a. R. Shmuel Eidels (Maharsha, 1555-1631) writes that R. Akiva’s formulation of the term אבינו מלכנו is unique in that it refers to HaShem as both our father and our king. This duality is expressed in the piyut היום הרת עולם when we say אם כבנים אם כעבדים. (Taanis 25b)
i. R. Yaakov Etlinger (1798-1871) adds to this idea and explains that it would be unusual for a son to ask his father for חנינה, as if the father has no love for his child. It would also be unusual for a servant to call his master a father. What R. Akiva did by combining these two terms is invoke what HaShem said to Moshe Rabbeinu after the cheit ha’egel — אני אעביר כל טובי על פניך — I will make all of My middos available to You. We can invoke multiple attributes of HaShem simultaneously. This is what the Gemara states that R. Akiva’s prayers were answered because he was מעביר על מדותיו. This means that he was able to tap into multiple middos of HaShem. (Minchas Oni, Parshas HaAzinu)
ii. It is interesting to note that in many shuls, the same nigun is used for HaYom Haras Olam and for Avinu Malkeinu.
b. Shelah has a different approach to explain why R. Akiva’s Avinu Malkeinu was answered. R. Eliezer first attempted to daven for rain relying on his zechuyos and zechuyos of his forefathers. He should have invoked HaShem’s own goodness. He also didn’t do enough to be מעביר על מדותיו, to lower himself in the presence of HaShem. R. Akiva took these three ideas to heart. He first recited אבינו מלכנו אבינו אתה — I might not have zechus avos, but You are our father. Then he appealed to HaShem’s great mercy — אבינו מלכנו אין לנו מלך אלא אתה — please forgive us out of mercy. He then humbled himself — אבינו מלכנו חננו ועננו כי אין בנו מעשים. (Siddur)
c. R. Tzvi Hirsch Ferber (1879-1966) comments on אבינו מלכנו חדש עלינו שנה טובה. He gives the following mashal: A person is renting a store from a landlord and is behind in his payments. Not only is he behind in this previous years’ payments but he has debts from previous years that he has promised to pay and still hasn’t paid off. Now his lease is up. It would be great chutzpah to try to renew the lease. It would be even greater chutzpah if the landlord knows that the store has not been turning a profit in previous years. We stand before HaShem on Rosh HaShanah like that store owner. Year after year, we have promised to pay off our debts and we have failed to live up to those promises. We now ask Him to renew our lease for another year even though we haven’t been able to show a plan to turn a profit. We invoke Avinu Malkeinu recognizing that HaShem is entitled to have a master-servant businesslike relationship with us, but with the capacity to have a father-son relationship with us. And through that father-son relationship, we ask HaShem for compassion and the opportunity to do better this year. If He can help us remove some of the impediments that caused our failure previously, we can have a year that is different from previous years. (Siach Tzvi, Schficas haNefesh)
d. R. Baruch HaLevi Epstein (1860-1941) asks about the meaning of אין לנו מלך אלא אתה. Even if there was a human king that we are subservient to, that king is still human. What then are we highlighting by saying אין לנו מלך אלא אתה? R. Epstein suggests we are highlighting His uniqueness as a king. With all other kings, if we have a specific need, we can’t go directly to the king and make a request. We have to ask an officer who will then decide if the matter is worthy of being discussed with the king. However, when we have a request from HaShem we can go directly to Him. (Baruch SheOmar)
e. R. Yitzchak Blazer (1837-1907) explains חננו ועננו כי אין בנו מעשים as follows: If a person was wealthy and lost his money due to circumstances beyond his control, it is easier for him to collect tzedakah than someone who lost his money due to poor choices such as gambling. The second type of person will knock on doors and run away before the door is opened out of embarrassment. Eventually, he will muster the courage to beg because he has no other choice. We try to knock on HaShem’s door like the second type — כדלים וכרשים דפקנו דלתיך and we muster up the courage to ask for mercy. But the very realization of חננו ועננו כי אין בנו מעשים is already a step in the right direction. Our realization that we have no merits and it is our own doing is the first step to turning ourselves around. (Shevivi Ohr pg. 169)
