Divrei Torah on Tefillah by Darchei Binah staff

A: No, it is what enables us to say the Shemonah Esrei1 The Nefesh Hachayim explains that at this point in our Tefillos, we have reached a point of absolute unity with Hashem. We are so purely spiritual that we are unable to speak! So we now ask Hashem to restore an aspect of our physicality (speech) and grant us the ability to articulate our Tefillos.

You (Atah) are my personal G-d, like a close friend, yet I bow in awe- in You did our fathers (Avoseinu) trust. Each of the Avos found and served You (Elokei Avrohom, Elokei Yitzchok, Veilokei Ya'akov) according to his essence. You are awesome, and powerful (Hakeil Hagadol Hagibor Vihanorha...), and Your dealings are only good (Gomeil Chassadim Tovim). By remembering the Chessed to the Avos (Vizocher Chasdei Avos), You ensure kindness to us. Every moment, You bring the Geulah closer (Umayvi Goel) and show Your love (Biahava) for us. You are the sole provider for our needs (Melech Ozer Umoshia Umagein), and Your promise is eternal as You protect the covenant You made with Avrohom (Magein Avrohom).

The second Bracha of the Shemonah Esrei is called "Gevuros" and speaks of those things that are so obviously controlled by Hashem. Miftach (key) is the acronym for the four things that only Hashem holds the keys to:

"Vikedoshim Bichol Yom Yihalelucha, Selah. Baruch Atah Hashem, Hakeil Hakadosh." Many Mefarshim explain 'Kedoshim' as referring to Am Yisroel. The Shem Mishmuel teaches that we praise Hashem through Kedusha, which can be defined as separation. When we separate from things (like a husband from his wife), we are praising Hashem, because people who witness this realize that the Kedusha can only come from a close connection with "Hkeil Hakadosh." Thus, this Bracha reminds us of how to live a life of Kedusha, and thereby praise Hashem.

"Atah Chonain Liadam Da'as"- We ask Hashem for Da'as as a Matnas Chinam, that we should have the Siata Dishimaya to know the right thing to do. Then we continue with "Umilameid Le'enosh Binah"- Hashem has taught us to trust ourselves that our decisions are right. Finally, we conclude with "Chonain Hada'as" because first we needed that initial Matanah of Da'as.

A: The Medrash teaches that before a Jewish child is born, he learns Kol Hatorah Kula from a Malach while in his mother's womb. Right before he is born, however, the Malach hits the child on the lip, and all of the Torah is forgotten. Thus, in this Bracha we are asking Hashem to return us to the Torah which we once had!

There is a very significant difference between Selicha and Mechila. Selicha, forgiveness, is when no punishment is exacted against the guilty party (what Moshe got for Beni Yisroel after Chait Haegel). Mechila, pardon, is when no trace of the offense remains (what we ask for on Yom Kippor). We ask our father for Selicha because only a father can "look the other way," not be angry, and withold a punishment. We ask Mechila from our king, because only a king can give his official pardon to make it as if no offense was ever committed.

A: In the other Brachos, we ask Hashem for things which we see come directly from Him. By Refuah though, it is very easy to attribute it all to cometing else- a doctor, medicine, new technology, etc. Therefore, we now make sure to emphasize "Ki Sehilaseinu Atah"- it all comes from YOU, Hashem, and no other source.

This Bracha starts with a "Beis," the first letter of Torah Shebichtav ("Bireishis Bara Elokim") and ends with a "Mem," the first letter of Torah She Ba'al Peh ("Mayeymosaiy Korin"). This is to teach us that all Brachos from start to finish come down to the world only through the merit of Limud Torah. "Were it not for Torah, there would be zero Bracha in the world." (Otzer Hatefillos)

A: There is a fundamental difference between the two words. Kabeitz refers to physical gathering to one place, a geographical location. Yachad however, is a deeper, more spiritual kind of gathering: together asONE nation Biachdus, with Ahavas Yisroel.

A: The Gemara teaches that when the Sanhedrin was dismantled, all singing ceased from places of feasting; to teach us that Klal Yisroel's joy is incomplete as long as we are lacking a Sanhedrin. We must daven that we should be Zocheh to real leaders, not the corrupt ones of today, and then all of our pain and sorrow will disappear.

This Bracha, an addendum to the Shemonah Esrei, was written in response to the Malshinim by a Tanah named Shmuel Hakatan. He was chosen over everyone else in his entire generation, because only he was able to write this Bracha completely Lishma, and not out of hatred for the Malshinim. He was, as his name implies, among the most humble of men who possessed a unique ability to make himself small for the sake of others.

A: In this Bracha, we are davening that we gain the ability to see everything that happens to us as being for our good, even if it doesn't seem that way. We ask Hashem for the wisdom to realize that everything that comes from Him is Litovah.

"Vichisei Dovid Miheira Lisocha Tachin"- In Yimos Hamashiach, just seeing the restored and ultimate Malchus of Dovid will give us Yiras Shamayim. Especially those who have learned Navi have so much to look forward to since they have more of an understanding of what Malchus Beis Dovid stands for. If only we could see it now..

"Ki Lishuasicha Kivinu Kol Hayom"- We specify "for YOUR Yeshuah we hope"- we are praying for the recognition that the Yeshuah comes from YOU only, Hashem- not Tevah. Since people tend to only think this in Tefillah or while learning Mussar, we conclude with "ALL DAY LONG"- that we should hold onto this recognition even once Tefillah is over, and carry it throughout our entire day.

A: The Shelah Hakadosh explains the two separate goals of Tefillah that are being expressed here. 1: We ask Hashem to accept our Tefillah as a Ma'aseh Tefillah. Please let it elevate us as it is meant to. 2: In addition, please don't turn me away. Grant my request, but not just because "I davened so well." Tefillah is supposed to be a true growth experience!

"Vi'ishei Yisroel"- According to the Mishnah Berurah, we should think of two things when we say this prase. ONE: The FIRES (Aish) of Bnei Yisroel. TWO: The great PEOPLE (Ish) of Bnei Yisroel. It is brought down that when Bnei Yisroel bring Karbanos, the Mlach Michoel offers up the Neshamos of Tzadikim in Shamayim before Hashem to give Him Nachas Ruach. A Remez to this is in Vayikra 9:4: "Ki Hayom Hashem Nireh (=Ahraon) Aleichem (=Michael)"

A: "Tzur Chayeinu"= Middas Hadin; when we deserve it. When we are good, then You are a source of life for us. "Magein Yisheinu"= Middas Harachamim; when we don't deserve it. Even when we mess up, You are still a shield that saves us.

"Barcheinu Avinu...Bior Panecha"- We begin by asking Hashem to bless us with His "light" and then proceed to list seven things which He has given us from His Or: 1. Toras Chaim 2. Ahavas Chessed 3. Tzedaka 4. Bracha 5. Rachamim 6. Chaim 7. Shalom- These seven things parallel the seven colors of the spectrum that refract from white light (ROYGBIV). We now see that "Or Panecha" is no ordinary light- it refracts into seven "colors" of blessing!

A: We just spoke to Hashem Himself! Our speech is now elevated- how can we proceed to defile it through coarse language or Lashon Hara? We therefore conclude our audience with Hashem with the Bakasha that now, as we re-enter the physical world, He helps us in guarding our speech. This way we ensure that our Tefillos soar straight up to Shamayim.