What does this special brachah thank Hashem for?

Often when we have a bad backache, or are laid up in bed for a while, we invest a lot of kavanah into the brachah of zokef kefufim, “Who enables the bent to stand straight.” On other days, standing straight is taken pretty much for granted. It’s hard to see what is special about this brachah, and what makes it different from the previous brachah of matir assurim.

What does this special brachah thank Hashem for?

Rav Alexander Mandelbaum in Aromimcha Elokai HaMelech sees in this brachah an allusion to mankind’s inherent greatness. Animals walk on all fours, and their heads face downward. Man is the only creation that stands upright and can face heavenward. This posture hints at our sense of purpose and focus.

Our upright stance is a constant reminder that we were created to be the kings of the lower world. Each morning, as we get up from bed and stand upright, we’re infused with a sense of mission: the mandate to live a meaningful life.

Rav Ephraim Fordsham in Lefanav Naavod adds another dimension to this thought. An animal’s vital organs — brain, heart, liver, kidneys — are all more or less on the same level in the body. Animals live by instinct alone. They have no ability to make choices. In contrast, man’s head is on a higher level than his heart, the source of desire. This, in turn, is more elevated than the kidneys, the source of passion. Man has the ability to control his passions — rather than be controlled by them.

Chazal relate that Bilaam wanted to curse the Jews with the word kalem — an acronym for kaved, lev, and moach. Instead, he blessed them, “U’truas melech bo,” putting the moach over the lev, over the kaved (as hinted in the word melech, mem-lamed-chaf).

What does it mean to elevate the brain over the head? The Mesillas Yesharim discusses man’s nature, and the pull to earthiness and inertia. Without conscious effort, it’s easy for a person to be ruled by his lower self. Especially since that lower self weaves such convincing explanations. The Manchester Rav was once seen walking to shul with his tallis and tefillin on a very cold day. Having arrived, he turned around and went home to daven. When someone asked him why he’d done that, he explained that when he had woken up that morning, he’d been feeling weak. He wasn’t sure if what kept him from going to shul was his health or laziness. Determined not to let laziness get the better of him, he got dressed and set out to shul. That way, he knew that it really was his health that was causing his weakness.

It’s easy to act from a place of inertia or default. We all have patterns of behavior that we’ve followed for years, sometimes even decades. But it doesn’t have to be that way. We can act from a place of thought, decisiveness, and idealism. This brachah is a wake-up call to all of us to exercise greater control over our natural inclinations and to push ourselves to infuse our actions with the energy that comes from choice.

Our quest to infuse our action with thought can spill over to our children when we let them in to our thought process. We may tell them, “I heard a great story and I really want to share it with you. But it’s not appropriate for Shabbos, so I’m going to stop myself.” Or, “I’m starving and I feel like devouring this Danish. But I’m going to sit down, say a brachah, and eat like a mensch.” We’re constantly faced with choices; the act of choice is not a weakness, but a strength — one we can share with our families.

Raising Up

“Somech Hashem lechol hanoflim, v’zokef lechol hakefufim — Hashem supports those who have fallen and raises those who are bent” (Tehillim 145:14). This pasuk thanks and praises Hashem, yet it also carries an undertone of petition. As we acknowledge the fact that Hashem raises up those who are bent, we yearn for His help. Metzudas David on this pasuk notes that Hashem lifts all those who are in a difficult place.

Any challenge — physical, emotional, or spiritual — is a burden that we shoulder, and that can weigh us down. As we say this brachah each morning, we affirm that Hashem can ease our burden, deliver salvation, and enable us to stand straight.

The Malbim, commenting on this pasuk, notes that Hashem raises those who are “bent over” — who feel humble and turn to Hashem for help. When a person believes he’s in control, that he’s got the solution in hand, Hashem leaves him to his own devices. It’s only when we come to the realization that He is the One Who put us in this position, and He is the One Who can save us, that salvation arrives.

Chazal teach us that the tefillah of a sick person has a special potency. In fact, it is more likely to be answered than the prayers of others who are davening for them. A sick person feels totally dependent on Hashem. (Indeed, we know that the Shechinah rests over the bed of a sick person, and one can therefore daven for any needs at such a place.)

The Vilna Gaon takes this idea a step further. He points out that children have special protection; throughout the day, they can be saved from danger again and again, almost miraculously. The reason for this special protection, he posits, is that children know they are not in control of their lives. Without that feeling of self-sufficiency, they have a special level of Hashgachah.

Rav Wolbe sets an interesting challenge. Take a 15-minute time slot and note how many times you use the word “I.” When our focus is me, I, my wants, we’re living a me-centered life, instead of a G-d-centered life. It’s only by changing our focus, allowing ourselves to acknowledge how much we need Hashem in the picture, that we can merit Hashem’s special protection.

As Rav Gamliel Rabinovich writes, to the extent that we have emunah that Hashem will save us, we will witness salvation. When we’re struggling, we can say this brachah with intense concentration, realizing that He is the source of our ability to stand up straight and move forward.

The Jew in Galus

Individual challenges are mirrored in our national challenges, as well. Midrash Tehillim (146) quotes the idea that “the bent over” refers to the status of Jews in galus, who are continually subjugated by enemies. The Midrash (Tehillim 44:45) concludes it’s only when we reach the greatest depths that we will be redeemed. Why is this the case?

Until we have reached rock bottom, we cast around for solutions. We turn to politicians, well-connected businessmen, anyone and everyone who may be able to help. But the Kli Yakar (Bereishis 28) explains that only when we bow our heads in submission are we ready to experience redemption.

This brachah, then, is an expression of yearning for the ultimate redemption, when Hashem will be raised up among the nations. Lefanav Naavod notes that this brachah is a plea that “Ata sakum terachem Tzion — You will arise and have compassion on Zion” (Tehillim 102:14). Once again, Hashem’s rule will be open and revealed.

Each morning as we say this brachah, we can stand a little taller. Masters of our desires, we lift our heads in dignity, even as we bow our shoulders to show our dependence on Hashem, waiting for Him to raise us up and redeem us from our challenges. In the merit of making Hashem the central aspect of our lives, we will be worthy of seeing the ultimate redemption wherein we will walk “komemiyus” upright to Eretz Yisrael.

(Originally featured in Family First, Issue 606)