A Person Should Pray Like a Shaliach Tzibbur for All the Elements of Creation Contained within Him

Transcription

1 Rabbi Pinches Friedman Parshas Eikev 5774 Translation by Dr. Baruch Fox To serve Him with all of your heart Refers to Tefilah A Person Should Pray Like a Shaliach Tzibbur for All the Elements of Creation Contained within Him In this week s parsha, parshas Eikev, Moshe Rabeinu, the deliverer of the Torah, reveals to us the second passage of והיה אם שמוע תשמעו אל מצוותי :(13 krias shema (Devarim,11 And it will be that if listening, you will listen to My commandments. In last week s parsha, parshas Vaetchanan, he revealed to us the first passage of krias shema (Devarim Hear, O שמע ישראל ה אלקינו ה אחד, ואהבת את ה אלקיך :(4,6 Yisrael: Hashem our G-d, Hashem is One. These two passages which we read lovingly twice daily, morning and night, establish a fundamental principle regarding the service of Hashem throughout the entire day. For, we אמר רבי יהושע בן 13a): have learned in the Mishnah (Berachos קרחה, למה קדמה פרשת שמע לוהיה אם שמוע, כדי שיקבל עליו עול מלכות Rabbi Yehoshua ben שמים תחילה, ואחר כך מקבל עליו עול מצוות Korchah said: Why does the passage of shema precede the passage of v haya im shamoa? So that a person will accept upon himself the yolk of Heaven s sovereignty first, and then accept upon himself the yolk of mitzvos. Thus, when we recite the first two passages of krias shema, morning and night, we obligate ourselves to accept the sovereignty of Heaven and the burden of mitzvos. Service of the Heart Refers to Tefilah In this essay, we wish to focus on the essential mitzvah of tefilah. We learn of this mitzvah from the first passuk of the והיה אם 13): second paragraph of krias shema (Devarim 11, שמוע תשמעו אל מצוותי אשר אנכי מצוה אתכם היום, לאהבה את ה אלקיכם ולעבדו בכל לבבכם ובכל נפשכם, ונתתי מטר ארצכם בעתו יורה ומלקוש ואספת And it דגנך ותירשך ויצהרך, ונתתי עשב בשדך לבהמתך ואכלת ושבעת will be that if listening, you will listen to My commandments that I command you today, to love Hashem, your G-d, and to serve Him with all your heart and with all your soul, then I shall provide the rain of your land in its time, the early rain and the late rain; and you shall bring in your grain, your wine, and your oil. I shall provide grass in your field for your animal and your will eat and your will be satisfied. Regarding this passage, we have learned in the Gemara לאהבה את ה אלקיכם ולעבדו בכל לבבכם, איזו היא עבודה :(2a (Taanis the passuk states: To love שהיא בלב, הוי אומר זו תפלה Hashem, your G-d, and to serve Him with all your heart. What constitutes service of the heart? Your must say that this refers to tefilah. Let us endeavor to explain why of all the taryag mitzvos only the mitzvah of tefilah is defined as. עבודה שהיא בלב The simple answer can be derived from the words of the ויאמר אדני יען כי ניגש העם הזה בפיו :(13 prophet (Yeshayah,29 ובשפתיו כבדוני ולבו רחק ממני, ותהי יראתם אותי מצות אנשים מלומדה, לכן הנני יוסף להפליא את העם הזה הפלא ופלא ואבדה חכמת חכמיו ובינת נבוניו the Lord said: Inasmuch as this people has drawn תסתתר close to Me with its mouth and with its lips it has honored Me, yet it has distanced its heart from Me their fear of Me is like rote learning of human commands therefore, behold, I will continue to perform more wonders against this people wonder upon wonder; the wisdom of its wise men will be lost and the understanding of its sages will become concealed. This indicates that the root of tefilah is the intent of the heart. We should not fall into the category, chas v shalom, of: with its mouth and with its lips it has honored Me, yet it has distanced its heart from Me. Hence, the Torah describes tefilah to Hashem as: בכל לבבכם ולעבדו service of the heart. It is emphasizing that the essence of the service Parshas Eikev

2 of tefilah is the intent of the heart. Nevertheless, it is worth עבודה שהיא בלב of: expanding on the definition of the concept service of the heart. Additionally, it is worthwhile explaining what many inquire about and wish to understand better: Why is tefilah so important in Hashem s eyes? The Gemara (Berachos 6b) provides the following elucidation of the passuk (Tehillim 12, כרום זלות לבני אדם, אלו דברים שעומדים ברומו של עולם ובני אדם מזלזלין :(9 when baseness is exalted among mankind refers בהן to things that stand at the pinnacle of existence and yet people treat them lightly. Furthermore, why is it necessary to pray to Hashem daily? Clearly, if we possessed even an inkling of an understanding as to the significance of tefilah to Hashem, we would surely be able to pray with greater intensity and שפכי 19): enthusiasm, in keeping with the notion of (Eichah 2, pour out your heart like water in the כמים לבך נוכח פני ה מצות אנשים of: presence of Hashem rather than the notion commands. -- rote learning of human מלומדה man Let us make נעשה אדם All of Creation Participated in the Creation of Man Let us begin our endeavor to resolve these issues with an incredible introduction concerning the creation of man from the sacred teachings of the Arizal in Likutei Torah (Ki Tisa). He ויאמר אלקים נעשה אדם 26): addresses the passuk (Bereishis 1, and Elokim said, Let us make man. Our blessed sages analyze at length the significance of the word נעשה let us make in the plural tense. After all, HKB H is the one and only sole power responsible for creation; the passuk should have read: אדם אעשה I will make man. We find a fascinating explanation in the Zohar hakadosh (Pinchas 238b): ויאמר אלקים נעשה אדם. אחרי שהשלימו עבודתם כל אומן ואומן, אמר להם הקב ה, אומנות אחת יש לי לעשות שיהא שותף של כולם, התחברו כולכם יחד לעשות בו כל אחד ואחד מחלק שלו, ואני אשתתף עמכם לתת לו מחלק שלי, והיינו נעשה אדם בצלמנו כדמותנו, ופירשוהו רבנן )יבמות סא.( שאין אדם אלא ישראל, זהו שאמר הכתוב )יחזקאל לד- לא( ואתן צאני צאן מרעיתי אדם אתם, אתם אדם ולא גוים, ולכן )תהלים קמט-ב( ישמח ישראל בעושיו". And G-d said, Let us make man. After each and every craftsman completed his work, HKB H said to them: I have one act of creation to perform, which everyone should be a part of. Join together all of you each one of you giving it a part of you; and I will join you giving it a part of Me. This is the meaning of the words: Let us make man in our image, as our likeness. And the Rabbis explain (Yevamos 61a) that the term adam (man) applies only to Yisrael. This is the implication of the passuk (Yechezkel 34, 31): Now you My sheep, sheep of My pasture you are adam. You are adam, and not the goyim. Therefore (Tehillim 149, 2): Let Yisrael rejoice in its Maker. The Arizal explains the meaning of the Zohar. Man is a microcosm, made up of all of the universes and all of the heavenly angels. When he rectifies himself through Torahstudy and good deeds, he essentially rectifies every element of creation contained within his being, as well. If, however, he goes astray, chas v shalom, he damages all the elements of creation contained within his being. By including them in his creation, it behooves them to pray on his behalf that he should succeed in his service of Hashem. For if he succeeds, he will also rectify all of the elements of creation contained within him. Only concerning the creation of man is the plural form employed. The rest of creation is beyond the comprehension of the elements of creation. Yet, the Almighty wanted all of creation involved in the creation of man. The Almighty wanted all of creation to contribute to man s creation, so that they would all have mercy on him. Should he transgress, they would all be affected and beg for mercy on his behalf. Conversely, should he prove meritorious, they would all rejoice and be pleased with him. This is why the plural form נעשה is employed. The Almighty consulted with all of creation both in the heavens and on earth so that they should all have an interest in the creation of man. Based on this explanation, we can better understand a statement in the Midrash (Koheles Rabbah) apropos the passuk (ibid. 7, 13): ראה את מעשה האלקים כי מי יוכל לתקן את אשר עוותו. בשעה שברא הקב ה את אדם הראשון, נטלו והחזירו על כל אילני גן עדן ואמר לו, ראה מעשי כמה נאים ומשובחין הן, וכל מה שבראתי בשבילך בראתי, תן דעתך שלא תקלקל ותחריב את עולמי, שאם קלקלת אין מי שיתקן אחריך. After creating Adam HaRishon, HKB H took him and showed him each and every tree in Gan Eden. He said to him, See how pleasant and wonderful my handiwork is?! Everything I created was created for you. Beware not to transgress and destroy My world. For if you do, there is no one to make amends for you. Parshas Eikev

3 Based on what we have learned, we can understand the Midrash as follows. HKB H revealed to Adam that he was an amalgamation of all of creation. Therefore, he bore a responsibility for creation. He had to take care not to transgress so as not to harm and destroy creation. Yet, the truth of the matter is that after he sinned by partaking of the Eitz HaDa at, he caused irreparable damage affecting everything in creation. This fact is reflected by the following passuk (Bereishis 3, ולאדם אמר כי שמעת לקול אשתך ותאכל מן העץ אשר צויתיך לאמר לא :(17 תאכל ממנו, ארורה האדמה בעבורך בעצבון תאכלנה כל ימי חייך, וקוץ ודרדר to Adam He said, Because you תצמיח לך ואכלת את עשב השדה listened to the voice of your wife and ate of the tree about which I commanded you saying, You shall not eat of it, accursed is the ground because of you; through suffering shall you eat of it all the days of your life. Thorns and thistles shall it sprout for you, and you shall eat the herb of the field. The Twenty-two Letters of the Torah Constitute Twenty-two Conduits In this manner, let us explain the exalted nature of the service of tefilah. It is well known that HKB H created the world by referring to the Torah. This is alluded to by the very בראשית ברא אלקים את 1): first passuk in the Torah (Bereishis 1, 1): (B.R. 1, The Midrash explains.השמים ואת הארץ התורה אומרת אני הייתי כלי אומנתו של הקב ה. בנוהג שבעולם מלך בשר ודם בונה פלטין, אינו בונה אותה מדעת עצמו אלא מדעת אומן, והאומן אינו בונה אותה מדעת עצמו אלא דיפתראות ופינקסאות יש לו, לדעת היאך הוא עושה חדרים, היאך הוא עושה פשפשין. כך היה הקב ה מביט בתורה ובורא את העולם, והתורה אמרה בראשית ברא אלקים, ואין ראשית אלא תורה, היאך כמה דאת אמר )משלי ח-כב( ה קנני ראשית דרכו. The Torah says, I was the craftsman s tool employed by HKB H. Customarily, when a human king builds a palace, He does not built it or design it himself; he employs a craftsman. The craftsman does not build it without referring to blueprints and architectural guidelines. Similarly, HKB H utilized the Torah בראשית said, as His guide and created the universe. The Torah reishit with reishit G-d created. There is no ברא אלקים other than the Torah, as it says (Mishlei 8, 22): Hashem made me at the beginning of His way. We learn from here that HKB H created the universe with the twenty-two letters of the Torah. This is the basis for Sefer Yetzirah the majority of which details how all things were created utilizing the twenty-two letters of the aleph-beit. In essence, they constitute twenty-two conduits through which HKB H influences creation. The Megaleh Amukos expresses this concept as follows שנברא האדם בכ ב אותיות התורה, והן הן כ ב צינורות (Vayeitzei): היורדים לעולם, בסוד )בראשית מח( ב ך יברך ישראל, כי כל אות הוא צינור man was created with the מיוחד לבוא השפע לזה העולם twenty-two letters of the Torah; they constitute twentytwo conduits descending to the world, alluded to by the (ב ך) By you ב ך יברך ישראל 20): passuk (Bereishis 48, shall Yisrael bless. For, every letter constitutes a unique conduit with which to impact this world. [Translator s note: (1) The word ב ך equals twenty-two; ב equals two and ך equals twenty. (2) The word שפע means abundance/plenty and also connotes influence/impact.] This coincides beautifully with what Rabbi Elimelech of Lizhinsk, zy a, writes in the Noam Elimelech (Vayeirah) in the name of his teacher, the Maggid of Mezritsch, zy a. He explains that the reason HKB H is referred to as כביכול is because this word is formed by the letters יכול.כ ב In other words, by means of the כ ב (22) letters, יכול HKB H is able to influence and impact this world. Here is what he writes: דהנה כשעלה ברצונו יתברך לברוא את העולם להטיב לברואיו, צמצם הקב ה את עצמו, ולהיכן צמצם את עצמו, שמעתי מפי מורי ז ל שצמצם עצמו בתוך האותיות התורה שבהם ברא העולם, ואמר שזה הפירוש שאמרו חז ל )עירובין כב., יומא ג:, מגילה כא., חגיגה יג: על הקב ה( כביכו ל ברוך הוא, רצונו לומר על ידי כ ב אתוון יכול הקב ה להיות בזה העולם, והצדיק העוסק בתורה לשמה בקדושה, הוא ממשיך את הבורא ברוך הוא ויתעלה בתוך האותיות של התורה כמו בשעת הבריאה. To create the world, HKB H had to constrict and minimize Himself. I learned from my teacher, z l, that He constricted Himself into the letters of the Torah, with which He created,כביכו ל the universe. This then is the significance of the word as explained by Chazal (Eiruvin 22a, Yoma 3b, Megillah 21a, Chagigah 13b). In other words, via the כ ב letters, HKB H is able to exist in this world. The tzaddik who engages in Torah-study l shmah, with kedushah, extends the influence of HKB H into the letters of the Torah just like at the time of creation. Parshas Eikev

4 The Twenty-two letters of the Prayers Enable Us to Receive the Influence from the Twenty-two Conduits Nevertheless, it is necessary to clarify a fundamental point. Yes, it is true that HKB H impacts this world via the twenty-two letters of the Torah; however, this is only to sustain the universe in general. In order for each individual to receive the influence designated for him specifically, he must utilize the twenty-two letters to pray. By doing so, he establishes twenty-two conduits through which he can receive the plenty and special influence intended for him. This is analogous to a kind and generous king who wishes to dispense a variety of gifts to his subjects. He requests that each subject bring his own containers with which to receive his own personal needs. The following passuk regarding the creation וכל שיח השדה טרם יהיה 5): reflects this phenomenon (Bereishis 2, בארץ וכל עשב השדה טרם יצמח, כי לא המטיר ה אלקים על הארץ, ואדם אין now any tree of the field was not yet on לעבוד את האדמה the earth and any herb of the field had not yet sprouted, for Hashem G-d had not sent rain upon the earth and there was no man to work the soil. Rashi comments: The reason G-d had not yet sent the rain, was because man did not yet exist to work the land; and there was no one in creation who recognized the benefit of the rains. When man arrived and recognized that the world requires rain, he prayed for them. The rain fell and the trees and greenery sprouted. We see quite clearly that although HKB H created the universe during the six days of creation utilizing the twentytwo letters of the Torah, nevertheless Adam HaRishon could not yet partake of the plants and vegetation prepared for him. He still needed to pray for them. As explained, by praying with the twenty-two letters, he created twenty-two conduits enabling him to access the plenty held in store for him. Come and see that the Ben Ish Chai teaches us this very concept in his drushim (Nasso): מיהו מזדמן שהעני נושא חן בעיני בעל הבית שיתן לו גם את הכלי, וגם בנמשל יזדמן נשיאות חן כזו אצל ישראל, דכתיב )ישעיה סה-כד( והיה טרם יקראו ואני אענה. נמצא נותן להם שפע טרם שיביאו הכלים הנעשים מכח דיבורי התפלה. אך על הרוב צריכין הם להכין הכלים, לכך יתפללו קודם כדי שיתהווה צינורות וכלים מן אותיות התפלה, ולכן הקב ה יתאווה לתפלתם של צדיקים כדי שירבו הכלים, וממילא יתרבה השפע בכל העולמות, דהא כתיב )מלכים ב ד-ו( ויאמר אין עוד כלי ויעמוד השמן, ובריבוי הכלים נתרבה השמן. ועוד נראה לפרש בס ד הטעם שהוצרכו התפילות, והלא הקב ה יודע חסרון האדם יותר ממה שהאדם יודע בעצמו, ולמה יצטרך להתפלל. אך הטעם כי לכל שפע צריך צינורות וכלים, והם נעשים מאותיות התפלה, כי כל אותיות הם סוד כלים כנודע. וזה צריך האדם להביאם ממנו ]מעצמו[, כי הדרך ]היא[ עני המבקש תבשיל מבעל הבית, לא יאמר לו שיתן לו כלי ותבשיל, אלא יביא כלי מאצלו ויניח לו בו תבשיל, וכן השפע שמקבל האדם מהקב ה בתורת צדקה, צריך שיביא כלים ויניח לו בתוכם השפע. He addresses the necessity of tefilot. Seeing as HKB H knows a person s deficiencies better than the person does himself, why is it necessary to pray? Because every influence requires conduits and vessels. They are generated by the letters of the tefilot. As we know, all of the letters are keilim -- vessels. A person must provide them himself of himself. Just like a poor man requesting food. He does not ask for a utensil for the food; rather he brings his own utensil to place the food in. The same applies to the plenty a person receives from HKB H as a form of tzedakah; he must provide the vessels to place the plenty in. However, it can happen that the poor man finds favor in the eyes of the baal habayit ; so that he will give him the utensil, as well. Similarly, there are circumstances whereby Yisrael find favor in this manner as it is written (Yeshayah 65, 24): It will be that before they call, I will answer. Hashem will provide for their needs before they bring the necessary keilim generated by the words of their tefilah. Still, for the most part, they must provide the keilim. Therefore, they should first pray, so that the conduits and vessels generated by the letters of the tefilah will be ready and available. Hence, HKB H desires the prayers of tzaddikim, so that there will be a plentitude of keilim, and perforce the influence and plenty throughout the universe will be greater as it is written (Melachim II 4, 6): He said to her, There is not another vessel, and the oil stopped. The more vessels there were, the more oil there was. With this understanding, we can better appreciate the זמן תפלה לחוד וזמן תורה לחוד :(10a Gemara s statement (Shabbas there is a separate time for tefilah and there is a separate time for Torah-study. As we have explained, by studying Torah -- we bring down the general influence from above זמן תורה -- via the twenty-two conduits generated by the twenty-two letters of the Torah. Whereas, by means of תפלה זמן applying and articulating the twenty-two letters of tefilah we receive our private influence and plenty via the twenty-two conduits generated by the letters of our tefilah. Parshas Eikev

5 The Twenty-two Letters of Tefilah Are Designed to Correct the Defects in the Twenty-two Letters of the Torah Let us add another dimension to our understanding of the tremendous importance of tefilah. Our holy sources teach us that one who is remiss in his Torah-study thereby damaging the mitzvah of Torah-study, chas v shalom causes damage to the twenty-two letters of the Torah with which the mitzvos were given. In the process, he ruins, chas v shalom, the twenty-two conduits which HKB H uses to impact this world and provide abundant good. Consequently, the bounty is prevented from reaching this world. Therefore, HKB H gave us the mitzvah of tefilah. It is our duty to pray to Hashem in lashon hakodesh, with the twentytwo letters used to create the universe, in order to repair the damage caused to the twenty-two letters of the Torah. This will enable HKB H to once again deliver and influence the world with abundant good via the twenty-two conduits in keeping with the words of the passuk: יברך ישראל ב ך by these twenty-two letters shall Yisrael bless. Let us now present the words of the Arvei Nachal (Toldos, Drush 2) concerning the service of tefilah: כי השי ת טוב ומטיב לרעים ולטובים, ומאתו נשפע לעולם כל טוב, רק השינוי הוא לפי המקבלים, כי בכדי שיהיה שכר ועונש ברא השי ת כמה עולמות, ובכולם יש בתי דין ממונים על השפע ההיא שנשפע דרך צינורות שהם אותיות קדושים, והאדם בחטאו פוגם באותיות הללו, והיינו קלקול הצינורות, ועל ידי זה מתעכב שפע ההוא בבואו לאותו העולם שפגם בו, וכאשר מתפלל האדם, אזי אותיות התפלה של המבוקש ההוא אשר מבקש, הן הנה אותיות הצינורות של שפע ההוא המבוקש, וניתקנו על ידי התפלה הצינורות האלה, ומיד בא אליו השפע מעצמו. Hashem provides good for the righteous and the wicked alike. All the good in the world emanates from Him. The differences are due to those on the receiving end. The good influences are delivered by means of conduits the holy letters. When man sins, he damages these letters; this constitutes damage to the conduits; this delays the arrival of the positive influence that was intended for the world. When a person prays, the letters of his tefilah represent conduits of influence. Hence, these conduits are repaired by means of tefilah. Immediately, the desired influence comes to him automatically. This provides us with a better understanding of a point made by the Reishis Chochmah (Shaar HaTeshuvah 5). He explains that the reason we recite the vidui in the order of the alephbeit ב'גדנו ג'זלנו ד'יברנו ד'ופי"-- "א'שמנו etc. is in order to repair the twenty-two letters of the Torah, which we damaged with our multitude of sins. All Elements of Creation Receive Their Influence from the Twenty-two Letters of the Torah Let us now present a novel and enlightening perspective regarding tefilah to Hashem. As stated, it is impossible to receive any influence in this world without the twenty-two conduits generated by the letters of the tefilah. Yet, there are elements of creation that do not possess the power of speech and lack the ability to pray and articulate the twenty-two letters וייצר 7): used to create the universe. It is written (Bereishis 2, ה אלקים את האדם עפר מן האדמה, ויפח באפיו נשמת חיים, ויהי האדם לנפש earth, -- and Hashem G-d formed man of soil from the חיה and blew into his nostrils the soul of life; and man became a living soul. Targum Onkelos interprets the conclusion of this passuk as follows: באדם לרוח ממללא והות and man became a speaking soul. Rashi comments: Animal and beast, too, were called living soul, but man s soul is the most alive of them all, for there was added to it the faculties of reasoning and speech. This then begs the question: How do all the other elements of creation receive their individual influence without the twentytwo conduits generated by tefilah. The answer is simple. HKB H entrusted man with this sacred task; he is the designated shaliach tzibbur to pray on behalf of all the elements of creation. For, we have learned from the Zohar hakadosh and from the Arizal that man is an amalgamation of all the elements of creation. Hence, when he prays and pours out his heart before Hashem, all the elements of creation included in his being pray along with him. So, when he generates the twenty-two conduits with the letters of his tefilah, all of creation also receives its intended influence along with him via these conduits. If this obligation exists on a daily basis to receive the influence from above, how much more so does the obligation exist when man has sinned?! For, he has severely damaged all of creation, which is part of his being. The twenty-two conduits -- generated by the twenty-two letters of the Torah have been ruined not just for him but for the entirety of creation. Parshas Eikev

6 Clearly then he is obliged to pray not only for himself but for all of creation, as well; the damage to the twenty-two conduits must be repaired. Based on what we have learned, we can better appreciate ולעבדו בכל לבבכם, איזו היא statement: the significance of Chazal s and to serve Him with all עבודה שהיא בלב הוי אומר זו תפלה your heart. What constitutes service of the heart? Your must say that this refers to tefilah. For, the heart is the source of life the place where all the body s blood gathers. Seeing as man contains within him all the elements of creation, it follows that the heart is the place where the source of the sustainingforce of all of creation is concentrated. So, when he prays with all his heart, he thereby generates twenty-two conduits of influence for all the elements of creation concentrated in his heart. Therefore, Chazal were justified in defining the service of tefilah as: שהיא בלב עבודה service of the heart. The service of tefilah comes from the inner aspects of the heart. We can now appreciate why HKB H revealed to us the significance of tefilah in the second passage of krias shema, והיה אם שמוע תשמעו אל מצוותי אשר אנכי מצוה אתכם pesukim: in the היום, לאהבה את ה אלקיכם ולעבדו בכל לבבכם ובכל נפשכם, ונתתי מטר ארצכם בעתו יורה ומלקוש ואספת דגנך ותירשך ויצהרך, ונתתי עשב בשדך לבהמתך HKB H intended to teach us that by means of ואכלת ושבעת. wholehearted tefilah, we generate twenty-two conduits of influence providing influence and abundant good to all of creation; the heavens release the rains, the earth sprouts all sorts of vegetation for man and beast to eat and be satiated. Thus, it turns out that man is the shaliach tzibbur for all the elements of creation contained within him. This should make it quite clear why it is necessary to pray every day. As we know, HKB H renews creation every day; we express this המחדש בטובו בכל יום shema : fact in the berachos of krias day, He renews in His goodness, every תמיד מעשה בראשית continuously, the work of creation. Therefore, it is necessary to pray every day to generate the twenty-two conduits from the letters -- to provide all of creation with abundant good influence. This pleases HKB H, the Creator of the universes, enormously; for, it is His sole desire to provide His creations with abundant good as it is written (Michah 7, 18): חפץ חסד הוא כי for He desires kindness. Furthermore, this man is performing a favor on behalf of all the elements of creation which he embodies; as a result, his reward is enhanced significantly; he deservedly receives the best of the influence which he has brought down to the world. Dedicated with sincere appreciation to our esteemed translator Dr. Baruch Fox in honor of the Bar Mitzvah of his beloved son Yitzchak Yehudah Donated by Dr. Ralph and Limor Madeb Lealui neshmat Refael Gavriel Simcha Chaim Ben shulamit To receive the mamarim by mamarim@shvileipinchas.com Parshas Eikev