A mispalel צריך שיכוון לבו בכל מילה שמוציא בשפתיו ויחשוב כאילו שכינה כנגדו.
The Gaon on that se'if in Shulchan Aruch is metzayen two marei mekomos. He is metzayen a Gemara in Sanhedrin daf chof beis and a Rashi in Yoma daf nun gimel. The Gemara in Sanhedrin daf chof beis says that according to one man d'amar what Dovid HaMelech means when he says שיוויתי ה' לנגדי תמיד is that one of the two Sifrei Torah that the Melech has he used to walk around with constantly and that's the pshat of שיוויתי ה' לנגדי תמיד in the form of this Sefer Torah which was יוצא עמו ונכנס עמו that accompanied him everywhere. That's what שיוויתי ה' לנגדי תמיד. The Gemara says what does it mean according to the other man d'amar? The Gemara says that אמר רבי שמעון חסידה המפלל צריך שיראה עצמו כאילו שכינה כנגדו שנאמר שיוויתי ה' לנגדי תמיד.
That's one mareh makom the Gaon gives. In Yoma the Gemara explains that at the conclusion of Shemoneh Esrei we take the gimel psios to our left but we turn first our left then our right. Rashi explains first lismoil didach, this is the Rashi the Gaon is metzayen, שתהא ימינו של הקדוש ברוך הוא שהמתפלל רואה עצמו כאילו שכינה למול פניו שנאמר שיוויתי ה' לנגדי תמיד.
Those are the two marei mekomos that the Gaon gives. It goes without saying that every word in Chazal is very meduyak. What would have been missing if the lashon haGemara would we have noticed anything if the lashon haGemara in Sanhedrin had been המפלל צריך שיראה כאילו שכינה כנגדו? What would have been missing? The lashon haGemara is that המפלל צריך שיראה עצמו כאילו שכינה כנגדו. What's in the word atzmo? Rashi in Yoma also reflecting the Gemara in Sanhedrin no doubt lismoil didach שתהא ימינו של הקדוש ברוך הוא שהמתפלל רואה עצמו כאילו שכינה למול פניו.
Should have just said שהמתפלל רואה שכינה למול פניו. Clearly what the diyuk points to is that the hachana latfillah the understanding that a person is supposed to have when he is omeid bitfillah before HaKadosh Baruch Hu involves not only a perception of Shechina but there's a self-perception involved as well. And that's clearly what Chazal are telling us that the re'iya that that re'iya a person is supposed to have that perception is not only external is not only a re'iya of Shechina k'negdo but there's a re'iya atzmus as well. What is that re'iya atzmus? What does it consist of? We're going to try to answer briefly in two ways but shnayim sheheim echad. Also a Gemara earlier in Yoma the Gemara darshens v'dibarta bam by Krias Shema v'lo bitfillah. Tosfos says that what the Gemara means v'dibarta bam v'lo bitfillah is that in Krias Shema there's a din that a person mipnei hakavod mipnei hayirah sho'el u'meishiv depending upon exactly where he is but there is no such analog to that din by Tefillah. By Tefillah אפילו המלך שואל בשלומו is lo yeshivenu. v'dibarta bam v'lo bitfillah. Why is that? Because again what's unique about Tefillah is that Tefillah is a person is omeid lifnei haMelech. He's omeid lifnei haMelech. If you're in the middle of talking to someone else, if you're in the middle of talking to the melech, then obviously you don't answer the phone. You don't pick up the phone. If someone taps you on your shoulder, then you ignore it. You tell you until you finished what you're presently preoccupied with. What does it mean? What does it mean that a person is omeid lifnei hamelech? So in Nefesh HaRav, Rav Schachter quotes from the Rav. The Rav pointed to the Rambam here in Perek Heh of Hilchos Tefilla, halacha daled. Tikkun haguf keitzad? Perek daled is החמישה דברים המעכבים את התפילה and Perek chamishi is השמונה דברים שהן לכתחילה. Tikkun haguf keitzad? כשהוא עומד בתפילה צריך לכוון את רגליו זו בצד זו ונותן עיניו למטה כאילו הוא מביט לארץ ויהיה לבו פנוי למעלה כאילו הוא עומד בשמיים.
So far as the Kesef Mishneh is metziyen, the Rambam's quoting a gemara in Yevamos. Now the Rambam says pshat in the gemara: ויהיה לבו פנוי למעלה כאילו הוא עומד בשמיים. A person, dahinu, this is what Rav Schachter quotes from the Rav, that Shechina kenegdo could have been understood in either of two ways. Could be Shechina kenegdo that I'm here in my dalet amos and the Shechina comes. The Shechina comes to my dalet amos or to mean that I'm transported to makom hashechina. Pshat in tefilla in omeid lifnei hamelech is that a person enters במחיצתו של הקדוש ברוך הוא, not that הקדוש ברוך הוא comes bimchitzaso shel adam, but that a person enters במחיצתו של הקדוש ברוך הוא. ויהיה לבו פנוי למעלה כאילו הוא עומד בשמיים.
Lich'ora, that's one pshat, that's one havana. יראה עצמו כאילו שכינה כנגדו. If Chazal would have said that yireh shechina kenegdo, it would have meant that the person remains ba'asher hu sham and the Shechina is kenegdo. Yireh atzmo means vatissa'eini ruach. Yireh atzmo that the person is transported to the presence of the Shechina. We'll see a little bit tonight, only a little bit, some of the significance of this difference. One pshat, yireh atzmo. Another pshat, yireh atzmo. In the Haggadah, when we quote the drashos Hasifri on פרשת ארמי אובד אבי, ובמורא גדול זה גילוי שכינה. We discussed last week, two weeks ago, that what it means that a person is lifnei hamelech, a person's always lifnei hamelech, מלא כל הארץ כבודו, every moment of a person's existence he's lifnei hamelech, but in the sense of, in the presence of an intensified presence of הקדוש ברוך הוא, a Shechina gluyah, not just a Shechina nisteres, which is always the case, but a manifestation of the Shechina we mentioned what the Noda BiYehuda quotes from the Rambam. If that's the case, so yireh atzmo, יראה כאילו לפני השכינה has to engender, if a person is יראה כאילו לפני השכינה, so that engenders a sense of yira, a sense of mora. What's the mora gadol? What generates that, what inspires that mora gadol? Ke'ilu hashechina. Here there's something very interesting. Could be we've discussed this already on other occasions. The Rambam in Perek. The Rambam in Perek Bais of Yesodei HaTorah: היכי הדרך לאהבתו ויראתו. בשעה שיתבונן אדם במעשיו ובברואיו הנפלאים הגדולים ויראה מהם חכמתו שאין לה ערך ולא קץ, מיד הוא אוהב ומשבח ומפאר ומתאווה תאווה גדולה לידע השם הגדול, כמו שאמר דוד צמאה נפשי לאלוקים לקל חי. וכשמחשב בדברים האלו עצמן מיד הוא נרתע לאחור ויפחד וידע שהוא בריה קטנה שפלה אפלה עומדת בדעת קלה מעוטה לפני תמים דעות, כמו שאמר דוד כי אראה שמיך מעשה אצבעותיך מה אנוש כי תזכרנו. בהתבונן במעשיו ובברואיו הנפלאים הגדולים של הקדוש ברוך הוא,
it inspires an initial ahavah and an initial yirah. But there's a certain lack of parallelism, a symmetry between the Rambam's description. When the Rambam describes that initial impetus for ahavah: מיד הוא אוהב ומשבח מפאר מתאווה תאווה גדולה לידע השם הגדול.
There's nothing about self-knowledge, there's nothing about self-awareness. A person has this sort of, again, initial ahavah that he wants to deepen, that he wants to cultivate. Nothing about himself. The Rambam doesn't say anything about the person. Now listen to what the Rambam says about yirah: וכשמחשב בדברים האלו עצמן מיד הוא נרתע לאחור ויפחד וידע ויפחד.
Okay, veyifchad is parallel to ohev umeshabeiach. וידע שהוא בריה קטנה שפלה אפלה עומדת בדעת קלה מעוטה לפני תמים דעות.
Yirah is relational. When a person experiences yirah, so that involves not only a sense of Hakadosh Baruch Hu, but a sense of self. Ahavah doesn't. A person has ahavah, that's just, again, some infinitesimal sense of מידותיו של הקדוש ברוך הוא. Nothing about self. There's no self-understanding, there's no new self-understanding, there's no new self-awareness be'ikvos ha'ahavah. But be'ikvos hayirah, there's a self-awareness, there's a self-understanding: שהוא בריה שפלה אפלה. And when you think about it even on the most mundane, prosaic level, so that's really intuitive. That's intuitive. Let's say we meet someone who's a baki b'shas. Baki b'shas v'tosfos, backwards, forwards. We're in awe. We're in awe. If two people, both tremendous bki'im b'shas v'tosfos meet each other, tremendous mutual respect, I don't think they're in awe of each other. You're in awe of what overwhelms you, of what towers over you. That inspires awe and fear. So yirah is relational. For a person to feel yirah, a person has to have insight, again, not only into Hakadosh Baruch Hu as it were, but he has to have insight into himself. Ahavah doesn't need any insight into me. I see, again, to give an example on the human level, I see a person with wonderful qualities. Amongst those qualities, wisdom and benevolence. So that inspires love. Love davka because I'm so ignorant and unkind? True, but love davka that that's relevant to the feeling of love that's inspired vis-a-vis the other person. So love is a Reaction to the other. Yira is something relational. Yira is a feeling which, again, which delineates who I am vis-a-vis the other person. If the other person is 6 foot 8 with muscles like this, I'm yoreh from him. Now a guy is little, he's 5 foot 4 and weighs 75 pounds and chashuv like me, yira is relational. What do Chazal say? צריך שיראה עצמו כאילו שכינה כנגדו. If the shechina is k'negdo, ובמורא גדול זה גילוי שכינה, the shechina is k'negdo, I have to be me'orer something in a person. It has to be me'orer something in a person. It's me'orer yira in a person. It's me'orer yira in a person. There's no, there's no true yira, not even a shemetz of yira without some added self-awareness. If a person is ro'eh shechina k'negdo, min hahechrach it has to be that he's ro'eh atzmo now. He's ro'eh atzmo in a different light, with greater insight than he had until now. So what do we say? We said two peshatim. We said yireh atzmo, not just yireh shechina k'negdo. Yireh shechina k'negdo could mean that the inyan is that the shechina comes letoch mechitzato. No, it means that I'm transported k'ilu hu bashamayim. I'm transported למחיצתו של הקדוש ברוך הוא. Which incidentally is basically the same as we were saying last week in terms of tefilla being associated with mikdash, that a person davens nochach mikdash, that a person, it's k'ilu that he's in mikdash. Lechora the what's the havanas hadevarim when Rashi in Shavuos tells us that the Beis Hamikdash Hashlishi comes down from shamayim. So what's the, what's the peshat? So bein hayeter the peshat is that the Beis Hamikdash is a chelek from shamayim, חלק שמים על הארץ. שמים ושכינה עוזו בגובהי מרומים. Shamayim comes down to earth. I think Chazal have a similar lashon by Matan Torah. Know that hirkion shamayim. Hakadosh baruch hu brought shamayim down to Har Sinai. Hirkion shamayim. That's what it means the Beis Hamikdash comes down. Lechora that's also part of the kavana when we say בית המקדש של מטה מכוון כנגד בית המקדש של מעלה.
So it's shnayim sheheim echad. That a person is k'ilu bashamayim, that a person is k'ilu that he's in the Beis Hamikdash is shnayim sheheim echad. So that's one peshat. Tzarich she-yireh atzmo not just that the shechina moves, a person is transported. A second peshat. Tzarich she-yireh atzmo. That self-awareness, that self-understanding which the Rambam talks about in perek daled of Hilchos Yesodei Hatorah. Tzarich liros atzmo. The emes is shnayim sheheim echad. Why? What characterizes mikdash? Take a look at the end of the, in chelek aleph of the Yahrtzeit Shiurim at the end of Kavod v'Oneg. So the Rav discusses a difference between kedushas Shabbos and kedushas Yom Tov. And in that context he gives us as an analogy the difference between kedushas Mikdash and kedushas beis haknesses. And he says the difference between kedushas Mikdash and beis haknesses is this: that kedushas beis haknesses, beis haknesses is considered beiso shel ha'adam. Beiso shel ha'adam. Which is why the Gemara in Berachos says that what you do in beis haknesses is keveiso. The type of behavior which would be tolerated in one's own home. Beis Hamikdash is a bechina of כי ביתי בית תפילה is beiso shel Hashem. Is beiso shel Hashem. So the Rav goes on to say and that's why there's a din of mora mikdash because when a person is yarei atzmo, he's transported to Beis Hashem. There's a greater pachad the melech visits you. Hinu hachinami. Davar gadol hu. A person enters palatin shel melech. There's a tremendous yira. So the yira atzmo, the inyan of tfila that a person is ke'ilu bashamayim, ke'ilu bamikdash. The din of yira atzmo, that there should be a yira is hinu hach. Shtayim sheheim echad. It's not two different pshatim. One pshat. And perhaps this is also the pshat. There's another difficulty in that Gemara in Sanhedrin. Again the Gemara in Sanhedrin said that according to one opinion the pasuk שויתי ה' לנגדי תמיד refers to the Sefer Torah of the melech sheyotza venichneses imo. עושה אותה כמין קמיע vesola bzroa שנאמר שויתי ה' לנגדי תמיד. Fine. So what does tamid mean? It's mamash tamid. The Sefer Torah is with him at all times. ואידך האי שויתי מאי דריש ביה ההוא מיבעי ליה כדרב חנה בר ביזנא דאמר רב חנה בר ביזנא אמר רבי שמעון חסידא המתפלל צריך שיראה עצמו כאילו שכינה כנגדו שנאמר שויתי ה' לנגדי תמיד.
But what's the tamid? If it refers to zman tfila, what's the tamid? If it refers to the Sefer Torah, Dovid HaMelech was saying שויתי ה' לנגדי תמיד, it's takeh tamid. Basically pshuto kemashmao. What's the tamid if it refers to tfila? הלואי שיתפלל אדם כל היום כולו but lemaiseh Dovid HaMelech wasn't mispallel all day long. Wasn't mispallel all day long. So yitachen, yitachen, there are two types of experiences that a person can have in life. One type of experience which is an experience lesha'ah. An experience lesha'ah. Certainly ich veis physical enjoyment, physical pleasure is an experience lesha'ah. Okay, it lasts as long as it lasts. The ice cream tastes as good as it does as long as it but all good things come to an end. Eventually the ice cream cone is finished. Shoy. There's an experience and an experience and an experience lesha'ah. But some experiences which are lesha'ah and beyond. There's some experiences where the experience is supposed to linger because it's supposed to transform the person. I think it's beshem the Baal Shem Tov that they say that if a person is the same after tfila as he was before tfila, if a person walks away from tfila mamash the same as he was when he walked into tfila, that's an indication that the tfila wasn't the way it was supposed to be. Shivisi Hashem l'negdi is takeh tfila. That's when Shivisi Hashem l'negdi. That's yiras Shchina knegdo. So there's a tmidus to it. The aspect of tamid is that experience, again, the whole of yiras Shchina is yira atzmo. yira atzmo, a person arrives at a new self-understanding, self-awareness. That should remain with him when he walks away from tfila also. When he takes the three psios back, that should remain with him also. So through the Shivisi Hashem l'negdi beshas tfila, it remains with a tmidus.