Parashat Va’etchanan, 5786, 2026: "Why Does Hashem Hear Our Tefilot?"

Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parasha begins with the sole instance in Tanach of the term “Va’etchanan” (“and I beseeched”). In his second explanation of this term, Rashi (1040-1105) notes: “This is one of the ten expressions that are called prayer that are found in the Sifre [the halachic midrash to Sefer Devarim].” He does not mention, however, the nine other terms that are mentioned in the Sifre (Note: our version of this midrash has 12):

1. Zaaka = to cry out
2. Naakah = cry
3. Shavah = sigh
4. Batzar = distress
5. Rinah = to call out
6. P’giah = entreat
7. Nipul = to fall down in supplication
8. Pilul = to metaphorically wrestle with Hashem
9. Atirah = implore
10. Amidah = standing
11. Chilui = to plead
12. Techina = to plead, beseech, entreat

 
While examples of tefilah are found throughout Tanach, its efficacy is a true mystery. The problem is straightforward: How can finite man communicate with the ineffable and infinite Creator? This difficulty is alluded to in Talmud Yerushalmi, Brachot 1:9:
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Levi said: “The distance from the earth until the firmament would take 500 years for a man to traverse. The distance from each firmament to the next [of which there are seven] is 500 years as well. Moreover, the thickness of each firmament is a five-hundred-year journey and so, too, for each and every firmament.” Look how removed Hashem is from His world and [nonetheless] a man enters the synagogue, stands behind the prayer stand, silently prays and Hashem listens to his prayer!
 
Why does Hashem listen to our tefilah? This question speaks to the very heart of our relationship with Hashem. As such, it may be one of the most spiritually significant questions we can ask.
 
My rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as the Rav by his students and followers, wrestled with this question on numerous occasions. At first glance, one might think that Hashem hears our tefilot today because of zechut avot (the merits of our forebears). The Rav, however, based upon Talmud Bavli, Shabbat 55a, notes that during the time of the prophet Yechezkel (sixth century BCE), zechut avot ceased to exist between Hashem and the Jewish people. In the navi’s view, zechut avot could only extend so far. After many generations, we radically strayed from the values that Avraham, Yitzchak, and Ya’akov personified; little wonder, then, that Hashem ceased to look upon us as the rightful recipients of their extended merit.
 
The above analysis forces the question once again: Why does Hashem listen to our tefilah? The Rav responded to this question by citing Rabbeinu Tam’s (1100-1171) cogent comment (Talmud Bavli, Shabbat 55a, s.v. u-Shmuel): “Zechut avot tamah, aval berit avot lo tamah.” This means even though zechut avot has ceased, we will always have berit avot (the Promise and Covenant of the Patriarchs). Berit avot, in contradistinction to zechut avot, is not contingent upon our behavior. Instead, Rav Soloveitchik suggests, it is an unconditional juridical agreement that can never be abrogated. Hashem absolutely promised us that He would ever deal with us in a manner that reflected the terms of this original contract, no matter how far we might stray. Berit avot is the unbreakable and immutable covenant to which Hashem and b’nai Yisrael are both party. Hashem “must” deal with us as Knesset Yisrael, the grand trans-historical entity that began with the avot in the lonely deserts of Eretz Yisrael.  Since each of us is an essential component of Knesset Yisrael, the Almighty listens to our prayers when they are uttered in a heartfelt fashion. In sum, the berit avot is l’olam voed. Moreover, it is our guarantee that our voice will always be heard. (Based upon Rabbi Joseph B. Soloveitchik’s posthumous work, The Lord is Righteous in All His Ways: Reflections on the Tish'ah be-Av Kinot, pages 51-56)
 
We now have a new appreciation of what it means when we say “Shema koleinu Hashem Elokeinu” in the Shemoneh Esrai. This new understanding allows us to utter these words with a new sense of confidence and inspiration. Now, we know that Hashem will hear our prayers; He will hearken to our voice, for this is the very essence of the berit avot. This notion is truly comforting. Moreover, it may be the reason why Dovid Hamelech declares in Sefer Tehillim: “The Lord is near to all who call Him, to all who call Him with sincerity (b’emet).” (Sefer Tehillim 145:18, translation, The Judaica Press Complete Tanach)
 
May Hashem hear our prayers when we call Him b’emet, now, and for evermore. V’chane yihi ratzon.
 
Shabbat Shalom
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