Daf Ditty: Rosh HaShanah 35: Hadran

Art by Salome Worch

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L.M. 282

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The Gemara answers: When Rabbi Abba returned from his travels at sea, he explained the
matter as follows: The Sages concede to the opinion of Rabban Gamliel with regard to the
blessings of Rosh HaShana and of Yom Kippur, that in these cases the prayer leader fulfills the
obligation on behalf of the many. And Rabbi Yoḥanan’s statement that the halakha is in
accordance with Rabban Gamliel, which, by inference, indicates that the tanna’im still disagree,
is referring to the blessings of the entire year.

The Gemara raises a difficulty. Is that so? Didn’t Rabbi Ḥana from the city of Tzippori say that
Rabbi Yoḥanan said: The halakha is in accordance with the opinion of Rabban Gamliel with
regard to the blessings of Rosh HaShana and of Yom Kippur? Apparently, he holds that the
tanna’im remain in dispute even with regard to these blessings.

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Rather, Rabbi Yoḥanan’s statements must be attributed to different Sages, as Rav Naḥman bar
Yitzḥak said: Who concedes to the opinion of Rabban Gamliel? Rabbi Meir. And with regard
to Rabbi Yoḥanan’s ruling that the halakha is in accordance with Rabban Gamliel, which, by
inference, indicates that the tanna’im still disagree, this is referring to the Rabbis, who disagree
with Rabbi Meir.

The Gemara explains: As it is taught in a baraita: With regard to the blessings of Rosh HaShana
and of Yom Kippur, the prayer leader fulfills the obligation on behalf of the many. This is
the statement of Rabbi Meir. And the Rabbis say: Just as the prayer leader is obligated in
these prayers, so too, every individual is obligated to recite them on his own. Clearly, Rabbi Meir
agrees with Rabban Gamliel with regard to the blessings of Rosh HaShana and Yom Kippur, while
the Rabbis dispute this ruling.

§ Rabbi Elazar said: A person should always arrange his prayer in his mind and only then
pray. Rabbi Abba said: Rabbi Elazar’s statement is reasonable with regard to the blessings
of Rosh HaShana and Yom Kippur and in the case of prayers that are recited only
intermittently. However, with regard to blessings recited all year, no, this practice is not
necessary.

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Rav Aḥa bar Avira said that Rabbi Shimon Ḥasida said: Rabban Gamliel would allow the
prayer leader to exempt even the people who were in the fields and away from the synagogue.

The Gemara challenges: This statement implies that the prayer leader exempts even the people in
the fields, and needless to say, he exempts those who are here in the city but did not attend the
prayer service in the synagogue.

Rather, Rabban Gamliel’s statement should be understood differently: When Ravin came from
Eretz Yisrael to Babylonia, he reported that Rabbi Ya’akov bar Idi said that Rabbi Shimon bar
Ḥasida said: Rabban Gamliel allowed the prayer leader to exempt only the people in the fields.
What is the reason for this? Because the people in the fields are unable to come to the synagogue
due to work circumstances beyond their control, and do not have time to prepare their prayers.
However, Rabban Gamliel did not exempt those in the city who do not come to the synagogue,
as they are able to prepare their prayers and pray by themselves.

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Summary

Our daf is the last of Masechet Rosh Hashana.1 It is a short daf, with only amud (a), and it expands
upon the conversation regarding when we are obligated to pray for ourselves and when a shaliach
tzibur can pray on our behalf.

The rabbis try to unpack who is obligated to pray on regular days compared with who is obligated
to pray on Rosh Hashana and Yom Kippur. One of the major points of agreement is that people
can say "And in your Torah it is written" without saying the following list of blessings and still
meet their obligations. The rabbis concede that average people may not learn a long list of prayers
by heart.

We learn a bit more about the establishment of prayer as a fundamental requirement of Jewish
observance. Rabbi Elazar tells us that we should always "arrange our prayer in our minds" before
praying. This may refer to only Rosh Hashana and Yom Kippur and or it may refer to prayers all
year.

Rav Yehuda always arranged his prayer first in his mind and then prayed. However, we are
reminded, Rav Yehuda was different, for he was busy with Torah study and would pray only every
thirty days.

Praying only every thirty days?! I know many, many people who would jump at 'observance' if
that meant that one was busy with Torah study rather than prayer. Clearly, prayer was not yet a
fundamental part of Jewish ritual life. Prayer is jarringly different from sacrifice, offerings. The
ritual is different, the smells and tastes and sounds and physical activity levels are
different. Offerings are visceral. They would force us to wake up. Prayer, on the other hand, can
evoke sleep in the most devoted person, for the physical component of prayer is limited and
constricting. How did our rabbis manage to convince the community to pray three times each
day? Especially when Rav Yehuda was not praying?

We end the daf with a conversation about people who were not praying for themselves for they
were working in the fields. There is a debate: should those people be 'covered' by the shaliach
tzibur, for obviously they were working in the fields against their wills? Or should those in the
field be obligated to say the prayers themselves? Should people be punished for our lack of
observance to halacha? Or should we be considered victims of 'circumstances beyond our control'
and allow the larger community to take responsibility for us?

1
http://dafyomibeginner.blogspot.com/2014/06/

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This debate exists today as well. Should we accommodate the needs of our fellow Jews who work
on Shabbat? Or should those who are in 'circumstances beyond their control' be called to
task? Who should be allowed to determine whether those circumstances are truly beyond our
control? And how would that be determined? One person might find it easy to stand up to a
teacher or boss who expects our participation on Shabbat; another might find that kind of
interaction devastating.

The conversation is taken one step further by adding conditions of the priestly
blessing. Apparently, no-one can be behind the priests while they recite their blessings. The sides
are alright. But those in the fields who are obviously working because they are in circumstances
beyond their control are included in these blessings. Rabban Gamliel suggests that those in the
city who do not go to synagogue are a different story. They are obligated to prepare the prayers
and to pray on their own.

This suggests that there was a difference between the city and the fields when it came to compelling
one to work. Was this about antisemitism, which could go on in the fields but would be frowned
upon in a city? Or is this about the social status of those who work in the fields? Or perhaps the
financial need of those who work in the fields? When using the Talmud to explore social norms
and mores of this ancient era, it is amazing to sniff out clues.

FULFILLING ONE'S OBLIGATION TO RECITE SHEMONEH

ESREH BY LISTENING TO THE "SHALI'ACH TZIBUR"
Rav Mordechai Kornfeld writes:2

Raban Gamliel and the Chachamim disagree about whether every person may fulfill his obligation
to recite the Shemoneh Esreh by listening to the Chazan's recitation, or whether only those who do
not know how to pray by themselves. Raban Gamliel maintains that everyone, even one who
knows how to pray by himself (a "Baki," or expert), may fulfill his obligation with the Chazan's
recitation. The Chachamim maintain that only one who does not know how to pray by himself (an
"Eino Baki") may fulfill his obligation with the Chazan's recitation. The Gemara rules like Raban
Gamliel in the case of the Shemoneh Esreh of Rosh Hashanah and Yom Kippur (of
Yovel; RAN and Rishonim), and even Beki'im (experts) may discharge their obligation by
listening to the Chazan's Shemoneh Esreh.

The Gemara later qualifies this ruling. Even according to Raban Gamliel, the only Beki'im who
may discharge their obligation with the Chazan's Shemoneh Esreh are those who are out in the
fields and cannot come into the city to pray in the synagogue. Since they have no other option,
they fulfill their obligation with the Chazan's Shemoneh Esreh. Those who are in the city, however,
who have the opportunity to recite Shemoneh Esreh themselves may not fulfill their obligation
with the Chazan's Shemoneh Esreh.

2
https://dafyomi.co.il/taanis/insites/tn-dt-002.htm

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The Gemara implies that one who knows how to pray by himself may not fulfill his obligation by
listening to the Chazan. The Rishonim differ about the practical application of this Halachah.

(a) The RIF rules that the Gemara excludes only a Baki who is in the city on Rosh Hashanah and
who did not come to the synagogue. Such a person does not fulfill his obligation with the Chazan's
Shemoneh Esreh (because by not coming to the synagogue he shows that he does not want to rely
on the Chazan but rather he wants to pray on his own). However, if he did come to the synagogue,
Raban Gamliel would rule that he does fulfill his obligation with the Chazan's Shemoneh Esreh.
(TOSFOS to 34b, DH Kach, asserts that this is the opinion of Rashi as well.)
How, though, can the Baki in the fields rely on the Chazan's Shemoneh Esreh when he does not
even hear it?

The PISKEI RID explains that prayer is like Korbanos (see Berachos 25a). When the Kohen
offers a public Korban, a group of Yisraelim stand nearby ("Ma'amados Yisrael") and thereby
fulfill -- on behalf of all of the Jewish people -- the obligation to stand over the Korban while it is
offered (this obligation is derived from the verse, "Tishmeru l'Hakriv Li b'Mo'ado" (Bamidbar
28:2; see RASHI Yoma 34b, DH Anshei Ma'amad). Similarly, the prayer of the Chazan fulfills
the obligation of all of the people who are not present.

(b) TOSFOS (34b, DH Kach) quotes a dissenting opinion which maintains that a Baki who does
not work in the fields may not fulfill his obligation with the Chazan's Shemoneh Esreh, even if he
comes to the synagogue and listens to it. Since he was not busy working in the fields before Rosh
Hashanah, he had time to review and prepare the Rosh Hashanah Shemoneh Esreh, and if he
neglected to do so he may not fulfill his obligation by listening to the Chazan's Shemoneh Esreh.
In contrast, the Baki who works in the fields fulfills his obligation with the Chazan's Shemoneh
Esreh, but only if he comes to the synagogue and listens to it. Even though he is a Baki, he is not
familiar with the Shemoneh Esreh of Rosh Hashanah because of its length and infrequency. Since
he was busy working in the fields before Rosh Hashanah, he did not have time to review the
Shemoneh Esreh and prepare for its recitation. (A person who is not a Baki may fulfill his
obligation with the Chazan's Shemoneh Esreh even if he does not work in the fields, because he
does not know how to prepare for and recite the Shemoneh Esreh.)
According to this view, even Raban Gamliel maintains that the only Baki who may fulfill his
obligation with the Chazan's Shemoneh Esreh is the Baki who did not have time to prepare his
Tefilah before Rosh Hashanah because he was busy working in the fields. Such a Baki may listen
to the Tefilah of the Chazan on Rosh Hashanah.

(a) The Halachah on Rosh Hashanah follows the view of Raban Gamliel (as the Gemara notes)
who says that even a Baki may fulfill his obligation with the Chazan's Shemoneh Esreh. With
regard to a Baki who was not in the fields and had time to prepare the Tefilah before Rosh
Hashanah, the TUR (OC 591) cites both opinions mentioned above and does not side with one
over the other. (Accordingly, it seems that one should be stringent and not rely on the Chazan's
Shemoneh Esreh in such a case.)

(b) A person who is not a Baki may fulfill his obligation with the Chazan's Shemoneh Esreh on
any day of the year and not only on Rosh Hashanah, as the SHULCHAN ARUCH (OC 124:1)
writes. However, he must listen carefully to every word the Chazan says. The MISHNAH

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BERURAH adds that he must also understand every word (in contrast to one recites his own
Shemoneh Esreh, who fulfills his obligation even if he does not understand every word).

(c) The RITVA (34b) writes that one who erred in his Shemoneh Esreh and needs to repeat it (for
example, he omitted "Ya'aleh v'Yavo" on Rosh Chodesh) may fulfill his obligation by listening to
the Chazan's Shemoneh Esreh, even if he is a Baki. This is because all opinions agree that one
fulfills his Torah obligation to pray by listening to the Chazan's Shemoneh Esreh, and it was the
Rabanan who enacted a Takanah that a Baki must pray by himself and not rely on the Chazan. In
the case of a Baki who erred in his first Shemoneh Esreh, the Rabanan left the Halachah d'Oraisa
in place and allowed him to fulfill his obligation with the Chazan in order that he not have to recite
Shemoneh Esreh twice. The Ritva bases this ruling on the Gemara in Berachos (29b).

However, the MORDECHAI (#721) disagrees and says that even in this case a Baki may not
fulfill his obligation by listening to the Chazan's Shemoneh Esreh.

The PRI MEGADIM (cited by the BI'UR HALACHAH in OC 124) writes that if one is in doubt
about whether he already recited the Shemoneh Esreh of Shacharis on Shabbos, he should listen
to the Chazan's Shemoneh Esreh and have in mind to fulfill his obligation out of doubt. On a
weekday, one who is in doubt about whether he recited the Shemoneh Esreh may recite a Tefilas
Nedavah (a "voluntary" Shemoneh Esreh). Since, one may not recite a Tefilas Nedavah on Shabbos
one should at least try to fulfill his obligation by listening to the Chazan's Shemoneh Esreh.

Steinzaltz (OBM) writes:3

When recited in the synagogue, both Shacharit and Mincha (the morning and afternoon prayer
services) include the amidah prayer, first recited by each individual congregant, and then followed
by an out-loud repetition by the chazzan. This tradition has its source in the
last Mishnah in Masechet Rosh HaShanah (33b) where the Mishnah teaches that both the
individual and the chazzan are obligated to recite the prayer. Rabban Gamliel argues that the
community can listen to the recitation of the chazzan, who represents the community (his title, in
fact, is shaliach tzibbur – the congregation’s messenger), and fulfill their obligation without
reciting it themselves.

According to the Shulchan Arukh (Orach Chaim 124:1), a person who is not familiar with the
prayers can listen to the chazzan and fulfill his obligation on the condition that he remain silent
throughout the repetition and pay close attention to every word recited from beginning to end.
Such a person should treat this as he would his own amidah – he should take three steps back at
the end, etc. The Shulchan Arukh ha-Rav rules that it is essential that he understand at least the
first bracha; otherwise he would be better off saying the amidah in a language that he understands.

This is all true for someone who is not expert enough to pray on his own. If someone is a baki –
an expert in the prayers – it is not clear whether we follow Rabban Gamliel’s ruling. The Magen

3
https://www.ou.org/life/torah/masechet_roshhashanah3135/

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Avraham, for example, rules that a baki cannot fulfill his obligation in prayer by simply listening
to the repetition of the chazzan.

Although there are arguments as to whether we accept Rabban Gamliel’s position all year round,
the clear conclusion of the Gemara is that on Rosh HaShanah we follow his opinion mishum de-
avshi brachot – because the extra blessings in the Rosh HaShanah prayers are long and unfamiliar.
The Rosh suggests that the expression mishum de-avshi berakhot refers to the noise in the
synagogue during Rosh HaShanah prayers. Unlike regular days, when most people are familiar
with the prayers and say them quietly, on Rosh HaShanah people are more likely to say them
aloud, making it difficult to concentrate. Thus, on Rosh HaShanah everyone can fulfill the
obligation of tefillah by listening to the chazzan.

The Daily Prayers by Leopold Pilichowski

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 Who has to pray?
Mark Kerzner writes:4

The prayer is said by everyone silently, and then it is repeated by the prayer leader. However,
Rabban Gamliel states that the prayer leader's words count as the prayer for everyone, so that
everyone else does not have to pray. This is true throughout the year, and even more so on Rosh
Hashanah, when the prayer is long and was unfamiliar to many, especially in the times when there
were no printed prayer books.

The Sages asked Rabban Gamliel, "According to your opinion that the prayer leader fulfills
everyone's obligation, why do people first pray silently at all?" He answers, "To give them
something to do while the prayer leader reviews what he is going to say." He then asked in return,
"And according to you, why does the prayer leader go down next to the ark and repeat the prayer?"
The Sages told him, "For the benefit of the unlearned." He concluded, "Just as the prayer leader's
prayer works for the unlearned, so it works for everyone else!"

Some say that Rabban Gamliel exempted even those who are far away in the fields and cannot
attend the services. Others say that, just the opposite, he exempted only them, because the
circumstances beyond their control stopped them from praying, but those who are in the city and
attend services should say the prayers. Today, of course, there are printed prayer books, and
everyone is obligated to pray using these.

Who to appoint as Shaliach Tzibur

1. Any male Jew is fit for being a Shliach Tzibbur as long as the congregation accepts
him. [1]
2. In general factors that are important for a Shaliach Tzibbur include: free from sin,
good reputation, humble, accepted by the congregation, has a good voice, and is
familiar with Tanach.[2]
Havarah

1. Some poskim say that someone who has a different havarah than the shul should
adopt the havarah of the shul when he davens there unless it is a havarah that wasn't
accepted by the geoldim, or it is too difficult for him. Others say it is acceptable to
use his own havarah even though it is the official one of the shul.[3]

4
https://talmudilluminated.com/rosh_hashanah/rosh_hashanah35.html

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 2. If someone can't distinguish between the pronunciation of Aleph's and Ayin's,
Chet's and Hey's, or Sin and Shin's he shouldn't be a shaliach tzibbur unless the
entire congregation speaks like that.[4]
Nusach

1. Sephardim should not serve as a Shaliach Tzibbur of an Ashkenazic congregation

unless they agree to let him pray according to his minhag.[5]
Sinner

1. A sinner shouldn't be a shaliach tzibur even on occasion until he repents.[6]

Bad Reputation

1. Someone who had a bad reputation when he was a child shouldn't be appointed as
a shaliach tzibbur.[7] Some poskim say that a baal teshuva can be appointed as a
shaliach tzibbur since is like a new person.[8]
Age

1. A child should not be a shaliach tzibur. If there is a practice to have a child be

shaliach tzibur for arvit there is what to rely upon.[9]
2. Someone who is 13 but doesn't have two pubic hairs can't be a shaliach tzibur to
fulfill the obligation of others on a biblical level but only for rabbinic
obligations.[10]
3. An impotent can be a shaliach tzibbur if he's 20 and has signs of being
impotent.[11]
Beard

1. It is permitted to have a boy that is above 13 who doesn't have a beard be a shaliach
tzibur on occasion but he can't be appointed as the shaliach tzibur to daven
regularly or even on certain occasions.[12]
2. In a minyan of students who don't have a beard such as in an elementary school
they can appoint a shaliach tzibbur who doesn't have a beard.[13]
3. A congregation can't be mochel on their kavod to appoint a shaliach tzibur who
doesn't have a beard.[14]
4. Someone above 20 even if he doesn't have a beard can be appointed as a shaliach
tzibbur.[15]
Blind Person

1. A blind person can be a shaliach tzibbur as long as he doesn't do kriyat

hatorah.[16] Some say that he shouldn't be a shaliach tzibbur for yamim
noraim.[17]
Hard of Hearing

1. A person who can't hear himself at all shouldn't be the shaliach tzibbur.[18]

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Clothing

1. Someone who is wearing clothing that is torn and his shoulders and arms are
exposed shouldn't be a shaliach tzibbur.[19]

Accepting being Shaliach Tzibbur

1. When a person is asked to be a shaliach tzibur he should at first refuse the honor
out of humility, the second time he is asked he should prepare himself to take the
honor, and the third time he should accept it.[20]
2. Some say that this idea of refusing to be a shaliach tzibur during the week doesn't
apply since it isn't such an honor.[21]
3. If the gabbay asked someone to do one part of davening and he refused then if he's
asked again for another part of davening it is like he is being asked a second time
and should prepare to take the position.[22]

Shaliach Tzibur for Yamim Noraim

1. Preferably, the congregation should carefully choose a proper Shliach Tzibbur who
is married, thirty years old, and the more he is learned and practices good deeds
the better. [23] However, someone who is learned and Yireh Shamayim is
preferred over someone who lacks these qualities but fits the requirements of being
married and thirty years old. [24]

Tunes

1. The Shaliach Tzibur may use secular tunes for Kaddish and Kedushah, though it is
preferable to use tunes that the words to which have already been forgotten.[25]
2. One should not elongate words or stop in the middle of a word, or put the stress on
another syllable in order to hit every note, as it causes the words to lose their
meaning and people will end up answering Amen Chatufah. Similarly, he may sing
Hashem's name, as long as it is Mil'ra and not Mil'eil.[26]
3. The Shaliach Tzibbur should pray with much joy and fear for the privilege to thank
Hashem as Shaliach Tzibbur.[27]
4. One may not repeat words, as it is considered a hefsek.[28]

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Rav Elyakim Krumbein writes: 5

Every so often, our teacher, Rav Yehuda Amitalz”l, would ask something of us during
his sicha on the first night of Selichot. He would ask us to put aside our personal needs and view
ourselves as “shelichei tzibbur,” prayer leaders and emissaries of the congregation, pleading for
peace for all of Israel and for national redemption. To me, this always sounded exciting and
challenging, but at the same time made me uncomfortable. “Only the greatest person amongst the
community, in terms of wisdom and actions, is appointed as sheliach tzibbur,” teaches the
Rambam (Hilkhot Tefilla 8:11). Rav Amital himself was suited to the task – but are we worthy of
assuming that title and role for ourselves?

An examination of the demands that Chazal set forth for a sheliach tzibbur, and the way in
which they were interpreted by the Rambam, may help reconcile us with Rav Amital’s request.
The Gemara discusses the qualifications of the sheliach tzibbur in the context of prayer on a public
fast day (and Halakha tends to draw a comparison between the fasts and the High Holy Days). The
Rambam concludes, based on this discussion, that there are two different models for a sheliach
tzibbur (as we shall soon see).

5
https://www.etzion.org.il/en/philosophy/issues-jewish-thought/issues-mussar-and-faith/being-sheliach-tzibbur

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 The Mishna (Ta’anit 15a) presents us with two public roles related to the fast day – one is “he
who delivers words of admonition” (or “a moving address” – divrei kibbushin), the other is the
prayer leader (“ha-over lifnei ha-teiva”). Who are these two people? The Mishna explains:

The speaker who delivers the address is a respected personage, a leader of the community –
either the Nasi or the Av Beit Din, whoever was older. The sheliach tzibbur, in contrast, is
described as possessing specific qualities. The beraita in the Gemara (16a) highlights the
difference in the description of these two figures. Concerning the “words of admonition,” we learn:

Or, according to the formulation of Abaye:

Unquestionably, this is a person of distinction. The prayer leader, in contrast, is described thus
in the Gemara:

The Rambam codifies these requirements, along with his commentary, in Hilkhot
Taaniyot (4:4):

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 Let us focus on the Rambam’s opening words. In his view, this is talking about someone who
is worthy of leading the prayer specifically on “these fast days.” Indeed, we cited above what the
Rambam says in his Hilkhot Tefilla concerning the prayer leader on regular days, where the
preference is different: “the greatest person amongst the community, in terms of wisdom and
actions.” The other personal qualities which appear in the beraita – an empty house, humility, etc.
– are not mentioned. In other words, there is a difference between the ideal prayer leader on a
regular day, and the ideal prayer leader for a fast day.

This distinction drawn by the Rambam is not accepted by other authorities. The Tur (53)
understands the beraita in Ta’anit as simply enumerating the exemplary qualities that should
characterize the sheliach tzibbur on any day in the year. This leads us to ask two questions. First,
from where does Rambam deduce that there is a difference between the requirements for a sheliach
tzibbur on a fast day and those for the same position on any other day? Second, what is the meaning
of this distinction?

I believe that the answer to the first question is quite simple. Speaking about the sheliach
tzibbur, the beraita starts off by saying, “Even if there is an elder present who is also a learned
scholar, they appoint as prayer leader only a regular person.” Why would we think that preference
should be given to an elder who is a learned scholar – i.e., a leader of great Torah stature?
Apparently, that was the accepted norm throughout the year.

The ideal sheliach tzibbur on a regular day would resemble, in essence, the scholar/elder who
delivered the admonishing address on a fast day. Hence the Rambam rules that on a routine day,
the greatest amongst the community, in terms of wisdom and actions, should be appointed. On a
fast day, in contrast, a “regular person” (adam ha-ragil) is chosen. When we use the term “regular,”
we mean “just like everyone else.”

But in the context of the beraita it is likely that the term means “ragil bi-tefilla” – i.e.,
proficient (experienced) in leading the prayer. But at the same time the beraita does also seem to
convey a sense of “ordinariness” as a personal quality. In any event, the Rambam picks up on this
nuance. And this brings us to the crux of the difference between the two types of prayer leaders.

In the preceding halakha in his Hilkhot Ta’aniyot, the Rambam writes:

The leader who delivers the words of admonition is great in Torah and wisdom, but there is
no guarantee that he is fit to lead prayers on a fast day. For this particular role we seek someone
who labors in the field and is humble and is acceptable to the community – in other words, a person
who is not arrogant, who is unexceptional and upright. The greatest amongst the community may
be such a person, but this cannot be taken for granted.

Why is it specifically this sort of person who is sought as a sheliach tzibbur for a fast day?
There are two aspects to this.

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 First, we must consider the perspective of the community. The person selected to lead the
prayers is someone who is “worthy of praying on these fasts.” We appoint him in our stead
because we feel that we ourselves are not worthy. This person is supposed to serve as a role model,
showing how people such as we should pray: he is an ordinary person with no pretensions or
manners of authority. We also place this person in front of ourselves in order to bring submission
to our hearts, as a continuation of the “words of admonition”: why could we not have been more
like him? If the sheliach tzibbur was by definition the greatest person amongst the community,
enjoying a status far removed from the day-to-day realities familiar to most people, then it is
doubtful that these objectives could be attained.

But there is also another side to the coin, and that is the perspective of the sheliach
tzibbur himself. In what sense does he see himself as a “shaliach” – a representative, an emissary?
The answer is to be found in the continuation of the Mishna, in the blessings which
the sheliach tzibbur recites:

The sheliach tzibbur halts his conversation with God, as it were, in order to address the
congregation: “He Who heard our forefathers, may He hear your cry.” He turns to the public
that has appointed him because, in his simplicity and humility, and in contrast to their intention,
he for his part is not prepared to stand in their stead. His aim is to reveal to them their own prayer.
To those who feel that they lack the ability to pray, he declares: “You have a mighty prayer, and
it is identical to the prayer of the forefathers, the prayer of Yehoshua, the prayer of Shemuel,
and of all the great leaders of Israel.”

To perceive the prayer of Klal Yisrael when they do not believe in themselves, to become one
with their prayer, to elevate it and to believe in its greatness – that is the role of the sheliach
tzibbur on a fast day.

Likewise, we too – the simple, regular people – are called upon to assume this great task on
the Yamim Nora’im. May it be God’s will that our prayers ascend and find favor before the
Compassionate One.6

6
Translated by Kaeren Fish

19
 Standards for Sh’lichei Tzibbur, Torah & Haftarah Chanters, and
Gabbaim7
Our tradition describes the person who leads services with an interesting title: shaliach tzibbur for
a male and sh’lichat tzibbur for a female – shatz for short. Literally, the term means “messenger
of the community.” It is an especially appropriate expression.

There are several ways in which the shatz functions as a messenger. In the most literal sense,
the shatz gathers up all of the prayers of those praying in the room and delivers them, as the
congregation’s messenger, to God.

In Jewish law, there are a number of mitzvot for which a person can designate an agent
(shaliach/sh’lichah) to perform on his/her behalf. Praying is one of those. The shatz recites
prayers on behalf of those who are unable to do so themselves. A person might not be able to read
Hebrew or understand the words. A person may be unable to come to synagogue due to illness,
or because s/he is caring for someone else with an illness. For all (legitimate) reasons why those
who want to pray are unable to do so, the shatz prays on their behalf. They get credit for the shatz’s
words.

This is one of the reasons for saying “amen” after hearing a blessing. For the shatz’s agency to
work, a person who is unable to pray must consciously think of the service leader as his/her
representative (”have kavannah”), and the shatz must be aware that members of the community
are entrusting their prayers to him/her. In addition to performing an important function for the
community, the shatz should also serve as a dugma (role model) of religious behavior.
It is a big responsibility.

The following is a description of Congregation Sinai’s standards for those who are entrusted to be
its Sh’lichei tzibbur on Shabbat. As most of these standards are rooted in Jewish law and custom,
primary sources from the Shulchan Arukh are included in the appendix.

What are the ideal qualities of a shatz?

Anyone who serves as a shatz should see him/herself as representing the Jewish people, both in
and outside of synagogue. S/he should be humble, recognizing that leading services is not about
“showing off” one’s voice or knowledge, but rather about serving a community and enabling
worshippers to have meaningful experiences during synagogue prayer.

While there are some specific qualities that Jewish texts identify, much of the determination is
made by the local community. The synagogue identifies for itself the kind of persons who would
honor it by serving as a shatz.

The Congregation Sinai community is, to a large extent, lay-led. Many of our members are called
upon to honor our community as its messengers. This especially includes post-B’nei Mitzvah

7
https://www.sinai-sj.org/whoweare

20
teens. We want to encourage young people who have made the commitment to learn how to be
a shatz to take on leadership roles in the community. We are honored to be led by them.

Standards for leading services

As the representative of the community, the shatz must personally recite all of the prayers
correctly. During the silent portions of the service, the congregation is counting on the shatz to
recite every word, ideally (but not necessarily) in Hebrew.

The shatz should understand what s/he is saying. This does not mean that s/he needs to know the
meaning of each and every word, although knowledge of key words and phrases is
important. The shatz should understand the themes that are being discussed by each prayer, as
well as the dominant images and metaphors that are presented by the poetry and prose of
the siddur.

The shatz should lead services using the correct nusach (musical mode). The style of chanting and
singing should reflect the shatz’s interpretation of the meaning of the words and should help other
worshippers connect more deeply to prayer.

REQUIREMENTS FOR A SHALIACH TZIBBUR IN JEWISH LAW

According to Jewish law, what are the ideal qualities of a shaliach tzibbur?

A Shaliach Tzibbur must be proper. And what is proper? That s/he should be free from sins, and
that s/he should not have a bad reputation, even from childhood, and that s/he should be humble,
and desired by the congregation, and s/he should be pleasant, with a sweet voice, and that s/he
should regularly read Torah, the Prophets, and the Writings. (O.H. 53:4)

What if we cannot find someone who meets this criteria?

If there cannot be found someone who has all of these characteristics, they should choose the best
in the congregation in wisdom and good deeds. And if there is an elderly uneducated person with
a nice voice whom the community favors, and a youth of thirteen years who understands what s/he
is saying but does not have a pleasant voice – the youth take precedence. A person who committed
a sin unintentionally, such as killing a person accidentally and performing teshuvah – it is
permissible to serve as a shaliach tzibbur. But if s/he did it intentionally – no… (O.H. 53:5)
A person should not be appointed unless his beard is filled in, because of the honor of the
congregation, but a person who has merely begun puberty is permitted to occasionally “descend
before the ark” (serve as shatz)… (O.H. 53:6)

Beautiful singing vs. the length of the service

A shaliach tzibbur who lengthens his/her prayer so that people can hear his/her pleasant voice – if
it is out of the joy of his/her heart in offering thanks to Hashem Yitbarakh in a beautiful way, may
blessing come upon him/her, as long as s/he prays with humility and stands in fear and awe. But
if s/he intends to make his/her voice heard, and s/he is happy about his/her own voice, this is

21
gross. In any event, whoever lengthens his/her prayer does not do good because of the burden to
the community. (O.H. 53:11)

Clothing

A person who is shabbily dressed, or whose clothing is torn, and his/her limbs are uncovered,
should not “descend before the ark.” (O.H. 53:13)

The Dangers of Religious Surrogacy

JOSHUA HELLER WRITES:8

In parshas Naso, is one of Judaism’s most time–honored liturgical texts, the priestly blessing:

May Adonai bless you and keep you

May Adonai cause His face to shine upon
you and be gracious to you
May Adonai turn His face towards you,
and grant you peace

8
https://www.jtsa.edu/torah/the-dangers-of-religious-surrogacy/

22
 Numbers 6:24–26

These three short, beautiful verses, which God commanded Aaron and his sons to use to bless the
Jewish people with the gift of God’s presence, indeed God’s face, are deeply ingrained in Jewish
cultural memory. They also pose some important questions about the balance between the value
of personal participation and the role intermediaries play in religious life.

The verses of the priestly blessing are certainly among the oldest in continuous liturgical use.
Archaeological evidence confirms their use even in the biblical period — their words were etched
on silver scrolls found in tombs from the seventh century BCE. By the time of the Second Temple,
their place in the ritual was confirmed as part of a series of blessings recited after the morning
sacrifice (Mishnah Tamid 5:1), and, it is believed by many scholars to be one of the nuclei around
which the current liturgical framework of the Amidah coalesced.

Of course, in the ancient temple, many essential daily and lifecycle rituals required the involvement
of an intricate infrastructure of Kohanim (priests) and Levites, but with its destruction, most of
these rituals fell into desuetude, leaving ritual far more in the hands of the individual. A huge class
of intermediaries was eliminated. Rabbis and cantors took on the role as a substitute system of
religious leadership, but in truth, even many of the rituals which are reserved for them by common
practice or in deference to civil law, are in fact technically valid if performed without benefit of
clergy. Most prayers can be said in private, if need be, and even those rituals requiring
a minyan require only ten like–minded Jews and perhaps someone with the requisite skills to lead
them, rather than a functionary who is a member of a particular professional group or hereditary
caste.

The priestly blessing was an exception, and even today in some synagogues it is still enacted in
striking reproduction of the ritual of the ancient temple, if not daily then at least on certain festivals.
The Kohanim, who must be free from certain types of mental, physical, and spiritual blemishes,
remove their shoes, since all temple worship was performed barefoot, and the Levites wash the
priests’ hands, in remembrance of the ablutions that were mandated before carrying out any temple
ritual. The priests stand facing the congregation, holding their fingers outstretched, and repeat the
words of the ancient blessing to the congregation standing before them.

The role and responsibility of those giving the blessing, is clear; however, what is the responsibility
of those who would receive the blessing? Must they be present to receive it? What about those
who are out in the fields and are not able to make it to synagogue at all? The Talmud (Sotah 38b)
presents an unexpected conclusion: those who are behind the priests (even if they are within the
precincts of the synagogue) do not receive the benefit of the blessing, while paradoxically, those
who are out in the fields, out of earshot, perhaps not even aware that they are being blessed, enjoy
its full effect. It would be an undue hardship for those toiling in the fields to come all the way into
town to hear the blessing and then return to their work, and they are regarded as “anisi” —
blameless due to forces beyond their control. Even an iron curtain would not separate the path of
divine blessing. In contrast, those who are in the city, or indeed, in the synagogue, and do not
trouble themselves to come for just a few minutes to participate, do not deserve the benefit of the
doubt.

23
The sages realized the significance of this teaching, applying it to those who could not reach the
synagogue for other types of worship as well (Rosh Hashanah 35a), but in fact it has even broader
implications in our own day. We live in an era of specialization, in which anything from financial
management to cooking to childbirth can be “outsourced.” While there are certainly many times
when a professional, an expert or a helping hand is appropriate and even essential, there is a danger
in applying this instinct too broadly in the realm of religious life as well.

Sometimes the desire for surrogacy is relatively innocuous. Often I’m approached by those who
ask if I can pray for the recovery of someone who is ill: “Rabbi, can you make a misheberach for
so–and–so? I know you have no idea who they are, but I don’t really get to synagogue often, and
you know how to do it…” Sometimes, out of sensitivity I’ll take the name and add it without
comment. I wish that it were even more often that I could muster the gumption to insist: “Of course
I’ll pray for so–and–so. But it would be so much more meaningful if you, as someone who cares
so deeply, could be present to pray as well.”

It happens on a more troubling level when institutions or groups offer dispensations to avoid
Jewish responsibility or involvement in exchange for financial support. For example, there are any
number that offer a “kaddish” service in exchange for a contribution. A suitably pious surrogate,
perhaps even in authentic Jewish costume, will say a memorial prayer daily for your deceased
loved one. Perhaps it is effective fundraising, but it sends an unfortunate message that it is
appropriate to rely on others to discharge our religious obligations and negates the role that
“average” Jews can, and must, play in their own religious lives.

Of course, there is a reason why this approach is so appealing — there are those who have fallen
so out of touch with even the most basic Jewish ritual and practice that they feel like their ancestors
who toiled in the fields, with blessings totally beyond their grasp, and cannot imagine coming in.
Most of us, though, are like the city dwellers, who were obligated to come and be in front of the
Priests as they offered their blessing. We may rely on religious leaders to create ritual experiences
for us to embrace, but we cannot live vicariously through those leaders. Despite the urge to let
others “be Jewish on our behalf,” we must be physically and spiritually present to experience the
full blessing of God’s presence, of God’s face.

24
 ‫ ת ש מ ח‬- ‫יוסף ק ר ד ונר‬

https://www.youtube.com/watch?v=gJ9khCtI-5w

Give God A Gift – Build A Bridge

A humble request regarding Rosh HaShana and Yom Kippur sermons

25
It’s that time of year. Yeshivot have started, schools have or are about to begin classes, people are
cooking or at least preparing menus, or thinking about preparing menus and shopping for the
holidays. I literally feel the holidays in the air.

And at this very moment, many rabbis and other Jewish leaders are preparing their High Holiday
sermons. I present a humble request.

Some are preparing for this beautiful and complex season by reading classics of Jewish theology
emphasizing returning and repairing. Maimonides wrote what is probably the most famous work
on this process called “Teshuva”. In Chapter 3 he states:

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It is, therefore, necessary for every person to see himself or herself throughout the entire year as
being evenly balanced between innocence and guilt, and look upon the entire world as if it is evenly
balanced between innocence and guilt; thus, if he commit one sin, he will tilt himself and the whole
world to the side of guilt, and be a cause of its destruction; but if he perform one righteous act,
behold, he will tilt himself and the entire world to the side of virtue, and bring about his own and
their salvation.

The answer to the question of how literally Maimonides and the rabbis meant these words eludes
even the most carefully readers. In the mystical thought of Rabbi Chaim of Volozhyn, the power
to redeem is the very definition of being created in the Divine image. Indeed, even when taken as
a metaphor, how awesome is the responsibility and power given to mankind of saving the world?
We can build or destroy – not just ourselves but our community and the entire world.

26
In a way, man is thus given an opportunity and obligation to save not only himself but to give God
a gift in return for His giving us life. As the great prophet Isaiah proclaims, “For thus said the
LORD, The Creator of heaven who alone is God, Who formed the earth and made it, Who alone
established it— He did not create it to be a wasteland But formed it for habitation: I am the
LORD, and there is none else.” (Isaiah 45:18) Building or rebuilding our world is the gift our
lives can give back to God.

This Rosh HaShana, while, as tradition has it, the world begins anew, I would humbly suggest we
start building – or rebuilding our ruptured Jewish and larger community. It has been a difficult
year or two. Communities have been damaged by political difference and actions and words taken
and spoken. Both local and international Jewish community is in dire need to repair.

In sermons and actions this month, I would like to suggest we focus on what unites and table the
other, important yet difficult, discussions for another time. I turn to you:

To my caring friends and colleagues in the liberal Jewish community both here in Israel and
especially in the Diaspora, I beg you to hear my request. I know that in many ways you feel the
Israeli government and Orthodox Judaism has hurt you. There are many just complaints. On some
we will agree and on others we will continue to struggle, but I beg you, when you address your
congregations this year, emphasize the good.

Build a bridge both to Israel and to the traditional community. Words hurt us as much as they hurt
you. Rosh HaShana is not a time to focus on the “crimes” of others but on improving ourselves
and our community. When you write and deliver your sermons, I beg you, take a moment and ask
how your words and your pulpit can be used to strengthen ties to the Judaism and to other Jews. I
read several sermons by liberal rabbis last year. Some were beautiful and moved me even when I
read the Torah or practice Judaism in a very different way. Yet others, were harsh critiques of
Israel and my Orthodox community. I’m not sure how these words could possibly bring about any

27
type of Tikkun Olam. They may have made the speaker feel vindicated and received accolades
from their likeminded congregants, but I imagine they spread more hatred than hope. Is there no
way to speak of a Torah of love which can serve to unite?

To my caring friends in the more Orthodox or traditional branches of Judaism here and across the
seas. Please, think about trying to understand our brothers and sisters and feel their pain. We need
not agree with their approach to Torah and Mitzvoth. But perhaps now is not the time to criticize
and chastise. Actually, I am not sure if there ever is such a time. I am pretty sure that stirring up
criticism for other movements and communities, especially during this season, serves no positive
purpose.

Are there ways to speak respectfully and with care. How would you feel if someone insulted your
leader or prevented you from praying or marrying in a manner you see as authentic Judaism? We
need to ask that question and be prepared to use the answer in a constructive way. Understanding
other’s feelings doesn’t require agreeing but it does demand an act of building. When speaking,
let’s remember the holiness in every person.

Left, right, Orthodox, Reform, Conservative, Religious Zionist, Chassidic, Yeshivish, non-
religious, we who live in Israel and those living in other parts of the world, all of us are standing
naked before the God. We are all in need of redemption. When the Shaliach Tzibur (which means
“representative of the community “rather than the Latin based “Cantor” or singer) approaches the
Divine during Kol Nidrei of Yom Kippur night, he announces that the community allows even
sinners to join in. This is the time to invite everyone.

Rabbi Yaakov Ben Sheshet suggests, that if we discount sinners from the congregation, that will
push out swaths of people. (Shu”t HaRivash 172.) His words are quoted by the tradition which
requires that we open the gates to even those who have sinned against the community. As King

28
Solomon declares, “there is no righteous person who does [only] good and never
sins.” (Ecclesiastes 7:20)

Too often, it seems we try to gain points or prove we are right instead of hearing the pain of others
and showing that we can be kind. Rebbe Nachman expresses this powerfully:

In a beautiful song, Yosef Karduner, hauntingly encapsulates this Torah of Rebbe Nachman:
“Rejoice, do see the bad, Rejoice, see the good. In every person there is something hidden, Search!
And find the good.” A running theme in the High Holiday liturgy is turning to God and asking that
despite our shortcomings He none-the-less find the good within us so that our world not be ruined
but rather saved. Shouldn’t we do the same at this time for each other and all our communities?
Many have begun or will begin to recite the powerful prayers called “Selichos.” The Sephardic
tradition was to begin reciting them at the beginning of the month while this Saturday night those
of Ashkenazic tradition will begin. The Sephardic poem, Adon HaSelichot, resonates deeply with
me.

“Master of forgiveness,
who examines hearts,
Who reveals depths,
who speaks righteousness,
We have sinned before you, have mercy on us”

29
In a powerful modern version of this poem, Hanan Ben Ari and EZ, musicians who travel a less
than traditional path, relate to the deepest hope for each person: “what I have corrupted, help to
me repair.”
https://www.youtube.com/watch?v=XuMjCRlAmjc

At this season, perhaps, it’s time to repair the divides in our people by building bridges to each
other. There is more than enough Torah and sermon material to convey that message.

In memory of Rabbi Shlomo Carlebach z”l on his 15th yahrzeit 2009

What are the Attributes of a Good Cantor?

Rabbi Prof. David Golinkin writes:9

9
https://schechter.edu/what-are-the-attributes-of-a-good-cantor-responsa-in-a-moment-volume-4-issue-no-2-november-2009/

30
The Primary Sources

A professional Cantor is called a hazzan in modern Hebrew. In this responsum, we shall use the
term shliah tzibbur (“emissary of the congregation”) which refers to both a
professional hazzan and a layperson who chants the services.

There are three primary sources which emphasize three different attributes of a shliah tzibbur:
personal piety, a good voice, and proper pronunciation of the Hebrew prayers.

1) The Eleven Attributes of a Shliah Tzibbur

The Mishnah in Ta’anit 2:2 describes the special prayer service held on public fast days to avert a
drought:
When they stand up to pray, they place [as reader] before the ark an elder and ragil [one who is
conversant with the prayers], who has children and whose house is empty [of food] so that his
heart should be full [of intent] during the prayer.

A baraita (ca. 2nd century c.e.) found in Ta’anit 16a adds more details:

Our Rabbis have taught: When they stand up to pray, even though there is among them an elder
and a scholar, they only allow a ragil to descend before the ark. Rabbi Judah said: they send up
one who is burdened with children and no way to feed them, who has painstaking labor in the field
and whose house is empty, pirko na’eh [see below], who is humble and acceptable to the people,
who knows how to chant and has a pleasant voice, who is well-versed in Torah, Prophets and
Writings, and midrash, halakhot and aggadot, and in all of the blessings.

The Talmud then comments (ibid. 16b):

Maimonides codified the baraita as explained by the Talmud (Hilkhot Ta’aniot 4:4), but in a
different order:

31
This Talmudic passage was also codified by the Tur and Shulhan Arukh in the Laws of Fast Days
(Orah Hayyim 579:1) and more briefly in the Laws of Prayer (53:4) and cf. Orah Hayyim 581:1
regarding the attributes of a shliah tzibbur for the High Holidays.

Finally, the list of attributes from Ta’anit 16a is also echoed in the famous Hineni prayer recited
by Ashkenazic Cantors before Musafon Rosh Hashanah and Yom Kippur:

There are three points worth stressing about these lists of attributes:

a) the Mishnah requires three attributes while the Baraita demands eleven;
b) skill in chanting and a pleasant voice are items 7 and 8 out of 11 in the Baraita, but Maimonides
lists them as items 10 and 11, so he probably considered them less important;
c) it was and still is extremely difficult to find a shliah tzibbur who possesses all of these attributes!

2) A person with a pleasant voice must honor God with his voice

The most complete version of this midrash appears in Pesikta D’rav Kahana (Asser Te’asser, ed.
Mandelbaum, p. 164; ed. Buber fol. 97a) which was edited in Eretz Yisrael in the fifth century:

In other words, if God blessed you with a good voice, you must reciprocate by honoring God with
the voice He bestowed upon you.

b) This midrash appears in an abbreviated form in Pesikta Rabbati 25 (ed. Ish Shalom, fol. 127a)
and Tanhuma Re’eh,paragraph 12 = Tanhuma Buber Re’eh, paragraph 9, p. 22. It is also quoted in
the Zohar, Yitro, fol. 93a and in Rashi to Proverbs 3:9.

c) It was codified by R. Tzidkiyahu Harofe (Italy, 13th century) in Shibboley Haleket, paragraph
10, ed. Buber, p. 11 = Tanya Rabbati, paragraph 3, ed. Horwitz, p. 13. It is also quoted by Rabbi
Yosef Karo in the Bet Yosef to Tur Orah Hayyim 53 s.v.V’eizehu, but he did not codify it in
his Shulhan Arukh (Orah Hayyim 53).

32
d) Sefer Hassidim, which was written or edited by R. Judah the Pious (d. 1217), also requires that
a person with a good voice must sing to God:

b. “A person who has a pleasant voice should sing to God, and not other songs, as it is said (Psalms
33:1) ‘sing oh righteous to God‘ and not other songs…” (ed. Margaliot, paragraph 251, p. 219).
The gist of all these passages is that a person who has a good voice has an obligation to serve
as Shliah Tzibur and to sing to God. These sources do not seem interested in the other qualities of
a Shliah Tzibur. Unlike Ta’anit 16a, where musical ability and voice are ranked 7th and 8th, these
sources are only interested in the Shliah Tzibur‘s voice.

3) Correct Pronunciation of the Hebrew Prayers

The third Talmudic source is found in Megillah 24b (and cf.Yerushalmi Berakhot 2:4):

This is because originally there was a clear distinction between ayin and aleph, as still pronounced
by Yemenite, Moroccan and other oriental Jews. The Jews from these towns were disqualified
because they couldn’t distinguish between these letters. This requirement was codified by
Maimonides (Hilkhot Tefilah 8:12) and by the Tur and Shulhan Arukh(Orah Hayyim 53:12) and is
still emphasized by modern rabbis such as Rabbi Ovadiah Yosef (Responsa Yabia Omer, Part 6,
No. 11, paragraphs 1-3).

Thus, if we were to follow the Talmud and Midrash, a Shliah Tzibur must posses all the attributes
listed in Ta’anit 16a, and a good voice, and know how to pronounce the Hebrew prayers in a very
precise and accurate fashion.

II) Some Rabbinic Criticism of Hazzanim ca. 1200-1900 c.e.

It is clear, however, from sources collected by Leopold Zunz, Israel Davidson and Daniel Sperber,
that many medieval and modern rabbis felt that many cantors do not live up to these ideals (Yom
Tov Lipman Zunz, Hadrashot B’yisrael, Jerusalem, 1947, p. 220 and notes 110 and 111; Israel
Davidson, Sefer Hasha’ashuim, Berlin, 1925, p. 48, note 1; Daniel Sperber,Minhagey Yisrael, Vol.
4, Jerusalem, 1995, Chapter 6).

Judah Alharizi (1170-1235) penned a biting satire about a cantor who made 100 mistakes and
mispronounced many Hebrew words (ed. Toporovsky, Tel-Aviv, 1952, Chapter 24 = translation
by David Segal, Book of Tahkemoni, London, 2001, Chapter 24).

33
R. Joseph Ibn Zabara (Barcelona, ca. 1200) accuses hazzanim of being robbers, liars and adulterers
and states that “hazzan” ingematria is equivalent to a “shoteh” or fool. The gematria is incorrect,
but it is clear that Ibn Zabara did not like hazzanim! (Sefer Sha’ashu’im, edited by Israel Davidson,
Berlin, 1925, pp. 47-48)

The poet Imanuel of Rome (1261-1328) wrote (Mahberot Imanuel, ed. Haberman, Tel Aviv, 1946-
1950, p. 564):

Rabbi Binyamin Aaron Slonik (Poland, 1550-1620) criticizes Jewish communities which choose
cantors who know how to stretch out the service with a pleasant voice and pretty melodies which
they borrow from non-Jews and from theatres. (Responsa Masat Binyamin, No. 6)

Rabbi Yoel Sirkis (Poland, 1561-1640) attacked the hazzanim in his day for making a mistake in
the wording of the Hashkivenu blessing:

Rabbi Abraham Gumbiner (Poland, 1637-1683) says:

Rabbi Ya’akov Yosef of Polonnoye (d. ca. 1782) attacked:

Rabbi Moshe Sofer (d. 1839) includes a strong attack against cantors in his responsa (Hatam Sofer,
Orah Hayyim, No. 205), asserting that most of them are resha’im (evil).

Finally, Avraham Berliner (Germany, 1833-1915), an expert in Jewish liturgy, also

faulted hazzanim in his time for mispronouncing words, for separating syllables in order to fit a
tune, and for improper division of phrases in a sentence (Ketavim Nivharim, Vol. 1, Jerusalem,
1945, pp. 115-117).

34
It is good to know, however, that cantors did not take all of this rabbinic criticism lying down!
Yoel ben Eliezer Sirkis, who was no doubt a descendant of the Bach quoted above, was a cantor
in the town of Lipen, Russia.

In 1724, he published a pamphlet entitled Re’ah Nihoah in which he offers a point by point
refutation of the criticisms leveled against cantors by an unnamed scholar. The accuser said that
cantors lacked kavanah [intent], did not understand Hebrew and were more interested in their own
voices than in the prayer service. Yoel ben Eliezer refuted those accusations in a clever fashion in
rhymed verses printed in both Hebrew and Yiddish. (see Kehillat Ha-kodesh: Creating the Sacred
Community, JTS, New York, 1997, Figure 13).

III) Five Medieval Responsa

Polemics aside, there are at least 60 responsa on this topic written from the 8th to the 20th centuries.
(Otzar Hashe’elot Uteshuvot, Vol. 1, Jerusalem, 1971, pp. 123-126).

The following five responsa were written during the period of theGeonim (500-1000 c.e.)
and Rishonim (1000-1500 c.e.) and they grapple primarily with the sources presented above
(Paragraph I).

1. Rav Yehudai Gaon (ca. 760 c.e.) was asked about a “shliah tzibbur who does not understand so
much, but has a pleasant voice and the people like him vs. a scholar whose voice is not pleasant –
which is preferable?” He replied: “The scholar is certainly better because he understands what he
is saying, and the one whose voice is pleasant does not speak properly (Or Zarua, part I, paragraph
116 = Otzar Hageonim to Ta’anit, p. 27, paragraph 54).

2. One of the Geonim was asked if a shliah tzibbur who is rumored to have done bad things, can
be replaced. He replied that “he should obviously be replaced. A person who appeases between
the people of Israel and their Father in heaven must be a tzadik, honest, clean in his body without
blemish. If not, the Sages already said in the gemara (Ta’anit16b) “My heritage has become unto
Me as a lion in the forest; she has uttered her voice against Me; Therefore have I hated her”
(Jeremiah 12:8)”. (Otzar Hageonim, ibid., paragraph 55 and cf. paragraphs 56-58 for other
responsa)

3. Rabbi Yosef ibn Migash (Spain, 1077-1141) was asked in his responsa (No. 95) about Reuven
who was a hazzan in one city and they invited him to be a hazzan in another city. He possessed
most of the attributes enumerated by the Sages except that he had a bad reputation in his youth.
Rabbi Yosef replied that if the rumors about his youth persisted, he can be removed, but if they
are about something in the distant past and now he is not suspect and has repented, he should not
be removed because of something in the past.

4. Rabbi Shlomo ben Aderet (Barcelona, 1235-1310) was asked in his responsa (Vol. I, No. 215)
about a shliah tzibburwho has a good voice, but he stretches out the prayers so that people should

35
hear his pleasant voice, and he is proud of this and rejoices in his voice. Should we protest that he
should make his prayer a supplication, and how can he supplicate out of joy?

The Rashba replied that these matters follow the heart’s intentions. If he is happy in his heart
because he is giving praise and thanks to God through a pleasant voice and he is happy out of awe
– may he be blessed [and then he quotes Ta’anit 16a], but if he intends to broadcast his voice and
he is happy that the people should hear his voice and praise him, this is reprehensible and about
him it is said “My heritage has become unto Me as a lion in the forest; she has uttered her voice
against Me; Therefore have I hated her” (Jeremiah 12:8).

This responsum of the Rashba was codified in the Shulhan Arukh (OH 53:11)

5.Rabbeinu Asher ben Yehiel, the Rosh (Worms and Toledo, 1250-1327) was asked (Responsa
Rosh 4:22) about the custom in Toledo of appointing people of lowly families asshlihey tzibbur as
if it’s not a worthy profession for wealthy families.

The Rosh replied that he has a different complaint about thehazzanim of Toledo, that they sing for
their pleasure to hear a pleasant voice; even if the hazzan is a complete rasha (wicked person), the
congregation is only concerned that he be a good singer, but God said “My heritage has become
unto Me as a lion in the forest; she has uttered her voice against Me; Therefore have I hated her”
(Jeremiah 12:8).

IV) The Ideal Shliah Tzibur

There is no question that the ideal shliah tzibur combines all the qualities of Ta’anit 16a-b with a
good voice and a good pronunciation of Hebrew, but it is also clear that it is very hard to find a
person who actually possessses all of these attributes! This explains the frequent criticism
of hazzanim by rabbis (above, paragraph II). It appears from the sources above that the rabbis have
always preferred a pious, God-fearing shliah tzibur who knows Hebrew, to a shliah tzibur with a
good voice who lacks these other attributes, while Jewish communities seem to have preferred
a shliah tzibur with a good voice regardless of his other attributes.

We would like to conclude with two descriptions of the ideal shliah tzibur: (For two more recent
discussions, see A. J. Heschel, “The Task of the Hazzan”, Conservative Judaism 12/2 (Winter
1958) pp. 1-8 = The Insecurity of Freedom, New York, 1959, pp. 242-253; Max Wohlberg, “Beiti
Beit Tefillah”, Conservative Judaism 13/3 (Spring 1959), pp. 31-32).

1. In his book Ahavat Shalom (Vaethanan), the Kossover Rebbe says that:

36
2.In his book Lifnim Min Hahoma (Jerusalem, and Tel-Aviv, 1975, pp. 31-32), S.Y. Agnon tells
of a holy hazzan in Jerusalem named Rabbi Avraham Hayyim, who was born in Volozhin. One
Friday night Agnon was joined by a researcher who collected all sorts of tunes and songs from
Jews from all over the world. (It is pretty clear that he is referring to A. Z. Idelsohn [1882-1938],
the famous musicologist.) When they left the synagogue, the researcher was depressed. “I have
10,000 records of prayers and songs, but I have never in my life heard such a beautiful and holy
prayer as this! I will give ten Israeli lirot in order to record one prayer from him, whichever one
he wants!”

After Shabbat, Agnon went to tell Rabbi Avraham Hayyim. He lived in a dark house and he sat
me down on a rickety bed and I told him that he could earn in five minutes what he earned in ten
months praying three or four times a day. He replied: “I cannot”. I said: “What do you mean ‘I
cannot’? Are you afraid that it is halakhically forbidden?” He replied: “I have no musical
voice”. He saw that I was puzzled. He added “When I come close to the ark [to pray], God gives
me a musical voice and I pray before Him.”

May the spirit of Rabbi Avraham Hayyim of Volozhin inspire all of our cantors and shlihey
tzibburey to pray with Kavanah and piety.

Art by Salome Worch 2021

37
In the following dazzling Torah from Rebbe Nachman of Breslov, the shaliach tzibbur collects all
the “good points” (nekudos tovos) of each of the baalei habatim he represents and (similar to the
Polish Hassidic masters who insist on the “pintele yid”- the point of holiness buried in the heart of
every Yid) places them on the stave of his musical score/repertoire. His singing then is a reflection
of the musicality every soul contributes to the score. This chazan reflects and mirrors the spiritual
state of the souls of his congregation. Rather than sing to them or God, performing his art, Rebbe
insists that the true chazzan is a litmus test and reflection. Furthermore the inter-inclusion of all
these holy notes produces a harmonic symphonic whole greater than the individual parts. This
includes the “poshei yisroel”.

The Quality of the Shaliach Tzibbur

Likutei Mehoran 282:3

Know, too, that someone who is capable of making these melodies—i.e., gathering the good
points that are to be found in each Jew, even a Jewish sinner, as explained above—he can lead
the communal prayers.

For one who leads the communal prayers is called the messenger of the people; he must be sent
by all the people—i.e., he must gather every good point that is to be found in each of the
congregants. All these good points are merged in him, so that when he stands up to pray, it is
with all this good. This is the meaning of “messenger of the people.”

Thus, he must have within him this exalted aspect, as a result of which all the points are drawn
to him and become merged within him.

38
Rav Itamar Eldar writes:10

In a previous shiur on Rebbe Nachmun’s thought,, we noted the importance of "someone skillful

at playing," who is able to subdue the imaginative faculty and extract the good spirit from the evil

one.

We saw that King David, about whom this expression was used, was endowed with this special

talent. We shall continue with teaching no. 54 from the place where we left off:

We see then that by playing a musical instrument with his hand, a person thereby extracts the

good ru'ach from the evil ru'ach, this being the aspect of the ru'ach of prophecy, as explained

above. All this is the aspect of subduing the imagination, which is the aspect of an evil ru'ach, that

would blemish and confound the aspect of the good ru'ach, the ru'ach of prophecy. [And the

imagination] is subdued and eliminated by means of joy, which comes from the one who plays

music with the hand, as explained above. For the main strengthening of the imagination is by

means of depression, because the imagination is the aspect of a depressed ru'ach/a

gloomy ru'ach/an evil ru'ach, which confounds the good ru'ach/the ru'ach of prophecy, this being

the aspect of memory/attaching one's thoughts to the world-to-come, which was mentioned above.

10
https://etzion.org.il/en/philosophy/great-thinkers/r-nachman-breslov/niggun-iv-someone-skillful-playing

39
It is therefore impossible to receive the ru'ach of prophecy/Divine ru'ach except by means of joy,

which is the aspect of playing music with the hand, as in: "As the musician played, the hand of

God came upon him," the aspect of "his mind will play, and it will be good for you," as explained

above.

Now this musician has to be "skilled at playing," as explained above. Also the instrument on which

he plays has to be whole, so that the ru'ach, which is a mixture of good and evil, does not emerge

all at once. This is why he must be "skillful at playing," and why the instrument he plays must be

whole, so that he can properly extract and direct the music to perfection. This corresponds to

extracting the good ru'ach, which is the aspect of joy/the ru'ach of prophecy, from the ru'ach of

depression/the ru'ach of evil, as explained above. For when the instrument is not whole, or he is

not skilled at playing and so does not know how to raise and lower his hand in order to extract the

good ru'ach from the evil ru'ach, it is said of him (Mishlei 29:11): "A fool vents all his ru'ach" –

i.e., gives out all the ru'ach at one time, so that the music is certainly not built up.

This is because the essential beauty of the music is achieved through the extraction of

the ru'ach [this is the air from which the sound comes, as is known to those skilled in music]. In

other words, the aspect of music comes essentially through the extracting of the good ru'ach from

the evil ru'ach. But when he brings out the ru'ach all at once, it comes out as it is: a mixture of

good and evil. As a result, the music and joy are not built up, and the imagination is not subdued.

This corresponds to "His ru'ach goes out; he returns to his adama (dust)" (Tehilim 146:4). To

his aDaMa" is the aspect of the meDaMe. In other words, when all the ru'ach comes out, he returns

and goes back to the imagination. This is because he has not subdued the imagination, since he is

40
unable to gather and extract the good ru'ach, so that all the ru'ach, which is a mixture of good and

evil, comes out.

However, if he has the aspect of the hand that gathers and extracts the aspect of the

good ru'ach from the evil ru'ach, he can then subdue the imagination, in the aspect of "by

the hand of the prophets I have been imagined," as explained above. For the essence of the aspect

of prophecy comes from the above-mentioned aspect of the hand that extracts the good ru'ach from

the evil ru'ach and through this subdues the imagination, which is the aspect of the

evil ru'ach mixed with the good ru'ach, as explained above.

This is the explanation of what is written: "Who has gone up to heaven and come down? Who has

gathered the ru'ach in his palms? Who has wrapped the waters in a robe? Who has established

all afsei (the ends) of the earth?" (Mishlei 30:4).

"Who has gone to heaven and come down?" This is the aspect of the musician. The musician

goes up and down in the music because he has to go up and down on the scale of the strings in line

with the song's notes in order to gather the ru'ach. And this is:

"Who has gathered the ru'ach in his palms?" Literally, "in his palms," which are the hands,

because the root of the ru'ach is there, as explained above. The essential aspect of the ru'ach is in

the hands because the deposits of the ru'ach are there, as explained above.

"Who has wrapped the waters in a robe?" "Waters" is the aspect of the heart, as it is written

(Eikha 2:19): "Pour out your heart like water." In other words. By gathering the ru'ach, he has

41
wrapped the waters in a robe" – he guards the heart so that the imagination does not rule over it.

And this is:

"Who has established all afsei of the earth?" Through this he elevates the aspect of the feet that is

enclothed in the world. "Afsei" is the aspect of the feet, as it is written (Yechezkel 47:3): "They led

me [through the water]; the water was afsayim (ankle-deep)."

For by playing music with the hand, as mentioned above, the imagination is subdued. Then he

merits memory, which is the aspect of his knowing how to understand all the hints that are in each

thing in the world. These [hints] are the aspect of the vitality of Godliness, the aspect of the feet

of holiness that are enclothed in all that exists in the world, as explained above. This is the

explanation of "Who has established the ends of the earth?" – he elevates and establishes the feet

of holiness that are enclothed in the world, as explained above. (Likutei Moharan Kama 54, 6)

In this teaching, R. Nachman emphasizes two additional points that we have not dealt with before.

The first is joy. According to R. Nachman, the imaginative faculty grows in strength through

sadness, depression, and the evil spirit, whereas the only way to achieve prophecy is by way of

joy, which is "the aspect of playing music with the hand."[1]

The second point relates to the wholeness of the musical instrument and its player. Time and time

again, R. Nachman emphasizes the importance of the wholeness of the instrument and the skill of

the musician.

"SKILLFUL AT PLAYING"

The second point raised by R. Nachman in teaching no. 54 relates to the wholeness of the musical
instrument and its player. This ability, to stand before a sick person and break out in joyous song,
or alternatively, to stand before a person full of flaws and spiritual deficiencies, and see the good
in him, was not given to everybody. Thus writes R. Nachman in the continuation of teaching 282:

42
Know, too, that someone who is capable of making these melodies – i.e., gathering the good points
that are to be found in each Jew, even a Jewish sinner, as explained above, - he can lead the
communal prayers. For one who leads the communal prayers is called the messenger of the people;
he must be sent by all the people – i.e., he must gather every good point that is to be found in each
of the congregants. All these good points are merged in him, so that when he stands up to pray, it
is with all this good. This is the meaning of "messenger of the people." Thus, he must have within
him this exalted aspect, as a result of which all the points are drawn to him and become merged
within him.

And someone who can make the aforementioned melodies – i.e., he is capable of judging all people
favorably, even the rabble and the wicked, because he persistently searches and seeks to find the
good points in all of them, through which melodies are made, as explained above – this tzadik,
since he is on this level, is capable of being the cantor and messenger of the people. That is, he can
lead the communal prayers, because he has within him this aspect, which is a necessary
requirement to be a truly fitting messenger of the people. For he must possess the aspect whereby
all the good points are drawn to him and are merged within him, so that he is capable of gathering
all the good points that are to be found in each Jew, even a Jewish sinner, as explained above.

Know, too, that in each and every generation there is a shepherd who is the aspect of Moshe, the
"faithful shepherd." This shepherd makes a sanctuary.

And know the young schoolchildren receive the undefiled breath of their mouths from this
sanctuary. Therefore, when a young child first begins to read and enter the study of Torah, he
begins with "Vayikra (And He called) to Moshe" (Vayikra 1:1) – [the word Vayikra] is written
with a small alef – because [the Book of] Vayikra speaks of the completion of the Sanctuary's
erection. It was then that God called to Moshe and began speaking to him from the Sanctuary. This
is why the young children begin from there, because it is from there that they receive the breath of
their mouths, as explained above, and from there they begin to read and enter into Torah study.

And know, all the tzadikim of the generation, without exception, are the aspect of a shepherd. For
within each one of them is an aspect of Moshe, and each one of them, in his own aspect, makes an
aspect of a sanctuary, from which the young children receive the breath of their mouths, as
explained above. And each [tzadik], commensurate with his aspect – the aspect of the sanctuary
that he makes – likewise has young children who receive from there. Thus it is that every tzadik of
the generation, without exception, has a specific number of children who receive the breath of their
mouths from him; each [tzadik] commensurate with his aspect, as explained above.

This is the aspect of what our Sages, of blessed memory, said: Young children are snatched away
because of the sin of the generation, as it is said (Shir ha-Shirim 1:8): "And graze your young goats
by the shepherds' MiSHKaNot (tents)" – [the young children] mitMaSHKeNin (are taken as surety)
for the shepherds (Shabbat 33b).

This is the explanation of "by the shepherds' tents." They receive the breath of their mouths from
the aspect of the mishkanot of the shepherds – i.e., the tzadikim of the generation, each of whom
makes a mishkan (sanctuary), as explained above.

43
However, to know all this – i.e., to know of each and every tzadik, which are the young children
who relate to him and how much they receive from him, and to know all the aspects involved in
this and the generations that will come from them to the very end – know, one who can make the
aforementioned melodies can know all this.

And this is the meaning of what our Sages, of blessed memory, said in the Mishna: In truth, they
said, the chazan sees where the young children are reading (Shabbat 11a). "The chazan" – i.e., one
who can make the aforementioned melodies – he can be the cantor, the messenger of the people,
leader of the communal prayers, as explained above. He sees and knows "where the young children
are reading" – i.e., from which tzadik they receive the breath of their mouths, through whom they
read and enter into the study of Torah, as explained above. (Likutei Moharan Kama 282)

Not everyone is able to gird his loins and accept the responsibility imposed by the role of the
musician.

As we have already seen, here too R. Nachman draws a connection between the ability to
play music and the prayer leader. The prophet, the chazan, and the musician all derive their
nourishment from the same source and perform essentially the same action. If in teaching no. 54,
R. Nachman focused on prophecy, here he focuses on the prayer leader, the chazan.
The chazan must collect all the good points found among all the members of the congregation
and merge all those good points within himself. R. Nachman even raises the necessary
conditions for a prayer leader, that he must have the elevated aspect of "all the good points
being drawn to him."

Once again, R. Nachman draws a connection between the sensible world and the spiritual ideal.
According to R. Nachman, a prayer leader who can sweep the entire congregation off their feet
with his melodies will succeed in extracting the good point from each of the congregants so that it
can be drawn to his melody. The prayer leader's melody is like a "collection" of good points that
he gathers together from the entire congregation. His melody must be sufficiently attractive,
musically and in its inner essence, so that the connection remains fast. The congregation of
worshipper’s cling to the prayer leader when they feel that he is truly their messenger. This feeling
requires that the chazan succeed in touching and exposing the inner point that is yearning for God.
When he succeeds, that point is included in his prayer, and his prayer is that of the congregation.
The possibility of containing all the inner points of each and every congregant requires a two-fold
skill.

R. Nachman defines the first skill in teaching no. 54 – the ability of selection. Some musicians
release all the ru'ach/air at once, without there being any process of selection.

For when the instrument is not whole, or he is not skilled at playing and so does not know how to
raise and lower his hand in order to extract the good ru'ach from the evil ru'ach, it is said of
him (Mishlei 29:11), "A fool vents all his ru'ach" – i.e., he gives out all the ru'ach at one time, so
that the music is certainly not built up.

This is because the essential beauty of the music is achieved through the extraction of
the ru'ach [this is the air from which the sound comes, as is known to those skilled in music]. In

44
other words, the aspect of music comes essentially through the extracting of the good ru'ach from
the evil ru'ach. But when he brings out the ru'ach all at once, it comes out as it is: a mixture of
good and evil. As a result, the music and joy are not built up, and the imagination is not subdued.
This corresponds to "His ru'ach goes out; he returns to his adama (dust)" (Tehilim 146:4). To
his aDaMa" is the aspect of the meDaMe. In other words, when all the ru'ach comes out, he returns
and goes back to the imagination. This is because he has not subdued the imagination, since he is
unable to gather and extract the good ru'ach, so that all the ru'ach, which is a mixture of good and
evil, comes out.

The false notes heard in the music played by someone who does not know how to select the ru'ach,
which holes to block and which to open, result from a mixture of the good and the evil that go out
into the world without any selection. The spiritual expression of off-key music is the lack of
submission of the imaginative faculty. This music casts back the musician and his audience to the
imaginative faculty, to bestiality, to passions and desires. In my humble opinion, this is one of the
most meaningful statements regarding song and music.

There are musicians, and perhaps also musical instruments, that do not elevate a person with their
music or expose the positive points within him. Rather, they do just the opposite. This is the power
of music for good and for evil. We can attend two different weddings, one day after the next, see
the same people dancing, hear the same words and the same tunes, but with a different band. And
the difference between the dances is like heaven and earth. In the one situation, a dance where the
heavenly angels ride on the shoulders of the merrymakers, while in the other, a dance reminiscent
of those who danced around the golden calf overcome by idolatrous and lascivious passions. Who
cast them down from the top of the mountain? What changed between "And they beheld God, and
did eat and drink" (Shemot 24:11) and "And the people sat down to eat and to drink, and rose up
to disport themselves" (Shemot 32:6)? The musician!

The same tune, the same words, at times even the same instruments, but a different spirit. A spirit
in which good and bad are mixed together, a spirit that is not clarified, that is not directed towards
the place that elevates a person above his deficiencies, but rather casts him down to them.

Through the melody, it is evident whether a person accepted upon himself the Torah. A sign: "They
bore it (yisa'u) on their shoulders" (Bamidbar 7:9). And our Rabbis, of blessed memory,
expounded (Eruvin 11): "The word yisa'u alludes to song, as it is stated: "Raise the chorus (se'u),
sound the drum" (Tehilim 81:3). This verse was stated regarding the carrying of the descendants
of Kehat, who carried the [Holy] Ark upon their shoulders, that is the aspect of the burden of
Torah. (Likutei Moharan Tinyana 31)[7]

A discerning person whose heart is attentive to the inner essence of a song knows whether or not
the musician is a God-fearing person. For, as we see, we are not dealing with technical skill alone.
The direction in which the music turns reflects the spiritual standing of the musician, and so the
music serves as an indication and reflection of his ambitions, his desires, and his spirit.

The sweeping power of a song, that reaches the bestial imaginative faculty, can subdue the
imagination, and elevate it to the level of prophecy. But it can also cast it down and leave it among

45
the drumbeats and the bass tempo, which dictate the rate of the flow of blood, exciting the passions
and lusts of the dancer.

As we saw in the previous shiur, he who listens to a song and dances to its music entrusts his spirit
into the hands of the skillful musician, indeed, into the hands of him who plays the life of every
living thing and the spirit of all human flesh. This trust can be for kindness, or it can lead to the
rod. This is responsibility of the highest order, for we are dealing with the dancer's total trust and
self-effacement before the musician. Indeed, this is the way R. Nachman understood the matter:

He said: "The world has not yet tasted anything of me. If they would hear only one of my teachings
together with its melody and dance, they would all efface themselves entirely." That is, the entire
world, even the beasts and the grass and everything that exists in the world, everything would
efface themselves with the yearnings of the soul because of the great delight that is exceedingly
wondrous and extreme.

This may be understood as follows: Someone who knows how to play music and dance - someone
who plays music, it is the nature of music to draw to it the listener's soul which becomes effaced
with the soul's yearnings towards the music's movements, according to each movement of the
music, in accordance with the power of that movement to break and stir the soul and draw it to it.
All the more so, one who knows how to dance in such a way that the dance corresponds exactly to
the movement of the music. For every organ can move in corto the movements of the music. At
this note, a person must shake his head or bend himself over, and similarly with the other organs
and the legs, one must move his body and feet, in perfect correspondence with the movements of
the music. And especially one who plays a melody that has words, a song that organizes the words
together with the movement of the music, where the song and the words correspond to the music,
the rhythm of the song corresponding exactly to the music. Even the dance corresponds exactly,
in accordance with the music and rhythm of the song, for they are all one.

When people merit to hear such music - a melody and words and a dance like this where all
correspond to each other in perfect correspondence, for the words, namely, the song, and the
melody, and the dance are all really one - when people merit to hear this, they actually efface
themselves with the soul's yearning because of the great intensity of the wonderful delight.

This delight is greater that all [other] delights, and there is no delight greater than it. One who has
not tasted of it knows nothing about delight. Fortunate is the eye who has seen this, for even in the
world-to-come, not everybody merits to see and hear; only one who has prepared for Shabbat, etc.
Those who stand around him cannot know what to do. But they have the soul's yearning and
wondrous longing from the intensity of the delight, and he stands in the middle and does as was
explained above. (Understand this well, for it cannot be explained in writing. Someone who knows
how to play music and dance can hear a little in his heart of the aforementioned intense delight
and yearning with the yearnings of the soul to the point that they efface themselves entirely.
Understand this.)

46
Also someone who is near and close – all these movements occur on their own, as is apparent to
the senses; whoever is closer to the music and dance and understands more, all the movements of
the music and dance are performed because of the great intensity of the delight. As it is apparent
to the senses, that when a person hears music and dancing, because of the delight which draws him
to the music, he also copies those movements, and he also plays and dances a little, for the song
and dance movements occur on their own. The same applies with respect to coming close to
holiness, whatever is closer to Torah, music, and dance, all the holy movements of all these things
occur on their own.11

R. Nachman is fully aware of the sweeping power of music, which is so contagious, and before
which nobody can remain indifferent. It is precisely this power, which takes control of a person
and draws him into the movement of the music, which is the ability, on the one hand, to elevate a
person to total communion, while on the other hand, to cast him down to the lowest depths of
She'ol. This is the responsibility, according to R. Nachman, that falls on the musician's shoulders.
Where does he take the spirit? To where does he direct it? What is his objective and what is his
goal?

This is one skill demanded of the musician - the ability to touch the positive notes of a person's
soul, to extract from him the good and the holy, and disregard the evil and base. This ability,
however, is not sufficient. The musician must have another virtue as well.

The musician must possess inner modesty and self-effacement towards his audience, for if not,
there is no room within the prayer leader[8] to contain them all.

We have spoken in the past about the aspect of Malkhut – that has nothing of itself but contains
everything. The capacity to contain everything requires that you possess nothing of your own. This
is the aspect of Malkhut, the aspect of Moshe Rabbenu, the most modest of all men. Since his
deepest wish was "Would that all the Lord's people were prophets" (Bamidbar 11:29), he was able
to contain within him the souls of all of Israel. So too David, king of Israel, who was the messenger
of all of Israel and established the kingdom – malkhut that has nothing of itself but contains
everything.

At the end of the teaching, R. Nachman compares the tzadik, the community's messenger, to a
shepherd. The breath of the mouths of the young schoolchildren comes to them from the sanctuary
built by the shepherd. The breath of the mouths of the undefiled schoolchildren constitutes the
pure channel, through which Divine vitality enters the world, and from which the spiritual story of
the world is constructed.[9] And it is from the tzadik, in his aspect of shepherd, that the young
schoolchildren draw the breath of their mouths.

The metaphor of shepherd contains within it the essential absurdity of Malkhut, which is also the
aspect of the tzadik, as well as the prayer leader. On the one hand, the shepherd is a shepherd; he
leads and directs his flock. We are dealing with a leader who marches at the head of his camp. On
the other hand, the shepherd goes out after his sheep. He is not there for his own sake, and the

11
Chayei Moharan, His Torah and Holy Books, I, 340

47
sheep are not there for the shepherd. The shepherd is there for the sake of his flock. The ability to
lead his sheep, on the one hand, and to follow them, on the other, is the complex ability of the king
to lead his people but yet be there for them. This is the aspect of Malkhut, which at the beginning
has nothing of itself, but in the end contains everyone and everything.
And from the song of the grass comes the song of the shepherd

This idea also finds expression in the wonderful and spiritually uplifting words of R. Nachman
that follow:

Know, that our father Ya'akov, when he sent his sons – the ten tribes – to Yosef, sent with them
the melody of Eretz Israel. This is the esoteric meaning of "Take of zimrat (the best fruits) in the
land in your vessels" (Bereishit 43:11), having the aspect of the song (zemer) and melody that he
sent to Yosef through them. As Rashi explains: Mizimrat – in the sense of zemer (song). For you
should know that each and every shepherd has a special melody according to the grass and the
place where he grazes [his flock], for each and every animal has a special grass that it must eat.
He also doesn't always graze in the same place. According to the grass and the place where he
grazes, so too he has a melody… And from the song of [each blade of] grass comes the song of
the shepherd. This is the esoteric meaning of what is written: "And Ada bore Yaval; he was the
father of such as dwell in tents, and of such as have cattle. And his brother's name was Yuval;
he was the father of all such as handle the lyre and pipe" (Bereishit 4:20-21). For as soon as there
was a shepherd in the world, there were [also] musical instruments, as stated above.

For this reason, King David, may he rest in peace, who was skillful at playing (I Shemuel 16:16),
was also a shepherd, as stated above. (We also find that all the patriarchs were shepherds.) This is
the aspect of: "From the uttermost part of the earth have we heard songs" (Yeshaya 24:16), that is,
that songs and melodies go forth from the uttermost part of the earth, for through the grass that
grows in the earth melodies are formed, as stated above. And because the shepherd knows how to
play music, he gives power to the grass, and then the animals have what to eat. This is the aspect
of: "The flowers appear on the earth; the time of the zamir (singing bird) is come" (Shir ha-
Shirim 2:12). That is, the flowers appear on the earth because of the song (zemer) and melody
connected to them, as stated above.

Through the song and melody that the shepherd knows, he gives power to the grass, and there is
pasture for the animals. The music is also good for the shepherd himself. Since the shepherd is
always among the animals, the possibility exists that they will pull him down from the aspect of
the spirit of man to the bestial spirit, to the point that the shepherd will graze himself, as in: "And
the brothers went to graze their father's flock" (Bereishit 37:12). And Rashi explains that they
went to graze themselves. And they were saved by a melody, because a melody involves a
clarification of the spirit, that the human spirit is clarified from the bestial spirit, as in: "Who knows
whether the spirit of man goes upwards, and the spirit of the beast goes downwards to the
earth" (Kohelet 3:21). For this is the essence of a melody, to gather and select the good spirit, as
explained elsewhere. Therefore, through the melody, one is saved from the spirit of the beast, for
the human spirit is clarified from the bestial spirit through the melody, as stated above. There are
many distinctions between melodies, for there is a whole melody, and there is a melody composed
of several parts, which can be divided into parts. Know that the king has the whole melody in its
entirety. But the ministers only have a certain part of the melody, each according to his position.

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Therefore, Daniel said to Nebuchadnezzar: "You are a tree" (Daniel 4), having food for all. For
Nebuchadnezzar who was king and had the entire melody, through him all food is drawn, for food
is drawn through a melody, as stated above. Therefore our father Ya'akov, even though he did not
know at the time that he was Yosef, but only as the tribes reported to him Yosef's practices, sent
him a melody that pertains to a minister like him, as he heard from his sons about his ways and
practices. For Ya'akov wished to achieve what he needed through the melody; he, therefore, sent
him the melody of Eretz Israel. This is what he said to his sons: "Take of zimrat (the best fruits) in
the land in your vessels," that is, they should take in their vessels the aspect of the melody, as
stated above, which is the aspect of "zimrat of the land," as stated above. "And carry down the
man a present, a little balm, and a little honey, gum, ladanum, nuts, and almonds" (Bereishit 43:11)
– the aspect of the rhythms and measures of the music, for a melody is made of the produce of the
earth, as stated above. (Likutei Moharan Tinyana 63)

"Every shepherd has a special melody," declares R. Nachman. At first glance, this statement
emphasizes the unique quality of each and every shepherd. But R. Nachman immediately clarifies
what he means: The shepherd's melody is composed of the songs of the grass which his flock
craves.[10] The shepherd knows which grass each animal needs and decides where to graze
according to the needs of his animals. When the shepherd arrives at a particular place, he sings the
songs of all the blades of grass found in that place, and through his song, he causes the grass to
grow and there is food for his animals.

The song of the grass constitutes the vitality of the world; this vitality is rich and diverse.[11] This
vitality beats in the world, and the people living under their leader require, each according to his
personal needs and desires, a particular vitality, a particular idea that is appropriate for him, and a
particular type of Divine service, each according to his own aspect.

It is the shepherd's role to play the melody that is composed of the deficiencies of his flock.
Essentially, he is saying to us, "Know that each shepherd does not have his own melody." The
song of the grass, the song of the grass which his flock craves, is the song of the shepherd!

Like the chazan, the shepherd knows how to gather the good points in each and every individual
and make from them a new song that causes the vitality of the world to grow. This vitality then
fills those who hear the shepherd with a new spirit. The shepherd's song is dynamic; it changes
according to the rhythm of the heartbeats of his flock: "He also doesn't always graze in the same
place." This is the aspect of: "Go your way forth by the footsteps of the flock and feed your kids
besides the shepherds' tents" (Shir ha-Shirim 1:8). A leader's greatness lies in his ability to be
dynamic. In his ability to be attentive to the needs of his people, to listen to them and to sing a new
song every day and every hour. This ability is based on humility, on the leader's being prepared to
waive his own melody and be built up by the community which he comes to lead.
When the shepherd follows in the footsteps of his flock, and plays their melody, the flock dances
after the shepherd and cleaves to him.

He said: "My place is nowhere but Eretz Israel; wherever I go, I am going only to Eretz Israel.
For the time, I tend [my flock] in Breslov, and the like." Before he undertook the aforementioned

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journey, he clapped his hands in joy, and said: "Today I am starting something new." Then he said:
"We are like someone who plays a musical instrument, and the world dances, and to someone who
doesn't understand and hear the melody, it is astonishing why they are running after him and why
they are dancing. So too it is astonishing to the world because you run after me. When I return
from my journey, I will be able to play, and you will be able to dance.12

R. Nachman viewed himself as a shepherd, and his followers as his flock. Thus, he felt himself
obligated to learn what are his flock's deficiencies and repair them through his melody. There is,
however, a second side to the coin, as follows from the aforementioned teaching.

A leader's preoccupation with his flock, asserts R. Nachman, with all their deficiencies and their
needs, is not a simple matter. A leader who holds himself elevated above his people, who plays his
noble melody without dirtying his hands with "the amniotic sac and placenta", as did King David,
remains "high above the people." Because of this, however, the grass does not grow, and no new
vitality enters the world. The shepherd who walks in the footsteps of his flock brings redemption
to the world, though he also risks falling down to their level. He does not have a melody of his
own serving as a lifesaver to keep his head above water. His melody is the melody of his animals,
and the shepherd is liable to become momentarily confused and think that he himself is one of
them, warns R. Nachman.

A melody, R. Nachman says once again, involves the removal of the good spirit from the evil one.
This requires that one descend to the secret recesses of each and every person's soul and rescue
that good spirit from oblivion. The melody composed from the flock in the mouth of the shepherd
demands great self-sacrifice from him. However, the shepherd's ability to remove the good spirit
from the evil one and to separate between the good and the evil, is what protects him and keeps
him from falling down to the level of the beast.

The ability to play music is the ability to subdue the imaginative faculty, the bestial faculty, and
provide it with a spirit of life that turns it into prophecy. We have already seen that a melody
reaches the same place as the imaginative faculty; it reaches the bestiality in man, and, therefore,
is liable to cast him down, especially when the shepherd-musician is not a true shepherd. However,
it also contains the ability and power to distinguish between man and beast – "the preeminence of
man over the beast is nothing" (Kohelet 3:19). Touching a melody is touching nothingness, that
invisible inner vitality. When a person succeeds in touching that nothingness, he differentiates
himself from the beast.

R. Nachman adds in this teaching that the whole melody, that which is composed of several parts,
is the whole Divine vitality that gives existence to all the deficiencies found in creation. It is
essentially the universal completion of the exile of the Shekhina that created the deficiency.

R. Nachman distinguishes between the king and his ministers. The practical difference between a
king and a minister is the difference between responsibility for a particular ministry, matter or
population, and overall responsibility. The minister of the interior is responsible for internal

12
Chayei Moharan, His Journey to Navoritch 6-7, 156-157

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matters, while the minister of labor and welfare is responsible for the work and welfare of the
kingdom's subjects. The king, however, bears overall responsibility in all matters and regarding
all his subjects. While a minister must specialize in the area over which he is responsible, the king
must be an expert on all matters. He must know his people's deficiencies in all areas. A true king
is a king who knows how to put together the whole melody to contain the vitality that is to revive
his entire people with all their needs. This is the same skill demonstrated by the "son of the
maidservant," that we saw at the end of the previous shiur, who knows how to put together the
entire world so that it has one whole melody.

This is the aspect of Malkhut, which can contain everything only if it has nothing of itself, as we
saw earlier. Such was King David, whose kingship moved from song and praises before God in
the chapters of Tehilim, through the supreme and uncompromising might demonstrated in the wars
of God on behalf of the kingdom of Israel and ending with his preoccupation with "the amniotic
sac and placenta," with his hands soiled by the blood of his people who wish to raise themselves
up from their impurity and bestiality by way of their king.

King David, who was skillful at playing music, did not merit to build the Temple. But his songs
and melodies which unite with the song of life of creation in general and of the kingdom of Israel
in particular, built the spiritual Temple of Israel, the kingship that continues on towards perfection,
that continues on towards redemption until the fulfillment of the prayer: "Joy to Your land, and
gladness to Your city, rising strength to David Your servant, a shining light to the son of Yishai,
Your chosen one, speedily in our deeds."

FOOTNOTES:

[1] We must consider the next sentence: "All this is the aspect of subduing the imagination, which is the aspect of an evil ru'ach, that
would blemish and confound the aspect of the good ru'ach, the ru'ach of prophecy." Here R. Nachman presents the imaginative
faculty as standing in opposition to prophecy, rather than as a means to its attainment, as we saw in the thinkers cited above. It
seems that we should not infer too much from this statement, but still we may understand that the imaginative faculty serves as the
basis for both the evil spirit as well as the good spirit, and its submission means removing the evil spirit from it and extracting the
good spirit.

[2] The trait of joy constitutes an independent topic of discussion. We find various different attitudes towards joy in Jewish thought.
On the one hand, one may relate to joy as yet another human faculty, which may be used in the service of God. Like the other
faculties, however, joy too must not be allowed to breach its boundaries, and a balance between the various faculties must be
maintained. On the other hand, we find, especially in Chasidic thought, joy as an "absolute value" comprising a necessary condition
for Divine service. It is the only channel that paves the way for spiritual elation, and all spiritual service must pass through it. In
light of what we have said here, R. Nachman seems to accept the second approach. We shall expand upon this in a separate shiur
devoted to teaching no. 282.

[3] The idea that there exists a relationship between prophecy, music, and joy, is old. Thus we find in the Rambam (Hilkhot Yesodei
ha-Torah 7:4): "The prophets did not prophesy whenever they pleased, but had to concentrate their minds, resting, joyous and
cheerful, and in solitude. For the spirit of prophecy does not descend upon one who is melancholy or indolent but comes as a result
of joyousness. And therefore, the sons of the prophets had before them psaltery, tabret, pipe, and harp (I Shemuel 10:5), and thus
sought a manifestation of the prophetic gift. This is expressed in the phrase, "And they were mitnabe'im (ibid.), which means, that
they were on the way to prophesy, before they actually did so, as one might say, "That person is becoming great (mitgadel)."
"Serve the Lord with gladness; come before His presence with singing" (Tehilim 100:2), then, is not just a possible path, but the
ideal path for a person to elevate himself to the highest level of standing before God.
[4] R. Natan, the disciple of R. Nachman.

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[5] I recently attended a shiur given by the director of the Zikhron Menachem Foundation, which among its other wonderful
projects, tries to sweeten the lives of children with cancer. He spoke about the dramatic changes, using strictly medical criteria
from blood counts to physical abilities (getting up from a wheelchair), resulting from the joy brought to the children by way of
trips, performances, and the like.

[6] "On that Shabbat, he drank a little bit of wine because of a wedding feast as is customary, and he was in great joy, and he
danced a lot, almost all day, as mentioned above. And then he leaned himself on R. Yudel and danced, and they then sang a fitting
song, stirring up the fear of God, and he danced to the music. For this was his general practice to dance to a melody of awakening
and fear. And the melody was familiar to us, and he then said that this melody is a call and proclamation. Through this melody they
call them to gather altogether for the wedding. That is, they call all the deceased souls of the holy tzadikim in his family, namely
the Ba'al Shem Tov, of blessed memory, and his grandfather, R. Nachman, of blessed memory, and his righteous mother, of blessed
memory, that they should all come to the wedding, as is explained in the holy Zohar that everyone gathers at the time of a wedding"
(Chayei Moharan, The Place where He was Born and Where He Lived, and His Travels, 14, 117).

[7] And similarly Sefer ha-Midot, Negina 4.

[8] We follow in the footsteps of R. Nachman's who connected the prophet, the chazan and the musician.

[9] "For there is no comparison between Torah going forth from undefiled breath and Torah that goes forth from defiled
breath (Shabbat 119), for judgment is mitigated and the world exists only for the undefiled breath of the mouth of children, for
through that the fathers will be revealed in the world to offer protection" (Likutei Moharan Kama 37, 4).
And similarly: "Peace increases through the learning of young schoolchildren" (Sefer ha-Midot 1, 69); and elsewhere.

[10] Naomi Shemer's wonderful song based on this teaching opens with the line, "Know that each and every shepherd has HIS
OWN (mishelo) special song." The citation is almost precise. The source reads: "Know that each and every shepherd has a special
melody according to the grass and the place where he grazes [his flock]." The word mishelo is liable to be misleading, suggesting
that we are dealing here with the shepherd's own personal melody. The end of the song suggests otherwise, for it cites another line
from the teaching, "And from the song of the grass comes the song of the shepherd." In R. Nachman's teaching there is no room
for any doubt: The shepherd has nothing but the melodies of the grass.

[11] R. Nachman mentions the "Chapter of Song" cited in kabbalistic books that describes the song of all of creation. Each and
everything, from a worm to the high heavens, sings a song before the Creator. This constitutes the harmonious and constant song
of the world, an expression of its vitality and ceaseless movement.

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 Preparing Your Prayers for the High Holidays13

You are racing to catch the last flight out to an urgent destination; you manage to board just as
they close the gate. Ne’ilah—the service at the close of Yom Kippur—can feel like that. Your
High Holidays can also run by in a mad dash. At the last moments of Yom Kippur, as you stand
before the opened ark, you may feel as if the gates of prayer will shut before you’ve expressed
your deepest prayers. However, you can choose to approach the gates of prayer in a new way. It
requires getting your prayers for the new year ready and deciding how you'll affirm your prayers
with your life.

Sh’ma Koleinu
Hear our voice

Meditation:

May I praise those with whom I live or work for the blessing of who they are and what they do.
May I thank them for the specific ways they’ve enriched and guided me.
May I ask them for precisely what I need now and in the years to come.
May we forgive each other, initiating conversations that clear the air.
May I put the prayers of my heart into action each day.

Ritual:
Beginning on Rosh Hashanah and continuing each day before Yom Kippur, devote the time you
need to discover your own prayers. Let these four traditional kinds of prayer inspire you:
Hallel/Praise: What wonders and miracles, both large and small, cause you to give praise this
year?
Hoda’ot/Thanks: What opportunities, relationships, gifts, ideas, even setbacks, make you
thankful this year?
Bakashot/Requests: What do you need real help in this year? Love, health, energy, stability,
change, finding meaning?
S’lichot/Forgiveness: What are you willing to pardon others for this year? What promises can
you offer and make good on?
Practice your prayers, reviewing the ways you can affirm them with your life. If you wish, put
your prayers and your commitments in writing to affirm them and bring them to synagogue
during the High Holidays. Now, when you hear the final bast of the shofar, you’ll be ready for a
new year.

Blessing:

13
https://ritualwell.org/ritual/preparing-your-prayers-high-holidays

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(Whenever you have taken the time to prepare your prayers)

Barukh atah Adonai shomei’a t’filah.

Blessed is the One who hears our prayers.

Teaching:

Rabbi Eleazar said: Always prepare your prayer,rehearsing it, practicing it with your life. Then
say it. Rabbi Abba said: Rabbi Eleazar's teaching is especially applicable to the prayers we say
on Rosh Hashanah and Yom Kippur.14

What does it mean to live out your prayers with your life?

If your prayers are full of praise for the sun, moon, and stars, you would pay attention to the
nighttime sky. You’d work to preserve the atmosphere, you’d study astronomy, celebrate the
New Moon, and wear sunscreen.

If you are thankful for health, you would do your part to preserve or improve it. You would
exercise, eat right, seek caregivers with the greatest wisdom. You would celebrate all the parts of
your body that work well each day.

If your request is for peace, you would do your part to establish it in all the worlds you inhabit.
If your prayer were for forgiveness, you would resolve the lawn mower incident with your
neighbor, you'd write a letter and forgive your senators for what they didn't do in the past year,
and you would tell them what they must do now.

14
Adapted from our daf Rosh Hashanah 35a

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