📜 WEDNESDAY PRAYER: HESED- KABBALAH MED-TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN
READING: BETWEEN AFTER MIDNINGHT AND DAWN WEDNESDAY
Rabash. What Does It Mean that One Who Prays Should Explain His Words Properly?. 8 (1988)
LESSON MATERIAL
What Does It Mean that One Who Prays Should Explain His Words Properly?
Article 8, 1988
The Zohar (VaYishlach [And Jacob Sent], Item 70) brings evidence that one who prays should explain his words properly through what is written about Jacob, who said, “Deliver me, I pray Thee.” It writes, “‘Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau, for I fear him, that he might come and strike me and the mothers with the children.’ This implies that one who prays his prayer should explain his words properly. He said, ‘Deliver me, I pray Thee.’ It seems as though it should have sufficed, since he does not need more than deliverance. Yet, he said to the Creator, ‘Should You say that You have already delivered me from Laban?’ This is why he explained, ‘from the hand of my brother.’ And if you say that other kin are called brothers, too, as Laban said to Jacob, ‘Because you are my brother, should you serve me for nothing?’ he therefore explained, ‘from the hand of Esau.’ What is the reason? It is because we must explain the matter properly. If you say, ‘Why do I need deliverance?’ It is because I fear that he might come and strike me. All of this is to explain the matter above, and not obscure it.”
It is very difficult to understand this. When a person prays to the Creator, who knows the thoughts of man, should we interpret our words properly, or He might not know what the person needs? Rather, we should interpret this with respect to man. That is, the person himself should know what he needs and scrutinize every single lack separately. A person should not say in general, that he is not okay and he would like the Creator to help him. The reason is that there is a rule: “There is no light without a Kli [vessel], no filling without a lack.” Hence, it is upon man to arrange for himself all the things he needs. That is, deliverance from Laban is not like deliverance from Esau, and so forth.
We can understand this the way Baal HaSulam said about what is written concerning Laban, who said to Jacob, “Laban replied to Jacob, ‘The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that you see is mine.’” Concerning Esau, when he spoke to Jacob, it is written that Esau said the opposite: “And he said, ‘What is this company of yours that I have met?’ And he said, ‘To find favor in the eyes of my lord.’ And Esau said, ‘I have plenty, my brother; let what is yours be yours.’ And Jacob said, ‘then take my present from my hand.’”
He said that sometimes the evil inclination dresses as Laban, who is righteous, and walks with a white garment. Sometimes it dresses as Esau, saying that man has already done everything completely, and there is nothing more to add, installing in him a spirit of pride. The order is that before the work, it tells him: “You should not get into the work Lishma [for Her sake], as this is difficult and no work for you. Rather, you, everything you do is for me, and you cannot aim anything for the sake of the Creator.” With these arguments, the evil inclination can prevent a person from engaging in Torah and Mitzvot [commandments/good deeds] in truth. This is before the work, and this is the meaning of what Laban said, “The daughters are my daughters.”
After the work, Jacob comes and tells him, “Now I see that you are right, meaning that all my thoughts were only for you,” meaning Lo Lishma [not for Her sake]. “Thus, now I must ask the Creator to give me repentance so I will have the strength to work for the sake of the Creator.” The evil inclination comes and dresses as Esau, from the word Assiya [doing/action], that “You really did everything for the sake of the Creator and you are a great righteous, and you are not like your friends.” Then Jacob told him, “then take my present from my hand,” meaning he said, “I have plenty,” meaning that all the work I did so far has been for you. But Esau told him, “Let what is yours be yours,” meaning you did not work for me.
Accordingly, we should explain why we need to interpret “When he prays, he should explain his words properly.” It means that the person himself should scrutinize the order of his work so he will clearly know what to pray for, since sometimes a person prays for the opposite of what he needs. The prayer is the disclosure of a lack within a person, for a lack is called a Kli [vessel], and there is no light without a Kli. Hence, a person should pray so as to have a Kli that the Creator will fill. If there is no Kli, it is impossible to speak of the Creator filling the lack.
This is similar to what we pray in the Beginning of the Month Prayer: “May the Lord grant our heart’s wishes favorably.” “Wishes” are Kelim [plural of Kli]. When there are Kelim, the Creator can fill the Kelim. We should understand what we are saying in this prayer of the blessing of the month, “May the Lord grant our heart’s wishes favorably.” What does it imply that we add the word “favorably”? Would one ask for the unfavorable?
We can understand this by what The Zohar says, “One who prays should explain his words properly,” as it is written, “Deliver me from the hand of my brother.” Laban is also called “my brother,” as it is written that Laban said to Jacob, “Because you are my brother.” This is why he clarified, “from the hand of Esau.”
According to what Baal HaSulam explained, at times the evil inclination is called Laban, and at times it is called Esau. The difference between these names relates to before the fact and after the fact. Before the fact, it is called Laban. After the fact, it is called Esau.
By this we should interpret that when a person prays for the Creator to help him since he wants to do some good deed but feels that he does not have the power to overcome, he must not pray that the Creator will deliver him from Esau, meaning to think about how he does everything not for the sake of the Creator and that his work is worthless. He should ask the Creator to deliver him from Esau’s words, who says, “Your work is indeed worthy and highly regarded above, and your intention is not to work for me,” meaning for the evil inclination, which is now regarded as Esau.
Instead, he wants the Creator to help him feel that he is doing everything not for the sake of the Creator, and will see the truth—that his work is worthless. It follows that if he really feels that his work is worthless, what will he gain by receiving such help from the Creator? He will certainly not succeed in doing anything good, since a person cannot work for a lost cause. Rather, one must see some benefit from the work.
This is the meaning of what The Zohar says, that “he should explain his words properly.” It is because a person must know what he is missing so he can observe Torah and Mitzvot. For this reason, his prayer should be “Deliver me, I pray Thee, from the hand of Laban,” meaning from what Laban would make him see, that “All that you see is mine.” Laban claims that all he did was for his own sake, for the sake of the evil inclination, and his work is worthless.
At that time he prays that the Creator will give him the feeling, and that he will see that the Creator enjoys everything he does, and every little thing in spirituality is a very important matter, and we cannot appreciate its importance. Then he will have the strength to work because now he is working for a purpose, meaning that with his work, he will do a great thing for the entire world. It is as our sages said (Kidushin, p 40), “Rabbi Elazar, son of Rabbi Shimon, says, ‘Since the world is judged by its majority, and the individual is judged by its majority, if he performs one Mitzva [commandment/good deed], happy is he, for he has sentenced himself and the entire world to the side of merit.’”
When he has this feeling, he certainly gets energy for the work. But if he asks, “Deliver me from the hand of Esau,” it will be to his detriment. Since there is no light without a Kli, when a person prays, he should “explain his words properly.” What is “properly”? It means that his prayer should be suitable for reception because it is to his benefit.
However, after the fact, one should shift to the left line. That is, he should examine and see if the work was really in utter completeness, and check if he has more to correct so that through the Torah and Mitzvot he is doing, he will achieve Dvekut [adhesion] with the Creator. At that time, the evil inclination dresses as Esau and tells him: “You have no flaw that anyone can point to, since everything you do is only for the Creator.” This is called Esau, from the word Assiya [action/doing]. That is, your work is called “complete work,” and there is nothing to add to it. At that time comes the prayer, “Deliver me from the hand of my brother, Esau, since I want to have the strength to examine and see what I really should correct.”
If, after the fact, he asks, “Deliver me from the argument of Laban,” who said that everything he did was not for the sake of the Creator, but for his own sake, which is the authority of the evil inclination, then he is controlled by Esau, meaning he is doing everything for the sake of the Creator. In that case, he would always remain with his flaws because Esau claims that he has nothing to correct and he is doing everything for the sake of the Creator. He would never be able to see the truth.
This is why The Zohar says that he should explain his words properly. That is, one should obtain the right Kli where the right help may enter, since “There is no light without a Kli.” With this we will understand what we asked, “What does it mean that we say that the Creator should grant our heart’s wishes favorably?” Would a person ask the Creator for something bad? Rather, it is that each prayer should be in its place.
LESSON
Morning Lesson November 27, 2023
Transcription is made from simultaneous translation, which leaves a possibility for differences in the audio
Part 1:
(00:35) Rabash. Article No. 8, 1988. What Does It Mean that One Who Prays Should Explain His Words Properly?
1. S. (18:30) He writes that he prays that the Creator will give him the feeling and that he will see that everything he does the Creator enjoys, The thought that we don’t ask to see that our deeds are correct because then it is that I get proof within reason but here he says come and ask and you will see that you are actually giving contentment, it’s all good this really gives you the strength to advance what does he mean? Should I read it?
R. (19:20) What do you think? Who can answer him?
S. (19:26) Do you think that a deed is above reason here meaning the deed Laban comes to him and says ah forget about it anyway whatever you do is going to be for me there’s no point in even trying. After the act Esau comes and says look your perfect, forget about it you shouldn’t even criticize and check the deed will always be above the reason the act is not something that we do, so it’s not just an act, every such act is a whole world.
R. Someone else thinks differently or agrees? well that’s how it is? You’ll have to read it again.
Reading Again ( 20:37)“ The Zohar brings evidence that one…”
2. S. (39:02) How can a person scrutinize what he’s lacking right now? Maybe he himself doesn’t know or is confused about what’s missing. How should a person figure out what he’s missing right now?
R. But he went through certain states and he feels the environment to where he is to a certain extent. Out of calculating with respect to his environment with the states that he went through he can already say something about himself.
S. If a person is confused by the evil inclination then he’s asking correctly the Creator helps him and arranges his prayer or he simply answers according to what he needs and not according to what he asks?
R. According to what the person asks this is how the Creator answers but besides that he adds to him a few points to the person’s state so that a person will advance. What is the add? A few gripping points
S. What are points to grip on?
R. That a person will know more about where he is.
S. From the perspective of the Creator, what does it mean a concealed prayer and a prayer that is a prayer potential and a prayer that is scrutinized?
R. A prayer that is scrutinized means that a person can already learn in a way that the Creator is clarifying it to him. A prayer in general, is what a person does he feels in the state.
S. He writes that the evil inclination comes in different garments, how to recognize it because every time it’s different.
S. How can a person recognize the garment of the evil inclination?
R. BY wanting to get closer to the Creator and wanting to raise prayer for it he the other side he feels how he’s still in the opposite state and this is what arranges for him the request for the next prayer.
3. S. (42:22) It turns out that in every stage a person will have two prayers. One before the action and one after the action. Before the action, a person should understand that he needs to ask the Creator to succeed in doing this action for the Creator and not for himself. Even though the evil inclination is telling him to relax, everything’s fine but no no need to exert. After the act he needs to say everything is done but for the sake of the Creator I want to get nothing. A few things come up here: If the evil inclination people listen to him he’s aiming a person in the right direction if he understands how the evil inclinations are playing with him, so why is he called evil inclination?
R. Because it pulls the person to the opposite direction.
S. All right, but if a person is already on the path and studying let’s say he for instance the work how he needs to work so the evil inclination is no longer the evil inclination is help against, as we call it?
R. Help against is the evil inclination.
S. I’m not sure how to ask it, how to be aware of this help so that we will know how to work correctly all the time. What gives a person the understanding of how to work properly because it describes an algorithm in this article. That’s not how we see things all the time we constantly get lost and these twists and turns with evil inclination will give a person to stand and say oh now I understand where I am what I need to ask for we always say that the society but it says if the society, but it is as if to say it’s not mentioned and how to reach this good result in the end? Every moment I know how to do the work and the other direction?
R. Does anyone have an answer?
4. S. (42:25) Everything he says here in the article is when a person wants to do something good. Where to do this scrutiny if not in the Ten, That’s what he’s talking about. That beforehand here is the intention: What to do for myself, or not. The ego is punishing me with these outcomes and he wants to show me that everything’s fine and good and I’m in wholeness wholeness, I think this is what the articles about?
R. Well maybe, maybe I don’t see that anyone else wants to add.
5. S.(46:11) I want to say that this is the fourth time that I’ve been reading it, 3 times yesterday and now it’s another time, it’s unbelievable. I feel like the matter here is the prayer, That’s the main thing. The prayer before the action and the prayer after the action and the evil inclination always pulls the person in the opposite direction. He’s pulling in the opposite direction but before the action he says forget about it, you’re not going to, in the end everything is for me. All the benefits are for me and a person prays to see where he can do to ask for the power from the Creator to do and after the action it’s the opposite and he says, oh you done it, it’s all good. The person says no, the goal is to reach the given contentment to the Creator. Not to just say that I’ve done something. That’s what he’s asking, to have the power. I think the article focuses on how to turn to the Creator properly and ask for the right request in every state and here the evil inclination is showing him the opposite of what he needs to do.
R. What does it mean to explain his words properly?
S. Exactly to understand what the evil inclination wants from him and to go the opposite direction. Otherwise it will be a theoretical request not a true request. He’s showing him exactly where to ask,
R. Anyone else?
6. S. (48:15) To ask properly as I understand, it’s not to raise a precise prayer to ask properly is to ask for his prayer to be received not that I could say A, B, C, D but rather properly meaning it should be accepted simply.
R. You mean that it will be accepted?
S. I want my prayer to be received, accepted by the Creator but I don’t have to say it in a certain order. I never know the exact order. I just asked the Creator to receive my prayer for it to be worthy to be accepted by Him.
S. Yeah that he will do everything?
R. He will do everything.
7. S. (49:15) It turns out to interpret his words properly it is not about the deficiency but about the adhesion. What’s the point of this game of life because if I understand after this entire roundabout we have to cleave to the Creator and be there in adhesion?.
R. That we scrutinize this conditions for the adhesion with the Creator.
S. The deficiency from which we started this process, simply infrastructure for reaching adhesion is not interesting in and of itself it’s not what the story is about, is it correct to look at it this way?
R. That’s possible.
S. It totally different view on life on reality and what’s happening with us.
R. Well that’s it, okay we have more here.
8. S. (50:24) I didn’t get an answer
R. Wait, maybe you’ll hear it later and you have another friend here.
9. S. ( 50:40) As far as I am concerned even though the main part is after the action the effect is the sub. The fact that we always add on the right in order to raise the importance of the society but how together with that, we have to live with the fear of the sin of Hubris which is in our essence and we have to ask and pray for that as well. I think in my eyes that’s the innovation of this article.
R. Okay, fine let’s see.
10. S. (51:24) A question from the friend. How can a person determine that the friend’s spiritual deficiency?
R. The spiritual needs of the friend?
S. Yes.
R. Out of what he feels in himself maybe, this is how he can say that the friend has made me, what kind of deficiency? However it is greater. I’m not sure what to say about the friend, what kind of deficiency the friend has, what kind of deficiency no to judge the friend to the scale of merit, on the side of merit that is something else.
11. S. (52:38) Should the prayer be above reason?
R. Prayer should be the above reason, yes. The prayer should be entirely in order to bestow in order to advance and enter Lishma.
12. S. (53:17) If I understand correctly, what Laban says, yes I lack everything but I don’t need you that and he saw on the other hand says that I’m happy with my lot and everything I need and I don’t need to do anything to find a deficiency.
R. Yes.
S. I understand that Laban says I don’t need you and that’s why he doesn’t have a need for the Creator but you saw says and a cell says I don’t believe the Creator because I have everything I need
R. Both of them don’t need the Creator.
S. Exactly the evil inclination pushes you away from the Creator but a person how should he arrange his deficiency during these two states?
R. Good question, it’s a good question.
13. S. (54:23) Laban says see he saw says, here is the difference don’t believe in what you see and what you hear?
R. I can’t hear you, what’s with your microphone?
S. Laban says see the daughters that are mine and Esau says here listen they say they have eyes but don’t hear and I said don’t see in ears. Laban says listen, he is asking if we have any connection? t
R. Yes these are different vessels. Yes, he talks about it a little bit the author.
S. Is it correct choice between all of them?
R. Make sure the microphone. We can’t really scrutinize things this way.
14. S. (55:39) This processor or the scrutiny has two poles: the destination and the point of departure. The destination is adhesion and the point of departure is the recognition of evil, if I don’t incriminate myself this is something that I found in me that prevents me from reaching adhesion and I don’t have anything to pray for. The prayer is incorrect..
R. Okay, fine
15. S. (56:25) Laban’s argument, how do you deal with it ? Isn’ our obligation to demand Lishma before the action or was it correct to say that I’ll do it in Lo Lishma because from Lo Lishma will come to Lishma?
R. This depends on the state that you’re in and what you’re capable of.
S. I got it. The question is if a person, Lishma sounds impossible so I don’t quite understand how is it that, in Laban there’s this righteous person who can reach Lishma and I never get there and also despair and is this the idea behind Laban?
R. Does anyone understand what he is asking?
S. The question is why is it Laban? Why is his name Laban? Is Laban white ideal of sorts and you’re not in it you’re not going to reach it is that the idea?
R. Yes.
16. S. (57:52) He says here that a person has to scrutinize the order of the work so he’ll know clearly what to pray for since some other person is praying for the opposite of what he needs, so how does that happen? What does it mean to pray for something the opposite of you? How do I raise that?
R. How do you pray for something that you lack?
S. No, he says here a person himself needs to scrutinize the order of his work so I will know clearly what to pray for but sometimes a person prays for the opposite of what he’s lacking. I’m asking in our work in the Ten to work in connection for the connection for the prayer so how does it work that I eventually play for something that I don’t lack for the opposite?
R. How can you pray for something that you don’t lack?
S. That’s what I’m asking here. How to do the correct scrutiny because he says that the state here where a person makes this wrong scrutiny praise for the opposite of what he needs.
R. The fact that you adhere to the environment then you get deficiencies from them and then you pray for those deficiencies, not for the deficiency that you had to begin with.
S. The order of the work is when I receive the scrutinies of Laban or Esau, I always have to ignore the go above reason and go for connection and pray for what’s in the center and adhere and not to what appears to be in my reality?
R. Yes, actually this is the solution.