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    In the blessing of
    Peace, we ask, “Sim
    shalom, tova uverachah
    – Grant us peace,
    goodness and blessing,”
    Rav Chaim Kanievsky,
    zt”l, zy”a, explains we
    clarify that we only ask
    for Peace which has the qualities of goodness
    and blessing. This excludes Peace for the
    wicked and the evil, of whom the Gemora
    tells us, “Shalom shel reshai’im, the Peace
    of the wicked, rah l’hem v’rah l’brios, is bad
    for them and bad for people.” It is bad for
    them since, when they are unencumbered,
    they have more time to sin and it is bad
    for humanity for, when they are free of
    distraction, they have more time to plan their
    mischief and plot their schemes.
    In Nusach Sefard, the blessing begins, “Sim
    shalom, tova uverachah, chayim,” including
    the request for life. Why, we might ask, don’t
    they say, “Sim chayim shalom,” putting life at
    the forefront? After all, shouldn’t the request
    for life come first? It seems to be that we
    ask Hashem to grant us life when it’s prefaced
    with peace, goodness and blessing for what
    is life without peace? We already cited the
    Rashi in Bechukosai, “Im ein shalom, ein
    klum – If there is no peace, there is nothing.”
    Also, tova refers to having a mate, as it says,
    “Motza isha motza tov – When you find a

    woman, you find goodness,” for true chayim
    is only in the plural, meaning when you are
    a couple.
    Now, you will ask, why doesn’t Nusach
    Ashkenaz ask for life? The answer is certainly
    because of the principle of the great Rav
    Yissachar Dov mi’Belz, zt”l, zy”a, that we
    already mentioned earlier. He explains that
    we don’t ask outright for wholesome children
    because the request is so vital that the Satan
    will be certain to try to block the request from
    reaching Hashem. We can give the same
    answer as to why we Ashkenazim don’t ask
    outright for the all-important request of life.
    (We will discuss later where the Ashkenazim
    slip in this request.)
    Then, we petition for “Chein va’chesed
    – Charm and kindness.” The Avudraham
    explains this is all one petition for it says
    in Ezra [9:9], “Vayait aleinu chesed – You
    extend over us kindness,” and Rashi explains
    this to mean that we should be accepted by
    all those who see us. Thus, the fusion of
    the phrase chein va’chesed means, “Please,
    Hashem, grant us the kindness of being
    charming in everyone’s eyes.” This is the
    wonderful trait of being m’urav im habrios,
    being able to comingle with humanity. This
    is the basis of peace and it is a sign that
    Hashem is pleased with us. As it says in
    Pirkei Avos, “Kol she’ruach habrios nochah
    heimenu, ruach HaMakom nochah heimenu

    – Whoever people are at ease with, it’s a sign
    that Hashem is at ease with the person.”
    The Zohar in Parshas Noach reveals that the
    word chein is the same letters as the word
    Noach. This is to teach us that the best way
    to find favor in the eyes of people is to be an
    easygoing (noach) person.
    In Ashkenaz, we start the blessing with
    six requests, shalom, tova, uverachah, chein
    v’chesed v’rachamim. The Eitz Yosef says
    that these six parallel the six blessings of
    Birchas Kohanim, namely yivorechacha,
    v’yishmarecha, ya’eir, vi’chuneka, yisa and
    shalom which comes right before the saying
    of Sim shalom.
    We then say, “Aleinu v’al kol Yisroel –
    Upon us and upon all of Yisroel.” When we
    are davening in shul, it is easily understood
    that Aleinu refers to our fellow minyaneers.
    And, it underscores how important it is to
    daven in a quality shul where your neighbors
    are also praying for your welfare. The
    Dover Shalom asks, What about when you
    are davening alone in the house? Who does
    Aleinu refer to then? He answers simply
    that, by definition, the request of shalom
    means with others, whether your spouse, your
    family, your coworkers, and so forth. This
    is what Aleinu refers to, and we ask this not
    only for ourselves but for all of Klal Yisroel.
    I would like to suggest another possible
    answer. Aleinu refers to the Melochim that

    surround us. (As the verse testifies, “ Choneh

    malach Hahem saviv l’yiraiav vaychaltzeim-
    The angel of Hashem surrounds those that fear

    him and strengthens them.”) We’re asking for
    their welfare. This is similar to the way the
    Dvar Aharon, zt”l, zy”a, Hy”d, explains what
    we say in bentching: “Bamarom yilamdu
    Aleihem v’Aleinu – On High, You should
    judge (favorably), Them and us.” And there,
    he explains Them refers to the Angels that
    surround us. We will discuss later that when
    we end the Shemone Esrei with the words,
    “V’imru Amein – And they shall say Amein,”
    we are also talking to these Angels.
    In the merit of our petitions for our Peace
    and Welfare, may Hashem grant us long life,
    good health, and everything wonderful.