Maariv - Vehu Rachum

The verse "Vehu Rachum" (He, the merciful One, is forgiving of iniquity…) appears frequently in the daily liturgy. It probably features most prominently as the opening passage of the weekday maariv prayer. In most Ashkenazi congregations, the one leading the services recites "Vehu Rachum" out loud in order to summon the congregation to prayer. It seems that there were congregations in which it was only the one leading services who recited "Vehu Rachum" while the rest of the congregation would not.[1] So too, there used to be a custom where the one leading services would recite "Vehu Rachum" after which the congregation would respond with "Adonai Hoshia…".[2]

There are a number of explanations offered as to why Maariv begins specifically with Vehu Rachum. One reason is to recall that only Shacharit and Mincha correspond to sacrifices which were offered daily in the Beit Hamikdash. These offerings secured forgiveness for the sins of the nation. Ma'ariv, however, does not correspond to any such sacrificial service.[3] As such, we begin Maariv with Vehu Rachum in order to arouse God's mercy, as if to say that "since there are no offerings in the evenings we therefore turn directly to You to forgive our sins!"[4] Indeed, one should consider the Vehu Rachum at Maariv to be a personal appeal that God forgive any sins that one may have committed that day. It is especially appropriate to seek forgiveness before beginning a new day on the Jewish calendar.[5]

Another explanation for the placement of Vehu Rachum at the start of Maariv is in order to recall that in ancient times the punishment for violating certain Torah prohibitions was thirty-nine lashes which were generally administered in the evenings.  Furthermore, one who received lashes would pray to God for forgiveness for whatever sin had been committed, a formula which included the recitation of the Vehu Rachum passage.[6] Closely related to this latter explanation is the custom to receive symbolic lashes on Erev Yom Kippur.[7] At each of these lashes, the one administering them, the one receiving them, or both, are to recite each of the thirteen words of the Vehu Rachum. In this way, Vehu Rachum is recited three times, for a total of thirty-nine words, corresponding to the thirty-nine lashes. It is taught that the three primary recitations of Vehu Rachum[8] in the liturgy each day are intended to help destroy one's yetzer hara.[9]

The kabbalists teach that there are three brigades of destructive angels that are alluded to in the verse Vehu Rachum.[10] These are the "Mashchit", "Af", and "Cheima" angels who are licensed to hurt people wandering outdoors alone at night. As such, reciting Vehu Rachum at Maariv is also intended to serve as an appeal to God that He neutralize these harmful forces, as He is "The Merciful One".[11] Similarly, the thirteen words of Vehu Rachum are said to sweeten the "strict judgment" and "anger" that is said to prevail at night.[12] One who missed or otherwise did not recite Vehu Rachum at the start of Maariv should recite it before beginning to recite the berachot of Kriat Shema[13] or after the Shemoneh Esrei.[14]

In the Maariv of Shabbat and holidays, Vehu Rachum is omitted. One of the reasons for this is because we are told that destructive angels are powerless to cause harm on these days.[15] So too, there is a general rule that one does not recite any form of personal supplication on Shabbat or Yom Tov, which is why Tachanun is also not recited on these days.[16] Additionally, it is taught that the souls in Hell receive their punishments each night at about the time that congregations recite Maariv. On Shabbat, however, Hell is closed and punishments are not administered. Therefore, there no true need for Vehu Rachum to be recited.[17]

Some congregations have the custom to completely omit Vehu Rachum from the Shabbat and Yom Tov liturgy altogether, and not merely at Maariv.[18] Common custom, however, is only to omit it at Maariv, but to recite it wherever else it normally appears in the course of the prayers.[19] This was the practice of the Arizal.[20] Indeed, most other appearances of Vehu Rachum in the daily liturgy, such as in the Pesukei d'Zimra, are actually a form of praise rather than supplication, making it especially suitable for Shabbat.[21]

There are some who suggest that Vehu Rachum should be recited in a whisper on Shabbat and Yom Tov due to its association with sin and punishment.[22] Other authorities, however, argue that Vehu Rachum is actually appropriate for every day of the year, including Shabbat,[23] citing the verse "My sin is always before me" to support this view.[24] A small number of congregations omit Vehu Rachum from Maariv on Rosh Chodesh and Chanuka, as well.[25]

[1] Rambam, Hilchot Tefilla 9:9.

[2] Machzor Vitri Vol. 1 p. 78.

[3] Aruch Hashulchan, OC 237:1.

[4] Tur, OC 237; Taz, OC 237:1.

[5] Taz, OC 237:1; Mishna Berura 236:1.

[6] Piskei Teshuvot 236:1.

[7] OC 607:6.

[8] In Hodu, Uva L'tzion, and Maariv.

[9] Minhag Yisrael Torah, OC 281:2.

[10] Taamei Haminhagim, Likutim 174.

[11] Kaf Hachaim, OC 235: 5; Zohar Teruma 130.

[12] Shulchan Aruch Ha'arizal 235:4. See Ben Ish Chai, Pekudei 1 for more on the meaning and symbolism of vehu rachum.

[13] Rivevot Ephraim 7:82.

[14] Rivevot Ephraim 5:178.

[15] Kol Bo 28.

[16] Rivevot Ephraim 2:115:4.

[17] Aruch Hashulchan, OC 237:1; Pri Megadim, MZ 237; Zohar Teruma 130; Yalkut Yosef 267:8.

[18] Kaf Hachaim, OC 267:5; Sheilat Yaavetz 2:120; Minhag Yisrael Torah, OC 281:2.

[19] Hilchot Ketanot 2:172; Chaim Sha'al 2:6; Yabia Omer 9:36; Taamei Haminhagim 308; Minhagei Eretz Yisrael (Gellis) 20:47.

[20] Taamei Haminhagim 308.

[21] Shu"t Chaim Sha'al 2:10, cited in Minhag Yisrael Torah, OC 281:2.

[22] Minhag Yisrael Torah, OC 281:2.

[23] Taamei Haminhagim 308.

[24] Tehillim 51:3.

[25] Davar B'ito Tishrei 30 5769.