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2.2 Torah 2 Emor el HaKohanim Pt 2 of 2
6.
While the full tikkun and shleimus of the ideas described above be achieved only during the time of Moshiach, one can merit Tefillah at this time as well by attaching oneself to the tzaddik ha’dor, who is an aspect of Moshe Moshiach.
While every individual can fulfill his task, the tzaddik’s role is to coordinate the construction of all parts into the overall structure similar to Moshe who was able to erect the Mishkan from the parts brought to him, which ultimately allowed for Hashra’as HaShechina.
7.
As above, the ultimate perfection of prayer can be reached only when we ‘bring our prayers’ to the tzaddik ha’dor. However, before this point, we must understand how Tefillah and Torah serve to illuminate each other. First, we note that we are discussing learning Torah in the context of ‘in order to fulfill’. As one learns Torah in order to fulfill the mitzvos, the letters of such Torah are nurtured and nislabesh (enclothed) within Tefillah. These letters relate to ‘sparks of souls’ (this is a literal translation). Therefore, when the nitzotzei neshamos (letters of Torah) are ‘incubated’ within Tefilla, this prayer can then be brought to the Tzaddik haDor such that all of the individuals are part of a perfect klal forming the basis of a structure that will bring the Shechina.
8.
The shiur explores our lesson through the lens of the ma’amar of Rabba bar bar Chanah. We mention the concepts of Moshe Moshiach, Tzaddik HaDor
A few final ideas worth noting:
Rabbeinu cautions against the error of becoming discouraged and thinking, chas v’shalom, that our prayers are ineffective because we are still caught up in exile despite daily supplications. Rather, not even a single word of prayer is lost. He explains that the Tzaddik is able to arrange the prayers into a complete structure once all are in place similar to Moshe who was able to consummate the erection of the mishkan b’shleimus only at the right time when the full structure would be realized. (We compared this to an arch, rather than a building, where the arch is unable to stand on its own as a complete structure until the keystone is inserted at which point the work through building the entire thing is realized at once.
Another point worth noting is that one must not approach Hashem from a point of entitlement for any reward etc for one’s good deeds or prayer. After all, “who has made a mezuzah for My sake before I gave him a house, etc.” (based on a midrash).
The essence of the yetzer horah is the urge for sexual transgression, which is the primary source of spiritual pollution. This is the main test. Fortunate is the one who merits winning the war! (Kitzur)
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By Moshe Rubin6.
While the full tikkun and shleimus of the ideas described above be achieved only during the time of Moshiach, one can merit Tefillah at this time as well by attaching oneself to the tzaddik ha’dor, who is an aspect of Moshe Moshiach.
While every individual can fulfill his task, the tzaddik’s role is to coordinate the construction of all parts into the overall structure similar to Moshe who was able to erect the Mishkan from the parts brought to him, which ultimately allowed for Hashra’as HaShechina.
7.
As above, the ultimate perfection of prayer can be reached only when we ‘bring our prayers’ to the tzaddik ha’dor. However, before this point, we must understand how Tefillah and Torah serve to illuminate each other. First, we note that we are discussing learning Torah in the context of ‘in order to fulfill’. As one learns Torah in order to fulfill the mitzvos, the letters of such Torah are nurtured and nislabesh (enclothed) within Tefillah. These letters relate to ‘sparks of souls’ (this is a literal translation). Therefore, when the nitzotzei neshamos (letters of Torah) are ‘incubated’ within Tefilla, this prayer can then be brought to the Tzaddik haDor such that all of the individuals are part of a perfect klal forming the basis of a structure that will bring the Shechina.
8.
The shiur explores our lesson through the lens of the ma’amar of Rabba bar bar Chanah. We mention the concepts of Moshe Moshiach, Tzaddik HaDor
A few final ideas worth noting:
Rabbeinu cautions against the error of becoming discouraged and thinking, chas v’shalom, that our prayers are ineffective because we are still caught up in exile despite daily supplications. Rather, not even a single word of prayer is lost. He explains that the Tzaddik is able to arrange the prayers into a complete structure once all are in place similar to Moshe who was able to consummate the erection of the mishkan b’shleimus only at the right time when the full structure would be realized. (We compared this to an arch, rather than a building, where the arch is unable to stand on its own as a complete structure until the keystone is inserted at which point the work through building the entire thing is realized at once.
Another point worth noting is that one must not approach Hashem from a point of entitlement for any reward etc for one’s good deeds or prayer. After all, “who has made a mezuzah for My sake before I gave him a house, etc.” (based on a midrash).
The essence of the yetzer horah is the urge for sexual transgression, which is the primary source of spiritual pollution. This is the main test. Fortunate is the one who merits winning the war! (Kitzur)