At the conclusion of the Shemoneh Esrei, we take three steps backwards. To explain this, the Mishna Berurah [223:2] cites the Beis Yosef, which has many reasons for this custom. One of these reasons is that it is reminiscent of the three milin, ‘miles’ that we recoiled backwards in awe and fear at Har Sinai. So too, we stimulate our feelings of awe and fear when we finish speaking to Hashem, we too step backwards three steps. Another reason, cited from the Orchos Chaim is that Moshe Rabbeinu, upon ascending Has Sinai, crossed through three barriers: choshech, anan and arafel, darkness, clouds and a fog of darkness. So, we too exit from these three barriers, as we part from Hashem at the conclusion of our prayer.
Both the Shibolei HaLeket and the Taz explain that when we talk to Hashem, we are on admas kodesh, holy ground. We now back away and return to regular terra firma.
Rav Hai Gaon, zt”l, zy”a, explains that our prayers are in replacement of the daily karbonos, sacrifices. After the Kohein finished smoking up the korban on the mizbei’ach, the altar, he backed away three steps on three rows of stone which were between the altar and the ramp. Our three steps simulate this respectful action of the Kohanim.
The Mishna Berurah then cites the Magen Avraham who reveals from a Gemara in Sanhedrin that the wicked Nevuchadnezar ‘merited’ destroying the Temple because he ran three steps in honor of Hashem. We, therefore, together with all of our brethren take three steps backwards in honor of Hashem, and immediately afterwards beseech Hashem to rebuild the Temple.
Next, the Mishna Berurah [223:13] says we back away starting with our left foot first. He explains that since normally we would back away with our right foot first, we use our left foot first to show that it is hard for us to back away from Hashem. In his Biur Halacha [ibid:3], the Chofetz Chaim cites that there is another reason for starting with the left foot. As cited in the Taz, since we’re opposite Hashem, our left is Hashem’s right. Therefore, we back away on the left first since that’s Hashem’s right.
The difference between these two reasons manifests itself with one who is a lefty in his feet. According to the first reason, he would back away with his right foot first, and indeed this is the opinion of the Chayei Adam and the Shulchan Oruch HaRav. The Be’er Heitiv goes with the second reason, and therefore a lefty of his feet would still back away with his left foot first, since it is to Hashem’s right.
We now begin the concluding prayer. “Yehi ratzon milfanecha, Hashem Elokeinu v’Eilokei avoseinu, she’yiboneh Beis HaMikdash bimheirah b’yameinu – May it be your will, Hashem our G-d and the G-d or our ancestors, that You rebuild the Temple speedily in our days.” The Rema [123] explains simply that since our prayers are instead of the sacrifices, we tell Hashem that we don’t want the replacement, that which is second best. Rather, we say, ‘Please, return us the real thing which is bringing our sacrifices in the Beis HaMikdash.’
We follow this up with the request, “V’sein chelkeinu b’Sorosecha – Grant us our portion in Your Torah.” The Eitz Yosef explains that we are asking Hashem: If we don’t merit the Temple, then at least give us the Torah, of which it says, “Zos Toras ha’olah – This the law of the burnt offering.” About this we say, “Kol halomeid Toras olah, k’ilu makriv olah – Whoever learns the law of the burnt offering, it’s as if he brought the burnt offering.”
The Vilna Gaon, zt”l, zy”a, explains this differently. He says that with the destruction of the Temple, the revelation of Torah was greatly diminished. As it says in Eicha [2:9], “Malka v’sareha vagoyim, ein Torah – Our king and our nobles were (exiled) to the nations, there is ‘no’ Torah.” We therefore pray for the restoration of the Temple which will return the Torah to its full glory. It is eminently logical that with the destruction of the Temple and the receding of the presence of Hashem from our midst, Torah is also distanced from us for we are taught, “Kudsha berich Hu v’oraisa chad Hu – Hashem and the Torah is One.”
The Darkei Moshe (written by the Rema) says the request of “V’sein chelkeinu b’Sorosecha,” is a follow up of what we asked in Sim Shalom, “Borcheinu Avinu kulanu k’echad b’or Ponecha – Bless all of us, our Father, with the light of Your countenance.” The Rema explains this to mean with ‘Your Torah.’ So here, we follow this up asking that He expressly grant us our portion (which we learned in our mother’s womb) of ‘Your Torah.’
In the merit of our giving respect to Hashem, may He grant us long life, good health, and everything wonderful.
Transcribed and edited by Shelley Zeitlin.
