Each evening before we recite the Shema, we say the blessing of Ahavas Olam expressing gratitude for G-d's eternal love.
Towards the end of the blessing we add a prayer, ואהבתך אל תסיר ממנו לעולמים — May You not remove Your love from us forever.
This sentiment seems to contradict our earlier assertion of G-d's eternal love. If indeed it is eternal, it must be unconditional. So, what meaning can there be to requesting He should never rescind it, it's guaranteed?
Perhaps the second sentiment is not referring to G-d's love, but rather a plea that אהבתך — the reciprocal love we possess for You — G-d, shall never be removed.
Although we attest that Almighty's declared eternal love for His people is ironclad, we mortals can never be sure that our resolve will not wane.
But then the question begs, since we are free-willed beings and expected to assert that will freely, how can we ask G-d to intervene in that G-d given right — to never remove that love from our heart? That would conflict with the whole value of proving our allegiance on our own volition.
Evidently being that we are human and vulnerable to weaknesses and influences we are simply asking G-d to never challenge us beyond our limits.
Although a tenet of our faith is that G-d never presents us with obstacles we cannot overcome, however, if we declare our loving affection to our Father in Heaven to remove even lesser challenges that we may possibly falter in — out of concern we will may lose our feelings of love — He will accede to our request.
A child who sincerely pines for a loving relationship with his father will succeed in capturing his father's heart by gaining that extra favor that he so desperately needs.
I believe this might be the underlying message in a famous story that transpired ninety-seven years ago in the holy city of Yerushalayim.
On Rosh Hashanah of the year 5690, six weeks following the terrible slaughter which occurred in Yeshivas Chevron on August 18, 1929, the survivors of the Chevron massacre gathered with their families to daven in Yerushalayim.
Those survivors — who had seen friends, family and students slaughtered before their eyes — were themselves physically and emotionally scarred. Their idyllic Torah life had been shattered. The atmosphere in the hall that night was heavy and emotion filled. A pall of pain and anguish permeated the room. Feelings of dejection and despair had overwhelmed many. The venerable Mashgiach, Rav Yehudah Leib Chasman, stood up and went over to an unmarried student, Aryeh Leib Shikovitzky, and asked him to lead the services.
Aryeh Leib was known for his sweet tenor voice and deep emotion in song. Nonetheless, he was stunned by the Mashgiach's request. "Rebbe," he began, "I am not married, nor do I have a beard". The Mashgiach repeated his request, "I want you to lead the services."
Aryeh Leib stepped up to lead the davening. With his sweet, melodious voice, he began chanting the preparatory Rosh Hashanah tune prior to Barchu. The first blessing was completed, and now the assembly began to recite the blessing of Ahavas Olam. The Chazzan began the phrase, ואהבתך אל תסיר ממנו לעולמים — "And may You never remove Your love from us." Tears choked his throat as he began to quietly weep. Again, Aryeh Leib repeated the words, this time accompanied by a wail. Tears streamed down his face as he repeated the phrase several times, each time with greater pronouncement and emotion.
Like a burst dam, the accumulated pain and anguish of those assembled burst, as they all raised their voices and wept, wailing along with the Chazzan, ואהבתך אל תסיר ממנו לעולמים. " Please, please never remove that love from us — forever!"
It was an expression of love.
The prayers continued, emotion laden and tear-filled. After the conclusion of the services, the Mashgiach went over to Aryeh Leib and said, אט דאס האב איך געמיינט — "That is what I had in mind!"
Allegedly, it was that Maariv that sparked the turn-around of the yeshivah, as it began to rebuild.
A man who in earnest craves closeness to G-d, may appeal that he should merit divine intervention in overcoming even tests of faith that may be difficult to pass.
Might that have been the genius of the Mashgiach, who understood the students overwhelming challenge, prodding these young men who so desired to maintain an everlasting love for G-d to beseech for His divine assistance in not losing it over their despair and grief.
There is one passage in the Kinnos we read yesterday where we assert כשר שערורית ידידת עברית רחמם מהכרית ויש תקוה ואחרית — When He observed the horrible plight of His Jewish beloved. He showed compassion, so as not to annihilate them, and there is now hope for the future. (קינה לג)
The love G-d has for us is unconditional.
Our love for G-d is susceptible to waning. If we truly seek to retain our love for G-d we may pray that he gives us the means to achieve it without ever lapsing.
באהבה,
צבי יהודה טייכמאן
