On each and every day, Sephardic Jews recite a beautiful prayer: “כֵּן יִכְבְּשׁוּ רַחֲמֶיךָ אֶת כַּעֲסֶךָ. וְיִגּולוּ ,רַחֲמֶיךָ עַל מִדּותֶיךָ. וְתִתְנַהֵג עִמָּנוּ ה’ בְּמִדַּת הַחֶסֶד וּבְמִדַּת הָרַחֲמִים. וְתִכָּנֵס לָנוּ לִפְנִים מִשּׁוּרַת הַדִּין” in which we ask Hashem to treat us with mercy, kindness and to act beyond the letter of the law.
This magnificent request stems from a stunning Talmudic passage (Brachot 7a), which records that Hashem prays each day. The Gemara, in turn, asks what does Hashem pray? The Gemara answers יה”ר מלפני שיכבשו רחמי את כעסי ויגולו רחמי על מדותי ואתנהג עם בני במדת רחמים ואכנס להם לפנים משורת הדין, that Hashem prays that He act with kindness with us, His children.
The Sephardic practice mimics Hashem’s tefilla with a parallel request from us to Hashem. The question is, though, why do Ashkenazic Jews not recite this tefilla if it is so well-rooted in the words of Chazal? The answer might lie in how to understand the Gemara’s astonishing assertion that Hashem Himself prays.
Ben Yehoyada articulates the obvious question: Why does Hashem pray if He is omnipotent? Moreover, to whom does He pray? The Rashba (to Brachot 7a) cites Rav Hai Gaon who explains that Hashem sets an example for us how to pray.
This is reminiscent of the celebrated Gemara (Rosh Hashana 17b) that Hashem wrapped Himself in a tallit like a shaliach tzibbur and showed Moshe Rabbeinu how to recite the 13 attributes of mercy (Yud Gimmel Middot HaRachamim) in case we sin. Both Sephardic and Ashkenazic Jews reflect this Gemara in the Selichot in which we state “Keil horeita lanu lomar shelosh esrei,” Hashem taught us how to recite the 13 attributes of mercy.
The Rashba, though, does not believe that this explanation fits with the straightforward reading of the text. The Gemara seems to indicate that Hashem engages in genuine tefilla and does not merely set for us an example.
The Tzelach (commentary to the Gemara composed by Rav Yechezkel Landau, author of Teshuvot Noda BeYehuda), though, explains this Gemara based on the basic Kabbalistic concept of tzimtzum. The Kabbalists grapple with the problem of how a finite world exists if Hashem is infinite. The Kabbalists answer with the profound concept of tzimtzum, that Hashem contracts Himself. This idea has manifold implications. Among the implications is that tzimtzim is what allows us to have free will. Hashem restrains Himself and cedes power to us in order that we have a genuine choice in our actions.
Moreover, Hashem wants us to succeed. As Rashbam explains the pasuk (Bamidbar 23:21) לֹא-הִבִּיט אָוֶן בְּיַעֲקֹב, that Hashem sees no sin amongst the Jews, meaning that Hashem does not want to see us sin. Hashem is our greatest supporter and wants us to succeed. He challenges us only in order to make us great by overcoming the difficulties. Hashem is like a kind supervisor or teacher who maintains high standards and sets lofty goals but is very eager for those under his or her care to succeed.
Accordingly, explains the Tzelach, Hashem prays that we motivate Him to act in a benevolent manner. Like a good parent, Hashem is not eager to punish and is happy to govern with kindness. However, just as if a child deviates and take an errant route, it is in the child’s best interest to be chastened by the parent, so too it is best for us to be held accountable to Hashem if we act improperly (Devarim 8:5). However, just as a good parent does not wish for his or her child to fail, so too Hashem prays that we succeed and permit Hashem to act in a kind and benevolent manner toward us.
With the respective understandings of Rav Hai Gaon and the Tzelach of Hashem’s tefilla, we may explain the divergent approaches of Sephardic and Ashkenazic Jews as to whether we should recite a parallel tefilla to that which Hashem recites. Sephardic Jews seem to understand Brachot 7a in the manner of Rav Hai Gaon, that Hashem sets an example for us. Thus, since it is an example Hashem sets, it is one we should follow.
Those who do not recite this tefilla seem to follow the Rashba and Tzelach, that Hashem is engaged in actual prayer and not simply setting an example. Thus, Hashem’s tefilla is specifically for Him and not for us to imitate.
Whenever one encounters a discrepancy between the Sephardic and Ashkenazic liturgy one must seek the basis in either Tanach, Gemara or Kabbalah. Hafoch ba hafoch ba d’kula ba; continually search and ponder and, hopefully, with Hashem’s help, you will arrive at a deep understanding of both of these two great traditions.
By Rabbi Haim Jachter
Rabbi Haim Jachter is the spiritual leader of Congregation Shaarei Orah, the Sephardic Congregation of Teaneck. He also serves as a Rebbe at Torah Academy of Bergen County and a Dayan on the Beth Din of Elizabeth.
