boker or (good morning). Okay, sheyihyeh besorot tovot (may there be good news). You know what we call that? Murphy's Law.
Now let's go to—let's go to—Exactly, let's go to Yesod VeShoresh HaAvodah (Foundation and Root of the Service). We're in perek sheni (second chapter) now. We're in daf resh-alef (page resh-alef): resh-alef, chelek rishon (first part), resh-alef, perek sheni. It says, “Ve'atah amarti agaleh oznecha enosh ke'erki shekol seder hatefilot hem mesudarim al derech hishtalshelut (chain of emanation) madreigot usefirot (emanations) ha'olamot ha'elyonot hakedoshot” (I will now reveal to you how the prayers are arranged). So he says that the whole tefilah (prayer) follows the order of the sefirot (emanations) and hishtalshelut (chain of emanation). It comes from the top, trickling down until it reaches us. “Al derech hishtalshelut madreigot usefirot ha'olamot ha'elyonot hakedoshot, ve'Anshei Knesset HaGedolah didn't tell it to you explicitly. They couched it and covered it in the tefilah, “Bilshon sheyihyeh sovel gam ken perush hapashut shel hatefilah lifnei rov hamon ha'am” (in language that also allows the simple meaning of the prayer before most people).
The tefilah is multifaceted. It has a pshat (simple meaning) element and a sod (secret, mystical meaning) element. It's brilliant that you can write something with both an elementary understanding and a Kabbalistic understanding. Everybody can take something from it. Again, he says, “Perush hapashut shel hatefilah lifnei rov hamon ha'am” (the simple meaning of the prayer for most people). “Ach kesheyihyeh adam mitpalel bechavanah (intention) atzumah, af she'eino yachol lehasig ulechaven al derech hasod” (But when a person prays with great intention, even if he cannot grasp or intend according to the mystical meaning). Even if he might not be able to have the kavanot of the sod, “Azay hamal'achim hamemunim al hatefilah” (then the angels appointed over the prayer)—the angels in charge of the tefilah—“Kedei leha'alotah la'asot nachat ruach, la'asot atarah mehatefilah lemelech malchei hamlachim Hakadosh Baruch Hu, mechavnim hatefilah hazu shel adam shehitpalel bechavanah kefi sichlo hakot al derech hasod” (raise it, make it pleasing, and make a crown from the prayer for the King of Kings, and direct that person's prayer according to his limited understanding, along the mystical path). Wow. The angels finish the kavanah for you. As long as you pray according to your ability, the mal'achim (angel) come along and do the tikunim (spiritual rectification).
We've said this many times: the kavanot will happen if you pray with basic kavanah. The question is, do you want to be on autopilot, or do you want to do it manually? How do you want to fly the plane? If you want to go on autopilot, just pray with regular kavanah, and Hashem will do it for you. But it's much more exciting to fly the plane and land it yourself. That's what they can direct, but either way, the tikunim are done if you have kavanah. So he says, “Umetaknim hatefilah minigleh lenistar, mikavanah lechavanah penimit yoter mizo, umekablim din min din, shemal'ach hazeh molich uma'aleh lemal'ach shelema'lah” (They rectify the prayer from the revealed to the hidden, from one intention to a more inward intention, and receive it from one another; this angel carries it up to the angel above). The tefilah goes from pshat to Kabbalah (Jewish mysticism), from one kavanah to a more inward kavanah. Wow, it's a handoff! Each mal'ach takes the tefilah and gives it to the next mal'ach, and then the next, as it keeps moving up the steps.
“Kemo shekatuv bema'amar haZohar hakadosh shehe'etakti basha'ar hasheni, ayen sham. Vegam hu metaken hatefilah mikavanah penimit lechavanah yoter penimit” (As it is written in the statement of the holy Zohar that I copied in the second gate; see there. He also rectifies the prayer from an inward intention to a more inward intention). Each angel is more inward, so it keeps going inward and inward until it reaches the inner sanctum. “Bederech zeh ma'alim et hatefilah mimadregah lemadregah ume'ilah le'ilah sheta'aleh vetavo tera'eh veteratzeh lecheter be'atarah lemelech malchei hamlachim Hakadosh Baruch Hu” (In this way, they raise the prayer from level to level and from ascent to ascent, until it reaches the crown and becomes a crown for the King of Kings). It reaches the keter (crown) of Hakadosh Baruch Hu.
“Ve'inyan zeh domeh lemi shetzarich bakashah milifnei hamelech ve'eino yachol ledaber bilshon tzahah venechonah” (This is like someone who needs to make a request of the king but cannot speak in refined and proper language). You have a guy who needs to ask the king for something but doesn't know how to speak in refined language. “Holech ve'omer bakashato lifnei sofrei hamelech” (He goes and presents his request to the king's scribes). He goes to the stenographer, the court, or the scribe, and tells the scribe, if he could, this is what he wants to say. The scribe writes it and articulates it for him: “Umeyapim melitzat leshono al pi lashon tzach vezach me'od hara'uy lehera'ot lifnei hamelech, umolich umevi hamelitza lamelech vehamelech mekabel besever panim yafot umemaleh mish'alato, ken katvu besifrei hamikubalim ha'amitiyim” (They refine his words into very clear and pure language, fitting to present before the king; they carry the eloquent speech to the king, and the king receives it favorably and fulfills his request. So the true Kabbalists wrote).
Basically, our lashon (language) isn't so refined, and we don't know the kavanot, so we say to the mal'achim, “This is what we basically want to say; now give it to God the way it's supposed to be given.” They add the spices, make it nice, and present it to Bore Olam (Creator of the World), but only if you had some kavanah. You can't come to the mal'ach and say, “I have nothing to say. Handle it.” No, you have to present them with a template.
“Vekodem shenavo leve'ur hatefilah, a'atik kamah azharot mehaZohar hakadosh” (Before we come to explain the prayer, I will copy several warnings from the holy Zohar). Before I quote you the Gemara—I mean, the explanation—I'm going to quote you the Zohar. “Yizhar ha'adam be'et shemitpalel Shemoneh Esreh (standing prayer) shelo yechasu se'arotav shel hape'ot (side locks) et ozno” (A person should be careful when praying the Shemoneh Esreh that the hair of his side locks does not cover his ear). Big item. Your pe'ot (side locks) should not cover your ears. Some Kabbalists don't like it when hair covers the ears. Put it around; there shouldn't be any se'arot (hairs) over the ears. Why? “Vezeh leshono: sa'ara ihu dina” (And this is his wording: hair is judgment). The se'arot are judgment. Therefore: “Uvitlota tzerich leva'arah lon mibatar udnin” (During prayer, one must put them behind the ears), “dela yehon mechasyan tar'in deshemi'ah le'ela bitzlota” (so they do not cover the gates of hearing above during prayer). The se'arot represent the mekatregim (accusers), and we don't want to cover up the hairs that are in the ear, which are rachamim (mercy). “De'ilav, yitkayem bikra: Az yikra'unani velo e'eneh” (Otherwise, the verse will be fulfilled: “Then they will call, and I will not answer”). Wow. A cause of rejection of tefilah: hair on the ears. They get you on a technicality. The guy had kavanot; he did everything. Sorry, hairy ears—finished.
“Az yikra'unani velo e'eneh” (Then they will call, and I will not answer), and “Uvizmana deshemi'ah yehofnu hayom ilen dinin yitkayem bah az yikra va'Adonai ya'aneh, uvegin da se'arot al ha'oznayim mechasim otam dechen tzerich leva'arah se'arah me'al ha'udnin, dela yehon setimin tar'in deshemi'ah ditzlota” (Therefore, the hairs over the ears cover them, and the hair must be cleared from the ears, so that the gates of hearing during prayer are not blocked). Unbelievable. Because—no. What does this mean, men, when they grow their hair so that it covers their ears like that? Not good. Why? Because, apparently, the dinim (judgments) cover the hearing, and if the angels hear the tefilah while the dinim cover the hearing, it doesn't work. “De'inun shame'in tzelotin od hatam harbeh” (They hear many prayers there), “shome'a tefilah, ad hechan ma'asav yavo'u” (He hears prayer; how far will his deeds reach?). Okay. “Vesalka halin divnei nasha tzerich leva'arah litshot udnin, begin dela yehon mehalin dedinin, dekafit tar'in deshemi'in behon tzelotin” (These prayers of human beings rise; one must clear the area beneath the ears, so the judgments do not block the gates of hearing where the prayers are heard). That's number one.
Number two: “Shelo yishma hai tzlotah salka kol inun de'ikron” (This prayer should not be heard as it rises by all those who call). You're supposed to pray quietly, so nobody else can hear the tefilah. That's a very important halachah (Jewish law). Some say you're supposed to pray so quietly that you don't even hear what you're saying, but for sure the guy next to you shouldn't hear what you're saying. “Hai tzlotah salka kol inun, ve'i hai tzlotah ishtama le'udnin devar nash” (This prayer rises among them, but if this prayer is heard by a person's ears), if your tefilah can be heard, “leit man desalik lah le'ela” (no one raises it above). The angels don't do it, and “velo tzaytin lah acharanin” (others don't listen to it)—the angels don't hear it. “Bar man deshama lah bekadmita” (Except the one who hears it first). The tefilah is dead on arrival. The guy who heard it—that's where it went. “Uvegin kach ba'e lesatama bar nash dela yishme'un hai tzlotah bar nash” (Therefore, a person must make sure that others do not hear this prayer). That's the second item.
Number three: don't open your eyes when you're praying, unless you're looking at the siddur (prayer book). That's the only heiter (permission): to look at the siddur. If you don't have a siddur, your eyes are closed—or not. The guy's praying, he's looking around, he's... “Besh'ata ditzlota sayma kol inun milin de'apik bar nash mipumoi behai tzlotah kulehu salkin le'ela uvak'in beki'in” (When the prayer is complete, all the words a person uttered in this prayer rise above and break through). The tefilah breaks through the heavens “ad dematu lehahu atar dematu” (until they reach the place they reach), “umit'atru bereisha demalka” (and are crowned on the king's head), again making a crown for the king, “ve'avid minayhu atarah” (and making a crown from them).
“Saba desaba rabah demin saba amar” (The elder of the elders, the great elder among the elders, said): “Man defakach einoy besh'ata ditzlota o dela ma'ich einoy be'ar'a” (One who opens his eyes during prayer, or does not lower his eyes to the ground)—that's talking about somebody who opens his eyes during tefilah, or doesn't lower his eyes—“akdim alav Mal'ach HaMavet (Angel of Death)” (comes upon him) “besha'ata detipok nafsheh” (when his neshamah (soul) leaves the world). “La yistakel binehora deShechinah (Divine Presence)” (He will not gaze upon the light of the Divine Presence), and “velo yamut binshikah” (he will not die by a kiss). “Man demezalzel biShechinah” (One who treats the Divine Presence disrespectfully). What, you're looking around when you're talking to the Shechinah? “Mezalzelu behahi sha'ata detzerich bah” (He treats it disrespectfully at the very time he needs it).
If I'm not mistaken, isn't there a Mishnah Berurah with the eyeballs? The famous Mishnah Berurah with the mal'ach with all the eyes on it? Isn't there a Mishnah Berurah like that somewhere? Am I wrong, Gary? You don't know what I'm talking about? I remember there's a Mishnah Berurah somewhere that says if a guy opens his eyes during tefilah, a yetzer hara (evil inclination)—a Mal'ach HaMavet filled with eyeballs—comes and scares him. What are you—what do you mean, the doorman? What do you care who comes in? No, look at your phone. You've got something on your phone. Let me just take the phone over there. Forget about it; it's over, over. Tefillah's over, my friends. You look because it goes. You don't want to answer; you just want to say, “Oh, oh, Fox News, Biden won the election.” Okay, very good. Continue. In the middle of the Amidah, you're looking for—what are you talking about? What are you talking about? That's right. That's very good. Let's see over here, Tzaddik-vav.
Anyway, those are the three things. What are the three things again? You want to review them? Hair on the ears, eyes closed—what else? Not to hear you pray. Not to hear you. That's right. Okay. “Tzarich sheyichof rosho me'at sheyihyu einav lematah la'aretz” (He should bow his head slightly, with his eyes directed toward the ground). He says here, “Ve'otam hamagbihim rasheihem ve'eineihem lema'lah kemabbitim al hagag, hamal'achim mal'igim aleihem” (The angels mock those who raise their heads and eyes as if looking at the roof). They act like this. What are you looking at the roof for? The angels laugh at the guy. “Vekatvu hamaggidim she'ein la'asot tenu'ot meshunot” (The preachers wrote that one should not make strange movements). You shouldn't make weird gestures during tefilah, like this. There was one guy—he was fighting. Moshe Saba, alav hashalom, told the guy afterward, “Who won? Did you win or did God win? You were wrestling Hashem. Who won?”
“Vekatvu acharonim shekol mi she'eino otzem einav bish'at tefillat yod-chet eino zocheh lirot penei Shechinah betzet nafsho” (Later authorities wrote that anyone who does not close his eyes during the eighteen-blessing prayer will not merit seeing the face of the Divine Presence when his soul departs). Oh, that's what he says: “Eino zocheh lirot penei Shechinah” (will not merit seeing the face of the Divine Presence), just as he said here.
Let's turn to She'elot Uteshuvot (Questions and Answers). The She'elot Uteshuvot says, “Katav Machzik Berachah, harav Chida, shehu beZohar Va'etchanan: man depakach einoy bitzlota” (The Chida wrote in Machzik Berachah that this is in the Zohar, in Va'etchanan: One who opens his eyes during prayer). I guess that's the one we just read. “Ve'im mitpalel besidur ve'einav pekuchot lirot basefer, leit lan bah” (If he prays from a prayer book, with his eyes open to look in the book, there is no problem). Very good. Fine, so there's no problem with that. Is it better, bottom line, not to use the siddur? No. Otiyot machkimot (letters make one wise). Otiyot machkimot. Otiyot machkimot. Nothing wrong with that.
Okay, I have to remember where it was. Maybe it was in a Kav HaYashar that talked about this monster with all the eyeballs. Look at that: “Eino zocheh lirot penei Shechinah”—that's scary. “Ve'ayen le'el tzadi-alef chet.” Tzadi-alef, huh? Right, remember that story? Why are you remembering that now? One second. He's sending me somewhere else. He tells me to go to tzadi-alef, se'if katan. “Az gimal-dalet?”—“Vav.” Oh, he quotes this one here: “Ita beZohar Va'etchanan: man deka'im bitzlota ba'e lechassuye reisheih ve'einoy begin dela yistakel biShechinah, uman depakach einoy bish'at tzlotia maqdim aleih Mal'ach HaMavet” (It is stated in the Zohar, Va'etchanan: One who stands in prayer must cover his head and eyes so he does not gaze at the Divine Presence; one who opens his eyes during prayer brings the Angel of Death upon himself). All that “vechulei” (and so on)—that's it. The Mal'ach HaMavet comes to him. “Ve'ayen besiman tzadi-heh beMishnah Berurah se'if katan heh” (See siman tzadi-heh in the Mishnah Berurah, se'if katan heh). I send you on a chase. Section 95, subsection 5. That's what we just saw, right? The Mal'ach HaMavet; he doesn't die a death by a kiss. What does he say? Which one do you have? Kuf-chaf-bet? Kuf-chaf-bet, let's check it out. Kuf-chaf-bet says, okay, Kuf-chaf-bet, my friends, says, “Im ba lehafsik” (If he wishes to interrupt)—okay, “tehei yod-chet mafsik” (the eighteen [blessings] will interrupt). “Ein nachon” (That is not correct). Then it says here all the different things about kavanah.
Also, you know the kavanot that you're supposed to have. Okay, listen. Close your eyes. Don't gaze. Don't gaze. “Vehineh, eich lo yiheyeh adam nizhar bazeh? Biro'oto et hamora hagadol hazeh, madua lo yibahel levavo bekirbo, vela'atzom einav?” (How could a person not be careful about this? Seeing this great fear, why would his heart not tremble within him, and why would he not close his eyes?) Close your eyes. “Umikol makom, mikol sheken im mitpalel adam mitoch hasidur” (Nevertheless, all the more so if a person prays from the prayer book). He says, “Umikol makom, im mitpalel mitoch hasidur, ein tzarich lezeh, ela shelo yistakel bachutzah” (Nevertheless, if he prays from the prayer book, he does not need this; he only needs to avoid looking outside). Right. “Lehodi'a bazeh kedei al hamaskil” (To make this known to the discerning person), right. “Ein tzarich lezeh, ela shelo yistakel bachutzah” (He only needs to avoid looking outside).
“Kodem sheyomar ‘Hashem, sefatai tiftach,’ yemashmesh bitefilin (phylacteries) shel rosh” (Before he says, “Hashem, open my lips,” he should touch the head tefilin). Ga'al Yisrael (Who redeemed Israel). “Vehu al pi sod” (And this is according to the mystical meaning), the Ari z"l. “Ve'ikar lekaven kavanat shel tefilin be'et hamishmush bezeh halashon” (The main thing is to direct the intention of the tefilin while touching them, in these words). “Bekitzur” (In brief), what's the kavanah you have when you kiss the tefilin before the Amidah? “Zeh ha'ot she'atah yachid umeyuchad, vehotzetanu miMitzrayim (Egypt)” (This is the sign that You are One and unique, and You took us out of Egypt). Finished. You're One, and You took us out of Mitzrayim.
“Veyizaher me'od lismoch ge'ulah litefilah, velo yafsik rak bemishmush hatefilin” (He should be very careful to connect redemption to prayer and not interrupt except to touch the tefilin). Hacham Baruch told us differently. He holds you can say, “Baruch atah Hashem ga'al Yisrael” (Blessed are You, Hashem, Who redeemed Israel). Hacham Baruch said not to do that. Hacham Baruch said, “Ga'al Yisrael, Hashem” (Who redeemed Israel, Hashem). Don't separate Ga'al Yisrael from kissing the tefilin. But he says you can. “Velo yafsik rak bemishmush hatefilin” (He should not interrupt except to touch the tefilin). Okay.
“Zeh leshon Abudarham” (This is the wording of Abudarham): “Ado-nai, sefatai tiftach” (Lord, open my lips). “Pasuk (verse) hu” (It is a verse), a verse. “Pasuk biTehilim nun-alef, yud-zayin” (A verse in Psalms 51:17). “Vehu al derech ‘Le'adam ma'archei lev, umeiHashem ma'aneh lashon’” (It follows the verse, “A person's heart plans his way, but Hashem gives the answer of the tongue”). “Umivakesh me'et Hashem lasum ma'aneh befiv” (He asks Hashem to put an answer in his mouth). Which means, “God, give me the words I should say.” “Hashem, sefatai tiftach” (Hashem, open my lips). If Hashem doesn't give us the words... That's the gate. The gate we enter the tefilah through is Adnut (Lordship). Adnut is alef-dalet-nun-yud, and its full spelling is tav-resh-ayin-alef. Tar'a (gate) is in Aramaic. So the gate through which we enter the tefilah is the name Adnut.
“Achar kach yichra bevirkayv levad veyomar ‘baruch’” (Afterward, he should bend his knees alone and say, “Blessed”). Okay, you say “baruch” and bow. You see a lot of chazanim (prayer leader) who don't know how to bow; they don't do the bows. They lead the chazarah (repetition) and disregard all the laws of bowing. The key is the bowing. Right, the first two berachot (blessing) and the last two, but they don't bow. The chazan gets up there, reads fast, and doesn't bow. “Achar kach yichra bevirkayv levad veyomar ‘baruch,’ ve'achar kach yishtachaveh berosho ad sheyitpakeku kol hachulyot, veyomar ‘atah’” (Afterward, he should bend his knees alone and say “baruch,” then bow his head until all the joints crack, and say “atah”), according to the Ari. Correct. That means we bow at “baruch,” and at “atah” we lower our head. Right? “Baruch,” and then “atah” is just the head movement. That's the Ari. “Vechen mevo'ar baZohar hakadosh Parashat Ekev” (And so it is explained in the holy Zohar, the portion of Ekev). “Vezeh leshono: ‘baruch, lesitra da, milat baruch she'omerim bitchilat ha'amidah, bar nash karia’” (And this is its wording: “Baruch”—on this side, when a person says the word baruch at the beginning of the Amidah, he bows). That's the keri'ah (bowing). It says to bend the knees. We don't move our knees; we just move our body. Ashkenazim do move their knees. “Vegachin reisheih be’atah,’ vegachin reisheih be’atah” (And he bows his head at “atah”). You lower your head when you say “atah.”
“Veyizaher adam me'od lekaven hakavanot shehidpisu basidurim, bifrat bekavanat tefilat Shemoneh Esreh” (A person should be very careful to direct the intentions printed in the prayer books, especially the intention for the Shemoneh Esreh). “Vezeh leshono” (And this is its wording): The Ben Ish Chai says, “Netanani videi, lo uchal kum” (He has delivered me into their hands; I cannot rise). The Ben Ish Chai says you have to have a kavanah when you're bowing: each bow is opposite the name Havayah (the Tetragrammaton) and the name Adnut. So the first bowing is the kavanah of what? The yud of Adnut, the yud of Havayah, and the alef of Adnut. The second bowing is the heh and the dalet. The third is the nun and the vav and the nun. The last one is the heh and the yud. Look at our siddur; it has it. Do we have the Ben Ish Chai? The Ben Ish Chai holds that this is basic kavanah. Even if you're not a Kabbalist, this is basic kavanah you have to have when you're bowing: that you're lifting up the Shechinah. You're going down and lifting up the Shechinah. Is it in the siddur? Each one, each one has an—No, going down is one way, coming up is a different way.
Let's see what the Ben Ish Chai says about the keri'ot. These are important items. Going down is one direction; coming up is a different direction. Let's see here. What's the matter, honey? The first time it says “baruch,” yud-alef; then it says Hashem's name, alef-yud. I'm telling you, going down is one direction, and coming up is a return flight. Exactly, return flight. Chazak u'varuch (Well done, and may you be blessed). So he says here—let's see if he tells us. This might be an Od Yosef Chai item. If you look on my shelf in the office, I have Od Yosef Chai. Od Yosef Chai brings more of the Kabbalah. Let's see what he says here, nonetheless.
“Veyizaher adam me'od lekaven hakavanot shenidpesu besiddur mikeriot uzkifot vezeh leshon haZohar” (A person should be very careful to direct the intentions printed in the prayer book for bowing and rising; this is the wording of the Zohar): “Uvezimna de'ilin alin leheichala, Shechinta olifat zechu alayhu, ve'amrat Ribon Alma ha ilin marei dekoma deka sagdin bitzlota arba zimnin” (When these enter the sanctuary, the Shechinah teaches merit on their behalf and says, “Master of the World, these are the upright ones who bow during prayer four times”). They're bowing four times. “Bitlat kadma'in terei” (In the first two, twice)—twice in the first two blessings. “Bitrein terei, lekabel arba atvan dilach” (In the next two, twice), corresponding to Your four letters. The four letters of Havayah. “Vezokfin arba zkifot behon, le'arba atvan dili de'inun Adnut” (And they rise four times, corresponding to My four letters, which are Adnut). So the holy Zohar says it's corresponding to this: “Lesaleka arba de'inun Adnut be'arba de'inun Havayah” (to raise the four letters of Adnut with the four letters of Havayah). You're lifting up Adnut with Havayah. Adnut is the Shechinah, so you're going down, bringing Havayah down, and Adnut is the Shechinah; you're trying to bring it up from the galut (exile). So there you have it.
Let's see. No, it's over here too. That's fine; it's true. Really, we should do an Od Yosef Chai one day. There are so many things we still have to do. So he says here, “Katav Rabbeinu ha-Ari z"l beSha'ar HaKavanot, kevan denitba'er beSefer HaTikkunim inyan shtei keriot shetzarich licho'a bechol berachah velizkof shtei zkifot vezeh be'uram” (Our master the Ari wrote in Sha'ar HaKavanot: Since the matter of two bows was explained in Sefer HaTikkunim, one must bow in every blessing and rise twice; this is their explanation). “Vehinei bikriot hatefilah be'Avot techilah vasof yesh shtei keriot ushtei zkifot” (In the bows of the prayer, in Avot, at the beginning and the end, there are two bows and two risings). You're going down twice and coming up twice, at the beginning and at the end.
That's why the Gemara says—and this is a nice remez (allusion), the Ben Ish Chai says—“Kol hakore'a, kore'a beBaruch, vechol hazokef, zokef” (Everyone who bows bows at “baruch,” and everyone who rises rises at [God's] name). It says it twice: “Kol hakore'a, kore'a; kol hazokef, zokef.” Why repeat it like that? To show you that there's one at the beginning and one at the end. Nice. “Vesod shtei keriot, yud legabei heh, vav legabei heh” (The secret of the two bows is yud toward heh, and vav toward heh). So yud toward heh—that's the first one, yud-heh—and then you have vav toward heh. “Vesod shtei zkifot” (The secret of the two risings): heh toward vav, and heh toward yud. That's a different kavanah. I think we have it in the siddur too. “Vezeh bechol echad ve'echad, vechen besof birkat hoda'ah, uvit'chilat birkat hoda'ah ein bah ela keri'ah achat uzekifah achat” (This applies to each one, and likewise at the end of the blessing of thanksgiving; at the beginning of the blessing of thanksgiving there is only one bow and one rising). Okay. “Vav legabei heh”—that's that one. There's a kavanah: “Vav oleh le'ot heh” (The vav rises to the letter heh). Right, we should have that there, right? What does it say? It says, “Kavanah, vav oleh le'ot heh rishonah” (Intention: the vav rises to the first letter heh). Right, the vav of yud-keh-vav-keh—it's only Havayah. The vav goes to the heh. “Ve'achar kach sheneihem olim le'ot yud, ve'achar kach heh achronah oleh le...” (Afterward, the two of them rise to the letter yud, and afterward the final heh rises to...). Oh, that's this one. It's different. Where's the order of the Zohar? No, go to the beginning, where it says over here: “Baruch, yichra gufo veyichaven lehorid yud de-Havayah kedei leha'alot alef” (At “baruch,” he bends his body and intends to lower the yud of Havayah in order to raise the alef). Okay, that's the kavanah we have. “Baruch Atah Hashem, yizkof gufo leha'alot” (At “Blessed are You, Hashem,” he straightens his body to raise it). Now you're lifting it up—the alef—and putting it with the yud, so it's yud-alef, like Stevenson, not alef-yud. But he doesn't bring this kavanah of the Ben Ish Chai. He doesn't bring this kavanah. This is just a kavanah of pegam hatefilah (damage to the prayer). Okay, so then he says—but where's our kavanah? Now our kavanah is going to be... No, he's doing the first one. Okay, all the kavanot of the tefilah are actually here. He doesn't bring it here. It's definitely the Ben Ish Chai; otherwise I wouldn't know it. I even know the pasuk (verse) he brings: “Naflah lo tosif kum” (She has fallen; she will rise no more). Let's go slowly.
First of all, he says, “Kodem sheyatchil bitefillat ha'amidah, keshe'omer Ga'al Yisrael, yemashmesh batefillin” (Before he begins the Amidah, when he says Ga'al Yisrael, he should touch the tefilin). We saw that. “Keshe'omed lehitpallel” (When he stands to pray), your feet should be together. “Mitpallel, tzarich sheyechaven perush hamilot” (A person praying must intend the meaning of the words). That's the minimum. Kavanah at least in the first berachah. “Tzarich la'asot shetei keri'ot ushtei zekifot” (One must make two bows and two risings), like we saw. “Kol hakore'a, kore'a beBaruch, vechol hazokef, zokef baHashem” (Everyone who bows bows at “baruch,” and everyone who rises rises at Hashem's name). The other kavanot, fine. So he doesn't bring it here in this halachah in Beshalach, but nonetheless, we know the rules. By the end of the tefilah, you've brought up the Shechinah—eight letters altogether. We'll find which sefer of the Ben Ish Chai goes into the kavanot of the keri'ot at length.
But he says here, “Veshamati perush amiti besod leshon haGemara hakedoshah sheramzu beremez al pi mah shekatav kushta de-Arizal, detzarich shetei keri'ot ushtei zekifot” (I heard a true explanation of the secret meaning of the holy Gemara's wording, which alludes to what the truth of the Ari wrote: one needs two bows and two risings). Oh, he brings it here! “Dezeh leshon haGemara, kol hakore'a, kore'a beBaruch, vechol hazokef, zokef baShem, velech'orah teivat hakore'a vehazokef sefat yeter hu” (This is the wording of the Gemara: Everyone who bows bows at “baruch,” and everyone who rises rises at God's name. Apparently, the words “who bows” and “who rises” are superfluous). He brings the Ben Ish Chai's teaching: “Dehavah ra'ui lemimar derech ketzarah, beBaruch kore'a, uvaShem yizkof” (It would have been appropriate to say it briefly: At “baruch” he bows, and at God's name he rises). Why does it have to say “Kol hakore'a, kore'a” and “vechol hazokef, zokef”? “Ela vadai remez, deba'emet yesh shetei keri'ot bechol keri'ah ushtei zekifot bechol zekifah” (Rather, it is certainly an allusion: in truth, there are two bows in each bowing and two risings in each rising). Beautiful. It's telling me there are two: one at the beginning and one at the end. “Kol hakore'a, kore'a”: “kore'a” at the beginning, “kore'a” at the end. And “vechol hazokef, zokef.” That's what the Ben Ish Chai brings.
“Vezeh, kol hakore'a, kore'a, perush shetei keri'ot beBaruch, Baruch keri'ah achat, ube'Atah keri'ah sheniyah” (This is the meaning of “everyone who bows, bows”: two bows at “baruch”—one bow at “baruch,” and a second bow at “atah”). Oh, that's what he means: two bows, two levels, two stages of the keri'ah. “Kol hakore'a, kore'a”—“baruch,” “atah.” You understand? There are two stages to the bow: “baruch,” and then “atah.” “Kol hakore'a, kore'a.” And “zokef” also has two stages. Nice. But I don't think that was the Ben Ish Chai's explanation. The Ben Ish Chai said, “Elu hen shtei keri'ot u-shtei zekifot” (These are the two bows and two risings). Okay, maybe, yes, because each one has two bows. You're saying “baruch” and “atah,” so there are two bows at the beginning and two bows at the end. Okay. Then he says, “Ve-achar she-yizkof ba-Shem yekabbel al atzmo mesirat nefesh” (After he rises at Hashem's name, he should accept self-sacrifice upon himself). “Ve-yizzaher ha-adam me'od ba-zeh lekabbel mesirut nefesh techef al amirat Hashem” (A person should be very careful to accept self-sacrifice immediately upon saying Hashem's name). Wow. After you say Hashem's name with the kavanah of the keri'ah, you have mesirut nefesh (self-sacrifice), “ki oseh ba-zeh tikkunim gedolim ba-olamot” (because he makes great spiritual rectifications in the worlds).
“Ve-yizzaher ha-adam me'od lomar Hashem baruch Hu shemo be-eimah, be-yir'ah uve-retet” (A person should be very careful to say Hashem's name with awe, fear, and trembling). “Gam Hashem Elokeinu” (Also, Hashem our God), “u-va-shem zeh yismach machshavto” (and with this name he should rejoice in his thought). Okay, then we have “Elokei avoteinu, Elokei Avraham” (God of our forefathers, God of Abraham). “Chai ve-re'ai, mah tov u-mah na'im im yachshov ha-adam perush be-la'az al kol teivah” (My life and my friends, how good and pleasant it is if a person thinks of the meaning in a foreign language for every word). Right, you can think of the English interpretation. You don't have to think Hebrew to Hebrew. You can go from Hebrew to English, in whatever language you're comfortable with. “O lif'amim al shalosh teivot” (Or sometimes over three words)—two or three words, not one. With one word, you don't get a flow. “Elokei avoteinu”: you read a couple of words and explain them. “Ki be-ma'arich ha-inyan be-hemshech echad, ach al arba'ah lo yetzarfenu ke-echad” (Because the matter is extended as one continuous thought, but he should not combine more than four as one). More than four words at a time, you shouldn't do. “Ach shenir'eh be-einecha shalosh arba teivot lefi hemshech ha-inyan yikra'em be-hemshecham” (Rather, as seems right to you, read three or four words together according to the flow of the subject). If it's a flow, “mi-kol makom tamid be-harchak ta'alim perushah be-la'az ad shalosh teivot lo yoter” (nevertheless, always set its meaning in a foreign language apart in groups of no more than three words). Fine, he's giving you advice.
“Ve-chamah ma'alot tovot to'elet atzum oseh devaro” (How many good qualities and great benefits his words bring). “Ha-achat she-lo yavo lo machashevet chutz be'od she-hu osek tamid be-machashevet kodesh, perush ha-milot” (First, an unrelated thought will not come to him while he is constantly occupied with a holy thought: the meaning of the words). Again, it's hard for your mind to wander when you're working on the meaning. “Ha-sheni she-vadai yavin ha-dibburim ha-yotze'im mi-piv ke'ilu omer mamash ke-hedyot, ha-medabber bi-leshon she-hu medabber ha-teivot” (Second, he will surely understand the words coming from his mouth as if he were speaking plainly, in the language he speaks). Fine. “U-vadai mi she-ragil ba-zeh ein tzarich la-zeh arichut gadol” (Certainly, someone accustomed to this doesn't need a great deal of time). Right, hear what he's saying? Don't think this will make the Amidah longer for you. No, you learn how to direct your thoughts quickly; that's the whole thing. The goal isn't to pray a 22-minute Amidah. “Ki ha-machashavah nimshechet mi-meila al hergel leshono” (For the thought follows naturally from the habit of his tongue).
The Kabbalists don't pray such a long Amidah. It's not that the guy doesn't pray with kavanah. He's praying with a lot of kavanah; he just knows how to do it quickly. The guys who pray slowly haven't trained themselves to think fast. Think fast, think fast, think fast, think fast. The guy will sit on the word “Ha-El” (the God)—what are you doing? You say, “Move! You're going to go crazy!” Torach tzibbur (burdening the congregation). Train yourself to think fast; that's the whole key. You can read the first berachah in 30 seconds and still have so many kavanot.
“Ha-El ha-Gadol, yizzaher ha-adam liten revach u-ferud bein teivat Ha-El le-teivat ha-Gadol” (The God, the Great: a person should be careful to leave a space between the words “the God” and “the Great”). Right, “Ha-El ha-Gadol”—back to the words, “Ha-El ha-Gadol.” “Ve-nimtza she-eino omer ve-ein devarim ve-lo nishma kolam be-heichal ha-kodesh be-tikkun olamot” (Otherwise, he does not say, “And there are no words, and their sound is not heard in the holy sanctuary,” in the rectification of the worlds). Now you've missed the words. “Ve-eich ya'asu shtei teivot eilu tikkunim” (And how will these two words make rectifications?). How could these two words, “Ha-El ha-Gadol,” which make tremendous rectifications, make a tikkun if you said them incorrectly? The Ari. “Ve-harei lo amar eilu shtei teivot ke-hilchatan” (But he did not say these two words according to their proper form). You didn't. “Al ken tzarich le-hizzaher me'od” (Therefore, one must be very careful): “Ha-El ha-Gadol.”
“U-matzati katuv be-sefer ha-Zechut she-chasid echad he'id she-nir'ah elav Eliyahu ha-Navi” (I found written in Sefer HaZechut that a pious man testified that Eliyahu ha-Navi appeared to him). One time he saw Eliyahu ha-Navi in a cave. “Madua icharu pa'amav ve-heshiv lo...” (Why were his steps delayed? And he answered him...). What happened? It says, “Chasid echad he'id she-nir'ah elav Eliyahu, zachur la-tov, be-me'arah” (A pious man testified that Eliyahu, may he be remembered for good, appeared to him in a cave). He saw Eliyahu ha-Navi in a cave. “U-she'alo madua icharu fe'amav ve-heshiv lo” (He asked him why he was late, and he answered him). He told him, “Why are you late today?” Evidently, he used to see him. “Ve-heshiv bishvil she-lo yad'u lezamer tefillatam bi-keri'at ha-otiyyot veha-nekudot” (He answered, “Because they don't know how to recite their prayer with the proper reading of the letters and vowels”). He says, “I'm too busy correcting people who don't know how to pray correctly.”
“Achai u-vanai ahuvai, ashrei mi she-yada” (My brothers, my sons, my beloved ones, fortunate is the one who knows). “Ella eskerah eshpechah nafshi ki e'evor ba-sach”—“ba-sach.” “Sichah zo tefillah omedet be-rumo shel olam, ve-osim ba-zeh tikkunei olamot” (This conversation is prayer, which stands at the height of the world, and through it one makes rectifications in the worlds). “Be-rosh kazo to'elet she-kol teivah kolel tikkun gadol ba-olamot” (Its benefit is so great that every word contains a great rectification in the worlds). Every word hits a point. “Veha-adam lo yada la-zeh, lif'amim hem nidbakim” (A person doesn't know this; sometimes the words stick together). But if you don't know how to separate the words correctly, “nimtza takkanato kalkalato” (his remedy becomes his undoing). You're better off not praying; you made a kilkul (damage). “Al ken zechut ha-rabbim lo yamut mishum perud kushta de-Elohin, ashkachan de-Oraita, bati be-michtav lirshom yashrut divrei emet” (Therefore, the merit of the many should not be lost because of separation; we find this in the Torah, and I came in writing to record the straight words of truth). Again, he's going through this because he's so committed to praying the right way.
Here: “baruch,” “atah,” “Hashem,” “Elokeinu.” He's giving you the pauses. “Baruch Atah Hashem Elokeinu” (Blessed are You, Hashem our God). I'm showing you how to do it: “baruch,” “atah Hashem,” “Elokeinu ve-Elokei,” “avoteinu,” “Elokei Avraham,” “Elokei Yitzchak,” “ve-Elokei Ya'akov, Ha-El ha-Gadol ha-Gibbor.” “Yachshov ve-yismach ba-zeh ha-lashon, mi yemalel gevurotecha” (He should think and rejoice in these words: Who can recount Your mighty deeds?). “Ve-yismach simchah atzumah ad godel” (He should rejoice with great joy). Good. “Yitbarach shemo” (May His name be blessed). And “Vehanora” (and the Awesome). What does “nora” mean? “Yachshov she'atah”—wait, “shehu yarui me'od” (that He is greatly feared). Right, you're in awe. “Nora.” God is awe-inspiring.
“El Elyon” (God Most High). Think about it: What does “El Elyon” mean? Well, my friends, what's the kavanah for El Elyon? Whatever—Elyon, that You are hidden in the highest heavens. You're all the way up in the highest heavens, Elyon. “Gomel chasadim tovim” (Who bestows good kindnesses). Even though You're El Elyon, You're still gomel chasadim tovim. “Yachshov b'zeh halashon she'atah gomel chesed l'chol beriyotav” (Think in these words: You bestow kindness upon all Your creatures). “V'koneh hakol” (And acquires everything). What does “v'koneh hakol” mean? Right, You own everything. “Koneh” means You bought everything; You own everything. Property of God. Remember they used to teach us a song: “This land is my land, this land is your land...” Apikorsut (heresy)! Apikorsut. The land isn't your land, and it isn't his land; it's God's land. Property of God.
“Yachshov bilshon ani ma'amin be'emunah shelemah she'atah hayotzer vehaborei shel kol ha'olamot” (Think in the words: I believe with complete faith that You are the maker and creator of all the worlds). “Koneh hakol,” “oseh hakol” (Who does everything). “V'zocher chasdei avot” (And remembers the kindnesses of the forefathers). Emphasize the samech. Otherwise, you're saying “chazdei,” not “chasdei.” It's not “chazdei”; it's “chasdei.” “Umavi go'el” (And brings a redeemer)—say it? Right, “lema'an” (for the sake of). Some say, “Umavi go'el leman” (and brings a redeemer for the sake of); they're not saying “man,” but “leman.” “Shemo b'ahavah” (His name in love), and not “be'ahavah”; “shemo b'ahavah,” not “be'ahavah.”
“V'zeh shehu zocher chasdei avot livneihem” (This is that He remembers the kindnesses of the forefathers for their children). “Zocher chasdei avot”—remembers the kindnesses of the forefathers for whom? For us, their children. “V'im tamah zechut avot” (And if the merit of the forefathers has ended), maybe the merit of the forefathers is finished. That's why it says, “Umavi go'el livnei veneihem lema'an shemo” (and brings a redeemer to their children's children for the sake of His name). If it's used up, then “b'ahavah” (in love); He'll bring it in love.
Do you understand how to learn it? Hashem will bring it back in love? Yes, which means, “Umavi go'el livnei veneihem lema'an”—what does that mean? “V'zocher chasdei avot”: Bore Olam remembers the merit of the forefathers, and therefore, in the merit of the forefathers, “umavi go'el livnei veneihem” (He brings a redeemer to their children's children). But maybe the merit of the forefathers ran out, so it says, “lema'an shemo” (for the sake of His name); He'll bring it for the sake of His name. And even though He brings it for the sake of His name, it's “b'ahavah”! You shouldn't think that if He's bringing it for His own sake, He says, “Ay, ay, you guys don't have merit.” He still gives it in love.
“B'ahavah zeh imahot” (Does “in love” refer to the matriarchs?). No. Because of 13, you mean? It's 13, ahavah. There are 13 letters in the names of the matriarchs. “B'ahavah”—nice, nice! Also, because Avraham, Yitzchak, and Ya'akov make 13, and Sarah, Rivkah, Rachel, and Leah make 13. So “b'ahavah” is bet, ahavah: two ahavahs, two 13s, the merit of the forefathers and matriarchs. Beautiful. I accept it. There are many explanations.
Last one: “Melech ozer umoshia umagen” (A King who helps, saves, and shields). What does “Melech ozer umoshia umagen” mean? “Al derech hasod munach kotev otiyot al tikun olamot.” Okay, every “Melech”—it's Kabbalah. Look at the Ari. We'll get to it, with God's help. Therefore, be very careful with this. “Melech ozer umoshia umagen.” These are rectifications and secrets; think of them like offerings. The tefilah is like a korban (sacrifice). The Shabbat prayers are also like an offering, with a pleasing fragrance, a good fragrance, as a rectification of offerings. But you have to come calmly, with awe and love. You have to say, “bidchilu urchimu” (with awe and love). Fine.
“Baruch atah Hashem” (Blessed are You, Hashem). “Baruch”: bow the body; “atah”: bow the head; “Hashem”: rise. “Magen Avraham.” What's “Magen Avraham”? “Yachshov kamah pe'amim gevurot Hashem b'inyan nissim she'asah l'Avraham” (Think about the many acts of Hashem's might in the miracles He performed for Abraham). Where did Hashem save Avraham? Two times: Ur Kasdim—“Magen Avraham.” Number two, when he went to fight the four kings, the five kings: “Al nissim, uv'yichud milchamah shehayah lo im hamelachim” (For the miracles, and especially the war he had with the kings). World War I with the kings. “Uleshon Magen Avraham, lefi she'omer Hakadosh Baruch Hu, ‘Anochi magen lach’” (The wording “Shield of Abraham” is because Hakadosh Baruch Hu says, “I am a shield for you”). That's why Magen Avraham is based on the verse. “V'nikret berachah zo Birkat Avot” (This blessing is called the Blessing of the Patriarchs). Why? Because the forefathers are mentioned in it.
“V'tzarich adam lehachin atzmo al kol hakavanah b'virchat zo, she'im lo kivven bah af al pi shekivven b'chol haberachot tzarich lachzor larosh” (A person must prepare himself with all the intention for this blessing; if he did not intend it, even if he had intention in all the other blessings, he must return to the beginning). That's right. If you didn't have kavanah in the first berachah, even if you had kavanah in all the other 18 berachot, you have to go back. Oh, for the three forefathers? Maybe.
“Amen” (so be it). What does “Amen” mean? A guest, a guy who answers Amen to the berachah “Baruch atah Hashem Magen Avraham” (Blessed are You, Hashem, Shield of Abraham), needs to have this kavanah. What should you answer when you answer Amen to the chazarah: “Amen, Magen Avraham”? “Ken yehi ratzon” (May it be so)? No, it can't be “ken yehi ratzon”—He already saved! “Emet” (Truth)! Got it? “Emet, sheyesh lo la'adam lehitbarech shemo shehu magen umoshia l'chol ha'olam” (Truth: a person should bless His name, for He is a shield and savior to the whole world).
What's the difference between “ozer” (helps) and “moshia” (saves)? Last point. “Melech ozer umoshia,” huh? Ozer is to help; moshia... Ozer is to help before you've even made the request. Moshia is after you've made the request. “Tza'akah hana'arah ve'ein moshia lah” (The young woman cried out, but there was no one to save her). That's already after she called out, and “ve'ein moshia lah” (there was no one to save her). Moshia is after the request. Ozer is before it. So Bore Olam sometimes answers us before we've even said anything. He's ozer. We haven't even asked yet, and He's already ozer. That's why the forefathers were tzaddikim (righteous people). Bore Olam answered them, “Terem nikra va'ani e'eneh” (Before they call, I will answer). For us, “od hem medaberim va'ani eshma” (While they are still speaking, I will hear). We have to develop.
That's why we say in the tefilah, “Ezrat avoteinu atah me'olam” (You have always been the help of our forefathers), “ezrat avoteinu, magen umoshia lahem velivnehem acharehem” (the help of our forefathers, a shield and savior to them and their children after them). To our fathers, God was a help. To us, Bore Olam says, “You have to ask first.” Based on this, we once said an amazing chidush (novel insight) from the Bnei Yissaschar. You'll never forget this now.
When was the world created? It's a machloket (dispute), like everything else. I knew that was a setup question. It was a setup question, huh? One says the world was created in Tishrei, but then another Gemara says the world was created in Nisan. Right? So the Gemara says, what's the explanation? The world was conceived in thought in Tishrei, but wasn't actually created until Nisan. What's the machloket? Rabbi Eliezer says Tishrei, and Rabbi Yehoshua says Nisan. Based on this, we understand: Eliezer comes from the word ozer. That's before; that's the thought, that's Tishrei. Rabbi Yehoshua comes from the word moshia. That's after it came out. That's after it came out. So you'll never forget who holds what: Rabbi Eliezer holds Tishrei, and Rabbi Yehoshua holds Nisan.
That's why they say, what is a good wife? A good wife is a wife who knows what her husband wants before he has to ask. That's why it's called “ezer kenegdo” (a helpmate corresponding to him). And that's why the shadchan (matchmaker) who made the first shidduch (match) was called what? Eliezer. Because what happened? When she came to the well, what did Rivkah say? “I'll give you, and I'll give your...” I didn't ask for the camels! She knew already, so this is called an ezer. A bad wife—not bad, a secondary wife—would be a moshia. “What's for dinner?” “Ah, you want dinner? Here's dinner.” “I have to ask? You don't know I come home every night at seven o'clock and I have dinner on the table?” “You didn't ask!” “I have to ask?” That's what she is: a moshia.
How do you figure that out before you get married? You won't be able to figure it out, because everybody is fooling around during the dates. Everybody acts like an ozer on a date. Everybody is ozer. Shelomoh HaMelech said, “Rabot banot asu chayil” (Many women have done valiantly), when they're young women, but “eshet chayil mi yimtza” (A woman of valor, who can find?). That's the problem: “eshet chayil mi yimtza” when they get married. Okay, we'll stop here. Baruch Hashem le'olam amen ve'amen. Beautiful.