30 Jan REVITALIZING OUR DAVENING – PART TWENTY-FOUR

The bracha of Modim,
Thanks, continues with
Tzur chaiyenu, Hashem
is the Rock of our lives.
The Maggid Tzedek
explains the metaphor
simply: Hashem protects
us like an impenetrable
rock. The Eitz Yosef gives it a deeper
meaning: Just like we carve a statue out of
rock, so we are carved out of Hashem. As
it says, “Vayipach b’apov nishmas ruach
chaim – And Hashem blew into our nostrils
the spirit of life.” The Gemora elaborates,
“One who blows, blows from himself.” So,
literally we are a sliver of Hashem. We are
hewn from the essence of Hashem.
We then say, “Magien yisheinu – You
are the Shield that saves us.” Rav Chaim
Kanievsky, zt”l, zy”a, explains that this
refers to Hashem’s protecting us from
dangers that lurk in our vicinity. This is
reminiscent of the verse, “Choneh malach
Hashem saviv l’yirei’av vayichaltzeim –
The angel of Hashem camps around those
who fear Him and delivers him.” The
Gemora in Menachos [43b] elaborates
that one who wears tefilin on his head and
his hand, has tzitzis on his clothing, and
has a mezuzah on his doorway receives
this Divine protection. When we add the
mitzvah of tzedakah while we pray, open a
sefer while we’re decked in our tallis and
tefilin, think about the covenant of the milah
which is sealed upon our flesh, and reflect
upon Hashem’s Presence, fulfilling the
command of, “Tamim tih’yeh im Hashem
Elokecha – You should be constantly with
Hashem your G-d,” we strengthen the
cloaking protection of Magein yisheinu.
We should add that women also have
access to such a security system. While they
are doing the mitzvahs of tending to their
children and preparing for their husbands,
they say prayers in rooms with mezuzahs,
thinking about Hashem and being tzenuah,
modest, and being in a state of readiness to
give to the poor, they too are also surrounded
by this cloaking mechanism.
We cap off this praise by saying, Attah hu
l’dor v’dor, that You are this way unfailingly
from generation to generation. This is the
way the Iyun tefilah and Siddur of Rav
Shabsi Sofer from Premishlan explain the
stanza. However, the great Rav Yehuda
bar Yakar, zt”l, zy”a, explains the words
l’dor v’dor, from generation to generation,
refer to the next declaration of Nodeh
L’cha un’sapeir tehilosecha, we thank You
and relate Your praises (from generation to
generation.)
The venerable Belzer Rebbe, Reb
Yissachar Dov, zt”l, zy”a, asks, “Where in

the Shemone Esrei do we pray for worthy
children?” After all, this is one of life’s
greatest achievements. As it says in the
Hagadah, “Es amaleinu eilu habonim –
Our toil is our children.” He explains that
we don’t ask for it outright for then the
mekatregin, the prosecutors, will try to
block our requests. Rather, we sneak it in
with this prayer, L’dor v’dor nodeh L’cha
um’sapeir tehilosecha, asking Hashem that
from generation to generation we should
merit to have worthy and pious children that
will thank You and relate Your praises. I
would like to humbly suggest that we should
also have in mind for righteous descendants
in the blessing of Boreich aleinu, where
we ask Hashem to bless “Es kol minei
s’vu’asah l’tovah – All types of yield for the
good.” After all, children are the ultimate
yield that we bring into the world.
The blessing continues Al chayeinu
hamesurim b’Yadechah, for our lives
which are controlled by Your Hand. The
Olas Tomid explains that we emphasize
b’Yodecha, in Your Hand. The continuation
of our life is not up to us; it’s solely up to
Hashem, as we say daily in the Vayevorech
Dovid prayer, “V’Attah michaiyeh es
kulom – And You grant life to everyone.”
The Avudraham explains this from another
angle. You, Hashem, control my destiny
and my fate, You map out my life’s
trajectory. As Dovid Hamelech says in
Tehilim [31:15], “B’Yod’cha eetosai – In
Your hands are my times.” And, as Rashi
elaborates, “Itim ha’ovrim alai al picha
hein u’big’zeirosecha – The experiences
and occurrences of life come from You,
Hashem, and Your decrees.”
“V’al nishmoseinu hapekudos Loch – And
our souls which are deposited by You.” The
Rokei’ach explains this refers to our nightly
entrusting our weary souls to Hashem, as
we say in our Maariv, “B’Yodecha afkid
ruchi – In Your Hand I deposit my spirit,”
and how Hashem returns it to us then next
morning fully refreshed.
“V’al nisecha she’bechol yom imanu –
And for Your miracles which are every day
with us.” Rav Yakov Emden explains that
we emphasize Your miracles for there are
many miracles that Hashem does for us
about which we are totally unaware. As the
Gemora says in Masechtas Niddah [31a],
Oseh nifla’os gedolos l’Vado – Hashem
makes great wonders to Himself.” Only He
is aware of them, as the Gemora specifies,
“Afilu baal neis eino maker b’niso – Even
the recipient of the miracle is unaware of
it.” The Seder HaYom says this is especially
true in our bitter galus, exile, where we are
surrounded by Jew-hating enemies who are,
in the words of the Seder HaYom, “Like
wolves, bears and lions who seek our very

lives.” In the beginning
of parshas Ki Sisa, the
Rabbeinu Bachya says
that we are recipients
of undisclosed miracles
from Hashem every day.
We then say, “V’al
nifla’osecha v’tovosecha
she’bechol eis – for Your
wonders and goodness at
all times.” The Eitz Yosef
explains the difference
between nissim and
nifla’os. Miracles are
those events that are
outside the realm of tevah, that which is
natural. Nifla’os, on the other hand, are
the wonders of natural phenomena such as
the intricacies of our equilibrium controlled
by the inner ear, the marvels of the human
brain, our wondrous heart, and so much
more. They are no less miraculous but
since they are bechol eis, at all times, we
don’t view them as miracles. With this,
my Rebbe, Rav Moshe Feinstein, zt’l,
zy’a, answers the famous question of the
Beis Yosef: Why are there eight days of
Chanukah if we had enough oil to light
the first day? Rav Moshe answers that on
the first day we celebrate the miracle that
oil gives off light. This is also miraculous,
except that we’re used to it.
Interestingly, on the word v’tovosecha,
in Your goodness, I did not find any
commentator giving a specific intent to
have in mind while saying this. I’d like to
suggest that we are thanking Hashem for his
goodness to us specific to our makeup and
our unique personality. Thus, a person who
enjoys music thanks Hashem for concerts,
exciting weddings and musical virtuosity.
A person who has athletic abilities will
thank Hashem for sporting opportunities
and its camaraderie. Yet others of a more
analytical bent will applaud Hashem
for the occasional recreation of chess or
reading opportunities. Still others thank
Hashem for gastronomic delights or travel
opportunities.
The next stanza is, “Erev, vavoker,
v’tzahara’im – In the evening, and morning,
and afternoon.” Both the Siach Yitzchak
and the Iyun Tefilah explain that this phrase
returns to the previous statement, “Nodeh
L’cha um’sapeir tehilosecha – We thank
You and relate Your praises,” and we are
declaring that we do this three times daily,
by Shacharis, Minchah and Maariv. (Since
women say this as well, it is supportive of
Rav Chaim Kanievsky’s opinion that it is
preferable for women [when able] to pray
three times a day also.)
Modim concludes with the praise, “HaTov

ki lo chalu rachamecha, v’Hameracheim
ki lo samu chasodecha, mei’olam kivinu
Lach – The Good One whose mercy never
ends and the Merciful One whose kindness
never stops, we always put our hope in
You.” The Siddur HaMeforesh notes that in
this stanza we use three descriptions: tov,
racheim, and chesed. He cites in the name
of meforshim, undisclosed commentators,
that tov, goodness, refers to Hashem’s
goodness for those who deserve it.
Racheim, mercifulness, refers to Hashem’s
mercy for those who are somewhat lacking
and need a supplement of His compassion.
Chesed, kindness, refers to those who are
devoid of merit and need to completely
rely upon Hashem’s total benevolence and
kindness. We therefore cap off our Modim
with, “Mei’olam kivinu Lach – We can
always hope to you,” no matter how dismal
our situation is. As we say in Ashrei, “Tov
Hashem lakol, v’rachamav al kol maasov –
Hashem is good to all and has mercy on all
His creations.”
In the merit of our multiple and heartfelt
praises to Hashem, may he bless us with
long life, good health, and everything
wonderful.