Revach L'Neshama http://revach.net/ RSS feed for - Section: AVODAH Category:SHMONEH ESREI Copyright 2007, Revach L'Neshama en-US Revach L'Neshama Logo 144 31 http://revach.net/img/small_header.jpg http://revach.net/ info@revach.net Sat, 16 Dec 2017 03:00:00 -0800 240 Rav Yehonoson Eibushitz: V'LeYerushalayim & Es Tzemach - The Tefila Of A Real Zionist http://revach.net/article.php?id=1673 http://revach.net/article.php?id=1673 There's no need to elaborate because one needs to pour down tears without wiping for the building of Yerushalayim and the return of the Keren Dovid  (Mashiach) because this is the ultimate perfection of men. And if we don't have Yerushalayim and the Kingdom of Dovid, why do we exist? And Yerushalayim is called the throne of Hashem, and likewise Dovid which sits like the Merkava (holy chariot) above, as it is written "And Shlomo sat on the throne of Hashem". If the angels above call out in crying and in lamentations on the destruction of Yerushalayim, day and night nonstop, and they are mourners of Tzion, how could we be silent and not cry on the Chilul Hashem which was desecrated in the destruction of Yerushalayim and in the loss of the kingdom of Dovid .

Each man is obligated to say in his heart "Ribono Shel Olam I hereby offer my life in the sanctification of Your Name. And if I am not fit to see the building of Tzion and the return of the Kingdom of Dovid, I will die in the sanctification of Your Name and my eyes will not see the building of Yerushalayim and the sprouting of the Keren Dovid  in order to Yiskadash Shimcha (sanctify Your Name, a reference to the Kaddish Tefila), and that You have mercy on your sons who are humiliated, weakened in sickness, and who bear for Your yichud (Oneness, i.e. which proclaim loyalty to the One Hashem) and sanctify your name b'rabim.

It is that in our many sins, the destruction and desolateness of the splendorous temple, and the loss of the kingdom of Dovid , it is known to all how much lack of good this has caused us. We have descended from life to death, and likewise it will be the opposite when Hashem returns Tzion, we will rise from death to life. And now we have only 1/60th portion of life. Therefore we say (in the Shir Hamalos tehilim) "when Hashem returns...we were like dreamers". Because just like a dream has 1/60th of death, so too we are the opposite because we will feel that there was with us only a 1/60th portion of life. Therefore, there is no need to prolong on this, whoever has just a (minimal) Jewish soul, would his heart not be broken in himself in pronouncing the destruction of Yerushalayim and the remembrance that the kingdom of Dovid that was terminated due to our many sins.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Tue, 05 Aug 2008 03:00:00 -0700
Part 22 Shmoneh Esrei: The Grand Finale - Sholom! http://revach.net/article.php?id=1817 http://revach.net/article.php?id=1817 One should daven for Sholom, since "there is no kli, vessel which can contain bracha except sholom", because sholom is a precious thing. And Sholom is the complete achdus of Am Yisroel.  When one prays for sholom, he should daven that there should not be any machlokes in Am Yisroel nor jealousy, hatred, and rivalry rather all of us should love each other, together and unified in complete unity, love, and friendship, and that all of Yisroel should be like one Neshama. You should have intent to fulfill "V'Ahavta L'Rei'acha Kamocha" which is the general principle of the entire torah.  This should be the climax of the Tefila which includes the entire Tefila (i.e. the final bracha  'sim sholom' includes the entire Shmoneh Esrei, just like "love your fellow..." includes the entire torah).

You should daven that there should not be in you the trait of anger at all, rather to be humble to everyone.  This is a great level of sholom because wherever there is anger, there is no sholom and where there is kedusha  there is no anger like among the Malachim as it says "kulom ahuvim, kulom berurim, ein beinehem sina vetachrus" (they all love each other, there is no hatred or rivalry between them).  Likewise below in a holy place, there is no anger and in places where there is little kedusha, the anger, which is the "merkava of sitra achra" (the carrier of evil) gains strength.  According to the holiness of the place will be the diminishment of anger and the increase of love.  Therefore it says "v'lemekalelay nafshi sidom"; and to those who insult me, let my soul be quiet.  This is a Tefila to minimize anger and to have in its place love.

Thanks for joining us for this series on the Shmoneh Esrei.  Yehi Ratzon Shekol Tefilasecha Yihiyu Mekubalim L'Ma'ala L'Tova, May all your tefilos be accepted in Shamayim for good!

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Fri, 08 Feb 2008 03:00:00 -0800
Part 21 Shmoneh Esrei: Modim - Unknown Miracles and Uncollected Debt http://revach.net/article.php?id=1784 http://revach.net/article.php?id=1784

One should give Shevach to Hashem for his wonders because "ein baal hanes makir niso"; one who has a miracle performed for him does not recognize that there was a miracle. And every day there occurs for a Jewish man many miracles and he doesn't notice them, as it is written "L'oseh niflaos gedolos levado--Who makes great wonders alone," (Tehilim 72:18). The verse means that HaKadosh Baruch Hu alone recognizes the wonders and miracles and a man does not. If it were not for the miracles, we would, chas v'shalom, have been destroyed because all the Sarei Maala (chief angels of the nations) and the mazelos of the heavens wage war against us as it says "rabim lochamim li marom..."; many fight against me above.

He should especially give thanks on the return of his soul (every morning) as explained in the Zohar "a man who has a deposit from another and the other owes him money, would he not collect his loan from the deposit (in his hands)? And we deposit our souls every night in the hands of Hashem and he returns it every day and does not withhold it for what we owe Him great debts in our many sins. Therefore the Zohar says that there is to learn from Hashem to not grab the deposit of another even if he owes you a debt. He who grabs does not have "hemnusa kadisha"; holy faith. Therefore it is incumbent on us to thank and give praise to Hashem.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Fri, 01 Feb 2008 03:00:00 -0800
Part 20 Shmoneh Esrei: ViSechezena - Meriting the Geula The Old Fashioned Way http://revach.net/article.php?id=1769 http://revach.net/article.php?id=1769 You should understand that you will merit through your own merit. Because what is in your own merit you will be able to see but if it is in the merit of the Avos, you will not be able to see. Therefore, the wife of Lot was not capable of seeing the destruction of Sodom because their (Lot and his family) rescue was in the merit of Avrohom. Therefore HaKadosh Baruch Hu promised to redeem the Jewish people in the future in their own merit as it is written "Avrohom did not know us..." (Yeshaya 63:16, i.e. in the end of days, Avrohom will not daven to save us) rather HaKadosh Baruch Hu will redeem Am Yisroel in the merit that they bear this bitter galus (exile), receive it with love, believe in His oneness, and hope for His salvation (metzapim l'yeshua) as it was in Mitzrayim that they were redeemed in the merit of emuna. And therefore it is written "for they shall see, eye to eye, Hashem returning to Zion..." (Yeshaya 52:8) and likewise our request "Ve Sechezena Einenu" (let our eyes see in Your return to Tzion)

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Mon, 28 Jan 2008 03:00:00 -0800
Part 19 Shmoneh Esrei: Ritzei - Make Sure You Are A Pure Korban http://revach.net/article.php?id=1749 http://revach.net/article.php?id=1749 You should be Moser and devote yourself to the service of Hashem (give yourself over completely, which is the ultimate test - i.e. completely nullifying your will to His will), and you should see yourself as if you are bound on the Mizbei'ach and the fire of the mizbei'ach burns on you and behold you go up completely as a Korban Olah.  You should desire very much to die "Al Kiddush Hashem", and give over all of yourself completely to Hashem. Because to be fit for the Mizbei'ach, it is necessary that there should not be in you any blemish. And if you sinned with some limb, behold, it is a blemish and it will not be accepted.

Before the offering of a korban it is necessary to do teshuva and therefore during all the seder of berachos and Tefila before this, you must fix yourself with teshuva in order that there will not appear in you a blemish, and as it says "when you offer a blind, crippled, stolen or sick, sick of the soul (through sin) will it be favorable to Hashem?" But when you are moser yourself Al Kedushas Hashem behold there is no blemish, because all his sins have been removed.  Therefore, you should desire to be killed Al Kedushas Hashem.

You should daven very much to Hashem that He will return the Avodas Bais HaMikdash in its place because then there will be a rectification of the world.  How sweet it will be for us to eat and drink from a korban of which it is written "a pleasant fragrance to Hashem" (Vayikra 1:13).  Hashem has enjoyment (Kviyachol) from the korban and now it has been lost from Him. How can we sleep and not lie on the ground in silence for our cherished treasure (the Bais HaMikdash), and for this our heart is mournful on Har Tzion that over it foxes have trodden and the Avoda has stopped.  With a broken heart you should daven that the Avoda should return to Yerushalayim because it is the ultimate shleimus (perfection).

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Fri, 25 Jan 2008 03:00:00 -0800
Part 18 Shmoneh Esrei: Shema Koleinu con't - If You Ask You Won't Abuse http://revach.net/article.php?id=1710 http://revach.net/article.php?id=1710 Every person prays every day for something new that he needs at that time and instance, and he also organizes his words in his mouth (i.e. does not just spit out words meaninglessly), certainly for this one needs kavana, as it is impossible to daven without specific kavana and so he completely fulfills his obligation to daven because this is the ikar of Tefila which comes from the depths of the heart as it is written "MiMaamakim Karasicha" ("from the depths I call to you..." Tehilim 130). Another benefit he gets from asking Hashem for his needs is that he understands in his heart that there is no man nor Jew whose life is given over to chance or to the natural order of times whose fate depends only on his mazal, the skills of the matter, his diligence in his actions, and his watching over in his ways. Because the skills, diligence, and actions, everything is sheker. Hashem dictates everything.  "Eyn adam nokef etzbao lemata-ad she'machrizim aleya milemala"; " one doesn't knock a finger below unless it is announced (decided) beforehand above" (Chullin 7b). (i.e. all suffering is pre-decreed from upstairs)

In this he should take to heart how the obligation is on him to guard the commandments of the mouth of the King of Kings, the King of the world, because everything is from Him with hashgacha pratis and everything that occurs to him from damage to pain - everything is from Hashem and likewise everything that occurs to him from profit to pleasure was from Hashem. If so, why should he deceive himself? Why should go waywardly in the whims of his heart after the bribes (rat-race pleasures of this world) and desires of time, which is destroyed like a cloud. If he toils all day and all night but Hashem did not command it, it will not happen. And how could one ask Hashem for wealth, to make Him angry with it, and likewise if all his demands are from Hashem, he will not consider sinning with them.

For example, if he prays to Hashem for a wife, he will not think to sin with her and act immorality with her. Likewise, for children, he will not consider sinning with them, like raising them to "tarbus ra-ah", to be among the gentile children, to raise them in the ways of the gentiles and to separate them from the torah of Hashem. He would never tear them from the torah houses of the Jewish people in a way that he while his still very young they quickly teach them the French language, writing, mathematics, and dance like those of young men with young girls. The times of torah have diminished in our many sins, mamash not even one hour a day. Why would he daven to have daughters, to teach them the ways of pritzus in the clothing (style) of the gentiles and the other ways of the gentiles and to marry them off to men which are not bnei torah. Is it this that he will ask Hashem? Would a man ask his friend "Would you give me such a thing in order that I use it to cause you anguish?" Is this not far from normal? One who davens to Hashem constantly for all his needs will not sin quickly. Likewise Dovid HaMelech wrote "Put your ways to Hashem, trust in Him, and He will do." (Tehilim)

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Fri, 18 Jan 2008 03:00:00 -0800
Part 17 Shmoneh Esrei: Shema Koleinu - Don't Be Shy, Say It Like It Is http://revach.net/article.php?id=1698 http://revach.net/article.php?id=1698

One should tell all his aspirations to Hashem, and daven for all his needs even for a small thing and all the more so for large one. Do not try to actualize anything that you didn't daven for to Hashem first. If you need to make a shiduch for yourself or for your sons or daughters - daven to Hashem. For business - daven to Hashem that he will make you succeed and guide you on the straight path. The general principle - there should not be anything that one desires to do on that day that he doesn't daven to Hashem to make him succeed and guide him on the straight and correct path. All the more so, if you have chas v'shalom a Tzara in your house then you need to daven, Likewise if you have some simcha you should daven that you should not sin in the simcha, and there should not occur some sin that will cause the simcha to result in sorrow.

On all matters that you toil you should daven in your own words even if it is crude and you are not capable of davening in proper Lashon HaKodesh. It is cherished (chaviv) before HaKadosh Baruch Hu as if you davened in a well articulated, clear, and pleasant tongue. Through a tefila like this Hashem will hear our voice and it will greatly benefit us. A Tefila like this certainly is certainly full with kavana and it will not considered as if "his mouth and tongue speak, but his heart is not with him", of those who speak through habit and like "mitzvos anashim melumada" (rote repetition).

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Wed, 16 Jan 2008 03:00:00 -0800
Part 15 Shmoneh Esrei: Al HaTzadikim - The Ger Must Be Insane!... Or He Knows Something We Don't http://revach.net/article.php?id=1647 http://revach.net/article.php?id=1647 In the bracha 'al hatzadikim', You should daven for the good of the tzadikim (righteous). Because in their goodness we live, and all the time that there are tzadikim in the world, there is blessing and good in the world. You should specifically daven for the good of the gerei tzedek (righteous converts). You should place in your heart to love them like yourself, and to fulfill the mitzva "and you will love the ger..." (Vayikra 19:33). All the more so today when we are in absolute lowliness, and speaking almost from the ground, there is almost no life left in us, and the wicked are in absolute loftiness (success), and he (the convert) recognizes the truth. Behold this is mamash (really) an impossible feat that he recognized Hashem amidst the world of darkness. Behold it is an obligation on us to love him and kiss the ground that he treads.

And one who greatly loves converts, loves Hashem and His torah. Because the love of the ger depends on the love of Hashem and His torah, since this is the reason for his love. And therefore one should daven a lot for his good and that he should not return to his falseness, Hashem forbid, due to the burden of the galus (exile of the Jewish people) and its afflictions. It is an obligation on us to daven for them that Hashem should give them a pure heart (lev tahor).

When saying "lo nevosh ki becha batachnu", you should have in mind that you should not have shame in the next world before the holy King. Because for what is shame in this world? Before men which is vanity and bad spirit, and until when does the shame last or the honor? It all passes by like a shadow! Not like in the next world, when he is shamed before the eyes of the Creator, and all the angels on high shame him announcing the verse with strength: " 'unclean thing do not touch...' (Yeshaya 52:11), this is so and so who transgressed the commandments of his Master. Better for him that he was never created, Oy to him, Oy to his soul". Therefore it is fitting what the Tana (Sage) Akavya said "better that I be called a fool all my days rather than I make myself a wicked person for one moment in the eyes of Hashem."

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Mon, 07 Jan 2008 03:00:00 -0800
Part 14 Shmoneh Esrei: V'Lamalshinim - Amalek and Their Ilk http://revach.net/article.php?id=1633 http://revach.net/article.php?id=1633 During the bracha of V'Lamalshinim, you should daven with a whole heart that heresy should be uprooted from Yisroel, and that there should be faith in the written and oral torah without divided hearts and without seeds of rebelliousness against our Chachomim who teach torah to the masses.

One should also have in mind to daven for the destruction of Amalek when saying "V'Hazaidim", which refers to Amalek who came brazenly on Yisroel in an unprovoked fight.

With this you fulfill the mitzva of "remember what Amalek did to you", and we are obligated to guard animosity because "the haters of Hashem, I hate" (tehilim 139:20). So, one should have in mind that all the troubles that are fitting to go on Yisroel should instead go on Amalek.

You should also daven that Hashem should put all of our sins on our oppressors since they are the cause of our sins (through giving us hardships). Also daven that Hashem should remove His shefa (energy, blessing) from them and send it to us directly from His holy hand as in former times.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Fri, 04 Jan 2008 03:00:00 -0800
Part 13 Shmoneh Esrei: Hashiva Shofteinu - What the Sanhedrim Meant For Us http://revach.net/article.php?id=1601 http://revach.net/article.php?id=1601 During the bracha  of 'Hashiva', one should wish for the return of the Sanhedrin. They are the throne of Hashem. When there was the Sanhedrin in its place, the glory of Hashem would hover over Yisroel. About this the Rambam wrote that "the son of David will not come until the Sanhedrin returns", since the main resting of the Shechina is due to the Sanhedrin. The Sanhedrin transmitted the Torah SheBaal Peh and they resolved disputes and forgotten matters in the Torah. They knew the entire Torah SheBaal Peh with clarity since the Ruach Hashem would hover on them, and there was no dispute in the whole torah.

Through meting out lashes to those deserving to be hit, the Sanhedrin would patur (absolve) people from the heavenly punishments and even from kares (excision of the soul) that they deserved. This is what is meant by "v'tzadkenu bamishpat". Through the earthly judges, our judgments on high would go out righteous (b'tzedek).

One should also have in mind during this bracha that the judges of Yisroel should be correct and straight, not judges (serving) gods of silver, without torah, who chase flattery and turn to bribes, c"v. HaKadosh Baruch Hu exacts retribution from crooked judges and their supporters. Because of the corruption of justice many punishments come down to the world. However when the judges are kosher, blessings rest on the world. Therefore they said (in the Tefila), "hashiva...v'haser mimenu yagon v'anacha" (return our judges...and remove from us suffering and anguish). The two go hand in hand.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Mon, 31 Dec 2007 03:00:00 -0800
Part 12 Shmoneh Esrei: Teka BiShofar - Do You Hear The Shofar's Call? http://revach.net/article.php?id=1587 http://revach.net/article.php?id=1587

During the bracha of 'Teka BiShofar' you should shed many tears and daven for the Kibbutz Galuyos and the proclamation of freedom in Eretz Yisroel which is through the shofar. Likewise, you should imagine always that you are hearing with your ears the sound of the shofar of Yom Hadin.

While you daven for the shofar sound to gather the scattered exiles, you should also have kavana to gather all the gilgulim (reincarnations) of the world because "the son of David (Mashiach) will not come until there will not be any Neshamos left in the 'guf' ('body' of souls)". Because all of Yisroel are contained in one 'guf' and this way all souls will include their gilgulim (i.e. Moshiach can only come when all the souls are rectified).

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Fri, 28 Dec 2007 03:00:00 -0800
Part 11 Shmoneh Esrei: Bareich Aleinu - Stop Crime, Pray For Parnassa http://revach.net/article.php?id=1607 http://revach.net/article.php?id=1607

One should daven for his sustenance, because one who eats before davening for his food it is considered corrupt bread ("lechem megoal"). Therefore it is fitting at least at shacharis to beg to Hashem that He provide you with your portion of bread in a permitted way (b'heter v'lo b'isur). Because if there is anything forbidden in the food it contaminates the whole body and there is no 'food' for the soul. But, if the food is entirely permitted, there is in it 'food' for the soul (see book: Shaarei Kedusha 1:1). Therefore one should daven with a lot of kavana that his food comes from the side of purity and this is the meaning of "v'sabenu mituvecha".

And there is good reason to daven that HaKadosh Baruch Hu should provide for the poor, and that He should give to each his needs so that poor Jews will not depend on others. In our many sins, the majority of sins of the Jewish people stems from lack of livelihood (parnasa). If people had proper parnasa, they would not sway from the straight path at all.

The main sustenance is in the morning. Then HaKadosh Baruch Hu is full of mercy for Yisroel in seeing the nations turning to their gods and Yisroel serving Hashem with full hearts. Then he sustains and provides for us. In truth, according to strict justice, one who is not completely meritorious does not deserve food. The main sustenance (for almost everyone) comes from mercy and not from justice.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Sun, 23 Dec 2007 03:00:00 -0800
Part 10 Shmoneh Esrei: Rifa'einu - There is Sick and There is Sick http://revach.net/article.php?id=1515 http://revach.net/article.php?id=1515

During the bracha of Rifa'einu one should daven for all the sick in his city and then include all the sick of the Jewish people, and he should join them in their suffering. Because we are all one 'nefesh (soul) and one 'guf' (body). And if one Jew is sick, then part of one of your limbs is sick, and one should not say 'what do I care, he's not my relative or friend'. Rather it is fitting to daven with a simple heart for all sick, as if Hashem forbid, one's son or brother were sick. Wouldn't one daven extensively and pour out 'sicho' (his words) in front of Hashem.

Likewise it is very much proper to daven for every Jew whether because there is no Jew which does not have a portion and a hand in the mitzvos, and 'your soul lives from him' (v'chaysa nafsho biglalo). And if he is a complete rasha (wicked man), it's obvious that one should daven for his health lest he die guilty and have no chance to fix what he corrupted. And if he dies without fixing himself, then one limb will be missing from the great body of Klal Yisroel, and the Shechina does not rest on a blemished body.

There is another reason to daven for a rasha - because when Hakadosh Baruch Hu does justice (din) in Yisroel, even by the wicked, there is fury on High, and during times of fury, chas v'shalom, even on the kosher Jews the trait of justice (midas hadin), can pursue. Because in His wrath, who can stand? Therefore one should daven to diminish the fury.

The ikar is for the sick of Yisroel, for the Jewish people in exile (b'galus) which are 'chole ahava l'HaKadosh Baruch Hu (sick with love for Hashem), and the remedy for this is great awakening (hisorerus) and great teshuva.

Also one should daven for a talmid chacham who has weakened his strength through torah study. It's an obligation (chova) on us to daven for their peace, well-being, and strength because they are the guardians of torah and the recipients of the correct kabala (tradition) of the oral law, and our souls are bound with theirs. If there is no talmid chacham, there is no life for us, therefore it is incumbent on us to daven for them.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Sun, 16 Dec 2007 03:00:00 -0800
Part 9 Shmoneh Esrei: R'ei Na - Thanks For Letting Us Survive the Day http://revach.net/article.php?id=1495 http://revach.net/article.php?id=1495

During the bracha of R'ei Na, one should daven for the geula (redemption) of Yisroel. Your kavana for the geula should not be in order that we should be 'sarim' (princes) and the 'important' people of the land, that all the goodness of the land will be for us, as in truth it will be so. Because what benefit is to man in all the temporary goodness. One night he has and the next he loses. Rather all your kavana should be to reach 'shlemus' (spiritual perfection). But chiefly for His great and holy Name which is called on us, that it should not be desecrated among the goyim. And this is our main simcha in the geula, that the goyim should know that they inherited 'sheker' (falsehood), and that Hashem alone is King over all the world, and the Hashem of Yisroel is truth forever. And this is the meaning of "v'gealenu mehera lema'an shimecha."

One should daven even though we are not worthy of the geula, HaKadosh Baruch Hu, has it in His power to work outside the natural order, because for HaKadosh Baruch Hu, there is no difference between nature and miracle. But everything is according to 'din' (justice). Because the natural order comes from 'din'. Therefore when HaKadosh Baruch Hu acts according to the 'din', this is according to the natural order. But when He acts outside the 'din', this is outside the natural order. HaKadosh Baruch Hu in His great mercy breaks the natural order and acts outsides the strict din. Therefore at the sea (yam suf) he appeared as a mighty warrior. Because the Jews were not worthy of that miracle and He for His great name performed a miracle outside the strict justice, which is outside the natural order and therefore appeared as a mighty warrior. Therefore, we daven that He act with us in His might and His strong hand and perform a miracle outside the natural order and the strict justice. This is the meaning of 'ki goel chazak ata'.

One should have in mind that there is a geula (redemption) every day, and HaKadosh Baruch Hu hears the Tefilas of Israel, especially the Tefilas of rabim (minyan of Jews) which is not ignored. "Every day they stand on us to destroy us and HaKadosh Baruch Hu saves us from their hands". This is the geula which is done every day. Therefore (the Anshei Knessess HaGedola when making the Tefila) chose the words 'goel Yisroel', which is in present tense, because every day, the Redeemer redeems and saves. Therefore one should have in mind when standing in Tefila that 'it is a difficult time for Yaakov' (the Jewish people), and many wage war against us to destroy and annihilate the remnants of Yaakov chas vshlom. We are constantly separate from death by a mere footstep. And when one sees the day end and the will of the enemies of Israel has not been fulfilled, 'Yisroel should rejoice in its Maker' because Hashem listened to our Tefilas.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Mon, 10 Dec 2007 03:00:00 -0800
Part 8 Shmoneh Esrei: Selach Lanu - We Are Lucky To Be Demoted http://revach.net/article.php?id=1476 http://revach.net/article.php?id=1476

During the bracha of 'selach lanu', one should have in mind to regret one's sins and transgressions. And he should accept as just (l'hatzdik) the judgment of Hashem on all that He will afflict him. Because there is no man without afflictions. But, he does not attribute the afflictions as punishment, rather as 'chance'.

 'In our many sins', when a person sins once or twice, he is still in the category of 'ben' (son) to HaKadosh Baruch Hu. But when he sins often, then if he were in the category of 'ben' (son), he would be judged as a Ben "Sorer U'Moreh" 'wayward son', who is warned once or twice and afterwards stoned in Beis Din (this is a hypothetical case in the torah which never actually happened). So out of mercy, Hashem demotes us from the category of 'ben' (son) to the category of 'eved' (slave). When a slave does not listen to his master, it is not a capital crime rather he is imprisoned in iron chains and the like. And this is what has happened to us, 'in our many sins'.

And it is known that one who repeats a sin 2 or 3 times is called a 'poshea'. This is the intent of the words:'selach lanu avinu (our father) ki chatanu', because then we are still in the category of 'son' to a father. And the words :'u'machal lanu Malkenu (our King) ki pashanu'. Because then we are demoted to the level of 'slaves' and He is our King and Master not our Father.
There is also a difference between 'slicha' and 'mechila'. Slicha is total forgiveness, whereas mechila requires afflictions (yisurim). Therefore in this bracha one should cry tears like a river to Hashem that He should increase forgiveness and He should clean away the sins without harsh afflictions in order that there should not be any bitul torah and tefila.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Fri, 07 Dec 2007 03:00:00 -0800
Part 7 Shmoneh Esrei Hashiveinu: Now You See Him, Now You Don't http://revach.net/article.php?id=1450 http://revach.net/article.php?id=1450

When saying the bracha 'hashivenu', one should daven intensely that Hashem should illuminate his eyes to teshuva. Because 'Afar' (earth, i.e. our physicality) cannot rule over the yetzer hara without the help of HaKadosh Baruch Hu. And all the more so a 'baal teshuva' who already sank and fell in his hand and became a captive of him. But HaKadosh Baruch Hu 'redeems the captive' and one should daven about himself and on all of Yisroel, that Hashem should give them a pure heart and renew in him a 'proper spirit' (ruach nachon). Because He opens the gate for those who knock in teshuva.

The way of the 'baalei teshuva' is that when they begin to regret their ways, HaKadosh Baruch Hu endows them a very pure spirit to return them in teshuva. And afterwards, so to speak, to test them, HaKadosh Baruch Hu hides Himself, and pulls His outstretched hand behind Him. (therefore many mended their ways and then later returned to their folly. But the complete baal teshuva needs to calculate and chase after Hashem with all his heart without veering under any circumstances - even if afterwardafterward troubles befall him.) Therefore one should daven during this bracha that HaKadosh Baruch Hu should stretch to him His right hand to receive him in teshuva. This is the golden scepter which the King should stretch out to him that he should live. And even if HaKadosh Baruch Hu pulls His hand behind Him as above, one should maintain his resolve to do teshuva. And on this should be one's intent, and not only for himself, but for all Yisroel.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Mon, 03 Dec 2007 03:00:00 -0800
Part 6 Shmoneh Esrei: Ata Chonen - A Wonderful Gift, Use It and Don't Abuse It http://revach.net/article.php?id=1439 http://revach.net/article.php?id=1439


When saying 'atah chonen' which is the beginning of the tefila, one should put to heart that the commencement of every tefila should be to request 'daas' (intelligence, understanding). The entire creation of man is for wisdom and knowledge and this is man's greatness. Therefore they said "atah chonen l'adam daas" - l'adam (to man) specifically. And this is a free gift, because why did the Creator of the world see to give to the man from the ground 'daas', to know of the heaven on high, and all the forms of the holy chariot, and the throne of glory (of Hashem), and knowledge of the combination of Divine names with which Hashem formed the world?

This must be only because of great, endless compassion. And for this, a man should pour down tears like a river and to request understanding (dai'ah) from Hashem as a free gift. One should have in mind, especially young students, that HaKadosh Baruch Hu should give them an understanding heart in torah and open to the torah of truth and not to frivolities, chas veshalom, i.e. to show off or to cause disputes, chalila. Because how can one request from Hashem something against His will? Does one ask from a mortal man something which will be afterward against his will? Does one ask his neighbor for money to buy a hammer and anvil through which he will not be able to sleep all night?

So too, how can one request 'give me understanding so I will become arrogant and rule over others not for the sake of Heaven. And I will rejoice in the lack of wisdom of my colleagues, and honor myself by putting them down, and I will be able to declare impure that which is pure.' All of these things are very much evil in the eyes of Hashem.

Therefore, one should have in mind that it should be chachma v'daas, everything for the sake of Heaven, that the chachma should be of truth. And he should also have kavana for his sons, and grandsons, etc, that they should all be bnei torah. If he merits having talmidim, he should have kavana for his talmidim, that they should be complete in knowledge and yira and that their learning should not be 'not for the sake of Heaven', chas vshalom. One should also put to heart to daven that 'daas' should increase in the world - that there should be many talmidei chachamim among the Jewish people.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Fri, 30 Nov 2007 03:00:00 -0800
Part 5 Shmoneh Esrei: Ata Kadosh - Can You Manage To Say It Without Trembling? http://revach.net/article.php?id=1427 http://revach.net/article.php?id=1427

Here one should sanctify himself and put to heart how much noise, agitation, and trembling there is to the ministering angels before they say "Kadosh Hashem...". How can someone say the "kedusha of Hashem" without awe, {chelchala} and understanding? And how many preparations the ministering angels before the "kedusha (Tefila) of Hashem" goes out of their mouth. And how can one not purify and sanctify himself before the "kedusha (Tefila) of Hashem" goes out of his mouth!

When saying Ata Kadosh one should put to heart to sanctify His great name yisborach publicly and to give his life for His holy Name and His holy Torah. And he should lust for this, to sanctify His name like the ministering angels sanctify Him with fear, trembling, and joy. And one should prepare himself with simcha to reach the level to sanctify His name, and desire that he merit to be counted among the ministering angels to sanctify His name and to be a faithful witness with his soul and blood that 'Hashem is truth and His Torah is truth. And also he should put to heart to 'lekadesh atzmo bmosar' - to sanctify himself by refraining from unnecessary indulgences.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Wed, 28 Nov 2007 03:00:00 -0800
Part 4 Shmoneh Esrei: Mechayei HaMeisim - Teshuva Brings Us Back From The Dead http://revach.net/article.php?id=1404 http://revach.net/article.php?id=1404 Accepting the teshuva of a sinner is in the category of "Techiyas HaMeisim"; resurrection of the dead, because a rasha, even when alive is called dead. And when he repents, this is like a Techiyas HaMeisim.

Therefore, one should daven that HaKadosh Baruch Hu should revive him and accept his Tefila. And when a person sins, his Neshama leaves him, and he should daven that HaKadosh Baruch Hu revives him with the 'dew of resurrection'. Because the (physical) 'dew', that HaKadosh Baruch Hu sends without our initiative (hisorerus lesata) (unlike rain which needs Tefila). So too, we recall the dew to bring down and revive us with His holy blessing (shefa).

Therefore in this bracha, one's intent should be to revive himself in this world and in the time of the Techiyas HaMeisim. And this will fix in one's heart complete faith in the future resurrection because 'the word of Hashem does not return empty', which he promised to us to awaken us from our graves and then the world will be fixed completely. And this brings one to believe in the creation ex-nihilo (something from nothing), which is similar to the revival of the dead. And in the beginning, Hashem's thought was to make man head of all creation. But with the sin (of Adam), it says 'you will surely die', and he fell from his lofty level. But the 'thought of Hashem will forever endure'. Therefore, in the Techiyas HaMeisim, man will return to his level and will be head to all the angels on high, as it is written "at that time, they (the angels) will say to Yaakov and to Yisroel, what did Hashem do". And for this every man should look forward to with complete joy, this perfection, and he should fix himself now as much as he can so that he will be worthy of this.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Fri, 23 Nov 2007 03:00:00 -0800
Part 3 Shmoneh Esrei: Mogen Avrohom - Walking In His Ways and Not Just Talking http://revach.net/article.php?id=1379 http://revach.net/article.php?id=1379

One should consider how proper it is for a person to be forgiving in his actions and pious in his ways to resemble a tiny minuscule amount to the midos (ways) of the Creator, may He be blessed, by remembering the good another person did for you and not remember the bad. Just like the mida of Hashem, (which is) to remember the mitzvos and good deeds and to turn away from the sins.

And one should grasp the mida of Avrohom' who benefited everyone and made known the mida of Hashem and of His goodness and almightiness to the world; and he established the ways of truth in the mouth of all. This is the proper way for everyone. And how could one brazenly say 'Mogen Avrohom' without putting to heart to follow his footsteps? To have mercy on the downtrodden, to help all in their troubles, and to receive everything that Hashem sends you with love. Even if one needs to be a wanderer and suffer many hardships like Avrohom' who was in spite of all this was perfect (tamim) with Hashem with a perfect and truthful heart. This is what one should put to heart in the first Bracha.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Mon, 19 Nov 2007 03:00:00 -0800
Part 2 The Shmoneh Esrei: The Secret Behind Bowing http://revach.net/article.php?id=1356 http://revach.net/article.php?id=1356

One should bow when saying Baruch Ata and stand straight when saying Hashem. The revealed reasoning (ha-inyan nigla) for all the bowing is to bend one's body towards the ground because "Hashem lowers the haughty and lifts up the humble". Therefore rise when saying His name,

The Yaaros Devash continues: And put to heart at this time, submissiveness (hachna-a, humility to Hashem), because a man should look at the place where he will go as it says "For you are dust, and to dust you will return" (Bereishis 3:19). Then the body will descend and from there the soul will rise to Hashem. Therefore the Chachomim said that until the body has not decomposed in the earth, the soul cannot rise above. On this bowing, one directs his soul below to the ground, and from there it will rise to Hashem in the (tzror hachaim) bond of eternal life. Therefore he rises afterwards when saying Hashem's name.

This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

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Fri, 16 Nov 2007 03:00:00 -0800
Part 1 The Shmoneh Esrei - Only A Closed Mouth Needs To Be Opened http://revach.net/article.php?id=1357 http://revach.net/article.php?id=1357 This is a short, practical version of Ya'aros Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Ya'aros Devash 1:1, starting about half-way through.

It is incumbent on us to know the proper way to pray to Hashem. And the main prayer is the Shmoneh Esrei.  Now is not the time to elaborate on the kavanas (intents) with which every tiny detail contains secrets of the torah and of the holy chariot, combinations of holy names from all of the upper worlds to open gates and to affect and elevate on high to the guardian. We'll talk about the simple meaning of each blessing, what one should put to heart while saying each one. This is something within every man's reach.

Hashem Sefasai Tiftach - Hashem Open My Lips

When saying Hashem Sefasai Tiftach, one should realize in his heart that HaKadosh Baruch Hu put lips on a person as guardians for the mouth and the tongue in order that one should not speak idle chatter and that these gates should be closed to prevent entering and leaving. Similar to a man who puts a guard to protect a treasure house. And is there a greater treasure house than one's tongue whereby life and death depend on it?! (as in the verse "Life and death is in the power of the tongue" - Mishlei 18:21) And the lips are the guardians, and should not be opened at all because "I've never found anything better for the body than silence" (pirkei avos) They are the closed gates and should not be opened except for the will of Hashem, to open them for (learning) His torah and for other things He desires.  

If so, who is the man with some minimal understanding who would not understand heart that to pray and to thank Hashem, I need to first pray that He opens my lips! How could I open my mouth all day with idle chatter, improper words, frivolities, lies, putting down others, slander, gossip, knifing others with words! Oy vavoy, what will such a person answer. What will the ministering angels say? They will mock him saying "this foolish person asks Hashem to open his lips and the whole day they are like an open wall. These are twisted lips and a deceitful tongue."  Therefore he should put to heart that his lips should not be open except for meaningful things. Then, it would be well said to ask "Hashem open my lips" and they would truly be (shaarei tzedek), gates of righteousness to pass through them to give thanks to Hashem. (a reference to the verse in Hallel: "Pischu li shaarei tzedek avo vam...")

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Tue, 13 Nov 2007 03:00:00 -0800