Part 10
Va'ani sefillosi lecho Hashem Eis Rotzon . . .
The fifth and final posuk that we say as an
introduction to our morning tefillos is the
posuk from Tehillim (69:14) that begins with a
letter vov and ends with a chof that together
have a numerical value of twenty-six, the same as that of the
Name of Hashem. This posuk serves to remind us that we
are about to enter His Palace where the Shechinoh is
always present, and we must behave accordingly.
The twelve words of this posuk are: Va'ani
sefillosi lecho Hashem Eis Rotzon, Elokim berov chasdecho,
aneini be- emes yish'echo — As for me, may my
prayer to You Hashem, be at an opportune time; in Your
abundant kindness, answer me with the truth of Your
salvation.
This same posuk is said on Shabbos afternoon, during
Minchah just before the sefer Torah is taken
out of the Oron Hakodesh. The Tur (Or HaChaim
292) explains that this posuk was incorporated into
the Shabbos Minchah, as it highlights the different
behavior of the Jewish people as compared to the heathen
nations.
Dovid Hamelech (Tehillim 69:13-14) describes how,
during their holidays, they make merry and become drunk,
spending their free time in the pursuit of physical
enjoyments.
In contrast, the Jewish people who are commanded to enjoy
their Shabbos meal by partaking of wine and other delicacies,
will nevertheless find time to come to daven and hear
leining. This contrast is sufficient to create an
eis rotzone — a favorable time that assures that
our tefillos will be answered , as expressed in the
closing phrase of aneini be-emes yish'echo. Rashi
(Sefer Pardess 4) states that an extra eis
rotzon is created when people have to interrupt their
Shabbos lunch, in order to catch the scheduled time for
Minchah, as this reinforces the contrast between the
Jewish People and the heathens.
The siddur Avodas Yisroel writes that some communities
had the custom to say this posuk three times, whilst
the Tur writes that Sephardic communities repeated it twice
during Shabbos Mincha. In some German communities it
is first recited aloud by the Chazan, and then repeated by
the entire community, while most communities simply recite it
once, all together.
The reason why our davening should be performed during
a period of eis rotzone is best understood with a
practical example. A worker who goes for his wages at the end
of the week, is not concerned if his employer is in a good
mood or not. He has worked his specified number of hours and
expects to receive the agreed amount in his paycheck.
However, a person who is collecting tzedokoh, inquires
as to what is the best time to knock on people's doors. When
soliciting donations, one will be more successful if his
request are made whilst the donor is in a favorable mood.
In a similar way, we approach Hashem in our tefillos
with that realization — Va'ani sefillosi lecho
Hashem eis rotzon — that we are not asking for well-
earned and deserved wages, but merely for a donation from
Him. Consequently, this request has to be made during an
eis rotzon in order to succeed.
The Benei Yissoschor points out that tefilloh during a
time of eis rotzon creates a direct line to Hashem, as
stipulated in the phrase of Va'ani sefillosi lecho
Hashem — My prayers go directly to You, Hashem,
when the time is favorable. Furthermore, Rashi explains that
this opening phrase Va'ani sefillosi lecho Hashem eis
rotzon, is a tefilloh to Hashem that whenever else
we should daven during the day, we pray that our
tefillos should always find favor in His eyes.
The Bnei Yissoschor reinforces the positive effect that is
created by this eis rotzon. The numerical value of
tefilloh is 515, and when this is added to the
numerical value of Hashem's Name of twenty-six, we obtain a
total of 541, which equates to that of the word Yisroel.
When our tefillos are channeled directly to
Lecho Hashem then the Jewish people are affectionately
called Yisroel. Hashem appropriately reiterates this
close affection to us with the proclamation of the Shabbos
Minchah Shemoneh Esrei: Umi ke'amcho Yisroel goy echod
bo'oretz — Who is unique like Your Nation
Yisroel.
This same posuk has been inserted into our daily
tefilloh schedule, as this same contrast exists in our
respective behaviors upon awakening in the morning. A
goy's prime consideration is to eat a wholesome
breakfast so that he can go to work, earn more money . . .
and buy more food and drink. He lives his whole life on the
"Bed and Breakfast" concept.
In contrast, the Jewish people awake in the morning and
immediately begin their day with a spiritual input. A Jew's
first consideration is to get up in time for tefilloh,
and even if one drinks a coffee before, it is only to give
him sufficient strength to daven properly. This
contrast alone creates a favorable eis rotzon and a
suitable time for us to pray.
An elementary school pupil once asked the principal why the
school always begins the daily schedule of lessons with
limudei kodesh?
The principal took out a piece of chalk from his drawer and
wrote a long string of zeros, right across the double
blackboard. He then asked the pupil what number he had
written, to which the reply was, zero. The headmaster then
proceeded to add a digit "one" in front of this long line of
zeros, and asked the same question again: What number have I
written now? The boy was unable to calculate the exact number
of billions that the correct answer would have been. Adding
one small amount of meaningful spiritual content at the
beginning of a long day that is otherwise spent on
materialistic pursuits will make a phenomenal difference to
our entire day. This good start to the day creates the
required eis rotzon for us.
The gemora (Brochos 8) tells us that a permanent
eis rotzon is created when we daven together
with a minyan. Individual tefilloh as part of
minyan should ideally be performed when all ten people
arrive on time and pray together from beginning to end. Even
if He is upset with our present behavior, as represented by
His Name of Justice of Elokim, praying as part of a
congregation ensures that we will nevertheless find favor
with Hashem, as expressed in the closing phrase of, Elokim
berov chasdecho, aneini be-emes Yishecho.'
End of Part X
