“God said to Moshe, ‘Emor El HaKohanim (Speak to the priests), the sons of Aharon, and say to them: Let no [priest] defile himself by [contact with] the dead among his people.’” (Leviticus 21:1)
In Siphra DeTzneuta we find: From Nukva DePardaska the breath of life is drawn to Mashiach (Zohar II, 177a).
For the basic weapon of Mashiach is prayer. This is the aspect of ChoTeM (the nose), as is written (Isaiah 48:9), “For My praise, eChToM (I will restrain My anger) from you.” [Mashiach’s] main vitality is from [the nose]. All the wars he will wage, and all his conquests, will be from there, as is written (Isaiah 11:3), “He shall breathe of the fear of God.” This is the aspect of chotem .
And [prayer] is his essential weapon, as is written (Genesis 48:22), “with my sword and my bow.” <Onkelos renders this: “with my prayer and my supplication,” and likewise> Rashi explains: prayer and entreaty. The same idea is expressed in the verse (Psalms 44:7, 9), “For I trust not in my bow, nor shall my sword save me…[but rather,] in those who praise the Lord all day long.” This corresponds to “For My praise, echtom from you.”
2. Now, this weapon must be received by means of the aspect of Yosef—i.e., guarding the brit (Covenant), as in (Psalms 45:4), “Gird your sword upon your thigh.” It is also written (Psalms 132:11, 12), “Of your offspring I will set upon your throne”—this refers to Mashiach, who is the aspect of prayer—“if your children will guard My brit”—by the means of the aspect of Yosef.
Yosef, who guarded the brit, gained the rights of the firstborn. This corresponds to the divine service of prayer, which is an aspect of the double portion [inherited by the firstborn]. For prayer is itself twofold, as it is comprised of both praise of God and requesting one’s needs. This corresponds to “a double-edged sword in their hand” (Psalms 149:6) —i.e., two edges, a double portion. It was taken from Reuven, because he defiled his father’s bed (Genesis 49:4) ; for [the birthright] is dependent upon guarding the brit .
3. One who is worthy of this sword must understand how to do battle with it. He should not deflect it to the right or to the left, but be able to “strike at a hair and not miss” (Judges 20:16).
And this is impossible without the attribute of mishpat (justice). For mishpat is the center pillar (Tikkuney Zohar, Introduction 7a). That is, to strike with one’s weapon at the precise point, inclining to neither the right nor the left, but at the center. This corresponds to “He orders his d’varav (affairs) with mishpat” (Psalms 112:5). {“It is a chok (statute) for Israel, a mishpat of the Lord of Yaakov” (Psalms 81:5).}
This is the reason Yosef received the rights of the firstborn specifically from Yaakov, as in (Genesis 48:22), “I have given you….” “I,” <because Yaakov is> the aspect of mishpat. And this is: “It is a chok for Israel.” <“Chok”> suggests brit, as in (Shabbat 137b): A chok was placed on his flesh. [Therefore,] “… a mishpat of the Lord of Yaakov.” Yosef must receive this sword from the aspect of mishpat, so that he might “order his words with mishpat .” This is the meaning of (Psalms 72:1), “O Lord, give Your mishpatim to the king”—i.e., that Mashiach will receive from the aspect of mishpat .
4. And how does one merit the aspect of mishpat? through charity. In giving charity one embraces the attribute of mishpat. As it is written (Deuteronomy 33:21), “He executed the charity of God and His mishpatim”; and as in (Psalms 99:4), “You execute mishpat and charity in Yaakov.”
For charity <is itself> a product of mishpat, as in (Psalms 75:8), “The Lord is judge, He brings down one and lifts up another”—He impoverishes one and enriches another. And when a person gives charity, he corresponds to “brings down one <and lifts up another>.” <He “brings down one,”> because he subtracts from his own money; and he “lifts up another,” because he enriches the poor man. Consequently, through this he embraces the attribute of mishpat .
This is the reason it is necessary to donate charity before praying; so that he will “y’KhaLKeiL d’varav (order his words) with mishpat”—he can “strike at a hair and not miss.”
Our Sages taught: Why did Yaakov give the rights of the firstborn to Yosef? because he provided for him. This is like the parable of the householder who supported an orphan in his home… (Bava Batra 123a).
It is written (Genesis 47:12), “And Yosef y’KhaLKeiL (provided) his father and brethren and all his father’s household with bread, lephiy hataf (according to their little ones).” {The word “HaTaF” also denotes speech,} as in (Ezekiel 21:2), “HaTeiF (preach) to the south.” Lephiy hataf indicates that [Yosef’s] prayers flowed from his lips. And, because of [Yosef’s] charitable deed, Yaakov, the aspect of mishpat, granted him the rights of the firstborn—the aspect of prayer. As is written, “I [Yaakov,] have given you one portion….” Specifically “I,” for he is the aspect of mishpat .
5. Now, the main cause of foreign thoughts <during prayer> is the corruption of mishpat. For mishpat is an aspect of AYNin (eyes), as in (Genesis 14:7), “They came to AYN Mishpat.” This corresponds to “[Israel will dwell securely, apart,] AYN Yaakov…” (Deuteronomy 33:28).
And through the corruption of <the> mishpat, the eyes are impaired, as in (Deuteronomy 16:19), “For bribery blinds the eyes of the wise.” This is the concept of foreign thoughts during prayer. They are like clouds covering the eyes, as is written (Lamentations 3:44), “[God,] You have covered Yourself with a cloud, so that prayer should not pass through.”
But in the Future, the concept of mishpat shall be restored, as in (Isaiah 1:27), “Zion shall be redeemed through mishpat <and her captives through charity>.” Then, the clouds that cover the eyes will pass, as in (ibid. 52:8), “for eye to eye they will see God returning to Zion.” And this is why Yosef is called “bein porat aley AYiN (a fruitful bough by the well)” (Genesis 49:22).
6. <Therefore, before praying> it is necessary for each individual to <attach himself to the true> tzaddikim of the generation. For each <true> tzaddik is an aspect <of Mashiach, an aspect of Moshe>. Thus we find the tzaddikim addressing each other as Moshe (Shabbat 101b): “Moshe, you said it well.” Also, Moshe is identified with Mashiach, as in (Genesis 49:10), “until Shiloh will come”—this is Moshe, <as they have the same numerical value> (Zohar I, 25b).
And every single prayer that each person prays is a <separate> component of the Shekhinah (Divine Presence). They correspond to the components of the Tabernacle. There was no one in Israel who was able to place all the various parts in their proper positions, just Moshe alone. For this reason it is necessary to bring and bind all prayers to the <tzaddikim> of the generation, as is written (Exodus 39:33), “They brought the Tabernacle to Moshe.” He is the one who understands how to connect one part to the next and so erect the complete structure, as in (ibid. 40:18), “Moshe erected the Tabernacle.”
7 . Now, all the Torah a person studies for the purpose of observing and fulfilling—all these letters are sparks of souls, and they are clothed within the prayer. There, they are renewed in an aspect of pregnancy. {As is brought in the Sefer HaGilgulim: All the souls enter Malkhut (Kingship) in the aspect of pregnancy and are renewed there.}
This is the meaning of (Psalms 19:2), “The ShaMaYiM (heavens) declare the glory of the Almighty.” This refers to the Torah, which is aiSh (fire) and MaYiM (water)—the aspect of souls. These [souls] enter into the prayer, which is an aspect of “the glory of the Almighty,” as is written (Psalms 66:2), “Make glorious His praise”—corresponding to “For My praise, echtom from you.”
Thus, these souls together with prayer <are termed> “glory” on account of [prayer’s] clothing <them>. Just as Rabbi Yochanan, who called his clothing “my glorifiers” (Shabbat 113a). As a result, it is called “the glory of the Almighty.” And they illuminate each other: the souls shine to prayer in an aspect of raising feminine waters, and prayer shines to the souls in the aspect of new insights. For she renews them in an aspect of pregnancy.
And the souls, when clothed in prayer and brought to the tzaddik of the generation, are an aspect of “maidens, her companions who follow her, shall be brought to you” (Psalms 45:15).
8. Rabbah bar bar Chanah recounted: Once, while traveling on a ship, we saw this fish. ChoL (sand) yatva (had settled) on its back and a meadow sprouted up. Thinking it to be dry land we ascended, and we baked and cooked on its back. When its back became hot, it turned over. Were it not that we were near the ship, we would have drowned (Bava Batra 73b). This is the meaning of what Rabbah bar bar Chanah said: we saw this fish — For in our exile the Holy One has, as it were, hidden His countenance. <As is written (Deuteronomy 31:18), “and I will utterly hide My face,” and> as in (Psalms 30:8), “You hid Your face.” <It is known that the face> is an aspect of compassion, <and conversely the back> is an aspect of stern judgment. Thus, all our prayers and petitions are <only> concerned with His having turned His back to us; that He should return His countenance. As <King David requested> (Psalms 86:16), “O turn to me <and show me mercy>,” and as in (Numbers 6:25, 26), “May God make His countenance shine <upon you and grant you mercy. May God turn His countenance to you.>”
When we see the length of <this bitter> exile and how each day we cry out to Him and yet are not saved, there are those of our people, the Children of Israel, who err in their heart, God forbid. <They say> that all the prayers are for naught. But in truth, <it is not so>. The tzaddikim of each and every generation raise <all the prayers> and erect them, as in, “Moshe erected the Tabernacle.” They raise each and every part to its place and build the structure of the Shekhinah bit by bit, until the full measure of it structure is realized. Then Mashiach, who is Moshe, will come and consummate it, by erecting it perfectly.
This is the meaning [of Rabbah bar bar Chanah’s statement]:
we saw this fish — This alludes to the tzaddik of the generation, who is called a fish, <as is known>. This is the aspect of Moshe-Mashiach.
ChoL, sand, had settled on its back — <“Chol” suggests prayer, as in, “Then Moshe ChaL (began to plead)” (Exodus 32:11). Sand… on its back:> These are the prayers we pray because He has, as it were, turned His back to us.
yatva, had settled — This is, “They brought the Tabernacle to Moshe.” For it is necessary to bring and bind the prayers to the <tzaddikim> of the generation.
a meadow sprouted up — These are the souls which accompany the prayers, “her companions who follow her….” For the souls are called grass, as is written (Ezekiel 16:7), “I caused you to increase like the foliage of the field.”
Thinking it to be dry — That is, that the prayers [are dried out and] do not bear fruit. But in truth, it is not so. Rather:
We ascended, and we baked and cooked — All the prayers ascend and rise upward. And the more we pray, the more the Shekhinah is built up. She then prepares herself for union. This is we baked and cooked. Baking and cooking are preparations for eating, which is [a metaphor for] union, as is written (Genesis 39:6), “except for the food he himself ate.”
< When its back became hot — That is,> when the structure of the entire Shekhinah is completed through the multitude of prayers, <then God’s> compassion will warm. The attribute of stern judgment is transformed into the attribute of compassion. This is:
became hot — When His compassion warmed.
its back… turned over — That is, the attribute of stern judgment is transformed into the attribute of compassion.
Were it not that we were near the ship < we would have drowned> — This is (Isaiah 48:11), “For My own sake, for My own sake I will do it.” As is found in the Midrash <concerning the verse,> “Who preceded Me that I should reward him?” (Job 41:3) —who has made a mezuzah for My sake before I gave him a house (Vayikra Rabbah 27:2) ? From this we can conclude that all our good deeds and all the prayers are entirely from Him. Thus, it is not proper to consider receiving reward for any <mitzvah or prayer>.
And although it appears that through our prayers and study of Torah the redemption will come, even so, we are in need of His kindness; that in His kindness He will redeem us. This is:
Were it not that we were near the ship. This corresponds to kindness. As our Sages taught: The majority of sailors are benevolent (Kiddushin 482a). Were it not for His kindness, we would, God forbid, have drowned in exile. <But, by means of His kindness, He will soon redeem us. Amen.>
9. This is the explanation [of the opening verse]: {“God said to Moshe, ‘Speak to the priests, the sons of Aharon, and say to them: Let no [priest] defile himself by [contact with] the dead among his people.’”}
Speak to the priests — EMoR suggests prayer, as is written (Deuteronomy 26:17), “For God he’EMaRta (you have spoken out) this day.”
priests — They represent the Torah, the souls, as is written (Malachi 2:7), “For the priest’s lips guard knowledge, and they seek Torah from his mouth.”
Aharon — He is the aspect of mishpat, as is written (Exodus 28:30), “Aharon shall bear the mishpat of the Israelites [on his heart].” For it is necessary to bring all the prayers to the aspect of Moshe-Mashiach. He will then raise <them, as in, “They brought the Tabernacle to Moshe,” and, “Moshe erected> the Tabernacle.”
Thus, Rashi explains: “to haZHiR, warn, the grown-ups concerning the little ones. This refers to the tzaddik of the generation, the aspect of Moshe, the great light. He yaZHiR (shines) into and illuminates the prayer, which is the aspect of a small light (see Zohar II, 238b).
Let no priest defile himself… the dead among his people — This is accomplished by guarding the brit. As is brought in the Zohar (III, 15b): The basic drive of the evil inclination is for sexual promiscuity, this being the fundamental source of defilement.
And when a person guards the brit, he merits prayer—the aspect of “For my praise, echtom from you.” This is because the sense of smell is mainly dependent upon purity. As our Sages taught: When purity was lost, fragrance was <taken away> (Sotah 49a). As in the incident which the Talmud relates: [Rav Huna found some Hynunus dates and wrapped them in his shawl. Rava, his son, came by] and said to him, “I smell the scent of Hynunus about you.” “My son,” he replied, “you possess purity!”