28 May GIVING RESPECT TO HASHEM AT THE END OF SHMONE ESREI

At the conclusion of the
Shemone Esrei, we take
three steps backwards. In
explanation, the Mishnah
Berurah [223:2] sends us
to the Beis Yoseif, who
says many reasons for this
custom. Looking there,
one will find a reason that
it is reminiscent of the three milin, ‘miles’ that
we recoiled backwards in awe and fear at Har
Sinai. So too, we stimulate our feelings of awe
and fear when we finish speaking to Hashem,
we too step backwards three steps. The Beis
Yoseif cites another reason from the Orchos
Chaim. Moshe Rabbeinu, upon ascending Has
Sinai crossed through three barriers: choshech,
anan and arafel, darkness, clouds and a fog of
darkness. So we too, as we part from Hashem,
we exit from these three barriers.
Both the Shibolei HaLeket and the Taz
explain that when we talk to Hashem we are
on admas kodesh, holy ground. We now back
away and return to regular terra firma.
Rav Hai Gaon, zt”l, zy”a, explains that our
prayers are instead of the daily karbonos,
sacrifices. After the Kohein finished smoking
up the korban on the mizbei’ach, the altar, he
backed away three steps on three rows of stone
which were between the altar and the ramp.
Our three steps simulate this respectful action
of the Kohanim.
The Mishnah Berurah then cites the Magen

Avraham who reveals from a Gemora in
Sanhedrin that the wicked Nevuchadnezar
‘merited’ destroying the Temple because
he ran three steps in honor of Hashem. We,
therefore, together with all of our brethren take
three steps backwards in honor of Hashem,
and immediately afterwards beseech Hashem
to rebuild the Temple.
Next, the Mishnah Berurah [223:13] says
we back away starting with our left foot first.
He explains that since normally we would
back away with our right foot first, we use
our left foot first to show that it is hard for
us to back away from Hashem. In his Biur
Halachah [ibid:3], the Chofetz Chaim cites
that there is another reason for starting with
the left foot. As cited in the Taz, since we’re
opposite Hashem, our left is Hashem’s right.
Therefore, we back away on the left first since
that’s Hashem’s right.
The difference between these two reasons
manifests itself with one who is a lefty in his
feet. According to the first reason, he would
back away with his right foot first, and indeed
this is the opinion of the Chayei Adam and
the Shulchan Oruch HaRav. The Be’er Heitiv
goes with the second reason, and therefore a
lefty of his feet would still back away with his
left foot first, since it is to Hashem’s right.
We now begin the concluding prayer. “Yehi
ratzon milfonecha, Hashem Elokeinu v’Eilokei
avoseinu, she’yiboneh Beis HaMikdash
bimheirah b’yameinu – May it be your will,

Hashem our G-d and the G-d or our ancestors,
that You rebuild the Temple speedily in our
days.” The Rema [123] explains simply
that since our prayers are instead of the
sacrifices, we tell Hashem that we don’t want
the replacement, that which is second best.
Rather, we say, ‘Please, return us the real thing
which is bringing our sacrifices in the Beis
HaMikdash.’
We follow this up with the request, “V’sein
chelkeinu b’Sorosecha – Grant us our portion
in Your Torah.” The Eitz Yoseif explains that
we are asking Hashem: If we don’t merit the
Temple, then at least give us the Torah, of
which it says, “Zos Toras ha’olah – This the
law of the burnt offering.” About this we say,
“Kol halomeid Toras olah, k’ilu makriv olah –
Whoever learns the law of the burnt offering,
it’s as if he brought the burnt offering.”
The Vilna Gaon, zt”l, zy”a, explains this
differently. He says that with the destruction of
the Temple, the revelation of Torah was greatly
diminished. As it says in Eicha [2:9], “Malkah
v’sareha vagoyim, ein Torah – Our king and
our nobles were (exiled) to the nations, there
is ‘no’ Torah.” We therefore pray for the
restoration of the Temple which will return the
Torah to its full glory. It is eminently logical
that with the destruction of the Temple and the
receding of the presence of Hashem from our
midst, Torah is also distanced from us for we
are taught, “Kudsha berich Hu v’oraisa chad
Hu – Hashem and the Torah is One.”

The Darkei Moshe (written by the Rema)
says the request of “V’sein chelkeinu
b’Sorosecha,” is a follow up of what we asked
in Sim Shalom, “Borcheinu Avinu kulanu
k’echad b’or Ponecha – Bless all of us, our
Father, with the light of Your countenance.”
The Rema explains this to mean with ‘Your
Torah.’ So here, we follow this up asking
that He expressly grant us our portion (which
we learned in our mother’s womb) of ‘Your
Torah.’
In the merit of our giving respect to Hashem,
may He grant us long life, good health, and
everything wonderful.