“Be wholehearted with Hashem your God” (Devarim 18:13). You must know that the trait of wholeheartedness is the loftiest of all the praiseworthy qualities and traits that a person must acquire. Therefore it states regarding our forefather Yaakov, “And Yaakov was a wholehearted man, dwelling in tents” (Bereishis 25:27). Surely Yaakov possessed numerous holy qualities and traits, such as piety, awe, humility, holiness and purity. Nevertheless, Scripture does not identify him with any of these traits but only with that of wholeheartedness, as it is stated, “And Yaakov was a wholehearted man.” Clearly, then, wholeheartedness must encompass all the other praiseworthy and holy characteristics. And indeed this is so. For if a person is humble but has the flaw of pursuing wealth or if he yearns for a certain sin, he is not whole in his deeds. Such a person is likened to a beautiful vessel with many chips and cracks. But if a person is wholehearted and complete in every praiseworthy trait, and is God- fearing, beloved, charitable, dwelling in the earthly tents of Torah and toiling in Torah by night — then, when his soul expires, he will merit dwelling in the Heavenly “tent.”
This idea is expressed in the Zohar in Midrash Ne’elam, Parashas Chayyei Sarah (123b-125b). There Rabbi Pinchas teaches that before a righteous person leaves this world a Heaven voice proclaims throughout Gan Eden, “Prepare a place for the righteous So-and-so who is about to arrive, etc.” Then when the soul enters the gates of the Heavenly Jerusalem the great prince Michoel goes to extend to it a greeting of “Peace!” This causes the rest of the ministering angels to wonder and inquire, “Who is this ascending from the desert?” (Shir HaShirim 3:6). By which they mean from the desolate lower world, which is described as a “desert” by comparison with the upper world. The great prince Michael responds, “She is unique, she is my dove, she is my whole one” (Shir HaShirim 6:9). Note that Michoel does not praise the soul for any particular good deed or righteous quality but only for the quality of wholeheartedness, for this includes all praiseworthy qualities and characteristics. And because this soul embraced all fitting and upright characteristics in the wholeheartedness of its conduct, supernal holiness rests upon it continually. When a person toils in Torah or the performance of the mitzvos, for a distance of four cubits all around him he is encompassed by complete sanctity and his reward is very great.
The Zohar (Parashas Chayyei Sarah, 132a) relates in this regard: Rabbi Shimon ben Yochai was on his way to Tiberius accompanied by Rabbi Aba. Rabbi Shimon said to Rabbi Aba, “Let us go, because I see that a certain fellow will soon meet up with us with novel insights in his mouth.” Rabbi Aba said, “I know that wherever the master goes the Holy One Blessed is He sends His angels, soaring upon their wings, that he may delight in them.” While they were walking Rabbi Shimon raised his eyes and saw a man hurrying along, so Rabbi Shimon and Rabbi Aba sat down and waited. And when the man reached them Rabbi Shimon inquired, “Who are you?” He replied, “I am a Jew from Cappotcia, and I am on my way to the study hall of Rabbi Shimon ben Yochai. For a certain group of scholars has voted to accept some enactments and they sent me to him [to inquire about the esoteric reasons for them].” Rabbi Shimon said, “Speak, my son.” “Are you the son of Yochai?” he asked. “I am,” he answered. So he related to him, “They decreed that a man must not pass within four cubits in front of one who is praying and that a man must not pray while standing behind his teacher. What is the reason for these things?”
Rabbi Shimon explained, “The idea is this…” [Author’s note ׀ The following is the substance of the Zohar and not the exact wording] According to a well known dictum the Holy One Blessed is He possesses nothing in His world other than the four cubits of the law. These are the four letters of the name אדנ"י, which is called the holy Shechinah. This is the final heh of the name יהו"ה, which is known as Kallah — “Bride.” Therefore the Shechinah is also called HaKallah [הכלה] — “the Bride,” the letters of which can be transposed to form the word halachah [הלכה] — “law” (Pri Eitz Chayim, Sha’ar Hanhagas HaLimud). This is the meaning of the “four cubits of the law.” That is, the unification of the name יהו"ה within the letters of the name אדנ"י like this: יאהדונה"י. This is the unification of the Holy One Blessed is He with His Shechinah. Therefore before we pray we begin with the words, “My God [אדנ"י], open my lips and my mouth will tell of Your praise.” That is, we ask Shechinah to accept our prayers, because the Shechinah receives all the prayers of Israel. If one recites this meditation with full concentration, with clear, pure and upright thoughts and with a humble and pure heart, one causes the Holy One Blessed is He and His Shechinah to become united. Then one stands literally within the four cubits of halachah, which is comprised of the same letters as HaKallah. It should now be clear the tremendous harm that is caused when one goes and stands within four cubits in front of someone who is praying. For this is as if he interposed himself and caused a separation in the unification of the Holy One Blessed is He and His Shechinah, Heaven forbid. One should even avoid passing within four cubits to the side of someone who is praying, even though strictly speaking this is permitted. As for the prohibition against praying behind one’s mentor, this can be understood in light of the Sages’ well known dictum regarding the verse, “You shall fear [es] Hashem your God.” They comment that the word es [את — an untranslatable word indicating that something not mentioned is to be included] in this context means that one must fear Torah scholars as well (Pesachim 22b).
However, when a person prays he must not have any other “fear” in front of him besides the fear of Heaven. One can see from here the gravity of praying with concentration. But why should I elaborate further on this matter when I have already spoken of it in earlier chapters? From the incident above we can appreciate the profound wholeness of earlier generations. Just consider — even though this Jew was an emissary regarding a point of Torah, when Rabbi Shimon ben Yochai said to him, “Speak, my son,” he first inquired, “Are you the son of Yochai?” Then when Rabbi Shimon answered, “I am the son of Yochai,” the man understood that if he said that he was the son of Yochai he surely would not lie, so he related to him the matter of his errand. This is precisely what our holy Torah requires — that every emissary perform faithfully the mission of those who sent him. This is the essence of wholeheartedness — that a person be faithful to his word, and not deviate from it, whether in matters of Heaven or in his mundane affairs, and especially not in monetary matters. One may not seek to gain money dishonestly, for the most fundamental expression of a person’s piety and wholeheartedness is in his conduct with regard to financial matters, as I have already discussed at length in Chapter 52. For anyone who refuses to benefit from illegitimate wealth is called whole and righteous.
Even if a person knows how to pray with all the Kabbalistic intentions, he must be wary of doing so because it is absolutely forbidden to pray at length when the rest of the congregation is praying only the plain meanings of the prayers. Thus the Rivash writes in a responsum (157), “But as for me, I pray like a child who is just learning to pray, intending only the plain meaning of the words and not more.” A support for this can be seen in the conduct of Rabbi Akiva (Berachos 31a). When he would pray with the congregation he would begin and end with them, praying only the plain meanings of the words. But when he prayed on his own, one would leave him in one corner and find him later on in a different corner. A tradition has been handed down to me that one who prays for longer than the rest of the congregation is undoubtedly guilty of ostentation and his prayers will therefore not be heard. Similarly, I observed that my illustrious father, Rabbi Aharon Shmuel Kaidenover, z”l and my other mentors did not prolong their prayers at all. In fact, they would heap ridicule upon other rabbis who prolonged their prayers excessively. Whoever has fear of Heaven must be wholehearted with Hashem his God and behave innocently in the eyes of God and his fellow Jews. He must not behave in a way that leads people to say, “This is a pious fool who drags out his prayers,” for then he would be guilty of causing the multitude to sin. Rather let him fulfill the verse, “Know Him in all your ways and He will straighten your path” (Mishlei 3:6). Then all will be well with you, selah.
תָּמִים תִּהְיֶה עִם ה' אֱלֹהֶיךָ. דַּע, כִּי מִדַּת הַתְּמִימוּת הִיא מַעֲלָה הַמְעֻלָּה שֶׁבְּכָל הַמַּעֲלוֹת וּמִדּוֹת הַטּוֹבוֹת, שֶׁצָּרִיךְ לִהְיוֹת בִּבְנֵי אָדָם. וְלָכֵן כְּתִיב בְּאָבִינוּ יַעֲקֹב: וְיַעֲקֹב אִישׁ תָּם יוֹשֵׁב אֹהָלִים. יֵשׁ לְדַיֵּק: הֲלֹא בְּוַדַּאי כַּמָּה מַעֲלוֹת וּמִדּוֹת קְדוֹשׁוֹת הָיוּ בְּיַעֲקֹב אָבִינוּ, כְּגוֹן מִדּוֹת חֲסִידוּת וְיִרְאָה וַעֲנָוָה וּקְדֻשָּׁה וְטָהֳרָה, וְאֵין הַכָּתוּב מְיַחֵס אוֹתוֹ עַל מִדּוֹת הַלָּלוּ, כִּי אִם בַּמִּדָּה שֶׁל תְּמִימוּת, כְּדִכְתִיב: וְיַעֲקֹב אִישׁ תָּם. אֶלָּא מֻכְרָח לוֹמַר, כִּי תְּמִימוּת כּוֹלֵל כָּל הַמִּדּוֹת טוֹבוֹת הַקְּדוֹשׁוֹת. וְהָאֱמֶת הוּא כֵּן. מִי שֶׁהוּא עָנָו וְיֵשׁ לוֹ חִסָּרוֹן, שֶׁהוּא רוֹדֵף אַחַר הַמָּמוֹן אוֹ נַפְשׁוֹ חָשְׁקָה לַעֲשׂוֹת עֲבֵרָה אַחַת — הוּא אֵינוֹ אִישׁ תָּם בְּמַעֲשִׂים. וְאִישׁ כָּזֶה הוּא נִמְשָׁל לִכְלִי נָאֶה, שֶׁיֵּשׁ בּוֹ פְּגִימוּת וּשְׁבָרִים הַרְבֵּה וְכַיּוֹצֵא בָּזֶה. אָמְנָם מִי שֶׁהוּא תָּם וּמֻשְׁלָם בְּכָל מִדּוֹת הַכְּשֵׁרִים, וְהוּא יָרֵא, אָהוּב, רוֹדֵף צְדָקָה וְיוֹשֵׁב אֹהָלִים בְּאָהֳלֵי תּוֹרָה שֶׁל משֶׁה וְעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה — אָז כְּשֶׁתֵּצֵא נִשְׁמָתוֹ, יִהְיֶה זוֹכֶה לֵישֵׁב בְּאֹהֶל שֶׁל מַעְלָה.
“Be wholehearted with Hashem your God” (Devarim 18:13). You must know that the trait of wholeheartedness is the loftiest of all the praiseworthy qualities and traits that a person must acquire. Therefore it states regarding our forefather Yaakov, “And Yaakov was a wholehearted man, dwelling in tents” (Bereishis 25:27). Surely Yaakov possessed numerous holy qualities and traits, such as piety, awe, humility, holiness and purity. Nevertheless, Scripture does not identify him with any of these traits but only with that of wholeheartedness, as it is stated, “And Yaakov was a wholehearted man.” Clearly, then, wholeheartedness must encompass all the other praiseworthy and holy characteristics. And indeed this is so. For if a person is humble but has the flaw of pursuing wealth or if he yearns for a certain sin, he is not whole in his deeds. Such a person is likened to a beautiful vessel with many chips and cracks. But if a person is wholehearted and complete in every praiseworthy trait, and is God- fearing, beloved, charitable, dwelling in the earthly tents of Torah and toiling in Torah by night — then, when his soul expires, he will merit dwelling in the Heavenly “tent.”
וְהָעִנְיָן הַזֶּה מְבֹאָר בַּמִּדְרָשׁ הַנֶּעֱלָם, בַּזֹּהַר, פָּרָשַׁת חַיֵּי שָׂרָה, וְזֶה לְשׁוֹנוֹ: אָמַר רַבִּי פִּנְחָס: קֹדֶם שֶׁיָּצָא הַצַּדִּיק מִן הָעוֹלָם, בַּת קוֹל יוֹצֵאת בְּגַן עֵדֶן: הָכִינוּ מָקוֹם לִפְלוֹנִי הַצַּדִּיק שֶׁיָּבוֹא לְכָאן וְכוּ'. וְכֵיוָן שֶׁהַנְּשָׁמָה זוֹכָה לִכָּנֵס בְּשַׁעֲרֵי יְרוּשָׁלַיִם שֶׁל מַעְלָה, אָז מִיכָאֵל, שַׂר הַגָּדוֹל, הוֹלֵךְ עִמָּה וּמַקְדִּים לָהּ שָׁלוֹם, וּשְׁאָרֵי מַלְאֲכֵי הַשָּׁרֵת מַתְמִיהִין וְשׁוֹאֲלִין: מִי זֶה עוֹלֶה מִן הַמִּדְבָּר — מִן עָלְמָא תַּתָּאָה, דְּהוּא עָלְמָא דַּחֲרוּבָא, שֶׁנִּקְרָא 'מִדְבָּר' נֶגֶד עָלְמָא עִלָּאָה? וּמִיכָאֵל, שַׂר הַגָּדוֹל, מֵשִׁיב: אַחַת הִיא יוֹנָתִי תַּמָּתִי. רָצָה לוֹמַר, שֶׁאֵין מִיכָאֵל מְשַׁבֵּחַ הַמִּצְוָה הַפְּרָטִית וּמַעֲלוֹת הַצַּדִּיק בְּצִדְקוּתוֹ, כִּי אִם אוֹמֵר מַעֲלַת הַתְּמִימוּת, שֶׁהִיא כּוֹלֶלֶת כָּל הַמַּעֲלוֹת וּמִדּוֹת טוֹבוֹת הַכְּשֵׁרוֹת. וּכְשֵׁם שֶׁהִיא כּוֹלֶלֶת בְּמַעֲשֵׂה הַתְּמִימוּת כָּל מִדּוֹת הַכְּשֵׁרִים וִישָׁרִים, כֵּן הַקְּדֻשָּׁה עֶלְיוֹנָה חוֹפֶפֶת עָלָיו תָּמִיד. כְּשֶׁהוּא עוֹסֵק בַּתּוֹרָה אוֹ בְּמִצְווֹת, אֲזַי אַרְבַּע אַמּוֹת סְבִיבוֹ יֵשׁ עִמּוֹ שְׁלֵמוּת הַקְּדֻשָּׁה, וּשְׂכָרוֹ הוּא גָּדוֹל מְאֹד.
This idea is expressed in the Zohar in Midrash Ne’elam, Parashas Chayyei Sarah (123b-125b). There Rabbi Pinchas teaches that before a righteous person leaves this world a Heaven voice proclaims throughout Gan Eden, “Prepare a place for the righteous So-and-so who is about to arrive, etc.” Then when the soul enters the gates of the Heavenly Jerusalem the great prince Michoel goes to extend to it a greeting of “Peace!” This causes the rest of the ministering angels to wonder and inquire, “Who is this ascending from the desert?” (Shir HaShirim 3:6). By which they mean from the desolate lower world, which is described as a “desert” by comparison with the upper world. The great prince Michael responds, “She is unique, she is my dove, she is my whole one” (Shir HaShirim 6:9). Note that Michoel does not praise the soul for any particular good deed or righteous quality but only for the quality of wholeheartedness, for this includes all praiseworthy qualities and characteristics. And because this soul embraced all fitting and upright characteristics in the wholeheartedness of its conduct, supernal holiness rests upon it continually. When a person toils in Torah or the performance of the mitzvos, for a distance of four cubits all around him he is encompassed by complete sanctity and his reward is very great.
וְדַע, דְּאִיתָא בַּזֹּהַר פָּרָשַׁת חַיֵּי שָׂרָה: רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי הֲוֵי אָזִיל לִטְבֶרְיָה. הָיָה עִמֵּיהּ רַבִּי אַבָּא. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי לְרַבִּי אַבָּא: נֵיזוּל דְּהָא אֲנָא חֲמִינָא דְּבַר נָשׁ חַד יַמְטֵי הַשְׁתָּא לְגַבָּן, וּמִלִּין חַדְתִּין בְּפוּמֵיהּ. אָמַר רַבִּי אַבָּא: הָא יְדַעְנָא, דִּבְכָל מָקוֹם דְּמַר אָזִיל, הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁדֵּר מַלְאָכָיו טָאסִין בְּגַדְפֵיהוֹן לְאִשְׁתַּעֲשָׁע. עַד דַּהֲוֵי אָזְלִין, סָלִיק רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי עֵינָיו וַחֲמָא חַד בַּר נָשׁ, דַּהֲוֵי אָזִיל וְרָהִיט. יָתְבוּ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וְרַבִּי אַבָּא. כַּד מָטִי גַּבַּיְהוּ, אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: מַאן אַנְתְּ? אָמַר לֵיהּ: יְהוּדָאִי מִקַּפּוֹטְקִיָּא אֲנִי, וַאֲנָא אַזְלִינָא לְבֵית מִדְרָשָׁא דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, דְּאִתְמַנּוּ חַבְרִין יְדִיעִין בְּמִלִּין יְדִיעִין וְשִׁדְרוּנִי לְגַבֵּיהּ. אָמַר לֵיהּ: אֵימָא בְּרִי. אָמַר לֵיהּ הַאי יְהוּדָאִי: אַנְתְּ בַּר יוֹחַאי? אָמַר לֵיהּ: אֲנָא. אָמַר לֵיהּ: הָא אוּקְמִינָא, דְּלָא יַעֲבֹר הָאָדָם כְּנֶגֶד הַמִּתְפַּלְּלִים תּוֹךְ אַרְבַּע אַמּוֹת, וְכֵן לֹא יִתְפַּלֵּל אִינַשׁ אֲחוֹרֵי רַבֵּיהּ — מַאי טַעֲמֵיהּ?
The Zohar (Parashas Chayyei Sarah, 132a) relates in this regard: Rabbi Shimon ben Yochai was on his way to Tiberius accompanied by Rabbi Aba. Rabbi Shimon said to Rabbi Aba, “Let us go, because I see that a certain fellow will soon meet up with us with novel insights in his mouth.” Rabbi Aba said, “I know that wherever the master goes the Holy One Blessed is He sends His angels, soaring upon their wings, that he may delight in them.” While they were walking Rabbi Shimon raised his eyes and saw a man hurrying along, so Rabbi Shimon and Rabbi Aba sat down and waited. And when the man reached them Rabbi Shimon inquired, “Who are you?” He replied, “I am a Jew from Cappotcia, and I am on my way to the study hall of Rabbi Shimon ben Yochai. For a certain group of scholars has voted to accept some enactments and they sent me to him [to inquire about the esoteric reasons for them].” Rabbi Shimon said, “Speak, my son.” “Are you the son of Yochai?” he asked. “I am,” he answered. So he related to him, “They decreed that a man must not pass within four cubits in front of one who is praying and that a man must not pray while standing behind his teacher. What is the reason for these things?”
אָמַר לֵיהּ: הָעִנְיָן הוּא כָּךְ (אָמַר הַמַּעְתִּיק: אַף שֶׁלֹּא כָּתַבְתִּי לְשׁוֹן הַזֹּהַר, מִכָּל מָקוֹם כָּךְ הוּא כַּוָּנַת הַזֹּהַר, עַיֵּן שָׁם) כִּי יָדוּעַ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁאֵין לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, אֶלָּא אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה. וְהַיְנוּ אַרְבַּע אוֹתִיּוֹת שֶׁל שֵׁם אֲדֹנָי, שֶׁנִּקְרֵאת 'שְׁכִינָה קַדִּישָׁא', וְהִיא הַאַחֲרוֹנָה שֶׁבְּשֵׁם הַשֵּׁם, שֶׁנִּקְרֵאת 'כַּלָּה', וְעַל כֵּן נִקְרֵאת 'הַכַּלָּה', שֶׁהֵן בְּהִפּוּךְ אַתְוִין 'הֲלָכָה'. וְזֶהוּ סוֹד שֶׁל אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה, דְּהַיְנוּ יִחוּד שֵׁם ה' בְּתוֹךְ שֵׁם ה' בְּחִבּוּר כָּזֶה: יאהדונה"י, שֶׁהוּא יִחוּד הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ. וְלָכֵן קֹדֶם הַתְּפִלָּה אָנוּ מַתְחִילִים לְהִתְפַּלֵּל: ה' שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ. וְהַכַּוָּנָה, שֶׁהַשְּׁכִינָה תְּקַבֵּל תְּפִלָּתֵנוּ, דְּאִיהִי מְקַבְּלַת כָּל צְלוֹתִין דְּיִשְׂרָאֵל, וְעַל יְדֵי הַכַּוָּנָה זוֹ, שֶׁמְּכַוֵּן הֵיטֵב בְּמַחֲשָׁבָה בְּרוּרָה, זַכָּה וִישָׁרָה, וּבְלֵב נִכְנָע וְטָהוֹר מְיַחֵד הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ, אָז הוּא עוֹמֵד מַמָּשׁ בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁל הַקְּדֻשָּׁה הֲלָכָה, שֶׁהֵן אוֹתִיּוֹת הַכַּלָּה, וּבָזֶה יוּבַן מִמֵּילָא גֹּדֶל הַפְּגָם, כְּשֶׁאָדָם מַפְסִיק וְעוֹמֵד כְּנֶגֶד הַמִּתְפַּלֵּל בְּתוֹךְ אַרְבַּע אַמּוֹת, דַּהֲוֵי נֶחְשָׁב שֶׁהוּא מַפְסִיק וּמַפְרִיד בֵּין יִחוּד הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ, חַס וְשָׁלוֹם. וַאֲפִלּוּ בְּצַד הַמִּתְפַּלֵּל תּוֹךְ אַרְבַּע אַמּוֹת יֵשׁ לִזָּהֵר, אַף שֶׁהוּא מֻתָּר מִן הַדִּין. וְהַטַּעַם דְּאָסוּר לְהִתְפַּלֵּל אַחֲרֵי רַבֵּיהּ — דְּכָךְ הוּא מְפֻרְסָם מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אֶת ה' אֱלֹהֶיךָ תִירָא — לְרַבּוֹת תַּלְמִידֵי חֲכָמִים.
Rabbi Shimon explained, “The idea is this…” [Author’s note ׀ The following is the substance of the Zohar and not the exact wording] According to a well known dictum the Holy One Blessed is He possesses nothing in His world other than the four cubits of the law. These are the four letters of the name אדנ"י, which is called the holy Shechinah. This is the final heh of the name יהו"ה, which is known as Kallah — “Bride.” Therefore the Shechinah is also called HaKallah [הכלה] — “the Bride,” the letters of which can be transposed to form the word halachah [הלכה] — “law” (Pri Eitz Chayim, Sha’ar Hanhagas HaLimud). This is the meaning of the “four cubits of the law.” That is, the unification of the name יהו"ה within the letters of the name אדנ"י like this: יאהדונה"י. This is the unification of the Holy One Blessed is He with His Shechinah. Therefore before we pray we begin with the words, “My God [אדנ"י], open my lips and my mouth will tell of Your praise.” That is, we ask Shechinah to accept our prayers, because the Shechinah receives all the prayers of Israel. If one recites this meditation with full concentration, with clear, pure and upright thoughts and with a humble and pure heart, one causes the Holy One Blessed is He and His Shechinah to become united. Then one stands literally within the four cubits of halachah, which is comprised of the same letters as HaKallah. It should now be clear the tremendous harm that is caused when one goes and stands within four cubits in front of someone who is praying. For this is as if he interposed himself and caused a separation in the unification of the Holy One Blessed is He and His Shechinah, Heaven forbid. One should even avoid passing within four cubits to the side of someone who is praying, even though strictly speaking this is permitted. As for the prohibition against praying behind one’s mentor, this can be understood in light of the Sages’ well known dictum regarding the verse, “You shall fear [es] Hashem your God.” They comment that the word es [את — an untranslatable word indicating that something not mentioned is to be included] in this context means that one must fear Torah scholars as well (Pesachim 22b).
אָמְנָם בְּעָמְדוֹ לְהִתְפַּלֵּל לֹא יָשִׂים מוֹרָא אַחֵר לְנֶגְדּוֹ, כִּי אִם מוֹרָא הַשָּׁמַיִם. וּמִכָּאן רְאֵה גַּם רְאֵה גֹּדֶל אַזְהָרַת תְּפִלָּה בְּכַוָּנָה. וּמַה לִּי לְהַאֲרִיך וּלְהַזְהִיר עַל זֶה?! כְּבָר הִזְהַרְתִּי בַּפְּרָקִים הַקּוֹדְמִים. אַךְ נִלְמָד מִזֶּה הַמַּעֲשֶׂה גֹּדֶל הַתְּמִימוּת שֶׁהָיוּ בַּדּוֹרוֹת הָרִאשׁוֹנִים. רְאֵה גַּם רְאֵה: אַף שֶׁהָיָה הַיְּהוּדִי שָׁלִיחַ בְּדִבְרֵי תּוֹרָה, אָמַר לוֹ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: אֵימָא בְּרִי. וְאַחַר כָּךְ שָׁאַל הַאי גַּבְרָא. אָמַר לֵיהּ: אַנְתְּ בַּר יוֹחַאי? אָמַר לֵיהּ: אֲנָא בַּר יוֹחַאי. אָז הֵבִין הַאי גַּבְרָא, שֶׁהוּא וַדַּאי לֹא יְשַׁקֵּר, כֵּיוָן שֶׁאָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: אֲנָא בַּר יוֹחַאי. וְאַחַר כָּךְ הָיָה אוֹמֵר עֵסֶק שְׁלִיחוּתוֹ, כִּי כֵּן דִּין וְדָת תּוֹרָתֵנוּ הַקְּדוֹשָׁה נוֹתֶנֶת, לִהְיוֹת כָּל צִיר נֶאֱמָן לְשׁוֹלְחָיו. וְזֶהוּ עִקַּר שְׁלֵמוּת הָאָדָם, שֶׁיִּהְיֶה נֶאֱמָן בְּדִבּוּרוֹ, שֶׁלֹּא יְשַׁנֶּה אֶת דִּבּוּרוֹ הֵן בְּמִילֵי דִּשְׁמַיָּא וְהֵן בְּמִילֵי דְּעָלְמָא, וּמִכָּל שֶׁכֵּן — בְּמַשָּׂא וּמַתָּן. וְאַל תֵּפֶן אֶל מָמוֹן שֶׁאֵינוֹ שֶׁל ישֶׁר, כִּי עִקַּר הַחֲסִידוּת וְהַתְּמִימוּת הוּא תָּלוּי בְּמָמוֹן, כַּאֲשֶׁר כָּתַבְתִּי בְּפֶרֶק נב עַיֵּן שָׁם בַּאֲרִיכוּת, כִּי מִי שֶׁאֵינוֹ רוֹצֶה לֵהָנוֹת בְּמָמוֹן הָאִסּוּר, אִישׁ זֶה נִקְרָא 'תָּמִים וְצַדִּיק'.
However, when a person prays he must not have any other “fear” in front of him besides the fear of Heaven. One can see from here the gravity of praying with concentration. But why should I elaborate further on this matter when I have already spoken of it in earlier chapters? From the incident above we can appreciate the profound wholeness of earlier generations. Just consider — even though this Jew was an emissary regarding a point of Torah, when Rabbi Shimon ben Yochai said to him, “Speak, my son,” he first inquired, “Are you the son of Yochai?” Then when Rabbi Shimon answered, “I am the son of Yochai,” the man understood that if he said that he was the son of Yochai he surely would not lie, so he related to him the matter of his errand. This is precisely what our holy Torah requires — that every emissary perform faithfully the mission of those who sent him. This is the essence of wholeheartedness — that a person be faithful to his word, and not deviate from it, whether in matters of Heaven or in his mundane affairs, and especially not in monetary matters. One may not seek to gain money dishonestly, for the most fundamental expression of a person’s piety and wholeheartedness is in his conduct with regard to financial matters, as I have already discussed at length in Chapter 52. For anyone who refuses to benefit from illegitimate wealth is called whole and righteous.
וְצָרִיךְ הָאָדָם לְהִזָּהֵר, אַף שֶׁהוּא יוֹדֵעַ לְכַוֵּן הַכַּוָּנוֹת שֶׁל תְּפִלָּה עַל פִּי הַקַּבָּלָה, מִכָּל מָקוֹם הוּא אִסּוּר גָּמוּר לְהִתְפַּלֵּל בַּאֲרִיכוּת בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְלִין, רַק יִתְפַּלֵּל תְּפִלָּתוֹ כִּפְשׁוּטוֹ. כְּמוֹ שֶׁכָּתַב הָרַב הָרִיבָ"שׁ בִּשְׁאֵלוֹת וּתְשׁוּבוֹת שֶׁלּוֹ, וְזֶה לְשׁוֹנוֹ: וַאֲנִי מִתְפַּלֵּל כְּתִינוֹק הַמַּתְחִיל לְהִתְפַּלֵּל, רַק אֲנִי מְכַוֵּן לְהָבִין פֵּרוּשׁ הַמִּלּוֹת וְלֹא יוֹתֵר. וּרְאָיָה מִן רַבִּי עֲקִיבָא: כְּשֶׁהָיָה מִתְפַּלֵּל עִם הַצִּבּוּר, הָיָה מַתְחִיל וּמְסַיֵּם עִם הַצִּבּוּר, כִּי הָיָה תְּפִלָּתוֹ כִּפְשׁוּטוֹ. מַה שֶּׁאֵין כֵּן כְּשֶׁהָיָה מִתְפַּלֵּל בְּיָחִיד — כְּשֶׁאָדָם הָיָה מַנִּיחוֹ בְּזָוִית זוֹ, הָיָה מוֹצְאוֹ בְּזָוִית אַחֶרֶת. וְזֶהוּ קַבָּלָה בְּיָדִי: מִי שֶׁמַּאֲרִיך בִּתְפִלָּתוֹ יוֹתֵר מֵהַצִּבּוּר, עַל כָּרְחֲךָ הוּא עוֹשֶׂה לְשֵׁם יֻהֲרָא, עַל כֵּן אֵין תְּפִלָּתוֹ נִשְׁמַעַת. וְכֵן רָאִיתִי לְהַגָּאוֹן אָבִי מוֹרֵנוּ הָרַב רַבִּי אַהֲרֹן שְׁמוּאֵל קַיְדַּנְוֶר, זִכְרוֹנוֹ לִבְרָכָה. וְגַם לִשְׁאָרֵי רַבּוֹתָיו, שֶׁהָיוּ מִתְפַּלְּלִין וְלֹא הָיוּ מַאֲרִיכִין כְּלָל בַּתְּפִלָּה, וְהָיוּ מַלְעִיגִים עַל שְׁאָרֵי רַבָּנִים, שֶׁהָיוּ מַאֲרִיכִין בַּתְּפִלָּה יוֹתֵר מִדַּי. וְכָל מִי שֶׁיִּרְאַת אֱלֹהִים בִּלְבָבוֹ, צָרִיךְ לִהְיוֹת תָּמִים עִם ה' אֱלֹהִים וְלִהְיוֹת נָקִי מֵה' אֱלֹהִים וּמִיִּשְׂרָאֵל, כְּדֵי שֶׁלֹּא יֹאמְרוּ הַבְּרִיּוֹת: זֶה חָסִיד שׁוֹטֶה שֶׁמַּאֲרִיך בִּתְפִלָּתוֹ, וְיִהְיֶה בִּכְלַל מַחֲטִיאֵי הָרַבִּים, רַק בְּכָל דְּרָכֶיךָ דָּעֵהוּ, וְהוּא יְיַשֵּׁר אֶת דַּרְכֶּךָ, וְאָז טוֹב לְךָ יִהְיֶה סֶלָה.
Even if a person knows how to pray with all the Kabbalistic intentions, he must be wary of doing so because it is absolutely forbidden to pray at length when the rest of the congregation is praying only the plain meanings of the prayers. Thus the Rivash writes in a responsum (157), “But as for me, I pray like a child who is just learning to pray, intending only the plain meaning of the words and not more.” A support for this can be seen in the conduct of Rabbi Akiva (Berachos 31a). When he would pray with the congregation he would begin and end with them, praying only the plain meanings of the words. But when he prayed on his own, one would leave him in one corner and find him later on in a different corner. A tradition has been handed down to me that one who prays for longer than the rest of the congregation is undoubtedly guilty of ostentation and his prayers will therefore not be heard. Similarly, I observed that my illustrious father, Rabbi Aharon Shmuel Kaidenover, z”l and my other mentors did not prolong their prayers at all. In fact, they would heap ridicule upon other rabbis who prolonged their prayers excessively. Whoever has fear of Heaven must be wholehearted with Hashem his God and behave innocently in the eyes of God and his fellow Jews. He must not behave in a way that leads people to say, “This is a pious fool who drags out his prayers,” for then he would be guilty of causing the multitude to sin. Rather let him fulfill the verse, “Know Him in all your ways and He will straighten your path” (Mishlei 3:6). Then all will be well with you, selah.