09 Jan REVITALIZING OUR PRAYERS – PART TWENTY-ONE

In this all-encompassing
sixteenth blessing, we ask
Hashem, “Shema koleinu
– Listen to our voices.”
In his sefer Beis Elokim,
the Mabit explains that we
choose to say the words
our voices, to ask Hashem
that even if our prayers are only a mere voice
bereft of any thought or heart, He should still
hearken to them. In the same vein, in the
nusach Sefard variety, this blessing concludes
with the sentiment, “Ki keil shomei’a tefilas
kol peh – For You the Almighty listen to the
prayers of every mouth.” In other words, even
if it’s only lip-service, You still listen. The
Eitz Yosef adds that we ask Hashem to accept
our voice even though we are unaware of all of
the secrets and hints that the Anshei K’neses
HaGedola embedded in our holy prayers.
We say, “Shema koleinu Hashem Elokeinu
– Listen to our voices, Hashem our G-d.”
The Name Hashem denotes the attribute of
rachamim, mercy, while the Name Elokeinu is
the attribute of din, strict justice. We therefore
say, if we are unworthy, Hashem, please
answer us with mercy. If we are worthy, then
fulfill our requests with the judgement we
deserve. We also invoke the Name Elokim for
it means “Takif u’baal heyecholis kulo – The
powerful One Who is able to do everything,”
and therefore we are confident that Hashem
can fulfill our requests.

We then continue to ask, “Chus v’racheim
aleinu – Be compassionate and merciful to us.”
The Vilna Gaon, zt”l, zy”a, explains that chus
denotes the compassion that a craftsman has
for that which he makes. Therefore, we ask
Hashem, Who is our manufacturer, to spare
us. The term racheim is used for the mercy
one has for the powerless and the helpless.
The bracha continues, “V’kabeil b’rachamim
uv’ratzon es tefiloseinu – Accept with mercy
and desire our prayers.” The Iyun Tefilah
explains: If our prayers lack the correct
meaning and concentration, then Hashem
should answer them with mercy. On the other
hand, if they are worthy prayers, then Hashem
should accept them with desire and goodwill.
We proceed to, “Ki Keil shomei’a tefilos

v’sachanunim Attah – For You are the Al-
mighty Who listens to our petitions and

supplications.” The Siach Yitzchak explains
that tefilos denotes prayers that are backed
with solid arguments such as one who prays
in order to be able to learn with yishuv
hadaas, a settled mind, or one who asks for
help with parnassah, his livelihood, since he
gave generously to charity. Tachanunim, on
the other hand, are our pleadings that Hashem
should do it, as a freebie, even though we don’t
deserve it as the word tachanunim derives
from the root chinam, which means a free gift.
We then say, “U’milfonecha Malkeinu –
And from before You our King, Reikam al

tishiveinu – Do not turn us away
empty handed.” As the Iyun Tefilah
and the Eitz Yosef explain, we beg
Hashem that even if we are not worthy
to have all our prayers answered, may
Hashem please at least grant us some
of our requests.
The Mishnah Berurah [119:4] cites
the Magein Avraham who says that at
this point in the bracha, it’s good to
insert a confession over our sins. So
too, the Tikunei HaAri [58] dictates,
“Ro’ui meod lomer vidui b’shomei’a
tefilah – It is very fitting to confess in
this blessing.” In the 17th chapter of
the sefer Rumo Shel Olam, he adds
that especially if one did a recent transgression
such as yelling at his spouse, speaking lashon
hara, or looking at something that a Jew should
not look upon, he should make sure to confess
in his saying of Shema koleinu. The Mishnah
Berurah also says that in this blessing one
should pray for his sustenance even if he is
wealthy. The Shaarei Teshuvah [119:1] brings
from the Zohar in Pinchas that one should not
do this during the prayer of Mincha.
The Yaros Devash eloquently declares that
in the bracha of Shema koleinu, one should
pray using his own words for any need of
the moment, whether large or small. It is
especially true that he should ask for help if
he is in distress. (Perhaps this is why Shema
koleinu is the sixteenth blessing of the
Shemone Esrei, for the number 16 is the
gematria of the word vai [vav yud], one’s
woes.) He adds that with these supplications,
we’re certainly fulfilling the mitzvah of
tefilah since we will say them with full
kavannah, wholehearted intent.
The Mishnah Berurah cautions us,
however, that we shouldn’t get carried
away at this point with lengthy personal
requests. Rather, we should save them for
the end of the Shemone Esrei and just make
abbreviated petitions at this juncture. Later,
the Mishnah Berurah [122:8] explains we
save it for the end of the Shemone Esrei for if
there is a Kaddish or Kedushah, we would be
able to answer, and we couldn’t do so during
Shomei’a Tefilah. The Birkei Yosef also says
we should not engage in lengthy requests
during this blessing and the Talmudei HaAri
state that we shouldn’t even make prolonged
confessions at this juncture.
Many years ago, when I went to the great
Rav Pam, zt”l, zy”a, to get a haskamah,
approbation, for my sefer Meaningful
Living, he asked me to tell him a sample
vort. I suggested that the reason why the
Birkei Yosef and the disciples of the Ari
didn’t want us to say prolonged insertions in
Shema koleinu is in order that we shouldn’t
delay the saying of the bracha of Modim,
thanks to Hashem, in favor of our own
personal needs. Rather, we must put aside
our personal requests and save them for later
in order to hasten showing our appreciation
to Hashem faster. Rav Pam approved of the
pshat and gave me a beautiful haskamah.

We then say, “Ki Attah shomei’a tefilas
Yisroel b’rachamim – For You listen to the
prayer of Your nation Yisroel with mercy.”
Rav Chaim Kanievsky, zt”l, zy”a, writes that
in addition to listening to the prayers of Klal
Yisroel, Hashem listens to the goyim, gentiles
as well. However, there is a difference. To
a goy, Hashem might fulfill his requests even
though the consequences might not be for his
benefit. But, in Hashem’s special mercy for
us, he only answers them if the results are
favorable.
The Olas Tomid adds that Hashem in His
mercy listens to our prayers even though
we word them silently and he cites the
Sefer HaChaim who explains that we daven
b’lachash, in a whisper, to show that we
believe, “Karov Hashem l’chol korav – That
Hashem is close to all who call to Him,” for
when you are close to someone you even hear
a whisper.
The blessing concludes, Boruch Attah
Hashem, Shomei’a tefilah – Blessed are
You, Hashem, Who listens to our prayers.
The Otzar HaTefilah says that the first time
this blessing was uttered, it was said by the
angels when Hashem listened to our cries in
Mitzrayim, in Egypt.
In the merit of our brushing up on how to
pray, may Hashem fulfill all our requests
and bless us with long life, good health, and
everything wonderful.