‘Aleinu: U’moshav Ye’Karo or Kisei Khe’vo’do?

Someone asked on my previous post on ‘Aleinu:
1 - What is the meaning of U’moshav Ye’Karo, the seat of His homage is in the heavens?
2 - Why do some not say it?

This is the nusach in the Siddurim of R. Amram Gaon and R. Sa’adia Gaon. The Tur (Orach Chaim , Siman 133) mentions that some say, v’kisei khe’vo’do (Mahzor Roma), but that U’mosahv Ye’Karo should be said because the Sefer Hekhalos has the nusach, U’moshav Ye’Karo.

The combination of kisei and kavod is common in Tanach. Two examples:

Tehillm 9 has, ya’shav’ta le’khi’sei and has, yei’sheiv parallel to kis’o:

5: …Yashavta le’khisei shofet tzedek
For you have maintained my right and my cause; you sat in the throne judging right.

8: Va’Hashem le’olam yeshev konen la’mishpat kis’o
But the Lord shall endure for ever; he has prepared his throne for judgment.

Tehillm 103:
19: Hashem ba’sha’ma’yim hei’khin kis’o u’malkhuso ba’kol ma’sha’lah
The Lord has established his throne in the heavens; and his kingdom rules over all.

According to the Gra, the nusach should be: ve’kisei khe’vo’do, the throne of His glory.

In Mail-Jewish (http://www.ottmall.com/mj_ht_arch/v33/mj_v33i61.html#CSX) , Gilad J. Gevaryahu translated Professor Ismar Elobogen as saying:

The acceptance of this tefila was very controversial in Germany, where
there were repeated charges against the Jewish religion. These did not
subside for hundred of years and eventually led to the elimination of
the sentence 'shehem mishtachavim lahevel varik umitpalelim le'el lo
yoshia,' which still exists in manuscripts and Sephardic and other
siddurim. In about 1400 a Jewish mumar (an apostate) went to the
authorities and told them that in this sentence the Jews refers to
Jesus. His proof was that the gematria of varik equals 316 as does the
name Jesus. Liefmann-Milhausen, in his book _Nitzachon_ proved the
charges wrong [claiming inter alia that this tefila preceded
Christianity], nonetheless, the charges were repeated again and again.

The commentary, Barukh She-a’mar (p.199), by the author of the Torah Temimah, points out that ye’karo, has the same gematria as yeshu. Therefore, he concludes that the correct nusach should be, v’kisei khe’vo’do, which avoids this Christian leaning gematria.

Eliezer Segal says:

It did not take long for our nimble numerologists to run into an unexpected problem. The consonantal text of varik forms an anagram of the word yekaro, which means that the two words share the same gimatria. Yekaro means "his glory," as in the clause "and the throne of his glory is in the heavens above."
(University of Calgary: http://www.acs.ucalgary.ca/~elsegal/Shokel/000928_Aleinu.html)

In answer to the questions:
What is the meaning of U’moshav Ye’Karo, the seat of His homage is in the heavens? Why do some not say it?

The meaning is easily subjected to Christian interpretation and reference to yeshu by use of gematria. The other nusach, v’kisei khe’vo’do, is supported in earlier texts, as well, and has none of these issues.

The Miracle of Chanukah: Why Doesn’t ‘Al haNissim Mention the Miracle of the Oil?

On Chanukah and Purim we insert prayers of thanksgiving specifically for the miracles of those holidays in the berakhos of hoda’ah, thanksgiving, in the Shemoneh Esreh and the birkas ha’mazon, grace after meals.

The story of Chanukah in ‘al hanissim is a condensed account of the struggle of the Chashmonaim against the Greek-Syrians. The ‘al ha’nissim texts for both Chanukah and Purim are found in the Siddur of Rav Amram Gaon, the first siddur. ‘Al hanissim does not mention the miracle of the oil.

The question is: Why Doesn’t ‘Al haNissim Mention the Miracle of the Oil?

I believe the answer lies in the nature of the berakha of modim. We say:

We gratefully thank You, for it is You Who are Hashem, our God and God of our forefathers for all eternity; Rock of our lives, Shield of our salvation are You from generation to generation. We shall thank You and relate your praise – for our lives, which are committed to Your power and of our souls that are entrusted to You; for Your miracles that are with us every day; and for Your wonders and favors in every season – evening, morning and afternoon. The Beneficent One, for Your compassions were never exhausted, and the Compassionate One, for Your kindness never ended – always have we put our hope in You. For all these, may Your Name be blessed and exalted, our King, continually forever and ever. Everything alive will gratefully acknowledge You, Selah! And praise Your Name sincerely, O God of our salvation and help, Selah! Blessed are You Hashem, Your Name is ha’tov, the Beneficent One and to you it is fitting to give thanks. (Artscroll translation)

There are two types of nes, miracles: Nes nigleh and nes nistar, Obvious miracles and hidden miracles. The miracles mentioned in modim are exclusively nes nistar, hidden miracles that follow the course of nature created and controlled by God every day for:

our lives…
salvation from generation to generation…
our lives…
our souls that are entrusted to You…
Your miracles that are with us every day…
Your wonders and favors in every season – evening, morning and afternoon…
Your kindness never ended…
Everything alive will gratefully acknowledge You.
The miracle of the oil is a nes nigleh, an obvious miracle, a clear demonstration of God’s power to change the course of nature and make the oil burn longer than it normally would burn.

This different type of miracle would be out of place in a berakha dedicated to the hidden miracles of everyday existence. Hence, the miracle of the oil is left out in ‘al hanissim and the victory of the Chashmonaim, a nes nistar of battles fought and won according to the laws of nature is included in modim.