text, and therefore one actually has to be very, very precise in the text, and if a person omitted from the text, first of all, it is forbidden to omit from the text, and it is possible that if a person omitted from the text in all the blessings, he is the one Repeater, you need to understand what the definition is exactly the same thing, add as if even then adding is simpler because adding is an explicit Gemara in a foreign work that says that it is permissible to add in a way that is like every yes, and so it is ruled in the Shulchan Aruch. Yes, a person asks his needs in a way that is like adding yes, but changing the wording or shortening the wording or evaluating it regularly on the wording is already a much, much more complex question. So I will not take this whole issue now because I just want to say this. So first of all, the matter is really paid attention to, but I say this. It probably actually touches on this question. Did the Sages have a very, very precise and detailed wording that we really need to say every single word in it, or did the Sages [snort of contempt] give us principles of blessings, principles of salvation, and certain things that they told us that hindered us from saying, like tloter, etc. You can say in your own language. So, okay, naturally, over the generations, things were established, things were arranged, things were arranged, things were arranged so that it would be convenient, words, but there is no such thing as a living wording here, and something needs to be precise about it. So then I say this issue is a question that we will not open now, but what? For example, the version of the Selichot that we say now, the version of the Selichot for the sake of a young woman, is a later tradition. It is not some mandatory version that the Sages have fixed to say . The same thing is written that the Sages recite on Mondays and Thursdays. Yes? There are different customs, what to say, etc. Now in these matters, it is important to remember what the Sages say in Tractate Yoma, page 7, page 2, where it is written that the Gemara says, "Why is it called the name of the people of the Great Knesset who restored the Tara to its old age?" You are Moses, the great hero and the terrible one, you are Jeremiah, and he said, "Gentiles from the wine cellar in his temple, his lights, he did not say terrible, he did not say terrible, the Lord of the world, Moses, our Lord, says, " You bring down, you are Daniel, the Gentiles enslaved by his sons, his mighty deeds were not said, "A hero with him, did you skip over, but to someone, his Jeremiahs, Daniel, you Gentiles, you said, "On the contrary, this is his mighty deeds, that he who conquers, you will be strong, that he gave you once to the wicked, and these are not his lights, that the teacher of the Holy One, blessed be He, can only exist among the nations." The Gemara asks, "Wait, wait, wait, and our Lord, you will be my destroyer after me." And I read, "Tiknat, fix Moshe, Moses, our Lord, said, "The great hero and the terrible one" and the Gemara also says, "It is forbidden to add to the shi'im, that if Moshe, our Lord, said, "And we fixed the great Knesset in prayer," we could not say them, " What do we give to the Holy One, blessed be He, as it were, what Moshe, our Lord, said, "And we fixed there a Knesset of Doli?" This is what they say, "Beyond this, the strengthening of a hero, etc." Q: What they have established, they say, then how do they come and uproot a regulation of Moses our Rabbeinu? The Gemara says, Rabbi Elazar said, from the knowledge of the Holy One, the Holy One, blessed be He, that He is true, therefore they did not deceive Him. In other words, the Gemara doesn't really provide an answer here. What are you uprooting that Moses fixed? But they know that it is impossible for the Holy One, blessed be He, to want you to tell a lie. And if you now, in your own measure before the Holy One, blessed be He, do not see, how can you praise something that you feel the opposite of in your soul? Prayer of Mercy Any work in the heart is a prayer. You can't say something from the heart. Your heart comes to your people. Yes, and I think this is a very, very important foundation. Therefore, I would also like to offer here things that were recently published, written by Rabbi Elyakim Levanon. They issued a new edition of the Selichot. Yes, Rabbi Elon Moreh. Yes, and Rabbi Shomron. Yes, Rabbi Hashomron. Yes, and I didn't see how you put it together, but I accepted the introduction. I will read the story. In previous generations, we found that when the situation of the people of Israel changed, the sages saw fit to change the prayers and adapt them to the new reality. A prominent example of this is found in Tractate Megillah. Shimon the Enlightener and others. Oh, I'm skipping a bit. It is clear that if the construction of the Second Temple was completed, the people of the Great Knesset fixed the requests that were appropriate for the time of the Temple. Yes, the people of the Great Knesset fixed them. And after the destruction, Pekoli came there and arranged them. But the reality was different. So it is clear that the requests changed. When the sword came, some of the requests became irrelevant. That is why Rabban Gamliel stood. And the Dean of new requests as many as the previous requests and trained for the new situation. The Selichot poems were written in exile and include two central issues: one is a request for forgiveness for offenses and sins, and the other is about the current situation where Israel is in exile, persecuted, slaughtered, despised, and so on. Thank God, we were privileged to return to our land to build and build the Torah. The Torah is returning to the world. And with Israel, Israel is in a superior position even in the eyes of the nations of the world. It is a good deed towards the Holy One, blessed be He, to continue to complain about our poor situation. That is why you have come to re-edit the Selichot. Omit the Selichot that deal with our situation in exile and say only those that deal with asking for forgiveness. The right of the ancestors to tie the knot should also be part of the Selichot. In short, this is how Rabbi Ken Levanon writes: There, there, they will see and live. And we here on the Temple Mount remember to say Selichot every morning, and we also made a kind of Selichot version that simply omitted the prayers, Eh, all the piyyutim of both the Ashkenazim and the Sephardim, which are simply not right to say, and instead they say verses of the Psalms. That everyone loves and everyone knows and everyone connects. And so the main essence of the forgiveness is the 13 measures of mercy and also with adjustments. With adjustments. Small ones. Very small but very, very important. For example, we say in prayer that this can be our covenant of the ancestors, as you said to the house of the firstborn, etc. And then if we continue to say and pray, and even this is the most narrow, not the most blasphemous, to pray with us, then it is a good deed. So you did with us as we promised, yes, our Sabbath is our return and our mercy, as it is written, you fulfill us, and for this we pray, what will we gather all our guidance, that is, we are now I say to change what the Sages, according to some of the methods, actually corrected, which is the text of Blessings 18, etc. These are already things that are more complex, but these things that are forgiveness, these are the competitions on Mondays and Thursdays, these are things that certainly not only can be changed, but must be changed and it is commanded to be changed. May things be with the help of God, Amen. There are great ones in the will before the Lord, all like a complete building in Mr. Ratzon Merman ‏M.