It is written in Heichalos (Heichal 9, par. 2): Blessed are you to Hashem! Blessed are you to Me, O Heaven and earth and you who descend upon the Throne. If you wish to relate to My children what I do for Israel when they recite the Kedushah, teach them and tell them as follows: Lift up your eyes On High and see what I do for Israel when they recite the Kedushah.. For I have no other pleasure from My world that can compare with that moment when their eyes are raised towards Me and My eyes towards them. Then the breath of their mouths ascends before Me like a pleasant fragrance. At that moment I kiss and hug the image of Yaakov engraved upon the Throne of Glory.
See how great is Israel’s love for their Father! How can we not serve our Heavenly Father with trepidation and awe and with all our heart and soul? For He is remote from the wicked and near to the righteous and to all who call upon Him sincerely! Whoever trembles before Him will be sure to fulfill what is written here so that he may achieve the greatest possible love and merit the World to Come through his service of the Creator. And the way to accomplish this is by taking time every day to contemplate the Creator’s awesome sanctity. This is expressed in our Yom Kippur prayers: “And Your holiness is in their mouths” (the Shacharis Amidah); “And You desired the praise of flesh and blood, of withering grass, of passing shadows, of the burden of the womb… Who die through judgment and live through mercy” (the Mussaf Amidah); “And Your holiness is in their mouths.” Reflecting on this will cause a person’s heart to become enthusiastic in its service of the Holy One Blessed is He. Thus the Zohar explains in Parashas Vayakhel (198b) that when a person thinks of serving the Creator the thought ascends first to the heart, which is the sustainer and foundation of the entire body. Afterwards it spreads to the other limbs of the body. Then the thoughts of the heart and the limbs unite, drawing upon them the radiance of the Shechinah, causing it to dwell among them. Then the person becomes the portion of the Holy One Blessed is He.
One must also cleave to fear of Hashem, for love and fear go together. This is explained in Reishis Chochmah (Sha’ar HaYirah; Sha’ar HaAhavah; Preface; Ch. 1) and in Seifer Chareidim (Mitzvas HaTeshuvah, Ch. 1) commenting on the verses, “To fear the honorable and awesome name” (Devarim 28:58), “and to love Him” (Devarim 10:12). The basic idea is this: Whenever a person mentions Hashem’s name his entire body should be filled with trembling. And every time he recites a blessing he should enunciate it clearly and feel it with his entire body. He should certainly not spit out the words of the blessing hurriedly, Heaven forbid. I have often witnessed the following scenario among the masses. A person is holding some item of food or drink in his hand. What he would really like to do is just to toss it into his mouth but he realizes that he must recite a blessing. However, since his main goal is to enjoy his food he rattles off the blessing as quickly as he can without enunciating the words clearly. As I have already mentioned in Chapter Eighteen, the punishment for such conduct is very great. Recall the incident that is cited there from Seifer Chassidim. The same punishment awaits one who recites the Songs of Praise (Pesukei DeZimra) at the beginning of the service hurriedly, swallowing the letters and words. Most people are careless about this.
A special admonition should be given to the chazzanim.. In most cases they pay great attention to the melody but give little thought to the actual prayer. Their only goal is to show off their voices. As a result they swallow up or cut short the most important praises of the Holy One Blessed is He. These chazzanim will be unable to stand in the future. For the word chazzan is an acronym for the final letters of the phrase Yifrach ke’erez balevanon — “He will flourish like a cedar in Lebanon” (Tehillim 92:13). This indicates that a chazzan who prays with complete concentration will flourish like the cedars of Lebanon in the future. Know also that the word chazzan contains within it three sacred Divine Names: the ineffable name, the name “L-rd,” and the name “A-lmighty.” Spelled out in full the word chazzan is written: ches (חי"ת), zayin (זי"ן), nun (נו"ן). The numerical value of the initial letters (חז"ן) is 65, which is equal to the value of the name “Master” (אדנ"י). The value of the middle letters (יי"ו) is 26, which is equal to the value of the Ineffable Name (הוי"ה). And the value of the final letters (תנ"ן) is 500, which is the value of the “filling” of the name “A-lmighty” (שד"י). That is, if one spells out this name in full it is written: shin (שי"ן), dalet (דל"ת), yud (יו"ד). Now omit the initial letters (שד"י) and the value of the letters that remain (ינלתו"ד) is 500.
This should give you some idea of the power that lies within a chazzan, who unites within him these three Names. But if the chazzan is lightheaded and does not pray with the intention to fulfill the congregation’s obligation, then he sullies these three holy Names. This is reckoned as if he made blemishes in the sacrifices because in our times prayer takes the place of the sacrifices. I have found it written in the name of the scholars of earlier generations that there is an esoteric allusion hidden within the verse, “Return to your rest, O my soul, for Hashem has dealt bountifully with you” (Tehillim 116:7). Among the letters of this verse are the letters of the Divine name מו"ם (part of the seventy-two letter name; see Rashi, Sukkah 45a). Therefore, if one recites the word “rest” hurriedly and without enunciating it properly, one blemishes this name and in consequence is denied rest in the World to Come! This same Divine Name (מו"ם) is alluded to in the initial letters of the phrase from the Morning Service, “He fashions servants and His servants, etc.” A mnemonic to help one bear in mind not to blemish one’s prayers is the sentence, “For there is a blemish in it, it is abominable, it will not find favor as a sacrifice to Hashem” (a composite of Vayikra 21:23, 19:7 and 22:27). And since in our times prayer is in place of the sacrifices whoever swallows letters in his prayers is reckoned as if he made blemishes in the sacrifices.
Harsh punishment also awaits those who interrupt their prayers where it is forbidden to do so. Thus it is related in the Pesikta: A certain pious man once encountered the prophet Eliyahu, may he be remembered for the good, who was leading three hundred camels laden with afflictions. The pious man inquired, “Who are these intended for?” Eliyahu responded, “For anyone who talks between “Blessed is He who spoke” (Baruch She’amar) and “Let Your name be praised” (Yishtabach) or between “Let Your name be praised” and the Shemoneh Esrei.” For the person who speaks and interrupts his prayers impairs Israel’s effectiveness as they strive to fashion a crown with their prayers. His punishment is especially great if he interrupts his prayer to speak words of mockery, for then he mixes the shell of the Sitrah Acharah into the Sitrah Kadishah.. It is evident that there is no fear of Heaven in the heart of such a person, nor is the love of Hashem engraved there. Even when he does fulfill the mitzvos it is only out of compulsion. Woe to his soul!
Similarly, when a person studies Torah he must delve deeply according to his ability, not hurriedly or with intention to show off, Heaven forbid, for someone who studies in this manner is not interested in getting to the heart of the matter, therefore his punishment will be very great.
One must also be willing to receive Torah from any source, even from children. We find several illustrations of this in the Zohar (for example, 1:69b, 186a) but the most outstanding example is a passage in Parashas Vayechi (238b-240a): Rabbi Yehudah and Rabbi Yitzchak were traveling along the road. While they were walking they met a child who was obviously fatigued. “Give me bread,” he pleaded, “for I have not eaten today!” They took out some bread and gave it to him. Then a miracle occurred and they found a spring beneath a tree and drank from it. The child then began speaking, “[It states,] ‘And He called to Moshe’ (Vayikra 1:1). Why is the alef (at the end of the world Vayikra — “And He called”) written small? It is because this ‘calling’ took place outside of the land [of Israel] in the desert, in a defiled land and not in the Holy Land, for perfection can be found only in the Holy Land.” Rabbi Yehudah then said, “It would have been better for the child if he had not known so much, for I am afraid that he will not be allowed to remain in the world on this account.” Rabbi Yitzchak asked, “Why not?” “Because he may glimpse at what is not permitted,” he replied. “I am afraid that before he grows up and reaches maturity he will gaze and be punished.” The child overheard him and said, “I am not afraid of punishment at all, for when my father departed this world he prayed for me. And I know that my father’s merit will protect me.” “Who was your father?” they asked. “I am the son of Rav Hamnuna the Elder,” he answered, whereupon they took him and carried him upon their shoulders for three miles.
From this passage you can see what love of Hashem and love of Torah mean. For although these were two great scholars of the Mishnaic period they were willing to listen to the words of a child and they treated a child scholar with honor. Fortunate are they in this world and it will be well with them in the World to Come.
אִיתָא בְּ"סֵפֶר הֵיכָלוֹת" וְזֶה לְשׁוֹנוֹ: "בְּרוּכִים אַתֶּם לַה'" (תְּהִלִּים קטו, טו), בְּרוּכִים אַתֶּם לִי, שָׁמַיִם וָאָרֶץ יוֹרְדֵי מֶרְכָּבָה. וְאִם תֹּאמְרוּ לְבָנַי מַה שֶּׁאֲנִי עוֹשֶׂה לְיִשְׂרָאֵל כְּשֶׁאוֹמְרִים קְדֻשָּׁה, לַמְּדוּ אוֹתָם וְאִמְרוּ לָהֶם: שְׂאוּ לַמָּרוֹם עֵינֵיכֶם וּרְאוּ מַה שֶּׁאֲנִי עוֹשֶׂה לְיִשְׂרָאֵל כְּשֶׁאוֹמְרִים קְדֻשָּׁה. כִּי אֵין לִי הֲנָאָה בְּעוֹלָמִי, כְּאוֹתוֹ רֶגַע שֶׁעֵינֵיהֶם נְשׂוּאוֹת לִי, וְעֵינַי נְשׂוּאוֹת לָהֶם. וְהֶבֶל הַיּוֹצֵא מִפִּיהֶם עוֹלֶה לְפָנַי כְּרֵיחַ נִיחוֹחַ. וּבְאוֹתָהּ שָׁעָה אֲנִי מְנַשֵּׁק וּמְחַבֵּק דְּמוּת יַעֲקֹב, הַחֲקוּקָה בְּכִסֵּא הַכָּבוֹד. עַד כָּאן לְשׁוֹנוֹ.
It is written in Heichalos (Heichal 9, par. 2): Blessed are you to Hashem! Blessed are you to Me, O Heaven and earth and you who descend upon the Throne. If you wish to relate to My children what I do for Israel when they recite the Kedushah, teach them and tell them as follows: Lift up your eyes On High and see what I do for Israel when they recite the Kedushah.. For I have no other pleasure from My world that can compare with that moment when their eyes are raised towards Me and My eyes towards them. Then the breath of their mouths ascends before Me like a pleasant fragrance. At that moment I kiss and hug the image of Yaakov engraved upon the Throne of Glory.
רְאֵה כַּמָּה חִבָּתָן שֶׁל יִשְׂרָאֵל לַאֲבִיהֶם, וְאֵיךְ לֹא נַעֲבֹד אוֹתוֹ בְּאֵימָה וּבְיִרְאָה בְּכָל לֵב וָנֶפֶשׁ, אֶת אָבִינוּ שֶׁבַּשָּׁמַיִם, אֲשֶׁר הוּא רָחוֹק מֵרְשָׁעִים וְקָרוֹב לַצַּדִּיקִים לְכָל אֲשֶׁר יִקְרְאוּהוּ בֶּאֱמֶת. וְכָל הַיָּרֵא וְחָרֵד לִדְבַר ה', יְקַיֵּם מִדָּה הַכְּתוּבָה בְּכָאן, בִּכְדֵי שֶׁיָּבוֹא לְתַכְלִית הָאַהֲבָה וְיִזְכֶּה לָעוֹלָם הַבָּא בַּעֲבוֹדַת הַבּוֹרֵא. וְהוּא שֶׁיִּקַּח פְּנַאי לְעַצְמוֹ בְּכָל יוֹם לַחֲשֹׁב בְּמַחֲשַׁבְתּוֹ קְדֻשַּׁת הַבּוֹרֵא יִתְבָּרַךְ, שֶׁהוּא גָּדוֹל מְאֹד, כְּמוֹ שֶׁסִּדֵּר הַפַּיְּטָן: וּקְדֻשָּׁתְךָ בְּפִיהֶם. וְאָבִיתָה תְּהִלָּה מִבָּשָׁר וָדָם, מֵחָצִיר יָבֵשׁ, מִצֵּל עוֹבֵר, מֵעֲמוּסֵי בֶטֶן וְכוּ', וּמֵתִים בְּמִשְׁפָּט וְחַיִּים בְּרַחֲמִים, וּקְדֻשָּׁתְךָ בְּפִיהֶם. וְעַל יְדֵי הַמַּחֲשָׁבָה זוֹ יִתְלַהֵב לִבּוֹ לַעֲבוֹדַת הַקָּדוֹשׁ בָּרוּךְ הוּא, כַּמְבֹאָר בַּזֹּהַר, פָּרָשַׁת וַיַּקְהֵל, דִּכְשֶׁחוֹשֵׁב הָאָדָם לַעֲבוֹדַת הַבּוֹרֵא, אֲזַי מַחְשָׁבָה הַהִיא סַלְקָא תְּחִלָּה עַל הַלֵּב, דַּהֲוָה קִיּוּמָא וִיסוֹדָא דְּכָל גּוּפָא, וְאַחַר כָּךְ סַלְקָת הַהִיא מַחֲשָׁבָה טוֹבָה עַל שְׁאָר אֵבָרֵי הַגּוּף, וְאָז מַחֲשֶׁבֶת הַלֵּב וְאֵבָרֵי הַגּוּף מִתְחַבְּרִין כְּחָדָא, וְאִנּוּן מָשְׁכִין עֲלַיְהוּ זְהוֹרָא דִּשְׁכִינְתָא לְדַיָּרָא עִמְּהוֹן, וְהַהוּא בַּר נָשׁ אִיהוּ חוּלְקָא.
See how great is Israel’s love for their Father! How can we not serve our Heavenly Father with trepidation and awe and with all our heart and soul? For He is remote from the wicked and near to the righteous and to all who call upon Him sincerely! Whoever trembles before Him will be sure to fulfill what is written here so that he may achieve the greatest possible love and merit the World to Come through his service of the Creator. And the way to accomplish this is by taking time every day to contemplate the Creator’s awesome sanctity. This is expressed in our Yom Kippur prayers: “And Your holiness is in their mouths” (the Shacharis Amidah); “And You desired the praise of flesh and blood, of withering grass, of passing shadows, of the burden of the womb… Who die through judgment and live through mercy” (the Mussaf Amidah); “And Your holiness is in their mouths.” Reflecting on this will cause a person’s heart to become enthusiastic in its service of the Holy One Blessed is He. Thus the Zohar explains in Parashas Vayakhel (198b) that when a person thinks of serving the Creator the thought ascends first to the heart, which is the sustainer and foundation of the entire body. Afterwards it spreads to the other limbs of the body. Then the thoughts of the heart and the limbs unite, drawing upon them the radiance of the Shechinah, causing it to dwell among them. Then the person becomes the portion of the Holy One Blessed is He.
וְצָרִיךְ אוֹתוֹ הָאָדָם לִדַּבֵּק בְּיִרְאַת ה', כִּי אַהֲבָה וְיִרְאָה תַּרְוַיְהוּ כַּחֲדָא אָזְלִין, כַּמְבֹאָר בַּאֲרִיכוּת בְּ"רֵאשִׁית חָכְמָה" וְכַמְבֹאָר בְּ"סֵפֶר חֲרֵדִים" עַל פָּסוּק (דְּבָרִים כח, נח): "לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא וּלְאַהֲבָה אוֹתוֹ". וּפֵרוּשׁ הַדָּבָר הוּא: כְּשֶׁמַּזְכִּיר אֶת ה' — יִרְגַּז, וְיִזְדַּעְזַע כָּל גּוּפוֹ; וּכְשֶׁמְּבָרֵךְ אֵיזוֹ בְּרָכָה — יְבָרֵךְ בְּשָׂפָה בְּרוּרָה וּבְהַרְגָּשַׁת כָּל גּוּפוֹ, וְלֹא לִזְרֹק חַס וְשָׁלוֹם בְּרָכָה מִפִּיו בִּמְהִירוּת. כְּמוֹ שֶׁרָאִיתִי הֲמוֹן עַם נִכְשָׁלִין בְּעָווֹן זֶה כְּשֶׁאוֹחֲזִין אֵיזֶה דְּבַר מַאֲכָל וּמַשְׁקֶה, שֶׁצָּרִיךְ הָאָדָם לְבָרֵךְ עָלָיו בִּרְכַּת הַנֶּהֱנִין — עִקַּר מְגַמָּתוֹ הוּא עַל הַמַּאֲכָל, וְחוֹשֵׁק לְהַשְׁלִיךְ הַמַּאֲכָל בְּפִיו בִּמְהִירוּת, וְהַבְּרָכָה אוֹמֵר בִּמְרוּצָה וּבִמְהִירוּת, בְּלִי שׁוּם דִּקְדּוּק כְּלָל. וְעָנְשׁוֹ גָּדוֹל מְאֹד. וּכְמוֹ שֶׁכָּתַבְתִּי לְעֵיל בַּפְּרָקִין, עַיֵּן שָׁם מַעֲשֶׂה בְּשֵׁם "סֵפֶר חֲסִידִים". וּבִכְלָל הָעֹנֶשׁ זֶה הָאוֹמֵר שִׁירוֹת וּמִזְמוֹרִים וּפְסוּקֵי דְּזִמְרָה בִּרְהִיטוּת, וּמַבְלִיעִים אוֹתִיּוֹת וְתֵבוֹת וְנִכְשָׁלִים בָּזֶה רֹב הָעוֹלָם.
One must also cleave to fear of Hashem, for love and fear go together. This is explained in Reishis Chochmah (Sha’ar HaYirah; Sha’ar HaAhavah; Preface; Ch. 1) and in Seifer Chareidim (Mitzvas HaTeshuvah, Ch. 1) commenting on the verses, “To fear the honorable and awesome name” (Devarim 28:58), “and to love Him” (Devarim 10:12). The basic idea is this: Whenever a person mentions Hashem’s name his entire body should be filled with trembling. And every time he recites a blessing he should enunciate it clearly and feel it with his entire body. He should certainly not spit out the words of the blessing hurriedly, Heaven forbid. I have often witnessed the following scenario among the masses. A person is holding some item of food or drink in his hand. What he would really like to do is just to toss it into his mouth but he realizes that he must recite a blessing. However, since his main goal is to enjoy his food he rattles off the blessing as quickly as he can without enunciating the words clearly. As I have already mentioned in Chapter Eighteen, the punishment for such conduct is very great. Recall the incident that is cited there from Seifer Chassidim. The same punishment awaits one who recites the Songs of Praise (Pesukei DeZimra) at the beginning of the service hurriedly, swallowing the letters and words. Most people are careless about this.
וּבִפְרָט צְרִיכִים לְהַזְהִיר אֶת הַחַזָּנִים. עַל פִּי הָרֹב, הֵם מְדַקְדְּקִין בַּהֲרָמַת קוֹלָם וְעַל הַנִּגּוּן, וְאֵין כַּוָּנָתָם כְּלָל אֶל הַתְּפִלָּה, רַק כַּוָּנָתָם הוּא לְהִתְפָּאֵר בְּקוֹלָם, וּמְקוֹם עִקַּר שִׁיר וָשֶׁבַח לְהַקָּדוֹשׁ בָּרוּךְ הוּא מַבְלִיעִין וְחוֹטְפִים. וּלְחַזָּנִים כָּאֵלּוּ אֵין תְּקוּמָה לֶעָתִיד, כִּי "יִפְרַח כְּאֶרֶז בַּלְּבָנוֹן" סוֹפֵי תֵּבוֹת חַזָּן, לְהוֹרוֹת כִּי הַחַזָּנִים, הַמִּתְפַּלְּלִים לִפְנֵי הָעַמּוּד בְּכַוָּנָה שְׁלֵמָה, יִהְיוּ כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה לֶעָתִיד. וְדַע, כִּי סוֹד חַזָּן הוּא כּוֹלֵל שְׁלשָׁה שֵׁמוֹת קְדוֹשִׁים. הוּא שֵׁם הֲוָיָה וְשֵׁם אַדְנוּת וְשֵׁם שַׁדַּי. כִּי חַזָּן בִּמְלוֹאוֹ הוּא חֵי"ת, זַיִ"ן, נוּ"ן — אוֹתִיּוֹת הָרִאשׁוֹנוֹת הֵם חַזָּן — גִּימַטְרִיָּא שֵׁם אַדְנוּת. אוֹתִיּוֹת אֶמְצָעִיּוֹת הֵן גִּימַטְרִיָּא שֵׁם הֲוָיָה. אוֹתִיּוֹת אַחֲרוֹנוֹת הֵם גִּימַטְרִיָּא חֲמֵשׁ מֵאוֹת, שֶׁהוּא הַנֶּעֱלָם שֶׁל שֵׁם שַׁדַּי (א"ה: פֵּרוּשׁ: אוֹתִיּוֹת הַמִּלּוּי שִׁי"ן, דָּלֶ"ת, יוּ"ד).
A special admonition should be given to the chazzanim.. In most cases they pay great attention to the melody but give little thought to the actual prayer. Their only goal is to show off their voices. As a result they swallow up or cut short the most important praises of the Holy One Blessed is He. These chazzanim will be unable to stand in the future. For the word chazzan is an acronym for the final letters of the phrase Yifrach ke’erez balevanon — “He will flourish like a cedar in Lebanon” (Tehillim 92:13). This indicates that a chazzan who prays with complete concentration will flourish like the cedars of Lebanon in the future. Know also that the word chazzan contains within it three sacred Divine Names: the ineffable name, the name “L-rd,” and the name “A-lmighty.” Spelled out in full the word chazzan is written: ches (חי"ת), zayin (זי"ן), nun (נו"ן). The numerical value of the initial letters (חז"ן) is 65, which is equal to the value of the name “Master” (אדנ"י). The value of the middle letters (יי"ו) is 26, which is equal to the value of the Ineffable Name (הוי"ה). And the value of the final letters (תנ"ן) is 500, which is the value of the “filling” of the name “A-lmighty” (שד"י). That is, if one spells out this name in full it is written: shin (שי"ן), dalet (דל"ת), yud (יו"ד). Now omit the initial letters (שד"י) and the value of the letters that remain (ינלתו"ד) is 500.
עַל כֵּן רְאֵה כַּמָּה גָּדוֹל כֹּחַ שֶׁל חַזָּן, שֶׁהוּא כּוֹלֵל שְׁלשָׁה שֵׁמוֹת יַחַד יִחוּד גָּמוּר, מַה שֶּׁאֵין כֵּן כְּשֶׁחַזָּן הוּא קַל בְּדַעְתּוֹ, וְאֵינוֹ מְכַוֵּן לִבּוֹ לִתְפִלָּה בְּכַוָּנָה לְהוֹצִיא הַצִּבּוּר כָּרָאוּי, אֲזַי הוּא פּוֹגֵם בִּשְׁלשָׁה שֵׁמוֹת הַקְּדוֹשִׁים הַלָּלוּ, וְאָז הוּא מֵטִיל מוּם בַּקֳּדָשִׁים, כִּי תְּפִלָּה עַכְשָׁו בִּזְמַן הַזֶּה — בִּמְקוֹם קָרְבָּן קָדוֹשׁ. וְזֶה סוֹד מָצָאתִי כָּתוּב בְּשֵׁם קַדְמוֹנֵינוּ, רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כִּי פָּסוּק: שׁוּבִי נַפְשִׁי לִמְנוּחָיְכִי כִּי ה' גָּמַל עָלָיְכִי וְכוּ' — יֵשׁ שֵׁם גָּדוֹל הַנִּקְרָא מוּם, כַּנִּרְשָׁם לְיוֹדְעֵי חֵן, וְהַמְחַסֵּר — יֶחְסַר לוֹ מְנוּחָה בָּעוֹלָם הַבָּא. וְכֵן "יוֹצֵר מְשָׁרְתִים, וַאֲשֶׁר מְשָׁרְתָיו" — הוּא רָאשֵׁי תֵּבוֹת מוּם. וְסִימָנָךְ: "כִּי מוּם בּוֹ — פִּגּוּל הוּא, לֹא יֵרָצֶה לְקָרְבָּן לַה'", וּתְפִלָּה עַכְשָׁו בִּמְקוֹם קָרְבָּן. עַל כֵּן כָּל הַמַּבְלִיעִים בִּתְפִלָּתָן הֵן בִּכְלָל אֵלּוּ הַמְּטִילִין מוּם בָּקֳדָשִׁים.
This should give you some idea of the power that lies within a chazzan, who unites within him these three Names. But if the chazzan is lightheaded and does not pray with the intention to fulfill the congregation’s obligation, then he sullies these three holy Names. This is reckoned as if he made blemishes in the sacrifices because in our times prayer takes the place of the sacrifices. I have found it written in the name of the scholars of earlier generations that there is an esoteric allusion hidden within the verse, “Return to your rest, O my soul, for Hashem has dealt bountifully with you” (Tehillim 116:7). Among the letters of this verse are the letters of the Divine name מו"ם (part of the seventy-two letter name; see Rashi, Sukkah 45a). Therefore, if one recites the word “rest” hurriedly and without enunciating it properly, one blemishes this name and in consequence is denied rest in the World to Come! This same Divine Name (מו"ם) is alluded to in the initial letters of the phrase from the Morning Service, “He fashions servants and His servants, etc.” A mnemonic to help one bear in mind not to blemish one’s prayers is the sentence, “For there is a blemish in it, it is abominable, it will not find favor as a sacrifice to Hashem” (a composite of Vayikra 21:23, 19:7 and 22:27). And since in our times prayer is in place of the sacrifices whoever swallows letters in his prayers is reckoned as if he made blemishes in the sacrifices.
וְכֵן קָשֶׁה עֹנֶשׁ הַמַּפְסִיקִים בְּמָקוֹם שֶׁאֵין רַשַּׁאי לְהַפְסִיק, כִּדְאִיתָא בִּפְסִיקְתָּא: הַהוּא חֲסִידָא — פָּגַע בֵּיהּ אֵלִיָּהוּ זָכוּר לַטּוֹב, וַהֲוֵי טָעִין בַּתְרֵיהּ שְׁלשׁ מֵאוֹת גַּמְלֵי שֶׁל פֻּרְעָנוּת. אָמַר לֵיהּ: הַנֵּי לְמָאן? אָמַר לֵיהּ: לְמָאן? לְמִשְׁתָּעֵי בֵּין "בָּרוּךְ שֶׁאָמַר" לְ"יִשְׁתַּבַּח" וּבֵין "יִשְׁתַּבַּח" עַד תְּפִלַּת שְׁמוֹנֶה עֶשְׂרֵה! כִּי הָאִישׁ אֲשֶׁר יְדַבֵּר וּמַפְסִיק בִּתְפִלָּתוֹ, הוּא פּוֹגֵם בְּכֹחָן שֶׁל יִשְׂרָאֵל, שֶׁרוֹצִין לַעֲשׂוֹת כֶּתֶר וַעֲטָרָה בִּתְפִלָּתָן; וּמִכָּל שֶׁכֵּן עֹנֶשׁ גָּדוֹל מְאֹד מִי שֶׁמַּפְסִיק בִּתְפִלָּתוֹ וּמְדַבֵּר דִּבְרֵי לֵיצָנוּת, וּמְעָרֵב הַקְּלִפָּה בִּסְפִירוֹת קְדוֹשׁוֹת. וְאָדָם כָּזֶה נִרְאֶה, שֶׁאֵין יִרְאַת ה' בְּלִבּוֹ, וְאֵין אַהֲבַת ה' חֲקוּקָה בְּלִבּוֹ, וְכָל מַה שֶּׁעוֹשֶׂה הוּא עַל פִּי הַהֶכְרֵחַ וּבְעַל כָּרְחוֹ, אוֹי לְנַפְשׁוֹ!
Harsh punishment also awaits those who interrupt their prayers where it is forbidden to do so. Thus it is related in the Pesikta: A certain pious man once encountered the prophet Eliyahu, may he be remembered for the good, who was leading three hundred camels laden with afflictions. The pious man inquired, “Who are these intended for?” Eliyahu responded, “For anyone who talks between “Blessed is He who spoke” (Baruch She’amar) and “Let Your name be praised” (Yishtabach) or between “Let Your name be praised” and the Shemoneh Esrei.” For the person who speaks and interrupts his prayers impairs Israel’s effectiveness as they strive to fashion a crown with their prayers. His punishment is especially great if he interrupts his prayer to speak words of mockery, for then he mixes the shell of the Sitrah Acharah into the Sitrah Kadishah.. It is evident that there is no fear of Heaven in the heart of such a person, nor is the love of Hashem engraved there. Even when he does fulfill the mitzvos it is only out of compulsion. Woe to his soul!
וּכְמוֹ כֵן כְּשֶׁאָדָם לוֹמֵד תּוֹרָה, צָרִיךְ לִלְמֹד בְּעִיּוּן רַב לְפִי שִׂכְלוֹ, וְלֹא בִּמְהִירוּת וְכַוָּנָתוֹ לְהִתְפָּאֵר, חַס וְשָׁלוֹם. הַלּוֹמֵד בְּעִנְיָן זֶה, וְאֵינוֹ מִתְכַּוֵּן לְכַוֵּן הֵיטֵב תּוֹךְ הַדָּבָר — אֲזַי עָנְשׁוֹ הוּא מְרֻבֶּה.
Similarly, when a person studies Torah he must delve deeply according to his ability, not hurriedly or with intention to show off, Heaven forbid, for someone who studies in this manner is not interested in getting to the heart of the matter, therefore his punishment will be very great.
גַּם צָרִיךְ הָאָדָם לִרְאוֹת לְקַבֵּל תּוֹרָתוֹ מִכָּל אָדָם, אֲפִלּוּ מִתִּינוֹקוֹת קְטַנִּים, כִּדְמָצִינוּ כַּמָּה פְּעָמִים בַּזֹּהַר, וְעִקָּר — בְּפָרָשַׁת וַיִּקְרָא בְּהַהוּא מַעֲשֶׂה: רַבִּי יְהוּדָה וְרַבִּי יִצְחָק הֲוֵי אָזְלֵי בְּאוֹרְחָא. עַד דַּהֲוֵי אָזְלֵי, פָּגְעֵי בְּהַהוּא יַנּוּקָא, וַהֲוֵי לָעֵי. אָמַר לְהוּ: הָבוּ לִי רִפְתָּא, דְּלָא אָכִילְנָא יוֹמָא דֵּין! אַפִּיקוּ נַהֲמָא וִיהֲבוּ לֵיהּ. אִתְרַחִישׁ נִיסָא וְאַשְׁכְּחוּ חַד נְבִיעוּ דְּמַיָּא תְּחוֹת אִילָנָא חֲדָא. שָׁתוּ מִנֵּיהּ. פָּתַח הַאי יַנּוּקָא: "וַיִּקְרָא אֶל משֶׁה" — אַמַּאי אִית אַלְפָא זְעִירִי? בְּגִין דַּהֲוֵי הַקְּרִיאָה בְּחוּץ לָאָרֶץ, בַּמִּדְבָּר, בְּאַרְעָא טְמֵאָה וְלֹא בְּאַרְעָא קַדִּישָׁא; בְּגִין דִּשְׁלִימוּ לֹא אִשְׁתַּכַּח. אָמַר רַבִּי יְהוּדָה: יֵאוֹת הֲוֵי לְיַנּוּקָא, דְּלָא הֲוֵי יָדַע כֻּלֵּי הַאי, דְּמִסְתְּפֵינָא עָלָיו, אִם יִתְקַיַּם בְּעָלְמָא בְּגִין הִיא. אָמַר רַבִּי חִיָּא: לָמָּה? אָמַר לֵיהּ: דְהָא יָכוֹל לְאִסְתַּכָּלָא בַּאֲתָר, דְּלֵית רְשׁוּת לְאִסְתַּכָּלָא וְכוּ', וּמִסְתָּפִינָא עֲלֵיהּ, דְּעַד דְּלָא יִמְטֵי לְפִרְקוֹי, יִסְתַּכֵּל וְיַעַנְשׁוּן לֵיהּ. וְשָׁמַע הַהוּא יַנּוּקָא. אָמַר: לֹא מִסְתָּפִינָא מֵעוֹנְשִׁין לְעָלְמִין, דְּהָא בְּשַׁעְתָּא דְּאִסְתַּלַּק אַבָּא מֵעָלְמָא, צָלִי עָלַי, וְיָדַעְנָא דְּאַבָּא יָגֵן עָלַי. אָמַר לֵיהּ: מָאן אֲבוּךְ? אָמַר יַנּוּקָא: אֲנָא בְּרֵיהּ דְרַב הַמְנוּנָא סָבָא. נָטְלוּ לֵיהּ וּנְשָׁקוּהוּ וְאַרְכִּיבוּ עַל כְּתֵפַיְהוּ תְּלַת מִילִין.
One must also be willing to receive Torah from any source, even from children. We find several illustrations of this in the Zohar (for example, 1:69b, 186a) but the most outstanding example is a passage in Parashas Vayechi (238b-240a): Rabbi Yehudah and Rabbi Yitzchak were traveling along the road. While they were walking they met a child who was obviously fatigued. “Give me bread,” he pleaded, “for I have not eaten today!” They took out some bread and gave it to him. Then a miracle occurred and they found a spring beneath a tree and drank from it. The child then began speaking, “[It states,] ‘And He called to Moshe’ (Vayikra 1:1). Why is the alef (at the end of the world Vayikra — “And He called”) written small? It is because this ‘calling’ took place outside of the land [of Israel] in the desert, in a defiled land and not in the Holy Land, for perfection can be found only in the Holy Land.” Rabbi Yehudah then said, “It would have been better for the child if he had not known so much, for I am afraid that he will not be allowed to remain in the world on this account.” Rabbi Yitzchak asked, “Why not?” “Because he may glimpse at what is not permitted,” he replied. “I am afraid that before he grows up and reaches maturity he will gaze and be punished.” The child overheard him and said, “I am not afraid of punishment at all, for when my father departed this world he prayed for me. And I know that my father’s merit will protect me.” “Who was your father?” they asked. “I am the son of Rav Hamnuna the Elder,” he answered, whereupon they took him and carried him upon their shoulders for three miles.
הֲרֵי לְךָ אַהֲבַת ה' וְאַהֲבַת הַתּוֹרָה: אַף שֶׁהָיוּ תַּנָּאִים גְּדוֹלִים, הָיוּ שׁוֹמְעִים מִקְּטַנִּים, וְהָיוּ מְכַבְּדִין לַקְּטַנִּים, שֶׁהָיוּ בַּעֲלֵי תּוֹרָה. אַשְׁרֵיהֶם בָּעוֹלָם הַזֶּה, וְטוֹב לָהֶם בָּעוֹלָם הַבָּא!
From this passage you can see what love of Hashem and love of Torah mean. For although these were two great scholars of the Mishnaic period they were willing to listen to the words of a child and they treated a child scholar with honor. Fortunate are they in this world and it will be well with them in the World to Come.