And it is with this concept, that we will understand that which the Possuk says; כִּי תִּשָּׂא וְּגוֹ׳ that when the Emunah is internalised (תִּשָּׂא אֶת־רֹאשׁ בְּנֵֵֽי־יִּשְּרָּׂאֵל elevate the head and connect the Pnimiyus of B’nei Yisroel), then the general behaviour [also] in Thought, Speech and Action will be as it supposed to be. This [process] also nullifies all things that are undesirable, as is alluded to in the Possuk with the word לִּפְּקֻדֵיהֶם which can also mean ‘lacking’ as in the Possuk: וְּנִּפְּקַדְּתָּׂ כִּי יִּפָּׂקֵד מוֹשָּׁׂבֶךָ “You will be remembered, for your seat will be vacant” so that through internalising one’s ‘Emunah’ all of one’s undesirable things are rendered obsolete.
This is akin to the Posuuk: מַצְּרֵף לַכֶסֶף וְּכוּר לַזָּׂהָּׂב וְּאִּישׁ לְּפִּי מַהֲלָּׂלוֹ “The refining pot is for silver, the crucible for gold, and a man according to his praise”. Just as the refining pot and crucible refines gold and silver by removing all the dregs and dross, so too with a person and prayer.
This means that, according to one’s praise in prayer, so is the refinement and purification to [be able to] remove from oneself all the dross; even the very subtly delicate dirt.
This is the reason why in the Shmoneh Esrei we say the Brocho of אָּׂבִּינוּ כִּי חָּׂטָּׂאנוּ לָּׂנוּסְּלַח “Pardon us our Father for we have sinned”. Only after the initial prayers of preparation prior to the Pesukei Dezimrah, and continuing through the Pesukei Dezimrah, and then the Brochos leading to the Shema and the Shema itself and up to the first three Brochos of the Shmonei Esrei, only then is one able to discern that even the very delicate fine dirt is also undesirable and [consequently]must also be removed.
