We now continue our series with a new author. Rabbi Daniel Rubin will present all new segments biweekly on Shemoneh Esrei. Rabbi Rubin, a musmach of Rav Moshe Heineman, delivers a regular tefilah shiur in Baltimore, Maryland.

(Sources: Beur Tefillas Shemoneh Esrei, Midos veAvodas Hashem, Tefilla Vaad Beis)

 Proper decorum and intensity when reciting Shemoneh Esrei represent an exalted standard we are called upon to uphold—at least three times each day. Many of us were raised on stories of great individuals whose vivid awareness of standing before Hashem during Shemoneh Esrei left them filled with awe and entirely oblivious to their surroundings. However, recognizing that we stand in direct communication with Hashem—and striving to interact accordingly—is a lofty ideal that can feel both intimidating and challenging to attain. Perhaps, by examining another dimension of this sacred encounter, we can strengthen our ability to approach it with greater depth and sincerity.

Rav Chaim Friedlander asks the following regarding Shemoneh Esrei
(Sifsei Chaim, Midos veAvodas Hashem, Tefilla Vaad Beis):

A major portion of Shemone Esrei consists of requests for basic human needs (health, livelihood, wisdom, and the like). Not only are these formalized in the text, but we are even permitted to insert our own personal supplications. Yet such self-focused requests, repeated three times a day, would seem beneath the dignity of any prominent human leader, let alone the Melech Malchei Hamlachim! Aren’t these incessant personal requests egregiously inappropriate for our audience with Hashem in Shemoneh Esrei?

Isn’t it a chilul Hashem and even heretical to tell Hashem what we need—as if He were unaware of our circumstances or what is truly best for us? If, in fact, it is appropriate to make these requests, shouldn’t we simply say, “Hashem, You know what we need and what is best for us; do what is good in Your eyes,” and leave it at that?

The answers to these questions reveal a fundamental principle underlying Shemoneh Esrei—one that can help us rise to the occasion in these encounters with Hashem by showing us just how deeply and personally He wishes to be involved in our lives.

Hashem obviously has no need for our incessant personal requests, and it is “beneath His dignity” to listen to them. Yet He values our recognition of Him and the growth of our relationship with Him far more than the “preservation of His own dignity.” For this reason, we are purposefully commanded to repeatedly “take up Hashem’s time and impugn His dignity k’vayachol,” presenting our personal needs in order to fortify our recognition that it is only He who oversees all and has the ability to fulfill these needs.

This also explains the requirement to enumerate each of our needs rather than presenting them in a single, general statement. By specifying each detail, we acknowledge and reinforce to ourselves that every aspect of our existence is entirely dependent on HaKadosh Baruch Hu. There is no event, circumstance, or detail—great or small—that lies outside His complete control.

Perhaps it is with this idea and a few others mentioned below that we can steel ourselves to further enhance our tefilla and make each Shemoneh Esrei a more meaningful and appropriate encounter with HaKadosh Baruch Hu.

When starting Shemoneh Esrei, it is worthwhile remembering the following:

  • We are about to commence a hallowed personal audience with none other than HaKadosh Baruch Hu Himself. Hashem loves us so much that He demands we speak to Him during this audience in a way that is beneath His dignity. It is as if He is saying, “Ask Me for what you need right now. Do so in great detail. These needs are meaningful to both of us. I want you to realize I gave you these needs so we can communicate about them, connect around them, and grow our relationship.”

The indignity of talking to Hashem in this way leads to the ultimate Kiddush Hashem: recognizing Hashem’s greatness and ability during each and every moment of one’s life. That is more precious to Hashem than being treated with “proper kavod.”

  • “Someone who is unable to stand in tefilah before Hashem—even after committing a serious aveirah—and communicate like a child endearing himself to his father, confident that the father will fulfill his wishes, has not even crossed the threshold of Judaism.” (Nesivos Shalom, Yom HaKippurim Maamar Aleph)
  • Even when we fall short and do not have kavanah in Shemoneh Esrei, we are accomplishing something significant. It is as if we are offering a korban mincha. (Kesser Rosh, 22)

 To access print versions of previous Tefilah segments, please visit OU Torah’s Search portal, select the Topic of “Tefillah,” and then select “Weekly Tefilah Focus” from
the Series list.

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For Rabbi Mordechai Finkelman’s video and audio shiurim, which are based on our Tefilah Focus segments but also include his insightful and inspiring additions, please visit TorahAnytime.com

or simply search for “TorahAnytime Rabbi Finkelman.”

You can direct any questions or comments to Eliezer Szrolovits at 917-551-0150.