The Tur(Chapter 1) writes: “In the morning a man must act strong as a lion to arise to the service of his Creator.” He should also try to wash his hands by his bedside — pouring the water specifically over a vessel — to remove the filth and the impure spirit from his hands, as is explained in the mussar literature. In any event he must not walk four cubits without washing hands.
It is implied in the Zohar (Parashas Va’eschanan 260a) that the hosts of Heaven look forward to the moment that a Jew will rise from his bed to engage in study and prayer. The proof to this is that when he does so a proclamation goes forth saying, “Behold, bless Hashem all servants of Hashem who stand in the House of Hashem at night” (Tehillim 134:1). Then, when he has risen and gone to the synagogue to beseech his Master they proclaim, “And I will grant you movement among these standing ones” (Zecharyah 3:7). All this is true, however, only if he prays with devotion, pouring out his supplications like a beggar, just as our teacher Moshe did when he said, “And I pleaded with Hashem, etc.” (Devarim 3:23).
When a person prays, his eyes should be closed and directed downwards, while his heart is directed upwards (Yevamos 105b). If he is accustomed to pray from a machzor or prayer book let him focus on the writing and not allow his eyes to stray beyond the book, for the Shechinah stands before him and it is forbidden to gaze at the Shechinah. The Zohar relates further: It is stated in the book of Rav Hamnuna the Elder that one who opens his eyes while praying or who fails to lower his eyes to the ground causes the Angel of Death to come to him prior to his death. Then when his soul expires he is unable to behold the Shechinah. For although it is written, “No man may see Me and live” (Shemos 33:20), every Jew merits to behold the Shechinah at the moment of his death (Zohar 1:98a, 226a; 3:88a). If he is meritorious, the Shechinah arrives early. This is a good sign, for then he knows that his soul will depart easily and peacefully, without suffering.
But if he lacks merit the Shechinah does not arrive early. Consequently, he endures great suffering as the soul separates from him until at last Hashem has mercy upon him and shines a little of the Shechinah’s light upon him so that it can depart. Nevertheless, this only happens after he has already endured terrible suffering. It is as if he were being slaughtered with a blemished knife. Meanwhile his intestines also convulse. Concerning this the Zohar warns in Parashas Va’eschanan that if a person gazes this way and that while praying, rather than directing his eyes downward, the Shechinah will not come to him early in order that he will experience the throes of death. It is written, “Concerning this should every pious man pray to You that it should be found when the time comes” (Tehillim 32:6). According to the Sages the “time” referred to in this verse is the moment of death (Berachos 8a). The thing that the pious man is to pray for is an easy death, free of suffering, and a clear mind so that he can confess his iniquities and issue last instructions to his children regarding how they should conduct themselves after his death. Let him urge them to go in the way of the innocent so that he will not suffer shame in the grave. It is a great privilege to die with a clear head enabling one to converse lucidly before one’s death. Not everyone merits this. While a person is still healthy let him pray that the Shechinah will come to him early enough to save him from a sudden or bizarre death or from extraordinary suffering.
One great strategy for achieving this is by clinging to the Torah, for through this one clings to the Shechinah even during one’s life. Then all the more so will one merit clinging to it after death. Thus it is related in the Zohar (Parashas Va’eschanan 268a): Rabbi Acha and Rabbi Elazar were standing together one evening after midnight engaged in study. Rabbi Elazar began a discourse: “It is written, ‘For it is your life and the length of your days that you may dwell upon the earth’ (Devarim 30:20). Come and see. The Shechinah only settles in a place where Torah is studied and in the merit of study is the world sustained. This is the meaning of the words, ‘For it is your life…that you may dwell upon the earth.’ “But if people fail to study it is said, ‘For what was the land lost? And Hashem said, ‘Because they abandoned My Torah” (Yirmeyahu 9:11-12).” Then he added: “This applies to one who is able to study and does not.” Rabbi Elazar likens this to the case of a modest and pleasant woman whose husband sets aside his conjugal duties (see Shemos 21:10) and abandons her, causing her to cry out to Heaven concerning her abandonment.
In the same way, if a man fails to study when he is able to do so the Torah cries out concerning its neglect. In consequence he may be stricken unexpectedly by the attribute of judgment, Heaven spare us! While Rabbi Elazar was speaking, another man came along and began interpreting the verse, “The wise will inherit honor while fools elevate disgrace” (Mishlei 3:35). He explained that whoever engages in study merits clinging to the Shechinah, which is called ‘honor,’ and all the hosts of Heaven seek merit on his behalf. By contrast, those who tread crooked paths create through their wicked deeds numerous malignant spirits [chitzonim] to accuse them. Thus the verse teaches that “fools,” i.e., the wicked, “elevate disgrace.” That is, they elevate these malignant spirits, which are called “disgrace” because they accuse a person until judgment befalls him. Therefore let every man be sure to set aside fixed times for study so that the Shechinah will enter his home and shower him with blessings, Amein.
כָּתוּב בַּטּוּר: בַּבֹּקֶר יִתְגַּבֵּר אָדָם כַּאֲרִי לָקוּם לַעֲבוֹדַת הַבּוֹרֵא, וְיִזָּהֵר לִטֹּל יָדָיו סָמוּךְ לְמִטָּתוֹ וְלִשְׁפֹּך מַיִם דַּוְקָא עַל גַּבֵּי כְּלִי, כְּדֵי לְהַעֲבִיר הַזֻּהֳמָה וְרוּחַ רָעָה מֵעַל יָדָיו, כַּמְבֹאָר בְּסִפְרֵי הַמּוּסָר. וְלֹא יֵלֵךְ אַרְבַּע אַמּוֹת בְּלִי נְטִילַת יָדָיִם.
The Tur (Chapter 1) writes: “In the morning a man must act strong as a lion to arise to the service of his Creator.” He should also try to wash his hands by his bedside — pouring the water specifically over a vessel — to remove the filth and the impure spirit from his hands, as is explained in the mussar literature. In any event he must not walk four cubits without washing hands.
וְאִיתָא בַּזֹּהַר וָאֶתְחַנַּן, כִּי בָּרָקִיעַ מַמְתִּינִים וּמְצַפִּים עַל קִימַת בַּר יִשְׂרָאֵל, שֶׁיָּקוּם לַעֲסֹק בַּתּוֹרָה וּבִתְפִלָּה. וְהָרְאָיָה: דְּכַד בַּר נָשׁ קָאִים מֵעַרְסֵיהּ לְאִשְׁתַּדְּלָא בְּאוֹרַיְתָא — כָּרוֹזָא קָאִים עֲלֵיהּ וְאוֹמֵר: הִנֵּה בָּרְכוּ אֶת ה', כָּל עַבְדֵי ה', הָעוֹמְדִים בְּבֵית ה' בַּלֵּילוֹת. וְאַחַר כָּךְ כְּשֶׁעוֹמֵד וְהוֹלֵךְ לְבֵי כְּנִשְׁתָּא בִּצְלוֹתֵיהּ קַמֵּיהּ מָארֵיהּ, הָאי כְּרָזָא קָארֵי עֲלֵיהּ: וְנָתַתִּי לְךָ מְהַלְּכִים בֵּין הָעוֹמְדִים הָאֵלֶּה. אָכֵן כָּל זֶה הוּא כְּשֶׁהָאָדָם מִתְפַּלֵּל בְּכַוָּנָה, וּבְתַחֲנוּנִים יְדַבֵּר רָשׁ. כְּמוֹ משֶׁה רַבֵּנוּ שֶׁאָמַר: וָאֶתְחַנַּן אֶל ה' וְגוֹ'.
It is implied in the Zohar (Parashas Va’eschanan 260a) that the hosts of Heaven look forward to the moment that a Jew will rise from his bed to engage in study and prayer. The proof to this is that when he does so a proclamation goes forth saying, “Behold, bless Hashem all servants of Hashem who stand in the House of Hashem at night” (Tehillim 134:1). Then, when he has risen and gone to the synagogue to beseech his Master they proclaim, “And I will grant you movement among these standing ones” (Zecharyah 3:7). All this is true, however, only if he prays with devotion, pouring out his supplications like a beggar, just as our teacher Moshe did when he said, “And I pleaded with Hashem, etc.” (Devarim 3:23).
וְצָרִיךְ הָאָדָם שֶׁיִּתֵּן עֵינָיו לְמַטָּה סְגוּרוֹת, וְלִבּוֹ יִהְיֶה לְמַעְלָה. וּמִי שֶׁהוּא רָגִיל לְהִתְפַּלֵּל מִתּוֹךְ הַמַּחֲזוֹר אוֹ מִן הַסִּדּוּר, יִרְאֶה לְהִתְפַּלֵּל מִתּוֹךְ הַכְּתָב, וְלֹא יַבִּיט מִחוּץ לַמַּחֲזוֹר אוֹ מִחוּץ לַסִּדּוּר, כִּי הַשְּׁכִינָה עוֹמֶדֶת לְנֶגְדּוֹ, וְאָסוּר לְהִסְתַּכֵּל בַּשְּׁכִינָה. וּבְסִפְרָא דְרַב הַמְנוּנָא סָבָא אָמַר: מַאן דְפָקַח עֵינוֹי בְּשַׁעְתָּא דִּצְלוֹתָא אוֹ מַאן דְּלָא מָאִיךְ עֵינוֹי בְּאַרְעָא — מַקְדִּים עָלָיו מַלְאַךְ הַמָּוֶת וּבָא אֶצְלוֹ קֹדֶם מוֹתוֹ; וְכַד תִּפּוּק נַפְשֵׁיהּ — לָא יִסְתַּכֵּל בִּנְהִירוּ דִּשְׁכִינְתֵּיהּ, דִּכְתִיב: כִּי לֹא יִרְאַנִי הָאָדָם וָחָי. אֲבָל קֹדֶם מוֹתוֹ כָּל בַּר יִשְׂרָאֵל זוֹכֶה לִרְאוֹת אֶת הַשְּׁכִינָה, וּמִי שֶׁהוּא זוֹכֶה הַשְּׁכִינָה מַקְדִּימָה אֶצְלוֹ. וְזֶהוּ סִימָן טוֹב לְבַר נָשׁ, שֶׁיֵּדַע שֶׁנִּשְׁמָתוֹ תֵּצֵא מִמֶּנּוּ בְּנָקֵל וּבְנַחַת, בְּלִי שׁוּם יִסּוּרִים.
When a person prays, his eyes should be closed and directed downwards, while his heart is directed upwards (Yevamos 105b). If he is accustomed to pray from a machzor or prayer book let him focus on the writing and not allow his eyes to stray beyond the book, for the Shechinah stands before him and it is forbidden to gaze at the Shechinah. The Zohar relates further: It is stated in the book of Rav Hamnuna the Elder that one who opens his eyes while praying or who fails to lower his eyes to the ground causes the Angel of Death to come to him prior to his death. Then when his soul expires he is unable to behold the Shechinah. For although it is written, “No man may see Me and live” (Shemos 33:20), every Jew merits to behold the Shechinah at the moment of his death (Zohar 1:98a, 226a; 3:88a). If he is meritorious, the Shechinah arrives early. This is a good sign, for then he knows that his soul will depart easily and peacefully, without suffering.
וְאִם אֵינוֹ זוֹכֶה — לֹא מְקַדֶּמֶת הַשְּׁכִינָה לָבוֹא, וְהָאָדָם סוֹבֵל יִסּוּרִים גְּדוֹלִים בִּשְׁעַת יְצִיאַת נִשְׁמָתוֹ, עַד שֶׁיְּרַחֵם ה' עָלָיו לִפְרֹשׂ נְהִירוּ קְצָת מִשְּׁכִינָה, כְּדֵי שֶׁתֵּצֵא נִשְׁמָתוֹ. אָמְנָם זֶהוּ אַחַר שֶׁסָּבַל יִסּוּרִים קָשִׁים וּמָרִים, שֶׁהַסִּימָנִים הֵן כְּאִלּוּ נִשְׁחָטִין בְּסַכִּין פְּגוּמָה, וְהַבְּנֵי מֵעַיִם מִתְכַּוְּצִין. וְעַל זֶה הִזְכִּיר הַזֹּהַר וָאֶתְחַנַּן, שֶׁמִּי שֶׁהוּא מַבִּיט אָנָה וָאָנָה בִּתְפִלָּתוֹ, וְאֵינוֹ מָאִיךְ עֵינָיִם לְמַטָּה, אֲזַי לֹא יִזְכֶּה שֶׁתַּקְדִּים שְׁכִינָה לְהִתְרָאוֹת אֵלָיו, כְּדֵי שֶׁיִּסְבֹּל צַעַר הַגְּסִיסָה. וְעַל זֶה יִתְפַּלֵּל כָּל חָסִיד אֵלָיו לְעֵת מְצֹא, זֶה יוֹם הַמָּוֶת, שֶׁתְּהֵא מִיתָתוֹ בְּנָקֵל בִּלְתִּי יִסּוּרִים, לְבִלְתִּי עִרְבּוּב הַדַּעַת, כְּדֵי שֶׁיּוּכַל לוֹמַר הַוִּדּוּי וּלְהִתְוַדּוֹת עַל כָּל פְּשָׁעָיו וַחֲטָאָיו, וּלְסַדֵּר צַוָּאָה לְבָנָיו אֵיךְ יִתְנַהֲגוּ אַחֲרֵי מוֹתוֹ — שֶׁיִּהְיוּ מֵהוֹלְכֵי תָּמִים, וְלֹא יַשְׁחִירוּ פָּנָיו בַּקֶּבֶר, כִּי זְכוּת גָּדוֹל הוּא לָאָדָם, אֲשֶׁר הוּא מֵת בְּשִׂכְלוֹ לְדַבֵּר לִפְנֵי מוֹתוֹ, כִּי לָאו כָּל אָדָם זוֹכֶה לְכָךְ. וּבְעוֹדוֹ בִּבְרִיאוּתוֹ יִתְפַּלֵּל הָאָדָם, שֶׁיִּזְכֶּה שֶׁתַּקְדִּים אֵלָיו הַשְּׁכִינָה לְהַצִּילוֹ מִמִּיתָה חֲטוּפָה וּמִמִּיתָה מְשֻׁנָּה וּמִמִּיתוֹת אַכְזָרִיּוֹת.
But if he lacks merit the Shechinah does not arrive early. Consequently, he endures great suffering as the soul separates from him until at last Hashem has mercy upon him and shines a little of the Shechinah’s light upon him so that it can depart. Nevertheless, this only happens after he has already endured terrible suffering. It is as if he were being slaughtered with a blemished knife. Meanwhile his intestines also convulse. Concerning this the Zohar warns in Parashas Va’eschanan that if a person gazes this way and that while praying, rather than directing his eyes downward, the Shechinah will not come to him early in order that he will experience the throes of death. It is written, “Concerning this should every pious man pray to You that it should be found when the time comes” (Tehillim 32:6). According to the Sages the “time” referred to in this verse is the moment of death (Berachos 8a). The thing that the pious man is to pray for is an easy death, free of suffering, and a clear mind so that he can confess his iniquities and issue last instructions to his children regarding how they should conduct themselves after his death. Let him urge them to go in the way of the innocent so that he will not suffer shame in the grave. It is a great privilege to die with a clear head enabling one to converse lucidly before one’s death. Not everyone merits this. While a person is still healthy let him pray that the Shechinah will come to him early enough to save him from a sudden or bizarre death or from extraordinary suffering.
וּרְפוּאָה גְּדוֹלָה לִהְיוֹת דָּבוּק בַּתּוֹרָה בְּחַיָּיו, כִּי עַל יְדֵי הַתּוֹרָה יֵשׁ לוֹ דְּבֵקוּת אֶת הַשְּׁכִינָה לִפְנֵי מוֹתוֹ, וּמִכָּל שֶׁכֵּן — לְאַחַר מוֹתוֹ. כִּדְאִיתָא בְּזֹהַר וָאֶתְחַנַּן: רַבִּי אַחָא הֲוֵי קָאִים עִמֵּיהּ רַבִּי אֱלִיעֶזֶר. לֵילְיָא חֲדָא, בָּתַר פַּלְגּוֹת לֵילְיָא, הֲווּ מִשְׁתַּדְּלֵיהּ בְּאוֹרַיְתָא. פָּתַח רַבִּי אֱלִיעֶזֶר וְאָמַר: כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל הָאֲדָמָה — תָּא חָזִי, שְׁכִינְתָּא לֹא מִתְיַשֶּׁבֶת אֶלָּא בְּמָקוֹם שֶׁלּוֹמְדִים תּוֹרָה, וּבִזְכוּת הַתּוֹרָה עָלְמָא קָאִים, הֲדָא הוּא דִּכְתִיב: כִּי הוּא חַיֶּיךָ וְגוֹ', לָשֶׁבֶת עַל הָאֲדָמָה. וּכְשֶׁאֵינָם עוֹסְקִים בַּתּוֹרָה, אֲזַי נֶאֱמַר: עַל מָה אָבְדָה הָאָרֶץ? וַיֹּאמֶר ה': עַל עָזְבָם אֶת תּוֹרָתִי. וְהוּא מַה שֶּׁאָמַר רַבִּי אֱלִיעֶזֶר: מַאן דְּיָכוֹל לִלְמֹד תּוֹרָה וְאֵינוֹ לוֹמֵד — הֲרֵי הוּא כְּאָדָם, שֶׁיֵּשׁ לוֹ אִשָּׁה צְנוּעָה וּנְעִימָה בְּמַעֲשֶׂיהָ הַטּוֹבִים, וְהַבַּעַל עוֹזֵב אוֹתָהּ, וְאֵינוֹ עוֹשֶׂה עִמָּהּ כְּפִי הַחִיּוּב הָרָאוּי לָהּ מִן הַתּוֹרָה: שְׁאֵרָהּ, כְּסוּתָהּ וְעוֹנָתָהּ. וְהָאִשָּׁה הַהִיא צוֹעֶקֶת עַל בַּעַל נְעוּרֶיהָ שֶׁעָזַב אוֹתָהּ.
One great strategy for achieving this is by clinging to the Torah, for through this one clings to the Shechinah even during one’s life. Then all the more so will one merit clinging to it after death. Thus it is related in the Zohar (Parashas Va’eschanan 268a): Rabbi Acha and Rabbi Elazar were standing together one evening after midnight engaged in study. Rabbi Elazar began a discourse: “It is written, ‘For it is your life and the length of your days that you may dwell upon the earth’ (Devarim 30:20). Come and see. The Shechinah only settles in a place where Torah is studied and in the merit of study is the world sustained. This is the meaning of the words, ‘For it is your life…that you may dwell upon the earth.’ “But if people fail to study it is said, ‘For what was the land lost? And Hashem said, ‘Because they abandoned My Torah” (Yirmeyahu 9:11-12).” Then he added: “This applies to one who is able to study and does not.” Rabbi Elazar likens this to the case of a modest and pleasant woman whose husband sets aside his conjugal duties (see Shemos 21:10) and abandons her, causing her to cry out to Heaven concerning her abandonment.
כְּמוֹ כֵן הַתּוֹרָה צוֹעֶקֶת עָלָיו דִּין עַל מַה שֶּׁיָּכוֹל לִלְמֹד וְאֵינוֹ לוֹמֵד. אֲזַי פִּתְאֹם בָּא עָלָיו הַדִּין, רַחֲמָנָא לִצְלַן. אַדְהָכֵי אָתָא חַד גַּבְרָא וַהֲוֵי רָחִישׁ בְּשִׂפְוָתֵיהּ וְכוּ'. פָּתַח הַאי גַּבְרָא וְאָמַר: כְּבוֹד חֲכָמִים יִנְחָלוּ, וּכְסִילִים מֵרִים קָלוֹן — כָּל הָעוֹסֵק בַּתּוֹרָה, הוּא זוֹכֶה לִדְבֹּק בִּשְׁכִינְתָּא, דְּאִיקָרָאת 'כָּבוֹד', וְכָל צְבָא מַעְלָה מְלַמְּדִין עָלָיו זְכוּת. מַה שֶּׁאֵין כֵּן כְּשֶׁבְּנֵי אָדָם הוֹלְכִים בַּדְּרָכִים הַמְקֻלְקָלִים — אֲזַי בְּמַעֲשֵׂיהֶם הָרָעִים מִתְהַוִּים וּמִתְיַלְּדִין כַּמָּה חִיצוֹנִים, וְהֵמָּה הַמְקַטְרְגִים עַל הָאָדָם. עַל זֶה נֶאֱמַר: וּכְסִילִים — שֶׁהֵן הָרְשָׁעִים — מֵרִים קָלוֹן. רָצָה לוֹמַר: מַגְבִּיהִין אֶת הַקָּלוֹן, שֶׁהֵן הַחִיצוֹנִיִּים שֶׁעוֹשִׂין קָטֵגוֹרְיָא עַל הָאָדָם, עַד שֶׁמְּבִיאִין אֵיזוֹ גְּזֵרָה קָשָׁה. עַל כֵּן יִרְאֶה כָּל אָדָם לִקְבֹּעַ עִתִּים לַתּוֹרָה, כְּדֵי שֶׁתָּבוֹא הַשְּׁכִינָה לְתוֹךְ בֵּיתוֹ וּלְבָרֵךְ אוֹתוֹ בְּכַמָּה בִּרְכָאָן, אָמֵן.
In the same way, if a man fails to study when he is able to do so the Torah cries out concerning its neglect. In consequence he may be stricken unexpectedly by the attribute of judgment, Heaven spare us! While Rabbi Elazar was speaking, another man came along and began interpreting the verse, “The wise will inherit honor while fools elevate disgrace” (Mishlei 3:35). He explained that whoever engages in study merits clinging to the Shechinah, which is called ‘honor,’ and all the hosts of Heaven seek merit on his behalf. By contrast, those who tread crooked paths create through their wicked deeds numerous malignant spirits [chitzonim] to accuse them. Thus the verse teaches that “fools,” i.e., the wicked, “elevate disgrace.” That is, they elevate these malignant spirits, which are called “disgrace” because they accuse a person until judgment befalls him. Therefore let every man be sure to set aside fixed times for study so that the Shechinah will enter his home and shower him with blessings, Amein.