Hakhel Email Community Awareness Bulletin
FOCUS ON TEFILLAH ARCHIVE
5.
HASHIVEINU
How fortunate we are that we think of Teshuva every day --at
least three times a day--and that we can actually ASK FOR HASHEM’S
ASSISTANCE in doing Teshuva! The Sefer Olas Tomid notes that both
in this bracha and in the next bracha of Selach Lonu-we approach Hashem as Avinu--asking
for that extra level of mercy that a Father can grant. Accordingly, we
should be sure not to skip over the word quickly--but instead stop and
recite it with the kavannah that it deserves! Rebbe Yonasan
Eibeschutz, Z’tl, in the Sefer Ya’aros Devash writes that when
reciting this bracha, a person should ask Hashem to extend ‘His hand--His
sharvit hazahav’ to accept one’s Teshuva, and plead that even if one’s
Teshuva is tested, Hashem will assist him the second time as well. The Ya’aros
Devash adds the Teshuva we are being mispallel for is not only our
own--but that of all of K’lal Yisroel. Let us think of our
brethren--relatives and friends and those across the globe who have to be
brought closer to Avinu--our Father--each in his own way.
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The Fifth Bracha of Shemone Esrei, Hashiveinu is not
a broad, general call to Hashem to bring us back to Teshuva. Rather, the
Mishna Berurah (Shulchan Aruch, Orach Chaim 115, seif katan 1) writes that
the Bracha is intended for each and every one of us to ask Hashem for
him to humble and bring down his own particular Yetzer Hara, and together
with it to bring down each and every member of Klal Yisroel’s own unique
Yetzer Hara. Indeed, the Tur (ibid.) writes that there are fifteen words in
the Bracha corresponding to the fifteen words of the Posuk (Yeshaya 55:7):
‘Ya’azov Rasha Darko, VeIsh Aven Machshevosav…--Let the person
who has done evil forsake his way and the sinful man his thoughts, let him
return to Hashem and He will show him mercy, for Hashem is abundantly
forgiving.’
Rabban Gamliel Rabanovitch, Shlita, adds that the first
words of this Bracha are ‘HaShiveinu Avinu LeSorasecha.’ This means, he
writes, that for one to indicate that he really wants to do Teshuva he must
increase his Torah study. After all, if one does not know what is right and
what is wrong, how do they know whether to do Teshuva or not--and how to do
so? Accordingly, in an area in which one feels he is weak (such as Hilchos
Brachos, Hilchos Shabbos, Hilchos Shecheinim) one should invest additional
efforts to put himself on the path to Teshuva-- and this will make his
Tefillah all the more meaningful--and all the more sincere!
------------------------------
Rebbi Shimon Bar Yochai (Avos 2:13) teaches that one’s
Tefillos should not be uttered as ‘keva’ (routine), but rather
are uttered in a tone of Tachanunim--one pleading for mercy, for the Posuk (Yoel
2:13) states ‘Ki Chanun VeRachum Hu Erech Apayim…’--meaning, the
Bartenura explains, that sincere supplication immediately arouses Hashem’s
mercy. Incredibly, after providing this important teaching, Rebbi Shimon
concludes with the words ‘VeAl Tehi Rasha Bifnei Atsmecha.’ The Rambam
explains that this means that a person should not be a Rasha in his own
eyes, thinking that he cannot avoid doing this, or stop from doing that….
If we are to sincerely daven with Tachanunim in this Bracha for Hashem to
accept our Teshuva, we must believe and, in fact, know, that we can truly
act as Tzaddikim going forward in respect of any aveirah that we have fallen
prey to in the past. Whether it be Shemiras HaEinayim, Shemiras HaLashon,
Shemiras Kashrus, or Shemiras HaGuf VeHaNefesh, we must recite the Bracha of
HaShiveinu with the conviction that we will be better in an area in
which we have previously faltered, then sincerely plead with Hashem for his
assistance, which will hopefully then be immediately answered.
The Bracha of Hashiveinu is extremely and pivotally
important at this time--as we reach a period of the year in which the Yetzer
Hara will attempt to upend us, and make us become lesser people, as we move
closer to Elul and Rosh Hashana. The Parshios of this time BeHa’alosecha,
Shelach, Korach, Chukas… all demonstrate the foible, folly, flounder, and
failure of sin. We can, we must take the lesson--a great place to
start is with our sincere conviction and sincere supplication in the Bracha
of Hashiveinu!
-------------------------
Chazal (Brachos 12B) teach that "Kol HaOseh Devar
Aveirah U’Mesbayeish Bo Mochlin Lo Al Kol Avonosav--one who does an
Aveirah and is ashamed of it is forgiven for his sins." When reciting HaShiveinu
one should feel true remorse and shame for an iniquity that he knows that he
has committed. Clearly, Hashem wants our sincere feelings for His
mercy to be aroused. The Bracha of HaShiveinu concludes with the
unique words: "HaRotzeh BiTeshuva--Hashem wants, Hashem yearns
for our Teshuva"--we have to want it at least as much!
--------------------------------
HaRav Schwab, Z’tl, in the monumental work Rav Schwab
on Prayer (Artscroll), provides the following clarity for us on the
words ‘VeKarveinu Malkeinu LaAvodasecha--and bring us close
Hashem to your service.’: "Help us to become aware that we are
serving You in our Avodah. This refers both to Tefillah and the observance
of Mitzvos. Here we ask HaKadosh Baruch Hu for help in elevating our
Tefillah to the level of Avodasecha--Your service, in
which we are clearly aware that we are communicating directly with HaKadosh
Baruch Hu. The same thing applies to Kiyum HaMitzvos, which are often
performed perfunctorily without the awareness that by these acts we are
fulfilling the will of HaKadosh Baruch Hu and thereby serving Him. We
therefore must ask HaKadosh Baruch Hu for His help in elevating our Avodah
to the level where it becomes Avodasecha. Rav Schwab continues:
"May I suggest the following parable for this. There was a son who
embezzled a huge amount of money from his father and then disappeared. After
many years of not communicating with his father--during which time the son
had lost all of this ill-gotten money--he tearfully telephoned his father
begging for forgiveness and for permission to return home. The father,
having compassion for his long-lost son, readily welcomed him back. However,
said the son, "Unfortunately, I am penniless, Dad, so could you please
send me a ticket to come home?" Similarly, we too are asking HaKadosh
Baruch Hu for help in coming ‘back home’ to Him. We want to make our
Torah and Tefillah meaningful and come close to HaKadosh Baruch Hu, but we
need help from Him to bring us back. We cannot do it on our own. Hakhel
Note: With the powerful three words of VeKarveinu Malkeinu
LaAvodasecha, we cry out for help and draw closer to
Hashem--as we ask Hashem to draw closer to us!
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SECOND SET --------------------------
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As we draw closer to Rosh Hashana, we are aptly
reminded about the need to do Teshuvah!
We begin with the plea of “Hashiveinu
Avinu LeSorasecha--Hashem return us to Your Torah [the basis of all
Teshuvah].” The Tur (Orach
Chaim 115) writes that the term ‘Avinu’--our Father is used here, because a father is obligated to teach his
son Torah--and we ask Hashem as our
Father to please do so.
HaRav Chaim Kanievsky, Shlita, teaches that we specifically ask for
‘Hashiveinu LeSorasecha’--to return to Torah, because we were
initially taught Torah in our mother’s womb so that we would be able to
better study the Torah once we are born (Niddah 30B).
Moreover, with the term Hashiveinu,
HaRav Kaniesvky teaches, we are especially pleading for ‘Hashiveinu’--for Hashem to return
all of K’lal Yisroel back to their knowledge of Torah.
Finally, HaRav Kanievsky teaches that the order of the two brachos of
Hashiveinu followed by Selach
Lanu requires explanation.
After all, should we not first ask for forgiveness of the past, and
then to be brought back to Torah for the future.
The explanation may be, he concludes, that when we return to
Torah--Hashem will forgive us!
------------------------------------------
A.
From a reader: “I heard
from Rabbi Paysach Krohn, Shlita, that all Nusachos have the same
word-for-word Nusach for this bracha, Ashkenaz, Sefard, Sefaradi, Ari,
Teimani, etc., and that this is the only Bracha in Shemone Esrei for which
this holds true.” Hakhel Note:
Astounding, Absolutely Astounding!
B.
We continue the bracha with the words V’Karveinu
Malkeinu La’Avodasecha. The
term Malkeinu here is in contrast
to the term Avinu in the first
phrase of the Bracha. HaRav
Chaim Kanievsky, Shlita, explains that Rebbi Akiva established the Nusach of
Avinu Malkeinu and that his
prayers were answered with this Nusach (Ta’anis 25B).
Accordingly, we continue in the same manner with Avinu and Malkeinu!
C.
The Levush comments that
our Bakasha for Teshuva follows
our Bakasha for Binah, because Binah--our
understanding--causes us to reflect upon our actions and deeds--and to do
Teshuvah.
D. The Tur writes that there
are 15 words in the Bracha--representing the seven Reki’im (heavens), the
seven spaces (six between them and one above them) and the Kisei HaKavod--for
our sincere Teshuvah reaches the Kisei HaKavod itself!
Let us make sure that each word in this Bracha counts for us--so that
our Teshuvah reaches the highest point possible!
-----------------------------------------
The Sefer Olas
Tomid explains that there are two types of Avodah referred to in the
phrase V’Karveinu Malkeinu La’Avodasecha:
(1) Our fulfillment of the entire Torah--and in this Bracha we ask
that Hashem bring us closer to fulfillment of the entire Torah with a
full heart; and (2) The Avodah of Tefillah, and we ask for Hashem to help us
so that our Tefillah will originate not from our mouth--but from our heart.
HaRav Chaim Friedlander, Z’tl, adds that the depth of the term V’Karveinu--bring
us close--to is our request that we be brought back to our original
Avodah of Karbonos in the Bais Hamikdash, which we painfully feel oh
so far away from! In all events,
whether we are serving Hashem with our Tefillos, in the Bais Hamikdash, or
through our other Kiyum HaMitzvos, we always remember that we are privileged
to always stand before Malkeinu--in the presence of our King!
--------------------------------------
We continue with the phrase “VeHachzireinu
BiShuvah Shleimah Lefanecha--and help us return in complete repentance
before You.” HaRav Chaim
Friedlander, Z’tl, notes that the term Hachzireinu
is similar to the term HaMachazir
in the bracha of HaMachazir Shechinaso
L’Tzion.
In both cases, we are asking Hashem to bring something back to where
it was originally. In our
Bracha, we acknowledge that we have distanced ourselves from Hashem through
sin--and that Teshuvah will bring us back--close to Hashem--to where we were
before the chait.
Indeed, the Mabit writes that
Teshuvah means: ‘Kreiva
LeHashem Mei'richuk Hachait--coming closer to Hashem after having
been distanced because of a sin.’
Moreover, we do not ask that Hashem assist us with minimal
Teshuvah--which one may do simply to free himself of punishment--but rather
we ask Hashem to help us with Teshuvah Shleimah--which is Teshuvah so
complete that he will not fall backwards again.
This level of Teshuvah reaches the category of 'Lefanecha'--i.e.,
a Teshuvah in which Hashem Himself can testify that a person will not revert
to his previous sins.
Today’s phrase is especially powerful for us, for Chazal teach: “Habah L’Taheir MeSayin Oso--of
one wants to purify himself, he is assisted in doing so.”
With these words of VeHachzireinu BiShuvah Shleimah
Lefanecha recited sincerely and meaningfully, we are exclaiming: “We
want to purify ourselves!” Hakhel
Note: Rabbosai--Kavannah!
---------------------------------
We conclude the Bracha with the words:
“Baruch Atta Hashem HaRotzeh
BisShuvah”. HaRav Chaim
Kanievsky, Shlita, notes that we do not conclude the bracha with the term HaMachazir
BisShuvah (Who brings us
back in Teshuvah), which is the
phrase immediately preceding the conclusion of the Bracha (VeHachzirein BisShuvah) because
Teshuvah has to begin with us. It
is indeed for this reason, he continues, that Teshuvah and Selichah are
two different brachos--as we must
first accomplish repentance, and only afterwards can we be forgiven and
avoid punishment. Hashem is thus
urging us to begin--so that he can help us through and complete the process.
If Hashem wants us to do Teshuvah--should we not have a Hirhur
Teshuvah in the same way?! With
each undertaking to do Teshuvah in a particular Mitzvah, Middah, or in the
avoidance of a particular Aveirah--we are not only bringing Nachas to
ourselves forever--but to HaKadosh Baruch Hu Himself for eternity as
well-after all, this is the only time in all of Shemone Esrei that we find
what Hashem wants! Let’s get
going! Hakhel Note:
With the Bracha of Teshuvah, we have a wonderful opportunity, three
times a day, of accomplishing our life-giving mantra:
Teshuvah
BeChol Yom!
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