See Rashi and Tosfos there, “with all his strength – this means with all his concentration.” One might perhaps ask that if “strength” means “concentration” let Chazal (the sages) indeed say, “with all his concentration.” Why call “concentration” “strength”?

Man – Earth

The Maharal

states that man is called Odom (Adam) because he was created from the earth of the Adomoh (ground). “Now one can ask were not all the other creatures also created from the ground? … However mankind is specifically related to the ground (as opposed to other creatures) because the ground is unique in this aspect that it is able to bring forth from its beko’ach (potential) to bepo’el (fruition) … plants and trees and other things … and this indeed is the singular aspect of mankind that he also has potential (ko’ach) which can be translated or brought forth to fruition … therefore a person’s fulfillment of his potential is also called fruit.

However, an animal is called a “beheimah” which means “boh” “mah” meaning it is created with its various facets of being already intact although it may still need some maturation. It is, nevertheless, not possible for it to develop further abilities. However, a person can and needs to work to develop his potential (bekoa’ch) into fulfillment. In the same way, the earth needs to be developed to bring its potential to fulfillment.”

There Will Come Years

“There will come years regarding which you will say ‘I have no pleasure in them.’

These are the days of Moshiach when man will no longer receive reward (or punishment) for his actions”

because there will no longer be an evil inclination that one needs to do battle with. The Sifsei Chaim

brings in the name of Horav Yisroel Salanter zt”l “The world says, ‘if only Moshiach would come’ but I say ‘lest Moshiach comes’ because one can then no longer shteig (grow).

The same words are echoed by Rav Yehudah Leib Bloch in the Shiurei Da’as.

In fact, in his sefer Tzipisa L’yeshuah chp. 2 the Chofetz Chaim states that the reason for the length of the golus (exile) is that Hashem wants to give us more time to gain mitzvos. In the terms of the Maharal above, when Moshiach comes we will no longer be able to transform our beko’ach (potential) into bepo’el (actuality).

“Omain, Yehai Shmei Rabah”

The words “Omain, yehai Shmei Rabah…” is a prayer that Moshiach should come quickly. That is to say that the Omain refers to what has just been said previously. “May He give reign to his kingship … swiftly and soon …” There is a slight pause after the “omain” and then “Yehei Shmei rabah … (May His great Name be blessed …)” also refers to the time of Moshiach. This is what we request and pray for – even though this will usher in the “years … of no pleasure” when we will no longer be able to turn our beko’ach into bepo’el.

Nevertheless, we are willing to give this up for Hashem’s Honor.

This is the meaning of the Chazal before,

“Whoever says Omain, Yehai Shmei Rabah … b’chol kocho” meaning he is willing to give up the beko’ach that he has not yet turned into bepo’el and will no longer be able to when Moshiach comes. Rashi and Tosfos add that he does it with all his concentration meaning that he sincerely means it. He thereby gives “of his own” for Hashem’s sake.

Hashem, so to speak, returns the favor by tearing up the person’s gzar din (edict). A gzar din limits a person’s time to do mitzvos or ability or availability. This is middah keneged middah (measure for measure). The person was willing to give up his ability to do more mitzvos. Hashem in return gives him the ability to do more.

¹ Shabbos 119b

² Tiferes, chp. 3

³ It is of interest, therefore, that we find the concept of sin and punishment specifically by these two creations – man and the earth (See Rashi Genesis 1:11). Both of them also have the concept of Orloh.

⁴ Ecclesiastes 12:1

⁵ Shabbos 151b

⁶ Emunah U’Bechirah Book 2, p. 140

⁷ We wrote elsewhere that if so, how could he have prayed and hoped for Moshiach to come which is incumbent on everyone? See Ohr Yechezkel Elul p. 47 the words of the Chofetz Chaim regarding this. See further.

⁸ Book 2, p. 199

⁹ As long as a person is alive he has beko’ach to do more. That is why he is still alive.

¹⁰ Shabbos 119b