Parshas Vayechi

     Sefer Shmuel (Chelek 1, Perek 2) discusses the sins of the sons of Eli the Kohein.  Shmuel is told that the house of Eli cannot be forgiven for Chilul Hashem.

     The Gemara says that Beis Eli cannot atone with zevach and mincha (Korbanos), but they can atone with Torah (Yevamos 105a).  The Asara Ma’amaros refers us to the Gemara that states that a person should be meimis atzmo (give his life) for Torah.  That’s when Torah atones for Beis Eli.

     Talmud Yerushalmi (Rosh Hashanah 13a) (1) adds that Beis Eli can also atone with tefila.

Yoseif Went to Meet His Father

     When Yoseif went to greet Yaakov, Yaakov didn’t move.  Chazal say that Yaakov was saying the Shema.  Sifsei Chachomim questions: after Shema, we must immediately turn to the tefila.  During tefila, no one should pass in front of the one davening!  How could Yoseif be in front of Yaakov?  Sifsei Chachomim answers: the reason not to pass in front of the one davening is so as to not disturb his concentration.  The main obligation of concentration in the Shema is the first verse.  (Presumably, Yoseif waited until his father had said the first verse, and embraced him before he began the tefila.)

     The Asara Ma’amaros also assumes that Yaakov davened after saying the Shema.  It actually makes sense, as follows:  We find the strange expression ‘amusa hapa’am’ — Yaakov said now he’s ready to die!  Why would he say such a thing?  The reason is that following tefila we have tachanun, which is akin to accepting death upon oneself. (2) Just as we find in regards to Torah — one should devote his life for it — so too with tefila, if one will daven with real devotion, it can atone even for the chilul Hashem of Beis Eli.

     Yet, the Halacha dictates that a proper tachanun is only said in a place where there is a Sefer Torah. (3) Yoseif, with his vast Torah knowledge and righteousness, represented the Sefer Torah.  So, in fact, Yoseif only facilitated Yaakov’s ability to daven. (4)

The Level of the Great Tzadikim

     The Shulchan Aruch (O.C. 98) discusses concentration in davening.

“One should concentrate on the meaning of the words, and realize that he is standing before the Shechina.  He should remove all the thoughts that occupy him, until his intention remains clear in his davening… The Chasidim and men of good deeds would isolate themselves and concentrate on their tefilos until their thoughts would leave the physical realm, and the intellect would overcome them — until they were close to the level of prophecy.  If an outside thought comes during the davening, be still until the thought passes.”

     Of course, this level that the Shulchan Aruch describes, would be for very great people.  The Sefer Hachanas Leiv L’tefila writes that there is another level of tzadikim: those who realize that they are physical bodies, but nonetheless pray with great fervor and dedication — aspiring to reach the level of the Chasidim and men of deeds.

     I think for most of us, these are all lofty levels.  Still, we can try to prepare for tefila and concentrate as much as we can.

With My Sword and Bow

     Yaakov promises to give Yoseif an extra portion in Eretz Yisrael.  Yaakov says that he conquered it “b’charbi ub’kashti.”  Literally, this means with my sword and arrow.  Yet, the Targum translates with two terms of prayer and request.  Rashi says it means “wisdom and prayer.”  Rav Hartman, in his commentary to Gur Aryeh, connects it to a previous Rashi.  When Yoseif brings his sons to Yaakov, Yaakov says, “I didn’t think that I would ever see you.”  The word for ‘think’ is ‘pilalti’.  Rashi explains that ‘pilail’ — think — is the root of ‘tefila’ — prayer.  They go together — prayer and thought.  We have to apply ourselves to thoughtful prayer.

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1.Cited by Asara Ma’amaros, Chikur Din, 1:23

2.Asara Ma’amaros, ibid.

3.The exception is when one is davening in Yerushalayim; there, a Sefer Torah is not required in order to say the tachanun.

4.Asara Ma’amaros, quoted in Hachanas Leiv L’tefila (20b)