Kitzur Kavanos of the Shmonei Esrei
from Yearos Devash 1:1 by Rabbi Yehonasan Eibshetz zt"l
condensed by Rabbi Shlomo Wolbe zt"l (Alei Shur pg.123)
english translation by Yosef Peretz
Note: One who starts this regimen, should focus on NO MORE than one small section per week starting from H' SEFASAI TIFTACH
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This document available for palm in plucker format (with links) or in DOC format (without links).
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About Rabbi Yehonasan Eibshitz zt"l (heard from Rabbi Nachman Bulman zt"l)
Rabbi Yehonasan Eibshitz was among the leading torah giants and kabalists in the 18th century. He was without question the leading proliferator of torah in his generation, teaching for over 50 years. Most of the gedolim (great torah scholars) of central and western europe were his talmidim (students).
Due to the Shabatai Tzvi disaster, and the consequent suspicion over kabala, he became bitterly accused in a machlokes (dispute), which divided the Jewish world. He possessed an exceptionally noble character, never getting angry and never speaking ill of anyone, not even of his enemies.
Rabbi Bulman relates: "They once hired somebody to stand with a knife and murder him on the way to the Beis Midrash. The fellow jumped Rabbi Eibshitz in a blind alley, pulled a knife and almost got to him. Rabbi Eibshitz stopped a moment, looked at him, and the fellow stopped. Rabbi Eibshitz then said to him 'see my child, what sina (hate) has led you to.'"
The sefer Halichos Olam reports that many years after his death, Rabbi Eibshitz, appeared in a dream and revealed that "he and Rabbi Yaakov Emden, with whom he had been in dispute, were sitting together in Gan Eden. But everyone else who became involved in their dispute was sitting in Gehinom!" (since they acted from hate.)
INTRODUCTION
(after a discourse on the importance of a good heart; for example, that torah study in foul places is forbidden, so too the torah cannot take root in a person lacking a good heart. Rabbi Yehonasan then says that the primary way to acquire a good heart is through the shemonei esrei prayer. Without further ado, Rabbi Yehonasan Eibshitz writes:)
It is incumbent on us to know the proper way to pray to H'. And the main prayer is the shemonei esrei.
Now is not the time to elaborate on the kavanas (intents) with which every tiny detail contains secrets of the torah and of the holy chariot, combinations of holy names from all of the upper worlds to open gates and to affect and elevate on high to the guardian.
We'll talk about the simple meaning of each blessing, what one should put to heart while saying each one. This is something within every man's reach.
H' SEFASAI TIFTACH - G-d Open my lips
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When saying H' sefasai tiftach, one should put to heart that HKBH (=HaKadosh Baruch Hu - the Holy One blessed be He), put lips on a person as guardians for the mouth and the tongue. In order that one should not speak idle chatter, and that they should be closed to prevent entering and leaving (like a guardian). Comparable to a man who puts a guard to protect a treasure house. And is there a greater treasure house than one's tongue whereby life and death depend on it?! (as in the verse "Life and death is in the power of the tongue" - Mishlei 18:21) And the lips are the guardians, and should not be opened at all because "I've never found anything better for the body than silence" (pirkei avos) They are the closed gates and should not be opened except for the will of G-d, to open them for (learning) His torah and for other things He desires.
If so, who is the man with some minimal understanding who would not put to heart: "to pray and to thank H', I need to first pray that He opens my lips! How could I open my mouth all day with idle chatter, improper words, frivolities, lies, putting down others, slander, gossip, knifing others with words!"
Oy vavoy, what will such a person answer. What will the ministering angels say? They will mock him saying 'this foolish person asks H' to open his lips and the whole day they are like an open wall. These are twisted lips and a deceitful tongue"
Therefore he should put to heart that his lips should not be open except for meaningful things. Then, it would be well said to ask "H' open my lips" and they would truly be (shaarei tzedek), gates of righteousness to pass through them to give thanks to G-d. (a reference to the verse in Hallel: "Pischu li shaarei tzedek avo bam...")
BOWING
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One should bow on 'baruch'. And generally for all the 'bowings', the revealed matter (ha-inyan nigla) is to bend one's body towards the ground because "G-d lowers the haughty and lifts up the humble". Therefore rise when saying His name,
(Original Yearos Devash continues: And put to heart at this time submissiveness (hachna-a, humility to G-d), because there is to a man to look at the place where he will go as it says "For you are dust, and to dust you will return" (Bereishis 3:19). And there the body will descend and from there the soul will rise to G-d. Therefore they (the Sages) said all the while the body has not decomposed in the earth, the soul cannot rise above. And on this bowing, one directs his soul below to the ground, and from there it will rise to G-d in the (tzror hachaim) bond of eternal life. Therefore he rises afterwards when saying G-d's name...)
HA-E-L HAGADOL HAGIBOR V'HANORA
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One should consider how proper it is for a person to be forgiving in his actions and pious in his ways to resemble a tiny miniscule amount to the midos (ways) of the Creator, may He be blessed, by remembering the good another person did for you and not remember the bad. Just like the mida of H', (which is) to remember the mitzvos and good deeds and to turn away from the sins.
And one should grasp the mida of Avraham who benefited everyone and made known the mida of G-d and of His goodness and almightiness to the world; and he established the ways of truth in the mouth of all. This is the proper way for everyone. And how could one brazenly say 'magen Avraham' without putting to heart to follow his footsteps? To have mercy on the downtrodden, to help all in their troubles, and to receive everything that G-d sends you with love. Even if one needs to be a wanderer and suffer many hardships like Avraham who was in spite of all this perfect (tamim) with H' with a perfect and truthful heart.
This is what one should put to heart in the first beracha.
BERACHA TECHIAT METIM
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Accepting the repentance of a sinner is in the category of 'resurrection of the dead', because 'a wicked person, even when alive is called dead'. And when he repents, this is like a resurrection from the dead.
Therefore, one should pray that HKBH should revive him and accept his prayer. And when a person sins, his soul leaves him, and he should pray that HKBH revives him with the 'dew of ressurection'. Because the (physical) 'dew', HKBH sends without our initiative (hitorerut letata) (unlike rain which needs prayer). So too, we recall the dew to bring down and revive us with His holy blessing (shefa).
Therefore in this beracha, one's intent should be to revive in this world and in the time of the resurrection of the dead. And this will fix in one's heart complete faith in the future ressurection because 'the word of G-d does not return empty', which he promised to us to awaken us from our graves and then the world will be fixed completely. And this brings one to believe in the creation ex-nihilo (something from nothing), which is similar to the revival of the dead. And in the beginning, G-d's thought was to make man head of all creation. But with the sin (of Adam), it says 'you will surely die', and he fell from his lofty level. But the 'thought of G-d will forever endure'. Therefore, in the resurrection of the dead, man will return to his level and will be head to all the angels on high, as it is written "at that time, they (the angels) will say to Yaakov and to Yisrael, what did G-d do". And for this every man should look forward to with complete joy, this perfection, and he should fix himself now as much as he can so that he will be worthy of this.
BERACHA 3:ATAH KADOSH
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Here one should sanctify himself and put to heart how much noise, agitation, and trembling there is to the ministering angels before they say "kadosh H'...". How can someone say the "kedusha of G-d" without awe, {chelchala} and understanding? And how many preparations the ministering angels before the "kedusha (prayer) of G-d" goes out of their mouth. And how can one not purify and sanctify himself before the "kedusha (prayer) of G-d" goes out of his mouth!
When saying 'ata kadosh' one should put to heart to sanctify His great name yisborach publicly and to give his life for His holy Name and His holy torah. And he should lust for this, to sanctify His name like the ministering angels sanctify Him with fear, trembling, and joy. And one should prepare himself with simcha to reach the level to sanctify His name, and desire that he merit to be counted among the ministering angels to sanctify His name and to be a faithful witness with his soul and blood that 'Hashem is truth and His torah is truth'. And also he should put to heart to 'lekadesh atzmo bmosar' - to sanctify himself by refraining from unecessary indulgences.
ATAH CHONEN
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When saying 'atah chonen' which is the beginning of the tefila, one should put to heart that at the head of every tefila should be to request 'daas' (intelligence, understanding). The entire creation of man is for wisdom and knowledge and this is man's greatness. Therefore they said "atah chonen l'adam daas" - l'adam (to man) specifically. And this is a free gift, because what did the Creator of the world see to give to the man from the ground 'daas', to know of the heaven on high, and all the forms of the holy chariot, and the throne of glory (of G-d), and knowledge of the combination of Divine names with which G-d formed the world?
This must be only because of great, endless compassion. And for this, a man should pour down tears like a river and to request understanding (deah) from G-d as a free gift. One should have intent, and specifically for the young students, that HKBH should give them an understanding heart in torah and open to the torah of truth and not to frivolities, chas veshalom, i.e. to show off or to cause disputes, chalila. Because how can one request from G-d something against His will? Does one ask from a mortal man something which will be afterwards against his will? Does one ask his neighbor for money to buy a hammer and anvil through which he will not be able to sleep all night?
So too, how can one request 'give me understanding so I will become arrogant and rule over others not for the sake of Heaven. And I will rejoice in the lack of wisdom of my colleagues, and honor myself by putting them down, and I will be able to declare impure that which is pure.' All of these things are very much evil in the eyes of G-d.
Therefore, one should have intent that it should be chachma v'daas, everything for the sake of Heaven, that the chachma should be of truth. And he should also have kavana (intent) on his sons, and grandsons, etc, that they should all be bnei torah, and if he merits having talmidim, he should have intent for his talmidim, that they should be complete in knowledge and yira, that their learning should not be 'not for the sake of Heaven', chas vshalom. And one should also put to heart to pray that 'daas' should increase in the world - that there should be many talmidei chachamim among the Jewish people.
HASHIVENU
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When saying the bracha 'hashivenu', one should pray intensely that H' should illuminate his eyes to teshuva. Because 'afar' (earth, i.e. our physicality) cannot rule over the yetzer hara without the help of HKBH. And all the more so a 'baal teshuva' who already sank and fell in his hand and became a captive of him. But HKBH 'redeems the captive' and this, one should pray about himself and on all of Yisrael, that H' should give them a pure heart and renew in him a 'proper spirit' (ruach nachon). Because He opens the gate for those who knock in teshuva.
The way of the 'baalei teshuva' is that when they begin to regret HKBH adds to them a very pure spirit to return them in teshuva. And afterwards, so to speak, to test them, HKBH hides Himself, and pulls His outstretched hand behind Him. (therefore many mended their ways and then later returned to their folly. But the complete baal teshuva needs to calculate and chase after H' with all his heart without veering under any circumstances - even if afterwards troubles befall him.) Therefore one should pray during this beracha that HKBH should stretch to him His right hand to receive him in teshuva. And this is the golden scepter which the King should stretch out to him that he should live. And even if HKBH pulls His hand behind Him as above, one should maintain his resolve to do teshuva. And on this should be one's intent, and not only for himself, but for all Yisrael.
SELACH LANU
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During the bracha of 'selach lanu', one should put to heart to regret one's sins and transgressions. And he should accept as just (l'hatzdik) the judgment of H' on all that He will afflict him.
Because there is no man without afflictions. But, he does not attribute the afflictions as punishment, rather as 'chance'. And 'in our many sins', when a person sins once or twice, he is still in the category of 'ben' (son) to HKBH. But when he sins often, then if he were in the category of 'ben' (son), he would be judged as a 'wayward son', who is warned once or twice and afterwards stoned in beis din (this is a hypothetical case in the torah which never actually happened). Out of mercy, H' demotes us from the category of 'ben' (son) to the category of 'eved' (slave). And a slave who does not listen to his master, doesn't have such a capital crime rather he is imprisoned in iron chains and the like. And this is what has happened to us, 'in our many sins'. And it is known that one who repeats a sin 2 or 3 times is called a 'poshea'. This is the intent of the words:'slach lanu avinu (our father) ki chatanu', because then we are still in the category of 'son' to a father. And the words :'u'machal lanu Malkenu (our King) ki pashanu'. Because then we are demoted to the level of 'slaves' and He is our King and Master not our Father.
There is also a difference between 'slicha' and 'mechila'. Slicha is total forgiveness, whereas mechila requires afflictions (yisurim). Therefore in this beracha one should cry tears like a river to H' that He should increase forgiveness and He should clean away the sins without harsh afflictions in order that there should not be any bitul torah and tefila.
RE-EH NA
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During the beracha of 're-eh na', one should pray for the geula (redemption) of Yisrael. And your kavana for the geula should not be in order that we should be 'sarim' (princes) and the 'important' people of the land, that all the goodness of the land will be for us, as in truth it will be so. Because what benefit is to man, in all the temporary goodness. One night he has and the next he loses. Rather all your kavana should be to reach 'shlemus' (spiritual perfection). But chiefly for His great and holy Name which is called on us, that it should not be desecrated among the goyim. And this is our chief simcha in the geula, that the goyim should know that they inherited 'sheker' (falsehood), and that H' alone is King over all the world, and the G-d of Yisrael is truth forever. And this is the meaning of "v'gealenu mehera lema-an shimcha"
And one should pray even though we are not worthy of the geula, HKBH, has it in His power to do outside the natural order, because for HKBH, there is no difference between nature and miracle. But everything is according to 'din' (justice). Because the natural order comes from 'din'. Therefore when HKBH does according to the 'din', this is according to the natural order. But when He does outside the 'din', this is outside the natural order. And HKBH in His great mercy breaks the natural order and does outsides the strict din. And therefore at the sea (yam suf) he appeared as a mighty warrior. Because the Jews were not worthy of that miracle and He for His great name did a miracle outside the strict justice, which is outside the natural order and therefore appeared as a mighty warrior. Therefore we pray that He act with us in His might and His strong hand a miracle outside the natural order and the strict justice. And this is the meaning of 'ki goel chazak ata'.
And one should put to heart that there is a geula (redemption) every day, and HKBH hears the prayers of Israel, especially the prayers of rabim (minyan of Jews) which is not ignored (nimeset), only 'every day they stand on us to destroy us and HKBH saves us from their hands'. And this is the geula which is done every day. Therefore they (the Sages) chose the words 'goel yisrael', which is in present tense, because every day, the Redeemer redeems and saves. Therefore one should put to heart when standing in prayer that 'it is a difficult time for Yaakov' (the Jewish people), and many wage war against us to destroy and annihilate the remnants of Yaakov chas vshlom. Because, there is just one footstep separating us from death. And when one sees the day end and the will of the enemies of Israel has not been fulfilled, 'Yisrael should rejoice in its Maker' because H' listened to our prayers.
REFAENU
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During the beracha of 'refaenu', one should pray for all the sick in his city and then include all the sick of the Jewish people, and he should join them in their suffering. Because we are all one 'nefesh' (soul) and one 'guf' (body). And if one Jew is sick, then part of one of your limbs is sick, and one should not say 'what do I care, he's not my relative or friend'. Rather it is fitting to pray with a simple heart for all sick, as if G-d forbid, one's son or brother were sick. Wouldn't one pray extensively and pour out 'sicho' (his words) in front of H'.
Likewise it is very much proper to pray for every Jew, whether because there is no Jew which does not have a portion and a hand in the mitzvos, and 'your soul lives from him' (v'chaysa nafsho biglalo). And if he is a complete rasha (wicked man), it's obvious that one should pray for his health lest he die guilty and have no chance to fix what he corrupted. And if he dies without fixing ch'v, then one limb will be missing from the great body of klal Yisrael, and the Shechina does not rest on a blemished body.
And there is another reason to pray for a rasha - because when HKBK does justice (din) in Yisrael, even by the wicked, there is fury on High, and during times of fury, ch'v, even on the kosher Jews the trait of justice (midas hadin), can pursue. Because in His wrath, who can stand? Therefore one should pray to diminish the fury.
And the ikar (primary), for the sick of Yisrael, for the Jewish people in exile (b'galus) which are 'chole ahava l'HKBH' (sick with love for G-d), and the remedy for this is great awakening (hisorerus) and great teshuva.
Also, there is to pray for a talmid chacham who weakened his strength through torah study. And it's an obligation (chova) on us to pray for their peace, well-being, and strength because they are the guardians of torah and the recipients of the correct kabala (tradition) of the oral law, and our souls are bound with theirs. If there is no talmid chacham, there is no life for us, therefore it is encumbent on us to pray for them.
BIRKAS HASHANIM
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One should pray for his sustenance, because one who eats before praying for his food it is considered corrupt bread (mamash lechem megoal). Therefore it is fitting at least on shacharis to put to heart to G-d that He provide him with his portion of bread in a permitted way (b'heter v'lo b'isur). Because if there is anything forbidden in the food it contaminates the whole body and there is no 'food' for the soul. But, if the food is entirely permitted, there is in it 'food' for the soul (see book:Shaarei Kedusha 1:1). Therefore one should pray with alot of kavana that his food comes from the side of purity and this is the meaning of "v'sabenu mituvecha".
And there is to pray alot that HKBH should provide for the poor, and that He should give to each his needs so that poor Jews will not depend on others. Because in our many sins, the majority of sins in the Jewish people is due to lack of livelihood (parnasa). And if people had proper parnasa, they would not sway from the straight path at all.
And the main sustenance is in the morning. Then HKBH is full of mercy for Yisrael in seeing the nations turning to their gods and Yisrael serving Hashem with full hearts. Then he sustains and provides for us. Because in truth, according to strict justice, one who is not completely meritorious does not deserve food. And the main sustenance (for almost everyone) is outside of justice in the way of mercy.
TEKA B'SHOFAR
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During the beracha of 'teka' one should shed many tears to pray for the ingathering of the exile and the proclamation of freedom in the land of Israel which is by shofar. And likewise, one should imagine always that he is hearing with his ears the sounding of the shofar of Judgment Day.
And while he prays for the shofar sound to gather the scattered (exiles), he should also have kavana (intent) to gather all the gilgulim (reincarnations) of the world because "the son of David (Mashiach) will not come until there will not be any souls left in the 'goof' ('body' of souls)". Because all of Yisrael are contained in one 'goof' and this way all souls will include their gilgulim (i.e. Moshiach can only come when all the souls are rectified).
HASHIVA SHOFTENU
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During the beracha of 'hashiva', one should put to heart for the returning of the Sanhedrin. Because they are the throne of G-d. And all the time that there was the Sanhedrin in its place, the glory of G-d would hover over Yisrael. For this the Rambam wrote that "the son of David will not come until the Sanhedrin returns". Because the main resting of the Shechina is due to the Sanhedrin. Because there they fixed and spoke out the oral law and there they resolved disputes and forgotten matters in the torah. Because they knew with clarity the entire oral law, since the Ruach H' (spirit of G-d) would hover on them, and there was no dispute in the whole torah.
And through the Sanhedrin meting out lashes to those deserving to be hit, they would patur (absolve) them from the heavenly punishments and even from kares (excision of the soul). And this is what is meant by "v'tzadkenu bamishpat". Because through judges (below), our judgments on high would go out righteous (b'tzedek).
And one should also pray here on the judges of Yisrael, that they should be correct and straight, not judges (serving) gods of silver, without torah, who chase flattery and turn to bribes, ch'v'. Because then HKBH exacts retribution from them and their supporters. And on corruption of justice many punishments come down to the world. But when the judges are kosher, blessings rest on the world. Therefore they said (in the prayer), "hashiva...v'haser mimenu yagon v'anacha" (return our judges...and remove from us suffering and anguish). Because the two depend on each other.
U'LAMALSHINIM
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One should put to heart that minus (heresy) should be uprooted from Yisrael, and that there should be faith in the written and oral torah without divided hearts and without seeds of rebelliousness against the sages of Yisrael who teach torah to the masses.
One should also put to heart to pray for the destruction of Amalek when saying "u'malchus zadon", which refers to Amalek who came brazenly on Yisrael in an unprovoked fight.
And in this one fulfills a positive mitzva of "remember what Amalek did to you", and we are obligated to guard animosity because "the haters of H', I hate" (tehilim 139:20). So, one should have intent that all the troubles that are fitting to go on Yisrael should instead go to him (amalek).
And one should also pray that G-d should put all of our sins on our oppressors. Because they are the cause of our sins (through giving us hardships). And he should put to heart to pray that H' should remove His shefa (energy, blessing) from them and send it to us directly from His holy hand as in former times.
AL HaTZADIKIM
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In the bracha 'al hatzadikim', he should put to heart to pray for the good of the tzadikim (righteous). Because in their goodness we live, and all the time that there are tzadikim in the world, there is blessing and good in the world. And specifically to pray for the good of the gerei tzedek (righteous converts). And he should put to heart to love them like himself, and to fulfill the mitzva "and you will love the ger..." (Vayikra 19:33). And all the more so today when we are in absolute lowliness, and speaking almost from the ground, there is almost no life left in us, and the wicked are in absolute loftiness (success), and he (the convert) recognizes the truth. Behold this is mamash (really) an impossible feat that he recognized G-d amidst the world of darkness. Behold it is an obligation on us to love him and kiss the ground that he treads. And one who greatly loves converts, loves G-d and His torah. Because the love of the ger depends on the love of G-d and His torah, since this is the reason for his love. And therefore, very much one should put to heart to pray alot for his good and that he should not return to his falseness, G-d forbid, due to the burden of the galus (exile of the Jewish people) and its afflictions. And it is an obligation on us to greatly pray for them that G-d should give them a pure heart (lev tahor).
And when saying "lo nevosh ki becha batachnu", he should put to heart that he should not have shame in the next world before the holy King. Because for what is shame in this world? Before men which is vanity and bad spirit, and until when does the shame last or the honor? It all passes by like a shadow! Not like in the next world, when he is shamed before the eyes of the Creator, and all the angels on high shame him announcing the verse with strength: " 'unclean thing do not touch...' (Yeshaya 52:11), this is ploni who transgressed the commandments of his Master. Better for him that he were never created, voy to him, voy to his soul". Therefore it is fitting what the Tana (Sage) Akavya said "better that I be called a fool all my days rather than I make myself a wicked person for one moment in the eyes of G-d."
UL'YERUSHALAYM and V'ES TZEMACH
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There's no need to prolong because one needs to drip down tears without wiping ("me-ein hafugos, i.e. alot of tears) for the building of Yerushalayim and the return of the Keren David (Mashiach) because this is the ultimate perfection of men. And if we don't have Jerusalem and the Kingdom of David, why do we exist? And Jerusalem is called the throne of G-d, and likewise David which sits mamash (literally) like the Merkava (holy chariot) above, as it is written "And Shlomo sat on the throne of G-d". And if the angels above call out in crying and in lamentations on the destruction of Jerusalem, day and night nonstop, and they are mourners of Tzion, how could we be silent and not cry on the chilul H' (desecration of G-d's name) which was desecrated in the destruction of Jerusalem and in the loss of the kingdom of David. And each man is obligated to say in his heart "Ribono Shel Olam (Master of the world) I hereby offer my life in the sanctification of Your Name. And if I am not fit to see the building of Tzion and the return of the Kingdom of David, I will die in the sanctification of Your Name and my eyes will not see the building of Jerusalem and the sprouting of the Keren David in order to Yiskadash Shimcha (sanctify Your Name, a reference to the Kaddish prayer), and that You have mercy on your sons (Israel) which are humilitated, weakened in sickness, and which bear for Your yichudecha (Oneness, i.e. which proclaim loyalty to the One G-d) and sanctify your name b'rabim (among the many). It is that in our many sins, the destruction and desolateness of the splendorous temple, and the loss of the kingdom of David, it is known to all how much lack of good this has caused us. And mamash (literally) we have descended from life to death, and likewise it will be the opposite when G-d returns Tzion, we will rise from death to life. And now we have only 1/60th portion of life. Therefore we say (in the Shir Hamalos tehilim) "when G-d returns...we were like dreamers". Because just like a dream has 1/60th of death, so too we are the opposite because we will feel that there was with us only a 1/60th portion of life. Therefore, there is no need to prolong on this, whoever has just a (minimal) Jewish soul, would his heart not be broken in himself in pronouncing the destruction of Jerusalem and the remembrance that the kingdom of David was stopped due to our many sins.
SHEMA KOLEINU
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In it one should put all his aspirations to G-d, to daven for all his needs even for a small thing or (all the more so) a large one, do not harvest (yibatzer) anything that you didn't pray for to G-d first. If he needs to make a shiduch for himself or for his sons or daughters - pray to G-d. For business - pray to G-d that he will make him succeed and to guide him to the straight path. The general principle - there should not be anything that one desires to do on that day that he doesn't pray to G-d to make him succeed and guide him to the straight and correct path. And all the more so, if he has chas v'shalom some tzara (trouble) in his house that he needs to pray, and likewise if he has some simcha that he should pray that he should not sin in the simcha, and there should not occur some sin that the simcha will result in tuga (sorrow). And on all matters that he toils, he should pray in his tongue even if it is crude (alag) and he is not capable to pray in hebrew properly, it is cherished (chaviv) before HKBH as if he prayed for very long in a well articulated, clear, and pleasant tongue.
And through a tefila like this, Yishma H' es kolenu (G-d will hear our voice) and there will be for us a benefit. Because a prayer like this certainly has kavana (intent) and it will not be of the form "his mouth and tongue speak, but his heart is not with him", of those who speak through habit and like "mitzvos anashim melumada" (rote repetition). Every person prays every day something new what he needs at that time and instance, and he also organizes his words in his mouth (i.e. does not just spit out words meaninglessly), therefore for this certainly one needs kavana, and it is impossible to pray without specific kavana and so he fulfills completely his obligation to pray because this is the ikar (primary purpose) of prayer which comes from the depths of the heart as it is written "MiMaamakim Kersicha" ("from the depths I call to you..." Tehilim 130), which means from the depths of the heart. And another benefit he gets is that he fixes in his heart that there is no man nor Jew which is given to chance and to the natural order of times until he doesn't need to pray, and that (his success) depends only on his mazel (fate), the skills of the matter, his diligence in his actions, and watching over in his ways. Because the skills, diligence, and actions, everything is sheker (illusion). And from H' they were planned ahead to a Jew all the occurences of his footsteps because "Eyn adam nokef etzbao lemata-ad she'machrizim aleya milemala" ("and one doesn't knock a finger below unless it is announced beforehand above" - Talmud Chullin 7b). (i.e. all suffering is pre-decreed from upstairs)
And in this he should put to heart how the obligation is on him to guard the (commandments) of the mouth of the King of Kings, the King of the world, because everything is from Him with hashgacha pratis (Divine providence) and everything that occurs to him from damage to pain - everything is from H' and likewise everything that occurs to him from profit to pleasure was from H'. And if so, why should he lie? That he should go waywardly in the whims of his heart after the bribes (rat-race pleasures of this world) and desires of time, which is destroyed like a cloud. And if he toils until tomorrow (all night) but G-d did not command it, it will not happen. And how could one ask G-d for wealth, to make Him angry with it, and likewise if all his demands are from H', he will not consider sinning with them.
For example, if he prays to G-d for a wife, he will not think to sin with her and to go with her in pritzus (immorality) or the like. Likewise, for children, he will not consider sinning with them, like for raising them to "tarbus ra-ah", to be among the gentile children, to raise them in the ways of the gentiles and to separate them from the torah of H'shem, and from the torah houses of the Jewish people which still holds on to the torah of G-d, whereby when he barely grows up and they quickly teach them the french language, writing, mathematics, and dance like those of young men with young girls. And the times of torah have diminished in our many sins, mamash not even one hour a day (of torah study in those schools). And if (he prays to have) daughters, to teach them the ways of pritzus (immodest behavior) in the clothing (style) of the gentiles and the other ways of the gentiles and to marry them off to men which are not bnei torah (torah observant). Is it this that he will ask G-d? Would a man ask his friend "Would you give me such a thing in order that I use it to cause you anguish?" Is this not far from normal. And how could a man like this ask from G-d. Therefore one who prays constantly for all his needs to G-d, he will not sin quickly. And likewise King David wrote "Put your ways to G-d, trust in Him, and He will do." (Tehilim)
(note: The Chafetz Chaim zt'l begins the Mishna Berura saying one should pray to G-d every day in the morning that he merit to see the evening. This will help a person internalize the preciousness of time (see Biur Halacha 1:1). Rav Dessler also says that one who manages to internalize every day that today is his last day - "certainly (b'vadai) he will become a tzadik gamor (perfect tzadik)" Michtav M'Eliyahu V5 pg.259)
RETZE
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He should be moser himself to the service of G-d (give himself over completely, which is the ultimate test - i.e. completely nullifying your will to His will) , and he should put to heart as if he is bound on the Mizbeach (alter) and the fire of the mizbeach burns on him and behold he goes up completely as an Olah (burnt) offering, and he should desire very much to be killed al kidush Hashem (sanctifying G-d's name, for example if he is given a choice to convert to another religion or die), all of himself completely to G-d. Because to be fit for the Mizbeach, it is necessary that there should not be in him any blemish. And if he sins with some limb, behold, it is a blemish - it will not be accepted.
And before the offering of a korban it is necessary to do teshuva (repentance) and therefore during all the seder (order) of berachos and prayer before this, one must fix himself with teshuva in order that there will not appear in him a blemish, and as it says "when you offer a blind, crippled, stolen or sick, sick of the soul (through sin) will it be favorable to G-d?" But when he is moser al kedushas ha-Shem, may He be blessed, behold there is no blemish, because all his sins have been removed. And therefore, he should desire to be killed al kidush ha-Shem. And he should pray very much to G-d that He will return the Avoda (temple service) in its place because then there will be a rectification of the world. Voy, voy how it will be sweet for us to eat and drink from a korban of which it is written "A pleasant fragrance to G-d" (Vayikra 1:13), the Creator of the world and everything in it. He (G-d) has (so to speak) pleasantness from the korban and it has been lost from Him. How can we sleep and not lie on the ground in silence because our cherished treasure (the temple), and for this our heart is mournful on mount Tzion that in it foxes have trodden and the Avoda (service) has stopped and with broken heartedness, he should pray that the Avoda should return to Yerushalayim because it is the ultimate shlemus (perfection).
VE-SECHEZENA EINENU
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One should put to heart that he will merit through his own merit. Because what is in one's own merit he will be able to see but if it is in the merit of the Avos (forefathers), he will not be able to see. Therefore, the wife of Lot was not capable of seeing the destruction of Sodom because their (Lot and his family) rescue was in the merit of Avraham. Therefore HKBH promised to redeem the Jewish people in the future in their merits (the Jewish people not the forefathers) as it is written "Avraham did not knows us..." (Yeshaya 63:16, i.e. in the end of days, Avraham will not pray upstairs to save us) rather HKBH will redeem Israel in the merit that they bear this bitter galus (exile), receive it with love, believe in His oneness, and hope for His salvation (metzafim l'yeshua) as it was in Egypt that they were redeemed in the merit of emuna (faith). And therefore it is written "for they shall see, eye to eye, the L-RD returning to Zion..." (Isaiah 52:8) and likewise our request "Ve Sechezena Einenu" (let our eyes see in Your return to Zion)
MODIM
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One should give to G-d shevach (praise) on his wonders (nifleosav) because "ein baal hanes makir niso" (one who has a miracle performed for him does not recognize that there was a miracle). And every day there occurs for a Jewish man many miracles and he doesn't notice them, as it is written "L'oseh niflaos gedolos levado--Who makes great wonders alone," (Tehilim 72:18). The verse means that HKBH (alone) recognizes the wonders and miracles and a man does not. And if it were not for the miracles, we would, chas v'shalom, have finished to be destroyed because all the Sarei Maala (chief angels of the nations) and the mazelos of the firmaments wage war against us as it says "rabim lochamim li marom..." (many fight against me above) and especially he should give thanks on the return of his soul (every morning) as explained in the Zohar "a man who has a deposit from another and the other owes him money, would he not collect his loan from the deposit (in his hands)? And we deposit our souls every night in the hands of G-d and he returns it every day and does not withhold it for what we owe Him great debts in our many sins. Therefore the Zohar says that there is to learn from Him (G-d) to not grab the deposit of another even if he owes you a debt. And he who grabs does not have "hemnusa kadisha" (holy faith). Therefore it is incumbent on us to thank and give praise (to G-d).
SIM SHAL-OM
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There is to pray for the sha-lom, since "there is no kli (vessel) which can contain blessing except sha-lom" (talmud), because it is the dvar nechmad (precious thing). And it is the complete achdus (unity) of Yisrael (the Jewish people). And when one prays for the sha-lom, he should pray that there should not be any machlokes (disputes) in Yisrael and not jealousy, hatred, and rivalry rather that all of them should love each other, together and unified in complete unity, love, and friendship, and that all of Yisrael should be like one soul. And he should have intent to fulfill "love your fellow as yourself" (Vayikra) which is the general principle of the entire torah, and this should be in the climax of the prayer which includes the entire prayer (i.e. the final beracha 'sim shal-om' includes the entire shemonei esrei, just like "love your fellow..." includes the entire torah). And he should pray that there should not be in him the trait of anger at all, rather to be humble to everyone and this is the level of shal-om because wherever there is anger, there is no shal-om...and where there is kedusha (holiness) there is no anger like on high in the holy camps as it says "kulom ahuvim, kulom berurim, ein beinehem sina vetachrus" (they all love each other, there is no hatred or rivalry between them) and likewise below in a holy place, there is no anger...and in places where there is little kedusha, the anger, which is the "merkava of sitra achra" (the chariot of evil) increased... and according to the holiness of the place will be the diminishment of anger and the increase of love...and therefore it says "ulemekalelay nafshi sidom" ("and to those who insult me, let my soul be quiet") which is a prayer to minimize anger and to have in its place love....(from here we see that the holiness of a place, such as a Jewish home, is simply Holiness=Love(divided by)Anger.)
(NOTE: This was a short, practical version of Yearos Devash 1:1 which Rabbi Shlomo Wolbe zt"l condensed in Alei Shur pg.123. The original contains all kinds of fascinating mystical insights. The interested reader is referred to Yearos Devash 1:1, starting about half-way through.)
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This document available for palm in plucker format (with links) or in DOC format (without links).
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see also:
Foundation and Root of Service from a lecture by Rabbi Nissan Kaplan
The Chazon Ish zt'l said: "I put more kochos (exertion) in Avodas Hatefila (prayer) than Avodas of learning."
(heard from Rabbi Nissan Kaplan in name of Rabbi Shmuel Auerbauch. click here for audio)
I also heard from Rabbi Kaplan that in the room where the Chazon Ish learned torah there was a bed next to his desk. He would learn until he had just enough energy to roll back and collapse into the bed. One day he learned a bit too much, and collapsed half way between the bed and the desk.
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