A-donai Sefasai Tiftach, 5712

Section 1

“My G‑d, open my lips and my mouth will recite Your praise.” 1 This verse expresses the request [made] by King David, [which is] a request [on behalf of] Knesses Yisrael,2 the “Congregation of Israel,” [the spiritual source of the souls of the Jewish people]. This is also the request that every Jew makes [of G‑d as he prays].3 [Thus] our Sages ordained that it be recited before the Shemonah Esreh prayers, as the Talmud states:4 “Rabbi Yochanan says: ‘At the outset, [i.e., immediately prior to the Shemoneh Esreh,] one should say: “My G‑d, open my lips....”’”

Explanation, however, is required: Why did our Sages ordain that the verse be recited [immediately] before the Shemoneh Esreh prayers? [Seemingly, they should have ordained that it be recited] before one begins the entire sequence of prayer (i.e., before the Shema and before the Blessings of the Shema, and even before Pesukei D’Zimrah). [Why was the custom instituted to recite the verse specifically before the Shemoneh Esreh?

The question is even stronger: The Talmud states:5 “Rav Bruna once linked geulah6 to prayer, [i.e., Shemoneh Esreh,] and a smile did not depart from his lips the entire day.” It then questions that practice: “How could the two be considered as being joined, for Rabbi Yochanan says: ‘At the outset, one should say: “My G‑d, open my lips...”’?” [Seemingly, the verse “My G‑d, open my lips…” intervenes between the blessing Ga’al Yisrael and the Shemoneh Esreh.] In resolution, the Talmud explains that since our Sages ordained [that a person] recite this verse [before the Shemoneh Esreh,] it is considered as an extension of the Shemoneh Esreh. [This intensifies the question:] Since linking geulah to prayer is such a lofty matter, why did the Sages institute the recitation of the verse [“G‑d open my lips”] precisely before the Shemoneh Esreh, thus raising a question [about it being an interruption between geulah and prayer] and requiring a resolution? Seemingly, they should have ordained that this verse be recited before beginning the entire sequence of prayer. In this way, geulah would have been linked to prayer in a manner that does not raise any questions.

The question is further strengthened [when one considers the spiritual implications of linking geulah to prayer. [It is explained] in the texts of Kabbalah and Chassidus7 that] the link between geulah and prayer represents [the union of] Yosef and Yehudah. Yehudah is identified with prayer, [as reflected by the statement]:8 “This time, I will thankfully acknowledge G‑d.” [On a mystical plane,] prayer is identified with [the Sefirah of] Malchus.9 It is the Sefirah of Malchus [of Atzilus] that descends to the worlds of Beriah, Yetzirah, and Asiyah. As indicated by the verse10 “She provides food for her household,” this descent is for the purpose of [carrying out the task of] refinement.11

Yosef is identified with redemption (geulah) and salvation. [For the potential for redemption — that Malchus ascend [to its source in Atzilus] with the products of its efforts of refinement — is generated by a ray from] the attribute of Yesod12 which is identified with Yosef.13 Yesod provides influence for Malchus, [as reflected by the verse]:14 “Yosef was… the provider of grain for the entire land.” Yesod provides influence to Malchus even while Malchus is in a state of descent within the worlds of Beriah, Yetzirah, and Asiyah. [The parallel to the spiritual concepts described above] was reflected in Yosef’s conduct. He prepared grain in the years of plenty so that there would be [a reserve supply for] the years of famine. Thus he also provided [sustenance] in the years of famine.15

[This ray of the attribute of Yesod, which is identified with Yosef, makes it possible for Malchus to ascend even after its descent into the worlds of Beriah, Yetzirah, and Asiyah.] This, the joining of Yesod and Malchus, is the spiritual counterpart of linking geulah to prayer.

On this basis, we can understand why the concept of linking geulah to prayer is associated with the Shemonah Esreh prayer. For the distinguishing characteristic of Shemonah Esreh — in contrast to the previous elements of the prayer service — is the union of Z’eir Anpin and Nukvah.16 As explained in other sources,17 the recitation of the Shema is identified with the union of the Sublime Father and the Sublime Mother, [i.e., Chochmah and Binah of Atzilus,] while the Shemoneh Esreh is identified with the union of Z’eir Anpin and Nukvah.18

[On this basis, a difficulty arises:] The Shema [which is identified with] a higher rung [within Atzilus],19 is recited while seated. [“Sitting,” as explained with regard to] moshvoseichem (lit., “your sitting places”),20 is associated with the worlds of Beriah, Yetzirah, and Asiyah. [Prayer,] the Shemoneh Esreh, [which is identified with a lower rung [within Atzilus], by contrast, is recited while standing [in absolute self-nullification, as a servant stands before his master,21 an act that reflects utter bittul and is thus associated with] the world of Atzilus.

[The paradox,] however, is self-explanatory. It is [only] in moshvoseichem, the worlds of Beriah, Yetzirah, and Asiyah —where the revelation is in a state of descent and lowliness (and its true power is not [manifest]) — that the union of Chochmah and Binah, [brought about through the recitation of the Shema,] can exist without absolute self-nullification. [As these Sefiros exist in Atzilus, that union would require total and absolute self-nullification.]22 In Shemonah Esreh, by contrast, [becausethe union involves Sefiros that are on a lower plane, the unity can be fully experienced, not only as a mere reflection].

The higher quality of [the spiritual state experienced while reciting the Shema and] its blessings, the union of Chochmah and Binah (which is the source of redemption), makes possible the union of Z’eir Anpin and Nukvah and thus the ascent of Malchus.23

For this reason, we link geulah (Yesod) to prayer (Malchus). Consequently, it is even more difficult to understand why our Sages ordained the recitation of the verse “My G‑d, open my lips…” before the Shemoneh Esreh, seemingly causing a separation between geulah and prayer, in which instance it becomes necessary to explain that the verse [was appended by the Sages as] an extension of the Shemoneh Esreh. Seemingly, it would have been more appropriate to ordain the recitation of this verse before the beginning of prayer as a whole, (i.e., before the recitation of Hodu).

Section 2

These questions can be resolved by prefacing with an explanation of the concept of prayer. In general, the difference between Torah study and prayer [can be explained as follows]: [When a person] studies the Torah, he draws Divine influence downward. [This is one of the spiritual patterns G‑d has established within the Creation. In Torah study,] the Divine service of mortals [and their refinement] is not that significant.24 It is merely necessary [for a student] to prepare the vessel, [i.e., his own character,] so that it will not obstruct the flow of the Divine influence [that he generates through his Torah study].25

In contrast [to study], prayer reflects an upward ascent, [man’s striving to refine himself and establish a bond with G‑d. This spiritual endeavor also draws down Divine influence from Above. Since this mode of service focuses on the elevation and refinement of man’s spiritual character, in this motif,] the influence from Above is commensurate with one’s Divine service.

[To give an example:] It is written:26 ששת ימים עשה ה', “[In] six days G‑d created....” [Now in the literal translation of the verse, the word “in” (indicated by the prefix ב in Hebrew) is lacking, allowing for a mystic interpretation: G‑d created six days; i.e.,] the six sublime middos, [emotional qualities,] and through them, the world was created. For Divine influence to be [continually] drawn down from these sublime middos, Divine service on man’s part — the refinement of his emotional qualities — is required. This is accomplished through our Divine service in thought, speech, and deed.

[Similar concepts apply] on an even higher plane. As indicated by the phrase “May it be [G‑d’s] will,” a person [has the potential] to generate a new Divine will [through prayer]. [Nevertheless, whether this is accomplished or not depends on the degree of the person’s refinement.] Thus, by and large, it can be understood that prayer follows the motif of upward ascent.

Nevertheless, [in addition to the aspect of prayer that depends on man’s strivings], there is [also] a higher level of prayer that resembles Torah study. This is what is implied [by our Sages’ expression, that “My G‑d, open my lips…” is] “an extension of prayer,” mentioned above. [As will be explained,]27 prayer of this nature follows the motif of drawing down influence from Above.

[To explain by comparison:] In general, Torah study follows the motif of drawing down influence from Above. Nevertheless, [within Torah study, there are two approaches,] one described with the analogy of dew, as in the expression “the dew of Torah,”28 and one with the analogy of rain.29 Dew [is constant,] never ceasing.30 The dimension of Torah study that parallels dew is not dependent on man’s Divine service, [as will be explained below].

The dimension of Torah study that parallels rain, by contrast, is associated with upward ascent, [man’s efforts,] as indicated by the verse:31 “A mist ascended from the earth [and watered the ground].”32 Similarly, there are two approaches within prayer. Although in general prayer is characterized by the motif of an upward ascent, there is also an approach associated with drawing down influence from Above.33

Section 3

The concept can be explained further [by developing the parallel to Torah study mentioned above. In general, Torah study follows the motif of drawing down influence from Above. Nevertheless, there are two manners through which Divine influence is drawn down by Torah study: One level is indicated by] our Sages’ statement:34 “Whenever anyone reads and studies [the Torah], the Holy One, blessed be He, reads and studies opposite him,” [i.e., the Divine influence is drawn down “opposite him,” commensurate with man’s efforts].35

[A higher dimension of Divine influence drawn down through the Torah is reflected by] our Sages’ statement:36 “During the first three hours of the day, the Holy One, blessed be He, sits and occupies Himself with Torah study.”

In other sources,37 it is explained that the first level [of Divine influence] drawn down through the Torah follows the motif of an upward ascent. In this motif, the Divine influence drawn down by the Torah is evoked by man’s study on this earthly plane and is dependent on his Divine service.

[The Divine study of the Torah during] the first three hours of the day, by contrast, reflects influence that is drawn down from Above on G‑d’s own initiative and is not dependent on man’s actions.38

A parallel to these two levels of Divine Torah study exists regarding Torah study on the earthly plane. There are two modes of Torah study: study lishmah, for the sake of the Torah;39 and study shelo lishmah, study that is not for the sake of the Torah.40 Even with regard to Torah study shelo lishmah, our Sages stated:41 “A person should always study the Torah, even if he does not study lishmah, for study that is not lishmah will eventually lead to study that is lishmah.” [There are several levels of Torah study that are not lishmah.] On an elevated level, study that is not lishmah can even refer to a person who studies the Torah, develops new insights, and appreciates the Torah’s true intent. Nevertheless, his study is not considered lishmah [since] he is not studying for the Torah’s sake. [Instead,] he feels that he is studying and it is he who is developing these unique insights.42

In contrast, Torah study lishmah reflects a state in which the person is not conscious of his own identity at all. Instead, he is entirely batel. His study resembles a person who merely repeats what a reader is saying;43 he is repeating G‑d’s word (i.e., he is merely echoing what is being said in the spiritual realms).44

Similar concepts apply with regard to prayer. Although, in prayer as a whole, the emphasis is on the efforts of [man as he exists in this] lowly realm [and his striving for spiritual refinement], there is a higher level of prayer that is not dependent on man’s efforts. Instead, the person is entirely batel,and when he prays, he resembles a person who merely repeats what a reader is saying.45

Section 4

This is the meaning of the request: “G‑d, open my lips…,” which is described as “an extension of prayer.”46

The simple meaning is that [the person is completely overcome by bittul and] asks G‑d to open his lips and allow his “mouth [to] recite Your praise.” Moreover, the term yagid, translated as “recite,” also has the implication of “drawing down.”47 A person’s bittul enables him to reach a level wherein his prayers are not his own (i.e., they are not the words of a mere mortal). Instead, his mouth is “recit[ing] Your praise,” G‑d’s own words of praise.

Through such prayer, the person draws down influence from Above in a manner that will not be held up in the intermediate levels of the Spiritual Cosmos, but instead, will be manifest on the earthly plane as it exists Above.48

When prayer follows the motif of an upward ascent, the influence [it arouses] can be held up in the intermediate spiritual realms.49 When, however, one’s prayers [reflect the higher] level described here, [i.e.,] “an extension of prayer,” the influence [aroused by prayer] is immediately drawn down at that time and in that place.

Section 5

On this basis, we can understand why the phrase: “G‑d, open my lips...” is recited specifically before the beginning of the Shemoneh Esreh.50 The twelve intermediate blessings51 of Shemoneh Esreh are prayers for material influence, requesting that our years be blessed52 and the sick be healed.53 It is [the preparatory service of bittul which is expressed] through the “extension of prayer,” [— the request that “G‑d, open my lips…,” —] that enables [these blessings to become manifest and the influence to be drawn down to the physical plane].54

To explain these concepts using the terminology of Kabbalah:At the beginning of the Shemoneh Esreh, we [praise G‑d] as “the sublime Almighty... (Keil Elyon) Who brings a redeemer to the children of the descendants [of the Patriarchs].” It is explained55 that “bring[ing] a redeemer to the children of the descendants [of the Patriarchs]” refers to generating new dimensions of [the Sefiros] Netzach, Hod and Yesod.56 This is possible only through the influence of “the sublime Almighty,” the level of Kesser.

A similar concept is explained in the writings of the AriZal57 in the interpretation of the verse: “G‑d, open my lips and my mouth will recite Your praise.” “G‑d” (A-donai) refers to the level of Malchus. “My lips” refer to the levels of Netzach and Hod,and “open” refers to the level of Tiferes.58 “My mouth” refers to the new dimensions of Netzach, Hod, and Yesod [drawn down through prayer]. This is made possible by the level of Kesser whichis alluded to by the Alef of G‑d’s name A-donai.59

As explained in the Siddur Im Dach,60 the main emphasis [of this request] is on the Alef of A-donai. The Hebrew term אלף, alef, shares the same letters as the Hebrew word פלא meaning “wonder,” i.e., it refers to a wondrous, sublime level that transcends the limits of Chochmah (“wisdom”) and Binah (“understanding”). This level [of “Alef”] is drawn down and becomes manifest in the Sefirah of Binah, for the revelation of Atik, [the inner dimension of Kesser,] is in Binah.61

Similar concepts apply regarding [the Mishnah’s] statement:62 “At fifty, [one becomes fit to offer] counsel.” [Offering] counsel relates to [our Sages’ statement63 that Avraham had two] kidneys that gave advice. [The two kidneys refer to the Sefiros of] Netzach and Hod, i.e., the new dimensions of Netzach, Hod and Yesod that come about through the influence of the Fiftieth Gate of Understanding.64

[To explain: Our Sages65 speak of “Fifty Gates of Understanding.” The first forty-nine levels are within the realm of intellectual perception.] The fiftieth [gate, by contrast,] is a level that transcends the Spiritual Cosmos.66 [To cite an example: Moshe was buried on Mount Nebo (נבו). That Hebrew term can be divided as (נ בו), meaning “fifty is within him,”67 implying that at the time of his passing, Moshe attained the Fiftieth Gate of Understanding. A connection with this transcendent level is mentioned in connection with his gravesite (represented by the name [Mount] Nebo, as above). Therefore its precise site [on the mountain] could never be located. As our Sages relate:]68 “It appeared to those at the top [of the mountain] that [Moshe’s grave] was at the bottom, while it appeared to those below that it was on top.” This can be explained to mean that [his grave (Nebo) — which alludes to the level he attained at his passing (the Fiftieth Gate of Understanding)] — reflected [a transcendent level,] above all categorization of what is above or below.69 From this level, the new dimensions of Netzach, Hod and Yesod are drawn down.

Similarly, according to the terminology of Chassidus, the request: “G‑d, open my lips,” reflects the approach of bittul. [This bittul] is identified with an extension of prayer, [i.e., that his prayer is not his own, but G‑d’s, as it were]. This enables influence to be drawn down to the material plane [as requested] in the twelve intermediate blessings of the Shemoneh Esreh, which is the fundamental focus of our intent in prayer.

On this basis, we can understand the verse: “G‑d, open my lips and my mouth will recite Your praise.” [Such prayer] is an expression of bittul;[therefore the person] asks G‑d to “open {his} lips” and “[his] mouth relates [G‑d’s] praise,” [i.e., G‑d’s prayers are not his own]. He is like one who repeats what a reader is saying.

When a person attains such a complete state of bittul, he petitions with a bitter soul:70 “Create a pure heart for me, O G‑d; renew an upright spirit in my midst. Do not cast me away from Your presence and do not remove Your holy spirit from me. Restore to me the joy of Your deliverance and support me with a generous spirit.”71 As a consequence, “I will teach transgressors Your ways and sinners will return to You.” Ibid.:15.

In this manner, influence is drawn down from sublime and wondrous levels, the level of פלא. Such influence is not affected by boundaries and limitations, but is instead drawn down to the material plane immediately.

Based on the above, we can appreciate why the request “G‑d open my lips” is recited before the Shemoneh Esreh.This sets the tone for the entire prayer, making it an “extension of prayer,” [i.e., characterized by bittul]. And this enables influence to be drawn down to the material realm.

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Vayigash Eilav Yehudah, 5725

Footnotes

Tehillim 51:17. This maamar was delivered on Yud-Alef Nissan, 5712, the Rebbe’s 50th birthday, the day when he began reciting kapitl 51. In Igros Kodesh, Vol. IX, p. 238, the Rebbe writes that this maamar is based on maamarim of the Rebbe Maharash published in Sefer HaMaamarim 5626, p. 278ff., and Sefer HaMaamarim 5627, p. 436ff. See also Sefer HaMaamarim 5658, p. 67ff., where these concepts are also discussed.

Both King David and Knesses Yisrael are identified with the Sefirah of Malchus. As the King of Israel, David’s responsibility was to provide for the spiritual as well as the material needs of the entire Jewish people. Hence his prayers were also the prayers of the Jewish people as a collective entity.

For King David’s intent is mirrored in every Jew’s individual prayers.

Berachos 9b.

Ibid.

Geulah refers to the blessing Ga’al Yisrael, “He Who redeemed Israel.” As our Sages (ibid.) emphasize, this blessing should be recited directly before beginning the Shemoneh Esreh.

Zohar, Vol. I, p. 205b; Sefer HaMaamarim 5658, loc. cit., et al.

Bereishis 29:35. This phrase was recited by Yehudah’s mother Leah when naming him, thus indicating that it reflects his fundamental spiritual tendencies.

Thus, King David, who is identified with the Sefirah of Malchus, said: “I am prayer” (Tehillim 69:14).

10.

Mishlei 31:15. That entire chapter, referred to as Eishes Chayil, refers to the Sefirah of Malchus and thus to the Jewish people.

11.

The Hebrew term translated as food, טרף, is numerically equivalent to 289. The sages of the Kabbalah explain that after the shattering of the vessels of the realm of Tohu, its lights were splintered into 288 sparks.

The Sefirah of Malchus descends from its place of holiness in Atzilus to the worlds of Beriah, Yetzirah, and Asiyah to elevate these sparks. In that way, “she” — Malchus, whichis identified with the feminine quality of nurture — “provides food for her household,” i.e., nourishes the realm of Atzilus as a whole. For the lights of Tohu are higher and more powerful than the realm of Tikkun, the motif that governs Atzilus. The elevation of the sparks of Tohu taps the energy of those lights and, in that way, nourishes the realm of Atzilus.

טרף is numerically equivalent to 289. One of the classic concepts of Torah numerology, gematria, is that at times, the number 1 is added to a word’s — or a phrase’s — numerical equivalent to indicate hacollel, the collective energy that binds all the letters together. In this instance, the addition of the collel implies that the intent and purpose of the descent of the 288 sparks is reflected in their elevation. The refinement of the individual sparks is not a particular matter, but part of a more encompassing purpose, the elevation of the entire material realm. The inclusion ofthe collel in the gematria of טרף highlights this encompassing purpose.

12.

Only the external dimension of Malchus descends into Beriah, Yetzirah, and Asiyah. This level is affected by the descent and, hence, does not have the power to ascend and return to Atzilus. The potential for its ascent is derived from the Sefirah of Yesod which shines influence into Malchus even as it exists in a state of descent in these lower realms.

Yesod is the last of the Sefiros of Z’eir Anpin, the six emotional attributes of the realm of Atzilus. Its distinguishing quality is its ability to establish a bond with Malchus, the recipient,and transfer the energy of the higher Sefiros to it.

13.

The Patriarchs — Avraham, Yitzchak, and Yaakov — are identified with the emotional qualities of love, fear, and mercy, which correspond to the Sefiros of Chessed, Gevurah, and Tiferes, the primary Sefiros of Z’eir Anpin. Yaakov’s sons, the progenitors of the twelve tribes, are generally associated with the world of Beriah (except for Yosef, who is identified with the Sefirah of Yesod — the lowest of the six Sefiros of Z’eir Anpin — of Atzilus). Yosef’s life task involved concentrating and focusing the influence of the Patriarchs and conveying it to the Jewish people who were emerging as a collective entity. (This parallels the activity of Yesod which conveys the light of the higher Sefiros into Malchus.)

Significantly, this task was carried out in the land of Egypt (Mitzrayim), which is identified with the boundaries and limitations (meitzarim)of created existence (in the spiritual parallel, Malchus as it descends to the worlds of Beriah, Yetzirah, and Asiyah). As long as Yosef was alive, the Jews were not enslaved in Egypt, for his spiritual level transcended the concept of exile entirely. Accordingly, he is identified with redemption (see also the following maamar entitled Vayigash Eilev Yehudah in this publication).

14.

Cf. Bereishis 42:6. The “land” is also an analogy for Malchus.

15.

The years of famine parallel the descent of Malchus into the realms of Beriah, Yetzirah, and Asiyah, because of the dearth of spiritual sustenance in these three lower worlds.

16.

Malchus is referred to as Nukvah, the feminine dimension of the middos. Prayer represents Malchus as it ascends and is unified with Z’eir Anpin, which refers to the six emotional attributes of Atzilus. As mentioned above, it is through the influence of Yesod (identified with Yosef and with redemption) bonding with Malchus that gives it the power to ascend.

17.

Pri Etz Chayim, Shaar HaKerias Shema, ch. 4.

18.

As explained in the maamar entitled Shoresh Mitzvas HaTefillah (Derech Mitzvosecha, pp. 119-120), the unity between Chochmah and Binah (and the unity between Z’eir Anpin and Malchus) result from new energy being drawn down from G‑d’s very Essence. For Chochmah and Binah are opposites and can only be brought together through the revelation of an influence that transcends them both.

New energy is evoked from G‑d’s Essence through bittul, self-transcendence,on man’s part. In that vein, it is explained that the daily recitation of the Shema mirrors inmicrocosm the Divine service of the sounding of the shofar. For the Divine service associated with the recitation of the Shema, an arousal of love for G‑d to the point of mesirus nefesh, self-sacrifice, calls forth new energy from G‑d’s Essence and this new energy brings about the union of these Sefiros.

19.

The union of Chochmah and Binah as stated previously.

20.

Vayikra 23:17; see the explanation in Derech Mitzvosecha, p. 115a.

21.

Shabbos 10a.

22.

In chassidic terminology, bittul bemetziyus. Such a degree of self-nullification is impossible for created beings — whose existence begins in the world of Beriah — to experience. It is only a reflection of the unity of Chochmah and Binah of Atzilus that can be appreciated in the world of Beriah.

Nevertheless, there is an advantage to experiencing this lower level of bittul within the world of Beriah precisely because it involves bittul hayesh, the nullification of one’s selfhood.For the nullification of yesh is something entirely new because it runs against a person’snature,and that newness calls forth new energy from G‑d’s Essence (Toras Shmuel 5632, Vol. 1, p. 241).

23.

As mentioned in the previous note and in fn. 18, the nullification of self to the extent of mesirus nefesh, which a person expresses during the recitation of the Shema, draws down new energy from G‑d’s very Essence. This brings about unity between Chochmah and Binah. The unity of Chochmah and Binah in turn draws that new energy even lower, bringing about unity between Z’eir Anpin and Malchus.

24.

Our Sages (Berachos 22a) state that the words of Torah may be recited by a person in a state of ritual impurity, as intimated by the verse (Yirmeyahu 23:29):“Behold My word is like fire.” Just as fire is not subject to ritual impurity, neither are the words of Torah. Since the words are “My word,” an expression of G‑dliness, they are not affected by the fact that the person uttering them is ritually impure.

While our Sages’ statement refers to ritual impurity in its halachic context, the concept can be extended and applied to a person’s Divine service. Even if a person is impure, lacking spiritual development, his Torah study remains G‑d’s word and thus draws down G‑dliness into this material realm.

25.

The Torah is an or pnimi, an inward light, and is internalized within the mind of the individual who studies it. As such, although it always remains impervious to outside influences and retains its purity, it is still necessary for the person who studies Torah to refine himself to the extent that he does not obstruct the Torah’s influence on himself and on his surrounding environment.

26.

Shmos 20:11.

27.

See sec. III.

28.

Yalkut Shimoni, Yeshayahu, Sec. 431; Hakdomas Tikkunei Zohar, near its conclusion.

29.

In the song of Haazinu, Moshestates (Devarim 32:2): “Let my teaching drop as the rain; let my speech flow as dew.” As explained in chassidic thought (Likkutei Torah, Devarim, pp. 14b; 73b ff., et al.), Moshe was pointing to two different approaches to Torah study. See the following section for an explanation of the difference between them.

30.

Taanis 3a, b.

31.

Bereishis 2:6.

32.

I.e., rain — like Torah study as a whole — represents influence drawn down from Above. Nevertheless, it relates to the motif of upward ascent, for it is dependent on the evaporation of liquid from below. As the verse indicates, if there would be no vapor arising from the earth, there would be no rain. Similarly, in the analogue, rain refers to a level of Torah study where the influence drawn down is dependent on man’s input and effort: the “vapors” which ascend upward.

33.

Although both Torah and prayer possess dimensions of both downward influence and upward ascent, the primary motif of Torah remains that of downward influence, while prayer’s dominant dimension is that of upward ascent.

34.

Tana D’Bei Eliyahu Rabbah, ch. 18.

35.

Thus it relates to a level in the Spiritual Cosmos, SederHaHishtalshelus, that is structured according to the limits of created existence; it does not reflect G‑d as He exists for Himself.

36.

Avodah Zarah 3b.

37.

See Sefer HaMaamarim 5630, p. 87ff.

38.

And thus this mode of Divine Torah study draws down a level of G‑dliness above the limits of the created beings.

39.

In Tanya, ch. 5, the Alter Rebbe defines Torah study lishmah as studying with the intent of bonding one’s soul with G‑d through the Torah. On a higher level, study lishmah can be interpreted as meaning “for the sake of the Torah,” i.e., to bond the Torah with G‑d’s Essence and draw G‑d’s essential light into it (Maamarei HaTzemach Tzedek 5615, p. 125).

40.

I.e., study for one’s own personal intent. In his Hilchos Talmud Torah 4:3, the Alter Rebbe gives several examples of study that is not lishmah (not for the sake of the Torah): “study motivated by fear of punishment (for one’s failure to study the Torah) in the World to Come or even in this world; [study motivated] by “love,” i.e., for the reward he will receive in the World to Come or even in this world for his Torah study — i.e., the wealth and honor granted by Heaven… or even by [the desire to] to acquire honor and position for himself, e.g., to be called Rabbi or Rosh Yeshivah.”

41.

Pesachim 50b.

42.

Thus his emphasis is not on Torah study for Torah’s sake, but for his own personal sake, his personal accomplishments and achievements in his Torah study.

43.

Cf. Sukkah 35b; see Torah Or, p. 67b.

44.

To relate this to the concepts described previously: Torah study shelo lishmah parallels the Divine study of the Torah that comes as a result of man’s study, because in both instances, it is man — his personal intent or his achievement — that is of primary importance. Torah study lishmah parallels the Divine study of the Torah in the first three hours of the day, for in that latter instance, G‑d studies on His own initiative as it were. Study lishmah is analogous to such study, because man rises above all his personal desires, even his spiritual desires, and becomes nothing more than a medium to repeat G‑d’s words.

45.

The lower level of prayer resembles Torah study shelo lishmah, for the person is praying for his own needs — be they material or spiritual. The second level parallels Torah study lishmah. The person is not concerned with his own self at all. He is praying for what G‑d deems necessary for him to pray.

46.

See sec. I which states that our Sages “extended” the Shemoneh Esreh by including this request at the beginning of that prayer.

47.

Pri Etz Chayim, Shaar HaAmidah, ch. 2.

48.

Prayer has the potential to draw down influence from G‑d’s Essence. Nevertheless, there are myriads of intermediate levels between G‑d’s Essence and our material world. On each of these levels, there is a process of judgment to determine whether the person is worthy of having the influence pass from that level to a lower one. By and large, only the prayers of a truly refined individual are capable of having an obvious and immediate effect on this material world. See Mitzvas Birchas Kohanim in Derech Mitzvosecha.

All of this applies, however, when one’s prayers are his own and therefore depend on his degree of refinement. When, however, one’s “mouth recite[s] Your praise,” the prayers are G‑d’s, as it were. Hence, they are drawn down through the different levels of the Spiritual Cosmos without any impediment.

49.

Since it is dependent on the person’s refinement, if that refinement is not complete, there may be obstacles for the influence to descend to this material plane, as explained in the previous note (see also the maamar entitled VeHinei Porach Mateh Aharon, Sefer HaMaamarim Melukat, Vol. 4, p. 291ff.).

50.

I.e., before Shemoneh Esreh and not at the beginning of the entire prayer service.

51.

In practice, there are thirteen intermediate blessings. When the Sages of the Great Assembly (Anshei Knesses HaGedolah) originally ordained the structure and the wording of the prayer services, they composed twelve intermediate blessings. At a later time, the Sages instituted a thirteenth blessing, V’lamalshinim. Nevertheless, although there are actually thirteen intermediate blessings, because the additional blessing was only added because of special circumstances, it is common practice to refer to “the twelve intermediate blessings,” just as it is common practice to speak of the Shemoneh Esreh [which means “eighteen”], even though it actually includes nineteen blessings. See Rambam, Hilchos Tefillah 2:1.

52.

Cf. the blessing for material prosperity in the Shemoneh Esreh prayers.

53.

Cf. the blessing for health in the Shemoneh Esreh prayers.

54.

As explained previously, the implication in our Divine service to “G‑d open my lips…” being included as an extension of prayer is that one is not reciting his own words of prayer, but rather repeating G‑d’s prayer. When doing so, instead of man merely drawing down G‑dly blessings in a manner commensurate with his own limited efforts, man serves as a medium to draw down G‑d’s infinite light. Unlimited influence is drawn down without having to reckon with the limited process of downward progression that characterizes the Spiritual Cosmos.

55.

Pri Etz Chayim, Shaar HaAmidah, chs. 14-15.

56.

I.e., generally, Netzach, Hod and Yesod refer to a lower, external level, a lesser dimensions of the emotional qualities, those that directly influence deed. On these levels, the influence has already gone through several stages of contraction and concealment. Drawing down a new dimension of Netzach, Hod and Yesod, by contrast, refers to generating transcendent influence from the inner dimension of Kesser. Influence from this level always remains transcendent, even as it is drawn down into the lower levels of Netzach, Hod and Yesod.

57.

Pri Etz Chayim, Shaar HaAmidah, ch. 1.

58.

Tiferes “opens” the flow of influence from the primary emotive Sefiros of Chessed, Gevurah and Tiferes, enabling their external dimension to descend into Netzach, Hod and Yesod.

59.

I.e., instead of the downward progression through the Sefiros resulting in a significant contraction of the Divine light, the Divine light is drawn down in all of its intensity. In this instance, the concept of downward progression is significant only in that this essential G‑dly light is brought down to — and thus remakes the parameters of — progressively lower frames of reference.

60.

I.e., the interpretation of the verse “G‑d, open my lips...” in the Siddur Im Dach, p. 236c ff.

61.

See Zohar, Vol. III, p. 178a.

62.

Avos 5:22. [As mentioned, the Rebbe delivered this maamar on the occasion of his fiftieth birthday.]

63.

Berachos 61a; Tanya, Iggeres HaKodesh, Epistle 15.

64.

More specifically, it is the Fiftieth Gate of Understanding that contributes this infinite dimension.

65.

Rosh HaShanah 21b.

66.

Likkutei Torah, Bamidbar 12a. Thus, saying influence is drawn down from the Fiftieth Gate of Understanding is comparable to saying that influence is drawn down from G‑d’s Essence.

67.

Sefer HaLikkutim LehaAriZal, Vaes’chanan 3:26.

68.

Sotah 14a; Likkutei Torah, Bamidbar, loc. cit.

69.

Accordingly, it is through influence from this level that the fundamental differences between the higher levels of the Spiritual Cosmos and its lower realms are erased. Even the lower realms are then able to reflect G‑d’s Essence.

70.

I.e., he is bitter over his past experience and asks G‑d to grant him purity of heart in the future.

71.

Tehillim 51:12-14.

According to the custom of reciting the kapitl of Tehillim that corresponds to the years of one’s life (see the letter of the Rebbe Rayatz printed in Kovetz Tehillim, and in his Igros Kodesh, Vol. 10, p. 53), on 11 Nissan of the year the maamar was delivered (5712), this kapitl began to be recited. [See the note appended to the Igros Kodesh of the Rebbe Rayatz, Vol. 4, Letter No. 1069, p. 429, which states that it is customary for chassidim to recite the Rebbe’s kapitl as well as their own.]