Both Yitzchak Avinu and RIvkah Imeinu prayed fervently for a child. The Kaf HaChaim (281:8) cites the Sefer Chesed LaAlafim who states: “We have a kabbalah, tradition, handed down from Rav Yehudah HaChasid who taught that when one is confronted with a difficult challenge, committing to recite the Nishmas prayer (we recite Nishmas on Shabbos and Yom Tov at the end of Pesukei D’Zimra. We also recite it at the end of the Pesach seder) in the presence of a minyan is a segulah for deliverance. The tefillah is attributed to Rav Elazar Azkari, who lived in Tzfas during the time of the Arizal. Deeply immersed in the mystical teachings associated with Jewish spirituality, he composed several well-known liturgical poems, including Nishmas Kol Chai. The tefillah is a heartfelt expression of gratitude, praising Hashem for the breath of life and acknowledging Him as the Source of all existence. The significance of reciting this prayer lies in its power to deepen our connection with Hashem and to cultivate a constant sense of gratitude. It reminds us to acknowledge Hashem’s continuous flow of blessings He had bestowed upon us. Through its powerful words, we are reminded to take pause to reflect upon what we owe Hashem and to offer our constant gratitude for His Beneficence.
What does this have to do with the parshah? The Sefarim HaKedoshim (quoted by Horav Sholom Ben Tzion Felman,zl), derive an allusion from our parshah to the recitation of Nishmas.
Va’ye’etar Yitzchak l’Hashem l’nochach ishto, “Yitzchak prayed opposite his wife,” the word l’nochach is roshei teivos for lomar nishmas kol chai. Furthermore, says Rav Felman, the Kaf HaChaim records this segulah, positive ritual/incantation, as siman reish-pay-alef, which spells the word rofeh. The letters of rapo stand for afar, dust, and pe’er, beauty/majesty. This alludes to the idea that one who considers himself as dust, will, with Hashem’s blessing, merit to be rapo, healed. This will enable him to be elevated to pe’er, majesty.
The Steipler Gaon, zl, was wont to tell a pregnant woman that, prior to giving birth, she should be mekabel, accept upon herself, that, if all goes well, she will recite the tefillah of Nishmas Kol Chai in gratitude to Hashem. Likewise, he would instruct one who was about to undergo a surgical procedure to recite Nishmas following the surgery. He suggested reciting the entire Nishmas, followed by the tefillos Ha’Keil b’saatzumos through Yishtabach, concluding with the blessing, but not uttering Hashem’s Name. He also added that one may recite this tefillah b’yechidus, alone, without a minyan.
More than reciting Nishmas, I think we should underscore the concept of “living” nishmas. We must constantly reiterate the notion that nothing in life (especially life itself) should be taken for granted, reinforcing the notion that each moment is a miracle. This perspective encourages a profound awareness of gratitude to appreciate the small and large gifts of life, and acknowledgment of the Divine Presence in every aspect of our existence.
Horav Tzvi Elimelech Spira, zl, of Dinov was a leading Chassidic Rebbe, founder of the Dinov dynasty. He was a prolific writer, best known for his Bnei Yissaschar, by which title he is also called. The custom in the city of Dinov was that Rav Tzvi Elimelech would sing the Shabbos morning tefillos. As he would sing, he would gaze through the window and see the lush green rolling hills, the splashing colors of the various flowers set against the deep blue sky. This would inspire him to sing the Nishmas prayer with great emotion. He was blessed with a beautiful voice which, together with his elevated love for Hashem, brought forth an otherworldly sound.
His feelings of gratitude to Hashem added life to the words, Ilu malei pinu shirah ka’yam, “If our mouths were filled with song like the sea is full of water, and our tongues as full of joyous song as the sea waves, and our lips as full of praise as the breadth of the heavens, our eyes as brilliant as the sun and the moon, and our hands as outspread as the eagles of the sky, and our feet as swift as deer, we still could not thank You sufficiently.”
The sound of his melodious voice carried beyond the immediate shul. Week after week, the gentile shepherds would hear the song/tefillah wafting over the country plains. They would halt their work in order to listen attentively to the saintly Rebbe’s singing. Many would even walk to the shul and stand outside, mesmerized by what they heard.
When the Rebbe’s time on this world came to an end, his chassidim who would daven with him every week felt as if their hearts had been torn. All week they mourned, but when Shabbos arrived, they made a noble attempt at restraining themselves. They would shed no tears of sadness on the holy day. When they reached the Nishmas prayer, however, the chazzan who led the services stopped to swallow a tear. Suddenly, the congregation heard the Rebbe’s melody filling the shul. How could this be? They looked outside to see the gentile shepherds singing their Rebbe’s song.
I will go so far as to suggest that a song of gratitude to Hashem, especially one authored by someone as saintly as Rav Elazar Azkari and sung by the holy Bnei Yissaschar, has enormous spiritual power. It elevates a person’s soul and transports him to a different realm.
