King Dovid wrote in the book of Tehillim, “Answer me when I call out, God of my righteousness…, be gracious to me and hear my prayer” (4:2). I believe this verse can be understood in light of the Sages teaching that if person’s prayers are answered immediately he must not become conceited and suppose it to be on account of his righteousness. On the contrary, he should consider himself a sinner from whose prayers the Holy One Blessed is He derives no pleasure at all. Thus in Ta’anis (25b) the Sages liken this to a leper who approached the king’s table with a request. Because the king did not wish for his palace to be sullied by the leper’s presence he commanded that his request be granted on the spot so that he could be sent away. This is what King Dovid meant when he said, “Answer me when I call out, God of my righteousness.” That is, he did not wish to be answered immediately. He wished first to find grace and to have his prayer heard and only afterwards to have his request fulfilled.
By the same token, a person who prays at length and is not answered should not despair of praying again. For the Holy One Blessed is He does indeed desire his prayers but He desires that they be with proper intent. That is, the heart must concentrate and know what the mouth utters. Thus the Zohar warns in Parashas Beshalach (63b): We have been taught: Whoever prays before the Holy King must make his request and pray his prayer from the depths of his heart so that he is wholeheartedly with the Holy One Blessed is He. Moreover, he must concentrate his mind and will on what he is uttering. Thus said King Dovid, “I have sought You with my entire heart, etc.” (Tehillim 119:10).
It is fitting for every person to pray this short prayer before entering the synagogue: “ ‘Please accept the gifts of my mouth, Hashem, and teach me Your laws’ (Tehillim 119:108). May it be Your will, Hashem my God and God of my fathers, that my prayer should be lucid and pure and free of any hindrance that might interfere with proper intention.” It is very precious to the Holy One Blessed is He when a person raises his arms and fingers while praying from the bottom of his heart. Thus the Zohar relates in Parashas Yisro (67a) that ten angels are appointed over the one who lifts up his arms and fingers during prayer or the washing of the hands. However, it is forbidden to raise one’s hands and fingers in vain. To this the Zohar applies the verse, “Let them not appear before Me empty-handed” (Shemos 23:15). Then the ten angels mentioned above curse him with two hundred and forty-eight imprecations, Heaven spare us. A spirit of impurity immediately settles upon his hands and no blessing is to be found in them. Thus it is written of Avraham, “I raised my hand to Hashem, God the most High” (Bereishis 14:22). The Targum renders, “I raised my hand in prayer.” That is, he did not raise them in vain, Heaven forbid.
Similarly, regarding Moshe’s prayer for the defeat of Amalek it is written, “And it came to pass that when Moshe raised his hand, Israel prevailed” (Shemos 17:11). However, this obligation to raise one’s hands only applies during prayer, the recitation of blessings or the expression of acknowledgement.” See the passage from the Zohar at length.
From here one can infer the enormity of the punishment that awaits those who raise their hands while swearing vain oaths. According to an oral tradition that has come down to me, whoever raises his hands and fingers unnecessarily and other than in prayer will surely suffer some penalty for it shortly thereafter. And if this does not come to pass he should be even more concerned, for it undoubtedly means that the Heavenly court is allowing his guilt to accumulate until his measure is completely filled! Therefore, anyone who has become habituated in this sin should erect a protective fence for himself by uttering this verse before praying or reciting the blessing over the washing of the hands: “Lift up your hands to the Sanctuary and bless Hashem!” (Tehillim 134:2). This will give the Holy One Blessed is He pleasure, on account of which He will undoubtedly bestow upon him blessings and goodly gifts. However, this will only be true if his hands are free of robbery and theft. But if his hands are not free of robbery, theft and infringement, then of what significance is the lifting of his hands and fingers? On the contrary, it simply causes his iniquity to be brought to mind, thereby transforming the attribute of mercy into strict judgment.
For this reason a person must see to it that he earns his livelihood through permissible means so that his money will not be tainted with even a trace of sin. For he will enjoy no profit from his labors unless his deeds and the toil he engages in under the sun are all fitting and proper. Then if he labors with his hands in a permissible manner he can be certain that when he spreads them Heavenward in prayer they will arouse Hashem’s holy Name and invoke His mercy and loving- kindness. It is especially correct for a person to raise his hands, palms upward, when he comes to those points in the service at which one must offer up one’s life for the sake of Hashem’s holy name. This will be accredited to him as if he offered a burnt sacrifice.
The first place where when one must offer up one’s soul is in the recitation of the Shema, from the time one says the words, “And you shall love Hashem your God with all your heart and with all your soul,” until the end of the paragraph. The next place is towards the end of the service in the prayer, “And a redeemer will come to Tziyon, etc.,” as one says the words, “Blessed is our God who created us for His glory and separated us from those who stray,” until the end of that prayer. Let him reflect at that juncture that if it had been his fate to be born among idolaters his world would have been very dark. How, then, can he ever repay the Holy One Blessed is He for the goodly gift of not being born into those nations? As he brings all this to mind, his heart will surely well up with joy. Then, while he is brimming with the spirit of joy and exuberant love, let him imagine that he is confronted with a blazing pyre and that idolaters are trying to compel him to abandon his faith, Heaven forbid. In his mind’s eye let him cast himself into the midst of that inferno with love and affection in affirmation of the unity of the Holy One Blessed is He and His Shechinah. A third point at which to offer up one’s soul is in the Shabbos afternoon service in the blessing, “You are one and Your name is one, etc.,” as one says the words, “And for their rest they sanctify Your name.”
Offering up one’s soul to sanctify the name of Heaven is a great matter in the eyes of the Holy One Blessed is He, especially if one does so while reciting the verse, “Because for Your sake we are killed all day long,” (Tehillim 44:23). Thus it is written in the Zohar (Parashas Vayeira 124b): Rabbi Shalom bar Manyumi said: You will find no righteous man among those engaged in Torah study who does not possess two hundred desirable worlds. This is the meaning of the verse, “And two hundred for those who guard its fruit” (Shir HaShirim 8:12). The same applies to those who give themselves over for the sanctification of the name every day. On account of the verse, “Because for Your sake we are killed all day long,” they inherit two hundred desirable worlds. And when the time comes for a person who offered up his soul for the sanctification of the name to die, the angel appointed over buried bodies knows how to honor his body in the grave in accordance with his deeds. The Zohar explains (Parashas Vayeira 123b) that before a body can be reckoned among those that are to be revived, the soul must return from Gan Eden and present to the angel Dumah the signs given to it by the cherubim indicating that his body was indeed holy.
Bind the following words of advice to your heart so that you will not forget them: There is one highly effective strategy for ensuring that one’s body is clothed in a holy garment in the next world. That is, if he has in mind as he wraps himself in his tzitzis that the holiness of this commandment should cause his body to be sanctified and that he should be saved from all transgression and sin. In Part I (chapters 2 and 24) I have already discussed the principle alluded to in the verse, “In all your ways, know Him” (Mishlei 3:6). In this vein, when donning his garments he should reflect on the prohibition against wearing mixtures of wool and linen. Even more so he should have the proper intentions when donning his tefillin. In this way he is protected against straying from the realm of sanctity and into the realm of the Sitra Achara, Heaven forbid. For Israel’s garments all derive from the realm of holiness. One should be especially careful that the garments he wears on Shabbos and Yom Tov have been designated for the mitzvah, in particular his tallis.
But having done so, he must avoid wearing the small fringed garment known as a sradkil in an outhouse or any other foul place unless it is covered by another garment. A person must make sure that his special Shabbos and Yom Tom garment is untainted by robbery or theft. For if it is, the stain is referred to as a “plague” and the garment as that of “traitors.” Thus the Sages have said that in the future the righteous are destined to rise from the dead in their garments. By this they are referring specifically to those garments that are proper, i.e., purchased with justly earned money (Kesubos 111b). This is the meaning of the Sages’ teaching (Kesubos 104a) that when the righteous pass away a Heavenly voice proclaims, “They will rest in peace upon their beds” (Yeshayahu 57b). The letters comprising the word shalom [“peace”] are the same as the letters of malbush [“garment”] in reverse order. For the righteous fashion garments for themselves out of their justly- earned wealth. And whoever’s garments are fashioned from justly earned wealth can be assured that his prayers will be acceptable and desirable to the Holy One Blessed is He.
To summarize what we have learned in this chapter: It is better for a person to pray for a shorter amount of time with concentration than for a longer time without it. And let him raise his hands and fingers whenever he prays, utters blessings, gives thanks or recites the Shema or the prayer “And a redeem will come.” Let him distance himself from theft and from all ill-gotten gain. Then I will be his guarantor that Providence will cause him to prosper in this world and that his reward will be double in the next world. As it states, “And two hundred for those guarding its fruit” (Shir HaShirim 8:12).
דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם כָּתַב בְּסֵפֶר תְּהִלִּים (ד, ב): "בְּקָרְאִי עֲנֵנִי אֱלֹהֵי צִדְקִי... חָנֵּנִי וּשְׁמַע תְּפִלָּתִי". נִרְאֶה לְפָרֵשׁ הַפָּסוּק עַל פִּי מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כָּל הַמְבַקֵּשׁ רַחֲמִים בִּתְפִלָּתוֹ וְנַעֲנָה מִיָּד — אַל יִתְגָּאֶה בִּתְפִלָּתוֹ בִּשְׁבִיל כָּךְ, לַחֲשֹׁב בְּלִבּוֹ שֶׁהוּא צַדִּיק בַּאֲשֶׁר שֶׁנִּתְקַבֵּל תְּפִלָּתוֹ מִיָּד. אַדְּרַבָּה: צָרִיךְ לַחֲשֹׁב בְּדַעְתּוֹ שֶׁהוּא מֵהַחוֹטְאִים, וְאֵין לְהַקָּדוֹשׁ בָּרוּךְ הוּא שׁוּם נַחַת רוּחַ בִּתְפִלָּתוֹ, כִּדְאִיתָא בְּמַסֶּכֶת תַּעֲנִית: מָשָׁל לִמְצֹרָע, שֶׁבָּא לְשֻׁלְחַן הַמֶּלֶךְ, וְאֵין רְצוֹן הַמֶּלֶךְ שֶׁיִּמְאַס הַפַּלְטֵרִין שֶׁלּוֹ. אֲזַי הוּא מְצַוֶּה לִתֵּן לַמְצֹרָע כְּפִי בַּקָּשָׁתוֹ וּלְפָטְרוֹ. וְזֶהוּ כַּוָּנַת דָּוִד הַמֶּלֶךְ בְּאָמְרוֹ: בְּקָרְאִי עָנֵנִי, אֱלֹהֵי צִדְקִי, אָכֵן לֹא תֵּכֶף וּמִיָּד, אֶלָּא: חָנֵּנִי וּשְׁמַע תְּפִלָּתִי, וְאַחַר כָּךְ תֵּן וּתְמַלֵּא בַּקָּשָׁתִי.
King Dovid wrote in the book of Tehillim, “Answer me when I call out, God of my righteousness…, be gracious to me and hear my prayer” (4:2). I believe this verse can be understood in light of the Sages teaching that if person’s prayers are answered immediately he must not become conceited and suppose it to be on account of his righteousness. On the contrary, he should consider himself a sinner from whose prayers the Holy One Blessed is He derives no pleasure at all. Thus in Ta’anis (25b) the Sages liken this to a leper who approached the king’s table with a request. Because the king did not wish for his palace to be sullied by the leper’s presence he commanded that his request be granted on the spot so that he could be sent away. This is what King Dovid meant when he said, “Answer me when I call out, God of my righteousness.” That is, he did not wish to be answered immediately. He wished first to find grace and to have his prayer heard and only afterwards to have his request fulfilled.
וְכֵן יַחֲשֹׁב הָאָדָם בְּדַעְתּוֹ, שֶׁאַף אִם הֶאֱרִיךְ בִּתְפִלָּתוֹ וְלֹא נַעֲנָה — לֹא יִתְיָאֵשׁ מִלְּהִתְפַּלֵּל עוֹד, כִּי אַדְּרַבָּה: הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתוֹ כְּשֶׁהִיא בְּכַוָּנָה, דְּהַיְנוּ שֶׁיִּהְיֶה הַלֵּב יוֹדֵעַ לְכַוֵּן לְמַה שֶּׁהַפֶּה מְדַבֵּר. וּכְמוֹ שֶׁהִזְהִיר הַזֹּהַר פָּרָשַׁת בְּשָׁלַח, וְזֶה לְשׁוֹנוֹ: תָּאנָא: כָּל מָאן דְּמַצְלֵי צְלוֹתֵיהּ קַמֵּיהּ מַלְכָּא קַדִּישָׁא, בָּעֵי לְמִבְעֵי בָּעוּתָא וּלְצַלָּאָה מֵעֻמְקָא דְּלִבָּא בְּגִין דְּיִשְׁתַּכַּח לִבֵּיהּ שְׁלִים עִם הַקָּדוֹשׁ בָּרוּךְ הוּא וִיכַוֵּן לִבָּא וּרְעוּתָא. וְלָכֵן אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם: בְּכָל לִבִּי דְּרַשְׁתִּיךָ וְגוֹ'.
By the same token, a person who prays at length and is not answered should not despair of praying again. For the Holy One Blessed is He does indeed desire his prayers but He desires that they be with proper intent. That is, the heart must concentrate and know what the mouth utters. Thus the Zohar warns in Parashas Beshalach (63b): We have been taught: Whoever prays before the Holy King must make his request and pray his prayer from the depths of his heart so that he is wholeheartedly with the Holy One Blessed is He. Moreover, he must concentrate his mind and will on what he is uttering. Thus said King Dovid, “I have sought You with my entire heart, etc.” (Tehillim 119:10).
וְנָכוֹן לְכָל אָדָם לְהִתְפַּלֵּל טֶרֶם כְּנִיסָתוֹ לְבֵית הַכְּנֶסֶת תְּפִלָּה קְצָרָה זוֹ: נִדְבוֹת פִּי רְצֵה נָא ה', וּמִשְׁפָּטֶיךָ לַמְּדֵנִי! יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, שֶׁתְּהֵא תְּפִלָּתִי צְלוּלָה וְזַכָּה וּבְרוּרָה מִכָּל עִרְבּוּבְיָא הַמְבַטְּלִים כַּוָּנוֹת הַתְּפִלָּה. וּמְאֹד יָקָר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַגְבִּיהַּ יָדָיו עִם אֶצְבָּעוֹתָיו כְּשֶׁהוּא מִתְפַּלֵּל מֵעֹמֶק הַלֵּב, כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת יִתְרוֹ, דְּיֵשׁ עֲשָׂרָה מַלְאָכִים מְמֻנִּים עַל זֶה, כְּשֶׁאָדָם מֵרִים אֶת יָדָיו וְאֶצְבָּעוֹתָיו בִּתְפִלָּה אוֹ בְּבִרְכַּת נְטִילַת יָדַיִם. אֲבָל אָסוּר לְהָרִים אֶת יָדָיו וְאֶצְבָּעוֹתָיו בְּחִנָּם, וְעַל זֶה הִזְהִיר הַזֹּהַר: וְלֹא יֵרָאוּ פָּנַי רֵיקָם. וְכָל מָאן דְּמֵרִים יָדָיו בְּחִנָּם, אֲזַי אוֹתָן עֲשָׂרָה מַלְאָכִים הַנִּזְכָּרִים מְקַלְּלִין אוֹתוֹ בְּרמ"ח קְלָלוֹת, רַחֲמָנָא לִצְלַן. וּמִיָּד רוּחַ הַטֻּמְאָה שַׁרְיָא עַל אֵלּוּ הַיָּדַיִם, וּבִרְכָתָא לֹא אִשְׁתַּכַּח בְּהוֹן. וְלָכֵן כְּתִיב בְּאַבְרָהָם שֶׁאָמַר: הֲרִימוֹתִי יָדִי אֶל ה' אֵל עֶלְיוֹן. וְתַרְגּוּמוֹ: אֲרִימַת יָדוּי בִּצְלוֹי (פֵּרוּשׁ דְּאָמַר אַבְרָהָם דַּוְקָא בְּכֹהֵן גָּדוֹל) רָצָה לוֹמַר: כְּשֶׁהָיִיתִי מִתְפַּלֵּל, הֲרִימוֹתִי יָדִי אֶל ה', וְלֹא לְמַגְנָא חַס וְשָׁלוֹם.
It is fitting for every person to pray this short prayer before entering the synagogue: “ ‘Please accept the gifts of my mouth, Hashem, and teach me Your laws’ (Tehillim 119:108). May it be Your will, Hashem my God and God of my fathers, that my prayer should be lucid and pure and free of any hindrance that might interfere with proper intention.” It is very precious to the Holy One Blessed is He when a person raises his arms and fingers while praying from the bottom of his heart. Thus the Zohar relates in Parashas Yisro (67a) that ten angels are appointed over the one who lifts up his arms and fingers during prayer or the washing of the hands. However, it is forbidden to raise one’s hands and fingers in vain. To this the Zohar applies the verse, “Let them not appear before Me empty-handed” (Shemos 23:15). Then the ten angels mentioned above curse him with two hundred and forty-eight imprecations, Heaven spare us. A spirit of impurity immediately settles upon his hands and no blessing is to be found in them. Thus it is written of Avraham, “I raised my hand to Hashem, God the most High” (Bereishis 14:22). The Targum renders, “I raised my hand in prayer.” That is, he did not raise them in vain, Heaven forbid.
וְכֵן בְּמשֶׁה כְּתִיב: בְּשָׁעָה שֶׁהָיָה מִתְפַּלֵּל עַל מַפָּלַת עֲמָלֵק, כְּתִיב: וְהָיָה כַּאֲשֶׁר יָרִים משֶׁה אֶת יָדוֹ — וְגָבַר יִשְׂרָאֵל. וְדַוְקָא בִּשְׁעַת תְּפִלָּה אוֹ בִּבְרָכוֹת וְהוֹדָאוֹת — אָז חַיָּב לְהָרִים יָדָיו וְאֶצְבָּעוֹתָיו. עַיֵּן שָׁם בַּאֲרִיכוּת.
Similarly, regarding Moshe’s prayer for the defeat of Amalek it is written, “And it came to pass that when Moshe raised his hand, Israel prevailed” (Shemos 17:11). However, this obligation to raise one’s hands only applies during prayer, the recitation of blessings or the expression of acknowledgement.” See the passage from the Zohar at length.
וּמִכָּאן תִּרְאֶה גֹּדֶל עֹנֶשׁ הַמְּרִימִים יְדֵיהֶם בִּשְׁבוּעַת חִנָּם. וְקַבָּלָה הוּא בְּיָדִי: כָּל הַמֵּרִים יָדָיו וְאֶצְבָּעוֹתָיו שֶׁלֹּא בִּשְׁעַת הַתְּפִלָּה שֶׁלֹּא לְצֹרֶךְ, בְּוַדַּאי יָבוֹא עָלָיו אֵיזֶה עֹנֶשׁ בְּקָרוֹב. וְאִם אֵין דֵּין בָּא עָלָיו אֵיזֶה עֹנֶשׁ — יִדְאַג יוֹתֵר, כִּי בְּוַדַּאי מְקַבְּצִין עָלָיו בְּבֵית דִּין שֶׁל מַעְלָה, עַד שֶׁתִּתְמַלֵּא סְאָתוֹ. לָכֵן כָּל הַמֻּרְגָּל בְּחֵטְא זֶה וּבְמִכְשׁוֹל זֶה, יַרְגִּיל עַצְמוֹ לוֹמַר פָּסוּק זֶה קֹדֶם הַתְּפִלָּה וְקֹדֶם בִּרְכַּת נְטִילַת יָדָיִם: שְׂאוּ יְדֵיכֶם קֹדֶשׁ וּבָרְכוּ אֶת ה'. אָז הוּא נַיְחָא קַמֵּיהּ קֻדְשָׁא בְּרִיךְ הוּא, וּבְוַדַּאי כַּמָּה בְּרָכוֹת וּמַתָּנוֹת טוֹבוֹת בָּאִין עָלָיו. אָכֵן בִּתְנַאי שֶׁיִּהְיוּ יָדָיו נְקִיִּים מִגֶּזֶל וּגְנֵבָה, מַה שֶּׁאֵין כֵּן אִם אֵין יָדָיו נְקִיִּים מִגֶּזֶל וּגְנֵבָה וּמֵהַשָּׂגַת גְּבוּל — מַה יִּתְרוֹן לוֹ בְּהַגְבָּהַת יָדָיו וְאֶצְבָּעוֹת?! אַדְּרַבָּה, הֵן מַזְכִּירִים עֲווֹנוֹתָיו לַהֲפֹךְ מִדַּת הָרַחֲמִים לְמִדַּת הַדִּין.
From here one can infer the enormity of the punishment that awaits those who raise their hands while swearing vain oaths. According to an oral tradition that has come down to me, whoever raises his hands and fingers unnecessarily and other than in prayer will surely suffer some penalty for it shortly thereafter. And if this does not come to pass he should be even more concerned, for it undoubtedly means that the Heavenly court is allowing his guilt to accumulate until his measure is completely filled! Therefore, anyone who has become habituated in this sin should erect a protective fence for himself by uttering this verse before praying or reciting the blessing over the washing of the hands: “Lift up your hands to the Sanctuary and bless Hashem!” (Tehillim 134:2). This will give the Holy One Blessed is He pleasure, on account of which He will undoubtedly bestow upon him blessings and goodly gifts. However, this will only be true if his hands are free of robbery and theft. But if his hands are not free of robbery, theft and infringement, then of what significance is the lifting of his hands and fingers? On the contrary, it simply causes his iniquity to be brought to mind, thereby transforming the attribute of mercy into strict judgment.
עַל כֵּן יִרְאֶה הָאָדָם לְהַעֲמִיד מִחְיָתוֹ בְּהֶתֵּר, שֶׁלֹּא יִהְיֶה בִּמְעוֹתָיו שׁוּם אֲבַק אִסּוּר, כִּי מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ, כִּי אִם בְּכִשָּׁרוֹן וּבְהֶכְשֵׁר מַעֲשָׂיו, שֶׁיַּעֲמֹל תַּחַת הַשֶּׁמֶשׁ. וּכְשֶׁיַּגִּיעַ לוֹ בְּהֶתֵּר — בְּוַדַּאי כַּפַּיִם הָאֵלּוּ, הַפְּרוּשִׂים לְמַעְלָה בִּתְפִלָּתוֹ, מְעוֹרְרִים עָלָיו קְדֻשַּׁת ה' וְרַחֲמִים וַחֲסָדִים. וּבִפְרָט כְּשֶׁמַּגִּיעַ לְמָקוֹם אֲשֶׁר רָאוּי שָׁם לִמְסֹר נַפְשׁוֹ עַל קְדֻשַּׁת הַשֵּׁם, שֶׁצָּרִיךְ לְהַגְבִּיהַּ יָדָיו וְכַפָּיו, כְּאִלּוּ נִמְסָר עַל קְדֻשַּׁת הַשֵּׁם, וְזֶהוּ יֵחָשֵׁב לוֹ כְּקָרְבַּן עוֹלָה.
For this reason a person must see to it that he earns his livelihood through permissible means so that his money will not be tainted with even a trace of sin. For he will enjoy no profit from his labors unless his deeds and the toil he engages in under the sun are all fitting and proper. Then if he labors with his hands in a permissible manner he can be certain that when he spreads them Heavenward in prayer they will arouse Hashem’s holy Name and invoke His mercy and loving- kindness. It is especially correct for a person to raise his hands, palms upward, when he comes to those points in the service at which one must offer up one’s life for the sake of Hashem’s holy name. This will be accredited to him as if he offered a burnt sacrifice.
וְהִנֵּה מְסִירוּת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם הוּא בִּקְרִיאַת שְׁמַע בְּאָמְרוֹ: וְאָהַבְתָּ אֶת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ — עַד סוֹף הַפָּרָשָׁה. וְעוֹד: בְּאָמְרוֹ בְּסוֹף תְּפִלַּת 'וּבָא לְצִיּוֹן גּוֹאֵל וְכוּ'': בָּרוּךְ אֱלֹהֵינוּ שֶׁבְּרָאָנוּ לִכְבוֹדוֹ וְהִבְדִּילָנוּ מִן הַתּוֹעִים — עַד סוֹף הַתְּפִלָּה — יַחֲשֹׁב בְּלִבּוֹ שֶׁאִם הָיָה גּוֹרָלוֹ לִהְיוֹת בְּתוֹךְ הָאֻמּוֹת עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, הָעוֹלָם הָיָה חָשׁוּךְ בַּעֲדוֹ, וְאֵיךְ יוּכַל לְשַׁלֵּם אוֹתָהּ מַתָּנָה טוֹבָה, שֶׁנָּתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא עָשָׂהוּ כְּאֶחָד מֵהָאֻמּוֹת?! וּבְוַדַּאי בְּזָכְרוֹ כָּל זֶה, יִתְלַהֵב לִבּוֹ מִתּוֹךְ שִׂמְחָה גְּדוֹלָה, וּמִתּוֹךְ אוֹתָהּ שִׂמְחָה וְלַהַב הָאַהֲבָה יְדַמֶּה בְּעַצְמוֹ כְּאִלּוּ אֵשׁ לְפָנָיו, וְרוֹצִים לְהַעֲבִירוֹ עַל הַדָּת, חַס וְשָׁלוֹם, וְהוּא מַפִּיל עַצְמוֹ בְּתוֹךְ דְּלֵקַת הָאֵשׁ בְּאַהֲבָה וּבְחִבָּה לְשֵׁם יִחוּד הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ. וְכֵן בְּמִנְחָה בְּשַׁבָּת בִּתְפִלָּתוֹ כְּשֶׁאוֹמֵר: אַתָּה אֶחָד וְשִׁמְךָ אֶחָד וְכוּ'. כְּשֶׁמַּגִּיעַ לְתֵבַת 'וְעַל מְנוּחָתָם יַקְדִּישׁוּ אֶת שְׁמֶךְ' צָרִיךְ גַּם כֵּן הָאָדָם לְכַוֵּן, שֶׁמְּחֻיָּב לִמְסֹר נַפְשׁוֹ עַל קְדֻשַּׁת הַשֵּׁם.
The first place where when one must offer up one’s soul is in the recitation of the Shema, from the time one says the words, “And you shall love Hashem your God with all your heart and with all your soul,” until the end of the paragraph. The next place is towards the end of the service in the prayer, “And a redeemer will come to Tziyon, etc.,” as one says the words, “Blessed is our God who created us for His glory and separated us from those who stray,” until the end of that prayer. Let him reflect at that juncture that if it had been his fate to be born among idolaters his world would have been very dark. How, then, can he ever repay the Holy One Blessed is He for the goodly gift of not being born into those nations? As he brings all this to mind, his heart will surely well up with joy. Then, while he is brimming with the spirit of joy and exuberant love, let him imagine that he is confronted with a blazing pyre and that idolaters are trying to compel him to abandon his faith, Heaven forbid. In his mind’s eye let him cast himself into the midst of that inferno with love and affection in affirmation of the unity of the Holy One Blessed is He and His Shechinah. A third point at which to offer up one’s soul is in the Shabbos afternoon service in the blessing, “You are one and Your name is one, etc.,” as one says the words, “And for their rest they sanctify Your name.”
וְעִנְיַן מְסִירַת נַפְשׁוֹ עַל יִחוּד קְדֻשַּׁת הַשֵּׁם, הוּא גָּדוֹל מְאֹד בְּעֵינֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וּבִפְרָט בְּאָמְרוֹ בִּתְהִלִּים פָּסוּק: כִּי עָלֶיךָ הוֹרַגְנוּ כָּל הַיּוֹם. וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר וַיֵּרָא: אָמַר רַבִּי שָׁלוֹם בַּר מַנְיוּמִי: אֵין לְךָ צַדִּיק וְצַדִּיק מֵאוֹתָן הָעוֹסְקִים בַּתּוֹרָה, שֶׁאֵין לוֹ מָאתַיִם עוֹלָמוֹת דְּכִסּוּפִין. הֲדָא הוּא דִּכְתִיב: וּמָאתַיִם לַנּוֹטְרִים אֶת פִּרְיוֹ. וְכֵן הַמּוֹסֵר עַצְמוֹ עַל קְדֻשַּׁת הַשֵּׁם בְּכָל יוֹם, וּבְהַהוּא פְּסוּקָא: כִּי עָלֶיךָ הוֹרַגְנוּ כָּל הַיּוֹם נוֹטֵל שְׁתֵּי מֵאוֹת עוֹלָמוֹת דְּכִסּוּפִין. וּכְשֶׁיַּגִּיעַ זְמַן קֵיצוֹ שֶׁל הָאָדָם, אֲשֶׁר מָסַר נַפְשׁוֹ עַל קְדֻשַּׁת הַשֵּׁם לָמוּת, אֲזַי הַשַּׂר הַמְמֻנֶּה עַל הַגּוּפוֹת שֶׁנִּקְבָּרִים, יוֹדֵעַ גַּם כֵּן לְכַבֵּד גּוּפוֹ שֶׁבַּקֶּבֶר לְפִי מַעֲשָׂיו. וְהָעִנְיָן הוּא מְבֹאָר בַּזֹּהַר בְּפָרָשַׁת וַיֵּרָא, שֶׁאֵין הַגּוּף נִכְנַס בַּקֶּבֶר בְּחֶשְׁבּוֹן הַצַּדִּיקִים, עַד שֶׁבָּא הַנְּשָׁמָה מִלְּמַעְלָה מִגַּן עֵדֶן, וּמַרְאֵית סִימָנִים דְּיַהֲבֵי לַהּ הַכְּרוּבִים שֶׁבְּגַן עֵדֶן לְהַרְאוֹת הַסִּימָן לִפְנֵי הַמַּלְאָךְ דּוּמָה, כְּדֵי שֶׁיֵּדַע, שֶׁזֶּה הַגּוּף הוּא גּוּף קָדוֹשׁ. עַיֵּן שָׁם.
Offering up one’s soul to sanctify the name of Heaven is a great matter in the eyes of the Holy One Blessed is He, especially if one does so while reciting the verse, “Because for Your sake we are killed all day long,” (Tehillim 44:23). Thus it is written in the Zohar (Parashas Vayeira 124b): Rabbi Shalom bar Manyumi said: You will find no righteous man among those engaged in Torah study who does not possess two hundred desirable worlds. This is the meaning of the verse, “And two hundred for those who guard its fruit” (Shir HaShirim 8:12). The same applies to those who give themselves over for the sanctification of the name every day. On account of the verse, “Because for Your sake we are killed all day long,” they inherit two hundred desirable worlds. And when the time comes for a person who offered up his soul for the sanctification of the name to die, the angel appointed over buried bodies knows how to honor his body in the grave in accordance with his deeds. The Zohar explains (Parashas Vayeira 123b) that before a body can be reckoned among those that are to be revived, the soul must return from Gan Eden and present to the angel Dumah the signs given to it by the cherubim indicating that his body was indeed holy.
וְהִנֵּה קְשֹׁר הַדְּבָרִים הָאֵלּוּ בְּלִבְּךָ, לְבַל תִּשְׁכַּח: דָּבָר אֶחָד מְסֻגָּל מְאֹד לְהַלְבִּישׁ אֶת הַגּוּף בַּלְּבוּשׁ הַקָּדוֹשׁ, וְהוּא: בִּהְיוֹתְךָ מְעֻטָּף בְּצִיצִית, יִהְיֶה כַּוָּנָתְךָ שֶׁבִּקְדֻשַּׁת הַמִּצְוָה זוֹ יִתְקַדֵּשׁ הַגּוּף לִהְיוֹת קָדוֹשׁ לִגְדֹּר מִכָּל מִכְשׁוֹל עֲבֵרוֹת וַחֲטָאִים. וּכְבָר הִזְכַּרְתִּי בְּחֵלֶק רִאשׁוֹן פֶּרֶק א: בְּכָל דְּרָכֶיךָ דָּעֵהוּ — כְּשֶׁלּוֹבֵשׁ בְּגָדָיו, יְכַוֵּן אִסּוּר כִּלְאַיִם וְאִסּוּר שַׁעַטְנֵז. וּמִכָּל שֶׁכֵּן כְּשֶׁתָּשִׂים תְּפִלִּין בֵּין עֵינֶיךָ, תְּכַוֵּן לְמִצְוַת בּוֹרַאֲךָ כְּדֵי שֶׁלֹּא תֵּצֵא מִגֶּדֶר הַקְּדֻשָּׁה לַחוּץ, לִמְקוֹם הַסִּטְרָא אָחֳרָא חַס וְשָׁלוֹם. כִּי מַלְבּוּשִׁים שֶׁל יִשְׂרָאֵל — כֻּלָּם הֵם מִצַּד הַקְּדֻשָּׁה, וּבִפְרָט לְבוּשֵׁי שַׁבָּת וְיוֹם טוֹב יִהְיוּ מְיֻחָדִים לִהְיוֹת לְבוּשׁ מִצְוָה, וּבִפְרָט טַלִּית שֶׁל צִיצִית.
Bind the following words of advice to your heart so that you will not forget them: There is one highly effective strategy for ensuring that one’s body is clothed in a holy garment in the next world. That is, if he has in mind as he wraps himself in his tzitzis that the holiness of this commandment should cause his body to be sanctified and that he should be saved from all transgression and sin. In Part I (chapters 2 and 24) I have already discussed the principle alluded to in the verse, “In all your ways, know Him” (Mishlei 3:6). In this vein, when donning his garments he should reflect on the prohibition against wearing mixtures of wool and linen. Even more so he should have the proper intentions when donning his tefillin. In this way he is protected against straying from the realm of sanctity and into the realm of the Sitra Achara, Heaven forbid. For Israel’s garments all derive from the realm of holiness. One should be especially careful that the garments he wears on Shabbos and Yom Tov have been designated for the mitzvah, in particular his tallis.
עַל כֵּן צָרִיךְ הָאָדָם לְהִזָּהֵר שֶׁלֹּא לֵילֵךְ בְּטַלִּית קָטָן, שֶׁקּוֹרִין 'סְרַדְקִיל', לְבֵית הַכִּסֵּא אוֹ לִמְקוֹם הַטִּנֹּפֶת, אֶלָּא אִם כֵּן הוּא מְכֻסֶּה בְּבֶגֶד אַחֵר. אָכֵן צָרִיךְ הָאָדָם לְהִזָּהֵר כְּשֶׁיֵּשׁ לוֹ בֶּגֶד שֶׁל שַׁבָּת וְיוֹם טוֹב, שֶׁלֹּא יִהְיֶה בּוֹ שָׁם גֶּזֶל אוֹ גְּנֵבָה. וּכְשֶׁיִּהְיֶה בּוֹ אֵיזֶה גֶּזֶל אוֹ גְּנֵבָה, נִקְרָא נֶגַע, וְאוֹתוֹ בֶּגֶד נִקְרָא בֶּגֶד בּוֹגְדִים. וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: עֲתִידִין צַדִּיקִים לַעֲמֹד בִּתְחִיַּת הַמֵּתִים בִּלְבוּשֵׁיהוֹן, דְּהַיְנוּ בְּמַלְבּוּשֵׁיהֶם הַכְּשֵׁרִים, הַנַּעֲשִׂין בְּמָמוֹן שֶׁל ישֶׁר. וְזֶהוּ הַסּוֹד שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כְּשֶׁצַּדִּיקִים נִפְטָרִים מֵהָעוֹלָם, יוֹצֵאת בַּת קוֹל: בְּשָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם. כִּי אוֹתִיּוֹת 'בְּשָׁלוֹם' הֵן אוֹתִיּוֹת 'מַלְבּוּשׁ' בְּהִפּוּךְ אַתְוָן, שֶׁלְּפִי שֶׁהַצַּדִּיקִים עוֹשִׂין בְּגָדִים בְּמָמוֹן שֶׁל ישֶׁר, וְכָל מִי שֶׁלּוֹבֵשׁ בְּגָדִים בְּמָמוֹן שֶׁל ישֶׁר — בְּוַדַּאי תְּפִלָּתוֹ מְקֻבֶּלֶת וּרְצוּיָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא.
But having done so, he must avoid wearing the small fringed garment known as a sradkil in an outhouse or any other foul place unless it is covered by another garment. A person must make sure that his special Shabbos and Yom Tom garment is untainted by robbery or theft. For if it is, the stain is referred to as a “plague” and the garment as that of “traitors.” Thus the Sages have said that in the future the righteous are destined to rise from the dead in their garments. By this they are referring specifically to those garments that are proper, i.e., purchased with justly earned money (Kesubos 111b). This is the meaning of the Sages’ teaching (Kesubos 104a) that when the righteous pass away a Heavenly voice proclaims, “They will rest in peace upon their beds” (Yeshayahu 57b). The letters comprising the word shalom [“peace”] are the same as the letters of malbush [“garment”] in reverse order. For the righteous fashion garments for themselves out of their justly- earned wealth. And whoever’s garments are fashioned from justly earned wealth can be assured that his prayers will be acceptable and desirable to the Holy One Blessed is He.
הַכְּלָל הָעוֹלֶה מִפֶּרֶק זֶה: שֶׁטּוֹב לָאָדָם לְהִתְפַּלֵּל מְעַט בְּכַוָּנָה וּלְהָרִים יָדָיו וְאֶצְבָּעוֹתָיו בַּתְּפִלָּה וּבַבְּרָכוֹת וְהוֹדָאוֹת וּבִקְרִיאַת שְׁמַע וּבַתְּפִלָּה שֶׁל "וּבָא לְצִיּוֹן", וְיַרְחִיק עַצְמוֹ מִן הַגֶּזֶל וּמִמָּמוֹן שֶׁאֵינוֹ שֶׁל ישֶׁר — אֲזַי אֲנִי עָרֵב בַּעֲדוֹ, שֶׁחֵפֶץ ה' יַצְלִיחַ בְּיָדוֹ בָּעוֹלָם הַזֶּה, וּשְׂכָרוֹ יִהְיֶה כָּפוּל בָּעוֹלָם הַבָּא, כְּמַאֲמַר הַמְשׁוֹרֵר: וּמָאתַיִם לַנּוֹטְרִים אֶת פִּרְיוֹ.
To summarize what we have learned in this chapter: It is better for a person to pray for a shorter amount of time with concentration than for a longer time without it. And let him raise his hands and fingers whenever he prays, utters blessings, gives thanks or recites the Shema or the prayer “And a redeem will come.” Let him distance himself from theft and from all ill-gotten gain. Then I will be his guarantor that Providence will cause him to prosper in this world and that his reward will be double in the next world. As it states, “And two hundred for those guarding its fruit” (Shir HaShirim 8:12).