Tefilah Removes Divine Anger:
Sefer Divrei Meir relates that Rav Meir of Premishlan zy”a once blessed his chasid, Rav Avrohom Tzvi of Uhel z”l, by saying, “It says that Yaakov went to Charan. This means that the ‘charon af ’ (Divine anger) went away from him (Zohar Hakadosh 147A). Why? Because ‘he arrived at The Place.’ Because he met the Eibishter, who removed His anger.
“How can one merit to meet the Eibishter? Rashi answers this question by saying that ‘vayifgah’ means tefillah (Brachos 21B). If one davens to Hashem, He will remove His anger and hear the prayer.”
Tefilah Removes Divine Anger
פְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ וגו' (כח, יא)
וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ וגו' (כח, יא)
And he arrived at the place and lodged there because the sun had set... (28:11)
וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְ צָה וגו' וְהִנֵּה מַלְאֲכֵי אֱלֹקִים עֹלִים וְיֹרְ דִ ים בּוֹ (כח, יב)
And he dreamt, and, behold, a ladder was set up on the ground and its top reached to Heaven and angels of Hashem were going up and down. (28:12)
The Main Avodah is Tefilah
Rashi asks why it says that they going up and then going down. If they were coming from Shomayim, wouldn’t they first be going down and then up? Sefer Zichron Shmuel answers this question by quoting the Gemara (Brachos 6B) that says that tefillah is something that is “omdim b’rumo shel olam”, it stands at the height of the world, but people do not take it seriously. This means that tefillah should be our main avodah at all times, and especially now, in the generation prior to Moshiach’s arrival. In the merit of our tefillah, Moshiach will arrive quickly and we will merit great Divine kindness.
This is the explanation of the verse (Bereishis 29:6): “And behold, Rochel his daughter was coming with the sheep.” “Rochel” is a reference to Hashem’s Shechinah, which is also known as His “daughter”. The pasuk is saying that the Shechinah is coming “with the sheep”, i.e., with Klal Yisroel. In the merit of Yidden gathering together like sheep to daven to Hashem, the Shechinah will come and redeem us from exile.
This is also the meaning of Chazal’s statement (Avos 3:13): “A help for wisdom is silence.” Just like the reins are a help for someone driving a donkey, so too a help for someone to acquire wisdom and to have his prayers accepted is to be silent and think about the words of tefillah.
When the pasuk speaks about the ladder, it can be understood as a reference to tefillah. It is “set on the ground”, as people do not take it seriously and underestimate its power, but it “reaches to the Heavens”, as it is at the height of the world. “And angels of Hashem” – like an angel, it is an emissary of Hashem. It goes up to Shomayim, and then goes down, meaning that after ascending to Heaven, Divine kindness is sent down to us.
Avoiding Unnecessary Speech Helps One Concentrate on Tefilah
The most ideal form of tefillah is when one davens with devotion and concentration. In order to do this properly, one must avoid using his mouth for mundane, unnecessary speech. If one sanctifies his mouth by not using it improperly, he will be able to daven properly.
This concept is found in Sefer Orchos Tzadikim (Shaar Hashtikah) where it is stated: “Be very careful when you open your mouth to watch your tongue. Just like you would watch gold and silver and gems in a safe in your room with a double lock, so should you watch your words. Look at how early people were careful with every word they ever said. If one does this, he will do a lot to be able to daven with kavanah. The main reason people cannot have kavanah is because of the pointless words they instilled in their hearts. And silence is also a large ‘fence’ to keep in yiras shomayim because it is impossible to fear Hashem if one has a heart full of empty words. This is all the more true if one speaks a lot of pointless words before davening. One who does so is causing harm to himself. When he davens, he will have lots of frivolous thoughts in his head that will make it impossible to concentrate.”
Similarly, it is written in Igeres Haramban: “Remove all matters of this world from your heart at the time of tefillah, prepare your heart before Hashem, purify your thoughts, and think about each word before it leaves your mouth. You should do this all your days. If you do so, you will never sin your words, actions and thoughts will be upright, and your prayers will be pure, healthy and clean, said with concentration and accepted by Hashem...”
The “Akshan” Will Succeed
Sefer Chashbah L’Tova quotes the Magid of Kozhnitz zy”a as translating the words in this pasuk to mean “the land that you laid yourself down upon.” He also explains the previous words of “and he took the stone that he placed by his head” to mean “the stone that he laid his head upon.” The meaning of this is as is stated in the name of the Vilna Gaon zy”a (Keser Rosh, Ois 51): “The akshan (stubborn person) will succeed.” If a person wants his prayers to be accepted, he has to be stubborn and persistent. For someone to see success, he has to lay down upon the thing he wants with stubbornness and refuse to get up until he sees success. Accordingly, the pasuk is saying that Yaakov laid his body and head down and persisted until he saw success.
Eretz Yisroel is Acquired With Suffering
Rav Yitzchok of Vorka zy”a (Sefer Bais Yitzchok) says that this pasuk is a hint to Chazal’s statement (Brachos 5A) that Eretz Yisroel is one of five things that are acquired through suffering. The pasuk is saying that in order to acquire Eretz Yisroel, one must “lay down on it” and be moser nefesh.
The Benefit of Thanking Hashem
The following story is related in the introduction to Sefer Shomea Tefillah, which was written by a distinguished resident of Yerushalaim:
The author writes that several years after his wedding, his financial situation was very bad. He had many debts and barely any food in his house. On Shabbos, he had no chicken. Instead of gefilta fish, he only had sardines. This all affected his mood and he felt very down. He fell into depression and didn’t even want to leave his house. This even affected his learning and davening. He became cold and unfeeling and just did these things by rote. He adds that he is a naturally shy person and didn’t feel comfortable speaking over his problems with anyone, which only added to his depression.
He knew that he had only one place to turn. He had to beg Hashem for help. But he was so depressed that he was unable to daven with concentration. He began frequenting the kever of Rav Shimon Hatzadik, where he would beseech Hashem to help him emerge from the darkness and return to an illuminated life where he could serve Him with joy.
One day, when he was returning from Rav Shimon Hatzadik’s tzion, Hashem sent a thought into his head that literally changed his life. He thought: Until now, I only complained to Hashem. All I did was tell Him what I was lacking in my life and what parts of life were hard for me. Have I ever thanked Him for what I do have? It’s true that I don’t have money and that I am in debt, but, boruch Hashem, I have a good wife and children. It’s true that I have barely any food to give them, but, boruch Hashem, they are alive and healthy. They have the ability to hear, see and speak, etc. Many people don’t even have that. They would pay a fortune for any of those things. Boruch Hashem, I didn’t have to pay a penny for them. Hashem gave me life and health for free. I should be thanking Him, rather than constantly complaining!
From then on, he became a changed man. He began to see the good in every situation and to thank Hashem for it. This new mindset helped him emerge from his depression and to become a happy person. Soon thereafter, his financial situation improved and he was able to support his family.
He learned from this that a person must have a positive mindset and to recognize Hashem’s kindness. One should focus on what he does have and see His goodness and compassion at all times.
Tefilah B’Tzibur is a Segulah for Parnassah
The Baal Haturim says that the last letters of the words “vayikatz Yaakov m’shnaso vayomer” spell out the word “tzibur”. This is a hint that a person’s prayers are best heard when he davens with a tzibur.
Sefer Divrei Yisroel adds that this explains the connection to the previous pasuk. Hashem said that he will not forsake Yaakov, meaning that He will provide him with parnassah (as is stated in Bereishis Rabbah 69:6). The pasuk then hints that davening with a tzibur is a segulah to obtain this parnassah.
Tefilah Saves From Suffering
The Chofetz Chaim zy”a (Sefer Zechor L’Miriam, Likutei Amarim, Perek 10) writes: “Everyone knows that it is forbidden to question Hashem’s ways because it is certain that He is correct and His ways are righteous and straight. Still and all, it is permitted to bring one’s claims to Hashem when he is faced with a difficulty or challenge. On the contrary, we find that Hashem Himself wants us to bring our claims to him, as is stated (Yeshaya 62:7): ‘And give Him no rest, until He establishes...’
“We see in our times that when a country is suffering from governmental decrees, it is accepted to arrange meetings and committees, and to send representatives to the government to ask for the decrees to be rescinded. They do not rest until the ministers listen to their complaints. My brothers, this is how it should be for us as well. We face new suffering and pain every day. It is certainly incumbent upon us to beseech and beg Hashem for mercy and not to be silenced until He sends His help. He will certainly hear us and accept our words, as we see many times in the Torah that Hashem helped those who davened to Him. Hashem wants to hear our voice and He is encouraging us to cry out to Him and arouse His mercy whenever we are troubled.
“This is seen from the Medrash (Shemos Rabbah 38:4) that says: ‘Take with you words (devarim) and return to Hashem (Hoshea 14:3).’ In the past, we used karbonos for atonement. We no longer have karbonos but Hashem says that He desires our words. This means that he wants our words of Torah. But we respond that we don’t know how to learn. He says: ‘Cry and pray before Me. Didn’t I redeem your forefathers through tefillah, as is stated (Shemos 2:23): ‘And the children of Yisroel groaned from the work and they cried out’? And in the days of Yehoshua, didn’t I perform miracles through tefillah? I don’t ask for sacrifices or korbanos. All I ask for is words...’
“And it is stated in Medrash Tanchuma (Vayishlach 9): ‘Hashem doesn’t want to harm any creation. He only asks us to daven to Him and it will be accepted. Even if a person is not worthy of being answered and having kindness done for him, if he prays and beseeches Me, I will be kind to him.”
Accomplishing Through Thoughts
Sefer Darchei Emunah (Pekudei, Ois 5, page 123) writes that his father-in-law, the Shomer Emunim zy”a, would often speak words of chizuk, especially to people who felt that they were unable to concentrate and daven properly. He would tell them that they have to realize that Hashem is the ultimate good and He can do anything. One only has to ask, and He will give. Every Jew has the power to ask Him for whatever he needs. In fact, even thinking thoughts of prayer can accomplish great things. One merely has to be aware of his power.
In this vein, the Beer Mayim Chaim writes that Hashem listens to our thoughts and even a good thought is endlessly powerful. In this way, one can constantly be connected to Him through one’s thoughts.
Not Sufficing With Small Yeshuos
Since one can accomplish anything through tefillah, when one davens, he should not suffice with small requests for partial assistance. Rather, one should ask for a lot. Hashem can give a lot just as easily as He can give a little. He can fulfill every one of our requests. Therefore, there is no reason to minimize what we ask for.
Rav Tzadok of Lublin zy”a (Sefer Tzidkos Hatzaik, Ois 213) states: “If a person is righteous and wants to perfect himself, it is impossible for Hashem not to answer him, as is stated (Tehillim 34:19): “Hashem is close to the brokenhearted and He saves the lowly of spirit.’ This is as is stated in the Zohar (Chelek 3, 195A) that the prayer of a poor man can break through the Heavens. A ‘poor man’ means one who is lacking in wisdom (Nedarim 41). This means that even if one does not know how to daven, Hashem will hear him.
“Therefore, Dovid Hamelech said (Tehillim 102:1): ‘Before Hashem, he pours out his words (sicho).’ The word ‘sicha’ refers to simple words – not to words of Torah. It refers to words that do not contain wisdom. They are ‘poured out’ – with no order of coherence. They are simple, childish words. But the main thing is that they are said with a broken heart. Even such disjointed, nonsensical words are accepted by Him.
“Our prayers are a replacement for korbanos. The korban of a poor man is called a ‘minchah’ (gift). It is like a gift to Hashem. It is accepted by Hashem immediately and He removes anguish and pain from the person.
“If a person needs something and asks for all of what he needs – as the pasuk says (Tehillim 81:11): ‘Open you mouth wide and I shall fill it’ – he will be given it all. But because people are satisfied with very little, they do not ask Hashem for much. One should know that he should not suffice with that. Rather, he should ask for a full yeshua.”
We actually find this concept in Chazal (Kiddushin 82A): “A man should always teach his son a clean and easy trade and pray to the One who owns all wealth and property. This is because there is no trade that does not have rich people and poor people because poverty is not from the trade and wealth is not from the trade. Rather, everything depends on one’s merits.”
It is said in the name of tzadikim: “For parnassah, one must do hishtadlus. And for wealth, hishtadlus will not help.” Rather, everything depends on one’s tefillah. Therefore, a wise man will never stop davening. If one asks Hashem for a lot and only receives part of what he asked for, he should continue to daven until he gets it all. As Rav Tzadok writes, one must not be satisfied with a little. One must ask for a full yeshua. When Hashem sees that the person really trusts in Him to provide him with what he needs, He will give whatever he requests.
No Need to Worry
Sefer Divrei Yisroel explains this pasuk by citing the Medrash (Bereishis Rabbah 68:2; see Rashi 29:11) that says that after Elifaz took everything Yaakov owned, leaving him with only his walking stick, Yaakov said, “Where will my help come from?”
He then retracted and said, “Chas v’shalom. I don’t need to rely on any man. ‘My help will come from Hashem’ (Tehillim 121:1).”
The pasuk says that Yaakov woke up and said: “Indeed, Hashem is in this place and I did not know.” He was saying that since Hashem is in this place, he does not have to know anything. He does not have to be worried at all about who will help him because he can rely fully on Him.
Whenever a person wakes up from his worries and remembers that there is G-d in this world who can and will provide for him, he does not need to know where his livelihood will come from. One simply has to recognize this fact.
The pasuk is also hinting that every morning, when a person wakes up from his sleep, he should say that Hashem is in this place and he doesn’t need to know anything. He should depend on Him to provide what he needs. When one goes to work, he should bear in mind that he doesn’t need to know anything. All he has to do is trust in Hashem. This is why Chazal say (Brachos 4A) that a person should teach himself to say “I don’t know.” One should accustom himself to say that he doesn’t know anything besides for the fact that he must believe and trust in Hashem.
Joy With Trembling
Rav Yechezkel of Kuzmir zy”a (quoted in Maamar Yechezkel, Erech Olam Hazeh, Ois 2) said that navigating this world is comparable to walking across a river during the thaw. One cannot dawdle and dance on the ice, lest it break under his feet with him falling into the icy water. One also can’t angrily jump too strongly on the ice for the same reason. Rather, one must walk quickly – without too much joy or too much anger. So too, in this world one must be happy but not overly jubilant. One should fulfill the dictum of being “gilui b’ra’adah” – joyful with trembling.
He concludes by saying, “This is a fundamental rule for all of Yiddishkeit.”
Making Good Use of Parnassah
Sefer Maaseh Hatzadikim quotes Sefer Irin Kadishin (page 49) as relating that Rav Mordechai of Chernobyl zy”a and the Ruzhiner Rebbe zy”a both attended the Chanukas Habayis of the kloiz in Zhitomir. Rav Mordechai first made a l’chaim and gave a bracha to all those present. The Ruzhiner Rebbe then gave his bracha and said, “Hashem should give you gezunt, parnassah and ehrlichkeit!”
One chasid then said, “Rebbe, ehrlichkeit is the main thing (and you should have said that first.)”
The Ruzhiner turned to Rav Mordechai and said, “He is a fool. When Hashem created the world, He created everything man would need, and He then created man. Hashem first created parnassah so that man could be ehrlich. This shows that one must first have parnassah to be a yarei shomayim. That is why Yaakov first asked Hashem to give him ‘bread to eat and clothing to wear’, and then asked to ‘return in peace...and Hashem will be to me as a G-d.”
Serving Hashem With Sleep
My ancestor, Rav Meshulim Zusia of Chernobyl zy”a said that his grandfather, the Tchechoiver Rebbe zy”a would say the following in the name of the Apter Rov zy”a:
Yaakov Avinu spent 14 years in the bais medrash of Shem and Ever. Rashi states that for all those years, Yaakov was so immersed in Torah and avodas Hashem that he never slept at night. He did not know that he could serve Hashem even when he slept. When he reached this place and fell asleep, he had a dream that foretold that he would merit much greatness. When he awoke, he realized that he could even serve Hashem while he slept. He then proclaimed that Hashem was in this place – i.e., even in his sleep – and he did not know that previously.
He Could Not Hold Himself Back
The Chiddushei Harim quotes Rav Bunim of Peshischa zy”a as asking why Lavan told Yaakov that he was commanded not to harm him. He answers that Lavan was so proud that he merited receiving a Divine revelation that he couldn’t hold himself back from telling Yaakov – or anyone else he met - about it.
