"Atoh Vechartonu—You have chosen us from all the
peoples, You have loved us, and found favor in us"
"Verotziso bonu" — The term rotzon,
favor, connotes acceptance and appeasement. In Tanach,
each time the term rotzon is used after anger, it
signifies acceptance. For example: "Thereupon Yaakov said,
`Please! If indeed I have found favor in your eyes, then you
shall take my gift from my hand, because I have seen your
face, which is like seeing the face of an angel, and you have
accepted me (vatirtzeini)'" (Bereishis 33:10). Also,
"And he shall lean his hand forcefully upon the head of the
burnt offering, and it will be accepted for him
(vanirtzoh) to atone for him." (Vayikra 1:4),
and, "Speak to the heart of Jerusalem and call to her, for
she has become full from her host, for her iniquity has been
appeased (nirtzah)" (Yeshayohu 40:2).
According to this, this tefilloh can be explained as
corresponding to the three Festivals:
"You have chosen us from all the peoples," happened at
the time of Yetzias Mitzrayim — corresponding to
Pesach.
"You have loved us," happened at the time of Mattan
Torah — Shavuos.
"And found favor in us" refers to the atonement for
the Sin of the Golden Calf on Yom Kippur, when the
Shechinah and the Clouds of Glory returned to Bnei
Yisroel, and for this reason Succos was fixed on the 15th
of Tishrei. (Siach Yitzchok)
*
"Atoh Vechartonu—You have chosen us from all the
peoples, You have loved us, and found favor in us"
What is the difference between, "You have chosen us" and
"found favor in us?"
The difference between bechiroh and rotzon is
that rotzon is not assisted by the intellect. Even
animals have rotzon and act according to their
rotzon. On the other hand, bechiroh is only
after intellectual contemplation.
There is proof of this concept from the Targum Onkeles. On
the posuk: "So Lot chose (vayivchar) for
himself" (Bereishis 13:11), the Targum states:
"Uvchar, and Lot chose." Whereas on the posuk:
"And they [the sons of the rulers] took themselves wives from
whomever they chose (bochoru) (Ibid. 6:2), the Targum
states: "mikol di isre'iu" — from whomever they
wanted." This was because the sons of the rulers did not
choose by consulting their intellect, but rather from lust
and desire.
Therefore, we say in tefilloh: "You have chosen us
(vechartonu—bechiroh) from all the peoples"
— Am Yisroel was chosen because they accepted
upon themselves avodas Hashem and the mitzvos.
However, "You found favor (verotziso—rotzon) in
us" — even if Yisroel do not serve Hashem properly, in
any case Hashem finds favor with His people because of their
treasured status, even if they are not worthy of this
according to their deeds.
In this way it is possible to explain: "Hashem finds favor
with those who fear Him, those who hope for His kindness"
(Tehillim 147:11). This means: Hashem finds favor with
His people Yisroel, whether "those who fear Him" —
those who are truly worthy of Hashem's attention by way of
their high level — or even "those who hope for His
kindness" — those who truly are not worthy of this.
However, since they hope for His kindness, they merit to have
Hashem's hashgochoh. This is similar to what is said
in the Midrash Shochar Tov: "Many are the pains of the
wicked, but as for him who trusts in Hashem" — even if
he is wicked — "kindness will encompass him"
(Tehillim 32:10). (Maharsham HaCohen of Brezan,
Techeiles Mordechai).
"Atoh Vechartonu—You have chosen us from all the
peoples"
Once Maran the Chofetz Chaim received a letter in which he
was asked to pray and beseech Heavenly mercy due to the
terrible decrees and pogroms that were likely to break out in
the Jewish communities.
Maran the Chofetz Chaim lifted his eyes to Heaven and wept in
a broken voice: "In the tefillas hachag we say: `You
have chosen us from all the peoples, You have loved us and
found favor with us.' For what have You chosen us? To bring
upon us pogroms?" He continued and detailed the troubles and
suffering that have passed over Am Yisroel throughout
their history, until his strength failed and he cried out:
"Genug, genug [enough, enough]," and he fell, faint,
from his chair.
When Maran HaRav Yechezkel Levenstein, the Mashgiach of
Ponovezh, told this story, he asked: How could Maran the
Chofetz Chaim turn to Hashem in such a way? One should not
pray nor turn towards Heaven in a way of "iyun
tefilloh" — which causes a person's sins to be
remembered and arouses Divine judgment against him
(Brochos 55a).
However, when one asks for the needs of another, it is
permitted.
We find the same concerning Moshe Rabbenu. When the Attribute
of Justice wished to harm him, HaKodosh Boruch Hu
said: "It is revealed and well-known that he did so for the
sake of Yisroel."
Here too, concerning Maran the Chofetz Chaim's prayer: "He
did so for the sake of Yisroel." (Tefillas
Channah).
"Vatitein Lonu—And You gave us, Hashem, our G-d,
with love, appointed festivals"
HaKodosh Boruch Hu said with regard to Yom Tov:
"Borrow on My account and I shall pay" (Beitzah 15b),
and although we eat and drink we will receive reward for it,
as it is written: "And it will be for our merit that we
observe all these commandments before Hashem, our G-d, as He
has commanded us" (Devorim 6:28).
This means that Hashem pays us back for the expenses of
rejoicing, and not only that, but we also receive reward in
the World to Come. (Peirush Siddur HaTefilloh LeBaal
HaRokeach)
"Vatitein Lonu—And You gave us, Hashem, our G-d,
with love, appointed festivals for gladness, Festivals and
times for joy"
Maran the Mashgiach of Ponovezh always mentioned the
following Chazal in his mussar discourses for the
Festivals: "With three languages of love HaKodosh Boruch
Hu loved Yisroel: with cleaving, with longing, and
desire" (Bereishis Rabboh 80:7). Similarly, he
mentioned the Chazal: "There are four types of longing, and
one of them is HaKodosh Boruch Hu's longing for
Yisroel" (Bereishis Rabboh 20:7).
How far this level of longing reaches we see in this
tefilloh.
It is comparable to two friends who want to see each other
and set a special time to meet face to face. Their time
together is very special for the two of them because of their
great longing to see each other.
And this is what we say: "And You gave us, Hashem, our G-d,
with love" — HaKodosh Boruch Hu bequeathed and
set for Yisroel special times, in His love for us —
"appointed festivals for gladness, Festivals and times for
joy" — in order to have gladness and rejoicing and
enjoy one another. (Tefillas Channah)
"Vatitein Lonu—And You gave us, Hashem, our G-d,
with love, appointed festivals for gladness, Festivals and
times for joy . . . a holy convocation"
The Levush wrote that on Yom Tov that falls on Shabbos we
add, "with love a holy convocation." Only Shabbos, in which
we were commanded at Moroh, did the Bnei Yisroel accept with
love and favor. Concerning the rest of the Torah, HaKodosh
Boruch Hu held Mount Sinai over their heads like a barrel
to force them to accept the entire Torah.
However, if this is so why do we say in the beginning, "and
You gave us, Hashem, our G-d, with love, appointed festivals
for gladness?" This applies even to a Yom Tov that does not
fall on Shabbos!
However, the Eliyahu Rabbah [and similarly the Avudrahm]
explains that the first, "with love" refers to HaKodosh
Boruch Hu, Who gave us the Festivals out of His love for
us, as it is written: "Not because you are more numerous than
any people did Hashem delight in you and choose you, for you
are the least of all the peoples . . . But because of
Hashem's love for you" (Devorim 7:7-8).
"Moadim LeSimcho—Appointed festivals for gladness,
Festivals and times for joy (sosson)"
What is the difference between simchah and
sosson? Furthermore, why is simchah connected
to appointed festivals (moadim) and sosson to
chaggim?
Simchah is the inner feeling in the heart, and
sosson is the tangible joy, external and revealed.
Therefore, on the moadim, which include Rosh Hashonoh
and Yom Kippur, there is a place for simchah, but not
sosson, for the simchah on these days is not
open and tangible. For example, Hallel is not said.
In contrast, on the chagim uzemanim there is a place
for sosson, since they have external and open
simchah.
This concept explains the tefilloh we say on the Yomim
Noraim: "Simchah le'artzecho vesosson le'irecho." The
rejoicing in Yerushalayim was more than the rest of Eretz
Yisroel, as Chazal said: "Whoever has not seen the Simchas
Beis Hashoevoh has never seen simchah in his life"
(Succah 51a). (Siddur HaGra, Siach
Yitzchok)
"VeHasi'einu—Bestow upon us, O Hashem, our G-d, the
blessing of Your appointed Festivals"
The Torah states: "Three times in the year, every one of your
males shall appear before Hashem, your G-d, in the place He
will choose . . . and he shall not appear before Hashem empty-
handed" (Devorim 16:16). The term "shall appear
(yeiro'eh)" can be explained in two ways: 1) A man
shall not appear in the courtyard of the Beis Hamikdosh
empty-handed, without an offering, and 2) He shall not be
seen from before Hashem empty-handed, meaning, without a
blessing. One who ascends to Yerushalayim on the pilgrimage
Festival will see a blessing from Hashem.
When we examine the brochoh, VeHasi'einu in the
tefillas Musaf for the Festivals we find that it
appears immediately after mention of this posuk.
This is why we say the rest of the posuk in the
paragraph before "VeHasi'einu" — "And he shall
not appear before Hashem empty-handed . . . Every man shall
bring as much as he can afford, according to the blessing of
Hashem, your G-d, which He has given you" (Ibid. 16-
17). The abundance of Hashem's blessing on the Festivals is
according to the blessing the person has had until now,
whether in Torah, children, or wealth. Someone who did not
learn is not fit to be blessed with Torah learning, and
someone who did not do any business is not fit to be blessed
with wealth. Rather, Hashem adds to each person's blessing on
the Festival more and more according to the amount he has
been blessed until now. (HaNatziv, HaEmek Dovor)
"VeHasi'einu—Bestow upon us, O Hashem, our G-d, the
blessing of Your appointed Festivals"
Each and every Jew must be ready and prepared to see Hashem's
Countenance in the Festivals.
How is it possible that everyone, even the simplest Jew,
could fulfill this mitzvah?
This is the blessing of the appointed Festival that takes
effect upon Yisroel, as it is said: "According to the
blessing of Hashem, your G-d, which He has given you"
(Ibid. 17).
This is the meaning of our tefilloh: "Bestow upon us,
O Hashem, our G-d, the blessing of Your appointed Festivals."
(Sfas Emes)
"VeHasi'einu—Bestow upon us . . . for gladness and
for joy"
The Eitz Yosef writes that "VeHasi'einu" connotes
doron, gift, as it is written: "Vayiso maso'os,
he had portions served" (Bereishis 43:34).
This is the meaning of our tefilloh:
"VeHasi'einu— Bestow upon us, O Hashem, our G-d,
the blessing of Your appointed Festivals... for gladness and
for joy." We beseech that our Festival's gift should be
gladness and joy. (Rebbe Moshe Chevroni)
"VeHasi'einu—Bestow upon us, O Hashem, our G-d, the
blessing of Your appointed Festival for life and for peace,
for gladness and for joy, as You desired and You said to
bless us"
What is the source of the expression: "You said to bless
us?
"Seven days you shall celebrate the Festival to Hashem, your
G-d . . . and you will only be happy" (Devorim 16:15).
Rashi comments: "And you will only be happy"—"According
to its simple meaning, this is not an expression denoting a
command, but rather an expression of an assurance [i.e., I
promise you that you will be happy]."
This teaches us that if we fulfill the mitzvah of rejoicing
on the Festival according to halochoh, we are promised that
we will have happiness.
This is the meaning of the tefilloh: "And You said to
bless us"—a promise of the blessing for Klal
Yisroel. (Maran HaGriz)
"With gladness and with joy the appointed Festivals of
Your holiness"
The Gra explained the difference between simchah and
sosson:
Simchah implies a renewal of the matter that brings
the joy to the person.
Sosson implies the completion of the matter of
rejoicing; that it achieved its purpose.
Therefore, the Heavenly hosts are described in the Shabbos
morning tefilloh: "Semeichim betzeisom, glad as they
go forth, and sossim bevo'om, exultant as they
return." When they go forth to illuminate the earth, they are
"semeichim." When they complete their task, and their
beneficial activity is concluded as they return to the west,
they are "sossim."
According to the words of the Gra, we can understand the
language of tefillas Musaf for the Festivals: "With
simchah and with sosson the appointed Festivals
of Your holiness."
The simchah of the Festival could easily turn into
laughter and light-headedness, G-d forbid, and the end would
likely be grief, for this is not the simchah of a
mitzvah.
Therefore, we pray that we shall merit the simchah of
the Festival, and that the end of the simchah shall be
sosson. This is as it will be if we have the
simchah of a mitzvah, without laughter and light-
headedness. (Baal HaKsav VeHaKaboloh, Iyun
Tefilloh)
"Who sanctifies Yisroel and the festive seasons"
What is the explanation of the language of the
brochoh, "Who sanctifies Yisroel and the festive
seasons?" It would have been more fitting to use the
language, "Who sanctifies Yisroel and the appointed
festivals," as the Torah's language: "These are Hashem's
appointed festivals, the holy convocations" (Vayikra
23:4).
An "appointed time" is a permanent matter and does not change
from year to year, even in the slightest. This is
demonstrated by Hashem's promise to Avrohom: "But I will
maintain my covenant though Yitzchok whom Soroh will bear to
you by this time next year" (Bereishis 17:21), and,
"At the appointed time I will return to you at this time next
year" (Ibid. 18:14), and similarly, "At the appointed
time which G-d had spoken" (Ibid. 21:2). Chazal said
that the angel drew a line upon the wall and told him that
when the sun reaches that mark the next year he will have a
son.
However, Hashem's appointed festivals depend on the
determination of the Beis Din, as the Yerushalmi
states: "The ministering angels ask, `When will Rosh Hashonoh
be?' Hashem answers, `I and you will go to the Beis Din.'"
Therefore, the Chazal fixed the language of the
brochoh, "Who sanctifies Yisroel and the festive
seasons" in order to demonstrate and teach that the time of
the festivals changes according to the Beis Din's
determination. (Chida, Kisei Rachamim)
"Who sanctifies Yisroel and the festive seasons"
What is the connection between "Yisroel" and the "festive
seasons?"
The gemora relates that Turnus Rufus the wicked asked
R. Akiva, "What [is special] about today more than
yesterday?" R. Akiva responded: "What [is special] about you
more than anyone else?" (Sanhedrin 65b). Just as among
people there are some who are holier or loftier than others,
so too concerning the days of the year, there are holy and
lofty days.
According to this we can answer that when the Chazal wished
to emphasize Yisroel's sanctity above and beyond the rest of
creation, they juxtaposed the matter of "appointed seasons"
next to the sanctity of Yisroel, so that no one should ask,
"What is special about them more than anyone else?" Just as
there are seasons that are sanctified above all the rest of
the days, so too Hashem sanctified His people Yisroel above
the rest of creation.
Furthermore, all the sanctity of the "appointed seasons"
originates in Klal Yisroel. All the various seasons
are equivalent in and of themselves, for the moments of time
are marked by the course of the luminaries' sphere. The
sphere revolves in its course every day equally; there is no
difference between one day and the next.
However, because of the miraculous Providence that the Jewish
people are privileged to have, certain seasons and appointed
festivals are different from the rest of the year. The
natural order of things is taken away from these days. On
Pesach they were redeemed from Mitzrayim, on Shavuos they
received the Torah, and on Succos they sat in the Clouds of
Glory. This is what unifies and connects "Yisroel" and the
"festive seasons."
It is possible that because of this reason we do not specify
the name of the Festival in the conclusion of the
brochoh, and we mention simply, "the festive seasons."
The main point of the brochoh is to hint to the
existence of sanctified time in creation that is derived from
the sanctity and loftiness of Yisroel. (HaRav Y.A. Landau,
Achris LeSholom)
"Umipnei Chato'einu—But because of our sins we have
been exiled from our land and sent far from our soil. We
cannot ascend to appear . . ."
What is the explanation of the double language, "from our
land," and "from our soil?"
The prophet declared: "Your land is desolate; your cities
burnt with fire. Your soil — in your presence,
strangers devour it; and it is desolate as that turned over
to strangers" (Yeshayohu 1:7).
There are three things mentioned here: "Your land" —
this is Eretz Yisroel. "Your cities" — these are
the cities of Eretz Yisroel. And "your soil" — this is
Yerushalayim.
Therefore, we say in the tefilloh: "We have been
exiled from our land" — this is Eretz Yisroel,
and "sent far from our soil" — this is
Yerushalayim, "We cannot ascend to appear" — because of
the destruction of the Beis Hamikdosh. (HaGra,
Likutim Meikisvei Yad, Yeshayohu)
"Ovinu Malkeinu—Our Father, our King, reveal the
glory of Your Kingship upon us, speedily"
The gemora taught: "One verse says: `Each one [of the
Serofim] had six wings' (Yeshayohu 6:2) and one verse
says: `And every one had four wings' (Yechezkel 1:6).
There is no difficulty, one is referring to the days when the
Beis Hamikdosh stood, and one is referring to the days
when the Beis Hamikdosh is no longer standing, and the
wings of the Chayos were decreased, as it were. Which
of them were decreased? Rav Chananel said in the name of Rav,
those with which they said Shiroh" (Chagigah
13b).
The posuk, "Boruch sheim kevod malchuso le'olom vo'ed"
that has six words, was inscribed on the wings from above to
below, one word on each wing.
This means that the words, "kevod malchuso, His
glorious kingdom" were written on the two middle wings, with
which they said Shiroh. These were the ones that were
taken away with the destruction of the Beis
Hamikdosh.
Therefore, we ask in our tefilloh: "Ovinu
Malkeinu— Our Father, our King, reveal the glory of
Your Kingship upon us, speedily." We are asking Hashem to
renew our days as of old and then there will be six wings,
when the two middle wings inscribed with "kevod
malchuso" return to their place. (Rabbeinu HaGra,
Avnei Eliyahu, Siddur)
