The
Reason
for
Straightening
the
Legs
and
Covering
the
Head
During
the
Prayer
Article
No.
32,
1986
It
is
written
in
The
Zohar
(Vaetchanan,
item
10):
“Come
and
see,
he
who
stands
during
the
prayer
should
straighten
his
legs
and
cover
his
head
as
one
who
is
standing
before
the
King,
and
he
should
cover
his
eyes
so
as
not
to
look
at
the
Shechina
[divinity].”
In
The
Zohar
(Vaetchanan,
item
11)
he
asks,
“You
say,
‘One
who
is
looking
at
the
Shechina
while
he
is
praying.’
But
how
can
he
look
at
the
Shechina?
He
replies,
‘It
is
to
verify
that
the
Shechina
is
standing
in
front
of
him
during
his
prayer.
This
is
why
he
must
not
open
his
eyes.’”
We
should
understand
what
the
matter
of
straightening
the
legs
implies,
for
it
seems
to
be
a
condition
in
the
prayer,
meaning
it
implies
an
important
issue,
so
what
is
it?
We
should
also
understand
why
we
must
cover
the
head
during
the
prayer.
It
cannot
be
said
that
it
means
we
must
cover
the
head
with
the
Talit
[prayer
shawl]
during
the
prayer,
for
this
pertains
only
to
the
morning
prayer.
But
in
the
afternoon
and
evening
prayers,
which
we
pray
without
a
Talit,
how
can
we
speak
of
covering
the
head?
So
what
does
it
imply?
Also,
what
does
it
mean
to
cover
the
eyes?
We
cover
our
eyes
when
we
read
the
Shema
reading,
but
here
he
says
that
during
the
prayer
we
should
also
cover
our
eyes,
so
we
should
know
what
these
words
imply.
We
should
also
understand
the
reply
of
the
holy
Zohar
to
the
question,
“How
can
he
look
at
the
Shechina?”
He
explains
that
it
is
to
verify
that
the
Shechina
is
standing
in
front
of
him
during
his
prayer.
But
the
answer
is
unclear:
What
is
the
connection
between
closing
the
eyes
and
knowing
that
the
Shechina
is
standing
in
front
of
him?
To
understand
the
above
we
must
return
to
the
whole
matter
of
the
work
of
creation—what
it
is
for
and
what
is
the
degree
that
Creation
should
achieve?
It
is
known
that
the
purpose
of
creation
was
to
do
good
to
His
creations.
To
this
comes
the
famous
question,
“Why
then
are
the
delight
and
pleasure
not
evident
to
each
and
every
one
of
the
creatures?
Rather,
we
see
the
opposite:
the
whole
world
is
suffering
and
tormented
before
they
obtain
some
delight
and
pleasure.
For
the
most
part,
when
a
person
introspects,
he
says
what
our
sages
said,
“It
would
have
been
better
not
to
be
born
than
to
be
born”
(Iruvin,
13).
In
their
words,
“It
would
be
preferable
for
man
not
to
be
born
than
to
be
born.”
It
is
known
that
the
answer
is
that
in
order
not
to
have
shame,
called
“bread
of
shame,”
we
were
given
a
correction
called
“equivalence
of
form.”
This
means
that
every
delight
and
pleasure
that
one
receives
should
be
with
the
intention
to
bestow.
In
order
to
be
able
to
accustom
himself
to
receive
pleasures
in
order
to
bestow
there
had
to
be
a
Tzimtzum
[restriction]
and
concealment,
so
we
would
not
see
the
great
pleasures
dressed
in
Torah
and
Mitzvot
[commandments]
right
away.
We
can
learn
the
order
of
the
work
in
order
to
bestow
in
corporeal
matters,
where
there
are
only
small
pleasures,
which
the
holy
Zohar
calls
“thin
light,”
meaning
“very
faint
light.”
That
is,
holy
sparks
fell
into
the
Klipot
[shells/peels]
so
they
will
exist.
On
that
light,
which
is
found
in
corporeal
pleasures,
we
can
learn
how
to
receive
them
in
order
to
bestow
because
on
smaller
pleasures
it
is
easier
to
accustom
ourselves
to
receive
them
only
in
order
to
bestow.
That
is,
it
is
easier
to
say,
“If
I
cannot
aim
to
bestow
I
give
them
up
and
do
not
want
to
receive
these
pleasures
because
by
them
I
become
separated
from
the
Creator.”
It
is
known
that
He
works
only
to
bestow,
and
the
lower
one
wants
specifically
to
receive.
Thus,
there
is
no
equivalence
of
form
here.
For
this
reason,
meaning,
since
he
wants
to
adhere
to
the
Creator,
the
act
of
reception
detaches
him
from
feeling
the
Creator
due
to
the
Tzimtzum
and
concealment
that
took
place
so
he
could
accustom
himself
to
be
able
to
do
things
and
direct
them
to
bestow.
But
if
the
Providence
of
the
Creator
were
revealed,
the
delight
and
pleasure
would
be
revealed
and
man
would
not
be
able
to
overcome
his
vessels
of
reception.
By
this
we
will
understand
what
our
sages
said,
that
during
the
prayer
a
man
must
straighten
his
legs.
Raglaim
[legs]
comes
from
the
word
Meraglim
[spies].
That
is,
the
argument
of
the
spies
comes
to
a
person.
They
saw
that
it
was
not
worthwhile
to
commence
the
work
to
reach
the
holy
land,
which
is
the
land
of
Israel,
for
two
reasons:
1)
What
would
the
will
to
receive
gain
if
he
walked
on
the
path
that
reaches
only
the
King?
That
is,
he
would
toil
with
his
work
that
he
is
doing
for
the
Creator
and
the
will
to
receive
will
not
benefit,
but
lose,
and
the
desire
to
bestow
will
gain.
But
what
will
the
will
to
receive—which
is
the
heart
of
the
created
being—have?
2)
Even
if
we
say
that
it
is
worthwhile
to
serve
the
King,
that
it
brings
man
great
pleasure,
not
every
person
is
fit
for
this.
This
must
require
special
stipulations,
which
are
specifically
for
people
born
with
great
talents
and
courage,
who
can
overcome
all
the
obstacles
found
when
wanting
to
approach
Kedusha
[holiness/sanctity].
Rather,
it
is
enough
for
us
to
remain
on
the
same
level
as
the
whole
of
Israel.
Why
should
we
seek
higher
degrees
than
the
general
public?
I
don’t
need
to
be
an
exception
and
I
am
content
with
simply
keeping
Torah
and
Mitzvot,
without
any
intentions.
This
work
will
certainly
be
easier
because
it
is
closer
to
our
vessels
of
reception.
Why
should
I
look
at
a
handful
of
people
saying
that
the
most
important
is
to
work
for
the
Creator?
Surely,
the
whole
public
is
working
for
the
Creator,
so
I
will
be
as
one
of
them.
This
is
called
“spies.”
It
was
said
that
during
the
prayer
he
must
straighten
his
legs.
This
means
that
he
should
say
that
what
the
spies
are
showing
him,
this
way—that
only
a
handful
of
people
say
that
we
must
walk
only
in
this
path—that
only
this
path
is
the
truth,
and
not
the
other
ways,
although
they
are
paths
of
truth.
This
is
as
our
sages
said,
“One
should
always
engage
in
Torah
and
Mitzvot
Lo
Lishma
[not
for
Her
sake],
and
from
Lo
Lishma
he
will
come
to
Lishma
[for
Her
sake].”
What
our
sages
said
must
be
true,
but
this
path
of
trying
to
walk
on
the
path
that
leads
directly
for
the
Creator
is
called
“the
complete
truth.”
This
means
that
he
should
reply
to
the
spies
telling
him
that
what
he
was
doing
was
wrong,
“Now
I
am
going
to
ask
the
Creator
to
help
me
walk
on
my
way,
which
I
have
chosen
now,
and
say
that
only
this
is
an
upright
way.”
This
is
the
meaning
of
having
to
straighten
the
legs
during
the
prayer.
It
follows
that
the
prayer
that
he
is
going
to
pray
to
the
Creator
is
for
a
deficiency,
for
if
he
has
no
deficiency,
he
has
nothing
for
which
to
ask
and
pray.
And
what
is
my
deficiency?
It
is
that
I
see
that
the
spies
won’t
leave
me
alone,
and
I
don’t
want
to
walk
in
their
ways.
However,
I
see
that
all
my
thoughts
and
desires
are
only
for
my
own
benefit,
and
I
see
that
I
cannot
do
anything
for
the
Creator.
Thus,
all
I
need
now,
and
for
which
I
should
ask
the
Creator,
is
that
He
will
give
me
a
Kli
[vessel],
called
“desire.”
That
is,
I
am
deficient
of
deficiency,
meaning
a
desire
to
want
to
serve
the
King,
and
that
this
will
be
my
every
wish
and
aspiration,
and
not
to
worry
about
things
that
do
not
concern
serving
the
Creator.
However,
the
real
reason
why
a
person
does
not
crave
to
serve
the
King
is
not
that
he
does
not
want
to
serve
the
King.
Rather,
Baal
HaSulam
said
that
the
reason
is
that
he
does
not
believe
that
he
is
standing
before
the
King.
But
when
he
feels
that
he
is
standing
before
the
King,
his
choice
becomes
annulled
and
he
annuls
before
the
King
as
a
candle
before
a
torch.
It
therefore
follows
that
the
main
thing
on
which
one
should
work
in
his
labor
is
to
be
rewarded
with
faith,
meaning
to
feel
that
the
Creator
exists,
as
our
sages
said
(Pirkey
Avot),
“The
eye
sees
and
the
ear
hears,”
since
there
is
concealment
over
us.
But
before
we
exit
self-love,
we
are
still
under
the
Tzimtzum
that
was
done,
so
that
the
place
of
reception
will
be
dark,
without
light,
which
is
called
“a
space
vacant
of
upper
light.”
For
this
reason,
he
asks
the
Creator
to
open
his
eyes
so
he
will
feel
that
he
is
standing
in
front
of
the
Creator.
He
needs
this
not
because
he
wants
to
enjoy
standing
in
front
of
the
Creator.
Rather,
he
wants
to
bestow
upon
the
Creator
and
cannot
do
anything
because
he
still
does
not
feel
the
importance
of
the
Creator.
Instead,
to
him,
the
Shechina
is
in
exile.
That
is,
when
it
occurs
to
him
to
do
something
for
the
Creator
and
not
think
of
his
own
benefit,
the
world
grows
dark
on
him.
It
seems
to
him
that
now
he
has
passed
away
from
the
world
and
died.
That
is,
he
begins
to
feel
that
his
entire
existence
is
annulled
and
he
no
longer
merits
a
name.
For
this
reason,
right
at
the
beginning
of
his
entrance
into
that
state
he
wants
to
escape
it
because
at
that
time
he
feels
the
unpleasantness
that
this
situation
is
causing
him,
and
he
cannot
continue
walking
on
this
path.
He
understands
that
if
he
begins
to
walk
on
the
path
of
“Only
for
the
Creator,”
he
should
feel
life
and
happiness.
But
suddenly
he
sees
the
opposite.
This
brings
up
the
question,
“Why
is
this
so?”
The
answer
is
that
in
this
state,
when
he
feels
this
way,
he
can
feel
the
meaning
of
“Shechina
in
the
dust.”
That
is,
he
feels
that
he
has
fallen
so
low
that
he
has
really
stooped
to
the
ground.
Afterwards,
when
he
knows
what
is
“Shechina
in
the
dust,”
he
can
pray
to
the
Creator
and
do
good
deeds
so
the
Creator
will
raise
the
Shechina
from
the
dust.
That
is,
where
he
felt
that
assuming
the
burden
of
the
kingdom
of
heaven—meaning
to
work
only
for
the
Creator
and
not
for
himself—tastes
like
dust,
he
asks
the
Creator
to
remove
His
concealment
from
him
so
he
will
be
rewarded
with
seeing
that
the
Shechina
is
called
the
“land
of
the
living.”
That
is,
precisely
by
wanting
to
do
everything
for
the
Creator
and
not
for
his
own
benefit,
precisely
from
here
one
is
rewarded
with
the
real
life.
This
is
the
meaning
of
the
“land
of
the
living,”
a
land
from
which
life
springs
to
all.
Conversely,
the
land
of
the
Sitra
Achra
[other
side]
is
called
a
“land
that
consumes
its
dwellers.”
It
is
known
that
the
matter
of
reception
causes
separation
from
the
Kedusha.
For
this
reason,
“the
wicked
in
their
lives
are
called
‘dead.’”
Bestowal
is
called
Dvekut,
as
it
is
written,
“And
you
who
cling
to
the
Lord
your
God
are
alive
every
one
of
you
this
day.”
This
means
that
a
person
wanting
the
Creator
to
open
his
eyes
and
to
be
rewarded
with
faith,
meaning
to
feel
His
existence,
does
not
mean
that
he
craves
the
pleasure
of
feeling
that
he
is
standing
before
the
King.
Rather,
he
craves
not
to
be
wicked
by
not
wanting
to
observe
the
commandment
of
loving
the
Creator.
And
although
there
cannot
be
love
without
pleasure,
there
is
the
matter
that
one
wants
it
directly,
and
indirectly,
something
else
is
drawn.
For
example,
a
person
wants
to
love
his
children
because
he
wants
to
enjoy
it.
Although
it
cannot
be
said
that
he
loves
the
matter
and
does
not
feel
pleasure
about
it,
for
where
one
feels
suffering
we
cannot
speak
of
love.
Only
sometimes
we
say
that
we
are
happy
about
suffering,
since
by
this
we
might
gain
something.
It
is
like
a
person
going
through
surgery
in
a
hospital.
He
pays
the
doctor
a
lot
of
money,
and
he
does
not
say
that
he
loves
it,
but
he
is
happy
about
it
because
by
this
he
will
gain
something
important—his
life.
Therefore,
we
cannot
say
that
he
wants
to
love
his
children
and
work
for
them
so
as
to
enjoy.
Rather,
the
fact
that
he
wants
to
love
is
love
that
comes
naturally
and
has
nothing
to
do
with
pleasure.
But
his
love
for
them
gives
him
joy.
It
follows
that
the
pleasure
derived
from
love
of
the
children
is
extended
indirectly.
It
is
the
same
when
a
person
asks
the
Creator
to
bring
him
closer
and
give
him
the
light
of
faith,
to
feel
the
existence
of
the
Creator.
Naturally,
at
that
time
he
annuls
before
the
Creator
and
certainly
enjoys.
However,
this
is
not
what
he
means.
Rather,
his
intention
is
that
he
wants
the
Creator
to
bring
him
closer
because
he
sees
that
he
is
wicked
and
cannot
do
anything,
except
for
his
own
benefit.
Thus,
he
truly
wants
to
exit
self-love.
It
follows
that
his
intention
is
to
exit
self-love,
and
not
to
receive
greater
pleasure.
That
is,
since
he
does
not
enjoy
corporeal
pleasures
all
that
much,
to
give
more
pleasure
to
his
will
to
receive,
this
is
his
purpose,
meaning
that
he
wants
his
self-love
will
have
more
pleasure.
Certainly
not!
On
the
contrary,
he
wants
to
exit
self-love
altogether.
But
the
reason
that
causes
him
to
want
to
ask
the
Creator
to
take
him
out
of
self-love
and
give
him
the
light
of
faith
is
only
that
he
is
Jewish
and
must
observe
Torah
and
Mitzvot
because
the
Creator
has
commanded
us
to
observe
His
will.
But
he
sees
that
he
has
nothing
to
do
with
bestowing
upon
the
Creator.
Rather,
all
his
concerns
are
as
those
of
the
gentiles,
only
self-love.
This
motivates
him
to
go
and
ask
for
something—to
be
able
to
be
a
Jew
and
not
a
gentile
who
belongs
to
the
nations
of
the
world.
However,
we
should
remember
that
it
is
impossible
to
feel
the
existence
of
the
Creator
without
feeling
pleasure.
And
yet,
this
is
so
when
the
pleasure
comes
to
him
indirectly,
meaning
when
he
does
not
intend
it
but
that
it
comes
to
him
by
itself
because
it
is
natural
that
when
we
feel
that
we
are
standing
before
the
King
we
feel
the
importance
of
the
King,
and
to
that
extent
we
are
filled
with
pleasure.
It
therefore
follows
that
it
cannot
be
said
that
he
is
standing
before
the
King
and
feels
that
he
wants
to
annul
before
the
King,
and
at
the
same
time
feel
unpleasantness
because
he
wants
to
annul.
Therefore,
when
a
person
sees,
if
he
begins
to
work
in
order
to
bestow
and
feels
that
by
his
annulling
before
the
Creator
he
feels
unpleasantness,
he
should
say
that
this
is
not
the
form
of
the
King,
but
that
such
a
feeling
came
to
him
in
order
to
know
the
meaning
of
“Shechina
in
exile”
or
“Shechina
in
the
dust.”
Then
the
time
is
ripe
for
praying
to
the
Creator
to
bring
him
closer,
since
otherwise
he
sees
that
there
is
no
way
that
he
will
be
able
to
enter
Kedusha
by
himself,
since
he
feels
that
all
the
body’s
organs
resist
serving
the
King
and
annulling
his
existence,
so
all
his
aspirations
will
be
only
to
serve
the
King.
At
that
time
he
is
called
“deficient,”
when
there
is
no
one
in
the
world
who
can
help
him
but
the
Creator
Himself.
However,
regarding
the
deficiency,
we
should
make
several
discernments
in
order
to
be
fit
for
fulfillment
when
praying
to
the
Creator
to
help
him:
1)
He
has
what
he
needs,
but
he
does
not
feel
its
absence.
For
example,
a
man
has
a
family
of
six,
and
his
friends
have
a
family
as
big
as
his
and
live
in
three
rooms,
while
he
lives
in
an
apartment
with
two
rooms.
He
is
content
with
little
and
does
not
feel
deficient
of
another
room.
Naturally,
when
he
does
not
feel
deficient
he
does
not
make
efforts
to
obtain
another
room.
It
follows
that
with
such
a
deficiency
we
cannot
speak
of
prayer,
therefore
granting
the
prayer
is
irrelevant
because
“there
is
no
light
without
a
Kli,
since
there
is
no
filling
without
a
lack.”
2)
He
feels
its
deficiency
and
begins
to
try
to
obtain
it.
However,
after
some
time
of
making
efforts
to
satisfy
his
need
he
sees
that
he
cannot
obtain
it
so
easily
and
despairs.
He
begins
to
tell
himself
that
he
does
not
have
to
be
among
the
prominent
people
in
the
public
and
can
settle
for
what
he
has.
By
man’s
nature,
the
laziness
helps
him
justify
his
lack
of
effort
to
a
great
extent.
Hence,
now
he
is
restful
and
carefree
because
now
he
does
not
want
anything.
However,
since
before
he
despaired
he
made
great
efforts
to
obtain
what
he
wanted,
thoughts
of
the
deficiencies,
the
filling
he
had
hoped
to
achieve,
keep
coming
to
him.
And
as
much
as
he
had
exerted
to
obtain
them,
it
is
as
though
the
filling
itself
is
awakening
him
now
to
begin
the
work
anew.
At
that
time
a
person
comes
to
a
state
where
he
asks
the
Creator
to
remove
all
the
thoughts
that
awaken
him
to
feel
deficient
and
work
on
them.
Instead,
he
prays
that
no
lack
will
come
into
his
mind.
All
he
wants
now,
and
if
he
attains
this
it
will
be
a
state
he
calls,
“good,”
is
not
to
feel
any
lack.
It
therefore
follows
that
the
filling
he
hopes
for
is
not
to
have
a
sense
of
deficiency.
This
is
the
entire
filling
for
which
he
hopes.
Now
he
wants
to
enjoy
the
absence
of
feeling
deficiencies,
and
does
not
expect
the
filling
of
the
deficiencies.
Rather,
the
whole
satisfaction
is
in
the
absence
of
the
feeling
of
lack.
This
is
what
he
wants
now,
that
this
will
be
the
best
state
in
his
life.
This
means
that
should
his
friend
come
and
ask
him,
“Do
you
need
anything?
I
will
try
to
grant
you
your
wish,”
he
will
reply
to
him,
“Believe
me
that
now
I
am
in
a
state
where
I
do
not
need
anything.
Now
all
I
want
is
rest,
not
to
worry
about
anything.
I
am
embarrassed
to
tell
you
since
you
came
to
me
and
you
probably
came
in
order
to
delight
me,
but
to
tell
you
the
truth,
even
you
are
interrupting
my
rest
by
having
to
try
to
think
what
to
speak
to
you
about.
So
I’ll
tell
you
the
truth,
go
in
peace
and
do
me
a
favor,
tell
all
our
friends
not
to
come
visit
me
if
they
see
that
I
am
not
around
you,
since
the
only
good
I
feel
in
my
life
is
rest
from
all
the
troubles.”
Certainly,
when
a
person
prays
that
the
Creator
will
satisfy
such
a
deficiency
he
cannot
receive
satisfaction
of
such
a
prayer,
which
is
built
on
the
foundation
of
despair
and
idleness.
He
wants
the
Creator
to
help
him
be
lazy,
and
such
a
deficiency
is
not
about
to
be
filled
because
such
fillings
will
not
build
the
world.
All
the
prayers
must
be
for
construction,
and
not
the
other
way
around.
We
must
pray
for
the
correction
of
the
world,
and
idleness
will
not
yield
any
construction.
3)
He
feels
his
deficiency
and
all
the
thoughts
of
idleness
and
despair
cannot
satisfy
his
lack.
For
this
reason
he
tries
to
seek
advice
on
how
to
obtain
what
he
wants.
It
follows
that
he
is
praying
to
the
Creator
for
the
filling
of
his
deficiency
because
he
wants
the
construction
of
the
world.
He
sees
that
in
the
state
he
is
in,
he
is
also
constructing,
but
all
the
buildings
he
is
building
are
like
little
children
playing
and
building
toy
houses
then
dismantling
them,
only
in
order
to
build
once
more.
It
is
the
building
they
enjoy.
Likewise,
he
is
looking
at
the
corporeal
life.
And
as
the
games
of
the
children
who
are
building
will
not
build
the
world,
corporeal
pleasures
will
not
be
the
construction
of
the
world,
which
must
have
been
created
for
a
purpose
and
not
for
little
children.
So
how
can
he
agree
to
remain
among
little
children?
And
although
the
children
laugh
at
him
that
he
does
not
want
to
play
with
them
and
do
not
understand
him,
thinking
that
he
probably
does
not
have
a
sense
for
life
and
does
not
know
that
we
can
enjoy
life,
but
he
is
not
like
everyone
else,
but
seemingly
wants
to
retire
from
the
world
and
go
to
the
desert
to
live
like
the
desert
animals.
And
yet,
he
cannot
give
them
any
answers
since
he
has
no
common
language
with
them.
In
any
case,
he
is
suffering
due
to
his
lack—that
he
wants
to
be
rewarded
with
spiritual
life.
It
follows
that
only
in
the
third
discernment
of
a
deficiency
can
we
say
that
his
prayer
is
called
“a
prayer,”
since
he
demands
filling,
so
he
can
correct
the
world,
so
as
to
have
the
ability
to
receive
the
purpose
of
creation,
which
is
to
do
good
to
His
creations.
He
believes
that
all
the
concealment
and
restriction
that
exist
in
the
world
is
because
we
haven’t
the
proper
tools
fit
for
the
abundance
of
Godliness,
which
is
a
vessel
of
bestowal.
For
this
reason,
he
asks
the
Creator
to
give
him
vessels
of
bestowal.
We
can
obtain
this
by
feeling
the
greatness
and
importance
of
the
King.
But
when
the
Shechina
is
in
exile
and
when
the
work
tastes
like
dust,
how
can
we
continue
this
work?
This
is
why
a
prayer
such
as
this
is
accepted.
Now
we
can
interpret
the
words
of
the
holy
Zohar,
when
we
asked
about
the
intention
of
saying
that
we
must
cover
the
head
and
close
our
eyes
as
though
standing
before
the
King.
It
is
known
that
the
head
is
called
“man’s
mind.”
Likewise,
the
eyes
are
regarded
as
the
mind,
as
it
is
written,
“The
eyes
of
the
congregation,”
which
means
the
elders
of
the
congregation.
Covering
and
closing
mean
not
looking
at
what
the
mind
tells
him.
This
means
that
when
a
person
stands
in
the
prayer,
he
must
believe
that
he
is
standing
before
the
King.
Although
he
does
not
feel
the
King,
he
should
pray
that
the
Creator
will
give
him
the
power
of
faith
to
feel
that
he
is
standing
in
front
of
the
King.
That
is,
he
wants
the
power
of
faith
that
will
be
just
like
knowing,
meaning
that
the
body
will
be
impressed
by
the
faith
that
he
believes,
as
though
he
is
seeing
the
King
and
is
impressed
with
the
King.
This
is
the
faith
for
which
he
prays.
This
is
why
he
says
that
it
is
forbidden
to
open
the
eyes
during
the
prayer
because
it
is
forbidden
to
look
at
the
Shechina.
The
holy
Zohar
asks,
“How
can
he
look
at
the
Shechina?”
He
replies
that
it
is
to
verify
that
the
Shechina
is
standing
in
front
of
him
during
his
prayer,
which
is
why
he
is
forbidden
to
open
his
eyes.
We
asked,
“What
is
the
answer?”
The
thing
is
that
the
faith
that
a
person
believes
should
be
exactly
as
if
he
is
seeing
the
Shechina.
Otherwise,
if
his
faith
has
not
reached
this
level,
it
is
not
regarded
as
real
faith.
This
is
the
kind
of
faith
for
which
one
should
pray,
that
the
faith
will
work
in
him
as
though
he
is
seeing
everything
with
his
eyes.