Hakhel Email Community Awareness Bulletin
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6.
SELACH LANU
This week, we reach the bracha of Selicha. In this bracha,
we ask Hashem for selicha (Selach Lanu)
and mechila (Mechal Lanu).
HaRav Yonasan Eibeschutz, Z’tl, explains that selicha refers to the
complete extinguishment of the sin, while mechila still requires yissurim.
Accordingly, HaRav Eibeschutz continues, one should
sincerely plead for selicha in this bracha--so that his sins are forgiven without having to suffer through difficult
yissurim which would cause bitul Torah or Tefillah.
As in the bracha of Hashiveinu discussed last week, we plead with the
words Selach Lanu Avinu--asking
Hashem as
our Father to mercifully
wipe away our iniquity entirely so that we can begin our lives again without
the hurt of yissurim and with
fresh resolve and new dedication. This
bracha contains very powerful requests--and the kavana that we have should
match the inherent potency of the bracha!
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The following is excerpted from the monumental
work Rav Schwab on Prayer, the
teachings of Rabbi Shimon Schwab, Z’tl:
“…Boruch Attah Hashem Chanun HaMarbeh LiSloach--Blessed are you
Hashem, the gracious One who pardons abundantly.
Chanun, as opposed to
Chonein, is the pu’al form, and means “You graciously grant the requests
that are made of You.” If we
pray for forgiveness, HaKadosh Baruch Hu ‘allows Himself to be
entreated’, and even adds to the forgiveness, He is HaMarbeh
L’Sloach: He increases His
forgiveness to the point that He considers the aveiros that we have done
B’Shogeig to have been Zechuyos.” Hakhel
Note: The more we focus on the
exact wording implanted in the Shemone Esrei by the Anshei Knesses HaGedolah
the more we can appreciate its explosive potency.
We need not have the in depth and hidden meanings at our finger tips
or on our minds--but we most definitely should have the powerful plain
meaning of the words focused in on the 5-10 minute Shemone Esrei that we
pray. Over the course of a day,
this amounts to approximately a half hour or less of paying good attention
to what you are saying--in your audience with the King of Kings .
Oh, how worthwhile it is and will be o have that focus!
(As to the singular importance of the ‘plain meaning’ of the
words, see Shulchan Aruch Orach Chaim 98, Mishna Berurah seif katan 1).
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It
is important to note that this is the only
bracha in Shemone Esrei (at least in Nusach Ashkenaz) that has the word Ki--because
in the bracha three times. This
brings to the fore Rabbi Yissocher Frand’s superlative thought on Teshuva
in one of his classic Teshuva Shiurim (all of his must-listen-to Teshuva
Series is available through yadyechiel.org).
Rabbi Frand points out that we begin our Vidui with the phrase ‘Aval
Anachnu Va’Avoseinu Chatanu--but
we and our fathers have sinned. What
is the ‘but’ all about in
Vidui? Why is Aval
an essential part of our Teshuva? Rabbi
Frand brings that the essence of Aval is
taken from Yosef’s brothers--who upon being accused of being spies,
exclaimed ‘Aval Ashaimim Anachnu...--but
we are guilty....’The ‘but’ there conveys the brothers’ stark
realization that all that they had done until that point was based upon
excuses--But this, But that--while in real truth the test of Yosef coming to
them alone should have been handled otherwise--and he should have not been
thrown into the pit, nor sold into slavery.
With the words Aval Anachnu Va’Avoseinu Chatanu we honestly convey that our sins
are also based in excuses--but I
had to look at that, but I had to
say this, but I had to go there, but
I had to eat something, but I
didn’t have time, but I
couldn’t do it.... the
beginnings of Vidui are admitting the excuses--and ridding yourself of them.
One should look out for the word ‘but’
in anything that you are about to rationalize or justify--to make sure that
you won’t have to Teshuva for that ‘but’.
In the Bracha of Selach Lanu- with the word Ki
mentioned three times we
suggest that we ask for pardon and forgiveness--BECAUSE we realize the
foible of the ‘but’ syndrome, and BECAUSE we recognize that Hashem is
Pardoning and All-Forgiving despite the pretexts and excuses. When saying
the word Ki--remind yourself of the ‘buts’ of the past--and concomitantly
plead and rejoice in the way out of the ‘Aval’s--the
Ki’s that Hashem so graciously
provides us with!
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Today's
teaching is excerpted from the
Kuntres Avodas HaTefillah by Rabbi Meyer Birnbaum, Shlita.
The Sefer Orchos Chaim of
the Rosh (36) writes--”What good is it to ask for Selicha in Selach
Lanu--if one does so without having Kavanna?”
Indeed, HaRav Yecheskel Sarna, Z’tl, writes that asking for
forgiveness without Kavanna ridicules the concept of asking for forgiveness.
On the other hand, the Sefer Olas
Tomid concludes if one does recite Selach
Lanu with a feeling of remorse over specific sins that he has done in
the past, and with a Kabbala not to do so in the future-- then he has
fulfilled the Mitzvas Asei in the Torah of Teshuva within his daily Shemone
Esrei!
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The Sifsei
Chaim, HaRav Chaim Friedlander, Z’tl, asks why the two Brachos of
Hashiveinu and Selach Lanu are
not, in fact, combined as one. After
all, does not Hashiveinu begin the Teshuva process and Selach
Lanu complete it--as two parts of one whole?
HaRav Friedlander answers that Chazal specifically separated our
Bracha of Selach Lanu in order for
us to fulfill the Fifteenth Ikar HaTeshuva listed in the Sha’arei Teshuva (1:41-42). The
Fifteenth Ikar is Tefillah--that one should daven to Hashem and ask for
His mercy in forgiving and erasing his sins.
HaRav Friedlander concludes that it is part of Hashem’s incredible
kindness--that He allows us to come back to Him and pray time after time
with this fault and that foible, and still forgive us through our Tefillos
to have our Teshuva accepted. It
is for this reason that we conclude the Bracha with the words HaMarbeh
LeSeloach--for Hashem abundantly forgives us--time and time again, and
brings us to the level of Selichah, as if we had not sinned!
What a daily opportunity--and we have it three times a day!
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