2193 —רש"י על שבת נה, א, האות האמצעית, ומשמעות אנא בכח

B"H, 7 Menachem Av, 5713.

Brooklyn.

Haraha"g veHaraha"ch iy"a nu"n oseik b'tzt"z etc. Yitzchak Dubov

Shalom u'Vrachah!

Regarding your comment on Rashi to Shabbat 55a about beginning with the middle of the letters and then going to the first and last: It can be explained in two ways. (A) The novelty is that the mem is the middle letter only when arranging the letters according to the sequence of Menatzpach (final letters). (B) Based on the verse 'Ani Rishon v'Ani Acharon' ('I am first and I am last'), 'I am first' refers to before creation, 'I am last' refers to when all will cease; thus now we are in the middle of the letters. From this he brings proof for 'I am first and I am last.' As you also write, it is similar to 'Melech, Malach, Yimloch'—'Melech' is present tense, from which we also know 'Malach' (past), 'Yimloch' (future) (see Tzemach Tzedek's commentary on Yehiy Chavod).

Regarding what you wrote about Ana BeKoach and Kiddush Levanah—see Shaar HaKolel. And for Sefirat HaOmer—see Arizal's Siddur and Sefer Drush Mitzvat Tzitzit p.54 where it is called Tenufah.

About Ana BeKoach: It is explained in Shoresh Mitzvat HaTefillah (122b) that wherever there is a need for an ascent of the soul, Ana BeKoach is recited. Based on this, one can understand why Ana BeKoach is said after Sefirat HaOmer and after Kiddush Levanah.

Summary

The Rebbe clarifies Rashi's approach to letter order in Shabbat 55a by connecting it to mystical concepts of time and Divine presence. He further explains that Ana BeKoach is recited at moments requiring spiritual elevation, such as after Sefirat HaOmer and Kiddush Levanah.