Aleinu

History

There is an ancient tradition that the Aleinu prayer was composed by Yehoshua following the conquest of Jericho.[1] This is said to be alluded to in the first letter of each of the first four verses of Aleinu which spell "Hoshea" when re-arranged. Hoshea was Yehoshua's original name. Others suggest that it was likely composed, or at least canonized in its current form, in the third century in Babylon by the Talmudic sage Rav. It may also have been written during the period of the second Beit Hamikdash. Either way, it is certainly one of the oldest prayers in the daily liturgy. It is interesting to note that Aleinu was originally intended to be recited as part of the Mussaf prayer of Rosh Hashana. It was later adopted for daily use (in the twelfth century) due to its powerful declaration of God's kingship over the world.[2]

There were communities in the past that only recited Aleinu at the conclusion of Shacharit and Ma'ariv, and not at mincha. This was based on the opinion that Aleinu should only be recited in a service which included the Shema, as well.[3] In fact, one of the reasons that Aleinu is not recited at the conclusion of Mincha on Yom Kippur is to recall this ancient custom.[4] In addition to the "Shema Yisrael", Aleinu has historically been a martyr's prayer, as well.[5]

Opposition

Among the passages in the Aleinu prayer is one which reads "shehem mishtachavim l'hevel varik, umitpallelim el el lo yoshia" which translates as "they bow down to nonsense and worthlessness and pray to a God who does not save." The Church historically accused the Jewish people of inserting this passage as a reference to them and their religion, a claim possibly initiated by the notorious anti-Semite Johann Andreas Eisenmenger. This claim was bolstered by the fact that the gematria of the word "varik" equals 316, which is coincidentally the same gematria as the word "Yeshu," the Hebrew word for Jesus. Other antagonists took this a step further after discovering that the combined words of "hevel varik" have the same gematria as "Yeshu U'mohammed." These inferences led to Christian protests and even pogroms over the inclusion of Aleinu in the prayers. Finally, it was also noted that the word "rik" means "spit" which further fueled Christian anger.

As a result, Aleinu was removed from the liturgy in some communities, while in others, merely the "offensive" passage was removed. Some communities modified the passage to read: "shehayu mishtachavim l'eililim u'mitpallelim el el lo yoshia" meaning "they used to bow down to idols and pray to a god who does not save." This rendition of the passage was intended to convey that it refers to ancient paganism and not contemporary Christianity. In some editions of the siddur the "offensive" passage was omitted but a blank line was left in its place so that the printers would not be condemned for printing the passage yet worshippers would be able to fill it in themselves.[6] In further defense of the "offensive" passage, the sages of the time pointed out that the theme of Aleinu, as well as the verses which compose it, are taken directly from the Hebrew Bible which preceded Christianity by many centuries. This proves that Aleinu cannot possibly be a reference to Christianity.[7]

Spitting

Some people have the custom to spit at the words "shehem mishtachavim l'hevel varik umitpallelim el el lo yoshia" when reciting Aleinu.[8] It is explained that spitting after reciting this passage demonstrates one's abhorrence for idolatry. Furthermore, since speech automatically stimulates saliva, spitting at this point shows that one does not want to benefit from idolatry in any way, not even from the saliva produced at its mention!

One who chooses to spit during Aleinu should do so into a tissue or onto the ground and then immediately rub it away with one's foot so that it is not noticeable. Most authorities, however, question the authenticity and legitimacy of this custom entirely, calling it "the custom of imbeciles".[10] It is also noted that some people were spitting at the wrong passages.[11] Spitting during Aleinu was also seen by some rabbinic leaders as an unnecessary provocation of the Christians.[12] So too, spitting in a synagogue is disrespectful and possibly even forbidden according to halacha.[13] It is said that the kabbalists, including the Arizal, were very particular never to spit at all. Nevertheless, there are a number of authorities who justify the practice and a number of Chassidic communities conduct themselves accordingly.[14] Those who regularly spit regularly when reciting Aleinu should not do so when reciting it as part of the silent Mussaf on Rosh Hashana.[15]

Due to its supreme declaration of God's sovereignty[16] Aleinu must be recited while standing.[17] In fact, Aleinu is so holy that some authorities in the past have suggested that it should only be recited in the Land of Israel.[18] We are taught that God sits and listens with tremendous pleasure whenever aleinu is recited.[19] There is a tradition that the second paragraph of Aleinu was composed by Achan after he was caught looting Jericho and taken out to be killed as a result.[20] Some have the custom to begin the second paragraph of Aleinu with "al ken" and while others do so with "v'al ken." Either way is acceptable though according to kabbala "v'al ken" is to be preferred.[21] One who happens upon a congregation that is reciting Aleinu should recite it along with them.[22]

[1] Kolbo 16.

[2] Machzor Vitri.

[3] Seder Hayom, Mincha; Mishna Berura 132:7. For more on the association between Aleinu and Shema see Seder Hayom, Aleinu and Bach, OC 133:1.

[4] Chikrei Minhagim Vol I. p.92.

[5] See also Bach, OC 133.

[6] Machzor Aram Tzova (circa 1560).

[7] Devarim 4:39; Daniel 2:37; Yirmiyahu 10:6-16; Yeshayahu 30:7; 45:20, 23; 51:13. For more on this including a line by line interpretation of Aleinu, see: www.aleinu.org.

[8] Minhag Chabad and others.

[10] Mekor Chaim 132:2, cited in Chikrei Minhagim Vol I. p.93.

[11] Kitzur Shla p.132.

[12] Mekor Chaim 2:97.

[13] Kitzur Shulchan Aruch Mekor Chaim 8:15.

[14] Taz, YD 179:5.

[15] OC 97:2.

[16] Machzik Bracha, OC 132:2; Shulchan Aruch Ha'arizal 132:3; Mishna Berura 132:7..

[17] Kol Bo 16.

[18] Shaarei Teshuva (Teshuvot Hagaonim) 34.

[19] Mishna Berura 132:8.

[20] Seder Hayom, Aleinu; Megaleh Amukot, Va'etchanan 133.

[21] Aseh Lecha Rav 5:19.

[22] Magen Avraham 65:3; Mishna Berura 65:9; Dvar Chevron 2:53.