Shemoneh Esrei 24: Again, My Son?

סלח לנו אבינו כי חטאנו, מחל לנו מלכנו כי פשענו, כי מוחל וסולח אתה

Forgive us, our Father, for we have erred; pardon us, our King, for we have willfully sinned; for You pardon and forgive

The following anecdote illustrates the difference between a father-son relationship and a master-servant relationship:

Generally, if a master asks a servant to bring him a mop and pail, the servant will do exactly as he is commanded.  He will bring the mop and pail to the master.  On the other hand, if a father made the same request to his son, the son would anticipate the father’s true need and mop the floor.  The difference in these two kinds of relationships is that the son actually desires to please his father out of his deep love for him.  The servant simply wants to comply so that he does not get into trouble.

There is a question as to whether סליחה (s’lichah) is a higher level of forgiveness than מחילה (m’chilah).  According to the Avudraham, the Malbim, Rav S. R. Hirsch, and the Iyun Tefilah (and others), סליחה is a higher level of forgiveness in that it completely and totally wipes away any sin.  Connecting the סליחה to the compassion of a father-child relationship, we can understand why this brachah begins and ends specifically with סליחה, referring to a complete restoration to the original loving relationship, as discussed last week.

For our part, we should strive to do all we can to, in fact, make our relationship with Hashem one of a loving child who so much wishes to please his or her father.  This needs to be apparent in our drive and desire to perform Hashem’s mitzvos eagerly and enthusiastically, not looking at them as chores and burdens.  Mitzvos are, in fact, opportunities to bond with our Father.  This is why there is a huge difference in the quality (and reward) between a mitzvah done enthusiastically with simchah, heart, and kavanah as opposed to one done by rote or even begrudgingly.  Let us show our Father that we wish to be engaged in a father-child relationship with Him, and in return we will merit a complete forgiveness and a return to that close parent-child relationship.

ברוך אתה ה', חנון המרבה לסלוח

Blessed are you, Hashem, the gracious One Who pardons abundantly

The word “חנון–chanun” can mean gracious or favor (from the word “חן–chein”), or free (from the word “חנם–chinam”).  The Gemara (B’rachos 7a; see also S’forno in Sh’mos 34:6) says that חנון means: Even though we are not worthy, Hashem will still show us favor.  The Ramban (Sh’mos 22:26) says that Hashem will favor every person, even though we are not worthy, and uses “חנון” to mean “חנם–chinam” – free (without being deserving).

The word “המרבה–ha’marbeh” here means again and again.  Unlike a human relationship, where the aggrieved party would get fed up with one who, time and again, insulted or wronged them, Hashem will forgive us time after time, regardless of how many times (Seder HaYom, Tanya).

We end with the word “לסלוח–lisloach,” which, as mentioned above, represents the father-child relationship.  The reason that Hashem completely wipes away sin is because of His compassion as our Father.

Thus, we conclude our current brachah by saying, “You, Hashem, Who is the source of all brachos, forgive us again and again (restoring our relationship to what it once was), despite our not being worthy” (because You are our compassionate Father).