Prayer for Protection
BY MRS. SHIRA SMILES
Throughout the Jewish calendar year, we find special moments that are considered an eit ratzon – times of particular favor, when our tefillot carry extra potency and ascend to higher realms with greater ease. Lighting the Chanukah candles is one such time. The heavens are open for tefillot and for requests concerning both spiritual and physical needs. It is therefore customary to recite select chapters of Tehillim following the lighting.
Chassidic sources note that the last verse of Chapter 90 and Chapter 91 has unique significance (some say it should be recited seven times), as do Chapters 30, 33, 67, 91, and 133, along with the text of Ana b’koach. Let us focus here on the end of Chapter 90 and Chapter 91 to gain a deeper understanding of this sacred time and the power it holds.
We are taught that Moshe Rabbeinu wrote these two chapters when the mishkan was completed and erected in the desert on the 25th of Kislev. Although the actual Chanukat haMishkan – the inauguration ceremony of the mishkan – took place on a later date, Hashem “repaid” the 25th of Kislev thousands of years later with the Chanukat haBayit in the time of the Chashmona’im. When we recite this chapter, we recall the distinctiveness of this day both during the Israelites’ sojourn in the desert and in the time of the Chanukah miracle.
In Netivot Shalom, the Slonimer Rebbe notes that these verses express the overarching perspective and faith of the Maccabim. Saying these words fortified their emunah, as they recognized that with Hashem’s help alone could they succeed. Indeed, the Tashbetz teaches that we repeat the last verse of Chapter 91 so that we can say 130 words (with the kolel, including the word itself) – the numerical value of hakohanim. This signifies that the very essence of the Maccabim was their understanding that the great power of bitachon – trust in Hashem – brings salvation from a supernatural realm.
The theme of the chapter articulates complete dependence on Hashem; He alone is our stronghold and protection. Furthermore, the Netivot Shalom points out that bitachon in Hashem is the central motif of Chanukah – the only way we, as Jews, can withstand and survive the struggles and challenges of galut.
Rav Kaufman zt”l in Mishchat Shemen suggests another rendering of the name Maccabi found in old manuscripts. Maccabi is generally understood as the acronym Mi Kamocha Ba’elim Hashem – “Who is like You among the mighty ones, Hashem?” – conveying Hashem’s might and strength in battle. However, Maccabi can also be spelled with a kuf instead of a kaf, forming an acronym for the phrase Mei’olam Kivinu Becha Hashem – “We have always placed our hope in You, Hashem.” This version shifts the focus from physical prowess to total reliance on Hashem.
We recite this chapter in the nightly Shema as well, reminding ourselves that only by placing our hope and faith in Hashem can we merit true salvation.
Mrs. Shira Smiles is a sought after international lecturer, popular seminary teacher, and experienced curriculum developer. Mrs. Smiles is well known for her special teaching style, which seeks to bring understanding of Torah texts through analysis of tens of relevant sources, while making the lessons learned from every verse relevant to her students’ lives in her shiurim. Mrs. Smiles has authored five books, Torah Tapestry on the Parsha.