Three
Prayers
Article
No.
30,
1985
It
is
written
in
The
Zohar,
Balak
(item
187):
“Three
are
the
ones
called
‘prayer’:
a
prayer
for
Moses,
a
prayer
for
David,
a
prayer
for
the
poor.
Of
those
three,
which
is
the
most
important?
A
prayer
for
the
poor.
This
prayer
precedes
the
prayer
of
Moses
and
precedes
the
prayer
of
David.
What
is
the
reason?
It
is
because
a
poor
is
brokenhearted,
and
it
is
written,
‘The
Lord
is
near
to
the
brokenhearted.’
The
poor
always
quarrels
with
the
Creator,
and
the
Creator
listens
and
hears
his
words,
‘a
prayer
for
the
poor
when
he
is
weak
[also:
wraps].’
It
should
have
said,
‘when
he
is
wrapped’;
what
is
‘when
he
wraps’?
It
means
that
he
creates
a
delay,
delaying
all
the
prayers
in
the
world,
which
do
not
enter
until
his
prayer
enters.
The
Creator
alone
is
unified
with
these
grievances,
as
it
is
written,
‘and
pours
out
his
words
before
the
Lord.’
All
the
hosts
of
heaven
ask
one
another,
‘What
does
the
Creator
do?
In
what
is
He
exerting?’
They
are
told,
‘He
is
becoming
passionately
unified
with
His
Kelim
[vessels],’
meaning
with
the
brokenhearted.
This
prayer
causes
delay
and
postponement
to
all
the
prayers
in
the
world.”
Concerning
these
three
prayers,
we
should
understand
the
difference
between
the
prayers
of
Moses,
David,
and
the
poor.
What
is
the
importance
of
the
poor,
in
that
he
has
grievances
against
the
Creator,
and
for
which
he
delays
all
the
prayers?
We
should
also
understand
what
it
means
that
it
delays
all
the
prayers
in
the
world?
Is
the
Creator
unable
to
answer
all
the
prayers
at
once?
Does
He
need
to
take
up
time,
as
though
they
need
to
stand
in
line
one-by-one?
We
will
interpret
this
in
the
work,
for
all
these
prayers
apply
to
one
person.
These
are
three
consecutive
states
in
the
order
of
the
work.
We
find
that
there
are
three
deficiencies
that
one
should
ask
the
Creator
to
satisfy
for
him:
1)
Torah,
which
is
called
“Moses,”
2)
the
kingdom
of
heaven,
3)
a
poor,
who
is
brokenhearted,
pertaining
to
his
Kelim.
We
should
understand
why
he
says,
“The
Lord
is
near
to
the
brokenhearted,”
which
is
called
“close.”
We
learn
that
“close”
means
equivalence
of
form.
But
how
can
we
speak
of
equivalence
of
form
with
the
Creator
if
he
is
brokenhearted?
We
should
also
understand
what
we
learn,
“The
Lord
is
near
to
all
who
call
upon
Him
in
truth.”
That
is,
what
is
“close”?
“Truth”
is
called
“close,”
and
brokenhearted
is
not
called
“close.”
We
should
also
understand
the
grievance
that
the
poor
has
against
the
Creator,
as
though
the
Creator
is
saying
that
the
poor
is
right,
for
we
see
that
because
of
the
grievances
He
listens
to
him
more
than
to
others,
as
said
in
the
above
words
of
the
holy
Zohar.
But
it
is
written
in
The
Zohar
(“Introduction
of
the
Book
of
Zohar,”
item
174):
“Rabbi
Shimon
started,
‘One
who
rejoices
in
holidays
and
does
not
give
his
share
to
the
Creator.’”
In
The
Zohar
(item
175),
he
explains
what
is
the
share
of
the
Creator:
“The
share
of
the
Creator
is
to
delight
the
poor
as
much
as
he
can,
for
on
holidays
the
Creator
comes
to
see
His
broken
Kelim.”
He
interprets
in
the
Sulam
[Ladder
commentary
on
The
Zohar]
why
the
Creator’s
share
is
for
the
poor,
pertaining
to
the
breaking
of
the
vessels
that
preceded
the
creation
of
the
world.
In
his
words:
“By
the
breaking
of
the
Kelim
of
Kedusha
[holiness]
and
their
fall
into
the
separated
BYA,
sparks
of
Kedusha
fell
into
the
Klipot
[shells/peels].
From
them,
all
sorts
of
pleasures
and
fancies
come
into
the
domain
of
the
Klipot,
for
the
sparks
transfer
them
into
man’s
reception
and
for
his
pleasure.
By
that,
they
cause
all
kinds
of
transgressions,
such
as
theft,
robbery,
and
murder.”
Accordingly,
we
should
interpret
what
it
means
that
a
poor’s
complaint
is
with
a
grievance.
He
says,
“Why
is
it
my
fault
that
He
has
created
me
from
broken
vessels,
because
of
which
I
have
within
me
all
the
evil
lusts
and
evil
thoughts?
All
this
came
to
me
only
because
I
extend
from
the
breaking
of
the
vessels,
which
was
the
first
place
where
they
wanted
to
extend
the
upper
abundance
into
the
vessels
of
reception
with
the
intention
to
receive
in
order
to
receive,
and
not
at
all
with
the
intention
to
bestow.
Because
of
it,
self-love
has
been
installed
in
me,
and
for
this
reason
I
am
far
from
anything
spiritual
and
have
no
part
in
Kedusha,
which
is
founded
only
on
vessels
that
have
the
intention
to
bestow.
It
follows
that
all
my
suffering
at
having
no
access
to
Kedusha
and
seeing
that
I
am
far
from
You
due
to
the
disparity
of
form
that
I
have
as
a
result
of
self-love,
which
is
the
whole
enemy
that
is
in
my
heart,
He
is
the
one
who
causes
all
of
my
bad
states.
It
all
came
because
You
created
me
this
way!”
For
this
reason,
he
comes
with
complaints
and
says,
“I
cannot
change
the
nature
with
which
You
created
me,
but
I
want
that
just
as
You
have
created
me
with
self-love,
now
You
will
give
me
a
second
nature,
as
You
have
given
me
the
first,
meaning
a
desire
to
bestow,
for
I
cannot
fight
against
the
nature
that
You
have
imprinted
in
me.
Moreover,
I
have
evidence
that
it
is
Your
fault
that
I
haven’t
the
strength
to
overcome.
Our
sages
said
(Kidushin
30),
‘Rabbi
Shimon
Ben
Levi
said,
‘Man’s
inclination
overpowers
him
each
day
and
seeks
to
put
him
to
death,
as
it
was
said,
‘The
wicked
watches
for
the
righteous
and
seeks
to
put
him
to
death.’
Were
it
not
for
the
Creator’s
help,
he
would
not
have
overcome
it,
as
it
was
said,
‘God
will
not
leave
him
in
his
hand.’”
It
follows
that
the
grievances
of
the
poor
are
justified.
That
is,
he
hasn’t
the
strength
to
overcome
it
if
the
Creator
does
not
help
him,
as
our
sages
said.
Therefore,
he
comes
with
a
complaint
to
the
Creator
that
only
He
can
help,
and
none
other,
as
it
is
implied
from
the
words
of
our
sages
that
the
Creator
did
so
deliberately,
so
there
would
be
a
need
for
prayer,
since
“The
Creator
awaits
the
prayer
of
the
righteous,”
meaning
those
who
pray
that
they
want
to
be
righteous.
The
reason
for
this
was
explained
in
the
previous
essays
of
Baal
HaSulam.
It
therefore
follows
that
his
grievances
with
the
Creator
for
creating
him
in
such
lowliness
is
justified,
meaning
that
the
Creator
Himself
made
it
so
that
he
cannot
expect
anything
to
help
him
but
the
Creator.
This
is
why
the
prayer
of
the
poor
is
called
“brokenhearted,”
meaning
it
comes
from
the
breaking
of
the
vessels.
It
follows
that
the
argument
of
the
brokenhearted
is
a
true
argument,
and
truth
is
called
“close”
because
it
is
in
equivalence
of
form
with
the
Creator.
This
is
why
this
prayer
is
answered
first,
since
here
begins
the
order
of
the
work.
By
this
we
will
understand
what
we
asked,
that
here
he
says
that
“close”
means
brokenhearted,
and
there
we
learned
that
“near”
is
true,
as
it
is
written,
“The
Lord
is
near
to
all
who
call
upon
Him
in
truth.”
The
answer
is
that
the
argument
of
the
brokenhearted
is
a
true
argument.
It
follows
that
the
two
are
the
same,
meaning
that
we
must
know
that
when
we
come
to
pray
to
the
Creator
we
must
speak
to
him
words
of
truth.
This
is
what
we
explained
in
the
previous
article
[29,
Tav-Shin-Mem-Hey],
that
when
he
comes
to
pray
to
the
Creator
he
needs
to
ask
the
Creator
to
help
him:
“Since
I
am
truly
in
the
worst
state
in
the
world,
for
although
there
might
be
lower
people
than
I,
both
in
Torah
and
in
work,
they
do
not
feel
the
truth
as
I
see
my
situation.
Therefore,
they
still
do
not
have
the
deficiency
that
I
have,
and
therefore
do
not
need
Your
help
so
much.
But
I
do
see
my
true
state—that
I
am
completely
disconnected
from
spirituality
after
all
the
work
that
I
have
done
both
in
time
and
in
effort.
And
yet,
now
I
see
that
‘the
former
days
were
better
than
these,’
and
as
much
as
I
may
try
to
go
forward,
I
feel
that
I
am
going
backwards.”
This
is
called
“a
true
argument,”
and
to
this
it
is
possible
to
attribute
equivalence
of
form
with
the
Creator
in
that
he
is
making
a
true
argument.
By
this
we
will
understand
the
question,
“Why
does
the
prayer
of
the
poor
delay
all
the
prayers?
Is
the
Creator
unable
to
answer
all
the
prayers
at
once?”
We
need
to
learn
all
three
prayers
in
one
body.
This
means
that
it
is
impossible
to
answer
everything
a
person
asks,
except
by
order
of
the
degree
that
a
person
can
receive.
That
is,
if
he
receives
this,
it
will
be
to
his
best.
But
if
he
receives
some
satisfaction
that
he
wants
it
will
be
to
his
detriment,
and
his
wish
will
certainly
not
be
granted
because
the
Creator
wants
to
benefit
him
and
not
harm
him.
Therefore,
the
lower
one
must
receive
from
above
according
to
what
the
lower
one
really
needs.
This
is
why
he
must
pray
for
his
poverty,
that
he
has
grievances
that
He
created
him
with
a
will
to
receive,
which
he
feels
is
causing
all
the
evil
in
him
and
causing
all
his
troubles.
Afterwards
he
can
ask
to
be
given
the
kingdom
of
heaven,
for
he
has
already
been
given
vessels
of
bestowal
and
can
already
receive
faith,
called
the
“kingdom
of
heaven.”
That
is,
one
cannot
attain
the
burden
of
the
kingdom
of
heaven,
called
“faith,”
before
he
has
vessels
of
bestowal,
as
he
says
in
the
Sulam
(“Introduction
of
the
Book
of
Zohar,”
p
138):
“It
is
a
law
that
the
creature
cannot
receive
apparent
harm
from
Him,
for
it
is
a
flaw
in
His
glory
that
the
creature
should
perceive
Him
as
doing
harm,
for
it
is
inappropriate
for
the
perfect
Operator.
Hence,
when
one
feels
bad,
to
that
extent
there
is
denial
of
His
guidance
upon
him
and
the
Operator
is
hidden
from
him.”
Therefore,
first
one
should
receive
strength
from
above
to
have
a
second
nature,
which
is
the
desire
to
bestow.
Subsequently,
he
can
ask
for
another
degree,
which
is
David,
meaning
the
kingdom
of
heaven.
It
follows
that
the
prayer
of
the
poor
delays
all
the
other
prayers,
meaning
that
before
the
poor
receives
his
wish,
one
cannot
acquire
higher
degrees.
This
is
why
it
is
written,
“A
prayer
for
the
poor
when
he
is
weak
[also
“wraps”].”
Then
comes
the
second
prayer,
which
is
the
prayer
for
David,
being
the
kingdom
of
heaven,
when
he
asks
to
have
faith,
to
feel
the
Operator
who
operates
with
His
guidance
over
the
entire
world.
This
is
so
because
now
he
can
already
perceive
the
Creator
as
doing
good,
as
written
in
the
Sulam,
since
he
already
has
vessels
of
bestowal.
Thus,
he
can
already
see
how
He
is
doing
good.
It
follows
that
it
is
impossible
to
obtain
faith,
which
is
the
kingdom
of
heaven,
before
one
has
acquired
the
correction
of
the
qualities—to
always
be
ready
to
bestow
and
not
receive
in
order
to
receive.
Otherwise
from
above
he
is
not
permitted
to
obtain
faith.
This
is
regarded
as
the
prayer
of
the
poor
delaying
all
the
prayers.
That
is,
before
a
person
reveals
his
deficiency—that
he
is
immersed
in
self-love,
and
wants
to
emerge
from
it—it
is
pointless
to
ask
for
other
things.
Afterwards
comes
the
time
for
the
prayer
for
Moses,
which
is
regarded
as
the
Torah.
This
is
so
because
it
is
impossible
to
be
rewarded
with
the
Torah
before
he
obtains
faith,
for
“It
is
forbidden
to
teach
idol-worshippers
the
Torah,”
as
it
was
said,
“This
is
the
law
[Torah]
that
Moses
set
before
the
children
of
Israel.”
And
it
is
written
in
The
Zohar:
“It
is
forbidden
to
teach
idol-worshippers
the
Torah,”
and
“One
who
circumcised
himself
but
does
not
keep
the
commandments
of
the
Torah
is
as
though
he
was
not
circumcised,
as
it
is
written
(Jethro),
‘If
you
make
an
altar
of
stone
for
Me,
you
shall
not
build
it
of
cut
stones,
for
if
you
wield
your
sword
on
it,
you
will
profane
it.’
Although
you
wielded
your
sword
on
it,
meaning
he
circumcised
himself,
he
profanes
it,
which
means
that
he
profaned
the
circumcision.”
This
means
that
even
one
who
is
circumcised
and
has
Jewish
parents
is
still
not
regarded
as
“Israel”
with
respect
to
the
Torah,
meaning
that
it
is
permitted
to
learn
with
him
Torah,
if
he
is
not
keeping
the
commandments
of
the
Torah.
This
is
what
is
implied
from
the
above
words
of
The
Zohar.
It
is
written
in
The
Zohar
(Pinhas,
item
68):
“‘And
wine
makes
man’s
heart
glad.’
This
is
the
wine
of
Torah,
for
wine
is
the
same
number
as
Sod
[secret].
As
the
wine
must
be
concealed
and
sealed
so
it
is
not
poured
into
idol-worship,
so
is
the
Torah:
it
must
be
concealed
and
sealed,
and
all
her
secrets
are
poured
out
only
to
those
who
fear
Him.”
Thus,
the
prayer
for
Moses,
which
is
the
Torah,
is
a
degree
that
comes
after
the
kingdom
of
heaven,
called
fear.
This
is
the
meaning
of
the
Torah
being
given
specifically
to
those
who
fear
Him.
This
is
also
the
meaning
of
what
our
sages
said,
“The
hand
Tefillin
precedes
the
head
Tefillin,”
since
it
is
written,
“You
shall
bind
them
as
a
sign
on
your
hand
and
they
shall
be
as
frontals
between
your
eyes.”
The
holy
Zohar
interprets
that
the
hand
Tefillin
is
Malchut,
and
the
head
Tefillin
is
ZA.
The
hand
Tefillin
should
be
covered
because
it
is
written,
“And
it
shall
be
as
a
sign
to
you
on
your
hand,”
and
they
explained
“To
you
as
a
sign,
and
not
to
others
as
a
sign.”
Baal
HaSulam
said
that
Malchut
is
called
“faith.”
For
this
reason,
it
must
be
concealed,
which
means
that
because
Malchut
is
faith
above
reason,
it
is
called
“concealment.”
Therefore,
once
he
acquires
faith,
which
is
called
“kingdom
of
heaven,”
he
can
be
rewarded
with
the
Torah,
called
ZA,
which
implies
the
head
Tefillin,
where
there
is
already
disclosure
of
Torah.
This
is
why
our
sages
said
about
the
verse,
“And
all
the
peoples
of
the
earth
will
see
that
you
are
called
by
the
name
of
the
Lord,
and
they
will
be
afraid
of
you,”
that
these
are
the
head
Tefillin,
where
there
is
seeing.