Hakhel Email Community Awareness Bulletin
FOCUS ON TEFILLAH ARCHIVE
ELOKAI NETZOR
A. Many,
before reciting Elokai Netzor, first recite the Pasuk of Yiheyu LeRatzon Imrei Fi...
(Tehillim 19:15). The Mishna
Berurah (Shulchan Aruch Orach Chayim 122, seif katan 8) brings from the Seder
HaYom that this Pasuk has much powerful meaning here, as it has 10
words, 10 Yuds, begins and ends with a Yud, and is comprised of 42 letters
representing the 42 letter name of Hashem. Accordingly, the Mishna Berurah
writes: 'Vesodo
Sod Gadol'', and 'accordingly, one should recite it slowly and with
kavanna , and it will very much assist his Tefillos to be accepted and not
to be returned empty...."
B. The
first two Bakashos of Elokai Netzor relate--as you may have guessed--to
pleading for Hashem's assistance in the area of speech---please save me from
(a) Lashon Hora, and (b) from
speaking falsehood or deceitfully. The
Chofetz Chaim writes that before we can make this request we must
demonstrate the willpower and desire to abandon these practices
ourselves--and then we can ask for the Siyata DiShmaya in every and all
situations!
--------------------------
A. We
continue with the request of VeLimkalelai,
Nafshi Sidom--may I remain silent as the dirt of the earth to those who
want to harm me. I don’t want
to anger or react--I want to be above those who are lowly.
Note that we have just completed asking for assistance with our
speech--we now ask for assistance with our silence!
B. With the next words VeNafshi
KeAffar Lakol Tiheye we pray to Hashem that we attain true resilience
and humility. The mashal
to dirt is important--for just as dirt is trodden upon but remains and even
hardens--and just as vegetation and sustenance comes forth from the
earth--so too may I be continuously blessed.
Indeed, Hashem happily advised Avrohom Avinu (who had of course
exclaimed ‘VeAnoci Affar VeEifer’)--that
Vehaya Zaracha KeAffar HaAretz. We
have different values than the rest of the world--Moshe Rabbeinu was
especially marked as
‘Anav Me’od’--and this is what we strive for and desire to
touch as well.
C. Then, we
plead Pesach Libi BeSoresecha--I
recognize that I need your help to attain my chelek in Torah-please open up all of the roads for my success. We may suggest that the
heart in particular is used because it symbolizes emotion--and the greatest
success in all areas of Torah learning is through joy. We daven to
Hashem for the proper insight and attitude to attain the joy of
Torah.
D. Next, U’VeMitzvosecha
Tirdof Nafshi--there are many tirdos
and redifos--many difficulties,
tests, errands and tasks which occupy a person throughout the day--but I ask
of You, Hashem, that my day be infused and suffused with a
‘run’ on Mitzvos--so that what I chase after in my life has true meaning
and relevance--not only in this
world--but forever after!
-----------------------------------
A.
In the next phrase we daven VeChol
HaChoshvim
Alai
Ra’ah Meheirah Hafer Atzasam,Vekalkel Machshavtam. The Avudraham explains the
juxtaposition between our previous request that Hashem empower us to chase
after Mitzvos, with this request that he nullify our enemies' plans and
designs against us. In the
Avudraham’s words: “For when
one runs after Mitzvos, his enemies will not run after him, Middah K’neged
Middah-- since he wants to pursue Mitzvos, Hashem will stop the enemy from
pursuit!” The difference
between Hafer Atzasam and Kaklel Machshavtam,
explains HaRav Chaim Friedlander is that the Eitzah is closer to being
put into action and therefor requires immediate action--
Meheirah Hafer Atzasam, but
if possible we ask that their original Machshava be thwarted to begin with--
Kalkel Machshavtam--so that we do not even have to initially feel or sense
the fear.
B.
The next words of our personal Tefillah are Asei
LeMa’an Shemecha Asei LeMa’an Yeminecha, Asei LeMa’an Kedushasecha
Asei LeMa’an Torasecha. Incredibly,
the Shulchan Aruch (Orach Chaim 122:3) itself, based upon the Tur, actually
writes that one who recites these words regularly is zoche to be MeKabel
Pnei Shechina. The Kuntres
Avodas HaTefillah explains each one of these phrases--let us have real
Kavannah--remember the ASSURANCE of the Shulchan Aruch-- MeKabel Pnei Shechina!:
Asei
LeMa’an Shemecha--Please
redeem us from our Golus, so that Your
Name will no longer be disgraced among the nations.
Asei
LeMa’an Yeminecha--
Please redeem us from our Golus, so that the Might
of Your Right Hand (represented by great miracles) is no longer held
back in this Golus.
Asei
LeMa’an Kedushasecha--
Please redeem us from our Golus, so that everyone will realize that you
lead us B’Derech Kedusha.
Asei
LeMa’an Torasecha--please
redeem us from our Golus, so that we
can all study Torah B’Shleimus--which is what will happen when there
is a Bais HaMikdash!
-----------------------------------
A.
We come close to concluding our Tefillah with the words LeMa’an
Yeichaltzun Yedidecha Hoshia Yeminecha VeAneini. HaRav
Chaim Friedlander explains that we refer to ourselves as Yedidecha,
as we plead to Hashem that He should
save all of Klal Yisroel from its Tzaros not because of our own Zechuyos,
but rather because we are his Yedid--we more than any other people are close
to Him. We further ask
Hashem to save us with Yemincha --His
Right Hand which symbolizes open miracles--as we look forward to great days
and great events, may they come soon (we are in a solid time--today, 8
Tishrei, is the first day of the Inauguration of the First Bais Hamikdash by
Shlomo HaMelech) . The final word
of Aneini is movingly related to
the Tefillah of Eliyahu HaNavi on Har HaKarmel as he fought against the
neviei haba’al for the sake of Klal Yisroel-where he exclaimed Aneini
Hashem Aneini! We should use
it with the same feeling!
B.
We now have the opportunity of reciting
Yehiyu LeRatzon again--a second privilege to repeat the last
Pasuk of Kepitel 19 of Tehillim with all of its import and meaning as
previously discussed. We note
that with the term Hegyon Libi we
uniquely ask that Hashem not only hear the words of our prayers--but that He even answer us for the requests of our hearts even we were
unable to properly express them. What
a powerfully encompassing Tefillah--how important our Kavannah is here!
----------------------------
A.
Immediately preceding recitation of Yehiyu L’Ratzon, many have the
custom of reciting the Pasuk/ Pesukim which begins with the first letter of
their name(s), and ends with the last letter of their name(s).
The Chofetz Chaim in Sefer Shemiras
Halashon (II:9) provides a detailed explanation for this custom.
B.
The Mishna Berurah (Shulchan Aruch, Orach Chaim 122, seif katan 8)
brings from the Sefer Chayei Adam that there are now other additional personal requests
that a person should make daily at this point in the davening--and if one
cannot make them well in Lashon HaKodesh, he can make them in another
language--as long as they come ‘mikiros
libo--from the depths of his heart’!
C.
We then take three steps back in
a singular bowed position, and after having taken the three steps back,
we turn to our left (bowed) and recite “Oseh Shalom Bimromav”, then turn
to our right (bowed) and recite
“Hu Ya’aseh Shalom Aleinu”, and then face ahead (bowed) and recite the
words “Ve’Al Kol Yisroel VeImru Amen.”
With these words and this action, we leave the presence of the King
in a most respectful manner--and once again noticeably asking for Shalom--as
we do at the end of Birkas Kohanim,
in the last Bracha of Shemone
Esrei, at the end of
Kaddish, and at the end of Birkas HaMazon.
For additional amazing reasons for taking three steps back, see Bais
Yosef to Tur Shulcha Aruch 123, and Shulchan Aruch, Orach Chaim 123: Mishna
Berura, seif katan 2.
D. We then conclude with the Yehi
Ratzon that the Bais HaMikdash be rebuilt so that our Avodah can be
fulfilled in its highest and its most pristine form in the Bais HaMikdash--for
we know that “VeArva LaHashem Minchas Yehuda V’Yerushalayim” --this will be the most pleasant thing for Hashem and, accordingly, this
is our most sought after Avodah!
---------------------------------------------
SECOND SET --------------------------------------------------------------
A.
Many,
before
reciting
Elokai
Netzor,
first
recite
the
Pasuk
of Yiheyu Lekatzon Imrei Fi...(Tehillim
19:
15)
The
Mishna
Berurah
(Shulchan
Aruch
Orach
Chayim
122,
seif
katan
8)
brings
from
the
Seder
HaYom
that
this
Pasuk
has
much
powerful
meaning
here,
as
it
has
10
words,
10
Yuds,
begins
and
ends
with
a
Yud,
and
is
comprised
of
42
letters
representing
the
42
letter
name
of
Hashem.
Accordingly,
the
Mishna
Berurah
writes:
‘Vesodo Sod Gadol’, and
‘accordingly, one should recite it slowly and with kavanna , and it will
very much assist his
Tefillos
to
be
accepted
and
not
to
be
returned
empty
....”
B.
The first
two Bakashos
of
Elokai
Netzor
relate--as
you
may have guessed--to pleading for Hashem’s assistance in the area of speech---please save me from (a) Lashon Hara,
and
(b) from
speaking
falsehood
or
deceitfully.
The
Chofetz
Chaim
writes that before we can make this request we must demonstrate the willpower and desire to abandon
these practices ourselves--and then we can ask for the Siyata DiShmaya in
every and all situations!
------------------------------
Today, we begin with the phrase:
“Elokai Netzor Leshoni Mairah
U’Sefasai MiDaber Mirmah--Hashem,
guard my tongue from evil and my lips from speaking deceitfully.”
This request is obviously based on the very similar Pasuk in Tehillim
(34:13): “Netzor
Leshonecha Mairah U’Sefasecha MiDabeir Mirmah.”
It is extremely important for us to realize the two Pesukim which
precede this Pasuk (Pesukim 12 and 13).
There, Dovid HaMelech writes: “Lechu
Bonim Shimu Li Yiras Hashem Alamedchem Mi HaIsh HaChofetz Chaim Ohev Yamim
Liros Tov…the fear of Hashem I will teach you, who is the man that
desires life who loves days of seeing good.”
Startlingly, then, the Pasuk of Netzor
Leshonecha Mairah answers
two questions--how does one attain
Yiras Hashem and who is one who wants life.”
It is no small wonder, then, that at the very top of our personal
requests, we ask for Hashem’s assistance with what we say and how we say
it. With this assistance, we
will be on the road to Yiras
Hashem and Chayim itself! HaRav
Chaim Friedlander, Z’tl, adds that over the Shemone Esrei we have used our
mouth for very positive things--our expressions of thanks and our requests
to Hashem as the Source of all. We
accordingly ask Hashem that we continue to use our mouths properly even as
we conclude this Tefillah. Next,
we continue with the phrase: “VeLimkalelai
Nafshi Sidom VeNafshi Keafar Lakol Tihiyeh--and regarding those who
curse me let my soul be silent, and let my soul be like dust to everyone.”
We ask here for Hashem’s help in gaining humility--not responding
to those who attack us even for no good reason, and furthermore, meriting
not even to feel pain from the intended insult or words of hurt. Thus,
in the first phrase of Elokai Netzor, we davened for protection for our
mouths--and in this phrase we daven for protection from the mouths of
others. As the classic Vidui
booklet points out, sins of speech constitute a substantial portion of the
sins we will be reciting Vidui about on Yom Kippur. Our
sincere Tefillos now--in Elokai Netzor--can go a
long way towards demonstrating our sincerity in improving our ways!
-------------------------------
Today, we begin with the phrase: “P’sach
Libi BeSoresecha U'VeMitzvosecha Tirdof Nafshi --open my heart to Your
Torah and may my soul pursue Your commandments.” Here,
we ask not only that we be given the ability to study--but that Hashem open
our hearts so that our study is successful and fulfilling.
We then ask for Hashem’s assistance not only to perform the Mitzvos--but
to pursue
the Mitzvos--which indicates a true understanding and appreciation of
them. When one cherishes
something, he runs after it. We
then continue to plead with Hashem as follows:
“VeChol HaChoshevim
Alai
Ra’ah Meheirah Hafer Atzasam VeKalkel Machshevasam--and for those who intend to do me harm, speedily void
their plans and spoil their intentions.”
What an important request--especially at a time when different
enemies--from terrorists to so-called world leaders seek to r’l
harm us, if not r’l
obliterate us. Here is our
opportunity, daily--three times a day-to ask Hashem to thwart their
intentions. Why should their
designs be deterred? “Asei
LeMa’an Shemecha, Asei LeMa’an Yeminecha, Asei LeMa’an Kedushasecha,
Asei LeMa’an Torasecha--if not for our sake, so that Kiddush Hashem
will prevail in the world, with everyone recognizing the Malchus of Hashem,
and the world is once and for all brought to its fulfillment!”
--------------------------------
Today, we continue with the phrase: “LeMa’an
Yeichaletzun Yedidecha Hoshiah Yiminecha VeAneini--so that Your beloved
one may be saved--let Your right hand save and respond to me.”
As we are about to conclude Shemone Esrei, with these six words we
make a very powerful request--for with these words, the Kuntres
Avodas HaTefillah explains, we are asking Hashem to save us from all
Tzaros, that Hashem save us by Nes--open
miracle (which is symbolized by Hashem’s right hand), and in the final
word, we call out “VeAneini--Hashem
please answer my Tefillah.”
Let us remember that Yom Kippur is referred to as Yishi--the
day of my Yeshuah. We have a
chance every day with these words to ask for Hashem’s Yeshuah as well.
Certainly in these few days before Yom Kippur and on Yom Kippur
itself we should instill spirited Kavannah into LeMa’an
Yeichaletzun Yididecha Hoshiah Yiminecha VeAneini!
--------------------------------
Today
we conclude with our series on Shemone Esrei--with the very last phrases of Elokai
Netzor:
A.
Immediately preceding recitation of Yehiyu
L’Ratzon, many have the custom of reciting the Pasuk/ Pesukim which
begins with the first letter of their name(s), and ends with the last letter
of their name(s). The Chofetz
Chaim in Sefer Shemiras Halashon
(II:9) provides a detailed explanation for this custom:
B.
The Mishna Berurah (Shulchan Aruch, Orach Chaim 122, seif katan 8)
brings from the Sefer Chayei Adam that there are now other additional personal requests
that a person should make daily at this point in the davening--and if one
cannot make them well in Lashon HaKodesh, he can make them in another
language--as long as they come 'mikiros
libo--from the depths of his heart'!
C.
We then take three steps back in
a singular bowed position, and after having taken the three steps back,
we turn to our left (bowed) and recite “Oseh
Shalom Bimromav”, then turn to our right (bowed) and
recite “Hu Ya’aseh Shalom
Aleinu”, and then face ahead (bowed) and recite the words “Ve'Al
Kol Yisroel VeImru Amen.” With
these words and this action, we leave the presence of the King in a most
respectful manner--and once again noticeably asking for Shalom--as we do at
the end of Birkas Kohanim, in the last
Bracha of Shemone Esrei, at the end of
Kaddish, and at the end of Birkas HaMazon.
For additional amazing reasons for taking three steps back, see Bais
Yosef to Tur Shulchan Aruch 123, and Shulchan Aruch, Orach Chaim 123: Mishna
Berurah, seif katan 2.
D.
We then conclude with the Yehi
Ratzon that the Bais HaMikdash be rebuilt so that our Avodah can be
fulfilled in its highest and its most pristine form in the Bais HaMikdash--for
we know that “VeArva LaHashem Minchas Yehuda V’Yerushalayim” --this will be the most pleasant thing for Hashem and, accordingly, this
is our most sought after Avodah!
Previous
Bracha
Back to Tefillah Archives
