The Conclusion of Shemoneh Esrei

Following the blessing of "sim shalom" at the conclusion of every shemoneh esrei, there is a supplementary paragraph which contains a number of inspirational readings. This paragraph, beginning with the words "Elohai Netzor", is actually adapted from the personal prayers of the Talmudic sage, Mar son of Ravina.[1] It is said that the fundamentals of Judaism are encapsulated in this prayer.[2] At the conclusion of the paragraph is the intriguing phrase of "aseh lema’an shemecha,[3] aseh lema’an yeminecha, aseh lema’an kedushatecha, aseh lema’an Toratecha - act for the sake of Your name, act for the sake of Your right hand, act for the sake of Your Holiness, act for the sake of Your Torah" which implores God to answer our prayers in the merit of these four attributes. It is taught that one who is careful to conclude the shemoneh esrei with these words will merit to greet the Divine presence.[4]

Similarly, the verse "yeheyu l'ratzon",[5] which is recited once or twice (depending on one's custom) at the conclusion of shemoneh esrei, is also said to be an effective tool in ensuring that one's prayer will be received.[6] As such, it is important to recite these verses carefully and with concentration.[7] In some siddurim there are additional supplications which are inserted into the paragraph of Elohai Netzor, each congregation according to its custom. On Rosh Hashana and Yom Kippur there is an expanded version of the Elohai Netzor which is recited.[8] It is especially fitting to recite personal prayers at this time, just prior to saying the verse yeheyu l'ratzon which formally closes one's shemoneh esrei.[9] On Shabbat, many people have the custom to omit any supplementary supplications and merely recite the standard Elohai Netzor.

It is also customary to recite a scriptural verse which either contains one's name in it, or begins and ends with the first and last letters of one's name.[10] This verse is inserted at the end of Elohai Netzor, prior to taking one's three steps backwards at the conclusion of shemoneh esrei.  It is said that this custom goes as far back to the days of Mordechai and Esther when children were taught to memorize verses which begin and end with the first and last letters of their name. This was done in order to ensure that the children would never forget that they were Jews in the event they were kidnapped, or the like.[11] Reciting a verse which corresponds to one's name is also said to be a segula for a number of things.[12] Among these segulot is the belief that doing so will save one from future troubles in Gehenom.[13]

Furthermore, the kabbalists teach that reciting a verse corresponding to one's name will ensure that one "does not forget his name on judgment day".[14] We are told that one who forgets his name on judgment day will be made to contend with difficult conditions at that time. One who has more than one name should consider reciting additional verses which correspond to each name. Some authorities even suggest that one should recite these verses frequently throughout the day and not merely at the conclusion of shemoneh esrei.[15] The custom of reciting a verse corresponding to one's name applies equally to women, as well.

One who is slightly behind the congregation and finds himself in the middle of the Elohai Netzor paragraph as the chazzan begins the repetition of the shemoneh esrei is permitted to recite the "kadosh" and "baruch" verses of the kedusha along with the congregation. Some authorities allow one to respond "yimloch", as well. It is preferable, however, that one first recite the verse "yeheyu l'ratzon" before making these interruptions - which is the reason why most siddurim insert it at the start of Elohai Netzor.[16] In the event that one is in the midst of Elohai Netzor on Friday night when the congregation is about to recite "vayechulu", one is permitted to interrupt and recite vayechulu along with the congregation.

Finally, at the conclusion of the shemoneh esrei one is to take three steps backwards in a reverent manner as if one were taking leave of a king, [17] beginning with one's left foot.[18]  The steps should not be too large, merely the span of one's foot, so that with each step one's toes are parallel with one's heel.[19] One should also be careful to only take three steps back and no more.[20] These three steps are so important that one should never recite the shemoneh esrei in a place where one may not be able to take these three steps back at its conclusion.[21] There are many interpretations on the significance of these three steps, with many sources explaining that they parallel a number of historical events.[22] After taking the three steps one then says the "oseh shalom" verse while bowing first to the left, then to the right and then forwards, as is customary.[23] There are a number of other variations as to how one should bow when saying "oseh shalom", as well.[24] One must not begin saying the "oseh shalom" until one has completed taking all three steps backwards.[25]

It is interesting to note that at the conclusion of "oseh shalom" we say "v’imru amen" – "and answer amen." Considering that this is the silent shemoneh esrei, who exactly are we talking to when we ask that amen be answered? No one is supposed to hear us when we recite the silent shemoneh esrei! It is explained that we are actually addressing the angels and asking them to respond "amen" to our prayers for peace. As there has traditionally been some opposition to the practice of addressing angels,[26]a number of authorities counsel one to omit the words "v'imru amen" in situations such as this or in birkat hamazon when there is no one around to respond amen to one's prayer.[27] Indeed, there have been siddurim in the past which have omitted the passage of "v'imru amen" or at least omitted the word "v'imru" from the silent shemoneh esrei.[28] Some even suggest that the words "v'imru amen" were never intended to be included in the silent shemone esrei at all.[29] Common custom, however, is not like this view, and one should include "v'imru amen" unless one has a clear tradition otherwise.

One who is unable to take three steps backwards at the conclusions of shemoneh esrei due to space limitations and the like, may back away in a sideways or diagonal manner.[30] After taking the three steps back one should remain standing in one's place until the chazzan reaches the kedusha, or at least until he begins the repetition.[31] Most people, however, are in the habit of taking three steps forward and returning to their original position immediately - a practice which is frowned upon by most authorities, though there is some justification for doing so.[32]

[1] Berachot 17a. According to most customs, the basic prayer is as follows: "My God, guard my tongue from evil and my lips from speaking deceit.  May my soul be silent to those that curse me and may my soul be as dust to all.  Open my heart to Your Torah, and may my soul pursue Your commandments.  As for all who arise and plan evil against me, speedily annul their ideas and ruin their plans."

[2] Sefer Hacharedim;Teshuva Chap.5

[3] Rokeach 327

[4] Tur O.C. 122, O.C. 122:3

[5] Tehillim 19:15

[6] Berachot 4b, 9b,17a

[7] Be'er Heitev 122:3

[8] Berachot 17a

[9] Mishna Berura 122:8

[10] Elya Rabba O.C. 122

[11] Siddur Rashban p.11

[12] Minhag Yisrael Torah O.C. 122:1

[13] Piskei Teshuvot 122:4

[14] Eliya Rabba, cited in Minhag Yisrael Torah 122:1

[15] Ta'amei Haminhagim;Tefilla 90

[16] O.C. 123:1

[17] Yoma 53b

[18] O.C. 123:3

[19] Kitzur Shulchan Aruch 18:12

[20] O.C. 123:3,4, Mishna Berura 123:15, Kitzur Shulchan Aruch 18:12

[21] Ben Ish Chai;Beshalach

[22] Avnei Derech 1:13

[23] O.C. 123:1, Kitzur Shulchan Aruch 18:12

[24] Beit Yosef O.C. 56, Magen Avraham O.C. 123:2, Sefer Haminhagim Chabad,

[25] Mishna Berura 123:3, O.C. 56:5, Minhag Yisrael Torah 123:2

[26] Taz O.C. 3:1

[27] Pri Megadim to O.C.189

[28] See Siddur Rav Shabtai Sofer, Siddur Avodat Yisrael, and the Yemenite Baladi siddur.

[29] Aseh Lecha Rav 7:11

[30] Aruch Hashulchan 123:5

[31] Rambam Tefilla 9:4, O.C. 123:2, Mishna Berura 123:9-11, Ishei Yisrael 23:237

[32] O.C. 123:2, Mishna Berura 105:2, 123:11, Minhag Yisrael Torah 123:3, Kitzur Shulchan Aruch Mekor Chaim 19:8