This post continues the weekly series on the Nishmablog that features responses on JVO by one of our two Nishma Scholars who are on this panel. This week's presentation is to one of the questions to which Rabbi Hecht responded.
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Question: About the Six Remembrances. Lots of discussion about the six themselves. But some history and context please. When does the very idea of "the six" enter Jewish theological, textual or liturgical history? Do the rabbis discuss why God nominated THESE six, and not six others? Please advise
In
a certain way, there really seems to be two parts to this question: one
part specific to these Six Remembrances and the other reflecting a
general inquiry regarding the whole process of Jewish Law. This
dichotomy would seem to be inherent in the specific question of “why God
nominated THESE six”. To correctly respond to such a question we would
first have to look at the following sub-question: what is the connection
between God’s direct communication to us at Sinai and these resultant
Six Remembrances? That answer would necessarily demand of us to
investigate the connection between Sinai and the present conclusions of
Jewish Law – a topic well beyond our present parameters. So allow me to
respond to certain aspects of your inquiry as they relate to the Six
Remembrances specifically and hopefully you will find some of the
information you seek and be motivated to continue the study.
In the commentary of Magen Avraham to Shulchan Aruch, Orach Chaim 60:2,
he mentions that, based upon previous sources which would seem to be
Kabbalistic in nature, in fulfillment of what should be a daily
activity, when a person recites certain words in the Ahavah Rabba prayer (which precedes the morning recitation of the Shema Yisrael prayer), one’s thoughts should be on the following 4 remembrances mentioned in the Torah:
1) To remember Sinai and the giving of the Torah,
2) To remember the attack of Amalek in the desert,
3) To remember what happened to Miriam when she spoke against Moshe,
4) To remember the Sabbath,
with another opinion adding a fifth,
5) To remember the Golden Calf.
The number 6 emerges when these 5 are added to the other daily remembrance that T.B. Brachot 12b states is to be a focal point of the last paragraph of the Shema prayer itself:
6) To remember the Exodus.
1) To remember Sinai and the giving of the Torah,
2) To remember the attack of Amalek in the desert,
3) To remember what happened to Miriam when she spoke against Moshe,
4) To remember the Sabbath,
with another opinion adding a fifth,
5) To remember the Golden Calf.
The number 6 emerges when these 5 are added to the other daily remembrance that T.B. Brachot 12b states is to be a focal point of the last paragraph of the Shema prayer itself:
6) To remember the Exodus.
A
custom then developed to recite, after the conclusion of the morning
prayers, the actual verses from the Torah that contain these
remembrances. Rabbi Yaakov Emden, Commentary to the Siddur, explains that, while one’s mind may be on these remembrances during the recitation of Ahavah Rabba,
it is better to actually clearly and directly vocalize them, especially
in the language of the originating verses – and so he explains the
custom and directs individuals to follow it. What is interesting about
Rabbi Emden’s words, however, is that he then actually presents a full
prayer built upon each verse of remembrance, also expanding therein upon
their value. What is further interesting is that he also describes 10
remembrances, adding:
7) To remember that God is Source of all,
8) To remember the manna,
9) To remember that God saved our forefathers from Balak and Bilaam, and
10) To remember Jerusalem.
This can then be contrasted to the presentation of Rabbi Shimshon Raphael Hirsch in his siddur where he only mentions 4 remembrances: the Exodus, Sinai, Amalek and Miriam. There are clearly differing views on this custom although the one that would seem to be the most accepted is the six.
7) To remember that God is Source of all,
8) To remember the manna,
9) To remember that God saved our forefathers from Balak and Bilaam, and
10) To remember Jerusalem.
This can then be contrasted to the presentation of Rabbi Shimshon Raphael Hirsch in his siddur where he only mentions 4 remembrances: the Exodus, Sinai, Amalek and Miriam. There are clearly differing views on this custom although the one that would seem to be the most accepted is the six.
A key word is that this is all a matter of custom. The actual halachic
obligation in regard to all these remembrances is a subject of much
study and debate. Each one is a subject of its own investigation of
whether the originating verse is an actual obligating directive or
simply good advice and if it is the former, whether it is a daily,
annual or other type obligation. Many other questions also emerge such
as: why the statement regarding Sinai, unlike the others, is phrased in
the negative – to not forget our congregation at Sinai (framed as a
negative Biblical command by Nachmanides, Addendum to Maimonides Negative Commandments, 2). One interested in continuing this study may find Encyclopediat Talmudit 12:198-226 a good place to start.
Bottom
line, though, it is important to recognize that remembering past events
in our history is important to us. We are not to remember just the good
but also past failings so that we can thereby learn from them. We are
still also to remember the good for thereby we can appreciate what God
has done for us. The present is the result of the past and remembering
is of great significance to us for we are never to break this chain that
connects us with the Jewish nation of every epoch in history.
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