Three times a day we stand before our Creator and recite

Transcription

What was the legacy the Avos bequeathed to us?
What is true wisdom and how can we attain it?
How do we navigate the tricky balance between bitachon and
hishtadlus?
What are the stages of the final redemption and how will we
merit its arrival?
What is the nature of gratitude and how do we develop it?
These questions, and many others, are answered with a clarity and depth
that will leave you transformed.
Tefillah is our key to connection with our Creator, an
awesome opportunity we are given three times each day.
Use this opportunity to enhance your tefillah — and your life.
Rabbi Zev Leff has long been famous for his ability to explain lofty
concepts in a clear, tangible manner. Thousands have had their lives
immeasurably enhanced by his incisive ideas, his sharp wit, and his
crystal-clear hashkafos. Now you, too, can benefit from his wisdom.
ISBN 978-1-568-71-471-4
90000 >
9 781568 714714
Cover Design: Beena Sklare
SHEMONEH ESREI
I
n this groundbreaking book, Rabbi Zev Leff, rav of Moshav Matisyahu and renowned lecturer and educator, illuminates and elucidates each word of Shemoneh Esrei. And then he takes us further.
Rabbi Leff focuses on the fundamental concepts lying beneath each berachah, guiding us through the Shemoneh Esrei until it is revealed as a
map for living. While delving into the words of Shemoneh Esrei, core
issues of Judaism are explored:
The Depth and Beauty of Our Daily Tefillah
Shemoneh Esrei. How can we gain a deeper understanding
and appreciation of this powerful prayer?
RABBI
ZEV LEFF
R ABBI ZEV LEFF
SHEMONEH
ESREI
The Depth and Beauty
of Our Daily Tefillah
With translation and commentary
of classic Torah sources
RABBI ZEV LEFF
SHEMONEH
ESREI
The depth and beauty of our
daily tefillah
A TARGUM PRESS BOOK
Buy the book at www.targum.com
First published 2008
Copyright © 2008 by Rabbi Zev Leff
ISBN 978-1-56871-471-4
All rights reserved
No part of this publication may be translated, reproduced, stored in a retrieval system,
or transmitted in any form or by any means, electronic, mechanical, photocopying,
recording, or otherwise, without prior permission in writing from both the copyright
holder and the publisher.
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CONTENTS
Preface .....................................................................................................xvii
Acknowledgments .....................................................................................xxiii
Introduction: The Preface to Shemoneh Esrei
I. Two Forms of Prayer ............................................................................... 3
II. How Prayer Works ................................................................................. 6
III. Geulah and Tefillah ............................................................................... 7
IV. The Three Steps ................................................................................... 10
V. “Open My Lips” — The Preface to Shemoneh Esrei ............................. 12
VI. The Order of Prayer ............................................................................ 14
VII. The Structure of Shemoneh Esrei ...................................................... 17
Avos: The First Berachah
I. Why Avos Is First .................................................................................. 21
II. The Validity of This Berachah ............................................................... 24
III. The Repetition of “Elokei” .................................................................. 26
IV. Three Descriptions of G-d................................................................... 31
V. The Good and Beneficial Kindnesses of G-d ......................................... 34
VI. G-d’s Ownership of the World and Its Manifestation.......................... 36
VII. G-d “Remembers” Good Deeds ........................................................ 40
VIII. The Ultimate Manifestation: The Redemption ................................. 42
IX. He Will Bring the Redemption “with Love” ....................................... 45
X. Three Ways to Salvation ....................................................................... 47
XI. The Irrepressible Spark ........................................................................ 49
Gevuros: The Second Berachah
I. The Four Keys ....................................................................................... 55
II. G-d’s Strength as Manifest in the World............................................... 56
III. The Significance of Rain ..................................................................... 57
IV. The Sustenance of Life ........................................................................ 59
V. Aiding the Fallen .................................................................................. 61
VI. The Source of All Strengths................................................................. 62
VII. G-d Is Faithful to Revive the Dead .................................................... 64
Kedushas Hashem: The Third Berachah
I. The Meaning of “Holy” ......................................................................... 69
II. Three Expressions of Kadosh ................................................................. 71
III. The Kedushah: Sanctifying G-d’s Name .............................................. 73
IV. The Sanctification of Angels ................................................................ 74
Binah: The Fourth Berachah
I. Grant Us Knowledge ............................................................................. 81
II. Who Is Truly Wise? .............................................................................. 82
III. Facets of Knowledge ........................................................................... 85
IV. Women and Binah .............................................................................. 88
V. Havdalah: The Ability to Make Distinctions......................................... 89
VI. Attah Chonantanu ............................................................................... 90
Teshuvah: The Fifth Berachah
I. The Miracle of Teshuvah ........................................................................ 97
II. Vidui: The Antidote ........................................................................... 100
III. The Deadline for Teshuvah ................................................................ 103
IV. The First Penitent .............................................................................. 106
V. Fifteen Levels to Perfection ................................................................. 108
VI. Torah Study: the Path to Teshuvah .................................................... 109
VII. Returning to His Service ................................................................. 111
VIII. Only G-d Brings Us to Perfect Teshuvah ........................................ 112
Selichah: The Sixth Berachah
I. Two Categories of Forgiveness ............................................................. 117
II. Forgiveness Is Life .............................................................................. 118
III. The Forgiver and Pardoner................................................................ 121
Geulah: The Seventh Berachah
I. From Personal Redemption to Ultimate Redemption .......................... 127
II. From One End of the World to the Other: Realizing Our Potential ... 128
III. The Struggles of Galus, the Beginning of Redemption ...................... 132
IV. The Sweetness of Overcoming the Struggle ....................................... 137
V. G-d as Redeemer ................................................................................ 139
Refuah: The Eighth Berachah
I. The Frailty of Man .............................................................................. 145
II. G-d the Healer ................................................................................... 147
III. Maladies and Miracles ...................................................................... 150
IV. The Role of the Physician .................................................................. 152
V. We Must Be Deserving of Healing...................................................... 156
VI. Praying for the Sick .......................................................................... 158
VII. G-d Is Both Merciful and Faithful to Heal ...................................... 160
Birkas HaShanim: The Ninth Berachah
I. The Blessing of Livelihood................................................................... 165
II. As Difficult as Splitting the Sea .......................................................... 167
III. Parnasah in Nature ........................................................................... 171
IV. Work to Live ..................................................................................... 174
V. Torah as One’s Sole Occupation ......................................................... 176
VI. Rabbi Yishmael’s Path: Torah and Derech Eretz ................................. 179
VII. Rabbi Shimon Bar Yochai’s Path: Total Devotion to Torah Study .... 182
VIII. When the Two Paths Meet: Supporting Torah................................ 187
IX. Honesty and Integrity in Securing a Livelihood ................................ 190
X. A Blessing of Material Success — for the Good .................................. 192
Kibbutz Galuyos: The Tenth Berachah
I. Kibbutz Galuyos Stage 1: Political and Spiritual Freedom ..................... 199
II. The Shofar as a Symbol for Freedom .................................................. 203
III. Stage 2: The Incentive to Unite ......................................................... 204
IV. The Circle Dance of the Tzaddikim................................................... 207
V. Stage 3: The Gathering ....................................................................... 209
VI. Signs of Redemption ........................................................................ 211
VII. The Center of the World ................................................................. 212
Mishpat: The Eleventh Berachah
I. The Mark of a True Leader .................................................................. 219
II. The Mark of a True King.................................................................... 222
III. Giving — and Getting — the Best Advice ........................................ 224
IV. The Ultimate Redemption Will Come through Justice ...................... 226
V. Return Our Judges as of Old .............................................................. 229
Birkas HaMinim: The Twelfth Berachah
I. Our Relationship with the Nations of the World ................................. 237
II. Discrimination and Non-Jews ............................................................ 242
III. The Curse of the Heretic................................................................... 243
IV. “When Your Enemy Falls, Do Not Rejoice” ...................................... 247
V. The Ethics of Praying for the Elimination of Evildoers ....................... 251
VI. The Significance of the Nineteenth ................................................... 255
VII. “May All of Our Enemies Be Swiftly Uprooted...” ........................... 256
Tzaddikim: The Thirteenth Berachah
I. The Trust of Tzaddikim ....................................................................... 265
II. The Tzaddik and the Chassid .............................................................. 267
III. The Elders of the Nation .................................................................. 272
IV. Facing Your Mortality ....................................................................... 276
V. The Remnant of the Scribes ................................................................ 280
VI. The Righteous Convert ..................................................................... 282
VII. The Good Reward of Those Who Trust in Hashem ......................... 286
VIII. Shame Keeps Us on the Straight Path ............................................ 293
Yerushalayim: The Fourteenth Berachah
I. The Essence of the Holy City ............................................................. 299
II. The Importance of Yerushalayim in the Life of a Jew .......................... 301
III. The Singularity of the Land .............................................................. 304
IV. The Nature of the Holiness of the Holy City ..................................... 308
V. The Unique Attributes of Yerushalayim .............................................. 310
VI. Future Glory .................................................................................... 315
VII. Return to Your City, Hashem .......................................................... 317
VIII. The Restoration of an Eternal City ................................................. 321
Malchus Beis David: The Fifteenth Berachah
I. The Twelfth Principle of Faith ............................................................. 327
II. The Functions of Mashiach ................................................................ 329
III. Identifying the True Mashiach ......................................................... 331
IV. The Era of Mashiach: Nature at Its Perfection ................................... 338
V. The Hidden Details of the Messianic Era............................................ 342
VI. The War of Gog U’Magog ................................................................ 348
VII. Eliyahu HaNavi: The Harbinger of Mashiach.................................. 350
VIII. Making a Perfect World ................................................................. 358
IX. When the World Will Be Filled with the Knowledge of Hashem ...... 362
X. Steps to Redemption .......................................................................... 367
Tefillah: The Sixteenth Berachah
I. One All-Encompassing Prayer ............................................................. 375
II. “I Am My Prayer” .............................................................................. 378
III. Please Answer Our Prayers................................................................ 380
IV. Aneinu: Crying Out in Times of Pain ................................................ 385
Avodah: The Seventeenth Berachah
I. Self-Negation for G-d’s Service ............................................................ 393
II. The Animals’ Role in the World and in G-d’s Service ......................... 397
III. The Purpose of Korbanos ................................................................... 401
IV. Return Your Presence to Tzion .......................................................... 406
V. Meriting the Ratzon of Hashem.......................................................... 409
VI. The Fire Offerings of Yisrael ............................................................. 411
VII. The Restoration of Tzion — with Love and Mercy .......................... 413
VIII. Ya’aleh V’Yavo: Remembrances of Past and Future .......................... 416
Hoda’ah: The Eighteenth Berachah
I. The Foundation of Thanksgiving ......................................................... 425
II. Seeing the Divine in Our Suffering .................................................... 428
III. Hakaras HaTov: What It Really Means.............................................. 431
IV. How to Achieve Hakaras HaTov (I) ................................................... 435
V. How to Achieve Hakaras HaTov (II) ................................................... 437
VI. How to Achieve Hakaras HaTov (III) ................................................ 443
VII. Bowing and Subjugation to Hashem ............................................... 444
VIII. Thank You, Hashem, the Source of All Life.................................... 446
IX. Sing His Praises ................................................................................ 450
X. Al HaNissim: The Purpose of Miracles ................................................ 456
XI. Modim D’Rabbanan .......................................................................... 458
Shalom: The Nineteenth Berachah
I. Shalom: The State of Perfection ........................................................... 465
II. The Antithesis of Shalom ................................................................... 469
III. Jealousy, Lust, and the Pursuit of Honor Destroy Peace .................... 472
IV. Kavod: The Second Deterrent ............................................................ 477
V. Lust: The Third Impediment .............................................................. 478
VI. The Mitzvah of She’eilas Shalom — Greeting Others ......................... 480
VII. The Elements of Peace: Sources from the Torah ............................... 483
VIII. “Place Peace upon Us” ................................................................... 487
IX. The Torah of Light and Life .............................................................. 493
X. Love of Chesed Spreads Peace in the World ......................................... 495
XI. The Ultimate Goal: Peace and Love of Peace ..................................... 499
XII. Birkas Kohanim: The Blessing of Peace............................................. 502
Elokai Netzor: A Final Supplication
I. A Final Personal Supplication .............................................................. 515
II. Speech: Man’s Ultimate Distinction ................................................... 516
III. “Help Me Guard My Tongue, Hashem” ........................................... 520
IV. Torah Opens Your Heart ................................................................... 524
V. Know Your Path and Pursue It............................................................ 526
VI. Foiling Our Enemies’ Plans and Plots ............................................... 529
VII. “Help Us for Your Sake” .................................................................. 531
VIII. The Culmination of All Our Intent................................................ 534
IX. Three Steps: Taking Leave of the King .............................................. 540
X. A Final Prayer: Rebuild the Mikdash .................................................. 544
PREFACE
Kavanah: The Prerequisite to Tefillah
K
avanah is the essence of tefillah — the service of the heart. Before studying
the Shemoneh Esrei itself — the focus of this book — it is imperative to be
acquainted with the parameters of kavanah, for kavanah is a requirement for
valid and effective prayer.
Kavanah has several aspects: it implies intention to fulfill the mitzvah of prayer, focus on the function of prayer, the understanding of the meaning of the words and ideas
inherent in the various prayers, and the proper enunciation of those words. Kavanah
includes intention, direction, perspective, and purpose.
Before one begins to pray, he must have the intention to fulfill the mitzvah of prayer,
which is the halachah regarding the fulfillment of all Torah-mandated mitzvos. The
Mabit in Beis Elokim explains that even according to the opinion that other mitzvos do
not need specific intention to fulfill them, tefillah is different; since it is service of the
heart that is fulfilled verbally, it requires this kavanah according to all opinions. The
Rambam and Ramban, however, disagree on whether there is actually a Torah command
to pray daily. The Rambam believes there is a mitzvah to pray every day. However, the
number of prayers one prays and the composition of the prayers is not mandated by the
Torah; neither are the set times for prayer a mandate from the Torah. The mandate of
this mitzvah is that one pray and beseech G-d daily, reciting His praises, then asking for
his needs, and then giving praise and thanks to Hashem for the bounty He has granted
him, each one according to his capability.
The Ramban disagrees with the Rambam that daily prayer is a mitzvah. He says
that “tefillah is not a daily mandate, but rather a kindness that G-d bestowed on us that
He permits us to pray to Him and He listens to our prayers and answers them.” This
mandate includes that one must pray to none other besides Hashem. However, even the
Ramban holds that in times of adversity we are commanded from the Torah to pray to
Hashem.
Hence, according to the Rambam, one must have intention to fulfill the Torah-mandated
mitzvah of tefillah whenever one prays. According to the Ramban, this kavanah would be
xviii Preface
necessary only when praying in times of adversity, and all other times of prayer are only
rabbinically mandated.
Although ideally this kavanah applies throughout the Shemoneh Esrei, it is crucial
during the first berachah.
The Rashba (responsa I:423) says that in addition to the kavanah to fulfill the mitzvah, one must also be aware that there is a G-d who gave us the Torah, who commanded
us to serve Him through tefillah. The Meiri adds (Berachos 30b) that one must focus on
the fact that everything emanates from G-d and He alone is the arbiter of reward and
punishment.
During the tefillah itself, one must be cognizant that he is standing before Hashem
and conversing with Him. This constitutes the very essence of tefillah, and if this intention is lacking there is no tefillah taking place. According to Rav Chaim Brisker, this
kavanah is crucial during the entire Shemoneh Esrei. Concerning this kavanah, Rav
Chaim Shmulevitz comments that there were two things of this world that he would
personally miss when he passed on to the next world: the joy in a mother’s eyes upon
buying her child his first pair of shoes and the opportunity to face a wall whenever one
wants and converse directly with the Creator.
During prayer one should focus one’s entire concentration on his tefillah and not let any
other thoughts enter his mind. In this vein, Chazal say that one must enter two doorways
before he prays (Berachos 8a). The first, explains the Maharal, is to free himself from all outside
thoughts, and the second is to focus on entering into conversation with Hashem. The Gemara
also says that when one prays “his heart should be directed above and his eyes below” (Yevamos
105b). Rabbeinu Yonah explains that the heart should be focused on the heavens and the eyes
should be focused below, picturing in one’s mind that one is standing in the Beis HaMikdash.
The Ya’avetz explains that one should imagine he is standing in the Holy of Holies, which is
where the gateway of prayer to the heavens is situated. This is, in essence, the idea of feeling as
if one is standing before Hashem.
The Rema (98:1), quoting Rabbeinu Yonah, adds another aspect to this intention: one
should reflect on G-d’s greatness and on his own lowliness and remove all earthly pursuits and
pleasures from his heart. The Nefesh HaChaim says that this is the meaning of “directing one’s
heart above” — above all material pursuits. And one directs “his eyes below” — in submission
and humility before Hashem.
The Tur and Shulchan Aruch (98:1) mention another aspect of intention: the understanding of what one is praying. Imagine that you are speaking to a king. You would be
careful to enunciate your words properly to convey the message that you want to relate.
This is how one should approach tefillah, which is in essence a conversation and petition
to Hashem, the King of kings.
Rav Shmuel Hominer in Olas Tamid relates that understanding what one is saying
Preface xix
shows regard for the tefillah one is praying. In the future, a person will be asked if he
made an effort to understand the tefillos he prayed thousands of times during his lifetime. In order to fulfill this aspect of kavanah, therefore, one must first learn how to
pronounce the words properly and then learn their basic meaning. Once one has mastered the basic meaning of the words, one can endeavor to understand the deeper ideas
that they convey and finally the kabbalistic hints they contain. The Yosef Ometz (26) says
that if one is capable of learning the meaning of the prayers and he does not, it is as if he
places an idol in G-d’s Holy of Holies. Hence, this study should precede all others.
Proper intention may actually be the difference between life and death. The Gemara in Rosh HaShanah (18) talks about two people who fall ill. One recovers and one
does not. The first one prayed with intention and the other one without intention. The
Yerushalmi in Berachos (5:5) says that prayer with the proper intention will surely be
answered, and the Ya’aras Devash (drush 4) adds that it will generate other mitzvos and
success in one’s endeavors in Torah and business. The Sefer Chassidim (136) says that
one who prays with tears and supplication, even if he lacks merit and good deeds, will
be answered.
Yet, despite all that we have said about the importance of kavanah, the fact is that
this is one of the things most people are guilty of daily. Although kavanah is crucial for
effective prayer, the reality is that today few really have the proper intention that make
their prayers intensely effective. According to Tosafos (Bava Basra 164b), when the Gemara relates that one of the things that everyone is guilty of daily is iyun tefillah, it means
praying without the proper kavanah.
The Gerrer Rebbe once went over to a chassid who had just finished Shemoneh Esrei
and greeted him with shalom aleichem. He explained that he had seen from the manner
of the chassid’s prayer that he had been all over the world with his thoughts — everywhere except in the beis midrash with his tefillos. So the Rebbe greeted him with shalom
aleichem on his return!
The halachah deals with the situation where one may lose his place in Shema due to
a lack of kavanah. In Shema we find the same verse in both the first and second paragraphs — “U’chesavtam al mezuzos beisecha.” If one does not have kavanah when saying
Shema, he might not know if he is in the middle of the first paragraph or the second
paragraph! Dr. Norman Bloom, a congregant of mine from North Miami Beach, commented that today we are on an even lower level than that: one can take three steps back
and not know if he is starting Shemoneh Esrei or just finishing it.
We do not repeat Shemoneh Esrei if we daven without kavanah, for fear that the
second time around we will also not have kavanah. The Mabit says that this is the reason
it is crucial to daven with a minyan, because then the different portions of tefillah said
by each individual with kavanah are added together to form one perfect tefillah.
xx Preface
It is for this reason that we ask at the outset of Shemoneh Esrei, “Hashem sefasai tiftach
u’fi yagid tehillasecha — Hashem, open our lips and our mouth will sing Your praises.”
Here we do not mention our hearts; only at the end of Shemoneh Esrei do we mention
that the words of both our mouths and the intent of our hearts be accepted. Perhaps by
the end we did “put some heart into it” and expressed ourselves with intent.
Although kavanah is essential to tefillah, it is better to daven without kavanah than not to
daven at all. The Chafetz Chaim says that a watch that is periodically wound can be restarted if
it stops. But a watch that no one ever winds rusts and is never repairable. Similarily, the Michtav MeEliyahu says that even if one davens without kavanah, at least one does not forget the
concept of prayer and so it is better than not praying at all. Rav Zundel of Salant, the Rebbe of
Rav Yisrael Salanter, quotes the Vilna Gaon, saying that if the yetzer hara robs you of kavanah
in Attah Chonein, don’t despair — muster your kavanah and you’ll get the best of him in the
next berachah, Hashiveinu.
What can we do to improve our kavanah? Various sages give good advice on how to
strengthen one’s concentration and focus:
1. The Magen Avraham recommends that one follow the words inside the siddur to
help maintain focus.
2. The Arizal, on the other hand, says that for some people closing their eyes and
praying by heart may be more effective.
3. The Nefesh HaChaim suggests mentally recreating the words in one’s mind to help
one focus.
4. Coming early to shul, or at the least on time, so that one can daven the berachos
and Pesukei D’Zimrah slowly and unrushed helps put one in the right frame of
mind by the time he reaches Shemoneh Esrei.
5. And, of course, one should learn about the greatness of tefillah and its breadth and
depth, and this will give one the right approach to his tefillah. In fact, Rav Shimshon Pinkus, zt”l, says that one who is unaware of the breadth and depth of prayer
can be compared to a person whose familiarity with an automobile is only that it
can function in first gear and is unaware that it is capable of much more.
Tefillah is a powerful gift from HaKadosh Baruch Hu. It is only to our benefit to
learn the mechanics and meaning of this gift so that we can utilize it most effectively.
It is my hope that this book will help you achieve this goal. The book is divided into
twenty-one sections, beginning with an introduction to Shemoneh Esrei, which focuses
on the prefatory words, “Hashem sefasai tiftach...,” and ending with a section on the final
supplication of Shemoneh Esrei, Elokai Netzor. In between are the nineteen sections on
the nineteen berachos of our daily Amidah.
Each section begins with an introduction to the berachah discussing the ideas and
Preface xxi
concepts inherent in that berachah. An explanation of the berachah phrase by phrase
follows. In order to derive the fullest benefit from this sefer, I suggest that one initially
read it through completely to get the total picture of our study of Shemoneh Esrei. Then
one should go back and review each berachah individually, studying the introduction to
each berachah to gain an understanding of the concept behind it, and then the translation and commentary to the berachah, so that one can have in mind the meaning of the
words as one recites that berachah in Shemoneh Esrei.
It is a good idea to concentrate exclusively on one berachah at a time over the course
of a week, until you complete all of the berachos in nineteen weeks. Then begin the
process again for review. In this way, it is my hope that we may merit to daven with
intention, emotion, and understanding and that our prayers, as individuals and as Klal
Yisrael, be answered with berachah and hatzlachah, yeshuos and nechamos, ultimately
culminating with the coming of Mashiach soon in our time.
With Torah blessings,
Rabbi Zev Leff, Moshav Matisyahu
ACKNOWLEDGMENTS
T
his work has its roots in shiurim I originally composed for my kehillah in Moshav
Matisyahu over twenty years ago. Later I revised them and delivered them to a
large audience at the OU Israel Center in Yerushalayim on Monday mornings.
Yet again they were enlarged and enhanced and delivered in Hebrew at Beit HaMoreh,
which gives courses in continuing education for principals and teachers of the Bais Yaakov
movement in Israel. They were given separately to the groups in Tel Aviv, Rechovot, Ashdod, and Bnei Brak over several years. Finally they were committed to writing in weekly
articles in the Israeli Yated Neeman and in its American edition from 5753 to 5758.
Many of those who attended these shiurim and read the articles in the Yated urged
me to compile them into book form for their own benefit and for use in teaching tefillah
to students. Due to my many shiurim, communal responsibilities, and personal learning
schedule, this project was consistently pushed off. Thanks to the constant prodding and
encouragement of my eishis chayil, Rivkah Chana, who thought that publishing this work
was a worthy and important task, I sat down to compile the material. I am indebted to
her for every important accomplishment of my life and pray that we have many more
years of life and good health together and Yiddishe nachas from all of our progeny.
I also want to express my gratitude to my kehillah, Moshav Matisyahu, Yeshiva Gedola Matisyahu, and Kollel Yesod Refael, for providing me with the base to be able to
merit both them and Klal Yisrael. They are a kehillah that honors and appreciates Torah
and provides me with the wherewithal, incentive, and encouragement to spread my
Torah both within the moshav and far and wide in many forums.
I am also indebted to the OU Israel Center for providing me with this important
forum in which to spread Torah. A special thanks to Dovid Cohen, Shai Solomon, Avi
Berman, Menachem Persoff, and Phil Chernofsky. A thank you is also in place to Esther
Davis, the receptionist at the OU, who greets me with a smile every Monday and is
always ready to be of assistance. Thank you to Mark Pollack who professionally videos
the shiurim. A special thank you to Adina Goldman who administers a tape library
comprised of my tapes. Special gratitude to my daughter Ita Rochel, who effectively
coordinates many of the activities at the center.
A special hakaras hatov to Mrs. Tova Stern, who coordinated the Beit HaMoreh of
the Bais Yaakov movement and her encouragement in permitting me to teach and guide
xxiv Acknowledgments
those who are the backbone of Torah education for young women in Eretz Yisrael.
To the editors of the English Israeli Yated and the original American Yated, Reb Yonasan Rosenblum and Reb Mordechai Plaut, I extend my thanks for providing the forum
that was the foundation of the written version of this work.
Finally, without Targum Press, under the leadership of Rabbi Moshe Dombey, zt”l,
this book would not have become a reality. I am especially indebted to my editor, Mrs.
Suri Brand, whose constant encouragement and professional guidance was crucial in
bringing this project to fruition. Thank you also to Akiva Atwood for the typesetting
and to Mrs. Beena Sklare for the beautiful and majestic cover design.
We learn many of the halachic parameters of tefillah from the prayer of Chanah, a
woman who longed to be a Jewish mother and dedicate her son to Hashem and poured
out her heart before Him. Therefore, I feel it is fitting to dedicate this work in memory
of my mother, Chaya (Elaine) Leff, a”h, and my mother-in-law, Yocheved (Josephine)
Minkoff, a”h. They both attended my shiurim and gave me constant encouragement and
motherly guidance. May their memories be a source of blessing and may they shep eternal nachas and merit from their children and descendants throughout the generations.
Above all, I thank HaKadosh Baruch Hu for giving me the wherewithal to learn,
teach, observe, and spread Torah to the public in Israel and abroad. I express my gratitude to the Almighty for giving me the opportunity to live in Eretz Yisrael together with
my dear eishis chayil and to have all of my children, their spouses, and my grandchildren
grow up in the kedushah and taharah of Eretz Yisrael and all close to home. I’m proud
to mention my daughter Ita Rochel and her sons Yitzchak Simcha and Menachem Nochum of Yerushalayim, my daughter Tziporah Shulamis and her husband Tovia Breines
of Moshav Matisyahu and their children, my daughter Miriam Hinda and her husband
Mendel Ehrman of Moshav Matisyahu and their children, my daughter Devorah Esther
and her husband Yisroel Jacobson of Ramat Beit Shemesh and their children, my son
Shlomo Leib and his wife Sarale of Ashdod and their children, my son Yosef Shmuel
and his wife Riki of Ramat Beit Shemesh and their children, my son Shimon and his
wife Zesee of Beitar and their children, my son Dovid Binyamin and his wife Neima of
Ramat Beit Shemesh and their children, my son Matisyahu Yitzchak and his wife Sara
Yehudis of Ashdod and their daughter, my son Menachem Tzuriel and my daughter
Sarah Ora and her husband Yosef Bodenheim of Beitar.
I pray that Hashem enlighten us in Torah and yiras Shamayim and grant us all good
health and long lives to continue to serve Him in deed and in the service of the heart,
tefillah. May this sefer be a source of enlightenment and inspiration to many and a
source of merit to my family and me. May the tefillos of Klal Yisrael individually and
collectively go before the Divine Throne, and may we merit to see the day that all of the
generations have so fervently prayed for, the coming of Mashiach soon in our days.
INTRODUCTION
The Preface
to Shemoneh Esrei
4 Introduction: The Preface to Shemoneh Esrei
The second
form of
tefillah is
passive —
the tefillah
of tears and
submission
relationship with G-d that will allow us to receive His bounty.
Hence, eating without a berachah is like stealing (Berachos 35a).
When one makes a berachah before he eats, he activates those spiritual
structures through which G-d provides food and enhances the particular conduit of His bounty related to the berachah in question. In so doing, it is as if he is replenishing and thereby compensating for what he
is eating. One who neglects to make the berachah takes without leaving
compensation for what he is taking. In essence, he is stealing.
Shiurei Da’as, in the shiur on korbanos, similarly explains the function of sacrifices as uniting and elevating all mundane powers toward
the service of Hashem, and thereby activating the system G-d created
to bring the world to the fulfillment of its purpose.
As the Maharal explains, this power to activate the spiritual realms
emanates from the Beis HaMikdash. With its destruction, those gates
were locked. (It should be noted that one can still penetrate and enter
even locked gates, but only with great effort and difficulty.) However,
there is another type of tefillah that was not affected by the absence of
the Beis HaMikdash. That is the more passive type of tefillah, the tefillah of tears, of submission and subjugation.
In this form of tefillah, berachah has a totally different connotation.
The Jew stands before G-d, bends his knees, and says: “Baruch” — You,
G-d, are the Source of all blessing. I don’t even have a leg to stand on. I
bend my knees in recognition of this. “Attah” — it is You, G-d, and not
I, who can provide for my very existence and for my most basic needs.
This is what the Jew proclaims as he bows his body in total subjugation and submission. However, once he recognizes this fact and
submits himself to G-d and utters His Name, “Hashem,” then he can
stand erect knowing that Hashem is his support.
All of tefillah expresses this idea. Hence, “Heal us, G-d, and we will
be healed,” is not only an entreaty, but also a statement of dependence
and submission.
This is the tefillah of tears — a passive, yet very potent, power.
The Rebbe Reb Bunim of Peshischa explains that even though these
gates are not closed, gates are still necessary to prevent improper tears
from entering. The tefillah of tears must be composed of tears of hope,
trust, and faith — tears of confidence that G-d will help — and not
tears of depression, dejection, or despair.
Perhaps these two forms of prayer have their individual sources in
I. Two Forms of Prayer 5
the two foundations of prayer itself. On the one hand, our prayers are
based on the daily sacrificial order. This is the source of actively effective prayer, with its energy source emanating from the Beis HaMikdash. On the other hand, our tefillos were instituted by our Avos, those
giants who totally submitted and subjugated themselves to Hashem,
becoming G-d’s chariot, instruments to convey G-d’s presence in this
world. It was they who instituted the tefillah of tears and submission.
These two forms of prayer are further alluded to in the verse “asher
lakachti miyad haEmori b’charbi u’vekashti — that I took from the hands
of the Emori with my sword and my bow” (Bereishis 48:22). Chazal
comment that “charbi” refers to Yaakov’s tefillah and “kashti” refers to
his supplication (see the commentaries of the Meshech Chochmah and
Brisker Rav on this verse).
“B’charbi” refers to the type of tefillah that is aggressive and intrinsically potent. Hence, it alludes to the institutionalized tefillah, where the
words and their combinations composed by the Sages and prophets of
the Anshei Knesses HaGedolah are themselves influential and effective
on the spiritual forces of nature. This is like a sword, whose essence is
sharp and potent.
The word b’charbi can also be read “bachar bi” — He chose me. This
intense verbal power is the unique designation of the Jewish people,
chosen by G-d to have close access to Him and to receive His Torah. It
gives us the pivotal position to affect the spiritual forces that run this
world.
On the other hand, “b’kashti,” which can also be read “bakashasi,”
my supplication, alludes to the passive type of tefillah, where one recognizes his inadequacy to control his situation and subjugates himself
to G-d, beseeching Him for his needs and wants. This form of tefillah
is compared to a bow and arrow, whose power lies not in their intrinsic
substance, but rather in the energy one exerts in pulling back the bowstring. Similarly, it is not the words themselves that exert influence or
effect, but the intention and fervor of the thoughts of the one offering
that prayer — to the extent to which he subjugates and submits himself
to Hashem.
As the Kotzker Rebbe puts it, the closer the bowstring comes to the
heart, the farther the arrow will go.
The two forms
of tefillah are
likened to the
sword and the
bow
II. How Prayer Works
T
Tefillah
changes your
spiritual
condition
Prayer for
others has the
same effect
he Maharal explains that the four-letter Name of G-d, Havayah,
connotes mercy, for it describes Hashem as transcending time —
He was, is, and always will be. What appears to be harsh and tragic
is a result of our inability to see the total picture. In an eternal perspective,
all is really for the good, as Chazal say, “Kol man d’avid min Shamaya l’tav
avid — All that emanates from Heaven is for good” (Berachos 60b).
In view of this foundation of belief, it is difficult to understand the function of tefillah as a remedy for a tragic situation. For example, how can
one pray to be healed from an illness that one sincerely believes has been
ordained by G-d and is really for his eternal welfare? Is it not comparable to
one who needs a painful operation to preserve his life and foolishly begs the
surgeon to spare him the pain and not perform the operation?
We can answer this seeming enigma by expanding our analogy of
the surgeon and patient. Upon examining a patient, the doctor concludes that based on his present condition, a painful operation is necessary in order to preserve his life. However, if the patient will exercise
and strengthen himself, the operation will not be necessary, and the
same result could be achieved by taking various medicines. If the patient’s condition changes, the operation is no longer needed and hence
is no longer considered to be good for the patient.
Similarly, an illness may be Heaven-prescribed to produce some
benefit mandated by the present spiritual condition of the person.
However, if that spiritual condition changes, that same effect can be
achieved without the illness. Tefillah, as well as Torah and mitzvos, can
affect one’s spiritual condition and hence change what is necessary and
beneficial regarding one’s ultimate welfare. Put another way, tefillah
does not change G-d’s mind, but rather it changes man’s condition.
Hence the word l’hispallel, to pray, is a reflexive verb, which connotes
causing an effect on oneself.
This concept, however, requires further elucidation. If the effect of
tefillah is dependent on the impact it has on one’s own condition, how
can prayers for another person be effective?
First, all Jews are interrelated components of one spiritual entity. A change
in any one of the components ultimately affects all the components.
When my son was six years old, he had an infected finger for which
the doctor prescribed antibiotic capsules. He hated taking pills and
III. Geulah and Tefillah 7
complained about the need to take capsules by mouth. “It’s not my
mouth or stomach that’s infected,” he argued, “just my finger. So put
the capsule on my finger. What is it going to help to swallow it?”
Obviously, the entire body is a single system, and a change anywhere
can affect the whole system. The digestive and circulatory systems transport the antibiotic to the area where it is needed. Similarly, a change in any
part of the body of the Jewish people affects all parts of that body. Even
the prayers of one person can positively affect the situation of another.
Second, G-d’s justice is so complete and comprehensive that every
decree is calculated to affect only those who deserve and need that effect, and to the precise degree necessary. When one person is stricken
ill, the indirect effect it has on the one who prays for that individual,
whether because he is troubled that a fellow Jew is ill or because of
the time and bother he expends on the prayer, is precisely calculated
to serve the present condition of that individual. If he changes that
condition by tefillah, then the adverse effect that has been generated by
the other’s illness is no longer necessary or prescribed. Hence, a change
will have to be effected in the patient to accommodate and rectify the
indirect effect on the one who is praying.
In this context, we never refer to misfortune as bad, but rather as
bitter. Everything is ultimately for good, but sometimes that good is by
necessity deemed by Hashem to be achieved through bitter means.
In these terms, the Chassid Ya’avetz explains the verse “LaHashem
hayeshuah al amcha birchasecha selah” (Tehillim 3:9) — “G-d always brings
the salvation”; however, “upon Your people is Your blessing.” It is we who
have to decide which berachah to make. Sometimes the salvation is brought
through means that lead us to make the berachah “Hatov v’hameitiv,” for it
appears to us good and sweet. Sometimes the salvation is brought through
a means that to us seems bitter and tragic, and for that we must make the
berachah “Dayan ha’emes — Blessed is the true Judge.”
III. Geulah and Tefillah
T
he halachah says: “Samchinan geulah litefillah” — one doesn’t
interrupt between the berachah of ga’al Yisrael and the commencement of Shemoneh Esrei (Berachos 4b). What is the purpose of this halachah?
One should
have two
kavanos in
tefillah: an
understanding
of the words,
and an
awareness
of Hashem’s
presence
Belief in
G-d must
be not only
intellectual,
but also
experiential
I will present two explanations, one that views it as an enhancement
to tefillah, and the other that views it as an enhancement of geulah.
Rav Chaim Brisker explains that there are two distinct kavanos, intentions, that one should have when praying. The first is similar to the
intention in all mitzvos that require the recitation of words and ideas:
an understanding and cognizance of what one is reciting. This intention
is crucial only in the very first berachah of Shemoneh Esrei and does not
invalidate the tefillah if absent in the remainder of the berachos.
However, there is another type of intention necessary for tefillah.
This is the cognizance that one is standing before Hashem. This intention is the very foundation of tefillah, and without it, the recitation of
the words of Shemoneh Esrei is not considered to be tefillah at all. This
intention is crucial throughout the entire Shemoneh Esrei.
In order to truly feel that one is communicating with G-d, one’s belief in G-d must be intensified. It cannot remain abstract and theoretical, on an intellectual level alone. It must be raised to the level of sensation and experience. The difference between intellectual knowledge
and experiential knowledge can be illustrated by the difference between
seeing a sign displayed on a glistening green park bench that announces
“Wet Paint,” and the knowledge that results when one places one’s fingers on the bench and sees the green paint on them.
This is the berachah that Rabbi Yochanan ben Zakkai gave his students before he died, that their fear of Heaven should be as great as
their fear of human beings — not merely abstract intellectual fear, but
fear that would result if they could actually sense HaKadosh Baruch
Hu’s observance and scrutiny of their every action (Berachos 28).
It is for this reason that the Torah commands us to remember yetzias
Mitzrayim twice daily besides the additional times through the various
mitzvos. Yetzias Mitzrayim, krias Yam Suf, and mattan Torah, through
the miracles and revelations they each contained, raised the belief of
those present to a sensory experience, where they could literally point
a finger and exclaim, “This is my G-d!” Hence, before we can start
Shemoneh Esrei and close our eyes and feel that we are standing before
Hashem and communicating with Him, our belief in Hashem must be
heightened to an intense level of feeling and reality by recalling once
again the account of our redemption from Egypt. This we do with the
berachah of ga’al Yisrael.
In addition, as Rashi says quoting the Talmud Yerushalmi, one who
III. Geulah and Tefillah 9
recounts the redemption from Egypt and therefore gets closer to G-d
(i.e., his emunah intensifies) should then take the opportunity to beseech Hashem for his needs. When one truly believes in Hashem and
understands both his total dependence on Him and G-d’s perfect ability to provide him with his needs, then tefillah is a natural result. If one
does not continue immediately after geulah with tefillah, it implies that
his understanding of geulah is deficient.
The second aspect of this continuity between geulah and tefillah is
found in Rabbeinu Yonah’s commentary to Berachos. Our understanding of redemption is not that it represents total freedom and abandonment, but rather true freedom is total subjugation to Hashem. It is for
this reason, the Shelah HaKadosh says, that we were subjected to slavery in Egypt — so that we could learn how to be slaves to Hashem.
Similarly, we were given Eretz Canaan, a land that is conducive to
slaves, either the physical variety, as Canaan was, or the spiritual variety, as we are. Perhaps it is for this reason that the essence of matzah is
twofold. It is the symbol of slavery, since it was our diet when we were
slaves in Egypt, as the Haggadah relates, “Ha lachma anya di’achalu
avhasana b’ara d’Mitzrayim — This is the bread of bondage that our
forefathers ate in the land of Egypt.” It is also the symbol of the haste
with which we were redeemed, as it says, “You shall eat matzos...for
you left the land of Egypt in haste...” (Devarim 16:3). The Gemara in
Megillah (14a) explains, based on the verse “Hallelukah hallelu avdei
Hashem — Praise you, the slaves of Hashem” (Tehillim 113:1), that
when we left Egypt, we were still slaves — but slaves of Hashem and
no longer slaves of Pharaoh. Originally, we were Pharaoh’s slaves; subsequently, we were Hashem’s slaves. Our diet as slaves did not change;
only the identity of our master was altered.
Therefore, says Rabbeinu Yonah, lest we think that after the redemption we are free men to do as we please, we immediately begin
Shemoneh Esrei, which personifies avodah, subjugation to Hashem
through service of the heart, so that we can properly put our freedom
into perspective.
Based on these two ideas, perhaps we can understand (1) why it
is not necessary to mention geulah at all in the minchah service and
(2) why it is questionable at ma’ariv whether it is necessary to follow
geulah immediately with tefillah.
Minchah time is usually said in the midst of one’s daily pursuit of
After
mentioning
the geulah,
we must
remember we
are still
slaves —
to Hashem
The halachah
of connecting
geulah to
tefillah does
not apply at
minchah and
ma’ariv
earning a living. Chazal say that earning a living is as hard as splitting
the Red Sea (Pesachim 118a). Perhaps the hardship does not connote
difficulty, but rather that it is as strong and potent in instilling emunah
as was the splitting of the Red Sea. The countless miracles involved
in earning a living constantly remind one that G-d is in control, and
hence no recounting of the redemption before the tefillah is necessary.
Minchah time itself bolsters one’s firm and sensory belief in Hashem.
As for ma’ariv, night represents galus and our dependency on Hashem. Therefore the need to follow geulah with tefillah to emphasize our
continued subjugation to Hashem is unnecessary. Our status in galus
makes that message clear.
IV. The Three Steps
By stepping
forward, we
are entering
Hashem’s
realm
B
efore beginning the Shemoneh Esrei, one takes three small steps
forward. Throughout the entire recitation of the Shemoneh Esrei, one must feel that he is actually standing reverently before
Hashem. To facilitate this feeling, one takes these three small steps forward, as if to enter into Hashem’s presence.
The significance of the three steps is based on the three barriers
that Moshe Rabbeinu had to pass through at Sinai before entering the
realm of the Shechinah (Mechilta, Yisro). These barriers are choshech,
anan, v’arafel, literally, “darkness, cloud, and thick fog.” At first glance,
it would seem that the order should be reversed. We should begin with
the more intense barrier, the thick fog, and proceed to the lesser and
lesser barriers, until we finally break through to the realm of revelation.
Why is the order reversed?
Perhaps we can explain this concept with a midrash on parashas
Beshalach (Shemos Rabbah 21:5). Commenting on the verse in Shir
HaShirim (2:14), “My dove is in the clefts of the rock... Let Me hear
your voice, for your voice is pleasant,” the Midrash says that it refers
to the period after yetzias Mitzrayim, when Hashem desired to hear the
tefillos of Bnei Yisrael as they cried out to Him, just as they had done
during their servitude. In order to induce them to cry out, he caused
Pharaoh to pursue them so that they should perceive that they were in
danger.
At times, it is the pressure and urgency of a perceived or real danger
IV. The Three Steps 11
or calamity that brings out the best in an individual or in Klal Yisrael.
The Gemara comments (Menachos 53b) that the Jewish people are compared to olives, whose choicest oil is not extracted except under pressure.
In a similar vein, the Gemara explains the verse in Eichah (3:6), “He has
thrust me into the darkness,” as referring to Talmud Bavli (Sanhedrin
24a). The Chafetz Chaim explains that it is often the times of darkness
that produce the pressured environment needed to bring on the greatest
results. The Talmud Bavli was the product of the darkness of the exile of
Bavel. Similarly, Chazal say that this explains the significance of the fact
that it is specifically the black, dark pupil of the eye that produces vision,
and not the white area (Yalkut Shimoni, Shemos 378).
Therefore, as Moshe entered into greater darkness, into environments that were more limiting, and hence more pressurized, he was
able to reach greater levels of closeness to Hashem and increased revelation. So, too, as we enter into Hashem’s realm to beseech Him for our
basic individual and communal needs, it is precisely our recognition
of the pressures and strictures that we face in our daily lives that can
bring out and help us realize our full potential, our most beautiful and
enchanting voice, emanating from the depths of our souls and soaring
before G-d’s heavenly Throne.
Perhaps we can offer an additional explanation for this progressively
more intense barrier that must be traversed prior to beginning Shemoneh Esrei. Our recognition and understanding of Hashem is limited
to the qualities and traits with which He relates to us. Any recognition
of G-d in His infinite essence is totally beyond our capability as human
beings in a finite world.
In the shirah of the sea we read the verse “Zeh Keili v’anveihu — This
is My G-d, and I will glorify Him.” At the Red Sea, the people reached
such a great level of recognition that it was as if they could actually
point to Hashem. However, this recognition is qualified by “v’anveihu,”
which can be interpreted in three ways. First: “I will make a dwelling
place for Him.” Our recognition must be limited, with definite physical parameters, bound by finite concepts and influences represented
by the Beis HaMikdash. Second: “I will beautify Him.” Through the
medium of Torah and mitzvos we perceive G-d’s glory. And last: “ani
v’Hu” — I will emulate the traits that He exhibits to me so that I may
be G-d-like. As He is called merciful, as He is called gracious, so too
will I be merciful and gracious.
We become
close to G-d by
recognizing our
limitations
as humans
It is only after recognizing and accepting this framework within
which we can relate to Hashem that tefillah in His presence is possible.
Hence, the more we appreciate how removed we are from the knowledge of Hashem’s essence, and the more we realize how much darkness
separates our understanding from G-d’s true existence, the more we can
relate to Him within the proper, limited framework that He has provided for us, and the closer we can become to Him. The more limiting
the barrier, the greater the revelation. And it is specifically the recognition and admission of being in a deep fog that results in the greatest
awareness of Hashem.
V. “Open My Lips” — The Preface
to Shemoneh Esrei
‫ — ה׳ שפתי תפתח ופי יגיד תהלתך‬G-d, open my lips,
and my mouth will recount Your praises
C
hazal instituted the recitation of these words before one begins
Shemoneh Esrei (Berachos 9b). This verse serves as a preface
and is considered an extension of tefillah itself. It has twentyfour letters, which hints at three things:
1. It hints at the twenty-four books of Tanach.
2. It hints at the word dach whose numerical value is twenty-four
and which means “humbled” or “subdued.” This specifically applies to its usage in the verse “Al yashov dach nechlam — Do not
turn away and shame the humbled and subdued one” (Tehillim
74:21).
3. It hints at the twenty-four hours of the day.
1. Tefillah
and Torah
As we mentioned, before one davens he must recognize his own
limitations and constraints. This self-awareness facilitates the feeling of
necessity and urgency that leads to beseeching Hashem for one’s needs.
It also has a humbling effect, setting the proper mood with which to
stand reverently before Hashem. One requests the King of king’s permission to approach Him and to enter into conversation with Him. We
thus begin our tefillah with a request that Hashem give us the power
to open our lips and enunciate the words properly, recognizing and
V. “Open My Lips” — The Preface to Shemoneh Esrei 13
acknowledging that even that simple and basic function is impossible
without Hashem.
In this respect, we address Hashem as our Master, the One who
controls everything. Furthermore, we recognize that our comprehension is also limited, and we therefore entreat Hashem to guide us to
pray for the proper things that will truly enhance our status both in
this world and the next.
In view of this, tefillah cannot be divorced from Torah: “He who
turns his ear from hearing Torah, his prayers are also abominable”
(Mishlei 28:9). Torah is the expression of chayei netzach, the eternal
spiritual life, and tefillah is the expression of chayei sha’ah, one’s concern
for temporal life and its necessities. Hence, the hint to the twenty-four
sefarim of Tanach in this preface indicates that our requests in this temporal world should be made in the context of the totality and eternity
of the Torah framework.
Others see in this verse a statement of our spiritual limitations, entreating Hashem to forgive us for our sins, so that our prayers will not
be classified as the offerings of the wicked, which are abominable. This
idea is contained in the concept of humility and submission reflected in
the twenty-four letters of the preface, which hint at the verse “Do not
turn away and shame the humble and subdued one.”
The conclusion of this preface, “u’fi yagid tehillasecha — and let my
mouth recount Your praises,” needs clarification. The verb yagid means
“to recount to others.” This term seems totally out of place with regard
to a prayer that one recites silently, audible only to one’s own ears.
One explanation is that tefillah is also a learning experience. One
gains new insights into Hashem and the meaning of life through the
various berachos of Shemoneh Esrei that encompass the totality of individual and communal requirements. Thus, after davening, one is better
equipped to recount to others what he has learned through his tefillah.
In this light, the effect of tefillah is not relegated to the actual time one
is engaged in it, but rather spans the entire day and the totality of one’s
being. Hence, the hint to the twenty-four hours of the day.
Perhaps this idea can reveal a new meaning to the berachah one
recites upon being delivered from a dangerous situation, “Hagomel
l’chayavim tovos,” usually translated, “Who bestows goodness on the
guilty.” However, chayavim can also mean “obligated.” When G-d bestows extraordinary goodness on an individual, it obligates him to use
2. Tefillah
and humility
3. Tefillah
and time
the result of that goodness in service of Hashem and to make others
aware of that goodness. Hence the twenty-four-hour impact of tefillah.
By reciting this verse as a preface to Shemoneh Esrei, one becomes
aware that all of one’s entreaties are in fact a form of praise to G-d. By
acknowledging one’s dependence on Hashem and Hashem’s ability
to provide all of man’s needs without any limitation, one is imbued
with a deeper admiration and appreciation of HaKadosh Baruch Hu
and thus gains a more intense understanding of one’s own mission
in life.
VI. The Order of Prayer
O
rder is an extremely important aspect of avodas Hashem. This
is highlighted by the verse “Melei’ascha v’dimacha lo se’acher”
(Shemos 22:28), which forbids mixing up the order of the
separation of terumos and ma’asros. Sefer HaChinuch (mitzvah 78) explains the idea behind this prohibition:
When things are done in order, they will not be vulnerable to mistakes and confusion. And when they are not done in an orderly
fashion, then there will constantly be mistakes. Since terumos and
ma’asros are a crucial component of the preservation of a Torah
way of life...G-d commands us to be very careful with them so as
not to ever come to err in calculating them.
The
significance
of eighteen
berachos
The ba’alei mussar emphasize the importance of seder, order, in
one’s personal life, both materially and spiritually. A person who is
not organized in the material realm is usually also mixed up intellectually and spiritually. In this respect, the seder hakorbanos was extremely important. Similarly, the seder tefillah, the order of prayer, is
significant.
The Gemara (Berachos 32; Megillah 17) relates that Shimon HaPekuli
instituted the eighteen blessings of Shemoneh Esrei, in their proper order, in Yavneh. The Gemara explains both the significance of the eighteen berachos and their specific sequence:
1. The eighteen berachos of Shemoneh Esrei correspond to the eighteen times that G-d’s Name is mentioned in the twenty-ninth
chapter of Tehillim, which begins, “Havu laHashem bnei eilim.”
The chapter begins with a call to the bnei eilim, “the children of
VI. The Order of Prayer 15
the mighty ones,” to praise Hashem. “The mighty ones” refers to
the Avos, our forefathers, Avraham, Yitzchak, and Yaakov. Following this is a call to praise Hashem “with honor and strength,” and
then to the glory of His Name. These hint at the first three blessings of Shemoneh Esrei: Avos, Gevuros, and Kedushas Hashem.
This source of the eighteen blessings alludes to the emotional aspect of tefillah that evokes an emotional awareness of Hashem and
arouses one’s sentiments to be aware of Him and praise Him.
2. The eighteen berachos correspond to the eighteen times that Hashem’s Name is mentioned in Shema. This alludes to the intellectual aspect of prayer that must evoke a strengthening of belief in
Hashem and a commitment to Him and His mitzvos.
3. The eighteen berachos correspond to the eighteen divisions of the
spinal column. This represents the aspect of tefillah as an entreaty
for one’s needs and desires, which enables one to stand up straight
and function as a human being, looking up to his Creator for
sustenance.
The Yerushalmi adds two additional ideas:
4. The eighteen berachos correspond to the eighteen times it says,
“ka’asher tzivah Hashem es Moshe — as G-d commanded Moshe,”
regarding the erection of the Mishkan. This puts avodas Hashem
into perspective. The Mishkan was an atonement for the sin of
the golden calf. The people viewed the calf as an intermediary
through which to serve Hashem. However, since it was totally
contrived by them and not commanded by G-d, it bordered on
idolatry. In order for service to G-d to be valid, whether it be sacrifices or prayer, it must be the product of G-d’s direction and not
of our own contrivances.
5. The eighteen berachos correspond to the eighteen chapters of Tehillim
(the first two chapters are considered one) that precede the verse in
the nineteenth chapter, “Ya’ancha Hashem b’yom tzarah — May
G-d answer you on the day of distress.” This alludes to tefillah as
a response to tragedy, calamity, and distress. The Ramban, who
does not consider tefillah a Torah commandment on a daily basis,
does recognize tefillah as a Torah commandment in a time of distress. When one is forced to turn to someone for help, the Torah
demands that it be first and foremost to Hashem. This serves as
a recognition of G-d’s Oneness and supremacy, a recognition of
His divine providence over all worldly powers, and the fact that
all that occurs emanates from G-d and serves a definite purpose. It
also emphasizes that calamity and distress are due to deficiencies
that we can be aroused to correct if we call out to Hashem (see
Rambam, Hilchos Ta’aniyos, chapter 1).
The
nineteenth
berachah was
added as an
emergency
measure
Despite its name, our Shemoneh Esrei has not eighteen, but nineteen berachos. There is a difference of opinion between the Bavli and
the Yerushalmi as to how those nineteen berachos actually evolved. According to the Bavli, there were originally eighteen berachos. In the
time of Rabban Gamliel in Yavneh, the berachah of the minim — the
early Christians, informers, and other heretics — was instituted as an
emergency measure. We still, however, refer to the prayer as Shemoneh
Esrei, “Eighteen,” because we hope that the need for this additional berachah will be abrogated when these types of people will cease to exist.
In addition, perhaps we do not refer to this entreaty as a fullfledged berachah, since when the wicked are punished it is not the ideal
berachah. It would have been better had they repented, and the evil
would have been removed without the need to remove the evildoer.
The Yerushalmi says that originally there were seventeen berachos,
corresponding to the verse “V’kach tov u’neshalmah parim sefaseinu —
Take that which is good, and our lips [prayers] will be the substitute for
the bulls [of sacrifices]” (Hoshea 14:3). The letters of the word tov have
the numerical value of seventeen. When Birkas HaMinim was added, it
brought the total number of berachos to eighteen. Subsequent to that,
after the destruction of the Beis HaMikdash, in honor of the reish galusa, the Babylonian exilarch, the berachos of V’liYerushalayim Ircha and
Es Tzemach David, which were originally one berachah, were split into
two distinct berachos, changing the total to nineteen.
Perhaps this signifies the fact that the “tzemach David,” the extension
of the Davidic dynasty, who ruled in the guise of the exilarch, was temporarily severed from his connection to Yerushalayim. However, since we
long for the day when these two entities will be united once again, we still
refer to the prayer as Shemoneh Esrei. (A remnant of the original nusach
Eretz Yisrael of Shemoneh Esrei, in which V’liYerushalayim and Es Tzemach David were one berachah, can be found in the Krovetz for Purim,
where additions are made to every berachah except Es Tzemach David.)
VII. The Structure of Shemoneh Esrei 17
VII. The Structure of
Shemoneh Esrei
T
he Gemara (Berachos 32a) mandates that one must first
utter praise of Hashem and only after that make his requests and entreaties. Therefore, the first three blessings of
Shemoneh Esrei contain no requests; they are primarily praise of
Hashem. This order is obviously not to facilitate Hashem’s fulfillment of one’s requests. Rather, it serves as a vital prerequisite — to
enable one to properly entreat Hashem for his individual and communal needs.
In order for one to be able to ask Hashem for anything, he must first
know who Hashem is, to whom he is directing his requests, and what
requests are in order. Second, he must know exactly what his needs are
and, more important, what his real and substantive needs should be, as
opposed to what are merely perceived needs. Lastly, one must understand his relationship to Hashem and the responsibilities and benefits
accrued by that relationship. Hence, the first three berachos form one
integral unit of prayer that serves to familiarize one with these three
aspects prior to commencing the section of beseeching Hashem with
one’s requests.
The final three blessings also form one integral unit, and here also
no requests are permitted. It is in these three berachos that the goal and
object of one’s tefillos are crystallized, where one puts the purpose of his
entreaties into perspective, culminating with the blessing of peace and
perfection.
In this respect, the basic structure of Shemoneh Esrei can be divided
into three parts: the first three blessings, the middle thirteen, and the
final three. The first three correspond to the three Avos, symbolizing
the foundations of Klal Yisrael and all their aspirations. The middle
berachos correspond to the thirteen tribes (counting Levi, Efraim, and
Menasheh), symbolizing the individual components of the ongoing development of the Jewish people. And finally, the last three berachos once
again correspond to the Avos, as a symbol of the goals of Klal Yisrael
and their ultimate perfection, which were inherent in the Avos themselves. As Chazal tell us, “Ma’aseh Avos siman l’banim — The events
of the Avos are the source of all subsequent development of their offspring” (Sotah 34a).
The first three
berachos
prepare a
person to
put forth his
requests to
Hashem
Shemoneh
Esrei has
three parts:
the first three
berachos,
the middle
thirteen, and
the last three
Although
no personal
requests are
permitted in
the first and
last three
berachos,
they contain
communal
entreaties
In light of this function of the first three and the last three berachos
of Shemoneh Esrei, we can understand why communal entreaties are
permitted in these berachos. Communal entreaties are themselves expressions of G-d’s praise, since they represent the overall framework
that Hashem instituted and in which His creations must function and
strive for perfection. Hence, they do not contradict the function of
these two groups of berachos, but rather enhance them.
Based on this, we can understand the opinion of the Meiri (Chibbur
HaTeshuvah, ma’amar 2, chapter 2) that says that the additions made
on Aseres Yemei Teshuvah, such as “Zachreinu l’chaim...” — which are
tefillos for everlasting spiritual life and the desire to cleave to G-d — are
considered praise of Hashem. Since the purpose of praise is to put life
into perspective in terms of one’s obligations toward one’s Creator, and
thus pave the way to ask individual requests, a request of the goal of all
existence is totally in accord with this theme.
AVOS
The First Berachah
I. Why Avos Is First
S
hemoneh Esrei commences with the berachah of Avos, which is
hinted at in the twenty-ninth chapter of Tehillim. This psalm,
which mentions G-d’s Name eighteen times, begins with “Havu
laHashem bnei eilim — Give praise to Hashem, the children of the
mighty ones.” “The mighty ones” is a reference to our forefathers.
Why was this berachah designated to introduce Shemoneh Esrei?
As explained previously, the function of the introductory praise
to Hashem before commencing our supplications is to acquaint ourselves with Hashem, to be able to recognize and appreciate to whom
we are directing our prayer. This recognition begins with our Avos and
their relationship with Hashem. At the Red Sea, where Bnei Yisrael
came to a profound recognition of Hashem and declared, “This is my
G-d, and I will glorify Him,” they immediately continued with “the
G-d of my father, and I will extol Him.” Rashi explains that this implies that the recognition of this greatness did not begin with me, but
rather is a tradition that began with my forefathers. Any authentic
appreciation of Hashem, any genuine relationship with Him, cannot
be removed from the context of the unbroken chain of Jewish history
and tradition. Hence, Avos forms the foundation of our Shemoneh
Esrei.
Another reason that this berachah introduces the Shemoneh Esrei is
that in order to recognize Hashem, one must study His attributes. Each
of the Avos exemplified and personified a different attribute of Hashem.
They so totally subjugated themselves to Hashem and emulated Him in
all their thoughts and actions that they became the “merkavah laShechinah,” the chariot of G-d’s presence.
Chazal relate (Bereishis Rabbah 89:4) that the wicked stand on their
gods, as it says, “And Pharaoh stood on the Nile,” his god (Bereishis 41:1).
As for the righteous, G-d stands on them, as it says concerning Yaakov and
his vision of the ladder, “And G-d stood over him” (Bereishis 7:13). Perhaps
the idea here is that idol worshipers create gods in their own image in order
to give themselves status and to justify their behavior. Hence, the wicked
“stand on their god” — their gods serve them. The tzaddik, on the other
Recognition
of G-d’s
greatness
begins with
the Avos
The Avos
exemplified
G-d’s
attributes,
which we
must study
and emulate
22 Avos: The First Berachah
We must
learn the
extent of our
potential,
which the
Avos passed
down to us
hand, realizes that he is created in G-d’s image, to emulate Him and to bring
an awareness and recognition of Hashem into the world. Hence, the tzaddik becomes the vehicle to bring G-d’s presence into this world, and it is as
if G-d stands and exists on the tzaddik.
Third, to properly enter into a relationship with Hashem and to
express one’s needs and desires, one must first recognize himself. To accomplish this, one must not limit himself to merely knowing himself
as he is, but rather one must appreciate his full potential and stature.
In order to accomplish this, it is necessary to study the lives of the
Avos.
The Midrash tells us that every Jew must say, “When will my
deeds equal and measure up to the deeds of my forefathers, Avraham,
Yitzchak, and Yaakov?” (Tanna D’Vei Eliyahu 25). This implies that the
Avos were of such immense stature that all that they achieved and all
that they were was passed on to their descendants. Hence, every Jew
has within him the potential to be like the Avos.
This explains why, when Moshe complained about the initial failure of his mission to Pharaoh, HaKadosh Baruch Hu responded: “I
appeared to Avraham, to Yitzchak, and to Yaakov as Kel Shakai, but
with My Name I did not make Myself known to them” (Shemos 6:3).
In other words, He had appeared to Avraham, Yitzchak, and Yaakov in ways that they also had reason to question His conduct, yet
they never did. Rashi comments on this verse: “I appeared to the
Avos.” This seems superfluous — the verse specifically states that G-d
appeared to Avraham, Yitzchak, and Yaakov. Is it not obvious that
they are the Avos? Why did Rashi find it necessary to interject these
words?
Normally one cannot condemn one individual because he doesn’t
measure up to another. One could say that he was not provided
with the potential with which the other individual was blessed.
Hence Hashem’s criticism of Moshe by comparing him to Avraham,
Yitzchak, and Yaakov would have been mitigated had it not been for
the fact that they were more than just simple individuals, that they
were “the Avos,” and their potential could likewise be found within
Moshe Rabbeinu. And it is unfortunate, Hashem remarks, that that
potential seemed to be lost and not evident in Moshe’s behavior.
That is why Avos initiates Shemoneh Esrei — so that we can better
know our full stature and potential.
I. Why Avos Is First 23
Another reason, says the Tzelach (Berachos 30b), that Shemoneh
Esrei begins with this berachah is to learn a lesson in humility. The
fact that Hashem let His Name devolve on the Avos and thereby attached His Name to theirs, shows G-d’s humbleness. However, in order that this recognition of G-d’s humility should not lessen our awe
and respect for Him, we immediately follow with the second berachah,
which mentions G-d’s strength. This follows the observation of Rabbi
Yochanan, who said that wherever we find mention of G-d’s strength,
there we find mention also of His humility (Megillah 31a).
Perhaps we can give another explanation of this phenomenon.
Wherever we mention G-d’s strength and power, there is always the
danger of making the mistake that the nations of the world made —
that if G-d is so great, then He could not possibly relate to mortal and
fallible man. Therefore, they approach G-d through various intermediaries. “Ram al kol goyim Hashem — Hashem is high above all nations”
(Tehillim 113:4). The nations see G-d as great and therefore removed
from the earth and man. “Al haShamayim kevodo — His glory is in the
heavens.” We know that G-d who sits on High is great, yet at the same
time He is “mashpili liros bashamayim u’va’aretz — He lowers Himself to observe and consider everything both in heaven and on earth.”
And so, whenever we mention G-d’s power and might, we immediately
mention that G-d is also humble and therefore has a close and personal
connection with man.
This mistaken view of the nations emanated from an innate haughtiness that they transferred to Hashem, reasoning that if I were G-d, I
most certainly would not deal with lowly human beings. Hence, one
who is haughty is considered like he is serving idolatry, since haughtiness can bring one to transfer that haughtiness to his perception of
Hashem, which would lead him to seek intermediaries in idolatry.
Thus Shemoneh Shemoneh Esrei starts with a discussion of the Avos
and G-d’s personal relationship with them, which signifies G-d’s humility.
Finally, the Midrash relates that Klal Yisrael is likened to a vineyard
(Shir HaShirim Rabbah 8). Just as the living vines are supported by
sticks of dead wood, so too we the living are supported by the prayers
of those who have passed on, especially our Avos.
Avos teaches
a lesson in
humility
Our prayers
are supported
by the prayers
of our fathers
II. The Validity of This Berachah
‫ — ברוך אתה ה׳ אלקינו ואלקי אבותינו‬Blessed are You,
Hashem, our G-d and the G-d of our forefathers
A berachah
is not valid
without
mention
of Shem
u’malchus
Avos is the
continuation
of another
berachah;
therefore
malchus isn’t
necessary
The
concluding
words of Avos
mention G-d’s
kingship
A
ccording to the Shulchan Aruch (214), any berachah that does
not mention G-d’s Name and the fact that He is King is not a
valid berachah. The Shulchan Aruch adds that one must also include the word ha’olam — that G-d is King over the entire world — in
order for the berachah to be valid. If this is so, why doesn’t the berachah
of Avos, the first berachah of Shemoneh Esrei, begin with mention of
G-d as the King of the universe?
The Rishonim give various answers. Some say that the Shemoneh
Esrei does not stand alone, but is the continuation of a series of berachos, starting with the blessings of Shema, which do begin with a
berachah containing mention of G-d as King of the universe. This is
known as a “berachah hasemuchah l’chavertah,” a berachah that is a continuation of the previous blessing, and so it need not mention that G-d
is “Melech ha’olam” — King of the universe. (Although minchah does
not contain Shema, and is therefore not “samuch l’chavertah,” the text
of the berachah is based on the majority of the Shemoneh Esrei — that
of ma’ariv and shacharis. Still, for this reason, the words “Baruch Attah Hashem” were retained in the berachah.) This idea echoes the close
connection between the Shema, its berachos, and the Shemoneh Esrei,
and this connection represents an appreciation of G-d as revealed in
nature, Torah, and redemption, which must precede a request of G-d
for one’s needs.
Others say that the words near the conclusion of this berachah, “Melech ozer,” that “G-d is the King who helps,” serve as the mention of
malchus. This answer, however, is not completely satisfactory, since the
word ha’olam is not mentioned and the mention of malchus is not at the
beginning but rather at the end of the berachah.
Perhaps we can explain this by first understanding the need to mention ha’olam — why the mention of King alone is not adequate, but
it must say that G-d is King of the universe. The Kotzker Rebbe commented that in Shema one must acknowledge G-d’s kingship above,
below, and in all four directions, but one must be careful not to forget
to include himself as being subjugated to that kingdom.
II. The Validity of This Berachah 25
But merely mentioning that G-d is King without mentioning that
His kingdom is in this world and encompasses all including oneself is
an abstract, theoretical, and inconsequential idea. Hence, “Melech ozer,”
which also describes Hashem as a King who is actually involved with the
world and is not merely an abstract idea, serves the same purpose.
In a similar vein, others say that the phrase “HaKel hagadol hagibbor
v’hanora — G-d who is great, mighty, and awesome,” substitutes for
malchus, since it also echoes G-d’s involvement and dominion over the
world, which is the quintessence of malchus.
The reason these words are mentioned at the end of the berachah
and not at the beginning, say other sources, is that before the time of
the Avos, the idea that G-d was the Ruler of this physical world was not
accepted by the world. Therefore, we do not mention G-d’s kingship
until after we mention the Avos and their impact on creation.
Others say that “Elokei Avraham” is in fact malchus, since the Avos
made it clear through their actions and conduct that G-d is the Ruler
and Guide of all.
Other sources explain that it is only berachos on foods or berachos
on certain occurrences or mitzvos that require this condition of mentioning malchus. For one thing, the fact that one beseeches Hashem
for one’s needs is a declaration of dependence and hence an expression
of malchus Hashem itself. Second, malchus connotes din, judgment,
and the berachos of Shemoneh Esrei, which are entreaties for all of our
needs, call for rachamim, mercy, and therefore should not contain the
mention of malchus.
Perhaps we can add an additional reason that the mention of malchus is unnecessary in this berachah of Avos. The Gemara relates (Berachos 34a) that a regular person bows at the beginning and end of the berachah of Avos and at the beginning and end of the berachah of Hoda’ah.
The Kohen Gadol bows at the beginning and end of every berachah,
and the melech remains bowed throughout the entire Shemoneh Esrei.
Bowing is a sign of submission and subjugation. The greater the reason for one to feel self-sufficient and powerful, the more submission is
needed. In addition, the more authority and power one has, the more
intensely one must signify that authority and power are endowed by
G-d, and hence are expressions of His authority and power. The selfnegation, submission, and subjugation inherent in bowing one’s head
and body toward the heart signify submission on both an intellectual
Some say it is
unnecessary
to mention
malchus in
Avos because
it is a prayer
Bowing is an
acknowledgment
of G-d’s
kingship
and emotional level. Consequently, the king, the ultimate power figure,
remains bowed throughout Shemoneh Esrei.
In a similar vein, the Shulchan Aruch cites the custom of remaining bowed during the Shemoneh Esrei of the Yamim Nora’im. The
Yamim Nora’im mark both the creation of man and his importance
as the king of this world and all its creatures and man’s recognition of
G-d’s kingship over him. Every Jew is like a king who must recognize
that his power and royalty are G-d-given and thus expressions of G-d’s
kingship. Hence we remain bowed throughout the Shemoneh Esrei
of the Yamim Nora’im. And since Chazal enacted the requirement to
bow when beginning the berachah of Avos, this in itself is a declaration
of malchus Hashem and there is no need to actually mention malchus
verbally in this berachah.
III. The Repetition of “Elokei”
‫ — אלקי אברהם אלקי יצחק ואלקי יעקב‬G-d of Avraham,
G-d of Yitzchak, and G-d of Yaakov
W
The repetition
of the word
Elokei hints
at unity and
the Oneness
of G-d
hy is the word Elokei repeated by the name of each of the
Avos, and it does not say merely, “Elokei Avraham Yitzchak
v’Yaakov — the G-d of Avraham, Yitzchak, and Yaakov”?
Also, why is the vav, signifying “and,” used only with “Elokei Yaakov”
and not also with “Elokei Yitzchak”?
The words “Elokei Elokei v’Elokei” contain thirteen Hebrew letters,
the total number of letters in the names Avraham, Yitzchak, and Yaakov, and also the number of letters in the names of the Imahos, Sarah,
Rivkah, Rachel, and Leah. The number thirteen is the numerical value
of echad, one, which symbolizes the basic unity of the Avos and Imahos
and also conveys the Oneness of Hashem, to whom they were totally
subjugated.
In addition, the total letters in the names of the Avos and Imahos
together is twenty-six, the numerical value of G-d’s Ineffable Name,
which signifies His absolute existence, transcending time and space,
and His absolute mercy. This also explains why the name Yaakov is
used in this berachah and not Yisrael; it is in order to maintain these
numerical equivalencies.
What was the legacy the Avos bequeathed to us?
What is true wisdom and how can we attain it?
How do we navigate the tricky balance between bitachon and
hishtadlus?
What are the stages of the final redemption and how will we
merit its arrival?
What is the nature of gratitude and how do we develop it?
These questions, and many others, are answered with a clarity and depth
that will leave you transformed.
Tefillah is our key to connection with our Creator, an
awesome opportunity we are given three times each day.
Use this opportunity to enhance your tefillah — and your life.
Rabbi Zev Leff has long been famous for his ability to explain lofty
concepts in a clear, tangible manner. Thousands have had their lives
immeasurably enhanced by his incisive ideas, his sharp wit, and his
crystal-clear hashkafos. Now you, too, can benefit from his wisdom.
ISBN 978-1-568-71-471-4
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Cover Design: Beena Sklare
SHEMONEH ESREI
I
n this groundbreaking book, Rabbi Zev Leff, rav of Moshav Matisyahu and renowned lecturer and educator, illuminates and elucidates each word of Shemoneh Esrei. And then he takes us further.
Rabbi Leff focuses on the fundamental concepts lying beneath each berachah, guiding us through the Shemoneh Esrei until it is revealed as a
map for living. While delving into the words of Shemoneh Esrei, core
issues of Judaism are explored:
The Depth and Beauty of Our Daily Tefillah
Shemoneh Esrei. How can we gain a deeper understanding
and appreciation of this powerful prayer?
RABBI
ZEV LEFF
R ABBI ZEV LEFF
SHEMONEH
ESREI
The Depth and Beauty
of Our Daily Tefillah
With translation and commentary
of classic Torah sources

Three times a day we stand before our Creator and recite

Transcription

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