The Symbolic Representation of the Sefer Torah - Maqom

example, the rabbis preferred to distance the lay Jew from mystical teachings. Furthermore, there weremany questions as to both the trustworthiness and credibility of the Zohar. Many rabbis felt that halakhicrulings could not be derived from the Zohar. Typical of this view was Rabbi Yichezkel Landau (1713-1793) in his work of responsas Noda B’Yehudah, who explicitly states that “we do not adjudicate from theZohar.” 21 Different issues arose as result of this prayer being recited in Aramaic language. The BabylonianTalmud, p. 12b, teaches that one should not make requests to G-d in Aramaic because the angels whointervene between the supplicant and G-d do not understand Aramaic. Although the Talmud finds a reasonto allow Aramaic at times, making requests to G-d in Hebrew is preferable. 22 A further objection wasraised by Hidah (Responsa Yosef Ometz section 44), who argued that on the Sabbath one should not makepersonal requests in prayers. 23 The Hidah provides an unclear response.Different opinions were offered as to the day on which to recite the prayer. The Kaf Hahaim arguesthat since the prayer appears in the Zohar within the discussion of Shabbat, this is the time it should besaid. In fact, the Magen Avraham rules that Brich Shimei should only be recited on the Sabbath. RabbiChaim Yosef Abdula, known as the Ben Ish Chai, argues that since it is recited (now) on a regular basis, itis permitted to recite it on the Sabbath. 24Hamburger (1995, p. 178) cites mystics who—with thatunderstanding—argue that the prayer should only be recited during the mincha prayer on the Sabbath. Assummarized by Rabbi Israel Mayer Hacohen in the Mishnah Berurah (134:13), the majority of Ashkenaziadjudicators rule that Brich Shmei should be recited whenever the Sefer Torah is removed from the HolyArk and read.Others rejected the prayer because of the sentence “nor in the son of G-d do I trust” implying thatthere is a son of G-d as in the Catholic dogma. 25 In his Baruch Sheamar (pp. 177-178), Rabbi Baruch21 Reponsa Noda B’Yehudah Kama Yorea Dea section 74.22 See Shulkhan Arukh 101:4 and the standard Sulkhan Arukh commentaries.23 This issue, including the views of additional rabbinical authorities, is discussed in Meller p. 22 ff. 10, Hamburger 1995, pp.176-177.24 See Responsa Torah Shelema section 103.25 The accepted explanation is that this refers to angels. The Art Scroll prayer book translates these words “nor on any angel do Irely.” The Siddur Tzalota D’Avraham volume 1 p. 362 argues that these words mean great strength but objected to the termangels. Rabbi Epstein in his Kitzur Hashela (p. 137) where he offers the complete text of the prayer and changes these words toread “not on the angles of high do we rely.”12