The Yom Tov of Shavuos, though only one day (two outside of Eretz Yisrael), has many aspects to it. One aspect is our celebration of the greatest of gifts that Hashem has bestowed upon us: Torah. Learning and living Torah is our greatest and deepest connection to Hashem: It enables us to live a life of meaning and purpose with every thought, word, and action throughout our lives.
A second aspect is that Shavuos is a day of judgment for the spiritual. What new opportunities will we be granted to increase the revelation of Hashem’s Glory in the coming year? What enhanced role might we play in helping others: nationally, communally, and individually? Our new “assignments” and opportunities are decided on this day. Certainly, our ability and that of our loved ones, to learn, teach, spread, support, and live Torah weigh heavily on our minds on this day. As with Rosh HaShanah, the judgment day for our material needs, Shavuos is a day we must invest great efforts in our tefilos for ourselves, for our loved ones, and for all of our brothers and sisters, especially those who are currently unable to daven for themselves and their loved ones.
We present two segments from our Ahavah Rabah series. This brachah, which we recite before Shema in the morning, has great meaning and impact every day. Many great people say this brachah fervently and passionately every day of the year. Certainly, on this day, we all need to rise to the challenge. Many shuls will allow more time for this brachah on Shavuos. If your shul does not, consider getting a head start and davening ahead to give yourself more time.
May we all merit a sweet judgment and an even greater opportunity to come closer to Hashem and deepen our connection with Him in the coming year.
Torah: The Air We Breathe
אבינו האב הרחמן המרחם, רחם עלינו
Our Father, the merciful Father, Who acts mercifully, have mercy upon us
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אין בכל התפלות תחנונים עזים כאלה, ממש כאיש המתחנן להציל את נפשו
There are no supplications in all of the prayers that are more powerful than these, actually like a person who is pleading in order to save his life. [HaRav Avigdor Miller in Tefilas Avigdor]
Rav Miller zt”l points out that in this tefilah we are expressing a progression, adding level upon level of compassion and mercy in our description of Hashem’s compassion and in our relationship with Him. We add that these levels come on top of those already describing the great and eternal love Hashem has for us, the great and powerful compassion He showed us in the past, invoking His great Name and the z’chus of our Avos and their bitachon. Why such seemingly excessive pleading, here in this tefilah in particular?
Rav Miller explains that the knowledge and fulfillment of Torah is the greatest salvation for our souls, and there is no greater danger in our lives than living without Torah. Accordingly, we are pleading here for our very lives, our eternal spiritual lives. As the Chofetz Chaim writes in siman 47 of the Mishnah B’rurah, this is one of the primary places in tefilah (In fact, he lists it first before other parts of tefilah that precede Ahavah Rabah in sequence) where we daven for our children as well. We are pleading for their eternal lives as well as our own.
We begin with “אבינו–Avinu (our Father).” A father certainly has a great and powerful love for his children. We then add “הרחמן–HaRachaman (the Merciful),” which is meant as a title or description. Hashem’s אומנות–umanus (“profession”) is רחמים–rachamim. His midos are rachamim.
We then proceed to add “המרחם–HaM’racheim” – the One who actively has rachamanus upon us. All compassion in the world comes from One Source. Human beings who deliver that compassion are messengers of Hashem, the One Source. Finally, we add “רחם עלינו–racheim aleinu” – a request for Hashem to have compassion upon us.
Why do we need such seemingly excessive pleading to learn and live Torah for ourselves and our children? Isn’t it enough to put in our best efforts and ask for Hashem’s help in our normal manner? Rav Shlomo Wolbe (sefer Alei Shur 2:590-591) quotes the Gemara in Maseches Nidah (70b) in which the Gemara says that it is not enough to sit and learn. The Gemara states: “Many did that, and it did not help them (to become chachamim).” Rather, one must sit and learn and beseech Hashem for rachamim. Rav Wolbe then writes these most powerful words:
ומי יודע כמה גדולי תורה בכח הולכים לאיבוד ואינם מתהווים מה שיכולים להיות – מפני שתפילתם היא בדילוגים ובמהירות, ללא כוונה מעומקא דלבא!
And who knows how many potential g’dolei Torah are getting lost and are not becoming what they could have become – because their tefilos are [conducted] with skipping portions and with [undue] haste, without kavanah (intent and concentration) from the depths of the heart!
Let us all storm the heavens and beseech Hashem for rachamim as we plead to Hashem in this unique tefilah. Let us plead for all of klal Yisrael, our children, family, and friends – and ourselves. Nothing less than our eternal lives are at stake.
A Plea for Passion
ותן בלבנו להבין ולהשכיל, לשמוע ללמוד וללמד
Instill in our hearts to understand and to elucidate, to listen, to learn, and to teach…
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Rav Chaim Friedlander zt”l (Rinas Chaim) and Rav Avigdor Miller zt”l (Tefilas Avigdor) explain that the words “ותן בלבנו–v’sein b’libeinu” apply to all the requests that follow. We ask Hashem to place in our hearts (and in our children’s hearts) the desire to want to internalize and to clarify, to accept, to learn, and to teach Torah.
How can we ask Hashem to place in our hearts the desire to want all of these spiritual requests? Isn’t that our job? We know that while results are completely in Hashem’s domain, our role is creating the desire and putting forth effort, even in ruchniyus – spiritual matters. Why are we asking Hashem to do what we are obligated to do?
The answer is that we need to acknowledge that we need Hashem’s help to accomplish anything, even the desire and effort, which is our role and responsibility. We need siyata diShmaya, heavenly assistance, in every step of our lives. Therefore, not only do we ask for success, but we ask here also for Hashem’s assistance in desiring all these steps of serving Him through internalizing, learning, teaching, and living Torah with love.
We will briefly explain the words in this beautiful request, based on the explanations of HaRav Friedlander (Rinas Chaim) and HaRav Miller (Tefilas Avigdor). We preface each of the statements below with, “We ask You, Hashem, to place in our hearts (and in our children’s hearts) the desire:
להבין–l’havin – to focus on the depth of Torah and place it deeply into our hearts;
להשכיל–l’haskil – to understand and internalize the Torah so clearly within our hearts that its teachings become like a simple, straightforward matter to us, and thereby guide our every thought, speech, and action;
לשמוע–lishmoa – to accept guidance from our rav, rebbeim, parents, and others;
ללמוד–lilmod – to toil in Torah, learn with hasmadah, and grasp quickly;
ללמד–l’lameid – to have the ability and the z’chus to teach Torah. One who loves Torah is not satisfied just to learn but wants others to learn as well. His own learning is with the mindset of teaching and living Torah.
Let us remember the Chofetz Chaim’s advice of also davening in this brachah for our children.