God as Father and Israel as Children

MISHNA: One may only stand and begin to pray from an approach of gravity and submission. There is a tradition that the early generations of pious men would wait one hour, in order to reach the solemn frame of mind appropriate for prayer, and then pray, so that they would focus their hearts toward their Father in Heaven. Standing in prayer is standing before God and, as such, even if the king greets him, he should not respond to him; and even if a snake is wrapped on his heel, he should not interrupt his prayer.

There was another incident involving Rabbi Eliezer, who descended to serve as prayer leader before the ark on a fast day. And he recited twenty-four blessings, but he was not answered. Rabbi Akiva descended before the ark after him and said: Our Father, our King, we have no king other than You. Our Father, our King, for Your sake, have mercy on us. And rain immediately fell. The Sages were whispering among themselves that Rabbi Akiva was answered while his teacher, Rabbi Eliezer, was not. A Divine Voice emerged and said: It is not because this Sage, Rabbi Akiva, is greater than that one, Rabbi Eliezer, but that this one is forgiving, and that one is not forgiving. God responded to Rabbi Akiva’s forgiving nature in kind by sending rain.

(14) He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “you are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2).

(20) Judah ben Tema said: Be strong as a leopard, and swift as an eagle, and fleet as a gazelle, and brave as a lion, to do the will of your Father who is in heaven. He used to say: the arrogant is headed for Gehinnom and the blushing for the garden of Eden. May it be the will, O Lord our God, that your city be rebuilt speedily in our days and set our portion in the studying of your Torah.

(9) With regard to one who says: I will sin and then I will repent, I will sin and I will repent, Heaven does not provide him the opportunity to repent, and he will remain a sinner all his days. With regard to one who says: I will sin and Yom Kippur will atone for my sins, Yom Kippur does not atone for his sins. Furthermore, for transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. Similarly, Rabbi Elazar ben Azarya taught that point from the verse: “From all your sins you shall be cleansed before the Lord” (Leviticus 16:30). For transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. In conclusion, Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you? It is your Father in Heaven, as it is stated: “And I will sprinkle purifying water upon you, and you shall be purified” (Ezekiel 36:25). And it says: “The ritual bath of Israel is God” (Jeremiah 17:13). Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.

(15) The mishna lists more things that ceased: From the time when Rabbi Meir died, those who relate parables ceased; from the time when ben Azzai died, the diligent ceased; from the time when ben Zoma died, the exegetists ceased; from the time when Rabbi Yehoshua died, goodness ceased from the world; from the time when Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied; from the time when Rabbi Elazar ben Azarya died, the sages ceased to be wealthy; from the time when Rabbi Akiva died, the honor of the Torah ceased; from the time when Rabbi Ḥanina ben Dosa died, the men of wondrous action ceased; from the time when Rabbi Yosei the Small died, the pious were no more. And why was he called the Small? Because he was the smallest of the pious, meaning he was one of the least important of the pious men. From the time when Rabban Yoḥanan ben Zakkai died, the glory of wisdom ceased; from the time when Rabban Gamliel the Elder died, the honor of the Torah ceased, and purity and asceticism died. From the time when Rabbi Yishmael ben Pavi died, the glory of the priesthood ceased; from the time when Rabbi Yehuda HaNasi died, humility and fear of sin ceased. Rabbi Pineḥas ben Ya’ir says: From the time when the Second Temple was destroyed, the ḥaverim and free men of noble lineage were ashamed, and their heads were covered in shame, and men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquire of the fear of Heaven. Upon whom is there for us to rely? Only upon our Father in Heaven. Rabbi Eliezer the Great says: From the day the Second Temple was destroyed, the generations have deteriorated: Scholars have begun to become like scribes that teach children, and scribes have become like beadles, and beadles have become like ignoramuses, and ignoramuses are increasingly diminished, and none ask and none seek. Upon whom is there to rely? Only upon our Father in Heaven. He also said: In the times of the approach of the Messiah, impudence will increase and high costs will pile up. Although the vine shall bring forth its fruit, wine will nevertheless be expensive. And the monarchy shall turn to heresy, and there will be no one to give reproof about this. The meeting place of the Sages will become a place of promiscuity, and the Galilee shall be destroyed, and the Gavlan will be desolate, and the men of the border shall go round from city to city to seek charity, but they will find no mercy. And the wisdom of scribes will putrefy, and people who fear sin will be held in disgust, and the truth will be absent. The youth will shame the face of elders, elders will stand before minors. Normal family relations will be ruined: A son will disgrace a father; a daughter will rise up against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be the members of his household. The face of the generation will be like the face of a dog; a son will no longer be ashamed before his father. And upon what is there for us to rely? Only upon our Father in heaven. Rabbi Pineḥas ben Ya’ir says: Torah study leads to care in the performance of mitzvot. Care in the performance of mitzvot leads to diligence in their observance. Diligence leads to cleanliness of the soul. Cleanliness of the soul leads to abstention from all evil. Abstention from evil leads to purity and the elimination of all base desires. Purity leads to piety. Piety leads to humility. Humility leads to fear of sin. Fear of sin leads to holiness. Holiness leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead.

(1) (Exodus 14:19) "And the angel of G d, who went before the camp of Israel, etc.": R. Yehudah says: This verse is rich in allusions. An analogy: A man was walking on the road leading his son before him when robbers came to snare him, whereupon he took him and placed him behind him, when a wolf came to snatch him, whereupon he took him and placed him in front — whereupon robbers came before him and wolves behind him — whereupon he took him and placed him on his shoulders — whereupon his son was scorched by the sun — whereupon his father spread his garment over him. He hungered and he fed him; he thirsted and he gave him to drink. Thus, the Holy One Blessed be He, viz. (Hoshea 11:3) "And I pampered Ephraim, taking them on My arms, and they did not know that I had healed them." His son was scorched by the sun, whereupon He spread his garment over him, viz. (Psalms 105:39) "He spread a cloud for a cover and fire to light up the night." "He hungered and He fed him," viz. (Exodus 16:4) "I shall rain down bread for you from heaven." He thirsted and he gave him water to drink, viz. (Psalms 78:11) "And He brought forth nozlim from a rock," "nozlim" being living waters, as in (Song of Songs 4:15) "a garden spring, a well of living waters, and nozlim, etc." and (Mishlei 5:15) "Drink waters from your pit and nozlim from your well." R. Nathan asked R. Shimon b. Yochai: In all places you find "the angel of the L rd ("yod-keh-vav-keh") — (Genesis 16:7) "and an angel of the L rd found her" — (Ibid. 9) "and the angel of the L rd said to her" — (Exodus 3:2) "and an angel of the L rd appeared to him" — And here it is written "and the angel of G d (Elokim) turned." (Why is this so?) He answered: "elohim" in all places is a judge. We are hereby apprised that Israel were being judged at that time — whether to be rescued or to be destroyed with the Egyptians (for themselves having succumbed to idolatry.)

(1) During the Ten Days of Penitence, Avinu Malkeinu is recited here during Shacharis—the morning service, and Mincha—the afternoon service. It is also said by some congregations on public Fast Days. The number of petitions in this prayer varies with custom, but in our rite, Avinu Malkeinu consists of 44 petitions. Since many of them are similar to the petitions of Shemoneh Esrei, Avinu Malkeinu is never recited on Shabbos, when the petitions of Shemoneh Esrei are also omitted. This unique and moving prayer is recorded as having been recited by Rabbi Akiva. The Talmud (Maseches Taanis 25b) relates that Rabbi Eliezer once stepped down before the Ark and recited the 24 benedictions for fast days and his prayers were not answered. Rabbi Akiva stepped down after him and exclaimed, "Our Father, our King, we have no king except You. Our Father, our King, for Your sake have mercy on us," and rain fell.

(2) Our Father, our King! we have sinned before You.

(3) Our Father our King! we have no King except You.

(4) Our Father, our King! deal with us [kindly] for the sake of Your Name.

(5) During the Ten Days of Penitence, say:

(6) Our Father, our King! renew for us a good year.

(7) On public fast-days, say:

(8) Our Father, our King! bless us with a good year.

(9) Our Father, our King! annul all harsh decrees concerning us.

(10) Our Father, our King! annul the designs of those who hate us.

(11) Our Father, our King! thwart the plans of our enemies.

(12) Our Father, Our King! rid us of every oppressor and adversary.

(13) Our Father, Our King! seal the mouths of our adversaries and accusers.

(14) Our Father, Our King! remove pestilence, sword, famine, captivity, destruction, [the burden of] iniquity and religious persecution from the members of Your covenant.

(15) Our Father, Our King! withhold the plague from Your inheritance.

(16) Our Father, Our King! forgive and pardon all our iniquities.

(17) Our Father, Our King! blot out and remove our transgressions and sins from before Your eyes.

(18) Our Father, Our King! erase in Your abundant mercy all records of our liabilities.

(19) Our Father, Our King! bring us back in wholehearted repentance before You.

(20) Our Father, Our King! send complete healing to the sick among Your people.

(21) Our Father, Our King! tear up the evil [parts] of our sentence.

(22) Our Father, Our King! remember us favorably before You.

(23) The following five prayers are said during the Ten Days of Penitence.

(24) Our Father, Our King! inscribe us in the Book of the Good Life.

(25) Our Father, Our King! inscribe us in the Book of Redemption and Deliverance.

(26) Our Father, Our King! inscribe us in the Book of Maintenance and Sustenance.

(27) Our Father, Our King! inscribe us in the Book of Merits.

(28) Our Father, Our King! inscribe us in the Book of Pardon and Forgiveness.

(29) The following five prayers are said on public fast-days.

(30) Our Father, Our King! remember us for a good life.

(31) Our Father, Our King! remember us for redemption and deliverance.

(32) Our Father, Our King! remember us for maintenance and sustenance.

(33) Our Father, Our King! remember us for merit.

(34) Our Father, Our King! remember us for pardon and forgiveness.

(35) Our Father, Our King! cause deliverance to spring forth for us soon.

(36) Our Father, Our King! raise up the might of Your people Israel.

(37) Our Father, Our King! raise up the might of Your anointed.

(38) Our Father, Our King! fill our hands with Your blessings.

(39) Our Father, Our King! fill our storehouses with abundance.

(40) Our Father, Our King! hear our voice, spare us and have compassion upon us.

(41) Our Father, Our King! accept our prayer with compassion and favor.

(42) Our Father, Our King! open the gates of heaven to our prayer.

(43) Our Father, Our King! remember, that we are dust.

(44) Our Father, Our King! Please do not turn us away empty-handed from You.

(45) Our Father, Our King! let this hour be an hour of compassion and a time of favor before You.

(46) Our Father, Our King! have compassion upon us, and upon our children and infants.

(47) Our Father, Our King! do it for the sake of those who were slain for Your holy Name.

(48) Our Father, Our King! do it for the sake of those who were slaughtered for [proclaiming] Your Unity.

(49) Our Father, Our King! do it for the sake of those who went through fire and water for the sanctification of Your Name.

(50) Our Father, Our King! avenge before our eyes the spilled blood of Your servants.

(51) Our Father, Our King! do it for Your sake if not for ours.

(52) Our Father, Our King! do it for Your sake and deliver us.

(53) Our Father, Our King! do it for the sake of Your great mercy.

(54) Our Father, Our King! do it for the sake of Your great, mighty, and awesome Name which is proclaimed upon us.

(55) Our Father, Our King! favor us and answer us for we have no accomplishments; deal with us charitably and kindly with us and deliver us.