One of the main points of focus or change that we hope to undertake over the coming month is some form of marked improvement in Tefillah, which is so essential to the betterment of our relationship with Hashem. In the hope and interest of our improving all together in some way, we will be providing (bli neder) over the next several weeks, a word or phrase to focus on in Shemone Esrei over the course of the next day. It will be each person’s responsibility to search for the word or phrase in each of the nineteen Brachos, have Kavannah for its meaning when reciting it, and briefly try to understand why the word or phrase is found in that particular Bracha. Fascinatingly, you may find that what you would otherwise expect to be key or essential words in Shemone Esrei appear much less often than you think.
Today, we will begin with the phrase "Hashem Elokeinu"--the two great names of Hashem appearing side by side, with the word "Hashem" connoting that Hashem is the Master of All, Who Was, Is, and Will Be, and Who Continuously Creates (Me’Haveh Hakol), immediately followed by the word "Elokeinu" connoting Strength, All-Capability, Omnipotence, and the Hashgacha Pratis of Hashem over us. These two names of Hashem appearing together in a Bracha conveys a powerful message. Finding and reciting these two Sheimos consecutively with Kavannah will certainly aid your Shemone Esrei in the Brachos in which they appear--and will keep you alert in other Brachos as you search for this very special term!
Special Note Two: On Rosh Hashanah, we will be accepting Hashem’s Malchus over us. How can a person now begin to accustom himself to accepting the Attribute of Hashem’s Malchus? This is exactly the question that HaRav Moshe Cordevero, Z’tl, asks in his classic Sefer Tomer Devora (Chapter 9). He answers that the starting point is for one not to feel haughty, conceited or over-confident because of all that he possesses. Even if one is a man of wealth, he should remind himself that ultimately none of his possessions belong to him and that he requires the constant mercies of his Creator. Furthermore, HaRav Cordevero teaches, one should humble his heart and act as if he himself is a pauper, especially at the time of prayer--as Dovid Hamelech referred to himself "Ki Yachid V’Oni Ani...for I am alone and poor" (Tehillim 25:16). Accordingly, an essential element of Hashem’s Malchus is our recognition of who we really are, our powers, and our limitations. A king is a king only if first he has subjects. Let’s train ourselves to be loyal and devoted subjects, privileged to have what we have and to be in His Palace only, only because of His beneficence.
Special Note Three: We will soon be wishing each other a "Kesiva Vechasima Tova." When we wish this blessing upon someone else and when we receive it, we must appreciate its true import. HaRav Chaim Kanievsky, Shlita (brought in Sefer Derech Sicha) teaches that the most important part of a Bracha from a Tzadik is our Bitachon and Emunah that Hashem will help in the merit of the Bracha. Thus, if one does not truly believe that the Bracha will help, it will generally not help. We therefore remind everyone to give Brachos--especially at this time of year--with sincerity (See Praying With Fire, Volume 2, Days 50-56), and to receive Brachos with the belief that Hashem will fulfill them. A Bracha such as "Kesiva Vechasima Tova" is especially powerful because it is not specific or limited, but a general Bracha--for all good. Indeed, at the end of the four Brachos of Bentching, after making many specific requests, we finally conclude with the words "Umekol Tuv Leolom Al Yechasreinu--and of all good things may He never deprive us." The all-encompassing conclusion assures us that we have covered our needs in totality. We can now understand the popularity--and the necessity--of the meaningful Bracha--"Kol Tuv!"
Special Note Four: We cannot let the last day of Chodesh Av go by without mention of one improvement in Bein Adam Lechaveiro, as well. The Sefer Sha’arei Teshuva (3:231) warns each and every one of us not to be a "Nirgan." What is a Nirgan? The Sha’arei Teshuva explains that it is one who constantly finds fault with others, and does not judge others favorably. He is one who first views that which his neighbor or friend has said or done in a negative light. He converts unintentional deeds into intentional ones, and often views himself as the victim, the one who is sinned against. He complains too often. Undoubtedly, none of us view ourselves as Nirganim--as complainers--as people who don’t judge favorably, as negative people. However, the next time you are about to complain or criticize your co-worker, neighbor or friend either verbally, or even mentally, think to yourself--Am I being a Nirgan? (Even the sound of the word should make us shy away!) Let us conclude Av in a "Nirgan-less" way!
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Hakhel MIS
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Important Numbers
