We can learn about the tremendous importance of the request of “Venihiyeh anachnu vetze’tza’einu...” from the words of Ravina (Nedarim 81a), who was asked why we do not find that the sons of talmidei chachamim are scholars like their fathers? And he replied that they were thus punished because “they do not recite the brachah on the Torah first.” And the Mefaresh there explains (ibid ad loc. she’ein) that this means that they are not careful to recite Birchos HaTorah before they engage in Torah learning – and therefore the request of “venihiyeh anachnu vetze’etza’einu” is not fulfilled with them.
The Shelah Hakadosh wrote about this request (Sha’ar Ha’osios Letter 4, Derech Eretz 27): “And the tefillah of the father and mother should always be fluent on their lips, to pray for their sons to be lomdei Torah and tzaddikim and baalei middos tovos. And he should have a lot of concentration in Birchos HaTorah when he says the words “Venihiyeh anachnu vetze’etza’einu...” and in the brachah of Ahavah Rabbah when he says “Avinu Av HaRachaman...” - he should think also about his children, and his grandchildren and for all the generations forward. Likewise, when he says Uva Letzion, “Lema’an lo niga larik velo neled labehalah” – in all these places he should daven with great fervency with all his heart and soul.”
The sefer Shomer Emes brings a beautiful comment on the subject of this request is (Tefillah p. 49) and he writes: “And I saw those who say that it is good for a person to have in mind each of his children individually when he says ‘Venihiyeh anachnu...yodei Shemecha velomdei Torasecha.”
The Devar Chaim of Nadvorna once asked a Yid who visited his home which places in tefillah he has in mind the success of his children in Torah. That Yid, who was a talmid chacham, replied on the spot: Doesn’t the Mishnah Berurah (47 20) bring the words of the Shelah that one should daven in three places for children: in Birchos HaTorah, Birchas Ahavah Rabbah and in the tefillah of Uva LeTzion?
The Rebbe, who was pleased by the response, then added: “I’ll tell you another place where it is fitting to ask for this – in the brachah of Emes Veyatziv, in the words “al baneinu v’al doroseinu” (Peninei Parashas Hashavua Vol. I p. 547)
The Request for Three Generations
The Bach (Orach Chaim 47) holds that one should צאצאינו וצאצאי צאצאינו detail in this request according to the words of Chazal (Bava Metzia 85a): “Anyone who is a talmid chacham and his son is a talmid chacham and his grandson is a talmid chacham –Torah will leave his children, as it says (Yeshayah 59:21): ‘V’ani zos brisi osam amar Hashem ruchi asher alecha...lo yamushu mipicha umipi zaracha umipi zera zaracha – amar Hashem mei’atah v’ad olam.” In light of this Gemara, it emerges that there is a special inyan that a person should ask for himself, his son and his grandson to be bnei Torah, because if his request is accepted, he is guaranteed that Torah will never leave his descendants “from now and forever.”
But the Magen Avraham (47) differs and holds that one should not say tze’etzaei tze’etzaeinu, because the word יוצא חלצינו means sons and grandson, and if so, even if our intention is to include in our request our grandsons so that Torah should not stop from our offspring, it is enough to say ונהיה אנחנו וצאצאינו.
