“How good and how pleasant it is, when brothers dwell together in unity” (Tehillim 133:1). This verse refers to the man who fears Hashem and involves himself in Torah study for pure motives and also in the pillar of Divine service, that is, prayer. For these two pillars go ahead of a man’s casket when he goes to the next world. Their voice precedes him like a herald, proclaiming, “Throughout this man’s life he walked with us in a single company, therefore even now we will not abandon him until we have brought him to his palace, which speaks entirely of his honor. Then they address the holy Torah, “How much honor and glory has this man earned on your account because he always adhered to the Torah of truth! Such is not the case, however, with one who pursues vanity and emptiness, studying Torah in a way that is blemished and false. This earns him only sorrow on top of sorrow.
A proof to this can be found in the Zohar (Parashas Balak 185b), where it is related that when a man dies, before he is brought in for judgment a voice is heard proclaiming, “Let all the members of the academy gather to examine his case!” Then they all gather and his soul is brought in by two officials. Once it enters, it is made to stand beside a certain pillar, next to a burning flame. Then a record of all the insights of Torah that he propounded in his lifetime is brought in for their examination. If the insights are clear and true, that is, based upon true premises, each member of the Heavenly academy places a crown upon his head, which sparkles and shines with a clear light. But if there are false statements among them, then each of the members of the academy declares, “This is false! He only asserted that premise in order to glory in a false insight!” Then woe to him for the humiliation to which the members of the academy subject him!
Immediately thereafter an agent of Gehinnom comes and apprehends him in accordance with the ruling of the academy that delivered him into his hands. He is then catapulted from there straight to the depths of Gehinnom where he is made to suffer terrible and bitter punishments, as it related in the Zohar in Parashas Yisro (87a): Whoever propounds Torah insights that he does not know to be true and that he did not receive from his mentor, concerning him was it written, “Do not fashion for yourself an idol or any image” (Shemos 20:4). And in the future the Holy One Blessed is He will exact payment from him in the World to Come. For when his soul wishes to enter its place it will be pushed outside, away from the place that is bound up in the bond of life along with the rest of the souls. From this passage one can see the seriousness of the sin and the severity of the punishment.
Now let us discuss prayer. It is well known that Dovid HaMelech was known as the “singer of pleasant songs” and that he was a master of prayer. Therefore, as the Zohar teaches in Parashas Balak (195a), we must derive the proper order and content of our prayers from him. We find that Dovid sometimes counts himself among the “servants,” as it is written, “Look, as the eyes of servants look towards the hand of their master, etc.” (Tehillim 123:2). Sometimes among the poor, as it is written, “Hashem, incline Your ear and answer me, for I am poor and needy” (Tehillim 86:1). Sometimes among the pious, as it is written, “Of Dovid, guard my soul for I am pious” (ibid. 2). And sometimes he identifies himself with the holy ones who sacrifice their lives for the sanctification of Hashem’s name, as it is written, “Of Dovid; to You, Hashem, I lift up my soul, etc.” (Tehillim 25:1).
The rule is as follows: When it comes to reciting songs and praises a person should make himself into a servant of Hashem, setting forth the praises of his master and owner. Then when he comes to the unification of Hashem’s name with the recitation of the verse, “Hear, O Israel, Hashem is our God, Hashem is one,” let him include himself among those who sacrifice their lives for the sanctification of the Name of Heaven. When he reaches the Shmoneh Esrei let him include himself among the poor, for the prayers of the poor are more readily accepted by the Holy One Blessed is He than all others. For when a poor man prays all the windows of Heaven are opened. His prayers envelop all the other prayers of Israel, because no other prayers are allowed to enter until his have entered, at which point the Holy One Blessed is He proclaims, “Let all the other prayers be enwrapped in that of the poor man.”
Moreover, when all other prayers enter, the judges of the Heavenly court deliberate over them before the Holy One Blessed is He to determine whether they are fitting or not. This is not the case, however, with the prayers of the poor man. He stands in prayer, setting forth all his troubles and the needs of his household and his sons and daughters who are dependent upon him, and his lowly situation that causes his days to be wasted in sorrow and suffering. He sets all these things before the Holy One Blessed is He with eyes streaming with tears. This is the prayer that envelops all the others. And with what is the Holy One Blessed is He engaged at that moment? They say that His only desire is for His broken vessels — the needy and downtrodden of His people. These are His “broken vessels.” No one appreciates what is done with the prayers of the poor man, pouring out his words with tears, for they enwrap all the other prayers in the world. This is the meaning of the verse (Tehillim 102:1), “The prayer of the poor man when he is enwrapped [with affliction]. That is, when it becomes a cloak, surrounding all the other prayers in the world, which may not enter until the poor man’s prayer has come before the Holy One Blessed is He. For the Holy One Blessed is He proclaims, “Let all the other prayers be enwrapped in this one and then let them come before Me.” This is why Dovid reckoned himself among the poor, referring to himself as “the poor man.”
From this we can deduce that if a person wishes he may count himself among the poor on a continual basis so that his prayer joins up with those of the poor to ascend with them. The entire company then ascends and is accepted with favor before the holy King. When one reaches the blessing, “Hear our prayer,” one must include himself among the pious by making a confession of his sins. Through confession he is called “pious” (chassid) because he acknowledges his transgressions and sins, regrets them and resolves never again to be drawn after ways of depravity deriving from the Left Aspect. Instead he will cling to the lofty Right Aspect, that is lovingkindness (chessed).
The ideal way of making confession is by specifying each sin that he committed. A person’s heart knows the bitterness of his own soul and he knows the damage that he did in his youth, in his middle age and in his old age. Therefore each individual should make his own confession specifying his sins. This causes the Heavenly accuser to leave him alone, since he himself has already acknowledged his sins. And even if he has forgotten some of his sins and therefore fails to mention them, he should not be concerned. Since his neglect was merely due to forgetfulness, those sins will be included with the ones that he did confess and he will receive atonement for them all. However, while one is specifying his sins at length in the blessing, “Hear our prayer,” he may miss out on responding to the Kedushah along with the rest of the congregation. For this reason the authors of the masters of pious admonition recommended reciting this abbreviated confession instead: Master of the Worlds! I have done that which is evil in Your sight. Please act on my behalf for the sake of Your great name and let Your abundant mercy make good all the blemishes I have caused in Your Holy Names from my youth until this day. Pardon me. Forgive me. Grant me atonement. He should then continue, “For you hear the prayers, etc.” The Holy One Blessed is He knows the intentions of the heart and will surely grant him atonement for his iniquities. The passage from the Zohar cited above concludes: We have learned: When a man sets forth all four of these orders of prayer with concenetration of the heart he gives great satisfaction to the Holy One Blessed is He, who then spreads His right hand over him, proclaiming, “You are My servant, Israel in whom I glory” (Yeshayahu 49:3).
However, one must know of another practice that facilitates the acceptance of one’s prayers, namely, praying with the congregation. Thus the continuation of that same passage of the Zohar (ibid. 196a) discusses a passage from Berachos (6b). The Gemara reads: Whoever is accustomed to come to the synagogue to prayer with the congregation every day and then fails to come one time, the Holy One Blessed is He asks after him, “Who is there among you that fears Hashem … that went into darkness and has no illumination?” (Yeshayahu 50:10). If he went for the sake of a mitzvah — then he has illumination; but if he went for something discretionary — then he has no illumination. It is not clear from this passage why the Holy One Blessed is He uses the expression, “that went into darkness and has no illumination.” But the explanation, according to the Zohar, is as follows: As long as we remain in this bitter exile, on account of our sins, shells of impurity separate between us and Heaven. Even though the windows of Heaven are open, nevertheless these shells intervene and create a barrier. However, three times daily they fly off to the Mountains of Darkness to their meeting place to hold a gathering of the forces of impurity including all types of abominable beings. At those times because they do not darken and intervene and the light is able to shine and sparkle through the windows.
For this reason the early scholars of blessed memory, instituted that we should pray at those times three fixed prayers every day, the Morning Prayer, the Afternoon Prayer and the Evening Prayer. For at those three times the atmosphere is free of the shells of impurity, which have already left to go to a place of defilement as we have already mentioned. Then the holy nation of Israel enters the synagogues to pray. The light-giving windows are opened and their radiance shines forth and settles upon the synagogues and upon the heads of those praying there. This light then spreads out over their heads. It is then that the Holy One Blessed is He asks about the fellow who is absent, commenting, “It is a shame about So- and-so who is regularly here but now is absent. He has no portion in the light that is shining upon the heads of those who are praying. ‘He has no illumination’ as do the others. How much goodness has he forfeited!” The verse ends off, “Let him trust in the name of Hashem.” According to the Sages this is addressed to the one who went to tend to a discretionary matter — that is, his business affairs — at the time designated for public prayer. He was afraid that the opportunity that arose at the time of the public prayer would slip away from him, but in this he was mistaken. He should have trusted that Hashem would provide him with profit from some other source.
His error was clearly due to a lack of trust in the Holy One Blessed is He, who sustains all creatures from the greatest to the smallest and grants special supervision to one who goes to fulfill a mitzvah. Thus, the Jerusalem Talmud (Peah 3:7) relates the story of an individual who left a grain-filled silo and went to fulfill the commandment to make a pilgrimage to Jerusalem during the festival, leaving no one to guard his grain. Upon his return he found the silo surrounded by lions!
In that same passage another incident is related regarding a man who went to make the pilgrimage and in the confusion of setting out, left his house completely open. When he returned he found snakes coiled around the doorway in a manner that prevented anyone from entering.
And Rabbi Pinchas relates an incident involving two brothers from Ashkelon who had wicked non-Jewish neighbors. Their neighbors had said to one another, “Soon these Jews will make the pilgrimage to Jerusalem and then we will take all that they possess!” But when the brothers set out on the pilgrimage the Holy One Blessed is He arranged for angels in human form to go in and out of the house. When the neighbors saw the brothers returning from Jerusalem they went out to greet them and to ask after their welfare. Then they inquired, “Who did you leave to look after your houses?” “No one,” the brothers replied. The neighbors then proclaimed, “Blessed is the Merciful One, God of the Jews, who has never abandoned them and will never abandon them!”
From these incidents one can see the tremendous care with which Hashem watches over those who trust in His loving- kindness and do not desist from performing any of the commandments out of concern for their livelihood. For the Holy One Blessed is He will grant them a goodly reward. Blessed is He and blessed is His name, who provides sustenance and a livelihood for His people Israel.
מַה טּוֹב וּמַה נָּעִים שֵׁבֶת אַחִים גַּם יַחַד, בְּאִישׁ אֲשֶׁר הוּא יְרֵא ה', וְהוּא עוֹסֵק בְּדִבְרֵי תּוֹרָה. וְעַמּוּד הָעֲבוֹדָה זוֹ תְּפִלָּה, אֲשֶׁר אֵלּוּ הַשְּׁנֵי עַמּוּדִים הֵן מַקְדִּימִין וְהוֹלְכִין לִפְנֵי הַמִּטָּה, כְּשֶׁהוּא הוֹלֵךְ לְעוֹלָמוֹ אַחֲרֵי מוֹתוֹ, וְקוֹל כְּרוּז נָפִיק קַדְמוֹהִי: זֶה הָאִישׁ, אֲשֶׁר בְּחַיָּיו תָּמִיד הָלַךְ עִמָּנוּ בַּחֲבוּרָה אַחַת, וְגַם עַכְשָׁו לֹא נֶעֱזַבְנוּ עַד כִּי הֲבֵאנוּהוּ לְהֵיכָלוֹ, אֲשֶׁר הוּא כֻּלּוֹ אוֹמֵר כָּבוֹד. וְאוֹמְרִים לַתּוֹרָה הַקְּדוֹשָׁה: כַּמָּה יְקָר וְתִפְאֶרֶת לְהָאָדָם בַּעֲבוּרֵךְ בִּהְיוֹתוֹ הוֹלֵךְ בְּתוֹרַת אֱמֶת! מַה שֶּׁאֵין כֵּן כְּשֶׁאָדָם הוֹלֵךְ אַחַר שָׁוְא וָהֶבֶל, וְעוֹסֵק בְּתוֹרָה שֶׁל דֹּפִי וּפְלַסְתֵּר, אֲזַי הוּא שֶׁבֶר עַל שֶׁבֶר.
“How good and how pleasant it is, when brothers dwell together in unity” (Tehillim 133:1). This verse refers to the man who fears Hashem and involves himself in Torah study for pure motives and also in the pillar of Divine service, that is, prayer. For these two pillars go ahead of a man’s casket when he goes to the next world. Their voice precedes him like a herald, proclaiming, “Throughout this man’s life he walked with us in a single company, therefore even now we will not abandon him until we have brought him to his palace, which speaks entirely of his honor. Then they address the holy Torah, “How much honor and glory has this man earned on your account because he always adhered to the Torah of truth! Such is not the case, however, with one who pursues vanity and emptiness, studying Torah in a way that is blemished and false. This earns him only sorrow on top of sorrow.
וּרְאָיָה מִזֹּהַר, פָּרָשַׁת בָּלָק, שֶׁלְּאַחַר פְּטִירַת הָאָדָם טֶרֶם בּוֹאוֹ לַדִּין כָּרוֹזָא נָפִיק: אִתְכַּנְּשׁוּ כָּל בְּנֵי מְתִיבְתָא לְעַיֵּן בְּדִינֵיהּ! וּמִתְכַּנְּשִׁין יַחַד, וְהַהוּא נִשְׁמְתָא עַיְלָהּ יְתֵיהּ תְּרֵין מְמֻנִּים. כֵּיוָן דְּעַיְלַהּ, מַעֲמִידִים אוֹתָהּ אֵצֶל חַד עַמּוּדָא, אֲשֶׁר אֵשׁ וְשַׁלְהוּבָא מְלַהֲטָא שָׁם, וְאָז מְבִיאִין בִּכְתָב כָּל מַאי דְּחִדֵּשׁ בַּתּוֹרָה בְּחַיָּיו וּמְעַיְּנִין בְּאוֹתָן הַחִדּוּשִׁים אִם הֵם דְּבָרִים בְּרוּרִים שֶׁל אֱמֶת, דְּהַיְנוּ שֶׁחִדֵּשׁ אוֹתָן עַל פִּי הַקְדָּמוֹת שֶׁל אֱמֶת, אָז כָּל אֶחָד מִבְּנֵי מְתִיבְתָא עִלָּאָה מְעַטֵּר לֵיהּ בְּעִטְרָא, הַמִּתְנוֹצֵץ וּמֵאִיר בְּאוֹר בָּהִיר. וְאִם הֵן דְּבָרִים שֶׁאֵינָם שֶׁל אֱמֶת, אָז כָּל אֶחָד וְאֶחָד מִבְּנֵי מְתִיבְתָא אוֹמְרִים: שֶׁקֶר הוּא! רַק הוּא הָיָה אוֹמֵר הַקְדָּמָה כְּדֵי לְהִתְפָּאֵר בְּחִדּוּשֵׁי שֶׁקֶר! וַי לֵיהּ לְהַהִיא כִּסּוּפָא, דְּעָבְדִין לֵיהּ בְּנֵי מְתִיבְתָא!
A proof to this can be found in the Zohar (Parashas Balak 185b), where it is related that when a man dies, before he is brought in for judgment a voice is heard proclaiming, “Let all the members of the academy gather to examine his case!” Then they all gather and his soul is brought in by two officials. Once it enters, it is made to stand beside a certain pillar, next to a burning flame. Then a record of all the insights of Torah that he propounded in his lifetime is brought in for their examination. If the insights are clear and true, that is, based upon true premises, each member of the Heavenly academy places a crown upon his head, which sparkles and shines with a clear light. But if there are false statements among them, then each of the members of the academy declares, “This is false! He only asserted that premise in order to glory in a false insight!” Then woe to him for the humiliation to which the members of the academy subject him!
וּמִיָּד בָּא הַמְמֻנֶּה שֶׁל גֵּיהִנָּם וְחוֹטְפוֹ עַל פִּי פְּסַק בְּנֵי מְתִיבְתָא, דְּמוֹסְרִין אוֹתוֹ בְּיָדוֹ, וּמְקַלְּעִין לֵיהּ מִתַּמָּן בְּפַעַם אֶחָד לְתַחְתִּיּוֹת שֶׁל גֵּיהִנָּם, וְסוֹבֵל שָׁם עֳנָשִׁים קָשִׁים וּמָרִים, כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת יִתְרוֹ: כָּל מָאן דְּאָמַר בְּמִלּוּי דְּאוֹרַיְתָא מַאי דְּלָא יָדַע וְלֹא קָבִיל מִן רַבֵּיהּ — עָלָיו הַכָּתוּב אוֹמֵר (שְׁמוֹת כ, ד): "לֹא תַעֲשֶׂה לְךָ פֶסֶל וְכָל תְּמוּנָה". וְקֻדְשָׁא בְּרִיךְ הוּא זָמִין לְאִתְפָּרַע מִנֵּיהּ בְּעָלְמָא דְּאָתֵי, דְּנִשְׁמָתָא דִּילֵיהּ בָּעֵי לְמֵיעוֹל לְדוּכְתָא וְדַחְיָן לַהּ לְבַר וְתִשְׁתַּצִּי מֵהַהוּא אֲתָר דִּצְרוּרָא בִּצְרוֹרָא דְחַיֵּי דִּשְׁאָר נִשְׁמָתִין. הֲרֵי לְךָ מְבֹאָר הֶעָווֹן הֶחָמוּר וְהָעֹנֶשׁ הֶחָמוּר.
Immediately thereafter an agent of Gehinnom comes and apprehends him in accordance with the ruling of the academy that delivered him into his hands. He is then catapulted from there straight to the depths of Gehinnom where he is made to suffer terrible and bitter punishments, as it related in the Zohar in Parashas Yisro (87a): Whoever propounds Torah insights that he does not know to be true and that he did not receive from his mentor, concerning him was it written, “Do not fashion for yourself an idol or any image” (Shemos 20:4). And in the future the Holy One Blessed is He will exact payment from him in the World to Come. For when his soul wishes to enter its place it will be pushed outside, away from the place that is bound up in the bond of life along with the rest of the souls. From this passage one can see the seriousness of the sin and the severity of the punishment.
וְעַתָּה נְבָאֵר מֵעִנְיַן כַּוָּנוֹת הַתְּפִלָּה בַּזֹּהַר פָּרָשַׁת בָּלָק: יָדוּעַ, כִּי דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם הָיָה נְעִים זְמִירוֹת וּבַעַל תְּפִלּוֹת. וְיֵשׁ לָנוּ לִלְמֹד סֵדֶר וְעִנְיַן תְּפִלָּה מִמֶּנּוּ. מָצִינוּ, לִפְעָמִים הִכְנִיס עַצְמוֹ לְכִתּוֹת שֶׁל עֲנִיִּים, כְּמוֹ שֶׁאָמַר (תְּהִלִּים פו, א): "הַטֶּה ה' אָזְנְךָ, עֲנֵנִי, כִּי עָנִי וְאֶבְיוֹן אָנִי". וְלִפְעָמִים הִכְנִיס עַצְמוֹ לְכִתּוֹת שֶׁל הַחֲסִידִים, הֲדָא הוּא דִּכְתִיב (שָׁם פו, ב): "לְדָוִד, שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי". וְלִפְעָמִים הִכְנִיס עַצְמוֹ לְכִתּוֹת שֶׁל קְדוֹשִׁים, שֶׁמּוֹסְרִים נַפְשָׁם עַל קְדֻשַּׁת ה', הֲדָא הוּא דִּכְתִיב (שָׁם כה, א): "לְדָוִד אֵלֶיךָ ה' נַפְשִׁי אֶשָּׂא וְכוּ'".
Now let us discuss prayer. It is well known that Dovid HaMelech was known as the “singer of pleasant songs” and that he was a master of prayer. Therefore, as the Zohar teaches in Parashas Balak (195a), we must derive the proper order and content of our prayers from him. We find that Dovid sometimes counts himself among the “servants,” as it is written, “Look, as the eyes of servants look towards the hand of their master, etc.” (Tehillim 123:2). Sometimes among the poor, as it is written, “Hashem, incline Your ear and answer me, for I am poor and needy” (Tehillim 86:1). Sometimes among the pious, as it is written, “Of Dovid, guard my soul for I am pious” (ibid. 2). And sometimes he identifies himself with the holy ones who sacrifice their lives for the sanctification of Hashem’s name, as it is written, “Of Dovid; to You, Hashem, I lift up my soul, etc.” (Tehillim 25:1).
וְהִנֵּה בְּשִׁירוֹת וְתִשְׁבָּחוֹת צָרִיךְ הָאָדָם לַעֲשׂוֹת אֶת עַצְמוֹ כְּעֶבֶד, שֶׁמְּסַדֵּר שִׁבְחוֹ שֶׁל אֲדוֹנוֹ וְקוֹנוֹ, וּבְהַגִּיעַ לַיִּחוּד: שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד — יְשַׁוֵּי גַּרְמֵיהּ בַּהֲדֵי אִנּוּן דְּמַסְרֵי נַפְשַׁיְהוּ עַל קְדֻשַּׁת ה', וּבְהַגִּיעַ לִתְפִלַּת שְׁמוֹנֶה עֶשְׂרֵה, יְשַׁוֵּי נַפְשֵׁיהּ, שֶׁתְּהֵא תְּפִלָּתוֹ כְּלוּלָה בֵּין תְּפִלָּה שֶׁל עֲנִיִּים, כִּי תְּפִלַּת עָנִי הִיא קְרוֹבָה לְהִתְקַבֵּל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִכָּל צְלוֹתִין דְּעָלְמָא, בְּגִין דְעָנִי צָלִי צְלוֹתָא — פָּתְחִין כָּל חַלּוֹנוֹת הָרָקִיעַ, וּתְפִלַּת הֶעָנִי מְעַטֶּפֶת כָּל תְּפִלַּת יִשְׂרָאֵל, וְלֹא אָעְלִין צְלוֹתֵיהֶן דְּעָלְמָא, עַד דְּיֵעוּל צְלוֹתְהוֹן דְּעָנִי. וְקֻדְשָׁא בְּרִיךְ הוּא אָמַר: יַעַטְפוּן כָּל צְלוֹתְהוֹן בִּצְלוֹתִין דְּעָנִי.
The rule is as follows: When it comes to reciting songs and praises a person should make himself into a servant of Hashem, setting forth the praises of his master and owner. Then when he comes to the unification of Hashem’s name with the recitation of the verse, “Hear, O Israel, Hashem is our God, Hashem is one,” let him include himself among those who sacrifice their lives for the sanctification of the Name of Heaven. When he reaches the Shmoneh Esrei let him include himself among the poor, for the prayers of the poor are more readily accepted by the Holy One Blessed is He than all others. For when a poor man prays all the windows of Heaven are opened. His prayers envelop all the other prayers of Israel, because no other prayers are allowed to enter until his have entered, at which point the Holy One Blessed is He proclaims, “Let all the other prayers be enwrapped in that of the poor man.”
וְכָל צְלוֹתִין דְּעָאלֵיהּ, דַּיְנִין בֵּיהּ דִּינָא דִּלְעֵילָא קַמֵּי קֻדְשָׁא בְּרִיךְ הוּא, אִם רְאוּיִים הֵמָּה לְהִתְקַבֵּל אוֹֹ לֹא. מַה שֶּׁאֵין כֵּן צְלוֹתָא דְּעָנִי, הָעוֹמֵד בִּתְפִלָּה וּמַצִּיעַ דָּחְקוֹ וְצָרְכֵי בֵּיתוֹ וּבָנָיו וּבְנוֹתָיו הַתְּלוּיִין בּוֹ, וּמַעֲמָדוֹ הַגָּרוּעַ, אֲשֶׁר הוּא מְבַלֶּה יָמָיו בְּצַעַר וּבְצָרָה, וְהוּא מְפָרֵט הַכֹּל קַמֵּיהּ קֻדְשָׁא בְּרִיךְ הוּא. וְעֵינָיו זָלְגוּ דְּמָעוֹת דָּא הוּא צְלוֹתָא, דְּעָבִיד עִטּוּפִין לְכָל צְלוֹתִין. וְקֻדְשָׁא בְּרִיךְ הוּא בְּמַאי עָסִיק בְּהַאי שַׁעְתָּא? אַמְרִין: תְּאוּבְתֵיהּ הִיא בְּמָאנִין תְּבִירִין דִּילֵיהּ, שֶׁהֵם הָאֶבְיוֹנִים וְדַלֵּי הָעָם, דְּהֵם מָאנִין תְּבִירִין דִּילֵיהּ. וְכֻלָּם לֹא יָדְעֵי מַאי דְּאִתְעָבִיד מִצְּלוֹתָא דְּעָנִי, שֶׁיִּשְׁפֹּך שִׂיחוֹ בִּדְמָעוֹת, הַמְעַטֶּפֶת כָּל צְלוֹתִין דְּעָלְמָא. וְזֶה שֶׁאָמַר הַכָּתוּב (תְּהִלִּים קב, א): "תְּפִלָּה לְעָנִי כִּי יַעֲטֹף", דְּאִיהוּ עָבִיד עֲטִיפָא לְכָל צְלוֹתֵיהוֹן דְּעָלְמָא, וְלֹא עָאלִין, עַד דִּצְלוֹתֵיהּ דְּעָנִי עָאלַת קַמֵּיהּ קֻדְשָׁא בְּרִיךְ הוּא. וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר: יִתְעַטְּפוּן כָּל צְלוֹתִין בִּצְלוֹתָא דָּא וְתֵיעוּל לְגַבָּאֵי. עַל כֵּן דָּוִד כָּלִיל גַּרְמֵיהּ בַּהֲדֵיהּ דְעָנִי, וְקָרִי אַף נַפְשֵׁיהּ עָנִי.
Moreover, when all other prayers enter, the judges of the Heavenly court deliberate over them before the Holy One Blessed is He to determine whether they are fitting or not. This is not the case, however, with the prayers of the poor man. He stands in prayer, setting forth all his troubles and the needs of his household and his sons and daughters who are dependent upon him, and his lowly situation that causes his days to be wasted in sorrow and suffering. He sets all these things before the Holy One Blessed is He with eyes streaming with tears. This is the prayer that envelops all the others. And with what is the Holy One Blessed is He engaged at that moment? They say that His only desire is for His broken vessels — the needy and downtrodden of His people. These are His “broken vessels.” No one appreciates what is done with the prayers of the poor man, pouring out his words with tears, for they enwrap all the other prayers in the world. This is the meaning of the verse (Tehillim 102:1), “The prayer of the poor man when he is enwrapped [with affliction]. That is, when it becomes a cloak, surrounding all the other prayers in the world, which may not enter until the poor man’s prayer has come before the Holy One Blessed is He. For the Holy One Blessed is He proclaims, “Let all the other prayers be enwrapped in this one and then let them come before Me.” This is why Dovid reckoned himself among the poor, referring to himself as “the poor man.”
וְאִם כֵּן, מִזֶּה נִלְמָד, שֶׁאִם רוֹצִים הַבְּנֵי אָדָם לִעֲבִיד גַּרְמַיְהוּ תָּדִיר כְּמִסְכֵּנָא — צְלוֹתֵיהּ סָלִיק וּפוֹגְעָה בְּאִנּוּן צְלוֹתִין דְּמִסְכֵּנִין וְאִתְחַבְּרַת בְּהוּ וְסָלְקַת בַּהֲדַיְהוּ וּבִכְלָלָא דִּלְהוֹן עָאלַת וְאִתְקַבָּלַת בְּרַעֲוָא קַמֵּיהּ מַלְכָּא קַדִּישָׁא. וּבְהַגִּיעוֹ לִתְפִלַּת בִּרְכַּת "שְׁמַע קוֹלֵנוּ", יְשַׁוֵּי נַפְשׁוֹ בַּהֲדַיְהוּ דַּחֲסִידַיָּא. וּפֵרוּשׁ הַדָּבָר הוּא, שֶׁיֹּאמַר וִדּוּי חֲטָאָיו בִּ"שְׁמַע קוֹלֵנוּ", וְעַל יְדֵי וִדּוּי חֲטָאָיו נִקְרָא חָסִיד, כִּי הוּא מוֹדֶה עַל פְּשָׁעָיו וַחֲטָאָיו וּמִתְחָרֵט וּמְקַבֵּל תְּשׁוּבָה, שֶׁלֹּא לִהְיוֹת עוֹד נִמְשָׁךְ אַחַר דְּרָכִים מְקֻלְקָלִים, שֶׁהֵן בָּאִים מִצַּד שְׂמֹאל, כִּי אִם לִדְבֹּק בִּימִינָא עִלָּאָה, דְּאִיהוּ אִקְרֵי חֶסֶד.
From this we can deduce that if a person wishes he may count himself among the poor on a continual basis so that his prayer joins up with those of the poor to ascend with them. The entire company then ascends and is accepted with favor before the holy King. When one reaches the blessing, “Hear our prayer,” one must include himself among the pious by making a confession of his sins. Through confession he is called “pious” (chassid) because he acknowledges his transgressions and sins, regrets them and resolves never again to be drawn after ways of depravity deriving from the Left Aspect. Instead he will cling to the lofty Right Aspect, that is lovingkindness (chessed).
וְעִקַּר וִדּוּי הוּא בִּהְיוֹתוֹ פּוֹרֵט כָּל חֲטָאָיו שֶׁעָשָׂה. וְלֵב הוּא יוֹדֵעַ מָרַת נַפְשׁוֹ וְיוֹדֵעַ מַה שֶּׁפָּגַם וְחָטָא בִּנְעוּרָיו וּבְיָמִים הַבֵּינוֹנִים וּבִימֵי הַזִּקְנָה. וְיִתְוַדֶּה וְיִפְרשׁ חֲטָאָיו, כִּי עַל יְדֵי פְּרִישׁוּת וּפְרִיטַת חֲטָאָיו נִסְתַּלֵּק הַמְקַטְרֵג מֵעָלָיו, שֶׁהֲרֵי הוּא מוֹדֶה בְּעַצְמוֹ. וְאַף אִם נִשְׁכְּחוּ מִמֶּנּוּ כַּמָּה חֲטָאִים, שֶׁבַּעֲבוּר כֵּן לֹא פֵּרֵשׁ אוֹתָם בַּוִּדּוּי, אַל יִדְאַג בִּשְׁבִיל כֵּן, הוֹאִיל שֶׁשָּׁכַח, כִּי גַּם הֵם נִמְשָׁכִין אֲבַתְרַיְהוּ דְּאִנּוּן דְּהִתְוַדָּה עֲלֵיהֶם, וְכַפָּרָה אַחַת לְכֻלָּם. אָכֵן בִּהְיוֹתוֹ מַאֲרִיך בְּוִדּוּי חֲטָאָיו לְפָרְטָם בִּ'שְׁמַע קוֹלֵנוּ', יִתְמַשֵּׁךְ עַל יְדֵי כָּךְ, שֶׁלֹּא יוּכַל לוֹמַר קְדֻשָּׁה עִם הַצִּבּוּר. עַל כֵּן כָּתְבוּ בַּעֲלֵי מוּסָר לְהִתְוַדּוֹת בִּקְצָרָה, וְכֹה יֹאמַר: רִבּוֹן הָעוֹלָמִים! הָרָע בְּעֵינֶיךָ עָשִׂיתִי. עֲשֵׂה נָא לְמַעַן שִׁמְךָ הַגָּדוֹל, שֶׁתְּמַלֵּא נָא בְּרַחֲמֶיךָ הָרַבִּים כָּל הַפְּגִימוֹת, שֶׁפָּגַמְתִּי בִּשְׁמוֹתֶיךָ הַקְּדוֹשִׁים מִנְּעוּרַי עַד הַיּוֹם הַזֶּה. סְלַח לִי, מְחַל לִי, כַּפֵּר נָא לִי, כִּי אַתָּה שׁוֹמֵעַ תְּפִלָּה וְכוּ'. וְהַקָּדוֹשׁ בָּרוּךְ הוּא הוּא יוֹדֵעַ כַּוָּנַת הַלֵּב, בְּוַדַּאי יִהְיֶה לוֹ כַּפָּרָה עַל כָּל עֲווֹנוֹתָיו. וְסִיֵּם שָׁם בַּזֹּהַר: תְּנַן: בְּהַהוּא שַׁעְתָּא דְּסַדֵּר בַּר נָשׁ כָּל הַנֵּי סִדּוּרִין אַרְבַּע בְּכַוָּנַת הַלֵּב, נַיְחָא מְאֹד קַמֵּיהּ קֻדְשָׁא בְּרִיךְ הוּא, וּפְרַשׁ יְמִינָא עֲלֵיהּ וְאוֹמֵר עָלָיו: עַבְדִּי יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאֵר.
The ideal way of making confession is by specifying each sin that he committed. A person’s heart knows the bitterness of his own soul and he knows the damage that he did in his youth, in his middle age and in his old age. Therefore each individual should make his own confession specifying his sins. This causes the Heavenly accuser to leave him alone, since he himself has already acknowledged his sins. And even if he has forgotten some of his sins and therefore fails to mention them, he should not be concerned. Since his neglect was merely due to forgetfulness, those sins will be included with the ones that he did confess and he will receive atonement for them all. However, while one is specifying his sins at length in the blessing, “Hear our prayer,” he may miss out on responding to the Kedushah along with the rest of the congregation. For this reason the authors of the masters of pious admonition recommended reciting this abbreviated confession instead: Master of the Worlds! I have done that which is evil in Your sight. Please act on my behalf for the sake of Your great name and let Your abundant mercy make good all the blemishes I have caused in Your Holy Names from my youth until this day. Pardon me. Forgive me. Grant me atonement. He should then continue, “For you hear the prayers, etc.” The Holy One Blessed is He knows the intentions of the heart and will surely grant him atonement for his iniquities. The passage from the Zohar cited above concludes: We have learned: When a man sets forth all four of these orders of prayer with concenetration of the heart he gives great satisfaction to the Holy One Blessed is He, who then spreads His right hand over him, proclaiming, “You are My servant, Israel in whom I glory” (Yeshayahu 49:3).
אָמְנָם עוֹד צָרִיךְ שֶׁתֵּדַע תּוֹעֶלֶת לְקַבָּלַת הַתְּפִלָּה שֶׁתִּהְיֶה בְּצִבּוּר, וְכִדְאִיתָא שָׁם בַּזֹּהַר, דְּאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת בְּרָכוֹת: מִי שֶׁרָגִיל לָבוֹא לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל עִם הַצִּבּוּר בְּכָל יוֹם, וּפַעַם אַחַת לֹא בָּא, הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא שׁוֹאֵל עָלָיו (יְשַׁעְיָה נ, י): "מִי בָּכֶם יְרֵא ה', אֲשֶׁר הִלֵּךְ חֲשֵׁכִים, וְאֵין נֹגַהּ לוֹ". אִם לִדְבַר מִצְוָה הָלַךְ — נֹגַהּ לוֹ, וְאִם לִדְבַר הָרְשׁוּת הָלַךְ — אֵין נֹגַהּ לוֹ. וְקָשֶׁה, לָמָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא דַּוְקָא בְּזֶה הַלָּשׁוֹן: חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ? זֶה הוּא הָעִנְיָן: כִּי בַּעֲווֹנוֹתֵינוּ, בַּגָּלוּת הַמַּר הַזֶּה, הַקְּלִפּוֹת הֵן מַבְדִּילִין בֵּינֵינוּ לְבֵין הַשָּׁמַיִם. אַף שֶׁהַחַלּוֹנוֹת פְּתוּחִים לְמַעְלָה אָמְנָם, הַקְּלִפּוֹת מַבְדִּילִין וְעוֹשִׂין הַפְסָקָה וּמְחִצָּה, בְּשָׁלשׁ זְמַנִּים בַּיּוֹם שֶׁהֵם פּוֹרְחִים לְהָרֵי חשֶׁךְ לַוַּעַד שֶׁלָּהֶם לַעֲשׂוֹת כְּנוּפִיָּה שֶׁל טֻמְאָה, וְעִרְבּוּבִים שִׁקּוּצִים וְגִלְגּוּלִים וְתוֹעֵבָה הֵמָּה, וְאָז עַל יָדָם מַחְשִׁיכִים וּמַבְדִּילִים בִּזְמַנִּים אֵלּוּ, הָאוֹר אֲשֶׁר דֶּרֶךְ חַלּוֹנוֹת מֵאִיר וְנוֹצֵץ.
However, one must know of another practice that facilitates the acceptance of one’s prayers, namely, praying with the congregation. Thus the continuation of that same passage of the Zohar (ibid. 196a) discusses a passage from Berachos (6b). The Gemara reads: Whoever is accustomed to come to the synagogue to prayer with the congregation every day and then fails to come one time, the Holy One Blessed is He asks after him, “Who is there among you that fears Hashem … that went into darkness and has no illumination?” (Yeshayahu 50:10). If he went for the sake of a mitzvah — then he has illumination; but if he went for something discretionary — then he has no illumination. It is not clear from this passage why the Holy One Blessed is He uses the expression, “that went into darkness and has no illumination.” But the explanation, according to the Zohar, is as follows: As long as we remain in this bitter exile, on account of our sins, shells of impurity separate between us and Heaven. Even though the windows of Heaven are open, nevertheless these shells intervene and create a barrier. However, three times daily they fly off to the Mountains of Darkness to their meeting place to hold a gathering of the forces of impurity including all types of abominable beings. At those times because they do not darken and intervene and the light is able to shine and sparkle through the windows.
וּבִזְמַנִּים אֵלּוּ כִּוְּנוּ קַדְמוֹנִים זִכְרוֹנָם לִבְרָכָה לִקְבּוֹעַ שָׁלשׁ תְּפִלּוֹת, הַקְּבוּעִים בְּכָל יוֹם, שֶׁהֵן שַׁחֲרִית, מִנְחָה עַרְבִית. שֶׁבְּאוֹתָן שְׁלשָׁה זְמַנִּים אֲוִירָא דְּרָקִיעַ פָּנוּי מֵחֲמַת הַקְּלִפּוֹת, שֶׁכְּבָר עָבְרוּ וְחָלְפוּ לִמְקוֹם טֻמְאָה כַּנִּזְכָּר. וְיִשְׂרָאֵל, עַמָּא קַדִּישָׁא, עַיְּלִין לְבֵי כְּנִשְׁתָּא לְהִתְפַּלֵּל, וְחַלּוֹנוֹת עִלָּאִין נְהִירִין פְּתִיחִין, וְהָאוֹר דִּילְהוֹן נָפִיק, וְשָׁרְיָן נְהוֹרִין עַל בָּתֵּי כְּנֵסִיּוֹת בְּרֵישֵׁיהוֹן דִּצְלָאָן צְלוֹתֵיהּ, וּמִתְפַּלְּגִין נְהִירִין עַל רֵישַׁיהוּ. וְקֻדְשָׁא בְּרִיךְ הוּא שָׁאִיל עַל הַהוּא דְּלָא אִשְׁתַּכַּח תַּמָּן וְאָמַר: חֲבָל עַל הַאי פְּלַנְיָא, דַּהֲוָה רָגִיל הָכָא, וְהַשְׁתָּא אֵינוֹ בְּכָאן, וְלֵית לֵיהּ חוּלָקָא בְּהַהוּא נְהוֹרָא, דְּנָהִיר עַל רֵישֵׁיהוֹן דְּמַצְלִין, וְאֵין נֹגַהּ לוֹ כַּמָּה דְּשָׁרְיָן נְהוֹרָא עַל אָחֳרָנִין, וְכַמָּה טוֹבוֹת אִתְעָבַר מִנֵּיהּ. וְנִרְאֶה, דְּעַל זֶה מְסַיֵּם: יִבְטַח בְּשֵׁם ה'. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, דְּהָיָה לוֹ לִבְטֹחַ בְּשֵׁם ה', כִּי בְּזֶה שֶׁיְּהַלֵּךְ לִדְבַר הָרְשׁוּת לְמַשָּׂא וּמַתָּן בְּעֵת הַקָּבוּעַ לִתְפִלָּה, הֲלֹא עַל יְדֵי שֶׁהוּא מִתְיָרֵא, שֶׁיַּעֲבֹר וְיַחֲלֹף מִמֶּנּוּ הַמַּשָּׂא וּמַתָּן שֶׁל אוֹתָהּ שָׁעָה, הַקָּבוּעַ לְהִתְפַּלֵּל בְּצִבּוּר, וְלֹא נָכוֹן הוּא, כִּי הָיָה לוֹ לִבְטֹחַ בְּשֵׁם ה', שֶׁיַּעֲמִיד לוֹ רֶוַח מִמָּקוֹם אַחֵר.
For this reason the early scholars of blessed memory, instituted that we should pray at those times three fixed prayers every day, the Morning Prayer, the Afternoon Prayer and the Evening Prayer. For at those three times the atmosphere is free of the shells of impurity, which have already left to go to a place of defilement as we have already mentioned. Then the holy nation of Israel enters the synagogues to pray. The light-giving windows are opened and their radiance shines forth and settles upon the synagogues and upon the heads of those praying there. This light then spreads out over their heads. It is then that the Holy One Blessed is He asks about the fellow who is absent, commenting, “It is a shame about So- and-so who is regularly here but now is absent. He has no portion in the light that is shining upon the heads of those who are praying. ‘He has no illumination’ as do the others. How much goodness has he forfeited!” The verse ends off, “Let him trust in the name of Hashem.” According to the Sages this is addressed to the one who went to tend to a discretionary matter — that is, his business affairs — at the time designated for public prayer. He was afraid that the opportunity that arose at the time of the public prayer would slip away from him, but in this he was mistaken. He should have trusted that Hashem would provide him with profit from some other source.
וְעַתָּה בְּוַדַּאי הוּא מִפְּנֵי שֶׁאֵין לוֹ בִּטָּחוֹן בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, אֲשֶׁר הוּא זָן וּמְפַרְנֵס מִקַּרְנֵי רְאֵמִים וְעַד בֵּיצֵי כִּנִּים, וְנוֹתֵן הַשְׁגָּחָתוֹ עַל נִכְסֵיהוֹן דְּאִנְשֵׁי, הַהוֹלְכִים לִדְבַר מִצְוָה. וְכִדְאִיתָא בִּירוּשַׁלְמִי דְּפֵאָה: מַעֲשֶׂה בְּאֶחָד, שֶׁהִנִּיחַ אֶת כָּל תְּבוּאָה שֶׁלּוֹ וְהָלַךְ לַעֲלוֹת לִירוּשָׁלַיִם לְקִיּוּם מִצְוַת רְאִיָּה, וְלֹא הִנִּיחַ שׁוּם שׁוֹמֵר אֵצֶל הַתְּבוּאָה, וּכְשֶׁבָּא מִירוּשָׁלַיִם מָצָא אֲרָיוֹת, שֶׁהָיוּ מְסוֹבְבִים אֶת הַתְּבוּאָה.
His error was clearly due to a lack of trust in the Holy One Blessed is He, who sustains all creatures from the greatest to the smallest and grants special supervision to one who goes to fulfill a mitzvah. Thus, the Jerusalem Talmud (Peah 3:7) relates the story of an individual who left a grain-filled silo and went to fulfill the commandment to make a pilgrimage to Jerusalem during the festival, leaving no one to guard his grain. Upon his return he found the silo surrounded by lions!
וְעוֹד הוּבָא מַעֲשֶׂה שָׁם בְּאֶחָד, שֶׁהָלַךְ לָרֶגֶל לִירוּשָׁלַיִם, וְשָׁבִיק בֵּיתוֹ פָּתוּחַ מֵחֲמַת טִרְדוֹת הִלּוּךְ הָרֶגֶל. וְאַחַר כָּךְ כְּשֶׁשָּׁב לְבֵיתוֹ, הָיָה מוֹצֵא נְחָשִׁים סוֹבְבִים סְבִיבוֹת הַדֶּלֶת וְהַבַּיִת, בְּעִנְיָן שֶׁלֹּא הָיָה בְּאֶפְשָׁרוּת לְשׁוּם אָדָם לִפְתֹּחַ הַדֶּלֶת וְלִכָּנֵס לְבֵיתוֹ.
In that same passage another incident is related regarding a man who went to make the pilgrimage and in the confusion of setting out, left his house completely open. When he returned he found snakes coiled around the doorway in a manner that prevented anyone from entering.
רַבִּי פִּנְחָס מִשְׁתָּעֵי: עֻבְדָּא הֲוֵי בִּתְרֵין אַחִים בְּאַשְׁקְלוֹן, דַּהֲוֵי לֵיהּ שְׁכֵנִים רָעִים מֵאֻמּוֹת הָעוֹלָם. אָמְרוּ: הִנֵּה בְּקָרוֹב יַעֲלוּ אִנּוּן יְהוּדָאִין לָרֶגֶל לִירוּשָׁלַיִם, וַאֲנַן נַסְבִּין כָּל אֲשֶׁר לָהֶם. וּכְשֶׁהָלְכוּ לַעֲלוֹת לָרֶגֶל, זִמֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא מַלְאָכִים בִּדְמוּת אֲנָשִׁים, שֶׁיּוֹצְאִים וְנִכְנָסִין לְבֵית רַבִּי פִּנְחָס. וּכְשֶׁבָּאוּ מִירוּשָׁלַיִם, רָאוּ אוֹתָן הַשְּׁכֵנִים וְיָצְאוּ לִקְרָאתָם וְשָׁאֲלוּ לָהֶם לְשָׁלוֹם וְאָמְרוּ: מָאן שְׁבַקְתּוּן בְּבֵיתְכוֹן? אָמַר לָהֶם: לֹא שׁוּם בַּר אִנָּשׁ. אָמְרוּ הַשְּׁכֵנִים: בְּרִיךְ רַחֲמָנָא הוּא אֱלָהֳהוֹן דִּיהוּדָאִין, דְּלָא שַׁבְקִין וְלָא יִשְׁבָּק לְהוֹן!
And Rabbi Pinchas relates an incident involving two brothers from Ashkelon who had wicked non-Jewish neighbors. Their neighbors had said to one another, “Soon these Jews will make the pilgrimage to Jerusalem and then we will take all that they possess!” But when the brothers set out on the pilgrimage the Holy One Blessed is He arranged for angels in human form to go in and out of the house. When the neighbors saw the brothers returning from Jerusalem they went out to greet them and to ask after their welfare. Then they inquired, “Who did you leave to look after your houses?” “No one,” the brothers replied. The neighbors then proclaimed, “Blessed is the Merciful One, God of the Jews, who has never abandoned them and will never abandon them!”
הֲרֵי לְךָ גֹּדֶל הַהַשְׁגָּחָה, שֶׁמַּשְׁגִּיחַ ה' יִתְבָּרַךְ בָּרוּךְ הוּא עַל כָּל הַבּוֹטְחִים בְּחַסְדוֹ יִתְבָּרַךְ, וְאֵינָם עוֹזְבִים מִצְוָה בִּשְׁבִילוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן אֲגַר טָב בִּשְׂכָרָן. בָּרוּךְ הוּא וּבָרוּךְ שְׁמוֹ, הַנּוֹתֵן מִחְיָה וְכַלְכָּלָה לְעַמּוֹ יִשְׂרָאֵל!
From these incidents one can see the tremendous care with which Hashem watches over those who trust in His loving- kindness and do not desist from performing any of the commandments out of concern for their livelihood. For the Holy One Blessed is He will grant them a goodly reward. Blessed is He and blessed is His name, who provides sustenance and a livelihood for His people Israel.