3. Aleinu Leshabeiach:
A. The origin of the prayer:[1]
The paragraph of Aleinu:[2] The first paragraph of the prayer of Aleinu was instituted by Yehoshua Ben Nun. It was instituted by him during the conquer of the city of Yericho. Yehoshua left a hint of his name within the prayer, as the first letter of the word Aleinu is an Ayin, the first letter of the word Shelo Sam is a Shin, the first letter of the word Venachnu Korim is a Vav, and the first letter of the word Hu Elokeinu is a Hei, hence spelling out the word Hosheia.
The paragraph of Al Kein:[3] The second paragraph of Aleinu, beginning from Al Kein was instituted by Achan, who was infamously known for having stolen the spoils of war from the city of Yericho after it was conquered. Achan performed Teshuvah for his sin and recited the prayer of Al Kein, expressing his hope that idolatry would be abolished from the lands, and the name of G-d spread to the masses. He left an imprint of his name within the prayer, as the first letters of the first three words “על כן נקוה” spell out the word Achan.
The institution to read it at the end of Davening:[4] Rebbe Yochanan Ben Zakaiy instituted to recite the prayer of Aleinu each day after Davening.
B. The purpose and greatness of the prayer:
Instill belief of G-d in our hearts:[5] The purpose of the prayer of Aleinu Leshabeiach is to instill within our hearts, prior to returning home from Shul, the unity of Hashem and the belief that Hashem will destroy the idols from the land in order to fix the belief of G-d into the world. This prayer is recited at the end of Davening, prior to leaving to work, in order so we remember throughout our workday, and dealings with the gentiles, that our success is not the work of a foreign G-d and that we should not have any sinful thoughts.
Protect the G-dliness drawn down during Davening:[6] According to Kaballah of the Arizal the purpose of the prayer of Aleinu Leshabeiach is as follows: Through prayer we drew down Divine light into the worlds. This G-dly light is meant to be used for matters of goodness and holiness by the creations of the worlds, although it is possible to be used to fuel and nurture the forces of evil. For this reason we recite several prayers at the conclusion of Davening in order to thwart any attempt of the side of impurity from receiving nurture from the G-dliness drawn down. The prayer of Pitum Haketores banishes all evil forces from the vicinity of the Divine light while the prayer of Aleinu brings a protective coating of G-dliness [i.e. Or Makif] to this Divine light which prevents the approach of any evil forces.
The Heavenly court listens to the prayer:[7] At the time that the prayer of Aleinu is recited, all the legions in heaven hear the prayer and Hashem stands with His Heavenly court and they all respond “Praised is the nation that so is to them”.
Segula for Mageifa:[8] The recital of Aleinu Leshabeiach has power to save one from epidemics.
The laws relevant to the prayer:
C. Concentration:
The prayer of Aleinu Leshabeiach must be recited with great concentration, with fear and trepidation as At the time that the prayer of Aleinu is recited, all the legions in heaven hear the prayer and Hashem stands with His Heavenly court and they all respond “Praised is the nation that so is to them”.
D. Reciting it in prayer:
During which prayers is it to be recited?
Where in the prayer is it to be recited?
E. Saying Aleinu Leshabeiach together with the congregation:[9]
When the congregation recites Aleinu Leshabeiach one is to say it together with them.[10] This applies even if one has already Davened, and just happened to walk into Shul at the time the congregation is reciting Aleinu.[11] It likewise applies if he was already in Shul and is in the midst of reciting supplications or verses, in an area that it is permitted for him to stop.[12]
Past Baruch Sheamar:[13] If one is in the midst of Davening, past Baruch Sheaamar, he is not to recite Aleinu together with the congregation. [Nevertheless, he is to stand up and bow upon the congregation reciting the words of “Veanachnu Korim”, as explained next.]
Bowing together with the congregation:[14] If for whatever reason one is not reciting Aleinu Leshabeiach together with the congregation [such as he is in an area of Davening that an interruption may not be made] he is nevertheless to [stand up and] bow upon the congregation reciting the words of “Veanachnu Korim”.
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Q&A If one is after Shemoneh Esrei prior to Aleinu and the congregation has already reached Aleinu Leshabeiach, is he to stop in middle and recite Aleinu together with the congregation?[15]
Some[16] write he is not required to stop and recite Aleinu with the congregation although he is to bow upon the words of Veanchnu Korim being said. Others[17] write he is to say Aleinu together with the congregation, and then repeat it again at the end of his Davening. After Shemoneh Esrei, before Tachanun:[18] If one has finished Shemoneh Esrei but is prior to Tachanun, he is not to stop to recite Aleinu Leshabeiach, and is rather to go straight to Tachanun.[19] [He is nevertheless to bow upon the words of Veanchnu Korim being said, as stated above.]
If one is in the midst of learning Torah, must he stop to recite Aleinu Leshabeiach? Some Poskim[20] write he is not required to do so, although he is nevertheless to bow upon the words of Veanchnu Korim being said, as stated above. |
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[1] Shaar Hakolel 1:34-35
[2] Kol Bo 16 Laws of Aleinu Leshabeiach; Shelah Hakadosh in Emek Habracha Tefila 40; Shaar Hakolel ibid
[3] Shaar Hakolel ibid
[4] Rav Haiy Gaon; Avodas Hakodesh of Chida 35; Shaar Hakolel ibid
[5] Bach 133
[6] Kaf Hachaim 622:6; Siddur Yaavetz
[7] M”B 132:8 in name of Mateh Moshe
[8] Shaar Hakolel 1:34
[9] Admur 65:2 regarding Shema, Ashreiy and “the same applies to any other matter that the congregation is reciting, one is to read together with the congregation due to Derech Eretz”; M”A 65:3; Shivlei Haleket 44; Elya Raba 65:2 and 237:4; Soles Belula 65:3; Chesed Lealafim 65:2; Machatzis Hashekel 65:3 “The same applies for Aleinu Leshabeiach”; M”B 65:9 “such as Tehila Ledavid or Aleinu”; Kaf Hachaim 65:4
Background:
This concept of saying Aleinu together with the congregation is not explicitly mentioned in earlier Poskim, prior to the Machatzis Hashekel, although is self-understood from the wording of Admur and M”A ibid which state “any other matter”. Vetzaruch Iyun if this would include other paragraphs that the congregation states aloud throughout Davening. Seemingly however it does not include parts of Davening which the congregation recites silently, as otherwise the entire Davening would be included in this precept. Likewise if it is recited quietly, there is no noticeable lack of Derech Eretz if one recites a different psalm during that time. See Piskeiy Teshuvos 66:3 and the Poskim in footnote 26!
Is this an obligation? Some Poskim explain that the above requirement to say Aleinu and Ashreiy with the congregation is not an obligation, as is the recital of Shema, and rather is merely a proper act to perform, just as the Michaber 65:3 rules regarding reading the rest of Shema together with the congregation. [Mamar Mordechai 65:6; implication of Elya Raba ibid; Kaf Hachaim ibid]
[10] The reason: As one is required to join the congregation upon them reciting a prayer [in unison] as a sign of Derech Eretz, proper conduct. [Admur ibid]
[11] Admur ibid regarding Shema “One who read Shema and entered into the Shul and found the congregation reciting Shema…and the same applies to any other matter that the congregation is reciting.”
[12] Admur ibid; Michaber 65:3 regarding Shema
[13] Admur ibid [and Michaber 65:2] regarding Shema, Ashrei and other matters the congregation is reciting; Ketzos Hashulchan 24:11; Minchas Yitzchak 9:8
Background:
Admur ibid states regarding Shema, Ashrei and other matters the congregation is reciting “If he is in the midst of an area that he is not allowed to stop, such as from Baruch Sheamar and onwards, then he is not to stop…” Now, although Admur ibid brings two other opinions in this matter, and the final ruling is that one may recite the first sentence of Shema in the midst of Pesukei Dezimra, nevertheless seemingly this only applies to Shema as it involves Kaballas Ol Malchus Shmayim. However other parts of prayer that one says with the congregation, one is to be stringent like the first opinion. [So is implied from the fact Admur records this dispute only regarding the first verse of Shema. See Mamar Mordechai 65:6; Elya Raba ibid; Kaf Hachaim ibid which state that these verses have the same status as the rest Shema and not as the first verse of Shema; So is also implied from Ketzos Hashulchan 24:11 which states “One who is not reciting Aleinu Leshabeiach, such as he is in the midst of Pesukei Dezimra”; So explicitly rules Minchas Yitzchak 9:8 that one does not stop at all for Aleinu if he in an area that he is not allowed to interrupt.]
[14] Admur 109:2; Shlah Inyanei Tefila in name of Mahrash of Lublin; Elya Raba 51:8; Ketzos Hashulchan 24:11
[15] Piskeiy Teshuvos 132:7
[16] Tefila Kehilchasa 17 footnote 31 in name of Rav Fisher; Vayeishev Hayam 5; Birchos Shamayin 1:27; See also Divreiy Moshe 1:35; See Mamar Mordechai 65:6 and Kaf Hachaim 65:4 that saying Aleinu with the congregation is not an obligation but merely a good act.
[17] Tefila Kehilchasa 17 footnote 31; Implication Admur ibid “It likewise applies if he was already in Shul and is in the midst of reciting supplications or verses, in an area that it is permitted for him to stop.”; See also Igros Kodesh 19:430 that if one is praying in a Shul that says Ledavid after Aleinu he is to say Aleinu with the congregation and then say with them Ledavid. ] Vetzaruch Iyun if based on this one can deduce that whenever one is Davening in a Minyan and they reach Aleinu before him, one is to stop and say Aleinu with them, even if he is in the midst of Davening [in an area that he may stop]. See Kaneh Bosem 2:8 which seems to learn one is to stop, Vetzaruch Iyun as he concludes not to change from the Seder Hatefila.
[18] Kaneh Bosem 2:8; Piskeiy Teshuvos 131:2
[19] The reason: As one is not allowed to make a long interval between Shemoneh Esrei and Tachanun. [Admur 131:1
[20] Piskeiy Teshuvos 132 footnote 30; See Mamar Mordechai 65:6 and Kaf Hachaim 65:4 that saying Aleinu with the congregation is not an obligation but merely a good act.
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