Eikev

     In this parsha we have the mitzva of tefila and the mitzva of bentching Birkas Hamazon after a seuda.

     The format of Brochos is ‘Baruch Ata Hashem, Elokeinu Melech Ha’olam, Hazan Es Haolam’ etc.  First we mention the word for ‘blessing’ then we declare that we’re speaking directly to Hashem, by saying ’You’, then the Name of Hashem is mentioned.  Afterwards the language changes to the third person — ‘who feeds the world,’ etc. (instead of You feed the world).

     Why does the language go from direct to indirect?

     The meforshim explain that Hashem is revealed through His actions, but His essence, of course, is hidden from us.  Once we mention His Name and His Kingdom (which we realize to be the source of all brochos), we must acknowledge that He remains hidden.

     Moshe tells us, “Hu tehilascha, hu elokecha”.  He is your praise, He is your G-d.  (Devorim 10:20-21.)  It’s similar to the brocha, ‘heal us Hashem, and we will be healed, save us and we will be saved, for You are our praise.’  What does this mean?

     The commentaries explain:  If You heal us, only then will we be healed.  If You save us, only then will we be saved.  You alone are our praise!  This is based on a verse in Yirmiyahu (17:14).  ‘Heal me Hashem and I will be healed, save me, and I will be saved, for You are my praise.’

     You must realize that there is no one to go to, except Hashem.  Other forms of help are merely His agents.

Speaking to Hashem with Direct Expresion

     Dovid Hamelech introduces the direct format of brochos, (Divrei Hayamim 1:29) ‘Baruch Ata Hashem’.  He said it ‘in the eyes of the entire community’ (Ibid.).

     The one who is closest to the king is the one who knows the king the best. The king loves him and he loves and fears the king.  He prepares his words very carefully before he asks anything, because one who doesn’t could have his head cut off!  The praise is then given to the king directly, in such a way as to make public the glory of the king to the outsiders.  Apparently, the neshama is the close insider, the body is the outsider.  (Based on Degel Machne Efraim, Vaeschnanon, p. 68a)

     With this we see how profound the shemona esreh tefila is. Unlike other Brochos, the entire tefila is expressed in the direct form, ‘Ata’ — ‘You’.