Hakhel Email Community Awareness Bulletin
FOCUS ON TEFILLAH ARCHIVE
1.
AVOS
We refer you to Praying with Fire
(first volume), by Rabbi Heshy Kleinman (Artscroll) or Rav Schwab on
Prayer (Artscroll) for an excellent review of the first Bracha of
Shemone Esrei. Of course, many other works on Tefillah that you may have at
home or handy will assist you with additional thoughts and insights on this
Bracha.
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We provide the following reminder as to the distinction
between "Ozer" (Helper), "U’Moshia"
(Savior), "U’Magen" (Shield):
·
Ozer--a Helper, who thwarts an existing immediate danger from
overpowering a person (example: you have already been attacked and the
attacker is defeated);
·
Moshia--a Savior, who cancels danger threatening to overpower
a person (example: prior to his attacking, the attacker runs away);
·
Mogen--a Shield, who prevents trouble from reaching you in the
first place (example: the attacker never leaves home).
See Michtav M’Eliyahu 4:65 as brought in Praying
with Fire (page 117). By recognizing and realizing that Hashem
helps, saves and shields--we, very much unlike contemporary world leaders,
will recognize and feel Hashem’s protection over us in all
situations and circumstances!
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The Sefer Ali Shur (Vol. 1 , p. 123) by HaRav Shlomo
Volbe, Z’tl brings the teachings of the Sefer Yaaros D’vash (HaRav
Yonasan Eibeshutz, Z’tl) on the brachos of Shemone Esrei. HaRav Eibeshutz
teaches that the first bracha should arouse us to emulate Avrohom Avinu
(after whom the bracha is named--Magen Avrohom), who recognized that Hashem
is the one and only HaKail HaGadol HaGibor VehaNora--and spread
this awareness by his actions and words to others. The Kuntres Avodas
HaTefillah by Rabbi Meyer Birnbaum, Shlita explains further that HaKail
refers to Hashem’s All-Powerful Mercy, HaGadol refers to His
Greatness in Acts of Chesed, HaGibor refers to the incomparable power
of His Judgment (we need only quiver or tremble for a moment at the recent
volcano or tornado events and their aftermath), and HaNora teaches
that Only Hashem is to be feared for his Awesome Power, for no other
creature or creation has any power to act without Hashem’s express
permission. Then, when we conclude the bracha with the words Magen
Avrohom--to indicate that Hashem shielded Avrohom from so many
dangers--and will shield us, his descendants as well--let us have the
proper Kavannah--oh how we need it now!
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The following is excerpted from the monumental Artscroll
work Rav Schwab on Prayer, and was related by Rav Schwab at a Shiur
he gave on Tefillah: "I heard a story from Rav Yosef Breuer,
Shlita, which he told about his father, my Rebbe, Rav Shlomo Zalman
(Solomon) Breuer. The elder Rav Breuer was a very good friend of Rav Shimon
Sofer, the Rav of Cracow, a brother of the Ksav Sofer, and a son of the
Chasam Sofer. Once when the two friends met, Rav Shimon Sofer asked Rav
Breuer to tell him a short ‘vort’ from his father-in-law, Rav Shamshon
R. Hirsch. Upon which, Rav Breuer told him that Rav Hirsch would point out
that while Adon Olam described the unfathomable eternity and omnipotence of
Hashem, it nevertheless makes a reference to Him in a very personal
way--"VeHu Kaili, He is my G-d." Each person in his
Tefillah says: ‘I have a personal relationship with HaKadosh Baruch HU,
He is my personal G-d.’ Therefore, whenever a person says the word
"Ado--i, my Master", no matter how small he thinks he is, he is
averring that he is in direct contact with Hashem. This thought is in
the introduction to any individual’s Iyun Tefillah, concentration on
Prayer. There is nothing mystical or supernatural about it. It should be the
most natural thing in the world."
Hakhel Note A: When reciting the name of Hashem, which is so
often repeated in the first Bracha of Shemone Esrei, it is very important to
have this warm and moving thought and feeling in mind--and hopefully
remember it even as you proceed and recite Hashem’s name through the rest
of Shemone Esrei!
Hakhel Note B: Shlomo HaMelech teaches in Mishlei (28:20)
‘Ish Emunos Rav Brachos--a trustworthy man will have many blessings. We
may also interpret this to mean that one who makes many Brachos is
constantly demonstrating and re-demonstrating his Emunah in Hashem, and
becomes not only an Ish Emunah but an Ish Emunos. Chazal teach
that a Bracha without ‘Shem U’Malchus’--‘Hashem Elokeinu
Melech HaOlam’ is not truly a Bracha. Thus, each time we recite Hashem
Elokeinu--My L-rd, Our G-d in a bracha, we should be careful to
recognize the personal relationship that goes to the essence of
our Emunah--each and every time we recite a bracha!
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Just as the way we enter Shul is an important portal to how
we will conduct ourselves there, so too, will Kavanna in the first Bracha of
Shemone Esrei put us on the appropriate track for the remainder of our
Meeting with Hashem in Shemone Esrei. The Tur writes in the name of his
brother (Rebbi Yechiel, Z’tl) that the first Bracha has 42 words, which
corresponds to Hashem’s Name of 42 letters (see Kiddushin 71A). With
this, we should appreciate every words of the first Bracha for each word is
an inherent part in the formation of the Sheim Hashem. An astonishing
allusion to this, is that the Bracha begins with a ‘bais’ (the numerical
equivalent of two), and ends with a ‘mem’ (the numerical equivalent of
40)--adding up to 42 as well--every word and indeed every letter is
permeated with Kedusha!
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SECOND SET -------------------------- -------------------------------------
We begin with the first of the Brachos--known
as Avos, obviously alluding to our forefathers--each of whom, as we know,
are specifically only in this bracha, and each of whom Chazal teach
instituted one of the daily Tefillos (Avrohom Avinu-Shacharis, Yitzchak
Avinu--Mincha, and Yaakov Avinu--Ma'ariv). However, there is a second
suggested meaning to the reference of this bracha as Avos. One reason given
that Mesechta Avos (the only Mesechta of 63 Mesechtos that is studied in
such a formal way in preparation for Kabbalas HaTorah), is called by this
name is because it contains the Avos--the cardinal principles for us to live
by. This bracha as well puts the
Avos--the fundamentals of our faith--in perspective for us, as it describes
Hashem's relationship to K'lal Yisroel, His Greatness, His Kindness, His
Awesomeness, how we have survived through His beneficence--and how we will
make it through the end of days. The bracha of Avos is so essential that the
Mishna Berurah (Shulchan Aruch Orach Chaim 101:seif katan 4) uniquely rules
that if one realizes before he concluded the bracha with the words Baruch
Atta Hashem that he did not have Kavannah for the meaning of the words--then
he can go back to the words "Elokei Avrohom, Elokei Yitzchok near the
beginning of the bracha, and recite the bracha again from there even though
he will be repeating Hashem's name several times (although he cannot go back
to Baruch Atta Hashem at the beginning of the bracha). The Dirshu Mishna
Berurah (ibid.) brings the opinion of the Chazon Ish who rules that if one
had recited the words Baruch Atta Hashem at the end of the bracha, or had
completed the bracha but had not begun the next bracha of Gevuros, he can
think the words of the bracha in between the two brachos, and it would be
considered as if he had kavannah in the bracha. [The Dirshu note adds that
HaRav Chaim Kanievsky, Shlita writes that he does not believe the Mishne
Berurah would agree with this ruling of the Chazon Ish.] In all events, we
see the special emphasis and tremendous need to have kavannah in the
first bracha--as evidenced by the proposed lengths we must go if c'v
we have not done so. Accordingly, it behooves us to place special
concentration on the meaning of the words we are reciting in this bracha--as
we begin our privileged meeting with Our Maker known as "Shemone Esrei"--with
the fundamental principles of Avos!
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HaRav Chaim Kanievsky,
Shlita, points out that the reason each one of our Avos is mentioned in the
bracha is because the Nusach of the
bracha incredibly refers back to the Pasuk (Shemos 3:6,7) in which Hashem
advises Moshe at the Sneh that he has heard the cries of Bnei Yisroel in
Egypt: “Anochi
Elokei Avicha Elokei Avraham, Elokei Yitzchok, VEilokei Yaakov…V’es
Tza’akasam Sha’amati MiPenei Nogsav…I am the G-d of Avraham,
Yitzchok and Yaakov… and I heard their cries…. In fact, the name Yisroel
is not used here--for ‘Yaakov’ is specifically used in the Pasuk [perhaps
further indicating the pain of Galus]. We
thus connect our Tefillos to the Tefillos of our forefathers in Egypt--with
the similar hope that Hashem will listen to our cries as well!
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Why is it that some people
can daven so quickly, are not be particularly concerned with Kavannah or how
they pronounce the words, and even come late and leave early?
Why do they not truly appreciate the outstanding privilege of what is
truly happening--an audience with the King at each Shemone Esrei?!
Why the lack of concern, why the lack of care?
Some have suggested that a real reason for this is that they simply do
not believe that anyone is listening. Yes,
Hashem is real, and they believe in Him--but they do not believe that they
prayer about to be uttered is at all meaningful to themselves, let alone
K’lal Yisroel or the world. It
is perhaps for this reason that at the outset of Birkas
Avos as soon as we begin the bracha with Baruch
Atta Hashem--even before we
mention that Hashem is the G-d of our fathers, Avraham, Yitzchak and Yaakov--we
first impress upon ourselves the word ‘Elokeinu’--that
Hashem truly is watching over us, loves us and takes care of us.
Everything that follows in the next Nineteen Brachos is based upon
this fact. When reciting the word
Elokeinu, we should stop for a
moment, so that we properly appreciate that everything that we are about to
say really does have meaning for ourselves, for K’lal Yisroel, for the
world--and even makes a mark on all worlds.
Our tefillah should come alive! We
should share this thought with others--helping to negate the ignorance,
apathy, and feeling of unimportance of our individual Tefillos--by steering
ourselves and others to a proper awareness of just how meaningful, relevant,
practical, important and effective each of the individual Tefillos we recite
truly are!
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Chazal teach
that we cannot mention all of the praises of Hashem in our Tefillah, because
we could never stop. We are,
however, permitted to mention the phrase HaKel
HaGadol HaGibbor VeHanorah because Moshe Rabbeinu himself utilized this
exact phrase in the Torah itself--so that we are essentially recounting the
Torah’s phrase. We must realize
that each one of these four extremely potent words has its important own
meaning. Based upon the Kuntres Avodas
HaTefillah, the following is each word’s succinct meaning
HaKail
refers
to Hashem’s All-Powerful Mercy. Note:
this word is so important that it is repeated again in the next phrase
Kel Elyon!
HaGadol
refers to His Greatness in Acts of Chesed.
Hakhel Note: To appreciate
the concept of HaGadol in a
practical way, think of the fact that one reason Shabbos HaGadol is referred
to by that name is because it demonstrates our recognition that Hashem, in
His Great Kindness, empowered and enabled us to tie the Egyptian god to our
bed posts in preparation of, and as a zechus to ensure, our departure from
Mitzrayim forever--to Cheirus Olam!
HaGibor
refers
to the incomparable power of His Judgment (we need only quiver or tremble for
a moment at volcano, tornado, tsunami and other ‘natural’ events and
disasters and their aftermath). Chazal
also teach that this term also demonstrates Hashem’s incredible power over
the world, as He, throughout the course of history has allowed the lamb of
K’lal Yisroel to live and thrive among the 70 wolves of nations which
desire to devour it in each and every generation.
In the words of Chazal: ‘Hein, Hein Gevurosav--this
is a true demonstration of Hashem’s Gevurah”.
HaNora
teaches that Only Hashem is to be feared for his Awesome Power, for no other
creature or creation has any power to act without Hashem’s express
permission. Hashem’s
fearsomeness is also demonstrated by His
restraint at the Babylonian and Roman armies, who as His mere tiny
creations, destroyed each Bais Hamikdash and blasphemed Hashem in gross and
horrible ways in the process. Chazal
teach that: “Hein,
Hein Nora’osav--His
restraint during it all is a true demonstration of Hashem’s literally
incredible Nora’us”.
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We conclude this week’s focus on the First Bracha of Shemone Esrei with the final
words of the bracha. Hashem is
the Melech Ozer, U’Moshia U’Magen--and
ultimately, as the bracha concludes, He is the Magen Avraham. It would
appear that although Ozer and Moshia
are great gifts to us, the quality of Magen
is the most important because it is not only the climax after Ozer
U’Moshia but also concludes the bracha--Magen
Avraham. We can readily
understand why this is so. After
all--with Ozer, Hashem helps us when we are already in the predicament, with Moshia,
Hashem saves us as the predicament is about to unfold--but with Magen,
Hashem shields us, i.e., does not allow the situation, event or circumstance
to even occur at all. We aspire
to Magen!
The concept of Magen is
based on Hashem’s assurance to Avrohom Avinu (Bereishis 15A)--‘Anochi Magen Lach--I will shield you.’
HaRav Chaim Kanievsky, Shlita, brings Shir
HaShirim Rabba (4:4) to explain the meaning of Magen
to us in the bracha: “Hakadosh
Baruch Hu said to Avraham: To you
I was one shield, but to your children I will be many shields!”
This means that Hashem protected Avraham from harm and in his zechus
Hashem will protect us as well! As
the situation in the world around us appears precarious, and we have no clue
of the plans or future plans of the politicians, the world leaders, the
terrorists and those in a position to ‘push buttons’ may be, we must
strive to instill special Kavannah in our closing words of the bracha: Melech--All
Powerful King Who is concerned with our welfare--be our Ozer, our Moshia, and our Magen--just
as You were to--and in the Zechus of--Avraham Avinu!
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