הסידור בימות המשיח: מה יישאר, מה יתבטל ומה ישתנה?

00:00 There's a famous machloket in the Gemara, Berachot taf chaf zayin on the Beis, in the gate of tefillah. Some chachamim hold that tefillos are-- were nesakim keneged the tefillos of the avos. Other chachamim hold that tefillos were nesakim keneged the korbanos, ha-tamidim that were brought in the Beis HaMikdash. Now, even according to the first shita that holds that tefillos are keneged the tefillos of the avos, nevertheless, the chacham mekarev this zmanei ha-tefillos according to the zmanei ha-korbanos. So according to all the shitos, there's a intrinsic connection between tefillos and the korbanos. Furthermore, the Rambam writes in Hilchot Tefilla in perekh alef halocha heh, she'Ezra ve-hisdin lo tiknu shemispar ha-tefillot bechol yom yehi kemispar ha-korbanot. That Ezra and his Beis Din were mesakim that the amounts of tefillos every day are the same amount of the korbanot. There are two tefillos every day keneged the shnei tamidim. And every day that there's a Korban Mussaf, they were mesakim a third tefillah keneged Korban Mussaf. And so, too, they were mesakim a third, uh, tefillah, tefillah achat ba-layla. The Mechaber, Rav Yosef Karo in the Kesef Mishneh on that halocha, the Rambam writes that the Rambam pasken like the shita that holds that tefillos are keneged korbanot. So, too, it's mashal from the Alter Rebbe in Shulchan Aruch in siman-- beginning of siman peh tes. And so, too, in siman tsadi heh sev daled, he writes that tefillah is makom korbon. And so, too, the Alter Rebbe in the Siddur before the Seder Korban Pesach, he writes

01:49 in Shalom Parim sevarseinu, and tefillas Mincha hi b'makom tom mitzal bein ha'arbayim. There's a drashah of the Rebbe in Likkutei Sichos chelek lamed beis, page thirty-six and onwards. So the chelek according to this comes the shailah that once the Beis HaMikdash is rebuilt, behir'ah yameinu through Mashiach, and all the avodos of the korbanot will return to Beis HaMikdash as they were previously, will there still be a chiyuv, an obligation to daven three times every day? The Chida in the Sefer Machzik Beracha sin mem chet quotes the Shut Tashbetz in chelek beis siman kuf samech alef that in, in the time of the, of, uh, the Beis HaMikdash, they also davened Shmonah Esrei in the time of Bayit Sheni. So do some-- uh, some other meforshim, Pesach Chaim in Sukkah and the Tiferet Yiruham in Berachos. So the Chida explains that the, the main takanah of tefillah was to m'kayeim the mitzvah of tefillah. And therefore, also in time of Bayit Sheni, when they brought the korbanot ha-tamid ve-ha-mussafim, nevertheless, there was still the, the takanah of the Chazal to daven eighteen brachos every day. And there's a baraita from the Gemara in Sukkah, daf nun gimmel amud alef. The, the Gemara says that also when they brought the tamidim, nevertheless, they still davened Shacharit, Mussaf, and Mincha. According to this, it comes out. Even according to the shita that says that tefillos were nesakim keneged the tamidim, the yesod of the chiyuv of tefillah is to m'kayeim the mitzvah of tefillah, and not as a

03:27 substitute for, as a replacement for the korbanot. Elah ma, the times of tefillah is when niskan keneged and in, in, in congruence with the zmanei ha-korbanot and ha-tamidim. And therefore, also in Yemei HaMashiach, when the korbanot will come back, nevertheless, we'll still daven three tefillos every day. Having established that there will be tefillos also lo as well, let's discuss a little bit about the shinui in ha-sichos in tefillah, as well as the oofana tefillah. It's in Midrash, famous Midrash Tanchuma in Parashat Tzav, sod Nyachal Shmoneh in Tehillim. It's brought that kol ha-tefillot ve-tehalot sa'as lo ba, ve-ha'idah einah bateilah. In times of, of Mashiach, when there's going to be a huge amount of shefa, there will be a huge amount, a huge amount of rachav. So the Shmoneh Esrei won't be as it is now, as a bakashat sh'chachot. We won't be requesting our mundane needs. So tefillah will consist of hoda'ah ve-shevach la'Hashem, praising and thanking Hashem. Like the Avudraham in Siddur Tefillah Shel Chol at the end of Sha'ar Beis, he quotes the Radak. Lotz loimar be'omrei ki ha-tefillot beteilot. What's the pshat in the Midrash that the tefillot are-- will be batel? Lehitzakhu lish'al tzorchei olam. Ki b'tov ha'gadol lo yihu kol hayamim. We'll have a huge amount of shefa, ve'ein la'hem ela shevach ve-hoda'ah la'Shem yitbarach, so the tefillah will consist of thanking the Aibishter. And this is brought into sharp relief by the Ma'abit, Moshe bar Yosef Mitrani. In the Beis HaMikdash, Sha'ar Tefillah, perekh gimel. He says on the

05:28 pasuk, "Ve'amteinu ve'asleinu min hagoyim u'hoderes Hashem kodeshecha b'divrei hayomim." He says, "Lehoderes lecha, ki bizman she'anu b'gola, hu she'anu mesaderim shivchei Hashem makom, ve'anamu mesapalim l'kel sheyesh einam kol tzorcheinu." Now, during the time of galus, we ask Hashem for salvation. Aval k'shikabes oisano ve'atelinanu min hagoyim. But when we are saved, az lo tihiye tefilloseinu ela shevachim ve-hoda'os kel yitbarach. The tefillah will consist of only of shevachim and praise. Lo tefillot t'chinah. We won't have to request- There's no-- there won't be any tefillah, there won't be any requests that we need help for. We'll be just like the malachim, where all they do is sanctify and ex-exalt Hashem, and they don't daven for their needs. In other words, it's clear that during Moshiach, there's going to be an obligation to daven. But the, the nusach, the text is going to be different because there won't be a, a, a need for gashmiyus diker tzarichim. And so all the, the gashmiyus, gashmiyus diker requests won't be a chelek of the nusach hatefillah. So now we're over there. He talk-- he, he fears ois the, for the berachot tashman esrei. So for example, the berachot of, of yeshiva shavteinu. He says, that we'll thank Hashem for returning us the judges as it was, uh, originally, and for removing from us anacha v'yogan. So too, in, in the berachot of bei Yerushalayim, in the Sefer Ha'adavid, he says that there's going to be a lashon of thanks to Hashem that He fulfilled for us our request during the time

07:32 of Galus by returning to us Yerushalayim and malchus Beis Dovid. The question of whether there's going to be davka shmoneh esrei during the time of Moshiach is a chiddush. A lot of the requests won't be needed. So the-- in the Ketzim, there, there have been various discussions, seudam lekan on lekan, whether we'll still have the number of shmoneh esrei or not. Now, according to Chassidus, the Tzemach Tzedek explains from a, from a more, from a, from a pnimius diker angle, at the end of tefillah is birar nevesh habachamas. Lasu l'ovoy, when there is going to be a birar of the nevesh habachamas, we won't have to daven. We won't need the b'varah anymore. However, the innu v'do reaches the Aibishter himself, kavyacha. And therefore that innu v'do, that will never be mispazel, even lasu l'ovoy. Now how about davening shmoneh esrei quietly as we do now, or will there be any changes in that when Moshiach comes? In general, we know that tefillah is nimshal to a sulam, to a ladder. Just like a ladder has rungs that allow a person to go up, to ascend and reach a higher place, so too in davening there are stages, there are different levels. And generally in davening we have four stages. And the, the highest, the fourth stage is, uh, midah shmoneh esrei. In this part of davening, a person stands in a-an absolute hispazlus, an absolute submission to Hashem. That's the reason why in the time of Galus, a person has to daven shmoneh esrei

09:17 quietly, because that i-- that symbolizes, that reflects the hispazlus and the sachtus of a Yid with the Aibishter. Davening quietly expresses the bittul that we find and we experience during davening shmoneh esrei, till a person doesn't even hear himself the, the, the, s-- the, the kol of his, of his davening. However, the Alter Rebbe writes in Likkutei Torah and Shira Shirim during Masach Ki Halkol Kavod at the end of the Ma'amar. The, the Alter Rebbe says that lasu l'ovoy we're going to daven shmoneh esrei loud. Why? 'Cause at that time, the Yidden are going to reach a much higher spiritual level where the davening out loud won't be in conflict, it won't interfere with their bittul to Hashem. On the other hand, davka davening out loud will raise a person to even a higher level. What's the biur? In the time of the Moshiach, the truth that everything that exists really was created by Hashem, and there's nothing which is separate or detached from Hashem, from Amalekus, will be revealed. And so people, the whole Briyah will recognize and feel that they're a chelek from the Aibishter. So at that time, the bittul is going to be a much greater bittul, where, uh, the person's mitzias itself is, is one with Hashem. So davening out loud w-won't contradict the bittul. Davening out loud will express and reveal the absolute bittul that's going to be evident and apparent at that time. More on this inyan could be found in Likkutei Sichos chelek lamed heh, page one

11:17 ninety-six, one ninety-seven. And in Toras Menachem in taf shin mem vav chelek beis, page two sixty-nine, the Rebbe quotes the Zohar. The Zohar says, "Kol berama nishma dahu alma deasi," which is really the same idea that the Alter Rebbe is saying, that kol berama nishma, a voice is heard on high. On high, which could be interpreted to mean it could be loud, berama. And when it will be heard, it's davka when Moshiach comes. And that refers to the, the, the shmoneh esrei at that time. Similar to davening shmoneh esrei kol, we find the same thing in the Zohar in Parashat Terumah, that lasu l'ovoy baruch Hashem will also be said bekol. The Gemara, we know the Gemara in Pesachim daf nun, daf nun vav amud alef says that nowadays you have to say Baruch Hashem b'lachash. But over there in the Zohar, he says that Baruch Hashem is a tefillah which expresses the sod of Hashem echad shmo echad. Nowadays, it has to be, it has to be a sod, it has to be a secret. But last of all, it's going to be begulah. What's the beer on that word? So we find different, different, uh, explanations. There's a beer from the Ohel Yisrael, Seferim in chelek beis, ma'amar alef nun zayin, where he says that the, the tefillah of Baruch Hashem expresses l'olam va'ed. It expresses a constant connection between the Yidden and Hashem. Nowadays, with ma'ana golus that we're so immersed and engrossed in gashmiyus, tanuga elam hazeh, materialism, we-- we're not,

12:57 uh... The, the connection, the devekus that we have with the Aibishter is not-- The constant connection is not begulah. Therefore, this tefillah of Baruch Hashem, we have to say quietly. But last of all, we'll, we'll be able to say it loudly 'cause then we won't have a yetzer hara. And there won't be anything to disturb us from this devekus. So then it will be begulah that attack our connection is l'olam va'ed. Another beer from other mefarsh-- other, other mefarshim, they say that the Gemara explains that Moshe Rabbeinu took this tefillah from the malachim. So nowadays, we're scared of the malachim, therefore we say it quietly. But last of all, that we're going to be like the malachim, we'll be able to say it b'kol ram. We won't have to be embarrassed. We won't have to be scared of the malachim. And there's a beer from the Rebbe in Torah敏 Nachman, chelek yud gimel, page one fifty-four, where the Rebbe, uh, the Rebbe approaches this, uh, this idea from the idea of bitul like we were talking about earlier in the Gaon of Mishne Esni. That davka in times of the, of the geulah, where there's going to be a complete bitul, we'll be mekal with Aibishter's malchus and his zroasoin, and we'll fulfill all the mitzvot b'shleimus. At that time, and in such a matziv, we could really access and we could megal the sod of Baruch Hashem. Which is Hashem echad shmo echad. There's nothing else that exists besides for the Aibishter. To

14:33 finish off this inyan, the shleimus inyan, we'll discuss also shiniyan s'chos for berachos last of all. The Gemara in Berachos dalat am heh says that kol nenin min ha'olam ha'aze b'li beracha k'ilo kazeh l'Hakadosh Baruch Hu k'neses Yisroel. So the-- In Sefer Nefesh Chai from the Gaon Reuven Margolios, Or Hachaim siman ish dalet, sif yud gimel. He cites different, different rabbonim, for example, Meshi Ach and others, who want to yemda'ay from the Gemara davka kol nenin min ha'olam ha'aze. People have to make a, uh, a beracha on birchas hanenin. 'Cause we have to be makir in the tov of the Aibishter. Why? Because, because nowadays there, there are Goyim. That they say, "Kochi v'otzi'a b'yadi," therefore we have to differentiate ourselves from the Aibish-- from, from, from the Goyim. But last of all, when everybody's going to be batul to the Aibishter, and everybody will realize and, and, and admit that everything comes from the Aibishter, we won't have to make a beracha on, uh, on food. This shiita was not accepted by most poskim. And apachat, we will make the birchas hanenin also last of all. We know that there is the, the man was preserved in a jar since the Dor Hamidbar. So Ramam Pano, Menachem Azarya Pano, we me-- we quoted this earlier in one of our earlier shiurim. He says that we'll make the beracha on this man, hamotzi lechem min hashamayim. Now, although there are different shiitas about in the, in the Dor Hamidbar when the man fell, whether it

16:17 was a chiyuv b'chal to make a birchas hanenin on the, on the man. Nevertheless, mochiach Mashiach on this man, it's clear that we will make a beracha on it. This is issues discussed at length in the Bnei Isachar, Ma'amar Shabbos, ma'amar gimel. There's another discussion in the poskim about the beracha on bread when Mashiach comes. Gemara Shabbos dalet amud beis says, "Mashiach comes, the earth will sprout garments, luxurious garments, and it will also, it will also be motzi glus kos, ready to eat food like bread." So although there's a, there's a discussion in the poskim what beracha are we going to make on this bread. The consensus is among the poskim that we'll say, "Hamotzi lechem min ha'aretz," just like we do on regular bread now. Like it's brought down in the Bach, in Or Hachaim siman kuf sam ach zayin. In other sefarim, Maran HaShulchan, Or Hachaim siman kuf sam ach zayin as well. That this is the reason why we make hamotzi lechem min ha'aretz and we don't say motzi lechem min ha'aretz. What's the he? The he, the additional he in the prefix comes to allude to that also the Habo also the Aibishter will bring out lechem min ha'aretz directly min ha'aretz without all the, the tircha of, of, of, uh, of baking it and to grinding it, etc. 'Cause this is alluding to the future last of all when Hashem will bring forth actual lechem min ha'aretz. In Sefer HaSichot taf shin mem tes chelek alef, page ninety-nine to a

18:00 hundred and four, it's discussed that the Rebbe said that if Mashiach comes in the middle of, of the Farbrengen, everybody will go with the shul, with seven hundred and seventy Nevertheless, it won't be considered a half sick. Upon them the khachilah for then a bracha khreina on the food that they ate while still in galus and still be able to make a bracha khreina on it. Elsewhere, the Rebbe discusses whether or how we will be mekayam the mitzvah of birkas hamozon in the time of techias hameisim. We know in Toiras HaChasidus, Derech Mitzvas HaChasidus in Sefer Morim Tavkov Ayin, page chavov. We're machriya that like the shit of the Ramban, that the kavon in the words of the Chazal, bracha savi zein amed alef, that olem haba in bari lechilah v'leshtiyah refers to the zman atchiyah. That that time is going to be the physical body. Nevertheless, we won't have to eat and drink. Why? Because at that time, the neshama is going to be miskayam from the guf. So the body will be b'shleimus. Nevertheless, there won't be any need for, for physical sustenance, for achilah v'shtiyah, because the sustenance is going to come directly from Malakos. So in the first guf of Yemot HaMashiach, there's still going to be physical eating and drinking. And of course, we'll make a birkas hamozon. The Sha'al DeRebbe asks in Toiras Menachem, Tosherim Beis Chaleh Gimel, page fifteen sixty-one, is how we'll be mekayam the mitzvah of birkas hamozon in the second tekufah without eating and drinking.

19:49 Finally, there's interesting chiddush from the Rebbe, the Gabei Torah Chadasha. Elbi Misgaled Asadova. Although we already recited the birkas haTorah at the beginning of that day, the Rebbe says, it's mestaber to say that before learning this new Torah Chadasha, we'll have to, again, we'll have to make again the birkas haTorah. And the Rebbe learns in Kavel Choimer, from birkas haTorah that even a person got aliyah in Shacharis, a person, and he made the birkas haTorah. Nevertheless, when he goes again, again, he gets, uh, he gets an aliyah. By Mincha, on the same day, he makes the birkas haTorah again. So Kavel Choimer, all the more so, kol sh'ken, Gabei, the Torah Chadasha of that time. The Rebbe says that for sure the Aibishter wants the limud haTorah at that time should be b'shleimus, including the birkas haTorah before the limud. So for sure, the Aibishter will give us time to say birkas haTorah before he starts teaching us the Torah Chadasha. And the Rebbe says that we find, uh, precedent for that by Matan Torah. The Aibishter waited for the Yidden to say, "Ti makdim na'as al haneshma," and only then did he give the Torah. So the Rebbe says in HaTzik in Toiras Menachem, Tosherim Nun, Chelek Gimel, page two eighty-nine, that b'pashutos, takev miyad, David Malcolm Mashiach is going to come. Hineh zeh bo. He's already here. Shekivar bo, la'tzorch likones v'seicha kol kan, v'eifen de ma'aleh b'etzbo evo emer zeh. And he machriz, he declares that we can now make the birkas

21:27 haTorah on Torah Chadasha midit eitzeh, that we're going to learn immediately from the Aibishter.