Baruch Atah Hashem 3

We begin with a clarification from last week’s original segment, delving into the three crucially important words of “Baruch Atah Hashem.”

The Shulchan Aruch, in siman 5, states that one should have BOTH “Adon HaKol” (Master of all) in mind as well as that Hashem “hayah, hoveh, v’yihyeh” (was, is, and always will be). The Vilna Gaon states that other than the first pasuk of Shema, one may think only “Adon HaKol.” The Mishnah B’rurah quotes this opinion of the Vilna Gaon.

The Name of Hashem that we do not pronounce as written (Shem HAVAYAH) is the Name used in all endings of the Shemoneh Esrei brachos. This Name of Hashem represents Hashem’s attributes of chesed and rachamim (kindness and compassion). Perhaps that is why we use this Name of Hashem for the ending of the brachos in Shemoneh Esrei.

When Hashem “introduces” Himself to the Jewish People in Mitzrayim, the pasuk (Sh’mos 6:6) states: “Therefore, say to the B’nei Yisrael, I am Hashem (Shem HAVAYAH).” The Or HaChayim (Sh’mos 6:2) explains that Hashem was telling the B’nei Yisrael: “I am HAVAYAH, and my attribute is chesed and mercy.” The Shem HAVAYAH is the essence of Hashem. The essence of Hashem (to the very limited extent we can grasp) is Goodness, Kindness, and Compassion.

[See Chapter 10 in The Breathtaking Panorama, a sweeping thematic approach to Y’tzias Mitzrayim, by Rabbi Yonah Sklare, where he delves into the sheer repetition of the Shem HAVAYAH in the opening narrative of Parshas VaEira.]

We now offer one practical approach as to what we can think and try to feel, when saying the three words, especially at the end of each of the 19 brachos of Shemoneh Esrei:

“Hashem, Master of all, HaMeitiv (the Bestower of goodness and kindness), v’HaRachaman (the Compassionate One) – You are the source of all blessing.”

Next come the few words of the specific ending of each brachah.

Let us use the brachah where we ask Hashem to heal the sick as an example: “You, Hashem, are the Source of all blessing, the Healer of the sick of His nation, Yisrael.”

The feelings that go along with this are:

• We are powerless. It is YOU and ONLY YOU Who is the healer...

• We feel Your love and great kindness.

Given our current pain and suffering around the world, and especially in Eretz Yisrael, one might wonder how we can feel Hashem’s love, compassion, and kindness now. One approach that directly relates to Shem HAVAYAH is that the very reason we may not pronounce this Name, as written, is that in this world we are not able to understand the “How”: How can this pain, suffering, and tragedy be for our benefit?

We firmly believe the well-known statement made by Rav Huna, in the name of Rav, in the name of Rabbi Meir, and so was taught in the name of Rabbi Akiva, which is actually brought as a halachah in siman 230, s’if 5):

לְעוֹלָם יְהֵא אָדָם רָגִיל לוֹמַר: ״כׇּל דְּעָבֵיד רַחֲמָנָא לְטָב עָבֵיד״

One must always accustom himself to say: “Everything that Hashem does, He does for the best.” (B’rachos 60b)

The word “Rachamana” is a Name of Hashem. It also means compassion and love. Therefore, the expanded meaning of this statement, which we are commanded to repeat frequently and in all times, is: “All that Hashem does (He is doing everything) with love and compassion is for our good.”

In this world, there are times we cannot fathom the “how.” How can this be for our good? Perhaps this is why Chazal instructed us to always, under all circumstances, frequently, remind ourselves of the fact that all is for our good, even though we do not understand how. We anxiously await the end of days when the Shem HAVAYAH will be able to be pronounced, because we will see how “Sh’mo echad” – how all Hashem did was truly for our ultimate good.

When we say the Name of Hashem in the ending of these brachos, we have the great opportunity to internalize the above message more and more deeply: You, Hashem, Master of all, HaMeitiv (the Bestower of goodness and kindness), v’HaRachaman (The Compassionate One) are the source of all blessing.

It is meaningful to recall the powerful potential our tefilos and brachos contain, especially in these very difficult times.

In very concise summary:

Through our acknowledgement and praise, we are generating an abundance of blessing and k’dushah above, and “enabling” Hashem to pour down His flow of blessing, compassion, and kindness to His nation below.

If we can rise to the challenge, despite all the pain and suffering, and continue to reaffirm and strengthen our emunah and love for Hashem through the ending of the Shemoneh Esrei brachos, we will no doubt be generating a significantly greater flow of brachah, k’dushah, and rachamim than we would in “normal” times.

May we merit to speedily see the miracles of the month of Nisan, witness the final g’ulah, the coming of Mashiach, and Hashem’s Honor revealed to the extent that we can once again say the Name of Hashem as written, because we will see how all was for our good.