Tefillah Outlined

Explanation of the first ברכה of שמונה עשרה, אבות.

What is Tefillah Outlined?

Embark on a journey through the intricate tapestry of our daily Tefillah as we comprehensively unravel its layers, delving into the profound structure, themes, and meanings behind the words woven into our Davening. Using the classical commentaries on Tehillim and Tefillah, we are endeavoring to bridge the gap between the form and essence of prayer. Together, let's uncover the timeless wisdom encapsulated in each heartfelt utterance.

Mr:

Good evening, everyone. We are about to begin learning about Shemone Esrei. We've just concluded Bichol's Kirishma. We've made an introduction about Shemone Esrei itself, and now we're beginning the first braha of avos. Source of reciting avos as the first braha of Shemoneh Esre is found in the mid Gamar in Megillah Adafin, the Gamar quotes a branch which says How do you know we have to say avos?

Mr:

Avos? You have to render to Hashem the B'nai Elim and Urbida Khananel there explains that the Elim means people who are strong and these are the Avos who are giburiya Torah V Mitzvah they were warriors or strong people who embodied the Torah and Mitzvos and therefore it's appropriate to make a bracha commemorating these individuals. As we mentioned one of the reasons why we have the Shemoneh Esseh brachos is to come to correspond to the 18 times and it says Shem Hashem in Telum Haftas and the first pulse like in this parikh discusses where I mentioned Shem Hashem is where it says HaOu Hashem B'neilimin there for the first bracha is going to be avos corresponding to this first Pasek. The importance of this braha is actually found in halacha the Shachanarach and Simiurachaim Simic of Alef as if Alef says that a person ideally should have kavana in all the brachos of Shimon Esray but if he's not able to have kavana in all of them at least have kavana in the first one in Berchas avos. And if you can't have kavana even for that he has to actually go back.

Mr:

Their mother says nowadays you don't have kumana anyways so it's ideally better to to move forward and not go back and say the bracha another time. But nevertheless it seems to be that the bracha of Avos is very important in Shimon Esray and it's even ba'akeiv in kavara at least lechakhila according to the rama. The question is why? Why is the first brucha so important? The tiff from the farsham are different explanations.

Mr:

One approach is that this brucha has many different important elements. The rachashokhan for example explains you find that this bracha begins with the word barakh and ends with the word barakh we have many Sheimos Hashem Elkanu vokey Vasinu it's has it's some of the gulas Israel Hasmichas Gualatfilah and even in itself it has mentions and references to Gulah So it's a very important bracha and because of its importance we require an added level of kabbata for for this bracha. The shibru echoes that idea in Sivkat and Gimal of that simon he says in the in brachas avos we have a seder Sheva HaShamaka we have a reference to mentioning the praises of Hashem and therefore it's inappropriate to have thoughts that are distracting one from mentioning this bracha and saying this bracha properly. The Al Araba again highlighting the importance of the different elements of this of this Bracha mentions in the name of the name of the Abu Jahan that because we mentioned gudulaas Hashem voschus rishonim, we mentioned Hashem, there's chusdiatavos and the ultimate gullah something that we should focus on the kobold says there are 42 letters in this bracha corresponding to the Shem Hashem which has 42 letters.

Mr:

Again reiterating the point that this is a very important bracha has a lot of important ideas. That's one approach as to why we need kavana for this first bracha. A second approach as to why we eat kavana for this bracha is because it's the beginning of a section as we mentioned beforehand, Shmonezrah is divided into 3 sections Shfach, Baqasha and Hodal and the Bach quotes the smack who says that not only do we need kavara for b'khas avos we really should have kavara for the bracha of modin and he explains that birkas avos is the beginning of the first section of Shevach and therefore we need extra kamana for that that bracha and modin is even though it's not the beginning it seems to be explains it's the essential part of the last section which is Hoda and therefore you need kavana at those times and that's as well the reason why we need ishtachavaya as an aside because we need to have a further kavada for these brachos and the act of bowing helps us focus and have intentions for what we're saying. It seems to be we already kavada for the real brachos those still seem to have the same gravity as the beginning and end.

Mr:

Other people take this idea that not only is brechasawas the beginning of section of Shevach it's really just the beginning of Shema'el Esrei the drossos even shueb and parjus of Haschanan one of the rishonim explains that ideally we should have kavana for the entire first section of Shevach, firstly brachos of Shevadas right? Because they're really the initiation of teal in general and if one can have color for all 3 at least have color for the first brachos because that's the beginning of Shemoneh Esre in the language of the Safa Haspe'neach called the osa aldas rishoda huosah. We have the idea by kabbatos if the first act of the avoda is that with kabbata that everything else follows through and and we assume the kavara of the next acts as associated with that first act so the same applies to the brucha, bruchos by Shemor Esray. If the first bracha is with kavara we assume the rest of the brachos are associated with that kavara that one initiated with. And more than just the fact that Berchas Avos contains many important ideas and more than the just idea that it's the beginning of Shmoneh Esre, the brachav avos contains an element which essentially requires kavana.

Mr:

The riv avar bararambam in sibbetayn test and is chuvos explains that the reason why we need kavada at least for Berchasavos is precisely the same reason why we need kavada for the first part of Shema. He explains that just like by Shema we have a responsibility to have extra kavadah because there's a kabbalas Allah Khoshamayim The same applies by the baracha of avos because it too contains kabbalah albakal shammayim. This obviously is reminiscent to the other tsuva of a Raba ber Raba in his tsuvos in Mirchusar from Simele et Middal who explains that the kavana of Shema and the kavana of Tfilah are both kavana lakaba oma choshamayim and as an aside that's why the Ravav in Hilchos Tefila when he explains what the kavana of Tefila is he doesn't say what's the kavana of tzfilah per se he says what is the kavana without explaining what the kavana is for and that's because this kavana of remembering it being obelifliamelech is not limited to tzfilah. It's limited to Shema because they're effectively the same type of kavana both kamala of Oma Choshamayim and the Oma Chosham that we're experiencing when we see Avos explains Rebbe M'Nohah is that we mentioned that Akash Barahu is the Mamsi, Yes Olam, He created the world the Ashkah So and also he that we relate his Ashkah and by discussing the avos and the bris that they've established with the Akash Baruch Hu that leads the way and paves the path for us to have that this special interaction with Akash Baruch Hu both recognizing him as the creator but also him as the bashkiach.

Mr:

That's effectively the same thing that we say during Shmai shal'lakayo, Shabbachan as you mentioned recognizing both Hashem The question really is why do we mention avos at all in inshbon nasare? On a simple level, explains the rokeh is because the avos were maisakhi and tilah and therefore we're commemorating these avos and takana by initiating and mentioning their names in the beginning of Roshbonos Asrei. However the Khuzuri deepens this understanding and explains that the reason why we mentioned the avos is to recognize not only the Milos avos the great character traits that they had but the fact that because of their unique status and development they've established a verse with Hakanosh Baruch Hu and that continues with us ultimately leading to the ultimate gu'ula of clai Israel. And that recognition of a karushbaruchu in our world not only guiding us but being our God because of His bris, recognizing that he's our Moshe and Mitzavah, something that is very important as we engage in our Tzfilah. And our first ad it's not just the recognition of Hashem as a ruler and commander it's us recognizing that we are emulating our forefathers by joining in that bris.

Mr:

Similar to the idea of basically R'av Barabbam's idea of B'nikaba O Baal HaShlaim we're joining in to join in the mission of Hakadosh Baruch Hu joining in to this fulfilling his wrath zone that's what we're initiating in the Braachav Avos. Other Meparsham as we've explained in the introduction to Shemonella Sorey explained that the reason why we're mentioning Avos is to basically introduce the rest of davening and give us a certain mindset to the bakashas that we're going to be making. As the rasput explains in his in his parish Agadus Amshas the reason why we have shrah for bakashos is to give us a mindset of how to approach the Bakashos and by mentioning the Avos in the first Bracha recognizing the Chest that Hashem has done to them and done to us and that primes us to recognize that we're only able to ask Akash Baruch Hu for anything and no one else can give us what we want except for Akash Baruch Hu. One also notices that when we begin the bracha of birkas avos we bow in the beginning and at the end. The base alokim of mabit in shahatfilah Perekhes, explains that the reason why we need to bow is to signify to ourselves that we're, we should humble ourselves when we recognize Hakadosh Baruch Hu in this brachhu we're mentioning a lot of Shevakos to Hashem and this honor of being able to be Shabei HaChash Baruch Hu is itself an honor that we ourselves are not really privileged Hakash Baruch Hu gives us the opportunity but we should recognize for ourselves we're not fitting for that that opportunity.

Mr:

Ardham Meparsham as we've explained earlier note that the reason why we have to bow is to enhance our kavana and the Bracha of Avos as well as the Bracha Modin both require bowing to allow us to actualize in a physical way the feelings of sub subjugation and humility and that allows us to have better a better mindset when we say these brachos. It first explains that the reason why we bow is to show obedience as we're initially pledging before Hakash Baruch Hu to serve Him and FFL His will. That's the meaning of the word Baruch and that's what we're actualizing when we say barukh at Hashem we're expressing that in actions potentially they might be connected to the idea of kawal salalachal shamaim we're initiating by subjugating ourselves to the will of Akashboh and pledging ourselves to be obedient to him. We mentioned the avos, we mentioned the avos in detail the Torah explains this is based off the Paslikh the Madrish which says all refer to different of us. Is referring to lokey Avraham.

Mr:

Is referring to lokey Itzlaq Agaral Shemecha is referring to Elkay Yaakov. But nevertheless we conclude with only magi and avram because it says in the past like the hey bracha you Avraham alone will be the Braha we're not going to mention all the other avos at the end. When looking at the Braha one notices that there is a word missing normally in a braha we say We mention the malchus of Hashem. But here there is no explicit reference to malchus The Torah explains that there is effectively malchus in this bracham we say El Kabraham Avraham was the one who brought malchus since the world made the world recognize Hakash Baruch Hu so effectively when we say Hakash Baruch Hu as if we're saying that Hashem is the Melech. Other Pirushim explained that Hakal HaGadol HaYavar V'an Ara is an expression of malchos recognize Hashem's majesty and greatness in this world that's the same same idea as malchus the same way the Mufarsham explained on Rosh Hashanah we say Shema Yisrael Hashem Haakin Hashem Machad even though there's no explicit reference to malchus that possek is also included in the malchus brachos the brachah malchus in Rosh Hashanah.

Mr:

The ritfa explains at the end of the bracah we say Be'alach Hoseir Mosheem again we see Hashem is the king who's the helper and saviour that is potentially as well in reference to Ma'Khos but even if we give it give all these different interpretations it's so strange why the takhanah was not to explicitly mention Ma'akhas and the bracha. The Mi'i explains the reason why Khazal didn't want to do this explicitly, didn't want to mention malchus Hashem explicitly is because since the braha was in this guy was instituted to commemorate the Avos who instituted, Tila and we're trying to mention their zukhios during their time there wasn't a Maghos Mefersemos there wasn't an explicit Maghos in the world it was only later on when Khayesel was established that the machos Hashem was more recognized and therefore we don't want to explicitly mention it, the idea of machos in this bracha but nevertheless we have a remiza to it similar to the rifas interpretation at the end or we say The Miri offers another interpretation and this is quoted by the Rokeh quoted in the B'sios of Elohaim Sin of Rishad Dalen who explains that not every brucha is the same.

Mr:

If a brucha was to commemorate an act of creation or for a mitzvah or for hannah that requires recognizing malchus Hashem. However, but for Tfilos and Ma'Kosh Hash Rachamin one does not require malchos. Now the rishonim don't explain what the reason for this is, the bach who understands that the difference might be connected to the idea is there a chiv to say the the bracha or not By Tzfilah you don't have a chiv to daven, it's your initiative to daven. By brechasamitzvah, brechos hoda we have to react towards something and we have achiv to respond that's why we require ma'echos but that doesn't really get to the core of what the reason why ma'echos is necessary. Potentially the entire reason why we have to mention machos is to associate the experience that we're having to Hakash Broch and recognize it in the context of Hashem's machos.

Mr:

So that makes sense if we're required to make a Bracha in reaction to something and therefore in response to that reaction we have to connect it to Maghos Hashem. But if a person is doing is making a Braha because of his own initiative and it's something that ideally one should always be doing as the example of tilah Maybe there might be a reason why one does not need to say Ma'achos Hashem because it's already implied the fact that he's initiating towards Hakosh Baruch Habracha obviously he's referring to Hashem and recognizing who he who this entity is and that's why he's asking Hakadosh Baruch Hu. Another interpretation why we don't mention Malchus is quoted by the Rebbe Nikar and he interestingly interestingly suggests that there's no malchus because it's connected to the gu'ula that we mentioned earlier the bracha that we mentioned beforehand. And while he doesn't explain exactly why this doesn't necessitate malchus it seems to be that the Reb'n Yikar is the understanding that the initial bracha that we recited at Birchas Yotsir where we mentioned barchat Hashem alkinahacholam that'sir or over echoshech where we initiate machoshems and that continues into Avaraba because it's Smuchal Havertah as well as the Atzim Minakhon which is also Smuchal Havertah and ultimately because of Smichal Skulul Tfilah we connect that that awareness of malchus Hashem to Tfilah itself that might be the reason why we don't have to mention malchus because it's all connected to the first brah that we mentioned in in Grechol's kirishma.

Mr:

Again this might be reminiscent to the theme that we mentioned beforehand that Tefila and Grechol's kirishma are connected potentially again listening the idea that's all part of 1 unit of kabbal's alok Hashemayim and that is the reason why we don't mention because it's already implied in the we've mentioned beforehand and that now we're bringing forward during this as well. There is a Pazak that we recite before this bracha and that's source we're saying this bracha is quoted in the gemar and brachos. The gemar says in the name of Rebuhelanan that he would say this paslok and it's considered, from the Gemar's language as a Tefila Arichdanya. It's not an additional pasuk that that is Ma'amsek between the guula and fila, it's part of the fila itself. And the question is why is it part of the fila itself?

Mr:

The bionip suggests that if you look at this post secondary codex of thalum, it's really a explanation of what the function of thalum is. Dalam Alif is explaining and describing the sin that he had with Bathsheba and he did it bemazed, he was katub amazed it and and Daven Markel is explaining that since he did it bemazed he can't bring a karban but at least he could bring a tzfilah towards Hakosh Barahu and that's why saying Hashem zuzaytivtachafya gitasacha. Meaning to say that I'm preparing myself to daven in the place of a carbon because I can't bring one now. And Rabin Yona explains that's the exact same idea that we're saying nowadays. Well we don't have a basic negation we can't bring a carbon We're saying Hashem allow us to bring a carbon now in the form of a Tefila and let it be mescalable for you.

Mr:

In terms of halacha the nature of this bra of this pasak is actually dispute is it really part of tzfilah or is it just not a hafsukah of smichaskul of tzfilah? In Rochaim Kefir Alef, on Sif Beyiz discusses this question he seems to assume that it's not really part of Tefila but it's something that you could say and wouldn't be considered a hafsekha between the gula and tilah experience. Interesting to note however, that even though it might not be tseilmanish we still have, there's still an Indian to say this, this false like out loud in the Khadarsa Shats suggesting that maybe it might be more than just a hetar, a which is allowed to be mentioned between ghoul and filab, maybe maybe it's part of the filab itself and that's why I have to say it out loud as part of the chazaras and shats. So in light of this introduction let's delve into the structure and interpretation of this bracha. There are 5 parts of this bracha the first Hasik Hashem Suhasai Tiftach is the introduction, to express proper prayer to Akash Baruch Hu.

Mr:

The second section is the first bracha, first sentence of the bracha. Bracha to Hashem where we mentioned the avos, mentioned Hashem is the God of our forefathers. The third section is where we describe Hashem as powerful and who performs Hasel, The 4th section is a recognition of Hashem's covenant, where he does hesed to the avos and that is his chus to allow for the ultimate redemption of the children of the other was us. And the 5th section is the conclusion of the bracha where we recognize Hashem as the protector of our people. So delving into the details of this structure the first section is the an introduction to Shemoneh Esrei.

Mr:

We say Hashem open my mouth, Ufiyagit El Asacha let my mouth express tehila. The Bujavam explains that on a simple level we're basically asking Hakadosh Baruch Hu to formulate before Hakadosh Baruch Hu the proper prayers and intentions before Akash Baruch Hu. And he notes the word Hashem is in the Loshun of Anos in contrast to the Shein Yukevav, okay? And the difference explains that is that Anus always represents a interaction between man and Akashbahu. The Shem Yuki Vavke denotes that a kalash boruch is beyond our comprehension and therefore it's very hard for us to interact and talk before Akash Baruch Hu in that in that awareness.

Mr:

However when we mention Adnus we're recognizing that we're able to approach Akash Baruch Hu and even and even talk them in the language of Fila. First explains that if you look at the posuk in the context of Tehillim, the notion of Anos of Hashem Sivasay Tiftach is Dovir Amalek recognizing that even though I've sinned with Bathsheva I'm aware and confident that I'll be able to call Hakash Baruch Hu my master again and thus be able to be a servant for him. And David Amalek was saying, I hope to have the ability to serve you now and express praises before you. And that's what we're saying during davening the initiation to our Tzila is that we're accepting upon ourselves Hakash Baruch Hu and then we're asking with that recognition to be able to serve Hakash Baruch Hu through the Tefila and having that extend throughout the rest of our life. We then move into the actual brachol, we say the second section a blessing of Akash Baruch Hu recognizing Hashem as the God of our fathers.

Mr:

Again the reason why we mentioned the Elbos aside from the fact that they were the ones who initiated Tefila aside from the Khuzri's explanation that it's a recognition of Hashem's relationship and our bond with Akash Baruch Hu, refresher explains that the Avos were the one who taught us the Miseras Hashem. They are the ones who taught us about Hakosh Baruch Hu and we're relaying that information to our lives continuing in the Mesorah. It's similar to the idea of Sh'ma Yisrael as Rehush explains we don't have a clear awareness of Hakash Baruch Hu in the same way as our forefathers had at Hasinai and we're just simply carrying that idea that tradition forward to the next generation and that's part of our kabbalas on the Chashamayin. Arguably that's the same idea here we're mentioning the avos as a way to invoke that idea of the kalashbarahu and carrying it forward into our lives and using that idea to submit ourselves before our kalashbarahu. As an aside the overall connection to this actual subsection of Beshe and the forefathers is the recognition of Hashem throughout our history and that's correlated to actually the first section of Surq V Zimra of Hodu where we talk about Akash Baruch Hu always being there for us, always protecting us and that those echoes come into the forefront when we initiate this aspect of the brochav avos.

Mr:

So you mentioned, Baruch At Hashem bless the You Hashem where we submit ourselves before Korach Baruch we ask for Hashem to be recognized for the Shefa to come down into this world we say, Elkanu our God Elkan El Hasino the God of our forefathers Elkay Avraham Elkay Itzchak Elkay Yaakov the God of Avraham Elkay Yaakov. The mabit explains that we're emphasizing each and every Av, Avrahamitzchak Yaakov even though we said Ol'kinu v'lokayavosinu collectively to emphasize that each Av in his own way had a unique zuchus for Hashem to be expressed in their lives and develop a close connection to Hakadosh Baruch Hu enabling their children, us to have their relationship with Hashem as well that's both on an individual level and on a totality level, as the collective Avos enabled us to have this relationship with Hashem. We mentioned Elkanu, Elkanu Elkanavosaynu our God and the God of our forefathers. The Yilun Sila and Ahronam the Sitter explains that it's interesting to note that the language and the order is first us our recognition of Hashem then our father's recognition of Hashem. And that's a lesson in just a voice Hashem in general.

Mr:

We have responsibility to understand ourselves and develop for ourselves a relationship to Hashem. Anything beyond that or things that we need to learn from we take from our forefathers and we rely on them as truths as well aside from our own perceptions of reality. We find this many places in Tefila this order Hashemalah, Hashem Eloh, we say Hashem is the king now, Hashem moved with the king, Hashem was the king. We first mentioned our current perception of Hashem and we then reflect back. After discussing this initial recognition of Hashem as the God of our forefathers we then move into a description of Hashem as powerful and nevertheless expressing kindness.

Mr:

This is obviously a general praise before Hakadosh Baruch Hu as we mentioned before that's the reason why some of Hashim say you need to have specific habanos during this during this Tefila. Hirsch explains that the discussions of Hashem's power and yet his hesed is to emphasize that even though kashbahu is lofty and great and mighty he he nevertheless has a connection with us and that's a great introduction to our tefillah process where we recognize that we have this bond with the kashbacha that he's interacting with us. It's also the same reason why there are Avraham explains this bracha is kavos almochashalayim or mentioning Hashem as the powerful creator and nevertheless he's mashkiyah over us he's involved in our lives and we're responsible as well to fulfill that ratson of Hashem as he's involved in our lives and interacting with us. So, we mention the God who is great, powerful and mighty. This is found from a Pasek that Mo Shravid himself relates in Varam Yud Zain this exact language.

Mr:

The Ramchal explains that you know that there are 3 languages, three names that we're mentioning and those correlate to the 3 avos Avrahamitzchak Yaakov again threading the avos with their connection with Hakash Baruch Hu. Rebeniur Bechai in his parish in Shemos Pereklam Medallahu Hasikvav explains that this language of Akel, Hagadah, Hagibar, Behanora all represent the Yigimom Miras of Hakash Barah. Hakal is just Hashem as the ultimate entity Rishon without any specific middah but then it's expressed as Hagadol which is a Miras Hasad, Hagibor as Miras Adin and Noah as Miras Arachmin those add up altogether assuming that each mida has 4 different subsections into 12 plus akel which is 13, Yeriyugilomidos recognizing Hashem's expressions in this world. He then mentioned that Hakash Baruch Huselk Elion, he's the God all on high who's Gomer Hasedim Tovim v'Kone HaKol, he does hesed and he is acquiring of everything. Mavim explains on the Chomesh that the words kalyon and konehachol go together.

Mr:

Hashem is both the creator kalyon, the first source of everything in all reality and nevertheless even though he's the creator he's also involved in our lives he's Kunyakal, he's Kunyishmayama arts everything is in its domain and he's manning, he's guiding the world as he is the possessor of the world. He first takes this even further when we say Hashem is the Gomal Hasalam Tovim recognizing that Hakash Baruch Hu interacts with us and he does kindness with us and therefore there's no need to interact with an intermediary to communicate with Hashacharosh Baruch Hu we could approach Hashem directly this is our recognition of our bond and our connection to Hashacharosh Baruch Hu. Moving into the exact details, when we say Hashem is the Gomer Hasalim Tovim, refers to explains as a general context this is a reference an echo to the quotations of Ashrei where we emphasize Hashem's hased and hashkaha over us, over humanity and this is being reflected again in this aspect this section of the bracha of avos. The ri b'neikar notes that the language of Gomer Hasadim Tovim is a reference to a Pasek in where the navi says You take care of them with in His mercy and according to the manifold of his hasadim.

Mr:

And the mawam explains that the word rachamin and hased have different connotations Gomer Berakhimov is a reaction to someone's suffering. When one has rachmanas over someone they recognize the pain of the person and react to that pain. Chasad is not a reaction it's just a natural expression of giving and that's what of Rov Chasad of according to the manfold the ones Chasad not according to the other person's feelings or suffering and in this context it seems to be the Rebbe Nikar is explaining Hashem is expressing both Rahmen and Hasid, in trying to interact with us. When we mentioned Hashem does Hasadim tov, good Hasadim it's a little strange because Hasadim are definite by definition good, What is the good aspect of the Hasadim? Babu Jam explains the word tov in this context just means better.

Mr:

Hashem does better Hasad than any human can do. The Yom Tzfilah explains that the good means it's actually good. Hashem knows exactly what is good and how does he know what's good because Hashem is the Chaleleon, Hashem knows what's right, He started, He created the world, He knows exactly what is good for men and then for the chasid is reflective of of what is ultimately good for that person. After discussing Hashem's as the creator he interacts with the world we then recognize Hashem's covenant with the forefathers, with our forefathers and that ultimately leads to our redemption. As a general background there first notes that again echoing tsukinesimras ideas this aspect of guula is ref is the reference to the rest of Tsukhanazimra where we talk about the progression of B'nai Israel and the rest of the world to this ultimate state of Gulah.

Mr:

Now we're echoing that as well in the last part of this this bracha. So we mentioned Hashem remembers the kindness of the forefathers and brings the Redeemer to their children for the sake of His name and with love. As a general sense if you notice the language in Hebrew it's this is written in the present tense but the Avudraha notes that it's both a reference, it's reference to the past, the the present as well as the future Hashem interacts with kindness to redeem B'nai Yisrael in the past, he does it now to save us from the Gaullos and in the future will bring us the ultimate redemption. In terms of the remembering of the Hasdai Avos, who are these Avos exactly? So the Avu Dhamma explains you know following in with the theme of the rest of the Bracha, it's similarly referring to the the avos, the forefathers Hashem remembers the bris of the avos and he continues that bris going forward.

Mr:

Alternatively the Avojama explains this this chesed of the avos is not referring to the avos the forefathers of Avraham Mitzchuk and Yaakov, it's referring to the avos who left Mitzrayim. The fact that they left Mitzrayim, left the Achra, the member of Eretz El Azarura, they had so much faith in Hakash Barahu, that was the expression of Hasid. And Hashem remembers that and continues that going forward and that's Zuzchus for the gullah. We then mentioned Hashem is maybe Goel with maybe Nam, Laman Shemoh. Hersh explains that the language L'Man Shemoh is connected back to L'Man Shemoh.

Mr:

The children of the forefathers are serving Hashem L'Man Shemoh. They're fulfilling the same exact duty as their forefathers have done. They're following the legacy, following the messur of their forefathers and that is the zhuz that causes Hakash Baruch to express and bring the ultimate kula. Following in with this interpretation that Wu Jamm explains the language B'yahava means that Hash Brochu simply is expressing his love towards us in bringing the gu'ula arguably an expression of the fact that we are committed to Akash Brochu Hashem reciprocates by expressing that love. Avu Jaram gives a different interpretation of what the wording Laman Shemo means and he explains that while Hashem could bring the gu'ula gullah, even if there's no Zechos Avos Hashem is going through Yidim Ben Israel for the sake of Hashem's name Vimar Be'kot Shemaim even without this zchus avos and that's what the Yoon Tfiloh explains is the last word of the section of the Ahava meaning even though we don't have the Zechiyos of the Avos and Hashem is only doing it Man Shemau nevertheless and despite the fact that there's no Zechiyos Hashem still is expressing that love towards his nation.

Mr:

We then conclude after discussing Hashem interacting with the B'nai Ishol and bringing the ultimate guvula to the B'nai Ishol as a following in the footsteps of our forefathers we conclude with a blessing recognizing Hashem as a protector. We recognize Hashem as Melech Hozair Bashir Megin. Again we mentioned the idea of machos ultimately seemingly a culmination to the to the brachot we finally recognize Hashem and are able to fully express the machos his interactions in this world. We add Hashem is the Ozer Mosheah Umlagen, the helper, savior, and shield while these languages seem very similar the Dros Hashebim Shueb as we mentioned beforehand notes that all the words in Shepania Espe' have a specific meaning and he explains in this context it means sometimes while we recognize Hashem as the king not every king is able to be a saviour but Hashem is able to be a saviour and while not all saviors, while all saviors try to help people out sometimes they could be overpowered by other powers. But Hakash B'afu is the ultimate Mosheel HaMage and Hashem will ultimately protect everyone, the people who he's trying to save from all the other forces because he's ultimately in control of everything.

Mr:

So that's a recognition of Hashem's ultimate dominion and control over the world. And her first concludes that the reason why we're mentioning the fact that Hashem has control of the world in context of the avos is exactly this point from the fact that we're following in the footsteps of the Avos. Taking responsibility to carry their legacy forward, their mersoro forward, their ideas forward. That's what's going to allow or enable Hakash Baruch Hu to reflect upon us that Yeshua that protection as well. We then conclude with the bracha barakat Hashem again Avraham bless you Hashem, Ishild Avraham and it first explains that the word blessed means pledge.

Mr:

We're pledging to follow Hakash Baruch Hu in light of our awareness of Avraham Levinu's interaction and relationship with Hakash Baruch Hu. Avraham Levinu said here I am I want to fulfill the Ravta Hashem despite its challenges. Every Jewish must also approach life with that awareness and willingness to submit himself to serve Hashem and that will elicit a response from Hakosh Baruch Hu to be a mug and a protection for him. So just to put everything into review we initiate the Shmoneh Esher with Hashem we ask Hashem for us to be able to express the 2 properly recognize Hashem is able to, we're able to have a relationship with him in and we recognize that we're able to view Hakash Brochu as a master where we're able to submit ourselves before Hakash Brochu would fulfill his ratzam. And with that awareness we then move into the bracha, we bless Hashem as he is the God of our forefathers, we recognize that we have relationship with Hakadosh B'choo through this chos of the avos, they're the ones who initiated our tefillah and we're carrying forward the tradition of the avos and fulfilling that ratson as well in our own lives.

Mr:

We recognize each individual ab as an entity which allowed for that relationship to be developed as well as the collective of us, in those in their interaction with the clash profile paved the way for us to have that relationship with Akash Brokho as well. We then initiate praising Akash Brokho as powerful and kind both recognizing him as the Khalil Elion Gomer Hasidim Travim, who can I call both the creator of the world but also interacts with us as he's the possessor of the world and he interacts with us with hased? And then we move to the 4th section where we recognize that as Hashem is in control of the world he remembers this and brings us redemption to our to us the children of the forefathers both as we are fulfilling the will of Hashem through the misera of our parents, my grandparents and carrying that legacy forward ultimately to the guvla. Alternatively even if we're not zukha to that zuchos avos Hashem still will redeem us and nevertheless express ava towards that relationship we have, he has with us. And with that we conclude, Melech Ozair Mosheya Legei in the 5th section where we recognize Hashem as the king and he's ultimately the one who's going to protect us because he's in total control over all reality and that's a reflection of our relationship that we have with him following the footsteps of the Abos and we pledge We pledge in light of the recognition of Abram's commitment to Hakash Baruch Hu his willingness to serve Hashem amidst albinicionos we too commit ourselves to serve Akash Baruch Hu Following the footsteps of the Avraham Avinu and attaining that protection from Akash Baruch Hu.

Mr:

So again this is a proper introduction to the Shimon Esrae the first Braha as we recognize Akash Baruch Hu in his various traits, his interactions with us, the bond that he has with us and also our commitment to Akash B'rakhu like the Rav Ben Ram says the first step of the of Shmoneh so is to first be mikabaal makashamayim and with that that leads to the towards the rest of the brachos of of the tefillah.